On May 6th, 2016 appeared on Foreign Policy Journal’s website an article on the 1915−1916 Armenian Genocide (Metz Yeghern) in the Ottoman Empire written by Raffi K. Hovannisian, an independent Armenia’s first minister of foreign affairs, currently chairs the opposition Heritage Party and directs the Armenian Center for National and International Studies in Yerevan which once again launched the public debate on responsibility of those who did it and a compensation to the posteriority of those who perished in the genocide. It also rose the question of collective responsibility of the nation (the Turks and the Kurds) to which the perpetrators belonged as well as of the state that is a legal successor (Turkey) of that one in which the genocide (the Ottoman Empire) occured.
Nevertheless, we belive that many new facts and proves on this issue are going to reach the public audience soon as the Catholic church recently reveals unpublished Armenian Genocide documents from its secret Archives in Vatican. The 1915−1916 Armenian Metz Yeghern is a case of genocide that is requiring the implementation and futher development of the international norms on human and minority rights. Finally, we can not forget and the Great Catastrophy or the genocide of the Ottoman Greeks from 1914 to 1923 organized and committed by the same authority as the Armenian one.
A massive destruction of the Ottoman (Orthodox Christian) Armenian population in 1915−1916 is probably the greatest atrocity committed during the WWI and for sure a first 20th century case of the genocide as up to 1.500.000 ethnic Armenians were executed by the Ottoman authorities and their collaborators (the Kurds). As a consequence, the survivors are scattered across the globe. Today it is already a century old event, but the issue of the 1915−1916 Armenian Genocide is undoubtedly still alive and divisive political issue firstly between the Armenians and the Turks but also and among the western “liberal democracies” on the question of their responsibility in the genocide similarly to the question of the western indirect participation in the WWII Jewish holocaust.
The Ottoman Empire, as all other empires in the world history, was multiethnic, multiconfessional, multilingual and multicultural state. At the eve of the WWI it was being located at three continents (Asia, Africa and Europe) with approximately two million Christian Armenians who have been living in historical-ethnogeographic Armenia, Istanbul and other towns within the Ottoman Empire. The Ottoman (Turkish-Kurdish) committed genocide on the ethnic Christian Armenians, organized and realized a century ago, was one of the most comprehensive examples of ethnic cleansing ever happened and recorded. It started on April 24th, 1915 in the Ottoman capital Istanbul (a Greek Constantinople) and soon was spread over the whole empire when thousands of well-known and well-to-do Armenians were firstly arrested and detained and later tortured and murdered. The organized genocide was over in August 1916 when its second phase happened (March−August 1916) with a massive killings of the Armenians who were at that time deportees in the Syrian Desert, in or around Del el-Zor. It is today estimated that the genocide cost up to 1.500.000 Armenian lives what practically means that after the WWI left only a minority of the pre-war Armenian population (one quarter). In our days, as a direct consequence of the genocide from 1915−1916, for instance, it is very hard to find the Armenians living in the interior of Asia Minor (Anatolia, a word of the Greek origin that means the East).
Ideological background of the Armenian genocide
As all genocides, the 1915−1916 Arminian Genocide had its own ideological background. In principle, if the mass killing is not based on certain ideology it is considered to be “just” the mass killing but not either the ethnic cleansing or the genocide. Of course, every genocide ideology has its own historical background.
The rapid process of declination of the Ottoman Empire (Sultanate) started with the Serb (1804−1815) national revolution and the Greek War of Independence (1821−1829) against the Ottoman yoke. Prior to the WWI the Ottoman authorities lost almost all their European possessions followed by the establishing of the French, British and Italian protectorates (colonies) in the Ottoman North Africa from 1830 to 1912. What concerns the Armenians within the Ottoman Empire; they had very important economic and financial influence before 1915. The Ottoman government throughout the 19th century and the beginning of the 20th century was allowing to the Armenian financial and industrial elite to develop their businesses. The Armenians became even responsible for the Ottoman state’s mint, having in their hands cannon and shipbuilding industries and above all the Ottoman Armenians dominated trade in the country. Especially the Armenian businesses located in Istanbul were well known in Europe. Such economic prosperity of the Ottoman Armenian higher social strata gave a foundation for the Armenian national-cultural revival in the 19th century and at the beginning of the 20th century. The Armenian economic superiority can be seen the best perhaps from the very fact that there were 32 Armenian bankers out of total 37 throughout the Ottoman Empire. However, the Armenian elite did not possess any political power in the Ottoman Empire for the very common reason and rules as this area of activity was reserved exclusively for the Muslim believers regardless on their ethnolinguistic origin.
Nevertheless, a year of 1889 is one of the most important turning points in the history of the Late Ottoman Empire as it was established illegal the Committee of Union and Progress (the CUP) by a group of well-educated civil servants and military cadets with the ultimate political-national goal to stop further declination of the state which could bring the Ottoman Empire to the end of its existence. More immediate goal was to restore the 1878 Constitution which was proclaimed as a consequence of the 1877−1878 Russo-Ottoman War and the 1878 Berlin Congress. The establishers of the CUP were the Young Turks, the Turkish intellectuals imbued by the West European nationalistic theories, of whom majority have been living in Paris where they were spreading propaganda against the Ottoman sultan Abdul Hamid II (1876−1909). The CUP party’s leaders were Mehmed Talaat, Major Ismail Enver Pasha and Dr Bahaeddin Shakir – all three of them later became mostly responsible for the Armenian genocide in 1915−1916.
When the Young Turks took power in Istanbul in 1908 by the revolution their party’s ideology became more crystallized and threefold divided into the Ottomanism, Islamism and Turkism. The main ideological point developed by the CUP was that all Ottoman citizens have to accept the Turkish nationalism as the crucial ideological principle of the Ottoman state and society. Therefore, the policy of Turkification of the whole Ottoman Empire was unavoidable in the areas of language, confession, culture and ethics. However, as the Turks were the Muslims, a policy of Turkification in practice meant the Islamization of non-Muslim segments of the Ottoman society. Being already in power, the CUP government expressed open hostility towards non-Turkish and subsequently non-Muslim Ottoman population – a hostility that became the foundation of the Armenian genocide. A fact was that simultaneously with the declination of the state the party’s ideology, based on profoundly ethnic Turkish nationalism, was becoming more and more radicalized with, according to David Kushner, anti-Armenianism as one of the most radical issues.
Three factors as the main causes of the Armenian genocide
There were three factors which mostly influenced the Turkish-Kurdish committed genocide of the Ottoman Armenians in 1915−1916:
1.The Ottoman loss of the First Balkan War and as a consequence the loss of almost all Ottoman land possessions in Europe in 1912−1913.
2.The putsch by the Young Turks of January 23rd, 1913 during the First Balkan War.
3.The beginning of the WWI.
1.The First Balkan War started in October 1912 with the war declaration to the Ottoman Empire by Montenegro, Serbia, Greece and Bulgaria (the Balkan Alliance) for the sake to expel the Ottoman state from the Balkans and to share its Balkan possessions between themselves. Regardless to the German help in the improvement of the Ottoman military under the Young Turks the Ottoman army was in general not enough prepared and ill-equipped to successfully fight especially after the exhausting Italo-Ottoman War, 1911−1912 over the province of Libya. The Treaty of London signed between the Balkan Orthodox Christian states and the Ottoman Empire on May 30th, 1913 left to the Ottoman state in Europe only a strip of land around Istanbul and as an aftermath it had a very deep traumatic impact on the Muslim segment of the Ottoman society. After the Balkan Wars of 1912−1913 the Armenians and Greeks became two largest Christian communities in the Ottoman Empire. As both the Orthodox Christians, it was only a question of time when both of them will experience the Muslim Ottoman revenge: the Armenians in 1915−1916 and the Anatolian Greeks in 1922−1923. After the Balkan Wars the Ottoman society, culture and even identity suffered a heavy blow that brought an idea of revenge including and an option of genocide as the most radical instrument of its realization. The CUP’s leadership well understood that after 1913 a project of the Ottoman identity was over as unrealistic and unacceptable by all non-Muslim subjects of the empire. However, the most important impact of the Balkan Wars to the Muslims of the Ottoman society, especially to its ethnic Turkish segment, was the creation of a mental schizophrenia of a “knife in the back” by the Christians of the Ottoman Empire. The CUP’s MPs openly were accusing in the parliament the Ottoman Bulgarians, Greeks and Armenians for the state’s treason during the Balkan Wars.
2.A new putsch by the Young Turks, who never have been elected to power, committed on January 23rd, 1913 was the second factor of the main causes of the 1915−1916 Armenian Genocide. After the 1913 Coup a CUP’s dictatorship (Talaat-Enver) was established (1913−1918) that was followed by the restriction of a free-speech in the Parliament and terrorizing the members of the opposition. The final result of the putsch was a complete concentration of power in the hands of the CUP which started a policy of transformation of the Ottoman multiethnic society into a homogenous national state of the ethnolinguistic Turks. Such policy required either assimilation or extermination of non-ethnic Turkish Ottoman population. In addition, the course of the Armenian genocide was strongly influenced by the internal rivalry within the CUP’s dictatorship between Enver Pasha as the Ottoman military commander and Mehmed Talaat who was the civil leader of the empire.
3.Nevertheless, the beginning of the WWI was the crucial factor of the causes of the Armenian genocide. From the very start of the WWI it was clear which side the Ottoman Empire is going to support as the Ottoman government signed an agreement with Germany on close bilateral cooperation on August 2nd, 1914 including and the issue of mobilization. The Ottoman army’s commander-in-chief Enver Pasha became directly responsible for the start of military operations against the Entente as he ordered to the Ottoman navy to bomb the Russian sea coast on October 29th, 1914 without official proclamation of war. That was reason for the Entente to declare war on the Ottoman Empire. Therefore, the Armenian position became very delicate as the Armenians were living on the very border with Russia and as such they were seen by the Young Turk’s regime as a potential collaborators with the Entente and even as a dangerous “fifth column” in the Ottoman Empire. Subsequently, from September 1914 the CUP’s government started with persecution of the Armenians by different means as, for instance, arbitrary war requisitions, arrests, closing the Armenian-language schools, banning Armenian political-national parties and societies, etc. The Ottoman Empire became officially at war with the Entente on November 11th, 1914. For the Young Turks’ government the Ottoman participation in the WWI was a good opportunity for both recovering the empire and implementation of radical solutions to the acute internal cluster of problems. One of the crucial motifs for the participation in the war was territorial expansion of the empire that was possible only in the East, i.e. at the expense of Russia. However, on the very border with Russia there were the Armenians who were in principle supporting the Russian Empire as a potential liberator of them from the Ottoman yoke. Nevertheless, the Ottoman army suffered heavy losses as a number of the Ottoman invasions finished with catastrophic results. But the crucial point was that Enver Pasha accused exactly the Armenians for these abortive military campaigns as a nation who betrayed the Ottoman national interest. The Turkish propaganda openly accused the Armenians of the Ottoman Empire of state’s treason, calling the Turks and other Muslims to boycott all Armenian businesses and even it was spreading stories about alleged crimes against the Turks committed by the Armenian nationals. As a consequence, Mehmed Talaat Pasha on December 26th, 1914 ordered the resignation of all government’s officers of the Armenian origin and arresting of all who defy these measures. From January 1915, more radical anti-Armenian policy was implemented as the Armenian-language newspapers are shut down and some of prominent Armenians, especially in Istanbul, have been arrested and later murdered.
A course of the Armenian genocide
The Armenian genocide was deliberate action of systematic destructions, executions, dispossessions, deportations, forced assimilation, induced famine, ethnic cleansing and annihilation of material signs of the Armenian culture and national existence on the territory of the Ottoman Empire. Originally, the genocide started with the massive killings of the economic, religious, political and intellectual elite of the Armenian society in Istanbul on April 24th, 1915, but it soon became a pattern for whole-range genocide on all segments of the Ottoman Armenian national elite throughout the empire who were arrested, imprisoned, terrorized and ultimately exterminated. The entire higher social and national strata of the Armenians became eliminated during only several weeks up to June 1915. The executions of the Armenian dignitaries have been organized even on the public squares of the towns according to preserved documentary material (photos) in Armenian National Institute and Armenian Genocide Museum Institute in Yerevan.
The next and real genocide’s phase started when Mehmed Talaat Pasha as a Minister of Internal Affairs issued on May 23rd, 1915 the official order for the ultimate deportation of all Armenian population. The CPU’s government of the Young Turks introduced new provisional Law of Deportation on May 29th, 1915 which gave a legal provision for the beginning of the mass deportation of the ethnic Armenians to very inhospitable Syrian Desert’s city of Der el-Zor and its vicinity. This law was followed on June 10th, 1915 by new law that was providing a legal ground for appropriation of the Armenian properties in business and trade. More precisely, it was a law on establishing of the Abandoned Property Commission with the only task to organize collection of the Armenian properties after their deportation or killings. That was a final blow to the Arminian economy as all Arminian property simply became legally transferred to the Ottoman government and put to its disposition. The administration for the deportation of the Armenians was given to the Directorate for the Settlement of Tribes and Immigrants that was under direct authority of the Ottoman army. It is known that a Minister of Internal Affairs was all the time well informed about the course of deportation by telegraph correspondence and other means. For the matter of illustration, for instance, there is a report by the German consul in Erzurum on deportation from Erzurum when around 40.000 Armenians living in the city were sent by force to Der el-Zor. According to the report, that was “an absolute extermination” of the Armenian city’s population. During the march the Armenians were tortured and killed and their bodies are thrown to the Euphrates River. Finally, only about 200 Armenians from Erzurum succeeded to reach a city of Der el-Zor. In the other words, a destruction rate was in this case almost 100 percent.
Very quickly after the start of the “Final Solution” of the Armenian Question in the Ottoman Empire the Armenians were uprooted and bound for the Syrian Desert (by mid-July 1915). In many cases the Armenians had to travel around 1.000 km. throughout inhospitable territories during the hot summer time and constantly tortured by the Ottoman army who was escorting them to the final destination to which overwhelming majority never came. The essence of the whole issue is that the members of the Young Turks’ government in Istanbul knew very well that chances to survive on the road to the region of Der el-Zor are basically zero especially for the children, pregnant woman and elderly people. In fact, that was a “March of the Death”. Nevertheless, those survivors of the death march found simply nothing to be arranged for them. The bad living conditions in Der el-Zor caused a terrible famine at the beginning of 1916 to prolong a progress of genocide. Moreover, Talaat Pasha’s decision in the summer of 1916 was that too many Armenians survived the march to Der el-Zor, and consequently gave an order to the local city’s authorities to collect the Armenians into the surrounding caves and to exterminate them.
The forced loss of authentic ethnolinguistic, cultural or confessional identity is a part of the genocide definition accepted by the contemporary post-1945 international law. That was exactly implied to the Armenians in 1915 and after by the Young Turks’ regime as a part of the “Final Solution”. More precisely, the Armenians, especially children and women, had to renounce their original Christian (Orthodox) religion and identity and to be converted into Islam. The Armenian orphan children were placed in the Muslim orphanages (like in Konya or Beirut) where they became converted into Islam, allowed to speak only Turkish language and changed their original names into the Turkish according to the Ottoman pattern of “devshirme” (“taxation in blood” of non-Muslim subjects) from the 14th to the mid-17th centuries. Therefore, many Armenian survivors of the march through the desert lost their collective national identity and original cultural-linguistic characteristics.
Material culture of the Armenians became destroyed or transformed into different purposes. The Armenian churches have been systematically destroyed and inscriptions in the Armenian language removed from the buildings. The purpose of such policy of genocide was clear and successful: to as much as eliminate cultural-national traces and roots of the Armenians in the Ottoman Empire. Knowing that, it is “understandable” why the Turks destroyed a number of Armenian medieval churches and monasteries. As the Armenians have been understood as the first nation to accept Christianity, a destruction of their medieval Christian shrines by the Muslim Turks and Kurds had the feature of the “Clash of Civilizations”. The destruction of Armenian material culture and private property, as in all similar cases of the genocide and ethnic cleansing, had at least a dual aim:
1.To make an impression that the Armenians as a nation never existed on certain territories.
2.To ensure that the Armenian survivors will never return back to their original places of living.
The cardinal perpetrators directly involved in the Armenian genocide have been the Turks and the Kurds (both Muslims) composed by almost all social strata. The main force taking open actions in the murdering of the Armenians were the Muslim bands of violent convicts who were at the beginning of the WWI released from the prisons to fight against the Russian troops. When the Armenian genocide started their new task has been to eliminate the Armenian population. The main engineer of the genocide was Mehmed Tallaat Pasha as a Minister of Internal Affairs who created a propaganda framework of it by accusing all Armenians as a collective national body of high treason, disloyalty and practical sabotage actions against the Ottoman army and state. It is clear from his conversations with the German consul that his government has to use the war situation to get rid of all internal enemies of the empire but on the first place of all indigenous Christians. More precisely, the Turkification of the Asia Minor by ethnic cleansing of all Armenians was a prime goal of such policy. However, Dr Bahaeddin Shakir, as one of the most prominent CPU’s members, had a crucial role in the process of practical implementation of the genocide which had its second stage in 1916 from March to August when were the massive killings of the Armenian deportees in Syrian Desert and in vicinity of Der el-Zor.
The Armenian genocide is one of the most important and influential instances of ethnic cleansing, people’s transfer and economic dispossession in the history of modern times. As the first 20th century’s genocide, the Armenian genocide has to be, and is, taken into consideration as an example and pattern for subsequent genocides in the coming decades. As such, it is of cardinal historical significance, and it is critically important that today’s generations can properly understand this case study of inhumanity.
Before the act of genocide, the Ottoman Armenian community possessed around 2.600 churches, 450 monasteries and 2.000 schools. However, after the WWI around 3.000 Armenian settlements were depopulated. Today, the Armenian population in Turkey can be practically found only in Istanbul. Present day Armenian community in Turkey has only six churches and no single school or monastery.
The evidences and records of genocide are numerous but probably the most valuable archival material are gone forever when on November 2nd, 1918 the ultra right wing members of the CUP burned documents before the government’s top politicians and main organizers of the genocide escaped the country in a German submarine to Odessa. A new liberal government of the Ottoman Empire on February 5th, 1919 established a special tribunal in Istanbul for the war crimes which officially accused the previous Young Turks’ government of “deportation and massacre” but only after the British pressure. As a final result of a court procedure, the CUP’s government in April 1919 was sentenced to death and the court proclaimed that:
“The disaster visiting the Armenians was not a local or isolated event. It was the result of a premeditated decision taken by a central body… and the immolations and excesses which took place were based on oral and written orders issued by that central body”.
However, probably and unfortunately, the cardinal consequence of the 1915−1916 Armenian Genocide is a fact that this unpunished crime became a pattern for the other genocides in the 20th century. It is clear at least in two cases:
1)The Jewish holocaust during the WWII committed by the Nazi Germany’s NSDAP regime in occupied Europe.
2)The Serb holocaust on the territory of the Independent State of Croatia, 1941−1945 committed by the Ustashi Croat regime.
Namely, in both of these holocaust cases, a cardinal motif for the genocide was the fact that exactly the Armenian genocide became absolutely forgotten, no spoken and unpunished by the international community. In the other words, if very soon after the genocide the world was not remembering the Armenians and not punishing the perpetrators of the genocide it can be very likely to be the same with the Jews and Serbs or with any other nation in the coming future.
Expanding regional rivalries: Saudi Arabia and Iran battle it out in Azerbaijan
It’s the pot calling the kettle black. As Saudi Arabia accuses Iran of seeking to encircle it with its support for Houthi rebels in Yemen as well as Qatar, the kingdom and the Islamic republic are extending their bitter rivalry beyond the Middle East into the Caucasus.
The two countries’ latest battleground is oil-rich Azerbaijan, an authoritarian, majority Shia Muslim but secular former Soviet republic on Iran’s northern border with a substantial ethnic population in Iran itself. Recent Saudi overtures came amid reports that Azerbaijan’ s security services had warned the government about Iran’s growing influence in the country.
The report suggested that an informal lifting in 2013 of a ban on preaching by Islamic scholars linked to Iran that had been quietly imposed in a bid to stem the flow of Azerbaijani Sunni Muslims joining the Islamic State in Syria and Iraq had enabled the Islamic republic to make inroads.
“Iran’s religious activities have become particularly successful,” said Azerbaijani journalist Kenan Rovshanoglu in a study of religious freedom in the country.
Published by Turan, an independent news agency, the study noted that 22 of Azerbaijan’s 150 madrassas or religious seminaries were controlled by Iran.
Iran and Azerbaijan have long tiptoed around each other with both countries concerned that the other could use its religious and/or ethnic affinities to stir trouble. Azeri speakers account for at least a quarter of Iran’s population.
Azerbaijan is, for its part, worried about Iran’s close ties with Armenia. Azerbaijan and Armenia are locked into a decades-long conflict over Nagorno-Karabakh, a disputed Armenian enclave in Azerbaijan.
Iranian concerns about Azeri nationalism were fuelled when supporters of Tractor Sazi FC, a top club in Tabriz, the capital of the Iranian province of East Azerbaijan, that is a symbol of Iranian Azeri identity, chanted Azeri nationalist slogans three years ago during protests against the government’s environmental policy and alleged anti-Azeri corruption in soccer .
Azar News, leaked in 2015 a letter allegedly written by Brigadier-General Gholam-Asgar Karimian, the club’s former chairman, detailing how Traktor Sazi could be used to unite Azeris against what the general termed “racist and separatist groups.”
Azar is operated by the National Resistance Organization of Azerbaijan (NROA), a coalition of opposition forces dominated by the Mujahedeen-e-Khalq, a group that enjoys Saudi support but was tainted when it moved its operations in 1986 to Iraq at a time that Iraq was at war with Iran.
The letter said the groups were campaigning for a “study the mother tongue day.” It suggested that the mother tongue referred to was Talysh, a dying northwest Iranian language that is still spoken by at most a million people in the Iranian provinces of Gilan and Ardabil and southern Azerbaijan. The letter implied that the groups General Karimian was concerned included Azeri separatists.
The letter appeared to advocate measures to weaken the separatists by combatting widespread racist attitudes towards Azeris and improving services in East Azerbaijan. Racial attitudes towards Azeris is something Traktor Sazi knows a lot about.
“Wherever Tractor goes, fans of the opposing club chant insulting slogans. They imitate the sound of donkeys, because Azerbaijanis are historically derided as stupid and stubborn. I remember incidents going back to the time that I was a teenager,” said a long-standing observer of Iranian soccer.
Discussing Azerbaijani policy towards Iran, Elkhan Sahinoglu, head of the Center for Applied Politics at Baku’s Western Caspian University, noted that Azerbaijan had no intention of interfering in Iran’s domestic affairs, but could not “disregard the future of the Azeris who reside in Iran.”
Iran’s Islamic Revolution Guards Corp said in November that it had “dismantled a terrorist team” in East Azerbaijan that was “affiliated with global arrogance,” a reference to the United States, and its allies, including Saudi Arabia. The announcement came weeks after Iran said that it had eliminated an armed group in a frontier area of the province of West Azerbaijan that borders on Iraq, Azerbaijan and Turkey and is home to Azeris as well as Kurds.
Columnist Huda al-Husseini highlighted Saudi interest in Azerbaijan in a recent column on Al Arabiya, the television network owned by Middle East Broadcasting (MBC) in which the government reportedly obtained a majority share as a result of Crown Prince Mohammed bin Salman’s recent asset and power purge packaged as a campaign against corruption.
In an article entitled ‘Will Iran turn Azerbaijan into another Iraq?’, Ms. Al-Husseini, quoting an anti-Iranian Iraqi author, Raghd Abdel Rida al-Jaberi, asserted that Azerbaijan feared that it would follow in the footsteps of Iraq where Iran allegedly had destroyed the Iraqi military and turned Iraqis into slaves who had been convinced “that washing and rubbing the feet of Iranians who are heading to visit (Imam) Hussain’s tomb brings them closer to heaven no matter what they do afterwards.”
In a media environment that appears to be pre-occupied with supporting the government’s often sectarian-tinted, anti-Iran policy rather than reporting facts, Ms. Al-Husseini suggested that Azerbaijan President Ilham Aliyev’s recent attendance of a cultural festival in the kingdom at King Salman’s invitation was part of an effort to resist Iranian encroachment.
Military delegations from the two countries earlier this month discussed closer military cooperation including holding joint military exercises “as well as a number of other issues of mutual interest,” according to Azerbaijani media.
Azerbaijan has also over the years built close military ties to Israel, which like Saudi Arabia, is staunchly opposed to Iran. Israel and Azerbaijan discussed, prior to the 2015 international agreement that curtailed Iran’s nuclear program, using Azerbaijani airbases had it opted for taking out the Islamic republic’s nuclear facilities. The agreement put an end to talk about a military strike.
The bottom line is that if Iran is seeking to encircle Saudi Arabia, Saudi Arabia and Israel are trying to encircle Iran. The mirror image of Saudi Arabia’s belief that Iraq is Iran’s model for Azerbaijan is an Iranian suggestion that Lebanon is Israel’s model.
“Tel Aviv wants to Lebanonize (Azerbaijan) under a ‘new periphery doctrine.’ This means that Tel Aviv intends to create a new periphery region and encircle Iran through its presence in the (Iraqi) Kurdistan Region and Azerbaijan,” said Iranian analyst Salar Seifoddini. Mr. Seifoddini was referring to Israel’s policy of periphery that seeks to forge relations with those bordering on Israel’s enemies.
The Baku Process: An Effective Cultural Diplomacy Momentum of Azerbaijan
The Republic of Azerbaijan is home of one of the earliest Christian communities in the world, the Caucasian Albanian-Apostolic Church in the village of Nic, the ancient temple of Caucasian Albania in the village of Kish, the round temple of Caucasian Albania, Khudavend Monastery Complex, the Momuna Khatun Monument, all of these unique religious and cultural monuments have deeply encouraged the Azerbaijani society and lifestyle to embrace a harmonious dialogue and preserve a combination of traditions and ceremonies of different cultures, ethnicities, civilizations and faiths.
The peculiar treasures, ancient historical sites, geographical position and the ethnic – national composition, make the Republic of Azerbaijan a special place where different cultures and religions can converge, harness an open dialogue and live in harmony. Azerbaijan, the Land of Fire, has built an environment of tolerance, trust and confidence among the principal religious convictions: Islam, Judaism, Christianity, Catholicism; all of these elements of Azerbaijani society are shared throughout the world and the Baku Process plays an indispensable role towards harnessing intercultural dialogue, multiculturalism, spreading peaceful coexistence and prosperity across countries and regions.
On December 2-3, 2008, the President of Azerbaijan, H. E. Mr. Ilham Aliyev, initiated the “Baku Process,” as an interactive international platform that encourages: a dialogue among different cultures and civilizations; promotes Azerbaijan’s Cultural Diplomacy and harnesses multiculturalism policies that ensure a healthy cultural pluralism.
Intercultural Dialogue: a pillar of Azerbaijan’s Cultural Diplomacy
The Republic of Azerbaijan, under the vision and guidance of national leader Heydar Aliyev, has established a solid national economy, strengthened its infrastructure and shaped an effective foreign policy during the first decade of its independence (1993 – 2003). Founded on the solid statecraft institutions and foreign policy of Azerbaijan, on December 2nd-3rd, 2008, the current president of Azerbaijan H. E. Mr. Ilham Aliyev established the “Baku Process” under the framework of an International Conference dedicated to: “Intercultural dialogue as a basis for peace and sustainable development in Europe and its neighboring regions”, with the participation of official representatives and Ministers of Culture from over eighty different countries.
The “Baku Process” aspires to promote intercultural, inter-racial and inter-religious dialogue among individuals, international experts, journalists and government leaders, while respecting the diverse cultural and ethnic backgrounds encountered throughout the five continents.
The First Baku Process Ministerial Conference was entitled: ‘“Baku Process” for the promotion of intercultural dialogue (2008)’; it was organized in cooperation with the Council of Europe. On this occasion the Ministers of Culture, from Europe, Asia and Western Hemisphere, discussed viable effective methods that could promote and strengthen the cultural dialogue and preserve multiculturalism policies in many regions and countries. This conference happened to be one of very few venues where European Ministers of Culture exchanged thoughts and views on multiculturalism, cultural diplomacy and public diplomacy with their counterparts from the Muslim Countries in Northern Africa, Middle East and Southeast Asia.
The Ministerial Conference of 2008 emphasized the vital role of effective dialogue, cultural policies, preservation of cultural monuments, and promotion of inter-religious tolerance and shared the values of Azerbaijani Multiculturalism Policy. The foreign dignitaries were introduced to a deeply rooted religious tolerance and cultural diversity that is presently flourishing among Azerbaijani people from Nakhchivan to Baku, from Shaki to Lankaran and from Quba to Tartar Region of Dağlıq Qarabağ (Upper Karabakh Region). This conference was attended by representatives of the European Cultural Convention, Council of Europe, UNESCO, the International Organization of Turkic Culture TURKSOY; representatives of the GUAM Organization for Democracy and Economic Development shared their views on how to further strengthen cultural diplomacy projects in South – East Europe and in other regions of Europe, Africa and the Americas. Under the framework of this event, the Ministers of Culture, adopted the ‘Baku Declaration for the Promotion of Intercultural Dialogue’ and established an interactive project entitled: “Artists for Dialogue.” Through the platform of Baku Process, the cultural diplomacy of Azerbaijan has bolstered its presence in the world, promoted mutual understanding among different cultures and diminished the transnational perils and threats that come from extremism, intolerance, xenophobia and racism. According to Dr. Rashad Ilyasov; “the ‘Baku Process’ has tremendously strengthened Azerbaijan’s geopolitical role in the global arena; modern Azerbaijan is actively contributing to the mutual development of cultures.”
On his meeting with Mr. Jan Dziedziczak, held on August 17th, 2017, Academician Kamal Abdulla emphasized the importance of intercultural dialogue and noted that: “in all international events, Poland has defended Azerbaijan’s just and right position and representatives of Poland have actively participated at international events.” The advanced cultural partnership between Azerbaijan and Poland is one of many concrete initiatives that have swiftly developed under the framework of the “Baku Process”.
Under the guidance of President Ilham Aliyev, the Government of Azerbaijan has established the Baku Process as an effective mechanism that fosters intercultural dialogue, shapes bridges of communication and confidence among nations and cultures.
In this context an important role has been played by the Heydar Aliyev Foundation, a non-for-profit institution under the leadership of Dr. Mehriban Aliyeva, First Vice President of Azerbaijan that is focused on developing projects in the areas of preservation of cultural sites, intercultural dialogue, education, youth and sports. The priorities and strategic mission of Heydar Aliyev Foundation are to promote the cultural policy of Azerbaijan, foster international cultural research and promote cultural events in art galleries and concert halls. In 2014, the Arts Council of Azerbaijan worked together with the Heydar Aliyev Foundation on implementing a waste recycling project together with German and Romanian art professionals and environmentalists. Such a prestigious project propelled by Azerbaijan’s cultural diplomacy architects, unveils Azerbaijan as a country that is committed to promote intercultural dialogue both at home and abroad; the leaders of Baku, Nakhchivan and other cities of Azerbaijan, have a track record of concrete actions that support their genuine aspiration to build bridges of dialogue and trust among civilizations and cultures using Azerbaijan’s multicultural experience, interethnic dialogue, linguistic diversity, religious tolerance and historical heritage. Furthermore, Azerbaijan’s Foreign Policy is focused to establish an International political community that Rousseau had envisaged, as a tool to man’s liberation from the tyrannies, ongoing deprivations; a community that serves as a staunch advocate of human rights, equalities, defense of liberties that have attained a great magnitude and thrust on many international conferences organized by the Government of Azerbaijan, under the framework of “Baku Process”. Over the last decade Baku has served as a seedbed of pluralist dialogue, intercultural communication and incessantly serves as a platform where the consequences of constant xenophobia and regional war are diminished and in Rousseau’s words: the only way of combating this war is to find a form of government that will set the law above them all.” Policies implemented by the Government of Azerbaijan are a genuine example of peaceful religious coexistence, were freedom and constitutional rights dominate the functioning structure of the state and its independent institutions.
Baku: a Center of European Cultural Policy
On October 13-15, 2009, the “Baku Process” invited more than ten European Ministers of Culture to participate in the first session of the Sixth Conference of Ministers of Culture of Islamic countries. The member states of the Islamic Educational, Scientific and Cultural Organization (ISESCO) organized the Ministerial Roundtable on “Fostering Dialogue and Cultural Diversity – Baku Process: New Challenge for Dialogue between Civilizations,” on this venue European ministers discussed the pressing cultural issues between the Islamic and European communities. Furthermore, a special emphasis was placed to the involvement of governments, local communities and to the promotion of multiculturalism policies throughout Europe and the Middle East; as well as active engagement of youth, elected officials and teenagers.
On April 7-9, 2011, under the patronage of H. E. Mr. Ilham Aliyev, the Republic of Azerbaijan decided to host the World Forum on Intercultural Dialogue, supported by renowned international organizations such as UNESCO, UN Alliance of Civilizations, World Tourism Organization, Council of Europe, North-South Center of the Council of Europe and ISESCO. The objective of the 1st “Baku Process” Forum was to advance cultural initiatives promoted by Azerbaijan in the sphere of cultural diplomacy, intercultural dialogue at the regional and global levels and to mark the beginning of a consolidated International Forum that tackles cultural issues and pressing international security matters that are affecting today’s world.
The “Baku Process” Forum (2011) examined the hurdles that prevent communities from engaging in an effective dialogue and tackled intercultural issues based on geographic and historical contexts. Its main theme was: “United Through Common Values, Enriched by Cultural Diversity,” additional plenary sessions and workshops addressed the example of cultural diversity in Azerbaijan as a positive role model to other regions and nations that aspire to preserve cultural diversity, democratic institutions, top notch education standards, faith and religious harmony as well as a propitious investigative journalism environment.
Geographically located at the heart of European and Asian civilizations, equipped with outstanding religious tolerance and admirable intercultural dialogue, the city of Baku hosted 500 participants from five continents and the representatives of 102 countries, including: public elected officials, heads of international organizations, religious leaders and heads of state. Moreover, the Intercultural Cooperation Platform was established; this venue attracted a wide array of participants and encouraged an extensive discussion on cultural issues and challenges, in this occasion the ‘5A’ platform was established. The symbolic “5A” platform marked the inception of the World Forum on Intercultural Dialogue that would be organized every two years, guided by a presidential decree signed in May (2011) by H. E. Mr. Ilham Aliyev, the President of the Republic of Azerbaijan.
On May 29th – June 1st, 2013, Baku hosted the 2nd World Forum on Intercultural Dialogue dedicated to generate a meaningful platform focused on cultural diversity, cultural diplomacy, intercultural cooperation, public diplomacy, regional security issues and religious affairs. The “Baku Process” Forum has emerged as a reliable juncture that deals with ongoing challenges and opportunities that derive from multiculturalism and intercultural dialogue, the following topics were discussed at a greater length on many parallel sessions: “How to build the world’s future together”; “How to build a popular support for cultural diversity”; “The New Era of Globalization: Hybridity of Cultures in a Changing World”; “Supporting Intercultural Actions.” Furthermore, under this framework, there were other conferences organized such as: “Global Intercultural Cities Learning Community”; a workshop on “Intercultural Dialogue through History Teaching: Best Practices and Challenges”; “Tourism as a key driver of Mutual Understanding and Tolerance among Cultures”; “Intercultural Dialogue through Faith and Science.” This Forum was supported by UNESCO, UN Alliance of Civilizations, UN World Tourism Organization and ISESCO; it brought together principal national and international leaders and decision makers. The 2nd World Forum hosted for the first time a conference that brought together – in Baku – more than fifty Ministers of Culture and Tourism from Europe, Middle East, Latin America and South-East Asia.
On May 18th – 19th, 2015, under the patronage of Azerbaijan’s President H. E. Mr. Ilham Aliyev, Baku hosted the 3rd World Forum on Intercultural Dialogue. This major global event was supported by the UN Alliance of Civilizations, UNESCO, Council of Europe and ISESCO. Under the main topic: “Sharing Culture for Shared Security,” the international participants discussed “culture and sustainable development in the post-2015 development agenda,” this was a perfect opportunity to celebrate the World Day of Cultural Diversity for Dialogue and Development (May 21st). In 2015, “Baku Process,” highlighted once again the role of cultural policies, historical heritage, religions, faiths, immigration crisis, sports diplomacy, tertiary education, visual arts, business, university social responsibility and other aspects that promote effective intercultural dialogue; in such a convenient time when the United Nations has proclaimed the International Decade for the Rapprochement of Cultures (2013-2022). A number of sessions were focused on: “Sharing Culture for a Shared Security: Cultural rights in the modern age”; “Countering Violent Extremism: the Role of Religious Leaders in Promoting Religious Pluralism and Advancing a Shared Well-being”; “Shaping a Common Global Agenda: the Role of International Organizations in Building Trust and Understanding Between Cultures.”
The 3rd Forum, paid attention to the current global security and the role of nations in addressing the needs of vulnerable people and immigrants at a time of significant geopolitical instability, regional turmoil and European Union’s large bureaucracy. Under the framework of this forum was hosted: the second Ministerial Conference on “culture and sustainable development in the post-2015 development agenda”; the first meeting of the new Academic Forum of UNESCO Chairs on intercultural and interreligious dialogue and was launched a book by UNESCO-Tudor Rose publication entitled “Agree to Differ.” According to the President of the Republic of Azerbaijan, H. E. Mr. Ilham Aliyev: “today, representatives of all religions, ethnic groups live in Azerbaijan and are contributing for its successful economic development; I think this is one of our biggest assets. And we are proud of that. Therefore we organize numerous international events to promote the values of multiculturalism, values of peaceful cooperation, mutual understanding. I think the world needs this kind of events, needs open discussions, exchange of views in order to strengthen the positive tendencies.” The results of the Baku Forum will be included into the UNESCO publications focused on intercultural dialogue and support the development of future mission and strategic objectives, including the framework of the UN Decade for the Rapprochement of Cultures (2013-2022).
The “Baku Process” is making a prominent contribution to solve contemporary challenges and promote an international environment where living together peacefully and intercultural dialogue acquire the necessary attention to become two major pillars that guide European Countries’ Cultural Dialogue and further strengthen the state of Azerbaijan’s Cultural Diplomacy in the world. The “Baku Process” creates a rare opportunity for global conversations to take place between state and non-state actors; over the last ten years, it emphasized practical actions and pragmatic cultural collaborations.
One of many concrete examples of such a pragmatic cultural approach is the visit of Bulgarian Vice President, Mrs. Margarita Popova to Baku Slavic University (BSU). On October 1st, 2016, the Vice President Margarita Popova held a meeting with the Chancellor of Baku Slavic University, Prof. Dr. Nurlana Aliyeva. The Vice President of Bulgaria emphasized “the education and cultural cooperation between Baku Slavic University and other Bulgarian Public Universities.” In the same vein, Chancellor Nurlana Aliyeva provided an overview of the Bulgarian Language and Culture Centre that is working at the Baku Slavic University. In an interview for Azerbaijan State News Agency (AZERTAC), Chancellor Nurlana Aliyeva stated: “the Bulgarian Language and Culture Centre aims to develop cultural relations between the two countries.”
On October 19th, 2016, Baku Slavic University (BSU) Chancellor Nurlana Aliyeva hosted a meeting with Bulgaria’s renowned archaeologist Nikolay Ovcharov, a Counselor in the Ministry of Culture, Government of Bulgaria. During this meeting Chancellor Aliyeva discussed the prospects for cooperation between the higher education institutions of Azerbaijan and Bulgaria. This meeting was attended also by Editor-in-Chief of Standart daily newspaper Slavka Buzukova and her deputy, Mrs. Ekaterina Nikolova.
Chancellor Nurlana Aliyeva stated for Azerbaijan State News Agency (AZERTAC) that: “the cultural and scientific cooperation between Azerbaijan and Bulgaria are at excellent levels and Azerbaijani students demonstrate a special interest in the history, ethnography, economic and cultural life of Bulgaria.” Furthermore, Azerbaijan’s First Lady and president of the Heydar Aliyev Foundation, Dr. Mehriban Aliyeva, has played a fundamental role in strengthening the cultural cooperation between Azerbaijan and Bulgaria.”
Later on Dr. Nikolay Ovcharov had a working meeting with State Adviser on Multinational, Multicultural and Religious Affairs, Academician Kamal Abdulla. On this occasion Azerbaijani Academician Abdulla gave an overview of cultural events organized by the Baku International Multiculturalism Centre. Dr. Ovcharov shared the interest and possibility to have courses of Azerbaijani Multiculturalism Model be taught at various European universities, to promote the religious tolerance of Azerbaijan throughout many countries of the world.
VII Global Forum of United Nations Alliance of Civilizations (UNAOC)
On April 25th-27th, 2016, the Government of Azerbaijan hosted the 7th Global Forum of the United Nations Alliance of Civilizations (UNAOC) under the main theme: “Living Together In Inclusive Societies, A Challenge and A Goal.” At the official opening ceremony of this historic event, held at the heart of Baku, the President of Azerbaijan H. E. Mr. Ilham Aliyev stated: “It is not accidental that Baku hosts the 7th Global Forum of the United Nations Alliance of Civilizations. Because as the land of tolerance and our commitment to multicultural values, independent Azerbaijan has an extensive experience for development of the dialogue of cultures, realization of important projects aimed at the preservation of cultural diversity and to regulate the mutual relations between civilizations and to host prestigious forums”.
According to Mr. Milikh Yevdayev: “The delegates flew to Azerbaijan from every corner of the world, to discuss the power of inclusiveness in a world that is overwhelmed by division and strife. Security experts, political scientists, heads of state, diplomats, organizational leaders, activists, students, and brave heroes, those who spend every day risking their lives at the frontlines of change – all came together for a meeting of their hearts and minds. Throughout the two days of intense programs and panels, the forum leaders gave particular attention to the role of religious leaders, women, youth, culture and education in perpetuating the message of building peace by actively and cooperatively coming together against hate and extremism. I saw many new faces, and also the familiar representatives of Azerbaijan’s own diverse religious communities: Muslim, Christian and Jewish friends, and important leaders in this effort. …”
On his article: “Reflections on Global Peace and the 7th Forum of the U.N. Alliance of Civilizations;” published at The Jewish Journal, Mr. Milikh Yevdayev, emphasized: “There was something very powerful about this forum and its theme, as it relates to Azerbaijan in particular. The forum’s theme ‘Living Together In Inclusive Societies: A Challenge and A Goal’ made me feel a sense of pride. There could be no better fit for such a program than Azerbaijan. Positive inclusion is central to our national character, and also to our historical identity. We are a nation defined by our success with inclusivity, multicultural and multi faith respect – now and in times when there is so much division and hatred in various parts of the world.” In his analysis Mr. Milikh Yevdayev underscored: “the UNAOC program was nothing short of uplifting, after weeks of immense worry and stress especially, as our homeland Azerbaijan came under attack again. Before this, I wondered how to face the Passover Holiday while so many of my fellow Azerbaijanis were mourning their loved ones lost to the renewed aggression by Armenia in Azerbaijan’s Karabakh region.”
In her keynote speech, the First Lady of the Republic of Azerbaijan Dr. Mehriban Aliyeva stressed that tolerance and multiculturalism are a lifestyle in Azerbaijan. She also informed the participants about the severe humanitarian and environmental consequences of Armenia’s aggression against Azerbaijan and gave detailed information about the projects implemented by the Heydar Aliyev Foundation in the country and abroad on the basis of public-private and civil society partnerships.
The 7th Global Forum of the UNAOC was addressed by: the President of the Republic of Turkey Recep Tayyip Erdoğan, the UN High Representative for the Alliance of Civilizations Ambassador Nassir Abdulaziz Al-Nasser, and the Spanish Minister of Foreign Affairs Jose Manuel Garcia-Margallo.
Furthermore this global event hosted a breakout session entitled: “Constructing Peace, Deconstructing Terror,” where a number of matters in the Middle East and other regions of the world were addressed. Similarly, Baku hosted other sessions; according to Dr. Rafig Novruzov the following topics were embarked upon: “a new global social contract for regions destroyed by internal and interstate conflicts and ways to reduce attraction towards extremist behavior; effective ways to restore a sense of dignity among people feeling disempowered; the changing narrative from religious and sectarian to political and strategic dimensions of violent extremism.”
In these unique panels, some of the keynote speakers were: Baron John Thomas Alderdice, Former Speaker of the Northern Ireland Assembly (1998-2004); Mr. Novruz Mammadov, Mr. Egemen Bağış, Former Minister of European Union Affairs, Republic of Turkey; Mr. Samir Barhoum, Editor-in-chief of The Jordan Times. In his remarks, Mr. Novruz Mammadov emphasized that 20 (twenty) percent of Azerbaijani lands are under the Armenian occupation. Mr. Mammadov stated: “United Nations Security Council adopted four resolutions demanding immediate and unconditional withdrawal of Armenian troops from our territory, but these resolutions remain on paper. These resolutions demand immediate and unconditional withdrawal; in some cases, resolutions of the U. N. Security Council are being implemented within hours or days. But in our case it is more than twenty years of no action. That shows that there is a lack of political will.”
In the framework of UN Alliance of Civilizations’ objectives focused on: the promotion of cultural and interreligious dialogue; respect and mutual understanding among civilizations; encourage solutions that bring societies together based on the UN fundamental principles of peace and security, human rights and sustainable development; more than 4,000 delegates from 147 countries participated in the 7th Baku UNAOC Global Forum. This event was widely covered by 117 foreign and local media representatives.
In the 7th Global Forum of the UN Alliance of Civilizations was adopted the Baku Declaration during the high level ministerial meeting. This document emphasized Azerbaijan’s role as the host country of the 7th Global Forum of the UN Alliance of Civilizations under the name “Living Together in Inclusive Societies: A Challenge and A Goal”, as a way to bind multiple perspectives and strengthen inclusiveness and diversity throughout many countries and regions. According to Mr. Sarkhanbay Khuduyev: “the Baku Process, started in 2008 under the guidance and leadership of Azerbaijani President Ilham Aliyev, whose aim is to develop inter-civilizational dialogue and address intercultural convergence beyond the boundaries of Europe; the Azerbaijani head of state is raising the current multiculturalism matters at the global level.”
IV World Forum on Intercultural Dialogue
On May 5-6, 2017, Baku hosted the 4th World Forum on Intercultural Dialogue, under the main theme: “Advancing Intercultural Dialogue: New Avenues for Human Security, Peace and Sustainable Development.” This major global event focused on the role of faith, religions, migration, human security, sports diplomacy, cultural diplomacy, sustainable development and on ways to curtail violent extremism. The Forum provided a platform to discuss the best practices that ensure genuine respect for everyone, including freedom of religion, equal employment opportunities, good governance, effective healthcare systems and economic growth. Heads of governments, ministers, representatives of various international organizations, senior policy makers, cultural diplomacy professionals, goodwill ambassadors, experts, journalists, practitioners, prominent intellectuals and activists, participated throughout the sessions of the 4th World Forum on Intercultural Dialogue. According to Prof. Mehmood – Ul – Hassan Khan: “the IV World Forum on Intercultural Dialogue has already prioritized its agenda by placing intercultural dialogue and cultural diversity higher on the international agenda, it is critical for human security and a prime responsibility of our time. Prof. Ul – Hassan Khan emphasized: “[Previous] World Forums have reached remarkable achievements by bringing together heads of governments, ministers, and leaders of various international organizations, senior policy makers…” to discuss pressing challenges of our time.
The Republic of Azerbaijan is a very special country where various ethnic groups, cultures, religions have coexisted for centuries since The Byzantine Empire. The favorable geographic location of Azerbaijan has exposed this country to admirable features of European and Islamic Civilizations, making Baku, Nakhchivan, Shaki, Dağlıq Qarabağ and Quba, to become genuine archaeological and ancient commercial routes between the East and the West, as well as from the North to the South. Azerbaijan, the Land of Fire, unlike any other country in the Eurasian landmass has preserved cultures of many ethnic groups and has become a candid bridge among millenary cultures, multiculturalism and religious dialogue.
Under the patronage of H. E. Mr. Ilham Aliyev, the President of the Republic of Azerbaijan, over the last ten years the “Baku Process” has hosted the following major events:
- The I World Forum on Intercultural Dialogue held on April 7-9, 2011; addressed matters pertaining to intercultural dialogue with the participation of 500 representatives from 102 countries from all continents. The main topic of the Forum was: “United Through Common Values, Enriched by Cultural Diversity.”
- The II World Forum on Intercultural Dialogue held on May 29 – June 01, 2013, tackled ways on: “How to build a global future together”; “How to build a popular support for cultural diversity”; “Matters on the New Era of Globalization: hybridity of cultures in a changing world”; “Supporting intercultural actions.” Another important session was focused on: ““Tourism as a key driver of mutual understanding and tolerance among cultures.” The main topic of the Forum was: “Living Together Peacefully in a Diverse World”.
- The III World Forum on Intercultural Dialogue held on May 18-19, 2015; reflected matters on human security, the importance of sharing different cultures; understanding that human security must be a fully shared responsibility among community leaders, educators and spiritual leaders. The main topic of the Forum was: “Culture and Sustainable Development in the Post 2015 Development Agenda.”
- The IV World Forum on Intercultural Dialogue was held on May 5-6, 2017, tackled the role of faith, many religions, immigration policies, human security, cultural diplomacy, education, sustainable development and other matters. The main theme of this Global Forum was: “Advancing Intercultural Dialogue: New Avenues for Human Security, Peace and Sustainable Development.”
All of the aforementioned major international forums have generated tangible results in the realm of Azerbaijan’s Cultural Diplomacy and strengthened the role of the Government of Azerbaijan in the implementation of its foreign policy at the bilateral and multilateral platforms.
A few concrete results are:
- On November 18th, 2016, Mr. Aslan Aslanov, Director General of Azerbaijan State News Agency (AZERTAC), was elected as the new president of the Organization of Asia-Pacific News Agencies (OANA) for a three years term (2016-2019). AZERTAC in cooperation with the Heydar Aliyev Foundation hosted on November 16-18, 2016, the 5th News Agencies World Congress and the 22nd session of the Council of CIS Heads of News Agencies. Furthermore, on this occasion AZERTAC hosted the 16th General Assembly of the Organization of Asia-Pacific News Agencies (OANA).
Mr. Vugar Seyidov, Special Correspondent of AZERTAC in Germany was elected as OANA Secretary General.
- The Government of Azerbaijan has helped inspire a number of regional governments, and international bodies, to pursue an active role towards strengthening their multiculturalism policies and religious dialogue, as well as intensify – and shape – these nations’ respective efforts in reducing religious violence, acts of terrorism and improve regional immigration policies. In this context it is valuable to indicate a few recent events that are held in Europe: the 2nd International Conference on “Religious and Cultural Pluralism and Peaceful Coexistence in the Middle East,” held in Athens (Greece) on October 30-31 (2017); organization of the 1st Ministerial Meeting of the Ancient Civilizations Forum, held in Athens on April 24-25 (2017); and the establishment of “Ancient Civilizations Forum” or GC10. In September 23rd, 2015, leaders of European governments met in Brussels to try to shape a common action “plan on refugees following months of recriminations and amid a sense of spiraling momentum of which the leaders have lost control.”
It is certain that the Republic of Azerbaijan has always harnessed an avant-garde foreign policy that addresses many global challenges that are deeply affecting Europe and Asia today. Baku has supported, and become a global player, on all efforts led by the international community right at their inception stage; the Government of Azerbaijan under President Ilham Aliyev has proactively brought together Nobel Prize winners, heads of state and cultural experts to promote intercultural and interfaith dialogue — always intertwined with the world’s pressing challenges and obstacles of today and of the future.
The nation of Azerbaijan, with its tolerant attitude and admirable acceptance of other cultures, upholds the special values of intercultural and interreligious dialogue; characteristics that are essential to foster regional peace, economic development and ensure respect for international law. The “Baku Process” will continue to promote intercultural dialogue between governments and nations, strengthen cooperation among many ethnic groups and encourage cultural partnerships among people living on different continents.
Toward a New Partnership: Georgian Voices
Every winter, Beso Idoidze stands guard alone over the historical highland village of Dartlo. Even the harsh cold winds of Tushetian winters won’t make Beso abandon his post. As long as there is wood to burn and essential food items like potatoes, sugar, flour and olive oil in his larder, Beso perseveres.
Situated 2,000 meters above sea level, Dartlo village is cut off from the outside world from late September to the end of April, during which time it is only accessible by helicopter.
Once summer arrives, Dartlo’s other residents start to return. Their only source of income is tourism. Some own guest houses, others produce traditional handicrafts, while those who have horses offer riding tours. Some people also get involved in the ongoing restoration work that sustains the vernacular architecture of this unique village.
However, the tourism season is short: if lucky, the village might be able to stay open for four to five months – from early June to mid-October. That is why most of the residents prefer relocating to other, larger towns, or to the capital Tbilisi – bringing them closer to regular jobs. Over the years, the number of residents in Dartlo and neighboring villages has been steadily declining, leaving only elders like Beso to hold down the fort.
Maia Kiknadze runs a travel agency that was established in 1991, right after Georgia gained its independence. Caucasus Travel, the very first tour operator in Georgia, was created at a time when the country was virtually unknown to people internationally, had no tourism infrastructure, and lacked workers trained in the tourism-service industry.
According to one employee, “The company has spent many years and a lot of effort promoting the country internationally and training staff such as tour guides and drivers. In addition, because of the severe scarcity of places for guests to stay, we had to personally visit the regions and scout for living quarters suitable for foreign visitors.”
In the beginning, the company consisted of only three people, its founders. Within a few years, however, Caucasus Travel had grown and spawned two additional companies, Georgian Events and Explore Georgia, while a third company, CT Auto Georgia, came along later. By 2007, all of these companies, along with several others, were united under the banner of one holding company – Georgian Hospitality Group (GHG), which today employs 60 people full-time.
Georgia is increasingly renowned internationally for its culture, wine and cuisine, and adventure and eco-tourism. Maia believes that her company has played a considerable role in raising awareness about Georgia and in helping build-up its burgeoning tourism industry.
Lia Aleksishvili, who lives in Georgia’s Kakheti region, remembers when her bakery in the city of Telavi was only a tiny business. Over the years, she has managed to transform the small shop – which often struggled to make ends meet – into a successful and bustling local bakery.
Lia’s business also benefits the local community. The bakery employs four full-time workers and, when the holiday season arrives and demand for desserts and pastries peaks, four more people join part-time. Lia has also managed to use some profits from the bakery to invest in renovating the second floor of her building, turning it into a popular bed and breakfast.
Manana is a stay-at-home mother of seven children who are aged between 9 and 22 years. Her family lives in a three-room cinderblock hut with a leaky roof and cardboard for windows. Her husband Tamaz spends most of his time at the landfill hunting for scrap metal, and is the sole breadwinner.
Manana sees herself as living on the edge of extreme poverty, but she believes that there are households which are doing much worse. She is proud of her choice to have so many children. “They wear each other’s hand-me-downs, and it’s a lot of work, but I love kids. I always wanted to have as many as possible. There are large families who live in train carts, or who don’t even have a roof over their heads. There are people much worse off!”
Manana believes that the best way to tackle poverty is through equal access to education. “When someone with no ability can get into a school just because they can pay, and when my child, who is talented, cannot just because we don’t have money, that is wrong,” she says. “They are trading talent for money and I don’t want that to happen in our country anymore. My 14-year-old daughter Iro is great at table tennis, but we can’t afford to equip her or pay for regular lessons.”
Monthly social assistance from the state to the family amounts to GEL 500, which they claim is barely enough to buy shoes for all seven children, not to mention other mandatory things for school that don’t fall under the scope of the assistance program. Having an illegal job, with the fear of losing social assistance for the entire family, doesn’t seem like a promising solution to fighting poverty, Manana argues.
Nevertheless, Manana does her best to stay positive and optimistic about the future. This mother of seven dreams about having enough space for every one of her kids, in a house with dry walls and a roof that keeps them all warm and healthy.
Rusudan Kekelidze is the Principal Teacher at public school #210 in Tbilisi. In the early 1990s, she was at the very start of her professional career as a teacher. She still has vivid memories of that time: the ever-present smell of kerosene, students sharing tiny desks, and very poorly-equipped classrooms. But she also remembers that everyone had a common desire – to survive.
“It may sound dramatic now, but it truly was a fight for survival – physically, literally,” says Rusudan. “It was a fight for the future. No matter what the skeptics might say, we have travelled a long and difficult path since then. Today, we see how our school has developed. It is so much better than we could have imagined. Take, for example, the school’s infrastructure as a vivid sign of progress. Or, just listen to the words and sentiments in the hallways – I can, I want to, I will do, I’m happy to…”
“The future I imagine is more colorful and cheerful, and focused on success. I hope our students are able to start preparing their future paths here, within these walls. I hope the school is a good model for life, which is gradually developed and enriched with knowledge and practice,” says Rusudan.
Source: World Bank
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