This article historicizes diaspora through the Jewish experience while resisting the idea that any one diaspora is a universal model. It traces the term's expanded use and explicitly compares Armenian, Jewish, and other dispersed communities in relation to changing nation-states.
This observational pediatric study documents a sharp rise in acute postinfectious glomerulonephritis among hospitalized children in Armenia during 1992–96, relating the outbreak to deteriorating living conditions.
This historical review traces medical understanding of crush syndrome from early twentieth-century disasters through the 1988 Spitak earthquake. It links clinical lessons about resuscitation and kidney injury to the value of disaster preparedness.
The inquiry revisits the 1877–78 Russo-Ottoman war and the St Stephano and Berlin treaty clauses, asking what violence by Kurds and Circassians placed Armenian security on the international agenda.
Vertovec distinguishes diaspora as a social form, consciousness, and cultural production while tracing how dispersed communities maintain ties across states. Its conceptual discussion names Armenians among the historical cases that shaped the category alongside other diasporic populations.
The field-defining essay by the founding editor of the journal Diaspora, and one of the foundational theoretical statements of diaspora studies as a discipline. Tölölyan traces how the term 'diaspora' broke free of its classical restriction to the Jewish, Greek, and Armenian dispersions and came, in the late twentieth century, to name a much wider range of communities once called exile groups, overseas communities, expatriates, refugees, or ethnic minorities. Against that semantic expansion he theorizes diaspora as a form of 'stateless power' that operates across borders in a transnational moment, standing in a charged relation to both the homeland and the host nation-state. The Armenian case runs throughout as a paradigm. This is a distinct piece from his 'Elites and Institutions in the Armenian Transnation' (2000), already in the repository.
Interviews with forty Armenian Genocide survivors in the United States document experienced harms, coping through family, faith, labor, and silence, and emotional responses to denial.
This article explains why diaspora became a wider political and scholarly category in the late twentieth century. It traces changes in migration, minority identity, homeland ties, and nation-state responses while noting the term's earlier Armenian as well as Jewish associations.
This article compares the Armenian Genocide and the Holocaust as reference points for interpreting later mass violence. It argues that the Armenian case can clarify nationalist forms of destruction that do not fit a single universal model.
A contribution to the debate over applying Western or Eurocentric categories to Near Eastern history, re-examining whether the concept of 'renaissance' can properly be applied to Armenia in the eleventh to fourteenth centuries, with particular focus on the role assigned to Yovhannes Sarkawag's celebrated poem in that development. Cowe engages Edward Said's critique of orientalist presuppositions, noting that Said's paradigm, built around the representation of Arabs and Islam, is not fully transferable to Christian cultures of the region. He observes that the Christian faith of Armenians and Greeks made their relationship to Westerners more ambiguous: employed as commercial and diplomatic intermediaries, yet sometimes held in greater opprobrium than Muslims because they were deemed heretics and schismatics.
Sets Grigor Narekatsi in the material and political conditions of tenth-century Armenia: the restoration of the Armenian monarchy and an improving economy fuelled a boom in monastic construction, reported at length by the eyewitness historian Stepanos Asoghik. Aristocratic patronage of church building served as a display of power, piety and enduring fame, and Gagik Artsruni's programme of public works, culminating in the palace church at Aghtamar (915–921), proclaimed Vaspurakan's independence from Bagratid authority. Cowe uses this setting to read the theology, spirituality and poetics of Armenia's greatest mystical poet against the political and monastic culture that produced him.
This article traces institutional and professional mechanisms used to cast doubt on established scholarship concerning the Armenian Genocide. It links documentary evidence with an ethical examination of how authority, funding, and scholarly credibility can be mobilized in denial campaigns.
Cohen reconsiders diaspora through contrasting histories of coercion, migration, and creative affiliation beyond a homeland. The article explicitly treats Armenians as a victim diaspora while comparing how nationalisms and globalisation reframe diasporic loyalties.
Sanasarian analyzes how Iran's Armenian diaspora maintained communal institutions under the Islamic Republic from 1979 through 1989 despite strong state dominance.
Pattie reviews Bakalian's study of Armenian Americans and its account of how inherited belonging, institutions, and everyday identification change across generations in the United States.
Yegian, Ghahraman, and Harutiunyan analyze liquefaction and embankment failures during the 1988 Armenian earthquake, relating observed damage to local geology, soil, and engineering conditions.
A study of the cosmological thought of Vardan Arewelci, the influential thirteenth-century Armenian scholar, historian and exegete, tracing the intellectual background and internal development of his account of the natural world.
Teleseismic P and S waves from the 1988 Spitak earthquake disclose early strike-slip subevents followed by a slower dip-slip release carrying roughly two-fifths of the seismic moment.
Dadrian evaluates a wartime Turkish document translated by British officials as evidence concerning Young Turk decision-making before the destruction of Ottoman Armenians.
Two weeks of dense-network observations located 708 Spitak aftershocks and resolved five rupture segments, including thrust and hidden shear structures near the Pambak-Sevan fault.
A study of how doctrinal agenda shaped translation choices in the early Armenian Church, showing translation as an instrument of religious polemic and evangelisation rather than a neutral transfer of text.
A 44-page study of the two distinct Armenian versions of the biblical Books of Chronicles, examining their origin and their translation technique: a core problem in the textual history of the Armenian Bible. Cowe cites the article himself in his New Cambridge History of the Bible chapter, confirming its standing in the field.
A 57-page documentary study of an Elizabethan-era Armenian-Latin wordlist and its significance for the beginnings of Armenian studies as a scholarly discipline in England. Its length and placement mark it as a major contribution to the history of Armenology.
A study of how the Byzantine-Persian war of 572–591 functions within the Narratio de rebus Armeniae, a key Greek-language source of Armenian Chalcedonian provenance for the ecclesiastical history of Armenia and its relations with Byzantium.
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