The article surveys Ottoman Armenian intellectuals from 1800 to 1923, linking education abroad, translations, and work in medicine, law, theater, press, and other fields to modernization.
The article offers a conflict-resolution argument about the breakdown of the OSCE-led Armenia–Azerbaijan process and interprets the political conditions surrounding the 2020 war and ceasefire.
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 article describes the location, foundation, excavation, museum collection, and archaeological significance of Tigranakert in Artsakh, associated with King Tigranes the Great.
The review essay reconsiders Tamta’s World through women’s history, family identity, and religious-cultural exchange across medieval Georgia, Armenia, and Anatolia, challenging an exclusively male account of agency.
Reading Tamanyan and Buniatyan's 1924 Yerevan plan against postwar upheaval, the article explains how garden-city principles survived political change and Armenian Assistance Committee support enabled implementation.
Royal inscriptions in tenth- and eleventh-century Armenia are read here beside monuments, landscape, and liturgy; the comparison distinguishes how two dynasties expressed political ambition and legitimacy.
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.
Ancient Armenian medical literature, highland geography, national identity, and present-day herbal therapies are brought together to explain enduring attitudes toward plant medicine and wellness.
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 study identifies lexical, phraseological, morphological, syntactic, stylistic, and toponymic gaps in an English rendering of Movses Khorenatsi, distinguishing structural problems from possible translator intent.
This historical overview follows Armenian migration from antiquity to the twenty-first century and groups diasporas by distance, compulsion, concentration, and cultural or political-economic role. It emphasizes diaspora institutions as contributors to Armenian culture and nationality.
Comparison with a 1932 Lviv exhibition report identifies a Jagiellonian University Museum coffin portrait as a seventeenth-century image of an unknown Polish Armenian man.
Rabiz is interpreted as urban musical folklore produced by Soviet Armenian industrialization, 1930s cultural policy, surviving pre-Soviet forms, and the social transformations of the 1960s and 1970s.
Through Komitas Vardapet’s writings, the article charts a move from locally shared Ottoman musical memory toward secularized, internationalized Armenian national traditions circulated through new media.
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.
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.
The study traces Armenian weaving in Ukrainian colonies through silk, carpets, trade networks, and workshops, arguing that Armenians were both importers and manufacturers across Ukrainian and Ottoman settings.
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.
The essay reconstructs early scholarship on medieval Armenian manuscripts and miniature painting across Russian, German, French, and Armenian intellectual circles from the mid-nineteenth century onward.
Guerguerian’s mixed file joins Armenian memoirs, source lists, a 1919 Cemal Shahabettin letter, Russian-policy notes, a Boğazlıyan court ruling, and a report on the Adana Massacre.
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.
An ethno-cultural and etymological study catalogs the Armenian kaj, their leader Vahagn, mountain dwellings, ritual behavior, and parallels in Iranian and Indian traditions.
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