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.
Surveying Armenian-American writers from Hamastegh and Saroyan to Najarian and Kherdian, the article frames language, custom, memory, and worldview as defenses against existential displacement and assimilation.
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.
This textual-critical survey assesses continuous manuscripts, lectionaries, patristic citations, and completed or planned editions for the Armenian, Georgian, Coptic, Gothic, and Ethiopic versions of Acts, with supplemental attention to Greek and Syriac witnesses.
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.
The chapter compares works by William Saroyan and David Kherdian to examine identity, space, home, and belonging in Armenian American immigrant experience.
A comparison of Russian and Armenian versions of Dickens's Oliver Twist examines nineteenth- and twentieth-century cultural transfer through translation, including skopos, perceived violence, and the receiving cultures' literary orientation.
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.
Through Antonia Arslan's writing, the article studies postmemory, origin narratives, and literary representations of inherited trauma within a broader project on wars, genocide, migration, and displacement in European culture.
Geghamiants's 1885 travel notes describe Persian residents, shared weddings and songs, language teaching, literary translation, and sanctuaries within Armenian daily life in Shushi.
Corpus comparison identifies an anomalous rendering in Luke 3:23: the Armenian New Testament turns a Greek singular participle into a plural genitive relative pronoun and attributes it to translation error.
A 1968 Sion description of a 1311 Artske manuscript is compared with Matenadaran M76, revealing shared colophons, copyist Hovhannes's relatives, and unusual biblical textual variants.
The article reports the first phase of a Vienna Mekhitarist project digitizing Armenian newspapers and periodicals published from 1794 to 1920, with copies stored by Armenia's Fundamental Scientific Library for open scholarly access.
A scene from Elif Shafak's The Bastard of Istanbul places Turkish Asya beside her Turkish-Armenian American cousin Armanoush amid clashing Istanbul and American cultural references.
Two parchment flyleaves removed during restoration of a fifteenth-century Armenian Gospel in Georgia are identified as pieces of a larger, multi-column homiletic manuscript through their script, dimensions, margins, and line layout.
Surface variants of the Armenian definite suffix are derived from floating or ghost segments, cyclic spell-out, docking, resyllabification, and cluster avoidance rather than genuine outwardly triggered allomorphy.
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.
First-millennium Armenian texts frame Ethiopia through biblical geography and genealogy, Anania Širakac‘i's calendrical tradition about an Alexandrian gathering, and anti-dyophysite arguments aligning the Armenian and Ethiopian churches.
Western Armenian bare singulars are argued to denote kind properties unambiguously, while pseudo-incorporation also permits covert plurals with object-level denotations; kind-level modification and zero-morph analysis together motivate the proposed pattern.
Western Armenian theme vowel alternation is presented as both output-conditioned and non-local: unstressed -i becomes -e, while past tense can trigger the change across an auxiliary and even under suspended affixation.
Cilician Armenian documents preserve Outremer French loanwords with enough phonetic detail to analyze vowels, consonants, dialect traits, and conservative forms, indicating that crusader-state French differed from Francien and missed some innovations spreading in France.
Western Armenian women's writing from the late nineteenth and early twentieth centuries is read through philosophical anthropology, feminism, literature, and social transformation to examine subjectivity, male-female identity, emancipation, and rights under Ottoman patriarchy.
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