California State University, Northridge Perceived
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Ethnic Return of Armenian Americans: Per- Spectives
Karolina Pawłowska: Ethnic return of Armenian Americans: Perspectives Ethnic return of Armenian Americans: Per- spectives Karolina Pawłowska University of Adam Mickiewicz in Poznan, [email protected] Abstract The field research conducted among the very few Armenian Americans who have moved to Armenia showed that the phenomena of migration of the diaspora of Armenians to Armenia holds great potential both as a theoretical issue within migration studies and potentially a social phenomenon, as Armenian Americans differ from other migrants and expats in Armenia, because they carry stereotyped pre-images of that land that influence their expectations toward their future lives there. Field research conducted in Armenia in 2012 shows that the disillusionment that repatriation brings causes internal tensions and identity crises, eventually forcing migrants to redefine their role in Armenia in the frame- work of their contribution to the development of their homeland, often isolating them from local Armenians through diaspora practices and maintaining the symbolic boundary between these two groups of Armenians in Armenia. KEYWORDS: diaspora, ethnic return, symbolic boundary, boundary maintenance, so- journers Introduction Both diaspora and specifically the Armenian diaspora are topics well explored in litera- ture (Cohen 2008; Dufoix 2008; Bauböck & Faist 2010; Tölölyan 2012). However, the migration of Armenians from the diaspora to Armenia is not a popular topic among re- searchers and the diaspora of Armenians themselves. The number -
What Makes a Restaurant Ethnic? (A Case Study Of
FORUM FOR ANTHROPOLOGY AND CULTURE, 2017, NO. 13 WHAT MAKES A RESTAURANT ETHNIC? (A CASE STUDY OF ARMENIAN RESTAURANTS IN ST PETERSBURG) Evgenia Guliaeva Th e Russian Museum of Ethnography 4/1 Inzhenernaya Str., St Petersburg, Russia [email protected] A b s t r a c t: Using restaurants in St Petersburg serving Armenian cuisine as a case study, the article studies the question of what makes an ethnic restaurant ethnic, what may be learnt about ethnicity by studying a restaurant serving a national cuisine, and to what extent the image of Armenian cuisine presented in Armenian restaurants corresponds to what Armenian informants tell us. The conclusion is that the composition of the menu in these restaurants refl ects a view of Armenian cuisine from within the ethnic group itself. The representation of ethnicity is achieved primarily by discursive means. Neither owners, nor staff, nor customers from the relevant ethnic group, nor the style of the interior or music are necessary conditions for a restaurant to be accepted as ethnic. However, their presence is taken into account when the authenticity or inauthenticity of the restaurant is evaluated. Armenian informants, though, do not raise the question of authenticity: this category is irrelevant for them. Keywords: Armenians, ethnicity, ethnic restaurants, national cuisine, authenticity, St Petersburg. To cite: Guliaeva E., ‘What Makes a Restaurant Ethnic? (A Case Study of Armenian Restaurants in St Petersburg)’, Forum for Anthropology and Culture, 2017, no. 13, pp. 280–305. U R L: http://anthropologie.kunstkamera.ru/fi -
The Sacred Highlands: Armenia in the Spiritual Geography of the Ancient Near East” – Yerevan
National Academy of Sciences of the Republic of Armenia Institute of Oriental Studies Artak Movsisyan THE SACRED HIGHLANDS Armenia in the Spiritual Geography of the Ancient Near East YEREVAN UNIVERSITY PUBLISHERS YEREVAN – 2004 This book is being published by order of the National Academy of Sciences RA, Institute of Oriental Studies This publication has been supported by a subvention from the “SPURK-DIASPORA” Organization (Los Angeles, USA) MOVSISYAN A., “The Sacred Highlands: Armenia in the Spiritual Geography of the Ancient Near East” – Yerevan. Yerevan University Publishers, 2004, 76 pages. Cover design – Sumerian seal impression (3rd mill. BC) and a Biblical Map published by Philip Buache in 1783, covering the first era of human history (Eden, the earthy Paradise is marked on the map in Armenia, to the southwest of Mount Ararat). 0503020913 M ------------------ - 2004 704(02)-2004 ISBN 5 - 8084 - 0586 - 6 © Movsisyan, A., 2004 INTRODUCTION The disciples asked Jesus: “Tell us, what will be our end”? Jesus said, “Have you discovered the beginning that you seek the end? For where the beginning is, there too will the end be”. Gospel of Thomas (apocryphal) Just as in the life of an individual, a nation, after overcoming crisis, pauses to take stock, to consolidate, to reconsider its past and to chart its future. The millennia-old questions become paramount: “who am I, where am I from, where am I going”? During the past century, the Armenian people have overcome the most long-lasting and gravest crisis of its history, the loss of its statehood. After centuries of continuous struggle and being subjected to genocide, the Armenian nation has regained its independence. -
A History of Armenian Immigration to Southern California Daniel Fittante
But Why Glendale? But Why Glendale? A History of Armenian Immigration to Southern California Daniel Fittante Abstract: Despite its many contributions to Los Angeles, the internally complex community of Armenian Angelenos remains enigmatically absent from academic print. As a result, its history remains untold. While Armenians live throughout Southern California, the greatest concentration exists in Glendale, where Armenians make up a demographic majority (approximately 40 percent of the population) and have done much to reconfigure this homogenous, sleepy, sundown town of the 1950s into an ethnically diverse and economically booming urban center. This article presents a brief history of Armenian immigration to Southern California and attempts to explain why Glendale has become the world’s most demographically concentrated Armenian diasporic hub. It does so by situating the history of Glendale’s Armenian community in a complex matrix of international, national, and local events. Keywords: California history, Glendale, Armenian diaspora, immigration, U.S. ethnic history Introduction Los Angeles contains the most visible Armenian diaspora worldwide; however yet it has received virtually no scholarly attention. The following pages begin to shed light on this community by providing a prefatory account of Armenians’ historical immigration to and settlement of Southern California. The following begins with a short history of Armenian migration to the United States. The article then hones in on Los Angeles, where the densest concentration of Armenians in the United States resides; within the greater Los Angeles area, Armenians make up an ethnic majority in Glendale. To date, the reasons for Armenians’ sudden and accelerated settlement of Glendale remains unclear. While many Angelenos and Armenian diasporans recognize Glendale as the epicenter of Armenian American habitation, no one has yet clarified why or how this came about. -
Armenian Genocide Memorials in North America
Mashriq & Mahjar 4, no. 1 (2017),59-85 ISSN 2169-4435 Laura Robson MEMORIALIZATION AND ASSIMILATION: ARMENIAN GENOCIDE MEMORIALS IN NORTH AMERICA Abstract The Armenian National Institute lists forty-flve Armenian genocide memorials in the United States and five more in Canada. Nearly all were built after 1980, with a significant majority appearing only after 2000. These memorials, which represent a considerable investment of time, energy, and money on the part of diasporic Armenian communities across the continent, followed quite deliberately on the pattern and rhetoric of the public Jewish American memorialization of the Holocaust that began in the 19705. They tend to represent the Armenian diasporic story in toto as one of violent persecution, genocide, and rehabilitation within a white American immigrant sphere, with the purpose of projecting and promoting a fundamentally recognizable story about diaspora integration and accomplishment. This article argues that the decision publicly to represent the Armenian genocide as parallel to the Holocaust served as a mode of assimilation by attaching diaspora histories to an already recognized narrative of European Jewish immigrant survival and assimilation, but also by disassociating Armenians from Middle Eastern diaspora communities facing considerable public backlash after the Iranian hostage crisis of 1980 and again after September 11,2001. INTRODUCTION For decades after the Armenian genocide, memorialization of the event and its victims remained essentially private among the large Armenian diaspora communities in the United States. But in the 1970s and 1980s, Armenian Americans began to undertake campaigns to fund and build public memorial sites honoring the victims and bringing public attention to the genocide. -
US-Caucasus Relations
caucasus analytical caucasus analytical digest 13/10 digest my Friend’s enemy is my Friend: armenian Foreign Policy between russia, iran and the United states By Mikayel Zolyan, Yerevan abstract The nature of Armenia’s relationship with the USA is quite complex. For years Armenia had to cope with a seri- ous dilemma in defining its foreign policy. On the one hand, ever since its independence Armenia has closely cooperated with Russia, on which it is heavily dependent in such areas as security and economy. Armenia’s good neighborly relations with Iran are also vital from the point of view of Armenia’s economy and national security. On the other hand, Armenia is also striving to forge close contacts with the West, including the USA and Europe. While the Armenian government has repeatedly stated that it is not planning to apply for NATO membership, it is closely cooperating with NATO, and the level of this cooperation is comparable to those of Armenia’s neighbors. This policy of simultaneously advancing relations with Russia and the West is called “complementarism,” a term associated with Vardan Oskanian, the Minister of Foreign Affairs from 1998 to 2008. However, though the term “complementarism” originated in the late 1990s, the idea behind it has been the main paradigm of Armenian foreign policy since its independence. Balancing between americans and russians: USSR, the USA offered massive humanitarian assistance armenia’s “complementarism” policy to Armenia, which was ravaged by the 1988 earthquake Armenia and Armenian issues have never been among and suffering from the war with Azerbaijan and the eco- the major priorities for American foreign policy. -
Ethnic Groups and Library of Congress Subject Headings
Ethnic Groups and Library of Congress Subject Headings Jeffre INTRODUCTION tricks for success in doing African studies research3. One of the challenges of studying ethnic Several sections of the article touch on subject head- groups is the abundant and changing terminology as- ings related to African studies. sociated with these groups and their study. This arti- Sanford Berman authored at least two works cle explains the Library of Congress subject headings about Library of Congress subject headings for ethnic (LCSH) that relate to ethnic groups, ethnology, and groups. His contentious 1991 article Things are ethnic diversity and how they are used in libraries. A seldom what they seem: Finding multicultural materi- database that uses a controlled vocabulary, such as als in library catalogs4 describes what he viewed as LCSH, can be invaluable when doing research on LCSH shortcomings at that time that related to ethnic ethnic groups, because it can help searchers conduct groups and to other aspects of multiculturalism. searches that are precise and comprehensive. Interestingly, this article notes an inequity in the use Keyword searching is an ineffective way of of the term God in subject headings. When referring conducting ethnic studies research because so many to the Christian God, there was no qualification by individual ethnic groups are known by so many differ- religion after the term. but for other religions there ent names. Take the Mohawk lndians for example. was. For example the heading God-History of They are also known as the Canienga Indians, the doctrines is a heading for Christian works, and God Caughnawaga Indians, the Kaniakehaka Indians, (Judaism)-History of doctrines for works on Juda- the Mohaqu Indians, the Saint Regis Indians, and ism. -
Ethnic Identity and Stress Appraisal As Acculturative Stress Processes Among Armenian Americans
ETHNIC IDENTITY AND STRESS APPRAISAL AS ACCULTURATIVE STRESS PROCESSES AMONG ARMENIAN AMERICANS By Tsolak Michael Kirakosyan A Thesis Presented to The Faculty of Humboldt State University In Partial Fulfillment of the Requirements for the Degree Master of Arts in Psychology: Academic Research Committee Membership Dr. Maria I. Iturbide, Committee Chair Dr. Amber Gaffney, Committee Member Dr. Brandilynn Villarreal, Committee Member Dr. Christopher L. Aberson, Program Graduate Coordinator May 2020 Abstract ETHNIC IDENTITY AND STRESS APPRAISAL AS ACCULTURATIVE STRESS PROCESSES AMONG ARMENIAN AMERICANS Tsolak Michael Kirakosyan The current study examined the role of ethnic identity and stress appraisal as buffers of the relationship between acculturative stress and wellbeing in a national sample of Armenian American adults between eighteen and thirty-nine years old (N = 159; 62.89% women, 32.08% men; mean age = 25.59, SD = 5.30). Acculturative stress positively correlated with depressive symptoms, and negatively with self-esteem and positive stress appraisal. Stronger ethnic identity affirmation and belonging was related to less depressive symptoms, more positive stress appraisal, and greater self-esteem and life satisfaction. In hierarchical linear regression analyses, acculturative stress significantly predicted more depressive symptoms, though it was not predictive of self-esteem or life satisfaction. Two-way interaction effects were not detected between acculturative stress and either intervening variable (i.e., ethnic identity or stress appraisal). Furthermore, the two-way interaction between ethnic identity and stress appraisal did not significantly predict the link between acculturative stress and wellbeing, nor was the three-way interaction between the predictor and the intervening variables. The discussion reviews sociocultural characteristics of the study sample and the population as a whole that may have contributed to these results. -
Report on the Findings About Translations from Armenian to Swedish
Translations from Armenian into English, 1991 to date a study by Next Page Foundation in the framework of the Book Platform project conducted by Khachik Grigoryan1 September 2012 1 Khachik Grigoryan is a publisher. This text is licensed under Creative Commons Translations from Armenian into English, 1991 to date Contents Introduction ...................................................................................................................................... 2 "Golden age" of Armenian literature ............................................................................................ 2 Further development of Armenian literature ............................................................................ 3 A historical overview of translations from Armenian ............................................................... 4 Modern Armenian literature .......................................................................................................... 7 Translations into English during Soviet period (1920-1991) .................................................... 8 Armenian literature after the Karabagh movement and Independence 1988- .................... 9 Armenian translations in the UK market ..................................................................................... 9 Structure of translated books from Armenian into English .................................................... 12 Policy and support for translations ............................................................................................ 13 -
Representative List
Representative List Original:English CONVENTION FOR THE SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE INTERGOVERNMENTAL COMMITTEE FOR THE SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE Fifth session Nairobi, Kenya November 2010 NOMINATION FILE NO. 00434 FOR INSCRIPTION ON THE REPRESENTATIVE LIST OF THE INTANGIBLE CULTURAL HERITAGE IN 2010 A. STATE(S) PARTY(IES) For multi-national nominations, States Parties should be listed in the order on which they have mutually agreed. Armenia B. NAME OF THE ELEMENT B.1. Name of the element in English or French This is the official name of the element that will appear in published material about the Representative List. It should be concise. Please do not exceed 200 characters, including spaces and punctuation. The name should be transcribed in Latin Unicode characters (Basic Latin, Latin-1 Supplement, Latin Extended-A or Latin Extended Additional). Armenian cross-stones art. Symbolism and craftsmanship of Khachkars B.2. Name of the element in the language and script of the community concerned, if applicable This is the official name of the element in the vernacular language corresponding to the official name in English or French (point B.1.). It should be concise. Please do not exceed 200 characters in Unicode (Latin or others), including spaces and punctuation. Խաչքարի խորհուրդը, արվեստն ու խաչքարագոծությունը RL10 – No. 00434 – page 1 B.3. Other name(s) of the element, if any In addition to the official name(s) of the element (B.1.) please mention alternate name(s), if any, by which the element is known, in Unicode characters (Latin or others). — C. CHARACTERISTIC OF THE ELEMENT C.1. -
STATE of the STATE II: 2013 Reducing Disparities in Mental Health
STATE OF THE STATE II: 2013 Reducing Disparities in Mental Health California Mental Health Services Act Multicultural Coalition Mental Health Association in California 1127 11th Street, Suite 925 Sacramento, CA 95814 Telephone: (916) 557-1167 FAX: (916) 447-2350 1 Table of Contents Acknowledgements 3 Executive Summary 4 Background and Introduction 6 Methods and Participants 9 Results for the Armenian Americans 11 Results for the Deaf and Hard of Hearing 16 Summary and Conclusion 22 References 24 Appendix A 25 Appendix B 27 2 Acknowledgements The California Mental Health Services Act Multicultural Coalition (CMMC) would like to express our appreciation to the many individuals who contributed to the completion of this State of the State II: 2011-2012, Reducing Disparities in Mental Health report which brings awareness to issues confronting the Armenian American and Deaf and Hard of Hearing communities. This report is one of the deliverables of the CMMC to be submitted to the former Department of Mental Health Office of Multicultural Services (now California Department of Public Health – Office of Health Equity). We would like to acknowledge our consultant and key writer Katherine Elliott and Measurement and Assessment Committee (MAC) members Gustavo Loera, Emma Oshagan, Jamila Guerrero-Cantor, and Masa Nakama for organizing and conducting the key informant interviews. Finally, we would like to especially acknowledge the six key informants from the Armenian American and Deaf and Hard of Hearing communities who participated in this study. Through their dedication and tireless advocacy, they have developed a deep understanding of the critical issues that affect their communities. We are grateful for their willingness to share their time and wisdom. -
Armenian and Irish National Identity in a Century of Remembering
Studi irlandesi. A Journal of Irish Studies, n. 8 (2018), pp. 157-188 DOI: http://dx.doi.org/10.13128/SIJIS-2239-3978-23374 Trauma Stories as Resilience: Armenian and Irish National Identity in a Century of Remembering Sevan Beukian, Rebecca Graff-McRae University of Alberta (<[email protected]>; <[email protected]>) Abstract: This paper explores the intersection of trauma, memory, and identity through the lens of resilience. Here we take resilience in its multiple, even conflicting meanings and resonances – encompassing continuity, persis- tence, and adaptation. Through the case studies of centenary commemo- rations in Armenia and Ireland and Northern Ireland, we highlight the ways in which the memory of traumatic historical events both reproduces and challenges dominant narratives of identity. The resilience of memory – its ability to adapt and evolve even as it lays claim to continuity – marks commemoration as a form of haunting, a return with difference that al- ways disrupts the very borders it is deployed to secure. By focusing on re- silience understood as the counter-memory that challenges the silencing and overshadowing of mainstream memory, we conclude that it manifests differently in such different cases, and find a surprising point of similar- ity: the resilience of memory is that it remains. Regardless of claims to timelessness or modernization, the vital function of memory is to persist, to linger, as the trace of the ashes of the conflicted past. In the two cases we look at, the resilience is expressed through counter-memory politics. Through this reflection on two very different cases, we gesture towards a theory of commemoration as resilience that has political implications for post-conflict and post-trauma states.