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.
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 article outlines stages of Armenian diaspora formation in Russia and examines clergy, diocesan activity, and church-community interaction in preserving ethnic distinctiveness.
A comparative psychology study examines national identity and personal historical experience among Armenian youth in Armenia and the Armenian diaspora in Russia.
Kaya studies Toronto Armenian young adults' video testimonies in the 100 Voices project through the lenses of postmemory and digital media. The analysis shows how participants combine Armenian identity, intergenerational remembrance, and claims framed through human rights and historical justice.
Della Gatta examines Syrian Armenians who fled to Armenia after 2011 through qualitative research and diaspora and return-migration frameworks. Their experiences complicate a simple ethnic-return model by showing continuing attachment to Syria and tensions between an imagined ancestral homeland and life in the present Armenian state.
Lebanon's February 1956 Armenian Church election is analyzed as both a community choice and a Cold War contest in which Armenian Lebanese actors used American-Soviet rivalry to advance local interests.
Koinova proposes a sociospatial account of diaspora mobilization in international relations and illustrates it with Armenian genocide-recognition activism and Palestinian statehood activism. The argument attends to networks and contexts beyond the usual home-state and host-state triangle.
Fittante reconstructs the development of Armenian settlement in Southern California and explains Glendale's emergence as a major Armenian diasporic center. The article places local demographic and economic change within international migration history and the racial geography of mid-century Glendale.
This research examines North American Armenians who relocate to Armenia and the tensions between ancestral connection and disengagement from local practices. It situates their experiences in return-migration scholarship while emphasizing the role of ethnicity and imagination.
The article traces Armenian migration periods and the development of Armenia-diaspora institutions before examining lobbying, partnership priorities, and church organization in countries of residence.
Close reading identifies nonverbal cues in two Armenian-American works: Balakian's 1997 memoir Black Dog of Fate and Marcom's 2001 fiction Three Apples Fell from Heaven.
A reading of Varujan Vosganian's Romanian novel follows third-generation transmission of Armenian Genocide memory through family photographs, documentary images, autobiography, and literary form.
Founded in 2015 within Samara's Nairi autonomy, the Union of Armenian Youth organizes festivals, exhibitions, cultural groups, and Sunday schools while coordinating with regional public institutions and addressing cooperation problems.
Adriaans analyzes the Armenia Fund Telethon and its road-building campaign connecting Armenia and Nagorno-Karabakh, using fieldwork from the 2013 and 2014 broadcasts. The study treats fundraising media and infrastructure as practices through which diaspora households participate in humanitarian governance and de facto state formation.
Kasbarian surveys public, cultural, and academic activity around the 2015 genocide centenary across several diaspora settings. Based on participation, observation, and interviews, the article asks how the centenary changed the spaces and terms through which the genocide and its legacies were discussed.
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