User:Yerevantsi/sandbox/Nalbandian
https://link.springer.com/book/10.1057/9780230106352 https://link.springer.com/chapter/10.1057/9780230106352_2 p. 22 Although Russia began to play a principal role in Armenia’s destiny fairly recently, compared to Iran and Turkey, from the early nineteenth century onward, its impact on the Armenian political thinking is unparalleled. Relations with Russia have occupied a central place in the writings of the nineteenth century Armenian public intellectuals who coined national self-consciousness such as Mikael Nalbandian, Hovhannes Tumanyan, and Khachatur Abovyan.
[CITATION] Mikayel Nalbandian and Non-Territorial Armenian Nationalism S Shmavonian - The Armenian Review, 1983
Beyond the Iron Ladle: Education, Gender and Economic Independence in the Work of Mkrtich Khrimian" Hayrik". N Bairamian - Armenian Review, 2021 - search.ebscohost.com … A year later, Khrimian's portrait is at the center of a front page layout, surrounded by the images of Khachatur Abovian, Raffi, Mikayel Nalbandian, and Rafayel Patkanian with the caption …
- Aslanian Sebouh D., “The ‘Treason of the Intellectuals’
- Reflections on the Uses of Revisionism and Nationalism in Armenian Historiography,” Armenian Forum, vol. 2, no. 4 (Spring 2002), p. 1-38. [1]
Mikayel Nalbandian, for instance, described the state of Armenian culture after the fall of Cilician Armenia in 1375 as one where “day after day ignorance became even more severe, the darkness even more dense, and the nation in its entirety fell into a deathlike sleep . . . until the beginning of the eighteenth century.”32 / 32 Mikayel Nalbandian, “Mkhitar Sebastatsi yev Mkhitariank,” in Yerkeri liakatar zhoghovatzu (Complete collection of works), vol. 2 (Yerevan: Armenian Academy of Sciences, 1980), p. 230. Nalbandian’s contemporaries, such as Raffi, also lamented the “decadent” state of Armenian culture until the “renaissance” of the eighteenth/ nineteenth centuries
43 This point is also raised by Ara Sanjian in his Haigazian review, pp. 474, 475–76. For Chamchian’s ecclesiastical reading of history as providential intervention, see his History, vol. 1, preface. Of course, Chamchian’s work is much more than a traditional “ecclesiastical” history. From the point of view of the modern system of documentation that festoons his erudite and enormous undertaking (see his elaborate discussion on sources in the preface and the extensive bibliographical commentaries at the end of each book), his History is an heir to the Enlightenment tradition of critical historiography. It is also modern because of its national conception. However, the absence of a modern (essentially secular) notion of historical causation and Chamchian’s tendency of attributing historical change to providential intervention prevents his work from being considered an entirely modern (i.e., Enlightenment-inspired) historiography. It was precisely this aspect of Chamchian’s history that drew criticism from Armenian secular intellectuals such as Nalbandian and Raffi in the second half of the nineteenth century. Mikayel Nalbandian, for instance, in his polemical broadsides against the religious orientation of the Mekhitarists and particularly Chamchian, characterized the History as a narrative brimming with descriptions of “Yazgerds, Timur Lengs, Tatars, Greeks and other foreign nations plundering Armenia if only because Armenians had incurred the wrath of God.” (Nalbandian, “Mkhitar Sebastatsi yev Mkhitariank,” p. 273; See also Nalbandian, “Haghags haykakan matenagrutian” (For Armenian literature), in Yerkeri liakatar zhoghovatzu (Complete collection of works), vol. 2, pp. 36–37.
https://journals.sagepub.com/doi/abs/10.1177/107769907004700413
The migration or moving of the editorial offices of such journals from one city or country to another resulted from oppression or nostalgia. The provoca- tive 1858 monthly Husisapail (North- ern Gleam) of Moscow was printed by the Lazarian Academy and inspired a generation of progressives. Its leading writers, Stepanos Nazarian who felt Armenia's future lay in capitalism, and Mikayel Nalbandian who preferred revolutionary socialism, both advocated anti-feudalism and a revamping of church conservatism, but their ideologi- cal differences caused a split and the subsequent demise of this 64-80 page newspaper.34
the publication of Stepan Nazarian’s journal Hiusisapail (Aurora Borealis). Their common aim was the enlightenment and modernization of Armenian society, but whereas Nazarian favored a moderate approach to social change, Nalbandian was the prototype of the intellectual committed to radical and revolutionary change, to the democratization of Armenian society, and to the triumph of liberal ideals and the new ashkharhabar. Nazarian, an accomplished linguist, also championed the cause of ashkharhabar, advocating that it should be based on the dialect of the district of Ararat.[1]
In his renowned article where he argues for agrarian reform, he assessed the situation of Armenian peasants in the Ottoman Empire as being catastrophic and pointed to the urgency of solving the problems in those areas. Thus his work...............[2]
http://basss.asj-oa.am/1025/ idealism to materialism
http://basss.asj-oa.am/1030/ library
http://basss.asj-oa.am/2314/ music
http://hpj.asj-oa.am/920/ Միքայել Նալբանդյան (Մահվան 100-ամյակի կապակցությամբ)
http://lraber.asj-oa.am/265/ Մարդու բարոյական կատարելագործման խնդիրը Մ. Նալբանդյանի ստեղծագործություններում
http://baas.asj-oa.am/6/ Միքայել Նալբանդյան (Մի գլուխ <<Հայ գրականության պատմություն>> դասագրքից)
http://hpj.asj-oa.am/5531/ Միքայել Նալբանդյանի հնդկաստանյան առաքելության շուրջ
http://lraber.asj-oa.am/946/ Միքայել Նալբանդյանի մահվան 100-ամյակը
http://echmiadzin.asj-oa.am/1881/ Միքայել Նալբանդյանի ծննդյան 125-ամյա հոբելյանը
http://hpj.asj-oa.am/3220/ М. Налбандян и тайное общество «Земля и воля»
http://hpj.asj-oa.am/6/ Մ.Նալբանդյանը և ժողովրդական բանահյուսությունը
http://basss.asj-oa.am/72/ Микаэл Налбандян - критик некоторых реакционных сторон гегелевской философии
http://lraber.asj-oa.am/5671/ С. К. Даронян, Микаэл Налбандян, Проблемы творчества и литературных связей, Издательство АН Арм. ССР, Ереван, 1975, 380 стр.
http://lraber.asj-oa.am/2582/ Гоголевские традиции в творчестве М. Налбандяна
http://hpj.asj-oa.am/3296/ Государственно-правовые воззрения революционера-демократа Микаела Налбандяна
http://basss.asj-oa.am/1223 Մ. Նալբանդյանի շուրջը արևելահայ մամուլում ծավալված մի պոլեմիկայի մասին
http://basss.asj-oa.am/1308/ Ո՞վ է «Կտոր մը այվազովսկիաբանություն» պամֆլետի հեղինակը
http://hpj.asj-oa.am/3228/ Մ. Նալբանդյանի «Հիշատակարանի» 1945 թ. հրատարակության մի քանի ծանոթագրությունների մասին
http://hpj.asj-oa.am/5327/ Պատառիկներ Միքայել Նալբանդյանի «Արկածք Նախահօրն» պոեմի նախնական տարբերակից
http://lraber.asj-oa.am/943/ Միքայել Նալբանդյանի անտիպ նամակը Գևորգ Վեհապետյանին
http://hpj.asj-oa.am/217/ Միքայել Նալբանդյանի ստեղծագործության նորահայտ էջերից մեկը
- Husisapail
http://tert.nla.am/mamul/Husisapail/Table.html
http://tert.nla.am/archive/NLA%20AMSAGIR/Hyusisapayl/1859/1859(9).pdf
- ^ Oshagan 2004, p. 162.
- ^ Voskanian, Ashot (2007). "The Staging of Politics and the "Folklorization" of Political Discourse". In Darieva, Tsypylma; Kaschuba, Wolfgang [in German] (eds.). Representations on the Margins of Europe. Frankfurt/New York: Campus Verlag. p. 326. ISBN 9783593382418.