Tolerance as a European norm or an ottoman practice?
Bilgin AyataMedia coverage of the 2007 Sourp Khatch reopening is used to test whether Turkish minority-rights language reflects European norms or repackaged Ottoman tolerance.
Media coverage of the 2007 Sourp Khatch reopening is used to test whether Turkish minority-rights language reflects European norms or repackaged Ottoman tolerance.
Greek and Classical Armenian New Testament noun phrases are compared across contrastive, generic, proper-name, and pragmatic uses of the definite article.
A comparative law-and-religion approach connects nineteenth-century changes in Ottoman Christians' legal status to the Hamidian massacres and ultimately the 1915 Armenian Genocide, locating mass violence within failed reform and intercommunal state relations.
The article traces missionary activity (misyonerlik faaliyetleri) among Anatolian Armenians (Ermeniler), the Patriarchate's opposition to converts, British-American pressure, and Ottoman recognition of a separate Protestant millet.
Eckhoff and colleagues describe a multilingual annotated corpus aligning New Testament Greek with Armenian, Gothic, Latin, and Old Church Slavonic translations for comparative linguistic analysis.
The dissertation develops a computationally assisted critical edition of Matthew of Edessa's Armenian Chronicle, studies its manuscript transmission and prophetic frame, and dates composition before 1137 through the author's treatment of Byzantines, Armenians, Saljuqs, and Latins.
The chapter reads Matthew of Edessa's Chronicle through two prophecies attributed to Yovhannēs Kozeṙn, showing how biblical models organize a claim that Byzantine and Armenian rulers abandoned obligations to the Armenian people.
The article explains how Conybeare encountered Khnusetsi's Armenian Key of Truth at Echmiadzin, then issued both its Grabar text and English translation, widening European access to Paulikian traditions.
The Turkish study places Trabzon Ermenileri within nineteenth-century Katolik and Protestan misyonerlik, presenting schools, foreign patronage, trade, and imperial political competition as forces reshaping the city’s Armenian community.
Drawing on Osmanlı materials, the author portrays Amerikan Protestan missions among Ermeniler after the 1840s through okul, hastane, yetimhane, and kilise institutions entangled with political mobilization and diplomacy.
Frame composition beneath the dome is used to trace two structural lineages for the distinctive Hripsime form in early Armenian churches.
Stewart reconsiders the 1307 assassination of Armenian king Hetum II in relation to Ilkhan conversion, Mongol-Armenian alliances, and changing religious politics.
A comparative study of tenth-century architect Trdat connects his Hagia Sophia dome repair and Ani Cathedral construction with a little-known Armenian text, revealing building practices and exchange across the Christian East.
Reviewing an exhibition catalogue, the article describes UCLA's conserved fourteenth-century Gladzor Gospels, including canon tables, evangelist portraits, marginalia, and fifty-four narrative miniatures.
Structured as a historical survey, the article follows Armenia's Christianization, early church organization, competing Cappadocian and Syrian orientations, hereditary offices, and ecclesiastical conflict into the medieval era.
A review assesses a two-volume translation and commentary of the seventh-century Armenian History attributed to Sebeos, emphasizing its breadth across Roman, Sasanian, and early Arab transformations.
Thirty Sayat-Nova melodies are tested for rhythmic and melodic unity through Armenian folk, sacred, and ashoogh traditions, tzayn codification, poetic meter, and cadential patterning.
Drawing on rare books in the Mayfield collection, the article follows Byron's 1816 Armenian language study with Mekhitarist monks at San Lazzaro during his Venetian exile.
An 1837 antiquarian essay argues through Biblical chronology that Noah retained the pre-Babel tongue in Armenia and attempts to identify that language as Armenian.
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