A newly presented seal of Maria, daughter of Gagik of Kars, carries an early assertion that the Bagratuni line descended from David.
Seventeenth- and eighteenth-century Armenian polemical writing from Iran, complemented by Ottoman material, is used to reconstruct Armenian-Jewish perceptions amid resettlement, conversion pressure, Catholic missions, wars, and Persianate Muslim rule.
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.
The Turkish study separates Armenialı from Ermeni as toponim and etnonim categories, using naxarar lineage traditions and post-Christian identity construction to question blanket ethnic labels for late-antique Armenia.
Using local historical variation, the study investigates whether Armenian and Greek skills continued to influence economic development in Turkey after both communities were forcibly removed.
Simeon of Poland’s seventeenth-century travel account is used to trace Armenian ukht pilgrimage, explaining decline at Rome and Santiago amid political instability while Jerusalem and Sourb Karapet near Mush or Caesarea retained sacred importance.
Makale, Duvin'in İpek Yolu üzerindeki stratejik konumunu; tekstil, çanak çömlek, cam, şarapçılık ve metal işleme üretimini; pazarlarını, darphanesini ve kuzey-güney ticaret güzergâhlarını birlikte değerlendirir.
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.
The article connects challenges facing Armenia and Artsakh after the 2020 war to earlier Musavatist, Young Turk, and Kemalist versions of pan-Turkish Great Azerbaijan, treating historical prehistory as a guide to present implications.
This visual-culture study analyzes banners and posters from the Karabakh Movement, identifying symbols, slogans, inherited Soviet forms, nationalist themes, and images of unity between Armenia and Artsakh.
The study places the Council in Trullo's Armenian canons within the ecclesiastical union reached at Karin and examines each regulation against divisions between Chalcedonian and anti-Chalcedonian parties and the Armenian typicon's ritual development.
The study counts roughly 4,500 Egyptian Armenian repatriates across the 1947, 1948, and later movements, then profiles more than 140 people contributing to over forty Soviet Armenian cultural, industrial, educational, medical, political, and athletic fields.
The article critically examines Armenian debates over Artsakh’s pre-2020 territorial boundaries and the Madrid Principles, focusing on legitimacy, territoriality, security, and proposed concessions.
The author reflects on empire through contradictory Turkish and Armenian historical narratives, asking how imperial structures are defined, why subject peoples remember them differently, and what empires mean for present international politics.
The paper evaluates how the 2020 war altered the regional balance around Artsakh, with particular attention to Russian peacekeeping, Turkish influence, and Moscow’s longer-term strategic position.
The article situates Barsauma and Nestorian expansion within Sasanian economic policy, Byzantine persecution, merchant networks, Zoroastrian Iran, and the Armenian Church's opposition during wider Monophysite-Dyophysite division.
Archival evidence traces American proposals for Transcaucasian borders in 1919–1920, from a possible Armenia mandate to interstate disengagement and an unsuccessful governor-general arrangement in disputed territory.
The profile follows Archag Tchobanian from Western Armenian publishing and the 1895 Dzaghig editorship to exile in Paris, where Anahit, criticism, translations, correspondence, and Armenian advocacy connected literary realism with European audiences.
Through Georgi Tigranov's scholarship, the article interprets Alexander Spendiarov's Crimean years as the period when chamber and symphonic experiments formed his Armenian national style.
Using collected production materials, the article reconstructs the creative and organizational work behind the films David Bek and Hope Star, including obstacles faced by their directors, actors, and crews.
The article follows Armenian Church landholding, monastic expansion, canon formation, attempted union with the Assyrian church, persecution under the caliphate, and successive catholicoi during the ninth-century restoration of autonomy.
Potential Cimmerian complexes in the Armenian Highland are identified through curved burial-chamber walls, particular stone sculptures, horse interments, tack, weapons, and gendered tools rather than artifact labels alone.
Hovhannes Nalbandyan's training and forty-seven-year teaching career in St Petersburg connect the Auer school to Soviet violin practice, while his 1890 surname change publicly asserted Armenian identity.
Marking Yuri Veselovsky’s 150th anniversary, the article describes a Russian literary scholar, poet, translator, and Armenologist whose late-nineteenth-century work promoted Armenian history, literature, and art and helped Armenology develop in Russia.
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