According to Academician Teymur Karimli, director of the Institute of Manuscripts named after Muhammad Fuzuli of ANAS, “Nizami Ganjavi and Muhammad Fuzuli are two peaks of Azerbaijani romance” and thanks to this magnificent cultural heritage and backdrop, Azerbaijan has successfully preserved intercultural heritage from Oghuz to Gabala, a northern city of Azerbaijan also known as Qabala, and from Ismayilli to Shusha (Şuşa).
Oghuz is a majestic destination for cultural and religious tourism, a peaceful, picturesque town at the foot of the Greater Caucasus Mountains in north-west Azerbaijan. Visitors can appreciate a museum of local folklore housed in a charming Caucasian Albanian church; similarly, cherish the stunning views of surrounding forested mountains.
Oghuz, known as a place where Muslims and Jews have always lived in peace. The Jewish population reached its highest numbers in 1930-1933, with over 2,500 members. In the late 1930s, the city fell victim to a typhus infection and 200-250 Jews died and buried in the Jewish cemetery. Genuine intercultural coexistence and inter-religious tolerance were constantly found as I traveled in December 2024, across many historic towns of Azerbaijan.
The cultural mosaic of Azerbaijan is impressive and equally remarkable. While reading hundreds of pages of reports and historic chronicles, you understand more in depth how an emblematic cultural and religious tolerance took shape in the Republic of Azerbaijan, across the centuries, since the days of Ganjavi and Fuzuli all the way to the present.
The historic and cultural heritage of Azerbaijan and indeed of any country is considered as the apex of a nation’s identity and its architectural wealth reflected in religious monuments, structures, is equally valuable and transcendental for future generations.
In recent years, the preservation of Azerbaijani cultural heritage in Armenia has become a vital issue in the broader context of Armenian – Azerbaijani reconciliation. Cultural heritage sites, religious landmarks, cemeteries, monuments, and historical artifacts serve as powerful symbols of a shared regional history and community identity.
Protecting, preserving, and restoring Azerbaijani heritage in Armenia could help to build trust and foster a lasting peace between the two nations, serving as both a gesture of goodwill and a step towards healing historical wounds.
How should we regard the Role of Cultural Heritage in Peacebuilding?
Cultural heritage sites are deeply meaningful symbols for communities. When such sites are destroyed or neglected, it can cause cultural erasure, deepening grievances and preventing reconciliation. Conversely, acknowledging and protecting these sites can foster respect and understanding, strengthening the foundation for lasting peace. For Azerbaijan, seeing their cultural heritage protected in Armenia would represent respect for their history and presence in the region, a step toward healing and mutual recognition.
Some ideas how we should see in social and legal terms the Cultural Heritage:
- Building Collective Memory: Cultural heritage reflects a community’s collective memory, connecting people to their roots. Protecting these sites contributes to shared regional identity and promotes a broader, inclusive understanding of the region’s history.
- Mutual Respect through Heritage Preservation: Ensuring the protection of Azerbaijani sites in Armenia would signal that both nations value each other’s cultural legacy. Such gestures can pave the way for cooperation and help mitigate nationalist sentiments.
- Legal Frameworks and Global Expectations: International conventions, such as UNESCO’s Convention for the Protection of Cultural Heritage, stress the importance of preserving cultural sites for future generations. By following these frameworks, Armenia and Azerbaijan can demonstrate a commitment to international standards and shared values.
Some examples of Azerbaijani Cultural Heritage Sites in Armenia and instances of destruction or neglect.
Several sites of Azerbaijani cultural significance in Armenia have been affected over the years, either through deliberate destruction or through neglect. These instances serve as powerful reminders of the need for protective measures and restoration efforts.
- Blue Mosque in Yerevan: The Blue Mosque, originally built by the order of Husseyinali khan, the khan of Iravan khanate from 1760 until 1770, was one of the few remaining mosques in Armenia after the exodus of Azerbaijani communities. The mosque was central to Yerevan’s Azerbaijani population and represents a historical period of religious and cultural coexistence. While it has been restored, the mosque is currently portrayed as a Persian heritage site rather than as Azerbaijani’s! This rebranding is controversial, as it diminishes the Azerbaijani connection to the site and raises questions about how heritage sites are labeled and interpreted.
- Aghkilisa Mosque in Armenia’s Vayots Dzor Region: The Aghkilisa Mosque, built in the late 19th century, situated in Goycha (now Vayots Dzor), was historically significant for Azerbaijanis in Armenia. Over the years, the mosque has been subject to neglect, and there are reports of structural damage and deterioration. Without proper restoration and maintenance, the mosque risks complete collapse. The lack of preservation has led Azerbaijani to raise concerns about the symbolic erasure of their historical presence in Armenia.
- Abbas Mirza Mosque, or Sardar Mosque, near Sardar palace within Irevan fortress were mentioned in the works of travelers and researchers at different times. Analyses show that though presented under different names, in fact, the talk is about the same mosque, which is mentioned in recent researches and official documents as Sardar mosque – a unique architectural monument of that time. It means the mosque was given different names at different times.
Some documents related to the period of occupation of the Yerevan fortress by the Tsarist Russia make mention of the mosque as Abbas Mirza mosque; apparently because the mosque was rebuilt in honor of Abbas Mirza, the successor to the throne in the early 19th century. However, like the other cultural monuments belonging to Azerbaijanis in Yerevan, Abbas Mirza Mosque was also gradually destroyed by Armenian.
After putting an end to the use of Yerevan fortress as a military fortification by the Russian troops in 1864, the historical and architectural monuments inside it, including Sardar or Abbas Mirza mosque were subjected to serious destruction. In the early 20th century, the Armenian refugees from Turkey were settled in Sardar mosque. In the period of Soviet Armenia Sardar mosque was gradually demolished. Until recently, one wall 2-3 meters high of Sardar Mosque remained standing.
In 2007, the Armenian government presented the visible part of the mosque ruins in photo to the Council of Europe on the list of “protected historical monuments”. Nevertheless, the Armenian vandals razed to the ground even the “protected” remainder of wall of Sardar Mosque in mid-November, 2014.” Source https://armenianvandalism.preslib.az/en_armenia.html – there is information about the fate of other Azerbaijani monuments in Armenia as well.
Vandalism of Historical Monuments and Inscriptions:
Azerbaijani cultural sites, such as monuments and ancient inscriptions in Armenia, have also been subject to defacement or removal. For example, inscriptions in mosques or monuments that referred to Azerbaijani heritage have reportedly been erased or altered, diminishing the Azerbaijani historical connection. These acts contribute to a sense of erasure and make reconciliation more challenging, as they suggest a disregard for the cultural symbols important to Azerbaijani identity. In addition to the above, there are numerous historical sites, which carry such an important element of the spirit of the nation, which should be taken into account very seriously.
To continue with the destruction of the apocalyptic scale of Azerbaijan cultural and historical heritage sites, is worth noting for the readers to name only a few from the inventory introduced to you in the beginning of this paper, most of all the removal of the stone graves, a significant act of aggression an indication of how even the dead can’t rest in peace, let alone the alive.
- Aghdam Juma Mosque (Aghdam)
Significance: Built in the 19th century, the Aghdam Juma Mosque is a notable example of Islamic architecture and Azerbaijani cultural heritage in the Karabakh region. It was one of the main mosques in Aghdam and served as a center for religious gatherings and community life.
Condition: During the years of Armenian control over Aghdam (from the early 1990s until 2020), the mosque reportedly fell into severe disrepair. Azerbaijani sources claim it was desecrated and used to house animals, symbolizing a loss of cultural respect and contributing to Azerbaijani grievances. Now beautifully restored.
- Garghabazar Caravanserai (Fizuli District [Füzuli rayonu])
Significance: The Garghabazar Caravanserai, built in the 17th century, was an essential part of Azerbaijan’s historical Silk Road network. Caravanserais served as resting places for travelers and merchants, marking a period of regional trade and cultural exchange.
Condition: The caravanserai was reportedly damaged or neglected, with
Azerbaijani officials and historians stating it was not maintained or preserved while the region was under Armenian control. Its current restoration is part of Azerbaijan’s larger efforts to revive cultural heritage in the regained territories.
- Haji Abbas Mosque (Shusha)
Significance: Shusha, often called the “Cultural Capital of Azerbaijan,” has deep historical and cultural ties to Azerbaijani heritage. The Haji Abbas Mosque, constructed in the 19th century, represents significant Azerbaijani religious architecture.
Condition: Sources report that the mosque, along with other sites in Shusha, was partially destroyed and desecrated. Shusha was a focal point of Azerbaijani culture and identity, and the state of these mosques viewed as an affront to their heritage.
- Ashagi Govhar Agha Mosque (Shusha)
Significance: This mosque, dating back to the 19th century, is another prominent example of Azerbaijani architecture and religious history. Built by the Azerbaijani architect Karbalayi Safikhan Garabagi, it is part of Shusha’s historic identity, and impressive religious heritage.
Condition: According to Azerbaijani reports, the mosque was severely neglected, desecrated, and left to deteriorate over the years of Armenian control. Restoration work has since been initiated by Azerbaijan to repair the structure and preserve its historical significance.
Walking through Aghdam, Fizuli, and Shusha was like walking through history itself, a history marked by both tragedy and resilience. The destruction inflicted during the occupation was not just physical but cultural, aimed at erasing a rich heritage. Yet, as I witnessed the rebuilding efforts, I could not help but feel a deep sense of gratitude for the Azerbaijani government’s commitment to restoring these cities.
The transformation underway is monumental. From the ruins of Aghdam to the hopeful streets of Shusha, the contrast between the past and the future is striking. Seeing displaced families voluntarily returning to their homes, new cultural landmarks being restored, and young people growing up with renewed hope reminded me that these cities are more than just places; they are symbols of resilience, pride, and renewal.
My journey through Aghdam, Fizuli, and Shusha was deeply personal. It reminded the strength and determination of the Azerbaijani people to reclaim their history and build a better future. These cities, once symbols of destruction, are now transforming into symbols of hope and resilience.
The scars of the past will always remain, but the future being shaped here is one of the dignity, pride, and renewal. I departed Azerbaijan, with a profound sense of hope, as the nation is building a bright, prosperous future and leaving behind the bloodcurdling chaos of a bloody war provoked on two occasions by neighboring countries.
Ambassador Genci Muçaj is a seasoned diplomat and former Ambassador of the Republic of Albania to Türkiye, Azerbaijan, Iran, Pakistan, Kyrgyzstan, and Georgia.
