Khachig Tölölyan is Professor of English and. Comparative Literature in the College of Letters at Wesleyan University in Connecticut. He has also held visiting. In this interview, Khachig Tölölyan tackles the issue of divergent representations of the nation in Armenia and the Diaspora. He also deals with some. Khachig Tölölyan is the author of Redefining Diasporas ( avg rating, 0 ratings, 0 reviews) and Diaspora, Identity and Religion ( avg rating, 0 rati.

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Many travel back annually. There is consensus about a few items and a difference of opinion and judgment about most issues.

This is a lengthy introduction, written in Armenian, to the most important work on the Armenians of Latin America, particularly Argentina, by Dr. Gravity’s Rainbow does not belong to the established narrative sub-genres of the historical novel or the war novel, yet a knowledge kkhachig the history of World Khadhig II is indispensable to a full understanding of the book.

What complicates the situation is constant change. The struggle for Karabagh 5 and the existence of post-independence Armenia have of course had a very large impact on the Armenian diaspora, but there are no reliable, conclusive studies that show just how.

In lieu of an abstract, here is a brief excerpt of the content: Great professor, engaging and full of knowledge, makes for interesting lectures.

Book titles OR Journal titles. Help out your fellow students. khqchig

Khachig Tölölyan

The class was about 35 people and while it was mainly lecture-based he invited every student to join the discussion. They have identity and communities already. I wish I could add that we need a new mass organization, but I cannot realistically hope for its viability. Once deleted, we can’t bring it back.


Although the delegations managed to cooperate and present common claims, they have not been devoid of internal strifes. I would absolutely take another class with him! He is the homie.

An analysis of these is best situated in a brief narrative of the field’s emergence. Help guide your fellow classmates by giving them the inside scoop!


Simply to enumerate them is complicated. It emerged in fragmentary fashion, without fanfare or theoretical self-consciousness, as earlier disciplines dealing with nation, ethnicity, race, migration, and postcolonialism felt the need to adjust their methods and categories to the pressures of new transnational and global phenomena; ironically, they found a twenty-three-hundred-year-old concept, “diaspora,” to be suitable to their needs.

Its paradigmatic example was the Jewish diaspora; the other tolopyan “classical” or traditional diasporas were the Armenian and the Greek.

Let me briefly explain. Today, they are players of some minor significance in that game, but no longer effective conduits for diasporic and western ideas and behaviors.

Khachig Tölölyan – Faculty, Wesleyan University

This is a tempting and difficult question. But on this front too, we could do a lot better. This professor is a wonderful speaker. Click here to sign up. It includes detailed discussions of aspects of Jewish and Armenian diasporas khachiig comments on emerging diaspora studies. Again, change is key: The third alternative or third path is the multiplication of innovative initiatives by networks of small new groups mobilized by the resources of an Armenian people that understands its new transnational condition and reality and acts on that basis.

If we want more, then you, the leaders of Armenia, must give us an Armenia of which we can be proud. Meanwhile, it has not been able to capitalize on its political role in Armenia as a way of increasing its prestige in the Diaspora, as it had hoped.


Project MUSE – The Contemporary Discourse of Diaspora Studies

They want to work only with Diaspora Armenian leaders who share tololyyan understanding of a singular, traditional, sentimentalized Armenian identity focused on the homeland, and who are willing to be subordinated to plans and programs initiated in Armenia and managed by them. Contact Contact Us Help. We have moved decisively towards a society of affiliation, not filiation. We do not have any pre -independence tolloyan that reliably documented most features of various diaspora communities in a disciplined manner, and so even if we had the financial and staff resources to conduct new studies now, we would not be able to compare the new results to previous work.

Sommaire – Document suivant.

khchig If Yerevan learns to function through this model, the Ministry of Diaspora has a genuine role. No Comments 0 people found this useful 0 people did not find this useful report this rating. Within Armenian communities in the West, the older organizations and institutions simply do not have enough innovation and creativity to develop new ways of attracting affiliated, not filiated individuals, so that they can attach themselves to at least some diasporic tloolyan.

Title and footnotes of this interview are from the editor.