Drawing on community histories, Armenian-language periodicals, and interviews in Lebanon, France, and the United States, the dissertation traces how post-genocide dispersion became a transnational diaspora divided between competing homeland-centered and diaspora-centered institutions.
The dissertation explains divergent Classical Armenian epenthetic vowels through sonority sequencing, extraprosodic sibilants, secondary stress, and contrasting consonant-resonant clusters.
A master's multimedia project organizes Los Angeles Armenian-American history, current community organizations, identity maintenance, and intergenerational prospects into four website sections.
The study maps folk-song, dance, lament, ritual, and natural imagery in Tumanian's Anush onto Tigranian's completed opera and Komitas's surviving score fragments.
Introduces Armenian, specifically Eastern Armenian in Los Angeles, into the landscape of heritage languages in the United States, filling a gap in both heritage-language research and Armenian studies. It assesses the linguistic landscape of Armenians in Los Angeles, including the presence and use of the language and the visible signs of its loss, then examines incomplete acquisition among heritage speakers across phonology, morphology, register, and English borrowings, proposing domains of linguistic compartmentalization to describe patterns of use. A central finding concerns the persistent anxiety attached to speaking the heritage language and the damaging cycle that anxiety produces. The study closes on the inconsistent attitudes and beliefs surrounding Armenian, analyzed through competing majority and minority language ideologies. Data come from a corpus of in-depth interviews with college-age Eastern Armenian heritage learners.
The dissertation argues that Armenian communal reform, especially the 1860/63 National Constitution and Patriarchate centralization, was integral to Ottoman Tanzimat state-building rather than derivative nationalism.
Between 1903 and 1914, Tsarist policy toward Russian Armenians shifted through church-property confiscation, Dashnaktsutiun repression, bourgeois negotiation, Caucasian unrest, and changing Ottoman strategy.
A dissertation reads fifth-century Armenian Christian narratives for women's agency, asceticism, queenship, family status, marriage practices, conversion roles, and wartime violence.
The Armenian Patriarchate of Jerusalem is a major religious, educational and cultural institution established more than fourteen centuries ago, and the Calouste Gulbenkian Library is one of its intellectual resource centres. Planning began in 1925 as a tribute to Patriarch Yeghishe I Tourian; its mission has been to collect and preserve works of Armenian religion, language, art, literature and history alongside world literature. Construction was funded by the benefaction of Calouste Gulbenkian, with continuing support from the Gulbenkian Foundation. The dissertation offers the first systematic English-language institutional history of the library, analysing its emergence, leadership and functions. Manoogian found that key primary sources existed in the Patriarchate's administrative archives but had never been consistently organized.
Enters the debate in diaspora studies over how much a physical homeland matters when defining expatriate communities as diasporic, working through the literary output of three Armenian diaspora writers: Vahé Oshagan, Hakob Karapents, and Vahe Berberian. It examines how identity is represented and reconceptualized in Armenian diaspora literature of the late twentieth century by reading characters' relationships to the many spaces they call home. The author argues these works offer a complex view of the diasporic subject because they acknowledge the duality of living outside one's 'home' country and then push past that binary, rejecting romanticized narratives of origin and place. Rather than finding solace in any single space, the characters' searching and wandering becomes the only stable fixture in their lives, and so defines their identity.
In Armenian American youth activism, the practice of memory of woundedness and genocide is conceived as a form of resistance tied to claiming a subjectivity as diasporan Armenians and as a US minority. Young activists position themselves in history as remnants and freedom fighters, demanding recognition of the Genocide in a struggle for justice that simultaneously demands their own recognition as survivors in a context of perceived denial. The activist tradition studied here tends toward anti-assimilationism and the display of woundedness as a means of obtaining perceptibility. Youth claim survivorship through diasporan institutions that structure commemorations, cultural events and political protests. The study rests on eighteen months of field research in the Los Angeles region.
Scholars have written extensively on Armenian revolutionary movements, but relations between Armenian political organizations and the Young Turks have received only tangential treatment, largely because the sources were inaccessible. Moumdjian sets out to document the actual relationships between Armenian leaders, parties and revolutionary movements and their Ottoman counterparts, and to explain why those collaborations occurred and why they failed. He opens with the long-promised post-1878 reforms for Armenian inhabitants of the empire and Abdulhamid II's manipulations to dilute them, including the palace's use of the Kurdish Hamidiye Regiments to sabotage reform. He engages critically with Turkish-perspective studies of the Young Turks, arguing they skirt the Armenian contributions that helped bring the Young Turks to power.
Comparing Dante's Italian with Tayan, Ghulyan, and Łazikean translations, the thesis evaluates how Eastern and Western Armenian morphology and auxiliaries render tense and temporal interpretation.
A comparative dissertation traces continuity and change in Turkey's Armenian Genocide narrative and Japan's Nanjing narrative through archives, fieldwork, and more than seventy-five interviews.
Three security-sector cases, including Armenian defence reform, test how human development and state security are translated into policy across Afghanistan and Guinea-Bissau.
The dissertation traces Turkish genocide denial through press debates around Sabiha Gökçen and Hrant Dink, economic class formation, Atatürk's authority, and national education.
A study of Armenian diaspora print culture examines literary criticism in France, Egypt, and the United States from 1919 to 1928 after the genocide. Western Armenian newspapers carried a debate between cultural preservation and literary innovation, making literature both an aesthetic practice and a social institution.
Survey data, electoral platforms, newspapers, laws, and elite interviews reveal competing Armenian identities around genocide memory, Turkey, Karabagh, diaspora citizenship, justice, and democracy.
The dissertation develops a computationally assisted critical edition of Matthew of Edessa's Armenian Chronicle, studies its manuscript transmission and prophetic frame, and dates composition before 1137 through the author's treatment of Byzantines, Armenians, Saljuqs, and Latins.
Long-term testimony, literature, memory sites, and community institutions anchor an anthropology of Armenian post-genocide exile, fragmentation, transmission, and diasporic belonging.
The dissertation uses critical incidents and concept mapping to study how first-generation Armenian American community college students identify and organize college experiences that affected their sense of self.
A three-part study follows American Jewish engagement from Hamidian relief through Genocide witnesses and the 2007 congressional recognition dispute, weighing moral duty against strategic concerns.
Interviews and domain-of-use analysis trace declining Armenian fluency in Lebanon as multilingual generations shift toward Arabic, English, and French while renegotiating genocide memory, homeland, and heritage.
An Armenian-Canadian autoethnography uses literacy, bilingual identity, and the idea of linguistic and national home to describe writing from both sides of a border.
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