Armenians in twentieth-century Ethiopia recast their host country as a homeland, emphasizing settlement and royal friendship over exile, lost fatherland, or genocide in the collective memory of immigrants and descendants.
Letters, jokes, and anecdotes from the Western Armenian Diaspora construct changing images of Soviet and post-Soviet Russia, combining admiration and criticism with expectations surrounding Armenian Genocide recognition.
Y-chromosome evidence from 82 Hamsheni men was compared across three proposed homelands, favoring central historical Armenia and finding no support for a Central Asian origin.
Four Turkish American–Armenian American dialogue groups test grassroots diplomacy as an alternative to transferring reconciliation upward through governments, while exposing tensions between conflict settlement, social justice, and human rights.
The dissertation traces Turkish genocide denial through press debates around Sabiha Gökçen and Hrant Dink, economic class formation, Atatürk's authority, and national education.
Comparing the Ottoman Empire before 1915 with Rwanda before 1994, the article follows how genocide risks develop and coalesce, then proposes a temporal model supplementing static accounts of preconditions.
The article examines official renaming of Armenian and other non-Muslim place names under Ottoman and republican rule, presenting a 1916 decree and interpreting toponym change as historical erasure.
German-Ottoman discourse from the 1890s through World War I is reframed as multidirectional Orientalism tied to jihad, imperial rivalry, ethnic homogenization, and the Armenian Genocide.
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.
Using letters and public statements, this French-language article studies American reactions to the massacres of Armenians in the 1890s. It traces how missionaries, Armenian migrants, and liberal reformers shaped humanitarian advocacy and congressional debate.
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.
Suny examines competing interpretations of the Ottoman Armenian catastrophe and the uses of revisionism in historical argument. The article distinguishes evidence-led historical revision from nationalist accounts that justify or deny organized violence.
The essay characterizes Armenian architecture as a millennium-long carrier of classical traditions and a generative influence within Eastern European artistic development.
Young Turk population policy from 1913 to 1950 is analyzed through genocide, deportation, forced assimilation, eastern-province implementation, and the project of a Turkish nation-state.
The study compares Indigenous removal in the 1830s with the wartime destruction of Ottoman Armenians through the American Board's witness and criticism of exclusionary state-building.
This posthumously issued opening installment begins a planned comprehensive account of Armenian architecture with prehistoric and ancient material; the larger historical project remained unfinished.
A three-part study follows American Jewish engagement from Hamidian relief through Genocide witnesses and the 2007 congressional recognition dispute, weighing moral duty against strategic concerns.
The decline of Turkey's Armenian, Greek, and Jewish populations is traced through voluntary and coerced emigration, connecting minority departure to twentieth-century nationalism and nation-building.
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.
Kuzguncuk’s Armenian church and mosque sustain a nostalgic image of Istanbul pluralism, while historic-house restoration and gentrification obscure departed minorities, mid-century Turkification, traumatic exclusion, and newer class divisions.
Aslanian examines how Armenian merchants from New Julfa built trust for long-distance trade through a combination of reputation, collective norms, and semi-formal legal institutions. The article centers the merchants’ Assembly as a practical mechanism for coordinating cooperation in the seventeenth and eighteenth centuries.
The essay presents Armenian-Russian cultural relations as reciprocal rather than simply progressive or colonial, arguing that imperial incorporation mediated European modernity while Armenians actively shaped Russia's cultural and socioeconomic life.
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