Ցեղասպանութիւնների շարքեր․ պատմական յիշողութիւնը եւ ինքնութիւնը տարեթուերում ու տեղանուններում (ըստ ղարաբաղեան շարժման նիւթերի)
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2007
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Abstract
The author argues that the current mindset of the Armenians in most of Armenia was formed during the two and a half year period of the Karabagh Movement (1988-1990) Indeed, the Karabagh movement brought big changes to the Armenian mindset that had been formed during the seven decades of Soviet rule and to national Armenian identity.
It has been established that the theme of the genocide of the Armenians, that is the early twentieth century Armenian genocide as well as new massacres and pogroms that took place in the late 20th century, persisted as the most important expression of Armenian historic and collective memory during the Karabagh movement years. However, the expression of the theme underwent changes including the fact that the symbol of the victim that called for justice and sympathy was replaced by the fighter. Indeed, a new perception developed according to which the attainment of national goals can be achieved only through struggle. After these general observations the author analyses and decodes the dates and places that were used on the placards during the Karabagh movement vigils, the symbolism they represented and the concepts they bore.
Marutyan notes that both dates and names of places were used as keywords in order to fully express and convey the corresponding message and information. In this regard, the author states that the genocide theme was given first place after the Sumgait pogroms of February 1988, which were identified unequivocally with the 1915 massacres.
Thus, 1988 was put next to 1915 and the name of Sumgait next to Deir Zor, alongside the names of the other non-Armenian concentration camps of Bukhenwalt and Auswich.
If Deir Zor had become synonymous with the Armenian genocide perpetrated by the Turks, Sumgait became synonymous with the late 20th century pogroms committed by the Azerbaijani Turks.
Marutyan analyzed fifteen placards that he called Genocide series placards. These depicted dates with generic messages intertwined with place names as further elaboration of the message transmitted.
Marutyan notes that certain dates went beyond a particular massacre and symbolized a whole series of killings and massacres.
In this regard, Marutyan highlights a number of dates and places with broader values, like Deir Zor, Bekhenvalt, Sumgait, Shushi, Baku, Khodjalu, Izmir, Hajun, Kunjular, Alexandropole, Cilicia, 1915,1895, 1909, 1918, 1919, 1920, 1921, 1922, 1937, and 1988. Some of these dates and places were registered on the placards with numbers or figures or maps providing further elucidation to the reader. In certain cases a triad of date, place and number has been depicted.
The author underlines the fact that in the post-Sumgait era, any danger that threatened the existence of any Armenian group, or any danger that the Armenians faced, was seen and perceived in the light of genocide. This meant a wider usage of the word genocide than was technically correct. For instance, certain environmental, social, or cultural conditions were dubbed as ecological genocide, biological and chemical genocide, cultural and spiritual genocide, etc.
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Մարութեան, Յ., «Ցեղասպանութիւնների շարքեր․ պատմական յիշողութիւնը եւ ինքնութիւնը տարեթուերում ու տեղանուններում (Ըստ ղարաբաղեան շարժման նիւթերի)», «Հայկազեան հայագիտական հանդէս», 2007, Պէյրութ, էջ 233-284