Հարգելի՛ ընթերցող, Արցախի Երիտասարդ Գիտնականների և Մասնագետների Միավորման (ԱԵԳՄՄ) նախագիծ հանդիսացող Արցախի Էլեկտրոնային Գրադարանի կայքում տեղադրվում են Արցախի վերաբերյալ գիտավերլուծական, ճանաչողական և գեղարվեստական նյութեր` հայերեն, ռուսերեն և անգլերեն լեզուներով: Նյութերը կարող եք ներբեռնել ԱՆՎՃԱՐ: Էլեկտրոնային գրադարանի նյութերն այլ կայքերում տեղադրելու համար պետք է ստանալ ԱԵԳՄՄ-ի թույլտվությունը և նշել անհրաժեշտ տվյալները: Շնորհակալություն ենք հայտնում բոլոր հեղինակներին և հրատարակիչներին` աշխատանքների էլեկտրոնային տարբերակները կայքում տեղադրելու թույլտվության համար:

Уважаемый читатель! На сайте Электронной библиотеки Арцаха, являющейся проектом Объединения Молодых Учёных и Специалистов Арцаха (ОМУСA), размещаются научно-аналитические, познавательные и художественные материалы об Арцахе на армянском, русском и английском языках. Материалы можете скачать БЕСПЛАТНО. Для того, чтобы размещать любой материал Электронной библиотеки на другом сайте, вы должны сначала получить разрешение ОМУСА и указать необходимые данные. Мы благодарим всех авторов и издателей за разрешение размещать электронные версии своих работ на этом сайте.

Dear reader, The Union of Young Scientists and Specialists of Artsakh (UYSSA) presents its project - Artsakh E-Library website, where you can find and download for FREE scientific and research, cognitive and literary materials on Artsakh in Armenian, Russian and English languages. If re-using any material from our site you have first to get the UYSSA approval and specify the required data. We thank all the authors and publishers for giving permission to place the electronic versions of their works on this website.

Մեր տվյալները – Наши контакты - Our contacts

Site: http://artsakhlib.am/ E-mail: [email protected] Facebook: https://www.facebook.com/www.artsakhlib.am/ ВКонтакте: https://vk.com/artsakhelibrary Twitter: https://twitter.com/ArtsakhELibrary A. Adibekyan A. Elibegova

ARMENOPHOBIA IN AZERBAIJAN

Yerevan “Information and Public Relations Center” of the Administration of the President of the Republic of Armenia 2015 UDC 32.019.5

Authors: Armine Adibekyan, Anzhela Elibegova Translation by Armen Ayvazyan Editing by Armen Ayvazyan

Adibekyan A., Elibegova A. Armenophobia in Azerbaijan / Adibekyan A., Elibegova A. – Yerevan: “Information and Public Relations Center” of the Administration of the President of the Republic of Armenia, 2015 – 206 p.

ISBN 978 - 9939 – 1 – 0153 – 8 © “Information and Public Relations Center” of the Administration of the President of the Republic of Armenia Opening Remarks

The idea of this book came after the presentation ofAzeriсhild project which represented a systematized compilation of works by Azerbaijani authors intended for children audiences along with a series of examples of works created by children themselves, which gave a clear demonstration of the gap between the real situation in the Azerbaijani society about anything relating to Armenia and the declared tolerance for diversity of cultures and religions.

Naturally enough, we tend to label this hatred as armenophobia often without full awareness of the pivotal role it plays in shaping the ethnic identity of Azerbaijanis; such hatred channeled against all that pertains to Armenia stands as the nemesis of their psychological model and fuels the juxtaposition of us vs. them which is fraught with repercussions for Azerbaijanis themselves.

The large archive compiled by the authors of this book a) serves as a thesaurus for an analysis of ongoing processes in the Azerbaijani society and b) allows building a temporal perspective on three levels by covering the past history, current situation and expected ramifications of the armenophobic policy pursued at the state level in Azerbaijan.

The book contains necessary factual evidence and theoretical premises that can be viewed as illustrative of the psychological and social basis underpinning the processes that occur in the Azerbaijani society and have some bearing on us. The chance to scrutinize online the phenomenon of armenophobia in the social milieu of Azerbaijan facilitates the work of specialists and becomes a continuous resource for analysis.

The authors are certainly far from the allegation that the Armenian society - if taken under a rigorous scrutiny - will not display similar traits. However, it must be emphasized that the scale and level of such propaganda defy all reasonable comparison in the first place. The book provides overwhelming evidence attesting to a widespread armenophobia in Azerbaijan and beyond its borders - orchestrated and inspired by the state while represented by its existing political forces with the full approval and support of the intellectual elite and the society as a whole. In this context, there is a blatant contradiction between the verbal statements declaring commitment to certain values and a very specific line of action that nullifies them. Secondly, the book aims exclusively to narrate facts without recourse to any hasty conclusions, partial assessments or biased analysis.

It must be stressed that all examples included in the book are taken from Azerbaijani or neutral sources. The limitations of this publication warrant the inclusion of only the most typical and common manifestations of armenophobia in Azerbaijan. Besides, considering the frequent practice employed by the Azerbaijani media consisting in removal of materials from original sources, the authors have prepared screen shots for all examples used in the book. 3 The book is intended for a wide audience, and does not exclusively target Armenian readers. We address this book to the international community, the people of Azerbaijan and its religious leaders.

It is incumbent on us to warn that showing retaliatory xenophobia is inadmissible; therefore, this book is not intended for use as a teaching material in schools and is not recommended for highly sensitive readers.

And, of course, we wish to express our special gratitude to all those whose assistance and support contributed to the publication of this book.

The authors also recommend several thematic websites created upon the initiative of the Information and Public Relations Center of the Administration of the President of the Republic of Armenia by its experts

http://karabakhrecords.info http://maragha.org http://azerichild.info http://xocali.net http://ermenihaber.am http://xocali.tv http://justiceforkhojaly.tv

Armine Adibekyan, Head of the Xenophobia Prevention Initiative NGO Anzhela Elibegova, Candidate of Political Sciences, expert on the geopolitics of the South Caucasus

4 1. What is important to know about xenophobia?

The complex notion of xenophobia can lend itself to a scrutiny under diverse perspectives of such sciences as biology, medicine, psychology, sociology, ethnology, political science, cultural studies and other related disciplines, yet regardless of its aspects it boils down to an antagonistic perception of others vs. your own kind.

No real threat from the ‘others’ must necessarily be present to trigger off the xenophobia complex as it is intended to bring together the members of any specific community, therefore any similar marking will suffice to serve a key indicator distinguishing between ‘us’ and ‘them’.

The sense of affiliation with a community (i.e. family, tribe, religious, professional, cultural or ethnic group) is a core human need.1 Being part of an ethnic community ranks high among top needs in the self-identification of any individual. Therefore, everything that cannot be framed into the historical concept of ethnic self-identification may elicit individual feelings of rejection, negation, exclusion and opposition.

The conflictologist Christopher Mitchell2 in his study of primary self-identification comes up with the following socio-psychological findings.

• Affiliation with a large group meets the need felt by every individual to be accepted by others. • Identification with any particular group is instrumental in building self-esteem and sense of security; therefore it is of preference that the group in question be successful from the perspective of its individual members. • Individuals shun any negative opinions in respect of their own group, as it relates to their wish to maintain a high self-esteem; • In their ambition to build a high self-esteem individuals are likely to glorify their group and overlook information on its actions or qualities that can put the group or its members in a bad light. • The division into ‘us’ and ‘them’ is almost inevitably bound to debase ‘them’ so that ‘us’ can be hailed by the same token; • Group identification is often so strong that the values and objectives of the group are internalized and assimilated by its individual members. • Any threat to the group or any of its values and goals will be regarded by its members as a personal threat putting their own values at risk.

The awareness of pitting ‘us’ against ‘them’ occurs through close ties, such as:

• family, kinship, blood ties (tribe, clan, family); • ethnicity (people, ethnic group, nation);

5 • language (language, dialect, vernacular); • creed (religion, sectarian groups); • social affiliation (community, estate, class, group).

‘One of us’ is a holder of models that form and govern the conduct within a single community as inherited from previous generations and replicated by generations that follow.

The ‘others’ are associated with fear, alleged trouble and change - not infrequently for worse. Change, aggression, invasion and destruction are in direct association with the concept of ‘others’ and set the foundation underlying the picture of the world formed by virtually all peoples. This statement is true not only for relations between individuals and groups but also covers the interaction of the human being with nature (natural phenomena, wild animals, etc.). Social psychologists G.U. Soldatova and A. V. Makarchuk hold the view that more often the attitude towards ‘aliens’ is dominated by fear.3 Historically, people have always treated arcane, unknown and new things with apprehension. According to Erich Fromm, this fear, which may later translate into suspiciousness and culminate in rejection, can be traced back to the need of making ‘extraordinary decisions’.4

According to some authors, the concept of ‘alien’ cannot be simply equated with the concepts of ‘opposed’, ‘other’ or ‘enemy’, but serves as an axis that lends sense to the concept of ‘one of our own’. People who live in homogeneous environments rarely reflect on their identity seeing the world framed into a shared ideologies, perceptions and behavioral patterns. Only after they face an alternative and become aware of their differences, do they form a picture of their own kind and identify themselves as bearers of their ‘own’ system.

People’s view and evaluation of ‘aliens’ spring from their own customs, traditions and lines of conduct. The concept of ‘us’ (‘one of our kind’, ‘friends’, ‘desirables’) has been carved by chiseling out ‘them’ (‘enemies’, ‘aliens’, ‘undesirables’). People have long been able to build awareness of the specifics of their own ethnic group only through comparison and contrast with others.5

‘Aliens’ can be classified as follows:

‘Remote aliens’ are a group known to exist but with so far no contacts established or vital interests affected due to geographical, historical and other reasons. This category evokes neutral and descriptive attitude that is free from negative implications and according to Igor Kon ‘arouses curiosity’ (contacts between Armenians and Eskimos, Georgians and Uighurs, Bushmen and Sioux).

Friendly aliens are a group with a shared history of cooperation, intensive contact, overcoming the same calamities and joining forces in warfare against common enemies. The perception of this category of ‘aliens’ takes on a positive hue with their differences well known, thoroughly examined, accepted and viewed favorably (contacts between Armenians

6 and Assyrians, Armenians and Greeks, Azerbaijanis and Turks, etc.). Soldatova defines this category rather as ‘others’ than ‘aliens’. “They both attract and repel at the same time. By itself, such emotional duality is free from negative connotations, and the odds are always high that such ‘other-alien’ may become a ‘one of our own’.6

Nearby alien represent a group located in the immediate vicinity, where a history of conflicts, confrontation and struggle underlies the relations with this group. Thismay refer to warring tribes, states or opposing systems, which according to G. Soldatova can be defined as ‘hostile’. Therefore, ‘hostile-aliens’ are usually shunned, rejected, blamed for all calamities and disasters; frequently they are targeted as enemies and hated. And, should the rational fear of the unknown degenerate into such manifestations, then we come to deal with nothing short of xenophobia - fear of aliens, feelings of hatred and animosity towards ‘alien’ individuals and groups which differ from us”.7 The perception of ‘hostile- aliens’ is characterized by negative hues and mutually aggressive attitudes that last. ‘Hostile aliens’ are groups which live, as a rule, in the immediate vicinity of each other (share a border) and sometimes within the same community (relations between the national or religious minorities and the majority).

It must be noted that the transition from the second category of ‘aliens’ to the third category is rather commonplace. Familiar, close and not numerous as they are, they may be in need of protection and defense. However, as ‘aliens’ evolve to the extent of wanting to break off, take charge of their own problems and meet their needs on equal footing with the majority, they may be immediately labeled as ‘hostile enemies’. Qualities previously regarded in a positive vein may become tinged with entirely opposite feelings.

Repelling alien elements hinges on the importance of the global goal. For instance, the ethnic differentiation of own kind vs. aliens lies along the lines: “We are Armenians” or “We are Lezgins”. But within the same ethnic group, identical processes may occur on sub- ethnic or territorial levels, such as: Lezgins of Azerbaijan vs. Legzins of Dagestan, Cristian Armenians vs. Muslim Armenians, which can further break into factions based on the local vernacular, region or a patron saint worshiped. Consolidation or exclusion varies depending on the goal or status of the ‘alien’ in the context of the problem at hand.

The interaction between the groups on the basis of their distinctions can be as follows:

• Biological - based on the survival instinct. • Psychological - based on the perception of the other group and the processes that it entails, such as: patterns of thinking, fears, motives, etc., that form attitudes and behavior. • Socio-psychological - based on the differentiation occurring within the society and the social processes that it entails. • Political - based on the role and responsibility of the authorities in shaping the public opinion and ways to cultivate or thwart xenophobic tendencies.

7 The biological aspect

The origins of xenophobia have been traditionally traced back to biological characteristics, where the rejection of an ‘alien’ is seen as an instinctive survival mechanism for preserving the kind and species. Those ‘of own kind’ are protected from extinction as scarce resources are relentlessly fought over.8

However, seeking to justify human behavior by biological factors only is highly contentious. Throughout the history, social structures were governed by placing taboos and bans on natural biological instincts through religious, moral, administrative and legal provisions. A. Tsiurupa maintains the view that “such an instinct is pernicious and pointless in the human society”.9 This comes to say that an entire universe of differences separates the animal world and the human society, and therefore biology may not be referred to as an excuse for any conduct which the human society flags as detrimental.

Psychological and socio-psychological aspect

Xenophobia is an irrational sentiment and a source of an entire set of negative individual emotions hinging on fears, prejudices, stereotypes, biased judgments and all ensuing states and behavioral patterns.

Xenophobia is based on anticipated risks and fears springing from a twisted perception of the reality rather than any objective circumstances. Suspected existence of external and quite specific forces responsible for adverse effects occurring within ‘own’ society and putting its very existence at risk is referred to in support of allegations of ill intent on the part of ‘aliens’.

The surrounding world is seen as a ‘pyramid of threats’ with the enemy’s incarnation placed at its top and possessing destructive traits, objectives and instruments. The “enemy” can manipulate the surrounding environment (by enchanting, bribing, slandering or lobbying) and makes use of these capabilities and capacities to influence the destructive processes within the society. The mirror image of this pyramid represents the prism, through which the reality is seen, and which comprises attitudes, stereotypes and projections cultivating the image of an enemy. This process is followed by frustration which leads to aggression and repression.

Frustrationis a psychological condition occurring where there are no or limited possibilities to meet one’s needs and causing a feeling of deprivation over what is aspired for. The theory of aggression and frustration maintains that the frustrated condition leads to an aggression directed against the actual or purported source of frustration, any other third party or even against own self.10

8 In Azerbaijan, for instance, ‘Karabakh’ is usually considered to be such source of frustration (standing collectively for a military defeat, the negotiation process, attempts to win it back, absence of a promised war) where Armenians as ethnic group are labeled as its cause, regardless of their place of residence, nationality, sex, age, and social status.

Aggression - is a deliberate action or rhetoric, meant to cause damage or offense to its target. The aggression may occur unaccompanied by action; it can manifest itself in rhetoric, fantasizing, dreams or even in a thoroughly meditated retaliation plan,11 such as vociferating insults in the press, threats of blasting nuclear power plants or shooting down civilian aircrafts, wishful thinking on “celebrating the next Nowruz in Shusha”, public discussion of incursion plans and hostilities.

There are several ways of externalizing aggression:12

Redirection against the recognized cause of frustration - Karabakh and Armenia, including their inhabitants, who are labeled as “separatists”, “aggressors” and “occupying forces”.

Redirection against absolutely innocent targets - at the end of the twentieth century, the Armenian population of Sumgait, Baku and Kirovabad, while not being the supporters of the Miatsum ideology (demands to transfer Nagorno-Karabakh under the Armenian jurisdiction), fell victim to pogroms in Azerbaijan because of their compatriots’ actions in Karabakh only on the grounds of their Armenian ethnicity. In the aftermath of the war, this aggression was further extended to those, who, according to the official Baku were pro- Armenian and therefore supported anti-Azerbaijan policy; we refer to the infamous ‘Black list’, which will be discussed later.

Transferring inside own society, i.e. redirection against own self - the search for internal “Armenian enemies”, suppressing the dissidence and authoritarianism resulting in an increased rate of suicides and homicides (domestic murders and political assassinations).

Also, ethnic attitudes/mindsetsform part of the socio-psychological dimension. This refers to a person’s propensity to perceive individual aspects of the life of the nation and relations between nations as well as to act in a certain way in a particular situation, in accordance with such perceptions.13

There are three types of attitudes/mindsets:

Positive:overestimation of positive qualities; Negative: overestimation of negative qualities; Adequate: a balanced approach in evaluating some characteristics.

The formulation of attitudes/mindsets falls under the impact of the attitudes/mindsets

9 instilled by parents (similarities between attitudes of parents and children on socially significant subjects), persons of high repute and the mass media. All of these serveas agents of education, propaganda and ideology in shaping the needed stereotype.

Grandfather to his grandson: The Armenians are our enemies, son. These accursed people have been blighting our lives for 5 years now fouling up everything with their venom. Once, we accepted them into our service as farm hands and servants. We gave them land, housing and shelter. They grew on our scraps. Let them be damned for abusing our kindness. As insolent dogs bark at their masters, so did they pay us back with a vile ingratitude to bite those who lent them a hand and supported them in times of hardship. These scoundrels and bastards bark at those who gave them bread and refugea. 14

Azad Sharif, a veteran of Azerbaijani journalism: We must shout this message loud and clear so that our children, grandchildren and great-grandchildren may hear us and avoid the mistakes of our fathers and our own. Let them never trust Armenians again and give them the chance to do another Khojalyb! Heed my words, in half a century they will once again knock at our doors offering their treacherous friendship, begging for our trust, repenting their sins and trying to win our favor with their sweet talk. Children! Grandchildren! And great-grandchildren! Never forget this!”

Frequently, these attitudes/mindsets are generated on the basis of a successful or failed communication experience with a representative of some group. Ethnic attitudes/mindsets, just like any others, underpin the common misconceptions on others. However, they are susceptible to change under temporal or situational factors; this can be accomplished through collecting sufficient knowledge about the subject, personal contacts or altering the ideological milieu.

Mirmekhti Agaoghlu: In this way, the hatred inside me gradually transformed into a complex of insignificance. I felt upset over being lied to for so long.

Out of pure interest, I began communicating with some Armenian girls on the website www.mail.ru. They used to tell me: “Your guys are so rude, ill-mannered and immoral; they use obscene language and insult”. I tried to show some civilized manners. < …> I told these girls, that I am different and not like them.

Sometimes, we talked about the war. We tried to figure out who was right, who was to blame, while forgetting that resolution of this conflict was up to the presidents, and not us. And when we realized this simple truth, the bombast dissipated, and our conversation returned to the regular subject of simple things in our lives. < ... > The a. Here and later in the text, original spelling and syntax were preserved. b. Events related to the tragic deaths of Meskhetian Turks near the city of Aghdam in 1992, which are interpreted differently by Armenian and Azerbaijani sides. 10 years of our childhood saw crowds rushing into streets for rallies, and ever since we have been creating the great Armenian foe by nurturing, elaborating and fueling its growth. In the end, we made it so big that we started seeing only what we wanted to see rather than the reality. < …> but every time we get to know who our enemies are and what they are capable of, we are up for a shock.15

In their turn, ethnic attitudes/mindsets underlie the ethnic stereotyping, which constitutes an interaction element based on the experience of previous generations which serve as a source of human views and perceptions.

Stereotype is a set of views that reflects the attitudes/mindsets of a social group in respect of a specific phenomenon or another social group. Ethnic stereotype is a firmly ingrained attitude/mindset that directly affects how the surrounding people are perceived and how their behavior is interpreted. Stereotyping is a convenient way of classifying and systematizing information. Ethnic stereotypes are associated with a generalized and schematized description of the properties and characteristics of one’s own ethnic community (autostereotypes) and those of an alien ethnic community (heterostereotypes).16

The present research revealed the dominant stereotypes in Azerbaijan, which are as follows:

Azerbaijani autostereotypes: very ancient, cultured, civilized, hospitable, trusting, forgiving, hard-working, talented, creative, honest, decent, proud, courageous, patriotic and tolerant people.

Kenan Guluzadeh: Azerbaijanis is truly gentle nation, far from any gratuitous aggressiveness, let alone any deliberate cultivation or incitement of religious hatred and national or ethnic strife. These are not just lofty words, but the reality that we all know. < …> We can feel no hatred towards the people who live in the neighboring countries, and this includes Armenians. Indeed, we may loathe, and perhaps rightfully do so, some nationalist circles in Armenia. < …> But we are not capable of hating an entire nation, simply because a human soul cannot house so much hatred. < …> Xenophobia is foreign to the Azerbaijani society. We are all Azerbaijani, and we have no other motherland.17

Heterostereotypes of Armenians - vile, perfidious, lying, bloodthirsty, thieving, untalented, ungrateful, greedy, mercenary, scheming, petty merchants and perjurers.

Azad Sharif, a veteran of Azerbaijani journalism: Let us be honest at least to ourselves and admit the fact that we are an amazingly trusting nation: we bear no grudges and take pride in our multiculturalism. For centuries, our forgiving nature was abused by our treacherous and envious neighbors who shared with us the same courtyard, front door, the city or the village . This turned into a tragedy for us. They ate our bread, they drank our water, they enrolled in our schools and

11 universities, they benefited from the riches of our republic and amassed considerable wealth. They married off their women to our men. It is no coincidence that some 30 thousand Armenian women live in our country. We failed to see through the genetic perfidy of Armenians. We even did not heed in earnest the words of the great Pushkin, who exclaimed some two hundred years ago: “You are a coward, you are a slave, you are Armenian!” 18

Umoud Khazar, activist of Nida movement: I recall my childhood when influenced by some absurd propaganda I pictured Armenians as one-eyed, long-bearded, cannibal Cyclops, and ingenious parents spooked their children not with bogeyman stories but Armenians; nothing has changed ever since.19

Assessing an individual and his/her conduct in terms of a group affiliation is a form of ethnic stereotyping. As a rule, such assessment represents a projection of one’s own qualities on the “alien”.

Projection is a form of psychological defense that attributes to someone else the traits of one’s own character, personal qualities, feelings, relationships, etc. The projection functions as a protective mechanism guarding the individual against alarming sentiments. Besides, a desire or emotion so projected is perceived by the individual as directed at his/her own self externally. This comes as a consequence of the psychological repression that amounts to a subconscious attribution of one’s own qualities, feelings and desires to another person.20 In this case, repressed desires are projected to someone else. Meanwhile the individual condemns others for what he/she fails to identify as his/her own desires.

Repression is a protective process, through which ideas are removed from the consciousness. Due to the repression process, thoughts are suppressed and subdued inwards never ceasing to influence the individual and triggering an internal conflict.21

An individual who resorts to the protective mechanism of projection is convinced that others are capable of ill deeds while harbors latent tendencies to do the same. Sometimes, it is regretted that such ill deeds were not committed when opportunity presented itself. The most illustrative example of such projection can be found in the extensively trumpeted thesis on the “incompatibility of Armenians and Azerbaijanis” attributed to the ex-president of Armenia Robert Kocharyan.

By contrasting their “tolerance” and the “racism” of Armenians,22 the Azerbaijani authorities are at odds with their own unabashed display of xenophobic rhetoric:

• Some human rights defenders in Azerbaijan must be contaminated by a mix of the Armenian blood in their veins.23 • They (Armenians) must be killed in Karabakh and not in other countries.24 It can be

12 confidently affirmed that if Haysa ever show any “talent” at all, it is in no way an achievement of their own nation, but the result of the Turkish blood that most of them have flowing in their veins.25 • Although, in this case I chose the wrong wording and unwittingly insulted a noble and freedom-loving animal (‘wolf’ - author’s note) - the only one that cannot be tamed - by comparing it with the Armenians. It goes without saying that the love of freedom (throughout their history, Armenians prostrated themselves under the heels of others, and for the last three hundred years they have comfortably established themselves as Russia’s boot-licking pet dogs) or nobility for that matter are foreign to this nation. Instead, a comparison with jackals would be more appropriate, with their howling reminiscent of the wails of our vile neighbors about “their history full of suffering”.26

Similar distorted perceptions and judgments engender negative phenomena such as bias, prejudice and discrimination.

Bias is a preconceived judgment, belief or point of view on a person without sufficient reasons.27 Prejudice is a false condemnation of people solely on the basis of their affiliation with an ethnic group.28 Discrimination is a negative line of conduct or appeals to adopt a negative line of conduct in respect of certain people solely on the account of their affiliation with a particular ethnic group.29

If bias is a negative attitude/mindset, and prejudice is a negative judgment about a person and his/her actions, then discrimination is a negative behavior. Rectifying negative attitudes/ mindsets can contribute towards eradicating discriminatory behavior.30

In view of the foregoing, it can be argued that stereotypes are ideal tools for shaping the image of enemy instilled in the public mind.

Image of the enemy is an ideological and psychological stereotype that allows establishing expectations, perceptions and behavior in respect of an “alien” who may be ascribed superhuman, arcane or negative traits.

However, this is hard to achieve without firmly relying onethnocentrism , which is a tendency to view one’s own ethnic group and its social standards as a basis for value judgments on the practices of others. It is understood that the human being lends supremacy to own standards most likely for self-assertion and self-praise, yet it must not necessarily lead to a bad attitude towards the practices of foreign groups.31

Similarly, people in medieval Japan viewed the Chinese as their teachers and a source of a. Hay is a self-designation of Armenians. 13 many cultural borrowings, yet they referred to them using the offensive term of “Southern Barbarians”. The Greeks who coined the term “barbarian” (the one who babbles) acted in a comparable fashion.

For this very reason, the shaping of the enemy image based on the ethnocentrism also implies demonizing and dehumanizing the “aliens”a.

Dehumanization implies a total antagonism between ‘them’ and ‘us’ going as far as stripping them of their humanity. The members of the alien group are identified with ill- famed animal species, such as scorpions, snakes, jackals, rats, etc. Specifically, during the preparation stage of the Tutsi genocide in Rwanda, government-controlled radio stations compared the Tutsi with cockroaches.32

Demonization implies ascribing to “aliens” certain negative qualities such as loose morals, marginality and possession of some supernatural powers using which they may exert adverse effects.

Using the enemy image typology proposed by the historian Yelena Sinyavskayab who studied the subject in the army or in wartime,33 in relation to the armenophobic policies in Azerbaijan in the context of the Nagorno-Karabakh conflict, the image of enemy may be described as follows:

The synchronous image of the enemy represents a generalized picture that can be shaped during the hostilities through direct personal involvement (former combatants ofthe Karabakh war);

The retrospective image of enemy brings together the individual memories of former combatants who were personally involved in certain events (and represent altered interpretations of such events many years after they happen); The image of the enemy shaped by the official propaganda precedes the personal experience of any contacts with the enemy (and occurs at the level of officials or the most reputable figures for the community);

The image of the enemy shaped by analytical services prevails among commanding officers and diverse secret services, which require an adequate picture of an enemy based on an objective and a voluminous data for operational and strategic decision-making;

The image of the enemy shaped through personal contact and daily life is the most common and present at all army levels with those directly involved in the fighting or conflict. a. For more information, see the chapter Dehumanization and Demonization of Armenians. b. Yelena Sinyavskaya - Russian historian, doctor of history, professor, leading researcher at the Institute of Russian History of the Russian Academy of Sciences. She specialized in the military history of the twentieth century, social history, alltagsgeschichte, historical psychology, military psychology and military sociology. She is the founder and leader of the scientific discipline called Military and historical anthropology and psychology. 14 Political dimension

The political component of xenophobia is based on the tendency to manipulate the public mind for channeling the emotional energy and tension towards the political agenda that is in the interest of the manipulator.

The very existence of the “external enemy” is asserted and instilled in the minds of the people for internal mobilization and, as a rule, is used by the political elite to suppress forces and currents aimed against it within the group.

“The image of the enemy” instilled in the minds of the people can unite the society around the figure of a charismatic leader making it temporarily oblivious of or alleviating fora moment the domestic conflict between the authorities and the society. It can help make up for economic and social blunders committed by the ruling elite. In the face of any threat, real or imaginary, the population demonstrates obedience to a ruler, who is endowed with a status of the “Father”, “Defender” or “Leader” of the nation.34

The idea of correlation between the formation and development of the society and specific individual is clearly and consistently epitomized in authoritarian societies; Azerbaijan can rightfully be characterized as such with its personality cult of Heydar Aliyev as the “Founding Father” and the “Savior” of nation placing his and his descendants’ authority above any criticism or discussion.

Dear Mr. President! Once, one of our wise poets said that the sun of the Orient will rise here in Azerbaijan. Indeed, the time has come, and in 1969 the sun rose over Azerbaijan. That sun was our genius leader - the great Heydar Aliyev, who in the Soviet period could turn in a short time an economically deprived republic into fully developed country making our homeland thrive. The sun was the architect and creator of the independent Azerbaijan - Heydar Aliyev. The sun was the founding father and the author of Azerbaijan oil strategy - our great leader Heydar Aliyev. Subsequently, you have continued the political course of our great leader. In the period of your leadership, our country has seen great accomplishments. New cities and towns were built, and country’s infrastructure was reconstructed. Gigantic social and industrial facilities were created. There are too many things to list. And, most importantly, the financial and spiritual welfare of our people becomes increasingly better with every new day.35

Such authoritarian individual maintains an outward indifference and betrays no ambition for power despite its attractiveness. Instead, this leader forms a clique of loyal people and plants in their minds the conviction that wielding power is such a complex, responsible and divine vocation that only a man of extraordinary and superhuman abilities can cope with it.36 If the power represents a super value only a super human deserves it. The loyals, in

15 their turn, carry this conviction down the social hierarchy.

In May and June 1993, with the threat of civil war and the loss of independence looming over the country amid a severe governmental crisis, the people of Azerbaijan stood up with an insistent plea for Heydar Aliyev’s return to power.37

Modesty is yet another distinctive feature of the authoritarian personality. By the way, this person’s true wealth, ambitions and the desire to retain power at any cost have no bearing on this. The picture of the reality in the minds of the masses becomes so warped that the pursuit of power is replaced by the notion of modesty so that the ascent to power is staged as popular clarion call, people’s choice with the leader’s reluctance to assume the onus of power. Under these circumstances, the leader may not spurn the pleas of the people. Such maneuvering gives credit to the myth that the leader basks in popular love, which is then replicated at all social levels; by the way, the faith of the people is often absolutely genuine.38

The people love me, I simply can’t help it. Recently, the chairman of the Executive Committee of the city of Ganja decided to erect my statue in front of the premises of the City’s Executive Committee. I summoned him and explained that he ought not to do this. He argued for a long time. But I told him: “Erect a statue in my memory, when I’m gone. If you can do it then”.39

In fact, the popular faith in the infallibility, salvation mission and veneration of the “Father of the Nation” warrant the security and power of any such authoritarian personality, while negative manifestations in the society get channeled towards external or internal enemies concocted to this end by the very authorities in power. They can be Armenians, Russians, clerics of Iran, corrupt officials, mercenary human rights defenders, people green with envy, but never the “Leader” himself.

It must be pointed out that anti-Armenian publications and official statements spike in Azerbaijan as the domestic situation escalates to its maximum amid civil unrest, public outcry, natural disasters, corruption scandals, etc., where the “Leader” is called to account for his policy, and the public gaze must be averted.

To inculcate its ideology, the authoritarian system seeks to sow fear in the society by positioning itself as the guarantor of security. This is the shortest path to achieve goals, which can be defined as state-perpetrated terror tactics within the society itself. Terror tactics call for creating an atmosphere of fear and instability or using the existing instability or security needs of the people to suppress freedoms and tighten the grip on power.40

The forces that seek to disrupt the existing status quo get marginalized and labeled as internal enemies with the state machinery cracking down on them amid public condemnation. This process can be described as domestic terror.

16 To keep the information space under а total control and to ensure а trouble-free functioning of the “enemy images”, those in power resort to such tools as misinformation and disorientation.

The mass media are powerful weapons in the arsenal of propaganda and suit well to advance the current agenda. The authorities that control the mass media and alternative news outlets can influence the public opinion to manipulate it and inculcate the required ideology.

Misinformation is an action that targets a person and represents a deliberate communication of misleading information concerning the true state of affairs.41

Misinformation occurs following the chain of events below:42

• Misleading a specific person or group of persons (even entire nations); • Manipulation (of the actions of single person or a group of persons); • Shaping of the public opinion on some issue or subject.

Misleading represents a direct or indirect deception, communication of false, slightly modified or incomplete information which implies its distorting, misinterpreting or taking the information out of its context.

Manipulation is an influencing technique which directly seeks to re-channel the activities of the people. The following levels of manipulation can be identified:

• Reinforcing values which serve the interest of the manipulator and already exist in the minds of the people (ideas, attitudes and mindsets); • Partial tweaking of attitudes about some event or fact • Fundamental swing of attitudes and mindsets.

Shaping of a public opinion is a step-by-step process, which involves generating views on some subject, phenomenon or situation, sharing information between people, discussions and debates crystallizing into a public attitude in the minds of the people.

Other varieties of misinformation are half-truths or the deceit through non-disclosure.43

The information space of Azerbaijan abounds in examples of such half-truths. One of the best-known and widely advertised of such half-truths is the myth of the notorious UN resolutionsa, ignored by Armenians”.

a. UN Security Council resolutions No. 822 (1993) of 30 April 1993, No. 853 (1993) of 29 July 1993, No. 874 (1993) of 14 October 1993 and No. 884 (1993) of 12 November 1993. 17 Armenia has so far not complied with four resolutions adopted by the UN Security Council on the liberation of Nagorno-Karabakh and its adjacent territories.44

The half-truth lies in the fact none of these resolutions presses any demands on the Republic of Armenia for liberation of the “occupied territories”. These resolutions feature a number of points, the first and foremost of which is the immediate cessation of hostilities. In 1993, at the time when these resolutions were adopted, Azerbaijan went on the offensive and never planned to stop hoping to deliver a counter blow and reclaim the territories that had been lost before 1993.

The UN Security Council came up with this request as early as on April 30 1993 in its first resolution No. 822. However, a full year elapsed with another three resolutions issued, but the first resolution remained without compliance. The bloodshed continued swelling the number of displaced persons. The ceasefire “without delay” could not imply lingering till May 1994. With such persistent failure to abide by the resolutions of the UN Security Council, can it be claimed that they were complied with in a timely fashion? Which of the two parties breached this cardinal requirement of all resolutions and must bear the primary responsibility for failing to abide by their provisions and becoming the cause of almost all other demands aborted and leading to a massive non-compliance with UN Security Council resolutions?

Of course, no party is free from error but Azerbaijan can rightfully claim the “first prize” in this matter. Even as the country was losing control over its territories, the leadership of Azerbaijan – both Elchibey and Aliyev - persevered in their attempts to score a military breakthrough on the front-line and resolve the conflict by sheer force. Relying on force alone, they ought not to neglect the fact that it might put at risk their own territories, thus becoming oblivious of their shared responsibility for the emergence and expansion of the occupied territories. In its turn, the occupation forced Azerbaijan into the vicious circle of rejected and failed peace- building initiatives. Over the years of the Russian mediation, the parties contributed to creating an entire calendar of violations of the ceasefire, derogations from similar agreements and other misjudged peace-building efforts (this is reflected in Resolution No. 884 in a circumlocutory language).45

This means that the existence of these resolutions is not disputed, yet taking their provisions out of their context and thereby completely changing the spirit and the letter of the document along with tardy demands for compliance, represent a blatant demonstration of half-truths or downright lies.

This being said, the most common form of misinformation in Azerbaijan consists in distorting information by means of small additions, insertions of text or paraphrases of the original wording.

18 Azerbaijani webdite Trend.az: WHO - selling organs of the Azerbaijani prisoners of war by Armenia is unacceptable. The commercial sale of human organs is absolutely inadmissible and is in absolute contravention of the human rights law. This statement was made to journalists by the head of the Committee on Strategic Programs and Special Projects of the European Regional Committee of the World Health Organization (WHO), Mr. Agis Tsouros who thus adopted a stance on the sale of organs obtained from Azerbaijani prisoners of war by Armenia.46

In reality, as reported by other information agencies of Azerbaijan (e.g. apa.az) the quote looks different and does not concern the position of Tsouros on Armenia or Azerbaijani prisoners of war but covers instead the general subject of illegal transplantology: “A. Tsouros noted that the transplantation of human organs in the global health care system is done in strict compliance with the law. Such operations are inadmissible, if they circumvent the law. The United Nations also speaks against the illegal transplantation of human organs or even their legitimate commercial sale”.47

Or, it may be a contradiction between a loud heading and the gist of the source statement.

Richard Morningstar: Growing drugs on the occupied territories proves true. The United States opposes the cultivation, transport and sale of drugs in any part of the world. “I am not familiar with all the facts on this issue. I do not possess any supporting information. However, we must be confident that all these thoughts and conjectures reflect the truth,” said the ambassador.48

Here, the words of the ambassador Morningstar are used in a heading so as to imply that he claims knowledge of illicit cultivation of drugs in Nagorno-Karabakh and confirms this information. While it is obvious from the wording of his direct quote that he is not fully familiar with the facts, and their veracity must be checked.

The main goal of this misinformation process consists in eliciting the required emotional response from the audience, in which the people lose their ability to think reasonably, assess critically and analyze the information they are presented with. Any attempt to understand, clarify or investigate the events is balked at the outset by exerting pressure on the author through defamation, derision, physical action, arrest or even assassination.

In 2007, criminal proceedings were instigated against the Azerbaijani journalist Eynulla Fatullayev for a tentative to revise the official position of Azerbaijan on the tragedy of Khojaly.49 Following a trip to Armenia and Azerbaijan, he published a series of articles in the weekly “Realny Azerbaijan” entitled “Karabakh Diary”, where he voiced his confidence over the fact that a corridor for refugees did really exist, otherwise, the population of Khojaly could not find their way out of the encirclement. He also expressed the view that the Popular Front of Azerbaijan may be responsible for opening fire against civilian non-combatants for political reasons.

19 As a result, he was sentenced to 8 years and was released after four years of imprisonment.

Disorientation consists in misleading the public, propagating fallacious misconceptions and shifting value benchmarks. One common technique of disorienting the adversary or one’s own society consists in “decapitating” a group by discrediting, demonizing or dehumanizing the leader of the opponent group and his/her activities.

A resident of Khojaly, a town razed to ground by Armenians in 1992, claims that he was tortured by the current Armenian president R. Kocharyana. “I passed out after I took a severe beating from Robert Kocharyan; ever since, I have problems with my eyesight. The entire world must know the instigator who was behind the tragedy of Khojaly and who poses as a democrat,” said Gulali Binaliyev. According to him, on the day when the town was occupied by Armenian forces, he was taken hostage along with his family and suffered torture at the hands of the current Armenian president Robert Kocharyan”. 50

“The Armenian Catholicos Garegin II is just another terrorist and a bloodthirsty thug as the head of the State Serzh Sargsyan”. This statement was made by Elman Mamedov, a deputy of Milli Majlis from Khojaly in his interview to SalamNews. The deputy stressed that he did not expect any positive results from the meeting between the Haji Allahshükür Hummat Pashazadeh, the head of the Caucasian Muslims Office, and Garegin II: “Allahshükür Pashazadeh is a man of faith while Garegin II is another bloodthirsty thug just like Serzh Sargsyan”.51

“It is very shameful that these people claim to represent the intellectuals of Azerbaijan. Their actions can be qualified as high treason. We do not view them as representatives of our country’s intellectuals and demand that Rustam Ibragimbekov and Akram Aylisli be declared persona non grata,” the local media quote a young party official.52

When coupled with a visualization technique meant to bring about an emotional surge in the target audience, results can be obtained both rapidly and efficiently.

The American psychologist Victor Kagan53 holds that despite its irrational nature xenophobia may be also upheld by quite positive processes. The human being never commits deeds that appear as bad, evil, inappropriate or criminal etc. The mind always transforms any such perspective action into something positive. The motivation of any such deed undergoes a substitution, change, shift and an outward modification portraying it with positive and possibly heroic overtones. a. Ex-president of Armenia. 1998-2008. 20 This is precisely the process that Azerbaijan implements through its state machinery. It is clear that the murder of a sleeping person (or an enemy for that matter) is a dishonorable deed. Yet, a slight shift of accents in the rhetoric from “sleeping man” to “the man who desecrated our flag” оr “the feats of Ramil breathed in a new life” may warrant a positive public appraisal.

The political establishment of Azerbaijan chose armenophobia as its weapon in seeking to wrestle the Azerbaijani society into consolidation (assimilation process of ethnic minorities), to minimize the risks of a schism within the country (clan stratification and strife) and to re-channel the popular outcry.

21 2. The historical axis

Originating, evolving and spiraling among the Caucasian Tatars at the turn thof the20 century along the same tracks as anti-Semitism in Russia, armenophobia now represents an institutional component of Azerbaijan’s modern statehood.54 This means that we come to deal with a case of a profound rejection of Armenians in a context where the Azerbaijani perceive them today as educated, successful and wealthy people, whose very existence “stripped” the indigenous majority of their privileges and turned them into “uneducated”, “disadvantaged”, “impoverished” people and so forth.

Historically, Armenians became the axis, around which the ethnic and national identity of Azerbaijanis evolveda. At each point in history, the political and social discourse, the statements of public figures and researchers drew contrasting comparisons between the Muslim identity and Armenians.

The Armenian population with its relatively higher standard of living and higher level of education was seen by the local Muslims as alien and hostile which far from constituting any threat to their survival became a source of permanent sense of “inferiority” further exacerbated by the satirical, public and social discourse of the scant Muslim (Azerbaijani)b intellectuals.

The profuse literary works, political and social discourse, pamphlets and satire, which laid bare their own backwardness, obscurantism and the absence of a national identity, mainly used comparison and contrast with the Armenians, rarely Russians and Jews, but were far from favoring the Muslim (Azerbaijani) population.

Overall, three main levels can be identified in the Azerbaijani perception of Armenians:

• Idealizing Armenians and setting them as a role models; • Regarding Armenians as equals; • Debasing and rejecting Armenians on the brink of an unabashed policy of xenophobia and bigotry against Armenians.

Pre-Soviet period

At the turn of the 20th century writers, public and artistic figures marked a clear borderline in their perception of Armenians and the local Muslim (Azerbaijani) population by viewing Armenians as a standard and example to emulate; this tendency is readily traceable in the a. 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. b. 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. 22 works of Azerbaijani intellectuals.

The self-criticism that hinged on a contrasting comparison with Armenians found expression in all significant areas of public and social life. By the th early20 century, the education among the Muslim (Azerbaijani) population was still at a rudimentary level, while regions with the Armenian population had primary schools that had been offering joint education to children of both sexes as early as in the mid-19th century. Thus, the first school opened in Shemakh in 1863. The need to school the children was seen by the local Muslim population as something alien that collided with their customs and traditions and led to a greater exclusion of Armenians.

In 1875, Hasan bey Zardabia addressed his compatriots with these words: “Muslims! Don’t you regret that the whole world, and even our neighbors, seeks enlightenment, while we remain dead in our tracks waiting to “have everything stuffed in our mouths and chewed for us”? Muslims, who care for the fate of their nation, open up your eyes!”55

Such comparisons and efforts to hoist the Muslim (Azerbaijani) population to the level of Armenians drew from the local population led by the Muslim clerics strong feelings of aggression and rejection towards Armenians. The clergy sought to keep the population within the confines of the ummahb, while the intellectuals fought for the nascent national identity. Lack of education was the decisive factor that tilted the scales against the intellectuals and by extension - against Armenians. The latter were frowned upon as catalysts of all woes associated with these changes.

Here is how the famous composer Uzeyir Hajibekov56 describes the comparison between the Muslims (Azerbaijanis) and Armenians:

Look, my friend, Armenian or Russian children do not go to school before they turn seven and receive a home education, while Muslim children stay away from school at home even after they turn seven, eight or nine years of age. < …> Armenian or Russian children are nurtured at home by intelligent and educated mothers who put them to sleep and let them out for a walk in due time, who fill their leisure with toys useful for both spirit, morals and physical health. Not a single bad or pernicious word reaches the ears of these children. What do they hear then? Music splendid for the mind and body, stories, poems and legends written specifically for children by famed pedagogues, correct instructive words of their parents, conversations of well-mannered and educated guests who visit their houses. What do they see then? The walls of their homes are decorated with paintings and pictures of flowers that please the eye, there are beautifully illustrated magazines and books on their tables, cleanliness and order surround them and so forth. < …> And what about our a. Azerbaijani educator and publicist. b. The Muslim community. 23 children? May Allah have pity on them! All they hear is obscene language, swearing, foul talk and intrigues! What do they see? They see nothing but the evil doings of their elders; they are surrounded by ubiquitous dirt and waste. Places of their games are full of dust and mud, and their playing is about... strangling cats, hurting dogs, dipping mice in oil and setting them ablaze.

It must be noted that parallels between Armenians were drawn not to “hail Armenians as superior” to Muslims. On the contrary, such parallels were acrimonious along these lines: “we are unlike them”, “we should resemble them”, and “we do nothing to become more educated and civilized like them”.

Mirza Alakbar Sabir Thank God, we are not Armenians, to send our boy to school. There, look at our praised beanpole of the son-in-law who was a swat at school, and what is there to gain from him? No, I won’t allow my baby boy to be schooled! He is still a tot! Let my boy continue swearing, he is just but a little one! 25 August, 190857

This backfired as phobias in respect of Armenians did not abate; instead, they were heated up and intensified. Considering the illiteracy factor of the population, it can be rightfully claimed that there was virtually no direct link between ‘the people and the intellectual elite’, and all communication was mediated through the clergy or a state authority which protected the interests of the business and had a stake in maintaining the ignorance and therefore their ability to control the masses and sought to eliminate their Armenian competitors.

During my stay in Baku I was extremely surprised by the vehement acrimony of foreigners against Armenians; apart from a couple of isolated cases, their sympathies were entirely in favor of Tatars. I must confess that I was impressed by this unanimity. I came to Caucasus without any biased judgment; however, I was inclined to believe that the sufferings of Armenians were greatly exaggerated by the European press which blackwashed Tatars. Agayev to whom I paid a visit convincingly proved the righteousness of Tatars, while the English, Russian and other disinterested observers were almost unanimous in their condemnation of Armenians. Even plain Russian soldiers and policemen who were asked to give their opinion on who was responsible for the unrest responded without the slightest doubt: Armenians. Where racial and religious hatred was white hot, it was hard to weigh all pros and cons at once. I had no choice but to rely on statements of those who knew well this land and seemed neutral. But I gradually came to the conclusion that foreigners were not as unswayed in their judgments as it seemed at first. Let along the Muslim skill of impressing, the position of foreign financial and business circles was influenced by their competition with Armenians. But for Armenians, foreigners could lay their

24 hands on the entire oil industry of this place, instead, they must deal with an able, industrious and resourceful opponents < ... > all of the above explains the rancor of foreigners against Armenians. A prominent English factory owner told me quite straightforwardly that all Armenians must be annihilated.58

The nascent small bourgeoisie under the guiding hand of Pan-Turanian ideologists benefited the ignorance of the population to advance their objectives, i.e. consolidation of the population of various ethnic backgrounds around the idea of the single ethnic self- identification based on the image of Armenian enemy rather than the common religion. The image of the Armenian enemy has become the very impulse that was necessary for the consolidation of the society and formulation of ethnic traits.59

A. Agayev wrote during the clashes between Armenians and Tatars of 1905-06: “It is thanks to these clashes that all Tatars of Transcaucasia came to realize that they belong to a single kind and related with one another by close ties, and that there is no difference between Tatars of Nakhichevan and Tatars of Baku”.60

A correspondent of ‘Kavkazskoe slovo’ (‘Caucasian Word’) newspaper S. Rafalovich wrote in his memories: “In my presence, the Minister of the Internal Affairs, Behbud Javanshir, said: “Today I received Tagionosov. I told him that it was in the best interests of Armenians not to come pleading to me. When I talk to Armenians, I feel such resentment that I forget myself which is surely to make things worse for Armenians”. When asked why he chose to accept the post of such responsibility, the Minister of the Internal Affairs, Behbud Javanshir responded: “Why? I became a minister only to do away with Armenians”.61

Dr. Khosrov bey Sultanov (Minister of Agriculture and State Property), along with many others, openly declared that in Azerbaijan there would be either no Armenians altogether, or they would be given the status of the Turkish rayah (rightless creatures). “Armenians have nothing to do here, let them go to their own country”, vehement nationalist voices were heard.62

Asad Karayev: We rejoice in your success. We have no doubt that the sum of around 100 million allocated from Baku will not be spent without benefit. May Allah bless the power of the money that can do more than mighty troops. Those who know the thinking of Armenians will always know how to become their masters. There is no Armenian who wouldn’t sell everything for money. This nation holds nothing sacred except money. This explains the large number of Armenian spies and agents as in no other country money can achieve as much as in case of Armenians. It is a fact of life. Wretched (poor) Jews are unjustly accused of this.63

25 The 20th century - Soviet period

With higher level of education and with equal conditions and the absence of theneed to take personal part in the process of education, ethnonym and alphabeta creation, historiography, etc., in the context of the rhetoric dictated by the epoch, Armenians came to be viewed as an attained benchmark. This found its expression in the thesis of “Armenian- Azerbaijani equality and brotherhood’’, “friends for centuries” and “companions in arms in the struggle”, etc.

It must be noted that in daily life and at subconscious level comparison and contrast were still quite common and were later on transferred into the areas of academic studies and administration. The perception of Armenians and the behavioral patterns that ensued formulated at several levels.

Outward - at the level of slogans and propaganda which were based on communist values and represented as a whole a showcase where recent tragic events came to be termed as “fratricidal war provoked by the tsarist regime”. In this sense, a footnote to the poem by Sabir appearing in a publication in 1983 is quite illustrative.64

Dedicated to clashes between Armenians and Azerbaijanis provoked by tsarist regime in Caucasus in 1905 and published in ‘Hayat’ newspaper along with the letter of Sabir in which the poet responded to the invitation for cooperation appearing in the newspaper to mark the commencement of its activities. “For people who made a bloodbath” etc.b The reference is made to the fratricidal massacre between Armenians and Azerbaijanis.65

Or, the public statements of communist leaders of Azerbaijan:

Ex-president of Azerbaijan, Heydar Aliyev: Comrades! The entire life, short but vivid and full of profound meaning, the life of a professional revolutionary, versatile party and state activities of Stepan Shahumyan are a symbol of his selfless fight for freedom and the welfare of the working people, for the triumph of the communism ideals. < …> Back in March 1918, Musavatists provoked an anti-Soviet rebellion in Baku a. 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) b. A line from the poem “Glory to Thee, my Lord!” 26 intending to quench the Soviet authority. Thanks to the resolute and firm measures taken by Bolsheviks, the rebellion was suppressed. Bolsheviks of Azerbaijan spared no effort in their struggle for the development of socialist revolution in all directions. Despite intrigues of the bourgeois nationalists, in defiance of a mortal danger they propagated in masses - in plants and workshops, in villages and provinces - the truth of the Lenin doctrine. The titanic labor of the chairman of the council of popular commissars of Baku could be seen in all reforms of the commune. Sultan Majid Afandiyev dedicated this figurative statement on him: “Stepan Shahumyan is the guiding hand of the Commune of Baku, its mastermind, knowledge, and thought... The compelling logic of his discourse hit and crushed the enemies of the Commune. He is the favorite leader of the army of oil industry workers” < …> the noble image of Stepan Georgievich Shahumyan is an inspiration for all generations of workers <... >. And today, with pride and love we say that this great son of the Armenian people, Stepan Shahumyan, is also a son of the Azerbaijani people, all peoples of the Transcaucasia, all multinational and united Soviet people (long and thunderous ovation).66

Latent perception implies the use of administrative resources with clear armenophobic tendencies against the background of ‘friendship’, ‘brotherhood’ and ‘solidarity’. This very administrative resource became the instrument of self-assertion in the region and, particularly on Armenian territories, and became the locomotive of the ambition to rewrite one’s own history, to find more ancient roots, ancient statehood, to define one’s own unique place and contribution into the treasury of the human civilization as well as to change the regional demographics. And all this occurred in contrast and comparison with Armenians.

Ex-president of Azerbaijan, Heydar Aliyev: In the future, we must create works so as they continuously and constantly prove the claims of Azerbaijan to the lands that host today’s Armenia. We must do this. We must pave the way for generations to come.67

These words uttered back in 1999 are a telltale evidence of the succession of the policy initiated back in the Soviet period as confessed unequivocally by H. Aliev.

Heydar Aliyev, ex-president of Azerbaijan: “<... > I speak of the period when I was the first secretary and contributed a lot to the development of Nagorno-Karabakh. At the same time I sought to change the demographics of the region. Nagorno- Karabakh raised the issue of establishing an institute, a university there. < …>I thought and I decided to do so. But with one condition; there should be three sectors: Azerbaijani, Russian and Armenian. < …> Azerbaijanis from the neighboring regions were directed not to Baku but there. We also sent Azerbaijanis from the adjoining regions. I took this and other measures trying to increase the number of Azerbaijanis in Nagorno-Karabakh and to crop the number of Armenians.68

27 This was reflected not only in words but in actions: curtailing the rights and possibilities of Armenians as an ethnic unit to favor the Azerbaijani population. This was not the first but the most flagrant fact of mass discrimination in the history of the Soviet Azerbaijan, and it was quite purposeful and targeted.

Perception in the daily life: along with the development and progress of Azerbaijan, the country became caught between two worlds. On the one hand, there was Baku with its Europe-oriented upper class with its flexibility, moderation and openness; on the other hand, was the remaining part of the country, a huge social stratum that was retrograde and remained at the level of ‘ummah’, with its typical apathy and impassiveness towards the secular authority, with the traditional practice of docility and the customary religiousness.

A very illustrative example of xenophobia in daily life is described in an autobiographic essay by Vahid Ghazi.69

My grandmother used to tell us stories: “When we were kids, Armenians massacred many Turkic people. At the time, they called us Turkic. They killed us everywhere. They cut off the nipples of the women, laced them in strings and threw into our trenches. Those who could not stand it and stepped forward were shot down. They tied hot samovars on the backs of the people and made them run...”

But my grandmother never told me: “You must also hate Armenians!” I know, I heard that Armenians bring up their children with a feeling of hatred to Turkic peoples and Azerbaijanis. We did not have any such practice. The hatred links to memory and ours retained no vestige of it.

It must be noted that in their interactions with Azerbaijani who referred to facts based on their personal experience, all tentative of the Armenian side to hear a single confirmed example of Armenian children brought up “in the spirit of hatred to all Turkic” remained without response.

The testimony narrating the reaction of ordinary Azerbaijanis to the devastating earthquake of 1988 in Armenia is quite illustrative in the context of aggressive armenophobia.

General Alexander Lebed: The events unfolded with a relative calm up to December 7. In the evening of December 7, the news release of ‘Vremya’ announced that Armenia suffered a tremendous earthquake. <... >. The silence was suddenly broken by a sound, or to be more precise, by an entire roar of sounds that merged into a single general howl of triumph and glee that increased in intensity. < …> In an attempt to ascertain the nature of these sounds, I went out on the balcony along with another five or six officers.

< …> On the opposite side of the street, right across the building of the Regional

28 Executive Committee there was a big nine-story residential block. All windows in the building were alight without exception; people on the balconies yelled, screamed, hooted and roared with wild laughter. Down went empty bottles, burning paper and some other objects. This nine-story residential block was not alone in its expression of cannibalistic mirth. The picture was identical in all adjoining buildings. The entire district beamed and howled in a frantic frenzy.

People that considered themselves civilized, educated to a certain extent and well- mannered, some of them supposedly religious and following the covenants of the Quran were united in this inappropriate barbarian celebration of a tremendous human tragedy. I felt a strong urge to cross out this cursed residential block with a long burst of my assault rifle. This could be the only way to make people degraded to apes claim back their humanity. How many merry, kind reasonable, hospitable people I met among Azerbaijanis! The discourse of many of them was so full of passion and conviction! Where have all these reasonable and kind people gone? How could it be possible that they all dissolved in this scum yielding to an impulse, the extent of heinousness of which is hard to define? This was a riddle to me. There can be only one interim and sad conclusion: any stage of civilization, any upper form of social and economic life is separated from feudalism and even the savage horde by a single step backwards, only one step... It takes just certain conditions, and people immediately prove themselves capable of showing that they climbed down the trees only very recently. 70

Vardges Bagratovich Artsruni, head of the construction complex of Armenia: The Soviet Union still existed, and help streamed into the disaster zone from all parts of the country. Azerbaijan too had sent some fuel tanks by railway. The fuel tanks bore writing: “Congratulations with the earthquake! We wish you another one!” The train was sent back, and it became clear that there would be no reconciliation. This is impossible to forget. A little later, it became known that trains carrying food and humanitarian aid which passed by railway through Azerbaijan were rolled over to reserve tracks at Azerbaijani stations. Refrigerators were turned off for several days, and after meat and other foodstuffs became spoiled the train was sent on into the disaster zone. Mix trucks carrying cement were filled with water and after staying idle for 2 or 3 days were sent into the disaster zone. The construction and other machinery loaded onto platforms reached the regions of Armenia hit by the earthquake not only with shattered windshields but with everything else that could be broken (doors, windows, etc.). Following that, full blockade of the railway and road communication ensued.71

In December 1988, Armenia was hit by a disastrous earthquake that destroyed entire cities and claimed a death toll of many thousand lives. The entire world stretched a helping hand with humanitarian cargoes reaching Armenia from different parts of the world. Azerbaijan too sent trains, but they were loaded with crutches and nails

29 for coffins.72

The parallel existence of three separate sets of values which were equally fostered and promoted ultimately led to an internal conflict within the Azerbaijani society which at the outburst of the first conflicts with Armenia revealed itself in line with the non-Soviet ideology instilled in the minds of the people in the following fashion: to take revenge on Armenians, to show them their place, to destroy them.

Decline of the Soviet period - Independent Azerbaijan

By the late twentiеth century as the Soviet Union collapsed, with a conflict between Armenian and Azerbaijan and a de-facto military, another round of rethinking history, self- identification, comparison (or contrast) with Armenians commenced, but this time it was on different precepts. Now Armenians were portrayed in a new quality as “not indigenous people”, as “weeds that must be pulled out”, as a “cancerous tumor” etc.

We shall not dwell on the chronological order of the conflict and all ensuing consequences, but we shall examine the ideology that served as the background against which these events unfolded. Considering the fact that the Soviet press was still censored, nationalistic ideas were instilled in the minds of the people through the ideologist-consumer system on public rallies, in self-published leaflets or through rumors.

The first public rallies were held with anti-Armenian slogans of Khalil Rza Uluturk, the poet of freedom and patriotism: Original 73 Translation Bakımızı əzizləyək. Let us cherish our Baku Əqrəblərdən təmizləyək! and purge it of scorpions! Şölə versin bu ləl, mərcan Let it glim, our ruby of Azerbaijan Ermənisiz Azərbaycan! without Armenians!”

The Russian historian Andrey Polonskiy in his article Islam and Establishment of National Self-identity by the 1980-90s writes that “Azerbaijan had a less significant share of relaxed humanism compared to the majority of the Soviet republics. The crisis of Karabakh and increasing level of armenophobia contributed to shaping a well-defined image of the enemy which had a known impact on the character of this new identity (it was originally based on aggression and was victory-oriented)”.74

The tendencies and notions of denigrating Armenians and repudiating completely any contexts, comparisons or benchmarks with them going as far as to deny their very presence in the region were recalled to life and put into practice. The new historiography that swarmed with unabashed falsifications ranked very high in this policy of instilling and propagating armenophobia.

30 The most favored practice of Azerbaijani authors was renaming medieval Armenian political figures, historians and writers who lived and worked in Karabakh turning them into Albanians. In this way, Movses Kaghankatvatsi who had written in the Armenian language metamorphosed into the Albanian historian Moisey Kalankatuyski. The same lot was reserved for the Armenian prince Sahly ibn-Sumbat (Armenians preferred to call him Sahl Smbatyan) who underwent a transmutation becoming half-Albanian, half- Azerbaijani.75

The academician Farida Mamedova who is a fiery preacher of the myth on Albanian (that is Azerbaijani) origin of Karabakh abuses the fact that the Azerbaijani readership does not know Armenian to deliberately mislead it. Thus, in her book entitled The History of Caucasian Albania, as evidence of “Armenian falsifications” she publishes a photograph of a stone slab carrying an inscription in Armenian which is rotated at 180 degrees76 and tagged as a “fragment of a genuine (Albanian) slab from the church in the village of Dash Salakhli of Qazakh region”77. The inscription is so crisp that any person familiar with Armenian and Armenian script can read it without any special training.

Without dwelling on numerous scholarly self-contradictions,78 we must only underscore that using her feigned knowledge of the Armenian language and misleading her readership is the keynote of her entire scientific activity and scholarly works. In this way, in an attempt to prove the Albanian origins of Gandzasar Monasterya located in Nagorno-Karabakh, she resorts to the same trick used earlier and passes the Armenian language for Albanian: I saw the inscription in Gandzasar in 1978 when I was there along with Azerbaijani scientists accompanied by Armenians of Karabakh for this very purpose. On my way a. Gandzasar (Arm. «Գանձասար», literally a mountain of treasures, Gandzasar Monastery) is an outstanding Armenian cultural monument, an active monastery of the Armenian Apostolic Church, on the left bank of Khachen river near the village of Vank, Nagorno-Karabakh. The Armenian Catholicos Anania Mokatsi first mentioned Gandzasar in the mid-10th century. Prince Hasan-Jalal Dawla, “a pious, devout and humble man of Armenian descent” built the currently known church on the site of the old one mentioned back in the 10th century and consecrated it in a solemn ceremony on July 22, 1240. According to legend, the head of John the Baptist severed at the behest of Herod rests in the burial vault of the church brought here from Cilician Armenia during one of the Crusades; therefore, the church got the name of Surb Hovhannes Mkrtich (St. John the Baptist). 31 there I already knew of the existence of this inscription in the Gandzasar monastery made at the behest of Hassan Jalal which reads specifically as follows: “... I built this cathedral for my Albanian people” (in Albanian: - imaguvaniazgn).79

The scholar that claims knowledge of the Armenian and ‘Albanian’ languages affirms that imaguvaniazg is an Albanian word while, actually, it contains three Armenian words: ‘im’ - my (իմ), ‘aguanits’ from Aghvan (Աղվանից) and ‘azg’ clan (ազգ) merged into a single word ‘in Albanian language’, and with the same meaning for that matter. But the most interesting thing is that no such inscription has ever existed in Gandzasar.80 This is a blatant example of an egregious falsification of the modern times.

The school curriculum was purged from Armenian authors (this particularly refers to the works of the first people’s writer of Azerbaijan, Alexander Shirvanzadeha). The literary works by Azerbaijani authors of the turn of the 19th century viewed as classics of Azerbaijani literature which portrayed Armenians in the positive light and contained appeals for brotherhood and peace (works of Sabir, Hajibekov81, and Mirza Jalil82) were expunged.

Enlightenment advocates of the early 20th century were replaced by the partisans of ideology and propaganda that appealed to a national unity balked by Armenians.

“Glory to the heroes of Sumgait” was the slogan of the public rallies bringing together thousands of people in the city of Baku.

Bakhtiyar Vahabzadeh, people’s writer of Azerbaijan: The time will come when we will realize the courage and heroic deeds of plain Azerbaijani guys in Sumgait who started the purge of our country from the Armenian filth.83

In his book entitled Polygon of Azerbaijan, Aris Kazinyan notes an essential role of rumors as a main propaganda weapon of all times in shaping the behavior of ignorant popular masses.84

It is very illustrative that at the beginning of the past century many journalists, missionaries and diplomats who worked either in the Ottoman Empire or in the Transcaucasia noted that the very fact of rumors about violent acts against Muslims at the hands of Armenian was the symptom of a forthcoming massacre, an anticipation of new Armenian pogroms. There is an amazing continuity not only in the rites of violence, but also in the pretexts for perpetrating it. On the eve of every Armenian massacre Ottomans and Turkish Tatars spread false rumors about carnage of Muslim populations at the hands of ‘gyavurs’ in some remote areas, about Armenian plans to attack Turkish districts in specific cities. < …> In 1905, the newspaper Tiflis Leaflet (Тифлиский Листок) published a report on the situation in the Eastern Caucasia: “In the mid-August, the provinces of Aresh, Jevanshir and other a. His real surname was Movsisyan. Armenian writer and playwright, the first people’s writer of Azerbaijan 32 places were upset by a gruesome rumor: it was claimed that Armenians attacked peaceful nomads near the village of Vank and massacred many women and children. Three hundred armed horsemen from Aghdam moved into the area only to find out that there had been a skirmish about seven stolen sheep, with two Tatars killed and several Armenians wounded. Such conflicts happened every year and involved more severe bloodshed. But the formal pretext was found (Tiflis Leaflet, 21.08.1905)85.

On the eve of the Sumgait massacre, the same traditional scenario came into play: certain individuals appeared in Baku, Sumgait and other regions of Azerbaijan telling the stories of Azerbaijani pogroms in Kapan (Kafan) region of Armenia and displaced compatriots.

A similar scenario was staged in January 1990 during the massacre of Armenians in Baku. An eyewitness of these events, the Colonel V. Anokhin reported: “I am sure that the more fantastic the lie is, the higher are the odds that people will be taken in. The deception techniques are sometimes monstrous. For instance, a public rally is held in the neighboring district to commemorate 1000 dead in Kurdamir. When I tell the residents of Kurdamir about it, they are astounded; they surely know that there is not a single loss of life there. However, they themselves go around telling stories of forty thousand Azerbaijanis killed in Baku”.86

As a result, all things that caused the alarm and concern of Azerbaijani thinkers again led to the frustration of Azerbaijani intellectuals rather than consolidated it.

Mirmehdi Agaoghlu, writer: My views of Armenians were shaped amid the famous slogan: “He, who does not sit, is Armenian”. The events on the central square began with millions of people squatting and standing up following this command. Just like the grown-ups, we, the kids, had a slogan of our own: “Wherever you see Armenian, hit him on the head with a pail”. We had but one enemy: the Armenian enemy. We heard this propaganda from the Azerbaijani television, we were taught this at school. The Armenian ‘dyga’a were our enemies. We grew up amid this hatred towards Armenians. The state machinery of propaganda portrayed Armenians as a fictitious people that never had statehood, parasites and cheap prostitutes who lived off other countries. <... > Do you want to know the truth? In the past 20-25 years, your own historians and authors of propaganda told you lies. On the top of it, Armenian sources also indulge in exaggeration. Now try to distinguish fiction from reality. Every time I saw Armenian actors, scientists or representatives of other spheres of life on Russian channels, I felt resentment but still asked myself the question: If they are indeed such a tiny little nation that we can easily be done with, why do we come across them everywhere? Why are we not like them?

So, gradually the hatred inside me transformed into a complex of inferiority. And I a. “lads” (distorted Armenian word) 33 felt angry because I had been deceived all this time.87

Journalist Farheddin Hajibeyli: Why do we always suffer a defeat? There is no one to blame except us, boycott YOURSELVES!

Nobody is head over ears in love with black eyebrows and eyes of Armenians. They accomplished what they have today after decades of hard work. Let us consider them our enemies cursing and abusing them, but for the sake of justice we must recognize their right to all these victories, as they have been accomplished due to their intellect and foresight. < …> Now, let us be honest: who is more worthy of victories? Us or them?88

After the country’s independence, the Azerbaijani quest for national identity and consolidation through inculcation and cultivation of the image of the external Armenian enemy by manipulating the public mind was given free rein through self-expression.

34 3. Armenians in Baku

One of the main propaganda tricks employed by the official Baku in disseminating the myth of its tolerance and commitment to multiculturalism - the one that becomes a fertile ground for cultivation and indoctrination of armenophobia - rests upon the assumption that 30 thousand Armenians live in Azerbaijan.

This myth of 30 thousands Armenians in Baku is quite actively exploited by the Azerbaijani propaganda. The late national leader Heydar Aliyev was the first to come up with this statement.89 Later, this figure fluctuated depending on the situation at hand and the needs of the day. For example, in 2008 Ziyafat Asgarov, the vice-speaker of the parliament stated: “Presently, there are approximately 50,000 Armenians living in Azerbaijan, and they face no problems”.90 In his turn, Araz Alizadeh, the chairman of the Social Democratic Party of Azerbaijan, curtails the number of Armenians by 10 thousands and brings up a figure of 40,000 Armenians living in the country.91 In the meantime, Elnur Aslanov, the head of the Division of Political Analysis and Information Support of the President’s Administration of Azerbaijan speaks about some 20,000 Armenians.92 Ganira Pashayeva, member of the Azerbaijani parliament, confined herself to invoking “thousands of Armenians” without specifying their precise number.93

Meantime, according to the official census of 1999, there were about 645 Armenians living on the territories controlled by Azerbaijan,94 while the census of 2009 placed the number of Armenians at 193.95 In this reference, the Azerbaijani side brandishes the argument that the Armenians who live in Azerbaijan do so in a stateless capacity and, therefore, are not covered in the census.

It must be noted that this refusal to issue documents on the ground of ethnicity,96 which dates back some 20 years, is in itself indicative of an ongoing apartheid and segregation policy against Armenians.

In the study Ethnicity as a social status and stigma: Armenians in the post-soviet Azerbaijan, published by Heinrich Böll Foundation,97 Sevil Huseinova notes that after the dissolution of the Soviet Union, ethnic Armenians who had lived in Baku were stripped of their status of equal members of the local urban community. This was determined not only by ethnic demarcation of the population. Their status of equal community members was lost during the Nagorno-Karabakh conflict, as Armenian ethnicity virtually became synonymous with the concepts of enemy and alien. This occurred as the ongoing conflict came to stigmatize the ethnic identity of Armenians. Being Armenian and living in Azerbaijan represented a contradiction and no longer met the standard of a ‘good citizen’. The self-perception of Armenians living in Baku crystallized in this context.

In addition, the ideology stating that the stigmatized Armenian residents of Baku constitute a threat or provoke negative emotions permeates the information space of Baku and 35 Azerbaijan, as a whole. The borderline between stigmatized and correct persons is clearly marked. “The media and the daily life swarm with concepts of stigma: “historical enemies”, “a small Armenian bastard”, the derogatory term “Khachik” and so forth. You can say that ethnicity becomes the quality which sets apart the Armenians of Baku and distinguishes them from the other residents of the city and other citizens of Azerbaijan”.98

Following a spate of pogroms on the territory of the Republic of Azerbaijan and attempts to completely purge the country of ethnic Armenians, some of them had to remain in Azerbaijan for various reasons.

They can be conventionally divided into several categories since they often migrate from one category into another.

1. Elderly, sick and lonely people are those who were not in position to leave the country and did not envisage their lives elsewhere, as Azerbaijan was the place where they had been born and raised; they had no other place to go and no one to host them.

There are no data on the number and later fates of those who had been stranded on the territory of Azerbaijan. However, it can be reasonably assumed that by now most of them have already passed away due to their health condition, age and lack of proper care and social protection.

2. Persons bound by intermarriage: those included under this category can be ranked as the most ‘problem-free’ as they enjoy protection from their husbands and children. As Sevil Huseinova notes in her research,99 these were Armenian women who had married the Azerbaijanis, and whose husbands and children could warrant their safety. As a rule, their lives were less endangered during the pogroms, their houses were not seized, and many of them could keep their jobs and property.

However, as evidenced by scarce publications and reports by international organizations, these women, too, had to face manifestations of extreme, moderate or latent xenophobia. For personal safety reasons, they had to alter their appearancea, last and first names, place of residence and work; they also concealed their origin to fully accommodate the realities of the modern Azerbaijan, but on the whole they had no regrets about the choice they made.

Liana - Leila: “By then, I had already formally changed my name to Leïla. But shortly after, our new neighbors, who were Azerbaijanis banished from Armenia, learned about my Armenian descent. At first, they shot angry glances at me. When they saw a. Sevil Huseinova (op. cit.): “Another woman said that she felt ashamed if someone in the street pointed a finger at her and called her Armenian. This sense of shame resulted in an urge to change one’s appearance, which, for example, took the form of dying one’s hair in bright colors, to emphasize the ‘Russian origin’. Also, they changed their names and middle names, so that these could sound more familiar to the local ear,” writes the author. 36 me passing in the street, they used to hurl abuse at my back so that I could hear it. Their resentment was understandable as they had lost their homes and shelter, just like the Armenians, who had been forced to leave the city, in which they had lived for decades. I understood why they did not treat me well. But this lasted only a short time. Time heals all, as I learned first-hand. Our neighbors accepted me, and we have had very good relations,” tells Leïla. < > Nobody in Lankaran, except her husband’s family, knows of Leïla’s Armenian descent.100

However, this relatively unscathed category of women includes those who found themselves marooned in the Azerbaijani society and had to go through their share of trials and tribulations reserved for Armenians. Manush Khujoyan, the representative of the Saved Relics organization, told the story of the sister of one of their organization members who had remained in Baku.

“During the Sumgait pogroms, as everybody was fleeing, the husband of that woman had convinced her to stay behind, vouching for her safety; however, with the advent of the Karabakh war, he immediately divorced her. This woman shares the lot of many other Armenians in Azerbaijan and lives in very poor conditions, without any documents. To this day, she holds a soviet passport”. The ‘Saved Relics’ wanted to help this woman come to Armenia with the mediation of the Red Cross; however, she refused to contact the Red Cross as she seriously feared for her life.101

3. The term Homo soveticus refers to those who had hoped that the “tide” would subside, and the things would resume their ordinary course. Account must be taken of the fact, that the pogroms were perpetrated as the Soviet Union was still alive and kicking, and it could not possibly occur to a number of people that the soviet government would not find a way to remedy the situation. A year later, as the Soviet Union disintegrated, the ensuing economic collapse and the war against Nagorno-Karabakh Republic made travel impossible as crossing the border meant disclosing one’s ethnic origin and therefore was unsafe.

Kamalya Yesina, Karina Sargsyan: She wanted to leave, but stayed. At first, she thought that things would get to normal, and it was only a nightmare. But with every new day, the situation spiraled. Neighbors and relatives left the country. Memories of past conversations rushed back. “Didn’t I foretell this situation,” said her uncle in one of those ‘kitchen conversations’, and he was right. < …> The decade of the 1980s drew to its end... Sitting in an empty kitchen, she answered the questions of her own monologue. And they were so numerous. There could be but one answer: pack up things and leave. But where and why? < … > “Good that my parents didn’t live to see these dreadful days. At the turn of the 1990s, the neighbors left. For good. Tears poured profusely. Hopelessness, fear and bitterness”, recalls Karina. Her relatives who lived next door left back in January 1990. < …> As they left, she knew for sure that she would stay in Baku. < …> Her last name is Russian, her children are considered Russians, and Russians are spared in Azerbaijan,” and they will spare me

37 too,” she reasoned. < …> Today, Kamalya Yesina has no regrets about her staying. She simply could not leave. But she confides that these years have claimed a heavy toll on her looks... prematurely.102

Zhanna Shahmuradyan: Baku. Two women of Armenian descent will receive identity documents from the Republic of Azerbaijan. <…> Earlier the applicant Zh. Shahmuradyan filed a court petition asking to issue an identity document for her daughter. The applicant motivated her claim with the fact that she was born in Baku in 1966 and had lived there ever since. In 1983, she was issued a soviet passport for the last time. She never left the territory of Azerbaijan, but the police turned down her request for evident reasons. In 1992, she met an Azerbaijani man and lived with him for a while in a common-law marriage. They had a daughter named Ayla. However, as the girl’s mother had no documents, the child was not issued a birth certificate. In the meanwhile, Zh. Shahmuradyan submitted evidence to the Administrative- Economic Court № 1 of Baku attesting the fact that she and her daughter indeed had lived in Azerbaijan for many years. As a result, the court instructed the Main Passport, Registration and Migration Department of the Ministry of Internal Affairs to issue documents to these women. “After we receive the documents, I will first of all travel to Russia to meet my mother whom I haven’t seen for long. But I will have to return to my daughter”, says the woman.103

Nora Vartanesovna Varagyan: After the ruling of the Court of Appeals of Baku in respect of the Police Department of Nasimi district, the applicant Nora Vartanesovna Varagyan filed a cassation appeal to the Supreme Court. Presently, the caseis examined by Asad Mirzoyev, Civil Board member of the Supreme Court. The cassation will be examined on May 8.

It must be noted that in 1991, in the first years of the armed aggression of Armenia against Azerbaijan, Nora Vartanesovna Varagyan left the place of her residential registrationa in Nasimi district. Subsequently, she was not registered at any other domicile. In 2007, she filed an application with the Passport Office of the Police Department of Nasimi district to receive an identity document. But the Passport Office of the Police Department of Nasimi district turned down her application since her registration as resident had been ended, after which N. Varagyan filed a complaint in the local court against the actions of the official of the Police Department of Nasimi district. The Nasimi District Court and the Baku Court of Appeals ruled to deny her claim.104

4. Persons completely integrated into the Azerbaijani society and not wishing to live elsewhere. They are linked to the Armenian ethnicity in name only, but not in self-awareness. An example: The father of Elvira Movsesyan who doomed his family and children to decades of trials and tribulations, or Anzhela Oganova. a. In plain language, they seized her apartment and kicked her out. 38 Anzhela Oganova: “I love my city so much. Not for a second did I want to leave the place,” said Anzhela Oganova as we met. < …> In 1992, she was forced to quit her job. <... > “She came running to the Office of the Helsinki Citizens’ Assembly and voiced her complaint: she was tormented and battered by her neighbors,” tells Sayad. After her mother died, Anzhela had to face a problem that proved unsolvable. She had to register her apartment in her name. It was not even an apartment, but a room in a communal apartment that she shared with other people. But her neighbors had already privatized the remaining portion of that apartment, and now they had to boot and drum out this lonely and helpless woman driving her away from the room she occupied. < …> The Civil Registry Office refused to accept her documents because Anzhela was Armenian. Her problems aggravated. Later on, her neighbors burst into her room and severely brutalized her. The only one she could call was Sayad. “When I called the ambulance and mentioned her name, they refused to come over. Then I had to call again and give them my own mother’s first and second names”, told us Sayad.105

Elvira Movsesyan: Elvira Vladimirovna Movsesyan is one of such people. < …> For several years now, she has been trying to leave Azerbaijan, without any success. Elvira has no documents and therefore, she is next to no one. She was born in 1968 in Sharur District of Nakhichevan Autonomous Soviet Socialist Republic (now: Nakhchivan Autonomous Republic of Azerbaijan). She was born to Armenian father and Azerbaijani mother. < …> In 1990, her father traveled to Armenia to figure out the situation there. After staying there for about a month, he realized that he was not welcome in Armenia as his wife was Azerbaijani. In addition, he had no knowledge of either Russian or Armenian and could speak only Azerbaijani. <…> Shortly after that, my brothers got a visit from the law-enforcement officers. They told them to leave immediately threatening to arrest them on false charges and have them sentenced to lengthy imprisonment <…>. Our neighbors divided in two factions. Some of them helped us, while others were bellicose and requested that we leave. < …> We could not leave the house and were stuck indoors. <…> In 1999, Elvira decided to take her mother’s last name. “Our mother, a poor old woman, put together all the necessary paperwork, but passport department refused to take them. The authorities did not even examine the documents. Moreover, they took Elvira’s Soviet passport along with the paperwork that her mother had put together.106

No one, not even Azerbaijani researchersa, know the real number of such people and their subsequent fate. Yet, a small number of publications and reports prepared by international organizations can give a glimpse of their living conditions. a. Researchers but not propagandists. The report of 30,000 remained without confirmation, but for quoting some representatives of the Azerbaijani authorities with no reference to census data or findings of any specific studies. 39 In Baku, the paramedics of the Ministry of Emergency Situations discovered the body of an elderly Armenian woman. The paramedics of the Ministry of Emergency Situations discovered a body of an elderly woman in Surakhany District of Baku. As 1news.az was informed by the press service of the Ministry of Emergency Situations, their hot-line 112 received an alert that Rosa Baykovna Bagdasarova (born in 1934) had not answered a knocks on the door and telephone calls for a long time. The rescue team of the Ministry arrived quickly on site. They penetrated R. Bagdasarova’s apartment on the sixth floor through the balcony of a neighboring apartment. In the apartment, they found the lifeless body of its owner. A medical team was called in to certify the death. The Police Department of Surakhany District informed 1news.az that the 79-year-old woman was an ethnic Armenian and died of natural causes.107

After examining the problems of ethnic Armenians living in Azerbaijan, the European Commission against Racism and Intolerance (ECRI) in its report for 2011108 states that the number of people of Armenian descent in Azerbaijan fluctuates between 700 and 30,000a persons. These people are divested of the opportunity to exercise their rights as citizens of Azerbaijan and do not enjoy social protection. They never applied to receive Azerbaijani passports in exchange for Soviet passports and today can be virtually described as stateless persons.

Considering that the report reflects the official statements, this last point that the persons in question never applied to receive documents of their own accord is quite contestable. The cases of Zhanna Shahmuradyan and Elvira Movsesyan attest to the contrary; they duly applied to receive documents, but were turned down. As a result, one of them filed a court petition, and the other had to break the law and use the documents of another person. And these are not isolated cases. The Azerbaijani press reports another 30 court petitions to obtain a passport.109

In Azerbaijan, ethnic Armenians face threats in their daily lives. Born in mixed families of Armenians and Azerbaijanis, they prefer to take up the last name of the Azerbaijani parent to avoid bureaucratic hassles, and those who are unable to do so seek to prove their ‘Azerbaijani descent’ in a court of law to be allowed to integrate into the society. The case of Firuza Bagirova110 provides an illustrative example; at an advanced age of 74, she was forced to repudiate her Armenian father and portray her mother in what the traditional morality of the Caucasus views as disgrace only to be allowed to leave the country. The name of her Armenian father appearing in her identification documents keeps 74-year-old Bagirova stranded in Azerbaijan.

A 74-year-old woman in Baku renounces her Armenian stepfather, and the sum of a. According to the census of 1999, there were 120,700 Armenians living in Azerbaijan. According to the Azerbaijani officials, this figure includes the population of the Nagorno-Karabakh territory, which, they think, amounts to 120,000. According to the official data of Azerbaijan, 700 Armenians actually live in the republic. However, the ECRI report at the same time argues with reference to Azerbaijani officials that the actual number of Armenians amounts to 30,000 persons. 40 6,000 USD paid in legal fees is lost. In 1938, Halima Bagirova, pregnant at the time, left her Azerbaijani husband Isu Jafar-oghli and eloped with an Armenian named Khoren Khachaturyan. In the same year, her daughter, Firuza Bagirova was born, and in the birth certificate, H. Bagirova indicated the name of Isa Jafarov as the father of her child. However, later as Kh. Khachaturyan received the documents, he introduced changes in them and indicated his name as the child’s father. “Therefore, some of my documents indicate Isa and some others mention Khoren as the name of my father, in the remaining documents my father’s name is left blank” <... > Meanwhile, 74-year-old Firuza Bagirova reports that she is not allowed to leave the territory of Azerbaijan because of the name of her Armenian father appearing in her identification documents. “I traveled all over Azerbaijan. I want to get back the name of my Azerbaijani father to be able to travel to Meshed and Karbala”.

The absence of documents bars their access to basic civil rights: social assistance, employment, health care, pensions and the ability to leave the country.

Here is how an unnamed author describes the situation of Armenians on Day.az:

Citizens of Azerbaijan of Armenian descent often prefer to hush up the problem rather than bring up the matter on institutional level. Thus, many of our respondents cannot obtain the payment of their rightfully claimed pensions. As a rule, all their complaints run up against answers approximately termed as follows: “And you still have the cheek to ask for a pension? You must be grateful that we allow you to live here at all”! 111

The ECRI report notes that as a result of the media policy and official ideology of Azerbaijan, being Armenian has become an insult, and claims of an Armenian descent can become a subject of litigation causing the person to lose his/her job. Azerbaijani news outlets teem with voices exhorting to fire not only Armenians, but also those who have Armenian lineage (i.e. have an Armenian mother, grandmother or spouse).

The Azerbaijani website Pia.az published an article entitled “A Disgraceful Fact in the System of Education” revealing that Elsa Tagieva who was the headmaster of the school №246 in Binagadi district of Baku was Armenian by her maternal side. The article says that the Minister of Education of Azerbaijan, Misir Mardanov “entrusts the education of the rising generation of Azerbaijan to the enemies of Turkic peoples”. The author of the article wonders: “How can you entrust the education and patriotic upbringing of our children who represent our future to a half-breed Armenian?” 112

Apart from copious adversities and perils of their life in Azerbaijan, ethnic Armenians become a daily target of abuse and vilification from the representatives of the authorities, intellectuals and other citizens in the press, official statements, social and political discourse as well as in the social media. In addition, the disparaging and insulting rhetoric against

41 Armenians as ethnic group is profusely fomented by the authorities of Azerbaijan.

Columnist Chinara Vugar: The continued presence of Armenian women in Baku undermines our family life. < …> How could we sink so low? When the Armenian mother or grandmother of some official, a simple head physician or school headmaster dies, we shamelessly take part in the funeral because we depend on them, to say nothing of those who weep and shed tears at the funerals of Armenians. <…> How could we demean ourselves so much; when we send matchmakers to ask a girl in marriage or to marry off a girl, we move heaven and earth to find out from the law enforcement authorities whether or not the bride’s or groom’s pedigree has any Armenian lines. We unwittingly besmirch our honor with the blood of these dogs.113

Gyunel Mehdi: Today, as our country is going through wartime, over 30 thousand Armenians lead carefree lives here. It is not enough that they never bother to mask their origin and have their documents massively restored, many of them hold high offices. They all raise their children in a spirit of hatred towards the Azerbaijani and remind them daily that the Azerbaijani are their enemies. We scare our children with some wild beasts, while Armenians are something much worse. < …> As long as there are Armenians living in our country, we won’t be able to resolve the issue of Karabakh.

A few days ago, here in the center of Azerbaijan and its capital city of Baku, the ‘freshest’ citizens of Azerbaijan came into being. I refer to Zhanna Shahmuradyan and her daughter. Just look at how insolent they are! As if it were not enough that they freely live here in tens of thousands using cloaked identities, today, through the Migration Service and courts, they seek to obtain documents under their true Armenian names.114

Here, the reaction of the Azerbaijani community in social networks and forums presents a greater interest than the process itself. At grass roots level, many Azerbaijanis are genuinely surprised that “these insolent Armenians” dare to lay down the law, as if it were not enough that they lived in Azerbaijan. This rush of aggressive rhetoric among the regular Internet users from Azerbaijan is quite elucidating. Some demanded to have the addresses of the Armenian women to lynch them, and some others suggested “using these Armenians for propaganda”. It is of interest to examine both factions as they reveal the true attitude towards Armenians that Azerbaijan is so carefully trying to sweep under the carpet.115

It is no secret that Azerbaijan can be hardly described as a country where common European values thrive, with its increasing incidence of corruption, misrule in the military, spiraling crime rate and hard-pressed social situation. To make matters worse, the propaganda keeps shifting the responsibility for everything that happens in Azerbaijan on Armenians who live there.

42 “Today, Armenians are represented in virtually all power structures, social and political organizations, and they enjoy daily elevation in office. Today, theyare capable of plunging us back into the events of 1993 putting our very statehood at risk. Today, numerous religious groups, movements and sects have been created and presently thrive in the city; it is Armenians who are behind and at the head of them. Day after day, they raise difficulties and throw obstacles in the way of the Azerbaijani citizens by poisoning their existence”.116

“The former Minister of Economic Development of Azerbaijan Heydar Babayev had a driver named Gharib, but the Minister himself called him by a fishy name of Garik. < …> Our investigation conducted as part of the Witch-hunt operation revealed an outrageous fact; this very Garik had Armenian lineage. < …> Just imagine that the Minister of Economic Development entrusted the Armenian to steer his vehicle who had been his driver for many years. A person who dealt with problems related to the development of our country let an Armenian into these important processes. And we are all too well aware of their unfortunate outcome. Today, our country’s economic development continues to be in the hands of aliens who have infiltrated the Ministry. < …> The former minister, instead of getting rid of his driver, had a new passport concocted for him changing the driver’s name to Gharib”.117

“A group of cadets from the Military Academy of Azerbaijan addressed a letter to the Azadliq newspaper in which they described the unbearable conditions of their training. < … > The Head of the Academy, Najaf Gambarov was a friend of the Defense Minister Safar Abiyev from his student years and was notorious for his murky dealings during the years of his work in the military enlistment office. In 1993, N. Gambarov surrendered the military unit in his command to the insurgent colonel Suret Huseynov and fled. He is also accused of having an Armenian wife”.118

For the sake of fairness, it must be noted there are opinions which accurately reflect the bewilderment of ordinary citizens about the discrepancy between the declared values and calls on the one hand and the true state of affairs on the other.

In fact, no matter how regretful it may sound to be, we must not exhort the Armenians of Karabakh to accept our conditions on the widest autonomy, on the one hand, and inter alia refuse to issue documents to Armenian citizens of Azerbaijan, on the other. We must do the contrary so as to guarantee in practice the viability and security of the Armenian community of Karabakh, should they agree to autonomy within Azerbaijan.119

With this onslaught of armenophobic policy that Azerbaijan has long sought to conceal, the surviving Armenians who had not been able to leave the country in time for various reasons found themselves virtually marginalized and excluded as low-grade citizens who stand as a constant reminder of a dented dignity and are continuously made to answer for sins they

43 never committed. “I don’t know a single fact when the rights of the Armenians living in Azerbaijan were infringed”, said Heydar Aliyev on July 1, 1999 during the meeting with Georgian and Armenian journalists taking part in the conference held at the Presidential Palace in Baku as part of the Media Support Project by the Geneva Institute for Democracy.120

44 4. Ban on Armenian names

The custom of banning names is quite common in the world. Such bans have their rationale based on the interests of children, protection of the current ideology and set of values.

Thus, many countries have a strict state-regulated procedure for assigning names to the children by their parents who often chase the tendencies in vogue and choose quite exotic names, such as: Kanalizatsia, Tractor, Lucifer, Number 16 Bus Shelter, Biological Object Human descendant of the Voronins and Frolovs born on June 26, 2002, digital names, etc. For instance, China has long maintained a ban on naming children after representatives of the imperial family, particularly those of the dynasty in power; such names had to be changed. Some countries taboo names related to religious views; for instance, certain countries place a ban on such names as Lucifer and alike.

The restrictions and bans in Azerbaijan have to deal with the ethnic origin of the name.

In 2011, the Academy of Sciences and the Government of Azerbaijan approved a principle of the traffic light, according to which the state authorities themselves determine the list of trustworthy and prohibited names for children that Azerbaijan parents can choose from.

The Director of the Institute of Information Technologies of ANAS, Rasim Aliguliyev, has noted that based on the principle of the traffic light, the names which “correspond to the national, cultural and ideological values of Azerbaijan” will be included in thegreen list and can be assigned without any restrictions.

The second category will be comprised of names included in the yellow list. These names are neither desirable nor recommended; they cause derision and sound inappropriate in other languages.

Names of the third category will be included in the red list; assigning of these names will not be allowed. “Such names include the names of persons who have perpetrated aggression against the people of Azerbaijan, names whose meaning is offensive in the Azerbaijani language”.121

Armenian names were included in the red list of prohibited names. According to Rasim Aliguliyev, “it is unacceptable in Azerbaijan to name your baby Andranik”.122 That comes to say that if a Lezgin wants to name his son Arsen - a name very popular both among Armenians and Lezgins, or if a Talysh wants to name his son Armin - a name quite popular among both Armenian and Talysh people, he will have to apply to the commission for a special authorization.

Russian names, too, came under attack. According to Sayali Sagidova, the chairman of the

45 Commission, “not every Azerbaijani family would marry their daughter off to somebody named Dmitry”.123 A ban will be also placed on such names as Maria, Ekaterina, Alya and other Russian names.

Also, a special commission of the National Academy of Sciences approved a bill imposing changes in the last names used in Azerbaijan where endings with -ov and -ev would be substituted by their Turkicized variants of -lu, -li, -beyli, etc.

Nizami Jafarov, Chairman of the Azerbaijani Parliamentary Committee on Cultural Issues, when asked how this new law would affect the national minorities of Azerbaijan, such as Lezgins, Talysh, Avars, Tats and representatives of other ethnic groups gave this answer: “The question on the agenda is as follows; every person who considers himself/herself Azerbaijani - and most of the ethnic minorities of Azerbaijan have merged with the Azerbaijani people and consider themselves Azerbaijani - will have to change his/her last name”.124

This lays a very interesting groundwork not only for fast-tracking the assimilation processes of the indigenous population of Azerbaijan, but is in direct contravention of the country’s declared set of values, such as tolerance and cultural diversity, the commitment to which the myth of 30,000 Armenians living on the territory of Azerbaijan purports to illustrate.

It appears that the ethnic Armenians who live today on the territory of Azerbaijan are automatically divested of any chance to keep and develop their cultural traditions by naming their children Andranika, Armen, Hrayr or alike.

Azerbaijan’s appetite for integration of the Armenian-populated territory of Nagorno- Karabakh inevitably leads to a series of conclusions, such as:

(a) Armenians of Karabakh and citizens of Azerbaijan will be prohibited from using their own ethnic names entered into the red list. This will violate their rights, or they will be outlawed;

(b) Azerbaijan is working out an option of returning Karabakh without Armenians populating its territory which means that they will have to face a forceful assimilation or banishment, which is in contradiction of the promised concept of the widest autonomy possible;

(c) The Azerbaijani power elite have ceased to view Karabakh as an integral part of their country on a subconscious level; therefore, in adopting certain laws, they completely disregard the interests of the population which itself has long lost the feeling of affiliation with Azerbaijan. a. Armenian male name meaning ‘firstborn’. 46 It is noteworthy that the Azerbaijanis themselves, despite their claims of individual ethnic identity, lack traditional Azerbaijani ethnic names. These names can be exclusively traced back to: Arabic roots, adapted through Islam (Seid, Seyran, Ali, Vugar, Rasim, Zia, Ilham), Iranian roots (Panah, Nariman, Bahram, Rovshan, Siyavush, Azar) and Armenian roots (Mayis). The Iranian-speaking Talysh people bear ethnic names from pre-Islamic period, such as: Zardushta, Kadusb, Zabil, Kekul, Shali, Chessaret, Ferin, Revane, and Sherebanu. The practice of using names common for all Turkic people from Altai to Turkey, such as Ogtay, Elnur, Atakhan, Elshan, Altay has been introduced but a few decades ago which is at odds with the concept of genuine ethnic names.

a. The European variants: Zoroaster, Zarathustra b. Etnonym of a people which were the ancestors of modern Talysh and Cadusians and once inhabited the Caspian Sea region 47 5. Entry ban to Azerbaijan

An extraordinary manifestation of armenophobia and incitement to hatred take form of banning the entry for ethnic Armenians who are not Armenian residents or nationals.

The practice of banning entry is quite common worldwide. Thus, certain conflicting, warring or ideologically opposed countries impose similar bans (Israel and Muslim countries), significantly complicate the entry visa issuing procedure (India and Pakistan) and sometimes go as far as imposing fines or arresting the person concerned (Georgia and Abkhazia or Southern Ossetia).

Azerbaijan, in its turn, has mimicked the practices of other countries amalgamating their methods into an arrangement that above all is in contradiction with its commitment to the principles of tolerance avowed domestically and internationally. The emotional character of this decision along with its chaotic application and insufficient elaboration made the enforcement of this mechanism quite perplexing. This latter circumstance frequently leads to scandals and some singular incidents.

First, the self-ascribed commitment to the principle of tolerance prevents Azerbaijan from placing a legislative ban officially proscribing the entry of ethnic Armenians into the country. Second, the absence of an unambiguous regulatory document such as a law or a sublegislative act lends absurdity to the actions of the Azerbaijani officials. Third, the citizens of Azerbaijan themselves and the officers of international agencies have hard time pinpointing where the denied entry, removal, detainment or deportation of a specific person is legitimate and where it is not so.

Two football players from the Russian club Torpedo of Armavir were deported from Azerbaijan immediately upon their arrival at the airport of the city Ganja in July 2011 on the account of their Armenian origin. Mehman Allahverdiev, the head coach of the Azerbaijani football club Kapaz, had invited Armenian football players for an audition, however, it was reported that he had had no prior knowledge of the Armenian origin of the Russian players. Their arrival drew a great uproar at the airport of Ganja. The officers of the State Border Service returned the Armenian football players who held Russian passports on the same plane in which they had arrived.125

In 2010, the Armenian delegation was unable to board a plane from Moscow to Baku to attend the 64th General Assembly of the European Broadcasting Union due to the wrongful acts of the Azerbaijan’s representative office of Aeroflot Air Company.126

The representatives of the Armenian delegation were about to board the plane when the representative of the Azerbaijani side asked the passengers if there were any Armenians among them. Hearing an affirmative answer, she asked Armenians 48 to hand over their boarding passes and step aside. After all passengers including numerous participants of the EBU General Assembly boarded the plane, the boarding passes of the Armenian representatives were shredded, and they were told that passenger seats in the plane were complete which by definition could not make any sense as the tickets of the Armenian delegation members were in the business class. Moreover, the boarding pass indicates a seat assigned to a specific passenger; therefore, it is virtually impossible to register two passengers for the same seat.

In November 2011, the officers of the passport control service at the airport of Baku denied entry to the interim head of the Public Relations Department of the company Beeline Kazakhstan, Mr. Bayram Azizov on the ground that he had previously been to Yerevan on a working visit;127 incidentally, he was a citizen of Kazakhstan and an ethnic Azerbaijani. The aggrieved person had to spend 48 hours in the transit zone of the Baku airport before his deportation to the country of origin. It is worth mentioning that Mr. Bayram Azizov tried to seek assistance from the head of the Azerbaijani state by posting a message on the Twitter account of the president Ilham Aliyev: “Good day! Please, help me! I’m a citizen of Kazakhstan. It’s almost 48 hours since I have been in the transit zone of the airport of Baku. Border guards have seized my passport, and I don’t understand the reason of my detention. I have to sleep on the floor and feed myself on instant noodle! I’m running out of money! The Ministry of Foreign Affairs of the Republic of Kazakhstan has been made aware of the situation”. Unfathomably, both postings somehow disappeared from Aliyev’s Twitter account.

In reply to a remark from a journalist of Vesti.az news agency to the effect that a person who had visited Armenia would face difficulties in entering Azerbaijan, the aggrieved person said that he had traveled into Georgia approximately a year prior to that and could easily cross Georgian-Armenian border despite his Azerbaijani ethnicity indicated in his passport.128

Reasons for denying entry:

1. Visit to Nagorno-Karabakh Republic through the territory of Armenia;a 2. Visit to Armenia; 3. Armenian origin, existence of Armenian relatives or friends, expressing feelings of sympathy towards Armenia or Armenian people; 4. Incapacity to secure the safety of Armenians visiting Azerbaijan; 5. Suspicions of a terrorist threat; 6. Existence of a law to that effect; 7. Names that arouse suspicions because they sound Armenian, or an alleged relation a. It is impossible to cross the border from the territory of Azerbaijan since the passage is mined, and Azerbaijan neither controls the territory of the self-proclaimed Nagorno-Karabakh Republic, nor recognizes it considering it a part of its own lands. 49 to Armenians; 8. Persons whose relatives or acquaintances have committed insulting or outrageous acts from the Azerbaijani perspective (a concert by a popular singer Philip Kirkorov was canceled in Baku because at the time his father was helping an Armenian disabled boy129).

Sufian Zhemukhov: The secret of my name was revealed during my visit to an international workshop in Baku, to where I flew from Istanbul. At customs, a good- looking Azerbaijani lady checked my passport. < …> In fact, that lady called an officer of Azerbaijani special services and handed him my passport. The officer joined his colleague at the other end of the hall where they long conferred together and even made some telephone calls. After that, they beckoned me and asked: “This name of yours, what is it?” < …> Then they asked me bluntly: “So, this means it’s not an Armenian name?” Then, it all dawned on me. These cloaked Turkish officers and their simple-minded Azerbaijani colleagues took me for a crafty Armenian trying to sneak into their country! <... > “No, no, Sufian is not an Armenian name”, reassured them I. And I breathed a mixed sigh of relief and anguish. It seemed that the problem was not my name but their anti-Armenian complexes. < …> Later, An American told me that he, too, had had problems at the Azerbaijani customs because his passport had an Armenian visa. Although as it is, it appears that they should never stop bowing, if they take an American passport into their hands. This put my mind in rest about my red-skin passport. Of course, I have heard that Armenians and Azerbaijanis dislike each other, but I never knew that it was that serious.130

Zurab Dvali: The first hassles started when we measured the height of the wall once and then began to build the same scene for the shooting.”But you have already measured the wall, why are you doing it all over again?” asked a cheerless party official sporting a golden signature of H. Aliyev pinned on his lapel. <...> “Oh, no,” groaned the vigilant party leader Abbasov. “You are deceiving us; you have come here to shoot something else!” And precisely at that moment he noticed a book in Georgian that a member of our expedition, geographer Kakhi Jelia was holding in his hands. “What is this?” he asked. “A book on ancient Georgian architecture”. < … > The book published back in 1979 and authored by a famous scientist Ilia Adamia was a bombshell for Abbasov. All of a sudden, he started calling someone and went off into a loud discussion accompanied by an intensive body language. Then, seeing our bewilderment, he finally uttered: “The Armenian finger!” We all exchanged bewildered glances without understanding the meaning of it. Only later did we find out that the party bigwig somehow thought that the last name ‘Adamia’ was an Armenian one. Another ten plain-clothes officers rushed to his ear-piercing scream. We were surrounded, but refused to hand over the book. But our work had to be done, and amid this disapproving buzz of the local populace, we started the shooting. Our every step, our every move around the village was supervised from three cars that accompanied us.

50 < …> We had no other choice but to give everything up and head for the border. As we were leaving Balakan, we were intercepted by a state security car cutting in front of us and were escorted to the Office of Islam Rzayev, the Chairman of the Executive Committee of Balakan region. The indefatigable party leader kept pointing his finger at our book and finally asked: “Who is Adamia?” “A Georgian scientist”, we replied. He looked at Abbasov. “Georgian? Not Armenian?” asked Rzayev again with a dubious voice. “ADAMIA is a Mingrelian last name”, we all admitted in unison.131

The first point is more or less clear; yet, in the remaining cases, a question stands: is it about the law or security?

Thus, Diana Markosyan, a photo correspondent of Bloomberg agency, a national of the United States and Russian Federation, was deported from Baku to Istanbul on the ground of her Armenian origin in June 2011.132 The press service of the Ministry of Foreign Affairs of Azerbaijan confirmed the deportation of the Bloomberg photo correspondent because of her Armenian descent:

“Markosyan’s stay in Azerbaijan will raise issues related to securing her safety because of her Armenian origin”. It is hard to guess why an accredited journalist, a national of the United States and the Russian Federation may face the need to ensure her protection and security on the territory of a civilized and tolerant state. However, Ali Hasanov, the Head of the Department of Public and Political Issues of the Administration of the President of Azerbaijan, refers to violating a law, which does not exist:“This media company had sufficient other options and they could have sent another photo correspondent. Yet, insisting on the arrival of this specific correspondent is an affront to the laws of the country and is insulting to us. We cannot put up with this”.133

After the scandal with the Russian citizen Sergey Gyurjiana the Azerbaijani newspaper Yeni Musavat made an attempt to figure out whether the entry ban for Armenian citizens and nationals of other countries with Armenian lineage was official, or the arrangement was enforced informally.134

In October 2011, the representatives of Azerbaijani airlines (AZAL) at Domodedovo Airport prevented the representative of AVTOVAZ OJSC, Sergey Gyurjian, a Russian national, and his colleague Demitri Schuhmacher, an Israeli national and director of LADA International Limited company, from boarding the plane from Moscow to Baku where they went as a part of the delegation to strike a deal for shipment of LADA cars to Azerbaijan.135 An officer of the airline company who handled the registration of boarding documents asked a question about his ethnicity: “What is your ethnicity? a. A citizen of Russian Federation, Sergey Gyurjian, was prevented from boarding a plane of the Azerbaijani airlines at Domodedovo Airport. He was given to understand that he was refused boarding because of his Armenian surname. 51 Armenian?” To that, Gyurjian replied that he was a citizen of the Russian Federation, and his ethnicity had no bearing on the flight registration. However, Elgar Aliyev, the representative of AZAL Company, refused to proceed with the registration referring to an instruction from his management: “Not to register passengers with Armenian names”.136

The Ministry of Foreign Affairs and the Ministry of Internal Affairs of Azerbaijan skirted around a blunt question from the newspapers, and the head of the AZAL press service, Mehriban Safarli stated that their company “only dealt with passenger transportation and not their citizenship”. In her turn, Svetlana Rodionova, the representative ofthe Domodedovo Airport, stated that “the management of the airport prohibits the registration of Russian citizens of Armenian origin for flights to Baku”.

Unlike the management of AZAL, the head of the press service of the Azerbaijani Railways, Nadir Azmamedov stated that “the entry of Armenian citizens and ethnic Armenians who are nationals of other countries is officially prohibited”.

In relation to the notorious incident with Sergey Gyurjian, a representative of the airline company, Magerram Safarli stated: “It is known that 20 percent of Azerbaijan’s territoriesa are occupied by Armenia. Therefore, a trip to Azerbaijan is considered undesirable for ethnic Armenians. For this reason, they can visit the country only as part of international events”, added Safarli.

Nevertheless, international events, too, are far from hassle-free. Thus, the Director of the Regional Studies Center Richard Giragosian was denied an Azerbaijani entry visa in March 2012 for participation in an international conference in Baku on the ground that the nomination of an Armenian expert was “unacceptable”.137 The same lot was reserved for a citizen of Turkey138 who had come to Baku as part of a Turkish delegation and a citizen of Latvia139 who had arrived to Baku as part of the delegation of the Latvian President.

< …> a few days ago, a Turkish singer Sertab Erener arrived in Baku. A musician named Burak Bedikyan, who came with the delegation of the Turkish singer and was a Turkish national of Armenian origin, was denied entry to Azerbaijan and had to return to where he came from. Upon his return to Turkey, Bedikyan made up his mind to give the local press a detailed tearjerker account of his stay at the airport of Baku. He insists that his denied entry to Azerbaijan related to his Armenian roots. Incidentally, this is not the first case when citizens of different countries who are ethnic Armenians are unable to gain entry into our country. On every such occasion, however, it is emphasized in Baku that they see no reason to give any clarification whatsoever as “authorizing or denying entry” is the right of every sovereign state.

< …> Another such incident happened during the visit of the Latvian President to a. Widespread rounding practice in Azerbaijan 52 Azerbaijan. Similarly, this time the Latvian delegation included an Armenian citizen of Latvia. “Despite the fact that he had arrived with the Latvian President, he was not allowed entry to our country and had to turn back.

In his commentary on the incident related to Mr. Bedikyan, who was a citizen of the “fraternal Turkey”, a department head of the Ministry of Foreign Affairs, T. Tagizadeh clarified: “He can even be a citizen of Vatican! Only we can decide who gets the visa and who doesn’t”.140

The absence of a regulated line of conduct can lead to the fact that entry into the country may be barred at three different levels:

• By the attending staff level of airports, airlines, railways or hotels. They may claim to do so at the behest of their superiors. • By the staff of consular services, embassies and visa departments of the Ministry of Foreign Affairs of the Republic of Azerbaijan; • By the staff of the border guard service.

Forms of denying entry:

• Straightforward communication; • Procrastination in issuing an entry visa; • Issuing an entry visa and canceling it upon arrival in Azerbaijan; • Entering the person’s name into blacklists before arrival or after departure.

A few years ago, the practice of blacklisting was introduced in Azerbaijan. This practice is quite common worldwide and concerns, as a rule, terrorists, internationally wanted criminals, drug lords, persons who have repeatedly violated visa procedures and recently has come to include corrupted public officials (Magnitsky List). This practice involves procedures, parameters, techniques and legislative instruments that have long been elaborated and are perfectly intelligible. Azerbaijan, however, has such a list, but it lacks a principle for entering and removing names.

In the beginning, such blacklist targeted persons who had ever visited Nagorno-Karabakh. Further, such lists were extended to include persons of Armenian lineage (Svetlana Loboda,141 Avraam Russo).

The impulsive and chaotic practice ofblacklisting signals a lack of consistency, where people in identical situations may be penalized selectively.

On certain occasions, the press service of the Ministry of Foreign Affairs of Azerbaijan issues threats to “investigate” and “keep in focus” numerous visits of international delegations to Nagorno-Karabakh Republic. Frequently, the results of these investigations by the Azerbaijani foreign office never surface, thereby making the selection criteria for blacklisting a specific

53 political figure or journalist completely unfathomable.

For instance, Joseph Simitian, the American Senator of Armenian origin, visited Baku as part of the Parliamentary Commission of the U.S. Senate. His Armenian descent was no secret in Baku, still, no issues occurred in relation to “securing his safety” or “flouting the law” as was the case with the representative of a leading Russian automaker Sergey Gyurjian or the reporter of the Bloomberg network Diana Markosyan. Moreover, as reported by Musavat newspaper,142 the spiritual leader of Azerbaijan, Sheikh ul-Islam Allahshükür Pashazadeh, addressed to the Armenian Simitian a request to assist him with obtaining an entry visa for another trip to the United States.

After the Senator’s departure from Baku and his visit to Nagorno-Karabakh, hewas immediately blacklisted, while other people who had been to Karabakh on numerous visits were spared this sanction.

In 2011, in the wake of a scandal over the visit to Karabakh by a journalist Sergey Buntman and his subsequent blacklisting, a fellow journalist from Ekho Moskvy (Echo of Moscow) radio station was invited to Baku; it was the first deputy of the editor-in-chief Vladimir Varfolomeyev143 who had also been to Nagorno-Karabakh Republic back in 2003. Two years later, in 2013, after his visits to Stepanakert and Baku, Varfolomeyev too saw his name in the list.144

The astronauts Charles Duke (USA) and Claude Nicollier (Switzerland), who set foot on Moon and in Nagorno-Karabakh Republic, were also included in the blacklist of the Ministry of Foreign Affairs of Azerbaijan.145 In case of the Washington Post reporter Will Englund,146 the Ministry of Foreign Affairs of Azerbaijan announced that it was well aware of his visit to Nagorno-Karabakh Republic and had no objection. Nevertheless, despite the assurances of E. Abdullayev147 that “foreign nationals who seek official authorization from the Azerbaijani side to visit occupied territories of the country will not be included in the list”, the awareness of the Ministry of Foreign Affairs of Azerbaijan failed tosave Englund’s name from appearing in the blacklist. Will Englund, in his turn, stated that in his coverage of Nagorno-Karabakh, he gave an impartial commentary on the issue and a truthful account of what he personally saw, and the capital city of Nagorno-Karabakh Republic for decades has borne the name of Stepanakert and not Khankendi, as claimed by the Azerbaijanisa.

In May 2013, a Georgian journalist Margarita Akhvlediani was detained at the airport of Baku and not allowed to enter the country, while the citizens of Great Britain who were accompanying her were allowed to gain free entry into Azerbaijan.

“Indeed, yesterday I arrived in Baku by plane at the invitation of Avaz Hasanov, Head of Society for Humanitarian Research, to hold trainings among refugees and internally displaced persons. However, I could not make it through the passport a. The denial of the toponym Khankendi in favor of Stepanakert gives in itself sufficient grounds for blacklisting. 54 control as I was simply not allowed to pass. I had to spend almost 24 hours at the airport of Baku, without hearing any explanation. Only later did I find out that I was denied entry to Azerbaijan because of my visit to Nagorno-Karabakh. Yet, my passport contains no stamps or seals attesting my visit to Karabakh. I’m a journalist and may visit any country in my professional capacity. Interestingly, British nationals who accompanied me and had also paid a visit to Karabakh faced absolutely no claims. I studied the legislation of Azerbaijan, and unlike Georgian legislation, it does not provide for any penalty or sanction for visiting Nagorno-Karabakh. This incident is currently handled by the Embassy of Azerbaijan to Georgia, and I am also waiting for explanations from the Ministry of Foreign Affairs of Azerbaijan”, concluded M. Akhvlediani in her interview.148

The journalists from Euronews TV channel who visited Nagorno-Karabakh Republic and produced some footage covering the real daily life of the local population could also avoid blacklisting. To be fair, they were required to make amends and shoot a similar film from the Azerbaijani perspective. Peter Barabas who is the chief editor of the TV channel agreed to prepare an equivalent report from Azerbaijan but “on the same terms which we solicited from the Armenian Government, i.e. the report will be based exclusively on our editorial policy and guiding principles”, stated P. Barabas.149

It is possible to be blacklisted for a single use of the word Karabakh. A popular Daghestani singer Timur Temirov was blacklisted by the Ministry of Foreign Affairs of Azerbaijan after he recorded a song named Our dear Caucasus, in which he confessed his love for Armenia and sang of its sights, including Artsakh. In his interview to Vesti.az, Timur Temirov stated that after the airing of the music video, he was denied entry to Azerbaijan: “Last year, they turned me back, and I don’t want that it happening again”.150

There have been recorded cases of removing a name from the blacklist. The removal procedure is also quite obscure and opaque; yet, past experience indicates that it takes showing some remorse and asking for forgiveness, although in certain cases, it is enough to admit verbally that the person in question visited Karabakh unknowingly or was tricked into going there (“they didn’t say where they were taking us”). However, it does not always work with everyone. Or you can hail Azerbaijan preferably by showing your dislike of Armenia; however, this requirement may be dispensed with.

After the Russian singer Katya Lel gave a concert in Karabakh and was subsequently blacklisted, she gave an interview to the Azerbaijani information agency AzerTAc where she expressed a wish to have her name off the blacklist of the Ministry of Foreign Affairs of Azerbaijan; she was allowed to give a free concert in Baku.151 A famed French actor Gerard Depardieu and Head of the Georgian Writers Union Makvala Gonashvili152 had their names removed from the blacklist after they publicly repented.

Journalists from Zerkalo newspaper set a goal of finding out what are Azerbaijan’s

55 requirements for removing a name from the blacklist.153 To believe the press secretary of the Ministry of Foreign Affairs E. Polukhov, there are absolutely no requirements. He clarified that placing a person’s name on the list of undesirables was not the Ministry’s responsibility: “Once we receive information that a specific person has visited Nagorno-Karabakh, the Ministry of Foreign Affairs forwards this information to the appropriate public bodies which are authorized to ban entry to the territory of the Republic of Azerbaijan. The border guard service which is responsible for defending the country’s frontier has such a list”.

This being said, it is still unclear who makes the decision onremoving a specific name from the list. E. Polukhov suggested that journalists might seek clarification on issues of their interest at law enforcement authorities, i.e. Azerbaijan’s Ministry of National Security and the State Border Service.

Following Polukhov’s advice, the journalists turned to the Ministry of National Security of Azerbaijan for an elucidation. However, the Ministry’s Head of Public Relations, Arif Babayev stated that this matter was beyond the scope of their Ministry. Next, the journalists asked the Ministry of Interior Affairs of Azerbaijan to comment on the issue. According to the Ministry’s press service represented by Orhan Mansurzadeh, their Ministry did not handle the placement or removal of names on the list of undesirables. The State Border Service of Azerbaijan communicated through the officer of its press service, Jabrail Aliyev that the name of a person was removed from the list of undesirables by the same organization which had placed the name on the list.

It must be noted that despite Azerbaijan’s threats of blacklisting those who visit Karabakh, the number of official and artistic visitors grows year by year which cannot go unnoticed by the Azerbaijani side.

They can see that draconian measures not only fail to discourage visits to Karabakh but also increase in inverse proportion the number of names on the list which means that these people will refrain from visiting Azerbaijan.

Abulfaz Garayev, Azerbaijan’s Minister of Culture and Tourism, claims to see through this devious scheme: ‘’Armenians are implementing a willful policy trying to rob Azerbaijan of famed artistic figures and take various singers to Karabakh by deception”.154

Reporters without borders, which is an international organization defending the freedom of the press has voiced its concern over the situation where the Azerbaijani authorities restrict the work of journalists who cover the Karabakh conflict. “In doing their work, journalists must enjoy freedom and unimpeded movement without having to obtain the permission of any party. Blacklisting journalists is inadmissible and inefficient,” says the press release of the organization.155

Using visits to Armenia as a pretext to deny entry to persons who constitute a threat for the

56 country’s political regime is yet another peculiarity of the blacklist. It was the case in the situation with a journalist Milrad Fatullayev who was an ethnic Lezgin.156

A working visit turned sour for Milrad Fatullayev with his less-than-pleasant stay at the airport of Baku where he had to spend a whole day locked up by the border guards. No intelligible explanation was given as to the reasons of Fatullayev’s detention. <... > “Absence of any justification is the most interesting justification. Because I came here, to the Baku airport, at 3 o’clock in the morning, my passport was taken from me for control and I never got it back. In addition, I was given no explanation; here I am sitting and waiting. < …> I remember a similar case when I was checked in the same way in Baku after I had been to Armenia, but that was a year and half or two years ago. < …> At that time, I could go through the controls and returned to Moscow after visiting Azerbaijan. So, I thought that now it was about the same thing. I kept waiting, but by 5 o’clock I made up my mind to figure out what the matter was. < …> I introduced myself as a journalist of Nezavissimaya Gazeta newspaper to an officer who tried to expose me as a person who was breaking the law. Well, I stood there trying to explain to him that I came there to a specific person for a specific reason.< …> As I could learn, I was denied entry to Azerbaijan because of taking part in a conference held in Yerevan and initiated by Mr. Levon Melik-Shahnazaryan. Another Dagestani journalist, Marko Shahbanov, the leader of Avar National and Cultural Autonomy, had earlier faced problems attempting to gain entry to Azerbaijan.< …> While crossing the border, he also underwent a verification procedure, but was allowed to go through in the end. Last year, I also had my documents checked, but they finally let me go through. Now again, there are Azerbaijanis coming up to me and asking: “What is it? Have you been to Karabakh?” No, I haven’t been there”.

Alexander Lapshin (Puerrttо), a traveler well-known in the blogosphere for visiting various countries and crossing countless borders, describes how to bluff your way past customs officers at the Georgian-Azerbaijani border:

“Things were quick and easy on the Georgian side. Next, I walked over a border bridge and set foot in Azerbaijan. There, everything was very different from Georgia. The setting epitomized an unmistakable Soviet spirit. Georgian policemen wearing smiles and nice uniforms were replaced by gloomy tommy gunners wearing soviet military fur hats with earflaps, while numerous signs reading ‘’Bribery is punishable by 7 years of imprisonment” were replaced by ubiquitous portraits of the Aliyevs: both father and son. A very cold and standoffish man in plain clothes demanded: “Passport”. I handed my passport over to him. He examined it for a long time scrutinizing every page. For some reason, he tried to scratch my Georgian visa with his fingernail <...>. Next, he said something to me in the Azerbaijani language. I replied that, regretfully, I didn’t speak Azerbaijani and asked in my turn: “Do you speak English?” in case the man did not speak Russian. He smirked at me and said in an immaculate Russian: “In fact, I asked you in Armenian”. Wow, can it be

57 possible that an Armenian works in the Azerbaijani State Security Service? That was incredible. So I asked him: “I beg your pardon, are you Armenian?” His eyes popped out in shock. “What?? What makes you think that I am Armenian? I am Azerbaijani. Then, I asked him why on earth had he spoken to me in Armenian? He cut me short: “That’s it, enough talking, if I ask, I do it for a reason”.

Another minute went by as he examined my passport for the fifth time. Then, all of a sudden, he shot a question at me: “Have you been to Armenia?” I answered in the affirmative sensing that I was up for a tough conversation. Then the officer went off with his next question: “And you must have been to Karabakh too, right?” I replied that these were only his assumptions and unfounded at that. He looked up: “So you must be a lawyer then?” I let the remark go unanswered. He tapped me on the shoulder and said: “Welcome to Azerbaijan!” So, I got another stamp in my passport.157

On August 2, 2013, the Ministry of Foreign Affairs of Azerbaijan published a list consisting of 335 names placed on the blacklist.158 Despite the assurances of the official representative of the Ministry of Foreign Affairs of Azerbaijan, Elman Abdullayev to the effect that “illegal visits to the occupied territories of the Republic”159 were the underlying reasons for that, over 50 persons were blacklisted without any reason specified.

58 6. Ban on positive attitude to Armenians

Another essential component of the blocking policy against Armenia and inculcation of armenophobia implying a complete dehumanization of Armenians is the ban on any references that may potentially showcase the human qualities of Armenians and portray them as possessing creative and benevolent traits. All potential avenues towards personal contacts apt to cause the shattering of propaganda clichés, which translate into a huge cost in terms of money, resources and time, are shut off.

The representatives of the country’s intellectual, political and cultural elite are recruited to partake in this process, administrative leverage is exercised, while all recalcitrant persons take heavy punishment becoming obstructed and divested of any opportunity to pursue their professional activities.

Or, inversely, upon accomplishment of the public repudiation of Armenians as a concept, feelings of sympathy towards Armenians can be used as a sufficient ground to ostracize an out-of-favor opponent often in political and not infrequently in professional, social and daily life.

Siyavush Novruzov, Member of Parliament, deputy executive secretary of the ruling party Yeni Azerbaijan: Rustam Ibragimbekov, who held the meeting of the National Council in a hotel that belongs to an Armenian, proved once again his alliance with Armenians < …> Rustam Ibragimbekov has good relations with Armenians. He openly stated that he held Armenians in great respect and esteem. In one of his interviews, he even said that after the Armenians left Baku, our capital city sank low in cultural sense. How can a person with such thinking lead Azerbaijan? 160

Techniques to impact the public perception of Armenians can be distinguished according to their object, extent and form.

Target I. Marginalizing interaction with Armenians

In this case, the same techniques are employed as described above. Marginalizing all interactions with Armenians over social networks161 can be classified as another manifestation of this ban, with persons considered to be the most reputable for a specific social group, including politicians, scientists and artistic figures of different levels recruited to put in their weight to impact their respective target groups. Verbal abuse in respect of Armenians is held in an especially high social esteem and is considered to be a display of patriotic feelings.

Aydin Mirzazadeh, Member of Parliament: When some residents of Baku lapse into sentimentality and search for their former classmates and neighbors among Armenians or even add them to their friend list, they must pause and think how 59 friendly the feelings of the opposite side are.

Nizami Jafarov, Chairman of the Parliamentary Committee on Cultural Issues: With the issue of Nagorno-Karabakh still pending, cooperation with Armenians at any level is an act of treason. You can negotiate, discuss political matters, resolve cultural problems, but befriending Armenians, with Armenia occupying our lands, is inadmissible. This is a feigned friendship!

Zahid Oruj, Member of the Standing Parliamentary Commission on Security and Defense: Such friendly ties are absolutely unacceptable, because they create an impression that we are free from problems with Armenia, that we are not in a state of war with them, and they did not occupy our lands. In general, all friendly visits to Armenia and Nagorno-Garabakh as part of popular diplomacy are unacceptable, as they lead to the freezing of the conflict and contribute to resolving legal matters in favor of Armenia. The history has shown the price that Azerbaijan had to pay for its friendship with Armenia: how much of our land went to Armenians in the Soviet times, how much more has been occupied... Friendship with Armenians can virtually result in another strategic grab of the Azerbaijani territories in the future. Therefore, the Ministry of National Security must take a partial control of all messaging that goes through this website.

Vafa Guluzadeh, political analyst, na advisor to the former government,: There can never be any friendship between us and Armenians firstly, because a sea of blood has been shed and secondly, there is Russia that pits Armenia against Azerbaijan using them to fulfill its own agenda.

Sayga Jahid, anchorperson and producer: Of course, there are many active Armenian users on this website trying to contact Azerbaijanis. It has also happened to me, but I immediately removed them because they are our enemies. We must refrain from entering into any correspondence with them. I have a negative attitude about those who do so, and especially singers. They must be ashamed!

Farid Rzayev, anchorperson of the V.I.P Club TV show: I am a user of this website and I found there many of my friends and relatives. However, any communication with Armenians is out of the question. Why do we have to communicate with them? And if an Armenian tries to contact me, I blacklist him.

Orhan Rzayev, anchorperson of the V.I.P Club TV show: I would like to add up to the words of my brother Farid that the website odnoklassniki.ru has many Armenian users. They may pretend to be angels, but we must not be deceived by that. We have only one enemy, and it is Armenians. We must not forget that as early as in their infancy, it is whispered into their little ears: “In the future, you will become a citizen of the Great Armenia, and you have only one enemy, and it is the Turks.

60 Ilkin Hasani, anchorperson at the TV show ATV Magazine: May I be damned if I ever communicate with Armenians. I have sent them a couple of messages but only to fight them virtually.

Faytoncu Nazim, singer: Corresponding with Armenians is no good. They’re our enemies. Befriending Armenians who have grabbed over 20 percent of Azerbaijani lands is a complete absurdity. I am also against it.

Agil Abbas, Member of Parliament, writer and journalist: I have two sons who occasionally visit Armenian sites. They can give quite a harsh reply to Armenians and so make their own contribution to the information war. I personally consider it weird that young people correspond with Armenians. If it is done out of friendship, then they are fools, and I will repeat - fools. We may resume our contacts with Armenians only after they kneel down before us and ask forgiveness for Garabakh. The people, who visit this website for a friendly exchange of messages with Armenians, are not Azerbaijanis.

The Azerbaijani website Unсоqtа.az website published an article entitled ‘What is the link between the correspondent of Zerkalo newspaper and Armenians?’ in which the journalist Yelena Malakhova is accused by her Azerbaijani colleagues of communication with her Armenian acquaintances over the web. The article says that despite the Karabakh conflict, Armenians live in Azerbaijan, “but it does not mean that they are not our enemies”. “Armenians who live among us have been naturalized, but we must know our enemies by sight”, says the article and points that every citizen of Azerbaijan must know it and refrain from close interaction with Armenians.”The correspondent of Zerkalo newspaper Yelena Malakhova seems to have forgotten this simple truth. This lady has recently been to Belgium as part of the EU European Neighborhood Policy Program. In Brussels, Malakhova walked with the delegation of Armenian journalists and took pictures with them. The pictures clearly show warm relations of Yelena Malakhova with Armenians. Now she communicates with them over Facebook and posted there a picture with Alla Serobyan”, airs its indignation the Azerbaijani news outlet.162

Faig Agayev, People’s Artist of Azerbaijan criticized on his Facebook page those of his compatriots who Liked the Armenian magazine Yerevan. “I don’t quite understand ... what kind of Azerbaijani could have Liked this? Do you realize what you Like? You must be ashamed”, wrote Agayev and stated that he had a right to express his opinion as a citizen of Azerbaijan and a People’s Artist.163

Vagif Semedoghlu, People’s Poet of Azerbaijan, former Member of Parliament: I have never taken part in any meetings between Azerbaijani and Armenian intellectuals and I will never do so. I will never set foot in any such meeting. What

61 is the use of such meetings, if you know in advance that nothing good comes out of it? 164

Target II. Marginalizing those who still communicate with Armenians

In this case, the same mechanisms are employed as in cases described above, the only difference being that outrage targets other Azerbaijanis who have broken the taboo and contacted Armenians. The mildest punishment for doing so comes down to rejection and calls to boycott the culprit. The worst case scenario may go as far as a questioning by the representatives of security services or even an arrest.

Ilhama Guliyeva, khanende Alibaba Mammadov and Arif Babayev, People’s Artists of Azerbaijan165 condemned a young Azerbaijani singer who performed a mugham accompanied by an Armenian band of Armen Alexanyan in one of Moscow restaurants.

Arif Babayev, People’s Artist, presidential scholarship holder:This is very, very bad. As if it were not enough that they are stealing our national music, this incident is just too much. I personally would never perform with Armenians.

Ilhama Guliyeva, People’s Artist of Azerbaijan: I do not even want to discuss this matter. We must first find out what this is young girl’s ethnicity and why she committed such a deed. In general, I consider it to be a disgraceful fact for an Azerbaijani.

The social networks saw an onslaught of a harassment campaign against the Meritorious Artist of Azerbaijan Aybeniz Hashimova and her daughter Aynishan Guliyeva. Aynishan, whose father was killed in Karabakh war, represented Azerbaijan at Slavianski Bazaar-2011 song contest. As reported by the website Fаktxeber.соm, some information about Aynishan befriending Armenia’s representative Narek Margaryan surfaced on the Facebook network.

“She and her mother have even had themselves photographed with an Armenian. How can a shahid’s daughter who represents Azerbaijan befriend an Armenian?” says the website airing its indignation and reminding its readership that “it must be never forgotten that Armenians are the eternal enemies of Azerbaijanis”.166

A famous singer Tajir Shahmalioglu (Tасir Şаhmаlıоğlu) from the group Nightingales of Karabakh (Qаrаbаg Bulbulleri) became target of public verbal abuse and condemnation after the appearance of a music video where he sang a dual with an Armenian singer (who, as it transpired, was a Yezidi from Armenia, while Tajir himself is a Kurd)a in one of the Moscow restaurants. a. The same Iranian-speaking ethnic group differing in religious self-identification, translator’s note. 62 As a result, he was forced to justify himself and reiterate his aversion to Armenians in the press.167 < …> Tajir noted that he did not accept it when Azerbaijani singers performed together with Armenians: “This is just not right. About a year ago, I got a call from Moscow. It was an Armenian. He told me that they were my fans and offered me a fee of 50 thousand dollars for singing at a wedding. I turned him down and said that I didn’t need his 50 thousand dollars, which I would receive for singing at an Armenian wedding. No matter if it is 100 thousand or 1 million, for me, it equals a penny. Up to this day, when I see images of shahids on TV, I can’t hold back my tears. If my elders deem it necessary in the future, I am ready to go into battle with an assault rifle on my shoulder. And I will give away my life for Azerbaijan”.

Target III. Marginalization of third persons who have contacts in both communities

This category covers singers, actors, political figures, writers and public figures at international or regional levels.

It must be noted that the Azerbaijani side keeps a very close and intent track of all references to Azerbaijan and Armenia on behalf of third persons and reacts sharply to any perceived tilting of thebalance . A slightest slant in favor of Armenia is viewed at the western coast of the Caspian Sea as a mortification unleashing an instant response.

Apart from the well-known and repeatedly employed influencing techniques aimed at the domestic audience, other methods efficient in the given community are employed to discredit and marginalize the culprit going as far as to use fictitious evidence.

This happened, for instance, with the Iranian singer Googoosh who was caught singing a song in Armenian (the 60-year-old singer purportedly had an Armenian lover).

The Azerbaijani website Day.Az: We could unearth sensational details about the singer’s decision. These details were communicated by Mr. Salman Pishnamaz, an Iranian national and native of Tabriz, who organizes the tours of Iranian artists in Azerbaijan. “For 2 years, I have been negotiating with her over her tours in Azerbaijan, but she procrastinated all the time. Then I discovered the reason. It became known that her Armenian boyfriend didn’t allow her to go on tour if he couldn’t go with her. And so he said: “She is not going anywhere without me!” fully aware that I cannot invite him to Azerbaijan. Moreover, she preferred to go with him to Armenia. So Googoosh’s Armenian boyfriend didn’t allow her to visit your country”, told S. Pishnamaz in his interview to Day. Az.168

The Azerbaijani website 1news.az: A video has surfaced on the web which shows the famous Iranian singer Googoosh performing an Armenian song Zepyur Kdarnam. The Azerbaijani singer Yaqub Zurufcu declared that he severed all communication with Googoosh: “Now, she is of no interest to me. After this video appeared, we

63 stopped talking. Today, her coming to Azerbaijan is out of the question.169

The Azerbaijani website Azeritоdаy.соm: To be honest, we must think twice whether we need the coming to Azerbaijan of a singer who disregards the fact that Azerbaijan is at war with Armenia and who has continued up to recent years to perform Azerbaijani songs in Armenian.170

Target IV. Countries and their services and goods boycotted by Azerbaijan for their cooperation with Armenians, with Armenia or for a disloyal attitude toward Azerbaijan

Recently, after the French Parliament passed a law criminalizing the negation of the so-called Armenian Genocide, one of popular Azerbaijani radio stations proudly announced that it was about to “stop the broadcasting” of all French songs. In addition, it informed that at the time of signing Armenian-Turkish protocols in Zurich, it had temporarily refrained from airing Turkish songs.171

In 2010, the broadcasting of TV channel Mir was stopped in Azerbaijan because the channel was airing a program entitled “Independence Day: Armenia”. The Azerbaijani cable television KA TV 1 notified its subscribers in Azerbaijan that the rebroadcasting of Mir TV channel on September 21 would be temporarily stopped between 4:05-4:25 p.m. by Baku time.172

The Russian website NR2.ru: The Netherlands company Kales Airline Services, which is a partner of Azerbaijan Hava Yollari (Azerbaijani airlines), was forced under the pressure from Baku to fire its ticket sales agent Mary Sargsyan only because she was Armenian.173

The Azerbaijani website ANS-Press: The online air ticket booking service OneTwоTrip started operating in May 2011 and can draw on a network of over 500 airline companies. The founders are Peter Kutis and Hovhannes Poghosyan. < ... > It must be noted that there is a confirmed record of various Armenian products finding their way to the market of Azerbaijan. Thus, there have been repeated incidents of various victuals produced in Armenia (butter, coffee, etc.) appearing in our shops from unknown sources. Recently, there have been increasingly numerous cases of Armenian products permeating the Azerbaijani market. Competent authorities must tighten their control procedures to prevent similar cases in the future.174

The Azerbaijani website 1news.az: The research has revealed that 100% of surveyed Azerbaijanis answered ‘No’ to the question of whether airline companies operating on the territory of Azerbaijan were entitled to sell tickets for their flights through companies belonging in whole or in part to Armenians.

100% of the surveyed answered ‘Yes’ to the question of whether the airline companies

64 operating on the territory of Azerbaijan and selling tickets for their flights through companies belonging in whole or in part to Armenians must be punished in some way.175

The success of such campaigns is achieved through their impact on an essential component of all human needs - the need to be a part of the community. The notions of patriotism, affiliation with an ethnic or social group (you are not Azerbaijani) are exploited, and people are intimidated with scary stories from remote and not so remote past (“all Armenians donated money to Krunk; they ripped open pregnant women; a nurse in the maternity hospital squeezed the testicles of new-born Azerbaijani boys” etc.)

Here, the help of people who are highly reputed and respected in a given community is enlisted, so as they showcase by their own personal example the righteous line of conduct from the perspective of the dominating ideology. The fear of being ostracized and castigated, along with the existence of an external devious foe, firmly cements the self-awareness and bears fruit.

The positive reference ban can be conventionally divided into three types:

The first typeof the ban on positive reference to Armenians consists in excising all depictions (films, literary works or TV programs) that contain a reference to Armenians in the positive sense or which portray Armenia’s achievements; this ban also extends to engaging in joint projects with Armenians.

After the motion picture In a Southern Town, another film by Azerbaijan’s people’s artist, director Eldar Guliyev went under ban. We refer to the motion picture Hostage in which an Armenian is portrayed as a positive character. According to the film’s plot, an Azerbaijani named Karim becomes a prisoner of Armenia during the Karabakh war. To swap him for another prisoner, the villagers decide to give Karim’s wife an Armenian hostage. Over time, she comes to discover the positive traits of the Armenian man.176

After the information on the involvement of Azerbaijanis from Georgia in the shooting of an Armenian film entitled “Open Door” surfaced on the web, the information agency of Azerbaijan turned for commentary to Zumrud Gurbanli who is one of the leaders of Gheyrat movement for Georgia-based Azerbaijanis and who stated that “no Azerbaijani living in Georgia would ever agree to appear in a film shot by Armenians”.177

The second type of bans consists in stripping the culprit of any chance to pursue a professional activity and firing the person routinely by own wish or on the demands of the staff (the people). The charges of superfluous feelings of sympathy towards Armenians become a sufficient ground to spell doom for the accused.

65 The journalist Asef Guliyev was fired for his participation in an international conference on Freedom of Information in Caucasus held in Armenia on July 11-14, 2010. Immediately upon his return from Yerevan, the journalist was offered to quit of his own accord. However, he refused to do so. In addition, Guliyev emphasized that he did not represent public television at the conference, but took the trip while he was on vacation.178

On the initiative of the PACE rapporteur on the South Caucasus, Leo Platvoet, and the Chairperson of the delegation of the European Parliament to Armenia, Azerbaijan and Georgia, Marie Anne Isler Béguin, a concert by the Caucasian chamber orchestra was given on PACE premises in 2007. The orchestra was directed by conductor Uwe Berkemer (Germany). The organizers’ artistic intent for the concert was that musicians from three countries of the Southern Caucasus showed the harmony needed by the nations of the region. However, the authorities of Azerbaijan forbade Azerbaijani musicians to participate in the concert. Then, the musicians from Armenia and Georgia also played the works of Azerbaijani composers to support their fellow musicians.179

Rovshan Nasirli: On August 12, I was summoned to the Ministry of National Security and questioned why I had voted for the representatives of Armenia. I was accused of not being patriotic because Armenia occupied territory belonging to Azerbaijan. < …> The representatives of special services had the names and telephone numbers of 43 persons who had voted for the Armenian duo whose song ‘Jan Jan’ had ranked tenth in final of the Eurovision song contest held in Moscow in May of this year. < …> If it’s about a war, why then the officials of Azerbaijan, for example, Polad Bülbüloğlu, the ambassador to Russia, as well as members of the parliament visit Armenia?180

The third type of bans concerns in the first place reputed and influential persons taking the form of obstruction, defamation and public vilification in the press and may go as far as to include an entry ban or even threats of arrest.

In 2012, a group of staff members from the Azerbaijan Theater of Young Spectators filed a request with the Ministry of Culture to fire the “mercenary” artistic director Jannat Salimova on the ground that she was a “Zionist and armenophile”.

A. Idrisoglu: “J. Salimova must be released from her position”. <... > “She only engages in staging classical works without giving us a chance to stage the topical works of modern authors”. <... > “In her performances, she discredits the people of Azerbaijan”. 181

N. Kyazimov: With her mixed Jewish and Lezgin ethnicity, she treats us, the staff

66 of the theater, as a stepmother. Moreover, in a dispute with a staff member of the theater, she declared: “I love the Jewish people and I want that everybody knows that I have utmost love for the great Armenian people and I bow my head before them”. Though she renounces these words, but facts remain. I think that she must be dismissed, as a person like her has no right to work with our children.182

The case of Rustam Ibragimbekov, in whom the existing system discerned a threat, is quite emblematic. Here, a familiar arsenal of epithets is at play, such as: “Armenian servant”, “armenophile” and other similar abuse.

Yeni Azerbaijan: Rustam Ibragimbekov is ill-mannered, immoral and armenophile. < …> His invitation of the film director Roman Balayan and a certain Rudik Ovanesov who worked in one of Azerbaijan’s Ministries in the soviet times to take part in the Serq-Qerb (East-West) festival in Baku at the expense of the organizers is quoted as evidence of his sympathies towards Armenians.

Niyameddin Ordukhanli, Deputy Chairman of the Azerbaijani Popular Front Party for political matters: Ibragimbekov directly serves the interests of Armenia and Russia.

Ibragimbekov was not allowed to enter Baku. At Heydar Aliyev Airport of Baku, after an hour-long detention by the border service, one of the border guards said to the dramatist as he returned him his passport: “We don’t recognize you just as you don’t recognize our supreme commander-in-chief (i.e. the President of Azerbaijan)”. To this, Ibragimbekov replied: “I have never said that I do not recognize him. I said that if he did not recognize me, then I would not recognize him”. Ibragimbekov also pointed out to the border guard: “If you do not recognize me, then I will not recognize you”.183

Ali Ahmedov, executive secretary of the ruling party Yeni Azerbaijan (YAP): Every citizen of Azerbaijan must loathe the approach, thinking and ideology of Rustam Ibragimbekov”, said the deputy chairman in his statement to the journalists on Wednesday. - “Rustam Ibragimbekov, who considers himself an Azerbaijani intellectual, doubts that Karabakh is an Azerbaijani land. I believe that this inflicts a severe damage to the national interests of Azerbaijan.184

Frequently, authorities invoke contacts with Armenians and alleged armenophile feelings against their political opponents in a preemptive strike or in the hope that this may discredit them to the extent of wrecking their career.

Siyavush Novruzov, Member of Parliament, deputy executive secretary of the ruling party Yeni Azerbaijan: This comes to prove once again that Ali Karimli and his clique are ready to be in league with the devil himself to come to power. < …>

67 We have seen this repeatedly. At one time, the people of Ali Karimli even negotiated with Armenians in Georgia and received money from them. And now as elections draw near in Azerbaijan, we have seen how these people together with Armenians act against successful initiatives and reforms implemented in the country as well as against those who serve their motherland. They are ready to cooperate with Armenians only to grab some place in the power structure of Azerbaijan.185

Fazail Agamali, chairman of the political party Ana Vatan, Member of Parliament: I wouldn’t like to specify any names yet, but I have every reason to say that a number of opposition parties of Azerbaijan are funded from sources closely related to Armenia. <... > I have been talking about the Armenian funding of opposition parties for over a year. < …> Non-governmental organizations can also be used for funding purposes”. <... > “He is confident that political parties which accept this assistance fall under the influence of Armenians”, reports Zerkalo newspaper.186

The Azerbaijani website Hurriyyet.net: The information spread through social networks concerning the commander-in-chief of the general staff of the Azerbaijani armed forces, General Najmaddin Sadikhov and his close relative or, more precisely, the son of his uncle by his paternal side who is a serviceman in the Russian military base № 102 stationed in Gyumri (Armenia) has become widely known. It is reported that N. Sadikhov maintains contacts with his cousin who is a colonel on the said military base and meets him at least once a month on the territory of Dagestan. It is of note that despite the fact that this information has been around for quite a while, neither competent law enforcement authorities nor independent military experts voiced their position. This fact itself constituting a very tangible threat to the security of the country should have long come under a thorough scrutiny. However, for some reasons known to all, considering the high rank and standing of the person in question in the country, competent authorities keep their silence. <...>. Abusing his close ties with the leadership of the country, he achieved a position where nobody can point a finger at him and alert to what is obvious. We believe that there will be time when N. Sadikhov will be called to answer for all his deeds, and that day is near.187

Warped notions of atrue patriotism and the code of conduct of a pure-blooded Azerbaijani are channeled towards hatred, which is cloaked by the term tolerance and is extensively instilled in the minds of the people convinced of their tolerance which for a known reason omits Armenians.

In the village Tumbul of Babek region of Nakhichevan, a member of the Public Chamber, Ibragim Ibragimli was severely beaten up for “attempting to profess among the villagers the need for a peaceful coexistence with Armenians without any conditions”. Next, I. Ibragimli started defending the writer Akram Naibov (Akram Aylisli) targeted by a nationwide criticism as well as the ideas of his novel “Stone

68 Dreams”, which incensed those present”.188

The names of prominent Azerbaijani activists and journalists who had Armenian friends on Facebook made public by the Azerbaijani news outlet Qаynаr.Info on March 1, 2011 represented an attempt to discredit them.189

Eduard Bagirov, a Russian writer of Azerbaijani origin, offered on his Facebook page condolences to the Armenian people in relation to the Armenian Genocide Memorial Day. The Azerbaijani writer Natig Rasulzadeh gave the following commentary on the situation: “The only thing I can say with confidence is that this man cannot be Azerbaijani no matter if he is from Moscow, Baku or Turkmenistan. You can have an Azerbaijani name all you want, but it doesn’t mean yet that you are an Azerbaijani at heart. Judging from his statement, at heart he is anybody, save a Bagirov”.190

In late May 2013, the Azerbaijani press reported that a new bill “On the Occupied Territories of Azerbaijan” was being prepared for submission and discussion at the Milli Majlis of Azerbaijan:

The Azerbaijani website APA: The citizens of Azerbaijan who cooperate with any organization in Armenia will be subject to criminal liability.

Any citizen of Azerbaijan, who cooperates with any organization and structure in Armenia before the complete liberation of lands from occupation, will be subject to criminal liability”. “This is reflected in Article 7 of the new bill “On the Occupied Territories of the Republic of Azerbaijan.

The article says that the citizens of the Republic of Azerbaijan (with the exception of the representatives of central executive bodies participating in the peace talks on the liberation of the occupied lands of Azerbaijan, diplomatic missions and those who are duly authorized to this effect by the decision of Milli Majlis), who cooperate with governmental and non-governmental institutions, judicial and legislative bodies, political parties, public associations, the media, public and private commercial and non-profit entities as well as their representatives, will be held criminally liable under the Criminal Code of the Republic of Azerbaijan.

The second part of the article sets forth prohibitions covering nationals of foreign countries. “All foreign state and non-state actors, their representatives and nationals of foreign countries working on the territory of Azerbaijan shall be precluded from cooperating with the occupant state on all activities laid down in Article 6(1) hereof or from participating, directly or indirectly, in such activities, as well as from partaking in the decision-making process related to such activities. These sanctions shall apply to all legal and natural persons”.191

69 However, the existence of the bill is denied by Parliament’s press service.

The press-service of the Milli Majlis stated that reports on the preparation of any such bill in the Parliament are false. None of the parliamentary committees has discussed or intends to discuss any such bill.192

Here, a quote from Rauf Mirkadyrov seems much to the point: “We have long refused to speak reasoning that we are in a state of war with Armenia; yet, we never actually started the war. And we called traitors those who wished to speak while the guns were silent”.193

70 7. Armenian origin of non-conformists

The authorities of Azerbaijan are hypersensitive to criticism or to any negative manifestation or assessment from both the international community and the domestic audience. The entire state machinery is geared up to create an image of successful, tolerant, decent, transparent and creative system.

According to the reports of international monitoring organizations or relatively independent local researchers and the media, the portrayal offered by the Azerbaijani authorities is quite far from the reality.

While the authorities of Azerbaijan accuse the international organizations of their “biased judgment” and application of “double standards”, the local, mostly opposition-oriented news outlets expose on a regular basis “disgraceful” facts that are at odds with the country’s image advertised by the authorities. The authors of such publications draw firefrom state-controlled media, members of the parliament, researchers and non-governmental organizations which wage a war against dissidents using their familiar arsenal of techniques; they search and detect traces of Armenian involvement (lobby) or dig up Armenian roots in those who circulate these “disgraceful” facts or commit deeds blackwashing the country’s bright image.

It is no secret that Azerbaijanis at grass roots level live a hard life “in the richest country of the region”. The ubiquitous corruption, violations of human rights and freedom of speech, tyranny and persecution, the unresolved issue of “reclaiming Karabakh”, incessant and never materializing promises of war lead to some legitimate questions. Who is to blame?

The answer is always ready at hand; it is all about external enemies who are jealous of Azerbaijan’s prosperity and seek to discredit it. This “campaign against Azerbaijan” is invariably ascribed to ethnic Armenians who are the instigators, masterminds and guiding hands behind it. This holds true for inside and outside Azerbaijan.

Overall, the efforts of the authorities to play down their own guilt and to duckany responsibility can be conventionally divided into several categories:

- omnipotent Armenian lobby; - the domestic population of overt or covert Armenians (the same “30,000 Armenians” who still live in Azerbaijan); - Armenian lineage, spouses or business partners, etc.

According to the reports of the Azerbaijani press, persons attributable under the above categories can be classified by a number of characteristics.

71 In Azerbaijan:

- Persons who plague the ruling regime through their criticism, exposures or excessive zeal in their fight for human rights and freedom of speech.

The newspaper Yeni Azerbaijan accused the independent Azerbaijani journalist Khadija Ismayilova of Armenian origin solely on the ground that she refused to speak about her kins. “Ismayilova never speaks about her kins and made no reaction to the allegations of the Xalq Cebhesi newspaper claiming that her grandmother is Armenian.194 Sources close to the newspaper have extensive data on this subject, and Khadija fears exposure. This is only a part of the shocking details about her, which we do not make public for ethical reasons. It is of note that certain persons who consider themselves Azerbaijanis still call Khadija “the epitome of journalism”, “the champion of moral values” and “the mouthpiece of justice and rights” speaking in her defense,” states the newspaper.195

As early as in 2009, the Baybak.com website reported that Khadija Ismayilova had refuted the allegations of Xalq Cebhesi newspaper about her Armenian grandmother, however, only the information agencies Turan and Yeni Musavat agreed to publish her rebuttal.

Seymur Bayjan, Azerbaijani writer: Starting from 2003, I began realizing that our mindset fouls up our lives. What people call the mentality is a downright torment. I started writing about it, but many did not understand me and still don’t. They call me Armenian, Jewish, Freemason, gay and spy.196

Ali Hasanov, a department head at the Presidential Administration: Don’t you think that those, who receive grants from the Armenian lobby and from the pro-Armenian circles and sling mud at our state from international platforms by depicting Armenians as oppressed and Azerbaijanis as savage brutes and telling foreigners who come to our country all kinds of falsehoods, justly deserve the scorn of the people?197

- Persons implicated in corruption scandals or failing to comply with their professional duties thereby inflicting damage to the area of their responsibility.

Fazail Agamali, Member of Parliament: “The mother of Ilgar Rahimov, the Deputy Minister of Labor and Social Protection of Population, was a representative ofa different nation, and even her funeral was organized in Christian ratherthan Muslim traditions and was accompanied by the playing of clarinet. I support Tagi Ahmedov. Strategical posts must be held by pure-blooded Azerbaijanis”, said the parliamentarian.198

Hafiz Hajiyev, leader of the political party Modern Musavat: Did you know that

72 there are some people in power who have Armenian wives and mothers? It’s them who constitute the main threat to our country. Not so long ago, I saw one of such officials in a restaurant accompanied by a female singer. Their conduct wasso outrageous that I was ashamed that Azerbaijan had such public officials.199

The former member of the parliament from the ruling party, Gular Ahmadova, who was caught dealing in parliamentary seats as the main protagonist of a scandal dubbed in the Azerbaijani press as Gulargate, is accused, among other things, of having an Armenian grandmother. Specifically, the Azerbaijani information agency Olaylar reported: “Another fact was revealed on the former Member of the Parliament Gular Ahmadova. Sources well-informed of Ahmadova’s pedigree report that her grandmother was Armenian. Although the ex-parliamentarian had changed all data in her grandmother’s paperwork, the fact was well known to her inner circle. The same source affirms that the incredulous may want to find the address of Ahmadova’s grandmother in the media dating back to 2002, which describes their relationships...”200

Interestingly, before Ahmadova fell from favor, she appeared in the list of “those with pure blood” and no one had the slightest idea of her Armenian roots, and what is more, she was a staunch advocate of the anti-Armenian campaign.

Baby vipers grow: I recall from the remote days of my childhood, as we played in the courtyard with Armenian children, my mother constantly warned me: baby vipers grow. And with age, I realized that indeed, baby vipers grow.201

– Persons who must be compromised to meet the needs of the day or out of personal motives.

“It is most likely that at this advanced age, he betrayed Azerbaijan and Azerbaijani people to serve a nation to which he belongs at genetic level”, said the deputy chairman of the Yeni Azerbaijan political party hinting at the Armenian origin ofthe writer Akram Aylisli.202

Hurriyyet.net published an exposing article to denounce the fact that Yaqub Eyyubov, First Deputy Prime Minister of Azerbaijan became related with Armenians. “His niece in Kazakhstan married an Armenian. According to well-informed sources within power circles, a group of high-ranking Azerbaijani public officials attended the wedding, including Eyyubov himself. Azerbaijanis drank toasts to the relatives of the newlyweds and gave speeches on the “brotherhood between the peoples of Azerbaijan and Armenia”. <…> Note must be taken of the fact that Eyyubov is not a plain citizen; he holds a key position in the government of the country. In a time when the discussion over Ramil Safarov’s case still goes on, such close ties of a high- ranking official with Armenians give rise to serious moral and ethical problems for

73 the authorities in the public mind. If we factor in the statement of the president at the meeting with Azerbaijani ambassadors to the effect that the Armenian lobby is Azerbaijan’s number one enemy, it can be safely affirmed that the situation looks highly unfavorable for Eyyubov”, says the website.203

– Citizens, predominantly comprised of the young people or rural residents who are fed up with the lawlessness and demand enjoyment of their rights

The young activists who initiated protest actions in Baku in March 2011had their Armenian origin “unearthed”. Groups tagged March 11 were opened in social networks containing appeals for public rallies and boycott of the authorities.204

Abel Maharramov, Rector of the Baku State University: “Many of those who exhort people to a protest action over Facebook social network are of Armenian origin”. <…> The Rector added that an investigation was in progress to find out if there were any students of the Baku State University among them. We have checked; many of them have Armenian origin, and they intend to sow unrest in the country. This gives rise to a question: is it not enough that you have occupied our lands, so you are now sparking unrest to top it off? Why are they doing this? This happens because today Armenia is in a very tough situation. The teaching staff and the students of the university spurned these calls and have no intention to take part in any action whatsoever. There are isolated cases of students, mostly with poor academic record who have failed their exams. They think of other, negative things. You can find such people everywhere, especially in Armenia. We have conferred with these students, and they have realized that they ought not to walk this path”, said the rector.205

Representative of the ruling party: I want to clearly state that the young people of Azerbaijan do not support these ideas. There are many Armenians among those who come up with such appeals. Undoubtedly, these appeals by Armenians who have grabbed Azerbaijani lands are aimed against our country, because Armenians never support ideas that benefit Azerbaijan. I suggest that these young people make appeals for the liberation of Azerbaijani lands. I address all young people: you cannot stand together with those who circulate appeals supported by Armenians.206

- Criminal and marginalized elements whose presence seems to be viewed as a disgrace to the country

The Azerbaijani singer Mehrim accused a certain Samir Aliyev, who had hijacked her Mitsubishi brand vehicle, of having Armenian origin. “I met this person at the presentation of the music video by Javanshir Babelioglu. He told me that he could help me release a solo album. Then, it turned out that he was just a fraud who had earlier worked as a guard at a bank office. Recently, I’ve found out that this person is of Armenian origin. People like him who do nothing but harm to the society must

74 be caged and held behind the bars”, said the singer.207

Outside Azerbaijan

- Persons held responsible by the Azerbaijani side for action or inaction to the detriment of Azerbaijan

In the run-up to the arrival of Boutros Boutros-Ghali, former 6th UN Secretary General from 1992 to 1996, in Baku, the Azerbaijani news agency Vesti.az scanned the former secretary general, who advocated the acknowledgment of the Armenian Genocide, for traces of any Armenian lineage. Ahmed Shirinov, head of the Center for Strategic Planning of Azerbaijan, stated in an interview with the agency that back in 1993, when Boutros-Ghali was UN Secretary General, four resolutions on the Nagorno-Karabakh conflict between Armenia and Azerbaijan were passed by the UN Security Council. “He did nothing for the enforcement of these resolutions. And do you know why? Because he is Armenian”, assured Shirinov with confidence.208

Ali Hasanov, Deputy Prime Minister and Chairman of the State Committee for Affairs of Refugees and IDPs stated that Armenians could capture Shushi and Lachin with the help of Russia’s former Defense Minister Pavel Grachev. “It is no secret that P. Grachev’s mother was Armenian”, stated the Deputy Prime Minister with confidence.209

“Not only was Mr. Solovyov completely unaware of the subject of the discussion, but he lacked basic journalistic ethics and misplaced his personal attitude to a nation stemming from his partial views and marital status (it is known that Solovyov’s wife is Armenian210)”.

Mubariz Ahmadoglu, Head of the Center for Political Innovations and Technologies: During his recent airtime, Vladimir Solovyov could finally contrive a pretext to show his true attitude towards our country. He is a virulent hater of Azerbaijan and even perceives its people as animals. In fact, he serves Armenians by playing dirty tricks on our country. It is worthy of note that Solovyov’s wife is Armenian, and he has previously worked on a TV channel funded by Armenians. Therefore, in all of his programs, he seeks all possible ways to do Azerbaijan a bad turn.211

– Officials of international organizations who have “wronged” Azerbaijan in discharging their professional duties, released scathing reports about Azerbaijan’s political establishment or gave a critical commentary in respect of the country’s authorities.

Bakhtiyar Sadigov, editor-in-chief of the official newspaper Azerbaijan, in his commentary on the critical Freedom House report tagging Azerbaijan as not free stated that the organization’s criticism of Azerbaijan should be disregarded as “this

75 organization is funded by Armenians and operates under their supervision”.212

Ogtay Asadov, the Speaker of the Azerbaijani Parliament, in his speech at parliamentary session in May 2012, aired his dissatisfaction with the position of the European Parliament which had adopted a critical resolution on the human rights situation in Azerbaijan. According to him, the leadership of Azerbaijan put in every effort to create a climate of festivity, in response to which “the hirelings of the Armenian lobby” fabricated biased and fictitious publications in the western media. “Some forces within the orbit of the Armenian lobby are envious of the welfare and prosperity of our state”, said the parliamentarians during the discussion.213

In 2012, the website Qafqazinfo.az accused the international press publishing critical articles on Azerbaijan during the Eurovision 2012 song contest. “Hundreds of Armenian journalists from across the globe were accredited to cover the Eurovision song contest in Baku on behalf of various news outlets for a biased coverage of the situation in Azerbaijan”, writes the website and quotes the example of Margarita Antidze, Reuters Agency correspondent in Southern Caucasus who was diagnosed by the Azerbaijani media as having Armenian origin.214

Ali Aliyev, Chairman of the Citizens and Development Party (CDP), stated in his turn that a group of spies cloaked as journalists had come to Azerbaijan during the Eurovision song contest.

In order to reinforce its reasoning, justify its position and show the righteousness of its cause, the Azerbaijani propaganda quotes examples of the destructive role of Armenians or people with Armenian background from the experience of other countries (Abkhazia,215 Turkey216,217 Georgia218and Uzbekistan219). Not infrequently, the information is either false or hypothetical (“must be of Armenian origin”, “most likely is of Armenian descent”, “quite probably of Armenian lineage”).

The examples referenced above clearly showcase the entire extent and scope of the armenophobia instilled in the minds of the people.

76 8. Armenophobia in official statements

Any authority that holds instruments and potential for shaping ideology, public opinion, vision and perception of the reality is responsible for the consequences of its statements and any acts committed on their basis.

Therefore, with reference to the armenophobia rampant in Azerbaijan at the level of official propaganda and ideology, it is appropriate to point out that it is public officials who mainly set the tone for this: members of the parliament, functionaries of various levels, including the country’s president, and the consequences of their statements translate into a public consciousness and line of conduct.

Azerbaijan’s political establishment is the main supplier of public moods and the country’s trendsetter which covers, inter alia, armenophobia. It is of note that their thinking and actions are absolutely void of self-reflection; the same people who profess aggression and bigotry are genuinely convinced of their own tolerance and find it ludicrous to suggest that their actions amount to racism and xenophobia.

President Aliyev considers laughable the statements of the Armenian head of state on racism and armenophobia in Azerbaijan.220

Ilham Aliyev, the President of Azerbaijan: “Our political weight and economic might keep growing. <…> However, there are forces which dislike us and wish us evil. They can be divided into several groups: In the first place, our main enemy is the global Armeniandom as well as hypocritical politicians who do their bidding enmeshed in corruption and bribery”.221

Allahshukur Pashazadeh: “Azerbaijan is an exemplar of the tolerance and interfaith dialog”.222

Allahshukur Pashazadeh: ‘’We do everything possible to settle this conflict in a peaceful way. < …> However, we don’t see the results of these meetings because the lie and treachery sit in the blood of Armenians. They sat at our tables, they ate our bread, but when they went out, they spoke against us”.223

Mubariz Ahmadoglu, head of the Center for Political Innovations and Technologies: “The Azerbaijani weapons are capable of destroying any target on the territories controlled by Armenians, including in Armenia itself... when I say any target, I mean the nuclear power plant in Metsamor and the address Baghramyan 26 in Yerevan…. Let them take pity on their own kins and relatives as well as the family members of the military personnel. Searching for bodies of the Armenian soldiers killed by thermobaric weapons may become the primary task of their relatives...It must be considered that weapons are mindless. In this sense, it appears that Armenians 77 want to match their own ignorance to the mindlessness of weapons. We just want to advise Armenians against doing so”.224

The range and variety of inculcated stereotypes covers virtually all aspects of social, political, cultural, mental, historical and moral image of Armenians and Armenia.

Abulfaz Elchibey, ex-president of Azerbaijan: Armenians are not capable of building a state. Over the course of their history, Armenians have never built a state and have never been a state-building nation. Russians have built the state for Armenians; they always commanded: Stand there! Sit here!225

Igrar Aliyev, academician, Director of the Institute of History of the National Academy of Sciences of Azerbaijan: Indeed, the Armeniandom is an extraordinary, singular, malicious and misanthropic phenomenon.226

Mubariz Ahmadoglu, political analyst: The aggression and usurpation of other peoples’ territories are intrinsic to the Armenian mentality and are accordingly reflected in the Armenian Constitution adopted in 1991”.227

Abulfaz Garayev, Minister of Culture and Tourism of Azerbaijan: As long as the people and culture of Azerbaijan exist, we will be exposed to the Armenian plagiarism.228

Vagif Aliyev, First Deputy Minister of Culture and Tourism: What do we have to do to make Armenians shut up? Doubtlessly, every act of Armenians contradicts the international rules and standards. Armenians are a breed of a sort that will be judged by the history itself.229

Siyavush Novruzov, deputy executive secretary of the ruling party Yeni Azerbaijan (YAP): Our party does not accept Armenian members. Some applications to this effect were filed to our regional and city offices, but they were all turned down. Today, not a single Armenian can be found in our ranks.230

Bayram Safarov, head of the Azerbaijani Community of Nagorno-Karabakh: The Karabakh conflict has grown from territorial claims between two nations into a war between Christians and Muslims. Today, our enemies are not only Armenians, but also the Christian world that defends them.231

Azerbaijan’s ambassador to the Council of Europe advises Armenians against sleeping in peace as long as the Karabakh conflict remains unresolved. “Before the settlement of the Nagorno-Karabakh conflict, the occurrence of incidents similar to that of Budapest - reference is made to the murder of an Armenian military officer in his sleep in Budapest - cannot be ruled out”. This statement was made today by

78 the ambassador of Azerbaijan to the Council of Europe at the session of one of the committees of this organization.232

Elchin Alibeyli, anchorman, general producer of ATV television channel: For many years Armenians have been stealing Azerbaijani tunes and presenting them to the international community as their own. < …> Armenians steal not only from Azerbaijanis; it is their national malady. The matter is that if a nation lacks history and culture, which is confirmed by the Armenian historians, they must shape themselves at the expense of other nations and therefore, they have decided to steal from their Azerbaijani neighbors <... >. No matter where they lived, Armenians always stole from these peoples their culture and even their language.233

Colonel Eldar Sabiroglu, head of the press-service of the Ministry of Defense: They shamelessly accuse us of provocations. What is their purpose? It is clear that in this way the perfidious enemy is trying to plant a false idea in the minds of the Azerbaijani people. Lying is in their blood.234

Ziyafat Asgarov, First Vice-Speaker of the Parliament: It is hard to purge the ‘Armenian’ pest. The longer it remains without cure, the harsher its consequences are. Its aggravation harms the Armenians themselves. This fictitious genocide of theirs has no underlying historical, legal or moral basis. Armenians simply live off this fantasy, this disorder of theirs. This relates to territorial claims to their neighboring countries: Azerbaijan, Georgia, Turkey, and even Russia, although it is Russia that provides for Armenia.235

Recommendations on how to resolve issues related to Armenians and Armenia

Heydar Aliyev, Azerbaijan’s ex-president: In the future, we must create works so as they continuously and constantly prove the claims of Azerbaijan to the lands that host today’s Armenia. We must do this. We must pave the way for generations to come.236

Vafa Guluzadeh, political analyst, the former government adviser: Let them go and study Hitler’s experience from the 1930s to see what a splendid army he created. The Hitlerjugend established by him was much more efficient than the pioneer organization of the Soviets. This is the reason why Germany suffered the least casualties in that war. In a short time, the German army could capture the entire Europe and Russia’s European regions. To put it simply, I want that we, just like the Hitler supporters, make preparations for war in all seriousness.237

Mubariz Ahmadoglu, political analyst: Azerbaijani missiles will cover the distance to Metsamor nuclear power plant and nuclear waste storage facilities in an incomparably shorter time than is necessary for any government to recognize the

79 state named Nagorno-Karabakh. This scenario can be prevented only by the signing of a BPA (Big Peace Agreement) which can become a new resource in Karabakh conflict settlement.238

Adil Haribov, Director of the Institute for Radiation Problems of ANAS suggested provoking an artificial earthquake with a magnitude of 9 in Armenia to testthe resilience of Metsamor nuclear power plant under extreme conditions.239

Polad Bülbüloğlu, Azerbaijan’s ambassador to the Russian Federation: < …> Every Azerbaijani must take part in the liberation of our lands. < …> If the military path is chosen to resolve the Nagorno-Karabakh conflict, much will depend on Azerbaijanis who live in Russia, and each of us must be ready for this. If anybody hopes to stay behind and sit snug at home, while the army fights to reclaim our lands, that won’t be happening. The entire country, the whole society, all the people must rise and clench themselves into a single fist to back our president and liberate the lands. It cannot be otherwise.240

Anar Mamedkhanov, ex-member of the parliament of Azerbaijan: I keep telling our officers who study military science in Turkey: “You are needed in Karabakh. They (Armenians) must be killed in Karabakh and not in other countries.241

Abulfaz Elchibey, ex-president of Azerbaijan: Armenians, Kurds, Lezgins, Circassians and Romanies are our internal enemies. Can you see how many enemies we’ve got? Prepare well before delivering your blow. May Allah help you! 242

Another much admired form of inculcating armenophobia consists in parading one’s own personal input or details of one’s life necessarily depicting episodes related to humiliating, insulting or harassing Armenians.

Arif Gaziyev, founder and head of Mugham theater: We always started fights during the breaks, and as the school was not far from a river, we often cut the classes to gather there singing and playing hide-and-seek. But the most memorable detail was probably how we flung stones at Armenians who always sought to play some dirty tricks.243

Igbal Aghazadeh,a chairman of the political partyUmid : At the time, I did my military service in the Soviet Army, in the Kemerovo Oblast. It was in 1988. Azerbaijanis were in a desperate plight. There were just too many Armenians there. After I returned to Baku, the Sumgait events were the talk of the town. < …> We realized that our people were obliterating Armenians and we looked positively at the fact. < …> Yes, it happened as I was a 5th grade student. We had this teacher of Russian, Alla Petrovna Chebarina. She used to look down on us as a nation by treating us disparagingly a. Presidential candidate of the Azerbaijani Republic in 2014. 80 and insulting us. We frequently debated with her, but she continued to humiliate us. Once, as she left the classroom, I broke her umbrella, though later I had to pay 27 rubles for it.244

The unabashed propaganda of armenophobia at the highest level could not but draw the attention of the international community. Global Post, an American online newspaper notes that the President of Azerbaijan Ilham Aliyev not only doesn’t like Armenia, but is not afraid to say it, nor to tweet it. President Ilham Aliyev’s Twitter followers were treated to a string of more than 30 messages about his neighbor that were distinctly undiplomatic and, in fact, can be considered as downright abusive. “It’s tempting to imagine Aliyev hunched in solitude over a laptop like so many an online troll”.245

Foreign Policy, an American magazine, asks: “What do Azerbaijan, Estonia and Rwanda have in common? Not very much, you say? Au contraire! All three countries, it seems, have presidents who are prone to picking fights on Twitter”. “The lesson in all this for world leaders? If you’re going to pick a fight with somebody and want people to notice, you’d better do it in 140 characters at a time”, says the journal.246

Heydar Aliyev, ex-president of Azerbaijan, in his speech pronounced on October 13, 1999 in Nakhichevan said: In times of trouble, the people of Azerbaijan saw the help of Turkey and the Turkish people and is grateful for that. Particularly, in 1918-1919, during the struggle for independence under the leadership of the great Atatürk, who cleansed his land of Armenians and other enemies, the Turkish people and Turkey offered their help to Azerbaijan, to Nakhychivan.247

81 9. Armenophobia in the mass media

The process of intensifying anti-Armenian propaganda and planting hatred in the society must be viewed in the context of an aggression targeting the Armenian identity and the Armenian statehood.

The mass media and journalists have carved out a special niche in this process as they are on the one hand active consumers of this state propaganda and ideology, being at its forefront in dealing directly with their patrons and masterminds without any mediation unlike general public, and on the other hand, they act as the very partisans and agents who translate the propaganda and ideology into the reality.

In this context, the Azerbaijani journalism is under double pressure; after taking its fair share of hatred and aggression, it runs them through itself to pour into the masses now clad in their own judgments and vision tinged and worded as they deem fit.

With the fueling of the aggressive sentiments and incessant but empty promises ofa looming showdown, the problem of venting the bottled up charge of the negative feelings still persists. Without this vent, the aggression and hatred get channeled inwards which leads to rampant crime, spiking suicide rate and other social calamities.

All of this can bring about a frustration aggression,i.e. the aggression aimed against those who become an obstacle in achieving the significant goal. And the significant goal in the modern Azerbaijani society is shifted from the primary to secondary needs; that isto say, the solution to problems related to social and living conditions, legal issues, culture and education has been ousted by armenophobia and its ensuing mission of “reclaiming Karabakh”. And until the return of Karabakh and the annihilation of Armenians,248 the age of happiness will not dawn on land of Azerbaijan.

The journalists, who unlike the general public enjoy an opportunity to express their emotions, but lack direct access to target of their hatred, displace their aggression from the frustration dimension into the verbal plane. In this way they meet the needs of their patrons (the authorities), their consumers (the people) and their own.

The blatant manifestation of the verbal aggression is the barrage of verbal abuse from the leading Azerbaijani press, which can be defined as an active direct verbal aggressiona. The active direct verbal aggression is a form of an aggression that amounts to inflicting psychological damage using mostly such components of speech as insults and humiliation of another person, group or community.

It must be noted that, apart from their own analysts, the Azerbaijani mass media actively a. There are also active indirect, passive direct and passive indirect types of verbal aggression. 82 quote experts, historians and artists from both Azerbaijan and abroad; foreigners are invited to Baku and are willingly given platform for airing disparaging comments about Armenians. And the grosser and harsher the outrage, the more positive response it meets from the Azerbaijani community, civil society and power structures.

The range of free wording choices and the set of categories is quite extensive.

Commonplace insults and obscenities

If we compare all states of the world taken together with one big family, then undoubtedly, the “Great Armenia” will be reserved a role of a little freak in that family. This little freak is constantly unhappy about something and, unlike the others, keeps trying to play some dirty trick or steal something. But when requested to give back the stolen, the little freak goes off crying bitterly, screaming, howling and squealing like a pig saying that nobody loves him. What is strange, however, is that his elder brothers Ivan, Jean and John don’t even think of punishing this insufferable freak; instead, they encourage him in all ways possible, tap him on the shoulder whetting even more the voracious appetite of this grab-all. They bolster and help him with the crumbs from the master’s table. The cousin Singh could not stand aside and see the misery of the poverty-stricken little freak and gave him several hundred autobuses as a gift”.249

Only after Turkey agreed to accept them, they were simply deported from the “great Kherostan”a and ripping them off their last money for their stay and use of the public toilet. < ... > You shouldn’t attack Azerbaijan and Ramil Safarov like a jackal. It is not up to you to evaluate our actions; you need brains for that and not the “basturma of Ejmiatsin.250

Hey, base enemy! Rest assured that we will take not only Karabakh, but the entire Iryavan; this is our supreme goal. We will wipe off the face of the earth you and your fake state. Our patience is exhausted. Each day, we’ll save the world from hundreds of Armenians. Don’t count on your ‘uncle’ [Sam], ‘bear’ [Russia] or your ‘wenches’; it’s too late now, we’ve given you enough time to get the hell out of our lands. Hey, worthless ones! Rest assured our glorious flag will fly over our land once again before the doomsday. Let nobody forget the price in blood we have paid defending our Homeland! We will fight until there are no more Armenians on the face of the earth!251

Comparison of Armenians with plant and animal species or microorganisms

The Armeniandom is like a variety of flu. There is the swine flu, and there is the a. Non-existent derogatory coinage mocking the Armenian endonym Hayastan and consisting of the Russian obscene term for penis and -stan suffix meaning ‘country of’, translator’s note 83 Armenian flue. Indeed, why there should be no ‘true Armenian flu’, if there is the Armenian vacuum cleaner, Armenian corn or Armenian coat? All would have been fine, if this contagion had not turned into an epidemic which must be fiercely fought off. We started by comparing Armenians with a contagion for a reason. I have repeatedly written that killing this virus is possible only by understanding its nature, becoming immune to it and destroying it without mercy”.252

It is known that the jackal is a quite timid animal, which, though, stands out as a sly and cheeky beast feeding on scraps, stealing occasionally poultry and scavenging the fields. Jackal is a typical rubbish animal, the carrier of infection and parasite and in the Orient, it is associated with petty flattery, sycophancy and bootlicking. It is also the embodiment of cowardice and meanness. In these countries, the word ‘jackal’ or the ‘son of jackal’ are gross insults. Doesn’t the description of this animal look familiar? You are right; this is a one-to-one description that matches the lifestyle and behavior of Armenians. Just like Armenians, the jackals are cowardly, base, cheeky and crafty. It unwittingly occurs to one who observes their behavior that in lateth 19 century that the image of Kipling’s Tabaqui was fashioned to mimic Armenians who had settled down in the Southern Caucasus only recently.253

Ascribing certain collective qualities, such as “Armenian baseness”, “Armenian perfidy”, “Armenian thievery”, “Armenian cowardice”, “Armenians are an inferior race”, etc.

And therefore, knowing well the Armenian treachery and perfidy, their natural penchant for betraying their friends and allies, once have been deposed from their high places, it can be warranted right now that after this December Mr. Zatulin, so accustomed to ‘Armenian hospitality’, will see for himself the seamy side of the mean and petty Armenian soul. But that will happen later, and for now Konstantin Fyodorovich is a welcome guest of the Karabakh separatists.254

However, the long absence of state-building skills of Armenians, their filthy habit of stealing culture, history and lands of their neighboring nations ultimately turned into calamities for the Armenian people itself which have walked a huge way from Balkans, Mediterranean and Asia Minor to the Caucasus. Their incapacity or unwillingness to build normal relationships with their neighbors or their perfidious treachery is the reason underlying their woes and the endless nomadic lifestyle of the Armenian ethnos.255

Deceit, perfidy, sycophancy, cowardice, savagery, barbarism, immorality and stabbing in the back are the main symptoms of the ‘Armenian disease’. Necrophilia extensively permeates the thinking of the Armenian writers who are contaminated with this disease.256

But, my dear, I beg your pardon, here we speak about the Ukrainian people whose

84 honor and dignity have never been doubted by anybody. And with Armenians, what honor or dignity is there to speak of? As early as in the 19th century, the great Russian poet Alexander Sergeyevich Pushkin could see through the nature of Armenians and wrote in his poem Tazit the famous: “You are coward, you are slave, you are Armenian!” < ... > However, the Armenian insolence and arrogance go quite comfortably hand in hand with their innate envy.257

The great Bernard Shaw once said: Hatred is the coward’s revenge for being intimidated”. There is a reason for recalling this maxim; it explains most precisely the cause underlying the hatred that Armenians felt, feel and will continue to feel towards the representatives of the Jewish people. This is indeed a marked case of the coward’s revenge. It is petty, dirty and cheap, in the spirit of the global Armeniandom ideology that hands down this base sentiment from generation to generation nurturing and cherishing it.258

How correct was the wording chosen by the president Ilham Aliyev when he labeled this stateless pack as SAVAGES! Only the gang of landless hayisha savagesb is capable of killing children! It is not true that savages don’t have any nationality. All they do; it is the Armenian nationality!259

Disparaging comments about Armenian women

In Armenia, Anais was revered as the goddess of prostitutionc whose temple was reminiscent of the temple of Mylitta in Babylon. The temple was surrounded by vast fields behind high walls housing women who had devoted themselves to this goddess. Only foreigners were allowed into the place. Priests and priestesses of the temple were chosen from among male and female representatives of the most noble and aristocratic families of the country, and the term of their service to the goddess was always set by their family. After leaving the temple, the women left there all their earnings and were successfully married off, with their future husbands inquiring at the temple about their behavior. The girl that had been visited by the greatest number of foreigners was the most desired bride”, says the book. This work by Cesare Lombroso gives an insight into the origins of the Armenian code of honor.260

Incidentally, knowing the lewdness of the Armenian fair sex and their morbid taste for the stronger sex of the Azerbaijani people, it is not hard to guess what kind of exam was held for the female applicant by her future boss.261 a. Coinage mocking the Armenian endonym Hay, translator’s note. b. Incidents involving the deaths of children near the front-line Azerbaijan refused to carry out a transparent international investigation confining itself to baseless charges against not Armenia but rather Armenians as an ethnic unit. c. This implies the ancient Armenian mother goddess Anahit, the goddess of love and fertility, the daughter (or wife) of Aramazd (the supreme god). 85 Depraved and ill-mannered women can be found in any nation. However, the depravity of the Armenian women, representatives of the oldest profession, is known worldwide. In fact, I’m not the only one who says so. For instance, Vasili Velichko, a famous Russian historian, wrote: “Armenian women have always been in relationships with other nations, even if it was sometimes by force and coercion...” <...> The Armenian Constitution does not proscribe prostitution. Actually, the women of this nation are prostitutes, while the men are just “good-looking.262

Another important point that Armenians didn’t notice (or chose not to notice) is that nobody asked the question why Hrachya Harutyunyan was wearing a bright-colored female dressing gown in his hospital room? Is it possible that they could not find a piece of men’s clothes? Or maybe he likes to change into ladies’ wear? But most probably, that is the national garment of Armenians. That is how their women dress up to meet the clients, while their husbands toil by the sweat of their brow in Russia, and the same gown is worn by men as they are dragged around to appear before courts ...263

Personal insults against individual ethnic Armenians, their family members, ancestors, friends and colleagues

Unfortunately, this scumbag, the killer of Azerbaijanis and the raper of Armenian girls of Karabakh is still at large. It is amazing, but even knowing Babayan’s service record, Armenians continue to consider him a hero and celebrate the birthday of this bastard with great pomp and circumstance. It appears that his merits for banishing the Azerbaijani population of Karabakh outweigh the outraged honor of Armenian girls. Well, like nation, like its heroes. Happy Birthday, Samvel Andranikovich!264

Insults against non-Armenians who hold a purported anti-Azerbaijani position

We would like to touch upon an area that our country is not allowed to approach within a gunshot. Of course, you must have guessed that I refer to the foreign television or more precisely, the Russian television. And even not its portion responsible for broadcasting individual television materials, i.e. its editorial staff, where the Armenian names can be seen with the naked eye as octopus tentacles, but the television competitions, and particularly television song contests.265

The fact is that this woman (Caroline Cox) received money from the Armenian lobby and has been constantly engaged in destructive activities for many years, without anybody in the world being able to resist it.266

Novruz Mammadov: Various printed media have repeatedly highlighted the fact that Kazimirov who was the co-chairman of the OSCE Minsk Group in 1992- 1996, is experiencing problems with reason and logic. < …> Why, these qualities

86 have accompanied him since the years of his youth. However, recently, the senile dementia that hit this retired diplomat at his advanced age was joined by the political schizophrenia. < …> Well aware that Kazimirov would do anything for money, his Armenian accomplices, who enforce the terms of their deal, became so excited that they propagate their spoon-fed ideas across a variety of articles.< …> This shows, that not only Kazimirov has morbid thinking, but also those who write in his lieu according to their deal. < …> Exactly for 20 years now, Kazimirov has acted as a hireling of the Ministry of Foreign Affairs of Armenia in Russia. Such diplomats cannot understand (because of their palsied mind) that actually, they create big problems for Russia. Kazimirov is one of those guilty of the biggest catastrophes of the 20th century. At this advanced age, he may just as well take pride in his schizophrenia. He must sense to live the last days of his life. Kazimirov feels it incumbent upon him in terms of his contract to release all stench, filth and malicious intent that he has accumulated over years. He doesn’t say anything on his own. Why, he cannot speak properly and therefore, has given his consent that his Armenian friends write just anything with his reference. This old fogy who has been serving Armenians since 1992 (and who has trampled underfoot the honor and dignity of a diplomat) know no limits. < …> Kazimirov, in any case, you know yourself well. You know that you are very insignificant with all that malice of yours. <…> Actually, your life is not worth a figa.267

Here, we deal with a large-scale use of hate speech defined as a form of self-expression that includes disseminating, inciting, promoting or justifying racial hatred, xenophobia, anti-Semitism and other kinds of hatred based on intolerance, including intolerance in the form of aggressive nationalism or ethnocentrism, discrimination or hostility in respect of minorities, migrants or persons with emigrant background.

Hate speech is an umbrella term generally used to include all verbal forms of expressing a pronounced negative attitude of “opponents” who have a different set of religious, national, cultural or more specific subcultural values. This phenomenon may manifest itself by taking the form of racism, xenophobia, interethnic enmity and intolerance <…>. Besides, in individual cases, it may amount to a lacking culture of debate.268

Three types of hate speech can be isolated in the Azerbaijani mass media.

Deliberate emphasizing of the protagonist’s ethnicity, Armenians surrounding him/her or suspicions to such effect

Armenians steal everywhere, even overseas in America! Two Armenians were apprehended in the Californian city of Burbank, with one of the two being a teenager and probably following an internship in thievery from a senior colleague. And there are tens of thousands more standing in line and waiting eagerly for their move to the a. Lit. spittle, translator’s note. 87 blessed States from the starving Armenia. So, watch out, America! Armenians are talented people, and they know how to steal.269

A loud heading or announcement that not only fails to reflect the content of the article but also contains an obligatory insult or inappropriate statement about Armenians

Hatred is ingrained in Armenians’ character. It is limitless;270 Perfidious plan of the occupying forces;271 Another mean trick of Armenians on the eve of January 20;272 At the PACE session, Armenia had to pose as a defenseless damsel in distress;273 Another base act of Armenians condoned by the organizers of the exhibition.274

Juggling with statistic data, rounding off and inflating figures, scales and statistics to exacerbate the negative attitude towards Armenians

Myth on a million of refugees

Ilham Aliyev: The number of displaced persons keeps growing. If in 1992, their number comprised 1 million persons, now their number comprises 1 million 100 thousand or probably even reaching as much as 1 million 200 thousand persons.275

Ilham Aliyev: It is known that as a result of the Armenian aggression, 20 percent of Azerbaijani lands were occupied, which led to over 1 million people becoming refugees and displaced persons and living in very harsh conditions: in tent camps and other places not fit for living.276

Arif Yunusov: On February 1, 1990, the State Statistical Committee of Azerbaijan officially registered 207.5 thousands of refugees in the republic flowing into Azerbaijan from Armenia and about 48 thousand Meskhetian Turks. Later, a portion of these refugees from Armenia and Uzbekistan moved to Russia, but, at any rate, the number of refugees in Azerbaijan from Armenia and Uzbekistan always fluctuated between 210 and 230 thousand persons. <…> In early 1994, the government of Azerbaijan declared that the country had over 1 million refugees and displaced persons. Later, the situation in Azerbaijan became a bit more stable, and on April 1, 1998, the country’s authorities reported the registration of about 233 thousand refugees from Armenia and Uzbekistan and 611 thousand displaced persons. Thus, according to official sources, a total of 844 thousand refugees and displaced persons were registered in Azerbaijan comprising about 11% of its population. However, according to UNHCR and IOM, the number of refugees and displaced persons in Azerbaijan comprises 782 thousand. These figures are close to the truth and are equally backed up by independent experts who believe that the number of refugees and displaced persons in Azerbaijan comprises 750 thousand or 9% of its population.277

88 It must be noted that Arif Yunusov, too, is far from the real figure overstating it only by 50%, while the official Baku doubled it. According to Leonard Petrosyan, the interim president of the Nagorno-Karabakh Republic, dating back to 1997, the number of refugees and displaced persons comprised 583 thousand.278

In 1988-89, 168 thousand Azerbaijanis left Armenia during 8-10 months following the Armenians pogroms of Sumgait and the forced banishment of over 350 thousand Armenians from the Soviet Republic of Azerbaijan. The former Nagorno-Karabakh Autonomous Oblast was abandoned during the hostilities of 1991-92 by virtually its entire Azerbaijani population of 40.6 thousand persons or 21.5 percent of its total population (according to the 1989 census).

It must be noted that Azerbaijan deliberately overstates the number of Azerbaijani population of the former Nagorno-Karabakh Autonomous Oblast mentioning “60 thousand Azerbaijanis” or “one third of the population”. The Azerbaijani population of Shahumian region remained in their houses in all 4 Azerbaijani villages perched along the borders of the region in its northern and eastern parts. < …> According to the above Azerbaijani sources, the population of 7 regions fully or partially occupied by the Defense Army of Nagorno-Karabakh comprised 483.9 thousand persons in 1989.

Considering that the regions of Aghdam and Fizuli have been but partially occupied, the total number of displaced persons who had to leave the said regions made approximately 420 thousand persons, of which 45 thousand returned to their homes in 1997, according to Azerbaijani sources.

Thus, only 375 thousand persons of the total population of these 7 regions are displaced persons and refugees. So, the total number of Azerbaijani refugees and displaced persons in the Republic of Azerbaijan adds up from the above figures with refugees from Armenia (168 thousand persons, as noted above, swapped their houses and received compensation and, therefore, can be considered refugees only if we stretch the definition) and from Nagorno-Karabakh (40 thousand persons) to be factored in. Hence, the number of refugees and displaced persons moving to Azerbaijan as a result of Nagorno-Karabakh conflict comprises 583 thousands persons which amounts to 7.9 percent of the population of the Republic of Azerbaijan as declared by Azerbaijani official sources.

Myth on the occupation of 20 percent of Azerbaijan’s territory

Ramiz Mehdiyev: Armenia, which disregards these factors, committed an unabashed act of military aggression pulling Azerbaijan into a military conflict and occupying 20 percent of its territories.279

89 In fact, during the hostilities the Nagorno-Karabakh Defense Army established full control over 5 regions of the Republic of Azerbaijan: Lachin - 1835 sq. km, Kalbajar - 1936 sq. km, Qubadli - 802 sq. km, Zangilan - 707 sq. km and Jebrayil - 1050 sq. km, and partially the regions of Agdam and Fizuli - approximately 30 percent (383 sq. km and 347 sq. km, respectively).<…> The total territory controlled by the Nagorno-Karabakh Republic equals 7059 sq. km which comprises 8 percent of the territory of the former Soviet Republic of Azerbaijan, i. e. 2.5 times less than 20 percent endlessly claimed by the leadership and representatives of Azerbaijan deliberately misleading the international community and the global public opinion.280

It must be emphasized that even if we factor in the territory of Nagorno-Karabakh Autonomous Oblast, the total area of the territories of the former Soviet Republic of Azerbaijan not controlled by Baku equals 11,309 sq. km which comprises 13.05 percent.

S. Kara-Murza explains quite accurately the reasons for juggling the figures: “The magical power of suggestion held by the figure is such that if a person has accepted any absurd quantitative allegation, it becomes almost impossible to oust it using not only logic, but also by other quantitative arguments. Figure has the quality of sticking irreversibly in the mind”.281

Shifting the focus from domestic problems to an aggressive rhetoric and outrage against Armenians

Our children look at other houses and see that other people live well and they feel ashamed,” says Jamila, returning. Write that it is the damned Armenians who are to blame for this.282

Encyclopedia Britannica qualifies as racist the conviction that racial characteristics have a decisive impact on capacities, intellect, morality and behavioral patterns or traits of an individual, rather than a community or social group.

But since we brought up the subject of culture, we won’t waste the time of our readers by describing the filth, unscrupulousness, greed, cowardice, baseness, treachery, cruelty, envy, cynicism and all the abomination that fills the inner world of Armenians.283

The verbal aggression is considered to be good manners in today’s Azerbaijan, despite the fact that all of the above apart from contradicting the professional ethics is a violation of the Azerbaijani legislation and falls under Article 148 of the Criminal Code of the Republic of Azerbaijan.284

90 Article 148. Insult 148.1. The insult, deliberate humiliation of honor and dignity of a person, expressed in the indecent form in the public statement, publicly or in mass media shown product – is punished by fine of three hundred up to one thousand of the nominal financial unit, or by public works for the term of up to two hundred forty hours, or by corrective work for the term of up to one year, or imprisonment for the term of up to six months.

91 10. Dehumanization and demonization of Armenians

The “enemy” appears as a visitant form the “antiworld”, an alien inverted space, and is portrayed as a being of “demonic” origin, knave or rogue.285

Amrali Ismailov: Armenians are the only nation on earth whose conscience and body retained the traces of curses hundreds and thousands year old, branded forever with abominable traits.286

Arlene Audergon in her book The War Hotel: Psychological Dynamics in Violent Conflict287 gives this definition of terror tactics: “Dehumanization is a widely used tactics which consists in depicting a person or a group of persons as vermin to be destroyed”.

“Dehumanization is a language of threats and violence.

It makes the human being less sensitive and more imperturbable, apathetic and indifferent; it facilitates the killing and makes it look legitimate”.

The tactic of dehumanization subdues humanity, sensitivity, sympathy and receptivity to events.288 In this setting, people may actively pour scorn upon the dehumanized group and show willingness to commit atrocities against it.

The demonization, in its turn, stokes up the society’s fear of the unknown.

Demonization of the image is an instrument of propaganda used to shape public opinion and create deeply ingrained stereotypes about a person, group, state ideology or a concept.

The political dictionary defines the concept of demonization as portrayal of the subject as a being apt by its nature for immoral and antisocial behavior possessing some supernatural and sometimes magical powers to carry out its immoral role and appearing as a source of perils and troubles for others as well as inciting them to engage in an immoral conduct.289

The demonization suggests and lays down the response to one of the eternal questions: who is to blame? In a society ruled by an elite internally bound by mutual and collective responsibility and protection, the notions of demonizing and giving somebody away have become all but synonyms.290 It significantly facilitates removing from the agenda the ‘What to do?’ question and makes it possible to abdicate all responsibility for the situation at hand.

It is common to view the demonization as a weapon of both political and ideological strife between opponents. However, there are many factors attesting to the fact that it is used to mask the real problem, a red herring to divert attention, and betrays an internal lack of confidence and fear, primarily in respect of the inner circle, whose ire needs to be channeled 92 away elsewhere against an “alien” foe, so as to retain their loyalty.

Seeking to apportion blame externally is typical of vulnerable groups who are not willing to face the problem and refute their personal role in causing it to happen.

Strictly speaking, it is an instrument of creating a climate of fear where people are demonized based on a specific characteristic: ethnicity, religion, sexual orientation, physical capacity, etc. Its main goal is to plant fear, breed and fuel hatred and disdain for a specific category of persons; it also seeks to convince others that those who possess a specific set of traits that embody evil must be punished.

Demonizationis intentional and deliberate shaping of a negative image based on cultivation of myths with injections of ‘real’ details (personal experience, reference to a first-hand account from a third person, description of details, indication of names, etc.).

This practice was widely used in Nazi Germany for the development of the racial theory. In Azerbaijan, the shaping of the Armenian image has been analogous with the infamous notions on the Jewish people.

A German children’s book dated 1936: Devil is the father of Jews. When God created the world, he created races: Indians, Negroes, Chinese, as well as vicious creatures called the Jews.291

Azerbaijani children’s book dated 2011: < …> a futureless nation with а dead morality, with a mixture of rubbish and waste flowing in their veins, a spiteful and despicable nation <... >. This restless nation, with the satanic blood running in their veins, has committed against us countless acts of terror.292

The recent decades spawned a panoply of writers, public and political figures, painters and journalists whose activities serve to demonize Armenians.

Here, several reasons can be isolated for using the instrument of demonization for instilling armenophobia.

There are several genres for demonizing Armenians:

“Confessions of Armenians themselves”. These are letters, diaries and literary works by fictitious persons describing the “atrocities”, containing confessions and revealing mechanisms of “anti-Azerbaijani” deeds:

Extracts from the book by Daud Heyriyan: < …> By the time Khachatur and I entered the basement where they kept them, our soldiers had already nailed the child’s elbows to the window frame. < …> Khachatur shoved into his mouth the severed

93 breast of his dead mother. Next, I did to the 13-year-old Turk what his ancestors had done to our children. I scalped him and flayed his chest and belly. In the evening, we did the same to another three of the Turkic spawn. < …> On the next day, we went to church and prayed for those who fell in 1915 asking to cleanse our souls from the filth that we had seen the day before.293

Extracts from the diary of Armen Balasanyan: One feels differently in Ejmiadzin. We made an offering of doves at the sacrificial wall. I did it for my mother too. She is afraid of doing this; she has a bad heart. She cannot watch it as doves get smashed against the wall. This is our old custom of offering sacrifice. Before, I couldn’t watch the scene myself, but later I was explained that this must be done (if you are a mana).294

‘Personal involvement or eyewitness account’ of the episode described, with a reservation that no proof survived, and the report must be taken on trust:

“A few hours before us, poor refugees, who were the bulk of the city’s fleeing population, had walked through this forest path. Mutilated corpses were everywhere. Here and there, you could see severed heads. I saw cut-off female breasts. A pregnant woman was ripped open, with her unborn child placed next to her and with a severed male head inserted in the gaping cavity in her belly. My mother tried to cover up my eyes, so that I, a 10-year-old girl, could not see any of it”.295

‘Quoting the eyewitnesses’ who are not alive or who are impossible to contact, with written testimony “destroyed” by either their authors or holders:

“I was told the story of this girl from Shushi by a soldier of the national army who received treatment in the republican hospital in Baku in 1993. He told me that once, after a successful offensive, a girl of unspeakable beauty went to meet them <... >.296

“Guliyev told that a pair of innocent and harmless twin brothers had been taken hostage by Armenians. Then Armenians sent them off to Armenia, so that they could be brought up to become suicide attackers who would be sent to kill Azerbaijanis. And they said as much: “We need your children whom we will later send to war with you”. Later, we managed to ransom the twin brothers”.297

“Only on the next day, as I went down into the basement to put there some of the belongings of our new neighbors, I noticed behind the door several Armenian books and notebooks that had fallen out. <…> These damped notebooks proved to be the diaries of Armen Balasanyan, a person of my age, born in 1961. <...> Four notebooks, each 12 pages long, had to be translated into Azerbaijani or at least Russian. <...> In a month’s time, we could translate only a half of one notebook. <…>After a while, I a. It goes without saying that Armenians have no such custom. 94 couldn’t find the diaries on my desk. It transpired that my grief-stricken mother tore up and discarded the notebooks. I stood there looking into her eyes and didn’t know what to say. Was there really anything to be said?”298

The first timid steps towards disseminating the “horror stories” were made through forums and blogs. Later, they leaked into the mass media taking the form of interviews, references to named and unnamed sources, books and paintings on the ‘subject’. These stories were ultimately exported onto international platforms, the media and foreign television, while a member of the Azerbaijani parliament Ganira Pashayeva even ventured to read out extracts from a “book” by Zori Balayan presumably entitled “Revival of Our Spirit”a from a rostrum at one of the PACE sessions.299

A distinctive feature of all these “confessions” is that they are published exclusively in the form of extracts, hearsay and retelling the words of dead relatives or protagonists, with sources “destroyed” either by authors themselves of by thoughtless relatives of the person who held the rarity.

Quite typical techniques are employed here:

• common Armenian names of protagonists (Armen, Tigran, Khachatur); • detailed depiction of the “atrocities” (torture of newborns, abuse, contributions to a clandestine subversive committee“Krunk” ); • absence or very blurred depiction of small details, such as: weather, mood, events preceding the described episode not related to the “atrocity” itself that necessarily accompany any narration; • invariable presence of children, young girls or old people in the episode; • indication of unconfirmed details about the author or edition; representing fictitious addresses, non-existent publishing houses or localities (Daud Mansur Heyriyan, born in 1942 in Beirut, ethnic Armenian, resides in Beirut, in the Armenian district, house 43, apartment 25, block 1, on the second floorb; publishing house ‘Vanadzor’c); • attempts to use in the text Armenian place names or brands, albeit, with mistakes: Jemruk, Javakkh, Haestan.d

A few excerpts from this non-existent “book” are constantly quoted in the Azerbaijani mass media as a proof of “atrocities perpetrated by Armenians”. However, neither the original book, nor its full contents or even the full contents of the quoted pages has ever been presented anywhere. The same applies to the fictitious book by Daud Heyriyan (Heyryan) entitled ‘In the Name of the Cross’. a. Other purported versions of the book title are: “Resurrection of Our Soul”, “Resurrection of Our Spirit” and so forth. b. Non-existent address in Beirut. c. Non-existent publishing house. d. Jermuk, Javakhk, Hayastan. 95 In 2012, the Xenophobia Prevention Initiative NGO officially announced its intention to purchase the books ‘Resurrection of Our Soul’ and ‘In the Name of the Cross’.300 In the 6-months’ period following the announcement, the proposal remained unanswered.

As a rule, the plot of the “horror stories” follows the same pattern: ritualistic and vindictive blood thirst and inhuman cruelty which spring from the upbringing and negative sentiments intrinsic to Armenians.

“All Armenians make contributions to a certain fund”to finance action against Azerbaijan”. The name of the fund varies depending on the storyteller, the general fabric of the narration or the goal at hand. It may be “Krunk”, “Ejmiadzin” or “Dashnaks”.

“Armenians entombed Azerbaijani children in welded tubes”. The place of the tube, its form, eyewitness accounts of retrieving the bodies or welding the tube as well as the number of children vary depending on the author, edition, etc.

Locality: Gugark (Lori Province, Armenia);301 Spitak (Lori Province, Armenia); Leninakan (Shirak Province, Armenia); Kapan (Syunik Province, Armenia), Karabakh.302

The tube: chimney;303 a tube 20 meters long, with a diameter of 1.5 meters;304 a tube 6 meters long, with Azerbaijani children aged between 3 and 10 entombed inside.305

The number of entombed children: 70 children aged 5-12;306 23 bodies found entombed alive in a chimney;307 80 Azerbaijani children were entombed in a tube and set ablaze;308 71 corpses of Azerbaijani children;309 15 Azerbaijani children.310

Discovered by: a French rescue team; Medina Sharifova, the mother of one of the children; an Azerbaijani doctor; French dogs.

It must be noted here that the reference is made to a single tube. No Azerbaijani source or official makes reference to more than one tube assuming that they existed in several places

96 at the same time.

The mythology of “children welded shut in a tube” is a subtly schemed and potent device. It shakes the foundations of the human self-consciousness, morality, instincts and world- view. The image of suffering children gives people such a dreadful shock that they stop thinking reasonably on the assumption that “such things cannot be invented”. Facts, logic or proofs are no longer needed as the goal is achieved.

“Of course, the world has an unwritten law of double standards, and we regularly face this tendency. Why the international organizations, which routinely issue statements on violations of human rights in Azerbaijan, have not in all these years made any statement on the Azerbaijani children entombed alive in welded tubes and ruthlessly slain by Armenians? Personally, I have not come across any such statements”, said Vusala Huseynli, Country Manager of World Youth Bank Network.311

“Armenians tortured Azerbaijanis”. The sophisticated brutality and variety of tortures is shocking.

Tortures312 Shoes made of umbilical skin: Armenians removed the skin of captive Azerbaijanis and even invented a special device for this process.

The right eye goes first: Armenians first put out the right eye of a captive Azerbaijani man. < …> To start with, they thrust a red-hot piece of wire into the right eye or plucked it out with a knife.

Torture with vipers: First Zhora dropped the captive, with his hands and feet tied, into a pit swarming with snakes whose fangs had been pulled out. After seeing enough of this, Zhora would let in fully-fanged snakes to attack the captive.

Tortures using horseshoes, nails, knives and axes: They killed hundreds of thousands Azerbaijani citizens using this torture. In their workshops, Armenian blacksmiths made many horseshoes and nails for the sons of Azerbaijan. Tortures of Azerbaijanis by Armenians using axes were even more appalling. Great number of bodies was found hacked into pieces like firewood. They plunged and twisted knives into the flesh of Azerbaijanis.

Tortures using salt: < …> Many of the dead had their eye sockets filled with salt. Many were flayed, with their raw flesh salted. < …> Large amounts of salted water were injected into their intestines.

Tortures using a pair of tongs: < …> they tore the lips of Azerbaijanis into a bloody mess and pulled out their golden tooth crowns. There were also many cases when

97 chunks of the living flesh were torn out with a pair of tongs. <…> They say that an Armenian who had lost his eye during the war was transplanted the eye of a good- looking Azerbaijani man.

A book entitled Hale has a story named “The Gorge of Abandoned Stones” giving the following blood-curdling account: They had no mercy not only for women, old people and children, but did not spare disabled and mentally ill persons who had been confined to their beds for years. Good-natured and peaceful Gheychi Turks who held nothing in their arms except for saz, fell victims to armed to the teeth Dashnaks. A famous musician, ashugh Najaf, suffered special tortures at the hands of Dashnaks: they attached a boiling samovar to his chest and made him walk around the villages until his flesh was scalded through from the hot steam.313

Later, this scene was perpetuated by an Azerbaijani artist Vagif Ujatay.

A one-man exhibitionnamed ‘Behold, See and Don’t Forget!’ by the artist Vagif Ujatay was held in Baku and was dedicated to the “deeds of Armenian fascists”. “< …> In 1992, the Armenian fascists in the village of Baganis Ayrum of Ghazakh region skewered a 2-month-old infant on a ramrod and after roasting the body, offered the mother to eat it”. <…> The pinnacle of the exhibition was another work depicting another “appalling atrocity perpetrated by Armenians”: “In 1988, in the Armenian region of Gugark, the Armenian beasts filled tubes with 80 children. As they did so, 79 of them were still alive, and the 80th, who wouldn’t fit inside was torn into pieces. This enormity was later unveiled by foreigners; the bodies were found by specially trained French dogs. Ever since Armenians unleashed this nightmare, such works have become the core of my artistic activity,” said the artist. 314

“Armenians infect, eat and torture Azerbaijanis”

“Cannibal Karine” <...> They brought this woman named Karine to the prison of Shushi where they kept the Azerbaijani prisoners of war. <…> She was a cannibal; she liked to eat human flesh, quite often the living flesh. She yanked chunks of flesh from bone with her teeth chewing, swallowing and feasting on human blood. They brought her to the prison where she visually chose her “living foodstuff”. <…>315

“HIV-positive Anzhela Petrosyan in Baku” <…> Armenia is now waging neither cold, nor information, but a biological war. <…> Angela Petrosyan contracted AIDS <...>. She started deliberately infecting Azerbaijani residents of Baku with AIDS. She received her instructions and acted strictly according to the plan... 316

“Armenians are behind female sterility across CIS countries” The so-called “Armenian vaccine”, Gardasil and Cervarix, developed by an Armenian physician in the United States, has been freely imported and distributed at no charge since 2009

98 in Russia, Ukraine, Kazakhstan, Azerbaijan and in other CIS countries.317

“Armenians organize terrorist acts”. Fortunately, sometimes the Azerbaijanis themselves reveal disinformation and refute it.

Armenian trail in the terror act at the State Oil Academy of Baku on April 30, 2009. The indictment handed down by A. Yusifov said that the person who masterminded the mass shooting in the Oil Academy was Martin Grigoryevich Gumashyan, born in 1951, who lives with his spouse and sons in the village of Shulaver of Marneuli District of Georgia. M. Gumashyan and his sons are engaged in baking bread in the bakery built in the courtyard of their own house. The document also notes that in January-March 2009, Gumashyan entered into a criminal conspiracy with a resident of Dashtepe village of Marneuli District Farda Asad oglu Gadirov, his relative from the village of Shulaver Javidan Farman oglu Amirov and residents of Dashtepe village Najaf Novruz oglu Suleymanov, Nadir Shirkhan oglu Aliyev and other citizens, whose identity has not been established yet by the investigation, agreed to commit a terrorist act in the city of Baku against Azerbaijanis out of ethnic hatred. He promised to allot a sum of 50 thousand USD for the organization and execution of this crime and gave Farda Gadirov the initial sum of 5 thousand USD, with the outstanding sum to be paid after the terrorist act would be committed. 318

The correspondent of the Azerbaijani newspaper Yeni Musavat traveled to the village of Shulaver and without any help from Interpol found the Armenian Gumashyan in the courtyard of his own house and recorded an interview with him that upset the course of the trial on the shooting of students at the State Oil Academy of Azerbaijan.319

It transpired that Martun Gumashyan was not even acquainted with Farda Gadirov who was the perpetrator of the bloodbath at the Oil Academy. Moreover, as soon as Gumashyan found out that the authorities of Azerbaijan declared him a “terrorist”, he turned to the Georgian General Prosecutor’s Office and the Ministry of Internal Affairs, where he was told that the Azerbaijani side had taken no action to seek his arrest.320

The newspaper Zerkalo turned to the law enforcement authorities of Azerbaijan for clarification of the situation at hand. “We have turned to the Ministry of Internal Affairs of Georgia. The Ministry’s officer on duty, Dmitri Botsulava stated to our correspondent that the Ministry received no motions concerning Martun Gumashyan. This means that the statements made by Gumashyan were truthful”, writes Zerkalo.321

“We have also turned to the Azerbaijani Office of Interpol as it was the organization which, according to the statement of the General Prosecutor’s Office, handled the

99 search for Martun Gumashyan. We decided to inquire about the progress of a search for a person who had never thought of going into hiding and continued to live in his own house. The officer on duty, Hasanov suggested that we leave our telephone number, but the senior officials of Interpol never called back. Then, we called again. The organization’s officer suggested that we turned with our questions to the press service of the Ministry of Internal Affairs. We did as suggested. The officer of the Ministry’s press service, Ehsan Zahidov, stated to Zerkalo that he had no information concerning the search for Martun Gumashyan”, continues the newspaper.

“We have also turned to the General Prosecutor’s Office of Azerbaijan. The head of its press-service stated that necessary actions would be taken to arrest Martun Gumashyan in the future! He also noted that the law-enforcement authorities of Azerbaijan would establish the identities of all involved in the tragedy and would call them to account”.

Interestingly, after a while, the columnist of the newspaper Yeni Musavat, Tofig Yagublu, who had prepared the sensational report was arrested on trumped-up charges.322

Shocking is one of the centerpieces in demonizing an image. This method has been widely employed in shaping the image of an Armenian in documentary materials, social and political discourse, art and propaganda of today’s Azerbaijan.

A generation of children has grown up in Azerbaijan who have never seen Armenians, but form their judgment on hearsay. Targeting this group is the easiest task as there is no need to shatter the existing stereotypes based on knowledge, personal familiarity or own views. They not only fail to challenge such information, but re-circulate it reinforced with claims of personal involvement or somebody they know well.

A dialog between two young Azerbaijanis on a forum:

- Although our parents lived and were friends with them, they conspired against us behind our backs just the same. < …> Even if they do music, they can teach their Armenian ideology. - And not only ideology. You might have seen it on the TV; one Armenian woman, who was a midwife in a maternity hospital, squeezed the testicles of new-born boys long before the Armenian-Azerbaijani events.323

100 11. Anti-Armenian paranoia Paranoia is a variety of a thinking disorder. People who suffer from paranoia have exasperated distrust of people around them, susceptibility to offense, suspiciousness, jealousy, tendency to see conspiring ill-wishers in random occurrences, inability to forget and forgive grievances or to handle criticism. They may conceive obsessive ideas leading a paranoid person to develop intricate and logically coherent conspiracy theories against him/her.

Individual incidents of paranoia are easily diagnosed, as the paranoid person is surrounded by people with healthy perception of the reality.

Collective paranoia is quite a different matter. Even the clear-headed, if any, must feign to share the collective delusion. In rare cases, they attempt to stand up for their cognizance of the reality and become targets to persecution and ostracism from those around them.

Apart from this, Azerbaijan relentlessly bans any positive mention or depiction of Armenians, with domestic information space bursting with pieces of information which, as we have seen above, are not only far from the reality, but are both fantastic and inconceivable. Any negative occurrence - from natural phenomena to socio-economic problems - are attributed to the insidious hand of Armenians or envious evil-wishers sponsored by Armenians.

Frequently, such paranoia takes preposterous forms. In this sense, any goods made in Armenia or by ethnic Armenians get a special treatment and are prohibited. A huge hullabaloo is raised over any commodity accidentally landing on the shelves of Azerbaijani shops.

At the outset of this strife, before the alleged reasons and motives became attuned to the ideology and logic, the most absurd reasons were brought up to justify the ban and destruction of any such merchandise. For example, this was the case with the Armenian brandy and coffee which were seized and destroyed.

The Azerbaijani website Azeritоdаy.соm: The State Customs Committee of Azerbaijan, in the framework of its No Smuggling campaign, discovered in the distribution network of Baku expired coffee and brandy produced in Armenia. The goods so discovered were destroyed in the presence of journalists. As reported by Aziz Majidov, Sector Head of State Customs Committee, the expert appraisal declared the destroyed merchandise unfit for use. 324

Later, after bringing the set of categories into alignment with the official propaganda to furnish more or less logical rationale, the presence of the Armenian merchandise came to be portrayed as a manifestation of terrorism deliberately targeting the population of Azerbaijan. It must be noted that frequently, such information is either not true or

101 intentionally distorted to further aggravate the situation.

The Azerbaijani website Bia.az: “In Azerbaijan, law enforcement authorities started a verification procedure in respect of a pediatrician who had advised his patients to use Nutrilаc infant formulaa produced by the Russian company Nitritek; the doctor faces a sentence of up to 8 years for advertising these products, since the company belonged to Armenians. Unquestionably, the purity of the foodstuffs for our children produced by Armenians cannot but be doubted. A serious expert appraisal is needed”, writes the website.325

All merchandise doubtful or harmful for the consumer is scrutinized in the first place to establish the “ethnic composition of supplier’s management”. The range of wares was further extended to include any mention of similarity or suspected Armenian origin of the goods, going as far as to cover the regional language labeling.

The Azerbaijani website Gunxeber.соm: In Baku, ladies’ knitted jackets of Turkish production and of colors reminiscent of the Armenian flag have been withdrawn from sale. “In the beginning, sellers did not understand what the problem was, but were shocked as they did and realized the blunder they had committed. The sellers took away all jackets and promised to send them back to wholesalers who had imported the wares from Turkey,” writes Gunxeber.соm website.326

The Azerbaijani website Bizim Yol: The second floor of the newly constructed Bina shopping center in Baku, houses a ladies’ wear shop where all clothing is of Armenian brand “Artsakh”b. Eyyub Huseynov, Chairman of the Free Consumers Union of Azerbaijan, stated in an interview to the newspaper that although the State Service for Consumer Market Control under the Ministry of Economic Development had previously identified and removed from the market Armenian mineral water, cigarettes and coffee, today, this service does not control the market for unknown reasons.327

The Azerbaijani website Haqqin.az published a photograph of a menu in Traveler’s Coffee, a fashionable restaurant in Baku. The photo showed Armenian lavash indicated as an ingredient of one of the dishes. Siraj Piriyev, Traveler’s Coffee corporate lawyer, found the author of the photograph, social journalist Azer Aydemir, and addressed to him several strident letters with threats of litigation and trouble. “In so doing, the lawyer S. Piriyev acknowledged the presence of the Armenian lavash in the restaurant and hurried to point out for some reason that the owners a. Nutrilac (‘Нутрилак безлактозный плюс’) lactose-free formula is recommended for children with disaccharidase (lactase) deficiency, celiac disease, galactosemia and diarrheal syndrome of infectious origin. The recipe for all the formulae is developed jointly with the Scientific Research Institute of Nutrition and the Scientific Center of Child Health Care, Russian Academy of Medical Sciences in line with the recent trends in child nutrition. b. There is no such brand in either Armenia, or the Nagorno-Karabakh Republic. 102 of Traveler’s Coffee have already corrected this small (?!) mistake by replacing the word “Armenian” with “Azerbaijani,” reports the website.328

The Azerbaijani newspaper Yeni Musavat: The Deniz supermarket of Baku sells Indian tea that has some labeling in Armenian. The production and packaging of the tea is commissioned by a Russian company Dialogtorg and takes place in Sri Lanka. The press secretary of State Committee on Standardization, Metrology and Patents of Azerbaijan, Fazil Talibli reported that the sale of merchandise with labeling in the Armenian language is prohibited in Azerbaijan. “Recently, dried fruits labeled Sevan in Armenian were discovered on sale in the Masally District. The shop was fined by the Committee, and the wares were seized and withdrawn from sale”, said Talibli and noted that goods featuring a label in Armenian and the Armenian flag are prohibited in Azerbaijan.329

The Azerbaijani website Gundelik-bаku.соm writes that the colors of the Armenian flag can recently be seen in the appearance of food and trade outlets on the streets of Baku and regions of Azerbaijan. Thus, the website gives the example of the gas station located on the square near the former bus station inthe3rd residential community of Baku that was painted after renovation in colors of the Armenian flag. “Before, the gas station was only painted in dark blue, but now orange colors have been added”, reports the website indignantly. In addition, the website discerned a link to Armenia in the name of the gas station H-Petrol by noting that there are gas stations in Armenia with this name deciphered as “Hаyаstаn-Petrоl”a.330

The Azerbaijani website Ара.az: Import of spirits and tobacco goods prevented to Azerbaijan Brandy, vodka, cigarettes and coffee were discovered to contain substances harmful for the human body <... >. The import of Armenia-produced brandy, vodka, cigarettes and coffee was prevented to Azerbaijan. This report was received by APA from the State Customs Committee. Laboratory research carried out with modern equipment at the Central Customs Examination Department of the State Customs Committee revealed that the products were made with breaches of manufacturing techniques and were unfit for use. Harmful substances were identified in these products. The State Customs Committee reiterates its warning that the import of such commodities is inadmissible and will be vigorously deterred.331

The tendency of barring entry for any literature published in Armenia, irrespective of its content, holds a special place.

Azerbaijani customs officers seized from the director of the regional representative office of the Institute for War and Peace Reporting, journalist Shahin Rzayev a book by an Armenian author Tatul Hakobyan entitled “Karabakh Diary: Green and Black”. a. There are no gas stations with this name in Armenia; this is a blatant example of misinforming and whipping up hysteria. 103 < …> “This occurred yesterday at the customs checkpoint of Boyuk-Kesik as Rzayev returned from Georgia, from an Internews event where he had purchased the book. The customs officials seized the book under the pretext that it “was published in Armenia” and made an entry to this effect in their report.

“I asked them: “Had I brought a copy of ‘Eugene Onegin’ published in Armenia, would you have seized it, too? I was given the answer: “Yes”, told Rzayev”.332

The underlying reasons for such line of conduct are quite explicable. Feelings of tolerance and sympathy are in the first place based on knowledge and sufficient information on the subject. The presence of production is an indication of a demiurgic core, and if the commodity is of quality into the bargain, this is bound to develop some sort of a liking or at least a positive attitude to the manufacturing country or nation. For instance, high-quality machinery and equipment from Germany, French perfumes or Chinese silks impact to some extent the country’s recognizability and perception of its citizens in a positive light. The availability of Armenian wares on the shelves of Azerbaijani shops is detrimental to the propagandized image of a hungry and decaying country that is far from any constructive endeavor and void of any capacity for production.

This is the reason for waging a war on Armenian goods and their subsequent destruction for show. To explain the underlying reasons to their consumers, a myth of “food and goods terrorism” is concocted as it is best taken up by the masses, with its potential of affecting everyone. The real purpose behind this clamor in news reports is not an attempt to protect the population from food or goods terrorism. Here, a series of other objectives are pursued:

• preventing the recognizability and emergence of the image of creative Armenians; • barring the potential dissemination of alternative sources of information; • intimidating population and whipping up armenophobia as it instills fearand distrust and results in a hatred which can be later exploited by the authorities to advance their agenda; • producing a conspiracy theory to consolidate the society in the face of a common enemy.

The subversive role of Armenians purported to account for the existence of social problems in Azerbaijan links not only to the issue of Karabakh but is traced back further into history: “Armenians used to spend a lifetime hatching out nefarious schemes to destroy Azeri Turks and did harm even in the happy Soviet times”.

It appears that goods manufactured in the Soviet period carried a far-reaching agenda of causing harm many years later.

The Azerbaijani website Vesti.az: The point is that from the mid-1960s, our republic saw the beginning of the mass construction of 9-storey residential panel buildings

104 and a series of frame stone housing. The USSR Gossnab (State Supplies of the USSR) supplied the Soviet Republic of Azerbaijan with passenger elevators produced by... a plant in Spitak. As early as in 1960s, far-sighted Armenians of Spitak knew that the outbreak of a bloody war between the two peoples over Nagorno-Karabakh was near and were out to cause mischief. The consignment of elevators manufactured for the Soviet Republic of Azerbaijan had deliberately induced manufacturing defects. That is why the residents of the capital city who live in 9-storey panel residential blocks to this day continue to be plagued by these elevators. And we, in our ingratitude, put the blame for this on the management of the elevator maintenance services and public utilities of our capital city.333

Insights into history with a cryptographic slant toward conspiracy theory deserve a special highlight.

Azerbaijan has seen a litany of figures who seek to find reasons explaining the overt and covert Armenian perfidy stemming from some innate traits attributed to ethnic Armenians. Attempts to produce evidence in support of above-stated qualities ascribed to all Armenians without exception took the course of unveiling conspiracy theories, cyphers as well as an occult impact on Azerbaijanis.

Newspaper Vyshka (Watchtower) №20 (19664) dated 06.1.2007: It would have never occurred to any Azerbaijani who consumed back in 1981 Polyus ice cream produced by the Refrigerator Plant of Baku that it represented a direct reference to Armenian organizations - Artsakh, Dashnaktsutyun, Gnchak, Krunk, ASALA and Miatsum - and that Armenians exchanged information using the products of this very plant. < …> The wrapping paper of the ice cream features 4 colors. The symbols inside and outside the outline of the figure 8 can be deciphered as follows. The blue outline of a shark inside the figure 8 - <…> and the figure itself betokens a plan to seize 8 regions of Nagorno-Karabakh (Shusha, Lachin, Kelbajar, Qubadli, Zangilan, Jabrayil, Fizuli and Agdam) in addition to Agdere, Khojaly and Khojavend. < …> While brown colors joining the band on both ends is none other than firmly anchored boots of the Russian soldiers who help Armenians in seizing the Azerbaijani lands as far as the Iranian border.334

A. Aliyev, Azerbaijani psychologist, affirms that the people of Azerbaijan turn into a society of schizophrenics, with 80 percent of the country’s population facing serious mental problems. Schizophrenia and dementia are the main threats to Azerbaijan. According to the psychologist, the scale of these ailments shows a total incidence, and the society is facing the risk of undergoing genetic mutation. Apart from this, the number of persons suffering from a depression and various neurotic disorders has spiked amid an ever growing rate of divorces, childless marriages and suicides. Also, the society is simply overflowing with aggression.335

105 The causality of the ongoing social destruction is identified through the string of concepts Armenians - Azerbaijanis - separatism - occupation and is based on the juxtaposition of the presumed characteristics of both groups.

Apart from the “food terrorism”, against which the authorities of Azerbaijan are waging an unequal fight, some representatives of the intellectual community have exposed a “genetic terror” unleashed by Armenians in as early as 1950s. Specifically, Shohrat Eldaniz, the editor-in-chief of Yeni Yekenchi newspaper and at the same time the editor-in-chief of the Internet television channel Kаnаlm5.tv confirmed the prevalence of disruptive social phenomena and after giving the matter a lengthy thought, came to the conclusion that the blame for this lies with Armenians who had mounted a campaign of “genetic terror” against the people of Azerbaijan. To put it otherwise, Armenians have used some pharmaceutical compound to corrupt the gene of the Azerbaijanis who had presumably possessed qualities listed above.

Shohrat Eldaniz, editor-in-chief of Yeni Yekenchi newspaper, chief editor of Kаnаl5. tv: What do you think is going on? Why the seed of our people decays and breaks down? Why there is an increasing level of cruelty, indifference and insensibility? I have reflected a lot examining and studying numerous articles and researches. Apart from a single consideration, nothing sensible came to my mind. There is information that the human body contains codes for over 400 healthy genes. Such concepts as ‘homeland’, ‘love for your land’, ‘moral integrity’, ‘consciousness’ linked to ethnic roots as well as ‘morality’, ‘honor’, ‘kindness’, ‘courage’, ‘heroism’, ‘bravery’, ‘selflessness’, etc. are governed by these genetic codes.

As early as in 1951, in Moscow under Mikoyan’s wing, Professor Edik Sardaryan, the head of Armenian scientistsa voiced at a meeting presided by him “an apprehension over the gene pool of the Azerbaijani nation” and confessed that “if this gene pool continues to develop any further, there will be a risk of Azerbaijanis turning into a dominant force in the Caucasus”. This is how the activities of Armenian scientists aimed at damaging and corrupting the healthy genetic code of Azerbaijanis started in Kremlin.

To cause the corruption, mutation and destruction of the genetic code, Armenian scientists, joined by their Russian colleagues, invented “Mersin-N” pharmaceutical compound. According to the information available on this compound, it would be used to implement a program of genetic terror against nations possessing healthy genetic codes. This program continues to be implemented to this day.336

It is pointless to speak in earnest and try to refute the existence of any such compound or its use by the Azerbaijanis for that matter; however, the Azerbaijani society harbors a genuine conviction that Armenians are carrying out a deliberate subversive policy against if not the a. Fictitious person. 106 genes than at least individual representatives of the Azerbaijani people.

Often, people who are not only far from morality but are poorly versed in school taught disciplines hurry to make a display of their patriotism and grab their share of glory.

Extract from an interview by a famous Azerbaijani actress, Shukyufa Musayeva who tells the story of her involvement in the fighting over Karabakh: I was wounded in the blink of an eye. We were waging a battle, and two of our askersa burnt down to death. Later, I was told that I, profusely bleeding, screamed: “Commander, don’t let the boys burn to death!” As I passed out, I slipped into a clinical death. I was taken to Baku in a helicopter to the Semashko hospital. I was hurt beyond recognition; fragments were all over my body and especially on my face. They stitched together a wound on my forehead, but it would not heal. As I was already going through the recovery period, a doctor tried to pull out my frontal bone using a pair of tongs. I didn’t feel anything, I only saw another doctor enter the room, give him a slap in the face and take him away with words: “What is it? Do you want to make her miserable?”

It is only now that I realize that this doctor either did somebody’s bidding or was Armenian. Later, I read that the human memory is contained in the frontal boneb. I don’t know the reason, but this Armenian doctor in his attempt to pull out my frontal bone wanted to erase and remove my memory.337

Occult practices hold a special place in unmasking the subversive role of Armenians. Parapsychologists and psychics have joined the fight against the pernicious Armenian influence and claim in dead earnest that “Armenia is launching hostile magical assaults against Azerbaijan through releasing energy waves to induce depression, aggression, despondency, vindictiveness, etc”.

From an interview given to Bizim Yol by a phytotherapist and parapsychologist Tunzala Bayramova: “Azerbaijan is in a state of war with Armenia, and the war is waged not only using weaponry, but also over various other channels. For instance, those who have lost their homes are aggressive, with problems rising between them and the locals because of their inability to find common ground; contradictions also rise between rural and urban populations. All of it bears the impact of our enemy’s magic manipulations. On the other hand, I am more concerned with the lack of love in our society. People feel a void that becomes filled with mercenariness, greed and avidity intrinsic to the period of transition”, stated T. Bayramova.

The parapsychologist assures that Armenia is mounting alleged magical assaults against Azerbaijan through releasing energy waves which induce heavy depression, a. Soldier in Turkish, translator’s note b. Probably, she meant the frontal lobe. 107 aggression, despondency, vindictiveness, etc. “There, sorcerers comprise 20% of their population. Each country has its own political laboratories and scientific centers studying magic, parapsychology and extrasensory powers; these centers do the bidding of the country’s leadership. Regretfully, Azerbaijan is an exception and becomes target of such attacks”, assures the phytotherapist and parapsychologist.338

Judging by the publications appearing in the Azerbaijani press, Azerbaijanis are quite superstitious and fervently believe in psychics, witches and sorcerers. The sector of occult services in Azerbaijan accounts for an approximate turnover of 200 million manats.339 With this in mind, there can be no doubts that the parapsychologists’ message is surely to drive home and be blindly accepted and added to the armory.

The Azerbaijani website Vesti.az: An unknown person called the 112 service of the Ministry of Emergency Situations of Azerbaijan and reported that Armenians had attached a bomb to his back.340

A significant share in the theory of conspiracy and subversive action goes to claims of a “classic” terror at the hands of Armenians (kidnapping, terror acts, etc.). It must be noted that Azerbaijan has publicly announced that “in connection with threats from ASALA terrorist organization” all itineraries of Azerbaijani officials will be kept secret.341 However, after a while, the publication of information on the movements of officials resumed.342

The hand of Armenians, represented by a phantom Armenian named Maukamyan, was unveiled in nothing short of orchestrating the collapse of the Soviet Union as well as a “series of terrorist acts”, including the Black Januarya.

Extract from an interview with Anatoly Fedorenko, the author of the book Black January who lives in Ukraine and is an eyewitness of the bloody events of January 1990 in Baku: With my hand on Quran, I swore an oath by Allah to politically revenge the terrorists whatever it took. In a short while, we will be mounting an action against Gorbachev. My comrades are conducting an investigation that has preliminarily revealed that Mikhail Sergeyevich Gorbachev was recruited in 1979 by Maukamyan, a resident agent of Armenian origin of the American special services. It was him who coaxed Gorbachev into further collaboration. Gorbachev was given an instruction on how to cause the collapse of the Soviet Union in disguise of the Perestroika; in fact, he was perpetrating a series of terrorist acts against the ordinary and peaceful people. In 1990, Azerbaijan saw events that later came to be called as Black January.343

The figures of the Azerbaijani establishment can be diagnosed with a clear case of cause and effect disruption. Fully aware of grave domestic problems faced by their country, they a. To stop the spate of Armenian pogroms perpetrated throughout January 13-19, 1990, the Soviet troops entered Baku on the night of January 19-20. 108 are concerned with finding out if such problems were brought about by an Armenian or the fact that Armenians might learn and spread the word of their problems.

In his statement delivered on the Solidarity for Karabakh forum held in Baku, the journalist Azer Hasrat exhorted his colleagues to stop their criticism of the authorities and their report of Azerbaijan’s domestic problems as Armenian specialists were reading and re-circulating that information.

I have started my speech with a phrase: “Watch out! We’re being overheard. After that, I said that statements pronounced in this room and appearing in the Azerbaijani press are very closely followed in Armenia. Armenians draw from our newspapers all negative opinions about our army or country, translate and disseminate them across the world because this serves their interests. Therefore, we must be careful in our statements. Such meetings cannot be used to air grievances in respect of high- ranking officials and the president”, reports the Azerbaijani journalist.344

Attempts to explain Azerbaijan’s ongoing destructive processes by external forces are quite clear. Here, a protective mechanism is activated representing an instinctive process intended to minimize negative experiences. The existence of the problem itself is already a source of such experiences, while realizing own guilt and the onus it carries represent a factor that multiplies negative sentiments and exacerbates the oppressed minds.

109 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 issecondary 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.345

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”.346 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).347

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.348

The moral appraisal represents a set of structured judgments and significant priorities

110 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 Knobe349 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 effecta:

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,350 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. a. The asymmetry in human judgment contingent on the wording of the question and irrespective ofits meaning. 111 Ganira Pashayeva, member of the Azerbaijani Ganira Pashayeva has noted that the novel of Akram parliament: “Dear Ramil! We congratulate you! Aylisli delivers a powerful blow to the propaganda Inshallah, you celebrate your 35th birthday in of the Azerbaijan’s realities, and Armenians will take your family home. After our acquaintance in the advantage of the fact: “It also strikes a blow against Hungarian prison and lengthy conversations, I am our foreign policy and justifies the Armenian lies”.370 full of gratitude that the destiny allowed me to know so close such a patriotic young man who loves his motherland”. 351 Gultekin Hajiyeva, at the time, member of the Murad Kohnagala, a representative of Azerbaijan’s Azerbaijani delegation to PACE: “…If at this point, intellectuals: “Our image as savages is carved deep the community of Azerbaijan fails to rescue Ramil into the memory of Armenians for good. Armenians Safarov from the Armenian diaspora, in the future can never become our friends. We are eternal we won’t be able to win a war for the liberation of enemies. Our enmity will end only with the death of the occupied Azerbaijani lands”.352 our planet. < …> One must be amoral to be friends with Armenians”.371 Elmira Suleymanova, Ombudsman of Azerbaijan: Declaration by Union of Refugees: “We don’t want “R. Safarov must become an exemplar of patriotism our children to be educated with the works of an for the Azerbaijani youth”.353 Armenian writer <...>. Let us give Aylisli to Armenians as a gift, if he admires so much the ‘spiritual values’ of his native folk. From now on, let them call him not Akram Aylisli but Aram Aguletsi.372 Zaur Aliyev, chairman of the Diaspora and Lobby Bizim Yol, an opposition newspaper: “It is strange Strategic Research Center: “Today, awarding R. that an artistic figure with such a pernicious thinking Safarov, who is held hostage in the Hungarian prison, could evade the scrutiny of the state. We are speaking the title of a national hero can become a support about the same authorities which even control the and a foundation for raising the patriotic and fighting private records of the opposition members. This is spirit of the Azerbaijani youth...” 354 the main blunder of the authorities in Aylisli’s case... The authorities should have acted in a logical fashion and create an independent medical commission to form an opinion on Aylisli’s mental health... maybe it is still not too late...”.373 Karabakh Liberation Organization: “Ramil Safarov Afag Masud, an Azerbaijani writer: “I was shocked must become a symbol of patriotism for the by this novel... I appreciated Akram Aylisli as a Azerbaijani youth. We are addressing this petition splendid writer and a worthy intellectual. But now asking to bestow on this Azerbaijani officer the I no longer consider him as such. One must carry a highest award”.355 national spirit”.374 Akif Nagi, chairman of the Karabakh Liberation Nizami Jafarov, Chairman of the Committee on Organization: “R. Safarov fulfilled his duty to the Cultural Issues of Azerbaijani Parliament: “I believe Azerbaijani people; the state and the society that Akram Aylisli must be stripped of Azerbaijani appreciated R. Safarov at his true worth”.356 citizenship. Let him go to Yerevan and serve in a church there”.375 Bayram Safarov, chairman of the so-called Bayram Safarov, chairman of the so-called organization Azerbaijani Community of Nagorno- organization Azerbaijani Community of Nagorno- Karabakh, chairman of the public union Azerbaijani Karabakh, chairman of the public union Azerbaijani Community of Nagorno-Karabakh: “He is dear Community of Nagorno-Karabakh: “If he doesn’t to every native of Karabakh as a true hero of belong to the representatives of our nation, let him Azerbaijan... Finally, the justice has triumphed”.357 live among his own folk”.376

112 Teymur Abdullayev, deputy head of the press service Bahar Muradova, vice-speaker of the Milli Majlis: of the Ministry of Defense of Azerbaijan: “The order “Akram Aylisli is a coward who has played over long of Azerbaijan’s president Ilham Aliyev to pardon years an actor’s role in Azerbaijan. He claims to write Ramil Safarov is worthy of the highest praise. The the “truth” in the interests of the Azerbaijani people. Ministry of Defense welcomed with great joy the You are the one who needs this “truth” to mask your news of Ramil Safarov’s extradition from Hungary real face and nature, to consider yourself above the and his subsequent pardon”.358 people among whom you live”.377 Isa Hambar, leader of the Musavat political party: Ogtay Asadov, speaker of the Azerbaijani parliament: “His arrival to the motherland, his release is a very “There must be something suspicious in the origin of positive fact. I congratulate his family and friends”.359 those who support Aylisli”.378 Novruz Mammadov, head of the Foreign Relations Yagub Mahmudov, director of the History Institute Department of the President’s Administration of of the National Academy of Sciences of Azerbaijan: Azerbaijan: “For each of us, this event is a source of “The Dreams by Akram Aylisli is a betrayal of the joy and pride. It is extremely impressive to see here Azerbaijani people”.379 our soldier so devoted to his people and cast into prison for standing up to protect the glory and honor of his motherland”.360 Bahar Muradova, vice-speaker of the parliament: Vugar Gadirov, chairman of the Youth Organization “Therefore, it is necessary to create conditions for for Refugees and Displaced Persons: “With his the service of such officers as Ramil, patriots of slander and outrage against his people, Akram Azerbaijan, who are ready to sacrifice themselves”.361 Aylisli betrayed not only Azerbaijanis, but the entire humanity, its universal values. He must be called to account for his treachery”.380 E. Suleymanova, Ombudsman of Azerbaijan: “This Allahshükür Pashazadeh, the head of the Caucasian has become another proof of the humanity and Muslims Office, sheikh: “In his novel, Aylisli has humaneness of the President Ilham Aliyev and of his knowingly insulted Heydar Aliyev at the bidding of care for the citizens of Azerbaijan”.362 his masters... This novel is a heresy, and its author is a godless person”.381 Fuad Aleskerov, head of the Department on Work On February 9, 2013, in the village Aylis, a public with Law Enforcement Bodies of the Administration rally of several thousand people was held, with of the President of Azerbaijan: “This is also an appeal the participation of literally all fellow villagers of to solidarity for the entire people of Azerbaijan in the writer. The villagers gathered on the central the face of the enemy”.363 square chanting slogans: “Death to Akram Aylisli!”, “Traitor!”, “Akram is Armenian”... In their speeches, the villagers openly announced their ostracism of the writer and asked him never to return to his native places. In the observer’s opinion, the representatives of the fair sex were the most active on the rally. After the rally, the fellow villagers of A. Aylisli made a bonfire of all his books.382 Asif Javadov, Azerbaijani political analyst: “What, On February 11, 2013, the intellectuals of the city actually, did you expect? That Safarov throws gathered on the central square of Ganja to protest down a gauntlet to this flag-treading scoundrel and against the novel of A. Aylisli and started burning all challenges him to a duel with seconds? The history of his books. Hasanbala Salimov, a professor at Ganja shows that hays don’t deserve such nobility”.364 State University, said in his speech that the writer had insulted the Azerbaijani people and portrayed the cynical Armenians as the world’s best nation.383

113 Badri Ustuner, a citizen of Turkey, retired lieutenant On January 31, 2013, a group of young people colonel wrote in his letter of thanks to Ilham Aliyev: held an action in front of the house belonging “Such deeds have to be committed in exactly this to the writer Akram Aylisli to protest against his way... The monument of the gallant officer Ramil novel Stone Dreams. The participants of the action Safarov, whom you have pardoned, must be erected chanted various slogans, including: “Why were you in all military units to serve as an example to each taken in by Armenians?!”, “Armenian Akram, leave Azerbaijani soldier... That’s how the love for one’s the country!”, “Shame and disgrace to Armenian, let nation, patriotism and bravery should be”.365 Akram ara1 go blind!”384

Thousands of people poured into the streets of On February 1, 2013, a group of young writers Sumgait to celebrate the pardon of R. Safarov by the buried the book Stone Dreams by Akram Aylisli in president of Azerbaijan Ilham Aliyev. People chanted Baku. During the event, the young people put the slogans: “Ramil, we are proud of you!” Dozens of cars book in a coffin and took it away to be buried.385 drove through the streets of the city sounding their horns and waving flags of Azerbaijan and portraits of Ramil Safarov.366 “The youth expressed to the supreme commander- Hafiz Hajiyev, Chairman of the political party Yeni in-chief its deepest gratitude considering the pardon Musavat, offered a reward of 10 thousand euros for of R. Safarov by the leadership of the country as a a severed ear of Akram Aylisli: “The guys will keep result of their care and attention to each and every iodine, cotton wool and bandages in their pockets. citizen”.367 Once they cut it off, they will bandage the wound. I swear by God, he won’t feel any pain”.386 Safar Abiyev, Colonel General, Minister of Defense The President of Azerbaijan, Ilham Aliyev, signed of Azerbaijan assigned the Azerbaijani officer Ramil an order to strip Akram Aylisli (Akram Najaf oglu Safarov who had been released earlier the rank of a Naibov) of the presidential pension. Another order major and wished him success in his further military by the head of the state divested Akram Aylisli of the career. Safar Abiyev expressed his gratitude to the honorary title of People’s Writer.387 president of Azerbaijan, supreme commander-in- chief of the country’s armed forces, Ilham Aliyev, for his personal attention and great care for an officer and a citizen of Azerbaijan by appreciating this deed as an unprecedented service to the people of Azerbaijan.368 The Ministry of Defense of Azerbaijan paid the Faig Shahbazli, Head of the Textbook and released officer Ramil Safarov his wages accumulated Publication Department of the Ministry of Education for the entire duration of his imprisonment (over of Azerbaijan: “At the time of writing the textbook, eight years). Also, the ministry provided him with an Akram Aylisli was a people’s writer and held titles. apartment.369 Back then, we couldn’t know that his subsequent action would create problems for the learning process. All works by Akram Aylisli will be removed from the new edition of the textbook. I believe that it would be base to keep his works in the textbooks. Akram Aylisli has no place in the Azerbaijani textbooks”.388

114 Ramil Safarov was pardoned and rewarded, with his years of imprisonment compensated with an apartment and 8-years’ pay,389 while Akram Aylisli was stripped of his awards390 becoming a target for ostracism and persecution.

In June 2013, a retaliatory story by Zafar Aliyev was published entitled Stone Truth391, 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.

115 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.392

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 116 Armenian delegation only very briefly refraining from the announcement ofthe 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.393

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.394

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

117 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.395

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.396

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.397

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.398

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”.399

118 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.400

Indiscriminate use of international platforms for armenophobic propaganda

Another anti-Armenian provocation attempt was thwartedth at18 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.401

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.402

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

119 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”.403

After the Rabochaya Gazeta Ukrainian newspaperpublished 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?”.404

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.405

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.406

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.407

120 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.408

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. 409

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.410

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.411

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.

121 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.412

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.413 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.

All these activities are meaningful and significant for those who live in Azerbaijan. This creates a false perception of the omnipotence and infallibility of Azerbaijan’s positions in their unequal fight in the face of the enemy personified by Armenians. Frequently, the citizens of the country permeated with armenophobia find themselves outside its boundaries to face a different and unknown reality: It turns out that there are Armenians there, and they coexist perfectly well with Azerbaijanis who “flout honor and faith” by interacting, having common business, falling in love, marrying or even spending their leisure with Armenians.

Such discovery can cause a psychological trauma to any person for whom “patriotism” and armenophobia are synonymous.

We came to a famous restaurant named Lights of the Orient. It was an Azerbaijani restaurant, and once I set foot in the place, I felt the scent of my motherland. All the personnel and waiters were Azerbaijanis. We took a table with my friends and after taking a few bits, I turned my attention to the singer. Somehow he didn’t look like one of us.

Oh Allah, ... it couldn’t be true! The singer was Armenian. I almost choked on my food and couldn’t swallow, so I took out the bit and put it on my plate. Of course, my friends knew about my patriotism; therefore, they quickly figured out everything and started appeasing me. By that time, I was struck speechless. < ... > I sensed that Intigam was ashamed of something and felt uneasy. I inquired about the singer’s nationality and was given the answer: Armenian. I felt as if my head were scalded with boiling water. <...> Let Armenians come to our restaurant, get a poisoning and

122 return to where they came from.

< ... > We are a very hospitable people, which is the reason of all our woes and tribulations that plagued us. However, the fact that an Armenian singer worked in our restaurant was unbearable. However, the most unbearable was yet to come!

< ... > The Armenians started singing, and the folks at the next table - elderly women, young girls and children - stood up and started dancing. There were about 10 of them, and they dominated the place. It turned out that the dancing people too were Armenians. I was dumbfounded with shock and indignation. I felt as though somebody were publicly throwing the vilest abuse and obscenities at me. < ... > “Be damned, Armenian”, cursed I in my mind and asked him to sing Tut Agaci. <...> Oh, Allah, to this day, I have never been more humiliated and insulted. It seemed that up to that moment, I hadn’t known my true character. I never knew that I was so inpatient, sensible and patriotic.

< …> As a true Turk and a son of Turk, I made up my mind to cry in solitude. My soul was ablaze, a firestorm was raging inside, but my crying was not thatof helplessness and defeat. No, these were tears that allowed me to vent my hatred and cold determination that I was seizing with. < ... > Indeed, those who in one way or another work with Armenians and deal with them for business don’t even deserve to be called ‘traitors of their country”.414

Those who realize that there is a divergent reality inside and outside Azerbaijan and break the taboo by opting for a closer contact with Armenians are targeted for attacks by the authorities. The ultimate destiny of these people and their family members is unenviable.

The daughter of a high-ranking official in the Azerbaijani government who pursues her studies in London became romantically involved with an Armenian; in official circles of Azerbaijan, the news was received with shock. Learning of this affair, other Azerbaijanis who studied in London raised a wave of outcry under the leadership of Tale Heydarov, chairman of the European Azerbaijan Society and the son of Kamaladdin Heydarov, the Minister of Emergency Situations of Azerbaijan. They demanded from the authorities to make the girl’s father take measures and “put an end to that disgrace”. The country’s leadership demanded to return the girl to Azerbaijan without delay.415

The double defeat of Teimour Radjabov by Levon Aronyan on the chess tournament held in London was pegged as ‘shameful’ in Azerbaijan as the tournament was sponsored by the State Oil Company of Azerbaijan (SOCAR) which spent 2 million euros on its organization.<…> Radjabov already became impudent back at the time of Heydar Aliyev. < …> It appears that after his marriage or more precisely after he started leading a lavish lifestyle, Radjabov has lost his form”. “On a tournament

123 financed by Azerbaijan, a representative of our country has lost to an Armenian. The point is that no Azerbaijani chess player has a potential to win at this tournament. Spending millions of dollars to finance a tournament in London with participation of an Armenian in full awareness of this fact is a disgrace. How are our officials any different from the Arab sheikhs, who have a reputation of prodigal spenders, if they squander away over 2 million euros for Radjabov’s participation in the London tournament?”.416

124 14. Destruction of the cultural and historic Armenian heritage

The destruction of monuments of Armenian culture and history on the territory of Azerbaijan fulfills an important psychological task: the obliteration of historical symbols sacred for the enemy delivers a blow to the most vulnerable spot of the community. Arlene Audergon in her book entitled The War Hotel: Psychological Dynamics in Violent Conflict notes that the destruction of culture has always been and continues to be one of the main terror tactics purporting to strip the victim of any memories linking him/her to the community.417

Here, the collective spirit as a whole is at stake. One way to erase human memory and retouch the history comes down to destroying monuments, statues and temples. The war on the historical legacy of Armenians waged on the territory of the Republic of Azerbaijan employs precisely this approach. A renowned orientalist and academician N. Y. Marr particularly noted with reference to Armenian khachkars: “this monument reflects each step of development of national architecture, and often combines both currents of the Armenian architecture: the spiritual and the secular. Khachkar truly represents the “memory of the land of our fathers” communicating with an extraordinary force and precision the spirit of the Armenian art”.

The sad fate of the Armenian memorial cemetery of Jugha, pearl of the world culture on the territory of the Armenian Nakhijevan, which was destroyed by order of the Azerbaijani authorities, must be viewed in this context.

“Nakhijevan of the ancient Armenians, Naxuana of classic writers, an uyezd city of the Erivan Governorate perched at an altitude of around 3,000 feet above sea level on the foothills of the Karabakh upland. According to legend, it was founded by Noah whose tomb is shown by local Armenians. Some Persian and Armenian historians date its foundation to 1539 B.C.418 A well-known orientalist Heinrich Hübschmann wrote that the toponym “Nakhijevan” originates from the Armenian prefix “nakh-” and the root “avan” meaning “the place of the first landing”.419

The region was known by ancient Greek authors by its name of either “Nakhijevan” or “Naxuana”. A Jewish historian Flavius Josephus calls the place “Apobatherion” - literal translation of the Armenian toponym. He wrote: “And then, when the ark stopped atop a mountain in Armenia, and Noah observed this, the latter opened it and seeing a patch of land near the ark hoped for the best and was reassured < ... >. This place is referred by Armenians as “the site of the landing” and to this day they show there the remains preserved from the ark”.420

Throughout the 20th century, especially after the transfer of Armenian Nakhijevan “under the patronage” of the Soviet Azerbaijan, a program of de-Armenizing the region was launched, including a complete obliteration of ancient Armenian material culture. Incidentally, the Muslim population in Nakhijevan was so scant that even in the early nineteenth century 125 there were only six mosques in the area. Meanwhile, the region had over 200 Armenian monasteries, churches and chapels.421

The khachkars of Jugha, the well-known cross-stonesa predominantly dating to the XIII-XVI- II centuries, are marvelous monuments and distinctive specimens of Christian memorial architecture.

The French traveler Alexandre de Rhodes (1591-1660), who visited the area in 1648, wrote: “Beyond the walls of that city (Julfa), which is now only desert, I saw a beautiful monument to the ancient piety of Armenians. This is an extensive territory in which there are at least ten thousands of marble tombstones, all amazingly well engraved. A large white marble slab twelve feet height and eight feet wide can be seen at each grave with many beautiful shapes engraved around a large cross. It is very pleasing to see such a large number of marble slabs”.422

In 1603, one of the first British travelers to Persia and Armenia John Newbery, left the following entries in his memoirs:

Four days journey from Merenta [Maranda] and a day journey from Julfa, there is a wooden pontoon bridge; there was once a stone bridge, but it disintegrated. And Aras - this is the name the river - flows in front of the city, and the city itself lies at the foot of mountains. This city has three thousands houses and seven churches...423

It is widely known that in Middle Ages Jugha was a thriving Armenian city. However, in 1604, the Persian shah Abbas forcibly resettled its inhabitants to Isfahan, which to this day has an Armenian quarter known as New Jugha. Many travelers visited the ruins of the destroyed city and its cemetery over the years.

The British orientalist Sir William Ausley, who visited the city in 1812 and found the city fallen into a state of decay, wrote about the following: the largeness of its former population is evidenced by a rich and full cemetery placed on a sloping riverbank and covered with multiple rows of vertical tombstones, which, if looked not from afar, remind a gathering of people or even a regiment set in a close formation.424

The first steps in the scheme for obliteration of the Armenian monuments were taken in November 1998, when it was observed from the Iranian side of the border that some khachkars had been taken off their bases and smashed to pieces. Shortly after, they were all toppled.425 According to International Council on Monuments and Sites (ICOMOS), the Azerbaijani government eliminated 800 khachkars in 1998. Although the destruction was a. In the nineteenth century, foreign historians named monuments of this distinctive group “cross-stone” as translated from the Armenian word “khachkar”. Researchers highlight khachkars as “architectural endemics of Armenia” with a distinct national identity. Hundreds of thousands of such monuments mark the former vital space of the Armenian people and outline the borders of its historical homeland. 126 halted after protests from UNESCO, it, nevertheless, resumed four years later. By January 2003, a “1500-year-old cemetery was completely razed to the ground”. The President of ICOMOS Michael Petzet notes: “Now that all traces of this highly important historic site seem to have been extinguished all we can do is mourn the loss and protest against this totally senseless destruction”.426

In 1999, the president Heydar Aliyev in his speech pronounced “at a grand rally to commemorate the 75th anniversary of the foundation of the Soviet Autonomous Republic of Nakhchivan” declared Nakhijevan as “one of the most ancient lands of Azerbaijan” with its history dating back 3,500 years and urged to “analyze, explore and write” the history of the region.427 It is after this statement that the final stage of obliterating the traces of Armenian presence in Nakhijevan was officially launched.

To this end, a special archaeological expedition was mounted to compile the list of the Armenian monuments to be obliterated. Later, Najaf Museyibli, deputy scientific director of the Institute of Archeology and Ethnography of the National Academy of Sciences of Azerbaijan, noted: “The expedition was created at the direct behest of Heydar Aliyev and worked until 2003”.428 He also notes that “there is not even the slightest trace of Armenians in the Southern Caucasus. In the Caucasus, since ancient times and to the present day, mass graves of a different anthropological type were found representing the ancestors of the Azerbaijani people. This land has never had any Armenian root whatsoever”.429

It should be specifically underscored that the operation of ultimately obliterating the traces of the Armenian ethnic and cultural presence was carried out by the units of the Azerbaijani army.430

In December 2005, the Azerbaijani regular troops smashed to pieces the khachkars of Jugha and loaded what remained of them into dump trucks. The trucks drove up to the riverbank and dumped the debris into the river. In a very short time, the medieval cemetery was flattened, and a military firing range was constructed in its place.

In 2006, the European Parliament formally exhorted Azerbaijan to halt the destruction in violation of the UNESCO Convention on the World Heritage;431 however, in the spring of the same year Baku debarred the commission of the European parliament from inspecting the site of the former cemetery.432 Charles Tannock, British spokesman in the European parliament, gave the following commentary of the events: “This is very similar to the Buddha statues destroyed by the Taliban. They have concreted the area over and turned it into a military camp. If they have nothing to hide then we should be allowed to inspect the terrain”.433 Nevertheless, the international community has long demonstrated а remarkable indifference to the obliteration of khachkars, while Yerevan’s appeal for sending a mission of observers to the site of destruction was barred.a a. Today, from thousands of memorial khachkars survived only those which were moved from Jugha in the nineteenth century by a Russian geographer and naturalist, a corresponding member of the St. Petersburg 127 In 2006, the Institute for War and Peace Reporting (IWPR) published a report Azerbaijan: Famous Medieval Cemetery Vanishes,434 in which it confirmed that nothing had been left of the famous stone-crosses of Jugha.

Already in summer 2009, the Azerbaijani President Ilham Aliyev stated: “Nakhchivan is an ancient Azerbaijani land. For centuries, our people have lived and built on this splendid land. The historical and architectural monuments located in Nakhchivan show how great the talent of the Azerbaijani people is < ... >. Nakhchivan gave Azerbaijan great personalities. Nakhchivan gave Azerbaijan the great leader Heydar Aliyev”.435

The historian Argam Ayvazyan, a specialist of Armenian monuments in Nakhijevan, notes that Jugha was a unique monument of medieval art and the largest of the existing Armenian cemeteries. There were unique tombstones in the form of ram heads, a church and the ruins of a massive stone bridge. The historian notes that nowhere in the world was there such a large concentration of thousands of khachkars in one place. “All over Nakhijevan, there were 27,000 monasteries, churches, khachkars, tombstones and other Armenian monuments. Today, they are all destroyed”, said Ayvazyan.436

Before XI century, Nakhijevan had as much as 218 Armenian Christian places of worship (monasteries, churches, chapels), 41 fortresses, 26 bridges, 4,500 khachkars and 23 thousands tombstones. In the early 1990s, the monasteries and churches in Agoulis, Aproukunis, Shorot, Krna and Tskhna, and in other Armenian-populated settlements of Nakhijevan were dynamited and razed to the ground.437

In the book entitledArchitecture of ancient and early medieval Azerbaijan published in 1986, its author Davud Akhunov declares that all khachkars of Julfa in Nakhijevan are Albanian monuments.438 Nevertheless, even the declaration of these khachkars (tombstones) as Albanian heritage did not balk the Azerbaijani authorities from obliterating the medieval cemetery.

The Azerbaijani propaganda employs an identical artifice in respect of Armenian historical monuments in Artsakh. Specifically, the Azerbaijani side steadfastly ignores the existence of numerous Armenian records of donations on the walls of the Gandzasar monastery, to which the renowned art and architecture historian A. Jakobson refers to as the “encyclopedia of XIII century Armenian architecture”. They equally disregard the fact that the construction of the Gandzasar complex occurred in the XIII century, when Aghvank (Albania per the Azerbaijani version) had already ceased to exist as a state. Meanwhile, apart from the fact that the monastery was built in the Armenian architectural tradition, its founder Hasan Jalal

Academy of Sciences Gustav Radde for the Caucasian Museum of Nature and History in Tiflis (at present, the Simon Janashia Museum of Georgia) established in 1867 and several other khachkars were moved to the Mother See of Holy Etchmiadzin in the soviet times. 128 was an Armenian as testified by medieval historians and evidenced by inscriptions on the monastery itself.

А remarkable example was recorded in 2004, when the Norwegian Humanitarian Enterprise, supported by the Norwegian ambassador in Baku Steiner Gil, decided to restore and renovate the St. Elisaeus Church built in 1823 in the village of Nij. The works had to be carried out by local Azerbaijani authorities.

The Norwegian ambassador gave the following account of the events: By the end of 2004 or early 2005, all Armenian inscriptions on the walls of the church or on the tombstones around it were erased with scraping equipment. The Norwegian embassy and the Norwegian Humanitarian Enterprise issued a joint press release voicing their protest against this act of vandalism. Restoration works were suspended for a while, but, after receiving a letter with apologies from the Udi community, Norwegian Humanitarian Enterprise agreed to resume the funding of the restoration works. Personally, I believe this apology is essentially unsatisfactory also because the apology was not been made public. In addition, no one has been held accountable for this act of vandalism. Together with the other ambassadors in Baku I was invited to the opening ceremony. I told my colleagues that because of the vandalism and the lack of appropriate response, no one from the Norwegian embassy would attend the opening ceremony. None of the ambassadors was present at the ceremony.a

The vandalism scandal was exposed on February 17, 2005 in the Worldwide Religious News magazine under the heading “Christian minority in Azerbaijan gets rid of the Armenian eye sore” covering the incident in detail.439

“We have no God, our people lost their religion under communism and this church is our only hope of reviving it,” said Georgi Kechaari, one of the village elders who doubles as the ethnic group’s historian. “But we live in Azerbaijan, and when people came into the church and saw Armenian letters, they automatically associated us with Armenians,” he said.

“The Udi, who once used the Armenian alphabet, have struggled to separate their legacy from that of their fellow Christians, the Armenians, who fought a war with Azerbaijan and have been vilified here. “It was a beautiful inscription, 200 years old, it even survived the war,” told Steinar Gil, Norway’s Ambassador to Azerbaijan. “This is an act of vandalism, and Norway in no way wants to be associated with it”.

“They think they have erased a reminder of being Armenian ... instead they have taken away the chance to have a good image when the church is inaugurated,” said the director of the NHE in Azerbaijan, Alf Henry Rasmussen.

Another particularly illustrative example is the church in Dashkesan, which the authorities preferred to destroy, at the same time putting the blame for this on... Armenians. a. A personal message from Steiner Gil to R. Galechyan. August, 2008. 129 The Albanian church in Dashkesan fell into a deplorable state because of Armenians who sought to armenize it. This monument dating back to the fifth century is under threat of destruction because of its ownerless status. The reason for such condition of the monument is that Armenians attempted to armenize the Albanian church. Later, the local population tried to destroy the church because they considered it to be an Armenian one. In order to create an acoustic effect, empty vessels were built into the walls of the church at the time of its construction. Those who believed that the vessels were filled with gold stooped to destroying the walls and dug all over the surrounding area.440

That comes to say that as long as Armenians lived in Dashkesan, and the church was considered (and in fact is, author’s note) Armenian, it was heartlessly exposed to sack and pillage. In line with its new Albanization policy of the Christian heritage on the territory of Azerbaijan, the church was declared Albanian, and its destruction condemned with perpetrators readily found: Armenians.

The importance and the role of Armenians in shaping the historical architectural look of Baku in the nineteenth and twentieth centuries - as the economic growth propelled the city through an urban development boom - are now passed over in silence. In many ways, the architectural look of Baku was formed thanks to the active and effective involvement of St. Petersburg-educated Armenian architects and builders. The architects below made an especially significant contribution into the construction of Baku: G. Ter-Mikayelyan, V. Sargsyan (Sarkisov), N. Bayev, H. Ter-Hovhannisyan (Qajaznuni), F. Aghalyan, A. Kandinyan, M Ter-Grigoryants. The Armenian architects gave an overhaul to the new style stemming from Russia and created in Baku some distinctive specimens of architecture and construction.441

One of the founders of Baku architectural style is Gabriel Ter-Mikayelyan, who was the author of public buildings erected in the early twentieth century. Ter-Mikayelyan drafted the facade of the main building of the city magistrate. He designed (1910-1912) the building of the Center for Public Gatherings (now the Philharmonic Hall of Azerbaijan), the maternity hospital (1899), the building of the Baku branch of the Commercial Bank of Tiflis (1902- 1903) which presently houses the shop “Detskiy Mir” and the College of Commerce (1905- 1910). An important aspect of Ter-Mikayelyan’s work was the construction of churches.

Another major contribution to the architecture and urban development of Baku in the early twentieth century was made by N. Bayev. In 1911-1918, he was the chief architect of Baku. In 1913, he designed the building of Mailyan Brothers Theater (now the State Academic Opera and Ballet Theater), a hospital complex (19 infirmaries and 24 buildings), several schools, a grammar school, residential buildings of Salimanov, Sheremetyev and others, Sabunchi railway station (1927), surgical hospital after Semashko, the Armenikend district and others.

130 The Armenian architect V. Sargsyan designed over 10 buildings in the oil industry city of Baku. F. Agalyan designed the buildings of the grammar school, the maternity hospital, the treasury, the Workers House and many others. A number of buildings were also designed by H. Qajaznuni, M. Ter-Grigoryants and many others. The buildings designed by Armenian architects, still beautify Baku, the capital city of Azerbaijan.

Incomplete list of destroyed Armenian historical monuments on the territory of the Republic of Azerbaijan:

The Church of St. John of the 17th century (or St. Holy Mother, Surb Astvatsatsin) in the village of Azat (Suluk), Khanlar region of Northern Karabakh, was dynamited, but withstood due to its solid structure.442

The Church of the Holy Savior of the 17th century in the village of Kamo, Khanlar region of Northern Karabakh, desperately needed restoration as its roof had almost completely sloped down, and only the altar stayed intact under the roof. After occupying the church in 1989 and banishing the last Armenian residents in 1990, the Azerbaijanis blew up the church, and now only a few stones indicate the place, where once was the altar.443

Chapel and church on the nearby hill in the village of Metsshen, not far from Berdzor (Lachin), Shushi region. After the withdrawal of the Azerbaijani forces from Shushi during the Karabakh war, the chapel was revealed to be blown up, and its territory to be partially cleared up, with only a few stones indicating the place where once the chapel stood. As for the church, it withstood due to its solid structure and quality building mortar, despite the attempts to destroy it.444

Armenian church of St. John (Hovhannes) in the city of Ganja (Gandzak) The church dates back to 1633. It was renovated in 1860 evidenced by a memorial plaque above the entrance. While the church operated up to the 1990s, after the end of hostilities, the Azerbaijani authorities decided to transform the church into a concert hall. To hide the Armenian origin of the building, all Armenian inscriptions on the walls and inside and outside the church were erased or shaded.445

Amaras Monastery, Martuni Region of Artsakh Under Azerbaijan’s control, this monastery dating back to the th4 century and located near the village of Machkalashen was neglected and doomed to slow disintegration. It was restored only after the local Armenians established control over the territory. The withdrawing Azerbaijani troops desecrated and broke to pieces the most significant tombstone in the monastery - the tombstone of St. Grigoris, the founder and the first Catholicos (patriarch) of the Church of Caucasian Albania. Some original pieces have been lost, but the headstone was beyond restoration and, therefore, was replaced by a copy. This is yet another illustrative example of how the people who consider themselves descendants and successors of Albanians destroy the heritage of Caucasian Albania of which they claim ownership.446

131 The St. Gevorg Church in the village of Dashbulag formerly populated by Armenians (until 1918) was turned into a cattle-shed and presented as an “Albanian” church. The church was built in 1828, and a record on its construction work survived. The work Land of Aluank and the Neighbors published in 1893 by Bishop Makar Barkhudaryants also contains a reference to this church. “Those misled into thinking that this is an Albanian church must understand that it simply could not be Albanian as Albanians had disappeared from the international arena 1000 years ago and therefore, could not by any means build a church 1000 years later”, writes Samvel Karapetyan, the head of the Research on Armenian Architecture NGO.447

Saint Gregory the Illuminator (Lusavorich) Armenian Cathedral in Baku was built in the Parapet Square in 1869-1871. In 1873, a parish school, library and housing for the Diocesan church superiors were built on the premises of the cathedral. In 1888, bells were hoisted on the cathedral. Later, the building for the Armenian Humanitarian Society was constructed nearby to include the library. Up to 1989, the St. Gregory the Illuminator was the only Armenian church to function in Baku. Today, the cross is removed, and the building of the church is used as a book depository.448

Virgin Mary Church of late 19th century in the Icheri Sheher district in Baku The church was located to the left of the Maiden Tower. It was demolished in the 1990s. According to various sources, the church was built in 1797-1799 after Russian troops captured the city (and was renovated later). Some data also suggest that the church was founded on the place of an ancient pagan temple of Zoroastrians. This territory was a cult destination, and therefore, representatives of all religions sought to found their holy places there. In 1984, the foundation of the church developed cracks and an emergency condition. The church was pulled down during the Karabakh conflict.

The Church of Holy Apostles Thaddeus and Bartholomew in Baku was built in 1911 by donations from E. Budagov and was designed by architect H. O. Qajaznuni (subsequently the first prime minister of the First Armenian Republic). In the 1930s, the Cathedral was pulled down and its foundation used for building the State Conservatory.

The Holy Resurrection Chapel was built in 1894 on the territory of the Armenian cemetery in Baku. The Chapel was demolished in the 1930s for construction of the Upland Park.

The Armenian Evangelical Lutheran prayer house was founded in 1912 on rented land owned by Our Savior’s Evangelical Lutheran Church of the German-Swedish parish. Nowadays, the building of Kirkha (church) hosts the Organ Concert Hall.

The Khunisavank Armenian monastery dating back to the 9th century was located in the village of Komintern, Kedabek region, on the left bank of Getabek river. In 1895, Bishop M. Barkhudaryants wrote in his book Artsakh: “The monastery stands east from Nor Getabek, on the left river bank neighboring a Tatar-populated village of Mollalu. The small monastery

132 has a splendid structure, but today it is desolate”.449 Today, the monastery is virtually destroyed.

The St. Stepanos Church was founded in the village of Pip, Dashkasan region in 1849, mostly by donations from Stepan Mirimanyants, a resident of Tiflis and local residents. The western wall of the church bears an inscription in memory of its founder. The latest reconstruction of the church dates back to 1862. In 1928, it was closed down.450 Today, the church is almost ruined.

The Holy Translators’ Monastery of the 4th century, south from the city of Dashkasan was founded by Saints Mesrop Mashtots and Sahak Partev. The monastery was reconstructed first in 989 and then in 1845. It is known that bishop Eprem was the prior of the monastery in 1772. The monastery reached the peak of its prosperity under Bishop Gabriel Harutyunyan Teryants. The next flourishing period covered the time under Archimandrite Stepanos Balyants in the 1830s. As of today, the monastery has been demolished.451

Numerous churches and Armenian cemeteries were destroyed in various regions.

Dashkasan region In 1987, a church 8 km south from the village Banants (9-11th centuries) was bulldozed and dumped into the gorge; the bridge Nerki Andi (12th century) was blown up “for construction of a railway”; a church and cemetery in the village of Khachbulag (17-18th centuries) was completely destroyed in 1970; the church in the village of Kirants (12th century) was pulled down under the pretext of setting power-line supports; in 1970, all the tombstones - khachkars and tapanakars - of the cemetery near the village of Amrvar (13-15th centuries) were bulldozed and dumped into the river.

Shamkhor region Dasno Karmir Yeghtsi Monastery in the village of Gyulambar (7th century) was pulled down in 1937; a monastery near the village of Barsum (10th century) was demolished in 1982; the Hreshtakapetats Church near the village of Garnaker (1816) was partially destroyed in 1986; the church of the village of Patishen (Badakend) (19th century) was dismantled for building materials.

Khanlar region The Mrtsunis church of the Getashen village (17th century) is partially destroyed; the church and cemetery near the village of Murut (17th century) were completely demolished in the 1960s; the walls of the Yeghnasar monastery near the village of Ghetashen (17th century) were deliberately damaged.

Shahumyan region The Mandur church and cemetery near the village of Kharkhaput (1252) were completely demolished; the church near the village Russkie Borisi (12-13th centuries) was razed to the

133 ground; the church in the village of Verinshen (12th century) was razed to the ground, too as it “stood on the way where a railroad was intended to be laid”.

St. Sargis Monastery 4 km west from the village of Dash Salakhli in the Qazakh region.452 The monastery rose on the top of the mountain Surb Sargis and used to count among pilgrimage sites of the region. It was visited at Easter and on Sundays. According to archived documents and inscriptions on the wall of the monastery, its previous restoration was completed in 1851 by Yesai Nurinyants, an Armenian from Tiflis. Interestingly, some sources suggest that 736 believers made donations for the restoration totaling 2210 roubles and 23 copecks. As for the last restoration, it was carried out by Arzuman Khachaturovich Ter- Sarkisyants, a resident of the village Kot, Qazakh region. Today, the church is in ruins.

The St. Vardan Church in the city of Qazakh was consecrated in 1901. According to some sources, today, the church is used as a coffee shop.453 The other church in the city, a Russian church, is used as a sports facility. The church was looted during the Armenians pogroms of 1905-1906. It is known that in 1907-1912, the Armenians of Qazakh expressed their desire to restore the fence of the church. Later, the church was raided by Tatars in 1918.

Ganja (Gandzak): The church Surb Astvatsatsin (The Holy Mother of God) dating to the 18th century was turned into a club; the church Surb Astvatsatsin Cholaga (The Holy Mother of God) dated 8-10th centuries was pulled down; the church Surb Gevorg of the 19th century was demolished; the church Surb Grigor Lusavorish (Zham) dating to 1869 was pulled down; the church Surb Kirakos dating to 1913 was pulled down; the church Surb Sargis (17-18th centuries) was turned into a museum.

In Azerbaijan, all the restoration works of Armenian monuments sought to completely erase any Armenian inscriptions and any traces of the Armenian architecture. Under the Soviet regime, no Armenian architectural monuments were restored (or at least categorized) in either Nagorno-Karabakh, or on the entire territory of Azerbaijan. This fact may by no means purport to reflect the religious intolerance and oppression of the communists, since all sparse monuments of Islamic culture (incidentally, all of them dated back to no earlier than the 18th century) on the territory of Nagorno-Karabakh were fully restored.

The period of the Azerbaijani administration of Nagorno-Karabakh and the years of Azerbaijan’s armed aggression against the Republic of Nagorno-Karabakh saw the destruction, blasting and complete demolition of 167 churches, 8 monastery complexes, 123 Armenian historical cemeteries and 47 settlements. Over 2,500 khachkars (cross- stone memorials) of high artistic merit and over 10,000 tombstones with epigraphs were dismantled for building material. 13 historical and archaeological sites were bulldozed to the ground. Monuments in the caves of Tsakhach, Mets Taghlar and Azokh were blown up. The khachkars, tombstones, churches and fortress walls (5-8th centuries) in the settlements of Mokhrablur, Sarashen, Aknaberd and Manadzor were ruined. Most of the wall of the

134 unique fortress Mayraberd (16-17th centuries) was pulled down.454

The above examples are, regrettably, incomplete, but are illustrative of the terror tactics employed against the Armenian cultural heritage in the region aiming to completely erase any vestiges of their historical presence on the territory of today’s Azerbaijan.

135 15. Mythologization of «genocides»

The psychological warfare frequently includes the use of myths.

The myth is the information which accounts for the origins and further development of various phenomena based on real or fictitious events or facts, with subsequent exaggeration of distortion of the cause and effect relations.

The human perception of the surrounding reality through myths is based on beliefs and opinions held by representatives of a specific culture, ethnic or social group rather than scientific knowledge.455

People usually resort to social myths, which are warped notions of the reality deliberately inculcated in the public mind to shape the required social responses. The most singular element about social myths is that the bulk of the society views them as a natural state of affairs rather than pieces of fiction. As a rule, under the impact of social myths, the history of origin and development of states and ethnic groups becomes distorted to such extent that its impartial analysis is possible only through critical juxtaposition of various sources.

Specialists consider that myths have the capacity to:

• affect simultaneously the intellectual and emotional aspects of the human consciousness. This makes people believe in the reality of the mythical content; • turn a hyperbolic depiction of an individual case into an ideal model of the desired line of conduct. It is thanks to this peculiarity that the content of myths can affect the human conduct; • rely on a specific tradition existing in the society.

Myths are an efficient tool for manipulating the consciousness. A myth taken alone has little meaning. However, when inculcated and deeply ingrained in the minds of the people, a myth can substitute (provided certain conditions are met) the reality for a long time. As a result, the recipient perceives the reality in line with how the myth is interpreted and therefore acts based on such perception. The convenience of the myth resides in its capacity to simplify the reality relieving the recipient of any need for intense (and frequently painful) thinking to comprehend the surrounding world.456

In the Convention for the Prevention and Punishment of the Crime of Genocide, genocide means “any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:457

(a) Killing members of the group; (b) Causing serious bodily or mental harm to members of the group; (c) Deliberately inflicting on the group conditions of life calculated to bring about 136 its physical destruction in whole or in part; (d) Imposing measures intended to prevent births within the group; (e) Forcibly transferring children of the group to another group”.

March 26, 1998 marked the official starting point for mythologization of the “Azerbaijani genocide” as the Azerbaijani ex-president Heydar Aliyev officially instituted the ‘day of genocide of the Azerbaijanis’.

On March 27, 2003, Aliyev, Sr. stated in his speech:

The massive settlement of Armenians on our historical lands after the division of Azerbaijan between Russia and Iran, the massacre of Azerbaijanis perpetrated by Armenian Dashnaks in 1905 and 1918, handing over Zangezur to Armenians in the 1920s, the creation of an Armenian autonomy on the territory of Karabakh, the deportation of our compatriots from Armenia in 1948—1953... new territorial claims of Armenia to Azerbaijan in the late 1980s - all led to a full-scale war, occupation of 20 percent of Azerbaijani lands by the Armenian armed groups and made about 1 million of our compatriots refugees and internally displaced persons.458

The “genocide of 1905 in Baku”, the “genocide of 1918 in Baku and Guba”, the “genocide of 1988-1990” and the “genocide of Khojaly” are the four major “genocides” intensely trumpeted by the Azerbaijani propaganda. There are also other secondary and minor “genocides”: purported to have been perpetrated in Zangezur, Karabakh, Shemakh, Kyurdamir, Salyan, Lankoran, Kafan, Gugark, Sisian, Agdaban, Baghanis-Ayrum, Masis, etc.459

The geography of the Azerbaijani genocides is quite extensive, with matching time frames. Only one thing remains without change: perpetrators and organizers. This role is traditionally reserved for Armenians. Let us examine the psychological prerequisite for the mythologization of “Azerbaijani genocides”.

The scholar Yuri Lotman in his article on semiotics and typology of the culture notes that each culture creates a mythologized image as its ideal self-portrait.460 In his turn, W. Wundt notes that the language, myths and customs represent common spiritual phenomena so closely fused together that one is unthinkable without the other. <…> The customs express through deeds the same views on life that rest on myths and become public through language. These deeds in their turn further enhance and elaborate the perceptions that they stem from.461

It must be pointed out that the mythologization of genocides is a cultural product of today’s Azerbaijani society and is a manifestation of latent aggression.

“Aggression is the consequence of such conduct that has for objective as its targeted response the infliction of a damage to the person it is aimed against. The aggression may

137 not always be exhibited openly; it can manifest itself through fantasizing, dreaming or even through a thoroughly deliberated retaliation plan; it can be directed against the purported cause of frustration, be redirected against a completely innocent target or even own self”.462

Besides, another psychological phenomenon can be at play here termed ‘mirroring’ and amounting to reproduction with varying degrees of adequacy the traits, structural characteristics and relations of other objects. This comes to say that in this case,the historical fact of the Armenian Genocide called for an “Azerbaijani genocide of their own” to match Armenians.

The head of the Assistance to Development of Public Relations NGO, Shelale Hasanova in her interview to the Day.az information agency pointed out the mainstays of the Azerbaijani propaganda: “We suffered through four genocides in a single century and we remained unbroken; we survived and we gained independence and we now become integrated into the world community. This is what we must speak and write about not only on the Genocide Memorial Day but during the history classes in schools, at international conferences and during various political actions. I shall remind you these four genocides: the genocide of Azerbaijanis in 1905-1907 in Western Azerbaijana and in Baku, the genocide of 1918-1920 perpetrated by Dashnaks in Armenia and Azerbaijan, the genocide of 1988 when militant nationalists of the Soviet Armenia banished Azerbaijanis from the lands of Oghuz Turks by torturing and burning them alive. And finally, the forth genocide was perpetrated by Armenian armed bands in Khojaly”.463

This anti-Armenian propaganda campaign enlists the assistance of all political and civil institutes. For instance, Elmira Suleymanova, the Azerbaijani Ombudsman, stated that “as a result of a deliberate genocidal policy, ethnic cleansings and deportations perpetrated by Armenians and their supporters against Azerbaijanis over the past two centuries, our people had to endure dreadful ordeals... A total of some 700 thousands of our compatriots were killed”.464

There is no need to dwell in detail on every single attempt at falsification of historic events of the region by the Azerbaijani propaganda. It will suffice to focus on the two most circulated examples, that of Guba and Khojaly.

“The genocide of Guba”

In 2007, during drilling works for the renovation of a stadium in Guba, a mass grave of unknown origin was found on the site of a trash dump. Only 35 human skeletons could be lifted to the surface in their entirety. To this day, no result of any archaeological research or expert appraisal on the origin of these remains has been published. Also, no concomitant evidence has been made available. a. Here: territory of the Republic of Armenia. 138 Meanwhile, on December 30, 2009, the president Ilham Aliyev issued a decree on creation of a “genocide memorial complex” in Guba. Depending on the interests currently at stake, the remains are attributed to Jews or Lezgins or simply Muslims. However, Armenians are invariably cast in the role of the perpetrators.

The text of the decree reads as follows:

At the outset of the past century, as a result of a policy of mass ethnic cleansings and aggression perpetrated by armed bands of Armenian Dashnaks on Azerbaijani lands - in Baku, Guba, Karabakh, Shemakh, Kyurdamir, Salyan, Lankaran and other regions, tens of thousands of innocent Azerbaijanis were killed; one of the most tragic genocidal acts of the 20th century was committed against our people. In April- May 1918, in the Guba uyezd only, 122 villages were completely destroyed. The mass grave in the city of Guba revealed that as a result of the genocide, along Azerbaijanis slain with boundless ferocity and extreme cruelty, thousands of Lezgins, Jews, Tats and representatives of other national minorities were exposed to violence.465

What did really happen in Guba? Immediately upon the discovery of the grave in Guba, the speaker of the Azerbaijani parliament Oktay commissioned the director of the History Institute, member of the parliament, Yagub Mahmudov to retain foreign anthropologists and compile an official document “on the mass killing of Azerbaijanis by Armenians at the outset of the past century”. However, foreign experts never showed up in Guba, and the remains discovered there were not given any independent appraisal at least to determine their temporal dimension.466

The late president of the National Academy of Sciences of Azerbaijan, Mahmud Kerimov, did not exclude that the remains of Guba might both stem from a mass killing and a mass epidemic.467 Meanwhile, Gahraman Agayev, the head of the expedition mounted by the Institute of Archeology and Ethnography of the National Academy of Sciences of Azerbaijan, stated in relation to the discovery of about 200 skulls: “The researchers concluded that the grave is a result of a genocide perpetrated by Armenians in Guba. A phantom letter by Stepan Shahumyan addressed to Hamazasp which has never been published by the Azerbaijani side is quoted by Agayev as a “compelling” piece of evidence.

Agayev’s claim that the time of the death was accurately established (“The massacre occurred between May 3 and 10”) is equally preposterous. The same can be said about his assertion that “it has been established based on anthropological investigation of skulls that apart from Azerbaijanis, Jews and Lezgins suffered physical extermination in 1918”. Agayev also passed over in silence the revolutionary method that must have been contrived by the Azerbaijani scientists for unraveling the precise ethnicity of the remains.

Yet, his colleague, Maisa Rahimova, the director of the Institute of Archeology and

139 Ethnography of the National Academy of Sciences of Azerbaijan, seems to be in the same boat as she claims that “anthropological research confirmed that these people were Muslims”468 Notice must be taken of the fact that a participant of the same expedition, Asker Aliyev, Candidate of Historical Sciences, clearly states: “Only 35 skeletons could be identified from among a multitude of skulls and children’s bones. No hair, vestiges of clothes or objects were found in the wells”. This means that any assertion about the religious affiliation of the persons, whose remains were found, is not only unprofessional but downright fatuous.

In January 2012, professor Levon Yepiskoposyan, Doctor of Biology, addressed a letter to the president of the National Academy of Sciences of Azerbaijan, academician Mahmud Kerimov offering to carry out a qualified international expert appraisal of the human remains found in Guba in order to discover scientifically the truth about the mass graves of Guba. In February 2010, the professor came up with another proposal to allow Armenian specialists to take part in a joint anthropological and genetic expert examination of the remains found in Guba; however, his letter remained unanswered.469

Meanwhile, Hayk Demoyan, the director of the Armenian Genocide Museum-Institute, notes that there are archive materials proving that the Armenian population of Guba was exposed to violence from the local Tatar bands in 1918, and the number of Armenian victims corresponds to the number of skeletons found at the burial site.

Here is one such testimony. In the late April 1918, Gelovani, the commissar of the city and the region of Guba, sent a telegram to Korganov, the chairman of the Military Revolutionary Committee, containing the following: “Today, on April 24, I released 115 Armenians who were jailed in the prison of Guba. They all were divested of their property. I took measures to have their property restituted. They are asking for financial assistance from the Armenian National Counsel. Please, send it to my address as soon as possible. The pecuniary situation is critical... apart from the city of Guba, Armenians are held captive also in other places. I am taking measures towards their liberation”.470

It is of note that the same testimony is confirmed in the series published on the Day.az website under the heading Historical Prism: 1918: how the mass killing in Guba was carried out”. The article says that a member of the Ganja District Court, Andrey Novatski, who came to Guba to investigate the events of April-May 1918, addressed an inquiry to the head of the municipality Ali Abbas Alibekov to clarify the situation in Guba in the period concerned. In his response dated December 12, Alibekov wrote that Guba had a population of about 20 thousand, of which some 500 were Armenians whose residences were scattered in different parts of the town.

“According to the evidence collected by A. Novatski commission, in April 1918, as the power in Baku was in the hands of Bolsheviks, David Gelovani, representative of the Bolshevik party, arrived in Guba with an international detachment of 187 armed soldiers and set about forming a Bolshevik administration in the town. However, the first attempt was not

140 successful. Nine days after, armed Lezgins from the neighboring settlements managed to chase away the first team of Bolsheviks from the town after three days of fierce fighting. Both sides sustained casualties: 200 Lezgins and another 70 non-combatants were killed,” says the publication.471

It is probable that the 200 people killed in the clashes between the population of Guba and the international detachments of Bolsheviks were buried in the accidentally discovered ditch pits. These can be just as well Armenians who were killed in the clashes. However, nothing can be unequivocally asserted without an international scientific expert appraisal.

Thus, the Azerbaijani side, without any scientific expert appraisal, designates the ethnicity and the religious affiliation of the persons whose remains were found as well as pinpoints precise dates of the killings. Why to this day, the local population was not aware of a mass grave of their relatives whose burial site was on a trash dump? What was the method, unknown to the modern science, employed by the Azerbaijani specialists to determine that the discovered skulls belonged to Azerbaijanis, Lezgins, Mountain Jews or Tats? Was there any concomitant evidence discovered that could provide an exhaustive answer to questions of chronology and ethnicity of the persons whose remains were found?

And finally, what is the historical document that reliably reports a burial site of “Azerbaijanis brutally murdered by Armenians” in Guba? All these questions from the Armenian side remained unanswered.

“The genocide of Khojaly”

According to the Azerbaijani version, it is a “genocide perpetrated by Armenian Armed Forces with participation of the 366th Motor Rifle Regiment on the night of February 25- 26, 1992 against ethnic Azerbaijanis during the seizure of the town of Khojaly”. However, the reality is that on February 26th 1992, during the hostilities at the approaches to the Azerbaijani-controlled city of Aghdam, under obscure circumstances, between 200 and 300 persons were killed, according to the international advocacy organizationHuman Right Watch (600 persons, according to the version of the Azerbaijani propaganda), who were deliberately held in the thick of the fighting by the Azerbaijani authorities. Notwitshtanding insistent warnings from the Armenian side, the population of Khojaly, being one of the five weapon emplacements bombarding the blockaded Stepanakert, was forcibly held there and willfully not evacuated for months by the Azerbaijani authorities to be subsequently used as a human shield.

The residents of Khojaly who left the settlement through the humanitarian corridor opened by the Self-Defense Forces of the Nagorno-Karabakh Republic enjoyed unhindered passage of over 10 kilometers and reached the Azerbaijani-controlled city of Agdam. Later, in the immediate vicinity of the Azerbaijani lines, bodies of the dead residents of the settlement were found. The exact number of the killed remains unknown as the official Baku keeps

141 publishing self-contradictory figures. The Parliamentary Commission of Azerbaijan assigned to investigate the tragic demise of the civilians near Aghdam was disbanded on Heydar Aliyev’s orders, and all evidence was classified.

More details about the Aghdam events can be found on www.Xосаli.net or by watching the documentary Between Hunger and Fire: Power at the expense of lives.472

However, the Azerbaijani side would not stop there. After counting some 20 Azerbaijani genocides at the hands of Armenians in Azerbaijan, Armenia and Nagorno-Karabakh Republic, the Azerbaijani propaganda decided to expand the geography of their “genocides”.

In autumn 2012, during the construction of a school in the Iranian city of Urmia an unidentified burial site was discovered.473 “The mass grave discovered during the excavations in the city of Urmia in Iranian province of Western Azerbaijana may not be destroyed. It must be preserved and protected as a proof of genocide against Azerbaijanis,” stated Professor Govhar Bakhshaliyeva, Member of the Parliament and director of the Institute of Oriental Studies after Z. Bunyadov of the Azerbaijan National Academy of Sciences. According to her, “Iran’s wish to wipe out the grave is an indication of a policy and unjust position in respect of the Azerbaijani people from some chauvinists and paniranists to a single end of aiding Armenians”.474

Bakhshaliyeva asserted that “on the territory of today’s province of Western Azerbaijan, presently a part of Iran, Armenian and Assyrian armed bands perpetrated a monstrous genocide against Azerbaijanis in 1918”. Bakhshaliyeva even announced that an international conference on “the Azerbaijani genocide in Iran” would be held in the following year in Baku.475

Her colleague, Musa Guliyev, the deputy chairman of the Social Policy Committee of the Azerbaijani parliament, went even further and declared that “it is possible that together with Azerbaijanis, Persians, Kurds and representatives of other nations perished because actually they were killed because of their devotion to Islam”.476

The position of the official Baku on the subject was voiced by Ali Ahmedov, the executive secretary of the ruling party Yeni Azerbaijan: “I condemn the destruction of the burial site in Iran which testified to genocide against Azerbaijanis,” stated Ahmedov.477

The reaction from the Iranian side came quick and harsh. “By distorting the history and exploiting ethnic problems, Azerbaijan seeks its own benefit,” stated the Organization for Cultural Heritage of the Iranian province of Western Atrpatakan (Western Azerbaijan). The Organization also noted that groundless claims made by Musa Guliyev, the deputy chairman of the social policy committee of the Azerbaijani parliament were false as research had revealed that the burial site discovered during the renovation works of the historical school a. Here: Iranian province. 142 in Urmia relates to the events of the World War I when the Ottoman Empire, Russia and England launched an assault to seize north-western regions of Iran leading to a massacre of about 9 million Iranians”.478

This story was rounded off by Mohsen Pak Ayeen, the Iranian ambassador in Azerbaijan, who stated in his interview to SalamNews agency that a law was passed in Iran prescribing that construction works could be authorized at the burial sites dating over 100 years. He confirmed the information that human remains had been found during the construction of a school in Urmia. “Some believe that these are remains of Muslims killed by Armenians. However, there is no evidence to this effect,” stated the Iranian ambassador.479

143 16. Women’s role in shaping armenophobia

Due to social and cultural peculiarities, women as mothers, educators and teachers play the main role in the process of educating generations.

In the Azerbaijani society, women have historically been the repositories of traditions who continue to cultivate values in daily and family life (but then, such picture is characteristic of all Oriental countries). The educational level, spiritual and moral potential of women as well as their educational effort determine in many respects what the future community members will look like. The shaping of the person in line with the moral code, culture, world view and code of conduct is influenced in the first place by women.

The role of the mother holds a special place in this context. The relationships between the mother and her child have a fundamental significance for human interaction. Understanding the notions of security, freedom and self-appraisal depends on how the relationship between the mother or the person acting in her lieu evolved or will evolve with their children. It is the female and maternal figure that lays the groundwork for the first attitudes, value benchmarks, preservation of traditions and their development.

In the modern world, with a wider range of duties the role of a woman extended beyond the family to cover virtually all aspects of the child’s life. As a matter of fact, children, irrespective of their sex, obtain the lion’s share of information, attitudes, stereotypes, prejudices and images through women: mothers, kindergarteners and teachers. The information is communicated to children through books read out to them, fairy tales narrated to them and songs sung to them.

In this context, the role of the woman in the society and in intersocial links can be defined as the forefront that allows envisaging the future prospects of this society as well as ideological and moral makeup of its future generations.

Akif Melikov, director of Azerbaijan State Academic Opera and Ballet Theater, Meritorious Worker of Arts: I admire the beauty and wisdom of Azerbaijani women. The Azerbaijani women are simultaneously caring mothers, devoted wives, obedient daughters as well as loved and loving sisters. The outer beauty of the Azerbaijani women is in full harmony with their internal beauty.480

The Nagorno-Karabakh conflict made its adjustments in the world view and the setof values of the Azerbaijani society. The fervent zealotry and yearning to partake “in the struggle against Armenians” soared among women. More importantly, these feelings are directed against an ethnic group rather than citizens of Armenia or those who are personally responsible for purported or real human suffering.

I’d rather go to war than wait for another 20 years,” said Shafag Ismailova (34), a 144 sniper courses trainee and refugee. “War is bad for all. But sometimes the situation demands it”.481

Inasmuch as the female role was historically confined to home and family, with women shielded from having to resolve vital issues and rarely facing the cruelty of the outside world, it is generally assumed that the woman is the embodiment of the mercy and compassion. However, at the turn of the 20th century, the stereotypes prevalent in Azerbaijan remain the same, while the philosophy of the modern Azerbaijani woman has changed.

Mahira Abdulanin: Let’s march on Karabakh... I must cut out the eyes of the enemy, Pull out his tongue and flay him alive. In the ancestral lands of lions, jackals became masters, Let’s march on Karabakh... Hoist this flag, hoist! Release this owl form the pinnacle! The enemy is leeching us and thirsts for our blood Annihilate Armenians, annihilate! Go and plant our tricolor flag!482

Overall, the inculcation of xenophobia dispensed from the lips of women follows a classic scenario added to the armory of the official ideology, the only difference being that its female version is more emotional in character and stands at the outset of the nascent personality.

Eluja Atali Explanation for the little Fidan: All of a sudden, little Fidan asked: ...-Then, why do we call them (Armenians) ‘mundar’ (dirty, vile)? Her age of 4 years prevented me from gathering my thoughts and giving an accurate answer. Considering her age, I picked my words carefully and said: - Look, my little one, when a person has a vile and filthy heart, this propagates all over the body through the blood. And no matter how much they wash their hands and face, they cannot get clean. You can’t wash away just any dirt with water.483

For the mother, “picking the words carefully” means a choice of terms and phrases understandable for a 4-year-old child rather than the semantic content of the answer to her question. It is important for the author that the girl learns a lifetime lesson that “Armenians are vile and filthy”.

Women exert impact on future generations through laying the groundwork for the child’s socialization and social adaptation.

Socialization is the process of learning the social roles, cultural adaptation and acquiring the skills of social interaction. This is the process of entering the society by an individual

145 through acquired social experience, meeting social expectations, following norms and values which are in demand for a successful life in the given society.

It is in the process of socialization that personal traits, knowledge and skills formulate enabling the individual to partake in social relationships. Socialization occurs as the individual becomes spontaneously influenced by various life circumstances as well as through deliberate shaping of the individual makeup.

The spontaneous socialization covers companies of children and teenagers, the impact of various prejudiced opinions, old customs and traditions.484 The depictions of children’s games by female Azerbaijani writers Umm-El-Banine and Shabnam Kheyrulla in the early 20th and in the early 21st centuries respectively provide illustrative examples of the spontaneous socialization.

Umm-El-Banine: On holidays, we played our favorite game - the Armenian massacre. Inflamed with racism, we lost our heads and sacrificed Tamara to our enmity and hatred inherited from our ancestors. First, we hurled at her unfounded accusations of killing Tatars and relished in several rounds of executing her by shooting. We feasted our eyes upon the sight of her blood and then resurrected her again to kill her by conventional means: we bound her hands and feet together, threw her on the ground, first cut her tongue and then severed her head; to show our hatred to her Armenian body, we carved out her heart and internal organs and threw them to the dogs. After our wild rampage subsided, and there was nothing left of the poor girl’s body, we started dancing around her body waiving our wooden swords as savages. If anyone passed by, we immediately helped Tamara to her feet and with our tongues dry from fear, grabbed her hand and whirled around the garden singing children’s songs. She never dreamed of making any complaints against us because we would have called her a snitch, a traitor and dirty Armenian; besides, she would lose our company. No matter how much we insulted, humiliated and permanently killed her, she couldn’t live without our friendship. 485

Shabnam Kheyrulla: One of these days, I witnessed how the kids from our neighborhood played tag in the street. I was so fascinated with the children’s game that I decided to watch. A girl of five or six, her brother one year younger and other children of about the same age were crying noisily and merrily to decide who was to run and who was to chase. After long bickering, they finally decided to assign roles using a counting-out rhyme. I was about to walk on, but this counting-out rhyme pronounced by the little girl drew my attention because of its unique and original character. It is actually the reason why I set about telling you this story:

Vay-vay, it’s cold, Armenians are chickens, Wherever you see an Armenian,

146 Put the bullet through his brain.

These words brought an involuntary smile to my lips. At the same time, it made me wonder: can it be really true that at this early age our children already understand who Armenians are, who the enemy is, and hate them? The thought was comforting, but I was still incredulous.486

Spontaneous impact may include one-time, non-recurrent emotional publications in the press, single watching of a video, etc. They have a much weaker acceleration effect, but may exert dramatic impact, especially if they can shock the child.

Deliberate socialization: this category covers special institutes of socialization, such as nurseries, kindergartens, schools (with mandatory secondary education), vocational schools, technical schools and universities. This list can be supplemented by all kinds of public organizations. “All of these serve a single goal: align a young individual to the ideal personal standard established by all societies. To a lesser or greater extent, it is always a forcible process”487

The sociologist names five principle ways of how an individual reacts to deliberate socialization: submission, renewal of environment, ritualism, escapism, and creative revolt.

Later, I asked the 4-year-old son of my elder sister a question:

– Who is an Armenian? – A terrorist. – Who is a terrorist? – They kill children.

Then he came dragging a huge book entitled The Armenian Terror probably thinking that it would be easier to explain if he showed me some photographs.

– All these children were killed by Armenians, he said, it’s even on You Tube! - How do you know all this? - Grandma told me...488

A 5-year-old girl at school: A daughter of my friends gets ready for school and has begun attending a nursery class. After she came home today, she told her mother what they had been taught at school. The teacher gave them their third lesson.

- Armenians made us unhappy and miserable. Remember this, children. Who are our enemies? Right, Armenians. Learn this well, I will surely ask you about it during the next lesson. Armenians slaughtered our ancestors, completed her speech the 20-year-old teacher.

147 The girl’s mother was left dumbfounded as she was told this. I also think that this is a sad thing to happen: a 20-year old young teacher and the brain of a 5-year-old baby. Why do you need to hammer this into the head of a 5-year-old girl?

The implication of Azerbaijani schools into the state propaganda presents the perilous prospect of fostering a generation of vengeance brought up exclusively on feelings of malice and hatred, with a traumatized mind.

In 1990s, we heard rumors that Armenians whispered into the ears of their new- born children: Turks are your enemies. I don’t know if the rumor was true, but back then it made many of us feel sorry for Armenians. But as we can see, over time people increasingly resemble their enemies.

Imagine that! Telling a 5-year-old child: “Armenians made us unhappy and miserable!489

In the new Azerbaijani society with its warped set of values, children are brought up in line with the new patriotic philosophy translated into the maxim: “If you love your motherland, hate Armenians”.

The groundwork for socialization is laid in early childhood starting from the moment of forging relationships with peers, developing the perception and sense of self.

Sevinj Parvana, A Conversation in Passing: (a rhymed story in the form of a dialog for children aged 5-12) – Don’t cry, my little daughter. Let Armenian infants cry. – Mummy, and where are Armenian infants? – On the very bottom of hell. – Why to let them cry? Shouldn’t we pity them? – No, no pity. Let the snake bite them, if I lie. – The infants??? … – Mother, I want to play with Armenian children, ha… ... – No, no... I want to play with Armenian children – No, you can’t, my little daughter. They are far from us. – How far? In the hell? – Yes, in the hell. … – Where are the children themselves? Mother, can I play with them? – No, my little daughter. They are bad children. We can’t go to them. They will take your toys away and break them. – Why is that? Don’t they have their own toys?

148 – They do, but they will want your toys. That’s why they are so bad. – I will give my toys to them to play. They will give them back later. – They won’t give them back. They won’t want to. They never give back what they’ve taken. – Then, I will not give them. Baku, 2009490

The socialization encompasses the process of indoctrinating mindsets, precepts and dictates setting up a lifetime program.

G. Ibragimova: I’ll tell my son the whole truth without holding anything back. I’ll tell him: “Son, learn to distinguish good from bad. And remember that every nation has both good and bad people; Armenians are the only nation which doesn’t have good people, or there are too few of them. The great poet A. S. Pushkin venerated worldwide used the obscene word ‘Armenian’ whenever he disliked the person!”

And my main third covenant is the following:

“My son, listen and remember, Armenians are our deadly enemies. Don’t leave your enemy unavenged! If you meet an Armenian even in the most civilized country of the world, treat him as a creature that sucked the blood of your people! Never forgive the enemy! If you forgive, then let the bread of your motherland, your father’s blood and your mother’s milk be cursed!!!”. 491

It is amazing how the author of these lines genuinely believes herself to be a conscientious and tolerant person.

< …> You call me chauvinist and accuse me of insulting the entire Armenian nation. A writer accusing an entire nation would just belittle himself/herself. A conscientious person would never venture to accuse an entire nation. All I do in my writings is to exhort the children of my people to be vigilant and to keep away from Armenians. 492

The next stage of building armenophobia in Azerbaijan targets the young people and hinges on natural fears already inculcated in childhood. The main message goes along these lines: “Armenians take our places”, “they bewitch our men”, “Armenians are deformed and depraved”. In other words, this represents a classical form of demonization and dehumanization of Armenians.

Chinara Vugar: The mother who had financed Armenians in her time was now marrying off her daughter, but burst into tears in apprehension: “Heaven save us, if the fiancé finds out about it”. <... > I was horrified and wondered how many are those in Azerbaijan, whose manly blood mix with that that of dogs 493 < …> Ramil Safarov

149 axed an Armenian officer.a In the beginning, the people supported him, but then they forgot about him. When Eynulla Fatullayevb was in prison, there were more people grieving at him than at Ramil Safarov who had killed the Armenian serf. < …> So, for example, the entire property of the former mayor of Baku Rafael Allahverdiyev went to an Armenian woman, and what is left of it will go to a daughter he sired with her, right? < …> The school subject of the Azerbaijani Language and Literature is taught by 2 teachers of Armenian descent. They say that the headmaster of the aforesaid school is also of Armenian origin, and although newspapers and the Internet contain reports of this, we can’t do anything about it. In fact, we only know that the school is being destroyed because of the headmaster’s position. Many massage parlors located near the subway station May 28 are owned by mistresses of Armenian origin. These Armenian women pull the Azerbaijani girls into depravity. < …> There is much talk about Armenian women. The daughter of an Armenian senator leads a dissolute life. The daughter of the Armenian singer Sher changed her gender, but that’s not all. Armenians who live in Azerbaijan undergo plastic operations on their noses. Plastic surgeons excise the Armenian noses and turn them into Muslims. Also, the Armenian Constitution does not prohibit prostitution. In fact, the women of this nation are prostitutes, while the men are just “good-looking”.

A special structure must be created within the Ministry of National Security to scrutinize the population for the presence of Armenian blood. For instance, the parents who want to marry their children should be able to file an inquiry with this structure to find out if their future in-laws are related to Armenians by blood. Maybe then we will be able to cleanse our blood from its mixing with the filthy Armenian blood.494

The statement of the people’s artist of Azerbaijan and Armenia, singer Zeynab Khanlarova in her commentary of the ethnically motivated gruesome murder by Ramil Safarov495 is a glaring example of dehumanization, i.e. unabashed expression of contempt and readiness to back and commit atrocities.

“He (Ramil Safarov) is a hero of not only Azerbaijan but the entire world. Monuments must be erected in his honor. Not every man is capable of accomplishing what he did. There are 2 heroes: one is Mr. Ilham Aliyev, and the other is Ramil Safarov. If I were in Ramil’s place, I would do the same. He took an Armenian’s life and rightfully did so”.496

Along all of the above, the woman’s status of a mother and a respected community member is used to marginalize all interaction with Armenians. a. At night while he was asleep. b. Azerbaijani journalist sentenced to 8 years for his own interpretation of the Khojaly tragedy running counter to the official version; the journalist acknowledged the existence of the humanitarian corridor and conjectured that the refugees had been shot by Azerbaijani gunmen. 150 Nazperi Dosteliyeva, people’s artist of Azerbaijan: I can’t bring myself to call Azerbaijanis those who are in friendly correspondence with enemies who don’t know the meaning of humaneness. I don’t know who they are. But as a citizen of my country, as a mother and most importantly as a People’s Artist of Azerbaijan, I won’t forgive these people.497

Khalida Bayramova, chairman of the Commission for the Protection of Minors and Juvenile Cases of the Sabail District of Baku: Maybe, for our future piece, we must take some steps, but I’m against friendship with Armenians, because the one who betrayed once, will never become a friend, and must be clearly marked as an enemy. It is impossible to forget what Armenians did in Azerbaijan, and they, in their turn, have nothing but hostile feelings towards us. There is a notion of pathological hatred, and it seems that it is exactly the kind of hatred I feel for Armenians. For an Azerbaijani or a Turk, there can be no good Armenian. It may be wrong, but that’s what I think! 498

The capacity to feel kindness and empathy, love or hatred, calm or aggression as well as many other personal traits are instilled in an individual during childhood and remain ingrained for a lifetime. In other words, the state armenophobic policy and propaganda are planted into a fertile soil tilled by armenophobia and dating back to the years of childhood.

Shirin Kerimbeyli, Ahrimanc of the Globe Hey, Armenian, hey, cutthroat, Devil, shaitan, tell me who are you? The Ahriman of the globe Hey, perfidious provocateur, Hangman and criminal, Isn’t the blood you spilt enough? Isn’t the massacre over? 499

c. Ahriman is the spirit of evil and destruction in the Persian tradition, translator’s note. 151 17. Azerichild.info

Children acquire behavioral stereotypes in the early years of their lives, i.e. the sense of affiliation to an ethnic group is not innate but is gained through socialization.500

The shaping of the national identity conventionally occurs in three stages.

1) At the age of 6-7, a child gains his/her first knowledge, albeit fragmentary and unsystematic, of his/her ethnic affiliation. At this stage, the child’s family and immediate social environment have the utmost significance for the child rather than his/her country and ethnic group.

2) At the age of 8-9, a child already clearly identifies himself/herself with his/her state, can recognize the fundamentals of such identification (the nationality of his/her parents, the place of residence and the mother tongue); dormant national feelings surface.

3) At the age of 10-11, the national identity is fully shaped, the child knows the peculiarities of various peoples and can designate the uniqueness of their history, the specific character of their daily life, including their ethnic culture.

Over the course of his/her life any person acquires a multitude of stereotypes about other ethnic groups, nations and peoples. In the event of children, the shaping of stereotypes bears the impact of the older generation and parents as detailed in the foregoing chapter.

This fertile soil is cemented by the state propaganda at the next stage. Over time, ethnic stereotypes become so perpetuated in the mind of a child that it is extremely hard to abandon them even if there is a wish to do so and an awareness of the problem. In the events where the reference groups continue to exert pressure on the individual by planting these stereotypes, it becomes virtually impossible to get rid of them.

The individual may be under the impression that his/her views of any given ethnic group represent a personal opinion where in fact, he/she re-circulates the opinion of his/her reputed reference group (ethnic group, people). The ethnic stereotypes mostly manifest themselves on subconscious level; however, they can imperceptibly affect the self-awareness of the person. One such manifestation consists in perceiving information matching the ingrained mindset and confirming the stereotype, while rejecting everything else.

The education is one of the most efficient ways of instilling the “image of the enemy” in the public mind. The teacher is an authority in the eyes of a pupil, while the information derived from books is perceived by the children as an indisputable truth and is instantaneously assimilated without any critical analysis. The statements of the teacher become even more convincing for the children if these are not at odds with their views and stereotypes imported to school from their families, television programs, fellow peers in the courtyard, etc. 152 Thus, it can be claimed that children and teenagers represent the most vulnerable group most exposed to the anti-Armenian propaganda in Azerbaijan. Such state policy further exacerbates the ethno-religious, cultural and territorial conflict between the two nations.

Numerous fairy tales and children’s drawings appearing on the website of Azerichild.info project which clearly reflect the image of the Armenian enemy and virtually always portray Armenians as negative characters give an example of a product of the armenophobic propaganda among the children of Azerbaijan. The main subject of the children’s drawings is the brutal killing of the Azerbaijani children and women by the Armenian military.

Let us examine a specific example: the story entitledArmenian 501 recognized by Azerbaijan’s Ministry of Youth and Sports as the Story of the Year in 2008 and authored by Elkhan Zeynalli, member of the Union of Azerbaijani Writers contains 65 instances of negative depiction of Armenians manifested through the use of various clichés, such as: “blood-sucker”, “base”, “double-faced”, “kill all Armenian dogs”, “set all Armenian men on fire”, “rape all Armenian women”, “strangle the Armenian children”, “inhuman Armenians”, etc. Instead, all references to the Azerbaijanis are exclusively in the positive vein with 23 favorable epithets, such as: “forgiving”, “kind”, “respectful of parents”, “courageous”, “friendly”, “caring”, “tolerant”, etc.

This story, which arouses hostility and contains unabashed armenophobic propaganda, is incorporated into Azerbaijan’s school curriculum for home reading.

Overall, the study of about 50 literary works and 100 children’s drawings has revealed that the state indoctrination of the propaganda against Armenians occurs at an early age in Azerbaijan. Constantly recurring negative rhetoric can exert and impact even on adults, let alone on yet immature minds of children.

It is of note that such propaganda of hatred and the emotive character of the communicated information reflect the covert fears of the Azerbaijani society, with the country’s domestic situation projected onto the Armenian society. In their turn, the aggressive exhortations and labeling help cope on the verbal level with psychological problems and the inferiority complex inherited from the time of Azerbaijan’s defeat in the Karabakh war.

However, raising their children in the spirit of hatred, aggression and hostility, the authorities of Azerbaijan foster an individual who can become perilous for their own society, as in the absence of other targets for venting his/her aggression such individual will take revenge on the weak: their wives/husbands, children, old people, etc. Alcohol, drugs and suicide can also become a vent. In today’s Azerbaijan, all of these categories display a statistic spike.

Another emblematic point is that the Armenians appear on the drawings as formidable warriors brandishing weapons. This means that the image of Armenians formed in the child’s mind portrays a powerful, united and militarized enemy eliciting, as a result, fear of

153 this image. And if in peacetime this image of Armenians helps consolidate the Azerbaijani society, in wartime, the fear of the image can become a serious problem. The Azerbaijani authorities may not realize that such propaganda thwarts the society’s natural psychological development, generates socially dangerous individuals and reduces the combat efficiency of the army. Mariam Hakhnazaryan, holder of a master’s degree from the Chair of Social Psychology of the Yerevan State University.

154 18. Armenophobia in textbooks

A textbook is a book that systematically lays down fundamental knowledge in a specific domain at the current level of the scientific and cultural achievements and represents the main and leading type of academic literature.502

A school textbook plays an important role in securing the personal and intellectual development of students. The ultimate mission of a textbook is to aid the shaping of a personal attitude of the student to the course of study.503

The education underlies the raising of future generations and communication of accumulated ancestral knowledge. In the modern world, where the system of education is overall standardized and controlled by the state, its function consists not only in counteracting illiteracy, but also in instilling and indoctrinating the values and ideologies intrinsic to the society in question.

In this context, the study of didactic materials gives an insight into the ideological constituent of the society and a rough forecast of its future.

Following the attainment of independence, the Azerbaijani textbooks draw both domestic and international criticism. Most of the critical voices raised domestically refer to errors, typos, inaccurate translation, etc.

Yana Madatova, journalist: Not only parents do sound the alarm, but also specialists in linguistics, pedagogues and independent experts. Thus, Aydin Aslanov, an associate professor at the Chair of Social Disciplines of the Baku Institute for Advanced Training and Retraining for Teachers, stated that the history textbooks for secondary schools in the Azerbaijani and Russian languages teemed with semantic, scientific and technical errors. < …> I could understand if this was limited to textbooks in Russian as today, the language, as it were, is no longer native. But after all, the textbooks in the Azerbaijani also contain colossal blunders!504

Slava Sapunov, the editor-in-chief of the Boutique Travel magazine: Misprints, awkward bombast, clumsy style and sometimes unabashed misinformation.505

Milana Zhuchkova, journalist: There have been many reports about the poor work of proofreaders in compiling the national textbooks; sometimes it is about a huge number of grammar errors, sometimes it is about missing words and sometimes it is about impossibility of solving a math problem because figures are misprinted. There are many other examples of malpractice in the work of educational professionals. The reputation of the domestic products has long been marred, with children laughing at the errors of intelligent adults, and it is very sad when schoolchildren think they have the right to consider themselves smarter than the specialists who 155 have compiled the textbook. As I recently ploughed the social networks, I stumbled across a very interesting photograph from a page of a literature textbook for the 7th grade indicating the lifespan of L. N. Tolstoy as 1928-1910. The photograph sported a commentary: “Only in our textbooks, the great Russian writer died before he was born.506

However, if blunders of grammar and style are acknowledged by the compilers (scholars, pedagogues, Ministry of Education) and can be corrected, the ideological constituent of the academic literature remains unchanged as testified by the authors themselves.

The author of the History textbook for the 10th grade, which portrays Armenians as “the eternal enemies” of the Azerbaijanis, the department head of the History of Slavic Countries of the Baku State University, Tofik Veliyev acknowledges that he used “negative language” but in his opinion “it was necessary to tell the truth”. “These phrases give an accurate picture of Armenians”, thinks Veliyev.507

It can be claimed that the educational process in Azerbaijan is made contingent on the ideology that cultivates armenophobia.

Arif Yunusov, conflictologist, in his publication entitled The myths and the images of the ‘enemy’ in historical science and in the history textbooks of the independent Azerbaijan notes that “amid the Karabakh conflict, the schoolbooks in Azerbaijan had the mission of “breeding patriots who know how to distinguish friend from foe and are prepared to take part in another conflict if need be”.508

Arif Yunusov: The image of the ‘enemy’ is formed starting from the textbook for the fifth grade, i.e. since the very first year of teaching the subject of history. It is true that it is still not a textbook on the history of Azerbaijan; it is called Fatherland (‘Ana yurdu’), but written in a very emotional way, especially pronounced inthe description of Azerbaijan’s confrontation with “others”, much more so when dealing with the subject of its “historical” enemies.

Incidentally, one of the central if not the principal points covered in the textbook refers to sacrificing oneself in the name and for the benefit of the motherland. Thus, in the section entitled “Those Who Live For The Motherland Elevate It”, only a small portion is dedicated to the figures of culture and art. The narrative mostly covers heroes (Babek, Kerogly and Shah Ismail) who dedicate their lives to the motherland fighting in the name of its independence. 509

According to Yunusov, the patriotic education holds a significant place in the Azerbaijani textbooks and directly ensues from the doctrine of “fighting the enemies”, represented by the Armenians, as well as the willingness to sacrifice own lives for the motherland and in the “heroic struggle” against the enemies.

156 In subsequent sections of the textbook, its authors pay increasing attention to Armenians who begin to be perceived as “the main infidels clad in black”. Also, a variety of negative epithets (“bandits”, “aggressors”, “perfidious”, “hypocritical” etc.) are used in respect of the Armenians. It were the “perfidious” Armenians who helped Russia in conquering Azerbaijan, it was the result of the “insurrection of Armenian bandits” in Karabakh in 1920 that the main forces of the Azerbaijani army were pulled back from the northern borders, a chance that was exploited by the 11th Red Army which invaded Azerbaijan. Thus, the “black-clad infidels” once again committed their black deed”. In the final part of the textbook, its authors decisively shape the image of the enemy represented by Armenians who have waged for centuries a struggle against the Azerbaijani people and continue to do so in our days: “Armenians, the black-clad infidels and their patrons resort to every treacherous and base scheme to weaken and isolate our state”.510

In what follows, the Turkic origin of some persons is constantly underscored. The authors get so carried away with their love for Turkization that they contrive to make preposterous and absurd statements: In 337, the Albanian ruler Sanatruk (Sanaturk of Turkic origin, according to the version advanced by the authors of the textbook) led a campaign against Armenia and “protected the local Turkic population from the encroachments of the Christian preachers!” In the following year, the Armenian military leader, Vache Mamikonyan, launched a retaliation campaign against Albania and defeated Sanatruk’s army. However, the pupils who read about this event will find out that the Armenian military leader Mamikonyan was actually of ... Turkic rather than Armenian origin. And, in general, Turkic people played a prominent role in spreading and strengthening Christianity in Armenia! This means we have an absurd picture: First, Turkic people spread Christianity in Armenia. In response to that, another Turk from the territory of Albania leads an incursion into Armenia in order to protect the local Turkic people from Christians. This is followed by a retaliation campaign by another Turk, but a Christian this time, who defeated the army of a non-Christian Turk!511

Aleko Partsvaniya, journalist, notes: “Peacefulness and tolerance are other characteristic features of Azerbaijanis. Here, people do not like aggression and resort to it in very rare cases. With one exception. The name of this exception is Armenia. Armenia is hated. They do so with all their heart and their entire state. I do not know all the details of the story with Karabakh and I do not think that most of the Azerbaijanis do, but Armenia is hated for Karabakh. They are taught to hate Armenia from the primary classes. I won’t be surprised if the situation is similar in Armenia, but here things can get ridiculous. In Baku it is even impossible to find the CDs of a Western group, if any of their performers is of Armenian origin”.512

In April 2012, at the session of the Euronest Parliamentary Assembly held in Baku, during

157 the meeting of the Committee on Social Affairs, Education and Culture, the question of the Azerbaijani textbooks was brought up for discussion. The Armenian deputy, Aram Safaryan asked: “Is it true that your schools and textbooks contain propaganda of hostility and hatred to Armenians?” To that, the Minister of Education, Misir Mardanova replied: “There is a vast chasm between our societies. And today’s event is a step towards bridging this chasm. I don’t know what is written in your books, and you don’t know what is written in our books. Therefore, it is hardly possible to find an answer to this question in a single day or during a single event. Questions of this nature call for very serious studies by specialists”.513

Fatherland, textbook for the 5th grade: ... It was 1945. In January, fierce fighting raged on the Baltic shore near the city of Mitawa. As before, the brigade of the General H. Aslanov was in the vanguard. The victory over the enemy was drawing near with every new day, and it seemed that the tankmen of the courageous general will be the first to enter Berlin - the den of fascism. This was the situation on January 24, 1945 as the heroic son of our people who had gone through the horrors of Stalingrad, through the hell of the Battle of Kursk, General Hazi Aslanov died under obscure circumstances. Who knows, maybe in revealing the circumstances of this death, another case of base Armenian perfidy and treachery will be unearthed?514

The website Musаvаt.соm conducted a survey among scholars, pedagogues, psychologists and deputies on the subject of “whether the Azerbaijani textbooks contain propaganda of hatred against Armenians”. Venerable respondents did not refute the presence of armenophobia and set about expatiating upon the question why armenophobia became reflected in the academic literature”.515

Tahir Ibragimov, a teacher of history with a service record of 25 years, considers that textbooks reflect the truth about Armenians. In his opinion, with a war going on between the two peoples, it is impossible to create a positive image of the enemy. “Children must have real information about their history. Facts about Armenians may not be distorted. Besides, by the age the children are given these classes, they already possess information about the real deeds of Armenians. In our textbooks, we cannot write the opposite”.516

T. Ibragimov also believes that textbooks do not contain any denigration of Armenians, but report true facts: “If these facts make Armenians uneasy, let them change their nature. We may not raise our children in lies just to please them. Presently, there are thousands of pupils whose parents are refuges from Karabakh. They know what Armenians did long before their history classes. Why should we deceive them?”

The dualist approach taken by the psychologist Elmira Qasimzadeh is worthy of a note. On the one hand, she believes that “a textbook should not be turned into an instrument of vengeance” and “instead, attention must be paid to forming historical thinking in pupils. The a. In April 2013, he was removed from office. 158 textbooks must contain essential points enabling to assess one’s country and motherland correctly. I wouldn’t like our patriotism to be measured in the extent of our hatred”. On the other hand, she says the following: “In our textbooks, I never saw any appeals to kill Armenians or the ideas that Armenians are our enemies. My own child goes to school. Indeed, children are well-informed of the wrongdoings perpetrated by Armenians from television and books. How can we conceal from children the tragedies of January 20, Khojaly and the occupation of our lands?a Or, children must learn the whole truth about the history through a factual language: you can’t teach children a false history”.517

A pupil of the 11th grade, Hasan Nagizadeh, expressed his full agreement with both the author of the textbook and its content.

The author is Azerbaijani. Of course, he intends to arouse enmity. This is how it should be”, said he. “They definitely don’t want to prepare us for peace. We don’t need peace. Armenians have committed a multitude of bloody crimes against us. The peace would mean disrespect to those who fell in this war.518

With reference to the above, we offer the reader a few extracts from the Teacher’s guide on patriotic education of preschool and schoolchildren and Teacher’s guide for the patriotic education of children.519

Developed by: Scientific and Methodological Department of the Republican Children’s Library after F. Kocharli and the Methodological Department of the Central Library after S. Vurgun.

Approved by: The Ministry of Culture and Tourism of the Republic of Azerbaijan Baku 2009 Explanatory note: The guides suggest specific scenarios and recommended words and phrases to be pronounced by the facilitators; besides, the Methodological Guide recommends this training for children starting from the age of 3.

The first facilitator: Our lands must not remain shahidsb! Our grandfathers protected this land from the enemies not to be now sacrificed to the calamity of the century, the Armeniandom! The tombstones of the Turkic sons in the Shahids’ Lane are not lined up so that some Russian soldier could say: “Don’t be so anguished, your leaders have sold Karabakh long ago”.

The second facilitator: If the motherland becomes shahid (see above), what can we reply to the infant held in his mother’s embrace on the square and crying “better death than retreat”? a. These events are interpreted differently in Azerbaijan and in Armenia. b. martyrs, translator’s note. 159 No, the son of Turk, no! You won’t let your land become shahid! Let us swear an oath, all those who have Turkic blood running through their veins, let us swear an oath that even if this world turns upside down, the enemy hands will be cut off from our land! Let us swear an oath that we will avenge every single drop of blood spilled by our shahids and turned into the tears of the earth. Let us swear that our oath will not be like our other vows. Let us swear this oath!

* * * * “To raise the children in a patriotic spirit and to form their civic stand, itis recommended to hold disputes. The questions of the dispute must be as follows: - Who are Armenians, and what is our civic duty?”

Foreword to the storybook Hale for high school students:

My young friend! Hey, the Azerbaijani offspring of an ancient and powerful Turkic nation! A piece of your treasure named Azerbaijan, starting from the mahal of Aghbaba to the region of Aghdam moans under the heel of a nation that has declared you an eternal historical enemy, a nation that has no future, whose morality is dead, whohas all kinds of mixed waste running through its veins, a spiteful and scorned nation. You have confronted face to face such a loathsome foe who shuns no savagery, baseness, abomination, barbarity, hypocrisy, slander and evil, who lives and nurtures hopes of creating on a territory where he doesn’t have a single inch of historical lands a state named Great Armenia extending from the Black to the Caspian Sea.

On his way, the foe spilled the Turkic blood, but was never sated. At times, he feigned friendship and gaining our trust revealed his relentless enmity. Laughing us in the face, he prepared a pitfall for us by choosing the way of treachery and treason. Always abusing our kind-heartedness, friendship, fidelity to neighbors and generosity, in a word, our love of fellow men, the enemy turned it into a weapon against us, repaid good with evil by laying bare his 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. Armenians turned us into innocent victims of the policy of ethnic cleansings. We fell victims to genocide.

This restless nation with the satanic blood running through their veins has committed against us countless acts of terror.

They wagged their tails before the Russian Empire which had always kept us under occupation, and they relied on its power and protection. As a rule, theywould succeed in isolating and excluding us. For 200 years, the Russian Empire kept our hands tied and urged the Armenians to strike at us.

160

Armenians took full advantage of this and turned the treachery into a national trait by overstepping the boundaries of unbridled insolence.

At every step, they showed aggression against us and seized parts of our sacred land. And they chose the city of Irevan as their capital which was previously our motherland.520

Arif Yunusov, the Azerbaijani political analyst and journalist, wrote that the war in Karabakh called for the role models of independence fighters and national heroes. This resulted in a great number of publications dedicated to the champions of the motherland rather than figures of culture. Incidentally, almost all of them proved to fight primarily against Armenians, as well as against Russia and Iran. It is Armenia (and Armenians) joined by Russia and Iran that are portrayed at an ever increasing rate as the “enemies” of Azerbaijan and its independence. Even when publications did not concern Karabakh, but referred to the reprisals in the Soviet Union in the time of Stalin, in that case too, the Armenian origin of investigators was heavily emphasized.521

In the paragraph entitled Kitabi Dede Korkut: the Historical Chronicle of Our Fatherland, the authors again couldn’t refrain from armenophobic accent in their loose interpretation of the original text of the epic common for all Turkic people, albeit azerbaijanized.522

In the context of indoctrinating armenophobia, some researchers point out to the warping of historical facts to accommodate the needs of the moment:

a) exacerbate the negative image of Armenians (as well as Russians and Iranians); b) furnish proof of the “indigenous character of the Turks in Caucasus” and the “ecdemic character of Armenians”; c) attempt abdicating responsibility for the bloodshed in the late th20 century by putting the blame on Armenians.

Some extracts from Azerbaijani textbooks:523

Ancient history 6th grade Section II Ancient world Chapter II Ancient East § Ancient Sumerians Part 1

Question № 4: When and wherefrom did the Turkic speaking people Sumerians arrive in Mesopotamia? Correct answer: In 7th-6th millennium B.C. from Central Asia and Altai foothills.a a. The history of Sumerians has no record of the Altai Mountains. As for the homeland, they considered the homeland of all the people the high mountains of the Dilmun Island. The reasons that made them leave the mountains are still unknown. 161 Question № 12: Who and when invented the cuneiform writing system? Correct answer: Turkic-speakinga Sumerians in Western Asia in the 3rd millennium B.C.

Question № 13: What peoples borrowed the cuneiform writing system? Correct answer: Akkadians, Babylonians and Assyrians

History of Azerbaijan 6th grade Section II First tribal unions and states on the territory of Azerbaijan §13 Iskits (Scythian) Culture Part 2

Question №9:What is the origin of Iskits, Cimmerians and Sakaes? Correct answer: Turkic

History of Azerbaijan 6th grade Section I. Primitive communal system in Azerbaijan. §1. The first human dwellings on the territory of Azerbaijan.

Question:When did the first human bands appear in Azerbaijan? Correct answer: 1.5 million years ago.

Question: What sources make the first mention of the ancient Azerbaijani tribes? Correct answer: Sumerian legends and cuneiform inscriptions.

History of Azerbaijan 6th grade Section IV Ancient Azerbaijani states Albania Question:When was the independent Albanian state established? Correct answer: Late 4th century - early 3rd century B.C.

Question:How far did the borders of Albania extend? Correct answer: Albania bordered on the Caucasus Mountains in the north, Atropatene in the south, Iberia in the northwest and Western Asia in the southwest (!).

History of Middle Ages 7th grade Section I. Countries of the world in the early Мiddle Аge (emergence of feudal relationships) Chapter 1. Peoples of China, Iran and Caucasus §3. Peoples of the Caucasus Part 1 Question № 5: What states existed in the South Caucasus in the early Мiddle Age? Correct answer: Albania, Lazica and Karlib

Question № 9:After what developments did Albania win back its historical lands? Correct answer: Devastation of the Armenian kingdomc a. Turkic people represent an ethno-linguistic community that developed on the territory of Altai and the steppes of Asia in the 1st millennium BC. The question how they could have invented the cuneiform writing system on the other side of the continent 2 thousands of years prior to their own origin remains open. b. Referred precisely as Кarli in the textbook. c. While the list of the neighbors of the ancient Azerbaijan (Question №5) fails to include the Armenian kingdom, yet, Albania later devastates this non-existent state. 162 Question №15:Who was Sanaturka and what did he struggle for? Correct answer: Sanaturk was the ruler of Paytakaran province who combated the spread of Christianity in favor of the sovereignty and territorial integrity of Albania.

History of Azerbaijan 7th grade Section III Fall of Arab Caliphate and revival of Azerbaijani statehood Chapter III Azerbaijani Culture §31 Our people’s struggle against “Gyavurs clad in black” as portrayed in the epic (Dede Korkut) Part 1

Question № 1:What events does the epos illustrate most vividly? Correct answer: The struggle of the Oghuz brave men against Armenian and Georgian invaders and their guiding hand, the Byzantine Empire.

Section 1. States of the world in the 11th-15th centuries. Chapter IV Caucasus and peoples of Western Europe §9 Caucasian peoples Part 4

Question №16:What Azerbaijani cities did the Georgian King George III invade in 1173 and 1203? Correct answer: Ani and Debil (Dvin)b

The Azerbaijani History textbook for 7th grade swarms with allegations that the ancient Albania (purportedly ancient Azerbaijan) also suffered aggression from Armenians, although “the people and rulers of Albania stretched a helping hand to them in hard times”. Meanwhile, Armenians spread Christianity in Albania that “was not rooted there” and in the guise of the religion allegedly seized the “Azerbaijani lands” under the wing of the Byzantine Empire.524 “However, Albania did not become a Christian country”, but rather adopted Islam in the 7th century; it is precisely the Turkic people that wages a war against Armenians and their Christian patrons.

Training manual for 9th grade students Biology: Human Biology: Laboratory Work525

Approved at the session (March 27, 2003) of Biology Panel of the Scientific and Methodical Commission, Ministry of Education of the Azerbaijani Republic. The authors intended “...to impart theoretical knowledge and nurture patriotic individuals through practical activities (laboratory works, tests, math problems, crossword puzzles)”.

Section Characteristics of Locomotor System, exercise: “Who can say the approximate number of the disabled people who lost their limbs in the Karabakh war?”

Exercise: Find out the reason! In times of the Nagorno-Karabakh war, several young people aged 20 or 21 threw themselves from a high cliff in an attempt to divert the enemy’s a. The king was actually called SanaTRUK and not Sanaturk. A simple reversal of letters metamorphosed the Arshakid king Sanatruk into a proud spawn of the nomadic tribes from Altai. b. Ani is the capital of the ancient Armenian Kingdom of Ani; Dvin is the capital of the Medieval Armenia.

163 attention. Despite of the treatment, they are disabled now. Many of them cannot move their lower limbs, and some suffer enuresis. Explain the reason!”

Section Brief Information on Blood and Hematopoietic , System problem: “During the Nagorno-Karabakh events of 1992, a group of people (children, teenagers, pregnant women and elderly people), fled from the enemy as fast as their legs could carry them into the forests, mountains and valleys. Indicate approximately the heart rate of those people and explain the underlying cause”.

Section Brief Information on Respiratory System, problem: “When Azerbaijanis were banished from Zangezur, every second of them suffered health deterioration and needed artificial ventilation. Some of them perished, and some survived. Explain thereason underlying the state of those people”.

A textbook for the 9th grade notes that in order to foil the expansionist plans of the Russian tsar Peter the Great (Peter I), the Azerbaijanis (Shia and Sunni) supposedly turned to Ottoman Turksa for help in an attempt to unite themselves with their brothers in religion and language. Again, Armenians allegedly prevented this from happening: “Armenians, as the henchmen of the tsarism, maintained direct contacts with Russia and pledged their help in conquering the Southern Caucasus, including other regions of Azerbaijan”.526

A textbook for the 10th grade expatiates upon the issue of the Armenian repatriation in the 19th century: “The creation of the Armenian state under the Russian patronage as well as the resettlement of Armenians from Iran and Turkey on the lands invaded by Russia was no coincidence, but a logical outcome of the relationships between Armenians and Russians”.527

The blame for the conflict between Armenians and Tatars of 1905-1906 is placed on the “Dashnaktsutyun party and the Armenian bands”. Led by Dashnaks, Armenians “purportedly cherished vain dreams of creating the Great Armenia”. Although, despite the fact that “the Azerbaijanis were very humane and trusting, they could, nevertheless, inflict on Armenians heavy losses”.

The Armenian pogroms of March 1918 in Baku are covered in a textbook on the history of Azerbaijan for the 11th grade in a chapter entitledThe Azerbaijani genocide. Here, the “naive and humane Azerbaijanis” oppose Armenians allied with the soviet (earlier: tsarist) troops. If in the soviet period this event was portrayed as a symbol of the joint struggle of workers of all nationalities against the reactionary Azerbaijani nationalists, now these events are depicted otherwise: as the Azerbaijani genocide. The underpinnings of this change can be traced back to the presidential decree by Heydar Aliyev dated March 26, 1998 declaring March 31 as the Azerbaijani “genocide memorial day”.528 a. The textbook makes no mention of the agreement between the Shiite and Christian populations of Karabakh dated March 20, 1724. 164 To make things look even more convincing, the authors of the textbook quote at the end of the chapter the words of Mammad Amin Rasulzadeh, one of the leaders of the Azerbaijani Democratic Republic, with reference to these events by adding a note of their own: “M. A. Rasulzadeh characterized the genocide of 1918 as a national and political factor”. However, prior to the official decree by Heydar Aliyev, nobody referred to these events as genocide. Also, this term does not appear in Rasulzadeh’s original quote about these bloody events.529

In 2011, the Department of Strategic Analysis, Planning and Human Resources Management of the Azerbaijan’s Ministry of Education held an examination for applicants who sought to fill 223 job openings for the positions of history teachers in the schools of the country. 761 persons took part in the examination. The applicants could obtain a score ranging from 4-5 to 16-17 points (!) with a minimum passing score of 35. In explaining their failure, the participants made reference to the “complexity” of the questions. The examinees had to answer 35 questions within 1 hour of the exam that started at 9 a.m.530

Against this background, the picture described in an article by Turan information agency seems to be a common occurrence: “A lecturer at one of the Azerbaijan’s universities relished in a rapturous and vivid account of how he would strangle barehanded even a little Armenian child without the slightest remorse”.531 The lecturer in question taught the theory of radio journalism and simultaneously worked on AZTV radio station.

“With this lecturer, all criticism was met with a single airtight argument: “How can you criticize our president when we face such a problem for the entire country: Armenians? We must focus on that”, says the article.

Aydin Aslanov, a candidate of Historical Sciences, associate professor at the Chair of Social Disciplines of the Baku Institute for Advanced Training and Retraining for Teachers, in his turn, laments that the history textbook in its account of the “Azerbaijani genocide of 1918 in Baku” says that the Armenians walked over the corpses (of the Azerbaijanis). The Russian translation says: “They walked over pipes”a. “You can’t do that”, complains Aslanov.

It was the same Aslanov who stated with reference to the errors and blunders in the Azerbaijani textbooks: “We should always indicate in our textbooks that we are an ancient indigenous people of Caucasus which later changed our language into Turkic and became Muslims renouncing our fire worship. We are local and not ecdemic. We must take pride in the fact that our ancestor Moisey Kalankatuyski built the first Christian church in the Orient, in the village of Kish of Sheki region.b Somehow, we avoid speaking about our church dating back to the 1st century B.C.532 a. Change of meaning by misspelling, translator’s note. b. Even if we assume that Movses Kaghankatvatsi was indeed an ancient Azerbaijani, which in itself is rather dubious, there is no way he could have built “the first church in the 1st century B.C.” before the birth of Christ. 165 The new tendencies of the historical science of Azerbaijan have also drawn the attention of Russian authors. An article entitled Unearthing the Truth, or Who and Why Overwrites the History533 published on the Voice of Russia website pays a special attention to the absurdities appearing in Azerbaijani textbooks. The article notes that the analysis of 187 CIS-published textbooks conducted by a group of Russian historians has revealed that except for Belarus and Armenia, schools teach a nationalist version of history based on myths of indigeneity, the ancestral land, the linguistic succession, glorious forefathers, ethnic homogeneity and the arch enemy.

The authors of the report Coverage of general history of Russia and post-soviet nations in the school History textbooks of newly independent states, A. A. Danilov and A. V. Filippov write the following:534

“The reasoning behind the antiquity of the national history can reach ridiculous proportions. < …> The ancestors of Azerbaijanis are made out to be the contemporaries of Sumerians: “The first written accounts of the tribes of the ancient Azerbaijan are given in Sumerian epics and cuneiform writings”. Heralding the ancient Azerbaijanis as Sumerian contemporaries seeks to shore the allegations that the modern Armenia came into being on the territory of the ancient Western Azerbaijan. ... The exemption from the scientific rigor opened ample opportunities for blending entirely diverging concepts. A part of the soviet historians claimed that the ethnogenesis of the Azerbaijanis originally occurred on the Turkic basis with contributions from Persian-speaking and Caucasian tribes; later, the ethnic composition progressively became homogeneous and entirely Turkic. Another group of scholars claimed that the ancestors of the Azerbaijanis might speak varying languages in different periods of time, yet undergoing no ethnic changes. The Turkic language rooted itself in as late as the X-XI centuries, but the Turkic people themselves were assimilated by the local population. Both concepts were united in their alignment to the theory of indigenous origin, but were divided in their treatment of the language as the basis of a unified culture.

In this sense, the authors of the modern Azerbaijani textbooks saw no problems whatsoever: “The formation of the Turkic people of Azerbaijan resulted from the amalgamation of Turkic ethnic groups known under different names, such as Azeri, Gargars, Albans, Huns, Khazars, Sabirs, Oghuz and others, which populated this vast territory from the antiquity and migrated there on regular basis”. However, it is known for sure that the most ancient of the listed tribes - Azeris and Albans - have nothing to do with the Turkic people. To this, the authors produce the following answer. “According to historical legend, approximately in the 2nd century B.C. Albania was ruled by Aran... Because of the ruler’s mild character, he was given a nickname Agu (good, kind), and the country came to be known as Aguan (Albania). It is clear that both the name and nickname of Albania’s first ruler are of ancient Turkic

166 origin”. Thus, both concepts of the Azerbaijani ethnogenesis have been mechanically fused together which allowed addressing the antiquity problem, the linguistic unity problem as well as the problem of uninterrupted ethnogenesis and culture. The only drawback of this truly brilliant scheme is that it is anti-scientific through and through. But on the other hand, it allows substantiating a point of paramount importance: “The modern Armenia came into being on the territory of the ancient Western Azerbaijan”.

In this context, threats of obliterating Armenia and Armenians as well as the claims to the Western Azerbaijan which are voiced in various venues invoking the common Islamic factor come across as quite natural.

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 ofits 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 < …>.535

167 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. Gogol536

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.537

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”.538

The author notes that there is a distinction not only in terms of contrasting Armenians and 168 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”.539

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 entitledSpy by Shabnam Kheyrulla540 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.541

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

169 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.542

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.543

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”. 544

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 report545 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.

170 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. 546

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”. 547

“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”.548

“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!”549

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.

171 Final remarks

We have attempted to review most, if not all significant aspects of the public lifeof 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. 550

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 172 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.551

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

173 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, 2013:552 “If we had carefully studied the legacy of Mirza Jalil, Sabira 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”.

a. Mirza Jalil, Sabir are classics of the Azerbaijani literature 174 Bibliography

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178 Закавказье. – М.: Академкнига, 2003. С. 216-222 (rus) 76 Фарида Мамедова и перевернутые надгробья. Misinformative.info. http:// misinformative.info/?p=961 (rus) 77 Фарида Мамедова. «История Кавказской Албании» http://bakililar.az/ca/ photos/dashsalahli.html (rus) 78 Фарида Мамедова и перевернутые надгробья. Misinformative.info. http:// misinformative.info/?p=961 (rus) 79 Азербайджанский ученый рассказала об истинном происхождении армян Карабаха. ст. Day.az. 6.03.2012. http://news.day.az/politics/319932.html (rus) 80 Академия мошенников. Voskanapat.info. http://voskanapat.info/?p=83 (rus) 81 Ordan-Burdan, Uzeyir Hajibekov, http://uzeyir.musigi-dunya.az/az/publicism_70. html (az) 82 Cəlil Məmmədquluzadə. Axund ilə keşişin vəzi. Azadliq.org 27.02.2010 http:// www.azadliq.org/content/article/1970188.html (az) 83 Выступление по телевидению 19 ноября 1988. (rus) 84 А. Казинян. «Полигон Азербайджан». Ереван, 2011 г. Центр общественной связи и информации. 611 p. (rus) 85 Op.cit. 86 МП, 11.02.1990; см. также А.Каменев, «Детонатор спокойствия» (rus) 87 İçimdəki erməni, Mirmekhti Agaoghlu, http://www.kulis.az/ xeber_İçimdəki_ erməni__4572.html, the original was removed from source, a cashed copy can be found here: http://www.peeep.us/516a38d8 (az) 88 Ermənilər və müsəlmanlar, Fəxrəddin Hacıbəyli, http://kulis.az/xeber_ Ermənilər_ və_müsəlmanlar__3654.html, the original was removed from source, a cashed copy can be found here: http://www.peeep.us/66d78b41 (az) 89 Sevil Huseynova. Ethnicity As Social Status And Stigma: Armenians In Post-Soviet Baku. Published by Heinrich Böll Foundation http://ge.boell.org/downloads/Sevil.pdf (en) 90 Зияфет Аскеров, первый вице-спикер парламент. Армяне в Азербайджане не сталкиваются с проблемами религиозной и этнической нетерпимости. Trend. 2.05.2008 http://trend.az/news/politics/1190225.html (rus) 91 Араз Ализаде: «Власти Армении двуличны и продажны». 28. 01.2011. Day.Az http://news.day.az/politics/250207.html (rus) 92 Эльнур Асланов: «Для нас информационная война - это национальная идея, для армян же генетическая неприязнь». 1news.az. 24.01.2011 http://1news.az/ interview/20110124110955665.html (rus) 93 Депутат Ганира Пашаева обратилась с призывом к ПАСЕ. Trend. 27.01.2011 http://news.day.az/politics/250223.html (rus) 94 Юнусов А. Этнический состав Азербайджана (по переписи 1999 года). Опубликовано на сайте Института этнологии и антропологии РАН. 12.03.01 http:// demoscope.ru/weekly/2004/0183/analit05.php (rus) 95 Ethnic composition of Azerbaijan 2009. Tim Bespyatov, 2008-2013 http://pop- stat.mashke.org/azerbaijan-ethnic2009.htm (en) 96 «Новое Время». N2234 (136), 22 декабря суббота, 2012 (rus)

179 97 Sevil Huseynova. Ethnicity As Social Status And Stigma: Armenians In Post-Soviet Baku. Published by Heinrich Böll Foundation http://ge.boell.org/downloads/Sevil.pdf (en) 98 Ibid 99 Ibid 100 Лиана-Лейла: «Не жалею, что осталась в Азербайджане». Туран. 04.02.2011, http://contact.az/docs/2011/Want%20to%20Say/101000027296ru.htm (rus) 101 Азербайджанцев в Армении сегодня немало, более того, живут они даже в Арцахе, и живут вполне неплохо. Panarmenian.net. 1 октября 2011 http:// panarmenian.net/rus/news/79741/ (rus) 102 Хочу, чтобы все вернулись в Баку. Туран. 15.02.2011, http://contact.az/ docs/2011/Want%20to%20Say/101000027794ru.htm (rus) 103 В Баку начали выдавать удостоверения личности армянам. Salamnews. org. 20.11.12. http://ru.salamnews.org/ru/news/read/39891/v-baku-nachali-vidavat- udostovereniya-lichnosti-armyanam/ (rus) 104 В Азербайджане армянка подала в суд на управление полиции. APA. 06.05.2009 http://ru.apa.az/news_В_Азербайджане__армянка__134223.html. the original was removed from source, a cashed copy can be found here: http://peeep. us/258209cb (rus) 105 Марк Григорян. И снова о кладбище в Баку. Блог. 27.10.2007, http:// markgrigorian.livejournal.com/68275.html (rus) 106 Эльвира Мовсесян. Человек ниоткуда. Туран. 02.03.2011, http://contact.az/docs/2011/Want to Say/101000028384ru.htm (rus) 107 В Баку спасатели МЧС обнаружили труп пожилой армянки. 1news.az. 28.06.2013 http://1news.az/society/incidents/20130628035437816.html (rus) 108 ECRI обеспокоена судьбой этнических армян, живущих в Азербайджане. 1 июня 2011. Xenophobia prevention initiative http://stopxenophobia.org/?p=2366 (rus) 109 Более 30 проживающих в Баку армян обратились для получения удостоверений личности - правозащитник. SalamNews, 12.12.12 http://ru.salamnews. org/ru/news/read/45587/bolee-30-projivayushix-v-baku-armyan-obratilis-dlya- polucheniya-udostovereniy-lichnosti--pravozashitniknbsp/ (rus) 110 74 yaşlı qadın erməni atalığından imtina edir. Bizimyol.info, 25.10.2012, http:// www.bizimyol.info/?sehife=1&xeber=4071 (az) 111 Бакинские армяне - враги или союзники? Day.az. 18. 05.2006 http://news.day. az/politics/49002.html (rus) 112 Təhsil sahəsində biabirçi fakt. Pia.az. 24.04.11. http://pia.az/index. php?l=az&m=news&id=9108 , the original was removed from source, a cashed copy can be found here: http://www.peeep.us/82af0323 (az) 113 Çinarə Vüqar. «Böyük Ermənistan» arzusu ilə bizim acizliyimiz. Gundelik- baku.06.11.12 http://gundelik-baku.com/index.php?newsid=9048 (az) 114 Günel Mehdi. Qarı düşmən dost olmaz. Gundelik-baku. 5.03.13 http://gundelik- baku.com/index.php?newsid=11555 (az) 115 Анжела Элибегова. Необдуманный пропагандистский миф о тысячах армян в Азербайджане может посадить Баку в лужу. Комментарий. Panorama.am. 10.12.12

180 http://panorama.am/ru/interviews/2012/12/10/elibegova/ (rus) 116 Çinarə Vüqar.Ehtiyatlı olun, Bakıda azərbaycanlılar var. Gundelik-baku. http:// gundelik-baku.com/index.php?newsid=6527. the original was removed from source, a cashed copy can be found here: http://peeep.us/5e82df4b (az) 117 Heydər Babayevin sürücüsü erməni imiş . Gunxeber. 03.04.2012. http://gunxeber. com/?p=3606 (az) 118 Tofiq Əhmədli.»Səfər Əbiyev azərbaycan türklərinə qarşi repressiyalara başlayib». Musavat. 03.09.2011. http://musavat.com/new/gündəm/səfər-əbiyev-azərbaycan- türklərinə-qarşi-repressiyalara-başlayib_107344.html, the original was removed from source, a cashed copy can be found here: http://www.peeep.us/22077811(az) 119 Азербайджанский форум Disput.az. post#33 http://disput.az/index. php?showtopic=355910 (rus) 120 Встреча Президента Азербайджанской Республики Гейдара Алиева в Президентском дворце с журналистами Грузии и Армении, принимающими участие в конференции, проводимой в Баку в рамках проекта «Поддержка медиа» Женевским институтом строительства демократии - 1 июля 1999 года. Газета “Бакинский рабочий”, 3 июня 1999 года, http://library.aliyev-heritage.org/ru/3896660. html. the original was removed from source, a cashed copy can be found here: http:// peeep.us/4e40ed7d (rus) 121 В Азербайджане будет применен новый механизм присвоения имен. Trend. 14.07.2010. http://trend.az/news/society/1720536.html (rus) 122 Новый механизм присвоения имен в Азербайджане не нарушает права человека - директор института. Trend. 23.08.2010. http://trend.az/news/ society/1739424.html (rus) 123 Никто не вправе ставить запрет на выбор имен. «Эхо» Общественно- политическая газета. 16.03.2013 , Ср, № 76 (2998). http://echo.az/article. php?aid=37590 (rus) 124 Низами Джафаров: «Каждый, кто считает себя азербайджанцем, должен будет поменять свою фамилию». 1news.az. 12.02.12 http://turkelpress.com/?p=380 (rus) 125 Тренер «Кяпяз» оконфузился, вызвав в Азербайджан футболистов армянского происхождения. Aze.az. 25.07.2011. http://aze.az/news_trener_kyapyaz_ okonfuzilsya_62899.html (rus) 126 Армянскую делегацию не пустили на Генеральную Ассамблею ЕВС в Баку. Panorama.am. 01.07.2010. http://panorama.am/ru/society/2010/07/01/baqu- delegation/ (rus) 127 Представителя сотовой компании Казахстана задержали на таможне в Азербайджане. Tengrinews.kz. 20.11.2012. http://tengrinews.kz/events/predstavitelya- sotovoy-kompanii-kazahstana-zaderjali-na-tamojne-v-azerbaydjane-223789/ (rus) 128 Задержанный в бакинском аэропорту азербайджанец рассказал, как и почему он посетил Армению. Vesti.az. 21.11.2012. http://vesti.az/news/137618/ (rus) 129 Концерт Киркорова в Баку отменен. РИА-новости. 25.10.12. http://ria.ru/ culture/20121025/906848449.html (rus)

181 130 Суфьян Жемухов, политолог. Как спецслужбы помогли разобраться с моим именем. Радиостанция «Эхо Москвы». 09.12.12. Блог. http://echo.msk.ru/blog/ word/964766-echo/ (rus) 131 Зураб Двали, журналист. Белаканский тупик или «убирайтесь отсюда!». Apsny.ge 07.05.2012. http://apsny.ge/articles/1336452027.php (rus) 132 Из Азербайджана депортировали журналистку агентства Bloomberg. Lenta.ru. 29.06.2011. http://wap.lenta.ru/news/2011/06/29/markos/ (rus) 133 Али Гасанов: «Неконструктивность Армении мешает сдвинуть переговоры с мертвой точки». Day.az. 29.06.2011 http://news.day.az/politics/275954.html (rus) 134 Azal erməni məsələsinə aydinliq gətirdi. Musavat. 01.11.2011 http://musavat. com/news/gündəm/azal-erməni-məsələsinə-aydinliq-gətirdi_111348.html (az) 135 Отчеством не вышел. «Взгляд» Деловая газета. 29.10.2011 http://vz.ru/ society/2011/10/29/534474.html (rus) 136 Фамилию признали нелетной. Газета «Коммерсантъ», №204/П (4745), 31.10.2011 http://kommersant.ru/doc/1807171/print (rus) 137 Власти Азербайджана отказали Ричарду Киракосяну в выдаче визы и объявили его «нежелательной» персоной. Panorama.am. 19.09.2012. http:// panorama.am/ru/society/2012/03/19/azerbaijan-kirakosyan-viza/ (rus) 138 «Мы сами решаем, кому выдавать визу, а кому нет». Эхо. № 239(1479) Чт, 28.12.2006. http://www.echo-az.com/archive/2006_12/1479/politica02.shtml (rus) 139 Ibid 140 Ibid 141 Светлана Лобода – запрет в Азербайджане! Trend. 14.11.009, http://trend.az/ life/culture/1580385.html (rus) 142 Allahşükür Paşazadə Barak Obamanı kilsələrə getdiyi kimi, məscid və sinaqoqlara da baş çəkməyə çağırdı. Merkes.az. 27.09.2011 http://merkez.az/allahsukur-pasazadə- barak-obamani-kilsələrə-getdiyi-kimi-məscid-və-sinaqoqlara-da-bas-cəkməyə-cagirdi.html. the original was removed from source, a cashed copy can be found here: http://www. peeep.us/4708f9a0 (az) 143 «Интересы государства превыше всего. Газета «Эхо». Июнь 2011 года. http:// arx.echo.az/index.php?aid=14030 (rus) 144 Arzuolunmaz Shexslerin Siyahisi-2013. MFA.gov.az. 02.08.2013 http://mfa.gov.az/ files/file/Arzuolunmaz%20Shexslerin%20Siyahisi-2013.pdf (az) 145 Азербайджан включит в список нежелательных лиц американского и швейцарского астронавтов. 1news.az. 18.09.2012. http://1news.az/politics/ karabakh/20120918054736620.html (rus) 146 МИД Азербайджана было проинформировано касательно визита журналиста «The Washington Post» в Нагорный Карабах. Apa.az. 11.07.11 http://ru.apa.az/ print/197828 (rus) 147 МИД Азербайджана опубликовал список лиц, являющихся персонами нон грата в республике.1news.az. 02.08.2013 http://1news.az/politics/20130802064454258. html (rus) 148 М.Ахвледиани: «Меня действительно задержали в аэропорту Бина». Haqqin.

182 az. 23.05.2013. http://haqqin.az/comics/6015 (rus) 149 Если Euronews нарушает принципы демократии, это не значит, что и мы должны также поступать. Azeri.ru. 07.12.2009. http://azeri.ru/papers/echo-az_ info/57477/ (rus) 150 Азербайджанские пограничники не пропустили популярного российского певца. Vesti.az 28.10.2011. http://vesti.az/news/94564/news.php?id=105193 (rus) 151 Катя Лель больше не в «черном списке» МИД Азербайджана. Azeritoday.com. 27.12.2010. http://azeritoday.com/archives/22843 (rus) 152 Председатель Союза писателей Грузии объявлена персоной нон-грата в Азербайджане. 1news.az. 4.12.2012. http://1news.az/politics/20121204061046660. html (rus) 153 «Черный список» Азербайджана. Зеркало. 21.10.2010. http://www. archive.n.zerkalo.az/2010-10-21/politics (rus) 154 Армяне пытаются лишить нас известных деятелей искусства. Anspress.com. 27.12.2010. http://anspress.com/index.php?a=2&lng=ru&nid=78733 (rus) 155 «Репортеры без границ»: Недопустимо составление черных списков журналистов в Азербайджане. Panorama.am. 07.07.2011. http://panorama.am/ru/ region/2011/07/07/reporters-without-borders/ (rus) 156 Милрад Фатуллаев задержан в Баку. FLNKA. 25.03.2013 http://flnka.ru/glav_ lenta/1749-milrad-fatullaev-zaderzhan-v-baku.html (rus) 157 Как после посещения Армении и Карабаха я въезжал в Азербайджан. Живой Журнал. 21.04.2011. http://puerrtto.livejournal.com/152718.html (rus) 158 Arzuolunmaz Shexslerin Siyahisi-2013. MFA.gov.az. 02.08.2013, http://mfa.gov.az/ files/file/Arzuolunmaz%20Shexslerin%20Siyahisi-2013.pdf (az) 159 МИД Азербайджана опубликовал список лиц, являющихся персонами нон грата в республике.1news.az. 02.08.2013, http://1news.az/politics/20130802064454258. html (rus) 160 Рустам Ибрагимбеков еще раз доказал свою связь с армянами – депутат. Trend.az. 30.07.2013. http://www.trend.az/news/politics/2175555.html (rus) 161 Дружба азербайджанцев с армянами на Одноклассниках.ру – предательство или сохранение человеческого облика в нечеловеческих условиях.Trend. 07.01.2009. http://trend.az/life/socium/1389959.html (rus) 162 Азербайджанским журналистам запрещено общаться с армянскими коллегами даже в Интернете. Panorama. 25.01.2012. http://ucnoqta.az/ana_ sehife/46159.html the original was removed from source, a cashed copy can be found here: http://panorama.am/ru/society/2012/01/25/azer-journalists/ (rus) 163 Erməni dərgisini Azərbaycanda kim təbliğ edir?. Aznews.az. 06.10.2012 http:// aznews.az/news.php?id=7699 (az) 164 “Sərt Məntiq” Səadət Məmmədova ilə: xalq şairi Vaqif Səmədoğlu. Yurd.Tv. 24.12.2011 http://yurd.tv/articles/20111224165757602.html (az) 165 Народные артисты осудили азербайджанку. Trend. 28.07.2009. http://trend. az/life/culture/1513301.html (rus) 166 Фотографии Айнишан Гулиевой в обнимку с армянским певцом подняли

183 шумиху в Интернете. Aze.az. 02.08.2011 http://aze.az/news_fotoqrafii_aynishan_ guliev_63427.html (rus) 167 Таджир Шахмалыоглу: певец, с которым я спел в дуэте, не армянин. Aze.az. 05.04.2011. http://aze.az/news_tajir_shaxmalyoqlu_pevec_55198.html (rus) 168 Певицу азербайджанского происхождения не пускает в Баку ее бойфренд - армянин. Day.Az. 12.01.2011 http://news.day.az/society/247553.html (rus) 169 Ягуб Зуруфчу: «Гугуш не гордится тем, что она азербайджанка!». 1news.az. 06.10.2012. http://1news.az/bomond/bomaz/20121006022930586.html (rus) 170 Известная певица азербайджанского происхождения готовится к поездке в Армению. Azeritoday. 11.01.2011 http://azeritoday.com/archives/23173 (rus) 171 Сказка о сиамских близнецах. Zerkalo.az, 13.04.2012, http://archive.n.zerkalo. az/2012-04-13/politics/28618-read (rus) 172 Кабельное телевидение KATV1 не покажет передачу «День независимости. Армения» Day.az. 20.09.2010 http://news.day.az/hitech/229511.html (rus) 173 Агент по продаже билетов азербайджанской компании уволена за принадлежность к армянской нации. Новый регион. 08.01.2009 http://nr2.ru/ incidents/214903.html (rus) 174 В Азербайджане функционирует компания, совладельцем которого является армянин. Anspress. 10.07.2012. http://anspress.com/index. php?a=2&lng=ru&nid=160115 (rus) 175 Как относятся граждане Азербайджана к компаниям бизнесменов из Армении, функционирующим в Азербайджане?. 1news.az. 17.09.2012. http://1news. az/society/20120917123248540.html (rus) 176 Наложен запрет на фильм, представляющий армян в положительном свете. Anspress. 05.03.2011. http://anspress.com/index.php?a=2&lng=ru&nid=89628 (rus) 177 В Грузии азербайджанцы снялись в армянской комедии? Vesti. 08.12.2011. http://vesti.az/news/99187/news.php?id=121068 (rus) 178 В Азербайджане суд не удовлетворил иск уволенного с гостелевидения журналиста. Kavkaz Uzel. 03.11.2010. http://kavkaz-uzel.ru/articles/176441/ (rus) 179 Азербайджанским музыкантам запретили играть в совместном ансамбле вместе с армянскими и грузинскими коллегами. Day.az. 04.10.2007. http://news.day. az/culture/94187.html (rus) 180 Спецслужбы вызвали на допрос азербайджанцев, голосовавших на Евровидении за Армению. Inosmi.ru. 09.08.2009. http://inosmi.ru/ sngbaltia/20090819/251734.html (rus) 181 Ağalar İdrisoğlu: «Cənnət Səlimova baş rejissor vəzifəsindən çıxarılmalıdır!» ANSPRESS. 09.01.2012. http://anspress.com/index.php?a=2&lng=az&nid=133599 (az) 182 Nicat Kazımov: “Cənnət Səlimovanın tamaşaları sionist mövqelidir”. Deyerler.org. 09.09.2010. http://deyerler.org/63180-nicat-kazimov-vcennet-selimovanin-tamasalari- sionist-movqelidir.html (az) 183 Задержание Ибрагимбекова - заказ верховного главнокомандующего? Turan. 30.12.2012. http://contact.az/docs/2012/Politics/123000023444ru.htm // the original was removed from source, a cashed copy can be found here: http://www.peeep.

184 us/10ffe23c (rus) 184 Каждый гражданин Азербайджана должен ненавидеть подход, мышление и идеологию Рустама Ибрагимбекова - правящая партия. Trend. 10.04.2013. http:// trend.az/news/politics/2137618.htm (rus) 185 Председателя ПНФА уличили в связях с армянами. Day.az. 07.01.2013. http:// news.day.az/politics/376310.html (rus) 186 Депутат обвинил оппозицию в связях с армянами. Zerkalo.az. 02.03.2010, http://archive.n.zerkalo.az/2010-03-02/short-news/7534-fazailagamali-armeniya-dengi (rus) 187 Azərbaycan ordusunda erməni general. Hurriyyet.net. 22.08.2011, http:// hurriyyet.net/?p=4535 the original was removed from source, a cashed copy can be found here: http://peeep.us/45cd3644 (az) 188 МВД Нахчывана распространило заявление о члене ОП Ибрагиме Ибрагимли. Salamnews.org. 11.04.2013 http://ru.salamnews.org/ru/news/read/68449/ mvd-naxchivana-rasprostranilo-zayavlenie-o-chlene-op-ibragime-ibragimli/ (rus) 189 Social Media in the Armenia-Azerbaijan conflict. Netprophet.org. 17.04.2013 http://netprophet.tol.org/2013/04/17/social-media-in-the-armenia-azerbaijan-conflict/ (en) 190 Натиг Расулзаде прокомментировал скандальное высказывание Эдуарда Багирова. Day.az. 24.04.2013 http://news.day.az/society/398009.html (rus) 191 Граждане Азербайджана, сотрудничающие с какой-либо организацией Армении, будут привлекаться к уголовной ответственности. Apa.az, 17.05.2013, http://ru.apa.az/news/247628 (rus) 192 Парламент опроверг подготовку закона об оккупированных территориях. Contact.az, 22.05.2013, http://www.contact.az/docs/2013/Politics/052000036872ru.htm // the original was removed from source, a cashed copy can be found here: http://www. peeep.us/d7ac1286 (rus) 193 Сказка о сиамских близнецах. Zerkalo.az, 13.04.2012, http://archive.n.zerkalo. az/2012-04-13/politics/28618-read (rus) 194 Xədicə İsmayılovanın «Ermənilərə səs» vermək «təkzib»i BayBək, Bir Millətin səsi. 28.08.2009. http://azr.baybak.com/il_2009_say_5359.azr (az) 195 Yeni Azərbaycan. Xədicə İsmayılovadan nə yazdı?. Azxeber. 14.03.2012. http:// azxeber.com/news/14256.htm (az) 196 Как стать геем, масоном и армянином. Часть третья. epress.am.04.12.2013. http://epress.am/ru/2013/04/12/Как-стать-геем-масоном-и-армянином-Час.html (rus) 197 Али Гасанов: «Национальные интересы Азербайджана для каждого из нас должны стать «красной чертой», принципами, которые нельзя переступить и нарушить». АПА.23.04.2013. http://ru.apa.az/news/245962 (rus) 198 «Мать Ильгара Рагимова была армянкой». Haqqin.az. 20.02.2013 http:// haqqin.az/news/3983 (rus) 199 Хафиз Гаджиев назовет имена чиновников и их любовниц. Haqqin.az. 24.04.2013 http://haqqin.az/news/5286 (rus) 200 Бабушка Гюляр Ахмедовой армянка. Olaylar.az.12.10.2012. http://www.olaylar.

185 az/news/russian/15133 (rus) 201 Gülər Əhmədova: “iki qardaşı necə döydümsə, birinin ürəyi getdi”. Lent.az. 20.08.2011 http://news.lent.az/news/72766 (az) 202 Несогласных похороним. Haqqin.az. 01.02.2013 http://haqqin.az/news/3533 (rus) 203 Yaqub Eyyubovu Niyə «Erməniləşdirdilər»?. Musavat. 30.09.2012. http://musavat. com/news/ölkə/yaqub-eyyubovu-niyə-erməniləşdirdilər_133611.html (az) 204 В азербайджанском сегменте сети Facebook формируется координационный центр - доступ к сети в регионах ограничен. ИА Регнум.04.03.2011. http://pda. regnum.ru/news/1380290.html (rus) 205 «Многие из тех, кто на «Fаcebook»е призывает людей к акциям, являются армянами». ANSPRESS.10.03.2011. http://anspress.com/index. php?a=3&lng=ru&pid=90359 (rus) 206 Али Ахмедов: «Азербайджанская молодежь не поддерживает подрывные идеи в соцсетях» Day.az. 10.03.2011. http://news.day.az/politics/256982.html (rus) 207 Азербайджанская певица: «Угнавший мою машину преступник имеет армянские корни». Vesti.az. 07.08.2011 http://vesti.az/news/87629/ (rus) 208 В Баку приезжает человек, который добивался признания «геноцида армян». Ksam.org. 24.05.2011 http://ksam.org/index.php?mtype=news1&mid=4890 (rus) 209 Али Гасанов: «Армянские сепаратисты оккупировали Шушу и Лачин при поддержке Павла Грачева». Vesti.az. 18.05.2012 http://vesti.az/news/117858/news. php?id=121915 (rus) 210 Международная ассоциация «Израиль-Азербайджан» дала бой хамству российского журналиста. Vesti.az. 06.11.11. http://vesti.az/news/95476/ (rus) 211 «Владимир Соловьев оскорбил Азербайджан!». Эхо Общественно- политическая газета. http://echo-az.com/index.php?aid=16719. the original was removed from source, a cashed copy can be found here: http://youtube.com/ watch?v=Y1unD5OExNU (rus) 212 Отчет Freedom House по Азербайджану предвзятый и несправедливый - опрос. Trend. 04.05.2011 http://trend.az/news/society/1871102.html (rus) 213 Милли меджлис назвал Европарламент «армянскими наймитами» и грозится прекратить поставки нефти и газа в Европу. Azeri.ru. 29.05.2012 http://azeri.ppd.spb. ru/papers/contact_az/101606/ (rus) 214 Bakıda erməni idmançılara hücum edildi. Qafqazinfo.az. 01.10.2011 http:// qafqazinfo.az/BAKIDA_ERMƏNI_IDMANÇILARA_HÜCUM_EDILDI-4880-xeber.html. the original was removed from source, a cashed copy can be found here: http://peeep. us/6e304c54 (az) 215 Армянские корни абхазского сепаратизма. 1news.az. 07.04.2009 http://1news. az/analytics/20090407102631646.html (rus) 216 Прерывавший Эрдогана модератор в Давосе имеет армянские корни. Day.az. 31.01.2009 http://news.day.az/world/145853.html (rus) 217 Захвативший в Турции паром боевик имел армянские корни. Day.az. 16.11.2011 http://news.day.az/turkey/299225.html (rus)

186 218 Армянский террор против Грузии. Azglobus.net. 18.07.2012 http://azglobus. net/439-istoriya-armyanskogo-terrora-v-gruzii-video.html (rus) 219 Армянский след в финансовых махинациях Гульнары Каримовой. Azglobus. net. 10.01.2013 http://azglobus.net/2422-armyanskiy-sled-v-finansovyh-mahinaciyah- gulnary-karimovoy.html (rus) 220 Президент Алиев считает смехотворными заявления главы Армении о расизме и армянофобии в Азербайджане. Vesti.az. 22.06.2011 http://vesti.az/ news/80928 (rus) 221 Заключительная речь Ильхама Алиева на конференции, посвященной итогам третьего года реализации «Государственной программы социально-экономического развития регионов Азербайджанской Республики в 2009-2013 годах». President.az. 28.02.2012 http://ru.president.az/articles/4400 (rus) 222 Аллахшукюр Пашазаде: «Обама должен посещать мечети». ANSPRESS. 28.09.2011 http://anspress.com/index.php?a=2&lng=ru&nid=119068 (rus) 223 Глава Духовного управления мусульман Кавказа: «Ложь и предательство в крови у армян». Day.az. 22.08.2008 http://news.day.az/society/125166.html (rus) 224 Армянам не стоит сравнивать свое невежество с отсутствием разума у оружия – азербайджанский политолог. Trend.az. 29.07.2013 http://www.trend.az/ news/karabakh/2174984.html (rus) 225 Əbülfəz Elçibəy, Milli kimliyimizin təməlləri haqqında, Birici bölüm (az) 226 Иргар Алиев. Лжеистория - очередная попытка оправдать агрессию. Национальная Академия Наук Азербайджана им. Бакиханова. Баку. Изд. Нурлан. - 2003 г. 48 с http://istoriya.az/kitablar/Ljeistoriya.pdf (rus) 227 Мубариз Ахмедоглу: «Захват чужих территорий – суть армянского менталитета». Xronika.az. 19.03.2010 http://xronika.az/azerbaijan/10734-mubariz- axmedoglu-zaxvat-chuzhix-territorij-sut.html (rus) 228 Абульфас Караев: «Пока есть азербайджанская культура, мы будем подвержены армянскому плагиату». Vesti.az. 15.11.2011 http://vesti.az/news/96352/ news.php?id=117584 (rus) 229 Первый заместитель министра культуры и туризма Вагиф Алиев: «Армяне сделаны из такого теста, что их оценку должна дать история». Apa. 06.07.2012. http://ru.apa.az/print/226618 (rus) 230 Siyavuş Novruzovdan daha bir sensasiya. Moderator.az. 15.02.2013. http:// moderator.az/haber-siyavu-novruzovdan-daha-bir-sensasiya-t2752.html // the original was removed from source, a cashed copy can be found here: http://www.peeep. us/5ed2dfe9 (az) 231 Bayram Səfərov: “Bizim düşmənimiz təkcə ermənilər deyil”. Modern.az. 02.10.2012 http://modern.az/articles/29361/1/ (az) 232 Посол Азербайджана в СЕ не советует армянам спать спокойно, пока карабахский конфликт не решен. ИА REGNUM. 20.02.2004. http://regnum.ru/ news/221381.html (rus) 233 Об армянской болезни воровства! Я родился в Ереване… - Эльчин Алибейли. Trend. 23.02.2011 http://trend.az/life/interview/1834464.html (rus)

187 234 Эльдар Сабироглу выразил отношение к заявлению Минобороны Армении. Apa. 11.04.2013. http://ru.apa.az/news/245115 (rus) 235 Зияфет Аскеров: «Армения входит в список бесперспективных государств». Apa. 16.04.2013. http://ru.apa.az/news/245450 (rus) 236 «Бакинский рабочий» 1.02.1999 (rus) 237 «Biz gələcək döyüşə hazir olmaliyiq». Musavat.com. 26.07.2011. http://musavat. com/news/siyasət/biz-gələcək-döyüşə-hazir-olmaliyiq_104912.html (az) 238 Армян от атомного апокалипсиса спасет только практическое урегулирование конфликта в НК - эксперт. Newsazerbaijan.com. 21.11.2012. http://newsazerbaijan.ru/ karabakh/20121121/298150168.html (rus) 239 Azərbaycan Ermənistanda süni zəlzələ yaratmağı təklif edir. Publika.az. 27.03.2013. http://publika.az/index.php?action=static_detail&static_id=43604 (az) 240 Посол: «Настало время урегулирования нагорно-карабахского конфликта». Anspress. 29.12.2009. http://anspress.com/index.php?a=2&lng=ru&nid=20066 (rus) 241 Анар Мамедханов - армян надо убивать в Карабахе. Day.az. 08.03. 2004. http://news.day.az/politics/5101.html (rus) 242 Əbülfəz Elçibəy, Bütöv Azərbaycan Yolunda, s. 62-64, Bakı, 2004. (az) 243 Ариф Газиев: «Я с детства бросал камни в армян». Vesti.az. 29.07.2009. http:// vesti.az/news/9522 (rus) 244 İqbal Ağazadə: “Özəl həyatımı kiminləsə bölüşmək niyyətim yoxdur”. Lent.az. 19.11.2009. http://news.lent.az/news/17578 (az) 245 Azerbaijan’s president launches Twitter rant against Armenia. Global News Blog. 20.11.2012. http://globalpost.com/dispatches/globalpost-blogs/weird-wide-web/ azerbaijan-president-ilham-aliyev-twitter-rant-armenia (en) 246 What do Azerbaijan, Estonia, and Rwanda have in common? Foreign Policy. 20.11.2012. http://blog.foreignpolicy.com/posts/2012/11/20/what_do_azerbaijan_ estonia_and_rwanda_have_in_common (en) 247 Речь Президента Азербайджанской Республики Гейдара Алиева на церемонии открытия ‎мечети Казым Гарабекир Паша в Нахчыване - 13 октября 1999 года. Библиотека наследия Гейдара Алиева http://library.aliyev-heritage.org/ ru/9530689.html the original was removed from source, a cashed copy can be found here: http://peeep.us/5b2b404c (rus) 248 Гейдар Джемаль: «Армения должна быть упразднена». IPR. 23.10.2009. http://i-r-p.ru/page/stream-document/index-24649.html, Мубариз Ахемедоглу: «Самый легкий путь победы над Арменией заключается в нанесении удара по Мецаморской АЭС». Salamnews.org. 21.11.2012. http://ru.salamnews.org/ru/news/read/40201/samiy- legkiy-put-pobedi-nad-armeniey-zaklyuchaetsya-v-nanesenii-udara-po-mecamorskoy-aes- ndash-politolog/ (rus) 249 249 подарков от брата Синь пришлись не по душе безработным гражданам Армении. Vesti.az. 07.12.2012. http://vesti.az/news/139647/ (rus) 250 И все-таки, когда-то Армению придется упразднить. Vesti.az. 08.09.2012 http://vesti.az/news/129143/ (rus) 251 Ermənilər, bizi gözləyin! Qaplanlar.com.08.11.2011. http://qaplanlar.

188 com/?p=1029, the original was removed from source, a cashed copy can be found here: http://peeep.us/28a4c25a (az) 252 В отличие от Азербайджана, Грузия должна успеть ввести карантин против армянской заразы. Vesti.az.1.08.2011. http://vesti.az/news/84919 (rus) 253 Правительство» Карабаха выделило 46 000 долларов на борьбу с себе подобными. Vesti.az. 09.02.2012. http://vesti.az/news/106317 (rus) 254 Депутат от «Единой России» недоволен президентом и хочет эмигрировать в Карабах. Vesti.az. 06.09.2011. http://vesti.az/news/88416/ (rus) 255 Армянская «палитра» - из кого состоит армянский народ?. 1news.az. 16.06.2011. http://1news.az/analytics/20110614092836251.html (rus) 256 Заур Алиев. «Армянская психология и политика». Karabakhinfo.org. 27.02.2013. http://karabakhinfo.com/ru/muellif/122-armyanskaya-psihologiya-i-politika. html (rus) 257 Армяне через полтора месяца оскорбились на сравнившего их с баранами Леонида Якубовича. Vesti.az. 02.05. 2013 http://vesti.az/news/157063 (rus) 258 Мировое армянство против еврейского народа: ненависть – месть труса. 1news.az. 08.02.2010 http://1news.az/analytics/20100208112924222.html (rus) 259 Пусть Колеров, Казимиров, Захаров, Затулин на секунду представят, что…. Vesti.az. 19.07.2012 http://vesti.az/news/83512 (rus) 260 Потомки богини Анаис: «армянская формула чести». 1news.az. 28.08.2009. http://1news.az/analytics/20090828061042597.html (rus) 261 Бакинская Армянка Карина до сих пор помнит «пристрастный экзамен», устроенный ей в Баку. Бахрам Батыев. Блог. 10.01.2012 http://batiyev-news.blogspot. com/2012/01/blog-post_10.html (rus) 262 Çinarə Vüqar. Metronun «28 May» stansiyasının ətrafındakı masaj salonlarını erməni əsilli qadınlar işlədir. Gundelik-Baki 18.10.2011 http://gundelik-baku.com/index. php?newsid=5892. the original was removed from source, a cashed copy can be found here: http://peeep.us/9778e43b (az) 263 Надевая на армянина женский халат, Москва пытается затащить Ереван в Евразийский союз. Vesti.az. 17.07.2013. http://vesti.az/news/166038 (rus) 264 В Армении и Карабахе помпезно отмечают день рождения насильника армянских девушек. Vesti.az. 05.03.2013. http://vesti.az/news/109432 (rus) 265 И собрал Бог всех армян в мешок и стал нести его…. Vesti.az. 15.12.2012 http://vesti.az/news/140589/ (rus) 266 Кто остановит баронессу? Zerkalo.az. 20.04.2011 http://archive.n.zerkalo. az/2011-04-20/politics/18679-baronessakoks-karabah/print (rus) 267 Новруз Мамедов. Бред наемного дипломата. Trend.az. 29.05.2013 , http:// www.trend.az/news/politics/2155434.html (rus) 268 Алла Денисова, кфн. Язык вражды в российских СМИ: гендерное измерение. Женщина Плюс. № 4, 2002. ж-л. http://owl.ru/win/womplus/2002/denisova2.htm (rus) 269 Армяне воруют везде, даже за океаном в Америке!. Anspress. 16.11.2012 http://anspress.com/index.php?a=2&lng=ru&nid=176042 (rus) 270 «Ненависть заложена в природе армян. Она беспредельна». Turksam.org 26.02.2005 http://turksam.org/ru/yazdir152.html (rus) 189 271 Коварный план оккупантов. Minval.az. 23.03.2013 http://minval.az/news/4641/ (rus) 272 Очередная подлость армян в преддверии 20-го января. Azeritoday. 20.01.2011 http://azeritoday.com/archives/23607 (rus) 273 На заседании ПАСЕ Армении необходимо было предстать беззащитной девкой… Vesti.az. 05.07.2011 http://vesti.az/news/82105 (rus) 274 Очередная подлость армян с попустительства организаторов выставки. Azeritoday. 24.01.2012 http://azeritoday.com/archives/32420 (rus) 275 Ильхам Алиев: «Наибольшее число беженцев среди стран мира именно в Азербайджане». Salamnews. 02.04.2013. http://salamnews.org/ru/news/ read/66796/ilxam-aliev-laquonaibolshee-chislo-bejencev-sredi-stran-mira-imenno-v- azerbaydaneraquo/ (rus) 276 Ильхам Алиев. Минувшие 10 лет стали важным этапом в динамичном социально-экономическом развитии Азербайджана. Интервью. Azerros. 05. 04.13 . http://azerros.ru/intervju/11767-ilham-aliev-minuvshie-10-let-stali-vazhnym-etapom-v- dinamichnom-socialno-ekonomicheskom-razvitii-azerbaydzhana.html (rus) 277 Юнусов А.Миграционные тренды и тенденции в постсоветском Азербайджане. Опубликовано в книге: Транзитная миграция и транзитные страны: теория, практика и политика регулирования / Под ред. И. Молодиковой и Ф. Дювеля. М.: Университетская книга, 2009 , http://demoscope.ru/weekly/2010/0415/analit02. php (rus) 278 Письмо Генеральному Секретарю ООН, Кофи Аннану, от и.о. президента НКР Леонарда Петросяна. 17 августа 1997 года. http://sumgait.info/caucasus-conflicts/ historical-falsifications/historical-falsifications-4.htm (rus) 279 Рамиз Мехтиев: «Руководство Армении превратилось в марионетку в очень опасной игре». Anspress. 03.12.2012. http://anspress.com/index. php?a=2&lng=ru&nid=178370 (rus) 280 Письмо Генеральному Секретарю ООН, Кофи Аннану, от и.о. президента НКР Леонарда Петросяна. 17 августа 1997 года. http://sumgait.info/caucasus-conflicts/ historical-falsifications/historical-falsifications-4.htm (rus) 281 С. Кара-Мурза. «Манипуляции сознанием». изд. Алгоритм. Москва-2005 г. http://www.kara-murza.ru/books/manipul/manipul19.htm (rus) 282 ‘Frozen Conflict’ Between Azerbaijan and Armenia Begins to Boil. Ellen Barry. «The New York Times». May 31, 2011. 283 Орден «За отвагу» необходим для армян, которые приедут на «Евровидение» в Баку. Vesti.az. 31.05.2011 http://vesti.az/news/78758 (rus) 284 Уголовный кодекс Азербайджанской Республики. 31.01.2005 http:// legislationline.org/ru/documents/action/popup/id/14108/ (rus) 285 Хоруженко В.А.Формирование мифологизированного образа врага в политической публицистике и пропаганде// Вестник Московского государственного областного университета. Серия «Русская филология», № 2. Изд. МГОУ. 01 .02.2010г. P. 223 http://vestnik-mgou.ru/mag/2010/rusfil/2/st47.pdf (rus) 286 Амрали Исмаилов, историк. За «любовь» к армянам азербайджанцы не

190 заплатили нефтедоллары ни Тамерлану, ни Марксу, ни Твердохлебову, ни тем более Тациту. Vesti.az. 10/12/2012. http://vesti.az/news/139955/ (rus) 287 Арлин Одергон. «Отель «Война». Психологическая динамика вооруженных конфликтов» — М: 2008 . (rus) 288 Op.cit. 289 Словарь политических терминов. http://polit-slovar.ru/dictionary/1087/ (rus) 290 Виктор Топоров. Демонизация как феномен. НГ-Сценарии. № 5(39), май 1999 г. http://vivovoco.rsl.ru/VV/NG/DEMON.HTM (rus) 291 Арлин Одергон. «Отель «Война». Психологическая динамика вооруженных конфликтов» — М: 2008. (rus) 292 Hale, Alisahib Erogul, Baku. «Tekhnur», 2011 г. 608 p. http://azerichild.info/HALE. pdf (az) 293 Extracts from the book of Daud Heyriyan. http://karabakh-doc.azerall.info/hisday/ armyanstvo7.htm (rus) 294 Аббас И. История по-армянски или из дневника Армена Баласаняна, Зеркало, 2007.-8 августа,N N 141.-С.3 (rus) 295 Ходжалинцы, пережившие ужасы геноцида, рассказали о трагедии в Берлине. Vesti.az. 27.02.2012 http://vesti.az/news/108481/news.php?id=111044 (rus) 296 «Смотри! Не забудь!». Бакинский рабочий.- 2009.- 24 апреля.- С. 8, http://anl. az/down/meqale/bakrabochiy/bakrabochiy_aprel2009/76682.htm (rus) 297 Ходжалинцы, пережившие ужасы геноцида, рассказали о трагедии в Берлине. Vesti.az. 27.02.2012 http://vesti.az/news/108481/news.php?id=111044 (rus) 298 Аббас И. История по-армянски или из дневника Армена Баласаняна, Зеркало, 2007.-8 august,N N 141.-P.3 (rus) 299 Азербайджанский парламентарий призвала международные организации к активной борьбе против грубого нарушения прав человека в Армении. Day.az, 24.06.2009 http://news.day.az/politics/162506.html (rus) 300 Announcement of Xenophobia Prevention Initiative NGO. Stopxenophobia.org, 29.10.2012 http://stopxenophobia.org/?page_id=3453 (en) 301 Прелюдией январских событий стал Сумгайыт 1988 года. «Зеркало» 7.02.2006 г. cб. Карабахский конфликт: азербайджанский взгляд. http://modernlib.ru/books/ avtorov_kollektiv/karabahskiy_konflikt_azerbaydzhanskiy_vzglyad/read/ (rus) 302 Покровский А.М. «Расстрелять». Издательство ИНАПРЕСС, 1994 , Thelibru. http://thelib.ru/books/pokrovskiy_aleksandr/rasstrelyatii-read-18.html (rus) 303 Сайт о событиях, имевших место в городе Сумгаит http://sumqait.com/ru/ ethnic/ the original was removed from source, cashed fragments can be found here: http://peeep.us/ebd0e422 (rus) 304 Ibid 305 «Цивилизованный» АРАмагеддон. Станем ли мы свидетелями очередного акта каннибализма? Али Багиров. «Бакинские ведомости», № 13 (52), 15 апреля 2006 http://monitorjournal.com/vedom/2006/52/aramagedon.htm (rus) 306 Сайт о событиях, имевших место в городе Сумгаит http://sumqait.com/ru/ ethnic/ the original was removed from source, cashed fragments can be found here:

191 http://peeep.us/ebd0e422 (rus) 307 Ibid. 308 Время раскроет истинные цели написания романа «Каменные сны» - Спикер Милли Меджлиса. 1news.az. 01.02.2013 http://1news.az/politics/20130201011659788. html (rus) 309 Как началась Карабахская война. Организация освобождения Карабаха. Баку- 2009 http://karabakh-doc.azerall.info/ru/isegod/isg037.htm (rus) 310 Мухаммед Исмайлов: «По ночам азербайджанские села отдавались на произвол армянских банд…».Ризван Гусейнов. 25.04.2012 http://rizvanhuseynov. com/2011/04/blog-post_25.html (rus) 311 «О детях, заживо заваренных армянами!». Haqqin.az. 18.02.2013 http:// haqqin.az/news/3951 (rus) 312 М.Сеидов. «Армянский вандализм» Новосибирск-2010, http://kak.znate.ru/ docs/index-25320.html?page=27 (rus) 313 Hale, Alisahib Erogul, Baku. «Tekhnur», 2011 г. 608 p. http://azerichild.info/HALE. pdf (az) 314 «Bax! Gör! Unutma!» layihəsi başa çatdı. Tia.az. 24.10.2011 http://tia.az/index. php?name=News&op=Article&sid=10105 (az) 315 Э. Гасанов. Людоедка Каринэ. Lib.ru. 28.08.2009. http://lit.lib.ru/g/ gasanow_e_g/text_1010.shtml (rus) 316 Э. Гасанов. Анжела Петросян в Баку. Lib.ru. 28.10.2011. http://lit.lib.ru/g/ gasanow_e_g/text_1760-1.shtml (rus) 317 Rus qızlarını sonsuzlaşdıran erməni vaksinləri. Publika.az 06.06.2013. http:// publika.az/index.php?action=static_detail&static_id=52586 (az) 318 Гумашян объявлен в розыск. Каспий.- 2010.- 22 april.- P. 1-2.. http://anl.az/ down/meqale/kaspi/2010/aprel/115827.htm (rus) 319 Qumaşyan «Yeni Müsavat»a danişdi. Musavat. 12.05.2010. http://youtube.com/ watch?v=9M4CJh4MTGk (az) 320 Adna terrorunda bir erməni sirri. Musavat.03.06.2010. http://musavat.com/new/ ölkə/adna-terrorunda-bir-erməni-sirri_101607.html (az) 321 Будущее еще не наступило? Зеркало. 03.05.2011. http://archive.n.zerkalo. az/2011-05-03/politics/19115-massovoeubiystvo-mardungumashyan/print (rus) 322 Ягублу арестован за разоблачение мифа о Мардуне Гумашьяне. Туран. 09.02.2013. http://contact.az/docs/2013/Interview/020900027817ru.htm (rus) 323 Disput.az. Интернет-форум. 12.09.2013 http://disput.az/index. php?showtopic=291879&st=45#entry9985161 (rus) 324 В Азербайджане выявлены продукты из Армении. Azeritoday.com. 25.01.2011. http://azeritoday.com/archives/23755 (rus) 325 Azərbaycanda uşaq qidası satışında erməni izi. Merkez.az. 11.04.2012. http:// merkez.az/archives/151090, the original was removed from source, a cashed copy can be found here: http://www.peeep.us/04caed34 (az) 326 Bakının mərkəzində erməni bayrağından koftalar satılır. Gunxeber.com. 14.05.2012. http://gunxeber.com/?p=10117 (az)

192 327 На азербайджанских рынках продаются армянские товары. Aysor.am. 03.05.2012. http://aysor.am/ru/news/2009/12/18/armenianproducts-azerbaijan/ (rus) 328 «Армянский лаваш» в бакинской кофейне?. Shebeke.az. 09.06.2012 http:// shebeke.az/news/society/9620123345.shtml (rus) 329 “Chelton” çayi ermənistanda istehsal edilmir”. Musavat. 28.10.2009. . http:// musavat.com/new/ölkə/chelton-çayi-ermənistanda-istehsal-edilmir_63330.html , the original was removed from source, a cashed copy can be found here: http://www.peeep. us/fe50f522 (az) 330 “H” petrol düşmən bayrağını xatırladır. Gundelik-Baku. 26.06.12 . http://gundelik- baku.com/index.php?newsid=6695 (az) 331 Предотвращен ввоз в Азербайджан спиртных напитков и табачных изделий армянского производства. Ара.az 03.06. 2013 http://ru.apa.az/news/248703 (rus) 332 Таможня занимается цензурой? Turan. 10.06.2013 http://contact.az/docs/2013/ Politics/061000039317ru.htm (rus) 333 Армянская мина замедленного действия в домах жителей Баку. Vesti.az. 21.10.2011. http://vesti.az/news/93628 (rus) 334 Экстремистское движение «Полюс» «Гютб» в Азербайджане. “Вышка” №20 (19664) от 1.06.2007 года http://senuber.az/new/db/show_news. php?subaction=showfull&id=1204196390&archive=&template=hy the original was removed from source, a cashed copy can be found here: http://peeep.us/cd8dfa84 (rus) 335 Azərbaycan xalqi şizofrenik topluma çevrilir. Poligon. 25.5.2012 . http://pia.az/ index.php?l=az&m=news&id=20329 (az) 336 Şöhrət El-Dəniz. 7 yaşlı uşağa təcavüz edən. Kanalm5.tv. 14.04.12. http://gundelik- baku.com/index.php?newsid=5490 / (az) 337 “Erməni həkim kəlbətinlə alın sümüyümü çıxartmaq istəyirdi”. Publika.az. 17.010.12. http://publika.az/index.php?action=static_detail&static_id=22859&project_ id=4 (az) 338 «Azərbaycana magik hücumlar var». Bizimyolinfo.com. 18.06.2012 http:// bizimyolinfo.com/?sehife=1&xeber=71(az) 339 200 миллионов манатов на колдунов и экстрасенсов. Эхо. 09.04.2013. http:// echo.az/article.php?aid=38838 (rus) 340 Звонок в МЧС: «Армяне прикрепили к моей спине бомбу!». Vesti.az. 20.01.2010. http://vesti.az/news/29477 (rus) 341 Информация о маршрутах передвижения азербайджанских дипломатов будет ограничена. Salamnews. 13.10.2012. http://salamnews.org/ru/news/read/30642/ pinformaciya-o-marshrutax-peredvijeniya-azerbaydan (rus) 342 Глава МИД Азербайджана отправляется на Ближний Восток. Новости- Азербайджан. 21.04.2013. http://newsazerbaijan.ru//newsoline/20130421/298757725. html (rus) 343 После того как советский снайпер убил в Баку моего репортера и ранил меня, я выступил по телевидению…». САУ. 27.01.2013. http://uayu.org/samu/novosti-samu/ article/354 (rus) 344 «Diqqət, düşmən dinləyir!». Qafgazinfo.az. 27.12.2012. http://qafqazinfo.az/

193 xeber-dumn-kimdir-azr-hsrt-t32962.html (az) 345 Кармин А.С. Культурология: Культура социальных отношений. - СПб.: Лань, 2000. 346 Волошина А. Добро и зло. Онтология Добра и Зла. Клуб практической философии. http://chestisvet.ru/?id=169 (rus) 347 Кузнецов В, Кузнецова И, Миронов В, Момджян К. Философия: Учебник ИНФРА-М, 2004. — 519 p. (rus) 348 Новая философская энциклопедия. http://iph.ras.ru/elib/2879.html (rus) 349 «Мысленные эксперименты» Журнал «В мире науки» №2. 2012 г. (rus) 350 Приговор, вынесенный 13 апреля 2006г. Столичным Судом Будапешта под председательством Андраша Вашкути. Дело N 6.Б. 515 /2004/ 128 , http:// stopxenophobia.org/docs/safarov.pdf (hu.) 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-

194 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)

195 377 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) 389 16 ударов топором. http://safarov.org (rus) 390 Ильхам Алиев лишил Акрама Айлисли звания и стипендии. Радио Азадлыг. 07.02.2013 http://www.radioazadlyg.org/content/article/24895667.html (rus) 391 «Каменные истины». Vesti.az. 05.06.2013 http://www.vesti.az/news/161034 (rus) 392 Минкультуры Австрии вмешался в скандал с азербайджанскими танцорами- армянофобами и их выдворили в Баку. Panorama.am. 30.06.2012. http://panorama. am/ru/society/2012/06/30/gayane/ (rus) 393 Азербайджанец отказался представить армянского певца на международном конкурсе. Vesti.az. 22.06.2013 http://www.vesti.az/news/163033 (rus) 394 Erməni uşağı. Publika.az. 20.02.2013. http://publika.az/index.php?action=static_ detail&static_id=39812 (az) 395 Военнослужащий-азербайджанец воздал по заслугам сослуживцу-армянину в туалете. Vesti.az. 02.28.2013 http://vesti.az/news/168150 (rus) 396 Симург требует от руководства отеля выселить армянский Гандзасар. Azerisport.com. 21.01.2013. http://azerisport.com/football/20130121123344388.html

196 (rus) 397 Рамиз Мамедов: Армянина в Атырау не будет. Azerifootball.com. 06.01.2011 http://azerifootball.com/ru/17/news/4679.html (rus) 398 Иранская компания, обслуживающая рейсы Тебриз-Ереван, арендует офис в международном автовокзале Баку. Aze.az. 15.04.2013 http://aze.az/news_iranskaya_ kompaniya_obsluj_90373.html (rus) 399 Азербайджан потребовал от официальной Анкары объяснений. Радио «Озоти». 17.03.2012 http://rus.ozodi.org/archive/news/20130331/11266/11266. html?id=24931103 (rus) 400 Берлинский суд оштрафовал азербайджанского националиста за оскорбление президента Армении. Panorama.am. 24.11.2010 http://panorama.am/ru/ law/2010/11/24/muntazir-sargsyan/ (rus) 401 Азербайджану из-за антиармянской провокации запретили участвовать в Международной книжной выставке в Минске. Panorama.am. 16.02.2011 http:// panorama.am/ru/society/2011/02/16/minsk/ (rus) 402 Почему, выезжая за рубеж, наши чиновники не везут туда книги об оккупации Карабаха – Зарифа Салахова. Новости-Азербайджан. 11.11.2009 http:// newsazerbaijan.ru/exclusive/20091111/43125218.html (rus) 403 В Баку азербайджанский и немецкий депутаты поссорились из-за карабахского вопроса. ИА Регнум. 16.05.2012. http://regnum.ru/news/1531675.html (rus) 404 90-летний армянин пiдманул украинскую газету. Vesti.az. 23.02.2012. http:// vesti.az/news/108098/news.php?id=142632 (rus) 405 «Поющую «Сары гялин» на армянском Сезен Аксу можно понять: пропал голос, а ей нужны деньги». Vesti.az. 10.03.2012. http://vesti.az/news/110013/news. php?id=109739 (rus) 406 Ibid. 407 Председатель ООК Акиф Наги направил Папе Римскому письмо в знак протеста против канонизации Иоанна Павла II. Apa. 03.05.2011. http://ru.apa.az/ news/192030 (rus) 408 Грузинский профессор: «Армяне поменяли мне фамилию: теперь я Алиев». Vesti.az. 21.11.2011. http://vesti.az/news/97103 (rus) 409 В мексиканской газете опубликована статья под названием «Армянское двуличие». 1news.az. 09.04.2012. http://1news.az/politics/20130409083234017.html (rus) 410 Azerbaycan medyasından Davutoğlu`na “Sarı gelin” tepkisi. 1news. com.tr. 23.05.2011 http://1news.com.tr/azerbaycan/siyaset/20110523113751837.html (tr) 411 Эльчин Алибейли отстранен из ATV. ANSPRESS. 17.02.2011 http://anspress. com/index.php?a=2&lng=ru&nid=86827 (rus) 412 Разразился очередной турецко-азербайджанский скандал на почве армянофобии. ИА Регнум. 16.04.2013 http://regnum.ru/news/1649497.html (rus) 413 Gokcen Karanfil = Becoming Undone: Contesting Nationalisms in Contemporary Turkish Popular Cinema // National Identities. — March 2006. — В. 1. — Т. 8. — С. 61-

197 75.: «It is interesting to pin down that this old song named “Sari Gelin” is an anonymous Armenian song which has become a part of Turkish culture throughout long years» (en) 414 Kimliyini Unutmuşlar…Əhməd Şahidov. 28.10.2009. http://www.shahidov. com/?p=638 (az) 415 Дочь азербайджанского министра влюбилась в армянина, Азербайджан в шоке. ИА Регнум. 28.07.2010 http://regnum.ru/news/polit/1309304.html (rus) 416 SOCAR-ın vitse-prezidentinin kürəkəni Azərbaycanı biabır etdi. Bizimyol.info. 02.04.2013 http://bizimyolinfo.com/?sehife=1&xeber=8773 (az) 417 Арлин Одергон «Отель «Война». Психологическая динамика вооруженных конфликтов» — М: 2008 г. (rus) 418 Энциклопедический словарь Брокгауза и Ефрона. Под ред. И.Е.Андреевского. Санкт-Петербург. 1880-1907 гг. (rus) 419 Archaeology and Biblical Research. Summer, Vol. 5, №3, 1992 г. (en) 420 Иосиф Флавий, «Иудейские древности», Книга I, гл. III (rus) 421 Argam Aivazian. Nakhijevan. Book of Monuments (Yerevan: 1990). Collection of multitude of photos of Armenian monuments. (en) 422 Alexande de Rhodes, Divers Voyages et Missions du P. A. de Rhodes en la Chine, &AutresRoyaumes avec son Retour en Europe par la Perse et I’Armenie (Paris: Sebastian Cramoisy, 1653), Part 3, 63. Second edition (Paris: 1854), 416.) (fr) 423 John Newbery, HakluytusPosthumus or Purchas His Pilgrimes, contayning a History of the World in Sea Voyages. (en) 424 Рубен Галичян. «Мифологизация истории. Азербайджан, Армения, вымыслы и факты». Ереван. 2010 г. 211 стр. (rus) 425 Op.cit. 426 Azerbaijan «flattened» sacred Armenian site. The Independent. 30.05. 2006. http://independent.co.uk/news/world/europe/azerbaijan-flattened-sacred-armenian- site-480272.html (en) 427 «Речь Президента Азербайджана Гейдара Алиева на торжественном юбилейном собрании, посвященном 75-летию образования Нахчыванской АССР», «Бакинский рабочий», 14.10.1999 г. (rus) 428 Если Франции нужно будет, чтобы армяне были древним народом, поверьте мне, так и будет – заместитель директора Института археологии и этнографии НАН АР Наджаф Мусеибли. Trend.az. 05.11.2007. http://trend.az/life/history/1069614.html (rus) 429 Ibid 430 Арис Казинян, «Полигон «Азербайджан». Центр общественных связей и технологий. Ереван. 2011 г. 615 стр. (rus) 431 Резолюция Европейского Парламента по Политике Европейского соседства (European Neighbourhood Policy) Брюссель, ЕС, январь 2006. (rus) 432 Azerbaijan «flattened» sacred Armenian site. The Independent. 30.05. 2006. http://www.independent.co.uk/news/world/europe/azerbaijan-flattened-sacred- armenian-site-480272.html (en) 433 Op.cit.

198 434 Azerbaijan Famous Medieval Cemetery Vanishes. IWPR reporter confirms that there is nothing left of the celebrated stone crosses of Jugha. Iwpr.net. 27.04.2006. http:// iwpr.net/report-news/azerbaijan-famous-medieval-cemetery-vanishes (en) 435 Из речи президента Азербайджана Ильхама Алиева на торжественной церемонии, посвященной 85-летию Нахичеванской Автономной Республики. Eurasia. ru. 05.08.2009. http://www.eurasia.ru/news/show/1968.html (rus) 436 Рубен Галичян. «Мифологизация истории. Азербайджан, Армения, вымыслы и факты». Ереван. 2010 г. 211 стр. (rus) 437 Մանասյան Ա.Ս, Լեռնային Ղարաբաղ. Ինչես է դա եղել, Հանրային կապերի և տեղեկատվության կենտրոն, Երևան 2011. 55 (arm) 438 Давуд Ага-оглы Ахундов, Архитектура древнего и раннесредневекового Азербайджана (Baku: 1986), 246—7. (rus) 439 AFP/ «Christan minority in Azerbaijan gets rid of Armenian eyes ore» Worldwide Religious News, 17.02.2005, http://soc.culture.turkish.narkive.com/r4ztSVks/christian- minority-in-azerbaijan-gets-rid-of-armenian-eyesore (en) 440 Памятник 5 века оказался под угрозой разрушения. Aze.az. 09.01.2010. http:// aze.az/news_pamyatnik_5_veka_30228.html (rus) 441 Armenian buildings of Baku. http://baku.am/Armenian-buildings-of-Baku (en) 442 Սամվել Կարապետյան, Հյուսիսային Արցախ, ՌԱԱ Գիտական ուսումնասիրություններ մատենաշարից (Yerevan. 2004), գիրք Զ: 312-315 (arm) 443 Սամվել Կարապետյան, Հյուսիսային Արցախ, ՌԱԱ Գիտական ուսումնասիրություններ մատենաշարից (Yerevan. 2004), գիրք Զ: 312-315 (arm) 444 Рубен Галичян. «Мифологизация истории. Азербайджан, Армения, вымыслы и факты». Yerevan. 2010 г. р. 85. (rus) 445 Op.cit. p. 88 446 Op.cit. р. 89 447 Дезинформация относительно армянской церкви в Нахичеване, на сей раз, на сайте Eurasianet. Armenpress.am. 28.11.2012. http://armenpress.am/rus/ news/700858/ (rus) 448 Armenian Churches in Baku. Diaspora-world. http://diaspora-world.info/index. php?option=com_content&view=article&id=5497&Itemid=&lang=en (en) 449 М. Бархударьянц, «Арцах», Baku (1895), р. 314 (rus) 450 National Archives of Armenia, fund 53, list 1, file 3814, p. 105 (en) 451 A Brief History of the Art and Architecture of Artsakh — Nagorno Karabakh. Nkrusa.org. http://nkrusa.org/country_profile/art_history_of_artsakh.shtml (en) 452 Vrej Nersessian. Treasures from the ark: 1700 years of Armenian Christian art. British Library, 2001. ISBN 0712346996, 9780712346993, Стр. 28. “Gag is a famous fortress and district, founded by king Gagik, where is found the well known churches of the Holy Cross and Saint Sargis the General”(en) 453 Qazax (Kazakh, Gazakh). Azerb.com. http://azerb.com/az-qazax.html (en) 454 Левон Мелик-Шахназарян «Военные преступления Азербайджана против мирного населения Нагорно-Карабахской Республики». Pub. “Nairi”, Yerevan, 1997, http://armenianhouse.org/mshakhnazaryan/docs-ru/crime/contents.html (rus)

199 455 Крысько Владимир Гаврилович. Секреты психологической войны (цели, задачи, методы, формы, опыт). Minsk, 1999 , (rus) 456 Сергей Кара-Мурза, Сергей Смирнов. «Манипуляция сознанием 2». Серия: Политический бестселлер. Exmo: Algoritm. Moscow. 2009 . 528 р. (rus) 457 «Конвенции о предупреждении преступления геноцида и наказания за него» (статья II). http://un.org/ru/documents/decl_conv/conventions/genocide.shtml (rus) 458 Обращение Президента Азербайджанской Республики Гейдара Алиева к азербайджанскому народу в связи с 31 марта — Днем геноцида азербайджанцев — г. Баку, 27 марта 2003 года. http://library.aliyev-heritage.org/ru/2729622.html the original was removed from source, a cashed copy can be found here: http://peeep. us/6d5c8c8f (rus) 459 Геноцид. Azerbaijans.com , http://azerbaijans.com/content_321_ru.html (rus) 460 Лотман Ю. М. Избр. статьи: В 3 т. Т. 1. Статьи по семиотике и типологии культуры. Таллинн, 1992. (rus) 461 Вундт В. Проблемы психологии народов, Преступная толпа. М, 1998. p. 226 (rus) 462 Михаил Архангородский. «Любовь нечаянно нагрянет...О психологии личности при тоталитарных и автократических режимах». Perm. 2010 , (rus) 463 Шелале Гасанова: «Геноцид азербайджанцев - это назидание всему человечеству об опасности дашнакского воинствующего национализма». Day.az. 31.03.2010. http://news.day.az/politics/201116.html (rus) 464 Эльмира Сулейманова выступила с заявлением в связи с Днем геноцида азербайджанцев. 1news.az. 28.03.2013. http://1news.az/society/20130328011117011. html (rus) 465 Распоряжение Президента Азербайджанской Республики Ильхама Алиева о создании в городе Губа «Мемориального комплекса геноцида». г. Баку, 30 декабря 2009 года http://kak.znate.ru/docs/index-3035.html?page=144 (rus) 466 Гайк Демоян. Когда губа не дура, или особенности национального геноцидостроения в Азербайджане. Газета «Голос Армении» от 14. 09. 2010, No 97 (20030). http://golosarmenii.am/ru/20030/world/5746/ (rus) 467 Махмуд Керимов: «Пока рано делать выводы по выявленному массовому захоронению в Губе». Day.az. 18.04.2007. http://news.day.az/politics/76866.html (rus) 468 Комиссия, исследовавшая массовое захоронение в Губе, подтвердила принадлежность останков жертвам геноцида азербайджанцев в 1918 году. Day.az. 13.04.2007. http://news.day.az/politics/76285.html (rus) 469 Армянские политологи против политики ксенофобии Ильхама Алиева: кто же захоронен в Губе? Regnum.ru. 02.11.2012. http://regnum.ru/news/armenia/1589098. html (rus) 470 Газета «Арев» от 27 апреля 1918 г. (rus) 471 «Историческая призма»: 1918-й. Как происходила массовая резня в Губе. Day. az. 28.03.2013. http://news.day.az/politics/392100.html (rus) 472 Between hunger and fire. Documentary. http://www.youtube.com/ watch?v=Gxc7jdIasQg (en)

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203 524 Ягуб Махмудов, Юсиф Юсифов, Рагим Алиев. История Азербайджана. Учебник для 7 класса. – Baku: «Maarif», 1997, p.19, note 1 and p.24. (rus) 525 «МАРксизм – МАРданизм». Марьям Гюнешли. Источник: прекративший свое существование сайт realazer.com a cashed copy can be found here: http:// misinformative.info/?p=322 (rus) 526 С.Мамедов, Т.Велиев, А.Годжаев. История Азербайджана. Учебник для 9 класса. – Baku: «Takhsil», 2002, p.52. (rus) 527 История Азербайджана. Учебник для 10 класса общеобразовательной школы. Под ред. Тофика Велиева. – Baku: «Maarif», 1998, p.12. (rus) 528 История Азербайджана. Учебник для 11 класса общеобразовательной школы. Под ред. Сейфеддина Гандилова и Исаака Мамедова. – Baku: «Chashyoghly», 2002, p.17-18. (rus) 529 Мифы и образы «врага». Юнусов А. Научное общество кавказоведов. 11.10.2011. www.kavkazoved.info/news/2011/10/11/mify-i-obrazy-vraga-v-istoricheskoj- nauke-azerbajdzhana-i.html (rus) 530 Будущее азербайджанской истории в опасности! Vesti.az. 15.08.2011. http:// vesti.az/news/86362 (rus) 531 Не смотри, как я ворую у тебя, лучше подумай о плохих армянах. Contact.az 04.02.2013. http://contact.az/docs/2013/Want to Say/020400026970ru.htm (rus) 532 От ошибок в учебниках по истории до их армянской интерпретации. Minval. az. 13.02.2013 , http://minval.az/view_yazar.php?id=113. the original was removed from source, a cashed copy can be found here: http://www.peeep.us/0abcaed6 (rus) 533 Докопаться до правды, или Кто и зачем переписывает историю. Газета «Красноярская газета», Красноярск. 28.12.2012. http://rus.ruvr.ru/2012_12_28/ Dokopatsja-do-pravdi-ili-Kto-i-zachem-perepisivaet-istoriju/ (rus) 534 «Освещение общей истории России и народов постсоветских стран в школьных учебниках истории новых независимых государств», Москва 2009, под. ред. А.А. Данилов, А.В. Филиппов. http://gosklub.ru/files/Doclad_hist_02_light.pdf (rus) 535 Гейдар Джемаль: «Армении и армянам – не место на Южном Кавказе». salamnews.org 03.08.2013. http://ru.salamnews.org/ru/news/read/87056/geydar- demal-armenii-i-armyanam-ndash-ne-mesto-na-yujnom-kavkaze/ (rus) 536 М. И. Гоголь, 2 октября 1833 г, С.-Петербург (X, 281, 283) (rus) 537 Матвеева И.В. «Консультация для психологов. Современная детская книга в зеркале психологии». 13.09.2011. http://docme.ru/doc/82774/kniga-v-zerkale- psihologii (rus) 538 “Good” and “Bad” Armenians: Representation of the Karabakh Conflict in Azerbaijani Literature by Leyla Sayfutdinova, collection of selected works “Changing Identities: Armenia, Azerbaijan, Georgia”. http://georgien.boell-net.de/ downloads/2003-2009_eng_PRINT.pdf (en) 539 Op.cit. 540 Şpion. Şəbnəm Xeyrulla, 11.24.2011, http://www.tarihistan.org/haber/2808- s-399bn-399m-xeyrulla-8220spion-8221.html, the original was removed from source, a cashed copy can be found here: http://www.peeep.us/c788aa8a (az)

204 541 Azərbaycansayağı “düşmənçilik”, Şəbnəm Xeyrulla, 22. 12.2011, http://gundelik- baku.com/engine/print.php?newsid=6537&news_page=1, the original was removed from source, a cashed copy can be found here: http://www.peeep.us/6b93acfc (az) 542 Doğum Şöbəsində Qətl, Nofel Edalet, http://nofeledalet.blogcu.com/dogum-sob- sind-q-tl-hekay/10894262 (az) 543 Hale, Alisahib Erogul, «Teknur», 2011 г. 608 p. http://azerichild.info/HALE.pdf (az) 544 İlham və Fərizənin nağılı, Gülzar İbrahimova . http://www.gulzarnene.com/index. php?id=228 (az) 545 «Yurd Xəbər» Iraqlı deputatın 20 yanvarla bağlı sualarına cavab verə bilməyən şagirdlər. Viseo (az.) http://youtube.com/watch?v=7jPjtnxoPCI#! 546 “Good” and “Bad” Armenians: Representation of the Karabakh Conflict in Azerbaijani Literature by Leyla Sayfutdinova, collection of selected works “Changing Identities: Armenia, Azerbaijan, Georgia”. http://georgien.boell-net.de/ downloads/2003-2009_eng_PRINT.pdf (en) 547 Ibid. 548 Г. Гусейнов. Рассказ «Солнечный огонь». 01.02.2013. http://txt.ensayoes.com/ docs/index-10971.html?page=2 (rus) 549 Babanın ölüm dərsi, Günay Novruz, http://gunaynovruz.com/?page_id=4, the original was removed from source, a cashed copy can be found here: http://www.peeep. us/004ca0ba (az) 550 Laçını necə xatırlayırsınız? - Üç nəslin cavabı. Modern.az. 17.05.2012 , http:// modern.az/articles/24280/1/ (az) 551 Как бороться с эпидемией агрессии в современном обществе? 1news.az. 02.08.2013. http://1news.az/analytics/socium/20130802014824104.html (rus) 552 Əkrəm Əylisli “Daş yuxular”da nəyi dəyişib?.Azadliqradiosu.az. 19.05.2012 , http://www.azadliqradiosu.az/content/article/25049133.html (az)

205 Contents

Opening remarks 3 What is important to know about xenophobia? 5 The historical axis 22 Armenians in Baku 35 Ban on Armenian names 45 Entry ban to Azerbaijan 48 Ban on positive attitude to Armenians 59 Armenian origin of non-conformists 71 Armenophobia in official statements 77 Armenophobia in the mass media 82 Dehumanization and demonization of Armenians 92 Anti-Armenian paranoia 101 Ramil Safarov vs. Akram Aylisli: avatars of good and evil 110 Exporting armenophobia 116 Destruction of the cultural and historic Armenian heritage 125 Mythologization of «genocides» 136 Women’s role in shaping armenophobia 144 Azerichild.info 152 Armenophobia in textbooks 155 Armenophobia in the Azerbaijani literature 168 Final remarks 172 Bibliography 175 Contents 206

ARMENOPHOBIA IN AZERBAIJAN

Authors: Armine Adibekyan, Anzhela Elibegova Translation by Armen Ayvazyan Editing by Armen Ayvazyan

Yerevan “Information and Public Relations Center” of the Administration of the President of the Republic of Armenia 2015