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Gulnara

Gulnara

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Website URL: http://smartaddons.com
Wednesday, 17 April 2019 14:19
The International online information and analytical center "Ethnoglobus" (http://ethnoglobus.az/) started an online conference on the topic: "The Impact of Anti-Iranian Sanctions on Tehran's Regional Policy."
 
To participate in the online conference, you need to submit an article on the topic that will be published on the site http://ethnoglobus.az/.
 
Language of articles: Azerbaijani, Russian, English,Persian and Turkish.
 
Articles send to e-mail: This email address is being protected from spambots. You need JavaScript enabled to view it.  or  inbox facebook page https://www.facebook.com/gulnara.inanch
 
Conference moderator is the director of the International Online Information and Analytical Center "Ethnoglobus",  Gulnara İnandzh, researcher.
Wednesday, 17 April 2019 11:07

نماینده اورمیه به کمپین لغو مجوز «تجمع ترک‌ستیزانه ارامنه در تهران» پیوست

«نادر قاضی‌پور» نماینده مردم اورمیه به کمپین لغو مجوز «تجمع ترک‌ستیزانه ارامنه در تهران» پیوست.

نماینده اورمیه با ثبت مشخصات خود در این کمپین، اعتراض‌اش را به برگزاری این تجمع هدفدار، ترک‌ستیزانه و اسلام ستیزانه ارامنه در تهران اعلام کرد.

قاضی‌پور در اردیبهشت‌ماه ٩٧، نیز ضمن اعتراض به راهپیمایی ارامنه در تهران، در نطق خود در مجلس از سیاست های دوگانه ایران در قبال ترک های کشور انتقاد کرد و گفت: «به ارامنه اجازه راهپیمایی می دهند اما به ما ترک ها اجازه نمی دهند.»

«کمپین امضا برای لغو مجوز ارامنه» از روز چهارشنبه ۱۴ فروردین‌ماه ۹۸، به همت فعالین ترک آذربایجانی راه اندازی شده و مورد استقبال شهروندان آذربایجانی قرار گرفته است. آدرس لینک (https://t.me/imzakampanyasi)

هم اکنون با گذشت تنها سه روز، ۵ هزار نفر به این کمپین پیوسته اند و شمار ثبت نام کنندگان بصورت لحظه ای در حال افزایش می باشد.

هر ساله در روز ٢۴ آوریل، داشناک ها و ارمنی‌های افراطی به بهانه دروغ و ساختگی «نسل کشی ارامنه توسط ترک‌های عثمانی» در مقابل کلیسای سرکیس واقع در خیابان کریم خان تهران و روبروی سفارت ترکیه در تهران تجمع برپا کرده و شعار «مرگ بر تُرک» و «مرگ بر ترکیه» سر می دهند.

ارمنی های افراطی با مجوز رسمی دولت ایران، با بستن خیابانهای منتهی به سفارت ترکیه و خیابان کریم خان چندین روز به این شوی ضدتُرکی و ضداسلامی خود در پایتخت ایران ادامه می هند و با توزیع هزاران برگه اعلامیه، بر علیه تُرک‌ها نفرت پراکنی می کنند.

این در حالی است که دولت ایران هر گونه تجمع مسالمت آمیز در کشور را بشدت سرکوب می کند و حتی به ترک های آذربایجان اجازه برگزاری قتل عام مسلمانان قره باغ توسط ارمنی های اشالغگر را نمی دهد.

ماه گذشته دولت ایران حتی اجازه نداد مراسم رونمایی از کتاب «حماسه مقاومت» در تبریز برگزار شود. این کتاب قتل عام مسلمانان شهرهای خوی، سلماس و اورمیه توسط ارمنی ها که به «فاجعه جیلولوق» معروف است را مورد بررسی قرار داده است.

در اردیبهشت ماه٩٦، «صادق زیباكلام» استاد علوم سیاسی دانشگاه تهران، اجازه یافتن ارامنه برای برگزاری مراسماتشان را نتیجه «بغض و کینه ایران نسبت به ترکیه» دانست و نوشت: «این اجازه از سر حمایت از ارمنیان یا ملاحظات بشردوستانه نیست بلکه به این خاطر شاهد راهپیمایی ارامنه ایرانی در تهران بودیم که بین تهران و آنکارا بغض و کینه‌ای وجود دارد.»

ایران و روسیه بزرگترین حامیان کشور اشغالگر ارمنستان بوده و همچنین ایران تامین کننده برق و گاز این کشور است. حکومت ایران از ارامنه به عنوان اهرم فشار بر علیه آذربایجان شمالی، حرکت ملی آذربایجان جنوبی و ترکیه استفاده می کند.

https://www.gamac.info/%D8%A2%D8%B0%D8%B1%D8%A8%D8%A7%DB%8C%D8%AC%D8%A7%D9%86/%D9%86%D9%85%D8%A7%DB%8C%D9%86%D8%AF%D9%87-%D8%A7%D9%88%D8%B1%D9%85%DB%8C%D9%87-%D8%A8%D9%87-%DA%A9%D9%85%D9%BE%DB%8C%D9%86-%D9%84%D8%BA%D9%88-%D9%85%D8%AC%D9%88%D8%B2-%D8%AA%D8%AC%D9%85%D8%B9/?fbclid=IwAR3YiVtp4cZoJB-dcSnDNXupGT1KWuStU7ahR0fkt83dP_5Fl3-YTvK5FQY

Wednesday, 17 April 2019 10:21

Lazdijų meno mokykloje įvyko jau IX respublikinis jaunųjų pianistų techninės pjesės konkursas „Allegro“, kurį organizavo Lazdijų meno mokyklos fortepijono skyrius. Konkurse varžėsi jaunieji pianistai iš Alytaus rajono meno ir sporto mokyklos, Alytaus jaunimo centro, Druskininkų Mikalojaus Konstantino Čiurlionio, Varėnos Jadvygos Čiurlionytės, Kalvarijos, Vilkaviškio, Kauno Miko Petrausko bei Lazdijų meno mokyklų.
Šiame konkurse skambėjo įvairių kompozitorių sukurtos techninės-virtuozinės pjesės, kurių atlikimas byloja apie atlikėjų pirštų miklumą bei muzikalumą, sugebėjimą groti laisvai ir artistiškai. Jaunieji pianistai varžėsi trejose kategorijose ir privalėjo atlikti po vieną technišką kūrinį.
Konkurso vertinimo komisijai vadovavo Kauno Juozo Gruodžio konservatorijos fortepijono mokytoja metodininkė Reda Stabinskienė. Jaunųjų pianistų individualų meistriškumą bei techninius sugebėjimus vertino dar dvi komisijos narės: Kauno rajono Garliavos meno mokyklos fortepijono mokytoja metodininkė Skaidrė Maldonienė ir Vilkaviškio vyskupijos Krikščioniškosios kultūros centro meno mokyklos fortepijono mokytoja Daiva Varževičienė.
Konkurso vedėja – Lazdijų meno mokyklos akordeono mokytoja Sigita Maldžiūtė Valaitienė. Susirinkusius konkurso dalyvius pasveikino ir komisijos nariams Lazdijų rajono savivaldybės atminimo dovanėles įteikė Lazdijų meno mokyklos direktorė Renata Mockevičienė.
Po konkurso mokytojai dalyvavo seminare, kurį vedė Kauno J. Gruodžio konservatorijos mokytoja metodininkė Reda Stabinskienė. Na, o pačių mokinių laukė įdomus edukacinis užsiėmimas Lazdijų viešojoje bibliotekoje. Vyresnioji bibliotekininkė Ramunė Daugirdaitė jauniesiems pianistams aprodė bibliotekos erdves bei supažindino su Jaunimo centro darbu. Vaikai žaidė biliardą, įvairius žaidimus, už kuriuos gavo atminimo dovanėles.
Komisijos pirmininkė Reda Stabinskienė sakė, jog šiemet konkurso dalyviai buvo labai stiprūs ir paliko gerą įspūdį. „Visada malonu atvykti į Lazdijų meno mokyklos organizuojamus renginius ir konkursus. Iš patirties žinau, kiek reikia įdėti darbo norint organizuoti tokio aukšto lygio respublikinį konkursą. Džiaugiuosi, jog Lazdijų meno mokyklai tai pavyksta“.
Šiemet net keturi Lazdijų meno mokyklos mokiniai tapo „Allegro“ laureatais: Ugnius Bondorevas, Irūna Valukonytė (mokytoja Vilma Grigaitienė), Meda Griškonytė (mokytoja Edita Česnulienė), Kamilė Nevulytė (mokytoja Rima Vekterienė). ,,Jūs  turite talentingus, stiprius mokytojus, kurių dėka išauginate tokius talentingus mokinius. Mes didžiuojamės, kad Kauno J. Gruodžio konservatorijoje studijuoja labai gabus veisiejietis Matas Kaženauskas. Jis yra baigęs Lazdijų meno mokyklą. Visam jūsų darniam kolektyvui linkiu didelių pasiekimų ir kruopštaus, profesionalaus darbo“ – kalbėjo komisijos pirmininkė Reda Stabinskienė. Pagrindinį GRAND PRIX, komisijos vertinimu šiemet laimėjo Druskininkų Mikalojaus Konstantino Čiurlionio meno mokyklos 4 klasės mokinė Ausma Dambauskaitė (mokytoja Aušra Vilčinskienė).
Konkurse dalyvavo ir kitos talentingos Lazdijų meno mokyklos jaunosios pianistės: Gytė Svipaitė (mokytoja Vilma Grigaitienė) bei Veisiejų skyriaus mokinės Ūla Bakanovaitė (mokytoja Rūta Marcinonienė), Justina Murauskaitė, Danielė Mačionytė, Simona Černeckaitė (mokytoja Jūratė Petraškevičienė). Visiems konkurso dalyviams buvo įteikti diplomai.

Ričardas Lapaitis

Tuesday, 16 April 2019 09:58

Today`s interlocutor of 1905.az is Prof. Musa Gasimli, MP, Doctor of Historical Sciences.

– Mr. Gasimli, you research the First World War era. The main rapporteurs Special Investigation Commission of the Azerbaijan Democratic Republica, which investigated the 1918 genocide, were other nationalities. Didn’t it mean unbiasedness of the Commission?

– The peak of the genocide committed against Azerbaijanis took place in March 1918 in Baku. The genocide was later continued in other regions. Within a few days, civilian people were brutally killed by the Bolsheviks and Armenian Dashnaks just because they were Turkic Muslims. Although our archive documents claim that 8,000-15,000 people were massacred, according to the foreign sources, 20,000-25,000 people were killed only in Baku. For instance, the contemporary English documents note that a quarter of the Azerbaijani population was killed in Baku during those events. Out of 280,000-300,000 people residing in Baku at that time, 80,000-100,000 were Azerbaijanis. 20,000-25,000 people make up a quarter of the Azerbaijani population. A few months after the proclamation of the Azerbaijan Democratic Republic, the Azerbaijani government established the Special Investigation Commission in July. The members of the Commission were largely non-Azerbaijanis. The Commission met with people, who had faced the genocide, interviewed the families of victims. The reports were later collected in several volumes. The work of the Investigation Commission showed that the Baku genocide aimed at preventing Azerbaijan`s independence, committing ethnic cleansing in Absheron Peninsula, taking up the control over Baku oil and Eurasian routes.

– Are there any facts on the attitude of the leaders of Baku Commune, N.Narimanov, M.Azizbeyov, M.Vazirov towards the genocide?

– The fact of genocide was confirmed by the Bolsheviks, too. In his articles, the prominent statesman N.Narimanov unequivocally stated that only Muslims were massacred in the Caucasus. At that time, the Bolsheviks and Armenian Dashnaks did not care about party affiliation when committing genocide. They killed even Muslim and Turkic socialists. However, the perpetrators of genocide could not achieve their goals. They created obstacles for our independence, delayed the process, but could not stop it. Azerbaijan`s independence was declared a few months later.

– What kind of role did the Declaration of Independence and 23-month Azerbaijan Democratic Republic play in the history of our nation?

– Establishing the Azerbaijan Democratic Republic became a historic event not only for the Azerbaijani people, but also other oppressed, dependent Muslim peoples. The Republican idea and administration was spread among the Muslim peoples by the Azerbaijanis. After Azerbaijan declared its independence, many Muslims in Siberian exile expressed their desire to be naturalized citizens to the Azerbaijani Consulate to Irkutsk.

– Mass killings were committed in many regions of Azerbaijan throughout 1918. One of the most horrible events happened on March 31. Was there not any force at that time to oppose those atrocities?

– We were always taught as if our statehood has no history or our history was consisting of robbers and outlaws. Some mention gochus of Baku during the 1918 massacres. The activities of gochus make up an important page of our history, but not official history. Although there was no independent state during the genocide, Azerbaijan had a military unit called the wild division to oppose the enemy. Military weakness of the Azerbaijanis was related to several reasons. After Northern Azerbaijan was occupied by Czarist Russia, the central government did not let the Azerbaijanis serve in the military, never trusting them. Thus, the Azerbaijanis were deprived of military skills and paid taxes for not serving. Nevertheless, we had a number of general, who served in Czarist army.

– The 100th anniversary of the so-called Armenian genocide is drawing nigh. According to recent information, the Armenians are preparing to hold large-scale events. What about us? Do we make enough efforts to promote the genocide, the 110th anniversary of which will be marked in 2015?

– In connection with the so-called Armenian genocide, I have read a lot of archival documents, and authored a monograph based on the most reliable sources. The monograph was published in Baku and Moscow. It received a positive feedback from experts in Ankara as well. It is to be re-printed. The so-called Armenian genocide never occurred. The genocide was committed by Armenian armed units during the First World War, later by Armenian Dashnak state, which was established on historical Turkic lands. The Armenian armed forces were created with the financial and organizational support of Czarist Russia. It is proved by reliable sources. This issue emerged after 1915 at the insistence of Russia. Czarist Russia, Great Britain and France appealed to the Ottoman state. The documents of the Russian Foreign Ministry stated that the joint appeal would encourage the Armenians and help the politics of superpowers. Thus, Czarist Russia is the author of the so-called Armenian issue. Although the world community had been hearing only false information of Armenia for many years, it has become acquainted with our position thanks to our wise policy. Our position reflects the historical realities. In recent years, under the leadership of President Ilham Aliyev, a lot has been done to inform the world community on Armenia’s aggression against Azerbaijan, on Khojaly genocide considerable. Articles have been published, films shown in foreign countries. In 10 years we could respond adequately to what the Armenians has been done for 200 years.

– Recently, your monograph “From the Armenian issue to the Armenian genocide: seeking true history (1724-1920)” was published. How would you shortly describe the Armenian question?

– As a researcher, who has worked with archive materials of eight countries, I can say that the so-called Armenian issue was raised by superpowers for specific purposes in certain historical periods. The Eastern question aimed at destroying the Ottoman Empire emerged Congress of Vienna in 1815. It was an artificially created matter, the main purpose of which was to divide the Ottoman Empire among the superpowers. The fiction called Great Armenia, as well as terrorist and political organizations, which would serve the ambitions of the superpowers, was also created back then. The initial actions were committed in eastern Anatolia, later in South Caucasus. The massacres committed by Armenian terrorist gangs in 1905-1906 in South Caucasus aimed at expelling local population from their homes, settling the immigrating Armenians, creating the basis for Great Armenia. Although those years are referred to as the period of chaos, the confidential documents of Czarist Russia confirm that the specific target of the Armenian was to take a step for setting up Great Armenia.

– Mr. Gasimli, some claim that the members of the OSCE Minsk Group visit Nagorno-Karabakh only as tourists. Every week we learn about their visits to the region and monitorings in the frontline. How would you evaluate the current activities of the noted organization? Is it true that the co-chairs visit the region as tourists?

– Since 1992, the OSCE Minsk Group has been operating within the framework of specific mandate. Over this period, the OSCE Minsk Group has submitted several proposals to resolve the Nagorno-Karabakh conflict created as a result of the military aggression of Armenia: package, stage-by-stage and common state proposals. One of them (common state proposal) was rejected by our government as it was contrary to norms of international law and Azerbaijani Constitution. As for Armenia, she tries to win the time. The activities of the Minsk Group are still ineffective, while the co-chairs visit the region only as tourists.

– What kind of solutions do you see for the settlement of the conflict?

– I think that the co-chairs of the OSCE Minsk Group must exert pressure on Armenia as a first step. If the invading country does not fulfill the requirements of the UN Security Council resolutions, that country must then be subject to sanctions. Both invading and defending countries are known. The fact of occupation is obvious. The aggressor must be named. The Minsk Group should increase its activities. Our country must be strong, too. The stronger our country is, the more effective our diplomacy becomes.

– Mr. Gasimli, you probably watch the events in the Crimea closely. Azerbaijan voted against Russia`s annexation of the Crimea. Do you think it may create a new obstacle in resolving the Nagorno-Karabakh conflict? In other words, can the existing fear of Russia become even stronger?

– In general, there is no ground to compare the events in the Crimea with the Nagorno-Karabakh issue. A few years ago, the Armenians preferred Kosovo precedent in resolving the conflict. Karabakh was occupied by Armenia, Crimea by Russia. In this sense, Azerbaijan`s position is quite correct. Our vote is based on the principles of modern international law norms. I think that we shouldn’t get concerned about the fear of Russia in this matter. Russia`s position regarding Crimea is based on the principle of self-determination. Later, Russia herself, can get harmed by this principle. What would the Russian authorities do, if the subjects of Russian Federation decide to use the right to self-determination? As for the sanctions, we can see double standards in this case. Why have some countries proposed sanctions on Russia, but do not impose sanctions against Armenia? I think Russia will damage herself because of this wrong policy.

Aynur Huseynova

http://1905.az/en/musa-gasimli-a-quarter-of-the-azerbaijani-population-was-massacred-in-baku-in-1918/

 
Monday, 15 April 2019 11:44

Diane Shalem

The Israeli air strike on the Scientific Studies and Research Center in the Syrian town of Masyaf on Saturday, April 13,  is reported by Western intelligence sources to have killed and wounded in addition to Iranian and Syrian military officers, a number foreign missile experts hired to upgrade their missiles. Among them were missile scientists from Belarus and North Korea who were employed in different departments of the large industrial complex outside Masyaf in western Syria. Those sources disclose that, whereas Israeli has raided the complex before, this time the attack was massive and, unlike before, gutted most of its installations.

Especially targeted were the sections working on the upgrade of Syrian and Hizballah surface missiles, the production of solid fuel for those missiles and the departments focusing on installing new guidance instruments to enhance their precision. North Korean engineers were working on the production of solid fuel, while Belarusians were in the pay of Syria’s Organization of Technological Industries.

 

Behind the fancy title is an organization that specializes in breaking the UN-US embargo against the employment of expert manpower in Syria’s military production and the sale of military hardware to the Assad regime. Most of the Belarussians working at Masyaf were provided by the Belvneshpromservice whose military ties with Damascus go back years. On Feb. 27, Israel struck Iran’s newly established command centers and weapons stores in Aleppo.

Israel’s attack on this combined Syrian-Iranian missile production complex and its ramifications will be covered in exclusive detail in the coming issue of DEBKA Weekly out on April 19 as well as other disclosures. If you are not already a subscriber, click here to sign on.

 

https://www.debka.com/belarusian-north-korean-missile-engineers-killed-or-injured-in-israels-air-raid-of-masyaf/

Friday, 12 April 2019 17:31

In ancient times, Karabakh was a part of the ancient Azerbaijan state-Caucasian Albania, which mostly consisted of Turks and Caucasian tribes.

 

The examples of material culture , numismatic evidences discovered in Khankendi, Aghdere, Khojavend, Shusha of Upland Karabakh, Berde, Terter, Aghdam, Aghjabedi, Fizuli,Beylegan as well as Lachin and Kalbajar of Lowland Karabakh during investigations reflect thoroughly the ancient material culture of Karabakh, ethno-cultural state, social-economic standards of people, their living conditions, and generally the economic, social, and cultural history of this part of Azerbaijan.

In early middle ages (IV century), after Christianity was adopted, Albanian Christia religious monuments were built in the Christian architectural style characterizing the building culture of Karabakh, the historical site of Azerbaijan, in IV-VII centuries.

During some periods, although different religions replaced one-another, and since it all happened in the  historical fate of local people who were bound to their historical-ethnic lands, the nation could preserve its custom and tradition privacy, national character despite of changed religion and religious beliefs. However, it wasn’t always the same in everywhere.

The main population of this region different from alien Armenians consisted of ethnic groups belonging to Caucasian language group and being of Turkish origin living in the area between river Aras and Great Caucasus for thousand years by origin, language, and culture.

Depending on the influence of the period and time, there were different life styles, religious ideologies, so distinct features of spiritual culture appeared in connection with it. Different from other areas of Azerbaijan, the extension of religious divergency in Karabakh caused big changes in this area. When Christianity was replaced by Islam in Albania,  by making use of avtokhton Albanians’ being Christians,who kept  belief in Christian religious ideology and lived in upland areas of Karabakh, many Armenian families had been  evicted there since XIX century. They by grigorinizing the local Christian Albanians assimilated and named them “Hikes” and described the area as “a part of Hike country”.

Thus, the researches display distinctly that material and spiritual culture of Upper Karabakh is an inseparable part of Azerbaijan material and spiritual culture, and give grounds for proving that all opposite ideas are unsubstantiated.

The scientists who investigated architectural monuments of Caucasian Albania stated that these monuments are quite different from Armenians religious architectural monuments according to their architecture planning styles and most characteristic features. Those monuments belong to the national cultural heritage of our nation based on all historical facts.

Aghoghlan temple in Lachin region, Khudaveng temple in Kalbajar region, Amaras temple in Khojavend, Holy Elysee temple complex, Ganjaser temple  in Aghdere are examples of  those monuments.

Aghoghlan temple complex was built in IX century. It has a special place among Christian architectural monuments for its being efficient construction with basalt stones.Khudaveng temple complex, which is on the left bank of Terterchay in Kalbajar, was Khachin Albanian princedom. There was Albanian bishop’s residence and religious educational centre. The main temple built by the Albanian prince differs from the temples of neighbouring nations for its architectural features.

Holy Elysee temple complex is located in Aghdere region of Nagorno Karabakh. It was built 2000m above sea-level on the top of a high mountain. The temple which was encircled with fortress walls was founded in V century.

One of the most prominent monument of Caucasian Albanian Christian architecture Qandzasar temple complexes was built on the mountain on the left bank of Khachin river in Vangli village of Aghdere region. This temple, which was the residence of Albanian Christians for a long time, was called Ganjasar in the meaning of the main treasure of religion.

The role of Turkish tribes in the administration of the Albanian government, in the development of its culture and architecture was undeniable. Therefore, most historians use the phrase “Albanian –Turkish architecture” when they speak about the Albanian architecture, and it is quite appropriate for that period. Some of these tribes living in the area of Albania became Christians by adopting Christianity, the other ones adopted Islam later.

However, the Armenians who had no historical roots in Caucasus, tried to appropriate the Albanian monuments and change their natonal identity with the purpose of creating their historical traces artificially. The monuments which were subject to most appropriation are of the period of Christianity. They tried to armenize them by following the emblems and symbols of Christian religion as well as the alike drawing samples among stone carvings and wall paintings on this type of monuments, so it has been resulted in falsifying the history.

The Georgian historian A. Chavchavadze reflected the appropriation facts of Azerbaijan monuments of the Christian period by Armenians thoroughly in his work “Armenians and Blood crying Stones”. Armenians call Azerbaijan lands, which they have taken shelters once, “Hy country- Eastern Armenia” by grigorinizing aboriginal Albanians artificially. However, investigators indicate that even monuments of Christianity period correspond to neither the Armenian language (grigoranity) nor Armenian culture and origin. Thus, the historical- archaeological and architectural investigation of Albanian- Christian monuments in Azerbaijan areas helps to clarify most peculiarities of Christianity. Moreover, one reason of appropriation of Albanian monuments by Armenians is to subordinate Albanian Apostol church to Armenian Grigorian church by abolishing it with the help of Russia in 1836. In the result of the Russian tsars’ policy in Caucasus, significance given by them to Armenians the centre of Albanian churches was converted to Armenians’ grigorian church groundlessly. Therefore, Albanian religious centre was moved to Echmiadzin.

Albanian History

Modern Azerbaijan comprising of current Armenia and one part of Georgia is historical state located in the area of South Dagestan. It was formed  In IV-III centuries BC.  and occupied in VIII century by Arab caliphate. Initially capital was Gabala, later Berde. In IV century BC. christianity was state religion during the ruling of Albanian state and it was under influence of christian ideology to some extent.

Outstanding caucasian scientist and historian Yevgeni Ignatevich Krupnov stated:

“There should be no restriction and obligation in the study of Albanian history. Historians from distinct countries study the history of Albania. However, one thing is obvious : Azerbaijanis should research history and destiny of  Caucasus Albania more than anyone.  They are accountable in front of world science and are in debt to the world science.”

Corresponding to the information of Strabon population of Albania consists of tribes speaking in 26 languages. Utis, gargars, amazons, sovdes,kaspis, mags, sisaks, mards, amards, ariaks, anariaks, gels, legs and other  names of tribes and nations living in Albania are mentioned in sources. The most ancient caucasian and turkish tribes were from avtoxton ethnicity.

From the first centuries of our era persian tribes migrated to Albania by the order of Sasani leaders, begining  from III-IV centuries migration of new turkish tribes as well as huns, subars, khazars, barsils to Caucasian Albania started. Until  the arrival of arabians population of Albania was comprised of  3 parts – caucasian, turkish and persian people.

Specialists say that to link the word “Alban” with  turkish tribes is much more reasonable. Because at the moment tribe called alban is living in Kazakhstan in Middle Asia. According to the recent investigations turkish origin of Caucasian albans was proved.

Religion in Albania

Christianity was spread in Caucasian Albania  after catholic Saint Eliseus’s  propaganda in 54- 57 years. For that reason Albanian church is called catholic church. It is one of the most ancient churches in Caucasus, also in Christian world.

Albania is one of the countires established before IV century when christianity was not proclaimed as a state religion. In accordance with its traditions in the begining of first centuries first christian missioners from Jerusalem and Suria, catholics and their students came to Albania and established first christian communities.

According to Albanian traditions there are 2 stages replacing each other in the dissemination of christianity: the name of the Apostolic  stage is associated with apostles such as Thaddeus, Bartholomew, Thaddeus’ disciple  Eliseus. It is also called as Syrophile period  dating back to IV century. Second stage is associated with  Gregory the Illuminator and  the Albanian king, Urnair.

In I-II centuries wide popagation of christianity in the north-east and eastern part of Jerusalem after Pavel is associated with Phoma,  Andrei, Bartholomew, Phoma’s  brother Ardai, and Thaddeus’ students Eliseus and Mar.

These catholics and their students were proliferating religion in Suria ( center was Antiokhia), small Greek state Osroena (center was Edessa), Nisibin, Mesopotamia (between two rivers),  small Armenia, as well as in the  east and northern – east part  in Iran (Salaphki-Ktesiphon) and southern Caucasus countries – Georgia, Albania.

Influence of Christianity on Albania and creation of Christian community here are associated both  with catholic Bartholomew and Faddei. Musa Kalankatli says:

“However when justice appeared, our hero and imperceptible creature –Father came to take care of us and sent his pupils to all parts of the world to spread the religion. Catholic Faddei who came to Armenia and then was killed by Sanaturk in province Artaz  was sent for eastern dwellers”- Musa Kalankatli I, VI.

Albanian historian Musa Kalankatli says:

“Student of  Faddei  Eliseus returning to Jerusalem talks about Faddei’s suffering to all catholics. Eliseus receives appointment  from Jacob, first patriarch of Jerusalem and Jesus’s brother. He had been appointed to East.” – Musa Kalankatli, I, VI.

When authors say “other catholics” they mean that Faddei, Eliseus and othe catholics’ activities coincide to same time –  during I-II centuries. As you see in this text East is refering to Albania. Investigations of perceptions such as “ East”, “Eastern country”, “North-east” used by Musa Kalankatli are evidence that they refer to Albania or country of albans situated in the Eastern borders of christian world recpectively to Jerusalem.

In  the first Syrophile  stage of spread of Christianity in Albania Bible sayings were proliferating not only in Near East and middle east but also in the Arami language. This is associated to the activities of catholics and their students as well as activities of missioners from Syria. Musa Kalankatli presented information which allow us to reason Syrophile stage; activities of Syria monks in IV-V centuries in Albania, and arami inscriptions on christian monuments are examples of it.

II  greek- inclined  stage of christianity was common in all over South Caucausus, but was different in terms of duration and its features and it can be explained with political grounds. Investigations revealed that the relations of albanian, armenian, iber churchs with empire church should be explined by “political conditions, in other words dependence level of the country from Eastern Rome empire should be considered relatively with dependence level of the church.” It is known that there was more dependence in Armeni , relatively low in Iberia, and absolutely no dependence in Albania. Therefore, after  greek-inclined illuminator Grigori and his grandson Grigoris  albanian church carried on its relation with Jerusalem church.  All this proves that prevailing fact in science that first christian propagandists were sent to Albania from Armenia  is unjustified. It can be said also about the opinions that christian propogandists working in rightshore provinces of Albania came from Armenia and  propogandists acting in the leftshore northern-west provinces of Albania came from Iberia. As known Sasanis had no constant treatment towards Southern Caucasus christian nations which were under their ruling. Victory of christianity in Eastern Rome empire strained this relation. Different christian sectas combating with state church were started to be protected in the area of Sasani state. According to Musa Kalankatli, alban-arshaki leaders such as Urnair, II Vache, III Vachagan were fighting againist different buddism religions to vanish them. 2 of the orders adopted in Aguen meeting held in V century were devoted to prosecute remnants of religions before christianity.

Since VIII century northern part of Azerbaijan became under influence of arabians and Islam. But majority of Albania’s population practise christianity officially proclaimed together with Mehranis, representatives of leading generation. As in other neighboring christian countries there were also other religious streams out of main religion and people in these sectas which are enemies of Grigorian stream were brutally prosecuted.

Armenian Grigorian church had exclusive role in the violation of the freedom and independence rights of Albanian church. Armenian catholics were using assistance from Arabic caliphate as they have done during  Sasani’s ruling, to reach their goal and to make Albanian church be obedient to them. Amavilar, seeking back in South Caucasus taking advantage from the conflict between Armenians and Albans they created opportunity for making Albanian church obey to the Armenian church.

Armenian catholic wrote following letter to Ilia Abdu l- Malik :

Armenian church excluded Albanian clergymen from their positions and began to change faith of Albans to Grigorianism living in mountainous parts which cannot be reached by Arabians. Armenian clerics caused to vanish credit of Arran church among population and demolished all monuments of Albanian culture by the help of Arabic leaders. And they left nothing to recall about Albans.  All these actions were implemented initially by the help of  caliphate and then other invaders. Religious figures of Grigorian church destroyed Arran monuments but firstly they turned to slums.

I.P.Petrushevski indicates that armenian church was way to armenianize country in Albania. And its role became noticable beginning from VIII century. So since that time  armenian catholic  Yegi overthrew Albanian catholic   Nerses (Bakruv) with the assistance of arab leaders and movement of pravoslavic, greek-inclined , georgian –inclined  people,  indicating attempt of defending independence of Albanian church was created by armenian monophisits.”

Despite these difficulties and critical combat condition Albanian catholic church managed to remain independent until 1836. However, in 1836 its functioning was stopped by Russia and passed to under the obeyance of Grigorian church. In spite of this in 2003 alban catholic church was registered in State Committee on Religious Institutions  and its activity was restored again.

 

Albanian Cross Stones

The architecture composition, constuctive, and decorative plastic solution of Albanian cross stones, which are memorial stones and Stellas spread in bulk and single forms in different regions of the Azerbaijan and Armenian Republic, are inseparable from their content and symbolic identity. In the memory plastic of early and mature middle ages of Caucasian Albania certain pre-christianity outlook and symbolic imaginations were depicted. The images of Albanian cross stones first organically crossed with the characters of religious symbolic Stellas during many centuries, and then were formed under the influence of two- three religions. The whole identity, originality, and the main difference from Armenian crossers lie in it. As it is shown, pre-Christianity stellas which bear pagan symbolic drawings and notions about the world system played a certain role in the formation of Albanian tombstone, memorial and border stellas, cross stones. The cross which symbolized the sun, fertility, life tree before asserts their being related to the new Christian religion.

Albanian cross stones astonish with their boldness in the solution of the art of architecture which emerged in the result of organic synthesis of architecture, art, and religious symbols based on people’s beliefs and traditions formed during centuries.

The researches show that long before Christianity in the formation of crosses the role of ancient Turkish kins was great. People of those periods created the description of the sun on the ground, then raising it high on the wood, stone with the desire of bringing it together with the sky, and it caused the formation of present form of the crosses.

It is the reason that Albanian crosses were adjusted mostly to classical traditions, so Albanian crosses are directly related to pre-Christian elements and religious rites

The image of a cross joins different unrelated decorative arrangements with one-another on the Albanian cross stones.Albanoan cross is the only cross in the world which bears the signs of pre-Christianity beliefs and indications of the comprehension of the world. All compositions of these stones are reflected like the symbols of the link between the sky and the land, the sun, light, and fertility.

The experts sum up all the Albanian cross stones scattered on the South Caucasian area mostly under 4 groups.  They are Khachin, Artsak, Jugha, and Yenivang cross stones. Khachin cross stones, which dates back from the period of Albanian monarchy, were mostly investigated in the area of Kalbajar region. It was done by Doctor of Architecture D. A. Akhundov and Doctor of Philosophy M.D. Akhundov. The most interesting sample of Khachin cross stones are two adjoining cross stones in Khudavang temple complex.

Artsak cross stones are the stones located in the area of historical Artsak province.  The most popular of them and arousing the great interest in scientific literature cruciform Artsak cross stone. This stone (1633) is rather interesting and original, it was solved within the framework of canons which was adopted in every part of Caucasian Albania. ( the spoken cross stone was taken to Echmiadzin and is presented  as an art example of Armenian thought today).  Despite of its cruciform, a big panel consisting of three circle has  the main art and symbolic dominance in the image of Stella. The middle circle is in the form of geometric network with 8 equally divided parts.

Jugha cross stones  are mainly on the bank of River Aras on the border with South Azerbaijan.There is the same description on most of interesting Jugha cross stones with unique solutions: The bodies of  two winged dragons facing each-other are covered with horn armors, their open mouths were turned aside. Between two dragons the winged corona or the man’s head with coronalike hair was described.  It looks like Isa’s head according to its icon graphs signs. D.A. Akhundov notes that in this complicated description the symbolic group which joins several religions and faiths (Zoroastrianism, Mitraism, Christianity, and Islam) was presented by Albanian craftsmen.  The descriptions were placed on christians’ grave stones , a single cross or crosses prove it. Isa is protected by dragons which are remnants of previous religions in this description.  The heads of dragons with open mouths and without clenching teeth turned towards Isa’s head prove it. These Christian – pagan compositions emerged in the result of the existence of different religions within one nation. The only nation like this in South- Caucasus was Caucaian Albanians.

Yenivang cross stones were discovered mainly in West Azerbaijan ( present Arrmenian Republic) in the area of Yenivang Albanian temple and west regions of the Azerbaijan Republic. Yenivang cross stones look like Jugha cross stones in terms of composition and solution. In most of these stones the figure of God is in the first plan.

The main characteristic and differentiating feature of Yenivang cross stones (Nowadays, Armenians present this temple with the name of Novarang to the world as an ancient Armenian temple) is the image of Isa on the top and base of the cross. On the head of these descriptions, there is a moon, supposedly, mitraist forks. The latest and most mature Yenivang cross stones date back to XIII century.  Most of these cross stones with Alban writings on either were destroyed or their historical importance was damaged by breaking alban writings on them after Armenians’ deportation to this area. It is obvious from these cross stones the Christian God and Mitrad, which were worshipped in early Middle Ages in Caucasian Albania, were derivatives of the same god of a single religious art image. It should be noted that the most important art samples and historically important ones of these Albanian Stellas were carried off to Armenia zealously during the USSR period.

 

Albanian Architecture

The examples of Albanian architecture were discovered in the areas of the Azerbaijan, Armenian Republics, and Daghestani and were investigated.  The most interesting models of Albanian architecture preserved till our time are fortresses and fortifications for defence and churches, temples of a religious character. The Turkish kins had an undeniable role in the management of Albanian government and in the development of its culture and architecture. Therefore, some historians use the phrase “Albanian Turkish architecture” while speaking about the Albanian architecture, and this forms full conformity with that period. Some of these tribes who live in the area of Albania became Christians by adopting Christianity, the others adopted Islam later. Derbent fortress, Javanshir fortress, Chiraggala and others are among the buildings distinguished today for their being grandiose ones for defence which belong to Albanian cultural heritage.

Most of monuments of Caucasian Albanian period reached till our period by preserving their initial forms. Khudavang temple complex in Kalbajar region (XIII century), Aghoghlan temple in Koshalar village of Lachin region (IX century), Amaras temple in Sos village of Khojavand region (IV century), Saint Elysee  temples in Shaki (II century), and Aghdere (IV century) regions, Gandzasar temple in Vang village of Aghdere region (XIV century), Lakit temple in Gakh region (Vcentury), Gum temple (VI century), Yeddikilse (Seven churches) temple (IVcentury)Kurmukh temple (XII century) Hagapat temple in the area of West Azerbaijan ( the area of present Azerbaijan Republic), Goshavang  temple,Aghtala temple, Tatev temple, Uzunlar Temple, Yenivang temple, Senain temple  are the brilliant samples of Albanian temple architecture which reached till our period among these monuments.

Albanian architectural art always arosed interest and distinguished with its specific complex colour , technique, unique beauty and style.   The other Caucasian people developed their culture and architecture by making use of ancient Albanian culture which always arosed interest and drew attention like all other innovations.

 

All types of architecture which belong to Eastern Christianity developed in Albania. The characteristic buildings of the first period of Albanian Christianity were churches. These churches consisted of profitable temples with an oblong worship hall.  The top of these temples were covered with double simple stones. The special architecture called round temples in the style of Christian architecture were spread in Albania and this style belonged to only Albanians.It has its own specific reason. Thus, the construction of round temples goes back to early Christian period, and these temples were built in the periods when Christianity wasn’t completely adopted, and it was mixed with the worship to celestial bodies according to investigators.

This feature also shows itself in Albanian crosses of Early Christian period. The popular form of the Christian architecture in Albania is sovmas.   Though Sovmas played the role of small chapels on caravan roadsides, actually they were memorial buildings. Sovmas with and without sanctuaries are also met in Albania. The wall of Sovmas was decorated with sighting stones of elegant patterns. The most complicated buildings of Albanian period are considered basilicas and abbeys. Most investigators consider that this style belonged to only Albanians because the elements on the walls of architectural monuments of Albanian period are evaluated like characteristic features of the monuments of only this period.

 

Khachin Princedom

In Middle Ages, Christian Albanian Melik which existed in the area of Nagorno Karabakhof Azerbaijan was a growth period of Arsakh –Khachin princedom in XII-XIIIcenturies. The capital of this princedom, which was a part of Ancient Albania, was located in the basins of Khachinchay and partially Terter River. One of followers of Albanian Mehraniler dynasty Hasan –Jalal (1215-1261) was the lord of this princedom. The exact geneologies which prove Hasan Jalal’s being from Mehraniler dynasty also exist. Thus, Hasan Jalal’s direct genetic relationship with Albanian Mehraniler dynasty and as well as his political power legacy from VII to XIII centuries are being followed. Hasan Jalal was a sovereign prince of Khachin and partially Arran, and he wasn’t dependent on the Georgian tsar.  This Arsakh –Khachin ruler was mentioned with the highest titles in Armenian, Georgian, and Persian synchronous sources as well as epigraphic writings and called “Majesty”, “Albanian great master”, “Albanian tsar”, “tsar”, “great prince of Khachin and Arsakh countries”, “prince of Khachin countries”, “majestic, brilliant ruler”, “prince of princes”. Həsən- Hasan Jalal was distinguished with the title of “absolute ruler”.  The stone post of Ganjasar temple reads: “native absolute ruler of Arsakh country and Khachin boundaries”.  The most grandiloquent title of this ruler was shown on stone post of Ganjasar temple written in 1240: “I, Hasan Jalal- an obedient slave of God, Vakhtang’s son, Great Hasan’s grandson, native absolute ruler of Great Arsakh with wide areas…”  It is beyond doubt that Hasan Jalal’sgenetic relationships with authoritative dynasties characterize high position of Khachin-Arsakh’s ruler. His years of reign can be appraised Albanian economic, political, and cultural renaissence. This growth is reflected in the literature, military construction, architecture, formation of cult devices. Kirakos from Ganja wrote his “History” book in this period.  With Hasan Jalal’s direction, who was eager to prove his succesion relationship with great Albanian mehranis and trying to state incessanty of power of Albanian ruler, Moisey Kalankatli kept writing his book “The History of Albanians” and added four new chapters to it.

 

In those chapters, Hasan Jalal’s years of reign and the construction of Ganjabasar complex during his government years were reflected. The Albanian historical-literary tradition was rebirthed with this action. Hasan Jalal could remove material-spiritual values of most countries formed during many centuries from the stage of history, establish good relationships with Mongols, and ensure their being on good terms with Albanian people.  Albanian people could preserve their ethnic consciousness during severe historical trials. They defended the Albanian language, territory, political and religious unity.  The population of Arsakh- Lachin princedom created different written monuments in the Albanian language in XII-XIII centuries. (The people who inhabited in the flat part of Albania communicated in the Arran-Albanian, Turkish, Persian, and Arabic languages and worked written monuments.

 

Ganjabasar temple compex was built at Hasan Jalal’s urgent request.  The ancient parts of Ganjasar temple existed long before Hasan Jalal’s years of reign and was the family grave of Jalairis who were rulers of Khachin. Hasan Jalal was buried here in 1261.  The main church of Ganjabasar was built with the Albanian patriarch catholicos Nerses’ advice and Hasan Jalal’s command from 1216 till 1238.  The Ruler himself called this church “the throne- crown church of Albania.”   The stone post of the church writes: This church was built for Albanians.  84 stone posts existed in this church. Ganjabasar temple complex located in Vangli village of Aghdere region in Nagorno- Karabakh is a pearl of the Albanian architecture of Middle Ages, and there is no analogue for it in the Armenian architecture. The period which Hasan Jalal lived in   is distinguished by its richness in the Caucasian history. Most historians of that century gave a thorough description of that period.  Some of them (for example, Kirakos from Ganja) took an active part in the historical events happened in that period.  In 1227 or a little bit later,  Jalaleddin Mangburnu’s vizier Garaf al Mulk came up to  Khachin fortress by collecting the required taxes.

 

Hasan Jalal came down in this fortress. He could escape by paying 20 thousand dinars and freeing prisoners.  Hasan Jalal among most princes showed his obedience to Mongolsin 1236.  The properties of the obedient rulers were not touched.  They didn’t pay any taxes for a certain period. Soon Mongols’ ruthless march to Khachin began.  Even impregnable fortresses couldn’t survive in front of Mongols’ strong pressure and fire.  “The land was covered with the dead bodies of killed people, blood was shed like water, nobody was given a mercy, and piles of bones after this event reminded the mountains formed with stones during long years.” Hasan knowing about Mongols’ march found shelter in Kokhanaberd fortress together with inhabitants of his province. Mongols encircled the fortress, and began talks with sieged ones having realized the difficulty of the seizure of the fortress. Mongols presented Khachin ruler his country with supplementary areas. Hasan Jalal took some preparatory measures for frequent reception of future mongol messengers to his country by realizing the inevitability of paying endless taxes beforehand, provided Mongols with everything generously, and survived his citizens. It is supposed that the marriage of Jormaghun’s son Bora Nain’s with Hasan’s daughter Ruzukan is related to that period.  During this period he could win the trust of Mongol’s chief command and had possibility to influence him to a certain extent. However, all these didn’t help Hasan Jalal to avoid the forthcoming severe trials. Later, mongol tax collectors under the leadership of Argu and Bugay, who played a disastrous role in Hasan Jalal’s life, came.  Hasan jalal was subject to some severe punishments in the presence of all Albanian nobles by Buqay and he destroyed his invincible fortresses. Hasan could only survive by having paid him  too much gold and silver. Finally, Hasan Jalal achieved to find a powerful guardian for himself. Gold Orda khan Bati’s son Christian Sartag became the defender of his coreligionists. Hasan Jalal’s heritage properties-Jaraberd, Akana, and Gargar, were given back to him. He could get substantial privileges for Khachin ruler Albanian catholicos Nerses.  Jalal relationship wit Sartag lasted till Albanian ruler’s death. Argu’s insidious deeds made Jalal to start a long journey to Chief Mongol khakan Munke’s palace.  He went to Sartag Munke’s palace when Bati khan died in 1255. Munke issued a decree about Hasan Jalal’s princedom and owning a property.  Argun was called to Mongolia and he was severely charged in the court. In 1256, smbat Orbelian, who was on good terms with Argu, could release him during his visit to Munke’s palace. Two lawyers who were against Argu were executed, and the former defendant returned to Caucasus with his previous powers. Hasan Jalal could come back to his native lands only five years later. However, he was captured and exposed to intolerable tortures. Hasan’s daughter Ruzukan hastened to “the hope and asylum of Christians, the great and famous ruler” Hulakun’s wife Doguz khatun to save his father’s life. (Hulaku’s wife was Christian). Having known about it Arqun ordered to kill him during the night. He was cut in joint parts, his son Atabey could get his father’s dead body and take it to Ganjasar. He was buried in the family graveyard in Ganjasar. About all the next Albanian catholicos and Hasan Jalal’s family members were buried in Ganjasar. The gravestone inscriptions prove it, too. Albanian Hasan Jalal’s family (Jalalilar) was entitled “malik” (monarch) by Jahan shah Garagoyunlu. Later, Jalalilar family was divided into five autonomous Albanian feudal princedom- monarchies. (Gulustan, Jaraberd, Khachin, Varanda, Dizag) The title of “malik” was added to surnames. (Malik Yeganov, Malik Shahnazarov, etc.) These surnames which adopted Islam were changed into Azerbaijani ones. It’s significant that monarchies are characteristics for Karabakh, i.e these political organizations first appeared in Karabakh. Later, in XVII-XIX centuries these monarchies were met in Sunik, Shaki, and it’s beyond doubt is connected with the migration of monarchs.  There were many attempts to describe the institute od monarchy as a characteristic event for “Armenian reality” in Armenian history which was against the truth. The research of Azerbaijanian, as well as Armenian feudal generations proves that there were no monarchies in Armenian surroundings in Minor Asia and Iran. These political bodies belong to Albanian feudal generations lived in Khachin in late middle ages. These generarions are connected with Hasan Jalal’s family, Albanian Mehranilar and Arshakilar dynasties. Armanian historians trying to prove monarchies being of Armenian origin show monarch families from Irevan, Sunik, and Gafan in XVII-XIX centuries as an example.      However, it is known that all these monarchies originated from Arsakh- Karabakh. It should be noted that coming to the term of monarch, it’s one of the results drawn from the socio-legal norms of migrating Garagoyunlu military noblemen. The terms tanuter, paron are characteristic for Armenian reality. It seem obvious that Albanian feudal noblemen adopted the term monarch, the institute of monarch with a special purpose, and this case was the result of their intention to separate themselves from Armenians. It’s important that Hasan Jalal’s family had a secular government till XV century, from XV century (when it was divided into five parts) this family members performed the duties of patriarch catholicos of Albanian autocephalous apostolic church in Ganjasar. Therefore, they had become spiritual leaders of Arsakh- Khachin princedom since the abolition of Albanian church in 1836.

Sources:

Azerbaijan History (7 volumes) I, II volumes, Baku, 2007

The Political History and Historical Geography of Caucasian Azerbaijan,  by Farida Mamadova, Baku, 1993

Moisey Kalankatli’s Work “Albanian History” Like a source About  the Social System of Caucasian Albania, by Farida Mammadova, Baku, 1977 (in  the Russian language)

Azerbaijan in VII-IX centuries ,  by Ziya Bunyadov , Baku, 2008

Albanian History, Mkhitar Gosh –Albanian chronicles , By Moisey Kalankatli, Baku, 2007

From the history of Azerbaijani Turks’ Formation, by Giyasaddin Geybullayev, Baku, 1994

Christianity in Caucasian Albania, by Rashid Goyushov, Baku, 1984  (in  the Russian language)

Ideology and Culture in Caucasian Albania in III-VII centuries, Moscow, 1958 (in  the Russian language)

Sketches about Albanian History and Culture, By K.V. Trever, Moscow, Leningrad, 1959 (in  the Russian language)

 

virtualkarabakh.az

 
Friday, 12 April 2019 17:27

The next target of the Armenians, who keep falsifying history in chronological order and claiming to the territories non-Armenian states, is Urartu.

The name Urartu comes from the Assyrian sources: in the 13th century BC, the Assyrian King Shalmaneser the First recorded a campaign in which he recalled Uruatri, as an alliance of tribes. In the 10th-9th centuries BC Uruatri was again mentioned in the annals of Adad-nirari II. The name Urartu which means “an upper country” has been used since the 9thcentury BC.

The state of Urartu existed in the 9th-6th centuries BC and covered a part of the Anatolian plateau, the western regions of the Southern Caucasus, and the lands between the three lakes – Van, Urmia and Goycha. In terms of language and culture, the Urartians continued the Hurro-Hittite traditions.

According to G. Melikishvili, there is no more doubt on the relationship between the Urartian and Hurrian languages. However, complying with their tradition of myth creation, the Armenian authors also claim to the legacy of the ancient Urartu, which has nothing to do with them. For example, Gevorg Emin argues that the Armenians were living in the region prior to the emergence of Urartu and that Urartu was founded by the Armenian kings. In his turn, S. Ayvazyan “found” “a phonetic correspondence” between the Urartian and modern Armenian languages, “discovered” alphabet writing in the Armenian cuneiform inscriptions and stated that the Armenians had created an alphabet before the Phoenicians. He first claimed that Hayasa, Nairi, Urartu and Armenia had been the same state, but later denied the existence of Urartu, asserting that it was always the Armenian state existing in the Urartian territory.

1. Patkanian also equates the Urartians and Armenians.

After the armenianization of Hayasa, V.N. Khachaturian has Urartu as a next target. He claims that Urartu was founded as a union of Nairi tribes, which he unreasonably considers to be Armenian, with the Urartians and Shubars in the mid 9th century BC under King Armen, and that most of its population was Nairi. He also notes that the Nairi population maintained their native language (i.e. Armenian), despite the official documentation was conducted in the language of the ruling elite, continuously fought against the rule of the Urartians. According to him, the Armenian people were formed as a result of assimilation of the Urartians and Shubars by the Nairi people. However, M.I. Dyakonov considers that there was no Nairi tribal union in the history, that Nairi is merely a geographical name, while V.N. Khachaturian’s claims, which are not based on any evidence, are the distortion of facts.

Unlike V.N. Khachaturian, A. Mnatsakanian armenianizes not only the population of Urartu, but also the ruling elite by repeating the claims of S.T. Yeremian, who notes that Urartu was ruled by an Armenian dynasty and that it was the beginning of the Armenian statehood. He also sees the Aras-Ararat valley as an area, where the Armenian statehood was formed. In other words, S.T. Yeremian attempts to include the Armenians into the group of indigenous peoples of the region.

The idea of Armenian settlement of Araks-Ararat valley was supported also by H. Samvelian, A. Arutunian, S.P. Pogosian, A.R. Ionnisian, B.N. Arakelian, V.A. Parsamian, M.I. Nersisian. Some of them attribute the settlement process to the 5th century BC with the state of Ayrarat being established in 316 BC, some claim that the state was founded earlier – in the first half of the 6th century BC, while others – the Aras-Ararat valley was settled by the Armenians as a result of the Urartians` policy of resettlement. The controversies and disagreements are certainly related to lack of serious sources and facts, as well as to unprofessional approach of the Armenian scholars.

The Armenian author M.A. Katvalian also relates the formation of the Armenian people to Urartu and places the center of this state to the north of the Lake Van (V.A. Shnirelman thinks that no one among the contemporary researchers risks to do it). According to Katvalian, the word Urartu was derived from Ararat, the indigenous people (i.e. the Armenians) did not fight the Urartian kings (V.N. Khachaturian has an opposite view), instead combining their power against the foreign threat coming from Assyria.

In his turn, R.A. Ishkanian found “a simple solution” in the Urartu case. Giving up on Urartu, he ties the Armenian history of the 9th-8th centuries BC with the Armenian kingdom of Van. According to him, “the history of the Armenian people starts with the emergence of the Armenian language, for the native speakers in the ancient times, in the Middle Ages and now are the Armenians”. When raising the idea of synchronization of the Armenian language and Armenian state, R.A. Ishkanian does not consider that neither the Armenian people, nor the Armenian language existed in the 9th-8th centuries BC. E.G. Tumanian claims that the ancient Armenian language was formed in the 5th century BC.

Having become infamous for his falsifications to make the Armenian history more ancient, A. Petrosyan admits that the Urartu inscriptions are not in Armenian. Still he supports the idea that the Armenians were indigenous people in the territory of Urartu, while the Urartians themselves were not. According to A. Petrosian, the chief gods of the Urartian pantheon Ardini, Kumenu and Shivini were related to the cities of Haldi, Teyshebani and Van respectively. He also notes that Van was occupied by the people living to the south of Van (Urartians), the birthplace of the ruling dynasty was the southern regions, which were not included in the state, the Urartian state and culture were created by the southerners, who made up the country’s ruling class: “The Urartian culture, including monuments, inscriptions, was created by the elite, not masses. The cities in the defeated countries were settled by the people, not ethnically homogeneous, but loyal to the empire from the remote provinces. All monuments of the Urartian culture from ceramics to temples were concentrated in these centers. The remaining population was living outside of direct control of the state, creating their own culture different from that of the Urartians, maintaining their traditional lifestlye, having hostile attitude towards Urartu.” Considering that Urartu existed in the 9th-8th centuries BC and as noted by A. Petrosian, the Urartian statehood and culture were created by the ruling class, the state turned into an empire, the policy of resettlement was carried out, a question rises: how did other ethnic groups manage to defend themselves from political, military and cultural influence of the powerful ruling class during three centuries. A. Petrosian remains silent on these issues.

In fact, the Urartian culture was developing mainly in cities, with the involvement of the urban population settled under the policy of resettlement. Some of the mentioned cities were located in the territory of the present-day Armenia. But it is wrong to refer them to the ancestors of Hays as the creators of the Urartian culture, because they migrated to the shores of the Euphrates River in the 7th century BC and because of their subordinate position, had not any influence on the processes in the region. But the claims that various tribes in Urartu maintained their culture and lifestyle does not reflect the truth either, as a strong culture based on the Urartian-Hurrian relationship had been formed. The influence of this culture was so strong that even during the rule of the Achaemenid of the Urartian territories “the mass popular culture followed the Urartian traditions in many ways”. Therefore, any political-military and cultural resistance by small and scattered tribes versus Urartu was simply impossible.

M.I. Dyakonov also considered Urartu a strong state. Towards the mid-8th century BC “by its power, Urartu could even become mightier than Assyria. The Urartian administrative system was so improved that it could be a sample for similar reforms in Assyria… The entire Armenian plateau, excluding Arme-Shubriya and Hubushkiya, some territories in the central and western part of the Transcaucasia were occupied. The Urartians could not yet strengthen their position in the Upper Euphrates valley, but were already perceived as “protectors” of the Upper Syrian Union.

The Georgian thinker I. Chavchavadze protested with the help of “the crying stones” against introduction of Urartu as an Armenian state. By referring to G. Holmstroem, he reports that a large tribe lived in the upper parts of Tigris and Euphrates rivers, near the lakes Van, Uremia, and Goycha. Named Nairi in the Assyrian sources dated 10th-9th centuries BC, they got united under a single state – Urartu in the 9th century BC. Having selected the Erivan depression as their center, however, relocated to the bank of the Lake Van due to strategic factors later, the Urartians borrowed their culture from the Assyrians and Babylonians. The Assyrian inscriptions provide information on the Urartian culture, birth of cities and palaces, construction of canals. Nevertheless, they cannot be the basis to relate the origin of the Armenians to the Urartians. In addition, I. Chavchavadze referred to the interesting hypothesis also defended by the French scholar Lenorman and English scientist Rowlins: the Urartian language and cuneiform writings can be attributed to the Alarodis, not to the Armenians, as “neither the language, nor the native speakers had any relations to the Armenians”.

In terms of linguistic and cultural features, the Urartians were close to the Hurrians. M.I. Dyakonov claims that they were initially one ethnic group.

Compliance of the ethnic state and language is among the dark nuances of the Armenian myth-makers. The population of the ancient states they claimed to be the Armenian was usually non-Armenians. For example, the author of a major work on the ancient Armenian language E.G. Tumanian divides the history of the Armenian language into three stages: the ancient period (V-XI centuries), medieval period (XII-XVI centuries) and the new period (from XVII century to present). As it is seen, the author picks V century as a starting point of the ancient Armenian language. He notes that “the original Armenian alphabet and literature emerged at the end of IV century – in the beginning V century AD. The ancient Armenian language has survived to the present day via numerous monuments, historical, philosophical and religious genres. The monuments dating back to the first half of V century AD are considered as samples.” As for more ancient periods, E.G. Tumanian notes that the Armenians assimilated the neighboring tribes in VII – II centuries BC and borrowed many loanwords from the Iranian, Greek, Syrian and other languages. The Greek, Syrian and Persian languages were used in the court, in education and prayers due to the absence of the Armenian alphabet. If the Armenian statehood traditions began in the third millennium BC and the Armenians had several states, including Hayasa and Urartu as claimed by some Armenian authors, why did the writing traditions of this “great” people delay until V century AD? The answer is simple. Armenians had nothing in common with the above-mentioned countries. A great number of various tribes at different levels of development dwelled in the present-day Armenia.

The thoughts of the Armenians, whose aim is to cast doubts on the concept of the settlement of the Armenians in the Anatolian plateau and the Southern  Caucasus as a result of migration, collide with the historical facts; therefore, they face difficulties to substantiate the claims and frequently contradict one another. It is so obvious that even the Armenian authors are obliged to admit it. For example, B.A. Harutunian noted when he recently talked about the Armenian historians: “The Balkan theory on the origin of the Armenians was subjected to serious criticism; there were attempts to prove the identity of Urartu with Armenia no matter what.” No matter what – it is true; the goal determines the means.

Seeking a historical homeland, the Armenians have reached some “successes”. Over a dozen of “the Armenian states” were discovered by men like Fidanian, Sarkisian, Yuzbashian, and Yeremian. Their maps contain First Armenia, Second Armenia, Third Armenia, Fourth Armenia, Deep Armenia, Inner Armenia, Greater Armenian, Justinian Armenia, Mesopotamian Armenia, Lesser Armenia, Cilician Armenia, Western Armenia, Eastern Armenia, Armenia of Bagratids, Turkish Armenia, Persian Armenia, etc.

One of the reasons motivating the Armenians to falsify the history and to claim to Urartu is that they were deprived of any statehood in the ancient period and spread all over the world. Urartu and other ancient countries of the region are necessary for the Armenians to make unreasonable territorial claims against the neighboring nations.

 

Agil Shahmuradov

http://1905.az/en/the-armenians-urartu-claims/

Thursday, 11 April 2019 09:22
آستارا- فرمانده نیروهای غیر نظامی وزارت حوادث غیر مترقبه جمهوری آذربایجان گفت: برادری جمهوری آذربایجان و ایران دائمی است و دو کشور مسلمان در کنار یکدیگر هستند.
به گزارش خبرنگار مهر، سرلشکر الهام عبدالله یف بعد از ظهر چهارشنبه در حاشیه استقبال از کاروان کمکهای انسان دوستانه وزارت حوادث غیر مترقبه جمهوری آذربایجان به مناطق سیل زده ایران در مرز آستارا در جمع خبرنگاران اظهار کرد: جمهوری آذربایجان و ایران مشترکات بسیاری دارند که سبب شده این دو کشور متحد شوند.
وی با بیان اینکه روابط و مناسبات ایران و جمهوری آذربایجان برادرانه و ممتاز است، گفت: مردم و دولت جمهوری اسلامی ایران در قلب ما جای دارند و جمهوری آذربایجان از صمیم قلب خواهان عزت، پیشرفت و دوستی با کشورهای همسایه به ویژه ایران است.
عبدالله یف ادامه داد: روابط و مناسبات تهران - باکو بر اساس برادری و محبت استوار است و این ویژگیها روابط دو کشور را از روابط بقیه کشورها با یکدیگر متفاوت کرده است.
فرمانده نیروهای غیر نظامی وزارت حوادث غیر مترقبه جمهوری آذربایجان، افزود: ایران و آذربایجان همیشه در کنار هم و پشتیبان یکدیگر بودهاند و در آینده نیز این روند ادامه خواهد داشت.
وی تصریح کرد: کمکهای مذکور به سفارش رئیس جمهور آذربایجان به کشور دوست و برادر ایران ارسال شده است.
عبدالله یف گفت: امیدواریم که پس از این در کشور همسایه و دوستمان ایران شاهد چنین رخدادهای ناراحت کننده طبیعی نباشیم.

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