Armenians in twentieth-century Ethiopia recast their host country as a homeland, emphasizing settlement and royal friendship over exile, lost fatherland, or genocide in the collective memory of immigrants and descendants.
Letters, jokes, and anecdotes from the Western Armenian Diaspora construct changing images of Soviet and post-Soviet Russia, combining admiration and criticism with expectations surrounding Armenian Genocide recognition.
Y-chromosome evidence from 82 Hamsheni men was compared across three proposed homelands, favoring central historical Armenia and finding no support for a Central Asian origin.
Four Turkish American–Armenian American dialogue groups test grassroots diplomacy as an alternative to transferring reconciliation upward through governments, while exposing tensions between conflict settlement, social justice, and human rights.
Across seventeen centuries in Jerusalem, Armenian religious authorities and the wider community maintained a permanent presence through successive conquests, negotiated compromises, and shared responsibility with Greek and Latin churches for safeguarding Christian Holy Places.
The 1909 Adana massacres are placed within the Ottoman revolutionary process, moving beyond Turkish-Armenian historiographic binaries to emphasize a weak public sphere, economic anxieties, and violence against the Armenian population.
Dabaghyan studies postwar place renaming in Artsakh as a cultural practice shaped by imperial legacies, modernization, conflict, and local knowledge.
Comparing the Ottoman Empire before 1915 with Rwanda before 1994, the article follows how genocide risks develop and coalesce, then proposes a temporal model supplementing static accounts of preconditions.
Ulgen analyzes Atatürk's speeches and political writings to trace how portrayals of Armenians helped establish enduring narratives of Turkish innocence and Armenian culpability.
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.
Deringil situates mass conversions of Armenians during the Hamidian massacres within late Ottoman debates over nationalism, reform, and the Armenian Question. The article highlights the relative lack of Ottoman-archive research on conversions in the 1894–1897 violence.
The article traces missionary activity (misyonerlik faaliyetleri) among Anatolian Armenians (Ermeniler), the Patriarchate's opposition to converts, British-American pressure, and Ottoman recognition of a separate Protestant millet.
Examining Armenian-Turkish relations after the 1915–1923 Armenian Genocide, the article critiques conventional conflict resolution and proposes just transformation attentive to denial, domination, historical harm, and unequal power.
Using letters and public statements, this French-language article studies American reactions to the massacres of Armenians in the 1890s. It traces how missionaries, Armenian migrants, and liberal reformers shaped humanitarian advocacy and congressional debate.
Suny examines competing interpretations of the Ottoman Armenian catastrophe and the uses of revisionism in historical argument. The article distinguishes evidence-led historical revision from nationalist accounts that justify or deny organized violence.
The essay characterizes Armenian architecture as a millennium-long carrier of classical traditions and a generative influence within Eastern European artistic development.
Greenwood analyzes a late seventh-century Armenian chronicle translated from otherwise unknown Greek works, using it to recover traditions of chronology and ecclesiastical history.
Young Turk population policy from 1913 to 1950 is analyzed through genocide, deportation, forced assimilation, eastern-province implementation, and the project of a Turkish nation-state.
The study compares Indigenous removal in the 1830s with the wartime destruction of Ottoman Armenians through the American Board's witness and criticism of exclusionary state-building.
This posthumously issued opening installment begins a planned comprehensive account of Armenian architecture with prehistoric and ancient material; the larger historical project remained unfinished.
This article explores Armenian family photograph albums in diaspora settings as ways of narrating rupture, loss, and historical presence after the violence and deportations of 1915.
The decline of Turkey's Armenian, Greek, and Jewish populations is traced through voluntary and coerced emigration, connecting minority departure to twentieth-century nationalism and nation-building.
The Turkish study places Trabzon Ermenileri within nineteenth-century Katolik and Protestan misyonerlik, presenting schools, foreign patronage, trade, and imperial political competition as forces reshaping the city’s Armenian community.
Drawing on Osmanlı materials, the author portrays Amerikan Protestan missions among Ermeniler after the 1840s through okul, hastane, yetimhane, and kilise institutions entangled with political mobilization and diplomacy.
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