The decline of Turkey's Armenian, Greek, and Jewish populations is traced through voluntary and coerced emigration, connecting minority departure to twentieth-century nationalism and nation-building.
Analyzes the policy of 'positive neutrality' adopted in 1975 by the three Armenian political parties in Lebanon (the ARF, the Hunchaks and the Ramkavars) during the Lebanese civil war, and asks whether it succeeded. Geukjian draws on the Armenian party press (notably the ARF daily Aztag), Armenian-language community histories, and interviews with Lebanese-Armenian political figures. He documents the pressures on the neutrality policy, the reprisals against the community, and the individual Armenians who broke ranks to join Phalangist, National Liberal or leftist militias. He evaluates the policy through a conflict-resolution framework rather than a communal-apologetic one.
The article explains how Conybeare encountered Khnusetsi's Armenian Key of Truth at Echmiadzin, then issued both its Grabar text and English translation, widening European access to Paulikian traditions.
Genetic markers from codling moths in twenty-seven orchards across France, Italy, Armenia, and Chile show long-distance gene flow and insecticide-driven local structure; pyrethroid-resistance alleles occur in Armenia and southern France.
Long observation of one post-Ottoman family follows Western Armenians moving from oral habits toward written communication while inherited skills and language continue linking relatives across three continents.
The article recounts Nagorno-Karabakh's competing Armenian and Azerbaijani claims, the 1994 ceasefire, subsequent unrecognized republic, prior mediation, and possible settlement approaches.
The essay assesses European Union involvement in Abkhazia, South Ossetia, and Nagorno-Karabakh, arguing that a decade of limited UN- and OSCE-led negotiation warrants greater EU use of its broader policy tools.
The Turkish study places Trabzon Ermenileri within nineteenth-century Katolik and Protestan misyonerlik, presenting schools, foreign patronage, trade, and imperial political competition as forces reshaping the city’s Armenian community.
Investigates a text published in Constantinople in 1727–28 as a commentary on Cyril of Jerusalem's catechetical lectures and attributed to Grigoris Arsharuni, a seventh-century commentator on the Armenian lectionary. After analysing authorship, contents, scope and genre, Cowe argues the piece is not a self-contained composition but an integral part of a tonapatchar collection elucidating the theological significance of the liturgical year. He locates it within the development of that genre and tentatively proposes an origin in the monastic academies that flourished across the Armenian plateau in the tenth and eleventh centuries.
Drawing on Osmanlı materials, the author portrays Amerikan Protestan missions among Ermeniler after the 1840s through okul, hastane, yetimhane, and kilise institutions entangled with political mobilization and diplomacy.
This analysis reads Atom Egoyan's Ararat as an inquiry into the difficulties of representing genocide and remembering a contested past. It examines denial, commemoration, family identity, cinematic form, and the problem of competing historical claims.
Kuzguncuk’s Armenian church and mosque sustain a nostalgic image of Istanbul pluralism, while historic-house restoration and gentrification obscure departed minorities, mid-century Turkification, traumatic exclusion, and newer class divisions.
Aslanian examines how Armenian merchants from New Julfa built trust for long-distance trade through a combination of reputation, collective norms, and semi-formal legal institutions. The article centers the merchants’ Assembly as a practical mechanism for coordinating cooperation in the seventeenth and eighteenth centuries.
A thirteen-category framework compares state failure in Armenia, Azerbaijan, and Georgia, finding that Armenia alone retained a territorial monopoly on force while separatist entities undermined the other two states.
Reconstructs the cultural profile of the Trapezuntine region of Hamshen from surviving codices, earlier descriptions of lost ones, and manuscripts copied or owned by Hamshentsis elsewhere. Because no major regional history survives, these documents carry heightened political, cultural, religious and economic significance. Most are liturgical, ranging from the fifteenth century to 1812, with the majority emanating from the Monastery of St Khachik the Father near the village of Eghnovit. Locally copied manuscripts generally belonged to deacons and lower clergy, while those copied elsewhere show local clergy continuing their education outside the region; the heavy use of parchment appears to reflect the role of animal husbandry in the local economy.
Frame composition beneath the dome is used to trace two structural lineages for the distinctive Hripsime form in early Armenian churches.
This article analyzes gender-specific violence during the Armenian Genocide, including sexual humiliation, rape, abduction, forced marriage, and enslavement. It draws on eyewitness and diplomatic materials to relate these practices to deportation and ethnic cleansing.
A mail-survey valuation asks Armenian diaspora households in the United States how much they would donate once to protect Lake Sevan as cultural heritage.
The essay presents Armenian-Russian cultural relations as reciprocal rather than simply progressive or colonial, arguing that imperial incorporation mediated European modernity while Armenians actively shaped Russia's cultural and socioeconomic life.
Stewart reconsiders the 1307 assassination of Armenian king Hetum II in relation to Ilkhan conversion, Mongol-Armenian alliances, and changing religious politics.
This theoretical article develops criteria for distinguishing diaspora from migration more generally, using the Jewish experience as a starting point while discussing Armenians and other communities. It emphasizes homeland memory, minority status, transnational institutions, and cultural continuity.
Describes a significant seventeenth-century Armenian manuscript held by the Der-Boghosian family of Los Angeles, covering binding, scribal colophons, illuminations and preservation. Cowe reviews its contents: chiefly the corpus of David the Invincible, pupil of Olympiodoros at the School of Alexandria, plus subsidiary units of which the most important is the Dialectica of Bartolomeo da Poggio, first Dominican bishop of Maragha in the 1320s and a major conduit of Latin theology to the Armenians. Comparison with similar codices clarifies the manuscript's typology as combining the Armenian inheritance from Late Antique Neoplatonism with medieval Thomist thought, and he reconstructs the manuscript's history from internal and external evidence.
Argues that, now that most public Armenian manuscript collections are covered by detailed catalogues, scholarship should turn to documenting the many codices still in private libraries and bringing their contents into the public domain. Though such manuscripts tend to be comparatively late, they often preserve material of real importance. Cowe uses the case to reinforce the text-critical principle that a manuscript's own date matters far less than the date of its exemplar in assessing its value as a witness, and to criticise the arbitrariness of imposing upper chronological limits when selecting manuscripts for a critical edition.
Mueller uses rhetorical theory to examine the withdrawal of a United States House Armenian Genocide resolution and the public defense offered by Speaker Dennis Hastert.
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