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Armenian Diaspora and Its Identitary Strategies : Khodjas, Amiras, Guilds

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Košťálová P.
Národopisná revue (Journal of Ethnology)
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2018
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vol. 28
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issue 4
257 - 269
EN
The article focusses on the analysis of crafts and professions that occurred in particular Armenian communities and diaspora centres in modern history. In this respect, it is possible to discover a certain trend to carry out some types of professions, which then determined the social status and the social position. Influential Armenian merchants (khodjas) acted not only as mediators who connected several cultures due to their minority position, but also as benefactors and philanthropists who supported the Armenian Apostolic Church first, and then even the first generations of Armenian revivalists. Their virtual monopoly for trading in silk, gold and jewellery helped them create international trade networks the effect of which became evident both in West-European cities and in the Far East. Judging from period travellers’ reports, the share of Armenian city elite was quite distinct in Ottoman and Persian cities; (according to European authors) they represented the “visible minority” which most reference works from that time refer to and whose image became, due to frequent descriptions, an integral part of the European discourse concerning Orient, or Christian Orient by extension. Armenian merchant dynasties of amiras became the main motor for Ottoman industrialization; the Armenians in the role of sarrafs (bankers) guaranteed both sultans’ and European banks’ loans.
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Protisvěty: Na vlně ženské arménské moderní poezie Petra Košťálová

100%
Košťálová P.
Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)
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2024
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vol. 34
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issue 69
87-108
EN
Literary echoes of tragic events, deeply rooted in the collective memory of some nations or ethnic groups, very often represent the basis of their overall concept of identity. This trauma of the difficult construction of a sense of belonging (especially the experience of exile, diaspora, expulsion, loss of homeland, ethnocide, genocide, etc.) is reflected not only in the works of the generation concerned but also of later generations, deeply influenced by transmitted perceptions of trauma. Coping with the question of belonging to several worlds, cultures and languages — and sometimes to none of them completely — results in a specific form of literary processing and also requires a specific approach to literary analysis and to the translation of trauma poetry. The Armenian topos of pandukht or gharib (exile) should be understood within a broader context of the traumatic past and its subsequent interpretations. Key cultural words as stigmas of traumatic past, leaving intangible traces through narratives, represent an essential vector of collective memory here. The landscape description is emotionally invested and it could be perceived as a rhetorical expression of extremely disruptive experience. Focusing on Armenian women poets, whose works influenced the literary landscape of Armenia and Armenian diaspora in the second half of 20th and the beginning of 21st century and concentrating on their prevailing topoi, the role of memory in the shaping of trauma and its representation in poetry will be more obvious. In the case of female poets from the diaspora, their poetry should be read within the frame of their exilic experience as a kind of postmodern itinérance. The textual analysis of their poems perceived through trauma lens could bring a significant contribution to trauma studies theory in general as well as to gender studies within the Armenian context.
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