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Item Դասական տառադարձութեան մէկ քանի հարցեր(2016) Արմենակ ԵղիայեանThe author focuses on certain aspects of Classical Armenian transliteration, basing his study on fifth-century Armenian root words borrowed from the Latin, Greek, Persian, Hebrew and Assyrian languages. He argues that Classical Armenian established a very deep and broad transliteration tradition, setting a precedent from the first time those borrowed words were written in Armenian letters. The author notes that the some 1400 Persian root words imported to Classical Armenian all came through the centuries-old daily communication that existed between the two nations. This is why the transliteration of these words does not follow a strict and well-established set of rules. The borrowed Assyrian words (around 210) were also imported through centuries-old daily communication that existed between the Assyrians and the Armenians. However, these words by and large follow a set of transliteration rules due to the large number of clerics who used to serve in Armenia throughout the 4th and early 5th century, as well as due to the large number of young Armenian students who went to Assyria to learn the language and translate the Bible from Syriac. Unlike these two cases, all the 900 root words imported from the Greek language came through translating Greek scriptures into Armenian, as Armenians did not have direct daily contact with the Greeks. The author notes that, contrary to expectations, Greek to Armenian transliteration is not consistent. The author highlights the proper name David, which is transliterated into Armenian as Davith, and argues that the Ethiopian language writes this proper name like the Armenians. Furthermore, he discerns a set of patterns in certain root words borrowed from Greek and hypothesizes that Classical Armenian had established a tradition for borrowed words which had double consonants. The author proves as well that 5th century Classical Armenian had established a firm rule regarding the transliteration of elongated vowels (which Armenian lacks) in Assyrian, Greek and Persian, by adding semi-sounds to the corresponding Armenian vowel.Item ԽՍՀՄ փլուզումը եւ Թուրքիայի հարաւկովկասեան քաղաքականութեան ձեւաւորման գործընթացը 1990ականներին(2016) Գրիգոր ԱրշակեանThe disintegration of the Soviet Union opened new geostrategic possibilities for Turkey. Turkey started to take active step to penetrate the South Caucasus. The region had both geopolitical and economic importance for Turkey. Moreover, it was the bridge that linked Turkey to the newly independent Turkic states of Central Asia. For Turkey to implement its Caucasian and Central Asian policies it needed the support of the West. This support was granted as long as Turkey’s policies served the interests of the West in undermining Russia’s influence in the region. Thus, it came with no surprise that as of the 1990s, many of these Turkic states tried to adopt the "Turkish model" as a state building track. However, the Turkish policy was opposed by Russia, which considered these states to fall within her zone of influence. Soon Russia initiated the Commonwealth of Independent States (CIS) and enhanced her influence by stepping in as mediator in the conflicts that flared up the region. The article analyses the attempts of Turkey in enlarging its influence in the region, the factors and means it used to materialize its policy, the role of Azerbaijan in this process, and the support and backing it received from the West on the one hand and the steps taken by Russia to counter and foil the Turkish policy.Item Խորհրդային Ադրբեջանի բռնաճնշումները եւ Արցախի թեմի փակումը (1920-1933)(2016) Գարիկ սարկաւագ ԱսրեանOne of the most difficult stages in the history of the Diocese of the Artsakh Armenian Apostolic Church came after Artsakh's forced sovietization and annexation to Azerbaijan. For the Azerbaijani authorities, for the devastation of the Armenian-populated region and its forcible appropriation, it was important to neutralize and wipe out individuals and institutions that would likely endanger the Azeri plan of appropriation. Azerbaijan’s nationalistic policy, which was supported by the large-scale anti-religious campaigns of the USSR, aggravated the conditions of the Artsakh Diocese. Confiscations of churches and church properties, intimidation of believers, repression of the clergy and the imprisonment of the prelate eventually led to the closure of the Diocese. Based on partly unpublished archival materials, the paper focuses on the steps and action taken by the Azerbaijan authorities towards this closure and details the decade-long desperate attempts of the Catholicosate of Echmiadzin to maintain the prelacy.Item Վահան Թոթովենցի վաղ կենսագրական հարցեր(2016) Վարդան ՄատթէոսեանThe life and deeds of writer Vahan Totoventz (1889-1938), before he settled in Soviet Armenia (1922), have been studied to a certain extent, but many issues still remain unclear. The ideological ups and downs of the writer have indirectly created an obstacle for Soviet Armenian biographers, who were obliged to work with incomplete data and offer equally incomplete information. One of the reasons for this was the contradictory nature of the biographical data made available by Totoventz himself. Mostly, these data have not been double checked against documentary information, even in those cases when such a verification did not create any risks. After a thorough study of available printed and unpublished sources, including archival documents, newspaper articles, and a secondary bibliography, the author has formulated certain conclusions that may be of interest for future biographers: a) The Totoventz family (the name has continued in the United States as Totovig) was originally from Akn, Western Armenia, and had settled in Mezre (administrative center of the vilayet of Mamuret-el-Aziz) in the second half of the nineteenth century. However, the writer’s maternal family (Goljukian, known in the United States as Kelikji) came from the township of Dzovk, near the homonymous lake (known in Turkish as Golcuk), and had moved to Mezre at an earlier date. b) Totoventz’s year of birth should be regarded as 1889 or 1890, as the writer himself attested until 1912 at least. The alternative year 1893 appeared in 1920, while the other alternative, 1894, was first published in 1932, apparently for political reasons. c) Totoventz first resided in the United States from 1908 to 1915, including a two-year period of studies at the University of Wisconsin-Madison (1912-1914). d) Totoventz departed for the Caucasus in 1915 to enroll in the Armenian volunteer battalions attached to the Russian army. Afterwards, he worked at orphanages opened in Western Armenia (1916), gathered accounts of survivors for a project to collect and publish them (1916–1917), and became the editor of the Tiflis-based Hayastan daily (1917–1918). e) After being a sympathizer of the Armenian Revolutionary Federation (ARF), Totoventz became a member of this party, probably in 1910, and remained in its ranks until the end of 1916, when he left for ideological reasons or pretexts. f) From 1920 to 1922 he was a member of the National Democratic Party (later Armenian Democratic Party) and its continuation, the Democratic Liberal Party (DLP). g) After moving to Soviet Armenia, where he would become a victim of the Stalinist purges, he was forced in 1922–1923 and later to periodically publish declarations of ideological faith, both against the ARF and, less often, the DLP, to make explicit once and again the break with his past.Item The Roles of Turkish and American Orphanages in Influencing Armenian Identities(2016) Bedros TorossianՅուշերու, Նիր Իսթ Րիլիֆի մամուլի արխիւային նիւթերու եւ այլեւայլ կողմնակի տուեալներու լոյսին տակ, հեղինակը լուսարձակի տակ կ'առնէ ամերիկեան եւ թրքական (Այնթուրա) որբանոցներու մէջ հայ որբանոցայիններուն ջամբուած ինքնութեան դաստիարակութիւնը։ Ըստ հեղինակին, լեզուի, կրօնքի, մարզանքի, երգի եւ երաժշտութեան, եւ այլ նիւթերու դասաւանդման դրդապատճառներն ու նպատակները տարբեր ելակէտեր ունէին։ Հայ որբանոցայիններուն հանդէպ մօտեցումն ալ ըստ տեղի ու ժամանակի եւ տնօրինող կազմակերպութեան՝ կը տարբերէր։ Կը պատահէր նաեւ, որ որբանոցի մը տնօրինումը ստանձնած մարմինը բարեփոխութեան ենթարկէ իր դաստիարակութեան մօտեցումը եւ ուսումնակրթական ծրագիրը։Item Զօրավար Թովմաս Նազարբեկեանի անտիպ յուշերը Առաջին համաշխարհային պատերազմի ռուս-թուրքական (կովկասեան) ռազմաճակատի մարտական գործողութիւնների մասին (1914 Յուլիս-1916 Ապրիլ)(2016) Ռուբէն ՍահակեանGeneral Thovmas Nazarpegian (Ivan Nazargegov, 1855-1931) is one of the few Armenian military figures who participated in a series of famous wars, like the Russian-Turkish war of 1877-1878, the Russian-Japanese war of 1904-1905, Russian-Turkish battles in WWI (1914-1917), the February-June 1918 Armenian-Turkish war, the February 1918 Armenian-Georgian war, the 1919-1920 Armenian-Azeri fights and finally in the 1920 Armenian-Turkish clashes. His military achievements during the 1917-1920 battles are well established. The article, for the first time, illustrates the general’s battle record during 1914-1916 on the Caucasian front, where he played a key role in the WWI Turkish-Russian battles. Thanks to his military and strategic efforts, the Russian Imperial army scored a decisive victory in Northern Persia, near Tilman, which hindered the advance of the Ottoman army towards the Caucasus. The Memoirs illuminate and clarify a number of controversial issues related to this capable General’s war legacy.Item Առաջնորդող յօդուածի մը պատմութիւնը Վահան Թէքէեանի «Յոյսի երգը»(2016) Վաչէ ՂազարեանIn an optimistic leading article entitled "The Song of Hope," published during World War I on February 21, 1916 in "Arev" newspaper of Cairo, Vahan Tekeyan expressed hope that the time had come for the Armenian population of the historic Armenian provinces to free themselves from the Ottoman yoke and accept the collective protection of the Russian, British, and French allies. This hope stemmed primarily from the fresh retreat of the Turkish army before advancing Russian troops in Erzurum, the victorious participation of Armenian volunteer fighters in the war, and the heroic battles of self-defense put up by local Armenian communities against the genocidal attempts of Turkish armed forces and mobs. Tekeyan’s hope was also fueled by a letter he had received from a certain unnamed "young physician" living in Europe and cited in his article. The original letter, dated January 26, 1916, was found in the Archives of the Armenian Patriarchate of Turkey, which are currently housed at the Armenian Patriarchate of Jerusalem. This discovery helped us identify the mysterious young physician as Nshan Der Sdepanian. Der Sdepanian was born in Erzincan in 1889. Upon completion of his higher education as a physician, he settled in Turin or Torino, Italy where he engaged in the study of the therapeutic merits of yogurt and became, possibly, the first manufacturer of yogurt in Torino. In October 1915, Der Sdepanian published the first issue of a periodical, "Armenia," in Italian, to advocate for Armenian interests in Italy during World War I. The periodical published until October 1918. Little did Tekeyan know at the time that he and Der Sdepanian would collaborate within the sphere of the Armenian National Delegation later and even travel together to Armenia to negotiate on behalf of the Armenian National Delegation with the Armenian government.Item Krikor Zohrab: Ottoman-Armenian Intellectual and Political Activist(2016) Rober KoptaşՈւսումնասիրութիւնը կ'ամբողջացնէ Հանդէսի նախորդ (35րդ) հատորին մէջ լոյս տեսած աշխատասիրութեան հենքին վրայ կը ներկայացնէ Գրիգոր Զօհրապի կենսագրութիւնը եւ լուսարձակի տակ կ'առնէ 1908ի սահմանադրութեան հռչակումով ծաւալ առած անոր քաղաքական գործունէութիւնը։ Զօհրապը կը ներկայացուի իբրեւ ատենի հայ քաղաքական շրջանակներու աշխուժ գործիչ եւ պոլսահայ կեդրոնական ներկայացուցիչ։ Ան իր բարեկամական զօրաւոր կապերով առնչուած էր նաեւ թուրք յառաջադէմ քաղաքական շրջանակներու։ Պատուակալ հիմնադիր-անդամ էր Ահրար Կուսակցութեան, միաժամանակ զօրաւոր պաշտպանը Իթթիհատին։ Կը վերլուծուի հակասութիւնը, որ գոյութիւն ունի Զօհրապի՝ իբրեւ կարծր քննադատ մը Իթթիհատի, բայց միաժամանակ զօրաւոր պաշտպանը անոր։ Հեղինակը կը հաւաստէ, որ Զօհրապ լաւ գիտէր Իթթիհատի շարքերուն մէջ գործող ազգայնական թուրքերու գոյութիւնը։ Միաժամանակ սակայն, ան կը հաւատար, որ նոյն այդ կուսակցութեան մէջ հաւաքուած են թուրք ազատամիտ տարրերը, որոնց թիկունք կանգնելով կարելի կ'ըլլար դառնալ սահմանադրական վարչակարգին պահպանումը եւ ամրապնդել տակաւ աճող օսմանականութեան գաղափարախօսութիւնը՝ միակ երաշխիքը հայերու ապահով գոյակցութեան՝ Օսմանեան Կայսրութեան մէջ։Item Հայոց ազագրութեան թանգարանի պղնձէ առարկաների գեղազարդման ընդհանուր բնութագիրը (հիմնական զարդանախշերը, զուգահեռները, խորհրդիմաստը)(2016) Արտակ ԱսատրեանThe Armenian art of copperwork has a long history. The first Armenian copper finds date back to the Urartian Kingdom (8th century BC). Armenian copper work reached its peak in the 9th–13th centuries. However, there is not a panoramic study on the subject. From the some 2500 copper items preserved in the Ethnographic Museum in Sardarabad, Republic of Armenia, the author focuses on the trays, dishes, and water bottles which date back between late 19th–early 20th centuries. The author highlights the designs and motifs etched on these copper kitchen wares, specifically the tree of life, birds, and pomegranates. He compares them with similar motifs found in needle work, aprons, and sculpture. The author notes that these motifs bore symbolic meanings and had a decorative value too.Item Նախիջեւանի պատմութեան միքանի ժողովրդագրական տուեալների շուրջ (ԺԸ. դարի վերջին քառորդ-ԺԹ. դարասկիզբ)(2016) Արման Մ. ՄալոյեանThe article dwells on certain historical demographic facts related to Nakhichevan in the late-18th and early-19th centuries. It elaborates on the rise and fall of the city of Nakhichevan as a prosperous trade and transit hub in the region. The author notes that this prosperity was partly related to the active presence of the Franciscan and Dominican fathers, whose missionaries had penetrated Eastern Armenia as early as the 14th century. These missionaries had converted large numbers of Orthodox Armenians to Catholicism. However, the local Armenian Catholics maintained the Armenian language in the liturgy conducted in their churches. Due to the presence of Catholic missionaries, a number of Western European travellers came to the area, wrote about it and described life in Nakhichevan. The author compares and contrasts the conflicting figures given by these travellers regarding the Catholic population of the city and notes that notwithstanding the ebb and flow of the Christian population of the area due to Ottoman versus Persian as well as Russian versus Persian wars, Armenians constituted the majority in Nakhichevan till the late-19th century. The author notes that during the first quarter of the twentieth century the number of the Armenians dwindled significantly. It dropped to a tiny 10-12% in the 1960s due to anti-Armenian policies adopted by the Soviet Azerbaijani authorities. In 1989 the Nakhichevan Armenians constituted not more than 2% of the population of the Autonomous Republic of Nakhichevan.Item Հայկաբանութեան դրսեւորումները հայ գիտական եւ կրթական ոլորտներում (ԺԷ.ԺԹ. դդ.)(2016) Նորայր ՊօղոսեանThe term "Haykabanutyun" often comes across in scientific literature and fiction. The concept of "Haykabanutyun," however, hasn't been defined so far and we cannot explain what did Haykabanutyun/Haykaban specifically mean. The author tackles this concern in this article, based on diverse dictionaries and other sources. He argues that though the term maintained a broad sense, it was used with various connotations in different periods and by different scholars. Eventually, he combines the diverse sets of meanings and presents the reader with some of its characteristic objectives: a. to prevent the Armenian language from the impact of Latin and maintain its purity. b. to use only the 5th century classic Grabar (Old Armenian) words, and grammatical expression. c. to make the Armenian language more perfect and artistic based on the 5th century linguistic achievements. d. to spread Armenian education in educational institutions. e. to avoid the influence of other languages and dialects on the Armenian language. Those who had adopted such a policy were called "Haykaban"s.Item «Սուրբ Ծաղիկ Աւետարան»ի պատկերագրական շարքի առանձնայատկութիւնները(2016) Աւետ ԱւետիսեանMesrop Khizantsi is one of the most prominent representatives of Armenian miniature painting of the 17th century. He lived almost his entire creative life (about fifty years) in Isfahan (New Julfa) and the surrounding Armenian towns. Some forty-five religious and ritual manuscripts, richly illuminated by Mesrop Khizantsi, have been preserved. One of them, called the "Saint Flower Gospel", dated 1619, is kept in the Mashtots Matenadaran (Mat. Ms. 11203). The iconography of some miniatures in this Gospel has been influenced by the apocryphal Book of the Christ Childhood. The figures of the Dominical Feasts, especially the personality of Christ in the scenes of Transfiguration and Crucifixion, have interesting interpretations from the iconographical-symbolic viewpoint. In the first one Christ is depicted in an untraditional iconographic style, especially the movements of his hands. In the miniature Christ has one open eye, while the other is closed. Also of great interest is Judas character in the scene of Betrayal, in which he is like a lost child. The author notes that other iconographic details of the miniatures are also unusual. In particular, the motif of the blackthorn (crown of thorns), abundant in several miniatures, refers to the sufferings of Christ and His Apostles. The author concludes that Mesrop Khizantsi’s iconography in the "Saint Flower Gospel" is an exceptional sample of the 17th century Armenian miniature.Item The Armenian Church and the Papacy During the Last Century of Cilician Armenia (1275-1375)(2016) Claude MutafianՈւսումնասիրութիւնը կը քննարկէ Կիլիկեան հայկական պետութեան 1275–1375 շրջանին դիմագրաւած քաղաքական եւ զինուորական մարտահրաւէրները եւ անոնց յաղթահարման փորձերը։ Արդարեւ, Մոնկոլական Կայսրութեան տկարացումը, Եգիպտոսի մեմլուքներու Կիլիկիա արշաւանքը (1266) եւ աճող սպառնալիքը պատճառներ էին, որ հայկական պետութիւնը ելքեր որոնէր յառաջացող վտանգալից կացութենէն։ Տագնապալի այս կացութիւնը պատճառ դարձաւ, որ Պապականութեան եւ Հայ Եկեղեցւոյ միջեւ 1198ին ջերմացած յարաբերութիւնները սերտացման հանգրուան թեւակոխեն։ Այս ընթացքին նպաստեցին նաեւ մոնկոլներուն տկարացումը եւ ֆրանչիսկեան առաքելութեան աշխուժացումը Կիլիկիոյ մէջ։ 1289ին, Լեւոն Բ.ի մահը նոր դուռ բացաւ դէպի Կիլիկիա՝ լատին թափանցումին առջեւ։ Լեւոն Բ-ի որդին՝ Հեթում Բ.ը, բացայայտ պաշտպան էր երկու եկեղեցիներու միութեան։ Ուսումնասիրութիւնը կը վերլուծէ Կիլիկեան Հայաստանի վերջին հարիւրամեակի քաղաքական, զինուորական եւ կրօնական (ներառեալ Արեւելեան Հայաստանի կրօնաւորներուն) հակադիր գործօնները՝ ի տես հայկական պետութեան ոչնչացման ահագնացող սպառնալիքին, ու կը մանրամասնէ այս ենթահողին վրայ Պապականութեան եւ Հայ Եկեղեցւոյ փոխյարաբերութիւնները։Item Հայ-աղուանական քաղաքական ու կրօնական առաքելութիւնը հիւսիս-արեւելեան Կովկասում եւ Հոնաց դարձի ժամանակագրութիւնը(2016) Արսէն ՇահինեանThrough extensive and diverse sources, the author establishes the exact date of the "victory" (29 March 682) of "Armenian Christianity" (the dominant model of "orthodoxy" not only in Armenia, but also in neighboring Caucasian Albania) over paganism in the Grand Principality of the Huns. The author also establishes the time (early August 685) the Northern Caucasus Huns returned to paganism following the punitive expedition of the suzerain Khazars against the Albanian and Armenian principalities. N.E. The article was made possible through Saint Petersburg State University research grant 5.38.283.2014.Item Գուրգէն Մահարու «Ծաղկած փշալարերը» եւ Ստալինեան բռնաճնշումների գեղարուեստավաւերագրական այլ պատկերներ(2016) Կարինէ ՌաֆայէլեանThe 1930s regime in the former USSR spread an atmosphere of violence and terror in the country, killing both ordinary citizens and many talented scientists and artists. The Armenians in the USSR acutely felt the Stalinist oppression as thousands of Armenians were killed or exiled. The article focuses on a number of literary books which documented the brutality of these purges and transformed the stories into novels and short stories. The author highlights certain aspects of the psychology of those imprisoned and compares their agony and sufferings in the literary works of both Armenian and non-Armenian Soviet authors who were personally victims of this Stalinist hatred. The author specifically highlights Gurgen Mahari’s self account on what he had gone through and was able to transform into a literary jewel titled "Blossomed Barbed Wires." After depicting the tragic lives of these prisoners, the author underlines how Mahari overcomes the hardships and terror of prison life through humor and sarcasm.Item Ի. դարի միջնադար (Գ.) ինքնութեան զարգացումները(2015) Հրանուշ ԽառատեանItem Հայոց ցեղասպանութեան մասին քրդերի բանաւոր պատմութիւնները (ըստ՝ Գիւլչիչէք Թեքինի «Քրդերը պատմում են Հայոց ցեղասպանութեան մասին» գրքի)(2015) Գոռ ԵրանեանHow do Kurds interpret their engagement in the Armenian Genocide? Kurdish researcher Gülçiçek Günel Tekin roamed through Western Armenian areas currently inhabited by Kurds and registered the reflections of 130 Kurds about the Armenian Genocide. She collected these stories in a book called Kurds Tell about the Armenian Genocide. In these stories, Kurds tell about Armenian-Kurdish relations, the official command for the slaughter of Armenians, the engagement of Kurds in the massacres, their assistance to Armenians, islamized Armenians, etc. This unique collection of oral memories gives us insight into the Kurds’ interpretation of the uprooting and massacres of the Armenians.Item Օրհան Փամուքի «Թուրքիայում 30,000 քուրդ է սպանուել, 1 միլիոն էլ հայ» արտայայտութեան յարուցած փոթորիկը(2015) Անի ԱւետիսեանThe author of the paper refers to a statement by the modern Turkish writer and winner of the Nobel Prize in Literature, Orhan Pamuk (Ferit Orhan Pamuk). The statement regarding the Armenian Genocide made during an interview given to the Swiss daily newspaper Tages-Anzeiger in February 2005 was: “One million Armenians and thirty thousand Kurds were killed in Turkey. And almost nobody dares to mention it. So I do...”. The paper includes Armenian and foreign media materials and opinions expressed by scientific circles (concerning 2005–2006 and recent years) regarding the above-mentioned statement. The paper also presents the course of the court case raised against him in Turkey. Finally, the author of the paper makes remarks, which allow readers to develop their own opinions.Item Հայոց դէմ գործուած ցեղասպանութեան արձագանգները ծայրագոյն Արեւելքի երկրներում(2015) Արծուի ԲախչինեանThe Armenian Genocide has had some echoes as far away as East Asian countries. Local Armenian communities have somehow raised awareness about what happened to the Armenian population in the Ottoman Empire. The writer and publicist Diana Apcar in particular wrote a series of articles, pamphlets and books about the Armenian genocide. We also found knowledge of the Armenian massacres in the testimonies of two Japanese, expressed in 1916 and 1919. When the Near East Relief organization was founded in 1919, it also established branches in China, Korea and Japan. In 1920 the Committee of Armenian refugees of Mesopotamia sent an envoy to India and Far East countries for fundraising. The mission was successful due to donations by Armenian and non-Armenian donors from China, Hong Kong, Japan and Indonesia. Nowadays there is a certain interest in the issue of the Armenian Genocide in academic circles of Japan and Korea. In particular, lawyer Hiroyoshi Segawa examines the juridical side of the Genocide in his studies.Item تواجد األرمن في دير الزور فترة اإلبادة األرمنية(2015) نورا أريسيانՅօդուածը կը լուսաբանէ ԺԹ. դարավերջի եւ դարասկիզբի Տէր Զօրի իրավիճակը եւ հայերու ներկայութիւնը այնտեղ՝ ըստ արաբական աղբիւրներու: Ուսումնասիրութիւնը կ'օգնէ ծանօթանալու Տէր Զօրի շրջանին՝ պատմական անուանումէն մինչեւ քաղաքի կազմաւորման եւ հայերու այնտեղ ներկայութեան խնդիրներուն։ Հիմնուելով արաբ, մանաւանդ սուրիական աղբիւրներու վրայ, որոնք Հայոց Ցեղասպանութեան պատմագրութեան համար բաղկացուցիչ նիւթեր կը համարուին, կը հետազօտուի Ցեղասպանութեան օրերուն Տէր Զօրի հայ գաղթականութեան իրավիճակը: Վերոյիշեալ աղբիւրները տեղեկատուական վկայութիւններու կողքին կը ներկայացնեն սուրիական արաբական տեսակէտը Տէր Զօր բնակութիւն հաստատող հայերու նկատմամբ, մասնաւորաբար՝ Հայոց Ցեղասպանութեան առնչութեամբ անոնց դիրքորոշումը: