 | The examples and perspective in this article may not represent a worldwide view of the subject.(October 2021) |
Armenian-Azerbaijani cultural relations are relations between two ethnic groups in terms of their language and culture.
| The examples and perspective in this article may not represent a worldwide view of the subject.(October 2021) |
Armenian-Azerbaijani cultural relations are relations between two ethnic groups in terms of their language and culture.
In Soviet times, russification of Baku resulted in creation of Baku city sub-culture uniting the population of Baku, composed of Azeri, Russian, Armenian, Tat and other ethnic groups.[ citation needed ]
One of the sources for 1836 says that Tatar "is in great use not only between Muslims, but even between a few Armenians and Jews." [1]
Azerbaijani language was spoken among Tat-speaking Armenian communities along with the Tat language. The Armenian population of Kohna Khachmaz and Garajally was bilingual in Tat and Azeri. [2] Armeno-Tats of Kilvar were often bilingual in Tat and Azeri and historically used the latter to communicate with Armenian-speaking Armenians as late as in 1912. The Iranian scholar B.V. Miller noted that back in 1912 an Armenian priest who did not know the Tat language was forced to preach sermons in Azerbaijani as it was more understandable for the "Armenian-Tat" population of the village Kilvar. [3]
According to Armenian linguist Hrachia Acharian, the connection between Armenian and Turkic languages started in the XI-XII centuries. It is related to migration of Oghuz Turks from the south and kipchags from the north. Sources from XII-XIV centuries, especially, the works of Kirakos Gandzaketsi, Frik, Sempad the Constable, Hovhannes Erznkatsi and Yovhannēs Tʻlkurancʻi include more than 200 Turkic words. [4]
In 1995 Robert Dankoff released his book “Armenian Loanwords in Turkish” in which he established a corpus of 806 Armenian loanwords in Turkish (defining “Turkish” as the dialect continuum stretching from the Balkans to Azerbaijan). The book also shows phonological borrowings from Armenian and Armenian dialects into Turkish/Azerbaijani. [5]
In the book "Relations of Peter the Great with the Armenian People", commenting on Armenian documents, G.A. Ezov noted that the documents were "written, for the most part, in the spoken Armenian language, using many Tatar words", and they can be used as materials for the study of dialects of Armenian language. [6] [7]
In his 1902 book "The Turkish Loan Words in Armenian", the Armenian linguist and etymologist Hrachia Acharian listed loanwords from the Constantinople, Van, Nor Nakhichevan and Karabakh dialects, which were borrowed from the Turkic languages. [8]
In turn many Azerbaijani and Turkish words have been borrowed from Armenian. Like pətək which is derived from the Armenian word pʿetʿak meaning hive/beehive [9] or hodaq coming from the Armenian word hotag meaning shepherd. [10] Many more commonly used words like çəməm or cücü also have been borrowed from Armenian. [11] [12]
According to the linguist and turkologist E.V. Sevortyan, some loanwords of Turkic origin are found in the works of Hovhannes Erznkatsi. As examples of these, Sevortyan includes "verurem" (English: "I give") and "aldurmush (English: "I was (already) forced to take"), which are found in one of the couplets of the poem "The son of a priest or the daughter of a mullah". Sevortyan also mentions "yeri, yeri" (English: "to walk or move") in Turkish, Azeri as well as other Oghuz Turkic languages, and, possibly, "ayıb" (English: "shame, lack"). [13]
Azerbaijani and Turkish loanwords are also seen in some Armenian songs of the ashug Sayat-Nova, the meaning of which was explained in I. Mirzoyan's article. [14] While many Armenian loanwords can be found in Azerbaijani works. [15]
Hayren, an Armenian poetic genre has many similaritys with Bayati and probably inspired it according to Armenian scientist M.Abeghyan. Vesfi-hal, Azeri genre of bayati related to fortune-telling has similarities with Armenian "can-gulum" in relation to how rituals performed and the volume of poems. Khachatur Abovian, Perch Proshian and Ghazaros Aghayan said that they used can-gulum and other forms of ashug poetry performed in Armenian and Azerbaijani folk ceremonies. [16]
Ekber Yerevanli collected Armenian and Azerbaijani fairy tales. He found many similarities between Azerbaijani and Shakamakhi Armenian fairy tales. Few Armenian storys had similartitys to Azerbaijani and Turkish epics such as Kerem and Aslı, Ashiq Qarib [17] [18] and the Epic of Koroghlu. The Armenian epic David of Sassoun has many similaritys with the Epic of Koroghlu. [16]
A few Armenian and Azerbaijani ashugs wrote both in Armenian and Azerbaijani languages. Famous examples include Horomsime Akuletsi, Miran, Seyyad, Miskin Burcu, Hpvakim Markaryan and Shirin. The ustadnameh that Slave Artun was so good that it was included to Azerbaijani epics. According to Hummet Alizade, the first ustadnameh of epic "Novruz" and the second ustadnameh of epic "Tahir and Zohre" belonged to him. Dellek Murad, ashug of XVII century wrote qoshma, ustadnameh and qifilbends in Azerbaijani. He was considered ustad (master). Armenian ashug Naghash Hovnatan wrote the Armenian poem "Mayilem" which was popular among the Tatars(Azeris and other Turkic ethnic groups of the region). [16]
Armenian ashug Sayat-Nova although many of his poems have been lost wrote 115 poems in Azeri and helped in the development of the Azerbaijani literature additionally to Georgian literature and his native Armenian literature. [19] In addition, there is a poem where quatrains in Azerbaijani are intertwined with quatrains in Armenian, Persian and Georgian. It is possible that Sayat-Nova performed his songs in the Armenian, Azerbaijani, Georgian and Persian language in public, in and outside Tiflis and Telavi [20] [21] He continued Transcaucasian ashugs' tradition of writing in Karapapakh, Azeri, Armenian and Georgian which was well understood by Eastern Armenians and North Azerbaijanis. [22]
In 1956, the Azerbaijani poet Mammed Rahim wrote the poem “Sayat-Nova”, in which he reimagined the last days of Armenian ashug Sayat-Nova and his tragic death. [23]
Inspired by the Armeno-Turkish Alphabet an Armeno-Azerbaijani Alphabet where Armenian letters are used to write the Azerbaijani language named Ermənbası(Երմէնբասը) exists. [24]
Armenian music is played among Azerbaijanis who adopted the Duduk, Zurna, Shvi and Sring. [25] [26] Azerbaijanis also have adopted the Armenian music genre of rabiz [27] [28] and many consider the Armenian vipasans who transformed into the gusans as the predecessors of the ashugs and ashug music which is widely popular in Azerbaijan. [29] [30] But likewise Azeri music is played among the Armenians, who have adopted the system of mugham and the instrument Azerbaijani Tar. [31] [32] In the 1890s Sadigjan founded a musical ensemble which included prominent folk singers and musicians performing Azeri, Armenian and Georgian folk songs. [33] Two girls participating in ensemble performed Armenian, Azerbaijani and Georgian dances. [34]
According to the 19th century historian Nikolai Dubrovin, Tatar songs were sung at Armenian weddings, while Armenian songs also were sung at Tatar weddings. [35] [36] Azerbaijani mugham singer Sattar skillfully performed Armenian and Georgian songs contributing to Armenian and Georgian literature. [37] In a little-known note (Poems. SPb., 1855, p. VII, note) about Sattar, Polonsky says:
Sattar can be heard at Georgian and Armenian weddings, where he is accompanied by musicians. He is accompanied by ... his ... screams, striking the ears of a European with their novelty, giving rise to a strange, disturbing feeling in the soul. [38]
The duduk, a folk instrument of Armenian origins is also present in Azerbaijani music.
The two nations also share the zurna, even the same melodies and rhytyms such as well known Sari Aghjik/Sari Gelin, Mejlumi pes/Yar bizə qonaq gələcək, Aman Tello, Alvan varder/Süsən Sünbül and Zov Gisher/Gözəlim Sənsən. [39]
The place of origin for the dance Uzundara is often believed to be Nagorno-Karabakh (also known as Artsakh). [40] In the collection "Azerbaijani folk dances" it is suggested that the Uzundara dance spread among the Karabakh Armenians as a result of living in close proximity to the Azerbaijanis. [41] In turn, the Azerbaijani researcher K. Hasanov noted that “the Armenians also claim the authorship of this dance”. [42] A relevant theory suggests that Armenians from Erzerum, brang the song to the Caucasus during the Ruso-Turkish Wars of 1828 making it popular in Eastern Armenia and Azerbaijan. [43]
Ceyrani dance is Azerbaijani and Armenian solo dance. [44] The Armenian version of the dance is widespread in Karabakh and Zangezur. [45]
Mirzayi is an Armenian and Azerbaijani female dance. Traditionally, it is performed in weddings. It can be performed both by women and men. Different Armenian varieties of the dance recorded in Shirak region are also known as Old Mirzayi and Tarakyama-Mirzayi. [46]
Shalakho, [47] Halay and Kochari dances are performed by many nations including Armenians(Shalakho and Kochari originate in Armenia [48] [49] ) and Azeris. The Armenian Kochari has been included to the List of Intangible Cultural Heritage in Need of Urgent Safeguarding of UNESCO in 2017. [50] Azerbaijani Kochari along with tenzere has been included to the list of Intangible Cultural Heritage in Need of Urgent Safeguarding of UNESCO in November 2018 as versions of Yalli dance. [51] Azerbaijani dance Yally was influenced by Armenian and Kurdish dances. [52]
There is an opinion about the similarity of statues of horses popular in Azerbaijani, Kurdish and Armenian cemeteries with the custom of putting a stuffed horse over the grave. [53]
According to the Soviet ethnographer S.A.Tokarev, Azerbaijani rugs resemble Armenian ones in many ways. [54] The weavers of Kazakh rugs are probably mostly Azeris, but it is clear that both Armenians and Georgians participated in the production of these rugs. [55] Armenian, Azerbaijani and Dagestani carpets are often grouped as one — Caucasian. [56]
The music of Aram Khachaturian (with pieces like sabre dance and gayane which got worldwide fame, they are described as one of the catchiest, most familiar, perhaps most maddening tunes to come out of the 20th century [58] [59] ) was very popular in Azerbaijan, before the Azerbaijani government banned his music for being Armenian. [60] [61]
Arshin Mal Alan operetta was translated into many languages including Armenian. [62] Soon after the Baku premiere, the musical comedy is shown throughout the Transcaucasia and Central Asia. In 1916, it was staged in Baku in Armenian. [63] The work was staged in the Armenian language in Tbilisi (1914). Sidrak Magalyan was the translator and musical designer of the production. Later Magalyan played Asker (main character of the comedy) also in Georgian, Azerbaijani and Russian. [64] Armenian composer Aro Stepanyan wrote:
Who else does not know the name of Uzeyir Hajibeyov in Transcaucasia? From an early age, I still remember the stunning success of his popular comedies "Arshin Mal Alan", "Mashadi Ibad" and others, which were staged in all Azerbaijani and Armenian theaters. The melodies of these comedies were sung everywhere, and the performances were a success. [63]
From 1917 to 1922, the Armenian Women's Charitable Society in Tehran regularly organized performances of the operetta "Arshin Mal Alan". They performed it at the Shah's harem, where actresses, specially disguised to play male roles, were carefully checked by eunuchs in order to establish their gender. [65]
From 1923 to 1958, the operetta was staged in almost all of the United States by the cast of the Armenian troupe. It was played on the stages of New York, Philadelphia, Detroit, Chicago, Cleveland, Boston, Racein, Los Angeles, Fresno, San Francisco. [66] [64]
The dance-music for Shalakho which was first arranged and recorded by Armenian composer Nikoghayos Tigranyan [67] was performed in the first Azerbaijani ballet called Maiden Tower and gained nationwide popularity in Azerbaijan. [68]
Koroghlu was staged in Yerevan in 1942. [69]
Kochari, which has been sung and danced by Armenians for a thousand years became one of the most popular dances accompanied by dance music in Azerbaijan, being performed in theatres and weddings throughout Azerbaijan. [70] [71]
Arshin Mal Alan operetta was translated into many languages including Armenian. [62] In 1916, it was staged in Baku in the Armenian language. [63] Sidrak Magalyan was the translator and musical designer of the production. Later Magalyan played Asker (main character of the comedy) also in Georgian, Azerbaijani and Russian. [64]
From 1917 to 1922, the Armenian Women's Charitable Society in Tehran organized performances of the operetta "Arshin Mal Alan". [65]
In 1937, Setrag Vartian, the American director of Armenian descent filmed Arshin Mal Alan in Armenian without specifying the author. [72] In 1960, director Nader Hafezi filmed an operetta in Iran. The main role in the film was played by Vigen Derderian? the Iranian pop singer of Armenian origin Vigen Derderian. [73]
1988 Ashik Kerib film by Dodo Abashidze and Sergei Parajanov was based on an Azerbaijani legend record by Mikhail Lermontov. The music of film was composed by Javanshir Guliyev and performed by Alim Gasimov. Film uses both mugham and ashig music of Azerbaijan. It includes the poetry of Ashig Alasgar, Aşıq Pəri and Aliagha Vahid. [74] Sergei Parajanov also used Azeri poem of Sayat Nova in Arabic script in his The Color of Pomegranates movie. [75]
Baba-Hadji Mausoleum is Islamic Mausoleum and shared Armenian-Azerbaijani pilgrimage site. Prior to the Nagorno-Karabakh conflict, a mullah occasionally came over from Azerbaijan to lead prayers. Additionally, an Azerbaijani lived permanently near the shrine and collected donations for its upkeep. [76]
Many Islamic Mausoleums, Mosques, and other monuments in the Karabakh region that were built after the 14th century show Armenian influences in their architecture. [77] The Khachin-Darbatli Mausoleum was built in the 14th century in the Agdam district of Azerbaijan in the historical Karabakh region. Many art and architecture historians such as Samvel Karapetyan, Patrick Donabédian, Leonid Bretanitski and Boris Vejmarn note the distinct similarities between this mausoleum and the Armenian Yeghvard Church built thirteen years earlier. [78] [79] According to Donabédian, the two structures exhibit mutual influences of Christian and Islamic art. [80] Architectural researcher Raffi Kortoshian asserts that Inscriptions on both the structures demonstrate that they were built by the same Armenian architect, Vardapet Shahik. The name of the Khachin-Darbatli Mausoleum also reveals the Armenian influences. According to Azerbaijani researcher Cavid Aga, the first part of the name incorporates the name of the medieval Armenian Principality of Khachen. Azerbaijani scholar Elchin Aliyev acknowledges the Armenian influences in these mausoleums and cites them as important tools in repairing the cultural relations of the two nations. [81]
Articles related to the Azerbaijan Republic include:
Karabakh is a geographic region in southwestern Azerbaijan and eastern Armenia, extending from the highlands of the Lesser Caucasus down to the lowlands between the rivers Kura and Aras. It is divided into three regions: Highland Karabakh, Lowland Karabakh, and the eastern slopes of the Zangezur Mountains.
Khnatsakh is a village in the Tegh Municipality of the Syunik Province in Armenia. Khnatsakh is known for being one of the residences of the meliks of Kashatagh and contains the partially ruined palace of Melik Hakhnazar I.
Uzundara or ouzoundara is a lyrical Armenian and Azerbaijani dance traditionally performed by women. Today, the dance is famous throughout the Caucasus region; in particular Armenia, Azerbaijan and Georgia.
If Not That One, Then This One, also known as Mashadi Ibad is a 1910 Azerbaijani operetta in four acts written by composer Uzeyir Hajibeyov. The comedy reflects social and everyday life relations in prerevolutionary Azerbaijan. It is the composer's second work written in this genre, and is considered a national classic alongside the same composer's Arshin mal alan.
Azerbaijani mythology are mythological representations of the Azerbaijani people.
Arts of Caucasian Albania – is the historical and regional type of arts related to Ancient East.
Stone sculptures of horses and sheep – are zoomorphic headstones, spread in the South Caucasus, Western Armenia and Iranian Azerbaijan, the main part of which is dated back to the 13th-19th centuries.
Sheykh Babi Yagub Mausoleum is a mausoleum in Babi village in the Fuzuli District of the disputed Karabakh region internationally recognized as a part of Azerbaijan. The mausoleum was built in 1272. It was heavily damaged by the Armenian Armed Forces on 29 September 2020, during the clashes with Azerbaijan.
Shalakho is a dance famous throughout all of Caucasus.
The Derbent Khanate was a Caucasian khanate that was established in Afsharid Iran. It corresponded to southern Dagestan and its center was at Derbent.
The Karabakh dialect, also known as Artsakh dialect is an ancient Eastern Armenian dialect with a unique phonetic and syntactic structure mainly spoken in the Azerbaijani region of Nagorno-Karabakh and partially in the southern and northeastern parts of the Republic of Armenia, i.e. in the provinces of Artsakh, Utik, Syunik and Gugark of historical Armenia.
Hasan Abdullayev was a leading Soviet and Azerbaijani physicist, scientist and public official, who served as President of the National Academy of Sciences of the Azerbaijan SSR. He was a Doctor of Sciences in physics and mathematics, Professor of physics and mathematics, Director of the Institute of Mathematics and Physics of the National Academy of Sciences of the Azerbaijan SSR, full Academician of the National Academy of Sciences of the Azerbaijan SSR, corresponding member of the Soviet Academy of Sciences and Russian Academy of Sciences, and in 1970-1983 was the longest-serving President of the National Academy of Sciences of the Azerbaijan SSR. He was also an elected member of the Azerbaijan SSR Parliament, and the elected member of the 8th, 9th and 10th convocations of the Supreme Soviet of the Soviet Union. Academician Abdullayev was one of the founders of the Soviet semiconductors physics and a leading scientist in new technologies. He made an outstanding contribution to the development of electronics, astrophysics, aeronautics, medicine, biophysics and defense industries. Academician Abdullayev was the author of 585 Soviet and foreign patents, including 171 secret and 65 top secret patents, author of 28 scientific books (monographs), over 800 journal and encyclopedia articles in English, Russian and Azerbaijani languages.
The Yerevan dialect or Īravān dialect is one of the dialects of the Azerbaijani language, spoken near Yerevan.
The Palace of the Karabakh Khans or the Palace of Panah Ali Khan is a palace located in the historical center of the city of Shusha, the former residence of the founder of the Karabakh Khanate, Panah Ali Khan. During the reign of Panah Ali Khan, the palace was also the residence of the ruler where he lived together with his family. His son, Ibrahimkhalil Khan, together with his family and followers settled in the Palace of Ibrahimkhalil Khan built in the same period. For the eldest son of Ibrahimkhalil Khan, Mukhammedhasan Agha, another palace was built on a sheer cliff in the southeast of the Shusha plateau. In addition to these palaces, the Palace of the Khan's daughter, Natavan, and the Palace of Gara Boyuk khanim, belonging to the Khan's family, were also built in Shusha. Although in various sources the name of the Palace of the Karabakh Khan is attributed to each of these buildings, the main political residence of the Karabakh Khans was the palace-castle of the first Karabakh Khan, Panah Ali Khan.
History of Barda includes the history of the Azerbaijani city of Barda from the medieval period to the present day.
Oktay Abdulkerim oglu Afandiyev was an Azerbaijani historian, Orientalist, Doctor of Historical Sciences, Professor, Corresponding Member of ANAS and Founder of the Azerbaijan School of Safavid Studies.
"Galanin dibinda" is an Azerbaijani folk lyric song. It belongs to the round dance genre named "yalli".
"Taghiyev’s Theater" is the first theater in Baku. It was built in 1883 at the expense of the industrialist and philanthropist Haji Zeynalabdin Taghiyev. It staged both national plays and operas, as well as the works of the world classics. Here, in January 1908, the premiere of the first Azerbaijani national opera "Leyli and Majnun", by Uzeyir Hajibeyov, took place.
Kazakh rug — floor covering woven by villagers living in western Azerbaijan and in a number of towns and villages in northern Armenia and the adjacent southern part of Georgia. The weavers are probably mostly Azerbaijanian Turks, although it is clear that both Armenians and Georgians have taken part in the production of these rugs. Kazakh rugs are all wool, coarsely knotted in the symmetrical knot with a long, lustrous pile, and use strong red, blue, and ivory in bold combinations with relatively simple but dramatic designs. The rugs seldom exceed about 1,7 × 2 metres (5.5 × 7 feet), and many of the smaller pieces are in prayer rug designs. Many show three medallions of approximately equal size, while another common format involves a central square enclosing geometric figures with two smaller squares at each end.
«Все эти авторы, не делая различий между отдельными группами, объединяли азербайджанские, дагестанские и армянские ковры в одну общую группу — кавказскую (…) Вся позднейшая литература зарубежных и советских исследователей, посвящённая истории коврового искусства стран Востока, уделяет очень мало внимания азербайджанским коврам, часто смешивая их с иранскими, турецкими, дагестанскими и др.»
The style, execution technique, and artistic features of the heraldic scenes cut in low relief around the niches of interior walls (bulls, tigers, other animals) are similar to the reliefs of the western façade of Surb Astvatzatzin (the Holy Virgin) church in Yeghvard.
The [Muslim] mausoleum at Khachen-Dorbatly (1314 [Mongol period]), not far from Aghdam, reveals a great similarity in sculpted décor to an Armenian funerary church of the same period, the chapel at Yeghvard.
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