The study separates Bor Armenian Church on the ground level from the later Cığızlar House above it, documenting two construction phases and proposing restoration as an urban museum or art center.
Printing in Istanbul between the Ottoman conquest and the official press is reconstructed through Jewish, Armenian, Greek, and Orthodox publishing activity.
Özgül examines Turkish court petitions by Muslim citizens of Armenian descent seeking changes to registered names and religions, revealing tensions between conversion, tolerance, and legal identity.
A linguistic survey of Syria identifies Armenian as one of four Christian non-Arab languages in 2011, together with Western Aramaic, Suret, and Turoyo.
Horomos's 1038 sixteen-column zhamatun is analyzed as a probable royal mausoleum whose plan helped establish a new Armenian fore-church type copied in later centuries.
The article connects the American Board's educational and medical missions in Van to the area's large Armenian population and the founding of the American Hospital.
Three claimed musical renaissances—Christianization, medieval repertory formation, and modern Westernization—are analyzed as historiographic devices that construct Armenian authenticity and national identity.
The paper compares placement, form, masonry, and ornament of external niches on medieval Armenian churches, finding an early structural role in simplifying roofs and walls that gradually converged toward façade decoration after the seventh century.
The biography reconstructs Polish-Armenian scholar Stefan Wartanowic Lehacy's education, translations, church service, family background, and possible painting activity during the seventeenth century.
Comparative analysis of Armenian churches from the fourth through seventh centuries traces changing arch and semidome forms, masonry, and placement as builders adapted internal vaults to the heavy structural demands of domes.
Across seventeen centuries in Jerusalem, Armenian religious authorities and the wider community maintained a permanent presence through successive conquests, negotiated compromises, and shared responsibility with Greek and Latin churches for safeguarding Christian Holy Places.
Greek and Classical Armenian New Testament noun phrases are compared across contrastive, generic, proper-name, and pragmatic uses of the definite article.
A comparative law-and-religion approach connects nineteenth-century changes in Ottoman Christians' legal status to the Hamidian massacres and ultimately the 1915 Armenian Genocide, locating mass violence within failed reform and intercommunal state relations.
Deringil situates mass conversions of Armenians during the Hamidian massacres within late Ottoman debates over nationalism, reform, and the Armenian Question. The article highlights the relative lack of Ottoman-archive research on conversions in the 1894–1897 violence.
The article traces missionary activity (misyonerlik faaliyetleri) among Anatolian Armenians (Ermeniler), the Patriarchate's opposition to converts, British-American pressure, and Ottoman recognition of a separate Protestant millet.
Eckhoff and colleagues describe a multilingual annotated corpus aligning New Testament Greek with Armenian, Gothic, Latin, and Old Church Slavonic translations for comparative linguistic analysis.
Greenwood analyzes a late seventh-century Armenian chronicle translated from otherwise unknown Greek works, using it to recover traditions of chronology and ecclesiastical history.
The article explains how Conybeare encountered Khnusetsi's Armenian Key of Truth at Echmiadzin, then issued both its Grabar text and English translation, widening European access to Paulikian traditions.
The Turkish study places Trabzon Ermenileri within nineteenth-century Katolik and Protestan misyonerlik, presenting schools, foreign patronage, trade, and imperial political competition as forces reshaping the city’s Armenian community.
Drawing on Osmanlı materials, the author portrays Amerikan Protestan missions among Ermeniler after the 1840s through okul, hastane, yetimhane, and kilise institutions entangled with political mobilization and diplomacy.
Frame composition beneath the dome is used to trace two structural lineages for the distinctive Hripsime form in early Armenian churches.
Stewart reconsiders the 1307 assassination of Armenian king Hetum II in relation to Ilkhan conversion, Mongol-Armenian alliances, and changing religious politics.
A comparative study of tenth-century architect Trdat connects his Hagia Sophia dome repair and Ani Cathedral construction with a little-known Armenian text, revealing building practices and exchange across the Christian East.
Reviewing an exhibition catalogue, the article describes UCLA's conserved fourteenth-century Gladzor Gospels, including canon tables, evangelist portraits, marginalia, and fifty-four narrative miniatures.
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