Armenophobia in Azerbaijan

Armenophobia in Azerbaijan
Armine Adibekya

Anzhela Elibegova

Armenians are the perfect external enemy for Azerbaijani authorities who use the current situation to aim their propaganda machine in the necessary direction, falsify history and disseminate Armenophobia in their country. The question is, why?

Anzhela Elibegova, Armine Adibekian

Armenophobia in Azerbaijan

Translation by Armen Ayvazyan

Editing by Armen Ayvazyan

A. Adibekyan, A. Elibegova

© “Information and Public Relations Center” of the Administration of the President of the Republic of Armenia

Opening Remarks

The idea of this book came after the presentation of Azeriсhild project which represented a systematized compilation of works by Azerbaijani authors intended for children audiences along with a series of examples of works created by children themselves, which gave a clear demonstration of the gap between the real situation in the Azerbaijani society about anything relating to Armenia and the declared tolerance for diversity of cultures and religions.

Naturally enough, we tend to label this hatred as armenophobia often without full awareness of the pivotal role it plays in shaping the ethnic identity of Azerbaijanis; such hatred channeled against all that pertains to Armenia stands as the nemesis of their psychological model and fuels the juxtaposition of us vs. them which is fraught with repercussions for Azerbaijanis themselves.

The large archive compiled by the authors of this book a) serves as a thesaurus for an analysis of ongoing processes in the Azerbaijani society and b) allows building a temporal perspective on three levels by covering the past history, current situation and expected ramifications of the armenophobic policy pursued at the state level in Azerbaijan.

The book contains necessary factual evidence and theoretical premises that can be viewed as illustrative of the psychological and social basis underpinning the processes that occur in the Azerbaijani society and have some bearing on us. The chance to scrutinize online the phenomenon of armenophobia in the social milieu of Azerbaijan facilitates the work of specialists and becomes a continuous resource for analysis.

The authors are certainly far from the allegation that the Armenian society – if taken under a rigorous scrutiny – will not display similar traits. However, it must be emphasized that the scale and level of such propaganda defy all reasonable comparison in the first place.

The book provides overwhelming evidence attesting to a widespread armenophobia in Azerbaijan and beyond its borders – orchestrated and inspired by the state while represented by its existing political forces with the full approval and support of the intellectual elite and the society as a whole. In this context, there is a blatant contradiction between the verbal statements declaring commitment to certain values and a very specific line of action that nullifies them. Secondly, the book aims exclusively to narrate facts without recourse to any hasty conclusions, partial assessments or biased analysis.

It must be stressed that all examples included in the book are taken from Azerbaijani or neutral sources. The limitations of this publication warrant the inclusion of only the most typical and common manifestations of armenophobia in Azerbaijan. Besides, considering the frequent practice employed by the Azerbaijani media consisting in removal of materials from original sources, the authors have prepared screen shots for all examples used in the book.

The book is intended for a wide audience, and does not exclusively target Armenian readers. We address this book to the international community, the people of Azerbaijan and its religious leaders.

It is incumbent on us to warn that showing retaliatory xenophobia is inadmissible; therefore, this book is not intended for use as a teaching material in schools and is not recommended for highly sensitive readers.

And, of course, we wish to express our special gratitude to all those whose assistance and support contributed to the publication of this book.

The authors also recommend several thematic websites created upon the initiative of the Information and Public Relations Center of the Administration of the President of the Republic of Armenia by its experts

http://karabakhrecords.info

http://maragha.org

http://azerichild.info

http://xocali.net

http://ermenihaber.am

http://xocali.tv

http://justiceforkhojaly.tv

    Armine Adibekyan, Head of the Xenophobia Prevention Initiative NGO
    Anzhela Elibegova, Candidate of Political Sciences, expert on the geopolitics of the South Caucasus

1. What is important to know about xenophobia?

The complex notion of xenophobia can lend itself to a scrutiny under diverse perspectives of such sciences as biology, medicine, psychology, sociology, ethnology, political science, cultural studies and other related disciplines, yet regardless of its aspects it boils down to an antagonistic perception of others vs. your own kind.

No real threat from the ‘others’ must necessarily be present to trigger off the xenophobia complex as it is intended to bring together the members of any specific community, therefore any similar marking will suffice to serve a key indicator distinguishing between ‘us’ and ‘them’.

The sense of affiliation with a community (i.e. family, tribe, religious, professional, cultural or ethnic group) is a core human need.

Being part of an ethnic community ranks high among top needs in the self-identification of any individual. Therefore, everything that cannot be framed into the historical concept of ethnic self-identification may elicit individual feelings of rejection, negation, exclusion and opposition.

The conflictologist Christopher Mitchell

in his study of primary self-identification comes up with the following socio-psychological findings.

• Affiliation with a large group meets the need felt by every individual to be accepted by others.

• Identification with any particular group is instrumental in building self-esteem and sense of security; therefore it is of preference that the group in question be successful from the perspective of its individual members.

• Individuals shun any negative opinions in respect of their own group, as it relates to their wish to maintain a high self-esteem; In their ambition to build a high self-esteem individuals are likely to glorify their group and overlook information on its actions or qualities that can put the group or its members in a bad light.

• The division into ‘us’ and ‘them’ is almost inevitably bound to debase ‘them’ so that ‘us’ can be hailed by the same token;

• Group identification is often so strong that the values and objectives of the group are internalized and assimilated by its individual members.

• Any threat to the group or any of its values and goals will be regarded by its members as a personal threat putting their own values at risk.

The awareness of pitting ‘us’ against ‘them’ occurs through close ties, such as:

• family, kinship, blood ties (tribe, clan, family);

• ethnicity (people, ethnic group, nation);

• language (language, dialect, vernacular);

• creed (religion, sectarian groups);

• social affiliation (community, estate, class, group).

‘One of us’ is a holder of models that form and govern the conduct within a single community as inherited from previous generations and replicated by generations that follow.