Fully open-access volume honoring Taner Akçam, the first Turkish intellectual to publicly recognize the Armenian Genocide, with fourteen chapters by leading scholars: gendered violence, humanitarianism and refugees, survivor diaries, property spoliation, resistance, and a historiographic survey of the field since the centennial. The entire book PDF is free to download.
This edited volume treats children as historical actors across the Armenian Genocide, Holocaust, and Second World War, using young survivors' accounts to examine agency, identity formation, survival, and postwar experience.
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.
Architectural analysis dates Dadivank's Cathoghike to 1214 under Arzu Khatun and argues that its blind arcade, archivolts, and rosettes adapt metropolitan ideas associated with Ani Cathedral.
Medieval Armenian manuscript colophons are examined as primary evidence for women's lives, including relatives of scribes, female sponsors, and women commemorated for notable deeds across dispersed communities.
The chapter explains seventh-century Armenian church architecture through three converging forces: new Christian building needs, adaptation of Byzantine models, and a dome-centered structural revolution expressed across cruciform, radiating, central, and longitudinal plans.
Centenarian mulberry trees along the Tigris are read as more-than-human witnesses whose roots and remnants register Armenian Genocide violence, ecological memory, state denial, and the continuing conflict affecting Kurdish communities.
Krikor Bogharian's Armenian-language diary is presented as evidence for deportation and survival around Aintab, countering scholarship that relies mainly on Ottoman archives and neglects personal Armenian testimony.
The chapter compares works by William Saroyan and David Kherdian to examine identity, space, home, and belonging in Armenian American immigrant experience.
This multidisciplinary volume ranges from early farming settlements through Bronze and Iron Age societies, joining field reports with studies of ceramics, burials, sacred landscapes, chronology, palaeodemography, and regional social change.
The chapter evaluates Armenian as an independent Indo-European branch, then uses shared phonological, morphological, and lexical innovations with Greek, Phrygian, and Albanian to argue for a Balkan Indo-European subgroup.
Across Nicosie and Famagouste under the Lusignan and Vénitiens, the chapter locates Arméniens among several chrétiens orientaux whose religious sites, merchant networks, mobility, and administrative participation shaped urban diaspora life.
Friedrich Parrot's 1829 ascent of Mount Ararat with Khachatur Abovian, two Russian soldiers, and two Armenian peasants is read against travel-literary conventions and ancient sources, especially Strabo's Geography.
Election-observation records since 1960 and cases including Armenia explain why pseudo-democratic governments invite monitors even when manipulation may be exposed.
This architectural-history chapter calls for comparative study of Armenian, Georgian, Seljuk, and Mongol artistic exchange, identifying nationalism and weak scholarly communication as barriers.
Using Lebanon's power-sharing and party politics as context, the chapter follows Armenian church bodies from the French Mandate through regional crises, showing their competing national agendas and cultural role.
Soviet scholarship on medieval Armenian monuments is presented as part of a larger history of historiography and nationhood in the southern Caucasus over the USSR’s seventy years.
Venice’s Armenian-studies history runs from Mechitarist scientific publishing at San Lazzaro to the Ca’ Foscari chair and Alpago Novello’s documentation centre; the paper also frames his method as an ecology of art.
Archival material from the Study and Documentation Centre traces Alpago Novello’s 1968 Milan exhibition from its curatorial choices to a journey through thirty cities on three continents, ending in Yerevan in 1996.
Systematic Armenian-art surveys by the Yerevan State University chair covered Romanian and Iranian collections from 2011 through 2019, including miniatures, icons, wall paintings, silverwork, and textiles.
Italian scholars began photographic study trips in 1966, documenting medieval Armenian churches and monasteries before the 1968 Rome exhibition broadened public knowledge and encouraged eastern Mediterranean research.
This book reconstructs how Armenians who remained in the Turkish Republic after 1915 negotiated communal survival during the postwar and early republican transition. Drawing on Armenian-language materials from Istanbul, it focuses on public figures including Hayganush Mark and analyzes the tension between women’s feminist leadership and gendered expectations that made the household a principal site of cultural continuity.
Disrepair, neglect, and the genocide-linked absence of an Armenian community make architectural heritage in Turkey a contested subject; the abstract follows Turkish initiatives that have revived preservation and research attention.
The chapter critiques the European human-rights court's reliance on absent general consensus when reviewing Switzerland's punishment of Doğu Perinçek for genocide denial.
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