A privately owned eighteenth-century Armenian prayer scroll is studied through textual and miniature interpretation plus non-invasive spectroscopy, photography, X-ray fluorescence, and Raman analysis.
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.
The dissertation places Sayat-Nova's multilingual songs inside Armenian and wider Near Eastern bardic traditions, then follows his twentieth-century scholarly and popular afterlife.
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.
Suciyan reconstructs the experiences of Armenians living in twentieth-century Turkey after 1915 from state records, Armenian institutional minutes, periodicals, memoirs, diaries, oral histories, and law. The book centers community-produced archives while examining the continuing effects of denial, modernization, and discriminatory governance.
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.
Lake Van is presented as a central Armenian cultural landscape from Urartian rule through Vaspurakan and the rupture of the 1915 genocide.
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.
Suny presents a synthetic history of the destruction of Ottoman Armenians, relating mass deportation and killing to wartime decisions, imperial crisis, and nationalist politics.
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.
Schultz and Harutyunyan compare whistleblowing laws and anti-corruption strategies in the United States, Europe, and Armenia. They treat protected reporting as one tool within broader democratic and institutional reform rather than a self-sufficient solution.
Gorman and Kasbarian assemble comparative Middle Eastern diaspora studies, including Cypriot Armenian community life and Armenian heritage tourism in Turkey alongside other displaced populations.
Haber and colleagues use genome-wide comparisons to model Armenian population formation, long-term continuity, and the effects of ancient regional mixing and later demographic separation.
Three restoration cases—Aghtamar’s Holy Cross, Sourp Guiragos in Diyarbakır, and Havav’s fountains—anchor this assessment of Armenian heritage in Turkey. The article places preservation initiatives within changing Kemalist and neo-Ottoman state narratives and maps actors working in Anatolia and Istanbul.
The study maps folk-song, dance, lament, ritual, and natural imagery in Tumanian's Anush onto Tigranian's completed opera and Komitas's surviving score fragments.
Printing in Istanbul between the Ottoman conquest and the official press is reconstructed through Jewish, Armenian, Greek, and Orthodox publishing activity.
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