The article connects challenges facing Armenia and Artsakh after the 2020 war to earlier Musavatist, Young Turk, and Kemalist versions of pan-Turkish Great Azerbaijan, treating historical prehistory as a guide to present implications.
This visual-culture study analyzes banners and posters from the Karabakh Movement, identifying symbols, slogans, inherited Soviet forms, nationalist themes, and images of unity between Armenia and Artsakh.
The study places the Council in Trullo's Armenian canons within the ecclesiastical union reached at Karin and examines each regulation against divisions between Chalcedonian and anti-Chalcedonian parties and the Armenian typicon's ritual development.
The study counts roughly 4,500 Egyptian Armenian repatriates across the 1947, 1948, and later movements, then profiles more than 140 people contributing to over forty Soviet Armenian cultural, industrial, educational, medical, political, and athletic fields.
The article critically examines Armenian debates over Artsakh’s pre-2020 territorial boundaries and the Madrid Principles, focusing on legitimacy, territoriality, security, and proposed concessions.
The author reflects on empire through contradictory Turkish and Armenian historical narratives, asking how imperial structures are defined, why subject peoples remember them differently, and what empires mean for present international politics.
The paper evaluates how the 2020 war altered the regional balance around Artsakh, with particular attention to Russian peacekeeping, Turkish influence, and Moscow’s longer-term strategic position.
The article situates Barsauma and Nestorian expansion within Sasanian economic policy, Byzantine persecution, merchant networks, Zoroastrian Iran, and the Armenian Church's opposition during wider Monophysite-Dyophysite division.
The profile follows Archag Tchobanian from Western Armenian publishing and the 1895 Dzaghig editorship to exile in Paris, where Anahit, criticism, translations, correspondence, and Armenian advocacy connected literary realism with European audiences.
Through Georgi Tigranov's scholarship, the article interprets Alexander Spendiarov's Crimean years as the period when chamber and symphonic experiments formed his Armenian national style.
Using collected production materials, the article reconstructs the creative and organizational work behind the films David Bek and Hope Star, including obstacles faced by their directors, actors, and crews.
The article follows Armenian Church landholding, monastic expansion, canon formation, attempted union with the Assyrian church, persecution under the caliphate, and successive catholicoi during the ninth-century restoration of autonomy.
Potential Cimmerian complexes in the Armenian Highland are identified through curved burial-chamber walls, particular stone sculptures, horse interments, tack, weapons, and gendered tools rather than artifact labels alone.
Hovhannes Nalbandyan's training and forty-seven-year teaching career in St Petersburg connect the Auer school to Soviet violin practice, while his 1890 surname change publicly asserted Armenian identity.
Marking Yuri Veselovsky’s 150th anniversary, the article describes a Russian literary scholar, poet, translator, and Armenologist whose late-nineteenth-century work promoted Armenian history, literature, and art and helped Armenology develop in Russia.
Seventeenth-century İzmir migration is reconstructed from yava cizyesi, tahrir, and population registers, separating Acem-linked merchants from Armenians arriving for work and tracing occupational clustering.
The article catalogs Matenadaran covenants attributed to Muhammad and Ali, follows their Persian and Armenian translations, and argues that Muslim recognition shaped later decrees governing the Armenian Apostolic Church.
The article applies critical discourse analysis to Armenian digital communication during the 2020 Karabakh war, examining frames, recurring myths, ideological assumptions, and social-platform roles.
Between 1908 and 1914, Ottoman Armenian migrants in the United States encountered white-supremacist xenophobia and debated their place within American whiteness, a history often omitted from immigration narratives.
Friedrich Parrot's 1829 ascent of Mount Ararat with Khachatur Abovian, two Russian soldiers, and two Armenian peasants is read against travel-literary conventions and ancient sources, especially Strabo's Geography.
Gabriel Aivazovsky's 1875 French letter to Sadok Barącz traces the painter Ivan Aivazovsky's family tradition to Polish Armenians of Stanisławów, a claim tested against Armenian and Catholic parish certificates from Galicia.
By comparing liturgical readings, churches, feasts, and sermons, the author revises the chronological window for the Armenian Lectionary’s Greek source tradition in fifth-century Jerusalem.
A typology of fourth- through seventh-century Armenian church portals follows transformations in lintel construction, showing how entrance decoration evolved into a unified structural-artistic element that became influential in later medieval architecture.
The author follows the destruction and commemorative afterlife of Julfa’s khachkars, then relates that history to risks facing Armenian churches and monuments after the 2020 war.
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