Beginning with seventh-century Arab conquest, the paper examines the names Armenian historical writers used for Muslims and asks how geography, religion, attributed qualities, and narrative setting shaped recognition of another ethnoconfessional community.
A digital ethnography of an Armenian school in Jerusalem examines student-created social media during the second Artsakh war as expressions of diaspora identity, citizenship, and agency.
Comparative analysis traces how three-layer midis masonry evolved alongside structural integrity in Armenian churches from the fourth through fourteenth centuries, linking shell construction to changing architectural form.
The paper reconsiders the alleged correspondence between Abgar V of Edessa and Jesus, separating later legend from historical probability and explaining its role in legitimating Armenia as an early Christian kingdom.
Survey evidence from Москве, Краснодарском, and Ставропольском evaluates занятости, адаптации, economic potential, and социально-экономического самочувствия among Armenians who migrated to Russia after the Soviet collapse.
Using Ottoman archives and an unpublished Armenian convert's manuscript, the authors trace seventeenth-century Catholic missions and the intra-Armenian conflicts that followed conversion.
Non-destructive ATR-FTIR imaging and X-ray fluorescence characterize pigments and degradation products in five Martiros Sarian paintings dated from 1909 to 1948, including several blue, green, yellow, and red colorants.
Latvia's 2021 Armenian Genocide recognition resolution becomes a case for constructivist memory politics, showing how varied actors change an event's public salience or meaning while building support for memory law.
Observation and literature review are used to identify gaps in cooperation among specialists, schools, regional support centers, families, and parents serving Armenian children with special educational needs.
Critical discourse analysis and semiotics are applied to Tumanyan's David of Sasun, examining historical memory, enemy imagery, and the translation of textual symbols into children's illustrations.
Surveying Armenian-American writers from Hamastegh and Saroyan to Najarian and Kherdian, the article frames language, custom, memory, and worldview as defenses against existential displacement and assimilation.
Two-year field trials in Askeran compare one-time, fractional, and combined fertilizer applications for potatoes, reporting yield and quality gains alongside nitrate ranges and a specific organomix-plus-bio-liquid production recommendation.
The study reconstructs the 1872 Constantinople premiere of Tchouhadjian's Arif's Ruse, credits librettist-performer Hovhannes Achemian and Shazik Keuyluyian, analyzes its comic genre and dramaturgy, and introduces the prelude clavier.
Field trials on Askeran's post-forest brown soils compare organomix, bio-liquid, and mineral fertilizer schedules, finding efficient fractional and preplant treatments for potato quantity, marketability, and quality under arid conditions.
A mixed-methods study combines decades of Armenian health indicators with interviews to examine maternal and infant care during the 2020 war and the concurrent pandemic.
A pragma-stylistic analysis of Politico coverage examines euphemistic replacement in reporting on the Artsakh humanitarian crisis and assesses how mitigation can imply meaning while maintaining an appearance of neutrality.
In-situ reflectance and Raman spectroscopy identify the mineral and organic palette used across a seventeenth-century Armenian Bible and three Gospel books, while also distinguishing their facial, vestment, and hand-painting techniques.
Examining Syria, Libya, and Nagorno-Karabakh after 2015, the article characterizes Russia-Turkey relations as simultaneous tactical alliance and strategic competition, arguing that the Ukraine invasion preserved rather than displaced this pattern.
Gomidas Vartabed's Ermenice, Türkçe, and Kürtçe halk ezgileri are examined through makam and ritim features, alongside his derleme work, çoksesli arrangements, concerts, and efforts to shape Ermeni müziği.
The research distinguishes post-Soviet repatriation from Armenia's state-coordinated 1946–1948 return and investigates the institutional, social, and personal barriers now encountered by repatriated young people.
Iconographic comparison interprets generalized sculpted faces on medieval Armenian and South Caucasian churches as allegories or personifications, distinguishing them from donor portraits through placement and formal features.
Combining statistics, surveys, and interviews, this article identifies why Russian citizens relocated to Armenia after the invasion of Ukraine and what encouraged or discouraged longer residence.
Citation analysis of 116 Armenian domestic journals not indexed in Web of Science finds 47 receiving citations there and estimates that diaspora researchers account for roughly twelve percent, especially in social sciences and humanities.
The article reconciles accounts by Koriwn, Movses Khorenatsi, and Lazar Parpetsi about Mashtots, the earlier Daniel script, vowel signs, and creation of the Armenian alphabet.
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