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.
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.
1474–1820 թվականների ռուս և եվրոպացի ճանապարհորդների ուղեգրությունները համադրվում են՝ հյուսիսարևելյան Հայաստանի երթուղիները ճշտելու և Լոռու, Տավուշի ու հարակից շրջանների բնագիտական ու մշակութաբանական տեղեկությունները վերլուծելու համար։
The dissertation analyzes medieval Armenian kafas added to the Alexander Romance, translating poetic encounters and mapping their links to geography, historiography, apocalypse, and Christian cosmology.
This architectural-history chapter calls for comparative study of Armenian, Georgian, Seljuk, and Mongol artistic exchange, identifying nationalism and weak scholarly communication as barriers.
Soviet scholarship on medieval Armenian monuments is presented as part of a larger history of historiography and nationhood in the southern Caucasus over the USSR’s seventy years.
Venice’s Armenian-studies history runs from Mechitarist scientific publishing at San Lazzaro to the Ca’ Foscari chair and Alpago Novello’s documentation centre; the paper also frames his method as an ecology of art.
Gomidas’ın Anadolu fieldwork is presented as an etnomüzikolog’s record of halk ezgileri, with dans melodies considered through makam, ritimsel form, and cultural memory.
The article surveys Ottoman Armenian intellectuals from 1800 to 1923, linking education abroad, translations, and work in medicine, law, theater, press, and other fields to modernization.
The article offers a conflict-resolution argument about the breakdown of the OSCE-led Armenia–Azerbaijan process and interprets the political conditions surrounding the 2020 war and ceasefire.
This book reconstructs how Armenians who remained in the Turkish Republic after 1915 negotiated communal survival during the postwar and early republican transition. Drawing on Armenian-language materials from Istanbul, it focuses on public figures including Hayganush Mark and analyzes the tension between women’s feminist leadership and gendered expectations that made the household a principal site of cultural continuity.
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.
The review essay reconsiders Tamta’s World through women’s history, family identity, and religious-cultural exchange across medieval Georgia, Armenia, and Anatolia, challenging an exclusively male account of agency.
Reading Tamanyan and Buniatyan's 1924 Yerevan plan against postwar upheaval, the article explains how garden-city principles survived political change and Armenian Assistance Committee support enabled implementation.
Royal inscriptions in tenth- and eleventh-century Armenia are read here beside monuments, landscape, and liturgy; the comparison distinguishes how two dynasties expressed political ambition and legitimacy.
Ancient Armenian medical literature, highland geography, national identity, and present-day herbal therapies are brought together to explain enduring attitudes toward plant medicine and wellness.
Combining archives, cultural texts, interviews, and participant observation, the dissertation follows Armenian displacement from early-modern trans-imperial networks through racial classification, orphan imagery, Soviet emancipation, and post-Soviet development work.
The study identifies lexical, phraseological, morphological, syntactic, stylistic, and toponymic gaps in an English rendering of Movses Khorenatsi, distinguishing structural problems from possible translator intent.
This historical overview follows Armenian migration from antiquity to the twenty-first century and groups diasporas by distance, compulsion, concentration, and cultural or political-economic role. It emphasizes diaspora institutions as contributors to Armenian culture and nationality.
Rabiz is interpreted as urban musical folklore produced by Soviet Armenian industrialization, 1930s cultural policy, surviving pre-Soviet forms, and the social transformations of the 1960s and 1970s.
Through Komitas Vardapet’s writings, the article charts a move from locally shared Ottoman musical memory toward secularized, internationalized Armenian national traditions circulated through new media.
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.
The essay reconstructs early scholarship on medieval Armenian manuscripts and miniature painting across Russian, German, French, and Armenian intellectual circles from the mid-nineteenth century onward.
Guerguerian’s mixed file joins Armenian memoirs, source lists, a 1919 Cemal Shahabettin letter, Russian-policy notes, a Boğazlıyan court ruling, and a report on the Adana Massacre.
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