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.
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.
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.
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.
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.
Through posts, audience responses, and an administrator interview, this study examines how a Lebanese Armenian Instagram account frames genocide memory through survival, loss, and continuity.
Stories about Artašēs and P‘arnavaz are read as evidence of Hellenistic marriage alliances connecting Armenia and K‘art‘li with North-Caucasian polities beyond the better-known record of Alan warfare.
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.
Los Angeles is presented through three Armenian immigrant strata, Glendale's population and civic leadership, the planned Armenian American Museum, and a music industry that sustains the city's diasporic cultural role.
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.
Written during the 2020 war, the author's Karabakh reflection combines personal observations with Armenian and Azerbaijani literature, media accounts, historical relations, proposed solutions, and possible future outcomes.
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.
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