Multi-sited fieldwork among Armenian musicians in Milan, Paris, and Yerevan leads the researcher to revise initial assumptions and describe divergent musical identities shaped by memory, mobility, and globalization.
An ethnomusicological reading places Alexander Spendiaryan between Russian and European art music, Armenian classical development, diaspora ideology, folklorism, orientalism, and nationalism, arguing that his individual style helped found a national school of composition.
Seventeenth- and eighteenth-century Armenian polemical writing from Iran, complemented by Ottoman material, is used to reconstruct Armenian-Jewish perceptions amid resettlement, conversion pressure, Catholic missions, wars, and Persianate Muslim rule.
Through the Armenian community in the Netherlands, this article classifies state-led, institutional, and grassroots collective remittances and studies gendered roles in organizing them.
Based on interviews with young Armenians in seven countries, this article analyzes diaspora social-media activism, motivations, adversarial framing, and perceived influence during the 2020 Artsakh war.
The case of Australian Armenians who moved from Turkey shows how emotional experience influences diaspora views of political developments there.
This policy essay links Armenian cultural identity, diaspora involvement, and the Artsakh conflict while proposing a controversial territorial and relocation framework for a future peace settlement.
Across Nicosie and Famagouste under the Lusignan and Vénitiens, the chapter locates Arméniens among several chrétiens orientaux whose religious sites, merchant networks, mobility, and administrative participation shaped urban diaspora life.
The French-language survey examines chamber, symphonic, and staged works through which Dellalian, Mansuryan, Yerkanyan, and Sharafyan interpreted inherited memory of the Armenian Genocide.
Simeon of Poland’s seventeenth-century travel account is used to trace Armenian ukht pilgrimage, explaining decline at Rome and Santiago amid political instability while Jerusalem and Sourb Karapet near Mush or Caesarea retained sacred importance.
Photo studios from the 1880s–1930s, satirical cartoons from 1920–1958, and costume exhibitions in 1972–1976 reveal how Armenian women and their organizations negotiated visibility within Qajar and Pahlavi modernization.
Written sources from eighteenth- and nineteenth-century Istanbul show Armenian, Rum, Jewish, Gypsy, Turkish, and western musicians sharing public space; Hamparsum notation and multilingual scripts made this cultural transfer materially visible.
The study counts roughly 4,500 Egyptian Armenian repatriates across the 1947, 1948, and later movements, then profiles more than 140 people contributing to over forty Soviet Armenian cultural, industrial, educational, medical, political, and athletic fields.
Using Armenian-American organizations as its case, the study maps lobbying institutions, agendas, goals, and mechanisms through which ethnic interest groups seek to shape United States foreign policy.
Using censuses from 1774 through 2001, the authors reconstruct Armenian settlement and institutions in Chernivtsi, score twenty-six heritage objects, map their spatial clusters, and propose an ethnographic excursion route centered on the Armenian Church.
The profile follows Archag Tchobanian from Western Armenian publishing and the 1895 Dzaghig editorship to exile in Paris, where Anahit, criticism, translations, correspondence, and Armenian advocacy connected literary realism with European audiences.
Hovhannes Nalbandyan's training and forty-seven-year teaching career in St Petersburg connect the Auer school to Soviet violin practice, while his 1890 surname change publicly asserted Armenian identity.
The literature describes Western Armenian as contrasting voiceless aspirated with voiced stops, but since no monolingual Western Armenian community exists, every speaker is a bilingual in a minority-language setting. The study compares two heritage communities: Beirut, where the majority language is Arabic, and the US, where it is English. Lebanese speakers contrast voiced with voiceless unaspirated stops, matching Lebanese Arabic. US speakers were more variable: some showed the English pattern, others kept aspirated voiceless stops but varied within the voiced series. The authors read this as transfer from the majority language in both communities, producing two divergent voicing systems inside one heritage language.
Analysis of twenty-six Beirut interviews examines how young Armenian women negotiate gendered responsibility for remembering, reframing, and transmitting Genocide memory.
Seventeenth-century İzmir migration is reconstructed from yava cizyesi, tahrir, and population registers, separating Acem-linked merchants from Armenians arriving for work and tracing occupational clustering.
Among 181 Armenians in Russia's Krasnodar Territory, structural equation modeling links ethnic and national identities with integration, regional identity with assimilation, and diaspora activity with both integration-separation attitudes and interactions among identity layers.
Three amulets held by Baghdad's Armenian Diocese—printed scrolls from 1716 and the later nineteenth century plus an Erzrum manuscript of 1736—are compared through codicology, prayers, decoration, and iconography.
Examining Russian and Armenian versions of Saroyan's fiction, the article separates cognitive transformations of ethnic mentality from linguistic modification of culture-bound words, phrases, and exclamations.
Jan Hasso Agopsowicz's path from the Papal Armenian College to postwar Poland combined advocacy for Catholic Armenian pastoral care with a collection of Armenian books and production of 240 bookplates.
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