An embodied video performance links meditation, pregnancy, a Mardin stone house, women’s genocide experience, and Armenian diaspora sonorities in France through chants, lullabies, testimony, and lament.
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.
At Lusakert Cave, heavy polycyclic aromatic hydrocarbons correlate with Middle Palaeolithic artifact density while light wildfire markers do not, supporting controlled hominin fire use independent of natural burns.
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.
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.
Two Stepanakert memorial museums combine exhibition and funeral practices to historicize recent armed conflict, preserve creators’ direct memory, and consolidate hostility toward Azerbaijan within Artsakh’s political landscape.
Visual and semiotic readings cover memorials located in Armenia, France, and the United States alongside the marches, vigils, and ceremonies held around them. The author argues that recognition-centered commemoration can bind a transnational Armenian public while reinforcing an enduring victim identity.
The Msho Arakelots relief is read for a mace, cross-guarded sword, trumpet, shield, stirrups, and scabbard chape, then compared with Byzantine, Muslim, and Armenian evidence.
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.
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.
Cesare Brandi’s 1968 phrase about Armenian ‘crystal churches’ is examined through the Riegl and Worringer theories that preceded it and through Italian art criticism of the early twentieth century. The essay treats a metaphor as part of the reception history of Armenian architecture.
The Historia Imperii Mediterranei series published Armenian booklets in Italy before the Second World War, combining art, architecture, literature, and politics with the Armenian Committee’s advocacy. Its treatment of Strzygowski and Frasson also exposes fascist cultural strategy and racial theory.
El estudio reúne textiles precolombinos y manuscritos medievales armenios y bizantinos para mostrar cómo el análisis y la síntesis química revelan materiales, pigmentos y prácticas artísticas históricas.
Maybury and colleagues test hyperspectral imaging against Raman spectroscopy on ten folios from six Armenian illuminated manuscripts in the Bodleian Library. The comparison finds that rapid imaging can map pigments efficiently but works best when checked against a more specific analytical technique and suitable reference data.
Excavations at Arpa in Vayots Dzor place a medieval settlement within the Silk Road’s Caucasian junction between China and the Mediterranean. Architecture, ceramics, glass, and coins are presented as material evidence for movement and exchange during the twelfth through fifteenth centuries.
The paper models recurring formulae in Armenian manuscript colophons through lemmatization and finite automata, demonstrating how computational patterns can reveal schools and networks involved in book production and circulation.
A film analysis argues that buildings, streets, and squares make Yerevan an active agent in Dovlatyan's 1972 Chronicle of Yerevan Days.
A biographical and performance study analyzes Khachaturian's 1936 Piano Concerto, relating its musical construction to his Armenian background and Transcaucasian influences.
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.
A Turkish-art methodology article uses Armenian Kingdom contacts and an Armenian wooden-door parallel when arguing for multicultural comparison of twelfth- through fifteenth-century objects.
Anania Shirakatsi’s cosmology is placed alongside Armenian myth, poetry, astronomy, and ideas about the spherical Earth and other celestial bodies, with earlier thinkers named as part of the intellectual lineage.
McGovern and colleagues combine residue chemistry, archaeobotany, dating, and environmental evidence from Neolithic sites in Georgia to document very early grape-wine production. The study situates the Shulaveri-Shomutepe cultural zone across the southern Caucasus, including northern Armenia.
A review of Greek Texts and Armenian Traditions describes an interdisciplinary conference volume joining classics, ancient history, linguistics, and Armenology around Eastern receptions of classical heritage.
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