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.
From Ani archaeological campaigns to Durnovo, Der Nersessian, and Kotanjyan, the article reconstructs twentieth-century scholarship that established a coherent account of medieval Armenian fresco technique, programs, and iconography.
The GREgORI project develops lemmatized indexes, concordances, information retrieval, and bitext alignment for Armenian alongside Greek, Arabic, Syriac, and Georgian texts.
Using a 1939 diocesan schema preserved in Gniezno, the article reconstructs the Armenian Rite Archdiocese of Lviv immediately before World War II.
A legal note follows the Armenian Catholicosate's attempt to recover Sis through Turkish courts and the ECHR, comparing property doctrine with an Article 9 religious-freedom claim.
The article outlines stages of Armenian diaspora formation in Russia and examines clergy, diocesan activity, and church-community interaction in preserving ethnic distinctiveness.
The Armenian Church’s publishing history links Holy Etchmiadzin’s plans for scripture with Amsterdam printing, Voskan Yerevantsi, and the first Armenian Bible produced through the Holy Etchmiadzin and Saint Sargis press.
The article compares vegetal ornament on fantastic animals in tenth- through fourteenth-century Armenian sculpture with Sasanian and Islamic artistic precedents.
A 1697 Armenian pilgrimage guide made in Jerusalem describes eighty Palestinian sites through text and eighty-one images and now survives in a Vienna Mekhitarist collection.
Lebanon's February 1956 Armenian Church election is analyzed as both a community choice and a Cold War contest in which Armenian Lebanese actors used American-Soviet rivalry to advance local interests.
The article traces Armenian migration periods and the development of Armenia-diaspora institutions before examining lobbying, partnership priorities, and church organization in countries of residence.
The semantic range of the Armeno-Kipchak term arï for holiness is analyzed in the Wrocław Töre Bitigi version of an Old Armenian law code.
Stylistic and iconographic comparison attributes an incomplete Armenian Four Gospels in Moscow to Momik and dates its miniatures to the early fourteenth century.
The study follows Galician Armenians from Kipchak and Armenian speech through Polonization, confessional debate, elite assimilation, and late nineteenth-century ethnic revival.
Tehran's Armenian churches are grouped by building era and compared with precedents in Isfahan, historical Armenia, Iran, and modern world architecture.
This review surveys Armenia’s astronomical heritage from petroglyphs, observatories, calendars, and ancient records to Shirakatsi, Vanandetsi, and Sebastatsi.
The article interprets Armenia's fourth-century adoption of Christianity as a political and cultural turning point that produced new schools, literature, churches, and art.
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