Հայաստանի սահմանամերձ բնակավայրերում, the project follows մշակույթի տներ, գյուղական ակումբներ, թանգարաններ, and արվեստի դպրոցներ as communities and state bodies remake post-Soviet public space.
Yovhannēs K‘r.nets‘i’s 1340s grammar combines Dionysian categories with Latin syntax and definitions, producing new Armenian terms for sentence kinds, agreement, case government, and verbal structure.
Etymological analysis of Syunik-Artsakh agricultural vocabulary tests Indo-European roots, native Armenian development, Turkic borrowing, and regular dialectal sound changes across several plant-related terms.
Three episodes in Bishop Mkrtič Nałaš's Diyarbakır career reveal Armenian clerical patronage and agency intertwined with the formation of the Aqquyunlu state during the fifteenth century.
New Julfa emerges as a Safavid crossroads where Armenian, Persian, and European influences converged in churches, Khoja mansions, artists’ practice, and illuminated manuscripts over time.
Step‘anos of Tokat’s career as refugee priest, poet, manuscript-maker, and merchant-linked entrepreneur anchors a social history of Armenian book production after wars damaged monastic scriptoria.
Wilbrand’s Cilician embassy narrative records Epiphany processions, clergy, discantus, chants, and ceremonial sound while situating Lesser Armenia among diplomatic, military, and ecclesiastical networks.
Paired Armenian colophons and Arabic chronicles illuminate raids, reciprocal violence, and disputed place names during Lewon IV’s Cilician reign between Mamluk and Ilkhanate powers.
Ottoman leaders’ threat perceptions, Russian intervention, Armenian political parties, territorial fears, and imperial decline are presented as interacting drivers of genocidal decision-making.
Working from Garmravank, St. Thomas, and Goms, the author documents kilisesi, jamatun, yapım tekniği, koruma değerleri, and toplumsal hafızaya around Vaspurakan monastic ensembles.
The VDSRS landscape approach integrates հնավայրերի, ճարտարապետական հուշարձանների, մատենագիր ու վիմագիր աղբյուրների, and նյութական մշակույթի evidence to renew medieval archaeology in Vayots Dzor.
A comparison of two patron–client crises studies how Artsakh’s relationship with Armenia changed after the 2020 war alongside the case of Republika Srpska and Serbia.
The Turkish study situates David the Invincible within the Alexandrian commentary tradition and examines his Armenian and Greek witnesses to the commentary on Porphyry's Isagoge.
Whole genomes from thirty-four Armenians reveal broad highland homogeneity, a recent Sasun bottleneck, no strong Balkan ancestry signal, and post-Bronze-Age input related to Levantine farmers.
Drawing on Armenian Apostolic tradition, the chapter traces Dad and Yeghisha through Arzach and Utik, discusses each Kloster and its Reliquien, and distinguishes the narrative from later Gräber.
Using Karen Jeppe's memoirs and the Armenian press of Aleppo, the article reconstructs how cross-community Ottoman relationships enabled the first Armenian refugee settlements in Syria's Jazira between 1918 and 1926.
Archival materials, interviews, and memoirs support an account of three ideological currents in Soviet Armenian dissent, including independence, human rights, genocide remembrance, and Karabakh reunification.
Mehmed II's court produced a six-language grammar and a separate Armenian alphabet primer, while Middle Armenian physicians and manuscripts participated in palace knowledge networks.
Because the Battle of Satala cannot be reconstructed directly, the authors compare Armenian narratives and Galerius's reliefs to identify Alexander-romance topoi and deliberate imperial propaganda.
A historical and legal reading presents Aghven's assembly under King Vachagan II and its canonical constitution as an early expression of Armenian constitutional procedure.
Reading Karabchievsky's 1978 novella as postcolonial writing, the article interprets Yerevan through architectural impermanence, Soviet symbols, suppressed language, and longing for an estranged past.
Two commissions from Vardan Areweltsi allowed King Hetum I to cultivate learned status while making written Middle Armenian an object of elite study at the Cilician court.
Photographs, measurements, archives, and comparative analysis trace Bagratuni church ornament from Hellenistic and early medieval precedents across portals, arches, pilasters, capitals, and decorative bands.
Reviewing Marr's early Armenian studies, the article highlights his use of cuneiform inscriptions, monastic manuscripts, Khorenatsi variants, apocrypha, and medieval encyclopedia terminology.
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