A sociolinguistic study of Baghdad Armenians uses pilot and community questionnaires to examine Armenian-language domains, Arabic coexistence, and maintenance factors among fifty participants.
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.
Between 1908 and 1914, Ottoman Armenian migrants in the United States encountered white-supremacist xenophobia and debated their place within American whiteness, a history often omitted from immigration narratives.
Gabriel Aivazovsky's 1875 French letter to Sadok Barącz traces the painter Ivan Aivazovsky's family tradition to Polish Armenians of Stanisławów, a claim tested against Armenian and Catholic parish certificates from Galicia.
The article defines Armenian diaspora socio-economic potential through skills, entrepreneurship, capital, demographic structure, cohesion, and social networks, then proposes surveys and interviews in Moscow, Krasnoyarsk, and Stavropol to assess EAEU integration.
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 Lebanon's power-sharing and party politics as context, the chapter follows Armenian church bodies from the French Mandate through regional crises, showing their competing national agendas and cultural role.
An ethnography of Armenianness in contemporary Turkey compares Christian Armenians, Muslim or Alevi citizens reclaiming ancestry, and migrants from the Republic of Armenia.
An AGBU-backed platform proposal connects diaspora resources with Armenian homeland projects using surveys, interviews, interface recommendations, and a marketing strategy.
A survey of recent Armenian medical graduates finds gaps in clinical, research, and leadership skills alongside strong interest in further training and diaspora engagement.
Soviet Armenian writers including Shiraz, Charents, Demirchian, Mahari, and Zarian are presented as preserving national memory under censorship and Stalinist pressure.
Interviews with thirty returnees from nine countries show Western Armenian gaining admiration in Armenia yet remaining vulnerable to confusion, ridicule, and shifts toward Eastern Armenian outside close social circles.
An embodied video performance links meditation, pregnancy, a Mardin stone house, women’s genocide experience, and Armenian diaspora sonorities in France through chants, lullabies, testimony, and lament.
Combining archives, cultural texts, interviews, and participant observation, the dissertation follows Armenian displacement from early-modern trans-imperial networks through racial classification, orphan imagery, Soviet emancipation, and post-Soviet development work.
This historical overview follows Armenian migration from antiquity to the twenty-first century and groups diasporas by distance, compulsion, concentration, and cultural or political-economic role. It emphasizes diaspora institutions as contributors to Armenian culture and nationality.
A Cyprus classroom case situates translanguaging against Greek diglossia, migration, and a multilingual history including Western Armenian, Sanna, Gurbetcha, Turkish, and English, while criticizing assimilative Greek-L2 policy.
Through Komitas Vardapet’s writings, the article charts a move from locally shared Ottoman musical memory toward secularized, internationalized Armenian national traditions circulated through new media.
Interviews with three generations of Colorado Armenians examine identity work in a community estimated at 2,916 people. A Denver Saturday school, Apostolic churches, a genocide khachkar, the Sardarapat highway sign, and SOAR charity link language, religion, memorialization, and assistance to Armenia.
Visual and semiotic readings cover memorials located in Armenia, France, and the United States alongside the marches, vigils, and ceremonies held around them. The author argues that recognition-centered commemoration can bind a transnational Armenian public while reinforcing an enduring victim identity.
Interpretive phenomenological interviews with six Armenian-American men in the San Francisco Bay Area identify community stigma, felt stigma, cultural beliefs, and resource constraints as barriers to mental-health care.
A March 2019 archival query inventories Armenian Catholic materials on Galicia in the Austrian State Archives and Vienna’s Mechitarist library, including professions, correspondence, personnel files, language training, and liturgy.
Interviews with twelve Armenian Quebecers trace how school, church, and family support cultural continuity while also teaching French and Quebec social norms. Respondents describe institutional completeness as a basis for both Armenian identity and civic integration amid inherited genocide trauma.
The article reconstructs early-modern Polish discourses about Armenians through debates over mercantilism, luxury consumption, social order, and the perceived Ottoman threat.
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