The National Self (and the other)

As refugee and immigrant numbers across the globe increase, the cultural and ethnic background that these people bring with them have sparked debates about the benefits as well as the dangers they may have on a country’s national identity. A nation's identity is much more than cheeseburgers, an eagle, and obesity, as many might say about America’s national identity. It is often many identifiers constantly moving and crossing paths to create a whole. Fundamentally, however, a national identity is based on a common culture created from myths and historical memories that a country shares. A nation and its people must share a homeland or historic territory where the people share legal rights and duties, as well as a joint economy (Smith, 1991, p. 14). A nation, however, cannot be defined on its own without a contrast to others, referred to as significant others. Significant others become a threat to national identity when the nation is unstable or experiencing a crisis (Triandafyllidou, 1998, p. 603). Armenia’s national identity is an intersection of its religion, language, history and much more, coming together to create one identity. Significant others that have historically, and continue to pose a threat to Armenia, is Turkey to the West and Azerbaijan to the East.

 One of the most defining aspects of Armenian national identity is the Apostolic Church. In 301 Armenia became the first state to adopt Christianity, which would ultimately be seen as the heart of Armenian identity.  Previously, Armenia had for its religion a mixture of Greek mythology and the doctrines of Zoroaster. “From the start, the church helped to create a separate Armenian identity and provided a focus for the allegiance of the entire population that was independent of the political framework”, writes Theo Maarten van Lint (Maarten van Lint, 2009, p. 269). Another important aspect of Armenian National Identity was the creation of the alphabet, or “finding” of it as the Armenian phrase goes, highlighting the divine inspiration. The alphabet was created in around 405 and besides two additional signs, has remained the same to this day. This allowed for translation of scriptures and original works of theology, “which together with a developing specific Armenian church architecture and visual arts was to project the identity of the Armenians as a Christian nation”. (Maarten van Lint, 2009, p. 272). Armenian identity was defined because of its 'unique' religion, Apostolic Monophysite Christianity, which enabled it to distinguished itself from its pre-Christian, and later Muslim, neighbours. The invention of the alphabet established a new linguistic differentiation between Armenians and other nations of the region. “Throughout the extended periods of foreign occupation that followed, it was these two systems of differentiation language and religion - that continued keeping the borders of Armenian identity” (Barseghyan, 2003, p. 405-406).

One of the aspects for defining national identity is distinguishing between the people of a country and ‘others’. This distinction allows for the creation of a more succinct and unified definition for the people. The ‘others’ of a nation are classified into two groups, external and internal significant others, as described by Triandafyllidou (1998). External significant others can be majority or minority groups outside the national territory, for example, rival nations, dominant ethnic groups, or dominant nations. Internal significant others can also be majority or minority groups, however they must be located within the same national territory (i.e. ethnic minority, immigrant community, small nation, or dominant nation) (Triandafyllidou, 1998, p. 601). Two external significant figures of Armenia are Turkey and Azerbaijan. 

The origin of tension between Armenia and Turkey is from disputes between Armenian settlers and nomadic Kurds that lead to anti-Kurdish riots at the end of the nineteenth century. Other European powers in the Balkans had previously intervened to protect local Christians, causing Istanbul to fear a repetition of events. Because of this fear, they initiated the massacres of Armenians in order to punish them. Approximately 250,000 Armenians were during these riots, which took place in 1894-1896. The conflict between the two transformed into ethnic and religious tension, creating the stereotypes that are still present today between the two. The conflict was further perpetuated during World War I when the Turkish party ordered organized the killing and deportation of the Armenian population, justifying their actions as an effort to protect the Eastern borders. Around 800,000 to 1.5 million Armenians were killed. The Armenian government demands that the current Turkish recognize the genocide as such, but have not been successful (Souleimanov & Ehrmann, 2014). 

Conflict between Azerbaijan and Armenia is over the Nagorno-Karabakh region, a part of the former Soviet republic of Azerbaijan but ruled by Armenia since 1993. Armenians have been present in the area dating all the way way back to the first century BCE, and medieval Armenian churches and monasteries are still present. However, both countries claim ownership of because the region has also been under periods of Ottoman and Turkish control. The Armenians have always been a majority over the Azeris, however the two have not been able to peacefully coexist because of the genocide at the hands of the Turks. The conflict that exists today began in 1988 when Nagorno-Karabakh National Council passed a resolution that would transfer the region from Azerbaijan to Armenia. This initiated major backlash that escalated even further in 1991 when both countries gained independence from the Soviet Union. In 1993 Armenia gained control of the region; however, shortly after, a cease-fire was declared and no progress has been made since. With both countries unwilling to compromise and no pressure internationally to re-establish diplomatic ties, a resolution to the conflict is nowhere in sight (Theophanous, 2003, p. 12-13).

Armenia's religion, alphabet, and external significant others play a key role in pinpointing and defining Armenian national identity. Its history and accomplishments, as well as setbacks, are what come together to form a unified sense of self that is unique to Armenia. These moments in history are then reflected in the people and their beliefs and is seen in the way that they carry themselves in their home country as well as across the globe. 

Works Cited

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