The article examines official renaming of Armenian and other non-Muslim place names under Ottoman and republican rule, presenting a 1916 decree and interpreting toponym change as historical erasure.
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.
The dissertation develops a computationally assisted critical edition of Matthew of Edessa's Armenian Chronicle, studies its manuscript transmission and prophetic frame, and dates composition before 1137 through the author's treatment of Byzantines, Armenians, Saljuqs, and Latins.
The chapter reads Matthew of Edessa's Chronicle through two prophecies attributed to Yovhannēs Kozeṙn, showing how biblical models organize a claim that Byzantine and Armenian rulers abandoned obligations to the Armenian people.
Maksudyan studies Turkish translations about the Armenian Genocide and the self-censorship practiced by translators, editors, and publishers under official historical constraints.
Greenwood analyzes a late seventh-century Armenian chronicle translated from otherwise unknown Greek works, using it to recover traditions of chronology and ecclesiastical history.
Interviews and domain-of-use analysis trace declining Armenian fluency in Lebanon as multilingual generations shift toward Arabic, English, and French while renegotiating genocide memory, homeland, and heritage.
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.
Long observation of one post-Ottoman family follows Western Armenians moving from oral habits toward written communication while inherited skills and language continue linking relatives across three continents.
Djahukian examines lexical correspondences between Armenian and Kartvelian languages, treating borrowings in both directions as evidence for reconstructing their linguistic histories.
An Armenian-Canadian autoethnography uses literacy, bilingual identity, and the idea of linguistic and national home to describe writing from both sides of a border.
A review assesses a two-volume translation and commentary of the seventh-century Armenian History attributed to Sebeos, emphasizing its breadth across Roman, Sasanian, and early Arab transformations.
A review of Diana Der Hovanessian's About Time considers how poems about Armenian language, dispersal, and writers killed in 1915 shape contemporary Armenian-American literary memory.
Thirty Sayat-Nova melodies are tested for rhythmic and melodic unity through Armenian folk, sacred, and ashoogh traditions, tzayn codification, poetic meter, and cadential patterning.
A review of Peter Najarian's third fiction work evaluates its interweaving of personal and collective history after two earlier novels about an Armenian immigrant family in New Jersey.
Margaret Bedrosian uses the confined Auntie in Hapet Kharibian's Home in Exile to argue that Armenian-American literature rarely grants women sustained, three-dimensional representation.
This brief critique examines sampled Armenian American writing for the range of female characters and considers historical and cultural explanations for constrained portrayals.
Orville Taylor's critique endorses much of Bedrosian's analysis that Armenian-American writing by men tends to confine women to traditional, subordinate, and compliant roles.
Joe Rodríguez's critique summarizes recurring stereotypes of Armenian-American women as dutiful mothers and wives shaped by political violence, lost homeland, and migration to the United States.
Drawing on rare books in the Mayfield collection, the article follows Byron's 1816 Armenian language study with Mekhitarist monks at San Lazzaro during his Venetian exile.
An 1837 antiquarian essay argues through Biblical chronology that Noah retained the pre-Babel tongue in Armenia and attempts to identify that language as Armenian.
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