THE ARMENIAN WOMAN: FROM PROGRESSIVE EMANCIPATION TO CONSERVATISM
By Maria Titizian

/titizian-the-armenian-woman-from-progressive-eman cipation-to-conservatism/
March 7, 2010

Many years ago, I was asked to speak by our local Armenian Relief
Society (ARS) chapter on the occasion of Mother’s Day. I was a young
mother myself at the time, raising two young children, and working
excruciatingly long hours. Had it not been for my mother, I’m not
sure how I would have survived that period in my life. Naturally,
my speech was dedicated to her and to all Armenian mothers.

Maria Titizian I don’t remember exactly what I said that day except
that I considered my mother to be the anchor of my life, the one
person on the planet who loved me unconditionally and always, always
had my back. I recall looking out in the audience and seeing my Mom
sitting beside my daughter, her eyes full of tears ready to tumble
down her cheeks, and hoping that I would be to my children what she
was and continues to be for me-a source of unfaltering guidance,
wisdom, and faith.

Back then terms such as women’s rights, equal access to resources,
stereotyping of women, rigid gender roles, domestic violence,
or discrimination were not part of my consciousness when I thought
about women or mothers-Armenian or otherwise. Those were issues that,
I believed, had been resolved for my generation by the women’s movement
of the 60s.

As I have gotten older, my perception of the Armenian woman has
changed; moving to Armenia shifted the ground beneath my feet. Today,
more than ever, I am confounded by the "Armenian woman." Who is she?

What does she represent? What is her opinion? Why is she absent in
leadership positions within institutional diasporan structures and
in decision-making bodies in all three branches of government in the
homeland? Where is her political activism? What is her role in the
nation-building process?

Today, we live in an era of global mobility with a capacity to transfer
knowledge, technology, experiences, and skills. The Armenian Diaspora,
I would argue, is sophisticated and well organized, with a bank of
highly trained professionals and experts in a variety of disciplines,
and more economically powerful than Armenia itself.

Highly skilled diasporans living in foreign lands can serve as
living bridges of knowledge and experience, and can help initiate a
national discourse on issues affecting the nation. Effective diasporan
organizations, networks, or movements can help shift the brain drain
from the homeland to a brain circulation.

>>From alleviating to elevating

While diasporan women’s organizations came to Armenia immediately
after independence and carried out projects and implemented plans,
their imperative, in general, was not to elevate the role of women
per say, but rather to provide services that would alleviate a woman’s
burden. A noble and worthy venture indeed, but this did not serve to
germinate the seeds for social mobilization that would have demanded
and perhaps secured resolutions to some of the crippling problems
faced by women in the homeland.

While they gave of their time and energy, they did not demand a
more instrumental role in the rebuilding of institutions and the
creation of networks that would have helped generate an atmosphere
for constructive change. Why did they alleviate instead of elevate?

It must be noted that institutions in the homeland weren’t always
welcoming. They wanted assistance from diasporans organizations with
no strings attached. This attitude did not lend itself to developing
cooperation and an exchange of new ideas. After the collapse of the
Soviet Union, Armenia was poised to ease through the transition period
and move toward institutionalizing democratic values and principles
in the country, taking into consideration the high rates of literacy,
a well-trained work force in the technology industry, and a vibrant,
well-developed diaspora.

The opposite occurred. Fire-sale privatization after independence
led to huge transfers of public wealth to private hands, widening the
seemingly insurmountable divide between the rich and the poor. This
concentration of wealth accumulation led to the current policy of
neo-liberalism where everything is up for sale to the highest bidder.

Women were left out of the game, the rules of which were imposed
by the ruling elite, mostly men, and their access to resources was
severely restricted.

Gender equality in Armenia is not considered to be a critical issue
and its Soviet legacy has served as an impediment to the advancement
of women, primarily in the political sphere. During the Soviet era,
gender parity was ideological and imposed. With independence, women
were relegated back to their traditional, culturally defined roles,
which have marginalized their involvement in all aspects of governance
and conflict resolution.

While Armenian women in the diaspora were individually breaking new
ground and progressing in their respective careers and disciplines,
collectively they continued to remain outside of leadership positions
in diasporan organizations. If we accept the premise that these
women could have served as bridges of knowledge, experience, and
expertise to their sisters in the homeland, then the absence of a
woman’s movement on the ground in Armenia is evidence that this did
not happen. The deficit of women’s presence in decision-making bodies
in the diaspora is therefore reflected in the lack of any stirrings
of a developing movement in the homeland.

Another factor that impeded Armenian women in the diaspora from
galvanizing to secure a role in decision-making bodies for themselves
was the nature and essence of the diaspora itself. Living and
working in foreign lands, and being influenced by the societies in
which they existed, did not lend itself to conditions upon which to
build a movement that would have assured their leadership position
in diasporan structures.

At first glance, one might be inclined to believe that a key factor
is that diasporan women’s groups did not evolve out of social reform
movements like they had at other time periods and in different
countries. They evolved to support the nation, the homeland, and its
people. Their purpose was not about affecting social and political
change for women; it was about survival, plain and simple. It is
unfair therefore to have expected diasporan women’s organizations
to help mobilize a meaningful women’s movement in the homeland after
independence in 1991.

However, the existence of women’s organizations like the ARS, which
is celebrating its centennial this year, in and of themselves, was
an expression of emancipation when they were created. After all, it
took the Armenian woman, who had been and would be instrumental in
the survival of the nation, out of the home and gave her a purpose
outside of tending to the immediate needs of her family.

If the existence of organizations like the ARS was progressive, even
revolutionary, 100 years ago, why then are women absent in leadership
positions today?

Over the years, the dynamic in the diaspora shifted and became more
and more insular, hence the current dominant conservative paradigm.

The "hayabahbanum" (defending/preserving Armenianness) ideology placed
constrictions on the Armenian woman and mother. Her predominant role
was to educate her children in the Armenian language, to struggle
against the forceful winds of assimilation, and ensure the perpetuity
of the nation.

After all, gender equality in the diaspora was never a critical or
pressing issue either. There was always an abundance of collective
national tragedies that required attention from both men and women. So
women went from progressive emancipation to a conservatism model that
emphasized stability and continuity.

A movement needs activists who believe that devoting their time and
energy will help instigate societal change. They motivate others
to take action but don’t do so in a vacuum. They help their members
develop skills, give them the necessary tools to carry out programs,
and they have a well-defined strategy with a clear objective. How
were diasporan women supposed to consolidate their energy and develop
programs to realize their objectives when they were as diverse as
the countries in which they lived?

With the amount of information at our disposal and with the number of
professional Armenian women in the diaspora, we can be more innovative
and creative in trying to find ways to share experiences and transfer
the knowledge that we have to a hopefully willing population in
the homeland. We cannot remain victims to our own forbearance. A
well-known sociologist once wrote, "Women are not passive targets
of policies or the victims of distorted development-they are shapers
and makers of social change."

As the Armenian Relief Society celebrates a century of dedication,
devotion, and steadfast commitment to the nation’s needs, perhaps
we should use this moment in our collective history to initiate a
national discourse about a new and progressive role for Armenian
women in the diaspora and in the homeland.

By consolidating our energies, developing new models for development,
advocating for greater participation, and utilizing our talent,
we can and must become the shapers and makers of social change.

Maria Titizian is a founding member of the Women’s Coalition of
Armenia. She is vice-president of the Socialist International,
represents the ARF-Dashnaktsutyun at the Socialist International
Women, and has recently been appointed as the director of the Hrayr
Maroukhian Foundation. Maria repatriated to Armenia in 2001 with her
family and is currently working as a writer, editor, and translator.