Գիրքը համեմատում է Հայաստանից դուրս գործող հայագիտական կենտրոնների ներկա վիճակը Ամերիկայում, Եվրոպայում, Մերձավոր Արևելքում և հետխորհրդային երկրներում՝ ներկայացնելով հիմնադրման պայմանները, համայնքային դերը, գործունեության ուղղություններն ու արդի խնդիրների լուծումները։
Cavoukian studies relations between Armenia's state institutions and Armenian communities in Russia, testing claims that shared Soviet political experience shapes philanthropy and organization.
Coverage in Lebanese Armenian newspapers of the 1946 repatriation campaign reveals changing ideas of citizenship, homeland, and belonging as the newly independent country defined itself.
Abramson profiles Lebanese Armenians as both a self-organized diasporic community and a constituent of Lebanese society, emphasizing the institutions built after refugee settlement.
The biography reconstructs Polish-Armenian scholar Stefan Wartanowic Lehacy's education, translations, church service, family background, and possible painting activity during the seventeenth century.
A fragmented essay joins inherited family memories, survivor exile, Australian Gallipoli commemoration, and disputed naming to portray genocide denial as an embodied intergenerational presence.
Laycock uses Armenian archival research to study the 1945–1949 repatriation campaign, emphasizing competing meanings of homeland and the early Cold War politics surrounding return.
The 2007 and 2010 congressional Genocide resolutions are used to show Armenian-American and Turkish lobbying competing over United States foreign policy and bilateral relations.
Armenians in twentieth-century Ethiopia recast their host country as a homeland, emphasizing settlement and royal friendship over exile, lost fatherland, or genocide in the collective memory of immigrants and descendants.
Letters, jokes, and anecdotes from the Western Armenian Diaspora construct changing images of Soviet and post-Soviet Russia, combining admiration and criticism with expectations surrounding Armenian Genocide recognition.
Y-chromosome evidence from 82 Hamsheni men was compared across three proposed homelands, favoring central historical Armenia and finding no support for a Central Asian origin.
Examining English-language work by third-generation Armenian American authors, the article connects literary searches for ancestry with survivor narratives, inherited identity, and continuing genocide denial.
Four Turkish American–Armenian American dialogue groups test grassroots diplomacy as an alternative to transferring reconciliation upward through governments, while exposing tensions between conflict settlement, social justice, and human rights.
Across seventeen centuries in Jerusalem, Armenian religious authorities and the wider community maintained a permanent presence through successive conquests, negotiated compromises, and shared responsibility with Greek and Latin churches for safeguarding Christian Holy Places.
A comparative study of Armenian, Albanian, and Chechen diaspora engagement examines how support for secessionist conflicts develops after local independence claims. It traces how diaspora institutions and local political centers can intensify or dissipate conflict coalitions.
L'article relie la diaspora arménienne au génocide de 1915, à la mobilisation contre le négationnisme depuis les années 1960, au lobbying international et à son influence politique après l'indépendance de l'Arménie en 1991.
A study of Armenian diaspora print culture examines literary criticism in France, Egypt, and the United States from 1919 to 1928 after the genocide. Western Armenian newspapers carried a debate between cultural preservation and literary innovation, making literature both an aesthetic practice and a social institution.
Azarian-Ceccato studies how Armenian Genocide narratives pass between generations, treating family testimony and later retelling as linked processes that sustain and reshape memory.
Survey data, electoral platforms, newspapers, laws, and elite interviews reveal competing Armenian identities around genocide memory, Turkey, Karabagh, diaspora citizenship, justice, and democracy.
Koinova compares Ukrainian, Serbian, Albanian, and Armenian diaspora engagement after communism, asking how differing conditions in their countries of origin shape democratic involvement. The article distinguishes participation oriented to political procedure from participation that also embraces liberal-democratic commitments.
Long-term testimony, literature, memory sites, and community institutions anchor an anthropology of Armenian post-genocide exile, fragmentation, transmission, and diasporic belonging.
Surveys of one hundred Armenians and interviews with community participants, Hrant Dink, and Mayda Saris examine how the bilingual weekly AGOS voices minority grievances and builds collective Armenian identity while promoting democratization in Turkey.
The dissertation uses critical incidents and concept mapping to study how first-generation Armenian American community college students identify and organize college experiences that affected their sense of self.
A conceptual study proposes a three-stage account of how skilled diaspora members may support institutional improvement in their places of origin. Its hypotheses draw on pilot initiatives that include Armenia and distinguish early movers from informal and then institutionalized networks.
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