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.
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.
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.
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.
Inscription, embroidery, and iconographic details connect a nineteenth-century Armenian chalice veil in Kraków to donors near Moush and the monastery of Saint John the Baptist. Its later path through Wrocław, Etchmiadzin, and Moscow illuminates how sacred objects were dispersed after the monastery’s 1915 destruction.
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.
An ethno-cultural and etymological study catalogs the Armenian kaj, their leader Vahagn, mountain dwellings, ritual behavior, and parallels in Iranian and Indian traditions.
Using qualitative and quantitative inquiry in Iran, the study compares Armenian Church language identity with Sikh linguistic practice and links communal language balance to religious development.
This Italian survey follows Armenian cultural modernization from the Mekhitarists and Indian colonies through nineteenth-century European engagement and the 1915 genocide. It contrasts a strong Christian and national revival with the absence of a successful political Risorgimento and the later republic.
Drawing on fieldwork with Yezidi families who resettled in Armenia after Ottoman-era violence, the study traces how women narrate inherited persecution across generations. It examines gendered experience, silence, and the renewed impact of violence in Shingal on a community whose collective memory is rooted in refuge in Armenia.
Analysis of temple reconstruction in the Nagorno-Karabakh Republic argues for restoration that preserves national architectural design, compositional integrity, coloration, and the lost historical appearance of church buildings.
The article surveys competing definitions of diaspora and applies them to Armenians in the Russian Federation, tracing migration, community formation, political roles, and the Armenian Apostolic Diocese. It treats classical and modern diaspora as overlapping sociological, ethnic, and political formations.
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