Thank you for the link to that beautiful hymn.
May I know what the title “Sourp-Sourp” means? My best guess is that it means ‘blessed’ and/or is an honorific prefix like ‘Saint’.

Interestingly, I have been listening to the following song these two days with a similar alliterative title, “Nada Sou Sou”, performed by the Ryukyuan/Okinawan singer, Rimi Natsukawa.
http://www.youtube.com/watch?v=dkTXYO3Hq3w&feature=related

The actual title “涙そうそう” or “淚光閃閃” has a transliteration as “Tears-Bright-Shimmering”. The lyricist (Moriyama Ryoko) apparently wrote the song for her departed brother; the lyrics appearing in kanji in the video is truly, melting.

On a more light-hearted note, here is an interesting facet on the Armenian presence in my country – the oldest church on the island:
http://en.wikipedia.org/wiki/Church_of_Gregory_the_Illuminator

More pictures here of the small but beautiful palladium-styled architecture, where I spent many lazy afternoons sketching the doric columns in a previous life as an architectural student:
http://www.visitsingapore.com/pixels/gridview.html?s=Armenian%20Church

I have just seen the Armenian script for the first time. It is most exquisite.

Sometimes, we dont need official historical accounts, well-investigated research or textured semiotic analysis to remember well.

The pain and hurt in the eyes of a grandparent who cannot speak of certain events, visits to sites of remembrance of relatives you’ve never seen and who left no bodies to bury – all these speak more truthfully then any officious denial or acknowledgement can muster.

One-half of my family tree was removed from their ancestral home in North Asia to South-east Asia by the conditions and events leading up to the Nanking massacre. Ironically and sadly, the same East Asian oppressor continued on their ‘benevolent’ Greater Asia Co-Prosperity mission and brutally annexed most of South-east Asia; many families who fled southwards across thousands of miles and tens of countries once again faced oppression and abuse at the same hands.

The forced diaspora resulting from such oppression does lead to the burgeoning multiple identities of the removed latter generations, whether they like it or not.

[I appreciate your further explanation of the "simultaneous 'entropy'" which is crisp and very relevant.]

While in my earlier comment I really meant culture (cultural memory being a part), Yuri Lotman’s words match with my perspective with a vivid example among others being Turkey’s and some Turkish people’s current denial of the past Armenian Genocide. Furthermore, I find it applicable to the markets where the present is affected by the past (or at least people’s distorted interpretations of the past).

While the body of Christ is often mentioned in cementing relationships in church communities, for me it represents the ideal of all humanity being one across all time.

Actually, rather than correcting, I’m afraid my comments may lead only to greater and discretized distortions. But I think you may have anticipated this already, from your quote of Gandhi’s “indivisible whole” above…

[Just to note, the “hierarchical groupings” or linear consideration described in my previous comment is where the inconsistencies I alluded to lay. And to clarify an earlier statement: “This seeming inevitable simultaneous ‘entropy’ of human identities”, I meant to describe this simultaneous action occurring at the levels of, the universal/entire human race, at the discrete self-unit, and all the localized derivative iterations in between.
I think that rather than a straight hierarchy, a more dynamic structure where each node interacts and inter-influence one and all may perhaps describe reality more readily.]

What you said of the self and its various forms influencing humanity to “create a vast sea of culture, knowledge and wisdom… transferred from generation to generation” is probably the functional aspect of cultural memory in history (leaving aside the important idea of “significance” for now).
Here I think a quote from the Russian cultural semiotician, Yuri Lotman may be helpful:
“if history is culture’s memory then this means that it is not only a relic of the past, but also an active mechanism of the present. … The interrelationship between cultural memory and its self-reflection is like a constant dialogue: texts from chronologically earlier periods are brought into culture, and, interacting … generate an image of the historical past, which culture transfers into the past and which like an equal partner in a dialogue, affects the present. But as it transforms the present, the past too changes its shape. …
Just as different prognoses of the future make up an inevitable part of the universum of culture, so culture cannot do without ‘prognoses of the past’.”

Thank you for the reference to 1 Corinthians Chap 12. Indeed, the apostle Paul’s letter to the church at Corinth, especially with Chap 12 on the one and all of the body of Christ, remains one of the more important texts for the edification and building up of church communities.
Here is a non-canonical text, looking at the same idea, but stepping from the other direction. From the so-called Gospel of Thomas from the Nag Hammdai scrolls, we read:
“(A man said) to Him: Tell my brethren to divide my father’s possessions with me. He said to him: O man, who made Me a divider? He turned to His disciples, he said to them: I am not a divider, am I?”

Which brings us back to Gandhi’s “indivisible whole” once again…