The article reports the first phase of a Vienna Mekhitarist project digitizing Armenian newspapers and periodicals published from 1794 to 1920, with copies stored by Armenia's Fundamental Scientific Library for open scholarly access.
The author describes Syrian Armenian relocation to Canada from 2013 to 2016 and argues that church, charitable, community, and international organizations diverted migration from Armenia while reinforcing Canadian diaspora institutions.
Eight focus groups across four U.S. minority communities, including Armenian Americans, reveal that participants both accepted and resisted comparative victimhood measures while describing shifting ingroup and outgroup power after collective harm.
Participant observation, twenty interviews, and promotional materials from 2007–2020 support an interpretation of the Armenian Heritage Cruise as a serviced Caribbean simulacrum where affluent transnational passengers consumed an idealized Armenia and temporary relief from marginalization.
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.
A scene from Elif Shafak's The Bastard of Istanbul places Turkish Asya beside her Turkish-Armenian American cousin Armanoush amid clashing Istanbul and American cultural references.
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.
Four Russian museums are assessed for Armenian ethnographic collections and exhibitions, with attention to how objects from ancestral regions help diaspora visitors negotiate culture, memory, and national identity.
Interviews and field research describe Diyarbakır Ermeni müziği as a product of long cultural exchange, identifying repertory themes such as aşk, ağıt, maya, hoyrat, uzun hava, and halk oyunları alongside linguistic difference.
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.
A questionnaire of 1,273 Armenians in Moscow, Krasnodar, and Stavropol measures trust, mutual aid, exchange, and cooperation, producing four cohesion profiles: a large core, an alienated periphery, undecided respondents, and marginals.
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.
Archival documents and the Cilician See's journal trace its forced exile, reconstruction at Antelias, and institutional role in organizing Armenian refugee communities across Syria and Lebanon during the 1920s and 1930s.
Using Armenian manuscripts and Ottoman archives, this book explains how seventeenth-century migration reshaped Istanbul and western Anatolia and enabled new Armenian commercial and cultural networks.
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