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.
Vollhardt and Nair compare focus-group accounts from Armenian American, Burundian, Jewish American, and Nepali-speaking Bhutanese communities. They identify paired patterns in how collective victimization is carried within groups, including vulnerability and resilience, loss and renewal, and silence and transmission.
The study follows Galician Armenians from Kipchak and Armenian speech through Polonization, confessional debate, elite assimilation, and late nineteenth-century ethnic revival.
Repeated testing of 42 Armenian-English kindergarteners showed gains in both languages, but weaker growth in Armenian expressive vocabulary and a preference for English use.
Ethnographic comparison finds northern Azerbaijani identity articulated against Armenians, whereas Iranian Azerbaijanis coexist with a large Armenian diaspora and orient grievances toward Persian rule.
Tehran's Armenian churches are grouped by building era and compared with precedents in Isfahan, historical Armenia, Iran, and modern world architecture.
Crowdsourced photographs and structure-from-motion modeling generate point clouds and orthophotos for documenting the Armenian Vank Cathedral and its frescoes in Isfahan.
The study compares Armenian institutional life in Russia and Lebanon, using interviews and existing scholarship to examine factors affecting institution building and identity preservation. It emphasizes host-country conditions, community origins, and ties among organizations.
The article synthesizes a research volume linking Armenian history with German, French, and Italian literatures, including genocide aftermath and recognition debates.
Written memoirs by Armenian Genocide survivors in Italy are studied as delayed expressions of deeply painful experience and witnessed atrocities.
This humanities monograph compares African, Jewish, and Armenian narratives of origin to ask how diasporic communities can retain rooted identities while recognizing plurality, fiction, and sexual difference.
The dissertation places Sayat-Nova's multilingual songs inside Armenian and wider Near Eastern bardic traditions, then follows his twentieth-century scholarly and popular afterlife.
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