Practice-led painting research treats visual translation as a method for retrieving a displaced aesthetic, bringing Armenian Genocide loss and denial into dialogue with thirteenth- and fourteenth-century manuscript images, postmemory, line, structure, and colour.
Using Turkey's denial of the Armenian genocide, the paper links testimonial injustice with hermeneutical oppression: survivors and descendants are cast as vicious rememberers while the meaning of genocide itself is distorted through collective misremembrance.
Across Armenian American, Jewish American, Hungarian, and Polish samples, the study finds inclusive victim beliefs associated with conciliatory attitudes, whereas exclusive beliefs correlate with hostility toward perceived perpetrator groups.
This literature review examines mechanisms through which genocide trauma may affect Armenian descendants, including family well-being, political context, cultural narratives, displacement, and denial.
This commentary considers the overlapping psychological burdens created when Armenians in Armenia and Artsakh faced wartime exposure during the global COVID-19 emergency.
Using retrospective birth histories from Azerbaijan’s 2006 Demographic and Health Survey, the study traces fertility since independence and models whether exposure to the Nagorno-Karabakh war affected transitions to first and later births. It reports higher second-birth likelihood among women exposed through displacement, residence in Karabakh, or bereavement, while finding limited influence on national aggregate trends.
Interwar legal and diplomatic writing is used to examine how empathy for Armenian suffering remained embedded in imperial, racial, religious, and civilizational hierarchies despite internationalist claims of shared humanity.
National health surveys from 46 countries compare psychological, physical, and sexual intimate-partner violence among women aged 15–49; reported prevalence falls below five percent in Armenia and Comoros.
This book reconstructs how Armenians who remained in the Turkish Republic after 1915 negotiated communal survival during the postwar and early republican transition. Drawing on Armenian-language materials from Istanbul, it focuses on public figures including Hayganush Mark and analyzes the tension between women’s feminist leadership and gendered expectations that made the household a principal site of cultural continuity.
The review essay reconsiders Tamta’s World through women’s history, family identity, and religious-cultural exchange across medieval Georgia, Armenia, and Anatolia, challenging an exclusively male account of agency.
Survey data from 6,116 Armenian women in 8,749 households relate intimate-partner violence to empowerment, age, children, wealth, and decision-making authority. The cross-sectional analysis compares urban and rural respondents within Armenia’s 2015–2016 demographic-health evidence.
An embodied video performance links meditation, pregnancy, a Mardin stone house, women’s genocide experience, and Armenian diaspora sonorities in France through chants, lullabies, testimony, and lament.
Based on interviews with young Armenians in France, Britain, and Russia, the study examines how memories of the 1915 genocide and the Karabakh conflict shape diasporic identity after Armenian independence. It emphasizes the roles of digital communication, travel, and intergenerational transmission in participants’ efforts to relate inherited trauma to contemporary homeland politics.
Combining archives, cultural texts, interviews, and participant observation, the dissertation follows Armenian displacement from early-modern trans-imperial networks through racial classification, orphan imagery, Soviet emancipation, and post-Soviet development work.
Two Stepanakert memorial museums combine exhibition and funeral practices to historicize recent armed conflict, preserve creators’ direct memory, and consolidate hostility toward Azerbaijan within Artsakh’s political landscape.
Visual and semiotic readings cover memorials located in Armenia, France, and the United States alongside the marches, vigils, and ceremonies held around them. The author argues that recognition-centered commemoration can bind a transnational Armenian public while reinforcing an enduring victim identity.
Interpretive phenomenological interviews with six Armenian-American men in the San Francisco Bay Area identify community stigma, felt stigma, cultural beliefs, and resource constraints as barriers to mental-health care.
Fragments about King Artašēs, his Alan bride Sat‘enik, crown-prince Artawazd, and the Median noble Argawan are examined within the Armenian Artaxiad epic and its layered royal chronology.
Interviews with twelve Armenian Quebecers trace how school, church, and family support cultural continuity while also teaching French and Quebec social norms. Respondents describe institutional completeness as a basis for both Armenian identity and civic integration amid inherited genocide trauma.
Semerdjian studies formal and informal rituals involving victims' remains at Dayr al-Zur, where deported Armenians were killed and commemorated. The article treats these practices and vernacular memorials as sources that can make dispersed sites of atrocity historically legible, especially after the destruction of the local memorial complex.
Adar compares public controversies in Turkey around the genocide's 1965 semi-centennial and the events surrounding Hrant Dink's 2004 article and 2007 assassination. Using a relational account of emotion and nationalism, the study explains how competing anxieties reproduced exclusionary definitions of the nation.
The study reconstructs the political and popular making of April 24 remembrance, from the 1965 Yerevan mobilization through official Soviet observance, diaspora ceremonies, memorial construction, and changing national demands.
A Turkish-language study traces Fransa policy on the Ermeni meselesi through a soykırım anıtı, ASALA violence, parliamentary measures, Anayasa Mahkemesi decisions, and Perinçek litigation involving Türkiye.
Drawing on fieldwork with Yezidi families who resettled in Armenia after Ottoman-era violence, the study traces how women narrate inherited persecution across generations. It examines gendered experience, silence, and the renewed impact of violence in Shingal on a community whose collective memory is rooted in refuge in Armenia.
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