This Italian survey follows Armenian cultural modernization from the Mekhitarists and Indian colonies through nineteenth-century European engagement and the 1915 genocide. It contrasts a strong Christian and national revival with the absence of a successful political Risorgimento and the later republic.
Using a 1939 diocesan schema preserved in Gniezno, the article reconstructs the Armenian Rite Archdiocese of Lviv immediately before World War II.
A legal note follows the Armenian Catholicosate's attempt to recover Sis through Turkish courts and the ECHR, comparing property doctrine with an Article 9 religious-freedom claim.
A 1697 Armenian pilgrimage guide made in Jerusalem describes eighty Palestinian sites through text and eighty-one images and now survives in a Vienna Mekhitarist collection.
Lebanon's February 1956 Armenian Church election is analyzed as both a community choice and a Cold War contest in which Armenian Lebanese actors used American-Soviet rivalry to advance local interests.
The semantic range of the Armeno-Kipchak term arï for holiness is analyzed in the Wrocław Töre Bitigi version of an Old Armenian law code.
This review surveys Armenia’s astronomical heritage from petroglyphs, observatories, calendars, and ancient records to Shirakatsi, Vanandetsi, and Sebastatsi.
Crowdsourced photographs and structure-from-motion modeling generate point clouds and orthophotos for documenting the Armenian Vank Cathedral and its frescoes in Isfahan.
A privately owned eighteenth-century Armenian prayer scroll is studied through textual and miniature interpretation plus non-invasive spectroscopy, photography, X-ray fluorescence, and Raman analysis.
Two Armenian biblical manuscripts associated with Grigor Tatevatsi and Syunik are examined through 28 miniatures, dating evidence, workshop attribution, and proposed influences from Arabic miniature painting.
A catalogue of Kayseri’s Armenian churches and monasteries reconstructs religious architecture from the mid-nineteenth century through 1915 and records destruction, neglect, and transformation after the Ottoman period. Demographic evidence places the buildings within the city’s changing Armenian presence.
The study records more than twenty Latin- and Armenian-rite Catholic churches and chapels built or restored in Georgia, chiefly between 1860 and 1910.
This Turkish-language overview places the late-Ottoman Armenian issue after Balkan Christian national movements and considers diaspora advocacy, parliamentary recognition, and the possibility of future scholarly reconciliation.
Printing in Istanbul between the Ottoman conquest and the official press is reconstructed through Jewish, Armenian, Greek, and Orthodox publishing activity.
The dissertation argues that Armenian communal reform, especially the 1860/63 National Constitution and Patriarchate centralization, was integral to Ottoman Tanzimat state-building rather than derivative nationalism.
Özgül examines Turkish court petitions by Muslim citizens of Armenian descent seeking changes to registered names and religions, revealing tensions between conversion, tolerance, and legal identity.
A linguistic survey of Syria identifies Armenian as one of four Christian non-Arab languages in 2011, together with Western Aramaic, Suret, and Turoyo.
Between 1903 and 1914, Tsarist policy toward Russian Armenians shifted through church-property confiscation, Dashnaktsutiun repression, bourgeois negotiation, Caucasian unrest, and changing Ottoman strategy.
A dissertation reads fifth-century Armenian Christian narratives for women's agency, asceticism, queenship, family status, marriage practices, conversion roles, and wartime violence.
Horomos's 1038 sixteen-column zhamatun is analyzed as a probable royal mausoleum whose plan helped establish a new Armenian fore-church type copied in later centuries.
The article connects the American Board's educational and medical missions in Van to the area's large Armenian population and the founding of the American Hospital.
The paper compares placement, form, masonry, and ornament of external niches on medieval Armenian churches, finding an early structural role in simplifying roofs and walls that gradually converged toward façade decoration after the seventh century.
The biography reconstructs Polish-Armenian scholar Stefan Wartanowic Lehacy's education, translations, church service, family background, and possible painting activity during the seventeenth century.
Comparative analysis of Armenian churches from the fourth through seventh centuries traces changing arch and semidome forms, masonry, and placement as builders adapted internal vaults to the heavy structural demands of domes.
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