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.
Armenian and South-Caucasian reliefs trace the dragon-serpent from a defeated demonic figure to an astral, apotropaic, and liminal motif on churches, towers, doors, and windows between the seventh and fourteenth centuries.
The Van study examines seven entrances of Yedikilise (Varagavank), relating six churches, a jamatun, and a bell tower to stone ornament and building phases dated from 981 to 1817.
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.
Անիի Սբ Գրիգոր եկեղեցու արտաքին հարդարանքում ուսումնասիրվում են իրական ու երևակայական կենդանիների քսանվեց պատկերաքանդակները՝ պատկերագրական, ոճական և խորհրդաբանական հատկանիշներով, տեսակների նույնականացմամբ ու միջնադարյան հայ արվեստի զուգահեռներով։
Victoria Street in Nicosia’s Arabahmet neighbourhood is reconstructed through Byzantine, Lusignan, Ottoman, British, and Republic-era changes, including the Armenian Church and later neglect.
This architectural-history chapter calls for comparative study of Armenian, Georgian, Seljuk, and Mongol artistic exchange, identifying nationalism and weak scholarly communication as barriers.
Using Lebanon's power-sharing and party politics as context, the chapter follows Armenian church bodies from the French Mandate through regional crises, showing their competing national agendas and cultural role.
The study situates the Ardzgue Sk'ants'elegorgivank complex within Vaspurakan, describes its church and jamatun, dates it from manuscript evidence, and compares the plan, stonework, and ornament with medieval parallels.
An ethnography of Armenianness in contemporary Turkey compares Christian Armenians, Muslim or Alevi citizens reclaiming ancestry, and migrants from the Republic of Armenia.
Fieldwork and inventory diagnose visitor access at Armenia’s UNESCO church ensembles, including Echmiatsin, Zvartnots, Haghpat, Sanahin, and Geghard.
A 2018 Moscow survey of Armenian youth examines collective memory of shared historical events, homeland, religion, language, customs, and prominent Armenian figures.
Reviewing Dadoyan's trilogy, this essay emphasizes Armenian Christian participation in medieval Islamic societies, engagement with Arabic and Armenian materials, and arguments against treating Armenians as one unified community.
Drawing on Armenian archival documents and Erivan cathedral registers, the study connects Orthodox-to-Armenian conversion chiefly to mixed marriages, child baptism rules, and post-1905 ecclesiastical constraints.
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 study of Ousterhout’s book highlights Aghtamar’s Surb Khach, Ani Cathedral, Horomos’s zhamatun, and an Astvatsnkal vault drawing within medieval Armenian architecture.
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.
The Armenian Church’s account of Miaphysite and Diaphysite positions follows the dispute over divine and human natures from late-antique debates through Chalcedon and the Eastern churches.
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.
Nondestructive survey and a three-dimensional finite-element model test the medieval Armenian church at Famagusta under gravity and bidirectional earthquake loading. Pushover and time-history results indicate adequate structural safety and attribute observed damage patterns to seismic action.
The medieval Armenian Church of Famagusta is surveyed through its architecture, conservation history, and possible role in renewing the city’s historic centre. The case places a northwestern or Syrian-quarter building within the wider heritage of a medieval walled town.
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.
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