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HAIA

Proceedings of the Institute of
Archaeology and Ethnography

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2025 , № 7

A. RESEARCH PAPERS

Title Pages

I. RA – DIASPORA, RA – ABROAD:
MUTUAL CONNECTIONS AND INTERACTIONS

Karapetyan R.S., On the Migration Ties between the Diaspora and the Republic of Armenia,
HAIA, 2025, № 7, p. 8-20.

The modern Armenian ethnos is a dynamic community actively diffusing in the global space, as a result of which active migration ties are formed. An analysis of these ties has shown that today short-term migration ties between the Diaspora and the Republic of Armenia (RA) are the most active, in which former residents of RA and the CIS play a leading role. The latter largely determine the possible prospects for re-emigration and are the real potential which, under certain conditions, can be used and it is able to “pull” other layers of the Diaspora along with it.

Moreover, the types of migration of the Armenians are very different and are largely predetermined by the direction of the migration flow. In some cases, it is formed in the line of general trends, that is the movement from less prosperous regions towards countries with diametrically opposed characteristics. In other cases, these are the places of temporary deployment, a kind of transit places on the main migration route. And, we can observe the reverse movement of Armenians towards their ethnic homeland – the RA.

Obviously, the issue of migration ties between the Homeland and the Diaspora is very complex and requires a pragmatic scrupulous approach, with clarification of goals, concepts, the entire scientific system, the involvement of research methods and techniques. In this context, the article can become a message of appeal to reality with a ready-made target designation and methodology for its comprehension.

Vardanyan H.V., Hakobyan M.M., The Policy of Identity as a Component of State – Diaspora Cooperation (the Case of RA – Diaspora Relations),
HAIA, 2025, № 7, p. 21-33.

Researchers have identified different types of policies that states conduct toward their diasporas. Among these policies, the most significant one for the long-term development and effectiveness of Armenia-Diaspora cooperation is the type of policy based on the identity of the Diaspora. The article aims to illuminate, compare, and explain the policies implemented by the three Armenian republics: the first Republic of Armenia, Soviet Armenia, and the third Republic of Armenia, regarding identity in the Armenian Diaspora. In the state administration systems of the three Armenian republics, structures were working with the Diaspora. How ever, the goals, objectives, scope, and nature of the work on identity were some what different. During the short-lived first RA, in challenging socio-economic circumstances, the primary focus of the government was to utilize the resources of the Diaspora to support the needs of RA, so no systematic effort was made to wards establishing an identity. In both Soviet Armenia and the third RA, efforts were made to reflect on issues related to identity, although the approach differed significantly in each era. In Soviet Armenia, this reflection became more pronounced after World War II, as the government worked to build ties with the Diaspora and focused on preserving Armenian identity. After Armenia gained independence, new development opportunities emerged with the Diaspora. As a result, many initiatives were implemented, but the efforts towards identity remained at the same level. Despite having specific differences compared to the Soviet period, these efforts primarily aimed to combat assimilation and preserve identity rather than construct an identity.

Jebejian H.V., Relations between the Armenian Communities in the Near East and the Republic of Armenia: Current Trends, Challenges and Opportunities,
HAIA, 2025, № 7, p. 34-47.

Relations between the Armenian communities in the Near East and the Republic of Armenia (RA) are of utmost importance for both sides. To better understand and evaluate the nature of the current relations – trends, challenges, and opportunities, between the RA and the Armenian communities in Egypt, Jordan, Kuwait, Iraq, Lebanon, Syria, and the United Arab Emirates, the author conducted are search – 19 open-ended interviews with Armenians aged 35 to 67 who live in these diaspora communities. This paper presents the findings gathered from these interviews. The results demonstrate the emphasis these various communities put on maintaining healthy, vibrant cooperation with the homeland and its representatives. The data show that each diaspora community has its own local economic, political, and social challenges. The interviewees highlighted the significance of their relationship with the office of the Diaspora Commissioners. The data gleaned from the interviews underscore and enumerate the many opportunities – educational, economic, and political, that the RA can benefit from by establishing better and more productive relationships with the various countries selected for this study. The data lend ideas for future research, especially in the areas of exploring various avenues for strengthening Armenia-Diaspora relationships that would undoubtedly foster mutual understanding, partnership, joint action, combined effort, and mutual support. 

Hakobyan G.L., Social-Cultural Life of New Migrants in the Diaspora: the Viewpoint of Relatives in Armenia,
HAIA, 2025, № 7, p. 48-58.

According to the estimates of experts dealing with migration issues, the size of the negative balance of external migration from RA was around 1600–1700 thousand people in 1988–2019. A negative balance of border crossings was recorded also in 2020–2022: 6951 people. Most of these movements from the Republic of Armenia (RA) have been directed primarilly towards the Russian Federation, followed by European countries, the USA, Canada, CIS countries, etc.

The purpose of the article is to discuss the social-cultural life of the new groups of migrants who emigrated from the RA from the point of view of relatives living in Armenia. This study is unique in terms of methodology because the object of research is families in the RA, some of whose members emigrated and settled abroad after the 1990s, and the subject is the emigrant members. Research materials were collected using a combination of quantitative and qualitative survey methods. The quantitative research was conducted among 639 families in 20 urban and 37 rural settlements of all RA regions and Yerevan in 2021. Qualitative analysis was based on the results of in-depth interviews conducted (in 2023) with 30 households selected from 639 households.

Based on the results of our study, we can conclude that according to the family members living in the RA, it is essential for their relatives who have left for permanent residence to organize their active social-cultural life abroad, in which the ethnic network is of great importance. It not only becomes an important means of adaptation for new migrants but also becomes an important factor in the organization of their social-cultural life in the new environment. Contacts among the Armenians within a close social environment also contribute to the preservation of culture and the reproduction of customs.

Nersisyan S.A., Experience of Integration of Russian and Indian Immigrants in Armenia,
HAIA, 2025, № 7, p. 59-70.

In recent years, bilateral active movements have been taking place in the Republic of Armenia (RA), first with the participation of Armenians as a result of the COVID-19 pandemic, then as a result of the 44-day war, as well as with the participation of foreigners against the backdrop of various international events, especially the Russian-Ukrainian war. During this period, an unprecedented flow of foreign immigrants in large groups from Russia, Ukraine, Belarus, as well as Lebanon and other countries has been observed in the RA. They have complemented the existing mosaic of foreign immigrants – such as Indians and Iranians, who had already settled in the RA. It is important to trace how immigrants overcome the stage of primary adaptation, how they integrate into Armenian society, what are the main issues that need to be emphasized when studying this process. As a rule, at the stages of integration, foreign immigrants face various legal, cultural, social-economic problems. From the point of view of environmental influence, it is important to analyze where immigrants settle, in what areas, especially in what parts of settlements, whether they lead a compact or diffuse lifestyle, whether they pool their resources, how they communicate with local residents, etc. This paper attempts to analize the experience of immigrant integration in the RA, its legal and cultural prerequisites, as well as issues of their placement, in particular, to analyze examples of Russian and Indian immigrants who consitute the largest group.

II. ARMENIAN COMMUNITIES OF EASTERN EUROPE

Zakharkevich S.A., Culture of Memory of Armenian Communities in Eastern Europe and the Influence of Historical Policies and National Projects at the Present Stage,
HAIA, 2025, № 7, p. 72-88.

The article examines several examples of different historical narratives (Pan-Armenian, regional and national) about the Armenian communities of Belarus, Poland and Ukraine under the influence of national modern traditions, the historical policies of the states of Eastern Europe, as well as their influence on the culture of memory of the Armenian communities of this region. The intersection of these different historical narratives creates conflicts and contradictions. The situation is complicated by the fragile and unstable system of “majority-minority” relations, as well as the ideological attitudes of these states. The article analyzes several examples that allow us to outline and characterize points of contradiction in the above-mentioned narratives: a discussion about the legitimacy of the terminology “Ukrainian Armenians” during the Polish-Lithuanian Commonwealth (16th–18th centuries) as opposed to the concept of “Polish Armenians”; an example of the “difficult” legacy of the Soviet-Polish war of 1919–1921, in which Armenians participated on both sides; a case of contact between the national historical narrative of Belarus and the cultural influence of Leon and Jan Madzharski. As a result, virtually no one is interested in discussing more complex and hybrid historical processes and non-linear ethnic processes, or the formation of new, contradictory historical narratives.

Poghosyan S.H., Sociocultural Features of the Armenian Community of Varna: Situation, Trends and Developments,
HAIA, 2025, № 7, p. 89-102.

One of the challenges facing the Armenian Diaspora is the problem of preserving identity, which is based on language, religion, national culture, the memory of the Genocide, and the preservation of the traditional Armenian family, which were considered the components of national self-consciousness. In the 21st century, among the Armenians of the Diaspora, the idea of Armenian statehood, the idea of creating a powerful native state as a guarantee of the longevity and development of all Armenians is attached importance as a pillar of national identity.

The report attempts to examine the ethnosocial and ethnocultural processes within the Armenian community of Varna (Bulgaria), focusing on the ongoing transformations of identity, modern sociocultural trends and developments.

A manifestation of the preservation of the Armenian image of Varna is the Church of St. Sargis, where activities are carried out for the benefit and in the name of the preservation of the Armenians Besides the church, community organizations also play an important role in the preservation of Armenians. An important task is to provide education for Armenian children in their native language.

Another important symbol for the Armenians is the house of Zoravar Andranik, located on Galata Hill in Varna. The monument to Charles Aznavour in the city park, the author of which is a Bulgarian sculptor, is quite remarkable.

The Armenian community is diverse in origin and occupation. Apart from the difficulties of cultural adaptation of the initial period, some immigrants from Armenia, especially women, have largely achieved success by getting involved in public activities. Having overcome the cultural shock associated with the difficulties of adapting to a new environment, they communicated and worked with for eigners living in society.

In parallel with the desire to remain faithful to the Armenian elements, the influence of other people’s mores on the Armenian family is noticeable. There are also unique cases of non-standard marriages, trends and manifestations of new perceptions in clothing and appearance.

The community, especially acting organizations, need consolidation and cohesion, especially in matters related to national interests and issues of the church.

Martirosyan G.M., Types of Entrepreneurship of Armenian Immigrants in Poland, Results of the Diversification and Change of Their Activity,
HAIA, 2025, № 7, p. 103-112.

As a result of the economic crisis in Armenia in the 1990s, many people of working age (particularly men) had to emigrate from Armenia with a promise to find work and acquire financial resources. Some of those people, based on positive information from Armenian acquaintances already working in Poland regarding the possibility of working and receiving financial resources, and taking advantage of the opportunity to cross the border of Poland without the need for a visa, chose exactly that country as a place for economic emigration. Coming to Poland, most of the Armenian immigrants didn’t even consider any other option than trade for acquiring financial resources, as they came to Poland with a ready-made concept of activity, based on information taken from friends, acquaintances, or relatives. In other words, they had precise information on the in-demand products in the Polish market, information regarding the volume of foreseeable costs for carrying out relevant activities, and the possibilities of renting temporary accommodation. As a result, trade was the dominant type of entrepreneurship among Armenian immigrants in Poland, particularly in the initial stage of the activity. Whereas exactly that type of activity has experienced some decline over time. Instead, Armenian immigrants started more to deal with the restaurant business and the provision of various types of services. Immigrants were relatively least likely to be involved in production both in the initial and in the implementation phase (2018) of the research.

Tanajyan L.A., Barseghyan S.S., Armenians in Czech Republic: Peculiarities of Community Life,
HAIA, 2025, № 7, p. 113-124.

Among the wide range of Armenian Diaspora studies, few focus on newly emerging communities. Most research centers on already established communities, leaving new diasporic spaces and loci underexplored and inadequately addressed. The primary reasons for this are that these new diasporic loci do not conform to the conventional templates of the Armenian Diaspora that we typically envision (“classical diaspora”, “victim diaspora”, “old and new communities”, etc.), and these loci are not yet regarded by researchers as sufficiently significant to be labeled as communities.

These emerging communities are particularly interesting, especially regarding their experiences of self-organization and identity reproduction. Communities formed primarily through the immigration of Armenians from various countries, including Armenia, during the Soviet and post-Soviet periods, remain largely understudied.

We believe a completely new approach is needed to study these emerging loci and trace their formation process. The loci present in the Czech Republic also require a fresh approach to community studies. This assertion is further supported by the research field: the current perceptions of community among Czech Armenians differ from the traditional understanding of community.

If a community does form, its nature would differ significantly from the classical model. The essential conclusion is that certain “points of gravity” exist among the Czech Armenians, creating a unique environment that attracts entirely new types of actors and their respective content.

These points of gravity-community actors-can include individuals, structures, institutions, etc. Depending on their mode of activity, a completely new type of socio-cultural phenomenon may emerge within the Diaspora.

This paper aims to determine whether these processes will ultimately lead to the formation of a traditional community. It also presents the self-organization experiences of the “new diaspora” through the example of one understudied community.

The present paper is based on field research conducted among Armenians in the Czech Republic in 2022. The research employed in-depth interviews, semi-structured interviews, and observation methods.

III. ARMENIAN COMMUNITY OF THE USA

Galstyan M.V., The Term “Repatriation” in the Context of Modern Processes of Diaspora: the Case Study of the Armenian Community of Los Angeles,
HAIA, 2025, № 7, p. 126-138.

The role of the homeland in diaspora and the preservation of identity is well discussed in theoretical approaches to diaspora. However, there are very few studies that address the issue of repatriation. In several countries that have diasporas, “repatriation” as a process is absent from the agenda of their governments because the diaspora is considered a strategic resource. The term came into circulation after the Second World War due to the repatriation of hundreds of thousands of people who, due to hostilities, had to leave their countries of former residence. This extended to prisoners of war, displaced persons, refugees, and expatriates trying to regain citizenship seven rights and return to their homeland.

Definitions of repatriation in the international literature are mostly state-centric. One part of the researchers dealing with these issues defines it as the return of a person to his country of origin, supporting or calling for it; the other part attributes the concept to labor migrants, whose first generation has clear ties to their homeland/state. In Armenian reality, repatriation is generally perceived as the “return” of ethnic Armenians to Armenia, and this process is considered the most acceptable and encouraged form of immigration.

This article seeks to answer a key question. To what extent is the term “repatriation” applicable to different generations and sub-ethnic groups of the traditional Diaspora whose birthplace is not, in fact, Armenia? On the other hand, some parts of the traditional Diaspora contest the idea of Armenia as a homeland, and according to the results of the survey, they consider it the birthplace of themselves or their ancestors. A significant part of the diaspora has no previous experience living in Armenia, and the concepts of “homeland” and “return” are problematic when using this term. By using the term “repatriation”, we state that the identity of the Diaspora has not changed in nearly a hundred years, and it has not become heterogeneous, which is a very debatable approach. Some researchers, referring to this issue, note that both entities (Diaspora Armenians and the Republic of Armenia) do not relate by origin but are forced to be in close relations due to external forces. Establishing official ties with Armenia as a homeland is outside their priorities.

This research also focuses on all the new proposed terms that can comprehensively reflect the current realities of the Armenian diaspora.

The article is based on the interviews conducted by the method of biographical research among 20 families of different generations and migration groups of Los Angeles Armenians and 19 families who immigrated and settled in Armenia.

Svazlian V.G., The Level of Preserving Armenianness among the Armenian-Americans according to the Inscribed Materials of the Oral Tradition,
HAIA, 2025, № 7, p. 139-154.

The present paper is dedicated to the popular life of the Armenian-Americans, their demeanor, their way of living and speaking in that important period, rich in significant events. This work is the first attempt to present the oral tradition of the Armenians living in the USA, which, regrettably, has never been written down, nor subjected to a scientific study before. Whereas, as a reflector of popular life, it includes answers to a great number of questions.

The comparative analysis of the popular materials and the sex-age groups of the Armenian-Americans narrators, studied by the method of quantitative analysis, shows the correlation of the numerical scheme of the sex-age groups of the 206 Armenian-American narrators and of the 1,165 units of materials they have communicated us. We have elucidated the quantitative and qualitative changes of the traditional folklore, as well as the level of Armenian preservation of the 5 generations in the course of a 100 years.

During our five research trips to the USA (in 1979, 1990, 2001, 2004, 2008), we have, though intermittently, writing down, audio- and video-recording word for word, fragment for fragment, assembled the unique primary source relics of the Armenian popular oral tradition of the Armenian-Americans.

That is the reason, why a particular importance was attached to those diverse historico-cognitive popular and cultural national values communicated by the representatives of the various generations of the Armenian community in the USA with the purpose of saving them from total loss and bequeathing them to the coming generations.

IV. THEORETICAL ISSUES

Khachaturian N.R., Harutyunyan M.B., Religious Transmission in the Family: Theoretical Approach,
HAIA, 2025, № 7, p. 156-166.

Nowadays, the influence of the religious factor on various spheres of social life is increasing. The issues about religion, religiosity and the family gain particular relevance especially in the conditions of modern society. The family becomes one of the main factors of children’s religious socialization. The first generation of believers is replaced by the next ones. Generations, in its turn, differ in the nature of religious socialization and the mechanisms of religious transmission.

The article presents a comparative analysis of the transmission of religiosity in the frame of family based on modern theoretical approaches and data from various field researches. The analysis is exploratory. The attention of the study is paid to the description of religiosity and the factors affecting on its transmission. The comparative analysis also takes into account the influence of parents’ spiritual and moral values on the characteristics of childrens’ upbringing. That are of particular importance not so much the quantitative indicators of religiosity, but the social institutions of religious transmission. Еxternal factors are also considered, such as the cultural environment, the place and role of religion in the society.

Ohanjanyan R.S., Features of the Application of the Bogardus Social Distance Measurement Scale,
HAIA, 2025, № 7, p. 167-174.

Research methods employed in the study of inter-ethnic relations vary significantly. Modern information technologies have made data available to thousands of individuals, shaping their opinions about different ethnic groups. This, in turn, can have significant political, economic, and cultural implications. One commonly used research method for studying inter-ethnic relations is the social distance cumulative scale developed by E. Bogardus, an American sociologist who introduced this scale in 1925.

The fundamental concept behind this scale is as follows: the willingness to engage in social interactions within a particular social environment is an indicator of the existence of social distance between individuals. Based on the extent of the distance, the following questions have been selected for the standardized questionnaire. 

1. Would you accept individuals from other nationalities as your spouse or relative?
2. Do you accept individuals from other nationalities as friends?
3. Would you accept individuals from other nationalities as your neighbors?
4. Do you accept colleagues from other nationalities?
5. Can individuals from other nationalities be regarded as fellow citizens in your
country?
6. Would you welcome individuals from other nationalities as guests in your
country?
7. I prefer not to see them in my country.

The sample of the research study conducted in the United States spanning 1926, 1946, 1956, and 1966 involved the participation of 40 ethnic communities, including the Armenian Diaspora. Comparative analysis of the data collected during the research studies conducted in 1926 and 1966 revealed a shift in the social distance ranking of Armenians, dropping from the 16th place to the 20th. Bogardus at tributed this shift to the negative attitudes Armenians held towards Turkish people, despite no direct interactions with them. These negative attitudes had been influenced by accounts from witnesses of the Armenian Genocide. This information was gathered through interviews with survey participants following the scaling process. The author notes that those materials are more interesting, and the standardized data is “colorless”.

In 2013, a study was conducted among students at the Archangelsk State University in the Russian Federation using this method. The questionnaire included 30 nationalities, including Armenians, and participants from various humanities disciplines, such as sociology, journalism, PR, and public relations, took part in the surveys. In that list of ethnic groups, Armenians were ranked 23rd (4.78 points). The results of this research provided evidence that even within specialized fields, ethnic stereotypes were challenging to overcome. These findings underscore the significance of taking ethnic stereotypes into account as a substantial element in shaping attitudes toward other ethnic groups when employing this scale for the study of inter-ethnic relations.

B. VARIA

V. REPORTS

Asatryan K.S., Certificates of the Educational System of the Armenians of Constantinople (Late 19th – Early 20th Centuries),
HAIA, 2025, № 7, p. 176-182.

The collection of documents of the Museum of Armenian Ethnography owns valuable papers donated by Barsegh Tughlachyan (1933–2016, Istanbul, Armenian philologist, lexicographer: in Turkish press and literature known as Pars Tukhlaci). Among them are certificates issued to graduates and students of Armenian educational institutions, dating from the fourth quarter of the 19th to the first quarter of the 20th centuries. They provide an exceptional opportunity to become familiar with the educational system of this period, subjects, grading scales, scholarships, and in some cases encouraging awards.

Markosyan S.H., The Role of Weekly Newsletter “Hayastan” in the Cultural Life of Armenians in Constantinople,
HAIA, 2025, № 7, p. 183-186.

The purpose of this report is to identify the main factors of revitalization of cultural life in Constantinople in the first decades of the 19th century, and in this context assess the prospects of press development as a factor of preserving identity components and preventing polarization within the community.

Here are analyzed the vision of identity preservation reflected in the periodical press, its problems and challenges. An attempt is made to identify the direction adopted by “Hayastan” newspaper published in Constantinople, in the social-political and cultural life of Western Armenians, in this case showing the role of the press as a social institution in community life.

It is noteworthy to consider the newspaper attitudes toward community life, emphasizing its impact on identity preservation, reproduction, and strengthening the cultural ties. In this case, the primary role for the community is to find the edges of comparability within the environment in the conditions of integration, avoiding the risk of final assimilation.

It is important to state that the analysis of media content enables not only to understand the development of the cultural life of the community, but also to assess the influence of the media in the community, to understand its main functions.

VI. EXHIBITION

Armenian G., Remain in Light: Visions of Homeland and Diaspora,
HAIA, 2025, № 7, p. 188-198.

VII. REVIEWS

Dalalyan T.S., Hayriyan L.V., Khechoyan A.G.,
Études arméniennes contemporaines, 2023, № 15 :
La presse de langue arméniennes en France et la création d’un espace transnational,
HAIA, 2025, № 7, p. 200-203.

Dakessian A., Haigazian Armenological Review: Four Books of the 43th and 44th Volumes,
HAIA, 2025, № 7, p. 204-216.

VIII. EVENTS

Pirnalyan S., The 40th Year of Summer Intensive Course of Armenian Language and Culture: an Armenian World in Venice,
HAIA, 2025, № 7, p. 218-219.