Armine Adibekya
Armenophobia in Azerbaijan
12. Ramil Safarov vs. Akram Aylisli: avatars of good and evil
The philosophical categories of the good and evil and the quest for choosing between them represent the basis of the human civilization. These categories rest on the essence of the humanity at large and individuals in particular.
Good is the central category of any moral system.
The good is the supreme moral value, and to do good is the main regulating force of a moral line of conduct.
The evil represents the antithesis of the good. It is the anti-value, i.e. something incompatible with the moral line of conduct.
Good is the goal that must be attained, cultivated and created. The evil, in its turn, is something that one ought to dissociate oneself from.
The good and evil do not stand on equivalent footing. The evil is secondary to the good; it is only the reverse side of the good, a deviation from it. It is for a reason that the God (good) in Christianity and Islam is omnipotent, while the devil (evil) is solely capable of abetting the violation of God’s commandments by some individuals.392
Not only deeds can be attributable to the category of the evil. The evil can be used to describe the character of various objects and phenomena which elicit negative sentiments of taste, smell, pain, bad experience and state. The good represents the goal that must be attained, cultivated and created. The evil is something that one ought to dissociate oneself from, refute, neutralize and overcome. A. Voloshina, in her drawing of a borderline between the good and the evil, wrote: “The good along with pleasure, beauty, truth and benefit represents the main component of the welfare, i.e. an absolute goal that cannot serve as a means to achieve any other end, while the evil encompasses suffering, lie, harm, deformity and immorality”.393 Spinoza analyzed the traditional ethical categories of good and evil in correlation with the concepts of pleasure and pain. Thus, the good, inasmuch as it represents benefit and use, is perceived positively (pleasure), while the evil, inasmuch as it inflicts damage and is of no use, is appraised negatively (pain).394
Awareness of the essence of good and evil, understanding the extent of their antagonism and the ability to differentiate between them underlie the public morals manifested through moral judgments.
Moral judgments are judgment (statements) which express the moral appraisal or norm or prescription.395
The moral appraisal represents a set of structured judgments and significant priorities based on the internal needs of the society developed through tradition, culture and code of conduct. Values are perceived and appraised as moral good within the confines of established rules and traditions.
After series of studies, the philosopher Joshua Knobe396 revealed the dependence between moral judgments and the perceptions of the world. The Azerbaijani society provides a sufficiently illustrative example of this statement, with its shaping of quite specific moral judgments and the surrounding world viewed through the prism of Armenia and Armenians. This gives rise to a distinctive Knobe effect397:
An Azerbaijani who ran over a pedestrian is bad and guilty, but if the pedestrian turns out to be Armenian, then the Azerbaijani is not guilty and did a right thing by running over this pedestrian.
An Azerbaijani killed a man; he is a criminal, but if it turns out that his victim is Armenian, then he is a hero and did a right thing by killing the man. An Azerbaijani stole something; he is a thief and criminal, but if the victim turns out to be Armenian, then he did a right thing as the Armenian deserves it. An Azerbaijani girl gets married amid wishes of happiness and joy, but if it turns out that the groom is Armenian, then she is a reprobate and apostate who deserves punishment.
The moral evil is defined in contrast to the moral judgment and moral appraisal as going beyond socially established value benchmarks and the breakdown of rooted public morals. Each society shapes its own perception of the good and evil in line with its traditions and set of values. At the junction of good and evil with slight shifts to either side, an extensive field of action opens up for ideology and propaganda. A universal technique employed by the propaganda of all countries consists in a clear delimitation between the world of good implied to include the world of the subject and the world of evil encompassing the object. The denigration of the latter occurs through comparison with animals, spawn of hell or subhumans depending on the world view.
“Our duty is to foment hatred for evil and invigorate the thirst for beautiful, kind and just things”. The author of these words is Adolf Hitler.
Similar notions of good and evil are cultivated in the society of today’s Azerbaijan where the evil is represented by Armenians, and the good is represented by those who wage a struggle against them “by all available means”. This phenomenon is showcased by Ramil Safarov, a personification of the “good”, who hacked a sleeping Armenian officer with an axe,398 and Akram Aylisli, a personification of the “evil”. In his novel entitled The Stone Dreams, the author draws parallels between the massacre of Armenians in Nakhichevan in early 20th century and the pogroms of Armenians in Baku of the late 20th century through the prism of his own feelings.
351. «İnşallah, Azərbaycanda görüşərik!!! -Qənirə Paşayevadan Ramil Səfərova təbrik. Modern.az. 25.08.2011. http://modern.az/articles/16595/1/ (az)
352. «Зеркало», 28.02.2004, newspaper, (rus)
353. Ibid
354. Ramil Səfərova Milli Qəhraman adı verilsin. Zaur-Aliyev.info. 16.12.2011 г. http://zaur-aliyev.info/?p=269 the original was removed from source, a cashed copy can be found here: http://peeep.us/982db60a (az)
355. ООК предложила присвоить медаль «За отвагу» Рамилю Сафарову. Day.az. 22.02.2005. http://news.day.az/politics/20906.html (rus)
356. Акиф Наги: «Азербайджан способен освободить Карабах так же, как освободил Рамиля Сафарова». Salamnews.org. 31.08.2012. http://ru.salamnews.org/ru/news/read/162037/akif-nagi-azerbaydan-sposoben-osvobodit-karabax-tak-je-kak-osvobodil-ramilya-safarovanbspnbsp/. the original was removed from source, a cashed copy can be found here: http://peeep.us/3fd152bf (rus)
357. Байрам Сафаров: «Армяне должны понять, что освобождение Рамиля Сафарова – очередная победа Азербайджана». АПА. 31.08.2012. http://ru.apa.az/news/230232 (rus)
358. Указ президента страны о помиловании Рамиля Сафарова достоин наивысших похвал – представитель Минобороны. Salamnews. 31.08.2012. http://ru.salamnews.org/ru/news/read/162054/ukaz-prezidenta-strani-o-pomilovanii-ramilya-safarovanbspdostoin-naivisshix-poxval-ndash-predstavitel-minoboroninbspnbsp, the original was removed from source, a cashed copy can be found here: http://peeep.us/b0c082dd (rus)
359. Достойны похвалы те, кто приложил усилия для экстрадиции Рамиля Сафарова в Азербайджан – Иса Гамбар. Salamnews. 31.08.2012. http://ru.salamnews.org/ru/news/read/162060/dostoyni-poxvali-te-kto-prilojil-usiliya-dlya-ekstradicii-ramilya-safarova-v-azerbaydan-ndash-isa-gambarnbspnbsp/. the original was removed from source, a cashed copy can be found here: http://peeep.us/fad2ac8e (rus)
360. Новруз Мамедов: «Благодаря решимости и воле Президента Азербайджана Рамиль Сафаров доставлен в Азербайджан». Newtimes.az. 31.08.2012. http://www.newtimes.az/ru/r0/s4/d8/2/n467/Новруз-Мамедов%3A-«Благодаря-решимости-и-воле-Президента-Азербайджана-Рамиль-Сафаров-доставлен-в-Азербайджан» the original was removed from source, a cashed copy can be found here: http://peeep.us/64c57d6a (rus)
361. Двойные стандарты в вопросе освобождения азербайджанского офицера вызывают сожаление – вице-спикер. Trend. 03.09.2012. http://trend.az/news/politics/2061197.html (rus)
362. Омбудсмен встретилась с Рамилем Сафаровым. 1.news.az. 03.09.2012. http://1news.az/society/20120903104550617.html (rus)
363. Фуад Алескеров: «Возвращение Рамиля Сафарова в Азербайджан стало возможно лишь благодаря личному авторитету президента Ильхама Алиева». АПА. 31.08.2012. http://ru.apa.az/news/230240 (rus)
364. Эксперт: Передача Рамиля Сафарова Азербайджану – это следование обычной практике в международных отношениях. Aze.az 01.09.2012. http://aze.az/news_ekspert_peredacha_ramilya_81557.html (rus)
365. Турецкий полковник обратился к президенту Азербайджана для установления памятника Рамилю Сафарову. Apa.az 18.09.2012. http://ru.apa.az/news/231429 (rus)
366. В Азербайджане празднуют освобождение Рамиля Сафарова – ВИДЕО. Day.az 01.09.2012. http://news.day.az/society/352460.html (rus)
367. Молодежь Азербайджана выразила благодарность президенту страны за помилование Рамиля Сафарова. Salamnews. 31.08.2012. http://ru.salamnews.org/ru/news/read/162074/molodej-azerbaydana-virazila-blagodarnost-prezidentu-straninbspnbsp/. the original was removed from source, a cashed copy can be found here: http://peeep.us/9dc54f79 (rus)
368. Освобожденному азербайджанскому офицеру Рамилю Сафарову присвоено звание майора. Trend. 01.09.2012. http://trend.az/news/society/2060860.html (rus)
369. Минобороны Азербайджана предоставило Рамилю Сафарову квартиру. Trend. 01.09.2012. http://trend.az/news/society/2060909.html (rus)
370. В Милли Меджлисе обсудили вопрос по поводу Акрама Айлисли. Baku.ws. 02.02.2013. http://baku.ws/index.php?newsid=17897 (rus)
371. Murad Köhnəqala yazır. Kulis.az. http://kulis.az/news/3980 (az)
372. Qaçqınlar Cəmiyyəti Əkrən Əylisli ilə bağlı təkliflər irəli sürdü. Modern.az. 04.02.2013. http://modern.az/articles/34118/1/ (az)
373. Əkrəm Əylisli ilə bağlı daha bir qalmaqal. Bizimyol. 19.02.2013. http://bizimyolinfo.com/?sehife=1&xeber=7409 (az)
374. Afaq Məsud: ‘Əkrəm Əylislinin bu əsəri ədəbiyyatımıza qara ləkədir’. Azxeber.com. 30.01.2013. http://azxeber.com/news/27186.htm (az)
375. Азербайджанские депутаты осудили скандальный роман Акрама Айлисли. Trend. 01.02.2013. http://trend.az/news/politics/2114547.html (rus)
376. Байрам Сафаров: «Акрам Айлисли играет чувствами людей, потерявших близких или ставших инвалидами». Salamnews. 01.02.2013. http://ru.salamnews.org/ru/news/read/56341/bayram-safarov-akram-aylisli-igraet-chuvstvami-lyudey-poteryavshix-blizkix-ili-stavshix-invalidami/ (rus)
377. Роман Акрама Айлисли наносит большой моральный удар по азербайджанскому народу – Али Ахмедов. 1news.az. 01.02.2013 (rus)http://1news.az/politics/20130201124841041.html (rus)
378. Депутаты предложили лишить Айлисли гражданства. Turan. 01.02.2013. http://contact.az/docs/2013/Politics/020100026828ru.htm (rus)
379. Историки Азербайджана выразили недовольство произведением писателя Акрама Айлисли. Trend.az. 06.02.2013. http://trend.az/news/society/2116187.html (rus)
380. Группа НПО подает в суд на Акрама Айлисли. Apa.az. 06.02.2013. http://ru.apa.az/novost_gruppa_npo_podaet_v_sud_na_akrama_ajlisl_240706.html (rus)
381. Шейх: Айлисли оскорбил Гейдара Алиева. Turan. 13.02.2013. http://contact.az/docs/2013/Social/021300028297ru.htm (rus)
382. Жители Айлиса: «Смерть Акраму Айлисли». Haqqin.az. 09.02.2013. http://haqqin.az/news/3722 (rus)
383. Вся Гянджа сжигает книги Акрама Айлисли. Haqqin.az. 11.02.2013. http://haqqin.az/news/3764 (rus)
384. Акция перед домом Акрама Айлисли. Радио «Азадлыг». 01.02.2013. http://radioazadlyg.org/content/article/24889448.html (rus)
385. В Баку группа молодых писателей «похоронила» книгу «Каменные сны» Акрама Айлисли. Trend. 01.02.2013. http://trend.az/news/society/2114644.html (rus)
386. Балыг Хафиз: «Отрежем правое ухо А.Айлисли, но тут же окажем медицинскую помощь». Haqqin.az. 12.02.2012. http://haqqin.az/news/3784 (rus)
387. Ильхам Алиев подписал распоряжения о лишении Акрама Айлисли президентской пенсии и почетного звания. Trend. 07.02.2012. http://trend.az/news/politics/2116863.html (rus)
388. Təhsil Nazirliyi: «Əkrəm Əylisli dərsliklərdən çıxarılacaq». Veteninfo.az. 19.02.2012. http://veteninfo.az/siyaset/10364.html (az)
Ramil Safarov was pardoned and rewarded, with his years of imprisonment compensated with an apartment and 8-years’ pay,399 while Akram Aylisli was stripped of his awards400 becoming a target for ostracism and persecution.
In June 2013, a retaliatory story by Zafar Aliyev was published entitled Stone Truth401, in which the author replicated the events described by Akram Aylisli in a mirror setting. The plot of the story is built around the idea that Aylisli is an Armenian and a son of Dashnak. The story concludes with the fiery speech by a professor:
<…> It seems that you welcome this to some extent. What sin are you speaking about?! What do you call a sin? Attempted self-defense? The wish to protect you from Armenians paid with the blood and lives of our soldiers? Or, do you call it a sin to protect our native land from the Armenian occupying forces? Is this a sin?! Would you agree that Armenians took away our land and home? Are you satisfied with that?!
<…> Through this novel, Akper Ayishli insulted the whole nation. With this novel, Ayishli exerts psychological pressure on the entire nation. He slandered and abused our memory of those who died at the hands of Armenians. You seem to agree with that? And when those who suffered at the hands of Armenians protest against such lie and slander of Akper Ayishli, do you consider it to be a psychological pressure on an elderly man? And do you protest against it?
<…> Only those, who have lost their honor or have never had any, can agree to what was written by Akper Ayishli! <…>
<…> Do you really think that after all of this he must keep the title of a People’s Writer and receive a considerable presidential scholarship to continue writing such filth? I’m sure that in this case, many of you would have been outraged. <…>
<…> It seems I have clearly exposed my position on the novel. The only question that remains unclear is who is the author of the novel? An Azerbaijani or an Armenian? I am more than confident that an Azerbaijani could not have written this. This could be written only by an Armenian, only by one who carries the hatred for Turks in his heart and genes.
<…> The professor completed his speech and went down heading for the monument of Nizami, shaking his head in discontent.
<…> Many of those gathered rolled down the banners and portraits of Akper Ayishli and threw them into garbage bins. The action disintegrated into groups, and its participants scattered engaging in a heated argument.
The ethical principles are shaped in accordance with certain norms established in the society and shaping interpersonal relationships within the society.
At the end of the day, “the good” gained the upper hand over “the evil” in Azerbaijan.
13. Exporting armenophobia
Any ideology, however perfect it may seem to be, cannot be considered full-fledged, if it does not enjoy the support and approval of the outside world. It is especially so, if we consider certain peculiarities of the character calling for a constant praise, admiration and rapture.
Thus, the victory over the common sense and civilization in Azerbaijan cannot be deemed complete inasmuch as the ideology of armenophobia does not seem to enjoy much of a support from anybody else in the outside world. From the perspective of Azerbaijani figures, the outside world underestimates and misjudges “the true essence of Armenians”, with Azerbaijan taking up the mission of “exposing the truth to the world”.
After forming a perfectly armenophobic top-down hierarchy going all the way from the authorities to the lowest social strata, Azerbaijan has embarked upon its mission of disseminating its philosophy of “tolerance with preconditions” across the globe. During international meetings, conferences, workshops and conventions, apart from sharing their experience in reinforcing tolerance with their foreign colleagues, Azerbaijani figures rub in the “truth about Armenians” with a missionary zeal.
The onus for exporting armenophobia is placed on every patriot of Azerbaijan, from representatives of the authorities to plain citizens, irrespective of their sex, age, social status and intellectual capacity.
Several forms of taking a “civic stand” and exposing the truth about Armenians can be identified from the press.
Pointed refusals to take part in events, if they involve or relate to Armenians
In Austria, the ballet Gаyаne was staged in dedication to the Armenian artist Gayane Khachaturyan and planned to feature Mehman and Nariman Mardanovs, dancers from Azerbaijan, who in their time were admitted to Europaballett St.Pölten at the personal request of the Azerbaijan’s Minister of Culture. However, Azerbaijanis refused to take part in the project under the pretext that the artist Gayane Khachaturyan was Armenian. Shortly after, the Austrian Minister of Culture stepped in to investigate the scandal and requested the Azerbaijani dancers to leave the country. Mardanov brothers have already sent back to Baku.402
An Azerbaijani refused to introduce an Armenian singer at an international contest. <…> Azerbaijan was presented at the contest by 16-year-old Emin Eminzadeh, a student of the music school № 35 of Baku under the Ministry of Culture and Tourism, who was a prize winner of the last year’s contest and was invited by the organizing committee as an honorary guest to act as a host person. <…> Emin presented the Armenian delegation only very briefly refraining from the announcement of the Armenian singer on stage and pronouncing words of praise about Armenia in violation of the rules of the contest. He did not change his position even after the intervention of the organizing committee declaring his readiness to hand down the functions of the host person. This created some tension, and ultimately, the Armenian singer was presented by the host person from Lithuania, Ruta Lukoseviciute. <…> Emin also declined the invitation of the Armenian delegation to take part in an international contest to be held in Yerevan this October. <…> Emin Eminzadeh attended the Opus-2013 contest together with his teacher, Fidan Gasimova, People’s Artist of the USSR, and his father, Khazar Emin, a board member of the World Azerbaijanis Congress.403
Abuse in respect of Armenians and persons who are related to them or have expressed a positive opinion on them
Azerbaijani director: “Had there been a boy instead of a little girl, I would bang his head against the wall for asking me if I was Armenian”.
Publika.az published a story by Shamil Sadig entitled “Armenian Child”, with its plot most probably unfolding in Russia during a rehearsal dedicated to Aghdam events of 1992. Under the guidance of an Azerbaijani director nicknamed Lamakan, children learn poems about Khojaly and the anthem of Azerbaijan. However, things advance slowly, because according to the director, “children do not feel the essence of the tragedy”.
After another session at the arts and leisure center, as the director is about to leave, a group of primary school pupils enters the room accompanied by their teacher of Russian. A blond girl comes up to the director and asks: “Mister, are you Armenian?”
The director describes his indignation and outrage over the question, but tells of patting the girl’s head and answering that he was not Armenian, but Azerbaijani. To his friends, who witnessed this incident, he said that had there been a boy instead of a little girl, he would have banged his head against the wall to show what it meant to be an Armenian.
As the story unfolds, after a while, the same girl approaches him and supposedly says: “Do you know that you are our enemies? Your grandfathers killed our grandfathers and grandmothers. My mom says that I should have no friends form among Turks, that they are our eternal enemies. The story further describes how a grown-up man enters a debate with a young child and sets out to prove to her that Armenians are to blame for the events of Khojaly. The teacher of Russian steps in and takes the child away from the Azerbaijanis.404
On July 30, 2013, in the military unit № 48315 of the city of Znamensk, Astrakhan Oblast, Emil Abdullayev, an old-timer conscript of Azerbaijani origin (who had served 8 months) attacked an Armenian, Jean Meroyan, who had just taken his oath of allegiance. The incident took place in the toilet, with the Azerbaijani first shouldering the Armenian aside and then in reply to his question of why he had done so, all of a sudden charged at the Armenian hitting him and breaking his jaw.405
Demands to isolate ethnic Armenians from public venues
The Azerbaijani football club Simurg demanded from the management of the Limаk Atlаntis hotel in Antalya to evict players and the staff of the Armenian club Gandzasar who stayed at the same hotel. “It is not clear how could the management of the hotel in their right mind host at the same hotel teams from Azerbaijan and Armenia”, stated a representative of Simurg. “Either we will check out without paying, or the management will evict the Armenian team”, stated the representatives of the Azerbaijani club.406
Ramiz Mamedov, the coach of the Kazakh Atyrau team, aired his position about the Armenian forward, Tigran Gharabaghtsyan, who had a contract with the club. “As far as I know, Gharabaghtsyan is no longer a player of Atyrau. But if it is not so, I’m in for a conversation with the club’s management. If I work with Atyrau, there will be no Armenians around”, stated Mamedov.407
Accusations against business entities for parallel business projects with both Armenia and Azerbaijan
This results in exhorting their business partners to cease economic contacts with ethnic Armenians or companies owned by Armenians or with Armenian staff members.
An Iranian company running buses between Tabriz and Yerevan rents an office in Baku International Bus Terminal. “A reader of our information resource was concerned over this fact. As reported by AZE.az, the Iranian company which runs buses between Tabriz and Yerevan rents an office in Baku International Bus Terminal. This information was communicated by our reader, Samira Aliyeva, who had lately arrived from Tabriz. As can be seen from the ticket enclosed, Aram Safar Company provides passenger transportation to Istanbul, Yerevan, Ankara, Syria, Van and Baku. By the way, the capital of Azerbaijan is mentioned last for some reason.408
Azerbaijan demanded explanation from the official Ankara over operating flights between Van and Yerevan. “The opening of this flight does not comply with Turkey’s position on the occupation of the Azerbaijani lands”, stated Ali Ahmedov, Deputy Chairman and Executive Secretary of the ruling party Yeni Azerbaijan. <…> As long as Azerbaijani lands are not liberated from the occupation, we don’t want any easing in the relationship between Turkey and Armenia”.409
Organization of armenophobic events involving the residents of the countries where they are held
Habib Abdullayev (Muntazir), an Azerbaijani who lives in Germany, was fined by a court verdict to pay a sum of 900 euros for disparaging comments about the Armenian President Serzh Sargsyan. Habib Abdullayev was detained on June 22, 2010 as he was shouting anti-Armenian slogans during the visit of the Armenian President Serzh Sargsyan to Berlin.410
Indiscriminate use of international platforms for armenophobic propaganda
Another anti-Armenian provocation attempt was thwarted at 18th International Book Fair held in Minsk in 2011. Armenia and Azerbaijan presented their stands at the fair; however, the Azerbaijani delegation preferred to cram their stand with anti-Armenian propaganda materials rather than any interesting literature. The Armenian delegation immediately drew the organizers’ attention to this inadmissible fact by noting that Armenia featured at the fair mostly literature on culture, while Azerbaijan presented literature containing unabashed anti-Armenian falsifications and xenophobic propaganda. As a result, the Azerbaijani stand was closed down, and the Azerbaijani delegation was forced to leave the fair and discontinue its participation.411
Zarifa Salahova, owner of the museum and collection of miniature books: In 2004, I visited the United States as a part of an Azerbaijani delegation of art historians and museum workers, <…>. Imagine the situation; when I took the floor, all members of the delegation except Alla Bayramova, director of the Museum of Culture, tried to dissuade me from this undertaking as “we didn’t come for that”. I sharply retorted that I knew better and told the Americans of our pain. Later, we were accommodated in host American families. There again, I spent two and a half hours telling them the story of Karabakh on the very first evening. I gave them printed materials and a CD in English. Every evening, my host family received different guests who listened to my story of the tragedy of Karabakh with interest. I was invited to visit other Americans and I always started my conversation with Karabakh. Once, my hosts asked for my permission to introduce me to an American Armenian whose ancestors had moved to the United States in late 19th century. He told me of Armenia’s difficult situation in late 2004 and considered that if Armenians did not give us back Karabakh, their lot would be even harsher.412
Public scandals and intimidation of representatives of international and foreign organizations and structures
At the international conference “Music for Democracy” held in Baku, an argument erupted between Chingiz Ganizadeh, a member of the Azerbaijani parliament, and Volker Beck, a deputy of Germany’s Bundestag. In his address to those attending the conference, the Azerbaijani deputy aired his indignation over the fact that “a person who did not acknowledge the occupation of Azerbaijan’s territories was invited to attend the conference Music for Democracy, something that elicits feelings of regret and surprise”.413
After the Rabochaya Gazeta Ukrainian newspaper published in its issue of February 23 an article entitled “Imperishable celebration of loyalty, bravery and fortitude”, the staff of the Azerbaijani Vesti.az information agency started terrorizing the editorial staff of the Rabochaya Gazeta Ukrainian newspaper and the author of the article. The article told the story of Hamayak Arshakovich Safaryan, a panel member of the Kiev War Veteran’s Organization noting that “he was born in the ancient Armenian land of Nagorno-Karabakh, in the village of Kemrakuch of Hadrut region”. The Azerbaijani information agency demanded an acknowledgment stating that Nagorno-Karabakh was an Azerbaijani land. After receiving a polite rebuff, Vesti. az voices its indignation: “That’s it! No apologies, no assurances that tomorrow the newspaper will publish a clarification on this matter in its next issue. <…> How can Tolokin, who lives in the remote city of Kiev, know about Armenian guile and perfidy?”.414
Public scandals and intimidation foreign citizens accompanied by verbal abuse
The Azerbaijani website Vesti.az: The news that the famous Turkish singer Sezen Aksu will sing the song Sari Gelin in Armenian and will include it into her new album, became an unpleasant surprise to me. This is another occasion for Armenians to pass the Azerbaijani song Sari Gelin as an ‘anthem of love’ of the Armenian Ashot and his ‘chick’ Haykanush. I think that you will agree that this occasion is meaningful as it is a Turkish woman who sings this song in Armenian. Although after what happened, I doubt that this singer really has Turkish blood running through her veins.415
Akif Islamzadeh, singer: As far as Sezen Aksu is concerned, I can understand her: she has lost her voice and she needs money. Her hoarse-voiced singing will do for Armenians; for them, she will be like Montserrat Caballe. And my advice to her would be not to politicize this song and pay more attention to her reputation.416
Unsolicited junk mail with armenophobic contents and calls against people who are viewed as holding a pro-Armenian position.
Akif Nagi, the chairman of the Karabakh Liberation Organization (KLO), addressed a letter to the Pope Benedict XVI in protest against the canonization of the late Pope John Paul II because he did not support the Azerbaijani position in the Karabakh conflict. “During his visit to Yerevan in September 2003, he paid tribute to the tombs of Armenians killed in the Karabakh war” and therefore, may not be canonized.417
Involvement of foreigners to give weight to their position
“Armenia is a cancerous tumor on the body of the Southern Caucasus and must be removed”, stated the historian Guram Marhuliya (decorated with Tereggi medal and bestowed an honorable doctorate from the History Institute of the National Academy of Sciences of Azerbaijan of his merit in developing scientific ties between Georgia and Azerbaijan) who had been dismissed from the Sukhumi State University on charges of armenophobia, in an interview to the Azerbaijani Vesti.Az information agency.418
Publications in foreign press containing abusive headings or insulting epithets
The authors of such articles are mainly representatives of the diplomatic corps of Azerbaijan or simply Azerbaijanis who live there. As a rule, xenophobic articles are purported to represent the opinion of the editorial staff, the journalist or the public at large.
A Mexican newspaper published an article entitled Armenian Duplicity: The Mexican Milenio newspaper published an article entitled Armenian Duplicity by Ilgar Mukhtarov, Azerbaijan’s ambassador to the country.419
The Azerbaijani website 1news.соm.tr: The Azerbaijani popular song Sari Gelin passed for an Armenian song and performed in the presence of the Foreign Affairs Minister Ahmed Davutoglu raised uproar in the Azerbaijani mass media.420
The Azerbaijani website Anspress: The artistic director of the ATV (Azad Azərbaycan) channel and a famous anchorperson Elchin Alibeyli has been dismissed from the TV channel. E. Alibeyli has been removed from office after performing the song Sari Gelin in Armenian. <…> Getting his spirits high at a party, Elchin Alibeyli started singing in Armenian a part from Sari Gelin. Many representatives of the show business and mass media attending the party became witnesses to this “gift” of the famous anchorperson. <…> According to the sources of Lent.az at the channel, Elchin was dismissed from his office starting from yesterday precisely for performing the Azerbaijani popular song Sari Gelin in Armenian.421
The Russian Informational Agency Regnum: On his Facebook page, Elsever Salmanov, the staff member of the Azerbaijani embassy in Ankara, voiced strident criticism against the Turkish newspaper Radikal. The cause for resentment was the fact that the newspaper in its highlight of a musical festival in Ankara, mentioned the Armenian song Sari Gelin. In this connection, the Azerbaijani diplomat said that either the Turkish newspaper had Armenians in its staff who had betrayed their editorial principles and were guided by national feelings, or the journalists served Armenians at the call of their hearts.
Incidentally, he exhorted all like-minded persons to raise their voice of protest against Radikal and Armenians, respectively. This brought a sharp reaction from the editorial staff. <…> “Yeni Musavat newspaper observes that Rаdikаl has been previously noted for its “anti-Azerbaijani position”, while the website Teref.infо considers that indicating Sari Gelin as an Armenian song became a result of a conflict and lack of coordination between the newspaper and Azerbaijan’s diplomatic mission in Ankara.422
It must be noted that the song Sari Gelin is one of the bitter pills in virtually unclouded relationships between brotherly Turkey and Azerbaijan. In Armenia and Turkey, this song is considered Armenian. In particular, G. Karanfil, a Turkish scholar, considers that the song Sari Gelin has its roots in a nameless Armenian song that has become a part of the Turkish culture over the centuries.423 This opinion is shared by many Turkish scholars and musicians, which ignites a firestorm in official and cultural milieu of Azerbaijan claiming the authorship of the song as its own. Any publication containing a mention of the word Armenian with reference to this song provokes a huge social and diplomatic uproar in Azerbaijan. The matter may go as far as to cause the country’s diplomatic missions to step in.