Soviet Armenian writers including Shiraz, Charents, Demirchian, Mahari, and Zarian are presented as preserving national memory under censorship and Stalinist pressure.
The V&A’s dealings with Krikor Minassian, Hagop Kevorkian, and Dikran Kelekian reveal how museum staff used suspicion, social control, and financial interest toward Armenian dealers.
Focusing on five novels written in Kurdish, the study traces how authors engage Armenia's 1915 destruction and its aftermath. It connects literary motifs, including pre-genocide coexistence and Islamized Armenians, to debates about memory, responsibility, and accountability.
Armenian philosophical reception of the problem of evil is reconstructed through David the Invincible, the pseudepigraphic Every Evil Is Punishable, and comparisons with three Greek texts.
The Nakhichevan-on-Don colony’s Armenian self-government moved from Catherine II’s ethnic charter through administrative, police, and court reforms until the city Duma replaced the magistrate system in the 1860s.
The history of Russian–Armenian church dialogue follows changing Russian Orthodox views of Armenian belief from medieval inheritances through nineteenth-century polemic and the 1940s–1950s rapprochement.
A semiotic reading of Yerevan State University interprets sculptures, library reliefs, and medieval-to-Soviet visual markers as signs of social and cultural memory.
Interviews with thirty returnees from nine countries show Western Armenian gaining admiration in Armenia yet remaining vulnerable to confusion, ridicule, and shifts toward Eastern Armenian outside close social circles.
Ratings from 173 participants estimate when 299 nouns and verbs are learned in Western Armenian and six other languages, finding broadly comparable acquisition ages and ordering across 32 languages.
Eastern Caucasian loanwords, especially from Nakh languages, are used to refine disputed postulates in the historical phonetics of Armenian.
Tracing Ermeni alfabesinin to Mesrop Maşdots in the fifth century, the Turkish article reviews competing origin claims and examines how the script shaped dil, din, and kimlik.
Morani traces systems for rendering the Armenian alphabet in Latin characters from Ambrogio degli Albonesi in the sixteenth century through modern practice, identifying persistent linguistic problems in transliteration.
Visual and artistic texts by Armenian creators make Old Tiflis a multicultural space of music, carnival, ritual, and social contrast. Kintauri, baghdaduri, duduk, zurna, and paintings by Khojabekyan and Elibekyan connect Armenian, Georgian, and Caucasian urban memory.
A centennial study revisits V. Brusov’s history of the Armenian people, written in 1916 and published by the Armenian Committee of Moscow in 1918. Its structure, bibliography, and intended Russian readership are read as part of an effort to place Armenian history within a wider cultural narrative.
The Old Armenian language material treats sentence structure as a meeting point between thought, linguistic determinism, and foreign influence. Examples from translated and independent writings are used to connect fifth-century grammar with the society’s intellectual outlook and national mentality.
The study identifies lexical, phraseological, morphological, syntactic, stylistic, and toponymic gaps in an English rendering of Movses Khorenatsi, distinguishing structural problems from possible translator intent.
Armenian medieval writers’ understanding of the spiritual symbol is reconstructed as a pan-Christian basis for allegorical thought across literature, miniatures, architecture, ritual, and festival arts.
A Cyprus classroom case situates translanguaging against Greek diglossia, migration, and a multilingual history including Western Armenian, Sanna, Gurbetcha, Turkish, and English, while criticizing assimilative Greek-L2 policy.
Tax registries, royal-estate descriptions, Armenian judicial acts, contested settlement documents, and manuscripts anchor a historiography of Lviv’s Armenian community and its struggles for rights and privileges.
Interviews with three generations of Colorado Armenians examine identity work in a community estimated at 2,916 people. A Denver Saturday school, Apostolic churches, a genocide khachkar, the Sardarapat highway sign, and SOAR charity link language, religion, memorialization, and assistance to Armenia.
This historiographical account links the rise of Armenian writing about the past to conversion to Christianity, the Battle of Vartanants, and later encounters with Sasanian and Muslim powers. It contrasts pre-Christian Iranian cultural conditions with the patristic roots and ideological depth of late-antique Armenian history.
Karen Mikaelyan’s letters show that he initiated collections of Armenian literature in Armenian and Russian, cultivated ties with Russian literary circles, and taught Armenian to Valery Brusov.
A March 2019 archival query inventories Armenian Catholic materials on Galicia in the Austrian State Archives and Vienna’s Mechitarist library, including professions, correspondence, personnel files, language training, and liturgy.
Fragments about King Artašēs, his Alan bride Sat‘enik, crown-prince Artawazd, and the Median noble Argawan are examined within the Armenian Artaxiad epic and its layered royal chronology.
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