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.
Three decades of Italian archaeology around Sevan, Kotayk, and Vayots Dzor trace Urartian territorial systems, agriculture, mining, local integration, and cultural continuity into late antiquity.
Skeletal trauma and the body's sack-like placement in Beniamin grave two lead the osteological study to infer violent death, probably from a severe occipital injury.
The study transcribes nineteenth-century Imperial Archaeological Commission reports about work in Artsakh-Karabakh and assesses their evidence for monuments and regional historical memory.
Beginning with seventh-century Arab conquest, the paper examines the names Armenian historical writers used for Muslims and asks how geography, religion, attributed qualities, and narrative setting shaped recognition of another ethnoconfessional community.
The paper reconsiders the alleged correspondence between Abgar V of Edessa and Jesus, separating later legend from historical probability and explaining its role in legitimating Armenia as an early Christian kingdom.
Using Ottoman archives and an unpublished Armenian convert's manuscript, the authors trace seventeenth-century Catholic missions and the intra-Armenian conflicts that followed conversion.
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.
Critical discourse analysis and semiotics are applied to Tumanyan's David of Sasun, examining historical memory, enemy imagery, and the translation of textual symbols into children's illustrations.
The study reconstructs the 1872 Constantinople premiere of Tchouhadjian's Arif's Ruse, credits librettist-performer Hovhannes Achemian and Shazik Keuyluyian, analyzes its comic genre and dramaturgy, and introduces the prelude clavier.
Gomidas Vartabed's Ermenice, Türkçe, and Kürtçe halk ezgileri are examined through makam and ritim features, alongside his derleme work, çoksesli arrangements, concerts, and efforts to shape Ermeni müziği.
The article reconciles accounts by Koriwn, Movses Khorenatsi, and Lazar Parpetsi about Mashtots, the earlier Daniel script, vowel signs, and creation of the Armenian alphabet.
Ottoman Armenian expatriation photographs made between 1896 and 1908 become material for a 'looking together' method that reveals state purposes while showing emigrants repurposing official portraits of exclusion into resources for belonging.
Gregory of Tatev's logical theology is reread to show that apophatic hiddenness and divine incomprehensibility still govern his cataphatic reasoning, scriptural interpretation, spiritual practice, and claim that unknowing is highest knowledge.
Previously overlooked Armenian epigraphy, histories, manuscript colophons, and memorial records from the thirteenth through nineteenth centuries are translated and analyzed to track shifting uses of Alan, Avar, and Scythian ethnonyms across the Caucasus.
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 study follows a contemporary Turkish public-theatre adaptation of Hagop Baronian's 1868 Armenian drama and analyzes how state-supported performance negotiates Ottoman Armenian history, memory, and political ambiguity.
Armenian, Georgian, and Persian accounts trace tarkhanism from tax exemption toward wider feudal immunity, including privileges granted to churches before and after Mongol rule.
Beginning from Armenian gerezman, the paper reconstructs a Median 'clay house' phrase, relates it to the Gathic designation for Paradise, and traces Armenian and Parthian lexical strata into Caucasian Albanian and modern Udi religious vocabulary.
Newly introduced archival documents are used to trace how the Russian revolutions and self-determination debates shifted British, French, and American positions toward Armenian independence in 1917 and early 1918, preceding the May declaration.
Geghamiants's 1885 travel notes describe Persian residents, shared weddings and songs, language teaching, literary translation, and sanctuaries within Armenian daily life in Shushi.
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