Kasbarian examines Armenian diasporans who relocate to Armenia for varying periods and describes their experiences as a form of sojourning between visitor and migrant. The article connects these choices to changing ideas of homeland, mobility, and belonging after the Soviet era.
Nineteen dental non-metric traits are used to estimate biological distance among ancient plateau communities, Georgian groups, and comparative samples spanning Eastern Europe and Central Asia.
Paleopathological comparison of 213 late-antique individuals from six Shirak Valley burial series documents trauma, dental disease, activity markers, and artificial cranial deformation.
Y-chromosomal patterns in six Armenian populations indicate that early farming expansions crossed the Armenian Highland along separate Mediterranean-westward and North-Caucasus routes.
Examining the alleged 1062 charter of Prince Fedor, the article shows how wealthy Armenians in Lviv fashioned a usable past for social advancement and later Romantic nationalism.
The dissertation argues that Armenian communal reform, especially the 1860/63 National Constitution and Patriarchate centralization, was integral to Ottoman Tanzimat state-building rather than derivative nationalism.
This article contrasts Turkish state narratives about the Armenian Genocide with oral memories preserved in families and local communities. It uses interview material to explore how official denial and social remembrance can coexist over generations.
Tracing Armenian printed lexicography from the seventeenth century, the article positions the two-volume New Dictionary of the Haykazian Language, issued in Venice in 1836–1837 by three Mkhitaryan priests, as a foundation for later dictionaries.
Between 1903 and 1914, Tsarist policy toward Russian Armenians shifted through church-property confiscation, Dashnaktsutiun repression, bourgeois negotiation, Caucasian unrest, and changing Ottoman strategy.
After the 1915 genocide, the League of Nations shifted the Armenian Question from politics toward humanitarian action through survivor liberation, Nansen passports, settlement in Soviet Armenia, and organized refugee communities in Syria and Lebanon.
Rather than isolate a national past, the essay places Armenian history within world history through interactions, encounters, and connections that cross conventional political borders.
The article surveys Ottoman relations with Armenian subjects and argues that Armenian theater professionals, including work associated with Bosco and Naum venues, helped introduce and develop opera terminology and practice in the empire.
A dissertation reads fifth-century Armenian Christian narratives for women's agency, asceticism, queenship, family status, marriage practices, conversion roles, and wartime violence.
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.
Գիրքը համեմատում է Հայաստանից դուրս գործող հայագիտական կենտրոնների ներկա վիճակը Ամերիկայում, Եվրոպայում, Մերձավոր Արևելքում և հետխորհրդային երկրներում՝ ներկայացնելով հիմնադրման պայմանները, համայնքային դերը, գործունեության ուղղություններն ու արդի խնդիրների լուծումները։
Three claimed musical renaissances—Christianization, medieval repertory formation, and modern Westernization—are analyzed as historiographic devices that construct Armenian authenticity and national identity.
Coverage in Lebanese Armenian newspapers of the 1946 repatriation campaign reveals changing ideas of citizenship, homeland, and belonging as the newly independent country defined itself.
Abramson profiles Lebanese Armenians as both a self-organized diasporic community and a constituent of Lebanese society, emphasizing the institutions built after refugee settlement.
The study uses survey evidence to examine how national identification, perceived threat, and attitudes toward war shape acknowledgement of violence against Armenians. It connects these social-psychological factors with support for responsibility and reparative responses.
This article revisits Raphael Lemkin's concept of cultural destruction through Armenian Genocide evidence and his papers. It considers attacks on monuments, intellectual life, religious symbols, and conversion alongside their long-term effects on Armenian communities.
The biography reconstructs Polish-Armenian scholar Stefan Wartanowic Lehacy's education, translations, church service, family background, and possible painting activity during the seventeenth century.
The article follows editor W. T. Stead's Eastern Question campaigning from Bulgarian atrocities to Ottoman violence against Armenians, interpreting his journalism through Puritan belief, radical politics, and self-fashioned diplomacy.
Laycock uses Armenian archival research to study the 1945–1949 repatriation campaign, emphasizing competing meanings of homeland and the early Cold War politics surrounding return.
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