Armenian Culture Research Articles

Tożsamość Ormian w Galicji

The Armenians living in Galicia formed an ethnic identity which consisted of a few thousand members, distinguished by the liturgical rite, historical tradition and close family and social relationships. The earliest waves of migration arrived at Lwów and Kamieniec Podolski from the Tatar lands, speaking the Kipchak dialect of the Turkic language group. That ethnolect fell into disuse in the 1660s. The more recent migration groups which came to Poland on the turn of the 16th and 17th century, especially those which arrived in the beginning of the 17th century, spoke various dialects of the modern Armenian language. The usage of this language, however, began to fade on the turn of the 18th and 19th century. The Armenian community was dwindling away without further waves of migration. In this situation, the Armenians were undergoing a linguistic Polonisation and, on a lesser scale, Ruthenisation. They quickly assimilated with the Polish community, belonging to the highest social strata such as the intelligentsia and land owners. During the Spring of Nations, the relationship between Polish and Armenian identity was widely discussed. The most frequent opinion held the Armenian people to be a “tribe” of the Polish nation. The 1860s saw a journalistic dispute on the group’s identity. The anonymous author of Głos do ziomków obrzÄ dku ormiańskokatolickiego (Call to fellow followers of the Armenian Catholic rite) made a call to abandon the separate rite and unite with the Poles as one nation. Answering this, Izaak Isakowicz (the future Armenian archbishop of Lwów) fervently defended the Armenian rite and traditions. He did not hold the notion that they were a cause of division among the Polish nation, because the Armenians living in Galicia identified with the Polish reason of state and the Armenian culture enriched the Polish culture. In the 1880s, the Armenian land owner Robert Rosco-Bogdanowicz called his fellow Armenians to defy Polonisation, restore the Armenian language, migrate to the Russian Armenia and propagate Western culture, including Catholicism, in that country. Although the Galician Armenians leaned towards assimilation into Polish culture, the disputes on identity led to the rebirth of the Armenian rite and many initiatives to revive the withering ethnicity. A major role in this process was played by Józef Teodorowicz, the last Armenian-Catholic archbishop of Lwów, who equally identified with Polish and Armenian culture. A popular motto among the Galician Armenians was that “an Armenian is a double Pole.”

Un "selfie" alla cultura armena del settimo secolo: l’“Autobiografia” di Anania Širakacci

Anania Sirakacci, a scientist (mathematician, cosmologist, astronomer, etc.) from the 7th century, is among the most original figures in Armenian literature. Anania Sirakacci, a scientist (mathematician, cosmologist, astronomer, etc.) from the 7th century, is among the most original figures in Armenian literature. His autobiography ‒ a brief text dating back to the last phase of his scholarly activity ‒ provides a description of contemporary Armenian culture, highlighting its many deficiencies. Furthermore, it details the efforts of a brilliant man ‒ Anania himself ‒ devoted to obtaining abroad (i.e. in the Byzantine world) the knowledge and resources that were not available in his home country, and to spreading them among his compatriots. This article includes a translation of the Autobiography as well as a linguistic, historical, and philological commentary on it.

Armeniske bøger fra 15-1700-tallet i Det Kongelige Biblioteks samlinger

In 2012, through various presentations and exhibitions, the 500th anniversary of thefirst printed book in Armenian was celebrated. Thus, 19 Armenian books printed from1565 to 1745, belonging to the collections of the Royal Library, were on display in theBlack Diamond.These books are described in their original historical contexts above. It is underlinedthat initiatives taken by the Armenian Church were important in the early historyof Armenian printing. For example, the Armenian Catholicos was active in establishinga printing house in Amsterdam, and quite a few of the early books were intendedto meet ecclesiastical needs for books of ritual and pious practices, including the Psaltereditions: Venice 1565, Amsterdam 1664, Marseille 1677; a Hymn Book: Amsterdam1664; and a Breviary: Amsterdam 1705.On the other hand, the publishing of certain books must be seen in the context ofRoman Catholic missionary endeavours, e.g. the publication of documents concerningthe Gregorian Calendar, translated into Armenian as early as 1584 (printed in Rome),a translation of Thomas à Kempis’ Imitatio Christi (printed in Constantinople 1700),and a collection of fourteenth century Dominican sermons (printed in Venice 1704).The collection also contains early editions of important works by medieval Armenianauthors, including Moses Khorenatsi (Amsterdam 1695), Gregory Narekatsi(Constantinople 1701) and Nerses Shnorhali (Venice 1660). In addition, there area couple of contemporary Armenian works: Arakel’s ‘histories’ about seventeenthcentury Armenian history (Amsterdam 1669) and eighteenth century Constantinoplepatriarch Yakob Nalean’s Commentary on Gregory Narekatsi (Constantinople 1745).In some cases, various owners’ ex libris or marginal notes allow glimpses into theuse of the books by Western scholars and their routes through the hands of booktraders and collectors. To name just a few: 1) M.V. de la Croze, the famous orientalist,on the basis of a Lipsian manuscript, added a fairly large number of collational notesto the text of the 1695 Moses Khorenatsi edition; 2) one of the two copies of the 1664Psalter is dedicated to Frederik III of Denmark by Theodore Petraeus, a Danish scholarwho was active in the Armenian-Dutch publishing world in the 1660s; 3) and some150 years after Theodore, another Danish Orientalist, Bishop Fr. Münter, is seen tohave acquired an old Armenian grammar (Amsterdam 1666).The 19 books do not represent a collection that has been systematically built upaccording to a master plan by any librarian or scholar of the time. However, it can beconsidered to be broadly illustrative of the Armenian culture of that period, not leastof its early links with Western printers, binders, artists and authorities, and the trendthat shows Eastern centres (Constantinople and others) gaining ever increasing importancethroughout the centuries in focus.

THE PROBLEMS OF PATRIOTIC UPBRINGING IN THE CONTEXT OF THE TEACHING HISTORY OF ARMENIAN CULTURE (IN HIGH SCHOOL)

In this article, we discuss the current problems of patriotic upbringing in the context of the teaching history of Armenian culture. Analyzing the historical path of development and different manifestations of the concept of patriotism, in public spheres we propose a broader scope of patriotism and patriotic education, and not only the perception of the military-patriotic direction. In particular, the manifestations associated with providing for the family, work, healthy generation,awareness of their rights and responsibilities, serving the motherland and the people with honest and selfless work, respect and concern for the representatives of different social groups, children and the elderly, a manifestation of non-discriminatory attitudes and condescending behaviour towards people with disabilities.

КУЛЬТУРНА ДІЯЛЬНІСТЬ ВІРМЕНСЬКОЇ ДІАСПОРИ В СУЧАСНІЙ УКРАЇНІ

The purpose of the article is to analyze cultural and leisure events organized by Armenian communities in the modern Ukrainian socio-cultural space. The research methodology consisted in the analysis of the theoretical basis on the topics of Armenian communities in order to identify the logical specificity which determined the cultural processes within the Armenian diaspora of our country. To obtain raw data, methods of interviewing and polling activists of Armenian culture, as well as observing and analyzing events and projects conducted by Armenian societies, were used. Through the example of several projects, it was revealed that all-Ukrainian cooperation led to large-scale and significant events. The scientific novelty of the work. For the first time, based on the materials of national communities, the cultural and leisure activity of Armenian societies was analyzed. With the help of field study, cultural events of the Armenian diaspora were classified and their features were characterized. Conclusions. It was established that the Armenian diaspora of Ukraine has an extensive and balanced system of national societies that actively implement numerous events and projects aimed at popularizing the culture and preserving their identity; the interrelationship between secular and church life of Armenians was characterized; the classification of events of Armenian culture was carried out; a comparative description of local and all-Ukrainian projects was given. The influence of Armenian projects on the national Ukrainian society was revealed. The basis for conducting research into Armenian activity in the direction of scientific-educational activity and protection of cultural heritage was laid.

Armenian Culture from the Semiotic Perspective

The present paper goes along the lines of Semiotics, a branch of linguistics. It studies the system of signs which takes the form of words, images, sounds, gestures and objects. Through the usage of signs we represent the linguocultural aspect of our knowledge, ethnic traditions and folklore.
 The interest we take in the paper is the study of signs and symbols in Armenian culture. Culture, including miniature paining, singing, dancing, architecture and cuisine, may involve any sphere of Armenian identity. Signs and symbols that constitute language and culture are constructed through verbal and non-verbal interactions and are arbitrary.
 The purpose of our analysis is to specify what why, whom questions in a specific context of situation, as well as in a large context of culture, such as social community, media and communication.

The Importance of Teaching English through Armenian Culture

Culture and art have always been indispensable parts of language teaching. Cultural texts and various cultural topics have been included in language books and textbooks. However, textbook developers and English teachers give priority to teaching the culture of the target language rather than that of native learners.
 In the current paper we would like to state that it is beneficial to teach English through local culture materials as they increase the cognitive, communicative and social understanding of the learners.
 Having based on our teaching experience, we can claim that specific topics like Armenian music, dances, customs and traditions, Armenian artists and their art works, the cities and architecture, filming and theatre, holidays and festivals and other culture-related topics are of great interest to Armenian learners of English. These topics are, to some extent, familiar to them, so they enhance the learners’ English communicative skills. Moreover, the learners obtain a full comprehension of Armenian culture and develop certain skills to present it to others.

Music and the Armenian Diaspora: Searching for Home in Exile by Sylvia Alajaji

Music and the Armenian Diaspora: Searching for Home in Exile. By Sylvia Alajaji. (Public Cultures of the Middle East and North Africa; Ethnomusicology Multimedia.) Bloomington: Indiana University Press, 2015. [xix, 192 p. ISBN 9780253017550 (hardcover), $75; ISBN 9780253017611 (paperback), $25; ISBN 9780253017765 (e-book), $24.99.] Illustrations, bibliography, index.To someone unfamiliar with Armenian culture, history, or music, the subject of this book may seem quite innocuous. To ethnomusicologists and historians familiar with diaspora studies, Armenian may seem to be a tangled but manageable group of threads to examine, preserve, or examine. However, someone familiar with the path of the Armenian peoples-their various cultures, histories, and experiences in multiple contexts-would approach this book with apprehension and care, hoping and perhaps dreading to learn from the complex history, genocide, and rebirth/ remaking of the Armenian people. Music and the Armenian Diaspora: Searching for Home in Exile, Sylvia Angelique Alajaji presents and explores all of these things through and perspectives on with clarity, compassion, and open eyes, in ways that are appropriately challenging and accessible to social scientists, historians, and anyone with a deep interest in Armenia or Armenian people.Throughout the work the reader will find welcome references to additional online materials, accessible from the Ethnomusicology Multimedia Web site (https://ethnomultimedia.org/book.html?bid=36, accessed 27 June 2016). Details are included in the book itself, and it is a straightforward system to navigate. The inclusion of online materials is a decision that increasing numbers of authors and publishers make in an effort to engage and attract readers (while also avoiding the substantial costs of including physical media like CDs and DVDs). For ethnomusicologists, this approach also sidesteps several potential issues invoked by forcing nonWestern into Western musical notation styles (or any written styles). Access to the audio recording allows the music, for the most part, to freely stand on its own.This approach is read and felt in Alajaji's theoretical stance well, if on a larger scale. She presents interpretation and analysis of musical performance styles, musical and textual content, interviews with musicians and listeners, print and online media-yet her goal is not to define Armenian music, but rather to show the pluralities of what Armenian was and is, and the variety of shifting meanings it held and continues to hold for Armenians. Alajaji presents her case in a way that allows for, and even encourages, flexibility in interpretation, and that does not attempt to speak definitively for Armenians. She says, In presenting the case studies in this book, I do not propose a neat, linear narrative of continuity from one moment to the next; I cannot offer a new essentialized narrative to replace the widely disseminated one I interrogate here. Rather, the musical trends under consideration exist something more contrapuntal, interacting and adjusting to the multiple dimensions of the various realities of the diasporic communities under (p. 18).Alajaji's theoretical stance incorporates the work of ethnomusicologists, anthropologists, and historians, including (among others) Stuart Hall, Robin Cohen, Carol Silverman, Fredrik Barth, Edward Said, and Tina Ramnarine well Armenian studies by Jonathan McCollum, Vrej Nercessian, Anahid Kassabian, Khachig Tololyan, Melissa Bilal, and Ronald Grigor Suny. addition, while her own experiences and knowledge an Armenian certainly play a productive role here-and not just in practical matters of language-this study is not a reflexive journey. This book is meant as a telling of Armenian history-one that must necessarily be understood for its impact on each generation's understanding of the meanings and definitions of Armenian music (p. …

The Image of Jesus Christ in the 20th Century and Contemporary Art of Armenia

Religious iconography and the tradition of depicting Christ in Armenia go back to the very beginning of the Christian era. It has experienced a unique development particularly during the Middle Ages. The loss of statehood, the continuing violence of foreigners and migrations over the centuries have defined the uniqueness of Armenian art. In the 20th century, the figure of Jesus Christ persisted in Armenian culture despite the existence of various political and ideological movements. Distinguished Armenian artists of that period referred to the image of Christ giving new interpretations and generating new ecclesiastical art. Since the Independence of 1991, many contemporary artists have tried to reconsider and revive the idealistic image of Christ. The variety of different representations of Jesus in contemporary Armenian art reflects the existence of divergent ideological trends and processes. Today with the necessity to adopt a new national and unifying ideology the problem of ideal personality comes for...

Some epigraphic and archaeological documents from Western Anatolia during the late Ottoman period

The focus of this article is on the post-medieval archaeological heritage of İzmir, especially during the 19th century. The material selected consists of Armenian inscriptions from İzmir and its close environs, since there is a paucity of archaeological scholarship for the Armenian community of the Ottoman Empire. The paper is based on the survey of sixteen Armenian inscriptions across nine locations in and around İzmir, with discussion of the Armenian material culture of the Late Ottoman Period, as well as transcription and translation of these inscriptions, although a history of Armenia in general is outside the scope of the article. As Armenian grave markers can be taken as active interventions in social relations, this paper offers a potential for reconstructing the social complexities of late Ottoman İzmir.

Opening cultural heritage in the age of OAI-PMH: finding Armenia in the OATD discovery service

Purpose – Open Access Theses and Dissertations (OATD) distinguishes itself from other ETD databases by providing immediate access to theses that are freely available online. The Republic of Armenia is a small geographical area in Central Asia with a population of only three million, yet an estimated total of five to seven million people of Armenian ancestry live outside of Armenia. What knowledge of Armenian cultural heritage can be discovered by searching OATD for open access theses that relate to Armenian history and culture?. The paper aims to discuss these issues. Design/methodology/approach – The OATD database was searched for the terms Armenia or Armenian. Discovered thesis records were exported into citation management tools and analysed for subject content, year of publication, institutional repository source, and a determination of whether Armenia was a primary or secondary topic. Access to theses was also tested to verify their open access. The remaining thesis records (n=152) were exported into an Excel spread sheet for numerical analysis and graphic production. Findings – From the records getting enhanced metadata (n=152), slightly more (52 per cent) were master's theses. Nearly two-thirds (63 per cent) used the Republic and culture of Armenia as a primary theme. English was the predominant author language (85 per cent) with Portuguese and French represented less than 5 per cent. World history and social sciences research were the most represented subjects. Most open access theses on Armenia or Armenian culture date from after 2000. All enhanced records, along with their abstracts and direct links, are available in a searchable RefWorks shared folder. Originality/value – The OATD database was evaluated for scholarly representation of a particular country and culture.

Conflict Management in Interpersonal Communication

The article examines differences in the expression of interpersonal conflicts and management tactics in such different cultures as American and Armenian. Through a survey, an attempt is also made to consider the role and significance of this phenomenon in the Armenian culture.

Culture and Classroom Communication: A Pilot Study in the Post-Soviet Republic of Armenia

Using participant observations and informal interviews, the study examined whether and how classroom communication in Armenia reflects Armenian culture and history, including the Soviet influence for close to seven decades and Armenia’s transition from one socio-politico-economic system to another, followed by internationalization of education and globalization. Findings of the study revealed three major themes that have impacted the classroom communication style: courtesy, immediacy, solidarity. While consistent in some ways with Soviet communism, these themes may have also been influenced by Armenia’s traditional and family-centered culture and history which predate Soviet communism, as well as by internationalization of education and globalization.

Der Adler der Geschichte Motive zum Kulturellen Gedächtnis der Armenier

Monuments serve to compress events and inform us about the way a culture deals with its past, as reflected in the Genocide Monument in Armenia’s capital, which was built in memory of the 1.5 million Armenians murdered in 1915. The associated museum displays documents from countries that have thus far acknowledged the Genocide. Each of these documents presents an inherent problem internationally, however, which is intensified by the very absence of some, namely those of Turkey and the USA.The present decision-making process around a European Union-wide law, concerning genocide denial, embraces the dimension of political memory. The current discourse on Genocide recognition must therefore be identified as bipartisan.In the first part, I will contrast the Brussels’ legal petition, attempting indirectly to acknowledge the Armenian Genocide, with the EU-centred policy of cultural memory.The motives underlying the Armenian submission can be explored in another way on behalf of Armenian culture. These motives be...

Roots and Routes: Road from Home to America, Middle East and Diaspora, about Being Armenian Genocide Female Survivor

Adolf Hitler, on August 22, 1939 stated, “I have given orders to my Death Units to exterminate without mercy or pity men, women, and children belonging to the Polish-speaking race. It is only in this manner that we can acquire the vital territory which we need. After all, who remembers today the extermination of the Armenians?” (Kherdian, 1979).Armenia is a land which has been ravaged by war on far too many occasions. Other nations keep turning it into a battlefield and tearing it apart. Armenian people have survived for many generations and their stories are told and retold during the hard winters. Armenians’ survived just as Armenia and Armenian culture have survived (Downing, 1972). Therefore, diverse life experience, traditions, histories, values, world views, and perspectives of the diverse cultural groups make up a society and preserve culture (Mendoza and Reese, 2001).In this study, two Armenian books “The Road from Home” and “The Knock at the Door” were analyzed. These books are organized as personal stories and experiences about Armenian female genocide survivors and are supplemented by background information on Armenian people before and after the genocide of their culture, including a brief history, discussion of traditions, recipes, music and religion. These stories are a great resource for educators, historians, students, and anyone interested in Armenian culture. That is culture is an historical process of humanity that preserves identity and ties the people together. Additionally, culture is the link between people and their value systems. Therefore, Norms and values addressed in stories are important factors that give continuity to cultures (Stephens, 1992).

Directive Speech Acts: a Cross-Cultural Study

Linguistic communication is one of the underlying ways of human interaction. Every day we carry out numerous speech acts trying to interpret others’ speech acts in an attempt to find out whether they suggest, advise, warn or threaten something. Things get more complicated when we deal with people representing other cultures. Particularly in the 21st century when we witness and participate in expansion of intercultural relations in the process of globalization, the role of intercultural pragmatics gets more important. Thus, our investigation is another attempt to compare directive speech acts in the context of the norms of Anglo-Saxon and Armenian cultures. The results of our research give us a chance to claim that the differences of the aforementioned speech acts in Armenian and English are conditioned by different attitudes towards the cultural values rooted deep in the given linguoculture.

Azerbaijan's Prospects in Nagorno-Karabakh

1 Journal of South Asian and Middle Eastern Studies Vol. XXXIV, No.4, Summer 2011 Azerbaijan’s Prospects in Nagorno-Karabakh Alec Rasizade* It is impossible to understand the historic hostilities and territorial claims in this part of the Caucasus (as well as the current stage of the conflict) without a view of history of the region and an understanding of the more recent developments. Let us begin with historical facts. Historical developments from: 4th century to 1988 The national identity of the region of Nagorno-Karabakh in the Caucasus is disputed between the Azeri and Armenian historians: it is populated by Caucasian Albanians or indigenous Armenians who lived there between the rivers Kura and Araxes. (The medieval Caucasian Albania should not be mistaken for the modern Balkan Albania). They name this province historically either Aran (Caucasian possession of the Persian Empire) or Artsakh (the tenth province of the ancient Kingdom of Armenia). Karabakh is a Turkic name given to the plain between the two rivers by the nomads who migrated here from Central Asia in the 11th century, literally it means the Black Garden, while Nagorno is a Russian word meaning Highland. Therefore, Nagorno-Karabakh means the Upper (mountainous) part of Karabakh (Haut-Karabakh in French), which had been inhabited by either Albanian or Armenian mountaineers, but not by the Turkic tribes who settled since their arrival in the grasslands of Lower Karabakh. This division has remained intact to the present day: Armenians live in the Upper Karabakh, while Azeris (the descendants of those Turkic tribes) populate the Lower Karabakh. *Alec Rasizade has earned his doctorate in modern history from Moscow State University and works at the Historical Research Center in Washington. In the intervening years he was a professor of history at Azerbaijan State University in Baku, then worked at the USSR Academy of Sciences in Moscow, the Harriman Institute of Columbia University in New York, and the Center for Strategic and International Studies in Washington. He is the author of more than 60 scholarly publications, including two monographs: The Truman Doctrine (Baku: Academia, 1980) and Turkey in the System of NATO (Moscow: Nauka, 1990). Email:rasizade@juno.com 2 Christianity spread to Transcaucasia in the early 4th century, while Albania, the Christian kingdom that existed on the territory of modern Azerbaijan before the arrival of Turkic tribes, disappeared since then. After the partition of Armenia between Byzantium and Persia in 387, Artsakh became part of the Kingdom of Albania, but in 469 Albania itself became a Persian satrapy under the name of Aran. Albania is a Latin name for this country, its native name is unknown, for Albanians lacked a written language. We know them mainly through Armenian chronicles. As for Armenia (which is also a Latin name for the native Hayastan), after the creation of Armenian written language by Mesrop Mashtotz in the 5th century, a rise of Armenian culture began in Artsakh/Aran, which remained under the Persian rule until the Arab invasion of the 7th century, which broke Albania into several small principalities, some of them rapidly Armenized in the face of coercive conversion into Islam enforced by the Caliphate. In this period of Arab conquest, the political and cultural life in Aran/Artsakh did not cease and in the 8th century a distinctive local Christian culture was shaped, as opposed to Islamization of surrounding nations, including the Turkic ancestors of modern Azeris who arrived in the region three centuries later. Albanian monasteries, churches and towns of Aran acquired an Armenian significance marked by khachkars, the stone crosses, before the arrival of Azeris. Thus Christianity helped to preserve the native identity of Aran/Artsakh from an absorption by the powerful Muslim empires that dominated the Caucasus. Proceeding from these historical facts, Armenian ideologues insist that the Muslim Azerbaijan cannot be considered a successor to the Christian Albania culturally nor linguistically, and claim that only the Christian Armenia is a genuine heir to Albanian heritage including the area of Aran/Artsakh.2 This is the pivotal principle of Armenian historical claim to Nagorno-Karabakh. Azeri ideology claims the same area as the historic province of Albania, which existed on the territory of modern Azerbaijan. Armenians...

Visualization of Death in Armenian Culture

The article examines the interrelation between death, memory and the material in Armenian culture. The image of a dead person can revive after his death turning into a material memory. This memory is usually preserved with the help of cross-stones, gravestones and statues that come to replace a living person. The article makes reference to the attitude of the society to the photos. Samples of written speech on gravestones have also undergone research. The aim of our work is to create a bond between the perished one and the society through language.

Armenian women of Istanbul: notes on their role in the survival of the Armenian community

This article argues that the Armenian women living in Istanbul are confined to domestic and communal spaces, and that the roles of symbolizing collective territory and identity, and of cultural reproduction of the community, are mostly associated with women. The data and observations we explore here are based on a field survey of Turkey's Armenian community that was conducted in Istanbul between November 2004 and May 2005. Evaluation of this survey based on both quantitative and qualitative methods allows us to draw some conclusions about the roles of Armenian women in the reproduction of Armenian culture. Women's roles indirectly influence Armenian identity, creating the conditions for its survival.

(Re)constructing Armenia in Lebanon and Syria: ethno-cultural diversity and the state in the aftermath of a refugee crisis

List of Tables Acknowledgements Note on Transliteration Introduction Chapter 1. The Origins of the Armenian Presence in Lebanon and Syria: a Brief Historical Account Introduction The Armenian Homeland Armenian Migration to and within the Middle East: The Pre-Ottoman Era The Armenians and the Ottoman Empire The Era of Massacres: The End of the Empire and the Armenian Genocide Chapter 2. (Re)constructing Armenia: The Armenians in Lebanon and Syria during the Mandate Introduction Religious Policy under the Mandate and the Re-establishment of the Armenian Churches Armenian Politics and Public Participation under the Mandate Armenian Associations during the Mandate Armenian Culture and Media during the Mandate Armenian Education during the Mandate The Socio-Economic Position of the Armenians during the Mandate Chapter 3. Coping with Political Change: The Armenians in Lebanon and Syria during the First Two Decades of Independence (1946-1967) Introduction: The Armenians and the Post-Mandate States of the Levant Armenian Politics and Armenian Public Participation in Lebanon and Syria (1946-1967) Religious Policy and the Armenians in Independent Lebanon and Syria (1946-1967) Armenian Education in Independent Lebanon and Syria (1946-1967) Armenian Cultural Production between Flourishing and Decline: The 1950s and the 1960s Armenian Associations and the State in Lebanon and Syria from Independence to the 1960s Political Economy and the Social Position of the Armenians in Lebanon and Syria from Independence to the end of the 1960s Chapter 4. War, Migration, and Strategies of Survival: The Armenians between the Collapse of the Lebanese State and the Construction of Asad's Syria (1967-1989) Introduction Armenian Politics in the Levant From the Mid 1960s to the End of the Lebanese War The Armenian Churches in Lebanon and Syria in the 1970s and 1980s Armenian Education in Lebanon and Syria: The 1970s and 1980s Armenian Associations and the State in Lebanon and Syria: The 1970s and 1980s Armenian Culture and Media in Lebanon and Syria during the 1970s and 1980s The Armenian Communities and the Lebanese and Syrian Economy in the 1970s and 1980s Chapter 5. Difficult Recovery and Uncertain Future: The Armenians in Lebanon and Syria in the 1990s and Beyond Introduction Armenian Political Participation in Contemporary Lebanon and Syria Armenian Churches and the State in Contemporary Lebanon and Syria Coping with Economic Crisis: The Socio-Economic Position of the Armenians in Contemporary Lebanon and Syria Armenian Associations and the State in Contemporary Lebanon and Syria Armenian Education in Lebanon and Syria during the 1990s and Early 2000s Armenian Cultural Production and the State in Contemporary Lebanon and Syria Conclusion Bibliography Index