Miller studies memoirs by Armenians who resettled in Soviet Armenia after the Second World War and later returned to diaspora communities. The article considers how the legacies of genocide shape those narratives and complicate familiar historical accounts.
A historical account follows Armenian migration to Lebanon and the development of a distinct religious, cultural, and political community from refugee settlement onward.
A two-year empirical comparison examines ethnic identity among Armenian young adults in Armenia and the Kuban diaspora using several psychological instruments.
A dissertation reads Micheline Aharonian Marcom's three novels through postmemory, tracing how imagination mediates inherited Armenian Genocide trauma into present literary remembrance.
The article examines how varied uses of the Armenian alphabet help Plovdiv intellectuals sustain language, identity, and an imagined connection to the historic Armenian homeland.
Metalwork, khachkars, and textiles illustrate how Ottoman Armenians reproduced identity within the millet system while cultural exchange and collaboration complicated a conflict-only account of imperial life.
This Polish overview follows Armenians (Ormian) through Ludobójstwo in Turcji, Soviet experience in the ZSRR, diaspora communities, and restored independence.
Drawing on community histories, Armenian-language periodicals, and interviews in Lebanon, France, and the United States, the dissertation traces how post-genocide dispersion became a transnational diaspora divided between competing homeland-centered and diaspora-centered institutions.
The study records more than twenty Latin- and Armenian-rite Catholic churches and chapels built or restored in Georgia, chiefly between 1860 and 1910.
Gorman and Kasbarian assemble comparative Middle Eastern diaspora studies, including Cypriot Armenian community life and Armenian heritage tourism in Turkey alongside other displaced populations.
This Turkish-language overview places the late-Ottoman Armenian issue after Balkan Christian national movements and considers diaspora advocacy, parliamentary recognition, and the possibility of future scholarly reconciliation.
A master's multimedia project organizes Los Angeles Armenian-American history, current community organizations, identity maintenance, and intergenerational prospects into four website sections.
Kasbarian examines Armenian diasporans who relocate to Armenia for varying periods and describes their experiences as a form of sojourning between visitor and migrant. The article connects these choices to changing ideas of homeland, mobility, and belonging after the Soviet era.
Turkish denial, collaborative repression, emerging voices for recognition, and diaspora identity frame this study of the Armenian Genocide’s political consequences nearly a century later.
Survey evidence from elected officials and Armenian organization leaders in Glendale compares perceived leadership styles with acculturation, community commitment, and cultural identity.
Tölölyan and Papazian discuss divergent ideas of nationhood in Armenia and diaspora communities and consider how those differences shape institutions, mobilization, and collective identity.
The article follows interwar efforts to preserve Armenian communal life after genocide and the failure of state-building projects. It uses those efforts to analyze how refugee protection, anti-trafficking work, and international humanitarian practice developed within the League of Nations.
Examining the alleged 1062 charter of Prince Fedor, the article shows how wealthy Armenians in Lviv fashioned a usable past for social advancement and later Romantic nationalism.
Özgül examines Turkish court petitions by Muslim citizens of Armenian descent seeking changes to registered names and religions, revealing tensions between conversion, tolerance, and legal identity.
Kasbarian and Öktem examine friendships among Armenians, Turks, and Kurds in transnational settings to ask whether personal relationships can challenge denial and nationalist mobilization.
A linguistic survey of Syria identifies Armenian as one of four Christian non-Arab languages in 2011, together with Western Aramaic, Suret, and Turoyo.
A modified consumer-susceptibility scale applied to Armenian Americans links informational influence to family advice and normative influence to learning wider cultural expectations beyond the household in a business-suit purchase scenario.
After the 1915 genocide, the League of Nations shifted the Armenian Question from politics toward humanitarian action through survivor liberation, Nansen passports, settlement in Soviet Armenia, and organized refugee communities in Syria and Lebanon.
Comparing Albanian, Armenian, and Palestinian communities in the United Kingdom, this article examines how diaspora actors pursue sovereignty claims through host-state and transnational channels. Its Armenian case addresses ties to Nagorno-Karabakh.
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