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.
The article reconstructs early-modern Polish discourses about Armenians through debates over mercantilism, luxury consumption, social order, and the perceived Ottoman threat.
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.
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.
Across thirteen articles, three bibliographies, and one book, the study reconstructs Sirarpie Der Nersessian’s three-part method: technical analysis, artistic assessment, and iconography. The Etchmiyadzin and Nicodemus Gospels and Smpad’s Armenian Chronicles show her integration of theology, history, and linguistics.
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.
A film analysis argues that buildings, streets, and squares make Yerevan an active agent in Dovlatyan's 1972 Chronicle of Yerevan Days.
The article studies Ottoman official language about the anti-Armenian violence of 1895–1897, emphasizing passive constructions, euphemism, and claims of provocation.
The article outlines stages of Armenian diaspora formation in Russia and examines clergy, diocesan activity, and church-community interaction in preserving ethnic distinctiveness.
A biographical and performance study analyzes Khachaturian's 1936 Piano Concerto, relating its musical construction to his Armenian background and Transcaucasian influences.
The article compares vegetal ornament on fantastic animals in tenth- through fourteenth-century Armenian sculpture with Sasanian and Islamic artistic precedents.
Della Gatta examines Syrian Armenians who fled to Armenia after 2011 through qualitative research and diaspora and return-migration frameworks. Their experiences complicate a simple ethnic-return model by showing continuing attachment to Syria and tensions between an imagined ancestral homeland and life in the present Armenian state.
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.
Know published research that belongs here, or have scholarly work of your own? Suggest it and we'll review it for the repository.
Suggest or correct a record