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.
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.
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.
Archival evidence traces American proposals for Transcaucasian borders in 1919–1920, from a possible Armenia mandate to interstate disengagement and an unsuccessful governor-general arrangement in disputed territory.
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 Hungary installment sets a table of Armenian architecture and toponymy within an overview of the community's settlement, historical development, churches, educational activity, media, and bibliography.
The Germany installment surveys Armenian community development and settlement geography before listing architecture and place names, with contextual sections on church life, education, media, and sources.
This Baltic installment surveys Armenian communities in Estonia, Latvia, and Lithuania and catalogs their architecture and toponymy alongside church, education, media, settlement, and bibliographic information.
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