The French-loanword study traces when borrowed terms entered Armenian across science, technology, arts, politics, architecture, industry, and agriculture.
Ani serves as a case for comparing Turkish and Armenian national heritage narratives with the everyday meanings assigned by communities living around the medieval site.
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.
The dissertation places Sayat-Nova's multilingual songs inside Armenian and wider Near Eastern bardic traditions, then follows his twentieth-century scholarly and popular afterlife.
An architectural and symbolic interpretation of Tsitsernakaberd asks how the Soviet-era Yerevan complex carries Armenian Genocide memory and substitutes for destroyed sacred places.
An orchestral dissertation responds musically to the Armenian Genocide through inherited survivor memory, loss, resilience, revival, and an appeal for peace.
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.
The essay describes rediscovering Armenian memory places in Turkey and Azerbaijan after systematic historical falsification, destruction, and neglect of cultural monuments.
Using the idea of an accident that repeatedly reappears, the essay follows present-day encounters with Ottoman Armenian persecution through human remains, landscapes, buildings, rivers, and geological fractures across Turkey.
Metalwork, khachkars, and textiles illustrate how Ottoman Armenians reproduced identity within the millet system while cultural exchange and collaboration complicated a conflict-only account of imperial life.
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.
Panos Terlemezian's career from 1885 to 1915 is reconstructed across revolutionary activity, prison, exile, Ottoman repression, genocide, and artistic training to position him within both late Ottoman and modern Armenian painting.
The study records more than twenty Latin- and Armenian-rite Catholic churches and chapels built or restored in Georgia, chiefly between 1860 and 1910.
Three restoration cases—Aghtamar’s Holy Cross, Sourp Guiragos in Diyarbakır, and Havav’s fountains—anchor this assessment of Armenian heritage in Turkey. The article places preservation initiatives within changing Kemalist and neo-Ottoman state narratives and maps actors working in Anatolia and Istanbul.
The study maps folk-song, dance, lament, ritual, and natural imagery in Tumanian's Anush onto Tigranian's completed opera and Komitas's surviving score fragments.
Barge and colleagues compare large stone kite structures at Mount Aragats with examples in Jordan and Kazakhstan through inventories, landscape analysis, dating evidence, satellite imagery, and fieldwork.
Paleopathological comparison of 213 late-antique individuals from six Shirak Valley burial series documents trauma, dental disease, activity markers, and artificial cranial deformation.
The article compares Armenian Genocide and Jewish Holocaust memory policies by examining why museums and monuments occupy different roles in public remembrance.
The article surveys Ottoman relations with Armenian subjects and argues that Armenian theater professionals, including work associated with Bosco and Naum venues, helped introduce and develop opera terminology and practice in the empire.
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 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.
Ancient DNA and tooth-shape measurements from 393 pigs at 48 sites, including Armenia, refine animal dispersal from the Neolithic through medieval western Eurasia.
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