Nietzsche in Armenian Literature at the Turn of the Twentieth Century

Abstract

The epilogue describes the reception of Nietzsche among the Armenian writers before 1915, within the distorting influence of the aesthetic principle functioning as “national-aestheticism,” i.e. the fiction of a people as a work of art. The term is borrowed from Philippe Lacoue-Labarthe's reflections on Heidegger in La Fiction du politique (though it does not appear in the English translation). The emphasis here is on the racialist thought inherited from the philology of the 19th century, and its overtly antisemitic brand in the writings of Constant Zarian.

Developing Model of Syntactical Extricating in Translation Variants of Burns a Red Red Rose as a Practical Study for Indonesian Students Translation Class

“…The impregnable fortification assumes that poetry is untranslatable or impossibility in translating poetry form one language to another. This side is supported by some figures; the former is Eghishe Charents in Nichanian (2002) who says that poetry must be translated by a poet, Clement Wood in Landers (2001) makes a statement, saying that literary translation is more than simply changing words from one language to another, it involves the intricate task of expressing the words of the writer in a way that express the original intention, assumes that translating it uses absolute fidelity into another language, and the poetry is dead.…”

Hamlet after Genocide: The Haunting of Soghomon Tehlirian and Empirical Fabulation

“…26 It should be clear by now that I am wary of reading Tehlirian's testimony and memoir solely in strategic terms. Joining those who ponder whether it is possible to write about the Holocaust, philosopher Marc Nichanian (2002) has insisted on the impossibility of being a witness to a catastrophic event like the Armenian genocide. Any telling that aims at veracity is bound to fall short of the violence of the actual experience.…”

“…Centering Tehlirian as a historical actor who “fictions a politics”—to evoke Foucault’s (1980) felicitous phrase—in the service of genocide recognition summons us to rethink the relationship between truth and fiction, and between personal revenge and legal justice. This paper, then, is an invitation to explore the political and ethical potential, and perhaps even the necessity, of fabulation in recounting acts of genocidal violence that strain or even defy straightforward representation (Nichanian 2002), especially in cases where the existing rule of law fails to rise to the demands for justice and retribution. In extending that invitation, I follow the lead of a spectral figure, as Tehlirian himself did: Tehlirian’s mother’s ghost, who beset the courtroom in Berlin and haunts the pages of her son’s memoir.…”

Ecotourism, Peasants, Selva and Residuals of War in the Colombian Amazon: A Look Through Affective Ecology

“…La literatura antropológica ha estudiado las secuelas de la destrucción y de la violencia en diversos contextos, explorando no solo aquello que sobrevivió a la violencia, sino también aquello que está ausente y desaparecido. Estos antropólogos interrogan situaciones y eventos en los que cosas se han ausentado activamente (Biner, 2020;Dawdy, 2010;Ladwick;Roque;Tappe;Kohl;Bastos, 2012;Nichanian, 2002). Estudian las capacidades afectivas de las ruinas, los escombros, los desperdicios y los residuos como marcas de ausencia que moldean continuamente las relaciones entre personas y territorios (Gordillo, 2014;Navaro, 2012;Stoler, 2013;Tsing;Bubandt;Gan;Swanson, 2017).…”