The essay traces how Russia's 1917–1918 spelling changes prompted Armenian reforms beginning in 1922, later modified in 1940, without imposing Cyrillic or Latin script.
The article studies Russian efforts to influence Armenians (Ermeniler) and Kurds (Kürtler) before the First World War and relates that policy to the 1913–1914 Bitlis uprising.
Stylistic and iconographic comparison attributes an incomplete Armenian Four Gospels in Moscow to Momik and dates its miniatures to the early fourteenth century.
Ani serves as a case for comparing Turkish and Armenian national heritage narratives with the everyday meanings assigned by communities living around the medieval site.
The study follows Galician Armenians from Kipchak and Armenian speech through Polonization, confessional debate, elite assimilation, and late nineteenth-century ethnic revival.
An eight-volume Vatican archival reconstruction is reviewed through correspondence spanning 1894–1925, alongside Jewish advocacy, Genocide denial, and post-Soviet Armenian nationalism.
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.
The authors document food plants and dishes used by Yezidi and Kurdish communities in Armenia through fieldwork, observation, and species identification. They relate culinary patterns to pastoral livelihoods and distinguish them from common Armenian food practices.
The article synthesizes a research volume linking Armenian history with German, French, and Italian literatures, including genocide aftermath and recognition debates.
Distinctive apostle and evangelist imagery in Momik's manuscripts, sculpture, and a Syunik khachkar is interpreted against Gladzor learning and church controversy.
Debates over Israel Ori are used to compare how Ashot Hovhannisyan and Leo connected geopolitical orientation with competing visions of Armenian national identity and society.
Parla and Özgül connect the seizure of Istanbul's Surp Hagop Armenian cemetery to longer histories of property loss, citizenship, and the contested inclusiveness of the Gezi protests.
Miller studies memoirs by Armenians who resettled in Soviet Armenia after the Second World War and later returned to diaspora communities. The article considers how the legacies of genocide shape those narratives and complicate familiar historical accounts.
A historical account follows Armenian migration to Lebanon and the development of a distinct religious, cultural, and political community from refugee settlement onward.
Two Armenian biblical manuscripts associated with Grigor Tatevatsi and Syunik are examined through 28 miniatures, dating evidence, workshop attribution, and proposed influences from Arabic miniature painting.
A translated and annotated autobiography by Anania Shirakatsi depicts seventh-century Armenian intellectual limitations and his pursuit of mathematical and astronomical learning abroad.
A two-year empirical comparison examines ethnic identity among Armenian young adults in Armenia and the Kuban diaspora using several psychological instruments.
Using the idea of an accident that repeatedly reappears, the essay follows present-day encounters with Ottoman Armenian persecution through human remains, landscapes, buildings, rivers, and geological fractures across Turkey.
The study follows the development of Armenian Genocide denial in American academic settings and analyzes the tactics that portray repudiated claims as legitimate controversy. It emphasizes the institutional pathways through which misleading arguments gain scholarly visibility.
Metalwork, khachkars, and textiles illustrate how Ottoman Armenians reproduced identity within the millet system while cultural exchange and collaboration complicated a conflict-only account of imperial life.
Armenian chronicles from the thirteenth and early fourteenth centuries are evaluated as evidence for the Second and Third Crusades alongside Latin traditions.
This Polish overview follows Armenians (Ormian) through Ludobójstwo in Turcji, Soviet experience in the ZSRR, diaspora communities, and restored independence.
Panos Terlemezian's career from 1885 to 1915 is reconstructed across revolutionary activity, prison, exile, Ottoman repression, genocide, and artistic training to position him within both late Ottoman and modern Armenian painting.
The study records more than twenty Latin- and Armenian-rite Catholic churches and chapels built or restored in Georgia, chiefly between 1860 and 1910.
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