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Page 2 Hye Sharzhoom January 11,1980 S3S38SSS OPINION Assimilation threatens Armenian-Americans By Mark Malkasian The Armenian-American of 1979 lives a precarious existence. Sixty years ago he was a man without a country; today he has two. Externally he is the realization of the American dream—comfortable, prosperous, a good citizen—but beneath the placid facade a battle rages (and on the battlefield there can be no compromise). Two powerful forces contest the heart, soul and mind of this man. The Armenian—his heritage dating to the time of Noah his nation observing history from a front-row seat, his people stubbornly surviving when others have fallen—still lives within the American. But America, land of progress and standard of the modern world, is not content with half a man. America demands total allegiance. There continue to be, of course, a few resistant elements in the "melting pot"— Italian-Americans, Polish-Americans, French-Americans, Irish- Americans, German-Americans and others—but the hyphen is perhaps the last vestige of the native culture. American ethnic communities have existed mainly as a form of self-defense. The insulated environments of the communities provided a refuge from society's prejudices. When the obstacles to the "good life" crumbled so did the raison d'etre of the Little Italys and Little Warsaws. The hyphenated Americans departed and began building the life their immigrant ancestors had originally sought. Ethnic communities still exist in the United States, but the modern ghetto is usually equated with poverty, not ethnicity. Where, then, did America's "ethnics" go? They, of course, became "Americanized." In actuality, however, they adopted the Anglo culture of America's first settlers. Officially, the "melting pot" theory has been abandoned by America's social critics. America, they tell us, is today a "salad bowl." It abounds with a multiplicity of ethnic identies. The "salad bowl," however, has a pervasively WASPish flavor. The 1964 Civil Rights Act, "Black is Beautiful," "La Raza"—yes, America's minorities have made great strides. But what has changed? Minorities are accepted into the American system as individuals but not as cultural entities. In the Mexican barrios of Los Angeles, America is constantly encroaching, its symbols inexorably advancing—Coca-Cola, Chevrolet, "The Los Angeles Times." In Harlem, traditional African costumes may be trendy social garb but it's strictly suit and tie if one is to succeed on Wall Street. Perhaps superficial and scattered remnants of minority culture will be incorporated—food, music and slang. What will be preserved, though, remains the prerogative of the dominant Anglo-American. America's minorities—the Hispanics, the blacks and the Armenians—have no shelter from Americanization's incessant bombardment. Nevertheless, some peoples endeavor to stall the onslaught of Americanization. Armenians can be included in this group. And why not? It's fun to be ethnic in America in 1980. It's fun-to be Armenian. There are no serious commitments, nothing beyond wearing a "Kiss me, I'm Armenian" T-shirt or Defining Discrimination By Alan Atamian Picture a mighty dam of ivory concrete; it stands quiet, yet intransigent to the natural desires of the tons of water to permeate it. What is this representative of? The dam is the ugly, man-made stone curtain of prejudice. The water is the fresh and natural potential of the human force that, like water, serves to irrigate our lives and our cultures. Intangible— yet essential for life itself. Prejudice has existed as long a man has. Misconceptions, illusions, and beliefs that were concluded far prior than they should have been formulated, or thoughts that were held to be true, contrary to fact, are all aspects of the ugly concept of prejudice. The Armenians are such a group that, in the face of ill will on the part of some, keep, and have kept, a stiff upper lip and are determined to work incorrigibly and diligently towards any goal which they have set for themselves. In addition to the horrible massacre, prejudice occurred on a local level here in our very own Fresno only a few short decades ago. Many fraternal organizations barred us from membership; certain regions, such as the Fig Garden and Sunnyside areas in Fresno, had clauses in the property deeds which occluded Armenians from purchasing homes there. The Armenians were faced against prejudice; we were misunderstood as a people and a culture. It took a lot of work^but the Armenians succeeded in keeping their own culture and identity, while adopting the customs of a new land. Today they represent a substantial sector of our professional work force. It can be said that the close family unit and our deep-rooted faith has helped to foster a sense of good moral and spiritual values. With so many good attributes for the Armenian race, any prejudice against us must stem from pure jealousy! The Hyes have had many roadblocks, or "concrete dams," in the past, but we proved our strength in many ways. It is up to our young Armenians, like myself, to keep our spirit alive and forever keep the fertile waters of the Armenian people flowing. maybe performing a few steps of an Armenian dance. The Armenian culture is, in fact, colorful; certainly more colorful than the sterile WASP traditions which are today cultural orphans However, to be Armenian, ultimately, is not fun. Armenians belong to a rocky, inhospitable corner of Eastern Anatolia currently occupied by Turkey. The re- establishment of the Armenian homeland demands sacrifice, dedication, perhaps even fanaticism. For who but fanatics harbor such dreams? Unfortunately Armenia does not fit into the American scheme. The Armenian-American is different from many of his ethnic counterparts. Sixty four years after the Armenocide he is a "complacent refugee'—far from his homeland but very successful in his adopted country. The Armenian-American, however, shares the same status as every other Armenian in the diaspora. He remains essentially homeless. But Armenian-Americans perceive their plight differently. As Americans they no longer have pressing needs. Armenians have been repeatedly laudedfor their patriotism, their many contributions and respect for the law. They have become "model Americans" and yet many attend Armenian churches, join Armenian organizations, socialize with other Armenians—tenaciously cling to their Armenian identity. The gestures are often pointless but somehow the "Armenian conscience" has been activated. It wanders aimlessly. The heart beats but the brain offers no direction. Ultimately, though, the dual identity must end. One must choose to be either Armenian or American. See Page 9 What is an Armenian? By Barlow Der Mugrdechian What does it mean to be Armenian? To know the Armenian language, or the culture, or the literature? These are a few of the common views. I would like to offer my opinions, from my perspective as .a third- generation Armenian. I would like to examine what it is to be Armenian. There are those who say to be a genuine Armenian you must speak Armenian. Where does this view come from? Often from the older generation and sometimes it is heard from those who have recently arrived from Armenian communities abroad. But is it necessary to speak Armenian to be Armenian? For others, religious or political affiliation is involved. Some say the Apostolics are better Armenians than the Protestants or vice-versa. Others say the Ramgavars are more Armenian than the Tashnaks, or that the Tashnaks are better Armenians than the Hnchaks. Some might add culture and literature to the debate. Don't you need an understanding of these to be an Armenian? Maybe music is the most important, or perhaps poetry, or even dancing. I have posed many questions and have offered no answers. To do so would limit the question of "what is an Armenian." What, then, is the over-riding characteristic of an Armenian? What does it mean to be Armenian? To be Armenian is to have the unquenchable spirit and faith of the Armenian people. I say spirit and faith, and I mean that essence which has enabled a people to remain just that, a People, for over two thousand years, throughout massacre, persecution and all manner of tribulation. We are alive as a people, while others have fallen through the march of history,alive as a people against constant, overwhelming and grinding oppression. How does one obtain this spirit? Does being born to Armenian parents automatically enroll one in the ranks of the Armenian nation? To be Armenian it is not necessary to have Armenian racial characteristics. It is not even necessary to be born an Armenian, to have an Armenian last name, or be a member of a certain political party. There is no all-inclusive class of Armenian. It is necessary to desire to partake of that body of knowledge that is known as Armenian. One must also be willing to contribute as well as to take. To be Armenian is to have the spirit and also to pass the spirit on to others—to your children, to your friends, and to the world at large. This entails passing on knowledge of Armenian history, customs and traditions. And once these have been instilled once this spirit has been nurtured, the natural desire for more information will follow. And because it isso natural it will be all the more effective. What is the tie that binds us? What is it then to be Armenian? To be Armenian is to have the pride in our past and the confidence to work in the present. The future will hold no barrier and the present no difficulties to those who are concerned and who carry the spirit. To be Armenian is to have that pride and spirit that ties us all. To be Armenian is to see that the Armenian heritage is not lost.
Object Description
Title | Hye Sharzhoom, January 1980 |
Alternative Title | Vol. 2, no. 2, January 1980 |
Publisher | California State University, Fresno |
Publication Date | 1980 |
Description | Ethnic supplement to the Collegian campus newspaper. |
Contributors | Armenian Studies Program and Armenian Students Organization |
Technical Information | Scanned at 360 dpi, 8-bit greyscale, TIFF uncompressed. |
Language | eng, arm |
Description
Title | January 1980, Page 2 |
Full-Text-Search | Page 2 Hye Sharzhoom January 11,1980 S3S38SSS OPINION Assimilation threatens Armenian-Americans By Mark Malkasian The Armenian-American of 1979 lives a precarious existence. Sixty years ago he was a man without a country; today he has two. Externally he is the realization of the American dream—comfortable, prosperous, a good citizen—but beneath the placid facade a battle rages (and on the battlefield there can be no compromise). Two powerful forces contest the heart, soul and mind of this man. The Armenian—his heritage dating to the time of Noah his nation observing history from a front-row seat, his people stubbornly surviving when others have fallen—still lives within the American. But America, land of progress and standard of the modern world, is not content with half a man. America demands total allegiance. There continue to be, of course, a few resistant elements in the "melting pot"— Italian-Americans, Polish-Americans, French-Americans, Irish- Americans, German-Americans and others—but the hyphen is perhaps the last vestige of the native culture. American ethnic communities have existed mainly as a form of self-defense. The insulated environments of the communities provided a refuge from society's prejudices. When the obstacles to the "good life" crumbled so did the raison d'etre of the Little Italys and Little Warsaws. The hyphenated Americans departed and began building the life their immigrant ancestors had originally sought. Ethnic communities still exist in the United States, but the modern ghetto is usually equated with poverty, not ethnicity. Where, then, did America's "ethnics" go? They, of course, became "Americanized." In actuality, however, they adopted the Anglo culture of America's first settlers. Officially, the "melting pot" theory has been abandoned by America's social critics. America, they tell us, is today a "salad bowl." It abounds with a multiplicity of ethnic identies. The "salad bowl," however, has a pervasively WASPish flavor. The 1964 Civil Rights Act, "Black is Beautiful," "La Raza"—yes, America's minorities have made great strides. But what has changed? Minorities are accepted into the American system as individuals but not as cultural entities. In the Mexican barrios of Los Angeles, America is constantly encroaching, its symbols inexorably advancing—Coca-Cola, Chevrolet, "The Los Angeles Times." In Harlem, traditional African costumes may be trendy social garb but it's strictly suit and tie if one is to succeed on Wall Street. Perhaps superficial and scattered remnants of minority culture will be incorporated—food, music and slang. What will be preserved, though, remains the prerogative of the dominant Anglo-American. America's minorities—the Hispanics, the blacks and the Armenians—have no shelter from Americanization's incessant bombardment. Nevertheless, some peoples endeavor to stall the onslaught of Americanization. Armenians can be included in this group. And why not? It's fun to be ethnic in America in 1980. It's fun-to be Armenian. There are no serious commitments, nothing beyond wearing a "Kiss me, I'm Armenian" T-shirt or Defining Discrimination By Alan Atamian Picture a mighty dam of ivory concrete; it stands quiet, yet intransigent to the natural desires of the tons of water to permeate it. What is this representative of? The dam is the ugly, man-made stone curtain of prejudice. The water is the fresh and natural potential of the human force that, like water, serves to irrigate our lives and our cultures. Intangible— yet essential for life itself. Prejudice has existed as long a man has. Misconceptions, illusions, and beliefs that were concluded far prior than they should have been formulated, or thoughts that were held to be true, contrary to fact, are all aspects of the ugly concept of prejudice. The Armenians are such a group that, in the face of ill will on the part of some, keep, and have kept, a stiff upper lip and are determined to work incorrigibly and diligently towards any goal which they have set for themselves. In addition to the horrible massacre, prejudice occurred on a local level here in our very own Fresno only a few short decades ago. Many fraternal organizations barred us from membership; certain regions, such as the Fig Garden and Sunnyside areas in Fresno, had clauses in the property deeds which occluded Armenians from purchasing homes there. The Armenians were faced against prejudice; we were misunderstood as a people and a culture. It took a lot of work^but the Armenians succeeded in keeping their own culture and identity, while adopting the customs of a new land. Today they represent a substantial sector of our professional work force. It can be said that the close family unit and our deep-rooted faith has helped to foster a sense of good moral and spiritual values. With so many good attributes for the Armenian race, any prejudice against us must stem from pure jealousy! The Hyes have had many roadblocks, or "concrete dams," in the past, but we proved our strength in many ways. It is up to our young Armenians, like myself, to keep our spirit alive and forever keep the fertile waters of the Armenian people flowing. maybe performing a few steps of an Armenian dance. The Armenian culture is, in fact, colorful; certainly more colorful than the sterile WASP traditions which are today cultural orphans However, to be Armenian, ultimately, is not fun. Armenians belong to a rocky, inhospitable corner of Eastern Anatolia currently occupied by Turkey. The re- establishment of the Armenian homeland demands sacrifice, dedication, perhaps even fanaticism. For who but fanatics harbor such dreams? Unfortunately Armenia does not fit into the American scheme. The Armenian-American is different from many of his ethnic counterparts. Sixty four years after the Armenocide he is a "complacent refugee'—far from his homeland but very successful in his adopted country. The Armenian-American, however, shares the same status as every other Armenian in the diaspora. He remains essentially homeless. But Armenian-Americans perceive their plight differently. As Americans they no longer have pressing needs. Armenians have been repeatedly laudedfor their patriotism, their many contributions and respect for the law. They have become "model Americans" and yet many attend Armenian churches, join Armenian organizations, socialize with other Armenians—tenaciously cling to their Armenian identity. The gestures are often pointless but somehow the "Armenian conscience" has been activated. It wanders aimlessly. The heart beats but the brain offers no direction. Ultimately, though, the dual identity must end. One must choose to be either Armenian or American. See Page 9 What is an Armenian? By Barlow Der Mugrdechian What does it mean to be Armenian? To know the Armenian language, or the culture, or the literature? These are a few of the common views. I would like to offer my opinions, from my perspective as .a third- generation Armenian. I would like to examine what it is to be Armenian. There are those who say to be a genuine Armenian you must speak Armenian. Where does this view come from? Often from the older generation and sometimes it is heard from those who have recently arrived from Armenian communities abroad. But is it necessary to speak Armenian to be Armenian? For others, religious or political affiliation is involved. Some say the Apostolics are better Armenians than the Protestants or vice-versa. Others say the Ramgavars are more Armenian than the Tashnaks, or that the Tashnaks are better Armenians than the Hnchaks. Some might add culture and literature to the debate. Don't you need an understanding of these to be an Armenian? Maybe music is the most important, or perhaps poetry, or even dancing. I have posed many questions and have offered no answers. To do so would limit the question of "what is an Armenian." What, then, is the over-riding characteristic of an Armenian? What does it mean to be Armenian? To be Armenian is to have the unquenchable spirit and faith of the Armenian people. I say spirit and faith, and I mean that essence which has enabled a people to remain just that, a People, for over two thousand years, throughout massacre, persecution and all manner of tribulation. We are alive as a people, while others have fallen through the march of history,alive as a people against constant, overwhelming and grinding oppression. How does one obtain this spirit? Does being born to Armenian parents automatically enroll one in the ranks of the Armenian nation? To be Armenian it is not necessary to have Armenian racial characteristics. It is not even necessary to be born an Armenian, to have an Armenian last name, or be a member of a certain political party. There is no all-inclusive class of Armenian. It is necessary to desire to partake of that body of knowledge that is known as Armenian. One must also be willing to contribute as well as to take. To be Armenian is to have the spirit and also to pass the spirit on to others—to your children, to your friends, and to the world at large. This entails passing on knowledge of Armenian history, customs and traditions. And once these have been instilled once this spirit has been nurtured, the natural desire for more information will follow. And because it isso natural it will be all the more effective. What is the tie that binds us? What is it then to be Armenian? To be Armenian is to have the pride in our past and the confidence to work in the present. The future will hold no barrier and the present no difficulties to those who are concerned and who carry the spirit. To be Armenian is to have that pride and spirit that ties us all. To be Armenian is to see that the Armenian heritage is not lost. |