Thesis (M.Ed.)--University of Adelaide, Dept. of Education, 1995. / Includes bibliographical references.

Thesis (Ph. D.)--UCLA, 2007. / Vita. Includes bibliographical references (leaves 272-283).

Thesis--Hamburg. / Lebenslauf. Published also as v. 3 of Bunte folge der wissenschaften, 1935. "Literaturverzeichnis": p. 81-85.

This thesis analyses the return of the relocated Armenians and resettlement of them in former their hometowns between the years 1918 and 1920, with special reference to the relative archival materials. Upon the permission given for their return on the last days of the World War I, most of the relocated Armenians did return either with the help of the Ottoman government or by their own means. The first chapter of the thesis is devoted to the preliminary developments which were influential in taking of the return decision by the Ottoman government. The following chapter elaborates the return of the Armenians from the relocation residences to their former hometowns. In the third chapter, the resettlement process and the government&rsquo / s attempts for care of the returnees are examined. Because it was completed in the most disastrous years of the Ottoman Empire, the return of the Armenians properly reflects the postwar Ottoman panorama with its administrative, financial and social aspects. The postwar Allied interference with and pressures on the Empire are also observable through the return and resettlement processes.

This inquiry explores matrilineal autobiographical narratives in the contexts of family stories and memories. This self-study traces the stories of a collective of five women of a common Armenian heritage, who represent various generational, homeland and diasporic portraits and experiences. Carrying the burden of being descendants of genocide survivors, the memories we reconstruct and interpret deal with issues of inherited exile, dispossession, loss, trauma, survival and healing. In exploring these narratives, I engage in self-reflexivity as we construct, re-construct, re-present our narratives and their impact on our constructions and negotiations of self and identity. / I use the family album metaphor as a foundation for my narrative framework and weave together the participants' and my autobiographical reconstructions through the intertwined stories of memory, trauma and displacement. The self-reflexive nature of our multilayered autobiographical narratives reconnects our selves with our pasts. Within a diasporic frame, I use the narratives as interpretive tools to explore the effects of multigenerational diasporic experiences on constructions of identity and agency. / The relationships we develop using face-to-face group conversations, virtual discussions through a Web forum and emails, personal reflexive journals, photo props and collaged images, highlight a dialogic process of imagined possibilities for the transformative power of storying. The autobiographical inquiry bridges voice to self and self to voice. This authoring process is an essential medium to writing ourselves as women. The process also allows us to reclaim our vulnerabilities as sources of inner strength and to embrace this understanding as the locus of writing.

Thesis (Ph. D.)--University of California, Los Angeles, 1996. / Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 674-727).

Thesis (Ph. D.)--University of California, Los Angeles, 1996. / Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 674-727).

No description available.

Thesis (Ph. D.)--UCLA, 2008. / Vita. Includes bibliographical references (leaves 219-239).

The purpose of this study is to delve into the role of identity, an identity that is constantly in change in an every-changing national context.  In this text I have studied the Armenian community of Ethiopia.  A community that was once very strong and influential, a community that has made a considerable impact on the Ethiopian society over the years. This is a community that takes great pride in themselves, yet, at the same time has integrated into whichever society that they have settled into.  The Ethio-Armenian community has maintained their core identity and at the same time absorbed the host society's customs and cultures.  They are a unique community where most refer to themselves as 100% Armenian and at the same time 100% Ethiopian. This study explores a community that not too many people are aware of in a third world country.