Three decades of Italian archaeology around Sevan, Kotayk, and Vayots Dzor trace Urartian territorial systems, agriculture, mining, local integration, and cultural continuity into late antiquity.
Minas Bzhshkean's 1812 treatise combines Rousseau and other traditions to frame musical notation reform across Mekhitarist Venice, Ottoman Istanbul, and Armenian Enlightenment networks.
Observation of services and interviews in Vakifli document Armenian religious music through solo, choir, and call-response forms used for feasts, saints, births, weddings, and funerals.
Skeletal trauma and the body's sack-like placement in Beniamin grave two lead the osteological study to infer violent death, probably from a severe occipital injury.
Surveys, interviews, and focus groups compare belonging among local Armenian youth, Artsakh-displaced newcomers, and Syrian Armenians after the 2020 war, exposing unequal attachment and recognition.
Drawing on Yerevan State Medical University experience, the authors advocate professional Armenian courses that teach students to compose medical texts and describe diseases accurately.
After tracing singing instruction from ancient ritual and medieval Armenian schools, the article proposes curricular methods for processing, developing, and protecting students' voices today.
From classical Armenian forms for Persian and Parthian onward, the study charts Iranian-language names, suffixes, spelling variants, dictionary treatment, and gaps in modern standardization.
Khachatur Abovyan’s Grabar poems, prayers, and Dorpat diaries are examined to trace an educational program joining classical Armenian, dialects, and emerging Ashkharabar.
The study transcribes nineteenth-century Imperial Archaeological Commission reports about work in Artsakh-Karabakh and assesses their evidence for monuments and regional historical memory.
After ten months of blockade-induced starvation and medical emergency, Artsakh was attacked by Azerbaijan on 19 September 2023 and its de facto state forced to capitulate. In the days that followed nearly 120,000 Armenians were forcibly displaced from their indigenous lands. International actors quickly reached for the label 'ethnic cleansing,' but no settled legal definition of that term exists, which creates problems of both characterization and responsibility. The article traces the historical and legal development of the concept and tests its application to the forced displacement of Armenians from Artsakh, setting it against the longer record of institutionalized anti-Armenian persecution and violence.
This essay assesses the normative linguistic contribution of the Paris daily Haratch to Western Armenian, the language of most diaspora Armenians through the early and mid-twentieth century. Dalalyan analyzes articles and editorials by the paper's founder Shavarsh Missakian and its collaborator Shavarsh Nartouni, physicians of the language as much as journalists. He shows how the newspaper's editorial practice defended Western Armenian against erosion in the French environment and set de facto standards of orthography, vocabulary, and style for its readership. The article emphasizes Haratch's unique standing as the only Armenian-language daily in Europe, published continuously from 1925 to 2009. Dalalyan argues that this longevity gave the paper an outsized role in stabilizing and developing the written norm of an endangered language. The piece appears in the journal's special issue devoted to Haratch and Armenian print culture in the Parisian diaspora.
Parsamyan argues that the destruction of Armenian cultural heritage in the Ottoman Empire began with the conquest of Western Armenia and has continued to the present, with Armenian culture repeatedly destroyed outright or 'neutralised' by successive Turkish regimes. The first part reviews how genocide theorists have defined and redefined 'cultural genocide,' including attempts to revise or rename the concept. The second sets out a chronology of the destruction of Armenian cultural heritage. She then gives a detailed account of the demolition policy pursued during the Hamidian massacres of 1894–1896, assessing whether it is best characterized as vandalism or as cultural genocide.
Studies a painted jar burial excavated in 2018 in the eastern tomb field of Tigranakert of Artsakh: a large karas decorated in red with ornamental and figurative bands. Its widest register shows a deer-hunting scene unfolding on both sides of a dense tree read as the Tree of Life. Gabrielyan traces the motif through petroglyphs of the Armenian Highlands, Iron Age bronze belts, Achaemenid glyptic and Sasanian toreutics. She argues the scene had ritual meaning on a funerary vessel, overcoming death through struggle, and situates the jar within the jar-burial funerary culture of Artsakh and Utik in the Late Classical period.
Studies a rare, unpublished destan (lamentation poem) on the 1909 Adana Massacres written in Armeno-Turkish by survivor Garabed Artinian, who lost his wife and child. The 57-stanza poem is read as simultaneously a work of art, a testimony, and a near-real-time historical record. Engaging trauma studies and theories of representing catastrophe, the author argues the destan holds both literary and historical value as a uniquely informative source. The author is Professor at the University of Nebraska-Lincoln and President of the Society for Armenian Studies.
By the executive director of the Lemkin Institute for Genocide Prevention: chronicles how Azerbaijan's September 2023 attack on Artsakh displaced virtually the entire indigenous Armenian population despite over a year of explicit warnings from genocide scholars. Analyzes why prevention failed, diplomatic silences shaped by geopolitical interests provided cover for the crime, and argues the Artsakh genocide inaugurates a 'new New Imperialism.'
Armenian and international historiography has treated the 1912–1914 Armenian reform question extensively, but the physician-politician Hakob Zavriyan has never been the subject of a dedicated study. Yeranosyan draws on archival documents, some newly located and previously outside scholarly circulation, to reconstruct Zavriyan's work in the years before the reform accord was signed. Domestically, Zavriyan did substantial organizational work uniting different Armenian constituencies and drafting reform programmes; internationally he pressed the reform question in repeated contacts with the Russian and German governments, trying to bend their policy in a pro-Armenian direction.
Kocharov describes how Classical Armenian codes anticausatives and the causative-anticausative alternation, using typological questionnaires and a verb dataset drawn from the Armenian Bible translation. He then reads the synchronic evidence diachronically, looking forward to modern Armenian varieties and back to Proto-Indo-European reconstruction. He argues that separating derivational from inflectional tiers better explains the morphological links between alternation patterns, and that Grabar's overall valency orientation is dominated by a nondirected equipollent strategy, with the labile strategy a major innovation confined to the imperfective part of the verbal paradigm.
Compares two major architectural-archaeological missions to the built heritage of the Armenian Highlands: the Russian Ani Archaeological Expedition (1892–1917) and the Italian programmes of the Universities of Rome and Venice and Milan Polytechnic (1966 to the 1980s). Kazaryan evaluates what each contributed and argues the differences in their results stem from the chronological gap and from divergent orientations. The Russian work was primarily archaeological, the Italian primarily architectural. Nikolay Marr aimed to exhibit original artifacts in the museum he founded at Ani, while the Italian professors relied on photography for exhibitions. The article also draws on the Ani fieldwork of the architect Toros Toramanian.
Revisits Tehlirian's 1921 Berlin acquittal in light of Tehlirian's own 1953 memoir, in which he acknowledged that elements of his courtroom account departed from fact. Parla focuses on the legal, moral and epistemological work performed by the ghost of Tehlirian's mother, who appeared in his testimony, and on the trial's place in the origins of genocide as a legal category. Building on Saidiya Hartman's 'critical fabulation,' she develops the concept of 'empirical fabulation' to think about the ethical potential of fabulation in recounting genocidal violence that resists straightforward representation, particularly where existing law fails to meet demands for justice.
Applies 'history of the book' theory to show how Mxit'ar of Sebastia, founder of the Mekhitarist Congregation, used paratexts (title pages, frontispieces, dedications, prefaces, illustrations, epilogues) in his publishing mission to shape how his books were read. Argues he presented himself as a 'second Maštoc'' and his students as heirs to the fifth-century Holy Translators, transmitting Armenian Christian literary tradition under the Roman Catholic Church. Links early modern Armenian print culture to questions of identity and religious continuity.
Treats the international recognition of the Armenian Kingdom of Cilicia and the coronation of Prince Levon II, using medieval Armenian and foreign chronicles alongside modern scholarship. Zhamkochyan reconstructs the favourable international configuration of the late 1180s to 1198 and the parallel negotiations Cilicia conducted with the Holy Roman Empire and Byzantium. She gives particular weight to the confessional concessions the Papacy and Byzantium tried to impose, and to the counter-strategy adopted by the Cilician state and the catholicosate at Hromkla. She concludes that Levon was first anointed by Conrad of Wittelsbach, the papal representative, and subsequently blessed by Catholicos Grigor VI Apirat.
Reconstructs why the office of sparapet (commander-in-chief) stayed vacant after Hamazasp Mamikonyan's death in 415 and was withheld from Vardan Mamikonyan, linking it to the Mamikonyans' traditional Roman orientation and their tie to Catholicos Sahak Partev. Traces Theodosius II's appointment of Vardan as stratelates of Western Armenia in 422, the Persian king Vram V's restoration of his dynastic rights in 432, and how the 442 outbreak of the Persian-Kushan war finally forced his appointment as sparapet of Eastern Armenia. Draws on Movses Khorenatsi and Tovma Artsruni.
Presents research from the ERC project 'Armenia Entangled: Connectivity and Cultural Encounters in Medieval Eurasia' at the University of Florence. Zanone's topic is the depiction of Armenian merchants in the miniatures of medieval manuscripts, placed in a broader Eurasian context. A central strand is the analysis of the clothing worn by these merchants, studied iconographically and compared with Byzantine and Arab illuminations treating the same subject. The article sketches the ongoing research by presenting a set of Gospel manuscripts containing merchant portraits.
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