A Cyprus classroom case situates translanguaging against Greek diglossia, migration, and a multilingual history including Western Armenian, Sanna, Gurbetcha, Turkish, and English, while criticizing assimilative Greek-L2 policy.
Interviews, Armenian newspaper articles, and observations of Plovdiv’s monuments, museum, and cemetery show how genocide remembrance is organized in Bulgaria. The paper attributes community cohesion and postmemory especially to AGBU anniversary programs, symbolic choices, and emotionally framed communications.
Through Komitas Vardapet’s writings, the article charts a move from locally shared Ottoman musical memory toward secularized, internationalized Armenian national traditions circulated through new media.
Tax registries, royal-estate descriptions, Armenian judicial acts, contested settlement documents, and manuscripts anchor a historiography of Lviv’s Armenian community and its struggles for rights and privileges.
Interviews with three generations of Colorado Armenians examine identity work in a community estimated at 2,916 people. A Denver Saturday school, Apostolic churches, a genocide khachkar, the Sardarapat highway sign, and SOAR charity link language, religion, memorialization, and assistance to Armenia.
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.
The study traces Armenian weaving in Ukrainian colonies through silk, carpets, trade networks, and workshops, arguing that Armenians were both importers and manufacturers across Ukrainian and Ottoman settings.
A March 2019 archival query inventories Armenian Catholic materials on Galicia in the Austrian State Archives and Vienna’s Mechitarist library, including professions, correspondence, personnel files, language training, and liturgy.
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.
The article reconstructs early-modern Polish discourses about Armenians through debates over mercantilism, luxury consumption, social order, and the perceived Ottoman threat.
Using qualitative and quantitative inquiry in Iran, the study compares Armenian Church language identity with Sikh linguistic practice and links communal language balance to religious development.
Fieldwork in Armenia, Nagorno-Karabakh, and Lebanon compares the integration of Armenians displaced from Syria between 2011 and 2016. The thesis weighs economic conditions, cultural difference, nostalgia, state policy, and NGO support, concluding that livelihood security most strongly shapes settlement outcomes.
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.
A study of 204 Armenian Americans found comparable overall health-promotion scores across blood-pressure groups, while normotensive participants reported more physical activity and stress management after BMI adjustment.
This Italian survey follows Armenian cultural modernization from the Mekhitarists and Indian colonies through nineteenth-century European engagement and the 1915 genocide. It contrasts a strong Christian and national revival with the absence of a successful political Risorgimento and the later republic.
Rezaei and Tadayyon analyze 323 public signs and ethnographic observations in Isfahan's Armenian Julfa district. They show how Persian, English, and Armenian appear unevenly in a neighborhood where Iranian, Armenian, Christian, and cosmopolitan identities meet.
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.
Kaya examines two Canadian centenary commemorations through field notes, speeches, and public symbols. The article traces how genocide memory is translated into Armenian collective identity, public visibility, and claims about citizenship in Canada.
The article surveys competing definitions of diaspora and applies them to Armenians in the Russian Federation, tracing migration, community formation, political roles, and the Armenian Apostolic Diocese. It treats classical and modern diaspora as overlapping sociological, ethnic, and political formations.
Using a 1939 diocesan schema preserved in Gniezno, the article reconstructs the Armenian Rite Archdiocese of Lviv immediately before World War II.
Fittante uses Glendale to test whether the ethnoburb concept, developed largely for Chinese immigrant settlements, travels to an Armenian American context. The article combines community history and demographic description to characterize Armenian settlement within the San Fernando Valley's urban geography.
The dissertation traces migration from the Ottoman homeland to the United States and then examines diaspora organizations’ efforts to shape American policy on genocide recognition, aid, and relations with Armenia. Its argument treats lobbying as the mechanism that moved contested historical claims into foreign-policy debate.
The article outlines stages of Armenian diaspora formation in Russia and examines clergy, diocesan activity, and church-community interaction in preserving ethnic distinctiveness.
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