This article explores Armenian family photograph albums in diaspora settings as ways of narrating rupture, loss, and historical presence after the violence and deportations of 1915.
A three-part study follows American Jewish engagement from Hamidian relief through Genocide witnesses and the 2007 congressional recognition dispute, weighing moral duty against strategic concerns.
Dugan and colleagues compare the trajectories of ASALA and JCAG to explain why two Armenian militant organizations declined rapidly after periods of sustained activity.
The decline of Turkey's Armenian, Greek, and Jewish populations is traced through voluntary and coerced emigration, connecting minority departure to twentieth-century nationalism and nation-building.
Interviews and domain-of-use analysis trace declining Armenian fluency in Lebanon as multilingual generations shift toward Arabic, English, and French while renegotiating genocide memory, homeland, and heritage.
Long observation of one post-Ottoman family follows Western Armenians moving from oral habits toward written communication while inherited skills and language continue linking relatives across three continents.
Drawing on Osmanlı materials, the author portrays Amerikan Protestan missions among Ermeniler after the 1840s through okul, hastane, yetimhane, and kilise institutions entangled with political mobilization and diplomacy.
Aslanian examines how Armenian merchants from New Julfa built trust for long-distance trade through a combination of reputation, collective norms, and semi-formal legal institutions. The article centers the merchants’ Assembly as a practical mechanism for coordinating cooperation in the seventeenth and eighteenth centuries.
A mail-survey valuation asks Armenian diaspora households in the United States how much they would donate once to protect Lake Sevan as cultural heritage.
This theoretical article develops criteria for distinguishing diaspora from migration more generally, using the Jewish experience as a starting point while discussing Armenians and other communities. It emphasizes homeland memory, minority status, transnational institutions, and cultural continuity.
The essay places the Armenian factor within a proposed South Caucasus security architecture, emphasizing Armenia's role in regional democracy and economic progress, diaspora participation in United States politics, and intersecting interests of the United States, European Union, and Russia.
Björklund compares Armenian communities in Athens and Istanbul through ethnographic fieldwork, using their different settings to examine transnational nationhood, community boundaries, and identity.
Shain and Barth place diasporas within international-relations theory as actors shaping homeland foreign policy. Their argument tests the relationship between the newly established Armenian state and its diaspora against a comparative case involving Israel and diaspora Jews.
An Armenian-Canadian autoethnography uses literacy, bilingual identity, and the idea of linguistic and national home to describe writing from both sides of a border.
This comparative article considers how U.S.-based Armenian and Jewish communities engage, respectively, the Karabakh and Israeli-Palestinian conflicts. It frames diaspora activity as an intermediate arena between domestic politics and interstate diplomacy, identifying questions for research on conflict and peacemaking.
Lévy reviews Pattie's ethnography of Armenians rebuilding community, evaluating how historical consciousness, institutions, and daily practice sustain diasporic belonging.
Sanasarian examines relations between Iran's Islamic Republic and non-Muslim minorities, including Armenians, through legal structures, ideology, institutions, and community responses.
This psychoanalytic account considers how descendants of Armenian Genocide survivors may inherit collective trauma and find pathways for mourning. It links secrecy, denial, family transmission, language, and writing to one analysand's work of remembrance.
This article historicizes diaspora through the Jewish experience while resisting the idea that any one diaspora is a universal model. It traces the term's expanded use and explicitly compares Armenian, Jewish, and other dispersed communities in relation to changing nation-states.
Vertovec distinguishes diaspora as a social form, consciousness, and cultural production while tracing how dispersed communities maintain ties across states. Its conceptual discussion names Armenians among the historical cases that shaped the category alongside other diasporic populations.
Interviews with forty Armenian Genocide survivors in the United States document experienced harms, coping through family, faith, labor, and silence, and emotional responses to denial.
This article explains why diaspora became a wider political and scholarly category in the late twentieth century. It traces changes in migration, minority identity, homeland ties, and nation-state responses while noting the term's earlier Armenian as well as Jewish associations.
Cohen reconsiders diaspora through contrasting histories of coercion, migration, and creative affiliation beyond a homeland. The article explicitly treats Armenians as a victim diaspora while comparing how nationalisms and globalisation reframe diasporic loyalties.
Sanasarian analyzes how Iran's Armenian diaspora maintained communal institutions under the Islamic Republic from 1979 through 1989 despite strong state dominance.
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