Welcome to Azerbaijan MASMAKHANUM GAZIYEVA, SEVINJ ZEYNALOVA (original) (raw)

Gastronomic cultural impacts of Russian, Azerbaijani and Iranian cuisines

2018

The present day Russia, Azerbaijan and Iranian lands have been home to many empires and civilizations for centuries past. People of these countries have long been influenced by each other's gastronomic cultures due to their neighborhood and commercial ties. They have transferred some foods and traditions to their own country's culinary culture. Foods, materials, methods and traditions used in the cuisines are sometimes different and sometimes similar to each other. The similar foods mentioned here are understandably due to the fact that countries were under the rule of the same civilization in ancient times and old times. Although the languages of the countries are different, the names of similar foods are reminiscent of each other. The different food and culinary traditions have been found to originate from local traditions. There are many different societies in the world and a wide range of cultural features belonging to these societies. Food and culinary culture are also ...

Azerbaijan Culture in Traditional and Multicultural Harmonies

Културни идентитет Азербејџана

The article devoted to the actual question of cultural and nations of today that is very global nowadays. In this article is analyzed the main points of the ancient Azerbaijani Azerbaijani language that underwent changes during the long period. The main attention focused on the local and native art, cultural and traditional characters of Azerbaijani people and their language development during the past centuries. multicultural, culture, intellectual development.

Caucasus Survey review of Paroles Mélodisées (by Sophie Shihab Bilderling)

2014

Political emigration has become a topic of increasing attention in Azerbaijan, and the number of works devoted to the lives of Azerbaijani leaders living in exile has increased. This is not the first time that Aydin Balaev, one of the most productive historians of our time, has addressed the colourful and outstanding life of Mamed Emin Rasulzade. Balaev is the author of such unique works as The Azerbaijan Turks, The Azerbaijani Nation, The Azerbaijani Democratic Republic, The events of March 1918 in Azerbaijan and others. The current volume is a continuation of the 2009 monograph Mamed Emin Rasulzade. 1884Rasulzade. -1955 to the 130 th anniversary of Rasulzade, and as such is new in its problems, discourse and theoretical orientation. Based on a comprehensive and rigorous study of Rasulzade's own works, his correspondence with A. Topchibashi and archival materials from Russia, France, Turkey and Poland, Balaev provides a rich overview of the whole period of Rasulzade's activities in exile based on previously unsurveyed materials. In particular Balaev draws attention to Rasulzade's role in the formation of the first organizational structures of Azerbaijani political emigration 1922-1924. Rasulzade played a seminal role in the struggle for unity among Azerbaijani exiles, and in the creation of the National Centre of Azerbaijan in 1927. Of further particular interest to Balaev is the European period of Rasulzade's activities in exile, after his deportation from Turkey in 1931, and his position during the Second World War. Unlike the experience of Georgian political exiles, the government of the Azerbaijani Democratic Republic was never re-created in exile, having suffered serious losses in its struggles with Bolshevik and Dashnak adversaries. Rasulzade remained committed to the need for the independent existence and development of Azerbaijan and the whole Caucasus. His status as the leader of Azerbaijanis in exile grew after the death of A.M. Topchibashi, father of Azerbaijani diplomacy and one of the founders of Azerbaijani statehood, on November 1934 in Paris. Balaev shows how Rasulzade consistently advocated for European recognition of Azerbaijan, and that he was an advocate of the development of relations with all countries without regard for religious differences. This book sheds new and interesting light on the specific character of Azerbaijani political emigration. Balayev also emphasizes how Rasulzade, in his role as founder of the Azerbaijani Democratic Republic, "was several years ahead of the founder of modern Turkey, Ataturk". He suggests that the idea of nationhood which Ataturk followed in creating the modern Turkish republic in the mid-1920s had already been formulated and implemented by Rasulzade and his supporters in Azerbaijan in 1918-1920. This is not a reproach to Azerbaijan's friend and ally Turkey, but a reflection on what could have been, but for the Bolsheviks' occupation of Azerbaijan in 1920, and the consequent eclipse of Azerbaijani statehood for 70 years. Balaev's account gives us another valuable book to meet the challenges of our times, one more word about the wonderful and colourful personality of Mamed Rasulzade. It remains crucial to understand and defend Azerbaijan's civic maturity and identity -values that Rasulzade exemplifed and always defended. All of this must be remembered and kept carefully. Sevinj Aliyeva Institute of History, Azerbaijani National Academy of Sciences Paroles mélodisées: récits épiques et lamentations chez les Yézidis d'Arménie, by Estelle Amy de la Bretèque, Paris, Classiques Garnier, 2013; 230pp., tables, index, bibliography, ISBN 978-2-8124-0787-1 Paroles mélodisées is based on fieldwork conducted between 2005 and 2010 in the Kurdish (Kurmanjispeaking) Yezidi villages of Armenia. Written by an anthropologist, ethnomusicologist and a musician,

Bridging cultures: Multiculturalism and its implication in Azerbaijan

Multiculturalism defines a society that is predominantly composed of groups with different ethnic, geographic, religious and cultural roots which strive for equal positions on the markets of labor, goods and capital. The main objective of this paper is imparting adequate knowledge about the identification of multiculturalism and its utilization in Azerbaijan.

The multicultural nature of Azerbaijani space as seen by exponents of Azerbaijani culture

Geopolitical, Social Security and Freedom Journal, 2018

The contribution written by various representatives of Azerbaijani politics and culture, tends to highlight how the Azerbaijan is one of the few countries that symbolizes multiculturalism and multiconfessionality as a tool for dialogue, peace and coexistence. What is particularly important is the knowledge of the model of religious tolerance and secularism that currently Azerbaijan represents, also through the ‘conception of seminars and international public conferences on the issue as the “Forum on Intercultural Dialogue”. The Forum, founded in 2008, is promoted by UNESCO, the United Nations Alliance of Civilisations, the World Tourism Organisation, the Council of Europe and the Presidency of Azerbaijan.

CASCA: Centre for Anthropological Studies on Central Asia II; food and identity in Central Asia

2017

vii CASCA II introduCtion (aida aaly alyMBaeva) the central theme of this volume is food and identity in Central Asia. food is understood in a broad sense covering representations of food, cooking, serving and sharing the food, feasting and everyday food, as well as political economy of food. With this collection of notes from our fields we start to outline comparative patterns in food and foodways of peoples in Central Asia. the volume highlights the commonalities and diversities of Central Asian food and foodways conditioned by historical change and cultural exchange. early detailed descriptions of Central Asian food come from nineteenth century scholars, such as nalivkin and nalivkina (1886), which recently have been made accessible to the english speaking scholarly community via an english translation (e.g. chapter on food from nalivkin and nalivkina 2016). A number of Soviet ethnographers have been describing food traditions and have been investigating into the correlation of ecology and food systems (see, for example, Abramzon 1971; Shaniazov 1972; Zhukovskaia 1979). in some respect they have also been contributing to the 'construction' of Soviet nationalities. Some post-Soviet ethnographers continued the tradition of capturing 'vanishing' food traditions and contributing to the accounts of national and ethnic cuisine and hospitality (see, for example, Kochkunov 2010; Zununova and nazarov 2011). others attempt to study food and hospitality in the contemporary post-Soviet space from the perspective of tradition and modernity (Arutiunov and Voronina 2001, 2004). food of various regions of Central Asia has been described and studied, among others, by dorje (1987) and bamana (2011). Mack and Surina (2005) present a broad picture of food culture of russia and Central Asia in its historical and regional contexts. Anthropological studies of post-socialist transformations in eastern europe and russia through the lens of food, including the role of food practices in various types of identity is presented in a reader edited by Caldwell (2009). there is also a closer look at food and hospitality of particular locations as part of everyday life in Central Asia. Zanca (2003, 2007), for example, observes the influence of Soviet and post-Soviet transformations on life of uzbeks via food and the larger political and social connections that food talks lead to. Michaels (2007) considers Kazakh hospitality as a way to understand the social values in connection with economic and gender relations in Kazakhstan. Cesàro (2007) describes Xinjiang uighur food as an actively developing combination of Central Asian and Chinese cuisines. it has been suggested to consider food and cooking as a means of communication. levi-Strauss proposed to study local languages of food and how they translate the structure of a society ([1996] 2008: 43). fischler developed ix CASCA II labour distribution (bechtold, turaeva, Zanca, Jiménez-tovar), everyday life and festivity (Alibayeva, bechtold), health and consumption (penkala-Gawęcka, Jimenez-Tovar), ethnicity (Alymbaeva, Schatz), economy, and politics (finke, Karimova). the volume opens with rita Sanders contribution, tracing the concept of 'internationalism' in the food sphere. describing a dinner with a german family in Kazakhstan, Sanders points to 'ethnic labelling' of dishes, which she suggests to perceive as a heritage of the Soviet past. Sanders also considers some connections between food in local and larger contexts, where the taste and smell of food recall memories and feelings of survival, security and well-being. Merle Schatz focuses on how people tend to highlight their differences in food in a space where people of different cultures live together and influence each other. in inner Mongolia, where Mongols and han Chinese live in close and long-term social and cultural interrelations, 'white food', that is dairy products, is conceived as a boundary marker. Mongols highly appreciate white food but Chinese relate it to notions of Mongol 'barbarism'. in our days, the perception and consumption of milk products among Chinese seems to be changing, obviously inspired by 'western' ideas about health. indira Alibayeva presents her observations on a banquet in southern Kazakhstan where Kazakhs and uzbeks live side by side. drawing on statements of and descriptions among the guests, she shows how people attribute particular food preferences to ethnic difference in spite of common kinship or language. Aida Aaly Alymbaeva shows that food and food sharing in Kyrgyzstan's Chelpek village, which has been associated with the Kalmak minority, are very similar to those in nearby Kyrgyz villages. yet there are three dishes that people of Chelpek consider to be specific for their village and serve as their markers of identity. baktygul Karimova explores how 'ethnic food' has become politicised in the town of osh in the ferghana valley with its mixed Kyrgyz and uzbek population after the violent clash in 2010. osh is famous in Kyrgyzstan for its tasty cuisine which is known to be developed and offered by uzbek food producers. Karimova outlines various approaches of Kyrgyz people of osh to the consumption of the meat pies samsy within the frame of diverging ideas of Kyrgyz-uzbek inter-ethnic relations, ranging from food boycott of nationalists to the affirmation of friendship and reconciliation by others. Soledad Jiménez-tovar writes on another aspect of integration of a minority into a host society that can be understood through food and ideas connected to it. She focuses on sexual division of labour in food production and the domestic life in the case of Chinese speaking Muslim minoritydungans-in Kazakhstan. While dungan dishes, such as dumplings, have diffused into the cuisine of neighbouring people, dungan cuisine seems to be bibliogrAphy