Mikayel Nalbandian
Mikayel Nalbandian | |
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Saint Petersburg University (doctorate) | |
Genre |
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Literary movement | Realism |
Years active | 1851–1866 |
Notable works |
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Mikayel Nalbandian[a] (Armenian: Միքայել Նալբանդյան; 14 November [O.S. 2 November] 1829 – 12 April [O.S. 31 March] 1866) was a Russian-Armenian writer, poet, political theorist and activist.
Nalbandian was born in
A champion of modernism, he is seen as a follower of Khachatur Abovian. In turn, he influenced many others, including the novelist Raffi, Armenian nationalist revolutionaries (especially the Dashnaks), and Armenian Marxists, such as Alexander Miasnikian. Nalbandian was widely revered in the Soviet period, while Dashnaks adopted "Mer Hayrenik", based on his poem "The Song of an Italian Girl", as the anthem of the First Republic of Armenia in 1918. It was re-adopted by independent Armenia in 1991. Another poem by Nalbandian, glorifying freedom, has become a celebrated anthem since it was written in 1859.
Life
Early years
Mikayel Nalbandian was born on 14 November (2 November in
From July 1848 to July 1853 Nalbandian worked as the secretary of Archbishop Matteos Vehapetian, the
Moscow
Nalbandian thereafter abandoned his plans to become a priest,
In 1858 he collaborated with Stepanos Nazarian to establish the monthly journal Hyusisapayl («Հիւսիսափայլ», Northern Lights or Aurora Borealis), which was published in Moscow until 1864. It has been characterized as a radical, secular, and anti-clerical journal,[12][25] which was the earliest public voice of liberalism among Armenians.[14] The name was influenced by the journal Poliarnaia zvezda ("Northern Star"), published by Russian radicals Herzen and Ogarev in London.[26] He left the editorial board of the monthly in the fall of 1859; however, his works continued to be published there.[8] Until his departure, Nalbandian authored and translated most of the articles for Hyusisapayl.[27]
From March to July 1859 he traveled throughout Europe, visiting
Travels
He subsequently left for
On his way to London to obtain official permission for his journey, he visited Italy (
Arrest and death
While in London, he created tight connections with the "London propagandists": Alexander Herzen and Nikolay Ogarev, participated in framing the program of the reformist organization Land and Liberty (Zemlya i volya). With Mikhail Bakunin he searched for means to disseminate Kolokol in southern Russia, the Caucasus, and the Ottoman Empire. In Paris he met with Ivan Turgenev, and published two political works: "Two lines" (Erku togh, 1861) and "Agriculture as the True Way" (Երկրագործութիւնը որպէս ուղիղ ճանապարհ, 1862).[8]
In May 1862 he returned to Petersburg, where he participated in the activities of Land and Liberty along with Nikolay Chernyshevsky and Nikolai Serno-Solovyevich. His contacts with Russian radicals led to his arrest on 14 June 1862 in New Nakhichevan.[39] He was initially taken to Ekaterinoslav, subsequently to Moscow,[40] and eventually to the Peter and Paul Fortress in Petersburg on 27 July 1862.[41] He was held at the Alekseyevskiy ravelin of the fortress with Nikolay Chernyshevsky, Nikolai Serno-Solovyevich, and others.[42] In prison he acquired rheumatism.[43]
He was allowed to read books by the prison administrations. He read encyclopedias,[44] Khachatur Abovian's Wounds of Armenia and made extensive annotations,[45] Henry Thomas Buckle's History of Civilisation in England,[46] Georg Kolb's Handbuch der vergleichenden Statistik,[47] Dmitri Mendeleev's textbook Organic Chemistry,[48] and Alexis de Tocqueville's Democracy in America.[49]
On 10 December 1865 Nalbandian was found guilty by the Governing Senate in the following crimes: being aware of the criminal intentions of the "London propagandists", supporting them in disseminating banned literature in southern Russia among Armenians, and an aspiration to start an anti-government movement.[50][51]
From May to late November 1865 Nalbandian was put into virtual house arrest in St. Petersburg. He was then exiled to the city of Kamyshin in the Saratov Governorate. He reached Kamyshin "more dead than alive," in his own words.[52] Having already contracted tuberculosis, he also frequently had a high fever.[53] Nalbandian died on 31 March (12 April in the New Style) in Kamyshin.[42][54]
In accordance to his wishes, his two brothers took his body to New Nakhichevan.[55] On 13 April they reached New Nakhichevan and took his body to the Armenian Cathedral of St. Gregory the Illuminator.[54] His funeral took place on 14 April; thousands of people attended it.[56] He was buried at the courtyard of the Holy Cross Armenian Church in Rostov-on-Don,[57] located some 5 kilometres (3.1 mi) to the north of New Nakhichevan.[8] His funeral turned into an anti-government demonstration, which led to a year-long investigation by the Russian police.[58] In 1902 the Armenian community of New Nakhichevan erected Nalbandian's bust on his grave.[59]
Views and philosophy
A
In both his literary and journalistic pieces, Nalbandian emerges as an unrelenting champion of freedom and equality; a fearless opponent of despotism, imperialism, and serfdom; an interpreter of human life from materialistic positions; a tireless propagandist of enlightenment, science, and scientific approach; a believer in agriculture as the key to prosperity and independence; uncompromisingly anti-clerical; and a zealous supporter of Modern Armenian. A large body of literature and evidence, amassed by Soviet Armenian critics, establishes him as a revolutionary democrat.
Ronald Grigor Suny notes that Nalbandian was "used and misused by Soviet historians as the Armenian equivalent to the Russian 'enlighteners' of the late 1850s and early 1860s—Herzen, Ogarev, Chernyshevskii, and Dobroliubov." According to Louise Nalbandian, he "became a link between the revolutionary movement in Russia and that of Armenia."[64] According to Suny, although Nalbandian was "influenced by many of the same intellectual currents as the Russian radicals, Nalbandian's interests were almost exclusively contained within the world of the Armenians."[12] He has been described as ideologically a narodnik.[65] Soviet historiography portrayed him as an internationalist, who fought for the liberty of all peoples, especially those of Russia.[66] In 1862 Nalbandian spoke out in support of the North during the American Civil War, which aimed to end slavery.[67]
He believed in the importance of both individual and national freedom.
Nalbandian admired many Western European authors, including
Religion
"We Armenians have lacked secular learning up to the present time; for better or worse, we have had and continue to have only religious learning.... The times have passed when the priests could reinforce whatever direction they chose by apportioning and weighing and measuring out the light of wisdom to the nation."
—from Nalbandian's foreword to his translation (1859) of Eugène Sue's The Wandering Jew.[60]
Although Nalbandian initially planned to become a priest of the Armenian Apostolic Church, he abandoned those plans after learning about the corruption within the church. He became highly critical of the conservative clergy of the Armenian Apostolic Church. He often verbally attacked and criticized high-level clergy, such as Catholicos Nerses Ashtaraketsi and Archbishop Gabriel Aivazovsky. He attacked conservative clerics (and other perceived obscurantist community leaders) for their efforts to stifle secular and Western-style learning in Armenian schools.[12]
In his historical essays he often made positive references to the
Nalbandian, along with other secular and, usually, anti-clerical writers such as Raffi, contributed to the
Anti-Catholicism
Nalbandian was highly
Nationalism
Nalbandian was a key figure in the formation of secular Armenian nationalism by the mid-19th century.
His nationalism has been described as "non-territorial" and cultural, which focused on the people rather than territory.[105] However, he also made references to the Armenian homeland. In a 1861 letter addressed to Harutiun Svadjian, his major Western Armenian ally, he wrote: "Etna and Vesuvius are still smoking"—in reference to the Italian unification—"is there no fire left in the old volcano of Ararat?"[32]
Language
Nalbandian's native language was the New Nakhichevan dialect, a Western Armenian dialect. He wrote his letters to his brothers in the dialect.[106] In his literary career, however, he mostly used standard vernacular Eastern Armenian. In his early years, he had used classical Armenian (grabar). In his mature years Nalbandian became a staunch advocate of literary Modern Armenian (ashkharhabar),[107][108] only through which, he believed, could the Armenian people be enlightened.[102] Nalbandian's and other modernizers' (e.g. Raphael Patkanian, Abovian) promotion of Modern Armenian became a primary cause of cultural innovation and educational reform.[109] He defended his insistence of the use of Modern Armenian by citing Dante Alighieri's successful use of Italian, as opposed to Latin.[110]
In 1865, while in prison, he formulated the notion of a "national literature." He aligned with realism ("art as a mirror of reality") and valued such pieces as Abovian's Wounds of Armenia, Sos and Vartiter by Perch Proshian, and Vartan Pasha's Akabi, written in Turkish using the Armenian script.[61] He also authored a modern Armenian rendering of Ghazar Parpetsi's A Letter to Vahan Mamikonian (Թուղթ առ Վահան Մամիկոնեան).[53]
Economics
Nalbandian stressed that economic freedom is the basis of national freedom. Agriculture was, in his view, the key towards economic freedom and considered the trade capital of Armenian merchants as not contributing to the formation of a national economy among Armenians.[111] Nalbandian's chief work on economics is "Agriculture as the True Way"[112] (Երկրագործութիւնը որպէս ուղիղ ճանապարհ), published in Paris in 1862 under the pseudonym Simeon Manikian.[113] It is considered the first modern Armenian-language political tract or pamphlet. It advocated land reform, namely equal redistribution of land following the Emancipation reform of 1861, which emancipated serfs throughout the Russian Empire.[114][112][115] Louise Nalbandian considered it a display of Nalbandian's "socialist viewpoint" and his "conviction that only the equal distribution of land could bring prosperity and happiness to the people."[57] The pamphlet influenced the economic views of both Russian (Eastern) Armenian, and, to a lesser degree, Ottoman (Western) Armenian intellectuals.[116]
His views may have been influenced by the French
Works
Nalbandian's oeuvre consists of poems on patriotism and freedom, novels that expose social ills, essays and articles on national and political issues, economics, philosophy, education, and a series of pieces of
Poetry
Nalbandian's first poem, in
"Freedom" has become an anthem of liberty and freedom since the 19th century and one of the most popular pieces of poetry in Armenian literature.[124] It may have been influenced by Nikolay Ogarev's poem of the same name. The poem was first published in 1859 in Hyusisapayl as part of Nalbandian's series titled "Memoirs" (Hishatakaran). Harutiun Svadjian, a friend of Nalbandian, first published the poem separately, in his Constantinople-based newspaper Meghu in 1860.[124] Perhaps as early as late 1860s, it was set to music and sang by Armenian youth. Often, it was written on back of his photograph.[125] The poem has been included in Armenian literature textbooks since the Soviet period.[124] It has been translated into English at least twice,[5][126] and three times into Russian.[127]
"The Song of an Italian Girl", although dated by Nalbandian himself to 1859, was more likely written in 1860–61. It is inspired by the
His other noted poems include "Days of Childhood" (Մանկության օրեր, 1860), "To Apollo" (Ապոլլոնին, 1861), and "Message" (Ուղերձ, 1864).[42] He also translated poems by Alexander Pushkin, Mikhail Lermontov, Heinrich Heine, and Pierre-Jean de Béranger.[82]
Recognition and influence
In the last years of his life Nalbandian had become a contentious figure, hated by the leadership of the Armenian church.[112] The "bold, somewhat reckless, and ultimately victimized" Nalbandian was the most outspoken representative of the secular Armenian intelligentsia.[100] Archbishop Matteos Vehapetian, under whom he worked for five years, and Stepanos Nazarian, with whom he founded Hyusisapayl, both had ambivalent views on Nalbandian. Although personally sympathetic to him, they disagreed with his views, considering them extreme.[133] Vehapetian often defended him, despite disagreeing with his views and called him an excellent moral person.[86]
Nalbandian has been well-regarded by fellow writers.
Political influence
Zeytun uprising of 1862
Nalbandian indirectly influenced the Armenian rebels of Zeitun, a mountainous region in Cilicia, Ottoman Empire that enjoyed some autonomy up to the 19th century. The uprising there took place in 1862. The rebel leaders were in contact with some of the Armenian intellectuals based in Constantinople who had met Nalbandian in 1860–61 and were influenced by Nalbandian's ideas. The intellectuals' organization, named the Benevolent Union, included Tserents, Harutiun Svadjian, Mgrdich Beshiktashlian, Serovbe Takvorian, and Dr. Kaitiban. Nalbandian regularly corresponded with Tagvorian, Kaitiban, and Svadjian.[139] Besides the aim to improve the conditions of the Armenians, they promoted economic development of the Armenians through better agricultural methods. According to Louise Nalbandian the pronounced "interest in agriculture was no doubt due to the influence of Nalbandian"[140] and that Nalbandian's "political influence was felt in Constantinople by a group of revolutionaries who had direct relations with the Zeitun insurgents."[141]
Posthumous
Nalbandian's political influence has been ubiquitous. He was quickly lionized by liberals, nationalists,[142] and leftists.[143]
In 1879 philologist
Nalbandian also influenced the
Soviet period
Soviet Armenian critics elevated Nalbandian to the status of a
In 1921, in the first year of Soviet rule, one of the central streets of Yerevan was renamed after Nalbandian. A public school in Yerevan was renamed in his honor in 1941. In 1949 the Pedagogical Institute of Leninakan (current Gyumri) was renamed after Nalbandian. In 1950 a village known as Shahriar was renamed Nalbandian in his honor.[161] In 1965 a 4.5-metre (15 ft) bronze statue of Nalbandian was erected in Yerevan.[162] In Rostov-on-Don, in the part that was formerly New Nakhichevan, a street has been named for Nalbandian.[163]
References
Notes
- ^ Alternative spellings: Mikael, Nalbandyan, Nalpantian. He was known as Mikayel Nalbandiants (Միքայէլ Նալբանդեանց) during his lifetime.[3] In Russian, he signed his letters in a Russified version of his name: Mikhail Nalbandov (Михаил Налбандов, pre-reform spelling: Михаилъ Налбандовъ).[2][4] Sometimes anglicized as Michael.[5][6]
- ^ Nalbandian was more likely born on 26 October (7 November in the New Style) and baptized on 2/14 November. However, the latter date is widely used in scholarly literature as his birthdate.[7]
Citations
- ^ a b c Hacikyan et al. 2005, pp. 292–293.
- ^ a b c d Daronian 1974, p. 225.
- ^ a b Inchikian 1954, p. 31.
- ^ Inchikian 1954, pp. 68, 224–5.
- ^ a b Blackwell, Alice Stone (1917). "Michael Nalbandian: Liberty". Armenian Poems. Boston: Atlantic Printing Company. p. 39.. Also published in Blackwell, Alice Stone (1 June 1917). "Liberty (from the Armenian of Michael Nalbandian)". The New Armenia. IX (11). New York: 167.
- ^ ISBN 9781571816665.
- ^ a b Inchikian 1954, p. 311.
- ^ a b c d e f g h i j k l m Daronian 1982, p. 150.
- ^ a b Walker 1990, pp. 56–57.
- ISBN 978-0-226-33228-4.
- ^ Inchikian 1954, p. 179.
- ^ a b c d e f g h i Suny 1993, p. 60.
- ^ Sargsian 1954, p. 6.
- ^ a b Adalian 2010, p. 468.
- ^ a b c d e f Hacikyan et al. 2005, p. 291.
- ^ Sargsian 1954, p. 7.
- ^ a b Shmavonian 1983, p. 45.
- ^ Inchikian 1954, p. 23.
- ^ Inchikian 1954, pp. 26, 29.
- ^ Jrbashian 1983, p. 52.
- ^ Inchikian 1954, p. 42.
- ^ Inchikian 1954, pp. 45–46.
- ^ Inchikian 1954, p. 63.
- ^ Inchikian 1954, pp. 315–6.
- ISBN 9781848858114.
- ^ Khachaturian 1983, p. 2.
- ^ Khachaturian 2011, p. 83.
- ^ Inchikian 1954, pp. 113–119.
- ^ Inchikian 1954, p. 137.
- ^ Inchikian 1954, pp. 132–135.
- ^ Inchikian 1954, pp. 139, 141.
- ^ a b c Hacikyan et al. 2005, p. 292.
- ^ Inchikian 1954, pp. 143, 151.
- ^ a b Nalbandian 1963, p. 59.
- ^ Inchikian 1954, pp. 154–156.
- ^ Inchikian 1954, pp. 160, 163.
- ^ Inchikian 1954, pp. 170–175.
- ^ Inchikian 1954, p. 184.
- ^ Inchikian 1954, p. 211.
- ^ Inchikian 1954, pp. 213.
- ^ Inchikian 1954, p. 214.
- ^ a b c d e Daronian 1982, p. 151.
- ^ Inchikian 1954, pp. 245–246.
- ^ Inchikian 1954, p. 227.
- ^ Inchikian 1954, p. 242.
- ^ Inchikian 1954, p. 245.
- ^ Inchikian 1954, p. 249.
- ^ Inchikian 1954, p. 156.
- ^ Inchikian 1954, p. 262.
- ^ Inchikian 1954, p. 286.
- ^ a b Bardakjian 2000, p. 138.
- ^ Inchikian 1954, pp. 295–301.
- ^ a b Inchikian 1954, p. 302.
- ^ a b Inchikian 1954, p. 306.
- ^ a b Walker 1990, pp. 433–434.
- ^ Inchikian 1954, p. 307.
- ^ a b c Nalbandian 1963, p. 60.
- ^ Inchikian, Aram M. [in Armenian]; Babakhanian, A. G. (1962). "Նոր վավերագրեր Միքայել Նալբանդյանի հանդիսավոր թաղման վերաբերյալ [Recent Documents Relating to the Ceremonial Funeral of Mikael Nalbandian]". Patma-Banasirakan Handes (in Armenian). 2 (2): 153–181.
- ^ Sargsian 1954, p. 17.
- ^ a b Suny 2004, p. 119.
- ^ a b c d Oshagan 2004, p. 162.
- ^ Hacikyan et al. 2005, p. 294.
- ^ Jrbashian 1983, p. 50.
- ^ a b Nalbandian 1963, pp. 58–59.
- ^ Matossian 1962, p. 107.
- ^ Galoyan, Galust [in Armenian] (1979). "Միքայել Նալբանդյանի աշխարհայացքի ինտերնացիոնալիզմը [The internationalism of Mikayel Nalbandian's worldview]". Lraber Hasarakakan Gitutyunneri (in Armenian). 11 (11): 18–28. Archived from the original on 15 January 2019. Retrieved 15 January 2019.
- ^ Nersessian, M. G. (1961). "Քաղացիական պատերազմը Ամերիկայում հայ պարբերական մամուլի լուսաբանությամբ [The Civil War in the USA as Elucidated in the Armenian Periodicals]". Patma-Banasirakan Handes (in Armenian). N 2 (2): 48–49. Archived from the original on 30 January 2019. Retrieved 15 January 2019.
{{cite journal}}
:|volume=
has extra text (help) - ^ Suvaryan & Suvaryan 2012, p. 114.
- ^ Brutyan, Anahit Kh. (2005). "Կանանց կրթության հիմնախնդիրը XIX դարի արևելահայ մանկավարժական մամուլում [The Problem of Women's Education in the 19th Century Eastern Armenian Periodical Press]" (PDF). Banber Yerevani Hamalsarani (in Armenian). 3 (117). Yerevan State University: 156–161. Archived (PDF) from the original on 4 February 2019. Retrieved 4 February 2019.
- ^ Jrbashian 1983, p. 67.
- ^ Jrbashian 1983, p. 60.
- ^ Gharibjanian 1979, p. 11.
- ^ Piloyan, H. (1982). "Կրոնական բարոյականության քննադատությունը Մ. Նալբանդյանի երկերում" (PDF). Banber Yerevani Hamalsarani (in Armenian). 1 (46). Yerevan State University: 176–181. Archived (PDF) from the original on 7 January 2019. Retrieved 7 January 2019.
- ^ Jrbashian 1958, pp. 73–74.
- ^ Jrbashian 1958, pp. 74–77.
- ^ Jrbashian 1958, pp. 70–71.
- ^ Jrbashian 1958, p. 72.
- ^ Jrbashian 1958, p. 71.
- ^ Jrbashian 1958, pp. 68–69.
- ^ Daronian, Sergei [in Armenian] (1975). "Շեքսպիրը Միքայել Նալբանդյանի և նրա ժամանակակիցների ընկալմամբ [Shakespeare in Mikael Nalbandian's and his Contemporaries' Perception]". Shekspirakan: An Armenian Shakespearean Yearbook. 5 (5): 171–240.
- ^ Jrbashian 1958, p. 80.
- ^ a b Daronian 1982, p. 152.
- ^ Inchikian 1954, p. 253.
- ^ a b c d e Khachaturian 2011, p. 86.
- ^ Movsisyan 2017, p. 178.
- ^ a b Jrbashian 1983, p. 53.
- ^ Movsisyan 2017, p. 172.
- ^ Jaloyan, Vardan (4 March 2012). "Լուսավորականությունը, աշխարհիկացումը և կրոնը հայկական լուսավորական շարժման մեջ. Միքայել Նալբանդյան [The Enlightenment, secularization and religion in Armenian Enlightenment movement. Mikayel Nalbandian]". religions.am (in Armenian). Archived from the original on 7 January 2019. Retrieved 7 January 2019.
- ^ Khachaturian, Ashot [in Russian] (1968). Некоторые вопросы марксистско-ленинской философии (in Russian). Moscow. p. 135.
Этот призыв Налбандяна показывает внутреннюю связь его атеизма с его революционно-демократической идеологией, столь близкой к идеологии русских революционных демократов.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ Jrbashian 1958, p. 88.
- ^ Movsisyan 2017, p. 171.
- ^ Movsisyan 2017, pp. 171–172.
- ^ Movsisyan 2017, p. 173.
- ^ Inchikian 1954, p. 86.
- ^ Inchikian 1954, p. 75.
- ^ Movsisyan 2017, pp. 174–175.
- ^ Suny 1993, pp. 60–61.
- ^ Suny 1993, p. 10.
- ^ Gakavian, Armen (1997). Homeland, Diaspora and Nationalism: The Reimagination of American-Armenian Identity Since Gorbachev. University of Sydney. p. 13.
Finally, Abovian was also radical for his time in that he called on his 'fellow Armenians' to engage in revolution. Abovian's successor in the imagination of modern Armenian nationalism was Mikayel Nalbandian...
- ^ a b Suny 1993, p. 61.
- ^ Panossian 2006, p. 195.
- ^ a b c Panossian 2006, p. 154.
- ^ Suny 2004, pp. 119–120.
- ^ Shmavonian 1983, p. 53.
- ^ Panossian 2006, p. 159.
- ^ Inchikian 1954, pp. 25, 74.
- ^ Abrahamian, A. A. (1980). "Միքայել Նալբանդյանի հայացքները լեզվի բնույթի, դերի և նրա մշակման մասին [Mikael Nalbandian's Views on the Nature and Role of Language and Its Cultivation]". Patma-Banasirakan Handes (in Armenian). 1 (1): 96–114. Archived from the original on 13 November 2016. Retrieved 14 January 2019.
- ^ Ghazarian, S. (1954). "Միքայել Նալբանդյանի լեզվաբանական հայացքները [Linguistic views of Mikayel Nalbandian]". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 11 (11): 37–50. Archived from the original on 30 May 2016. Retrieved 14 January 2019.
- ^ Suny 1993, p. 59.
- ^ Jrbashian 1958, p. 68.
- ^ Suvaryan & Suvaryan 2012, p. 115.
- ^ a b c Suny 2004, p. 120.
- ^ Երկրագործութիւնը որպէս ուղիղ ճանապարհ (in Armenian). Paris: Imprime par E. Thunot et C. 1862. PDF (archived)
- ^ a b Petrosian 1954, p. 67.
- ^ a b Adalian 2010, p. 469.
- ^ Stepanian, G. (1953). "Մ. Նալբանդյանի "Երկրագործությունը որպես ուղիղ ճանապարհ" աշխատության արձագանքները 1862–1872 թթ. տասնամյակում [Reactions to M. Nalbandian's "Agriculture as the True Path" in the first decade: 1862–1872]". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 11 (11): 41–74. Archived from the original on 30 May 2016. Retrieved 7 January 2019.
- ^ Suvaryan & Suvaryan 2012, p. 110.
- ^ Suvaryan & Suvaryan 2012, p. 112.
- ^ Sahakian, G. (1949). "Նալբանդյանը որպես կապիտալիզմի քննադատ [Nalbandian as a critic of capitalism]". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 3 (3): 15–36. Archived from the original on 15 January 2019. Retrieved 14 January 2019.
- ^ Daronian, Sergei (1984). "Մ. Նալբանդյանի կեղծանունների հարցի շուրջ [On the question of M. Nalbandian's pen-names]". Lraber Hasarakakan Gitutyunneri (in Armenian). 12 (12): 30–40. Archived from the original on 7 January 2019. Retrieved 7 January 2019.
- ^ Mkhitarian, Margo (1986). "Նալբանդյանի ծածկանունների շուրջ [On Nalbandian's pen-names]". Lraber Hasarakakan Gitutyunneri (in Armenian) (3): 59–69.
{{cite journal}}
: More than one of|number=
and|issue=
specified (help) - ^ Leo 1904, pp. 166–167.
- ^ Leo 1904, p. 46.
- ^ a b c Stepanian, G. (1954). "Մ. Նալբանդյանի "Ազատություն" բանաստեղծության հարյուրամյա կյանքը [The Hundred Year Life of M. Nalbandian's poem "Freedom"". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 11 (11): 51–78. Archived from the original on 30 May 2016. Retrieved 7 January 2019.
- ^ Daronian 1982, pp. 151–152.
- ISBN 978-0814316092.
- ^ Yuri Verkovskiy (1916), Zera Zvyagnitseva (1967), and Lorina Dymova (1984). See "Микаэл Налбандян". poesis.ru (in Russian). Archived from the original on 6 August 2018. Retrieved 7 January 2019.
- ^ Asatryan, Anahit (2006). ""Իտալացի աղջկա երգը". Տարեթիվը և սկզբնաղբյուրը ["The Song of an Italian Girl": Date and original source". Kantegh (in Armenian). 4 (4): 15–20.
- ^ "General Information". gov.am. Government of the Republic of Armenia. Archived from the original on 21 July 2017. Retrieved 7 January 2019.
- ^ Bardakjian 2000, p. 139.
- S2CID 164729447.
- ISBN 9780814328156.
- ^ Jrbashian 1983, pp. 57–58.
- ^ Inchikian 1954, pp. 106–107, 150–151.
- ^ Leo 1904, pp. 42–43.
- ^ Petrosian 1954, p. 64.
- ^ Jrbashian 1994, p. 111.
- ^ Gabrielyan 2018, p. 53.
- ^ Nalbandian 1963, p. 73.
- ^ Nalbandian 1963, p. 71.
- ^ Nalbandian 1963, p. 74.
- ISBN 9780916431044.
Nationalism drew its arguments from Armenian literature (Mikayel Nalbandian, Ghevond Alishan, Mkrtich Beshiktashlian, Kamar Katiba, Raffi), socialism from the translation of a number of German, French, and Russian "classics" of European socialism.
- ^ a b Gharibjanian 1979, p. 4.
- ^ Suny 2004, p. 130.
- ^ Suny 1993, pp. 68–69.
- ^ Gharibjanian 1979, p. 5.
- ^ Meneshian, Murad (6 February 2016). "The Founding of the Armenian Revolutionary Federation". Armenian Weekly.
- ^ Nalbandian 1963, p. 150.
- ^ Nalbandian 1963, p. 61.
- ^ Sarkisyanz 1975, p. 101.
- ISBN 9780936684017.
- ^ Gharibjanian 1979, p. 8.
- ^ Gharibjanian 1979, pp. 9, 10.
- ^ Gharibjanian 1979, p. 12.
- ^ Gharibjanian 1979, p. 13.
- ^ Inchikian 1954, p. 7.
- ^ Aslanian, H. (1949). "Մեծ ռևոլուցիոն դեմոկրատ-մատերիալիստը [The great revolutionary democrat-materialist". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 9 (9): 43–54.
- ^ Sarukhanyan, Norayr [in Armenian] (2012). "Ակադեմիկոս Աշոտ Հովհաննիսյանի կյանքը և պատմագիտական ժառանգությունը (Ծննդյան 125-ամյակի առթիվ) [Academician Ashot Hovhannissyan's Life and Historiographical Heritage (to the 125th birth anniversary)]". Patma-Banasirakan Handes (in Armenian). 2 (2): 271–276.
- ^ Asatrian, As. (1958). "Աշ. Հովհաննիսյան "Նալբանդյանը և նրա ժամանակը" [Ash. Hovhannisian "Nalbandian and his time"]". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 6 (6): 101–114.
- ^ Shahnazarian, Artashes (1979). "Միքայել Նալբանդյանի ծննդյան 150-ամյակին նվիրված հոբելյանական գիտական նստաշրջան". Lraber Hasarakakan Gitutyunneri (in Armenian). 11 (11): 114–115.
- ^ "Նալբանդյան [Nalbandyan]". armavir.mtad.am (in Armenian). Ministry of Territorial Administration and Development.
- ^ "Հուշարձան՝ Միքայել Նալբանդյանի [Monument to Mikayel Nalbandian]". armmonuments.am (in Armenian). Archived from the original on 19 November 2014.
- ^ "Ulitsa Nalbandyana". Google Maps.
Bibliography
Books
- Bardakjian, Kevork B., ed. (2000). A Reference Guide to Modern Armenian Literature, 1500–1920: With an Introductory History. Wayne State University Press. ISBN 9780814327470.
- ISBN 9780231139267.
- ISBN 9780253207739.
- Khachaturian, Lisa (2011). Cultivating Nationhood in Imperial Russia: The Periodical Press and the Formation of a Modern Armenian Identity. Transaction Publishers. ISBN 9781412813723.
- ISBN 978-0-520-00914-1.
- ISBN 978-0-312-04230-1.
- Inchikian, Aram [in Armenian] (1954). Միքայել Նալբանդյանի կյանքի և գործունեության տարեգրությունը [Chronology of the life and activities of Mikayel Nalbandian] (in Armenian). Yerevan: Armenian SSR Academy of Sciences.
- Sarkisyanz, Manuel [in German] (1975). A Modern History of Transcaucasian Armenia: Social, Cultural, and Political. Udyama Commercial Press.
- Leo (Arakel Babakhanian) (1904). Ռուսահայոց գրականութիւնը [Russian Armenian Literature] (PDF). Venice: S. Lazarus.
- Khachaturian, Ashot B. [in Russian] (1983). М. Л. Налбандян [M. L. Nalbandian] (in Russian). Moscow: Mysl. Archived from the original on 24 February 2022.
- Matossian, Mary Allerton Kilbourne (1962). The Impact of Soviet Policies in Armenia. E.J. Brill.
- ISBN 5-8080-0310-5.
- Gabrielyan, Vazgen (2018). Դիտարկումներ գրականության ճանապարհին [Observations on the road to literature] (PDF) (in Armenian). Yerevan: Yerevan State University Publishing House. ISBN 978-5-8084-2265-0.
Book chapters
- ISBN 978-0-8108-7450-3.
- Daronian, Sergei [in Armenian] (1974). "Налбандян Микаэл [Nalbandian Mikael]". Great Soviet Encyclopedia Volume 17. p. 225. online
- Soviet Armenian Encyclopedia Volume 8 (in Armenian). pp. 150–152.
- Oshagan, Vahé (2004). "Modem Armenian Literature and Intellectual History". In Hovannisian, Richard G. (ed.). Armenian People from Ancient to Modern Times, vol. 2. New York: St. Martin’s Press.
- Suny, Ronald Grigor (2004). "Eastern Armenians under Tsarist Rule". In Hovannisian, Richard G. (ed.). Armenian People from Ancient to Modern Times, vol. 2. New York: St. Martin’s Press.
- ISBN 9780814332214.
- Movsisyan, Nane A. (2017). "Կրոնական ինքնության փոխակերպման լուսավորական հարացույցը [The Enlightenment Paradigm of Religious Identify Transformation]" (PDF). Հայ փիլիսոփայությունը ազգային ինքնության հարացույցների կառուցարկման ու արդիականացման համատեքստում [Armenian Philosophy in the Context of the Paradigms of National Identity Construction and Modernization] (in Armenian). Yerevan State University Press. pp. 159–190. ISBN 978-5-8084-2240-7.
Scholarly articles
- Gharibjanian, Gevorg [in Armenian] (1979). "Միքայել Նալբանդյանը հայ մարքսիստական մտքի գնահատմամբ (նախահոկտեմբերյան շրջան) [Mikayel Nalbandian through the eyes of Armenian Marxist thought (pre-October Revolution period)]". Patma-Banasirakan Handes (in Armenian). 11 (11): 3–17.
- Petrosian, E. (1954). "Րաֆֆու 60-ական թվականների ստեղծագործությունները [Raffi's works of the 1860s]". Bulletin of the Academy of Sciences of the Armenian SSR: Social Sciences (in Armenian). 8 (8): 64.
- Jrbashian, Edvard [in Armenian] (1983). ""Ուղիղ ճանապարհի" մեծ որոնողը (Մտորումներ Միքայել Նալբանդյանի անհատականության մասին)" (PDF). Banber Erevani Hamalsarani (in Armenian). 2 (50). Yerevan State University: 48–74.
- Suvaryan, Yu.; Suvaryan, A. (2012). "Միքայել Նալբանդյանը հանրային կառավարման հիմնախնդիրների մասին [Michael Nalbandyan on Public Administration]". Lraber Hasarakakan Gitutyunneri (in Armenian). 4 (4): 110–119.
- Sargsian, M. G. (1954). "Միքայել Նալբանդյան (Կենսագրություն) [Mikayel Nalbandian (Biography)]". Etchmiadzin (in Armenian). 11 (12). Mother See of Holy Etchmiadzin: 6–17.
- Jrbashian, Edvard [in Armenian] (1958). "Միքայել Նալբանդյանը և արևմտաեվրոպական գրականությունը [Mikael Nalbandian and West-European Literature]". Patma-Banasirakan Handes. N 2 (2): 67–96.
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has extra text (help) - Shmavonian, Sarkis (1983). "Mikayel Nalbandian and Non-Territorial Armenian Nationalism". Armenian Review. 36 (3): 35–56.
Further reading
- Shahaziz, Yervand [in Armenian] (1932). Դիվան Միքայել Նալբանդյանի (in Armenian). Yerevan: PetHrat.
- Միքայել Նալբանդյան. Երկար [Works of Mikayel Nalbandian] (PDF) (in Armenian). Yerevan: Sovetakan Grogh. 1985.
- Mkhitaryan, Margo (2008). Նալբանդյանագիտության հարցեր [Questions of Nalbandian Studies] (in Armenian). Yerevan State University Press. ISBN 978-5-8084-1001-5.
- Simonian, Garen (2011). Ազատութեան ասպետն ու նահատակը կամ Միքայէլ Նալբանդեան [Knight and Martyr of Freedon: Mikayel Nalbandian] (in Armenian). Yerevan: Azat Khosk.