A modal and intonational reading places the medieval canto Krunk between peasant, urban, and sacred songwriting while emphasizing its improvisatory form and wanderer's lament.
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.
Three amulets held by Baghdad's Armenian Diocese—printed scrolls from 1716 and the later nineteenth century plus an Erzrum manuscript of 1736—are compared through codicology, prayers, decoration, and iconography.
Jan Hasso Agopsowicz's path from the Papal Armenian College to postwar Poland combined advocacy for Catholic Armenian pastoral care with a collection of Armenian books and production of 240 bookplates.
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.
Покровы Армянской Апостольской церкви исследуются через иерархию изображений: серафимы, херувимы и ангелы образуют значимую часть иконографии, связанную с религиозной символикой.
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.
A sword with a sleeve cross-guard in Aghtamar's 915–921 Massacre of the Innocents fresco is compared with Byzantine-type archaeological finds from Eastern Europe and the Near East.
The Van study examines seven entrances of Yedikilise (Varagavank), relating six churches, a jamatun, and a bell tower to stone ornament and building phases dated from 981 to 1817.
Церковь Норашен рассматривается рядом с памятниками армянских школ Тайка и Гугарка X–XI веков; планировочные, объемно-пространственные и декоративные сопоставления дополнены параллелями с раннехристианским зодчеством.
Անիի Սբ Գրիգոր եկեղեցու արտաքին հարդարանքում ուսումնասիրվում են իրական ու երևակայական կենդանիների քսանվեց պատկերաքանդակները՝ պատկերագրական, ոճական և խորհրդաբանական հատկանիշներով, տեսակների նույնականացմամբ ու միջնադարյան հայ արվեստի զուգահեռներով։
Victoria Street in Nicosia’s Arabahmet neighbourhood is reconstructed through Byzantine, Lusignan, Ottoman, British, and Republic-era changes, including the Armenian Church and later neglect.
This architectural-history chapter calls for comparative study of Armenian, Georgian, Seljuk, and Mongol artistic exchange, identifying nationalism and weak scholarly communication as barriers.
Using Lebanon's power-sharing and party politics as context, the chapter follows Armenian church bodies from the French Mandate through regional crises, showing their competing national agendas and cultural role.
An ethnography of Armenianness in contemporary Turkey compares Christian Armenians, Muslim or Alevi citizens reclaiming ancestry, and migrants from the Republic of Armenia.
Fieldwork and inventory diagnose visitor access at Armenia’s UNESCO church ensembles, including Echmiatsin, Zvartnots, Haghpat, Sanahin, and Geghard.
Reviewing Dadoyan's trilogy, this essay emphasizes Armenian Christian participation in medieval Islamic societies, engagement with Arabic and Armenian materials, and arguments against treating Armenians as one unified community.
Nondestructive survey and a three-dimensional finite-element model test the medieval Armenian church at Famagusta under gravity and bidirectional earthquake loading. Pushover and time-history results indicate adequate structural safety and attribute observed damage patterns to seismic action.
Interviews with three generations of Colorado Armenians examine identity work in a community estimated at 2,916 people. A Denver Saturday school, Apostolic churches, a genocide khachkar, the Sardarapat highway sign, and SOAR charity link language, religion, memorialization, and assistance to Armenia.
Inscription, embroidery, and iconographic details connect a nineteenth-century Armenian chalice veil in Kraków to donors near Moush and the monastery of Saint John the Baptist. Its later path through Wrocław, Etchmiadzin, and Moscow illuminates how sacred objects were dispersed after the monastery’s 1915 destruction.
A March 2019 archival query inventories Armenian Catholic materials on Galicia in the Austrian State Archives and Vienna’s Mechitarist library, including professions, correspondence, personnel files, language training, and liturgy.
Using qualitative and quantitative inquiry in Iran, the study compares Armenian Church language identity with Sikh linguistic practice and links communal language balance to religious development.
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