A historical account follows Armenian migration to Lebanon and the development of a distinct religious, cultural, and political community from refugee settlement onward.
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 translated and annotated autobiography by Anania Shirakatsi depicts seventh-century Armenian intellectual limitations and his pursuit of mathematical and astronomical learning abroad.
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.
This Polish overview follows Armenians (Ormian) through Ludobójstwo in Turcji, Soviet experience in the ZSRR, diaspora communities, and restored independence.
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.
Haber and colleagues use genome-wide comparisons to model Armenian population formation, long-term continuity, and the effects of ancient regional mixing and later demographic separation.
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.
Printing in Istanbul between the Ottoman conquest and the official press is reconstructed through Jewish, Armenian, Greek, and Orthodox publishing activity.
Paleopathological comparison of 213 late-antique individuals from six Shirak Valley burial series documents trauma, dental disease, activity markers, and artificial cranial deformation.
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.
Between 1903 and 1914, Tsarist policy toward Russian Armenians shifted through church-property confiscation, Dashnaktsutiun repression, bourgeois negotiation, Caucasian unrest, and changing Ottoman strategy.
Rather than isolate a national past, the essay places Armenian history within world history through interactions, encounters, and connections that cross conventional political borders.
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.
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.
Գիրքը համեմատում է Հայաստանից դուրս գործող հայագիտական կենտրոնների ներկա վիճակը Ամերիկայում, Եվրոպայում, Մերձավոր Արևելքում և հետխորհրդային երկրներում՝ ներկայացնելով հիմնադրման պայմանները, համայնքային դերը, գործունեության ուղղություններն ու արդի խնդիրների լուծումները։
Coverage in Lebanese Armenian newspapers of the 1946 repatriation campaign reveals changing ideas of citizenship, homeland, and belonging as the newly independent country defined itself.
Abramson profiles Lebanese Armenians as both a self-organized diasporic community and a constituent of Lebanese society, emphasizing the institutions built after refugee settlement.
The biography reconstructs Polish-Armenian scholar Stefan Wartanowic Lehacy's education, translations, church service, family background, and possible painting activity during the seventeenth century.
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