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.
Seventeenth-century İzmir migration is reconstructed from yava cizyesi, tahrir, and population registers, separating Acem-linked merchants from Armenians arriving for work and tracing occupational clustering.
The Turkish-language analysis treats the 2020 Karabakh war as an interstate military case, focusing on operational geography, supply routes, defensive choices, firepower, and unmanned systems.
Using Armenian, Ottoman, Persian, European, and Matenadaran sources, the authors connect Agulis's khāṣṣ status to survival, commercial growth, an Armenian kalāntar, international merchant ties, and changing Catholic and Apostolic institutions.
The article catalogs Matenadaran covenants attributed to Muhammad and Ali, follows their Persian and Armenian translations, and argues that Muslim recognition shaped later decrees governing the Armenian Apostolic Church.
The paper contrasts internal and external models for reading Greater Armenia between 188 BCE and 428 CE, questioning approaches that reduce the kingdom to Rome’s peripheral partner in repeated struggles with Iran.
The article applies critical discourse analysis to Armenian digital communication during the 2020 Karabakh war, examining frames, recurring myths, ideological assumptions, and social-platform roles.
Stories about Artašēs and P‘arnavaz are read as evidence of Hellenistic marriage alliances connecting Armenia and K‘art‘li with North-Caucasian polities beyond the better-known record of Alan warfare.
This Turkish legal article advances a specific argument concerning Armenian state responsibility for conduct associated with the first and second Karabakh wars.
This forcefully argued article links the displacement of Artsakh Armenians and destruction of cultural heritage to longer histories of genocide, denial, and national narrative construction.
Amerikan Board Cemiyeti, Osmanlı topraklarında misyonerlik için eğitim sahasını kullanırken Bebek Koleji ile Pera okullarının programlarına Ermenice ve Ermeni edebiyatı derslerini yerleştirdi; mezunlar millî fikirleri kendi topluluklarına taşıdı.
Between 1908 and 1914, Ottoman Armenian migrants in the United States encountered white-supremacist xenophobia and debated their place within American whiteness, a history often omitted from immigration narratives.
Friedrich Parrot's 1829 ascent of Mount Ararat with Khachatur Abovian, two Russian soldiers, and two Armenian peasants is read against travel-literary conventions and ancient sources, especially Strabo's Geography.
Tracing contact from the late second century BCE through the Rhandeia settlement of 63 CE, the author divides Arsacid policy toward Armenia into three phases shaped by Parthian efforts and rivalry with Rome.
Gabriel Aivazovsky's 1875 French letter to Sadok Barącz traces the painter Ivan Aivazovsky's family tradition to Polish Armenians of Stanisławów, a claim tested against Armenian and Catholic parish certificates from Galicia.
By comparing liturgical readings, churches, feasts, and sermons, the author revises the chronological window for the Armenian Lectionary’s Greek source tradition in fifth-century Jerusalem.
Haghpat's surviving murals are placed in three patronage moments: a Bagratid layer, Armenian-Chalcedonian work under Zakare before 1212, and an Artsrunid-sponsored renovation during the 1280s.
A typology of fourth- through seventh-century Armenian church portals follows transformations in lintel construction, showing how entrance decoration evolved into a unified structural-artistic element that became influential in later medieval architecture.
The author follows the destruction and commemorative afterlife of Julfa’s khachkars, then relates that history to risks facing Armenian churches and monuments after the 2020 war.
A sword with a sleeve cross-guard in Aghtamar's 915–921 Massacre of the Innocents fresco is compared with Byzantine-type archaeological finds from Eastern Europe and the Near East.
Церковь Норашен рассматривается рядом с памятниками армянских школ Тайка и Гугарка X–XI веков; планировочные, объемно-пространственные и декоративные сопоставления дополнены параллелями с раннехристианским зодчеством.
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