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.
The Swiss Confederation entry reviews Armenian community history and settlement patterns, then presents architecture and place names together with information on churches, schools, media, and scholarship.
Covering Czechia, Slovakia, and Austria, this atlas installment combines Armenian settlement history with a table of monuments and toponymy and summarizes churches, education, media, and bibliography.
The profile follows Archag Tchobanian from Western Armenian publishing and the 1895 Dzaghig editorship to exile in Paris, where Anahit, criticism, translations, correspondence, and Armenian advocacy connected literary realism with European audiences.
Hovhannes Nalbandyan's training and forty-seven-year teaching career in St Petersburg connect the Auer school to Soviet violin practice, while his 1890 surname change publicly asserted Armenian identity.
The literature describes Western Armenian as contrasting voiceless aspirated with voiced stops, but since no monolingual Western Armenian community exists, every speaker is a bilingual in a minority-language setting. The study compares two heritage communities: Beirut, where the majority language is Arabic, and the US, where it is English. Lebanese speakers contrast voiced with voiceless unaspirated stops, matching Lebanese Arabic. US speakers were more variable: some showed the English pattern, others kept aspirated voiceless stops but varied within the voiced series. The authors read this as transfer from the majority language in both communities, producing two divergent voicing systems inside one heritage language.
Analysis of twenty-six Beirut interviews examines how young Armenian women negotiate gendered responsibility for remembering, reframing, and transmitting Genocide memory.
Seventeenth-century İzmir migration is reconstructed from yava cizyesi, tahrir, and population registers, separating Acem-linked merchants from Armenians arriving for work and tracing occupational clustering.
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.
Using Armenian, Ottoman, Persian, European, and Matenadaran sources, the authors connect Agulis's khāṣṣ status to survival, commercial growth, an Armenian kalāntar, international merchant ties, and changing Catholic and Apostolic institutions.
Three amulets held by Baghdad's Armenian Diocese—printed scrolls from 1716 and the later nineteenth century plus an Erzrum manuscript of 1736—are compared through codicology, prayers, decoration, and iconography.
Examining Russian and Armenian versions of Saroyan's fiction, the article separates cognitive transformations of ethnic mentality from linguistic modification of culture-bound words, phrases, and exclamations.
Jan Hasso Agopsowicz's path from the Papal Armenian College to postwar Poland combined advocacy for Catholic Armenian pastoral care with a collection of Armenian books and production of 240 bookplates.
A sociolinguistic study of Baghdad Armenians uses pilot and community questionnaires to examine Armenian-language domains, Arabic coexistence, and maintenance factors among fifty participants.
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.
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.
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