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• W2181650557 abstract "This anthropologically informed paper attempts to re-conceptualize the nostalgic concept of homeland and more precisely the changing meaning of homecoming - a key feature of any diasporic identity. I examine the phenomenon of contemporary homeland trips and homeland tourism in Armenia through the lens of long-distance nationalism and new cosmopolitanism. The Armenian diaspora is considered to be a paradigmatic diasporic group associated with strong affiliation to ethnic roots forging long distance nationalism and political ethnocentrism. This ethnocentrism is reified in the notion of ancient culture, the uniqness of the Armenian race and its history (as the first Christian nation). Much has been written about Armenian diasporic nostalgia, its diverse representations and manifestations of cultural memory concerning the Armenian massacre in 1915 and the ways this memory forms diasporic belonging across borders and generations that has not disappeared to this day. It is not new to draw attention to the variations in intensity and goals of the ways in which diasporic members can combine transnational 'rooted' and assimilative strategies. As noted by Peggy Levitt (2005), it reveals that transnational ethnic practices and assimilation are not diametrically opposed to each other. Instead, as this chapter shows, transnational ethnic practices and assimilation create diverse interconnectedness across different generations. Armenians who comprise the diaspora call themselves Spiurk and Armenians from the Republic of Armenia are known as Hayastantsy. These two notions characterize differences between these two groups along political, social and cultural lines. Historians identify Hayastantsy as Transcaucasian or Russian Armenians and spiurk as Ottoman or Turkish Armenians due to the geographical and political divisions between two Empires in the nineteenth century. A significant number of diasporic Armenians were expelled from the former Ottoman Empire (today Turkey) and not from the territory of modern-day Armenia. 2 They settled in the USA and other countries at the beginning of the twentieth century not only as refugees, but also as labour migrants. In terms of identity transformation, by the end of the 1980s, Armenian-Americans were characterized by Anny Bakalian (1994) as 'feeling' and not 'being' Armenian anymore. Despite a high level of assimilation and social mobility, there is still a remarkable level of institutional completeness in terms of diasporic community organizations (schools, churches, media, museums, charity organizations) and political lobbying in the US." @default.
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• W2181650557 date "2012-01-01" @default.
• W2181650557 modified "2023-09-24" @default.
• W2181650557 title "Homeland Tourism, Long-distance Nationalism and Production of a New Diasporic Identity (Armenian case)" @default.
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