Following Syrian Armenians after 2011, the study maps multidirectional movement among refuge, transit, return, and settlement, then shows how the 2020 Artsakh war deepened precarity in Armenia.
Charlie Hachadourian’s conceptual sculpture is interpreted through scientific and technological change, with fragmentation, migration, hybridization, and assimilation reshaping artistic and social identities.
Diasporic filmmakers move from an imagined Soviet-era homeland toward post-independence images marked by economic struggle, disillusionment, concealed trauma, and divided Armenian identity.
New Julfa emerges as a Safavid crossroads where Armenian, Persian, and European influences converged in churches, Khoja mansions, artists’ practice, and illuminated manuscripts over time.
Interviews, fieldnotes, and institutional research in southeast Michigan expose a gap between Armenian women's community roles as memory keepers and their visibility in formal archives.
Fieldwork gathered across five United States trips from 1979 to 2008 is organized by genre, age, and sex to describe variation in Armenian-American oral tradition.
Using Karen Jeppe's memoirs and the Armenian press of Aleppo, the article reconstructs how cross-community Ottoman relationships enabled the first Armenian refugee settlements in Syria's Jazira between 1918 and 1926.
Close attention to Saroyan and Hashyan shows historical memory sustaining Armenian-American identity through family continuity, inherited custom, national dignity, and resistance to assimilation.
Minas Bzhshkean's 1812 treatise combines Rousseau and other traditions to frame musical notation reform across Mekhitarist Venice, Ottoman Istanbul, and Armenian Enlightenment networks.
Observation of services and interviews in Vakifli document Armenian religious music through solo, choir, and call-response forms used for feasts, saints, births, weddings, and funerals.
Surveys, interviews, and focus groups compare belonging among local Armenian youth, Artsakh-displaced newcomers, and Syrian Armenians after the 2020 war, exposing unequal attachment and recognition.
A digital ethnography of an Armenian school in Jerusalem examines student-created social media during the second Artsakh war as expressions of diaspora identity, citizenship, and agency.
Survey evidence from Москве, Краснодарском, and Ставропольском evaluates занятости, адаптации, economic potential, and социально-экономического самочувствия among Armenians who migrated to Russia after the Soviet collapse.
Using Kirk Kerkorian's financing of the Armenia-Artsakh highway as an opening case, the chapter investigates how diaspora philanthropy creates material and symbolic bonds between Armenian-Americans and a homeland imagined across borders.
Surveying Armenian-American writers from Hamastegh and Saroyan to Najarian and Kherdian, the article frames language, custom, memory, and worldview as defenses against existential displacement and assimilation.
The research distinguishes post-Soviet repatriation from Armenia's state-coordinated 1946–1948 return and investigates the institutional, social, and personal barriers now encountered by repatriated young people.
Combining statistics, surveys, and interviews, this article identifies why Russian citizens relocated to Armenia after the invasion of Ukraine and what encouraged or discouraged longer residence.
Citation analysis of 116 Armenian domestic journals not indexed in Web of Science finds 47 receiving citations there and estimates that diaspora researchers account for roughly twelve percent, especially in social sciences and humanities.
Ottoman Armenian expatriation photographs made between 1896 and 1908 become material for a 'looking together' method that reveals state purposes while showing emigrants repurposing official portraits of exclusion into resources for belonging.
The chapter compares works by William Saroyan and David Kherdian to examine identity, space, home, and belonging in Armenian American immigrant experience.
This study compares Armenian diaspora mobilization in the United States, France, and Russia and explains why overseas narratives about Artsakh can diverge from those inside Armenia and the region.
Across Ukrainian and Polish-Lithuanian settings, the study follows Armenian religious adaptation through autonomous church spaces, legal recognition, Apostolic, Chalcedonian, and Catholic institutions, union with Rome, and continuing resistance to complete assimilation.
This atlas installment surveys Armenian community history in Greece and inventories local architecture and place names while also covering churches, education, media, and settlement geography.
This Iberian Peninsula installment combines a history of Armenian settlement with a country-by-country table of architecture and toponymy in Spain, Portugal, and Andorra, alongside church, education, and media context.
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