Between ethnonational and international curricula: competing identity discourses in the Armenian school in Jerusalem

International or Internationalised? Exploring issues faced by international schools in local markets: a Cyprus case study

“…Bunnell (2014) described this transformation as moving from an 'ideal epoch' to a 'post-ideal epoch' of international schools, with the 'post-ideal epoch' characterised by the increasing numbers of such schools being established as 'for-profit' organisations whose students are largely from local affluent and middle-class families, aiming to experience English-medium education and obtain qualifications that will allow them to enter universities in the UK or USA. Thus it is argued that the market of international schools has shifted away from conceptually motivated schools that serve the expatriate community, towards profit-oriented schools that cater mostly for local students (Brummitt and Keeling, 2013;Bunnell, 2021): an observation corroborated by several researchers through case studies from Asia (Ng, 2012;Levenson and Resnik, 2021;Kim, 2019;Wright and Lee, 2019;Poole, 2020) and the Middle East (Ezra, 2007;Reid and Ibrahim, 2017;Alfaraidy, 2020).…”

“…The greatest expansion of international schools is now occurring in local markets, providing internationally recognised qualifications largely to local students who aspire to enter universities internationally (Brummitt and Keeling, 2013; Bunnell, 2021). Such education is often seen by local parents as equipping their children with an advantage of economic and cultural capital (see, for instance, Brummitt and Keeling, 2013; Bunnell et al, 2016; Levenson and Resnik, 2021).…”

#WeWillWin: Mobilisation of Jerusalem's Armenian youth and digital acts of citizenship during the Second Artsakh War

“…Alongside Armenological offerings (Armenian history, language, culture and religion) through which a robust Armenian ethnonational identity is developed, Sts. Tarkmanchatz has adopted the British‐based International General Certificate of Secondary Education (IGCSE) curriculum as a politically ‘neutral’ alternative to either the Israeli bagrut or Palestinian tawjihi matriculation (Levenson & Resnik, 2021). Besides the Armenological subjects (taught in Western Armenian) 3 and compulsory courses in the Hebrew and Arabic languages, English is the official language of instruction.…”

“…Given this dynamic, heterogenous and composite nature of the diaspora experience, the expression of diaspora nationalism and nature of homeland orientation depend on sociocultural and historical contexts (Gal et al, 2010). Embedded within these specific contexts, schools serving diaspora communities rely on teachers and curricula to transmit ideas of nationalism, foster homeland attachments and develop youth ethnonational identities (Levenson & Resnik, 2021;Read, 2018). Under the influence of both homeland and host land, hybrid diaspora identities are continuously (re)produced as diasporans seek to develop social capital (Bourdieu, 1986)-those resources (e.g., values, norms and social networks) sown through social relationships, which provide solidarity, identity, material and purposive benefits linked to sustaining diasporic group membership and facilitating mobilisation efforts (Brinkerhoff, 2009).…”

“Everything is Connected to the Genocide.” Intergenerational Memory, Diaspora Mobilization, and Armenian Youth Identities in Jerusalem

“…Students speak Armenian (Western dialect) and/or Arabic as their mother tongue(s) and receive mandatory instruction in the Armenian, Arabic, Hebrew, and English languages. 51 Alongside formal education at the Sts. Tarkmanchatz School, many youngsters are active participants in scouting programs run by the two main social clubs (Homenetmen and Hoyetchmen), which have traditionally played central roles in the socialization of Armenian diaspora youth.…”