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Section 3. Sociology
https://doi.org/10.29013/ESR-21-9.10-16-21
Hasanov Agaselim Shamil oglu, PhD in philosophy, Leading scientific employee, Associate Professor ANAS Institute of Philosophy and Sociology, Baku Azerbaijan E-mail: aghasihasanli@gmail.com; has_rm62@yahoo.com
THE PROBLEM OF COEXiSTENCE ¡N AZERBAiJANi AND ARMENiAN SOCiETiES: HiSTORiCAL AND CONTEMPORARY REALiTiES
Abstract. The article analyzes the problem of coexistence in Azerbaijani and Armenian societies in the context of historical and contemporary realities. In Azerbaijan, which supports the policy of multiculturalism, important issues such as ensuring ethnic diversity, protecting the environment of mutual respect and tolerance, peaceful coexistence and security of ethnic and religious groups are always in focus. Unfortunately, countries like Armenia do not have such an experience, and the creation of a mono-ethnic society there is seen as a solution to possible ethnic conflicts.
Keywords: poly-ethnic, citizen, coexistence, integration.
The insidious policy of Tsarist Russia against of Karabakh, the ethnic composition of the region
Azerbaijan since the 19th century resulted in the resettlement of Armenians to the ancient Azerbaijani lands of Yerevan, Zangazur, and Karabakh, and the deportation of the local Muslim-Turkish population from those territories. After the well-known "Turk-menchay Treaty of 1828", a province was established for Armenians resettled in the territory of Nakhchivan and Irevan khanates of Northern Azerbaijan. Later, Armenians from Gajar Iran and the Ottoman Empire were relocated en masse to the territories inhabited by only 25.000 Armenians. As a result of this continuous resettlement process, the Republic ofArmenia was established in the lands ofWestern Azerbaijan.
The Armenian side, which makes groundless claims regarding the lands historically belonging to Azerbaijan, including Karabakh, always falsifies historical facts. Historical facts show that even after the resettlement of Armenians to the territory
was still evident with the majority of the Muslim-Turkish population. "The Russian-Iranian, Russian-Ottoman wars, as well as the tsarist colonial policy in Karabakh, which came under Russian rule after 1805, caused people to leave the region. As a result of the Russian resettlement policy, a large number of Armenian families were brought and settled in Karabakh. It is known that 390 Armenian families were settled in Shusha in 1805" [1, 70].
Tsarist Russia's resettlement policy continued later on as well. "According to the census conducted by the Russians in Karabakh 12.000 families and about 60.000 people lived there in 1810. According to that list, 9.500 (79%) families of the population of Karabakh are shown to be Azerbaijanis, and 2.500 (21%) families are depicted to be as Armenians and Russians". The census conducted by the Russians in 1823 showed that 155 of the 642 villages of Karabakh be-
longed to Armenians and 487 to Azerbaijanis. In these villages, a total of 18,563 families were comprised of 14.618 (78%) Azerbaijanis and 3.945 (21.2%) families, while population of Karabakh was considered as 91% Azerbaijanis, 8.4% Armenians [2, 46].
Prior to the establishment of the Armenian state, the local Muslim-Turkish population was started to be deported from the lands of Western Azerbaijan. However, after the establishment of the Armenian state, this process intensified. The process of deportation of the local Muslim-Turkish population in Western Azerbaijan mainly covered the following 4 stages.
1st stage 1905-1906 years
2nd stage 1918-1920 years 3rd stage 1948-1953 years 4th stage 1988-1991 years. The number of Azerbaijanis deported from Armenia, which pursued the policy of "Armenia without Turks" was about 500.000. As a result of the occupation of the Upper Karabakh region of Azerbaijan by Armenia, the displacement of up to one million of our compatriots can be noted as the 5th stage of ethnic cleansing.
Armenians make up 98.1% of the population of the Republic of Armenia, which carries out ethnic cleansing in stages. Armenian Orthodoxy remains the main religion in the country.
Table 1.- Ethno-demographic landscape of Armenia (2019) (according to Armenian sources) [3, 176]
Nationality Population Percentage
Armenian 2 mil 900 min 98,1%
Yazidis 35272 1.17%
Russian 11862 0.39%
Greek 900 0.03%
Ukrainian 1176 0.04%
Kurdish 2131 0.07%
Georgian 974 0.02%
Belarussian 214
Polish 124
Jews 127
German 33
Apparently, Armenia, distinguished by its mono-ethnicity, has become a «leader» among the world countries. Adhering to the fictitious idea of a "Greater Armenia", the Armenian state established in the lands ofWestern Azerbaijan continued to make and implement new territorial claims against neighboring countries. It should be noted that a new conflict arose as a result ofArmenian separatism in the Upper Karabakh region of Azerbaijan in 1992-1993, and 20% of the territory of the Republic of Azerbaijan had been occupied by Armenia. As a result, up to one million Azerbaijanis had been expelled from the region and became IDPs. Azerbaijan re-captured oc-
cupied lands in the II Karabakh war, which began on 27 September 2020 and lasted for 44 days. Azerbaijan example of coexistence For many centuries, people belonging to different ethnic minorities have lived in peace and security in Azerbaijan. This multicultural, polyethnic and tolerant heritage still continues in Azerbaijan today.
The geographical position, climate, geopolitical significance of the territory of Azerbaijan, conditioned the settlement of historically different ethnic groups and religious denominations here. "Azerbaijan, which has received its share of Eastern wisdom and Western rationality, as a society has always lived in multicultural
and tolerant values, not in these names, but in other concepts ofthe same nature. From this point ofview, if multiculturalism is the coexistence of all religions, nations, national minorities and cultures in society within the framework of tolerant relations, then Azerbaijan is an exemplary multicultural country" [4, 217]. For this reason, peoples with different beliefs have lived side by side peacefully in this area for centuries, contributing to the formation of multicultural values and a tolerant heritage. After the restoration ofAzerbaijan's independence in the 1990 s, the transformation ofmulticultur-alism into a state policy and the establishment of appropriate state institutions ensured the preservation and development of its historical heritage.
Coexistence is the most effective way of life against ethnic-religious separatism, which requires a tolerant environment. Tolerance means allowing every member of society to freely realize their economic, political, spiritual and cultural potential. From this point of view, today's Azerbaijan is an exemplary place. Here the principles of tolerance are reflected both in the legislation and in the cultural way of life of the people. Here, secular power and state-religion relations are based on mutually beneficial activity. At present, the creative activity in our country, which «prioritizes the political and economic course and creates a solid economic basis for sustainable development of the country, is complemented by the great work done to preserve, develop and convey our cultural and spiritual values to the world community. All this, on the one hand, serves the comprehensive and harmonious progress of Azerbaijan, and on the other hand, allows it to make greater contributions to inter-civilizational dialogue and cooperation.
According to Article 25 of the Constitution of the Republic of Azerbaijan, the state expresses equality and respect for the rights and freedoms of all citizens, regardless of race, nationality, religion, language, ethnic origin and other differences. Restrictions on the rights and freedoms of citizens on the basis of race, religion or ethnicity are strictly prohibited. According to Article 44 of the Constitution, "everyone has
the right to preserve their nationality; no one can be obliged to change his or her nationality" [5].
The Azerbaijan Republic Constitution Article 21 ("State language") II part dictates: "I. The state language of the Republic of Azerbaijan is the Azerbaijani language. The Republic of Azerbaijan ensures the development of the Azerbaijani language. II. The Republic ofAzerbaijan shall ensure the free use and development of other languages spoken by the population" [6].
Article 11 of the Law on Culture speaks of support for the development and protection of national culture. It is noted here that the state guarantees the development and protection of the national culture of the Azerbaijani people, including national minorities living in the country. Article 6 of the Law on Education and Article 3 of the Law on the State Language state that education may be provided in the languages of national minorities. Article 45 of the Constitution ("Right to use the mother tongue") states:
"I. Everyone has the right to use their mother tongue. Everyone has the right to be educated in any language and to be creative.
II. No one can be deprived of the right to use their mother tongue" [7].
The Decree of the President of the Republic of Azerbaijan dated September 16, 1992 "On state support for the protection of the rights and freedoms of national minorities and ethnic groups living in Azerbaijan, protection of languages and cultures" provides for further improvement of relations with national minorities and increasing their role.
In addition to these legal guarantees of local legislation, Azerbaijan has acceded to a number of other international laws, including:
a) "UN Convention on the Elimination of All Forms of Racial Discrimination";
b) "UN Convention on the Prevention and Punishment ofApartheid"; and
c) "UN Convention on the Punishment of Genocide" to which Azerbaijan acceded on May 31, 1996 [8].
Azerbaijan has joined as a partner to the Framework Convention for the Protection of National Minorities since 2000. The implementation of the provisions of this international agreement was assessed on the basis of the Azerbaijani authorities and other sources of information during the visit of the members of the Consultative Committee on the Framework Convention to the country from April 3 to March 30, 2003. This resulted in the May 2003 Opinion and the relevant decision of the Committee ofMinisters. The Opinion and Resolution identified strong points in the implementation of the Framework Convention in Azerbaijan.
National minorities and ethnic groups take up 9.4% of Azerbaijan's population. Namely, out of country's population 2.2% - Lezgins (178.000 people), 1.34% - Russians (119.300 people), 1.35% -Armenians (120.7 thousand people), 1.26% - Talysh (101.8 thousand people), 0.10% - Jews (8.9 thousand people), 0.07% - Kurds (8.1 thousand people), 0.56%-Avars (50.9 thousand people), 0.02% -Khynaligs (3.2 thousand people), 0.43% - Mesheti Turks (43.3 thousand people), 0.25% - Tatars (30 thousand people), 0.24% - Ukrainians (29 thousand people), 0.12% - Sakhyrs (10.9 thousand people), 0,11% - Georgians (9.5 thousand people), 0.03% -Udins (3.1 thousand people) and other ethnic groups [9]. It is worth mentioning that Azerbaijani Turks feature more than 90% of population.
In Azerbaijan, national minorities are fully guaranteed the opportunity to establish their own national cultural centers, associations and other organizations. At present, there are dozens ofnational-cultural centers operating in Azerbaijan. Out of them «Unity» society, Russian community, Slavic cultural center, Azerbaijan-Slavic cultural center, Azerbaijan-Israel community, Ukranian community, "Ronai" Kurd cultural center, "Samur" Lezgin national center, Tat cultural center, Mountain Jews community, European Jews (ashke-nazi) community, Georgian Jews community, Jews Women Humanitarian Society, Azerbaijan-Tatar community, "Tuqan tel" Tatar cultural society, "Yashlig" Ta-
tar cultural center, Crimean Tatars "Crimea" Society, Georgian community, Azerbaijani Georgians Humanitarian Society, Ingiloy Community, Chechens cultural center, Ahiska Turks "Homeland" community, Ahiska Turks "Sona" Society, Talish cultural center, Avar Society, Germans' «Kapelhaus» cultural society, Udin cultural center, Udins' «Orain» cultural center, "Po-loniya" Polish cultural center, "Mada" Talish international Association, "Avesta" Talish Association, "Bu-dug" cultural center, Sakhur cultural center and others.
Club-type amateur societies, national and state theaters, amateur associations and interest clubs operate in areas where national minorities are densely populated. Examples are the Lezgi State Theater in Gusar, the Georgian National Theater in Gakh, and Talysh folk groups in Astara and Lankaran.
Dozens of newspapers and magazines are published in the language of national minorities, and their radio and television programs are broadcast. The republican radio station broadcasts state-funded programs in Kurdish, Talysh, Georgian, Russian and Armenian languages. The local radio station in Balakan broadcasts in Avar, and Khachmaz in Lezgi and Tat. At the same time, local television broadcasts in Lezgi language in Gusar and Khachmaz districts. Newspapers are published in Baku in Russian, Kurdish, Lezgi and Talysh languages. Among them are the Lezgi and Kurdish newspapers 'Samur' and 'Dengi Kurd', as well as the 'Aziz' newspaper published by the Jewish Sokhnut Society.
National minorities are also widely represented in the state structures of the Republic of Azerbaijan. In areas where national minorities are densely populated, their representatives play a leading role in local government and other state structures. Persons belonging to national minorities are represented in the Parliament of Azerbaijan, as well as in the Cabinet of Ministers, the Constitutional Court, the Central Election Commission, law enforcement agencies and other government agencies.
It is obvious that Azerbaijan pursues a multicultural policy to regulate ethnic relations, and this is
reflected in the moral and material support provided by the state to various ethnic groups. The state seeks to integrate them into society without ethnic, religious, linguistic or cultural discrimination.
The state itself is the most interested party in the integration of people of different religions into society in Azerbaijan. There are a number of denominations in Azerbaijan. About 90% of Azerbaijan's population is Muslim. About 10% believe in other religions or are non-believers.
First of all, it should be noted that religion has a high social and cultural prestige in Azerbaijan. Today, there are 1.802 mosques, 11 churches and 6 synagogues in the country. The functioning of 525 Islamic and 34 non-Islamic religious communities in Azerbaijan is a clear example of tolerance [10].
It is mentioned in paragraphs 1-3 ofArticle 18 of the Constitution of the Republic ofAzerbaijan adopted in 1995: religion is separate from state; all religious beliefs are equal before the law; promotion and propagation of religions (religious movements) that degrade human dignity or contradict the principles ofhuman-ity are prohibited. Article No 48 states: Everyone has the right to freedom of conscience, to practice any religion alone or in association with others, or not to believe in any religion, and to express and disseminate his or her beliefs in relation to religion [11].
According to the Law of the Republic of Azerbaijan "On Religious Freedom", everyone has the right to determine and express their attitude to religion and to exercise this right; religious organizations must be registered by the government to use bank accounts, rent property, and generally operate as legal entities; the state education system is «separate» from religion (Article 6). As can be seen, the state-religion relations in Azerbaijan are regulated by laws that contain the essence of religious values and create conditions for everyone to freely express their religious beliefs.
Conclusion
Thus, based on our scientific research on the history and current state of the problem of coexistence
in Azerbaijani and Armenian societies, we can note some results:
- Armenia has become one of the few countries that supports ethnic-religious separatism, carries out ethnic deportations on its territory and, as a result, is characterized by mono-ethnicity;
Azerbaijan has managed to preserve and develop its polyethnic landscape, and here representatives of religious denominations of different ethnic groups have equal rights and freedoms;
- Fascist, nationalist and racist ideologies are supported by the state in Armenia;
- In Azerbaijan, multiculturalism has become a state policy and a way of life. Every ethnic group in the country has the opportunity to develop its language, folklore and culture;
- Armenian state failed to host major forums promoting coexistence, intercultural dialogue, citizenship;
- Azerbaijan has become a venue for major forums promoting the dialogue of cultures and civilizations;
- In Armenia, religion, moving away from its humanistic nature, in fact unites with Armenian nationalism and serves the realization of the fictitious idea of «Greater Armenia»;
- In Azerbaijan, religion-state relations are developing in the desired direction, and religion preserves its humanistic nature;
- There is an atmosphere of intolerance in religious, ethnic, etc fields in Armenia. Armenian society is characterized by intolerance.
- Azerbaijan has an environment of religious tolerance that can serve as an example to most countries in the world.
- Destroying, insulting or armenianizing historical monuments, religious temples and mosques in Armenia is an integral part of state policy.
- Preservation ofhistorical monuments, churches, synagogues and other religious temples in Azerbaijan and their transmission to future generations is supported by state policy.
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