The phrase “Armenian diaspora in America” is a simple and convenient term, but it actually represents an ever-changing and complex entity. In a strategic sense, it represents an epic battle between remaining relevant in a diverse environment and protecting the core of our identity. Our struggle to protect and continue the legacy of a brilliant civilization is constantly challenged by the ever-present forces of assimilation, secularism and other identity distractions courtesy of the genocidal Turks. As each generation matriculates into its senior years, it worries about generational transfer, sustainability and ensuring a continued history.
Ours is a hybrid model, with a majority of Armenians living outside the homeland and our eternal hope focused on the sovereign state. For the better part of the last century, the diaspora built its identity model with stand-alone infrastructure to nurture and build commitment for each succeeding generation. In 1991, the model was adjusted with the emergence of an independent and sovereign Republic of Armenia. Although the benefits of the diaspora-homeland relationship have yet to be optimized, the fruit of this opportunity has emerged through heartfelt investment in the republic and a surge in identity within the diaspora.
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I hate to nitpick, but this country is called the United States. America is all the land in the western hemisphere. That’s part of the point Bad Bunny made with his Superbowl performance. It was through a misunderstanding of a speech by James Madison that the word came to refer exclusively to the US.
A few things come to mind.
First, the Ramgavar and Tashnak split is still strangely prominent in American diaspora communities. As a late millennial, I and many of my peers find this feud absolutely stupid in the late 2020s. I still hear stories of supposed adults: Ramgavars avoiding Tashnaks at the grocery store, Tashnaks sniping at Ramgavars. Grow up. The USSR collapsed 35 years ago. These Cold War era grudges are unappealing to younger generations.
Second, there is constant pressure from elders to “mind your place” in the church, even though many younger Armenians are simply less religious today. Pews are thinning in many communities, yet some still maintain two churches to satisfy competing factions. Maybe they should merge.
Third, there is a real sense that Armenians are not always kind to one another. I have had closer bonds with my Amergatzie friends, people who would give me the shirt off their backs, than with some Armenians I once considered friends. I have also seen Armenian LGBT individuals shunned by family and community for being “ammot.” It raises a serious question about what this supposed community bond actually is.
These are anecdotes, but they reflect a real undercurrent.
So if diaspora Armenians eventually resemble other ethnic groups such as Italians, Irish, or Latinos, where assimilation occurs but a light cultural tie remains through food, holidays, and folk traditions, is that really so bad? I am not convinced it is.