Through the Armenian community in the Netherlands, this article classifies state-led, institutional, and grassroots collective remittances and studies gendered roles in organizing them.
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.
Two Syriac saints’ lives trace stories of relics carried from Constantinople to eastern monasteries, showing how medieval hagiography used bones and True Cross fragments to remember Byzantium and negotiate rivalry with the Armenian Church.
The Turkish study separates Armenialı from Ermeni as toponim and etnonim categories, using naxarar lineage traditions and post-Christian identity construction to question blanket ethnic labels for late-antique Armenia.
Western Armenian women's writing from the late nineteenth and early twentieth centuries is read through philosophical anthropology, feminism, literature, and social transformation to examine subjectivity, male-female identity, emancipation, and rights under Ottoman patriarchy.
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.
This visual-culture study analyzes banners and posters from the Karabakh Movement, identifying symbols, slogans, inherited Soviet forms, nationalist themes, and images of unity between Armenia and Artsakh.
Using conflict and household survey data from Azerbaijan, this demographic study estimates how adolescent exposure to the first Karabakh war and forced displacement related to teen marriage.
The article surveys how Armenian folk songs and music were documented, preserved, and published from the nineteenth through twenty-first centuries, emphasizing changing scientific, technical, and qualitative practices.
Reading Bakunts’s Karmrakar through the symbol of bone, the author joins word formation and semantics to Syunik-Artsakh dialect, folklore, ritual belief, biblical parallels, and Indo-European etymology to explain lost values in the novel.
Analysis of twenty-six Beirut interviews examines how young Armenian women negotiate gendered responsibility for remembering, reframing, and transmitting Genocide memory.
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.
Drawing on a 2015 European Parliament debate, the article studies how legislators used emotion and shared norms to justify recognition of the Armenian Genocide in EU diplomacy.
Instagram images of Yerevan’s 1967 Mother Armenia statue were reworked during the 2020 Nagorno-Karabakh war by users in Armenia and the diaspora, linking monument memory with visual appropriation.
Two studies of Armenians in Armenia and the United States model how national glorification and resentment reduce forgiveness, while diaspora identification can support more constructive intergroup attitudes.
Using Turkey's denial of the Armenian genocide, the paper links testimonial injustice with hermeneutical oppression: survivors and descendants are cast as vicious rememberers while the meaning of genocide itself is distorted through collective misremembrance.
Across Armenian American, Jewish American, Hungarian, and Polish samples, the study finds inclusive victim beliefs associated with conciliatory attitudes, whereas exclusive beliefs correlate with hostility toward perceived perpetrator groups.
This literature review examines mechanisms through which genocide trauma may affect Armenian descendants, including family well-being, political context, cultural narratives, displacement, and denial.
Using retrospective birth histories from Azerbaijan’s 2006 Demographic and Health Survey, the study traces fertility since independence and models whether exposure to the Nagorno-Karabakh war affected transitions to first and later births. It reports higher second-birth likelihood among women exposed through displacement, residence in Karabakh, or bereavement, while finding limited influence on national aggregate trends.
National health surveys from 46 countries compare psychological, physical, and sexual intimate-partner violence among women aged 15–49; reported prevalence falls below five percent in Armenia and Comoros.
This book reconstructs how Armenians who remained in the Turkish Republic after 1915 negotiated communal survival during the postwar and early republican transition. Drawing on Armenian-language materials from Istanbul, it focuses on public figures including Hayganush Mark and analyzes the tension between women’s feminist leadership and gendered expectations that made the household a principal site of cultural continuity.
The review essay reconsiders Tamta’s World through women’s history, family identity, and religious-cultural exchange across medieval Georgia, Armenia, and Anatolia, challenging an exclusively male account of agency.
Survey data from 6,116 Armenian women in 8,749 households relate intimate-partner violence to empowerment, age, children, wealth, and decision-making authority. The cross-sectional analysis compares urban and rural respondents within Armenia’s 2015–2016 demographic-health evidence.
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