Armani-baf (Irano-Armenian Rug) is going to be thoroughly extinct. By the settlement of Armenians in some local provinces of Iran, preserving the original features of Iranian carpet and influenced by ancient Armenian tradition of carpet weaving, such carpets were woven at the period of Shah-Abbas, the Great. Having many cultural commonalities, Iranian and Armenian people have had a long lasting history of cultural and civilizational relations. So the feature of their cultural traditions is clearly reflected in their wide range of art and craft styles. Even before the emigration of Armenians to Iran, carpet weaving has been a well-known craft among both mentioned people. Despite this, rather than Armenian tradition, the Irano-Armenian Rugs mostly represent the Iranian native tradition of carpet weaving. The analysis of this hypothesis is highly dependent on comparative study of two mentioned carpet weaving traditions, considering: design, color, and weaving specifications. Indeed here with a pragmatic approach the data, gathered through field (conversation) and library research, is analyzed on a descriptive-comparative basis.

Iran and Armenia are two very close cultures from antiquity. There has always been much interaction between these two nations and Darius the Great has confirmed this issue on the Behistun inscription of 520 BC. The common history of Iran and Armenia dates back to 7000 years ago. Two countries share many religious, historical, cultural, political, and also linguistic elements. Both people were always interested in each other and as translation is one of the ways to convey information and knowledge between countries, they tried to introduce their culture, history, religion and also literature to each other through translation. Persian- Armenian and Armenian- Persian translation has a long history in both countries and by renewing the relations between Iran and Armenia after Islamic revolution in 1979, translation trend and the subjects selected for translation also changed. The goal of this historical study is to introduce Persian- Armenian and Armenian- Persian translation history in Iran and Armenia with a focus on translations after Islamic revolution in Iran.

Iranian Armenian are an ethnic-religious group in Iran which are living with Iranian during their long history. Since 350 years ago that they have moved to this country, so they are a part of this nation now. Studying about their cultural religious continuity during the history has been my PhD thesis and this article is written according to the results of that. Here we are going to study about their cultural symbols and elements of Armenian identity and the mechanisms of their ethnic continuity form a sociological point of view. To examine the questions of this study, we used a theoretical framework consisting of the Ethno-Symbolism Theory of Anthony Smith and Social Identity Theory of Richard Jenkins. This is a historical theoretical study also survey and interviews is' used for testing hypothesis. This research is conducted on the ¦ field study in order to examine smith's theory in Iran. The results show strong ethnic identity among Armenians and the transformation of these subjective and objective elements to next generations.

The present research is the result of a detailed study on a field in which the speech communication is under the dominance of a general language (language of the majority) of a country and this majority has no familiarity with minority language. In fact this study attempts to analyze the spoken native language by Armenian middle-class women living in Tehran and its transference onto later generations. The study has been performed in the domain of linguistics, sociology and cultural anthropology and genre of the speech is within the framework of the Haims theory of ethnography and communication. In the present study, the method of ‘monitoring participation in the interview with flexible structure’ has been used. The goal is to give data on the person under investigation and avoid the imbalances and unequal communicative hierarchy between the interviewer and interviewee, the same relation that is totally consistent with traditional social sciences. The society under survey is the type which holds coffee parties at home among the Armenian middle class women periodically, and occasionally on a specific day. The objective of the circle is to leave the monotonous environment of the house, to vary their lives, to be sociable, to engage in something as a hobby and to consider oneself as a member of a group and finally to gain knowledge of the individuals of the circle or to act as a source of news.

In the course of the Armenians-Iranians ancient relations, many words and names have entered the Armenian language from the Iranian languages. It is hard to talk about the effects of Old Iranian languages on Armenian due to lack of firm evidence. Hundreds of words and some affixes entered Armenian from Middle Iranian languages, especially from Parthian, many of which were accommodated into Armenian basic lexicon. In Armenian, there are hundreds of Modern Persian words and names most of which are now seen only in the realm of Armenian surnames and which are reminiscent of the effects of the Iranian culture and Persian language on Armenians and the neighboring nations.Modern Persian elements have entered Armenian both directly and indirectly via Turkish. There are about hundreds of Armenian surnames with elements of Modern Persian. The stems of these surnames are Persian words and Iranian names or a combination of them with elements of their languages (Turkish, Armenian and Arabic). There are about 60 combinations of the Turkish suffix-cl added to Persian words in the structure of Armenian surnames. The words jan, gol and Sah and to a lesser extent, the words pir, Jsaje, mir and mirza are seen in many Armenian surnames. This paper aims at presenting a very general illustration of the role of Modern Persian in Armenian surnames, the comprehensive study of which exacts a whole book.

Armenians of Iran account for a part of the Armenian diaspora, scattered around the world and have a symbolic homeland named Armenia, on the one hand, and they have shared history with other Iranians over the centuries, on the other, and Iran is considered as their real home country. As an Iranian ethnic group, they have had a brilliant role in very eventful periods of our history especially since the last decades of 19th century. And today also, appropriate context must be provided for realizing their capacities to solve domestic and international problems with which Iran is dealing. In the current paper, we have tried to find out: "Considering the presence of Armenian diaspora in Iran, what are the opportunities and threats facing the Islamic Republic of Iran?" Our hypothesis is that: "The presence of a part of Armenian diaspora in Iran, considering the capacities and abilities of the larger Armenian community in different parts of the world, will provide Islamic Republic of Iran with opportunities in the spheres of domestic and foreign policy, which are more significant than probable threats in terms of number and importance." This subject has been investigated in the article using descriptive-analysis approach.

In carpet studies, Armani-baf (Armenian woven) is an Iranian carpet, woven since the settlement of Armenians in Safavid era Iran by Iranian-Armenians in some local provinces of Iran, preserving the original features of Iranian carpet and influenced by ancient Armenian tradition of carpet weaving. One of the similarities between Iranian and Armenian rugs can be referred to asespecial motifs, sometimes called "meaningful designs" or "symbols". Thus Armani-baf rug has motifs and symbols: from "Water and Dragon" patterns, to "S shaped", "Cross shaped", "Eagle" and "Fish" patterns. Considering the lack of adequate research relevant to Armani-baf rugs, the main goal of this paper is to identify the artistic and cultural similarities between two great nations of Iranians and Armenians through introduction and analysis of symbols in Armani-baf rugs; and to reveal the influences of Iranian tradition of carpet weaving on Armani-baf rugs (Armani-baf rugs being considered as Iranian). This paper is based on fieldwork and library sourcesand uses descriptive- analytical method. Analysis of the symbols led to the conclusion that in this symbolic expression sometimes the purpose of the artist was a mythical or religious concept and sometimes the usefulness of plants or animals was considered. Also, the research shows that Iranian Armani-baf rug is an Iranian rug which is quite influenced by Iranian carpet tradition in its design.

Reservoir-triggered seismicity (RTS) is a phenomenon, which has been observed in several large dam projects all over the world, especially for the reservoirs which are constructed in seismically active regions. Practically all the territory of the Republic of Armenia is characterized as the high seismic active area. A review of reservoir triggered seismicity in Armenia shows that it mainly occurs in large dams which are located near active faults. In this paper it has been shown that the number of microearthquakes increases after Tolors reservoir operation, cause changes of seismic regime in the observed regions. The correlation of seismicity and water level in Tolors reservoir allows assuming the influence of long-term harmonious changes of water level on the seismic activity in the region.

Dashnaxion (Dashnaktsutyun) party, together with some other Armenian parties that all had great excitement to set Armenians free, was established during the last years of 1880s. Considering the dominance the party obtained over the political life of Armenians in less than 10 days, it was not surprising that it can authorize the country in May 28, 1918, after Armenia declared its independence. Dashnaxion required theoretical background on Armenian independent government to be able to perform its political role. The present article, using a descriptive explanation, reveals that the party lacked any coherent and explicit theory on national government from 1890 to 1918, and during the time, in five separate periods it sometimes became close to the concept “national government” and sometimes far from that concept. Finally, after the independence of Armenia, the party was forced to lead the new government without previous preparation.

Introduction: Tensions and disputes between the Republic of Azerbaijan and Armenia have long plagued the South Caucasus region with constant crises. The Nagorno-Karabakh crisis, one of the most significant international crises since the Cold War, has resulted in two decades of conflict between these two countries. During the 2023 conflict, with Azerbaijan's seizure of the Karabakh region, Armenia was forced to accept the new political conditions. However, the differences have not yet fully resolved and conflicts continue. Other issues, such as the Zangezur Corridor and border disputes, have also strained relations between the two countries. The deep-rooted nature of these differences has made the brief periods of peace between the two countries seem like “fire under the ashes” that can flare up at any moment. Official diplomatic efforts in the past decades have been fruitless, and in this situation, using the capacities of informal diplomacy, especially citizen diplomacy, which has had successful experiences in some regions, is noteworthy.Research question: What is the role of citizen diplomacy in deescalating international tensions and how can citizen diplomacy help reduce tensions between Armenia and Azerbaijan?Research hypothesis: Citizen diplomacy can lead to the reduction in Armenian-Azeri tensions and create opportunities for cooperation and lasting peace, provided that sufficient support is provided and the historical obstacles are removed.Methodology and theoretical framework: The research method of this article is qualitative with an exploratory-analytical approach. In other words, the data of the article is non-quantitative and the researcher relies more on historical data. It is exploratory because just a few preliminary works have been done in this field and the present study is considered one of the first comprehensive works in this field. Within a theoretical framework, the article examines identity theory in a constructivist way that examines how collective and individual identities influence the political behavior of societies and countries. The article argues that citizen diplomacy serves as an effective tool for changing negative images and reducing tensions between conflicting identities. This type of diplomacy includes direct people-to-people interaction, cultural and educational exchange programs, community-based dialogues, and the use of media and social networks. These tools help build mutual understanding and respect between different individuals and communities, as well as reduce misunderstandings and increase international cooperation.Results and discussion: The national identity of the Republic of Azerbaijan is based on the territorial integrity and retake of Nagorno-Karabakh, while the national identity of Armenia is based on the defense of the Armenian population of Nagorno-Karabakh. By promoting hatred and a negative image of the other country, the media and propaganda of both countries have helped to reinforce opposing identities and deepen distrust and hostility between the two nations. The emphasis on the historical crimes and nationalist narratives in the educational and cultural systems of the two countries has increased tension and continued conflict.So far, there have been few attempts to reduce tensions between the Republic of Azerbaijan and Armenia through citizen diplomacy, which includes programs by non-governmental organizations, research institute and universities with the support of international institutions. These programs include the European Partnership for the Peaceful Resolution of the Nagorno-Karabakh Conflict, the Conflict Monitoring Center, and the "Letters for Peace" initiative, work through dialogue, cultural and educational exchanges, and joint projects to reduce tensions with the aim of strengthening informal contacts and mutual understanding between citizens and elites of the two countries. However, these efforts have not been fully successful due to political, security, economic and historical constranits. The complex history of the Nagorno-Karabakh conflict, mutual distrust, the promotion of nationalist narratives by the media and the lack of coordination between citizen and governmental diplomacy are among the reasons for the failure of these programs. In addition, regional and international factors and the conflicting interests of interested countries have added to the complexity of the crisis and the continuation of the conflict. The limited participation of ordinary people and an emphasis on national interests have also hindered the effectiveness of citizen diplomacy. For these efforts to succeed, new strategies, greater support, and broader international and local cooperation are needed. This includes strengthening cultural and educational exchanges between the two countries, creating common spaces for inter-governmental dialogues, and making optimal use of traditional and social media to promote a culture of peace and mutual understanding. Increasing awareness, reducing misunderstandings, and promoting peaceful ideas can help strengthen communications and reduce tensions between the two countries.Conclusion: The findings of this study show that various citizen diplomacy programs, such as cultural exchanges, educational cooperation and joint projects can gradually reduce negative perceptions and create a space for dialogue and understanding. By increasing people-to-people interactions and strengthening cultural ties, hostile identities can gradually be transformed and the ground for cooperation and peaceful coexistence can be created. Citizen diplomacy can act as a bridge for peace and understanding between Azerbaijan and Armenia and help create a new and positive atmosphere in the relations between these two countries. This approach uses various tools and increases human and cultural interactions, including cultural and educational exchange programs, economic and trade cooperation, media and information diplomacy, strengthening the role of civil institutions, holding educational workshops and seminars, developing joint environmental projects, encouraging international and regional dialogues and promoting multi-cultural and multi-lingual education which can play a key role in developing relations between the two peoples and open new horizons for peaceful co-existence.