Reflections of Armenian Identity in History and Historiography, edited by Houri Berberian & Touraj Daryaee

2020 ◽  
Vol 27 (1) ◽  
pp. 134-139
Author(s):  
Alison M. Vacca
Keyword(s):  
Armenian Identity

scholarly journals Armenian Culture from the Semiotic Perspective

2016 ◽  
Vol 12 (2 (16)) ◽  
pp. 133-138
Author(s):  
Armine Matevosyan ◽  
Manana Dalalyan
Keyword(s):  
Community Media ◽  
Specific Context ◽  
Verbal Interactions ◽  
Social Community ◽  
Language And Culture ◽  
Large Context ◽  
Armenian Identity ◽  
Semiotic Perspective ◽  
Context Of Situation ◽  
Media And Communication

The present paper goes along the lines of Semiotics, a branch of linguistics. It studies the system of signs which takes the form of words, images, sounds, gestures and objects. Through the usage of signs we represent the linguocultural aspect of our knowledge, ethnic traditions and folklore. The interest we take in the paper is the study of signs and symbols in Armenian culture. Culture, including miniature paining, singing, dancing, architecture and cuisine, may involve any sphere of Armenian identity. Signs and symbols that constitute language and culture are constructed through verbal and non-verbal interactions and are arbitrary. The purpose of our analysis is to specify what why, whom questions in a specific context of situation, as well as in a large context of culture, such as social community, media and communication.

The Homeland Debate, Redux: The Political–Cultural Impact of the 1946–1949 Repatriation to Soviet Armenia

2020 ◽  
pp. 84-125
Author(s):  
Tsolin Nalbantian
Keyword(s):  
Cold War ◽  
Middle Eastern ◽  
The Political ◽  
Cultural Impact ◽  
National Belonging ◽  
Post Colonial ◽  
Armenian Identity ◽  
History Of ◽  
The Cold War ◽  
Heating Up

Chapter 2 deals with the 1946-1949 Soviet repatriation drive to collect all worldwide Armenians and “return” them to the ASSR and, specifically, the Lebanese Armenian political-cultural understandings of it. I explore how that initiative formed a chapter of Lebanese (and other Middle Eastern) Armenians’ renegotiation of national belonging in early post-colonial times. And although about a third of all Armenian repatriates travelled via Beirut, I also look at those who remained in Lebanon and in other countries in the Middle East. The emerging Cold War was more than a backdrop to this story. Heating up, the Cold War – and the very divergent readings of, and responses to, the repatriation initiative among Lebanese Armenians – reinforced tensions between Armenian rightists and leftists. Armenians’ response to repatriation did not simply reflect their extant political-cultural positions. Rather, repatriation sharpened those positions. Responses to repatriation echoed issues on the changing Lebanese/Syrian/Armenian identity complex at the dawn of the post-colonial nation-state. The responses to repatriation included a retelling and a reconstitution of the history of the tragedy of the genocide. They also automatically triggered questions about the location and nature of the Armenian homeland, adding fuel to the division between Dashnaks and Armenian leftists.

The Armenian Diaspora in Italy

2015 ◽  
Vol 95 (1-2) ◽  
pp. 277-299
Author(s):  
Enrico Ferri
Keyword(s):  
International Relations ◽  
Middle Eastern ◽  
The United States ◽  
Recent Book ◽  
Socialist Republic ◽  
Armenian Diaspora ◽  
The World ◽  
Armenian Identity ◽  
Fascist Regime ◽  
The Republic

Taking inspiration from some analytical paths in a recent book by Agop Manoukian—Presenza Armena in Italia. 1915-2000, Milano, Guerini e Associati, 2014)—the author traces some significant moments of the Armenian diaspora in Italy during the 20th century including its complex relations with socio-political Italy, in context with Middle Eastern and international relations, which during the World Wars also involves the United States. In particular, the author considers the relations of the Italian Armenian diaspora with the kingdom of Italy in the first instance and then with the fascist regime, during the period when racial laws involved the small Armenian community. Then the author focuses on the new realities of Republican Italy and the Socialist Republic of Armenia and the debate that developed during the second half of last century, between those who believed it possible to preserve the Armenian identity and those in the diaspora who supported a political initiative in favour of the re-conquest of Armenia’s historic lands. Particular attention is reserved for the genocide of 1915 and the new entity of the Republic of Armenia.

scholarly journals The Formation of Armenian Identity in the First Millenium

2009 ◽  
Vol 89 (1) ◽  
pp. 251-278 ◽  
Author(s):  
Theo Maarten van Lint
Keyword(s):  
Identity Formation ◽  
Fourth Century ◽  
Cultural Institutions ◽  
The Third ◽  
Armenian Identity ◽  
First Millennium

AbstractIn tracing three possible answers to the question what the 'first millennium' might be for the Armenians, various layers of the Armenian tradition constitutive of the formation of Armenian identity are presented. Three periods are distinguished: the Nairian-Urartian stretching from about 1200 bce to the conquest of the Armenian plateau by the Achaemenids; followed by the Zoroastrian phase, in which political, religious, social, and cultural institutions in Armenia were closely related to Iranian ones, lasting until the adoption of Christianity as state religion in Armenia at the beginning of the fourth century. This heralds the third and last phase considered in this contribution, concluding with the cornerstone of Armenian identity formation in the direction given to Armenia and its Church by Yovhannēs Ōjnec'i (John of Odzun, d. 728), who opted for a moderate form of Miaphysitism after the rejection of the Council of Chalcedon. The developments in each of the three periods are measured against the criteria Smith considered central for the presence of an ethnie, while attention is given to the Iranian aspects of Armenian society, the presence of a Hellenistic strand in its culture, and its western turn upon the adoption of Christianity.

The Lost Lullaby and Other Stories about Being an Armenian in Turkey

2006 ◽  
Vol 34 ◽  
pp. 67-92 ◽  
Author(s):  
Melissa Bilal
Keyword(s):  
Public Sphere ◽  
Cultural Politics ◽  
Lived Experiences ◽  
The Public ◽  
The Past ◽  
Armenian Identity ◽  
History Of ◽  
The Public Sphere ◽  
Different Cultures

Nınçir mangig im sirasun, Oror yem asum, Baydzar lusinn e meğm hayum, Ko ororotsum.By analyzing the transmission of Armenian lullabies within the changing contexts of identity and cultural politics in Turkey, this paper addresses displacement and loss as two interrelated experiences shaping the sense of being an Armenian in Turkey. I criticize the liberal multiculturalist perspective that represents cultures in a way that cuts the link between the past and the present, by dissociating different cultures from the history of their presence in Anatolia and the destruction of that presence. I argue that in such a context where cultures are detached from lived experiences and memory, it becomes impossible to share the stories of violence and pain in the public sphere; hence, the loss itself becomes the experience of being Armenian. Finally, I try to explain how today young generations of Armenians in İstanbul, in their search for an Armenian identity, have developed a certain way of belonging to the space and culture, a way of belonging that is very much shaped by the experience of loss.

Millet Ethnicity

2019 ◽  
pp. 133-152
Author(s):  
James Barry
Keyword(s):  
Religious Identities ◽  
Eastern Turkey ◽  
Armenian Identity ◽  
The Republic ◽  
Media Reports ◽  
Republic Of Turkey ◽  
Apostolic Church

This chapter examines how increasing media reports of some Turkish Muslims coming to terms with their Armenian ancestry is challenging traditional notions of Armenian identity that maintained a synonymy of Armenian-ness with Christianity, specifically that of the Armenian Apostolic Church. Using the concept of "millet ethnicity"--the ethnicization of religious identities--the author argues that the ethnic gulf that separates the Armenian Christians from the Turkish Muslims remains a potent legacy of the millet system in the Republic of Turkey. However, two groups within Turkey blur the boundaries: the Hopa Hemshin (Armenian-speaking Muslims from Eastern Turkey) and the "Islamized" Armenians. This chapter therefore details the debate regarding the Armenian-ness of the Hopa Hemshin and Islamized Armenians, coupled with the enthusiastic engagement by the Diaspora with these two groups, in order to demonstrate how modern conceptions of what it is to be an Armenian are changing.

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