Akram Aylisli’s Lonely Battle for Reconciliation n February 10, 2013, a crowd gathered in Azerbaijan to burn books. Book Oburning may seem like an activity out of another era or a metaphor for past censorship and dictatorship rather than something that really happens today. But a video of the event shows a gathering of a couple dozen people, mostly middle-aged and older, many wearing suits and ties.1 With little appar- ent enthusiasm they methodically tear up old hardcovers and throw the pages onto a pile. A balding man in jeans and a leather jacket pours some fuel out of a reused vegetable oil bottle onto the books and then lights it in several places with a cigarette lighter. The crowd watches stoically as the fire rages brightly and eventually dies out, leaving the books in ashes. The target of this sad episode was Akram Aylisli and his novella Stone Dreams, which had just been published in the Russian literary journal Druzhba narodov (Friendship of Peoples). The books being burned were mostly old edi- tions of Aylisli’s other works—there was no copy of Stone Dreams in the pyre because it hadn’t even been published in Azerbaijan. This particular book-burning was in Ganja, Azerbaijan’s second largest city, but similar events took place in the capital, Baku, and other cities around Azerbaijan. And the reception of Stone Dreams was not limited to book burning. One politi- cian offered a reward of more than $10,000 to anyone who cut off Aylisli’s ear and brought it to him; others demanded that he undergo a blood test that would deter- mine if he was truly Azerbaijani. President Ilham Aliev, citing Aylisli’s “deliberate distortion of the history of Azerbaijan by his entirely slanderous work,” issued a decree formally stripping Aylisli of his title as “People’s Writer” and revoking the 1 “Azerbaijani Writer’s Books Burned over His Controversial Novel,” Radio Liberty’s web- site, February 11, 2013. https://www.rferl.org/a/azerbaijani-writer-books-burned-akram- aylisli/24898784.html. Akram Aylisli’s Lonely Battle for Reconciliation ix special pension that he had received as a distinguished artist.2 His works were removed from school curricula and his plays were pulled from theaters. Aylisli’s “crime” was that he wrote about his own country’s crimes against Armenians and not the other way around.3 Over more than a century of blood- letting, there have been plenty of atrocities on both sides. That Aylisli chose to focus on the blood shed by his own people makes him almost unique among Azerbaijanis (and, for that matter, Armenians). Aylisli had been a leading Azerbaijan literary figure since the 1960s, one who managed the rare feat of enjoying both official and popular support in both the Soviet Union and in independent Azerbaijan. His works were in school curricula, and he served as a member of Azerbaijan’s parliament from 2005 until 2010. Aylisli had previously spoken out against anti-Armenian hatred in Azerbaijan, most notably in a 1989 debate published in Druzhba narodov, a time when many more intellectuals on both sides were instead whipping up nationalist hysteria against the other.4 But Stone Dreams went much farther in grappling with the conflict. The novella alternates between two narratives. The first is the history of Aylis, Aylisli’s hometown in Nakhchivan, a landlocked exclave bordering Armenia, Iran, and Turkey. It was here that Armenians were massacred by Ottoman troops, who had invaded to support local Azeris in a fight for control with Armenians over the region, in 1919. The massacre—a relatively little-known episode in the Armenian genocide, in which up to 1.5 million Armenians were killed—wiped out what had been a vibrant Armenian community in Aylis. Its Armenian churches, once 2 Rasporiazhenie Prezidenta Azerbaidzhanskoi Respubliki o lishenii Akrama Ailisli (Akrama Nadzhaf oglu Naibova) personal'noi pensii Prezidenta Azerbaidzhanskoi Respubliki [Azerbaijani President Ilham Aliev’s decree on the cancellation of Akram Aylisli’s personal “Presidental Pension”], President Ilham Aliev’s official website, February 7, 2013, https://ru.president.az/articles/7230. 3 Some, including Aylisli himself, have suggested that it wasn’t actually Stone Dreams that got Aylisli in trouble with the authorities, but the next installment in the trilogy, A Fantastical Traffic Jam. That novella portrays a dictator who resembles Heydar Aliev, the former presi- dent and founding father of modern Azerbaijan; it was published in Baku in a small Russian- language edition in 2011. 4 The debate (or, more precisely, that part of a very long public discussion dedicated to the prob- lems of nationalism) began with a letter by Aylisli and a reply to it by then-editor-in-chief of Druzhba narodov, Sergei Baruzdin, both published in the March 1989 issue of the journal. Later this debate continued with a collective letter of the Azerbaijani Writers Union that appeared in the October 1989 issue. Akram Aylisli, "Poka v dome budet sushchestvovat' liubov' . : pis'mo S. A. Baruzdinu" [As long as love exists at home . : Letter to S. A. Baruzdin], Druzhba narodov 3 (1989): 170–171; Sergei Baruzdin, "Emotsii i fakty" [Emotions and facts], ibid.: 171–174; General Committee of the Azerbaijani Writers Union, "V redaktsiiu zhurnala 'Druzhba naro- dov', glavnomu redaktoru S. A. Baruzdinu" [To the editorial desk of Druzhba narodov, Editor- in-Chief S. A. Baruzdin], Druzhba narodov 10 (1989): 233–235. x Joshua Kucera famed around the region, were abandoned, and Armenians’ homes were occu- pied by Azeris, often the ones who had abetted the Turkish slaughter. The second narrative concerns the pogroms that Azerbaijanis carried out against Armenians in Baku and other cities in Azerbaijan between 1988 and 1990. As the Soviet Union was falling apart, interethnic tensions rose in many periph- eral parts of the empire, and some of the worst tension was between Armenians and Azerbaijanis. This tension would eventually lead to a war between the two sides; among the most notorious episodes was a series of organized slaughters of Armenian residents of Azerbaijani cities, most notoriously in Sumgait, carried out by bands of Azerbaijani men. The pogroms themselves killed some unknown dozens and forced virtually all Armenians who had been living in Azerbaijan— including 250,000 in Baku alone—to flee. “If a single candle were lit for every Armenian killed violently, the radiance of those candles would be brighter than the light of the moon,” says one of Aylisli’s characters in Stone Dreams. To a generous reader of Stone Dreams, the dominant impression of Azerbaijan is of the humanity and decency of the main characters of the novel, people who respect their Armenian neighbors and lament the cycle of hatred that has swallowed their country. But many of its readers were not generous. Some in Azerbaijan accused Aylisli of trying to mimic the Turkish novelist Orhan Pamuk, who won the Nobel Prize in Literature and had been the sub- ject of controversy in Turkey because of his frank acknowledgement of the Armenian genocide. A group of prominent academics nominated Aylisli for the Nobel Peace Prize in 2014, crediting him as “the first Turkic author to write a novel about the Armenian genocide” and praising his “amazing courage in the cause of overcoming hostility between the peoples of Azerbaijan and Armenia.”5 Aylisli anticipated the accusations that were made against him in his text. The wife of Sadai Sadygly, the hero of Stone Dreams, asks her husband about his sympathy toward Armenians: Yes, I was in Aylis, and I know the Turks dealt brutally and cruelly with innocent people there. But you’ve also been in those places from which Armenians drove out thousands of unfortunate Azerbaijanis. Have you thought even once about how it is for those unfortunate people, those Azerbaijanis, homeless now and living without the slightest hope for the future? Do our Azerbaijani instigators, the ones who stirred up this bloody 5 The Nobel Peace Prize 2014 nomination, unofficial website of Aylisli, http://akramaylisli. info/english/nomination/. Akram Aylisli’s Lonely Battle for Reconciliation xi trouble, really think about them, the Azerbaijanis whom the unfortunate Armenians themselves now curse? I mean both the Karabakh Armenians and the local Baku Armenians who don’t care about us because, according to their thinking, we’re also Turks? If the Turks slaughtered your people, go ahead, fight it out with them, why are we Azerbaijanis even involved? In what way are those Armenian screamers better than our homegrown ones? Why don’t you think about that, my dear? Elsewhere in the novella another character, seemingly channeling Aylisli, artic- ulates Sadai’s attitude on this question: “What today’s Armenians are like is beside the point—the point is, what we’re like now.” These sorts of sentiments are vanishingly rare today in the Caucasus, where a quarter century of nationalist propaganda by both Armenians and Azerbaijanis has fuelled a deep hatred on both sides. But the history of Armenian and Azeri cohabitation is much longer than their history of enmity. For centuries Armenians and Azeris peacefully intermixed through- out the South Caucasus, the region south of the Caucasus Mountains (which extends along what is today Russia’s southern border), northeast of Turkey and northwest of Iran. The Caucasus is one of the most ethnically diverse regions in the world, and Armenians and Azerbaijanis are just two parts of an immensely complex ethnic patchwork. Azeris (who now are divided between the Republic of Azerbaijan, founded in 1918, and the Iranian province of Azerbaijan) are mostly Shiʿa Muslims and speak a Turkic lan- guage closely related to modern Turkish.