Research Project for the International Center for Human Development (ICHD)
By Christian Garbis Ohanian

Introduction

With Armenia's agreement with the EU in terms of reform according to European guidelines, a more involved question of the compatibility of Armenian and European values should be examined. The history of the Armenian people is wrought with strife and tribulation based in a constant tension with the more powerful ruling majority. This consistent exposure to a dominant culture had consequences in the development of the Armenian culture, and values. Armenians have existed as a minority community throughout their history. The dominant forces that it has been exposed have had lasting effects on the cultural development of this community. The values of the modern Armenian community will necessarily determine its ability to reform the country into a progressive, sustainable society. The most recent exposure to a dominant culture would have the largest effect in forming the societal values of the Armenian culture of today. Although the Armenian community spent much more time under the rule of the Ottoman Empire, the social, and cultural effects of Soviet communism are ever-present in the Republic of Armenia as it struggles not only to solidify itself as a stable state, but also define a culture that has been suppressed by the most recent exposure to Soviet communism. The struggle to understand what Armenian identity is in terms of social and cultural values will define the nature of the future of this country.

The difference between the Armenian community's exposure to Soviet communism when compared with the other dominant cultures that it has been exposed to, is founded in the necessary assimilation, and adaptation of a standardized, and thorough Soviet culture shared by other communities under the influence of the USSR. In most of the other historical cases the Armenian communities were afforded the right to continue to function according to its own values, institutions, and religion as long as it paid taxes to the higher authority and did not foment revolutionary movements that would endanger the dominant state. An important consequence of this difference would be the status of the Armenian Apostolic Church under these different ruling conditions. In most historical cases, the Armenian Church, which was in many ways the center of the community, spiritually, politically, culturally and socially, was allowed to function with a reasonable level of freedom. Under Soviet communism, however religion was banned and for the first time in thousands of years the Armenian Church was forced to surrender its influence as the cultural and social center of the Armenian community. This is the greatest challenge facing the modern Armenian community in defining what it perceives as truly Armenian values, and Armenian culture. The recent suppression of ideas, beliefs, and values that were characteristic of the Armenian community has left this post-Soviet country in an identity crisis. The Soviet values with regard to labor, and the functioning of the state still influence the consciousness of political leaders of this country, as corruption, and lack of enforcement of the rule of law permeate the society.

The struggle between values that are perceived in Armenian society as European, and the lasting effect of Soviet culture, has left this country striving idealistically toward progressive goals that it cannot attain with the amalgamation of these incompatible cultural mentalities. The necessity of a highly centralized government, with an indisputable control over the state, and the culture propagated by the media, created an un-free state of existence in Armenia, a state of stagnation during Soviet times. The competing principles, labeled European or Western focus on rule of law and human rights such as the freedom of speech. The Armenian community has rarely in its existence had the opportunity to govern itself as a completely free polity. With this opportunity comes the responsibility of breaking down some of the cultural impediments that have perpetuated a value system that is flooded with dangerous precedents. Both for Diasporan Armenians effected by the dominant cultures they live within, and Homeland Armenians struggling to throw off the influence of Soviet cultural values that were forced upon them, the task is attempting to live by a value system that is both distinctly Armenian and yet, progressive.

Questions

A problem facing the Armenian community today is deciding what kind of country they wish to build. By what value system(s) will this country be governed? What laws should be enforced? The pressure to westernize coming from both the Western Diaspora, and Western countries is a formidable influence on this young country. Yet being a young nation, the Armenian nation needs to answer the question of how to develop its identity, and what cultural values will be the foundation for that identity.

The nature of Armenian values is an important question to ask when confronted with the issue of European integration. Will Armenia lose something that is distinctly Armenian by adopting principles that are perceived to be European? Does the country of Armenia have a strong enough conception of identity to withstand the effects exposed to differing cultural values? What has effected Armenian cultural development over the centuries? How have Armenian institutions influenced the development of culture and values? What different environments, and circumstances have affected the development of Armenian cultural values? What is the difference between the development of Armenian and Diasporan Armenian values? How did the Soviet Union's influence over Armenia following the Armenian genocide affect the development of Armenian culture, and values?

Approach

I do not intend to define "Armenian values." Although, I may touch on some conceptions of Armenian cultural values, the purpose of this work is focused primarily on how these values have developed and what has influenced that development. I will begin with a brief analysis of some of the basic concepts, traditions, and institutions that are responsible for much of the inherited historical, familial and social perceptions of modern Armenian values.

1. The Values of the Armenian Family
2. The Cultural and Societal Values Propagated by the Armenian Apostolic Church

I will then analyze the question of the different conceptions of Armenian values that have developed in the Western Diaspora and in the Armenian Homeland, both subject to different dominant cultures for most of the 20th century.

1. The Effect of Western Culture on the Development of Diasporan Armenian Cultural and Societal Values
2. The Effect of Soviet Culture on the Development of Armenian Cultural and Societal Values

Before exploring the different religious and political circumstances that affected the development of Armenian cultural values, one must start with the foundational unit of all societies, the family.

The Values of the Armenian Family

The basic foundational unit of all societies is the family. The family structure provides a support system, and an organizational basis, which then fits into the greater society. In ethnic minorities who find themselves subject to other dominant populations and cultures, the role of the family is further stressed as an integral societal unit. The family is also the most effective environment where cultural values can be solidified. This is no different for the Armenian community. Living under dominant cultures for most of its existence, the Armenian community necessarily forced an inward focus on strengthening internal community ties, and family. The family serves as a strong unit for culture development because of its integral roll in continuing to preserve the history, and identity of the Armenian people. The only other consistent unit of historical, and cultural preservation in the Armenian community is the Armenian Apostolic Church. Books, traditions, songs, food, as well as, family histories seem to find their principle and usually most lasting place in the family. The role of the family and its cultural significance can be revealed in many ways. It can manifest itself family stories past on about larger cultural events such as the corpus of family histories that have been published. Whether stories of the Genocide of 1915 such as Black Dog of Fate: An American Son Uncovers His Armenian Past by Peter Balakian, Forgotten Fire by Adam Bagdasarian, Vergeen: A Survivor of the Armenian Genocide by Mae Derdarian; or other, general family histories that expound on Armenian cultural traditions and values such as John H. Melkon Rose's memoir of his family history, Armenians of Jerusalem: Memories of a Life in Palestine.

The historical, cultural, and traditional significance of the literature written about families that experienced the Genocide of 1915 needs little explanation as to its importance in the cultural memory of the Armenian people and its role in reminding the Armenian people of their place as the surviving legacy. Other family histories such as John H. Melkon Rose's book reference the origin and meaning of Armenian surnames and other traditional, and cultural aspects that are perpetuated in a family unit. A responsibility in ensuring the historical, and cultural legacy of the Armenian people was primarily felt as an enduring part of the Armenian value system. Some books in the Matenadaran (Book Depository, Yerevan, Armenia) were saved by individual families conscious of those books cultural, and historical significance. Not only are love, loyalty, and support integral for the Armenian families of past generations, but a conscious acknowledgment of the need to maintain what it means to be an "Armenian" was also an understood duty of the Armenian family.

I interviewed Fr. Ktrij Devejian, Foreign Press Secretary of the Catholicosate of All Armenians and one of the topics we discussed was the question of the Armenian family. He had interesting comments about the changing nature of family, and the differences between Armenians of the East and West, "The common belief for Armenians is always that the family is central. Nothing can get in the way of family. In the West with the consistent existence and influence of the Church, a man was raised with a greater sense of responsibility to his family. My father, or your father would never have considered it an option to leave his family and go to Moscow to find work. It was his family, his wife and children. He would not imagine abandoning his family. It was not an option. In Armenia that is a reality." Fr. Ktrij also commented on domestic violence and other such issues of the conception of values for the Armenian family, "I would say domestic violence is much more of a problem here than in the West. Abortion being used as a method for birth control is without a doubt common." During Soviet times responsibility in terms of family planning and other such issues were not emphasized as a part of the cultural value system. The lack of the influence of the Armenian Church,as a cultural institution during Soviet times did, necessarily, alter the development of Armenian values. The nature of the Armenian Church's effect on the development of Armenian cultural values is something I will address next.

The Cultural and Societal Values Propagated by the Armenian Apostolic Church

As is well known, and often stated, at the beginning of the 4th century of the Common Era, the Armenian nation adopted a policy of conversion to Christianity, breaking with its previous pagan religion. This conversion bestowed an idealized code of Christian morality, spirituality, and social consciousness that would be one of the most important changes in the course of development for the Armenian people. This new religion became the institution around which the smaller, and often dominated, Armenian culture could flourish and prove resilient against many attempts of forced cultural and religious assimilation. In this way the Armenian Church could be considered to be one of the principle institutions responsible for having preserved any kind of distinctly Armenian culture, and value system. The Armenian Orthodox Church was an institution that was generally spared interference by the dominant powers that often ruled over the Armenian community. By virtue of its place as a religious institution that had a capability for longevity, the monasteries (i.e. Sanahin, Goshavank, Datev, Noravank etc.), which were also schools and centers for intellectual thought, became some of the most important centers for Armenian cultural development, and growth. This furthered the Church's status as the guiding force for much of the conceptions of Armenian cultural values.

The Armenian Church maintained this position as the most influential societal institution in Armenian community until Armenia fell under the influence of the Soviet Union in the early 20th century.

Although, the development and importance of the Church indicates its influential role in the growth of Armenian culture, modern studies on the importance of the church in defining Armenian identity indicate a varying trend. According to a recent survey, Armenian identity being tied to the church has changed. "Armenian identity is being radically reshaped due to dispersion, globalization, modernization and secularization." This study contained survey results that indicated that, "Armenians in Armenia (40%) ranked being Christian as the second most important characteristic of an Armenian, whereas Armenians in the Diaspora ranked it lower than food and culture." In this paper it was postulated that due to these results, "Armenians under Soviet atheism, continued to view Christianity as the second most important characteristic of their identity, while Armenians in the Diaspora appear to have been deeply affected by the secularization of majority cultures"" Although as I will discuss in the section on Western culture affecting Diaspora conceptions of what it is to be "Armenian," I believe these statements need distinction. The dominant, secularized culture in the Western Diaspora has affected the identification with the Church as being representative of what it is to be Armenian. Yet, the Church maintains a role in the Diaspora that is unparalleled in the Homeland, a status as the center around which the community is organized. That status of the Church remaining as an institution purely Armenian, as an Armenian center of culture and religion necessarily makes the Church part of the Armenian identity. Christianity v. the Church is another issue. The religious nature of the Diaspora compared to the Homeland is different and secularization has apparently affected the Diaspora community.

The Effect of Western Culture on the Development of Diasporan Armenian Cultural and Societal Values

Theory of Environmental Triggering

"I have argued that culture enters into everyday life through the interaction of environmental cues and mental structures. I have further suggested, by combining logic-of-action theories in sociology and domain-specific city theories in psychology, that cultural understandings may be fragmented by domain, so that when persons or groups switch from one domain to another, perspectives, attitudes, preferences, and dispositions may change radically."

- From "Culture and Cognition" by Paul DiMaggio

The Western Armenian Diaspora largely formed following the Genocide of 1915 in Anatolia represents the majority of ethnic Armenians in the world. These communities are molded not only by an Armenian cultural heritage, but also a greater culture influence of the dominant culture in which they live. The two "domains" in which Armenian Diasporans live are the "domains" of the Armenian community (i.e. the Church, and individual family relations) and also the greater "domain" which is the dominant culture in which these Diasporans live. Armenians like all ethnic minorities exposed to a dominant culture develop dual identities due to the need to "switch from one domain to another, perspectives, attitudes, preferences and dispositions." This dual identity and switching from the "domain" of recognizing oneself as an Armenian to another "domain" where one defines oneself as American, French, Lebanese etc. This identity crisis varies for different Diasporan groups as Levon Avdoyan states, "Party affiliation; church affiliation; previous diasporan home: these should all be acknowledged before one speaks of "the Armenian Diaspora" as a single, organic identity." These different dual identities overlap and produce an Armenian Diasporan, who although ethnically Armenian, is raised with cultural values heavily influenced by the dominant culture of a particular country, and the environmental factors that accompany each nation. Thus, conceptions of society, politics, economics, and religion vary not only between these Diasporan groups but also between the Western Diaspora and the rest of the Armenian communities.

The tension between these groups by virtue of developing in different social environments exists as an obstacle in creating a united conception not only of Armenian cultural values, but Armenian identity as a whole. The varying cultural conceptions leads to misunderstanding, miscommunication, and a perception of not only separate identities, but in some cases, a separate ethnicity, between the Western Diaspora and Armenians living in the homeland. This conception of a separate ethnic identity is further complicated by the realities of the origins of the Western Diaspora. Whether families living in America, or France are from Syria, Lebanon, or Jerusalem, the true origin of most of these Western Diasporans is Western Armenia, modern-day Turkey. Not only did the places where these Western Armenians became refugees have an effect on their cultural development, but also the status of these Armenians as originally from Western Armenia also further separates this group from Eastern Armenians.

Western Diasporans have since adapted to Western Culture, and adopted many customs in accordance with that domain. "Such Diasporans develop a more integrated non-Armenian ethnic persona, again with certain, usually individual, exceptions that interferes with the code-switching required to feel at home in the "Fixed Menu" institutions of the organized community." Conceptions of the rule of law, civil rights, and religion, etc., differ between these Diasporan groups. These differences are not insurmountable but "domains" in which one is raised necessarily have an effect on one's conception of identity. The dual identity maintained by most Armenian Diasporans ensures not only the propagation of cultural traditions, but through community and family, a concern with ensuring the continuance of whatever that particular community believes to be truly "Armenian" in nature is emphasized, sometimes in contrast with the dominant cultural values.

The Armenian nation, church, and family have often been acknowledged as three categories that define the Diasporan identity. "By focusing on the exclusive aspect of nation, church, and family, Armenian immigrants have attempted to maintain their solidarity as a small ethnic unit within a culturally heterogeneous society." Ingrid P. O'Grady references three categories by which she perceives the Armenian community defining its identity, using the specific example of Armenian Diasporans living in Washington D.C. Although, she acknowledges that these categories are inextricably linked I believe that the concept of an Armenian nation has always existed in the minds of Diasporans but in reality it is an idealistic illusion. Only recently have the Armenian people achieved true independence and have begun building a modern, progressive nation. In a discussion of a concept propagated in William Saroyan's writings of Armenia as "a non-territorial nation," H. Aram Veeser quotes the Armenian-American author, "When two Armenians meet anywhere in the world see if they will not create a New Armenia." The concept of an Armenian nation has been a theoretical, intangible concept in the minds of Diasporans in a way that the church, and family have not. This contributes to a difficulty in agreement among Diasporans and Homeland Armenians as to how to build this nation, and what values should be emphasized as appropriate. Diasporan Armenians are forced to employ the political, social values of the dominant "domains" in which they live for they have no real reference point for how an Armenian nation should be governed.

The cultural values that represent an obstacle in overcoming are intellectual, social and political conceptions of the rule of law, civil rights, freedom of the press, woman's rights, and other issues that are perceived differently according to Armenians living in America, France, the Middle East, Russia, and Armenia. In my interview with Fr. Ktrij Devejian, I asked him a question about the cultural gap between the Western Diaspora and the Homeland, his response was, "Armenians have matured in their ideas of the Diaspora since independence and the Diaspora is slowly maturing in its view of the Homeland. Those who don't visit Armenia don't mature. There were Diasporans right after independence that were disappointed that Armenia was not their "perfect" Armenia. They became disenchanted and they are slower to mature in their understanding of the Homeland. The younger generation is the generation that will make the change. It will bridge the gap." The Soviet influence on Homeland Armenians is something I will discuss in the next section of this paper, in terms of contributing to this cultural value gap between some Diasporan groups and the Homeland.

The Effect of Soviet Culture on the Development of Armenian Cultural and Societal Values

The aforementioned cultural divide that was a result of the different dominant cultures that the Diaspora and Homeland Armenians were exposed to deepened different cultural conceptions of societal values. The effect of Soviet culture on the development of Armenian cultural and societal values is immeasurable. This exposure came at a vulnerable time for a population, many of whom had escaped the Genocide of 1915. The Armenian community following the Genocide of 1915 was without leadership, and devastated not only physically but also mentally, by virtue of being violently expelled from their native homeland. Russia provided assistance to these Armenians in need and after a brief period of an independent Armenian Republic (1918-1920), the Soviet Union absorbed the Armenian state into its sphere of influence. The influence of the Soviet Union extends much deeper than the superficial considerations of many regarding work ethic and corruption. The realization that the Soviet Union built, and supported the first stages of anything that could be regarded as a modern infrastructure and reasonable economic development in this country is important. One need only look at pre-Soviet pictures of Republic Square, or realize that a country populated largely with Genocide refugees were provided jobs at factories through the Soviet system. The level of education of the population is also another factor that is not only regarded as negative because of the nature of Soviet education, but has positive connotations due to the ability of the Soviet system to educate so many people. I mention some aspects of the complex nature of Soviet influence in order to indicate that there are reasons for an apparent social, cultural reluctance toward change.

The Armenian nation as a people were devastated following World War I. The Diaspora was spread to all corners of the world and the Armenians who remained in what would become the state of Armenia were a crushed nation in need of rebuilding itself, physically, culturally, socially, political. The Soviet Union stepped in as an immensely dominant physical, cultural, social and political force to fill the vacuum of a broken community. One of the principle factors in my mind for the repression of a good deal of the inherited Armenian culture, and thus, cultural values that come along with it, was the suppression of the Church under the Soviet Union. The Armenian Church served as the principle institution responsible for preserving Armenian culture. Armenian History, Philosophy, Religious thought fell within the purview of the Armenian Church. Armenian Church leaders served as some of the most important leaders of Armenian society, with their words enforcing conception of Armenian cultural values. Whatever, one may believe the religious or spiritual nature of the Armenian people to be, the suppression of the Armenian church under the influence of the Soviet Union, crippled one of the principle institutions responsible for preserving Armenian social history, and integral in guiding its future.

With the Armenian Church largely a non-factor for the cultural development, and historical understanding in Armenia, Soviet institutional education took over. In Charles Garoian's article, "Teaching Art as a Matter of Cultural Survival: Aesthetic Education in the Republic of Armenia," he describes an example of Armenia's Museum of Children's Art as an institution that was in essence subversive to the restrictive nature of Soviet education on the development of Armenian culture. "To survive the Soviet system and to save Armenia, they worked diligently to establish the Museum and the Centers for Armenia's Children. In doing so, they overturned the Stalinist notions of "education as a weapon," "the teacher as soldier in the battle for communism," and the subjugation of the child in order to protect the innocence of Armenian children and, through children's art education with an Armenian agenda, to uphold the heritage of the Armenian people." The question one has to ask is even with people attempting to hold back the flood of Soviet cultural influence from compromising Armenia's culture, and understanding of cultural values, was it successful enough? How buried did Armenian cultural values, and history become under the Iron Curtain? Some members of the Diaspora would be quick to claim that compared to Soviet Armenia, the Diaspora preserved a sense of "Armenian-ness" more effectively. Yet, that would be a superficial treatment of the circumstances. It is true that most Armenians living in the Western Diaspora had more freedom to maintain their religion, history, and traditions with little interference, but the mere reality of not living in a nation composed primarily of Armenians begs the question of how much the Diaspora succumbed to the dominant cultures they were exposed to?

The question of Armenian identity in the face of European integration is important as the values and methods by which Armenia progresses will dictate its success and stability as a modern state. As was mentioned in a speech by the then Deputy of Foreign Affairs of Armenia, Arman Kirakosyan, "With its historical background Armenia is rather interested in promoting those European Values on which the welfare and security of its people is anchored." Kirakosyan states here that the reasons for adopting certain European values are for the welfare of the Armenian people. Progress toward Europe is not about assimilation and the compromising of Armenian cultural values. Instead, Progress toward Europe is an attempt on the part of the Armenian people to create a state founded on sound principles, a state that would serve the Armenian people well. The difficulty facing Armenians both abroad and in the Homeland is understanding what aspects of the dominant cultures that have affected the development of their values in a way that is beneficial for the future of Armenia. The alienation of the Armenian state with that of Europe could partially stem from an attitude of what Dr. Hayk Demoyan describes as the "euro-illusion." This "euro-illusion" could stem from dissatisfaction with the way in which European Powers handled the Nagorno-Karabakh conflict, as well as other neglected promises. The general attitude toward Euro-integration as described by Dr. Demoyan is disinterest in Armenia. Although this will change over time, disinterest coupled with a misunderstanding of the purpose of Euro-integration could seriously curtail Armenia's ability as a country to successfully implement reform. The problem is amplified with the added problem of the Diaspora's role. Just as Armenian who once lived under a communist regime have seen their values and culture manipulated, so to has the Western Diaspora. These two groups maintain a sense of Armenian values that are similar in their regard for family and the collectively shared history, but the practical problem of reforming the state into a progressive, stable country is curtailed not by a conception of Armenian values that has without question been distorted by the vastly different cultural, social, and political conditions of the Cold War.

What I hoped to have demonstrated is what is regarded as truly Armenian values is difficult to define to the conditions under which the community throughout the world has been subject to within the last one-hundred years. Even before the Genocide of 1915, and the Cold War there were without question differences between Armenians of different regions but these differences were necessarily not as aggravated as they are today. The common origin of an emphasis on family, and church were once the bedrock principles on which Armenians conceived of what social values should be. The modern situation requires a change in some conceptions of Armenian values that in all likelihood have grown out of the most recent dominant cultures not a truly Armenian origin. This is an important distinction. Dr. Aghasi Yenokyan discussed the question of social, and political values and the distinctions that must be made in not only claming to be progressive state but acting as a progressive state should. "Independence in itself is not a values, but an instrument to realize a higher value-human rights. After the collapse of the Soviet Union we had independence, but no freedom." These political and social values that in some cases are still in the early stages of development in Armenia must receive the proper support in order to establish themselves as precepts for a just nation to be built upon. The conception that Dr. Hayk Demoyan mentions that these values could in some sense be attached to a European conception of values that Armenians feels a "euro-illusion" and euro-alienation regarding is a misconception that must disappear. Arman Kirakosyan's words emphasizing the realization that these perceived European values are merely the social and political values that will be the best in terms of building a stable, and just Armenian state. Armenian historical, cultural, social values are not in conflict with such modern conceptions of European values or principles.

Conclusion

As I hope to have demonstrated Armenians have rarely been in a historical position to govern themselves without the yoke of a foreign and dominating entity. This has necessarily left the Armenian nation with few examples from its own history of how it believes a state should be governed, justly. Armenian cultural values were for so long based in the family unit, the Church, and a collective historical understanding, yet none of these necessarily lend themselves directly toward an answer as to how an Armenian state should be governed according to Armenian values. The Church, the family, and Armenia's historical memory contributes in a tangible and significant way toward the molding of the modern state and the political values it should be governed by, but the Armenian people must reach beyond these conceptions. In a modern globalizing world, Armenia must not fall behind and isolate itself by refusing to adopt conceptions of the rule of law, that are not European, or Western, but are universally progressive and just.

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Works Cited

• Thomas J. Samuelian, Aram Hajian, Hakob Martirossian, Tamar Hajian, "Diaspora-Homeland Issue Paper," Prepared by Arak-29 Foundation, 2003, (From Armenia 2020: Studies, Reports & Analyses, Yerevan, 2005).
• Dr. Hayk Demoyan, "A Few Observations about Armenia-Europe Relations and the Non-Existent Public Opinion on the Issue." Promotion of OSCE Values, Principles and Commitments as a Basis for Security and Co-Operation in the OSCE Area: Concrete Steps Toward Armenia's European Integration: A Collection of Seminar Speeches. A conference organized by the International Center for Human Development, Yerevan, 2005),
• Dr. Aghasi Yenokyan, "Human Values and Color Revolutions." Promotion of OSCE Values, Principles and Commitments as a Basis for Security and Co-Operation in the OSCE Area: Concrete Steps Toward Armenia's European Integration: A Collection of Seminar Speeches. (A conference organized by the International Center for Human Development, Yerevan, 2005),
• Arman Kirakosyan, European Integaration: Ways and Means Towards Integrated and Peaceful Neighborhood: A Collection of Seminar Speeches. International conference was organized by the International Center for Human Development, Yerevan, Armenia, 2006.
• Charles R. Garoian, "Teaching Art as a Matter of Cultural Survival: Aesthetic Education in the Republic of Armenia." Journal of Aesthetic Education, Vol. 28, No. 2. (Summer, 1994), 83-94.
• H. Aram Veeser, "International Nationalism," From Armenian Forum: A Journal of Contemporary Affairs, Number 1, Spring 1998, Gomidas Insitute, Princeton, NJ, USA,37-59.
• Ingrid P. O'Grady, "Shared Meaning and Choice as Components of Armenian Immigrant Adaptation," From Anthropological Quarterly, Vol. 54, No. 2, Metropolitan Ethnography in the Nation's Capital. (Apr., 1981), 76-81.
• Levon Avdoyan, "The Past as Future," From Armenian Forum: A Journal of Contemporary Affairs, Number 1, Spring 1998, Gomidas Insitute, Princeton, NJ, USA, 1-17.
• Paul Dimaggio, "Culture and Cognition" From Annual Review of Sociology, Volume 23, 1997. Annual Reviews, Inc., Palo Alto, California, USA, 1997, 279-280.
• Interview with Father Ktrij Devejian. Foreign Press Secretary of the Catholicosate of All Armenians. Yerevan, Armenia, July 31, 2007.

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