Armine Adibekya
Armenophobia in Azerbaijan
I have always supported the idea that the Karabakh problem should be made international, that it should be incorporated into the common Islamic problem so that Azerbaijan could lean upon general Islamic support in addressing the problem and ending definitively the Armenian occupation and the consequences of its aggression.<…>
They were brought there by the tsarist empire in the aftermath of wars with Turkey and Iran in the 19th century. Therefore, this issue, the problem of the Armenian occupation of the Azerbaijani lands including Nagorno-Karabakh and adjacent regions of Azerbaijan must be resolved drastically. <…>
As a matter of fact, I believe that Armenia as a state has no place in the South Caucasus. It was artificially created and exists on the territory of our Azerbaijani khanate of Irevan. And the khanate of Irevan must be restored as an integral part of the great Azerbaijan <…>.565
19. Armenophobia in the Azerbaijani literature
Do you know the importance of the childhood impressions?
A mere good habit and inclination in childhood can become a virtue at mature age.
Gogol566
Fiction and academic literature represent one of the most extensive forms of propaganda and indoctrination of ideology.
The literature, particularly the children’s literature, is at the core of shaping the world outlook, moral principles and set of values at the very outset of life. It shapes the sense of morality and appraisal, the code of moral conduct and instills aesthetic perception.567
The assessment of the values underlying the future-oriented Azerbaijani society of our day calls for a scrutiny of the literary works which shape certain attitudes, views and ensuing line of conduct in respect of Armenians.
The factors of the territorial vicinity and a long history of coexistence secure a central place in the Azerbaijani literature for the subject of the relationships between Armenians and Azerbaijanis. A comparison of literary works on the subjects of the relationships between Georgians and Azerbaijanis, Azerbaijanis and Russians, Azerbaijanis and Iranians as well as Azerbaijanis and Armenians reveal the salience of the latter in terms of sheer numbers and representative variety. Over recent years, the number of works containing a negative appraisal of Armenians has noticeably increased.
The inculcation of armenophobia occurs in 2 ways: direct and indirect methods.
The direct method represents an open and unabashed propaganda and a straightforward hate speech. Its incidence increased in recent years compared to the rule of Heydar Aliyev, the father of the current president in office.
The indirect method represents a method that does not explicitly designate the ethnic origin in its depiction of the image and its distinctive traits, but makes the reader guess to whom the reference is made based on the events of the narration and the signature style.
Leyla Sayfutdinova who studied specimens of the modern Azerbaijani literature discerned certain patterns. The author notes that the literature draws a very clear borderline between Armenians and Azerbaijanis: “I don’t recall a single case when the national identity of an Armenian character remains unknown or is absolutely irrelevant to the story and therefore, to the relations between Armenians and Azerbaijanis”.568
The author notes that there is a distinction not only in terms of contrasting Armenians and Azerbaijanis, but also in terms of tagging them as “good our” and “bad other” Armenians, which comes to mean those who live in Azerbaijan and visitors, respectively. “Good” Armenians are those who live in Azerbaijan and are fond of their Azerbaijani friends. “Bad” Armenians are their opposites. Most frequently, foreign Armenians, i.e. Armenians who came to Azerbaijan and Caucasus from other places are portrayed as “bad”.569
The study of 22 latest literary works dated after 2008 made it clear that the image of “our” Armenians is portrayed as “pretenders”, and their sincerity raises doubts or calls for vigilance. Thus, the children’s story entitled Spy by Shabnam Kheyrulla570 is quite illustrative in terms of the educational process; the plot contains the character of aunt Aliya, an Armenian woman portrayed through the prism of the Azerbaijanis characters, through the eyes of children and the author herself.
Military news! It was with this news that the program started. The news reader announced that four of our soldiers had been killed.
<…> The children were curious to see how our guest reacted to the news. This reaction was not long in coming. Upon hearing the news, aunt Aliya looked perplexed and started cursing her compatriots by calling them ignoble and ungrateful. But the children were no longer surprised because they were sure that she was a “spy”, and that was exactly what “spies” were supposed to say… Neither Natik, nor Sabina knew that this “spy” was one of the thousands of Armenians who lived in their country. Another thing the children did not know was that this Armenian woman had changed her religion in good time and later she also changed her name. Whether she did so out of fear or she indeed had renounced her ethnicity was something that even the adults failed to see through. But one thing this Armenian woman could not do to change: the vicious blood of her nation that ran in her veins. Powerless to do so, aunt Aliyah, who was ashamed, had no other choice but to go around abusing and cursing her compatriots at the first good opportunity. At heart, she was tormented by agonizing doubts.
At this point, a woman aged 60 and maybe more went into the street, and the children immediately exclaimed in unison: “Hello, aunt Anya!” and ran up to her. The woman who was their neighbor returned a friendly smile and asked the children how they were doing, what they were busy with and patted them on the head. <…> It would have never occurred to the children that aunt Anya, who they were so fond of and to whom they had just flocked, was Armenian, and she was merely one of the thousands of them who lived in Baku. <…> Once again, I was persuaded that we would never change. Our capacity for enmity would, alas, stay at the level of words and playground rhymes in some game.571
Or, heirs to their legacy, they secretly plot against good-natured Azerbaijanis:
Zayka was a nurse who had obtained the job only days ago. Her interest in the surgical department was nothing but accidental. She had been assigned this mission by her father, a member of a secret Armenian committee. Her assignment was to get access to this department of the maternity hospital and poison non-Armenian newborns mostly of Turkic origin with chemicals. It was beyond doubt that Zayka would handle her mission well as according to her father, in many years that her mother worked at the same maternity hospital she had dispatched many Turkic children. Now Zayka was about to follow her mother’s trade. <…> She took up the dozing Suraya and led her to one of the wards, put her to bed there and hurried up to the surgical department where a young Azerbaijani doctor named Fazil was awaiting her. Winning his confidence, Zayka intended to gain access to the medicines. They entered his office and shut the door.572
The prevailing stereotypes about Armenians planted in the Azerbaijani society certain notions about a “typical Armenian” behavior: the Armenian character must necessarily be envious, feigning and ultimately treacherous (deception and betrayal).
Always abusing our kind-heartedness, friendship, fidelity to neighbors and generosity, in a word, our love of fellow men, Armenians turned it into a weapon against us, repaid good with evil by laying bare their treacherous nature. At the earliest opportunity, they drew their daggers to stab in the back those who had given them refuge, food, drink, protection extending them a helping hand.573
Russian and Armenian joined forces to attack the peaceful nomads’ camp for murder and plunder. The people of the nomads’ camp, Azerbaijanis, who had always considered Armenians as their younger and Russians as their еlder brothers were astounded by their treachery and perfidy <…> He looked up to see his friends, the Russian Stepan and the Armenian Valod enter the forge; they had kept saying to Ilham: “You are my brother”.574
The plot of Ilham and Fariza told the story of a couple that fell victim to the soviet troops moved into Baku after a week-long Armenian pogrom, which in Azerbaijan is referred to as the Black January. It is emblematic in a context where a use of fictional devices and propaganda makes the modern Azerbaijani youth believe that on January 20th, the Armenians and Russians “killed the Azerbaijani heroes”. This is clearly shown in a video report575 in which the schoolchildren answer the reporter’s questions, such as: “what happened on January 20, 1990 in Baku?”, “who did our shekhids fight against and whom did they protect?”, “why did they kill us?” The children gave the following answers:
• On that day, Armenians killed Azerbaijanis, and our heroes courageously protected us.
• Because they didn’t like our motherland.
• They fought against Armenians, whose tanks drove over the heads of our people and they protecting our independence from the Russian imperialism.
Also, Armenians are portrayed as having a characteristic and typical toolbox such as “underhand killing” and “stabbing in the back”.
Leyla Sayfutdinova: The plot of the novel entitled Key to Your House by R. Huseynova (2008) unfolds in a period running from the early 20th century to 1930s, in which the Armenians killed the 9-year-old son of an Azerbaijani named Sadiyar Aga during an incursion into his land. Later, he kills all of the raiders, apart from the instigator named Levon Sarkisyan who comes from the Ottoman Turkey and carries in his heart a loathing for all Turks. The work of the Azerbaijani author tells how Sadiyar gives in to the pleas of his wife not to kill a father in front of his children and spares Levon who then tracks Sadiyar down and kills him from behind.576
The depiction of brutality, bloodshed and violence expectedly perpetrated by Armenians holds a special place in the Azerbaijani literature:
“In the meanwhile, blood flew like water in the nomads’ camp. Pools of blood formed all over the place. Cries and moans rose to the skies. The survivors were looking for their kins. Fariza felt an ill foreboding, she ran to the forge and found Ilham there bleeding to death”.577
“The Armenians torn out his beard, knocked out his teeth, put out his eyes, cut off his ears and nose… My grandmother saw it happen. The women and children of his house were made to watch as they were doing this to him. Next, they started shooting women… The entire Muslim part of the city was committed to fire”.578
“My little one, they were chopping our infants to pieces, ripped our pregnant women open with their bayonets and spoke of the “sweet Turkic blood”, all these beasts!”579
Samvel Martirosyan, a member of the Xenophobia Prevention Initiative, believes that Azerbaijan’s raising generation is targeted by the state propaganda which foments feelings of hatred towards Armenians. This means that the state propaganda infiltrates a domain where it is not supposed to be, and this issue must be raised internationally.
Final remarks
We have attempted to review most, if not all significant aspects of the public life of Azerbaijan that displays a premeditated and far-reaching cultivation and indoctrination of armenophobia at state policy level.
It infiltrates all aspects of the country’s life on both horizontal and vertical planes engulfing all groups irrespective of sex, age and social status. The level of involvement in the fight against “the world Armeniandom” encompasses all most significant areas of country’s socio-economic and intellectual life, such as its science, economy, politics, upbringing, education, culture and sport.
Fallacious practices are employed along with the distortion and arbitrary interpretation of the universal set of values. The core meaning of certain categories is replaced to impose a form that is essentially in contradiction with universal concepts. This comes to discredit such concepts as patriotism and tolerance, law and morality, good and evil.
It is the missing tolerance that sets conditions for an emerging aggression. Unacceptable in a civilized society, it nonetheless exists in today’s Azerbaijan, which, in its turn, signals the continuing existence of a fertile soil for the emergence of a xenophobic propaganda.
However, the ethnic intolerance must not be regarded in isolation from the progression of the Azerbaijani national self-awareness, as it forms an integral part of the process, rather than an individual social and psychological phenomenon.
Yet, it must be noted that the anti-Armenian propaganda which targets the Azerbaijani society carries serious risks for Armenia as well.
Modern.az has conducted a poll among the three generations of Azerbaijanis; the respondents included grandparents, parents and children. Contrasted to a more or less adequate appraisal of Armenians on behalf of adult respondents, the children’s aggression is a matter of concern for the future of our own youngsters.580
Gismet, 5th grader: Lachin is the place, where my father and mother were born, it is my homeland. Now, these lands are in the hands of the mean Armenians. They are bad and cruel people. But they must not be feared, as they are a weak people and a weak state”. <…>In order to make Lachin ours again, we need a strong army to kill Armenians and recover our lands. <…> When I grow up, I will be brave like Mubariz, and I will return our lands. If I can get my hands on an Armenian child, I’ll kill him/ her. I will do all that they have done in Khojaly. My heart is filled with hatred of them <…>
Do we have to fight the enemy on the battlefield only? <…> Armenians must be fought against everywhere, even in sports. The Armenian children always said that Sultanbek was a bad man who had banished them from Lachin. They perceived our heroes as their enemies and hated them.
Aysel, 10 years old: <…> The Armenians are our enemies. They are bad people. They kill people. They want to take our land from us. They want to kill the people, children. My mother told me. <…> If I see an Armenian child, I will kill him/her.
<…>The youngest of children, a preschooler Aikhan, though did not venture to kill an Armenian child, but said that he would still beat him up in revenge.
Sooner or later, the peace will be restored in the region. What will be the face of such peace, if the next generation treads heavy with hatred to another people, and the murderous intent becomes part of its identity?
Will the feelings of hatred towards Armenians dissipate? Will it take years before generations change and those harboring feelings of armenophobia disappear as a form of perceiving the surrounding world?
Yet, such policy of inciting hatred for Armenians is no less prejudicial for the Azerbaijani society in short and long perspective. Unable to show real aggression against the Armenians, the new generations of Azerbaijanis develop psychological phenomena known as transference, when the hatred is directed against a more readily available and weaker entity, and sublimation, when an aggressive impulse takes an entirely different form against an entirely different object.
Father axes his daughter of fifteen in Agdzhabedy”, “Husband kills wife for too little salt in food in Sabirabad region”, “Resident of Baku maims girl for his rejected advances”, “17-year-old stabs his 14-year old brother five times over a computer game in the Khachmaz region”, “Man pours gasoline on civil wife and sets her ablaze in Baku”, “Brother beheads his 16-year-old sister in Shemakha.
<…> The results of a research conducted in a local university were literally shocking for specialists. “The latent aggression among the Azerbaijani youth simply exceeds all limits. Massive verbal aggression (verbal expression of negative feelings), rumors, gossip and envy among the students lead us to believe that a further surge of aggression is to be expected in the coming years”, says Araz A. Manuchei-Lalei, an associate professor at the chair of Psychiatry of the Medical University of Azerbaijan.581
Raising entire generations in a spirit of hatred for Armenians based on false stereotypes, the rulers of Azerbaijan attack the minds of their children robbing them of any chance to follow a natural path of development and personal growth. Instead, the resulting product of such policy is a citizen who takes an aggressive stance against his arch enemy – the Armenian – fully prepared to take ruthless action against Armenians. The heroization of Ramil Safarov by the leadership of Azerbaijan sets a precedent for generations to come which raised under the heavy load of the anti-Armenian propaganda are pushed towards similar ‘heroic deeds’ by all means available.
We would like to conclude this book with a quote from Akram Aylisli appearing in his interview to the Azadlyg radio station on July 19, 2013:582“If we had carefully studied the legacy of Mirza Jalil, Sabir583 and others, we would not have been in the moral abyss, in which we are now. But Mirza and Sabir wrote about exactly the same things, of which I write now”.
* * *
You will also be interested to read this:
– Armenophobia in the Textbooks Used in Azerbaijan http://azerichild.education/en/index.html
– Armenophobia in children's literature, prose, poetry, games, proverbs and sayings http://azerichild.info/
– Caviar diplomacy of Azerbaijan http://caviar-diplomacy.net/azerbaijan/en_US/
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Ex-president of Armenia. 1998–2008.
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Федор Лукьянов, главный редактор журнала «Россия в глобальной политике». Первый и неразрешимый. Статья. 02.08.2011 г. http://vz.ru/opinions/2011/8/2/511811/p2/ (rus)
62
At the beginning of the twentieth century, shaping of this identity occurred around the confessional core of “Muslims” or the ethnic core of “Caucasian Tatars”, while the process of ethnic consolidation around the ethnonym “Azerbaijani” was initiated as late as in the 1930s.
63
It is incorrect to employ the ethnonym of “Azerbaijani” with reference to the pre-Soviet period, however, we must use this term for the sake of clarity.
64
Azerbaijani educator and publicist.
65
Ева-Мария Аух. Между приспособлением и самоутверждением. Ранний этап поисков национальной идентичности в среде мусульманской интеллигенции и возникновение нового общества на юго-восточном Кавказе (1875–1905 гг.), http://old.sakharov-center.ru/publications/azrus/az_003.htm, (rus)
66
The Muslim community.
67
Ordan-Burdan, Uzeyir Hajibekov, http://uzeyir.musigi-dunya.az/az/publicism_70. html (az)
68
Mirza Alakbar Sabir, Избранные произведения, Издательство «Советский писатель», 1983, http://azeribooks.narod.ru/poezia/sabir/sabir_izbrannoe.htm (rus)
69
А. Казинян. «Полигон Азербайджан». Ереван, 2011 г. Центр общественной связи и информации. 611 p. (rus)
70
Т. Варданян. Азербайджанцы. История одного неоконченного этнопроекта. Москва 2012. p. 51–52 (rus)
71
Гюлханданян Абраам. Армяно-татарские столкновения. Т. 1 – Париж, 1933. p. 175–176 (rus)
72
«Кавказское слово», № 262, 1918 (rus)
73
Б.Л. Байте. Воспоминания о революции в Закавказье (1918–1920 гг.). Опубл. в сб.: «Архив русской революции», т. IX, Берлин 1923 г. (Издатель Г.В. Гессен). See also: «Голос Армении», 6 апреля 2005 г. (rus)
74
РГАСПИ, ф. 64, оп. 1, д. 19, л. 9. Заверенная копия. Б. Барсегов. Нагорный Карабах в международном праве и мировой политике. Документы и комментарии. Том 1. М, Кругъ, 2008. (rus)
75
Dozens of letters have survived in which Mirza Fatali Akhundzadeh (Akhundov) asks his Armenian friend Mirza Malkam Khan, a prominent educator and reformer, founder of the Iranian drama, publicist and diplomat, to create an alphabet for his wretched people. In a letter dated March 8 1871, he writes: “Please, keep all my letters from the very first to the very last and compile them into a book. After we are gone, these letters will become notable historical documents for future generations” <…> “With your idea to create and reform the alphabet you fulfilled your duty to the humanity and cultural development. The history will keep your name, and our descendants will remember it with gr atitude and respect”. Axundovun erməni əsilli mütəfəkkir dostu, http://dilqemehmed.wordpress.com/2013/02/03/axundovun-erməni-əslli-mutəfəkkir-dostu/ (az)
76
Мирза Алекпер Сабир, Избранные произведения, Издательство «Советский писатель», 1983, http://azeribooks.narod.ru/poezia/sabir/sabir_izbrannoe.htm (rus)
77
A line from the poem “Glory to Thee, my Lord!”
78
Ibid.
79
Алиев Г.А. Мужественный борец за дело Ленина, за коммунизм. К 100-летию со дня рождения С.Г. Шаумяна. Доклад на торжественном собрании, посвященном 100-летию со дня рождения С.Г. Шаумяна. Баку. 11 октября 1978 года. Баку. 1978. p.16. (rus)
80
«Бакинский рабочий» 11 февраля 1999 года (rus)
81
Гейдар Алиев: «Государство с оппозицией лучше» «Эхо» от 24 июля 2002 г. № 138 (383), http://echo-az.com/archive/2002_07/383/facts.shtml#11 (rus)
82
Вахид Гази. Размышления о геноциде. Mediaforum.az. 05.03.2010. http://www.mediaforum.az/az/2010/03/05/şahmat-taxtasinda-beysbol-oyunu-035208469c04.html (az)
83
Лебедь А.И. За державу обидно… – М.: «Московская правда», 1995. «Военная литература»: http://militera.lib.ru/memo/russian/lebed_ai/index.html (rus)
84
На цистернах было написано: «Поздравляем с землетрясением! Желаем повторения!». Интервью. Голос Армении. № 92 (20165) 6.09.2011. http://golosarmenii.am/ru/20165/home/13141/ (rus)
85
Клише антиармянской пропаганды идентичны антиеврейским… Голос Армении № 51 (20404). 16.05.2013. http://golosarmenii.am/ru/20404/world/26789/ (rus)
86
Azadlığı istəmirəm Zərrə-zərrə, qram-qram. Elpress.az. 08.08. 2010. http://elpress.az/index.php?option=com_content&id=1043:azadl-istmirm-zrr-zrr-qram-qram-&catid=116:er&Itemid=304 (az)