Melaike Hüseyin
PhD in History
Philologist. Orientalist. Translator.
Born in Baku, Azerbaijan.
Obtained MA in Oriental Studies at the University of Warsaw(Poland) in 2012 and a Bachelor degree in Philology, Polish Language and Literature from the Ankara University DTCF(Türkiye) in 2001. Her research interests are conflict studies, social history of women, cultural and national identity aspects of the history of Azerbaijan, poetry and orientalist painting. She is also an author of analytical articles published by news agencies in Türkiye and Azerbaijan, being a translator of Czesław Miłosz, Maksim Gorki, Anton Chekhov, Russian poets to Turkish language as well as Turkish poets to Russian language.
- Member of the Board at The Associazione Culturale Armonia since 2024.
- Member of The Polish Oriental Society since 2013.
- From 1990 to 2000 she took private lessons of painting regularly with renowned painters Semion Süleyman Stamatov and Yaşar Çallı.
Languages: Azerbaijani, English, Italian, Polish, Russian, Turkish.
Supervisors: dr hab Jerzy Grzybowski Profesor UW
Philologist. Orientalist. Translator.
Born in Baku, Azerbaijan.
Obtained MA in Oriental Studies at the University of Warsaw(Poland) in 2012 and a Bachelor degree in Philology, Polish Language and Literature from the Ankara University DTCF(Türkiye) in 2001. Her research interests are conflict studies, social history of women, cultural and national identity aspects of the history of Azerbaijan, poetry and orientalist painting. She is also an author of analytical articles published by news agencies in Türkiye and Azerbaijan, being a translator of Czesław Miłosz, Maksim Gorki, Anton Chekhov, Russian poets to Turkish language as well as Turkish poets to Russian language.
- Member of the Board at The Associazione Culturale Armonia since 2024.
- Member of The Polish Oriental Society since 2013.
- From 1990 to 2000 she took private lessons of painting regularly with renowned painters Semion Süleyman Stamatov and Yaşar Çallı.
Languages: Azerbaijani, English, Italian, Polish, Russian, Turkish.
Supervisors: dr hab Jerzy Grzybowski Profesor UW
less
InterestsView All (26)
Uploads
Papers by Melaike Hüseyin
Charity units were functioning in such cities as Baku, Irevan, Gence and Shamahi. The societies in itself were not defined as Muslim, though the number of Azerbaijani women who were united under the auspices of such, had always been considerable and is observed to rise towards the end of the XIX century.
Since the beginning of the XX century as a result of deliberate work of men, organized social activity among Azerbaijani women gained momentum. In consequence, the first charity organization of “Muslim women in the Caucasus” was founded in Tiflis in 1910. The first Azerbaijani Muslim Charity Society statute was approved by Governor General of the Caucasus Viceroy Count llarion Vorontsov-Dashkov on October the 10th in1905. The founders of the society were such prominent personalities as Hacı Zeynalabdin Tağıyev, Həsən Bəy Zərdabi, Əlimərdan Bəy Topçubaşov, Əhməd Bəy Ağayev, Əli Bəy Hüseynzadə.
The historical background of charity organizations in Azerbaijan, exemplifies liberty of movement and activities of Azerbaijani women as early as the second half of XIX and beginning of XX century. Those facts demonstrate the progressive capacities and goals
of Azerbaijani intellectuals at the eve of establishment
of the Democratic Republic in Azerbaijan.
Западные общества инициировали процесс рассмотрения вопросов, касающихся статуса женщин, однако идейно-философская мысль противопоставляла формы социальной несправедливости борьбе со стереотипами, путем требования признания идеи о том, что женщины могут делать все, что делают мужчины.
Такое отношение в процессе формирования феминизма как движения приобрело непосредственную политическую окраску, по сути, не принося решения большинства проблем, с которыми приходилось сталкиваться женской части населения земного шара. Другими словами, если не считать законодательных усовершенствований, большинство идеологических, политических, а отчасти и академических достижений нельзя назвать эффективными с точки зрения практической трансформации.
Если со второй половины XIX и на рубеже XX века европейские и американские женщины боролись за свои права преимущественно в кругу соратниц, то азербайджанские женщины боролись за права женщин исключительно вместе со
своими соотечественниками-мужчинами.
Соответственно, в этой серии статей мы представляем читателям азербайджанских женщин-просветительниц, которые считаются пионерами исторического процесса, связанного с установлением изменений в социальном статусе азербайджанских женщин. Хотя выбор этих конкретных личностей носит хронологический характер, их происхождение отражает геополитические особенности всего Кавказа. Судьбы их носят отпечаток социальных и исторических потрясений. Эти деятельницы выбирались с учетом их гражданской позиции, оказавшей влияние на формирование новаторских идей среди мусульманских женщин царской России.
deprived of access to healthcare and education, being born and dead incognito solely as a part of biological cycle, Azerbaijan possesses over 170 years of history of women activity, which goes far beyond single figures of queens or lucky daughters of leading dignitaries, presenting a legacy of numerous pioneering achievements.
1907) published his first newspaper “Əkinçi” (Akindji) in Azerbaijani language.
The majority of articles devoted to the history of the press of Crimean Tatars are reluctant to mention both fathers of journalism of the time next to each other.
In other words, the figure of Zardabi is predominantly missing in their narratives, giving the impression of their refraining from underlining the importance of Zardabi’s
and Gasprinski’s mutual goals along with the fruits of their cooperation...
As to other important personalities first journalist among Muslim women of the Russian Empire was Shafiqa Efendizadeh. Her first article “To the Enlightener, highly esteemed Magomed Aga Shakhtakhtinsky”, was published in the 7th issue of the newspaper “ShargiRus”( April 16, 1903). Later on, her articles appeared in newspapers and magazines such as “Hayat”, “Irshad”, “Achyg soz”, “Azerbaijan”, “Dyabistan”, “Dirilik”,
“Myaktyab”. Subsequently “Burhani Taraqqi”(1906-1911) was a newspaper which was published by Mustafa Lutfi Ismailov Shirvanski in the city of Astrakhan. Azerbaijani
intellectual Mirza Djalal Yusifzade was the editor in chief of the first non governmental newspaper “Bukhoroi Sharif”(1912-1913), published in Kagan, New Bukhara
Tajikistan.
This way we can see that despite Azerbaijani women had certain achievements on the way of obtaining their rights, not solely as women, but as Muslim women in particular, those facts remain without being widely acknowledged beyond the borders of Azerbaijan, not being included in the evaluations within frames of methodology, lacking internationally spread academic definition in aspects such as literature, social status, religious and women’s studies. By presenting exemplary pieces of poetry written by
forgotten Azerbaijani women authors, the goal is to drive
attention to yet not much known legacy of Azerbaijani intellectual women, in this way promoting their activity, which clearly expanded fields of social interactions on the way of establishing awareness about situation of women in the whole Caucasus, subsequently influencing Muslim women of the Russian Empire.
Activity of Azerbaijani poetesses during the evaluated time period derived from and united around the high awareness of the necessity of spreading self determination through education. So to speak majority of women in Azerbaijan during pre-soviet era, that devoted their efforts on the forum of social activities, were all united by the single idea of serving their Motherland.
In this terms main aspects that unify their literary output are preoccupation for the fate of their country and didactics. We can see that in their output some concentrated more on patriotism, as that aspect was fundamental for the agenda of Azerbaijani society and implied involvement of women educated to an extent that the concept of patriotism would secure emergence of highly self aware and not anymore secluded women, for which there are many tasks to undertake. Yet the primary one was such an universal value as desire to reach for other women, instilling in them understanding of ultimate
importance of education as an obligatory quality any woman should possess before becoming a mother and razing children.
that lived in Azerbaijan; an interview with soldiers captured during military operations versus Armenia are offered. Historical sources and contemporary official data presented. Despite critique and debates against an anthropological defense, this article brings forward information that might offer ideas on conflict solving perspectives within war studies. Article attempts to state paramount importance of
growing awareness on the exploitation of the ignorance of masses by some activists and press,concluded primarily through social media. Furthermore, article aims to oppose people's attitude of passively accepting fake news without scrupulous investigation.
http://wiedzaobronna.edu.pl/index.php/wo
Abstract:
The thesis demonstrates various images of Turkish women depicted in the European Orientalist painting. Formed on the grounds of popularity of the East, this dissertation attempts to present significant stages of the process of Orientalism formation in art. Furthermore, the thesis defines the term, historical development of this trend in art in Europe and Turkey, concentrates on particularities of certain ways of depiction of woman images by chosen European artists. Disputable subject as it is, the image of an Eastern woman, and the Turkish woman of today, bears all evident traces of those controversial stereotypes that were formed during the rise of Orientalism in 19th century. The study attempts to provide the details related to the aspects of woman portraiture specified with some examples. In this context, the way Turkish woman was perceived and pictured is interpreted and treated with direct explicit.
between Iran and Russia, determined significantly the whole historical
process of formation of the country and the nation. Thus, the modernization of its social and cultural life bears in itself facts that can be considered unique because of their chronology and the peculiar situations of the society in which they developed. Azerbaijan encountered surely obstacles of various nature on the way to the formation of an effective socially well balanced Europeanization. In this respect, the contribution of Azerbaijani patriots is outstanding. Thanks to their efforts, it can be stated that among Muslim countries Azerbaijan pioneered in many fields of social improvement. Indeed, the historical process that took place there at the end of 19th–beginning of 20th century is the example that universal ideas such as secular education of masses, women and children rights, freedom in the Arts, democracy and equality of gender are possible to be efficiently infused in Muslim society with long-lasting benefits.
„Ziyə”, „Ziyə-i Gafgaziyyə”, „Kəşqül”, and „Şərg-i Rus”, were eagerly promoting ideas of education for the whole nation, particularly women.
The argument in favor of the necessity of popularization of education for
women was keenly formulated by prominent representatives of intellectuals, such as journalist Hasan Bəy Zardabi, who stated that: „Education of women would give them an elementary general education knowledge and would cure Islamic inner life from deep social disease, the reason of which is the way the life women have been enduring, they are secluded and stuck in a lack of physical
and intellectual motion, lack of the freedom of leading themselves and undertake activities, makes them effete and impoverished… Those shortcomings are passed by mothers not only to their daughters but to their sons as well”. The idea of education for women struggled through various obstacles on the side of the Russian Tsarist police department and Russian governmental circles in the process of obtaining permission for the opening of a first secular education school for Muslim girls in Baku in 1901. Another oppositionist group
were some of the religious circles, which falsely were uttering even ideas of the lack of the right for women to be educated in Islam. Azerbaijan remains as a country which holds a significant, but still least known to wide academician’s circles, position of pioneering the idea of necessity of fundamental rights such as education of women in Islamic society, without colliding with religious beliefs and implementations, which were initially formulated by men and then supported
by dedicated work of women.
made by a philantropist and businessman from Azerbaijan. Among the new oil tycoons, the most prominent entrepreneur was Hacı Zeynalabdin Tagiyev (1823-1924). The idea of establishing a secular school for girls was already present in his mind since the last decade of the 19th century. In his letter dated May 4, 1896, to well-known intellectual Mamedaga Shakhtahtinsky, Tagiyev states: “In order to be able to release a Muslim woman from the burden of the secluded life she is presently kept in, there seems to presently be a single solution, only a school and again the school. Meanwhile, such school should be so skillfully organized and established that those who are Muslim would greet that institution with praise and would send their daughters there with immense trust”.
W XI. wieku na terytorium Azerbejdżanu rozpoczął się okres odrodzenia zwany Intibah. Miał wtedy miejsce intensywny rozwój gospodarczy, rozwój miast, handlu i sztuki. Władcy zaczęli zabiegać o względy poetów patronując ich działalności literackiej.
Po utworzeniu się na terrytorium Azerbejdżanu państw Szirwanszachów i Ildenizów, pod auspicjami tych władców, powstała literatura pałacowa. Od tego momentu, w pałacu rady literackiej Szirwanszachów zwanym meclis, powstała szkoła literacka Szirwanu. Jednocześnie szkoły literackie Tebrizu i Gandży promowały wielu wybitnych, utalentowanych poetów. Właśnie w takim środowisku, młoda poetka Mehseti, wyłoniła się jako przedstawicielka szkoły Gandżyjskiej.
W historii literatury Azerbejdżanu, Mehseti Gandżawi wymieniana jest jako pierwsza kobieta i poetka.
Dziedzictwo literackie Mehseti Gandżawi od początku znajduje się w centrum uwagi azerskich, tadżyckich, rosyjskich, niemieckich i irańskich badaczy. "Utwory poetki zostały zbadane i opublikowane między innymi w Iranie przez S. Tahiriego, w Azerbejdżanie przez H. Arasli i M. Sułtanowa, a w Niemczech przez F. Meyera." Poza badaniami przeprowadzonymi w Azerbejdżanie, zwłaszcza praca Fritza Meyera opublikowana w 1963 roku w Wiesbadenie pod tytułem "Piękna Mehseti" zwraca uwagę swą obszernością.
Dziedzictwo poetki miało szczególny wpływ nie tylko na literaturę za jej życia, lecz również na poezję następnych epok.
Mehseti Gencevi’nin edebi mirası Azeri, Tacik, Rus, Alman ve İranlı araştırmacıların ilgi odağı halindedir. Mehseti Gencevi’nin yaratıcılığı, döneminde toplum geneline hakim din ideolojisini esas alan dünya görüşü, şairenin farklı nitelikteki şiirlerinden ötürü takibatlara maruz kalmasına sebep olmuştur. Mehseti Gencevi’nin edebi mirasından sadece bir kısmı günümüze kadar ulaşabilmiştir.
Eserleri insanın manevi özgürlük özlemini esas alır. Şartlar ne olursa olsun insan olarak sanatını icra etme hakkı olduğunu hatırlatır. Şiirlerinin içeriğinde kadınının en az erkek kadar hislerini özgürce dile getirme isteğidir. Rubaileri derin bir didaktik ve felsefi anlam taşımakta, günlük hayatta insanın aklına gelmeyen toprak değeri ve bilincine verilmesi gereken öneme işaret etmektedir. Eserleri vatan sevgisinden, nimet sevgisine kadar her insanın bilmesi gereken, bilgeliği ile yalnız Azerbaycan halkı için değil, evrensel anlamda her toplum için manalı olacak bir dizi kutsal değeri son derece şiirsel bir üslupla dile getirir.
Mehseti Hanım sadece yaşadığı devirde değil, kendinden sonraki devirlerde bıraktığı edebi mirası bakımından etkin olan bir şairedir. Mehseti Gencevi, Azerbaycan halkı için diğer Azeri şaireler gibi, büyük bir iftihar kaynağıdır.
Thesis Chapters by Melaike Hüseyin
Orientalist painting. Formed on the grounds of popularity of the East, this dissertation
attempts to present significant stages of the process of Orientalism formation in art.
Furthermore, the thesis defines the term, historical development of this trend in art in Europe
and Turkey, concentrates on particularities of certain ways of depiction of woman images by
chosen European artists. Disputable subject as it is, the image of an Eastern woman, and the
Turkish woman of today, bears all evident traces of those controversial stereotypes that were
formed during the rise of Orientalism in 19th century. The study attempts to provide the details
related to the aspects of woman portraiture specified with some examples. In this context, the
way Turkish woman was perceived and pictured is interpreted and treated with direct explicit.
Books by Melaike Hüseyin
Niewolnictwo w Imperium Osmańskim było okresowym. Dla Europejczyków trwało 9, a dla Afrykańczyków siedem lat.
Zdarzały się sytuacje sprzedaży dzieci przez rodziców celem zapełnienia im lepszych warunków istnienia oraz kiedy właścicieli czyniąc wolnym niewolnika lub niewolnicę zawierali z taką osobą związek małżeński.
Charity units were functioning in such cities as Baku, Irevan, Gence and Shamahi. The societies in itself were not defined as Muslim, though the number of Azerbaijani women who were united under the auspices of such, had always been considerable and is observed to rise towards the end of the XIX century.
Since the beginning of the XX century as a result of deliberate work of men, organized social activity among Azerbaijani women gained momentum. In consequence, the first charity organization of “Muslim women in the Caucasus” was founded in Tiflis in 1910. The first Azerbaijani Muslim Charity Society statute was approved by Governor General of the Caucasus Viceroy Count llarion Vorontsov-Dashkov on October the 10th in1905. The founders of the society were such prominent personalities as Hacı Zeynalabdin Tağıyev, Həsən Bəy Zərdabi, Əlimərdan Bəy Topçubaşov, Əhməd Bəy Ağayev, Əli Bəy Hüseynzadə.
The historical background of charity organizations in Azerbaijan, exemplifies liberty of movement and activities of Azerbaijani women as early as the second half of XIX and beginning of XX century. Those facts demonstrate the progressive capacities and goals
of Azerbaijani intellectuals at the eve of establishment
of the Democratic Republic in Azerbaijan.
Западные общества инициировали процесс рассмотрения вопросов, касающихся статуса женщин, однако идейно-философская мысль противопоставляла формы социальной несправедливости борьбе со стереотипами, путем требования признания идеи о том, что женщины могут делать все, что делают мужчины.
Такое отношение в процессе формирования феминизма как движения приобрело непосредственную политическую окраску, по сути, не принося решения большинства проблем, с которыми приходилось сталкиваться женской части населения земного шара. Другими словами, если не считать законодательных усовершенствований, большинство идеологических, политических, а отчасти и академических достижений нельзя назвать эффективными с точки зрения практической трансформации.
Если со второй половины XIX и на рубеже XX века европейские и американские женщины боролись за свои права преимущественно в кругу соратниц, то азербайджанские женщины боролись за права женщин исключительно вместе со
своими соотечественниками-мужчинами.
Соответственно, в этой серии статей мы представляем читателям азербайджанских женщин-просветительниц, которые считаются пионерами исторического процесса, связанного с установлением изменений в социальном статусе азербайджанских женщин. Хотя выбор этих конкретных личностей носит хронологический характер, их происхождение отражает геополитические особенности всего Кавказа. Судьбы их носят отпечаток социальных и исторических потрясений. Эти деятельницы выбирались с учетом их гражданской позиции, оказавшей влияние на формирование новаторских идей среди мусульманских женщин царской России.
deprived of access to healthcare and education, being born and dead incognito solely as a part of biological cycle, Azerbaijan possesses over 170 years of history of women activity, which goes far beyond single figures of queens or lucky daughters of leading dignitaries, presenting a legacy of numerous pioneering achievements.
1907) published his first newspaper “Əkinçi” (Akindji) in Azerbaijani language.
The majority of articles devoted to the history of the press of Crimean Tatars are reluctant to mention both fathers of journalism of the time next to each other.
In other words, the figure of Zardabi is predominantly missing in their narratives, giving the impression of their refraining from underlining the importance of Zardabi’s
and Gasprinski’s mutual goals along with the fruits of their cooperation...
As to other important personalities first journalist among Muslim women of the Russian Empire was Shafiqa Efendizadeh. Her first article “To the Enlightener, highly esteemed Magomed Aga Shakhtakhtinsky”, was published in the 7th issue of the newspaper “ShargiRus”( April 16, 1903). Later on, her articles appeared in newspapers and magazines such as “Hayat”, “Irshad”, “Achyg soz”, “Azerbaijan”, “Dyabistan”, “Dirilik”,
“Myaktyab”. Subsequently “Burhani Taraqqi”(1906-1911) was a newspaper which was published by Mustafa Lutfi Ismailov Shirvanski in the city of Astrakhan. Azerbaijani
intellectual Mirza Djalal Yusifzade was the editor in chief of the first non governmental newspaper “Bukhoroi Sharif”(1912-1913), published in Kagan, New Bukhara
Tajikistan.
This way we can see that despite Azerbaijani women had certain achievements on the way of obtaining their rights, not solely as women, but as Muslim women in particular, those facts remain without being widely acknowledged beyond the borders of Azerbaijan, not being included in the evaluations within frames of methodology, lacking internationally spread academic definition in aspects such as literature, social status, religious and women’s studies. By presenting exemplary pieces of poetry written by
forgotten Azerbaijani women authors, the goal is to drive
attention to yet not much known legacy of Azerbaijani intellectual women, in this way promoting their activity, which clearly expanded fields of social interactions on the way of establishing awareness about situation of women in the whole Caucasus, subsequently influencing Muslim women of the Russian Empire.
Activity of Azerbaijani poetesses during the evaluated time period derived from and united around the high awareness of the necessity of spreading self determination through education. So to speak majority of women in Azerbaijan during pre-soviet era, that devoted their efforts on the forum of social activities, were all united by the single idea of serving their Motherland.
In this terms main aspects that unify their literary output are preoccupation for the fate of their country and didactics. We can see that in their output some concentrated more on patriotism, as that aspect was fundamental for the agenda of Azerbaijani society and implied involvement of women educated to an extent that the concept of patriotism would secure emergence of highly self aware and not anymore secluded women, for which there are many tasks to undertake. Yet the primary one was such an universal value as desire to reach for other women, instilling in them understanding of ultimate
importance of education as an obligatory quality any woman should possess before becoming a mother and razing children.
that lived in Azerbaijan; an interview with soldiers captured during military operations versus Armenia are offered. Historical sources and contemporary official data presented. Despite critique and debates against an anthropological defense, this article brings forward information that might offer ideas on conflict solving perspectives within war studies. Article attempts to state paramount importance of
growing awareness on the exploitation of the ignorance of masses by some activists and press,concluded primarily through social media. Furthermore, article aims to oppose people's attitude of passively accepting fake news without scrupulous investigation.
http://wiedzaobronna.edu.pl/index.php/wo
Abstract:
The thesis demonstrates various images of Turkish women depicted in the European Orientalist painting. Formed on the grounds of popularity of the East, this dissertation attempts to present significant stages of the process of Orientalism formation in art. Furthermore, the thesis defines the term, historical development of this trend in art in Europe and Turkey, concentrates on particularities of certain ways of depiction of woman images by chosen European artists. Disputable subject as it is, the image of an Eastern woman, and the Turkish woman of today, bears all evident traces of those controversial stereotypes that were formed during the rise of Orientalism in 19th century. The study attempts to provide the details related to the aspects of woman portraiture specified with some examples. In this context, the way Turkish woman was perceived and pictured is interpreted and treated with direct explicit.
between Iran and Russia, determined significantly the whole historical
process of formation of the country and the nation. Thus, the modernization of its social and cultural life bears in itself facts that can be considered unique because of their chronology and the peculiar situations of the society in which they developed. Azerbaijan encountered surely obstacles of various nature on the way to the formation of an effective socially well balanced Europeanization. In this respect, the contribution of Azerbaijani patriots is outstanding. Thanks to their efforts, it can be stated that among Muslim countries Azerbaijan pioneered in many fields of social improvement. Indeed, the historical process that took place there at the end of 19th–beginning of 20th century is the example that universal ideas such as secular education of masses, women and children rights, freedom in the Arts, democracy and equality of gender are possible to be efficiently infused in Muslim society with long-lasting benefits.
„Ziyə”, „Ziyə-i Gafgaziyyə”, „Kəşqül”, and „Şərg-i Rus”, were eagerly promoting ideas of education for the whole nation, particularly women.
The argument in favor of the necessity of popularization of education for
women was keenly formulated by prominent representatives of intellectuals, such as journalist Hasan Bəy Zardabi, who stated that: „Education of women would give them an elementary general education knowledge and would cure Islamic inner life from deep social disease, the reason of which is the way the life women have been enduring, they are secluded and stuck in a lack of physical
and intellectual motion, lack of the freedom of leading themselves and undertake activities, makes them effete and impoverished… Those shortcomings are passed by mothers not only to their daughters but to their sons as well”. The idea of education for women struggled through various obstacles on the side of the Russian Tsarist police department and Russian governmental circles in the process of obtaining permission for the opening of a first secular education school for Muslim girls in Baku in 1901. Another oppositionist group
were some of the religious circles, which falsely were uttering even ideas of the lack of the right for women to be educated in Islam. Azerbaijan remains as a country which holds a significant, but still least known to wide academician’s circles, position of pioneering the idea of necessity of fundamental rights such as education of women in Islamic society, without colliding with religious beliefs and implementations, which were initially formulated by men and then supported
by dedicated work of women.
made by a philantropist and businessman from Azerbaijan. Among the new oil tycoons, the most prominent entrepreneur was Hacı Zeynalabdin Tagiyev (1823-1924). The idea of establishing a secular school for girls was already present in his mind since the last decade of the 19th century. In his letter dated May 4, 1896, to well-known intellectual Mamedaga Shakhtahtinsky, Tagiyev states: “In order to be able to release a Muslim woman from the burden of the secluded life she is presently kept in, there seems to presently be a single solution, only a school and again the school. Meanwhile, such school should be so skillfully organized and established that those who are Muslim would greet that institution with praise and would send their daughters there with immense trust”.
W XI. wieku na terytorium Azerbejdżanu rozpoczął się okres odrodzenia zwany Intibah. Miał wtedy miejsce intensywny rozwój gospodarczy, rozwój miast, handlu i sztuki. Władcy zaczęli zabiegać o względy poetów patronując ich działalności literackiej.
Po utworzeniu się na terrytorium Azerbejdżanu państw Szirwanszachów i Ildenizów, pod auspicjami tych władców, powstała literatura pałacowa. Od tego momentu, w pałacu rady literackiej Szirwanszachów zwanym meclis, powstała szkoła literacka Szirwanu. Jednocześnie szkoły literackie Tebrizu i Gandży promowały wielu wybitnych, utalentowanych poetów. Właśnie w takim środowisku, młoda poetka Mehseti, wyłoniła się jako przedstawicielka szkoły Gandżyjskiej.
W historii literatury Azerbejdżanu, Mehseti Gandżawi wymieniana jest jako pierwsza kobieta i poetka.
Dziedzictwo literackie Mehseti Gandżawi od początku znajduje się w centrum uwagi azerskich, tadżyckich, rosyjskich, niemieckich i irańskich badaczy. "Utwory poetki zostały zbadane i opublikowane między innymi w Iranie przez S. Tahiriego, w Azerbejdżanie przez H. Arasli i M. Sułtanowa, a w Niemczech przez F. Meyera." Poza badaniami przeprowadzonymi w Azerbejdżanie, zwłaszcza praca Fritza Meyera opublikowana w 1963 roku w Wiesbadenie pod tytułem "Piękna Mehseti" zwraca uwagę swą obszernością.
Dziedzictwo poetki miało szczególny wpływ nie tylko na literaturę za jej życia, lecz również na poezję następnych epok.
Mehseti Gencevi’nin edebi mirası Azeri, Tacik, Rus, Alman ve İranlı araştırmacıların ilgi odağı halindedir. Mehseti Gencevi’nin yaratıcılığı, döneminde toplum geneline hakim din ideolojisini esas alan dünya görüşü, şairenin farklı nitelikteki şiirlerinden ötürü takibatlara maruz kalmasına sebep olmuştur. Mehseti Gencevi’nin edebi mirasından sadece bir kısmı günümüze kadar ulaşabilmiştir.
Eserleri insanın manevi özgürlük özlemini esas alır. Şartlar ne olursa olsun insan olarak sanatını icra etme hakkı olduğunu hatırlatır. Şiirlerinin içeriğinde kadınının en az erkek kadar hislerini özgürce dile getirme isteğidir. Rubaileri derin bir didaktik ve felsefi anlam taşımakta, günlük hayatta insanın aklına gelmeyen toprak değeri ve bilincine verilmesi gereken öneme işaret etmektedir. Eserleri vatan sevgisinden, nimet sevgisine kadar her insanın bilmesi gereken, bilgeliği ile yalnız Azerbaycan halkı için değil, evrensel anlamda her toplum için manalı olacak bir dizi kutsal değeri son derece şiirsel bir üslupla dile getirir.
Mehseti Hanım sadece yaşadığı devirde değil, kendinden sonraki devirlerde bıraktığı edebi mirası bakımından etkin olan bir şairedir. Mehseti Gencevi, Azerbaycan halkı için diğer Azeri şaireler gibi, büyük bir iftihar kaynağıdır.
Orientalist painting. Formed on the grounds of popularity of the East, this dissertation
attempts to present significant stages of the process of Orientalism formation in art.
Furthermore, the thesis defines the term, historical development of this trend in art in Europe
and Turkey, concentrates on particularities of certain ways of depiction of woman images by
chosen European artists. Disputable subject as it is, the image of an Eastern woman, and the
Turkish woman of today, bears all evident traces of those controversial stereotypes that were
formed during the rise of Orientalism in 19th century. The study attempts to provide the details
related to the aspects of woman portraiture specified with some examples. In this context, the
way Turkish woman was perceived and pictured is interpreted and treated with direct explicit.
Niewolnictwo w Imperium Osmańskim było okresowym. Dla Europejczyków trwało 9, a dla Afrykańczyków siedem lat.
Zdarzały się sytuacje sprzedaży dzieci przez rodziców celem zapełnienia im lepszych warunków istnienia oraz kiedy właścicieli czyniąc wolnym niewolnika lub niewolnicę zawierali z taką osobą związek małżeński.
creativity, in which depictions of women holds significant position, constituting
a popular topic. Remarkably, those were stereotypical views and commercial
factors which happened to be rather fundamental in the process of popularization
of the image of Turkish women in Ottoman times. The myth created in the West
to represent an Eastern woman, brought pictures of women in harem, as slaves,
occupied with their everyday activities or while taking Turkish bath. The reality was
not necessarily adequate to the prototypes of Turkish women that paintings claimed
to depict, yet highly promoting the subject’s different substantiality. The time resulted
in disassembling of myth created by men through endeavors of women, yet giving
many British, German, French, Italian, Polish and Russian artists a hectic chance
to create outstanding masterpieces, allowing dealers to earn considerable amount of
profit, acquiring layers of magical myth and vanishing inevitably with the intensified advent of modernism.
ISBN 10: 8326802883 ISBN 13: 9788326802881
Yayın tarihleri: 2007, 2009.
Sayfa sayısı 415.
Yayınevi: Kapadokya Yayınları
- Sıkça kullanılan cümle örnekleri ve sözcükler.
- Pratik konuşmayı sağlayan kolay telafuz.
- Lehçe dilbilgisi özeti.
- Yaygın kullanılan ve en çok ihtiyaç duyulan Türkçe - Lehçe ve Lehçe - Türkçe Sözlük.
Détails sur le produit
Éditeur : Kapadokya Yayinlari; 1er édition (1 janvier 2009)
Langue : Turc
Broché : 416 pages
ISBN-10 : 9944124451
ISBN-13 : 978-9944124454
Poids de l'article : 240 g
Dimensions : 28 x 1.6 x 20 cm
https://www.amazon.fr/Hizli-Pratik-Lehce-El-Kitabi/dp/9944124451
Çeviri: Melaike HÜSEYİN
Editör: A.Oğuz DEMİR
https://www.amazon.com/Atropatena-Adorbaygan-Adli-Devletin-Dogusu/dp/6052315830
Azerbaycan devletinin 27 asırlık tarihçesinin başlangıç dönemi anlatılıyor. Azerbaycan, bağımsız bir devlet olarak, MÖ 612'de İskit Türkleri tarafından Asur İmparatorluğu'nun çöküşü neticesinde kurulmuştur. Birincil kaynaklara göre MÖ 585-321 döneminde bağımsızlığını kaybeden Azerbaycan, üç imparatorluğun parçası olmuş ve bağımsızlığını M.Ö. 321 yılında Büyük İskender'in İmparatorluğu çöktüğünde yeniden kazanmıştır.
Yazara dair bilgi:
HASAN AZİZOĞLU HASANOV:
Günümüz bağımsız Azerbaycan Cumhuriyeti'nin ilk Başbakanı, Dışişleri Bakanı, çağdaş Azerbaycan Cumhuriyeti'nin ilk Olağanüstü ve Tam Yetkili Büyükelçisi unvanını alan Azerbaycanlı diplomat, Prof. Dr. Hasan Aziz Oğlu Hasanov'un Azerbaycan'ın devlet olarak oluşum süreciyle ilgili ATROPATENA / ADORBAYGAN ADLI DEVLETİN DOĞUŞU akademik çalışması Türkiye'de ilk kez yayımlanmaktadır. Hasan Hasanov ayrıca Bakü Kız Kulesi, Bakü'deki Tengrian Pagan Kompleksi, Türklüğümüz, Birinci ve İkinci Azerbaycan Cumhuriyetleri Tarihinin İlk Aşamaları, Büyük İskender ve Atropat konulu bilimsel eserlerin yazarıdır. Yazar, "Silah Sesleri Eşliğinde Diplomasi" başlıklı kitabında ise Birleşmiş Milletler Teşkilatı nezdinde Büyükelçi sıfatıyla yürüttüğü çalışmalarına dair anılarına yer vermiştir.
Yazar adı : ANTON ÇEHOV
Eser Orijinal Adı: Драма на охоте
Rusçadan Tercüme ve Ön Söz : MELAİKE HÜSEYİN
Editör : ERTURAN ELMAS
Yayınevi : ZENGİN YAYINCILIK
Türü : ROMAN
Cilt Bilgisi: KARTON KAPAK
Basım Tarihi: 2021
Sayfa Sayısı: 200
Eserin ilk yayın bilgileri: Moskova, 1884
ISBN: 978-605-2315-82-8
Translation: Melaike Huseyin
Editor: Osman Fırat Baş
Publishing House: Monokl Yayınları (Istanbul)
English title: Issa Valley
Original title: Dolina Issy (Paris 1955)
Lehçeden tercüme,
Sayfa sayısı: 280
Orijinal adı: Dolina Issy
https://monoklkitap.com/monokl/book/issa-vadisi/5251
Evrensel Basım Yayın
Makale:
RADİKAL GAZETESİ
30 Mart 2007
ŞEFİKA HÜSEYİN: Ankara Üniversitesi, Rus Dili ve Edebiyatı Ana Bilim Dalı Öğretim Görevlisi.
"Devrim Öncesi Kırk Yıl".
Maksim Gorkiy 'Klim Samgin'in Yaşamı'nda, devrimden önceki kırk yıl gibi geniş bir zaman dilimi içinde Klim Samgin'in yaşamöyküsünü anlatır
Devrimin yaşama getirdiği değişiklikleri dile getirme amacını güden bir edebiyatın başyazarı olarak M. Gorkiy, aynı zamanda sosyalist devrimin, insanın yüceltildiği bir toplum oluşturacağına içten inanmaktaydı.
Okur kitlesi M. Gorkiy'i ileride gerçekleşecek devrimin ozanı, özellikle eski dünyayı yıkarak yeni bir dünya kuracak insan tipinin yaratıcısı ve savunucusu olarak tanımıştı. Gorkiy ilk yapıtlarında insanoğlunun yaratıcı gücüne sınırsız güven duymuş ve bu insanın yeryüzünü güzelleştireceği konusunu geniş bir şekilde işlemiştir.
Yapıtlarında romantik ve canlı hümanizm belirtileri ağırlıkta olan ve sosyal çatışmayı ön plana çıkaran Gorkiy, gençlerce okunan ve sevilen bir yazardı. Bununla birlikte Gorkiy, yapıtlarında, gerçeklikten uzaklaşmamaya da özen göstermekteydi. Klasik edebiyat geleneklerine bağlı kalan Gorkiy, insan karakterinin sosyal çevrenin etkisi altında biçimlenmesi ilkesini geniş bir şekilde yapıtlarında işlemeye özen göstermiştir.
Edebiyat bilimcilerinin ortak düşüncesine göre Gorkiy, insanın tarihsel işlevini öne çıkararak, yaşamın akışını ve sosyal kurumları değiştirme gücüne sahip birey olarak kahramanlarını yaratma yolunda eserler vermiştir. Türkçeye de çevrilmiş olan romanı Ana'da bunun somut örneklerini görmekteyiz. Gorkiy, yapıtlarında dünya edebiyatının değerlerini esas almaktaydı. Özellikle yirminci yüzyıl başında Emile Zola, A. France, R. Rolan, J. London vd. yazarlar gibi Gorkiy de, sosyalist düşüncenin realiteyle birleşmesi yönünde eserler veren bir yazardı.
1917 Ekim devriminden sonra Rus Edebiyatı'nda yeni bir dönem başlamıştır. Gorkiy'nin dile getirdiği gibi, "Devrimin ilk ve en önemli amacı, ülkedeki kültürel gücün yükselmesini sağlamaktı". A. Blok şöyle diyordu: "Kader Gorkiy'e yüce bir görev vermiş, onu aydınlar ve halk arasında arabulucu yapmıştır".
Sahte kimlik motifi.
Son dönem eserlerinde Gorkiy, Ana'da işlediği, kapsamlı ve epik tarzda yer verdiği yenilikçi prensiplerini daha da genişletmiştir. Bu doğrultuda yazdığı ve yapıtlarının en kapsamlısı olan Jizn Klima Samgina (Klim Samgin'in Yaşamı) adlı eserini 1925-1936 yılları arasında tamamlamıştır. Gorkiy, eserlerinin esas konusu olan 'zaman ve insan'ı, son dönemde daha geniş bir sosyal ve felsefi bakışla ele almaktadır. Yazar bu dönemi farklı açıdan ve farklı sosyal grupların ilişkileriyle işlemektedir. Bir bakıma eserlerindeki kahramanları, günün talepleriyle karşı karşıya getirme yoluyla sınamaktadır.
Romanda devrimden önceki kırk yıl gibi geniş bir zaman dilimi içinde Klim Samgin'in yaşamöyküsü anlatılmaktadır. 'Boş Ruhun Tarihi' romanın ilk adlarından biridir. Klim Samgin, orta sınıftan bir burjuva aydını, kendini demokrat sanan, devrim ortamına ayak uydurmaya çalışan fakat 'devrimcileri yok etmek gereklidir' felsefesini kabul eden, ikiyüzlü ve sonunda burjuva uşağı olan bir kişiliği temsil etmektedir. Her ne kadar Klim Samgin, kendini bağımsız, olayların akışını iyi bilen biri olarak görüyorsa da, Gorkiy, insanların ona karşı olan gerçek duygu ve düşüncelerini çevresindekilerin dilinden geniş bir şekilde betimlemektedir.
Samgin'in psikolojisini Gorkiy, çeşitli yöntemlerle göstermektedir. O, insanlar içinde aynalar arasında gibidir, her biri onu yansıtır; aynı zamanda, kendi yalnışlarını başkalarının davranışlarında görünce karşısındakileri yadırgar. Yakınlarının, Klim hakkındaki 'akıllı, basiretli ve bağımsız birisidir' şeklindeki düşünceleri, aslında Klim Samgin'in yalnızca nerede, nasıl davranılması gerektiğini bilen biri olmasından kaynaklanmaktadır.
Gorkiy, Samgin'in hayatı örneğinde 'sahte kimlik' motifini, esas konu olarak işlemektedir. Samgin, küçük ayrıntılardan önemli konulara, kitaplara ve gerçeğin baskısına başkaldırarak, sıradan insanlardan üstün olma çabasıyla kısır bir döngü içerisinde yaşamaya devam eder. Samgin, Tomilin'den duyduğu "İnsan tamamen yalnız kaldığı zaman özgürdür" şeklindeki vecizeyi, yaşamı boyunca esas alan bir karakterdir.Tüm çabalarına rağmen Klim Samgin, istediği huzuru bulamayınca kendi kendine 'Gerçekten ben yeteneksizin tekiyim' der ve bu düşünce, rüyasında bir kâbusa dönüşür. Klim Samgin, rüyada kendi benliğinin kopyaları ile karşılaşır ve onları ayakları altına alarak yok eder.
Burjuva ideolojisi.
Eserin epik anlatımdan kaynaklanan akışı, dayanılmaz bir ironiyi kapsamaktadır. Klim, kendisinin tarihi olayların hatta devrimin merkezinde olduğunun farkındadır; fakat Gorkiy, kahramanını olayların akışına kapılmış ve çaresizce sürüklenen biri olarak göstermektedir. Gorkiy, bu romanında, manevi kimliğin çöküşünü, dünya edebiyatında benzeri olmayan bir şekilde dile getirmiş; bencil burjuva ideolojisinin insancıl olmayan içeriğini ortaya koymuştur. Klim Samgin'in kişiliğinde, insani olandan uzaklaşma, ahlaki değerlerden yoksunluk ve şahsiyetin çöküşünü göstermeye çalışmaktadır.
Eserde betimlenen figürlerden biri halk ve yeni oluşan Bolşevik cephesinin parlak temsilcisi Stepan Kutuzov'dur. Klim Samgin ve Stepan Kutuzov açık bir şekilde olmasa bile iki farklı cephenin temsilcileridir. Klim Samgin, Stepan Kutuzov'dan korkmakta, çünkü kendi düşüncelerinin temelden yanlış olduğunu görmektedir.
Romanda geniş halk kitleleri özellikle 'Hodınka' trajedisi, ekmek dükkânının yağmalanması, Kış Sarayı'nın (Zimniy dvorets) önündeki gösteri, 'Kurtarıcı Çar'ın heykeline yürüyüş ve Bolşevik Bauman'ın cenaze töreni gerçekçi bir dille canlandırılmaktadır. Klim Samgin'in Yaşamı romanı Gorkiy'nin yaygın ve büyük olayları anlatma tarzında ustalığı yakaladığının en büyük örneğidir.
ŞEFİKA HÜSEYİN
Bu inceleme Polonya'da Uluslararası Meseleler Enstitüsü tarafından Rus dilinde yayınlanan makale/ inceleme Avrupa ("Европа") dergisinde 2007 yılında yayınlanmıştır.
Amherst Massachusetts Üniversitesi öğretim üyesi siyaset bilimcisi Guenter Lewy 1915 – 1916 yıllarında meydana gelen olayların tek yönlü olarak değerlendirilmesinin fazlasıyla güç olduğu kanısındadır. Lewy, bu tezini, “The Armenian massacres in Ottoman Turkey. A disputed genocide” (The University of Utah Press 2005) kitabında ispat etmeye çaba göstermiştir.
Kitabın daha ilk bölümünde sunulan ana çıkarımı şöyle ifade etmek mümkündür: mevcut belgeler Osmanlı İmparatorluğu’nun Ermeni halkına karşı 1915 – 1916 yıllarındaki uygulamaların önceden planlanmış ve üzerinde düşünülerek sistemli bir biçimde uygulanmış olduğunu kesin olarak saptamak için yeterli değildir.
Fransa təhqir etməni demokratiya ilə qarışdırır və dindarlıq ilə qarışdırılan, ekstremizm təxribatlarına öldürmə şəklində acı bir cavab alır.
Görünür, ölkənizdəki bəzi məsələlər həqiqətən daim baş qarışdırmanın təsiri altındadır. Və 25 Noyabr 2020-ci ildə Fransa Parlamentində sizi ayaqüstə alqışlarla mükafatlandıran şəxslər də məhz bu təsirə düşənlərdir. Ona görə də Fransa dini ekstremizm cinayətlərinə bələd olduğu halda, mədəni və dinc bir cəmiyyət, öz ləyaqətini qorumağın yolunu belə layiqsiz şəkildə düşünmür və seçmir. Təəssüf ki, Azərbaycanın dinc münasibətindən ictimai manipulyatorlar amansızlıqla istifadə edirlər.
Madam Boyer, Fransanın problemi sizin kimi bəzi siyasətçilərin öz vətəndaşlarının problemlərini həll etmək yerinə minlərlə kilometr uzaqdakı ölkələrə qarşı nifrət yaradan fəaliyyətlərinizdən qaynaqlanmış ola bilərmi?
Öz ölkənizin siyasəti əleyhinə davrandığınızı anlamanız ağrılı olmalıdır, Madam Boyer. Sizin səylərinizə baxmayaraq, Azərbaycanın ərazi bütövlüyü Fransa hakimiyyəti tərəfindən qeyd-şərtsiz tanınır.
Buna görə də, Madam Boyer, hücuma məruz qalan ədalətin vəziyyətini şəxsən sizə izah etmək istəyirəm.
Əsrimizdə, ədalət anlayışını rəzil edərək Azərbaycanın zənginliyi belə "Türklərin yaxın qohumları olan müsəlman azərbaycanlılar" şəklində təbliğ edilərək üzümüzə vurulur. Deyiləcək başqa məsələlər də var, müsəlman dünyasının ilk dünyəvi demokratiya varisi olan bir dövləti siz "planetdəki ən zalım diktator rejim" kimi təyin edirsiz.
Gördüyünüz kimi, cəhalət həqiqətən gülünc görünür!
Belə ki, Ermənistanla danışıqların başlamasından 30 il keçdi və Azərbaycan döyüş meydanında şərəfini qorudu. Xocalıda dinc azərbaycanlı insanların qətlə yetirilməsinin 30-cu ildönümünə (25-26 fevral 1992) bir il qalmış, barışıq üçün həmfikir olanlarla razılaşaraq fəaliyyət göstərmək üçün tam bir ilimiz var.
disinformation, etc. These phenomena are seen as threats coming from state actors who are able to use the semiotic nature of culture to influence the collective consciousness of specific groups. The panel would like to present contributions from various scientific fields on the interaction between concepts such as conflict, violence, and warfare and semiotics, using a variety of research methods. The
exploration of semiotic fields and divergences between them provides a better understanding of the fundamental laws that constitute the semiotic load (or semiotic features) of each cultural area. Thus, the implications of such reasoning potentially allow for a better management of those social connections which control the interaction between diverse cultural regions of friction. The panel therefore invites various contributions which explore conflict and its connotations, such as armed conflict, propaganda, disinformation, conflict settlement, peace negotiations, violence, and violence deterrence. Eventually, the goal is to analyse the semiotic nature of given cultures and cultural flows and their influence on the
collective consciousness, patterns of behaviour, and identity creation.
https://ankarabaku.com/elveda-gaddar-yuzyil-1920-2020/
Sovyetlerin incisi Azerbaycan, Dağlık Karabağ sorunu arifesinde, değil topraklarını korumak, köy ve mezralarının güvenliğini sağlamaktan aciz, gönüllü vatanseverlerin eline verecek herhangi bir silahın, ayağına geçirecek asker botunun sahibi dahi değildi. Bunu o dönemin, belirli sayısı kadın olan, bir avuç kadar gönüllülerin fotoğraflarına baktığınız zaman, buruk bir sızı içinde anlıyorsunuz.
İki yönde gerçekleştirilen politikalarla şuurumuz etki altına alınmaya çalışıldı. Biri güzel bir hayat sunma yoluyla, diğeri ise bize kim olduğumuzu unutturma çabasıyla. Üstelik toplum bu politika doğrultusunda mütemadiyen iki bölüme ayrıştırılıyor; oğulun annesinden Rusça değil de Azerbaycan dilinde konuştuğu için utanması sağlanıyor; Rusça okursa geleceğinin parlak, Azerbaycanca okursa vasat olacağı bilinci, ders müfredatı üzerinden manipulasyonlarla topluma aşılanıyordu. Bu sistem, Azerbaycan’ın Sovyetlerden önce geri kalmış, umutsuz, aciz, hiç bir kazanımı olmamış, günümüze kadar bu kanı ile hala yaşamaya devam eden, bu gaflet uykusundan bir türlü uyanmak istemeyen kimi insanları yetiştirdi. Bu kanıya varmalarını garantilemek için, Sovyet dönemi arifesinde sağlanan ve çoğu zaman Müslüman Şark’ta ilklerin ilki olan, iftihar edilecek somut başarıları, tarih ve edebiyat kitaplarımızdan tek çırpıda “sistem karşıtı” nitelemesiyle silerken, nesillerin tarihlerini öğrenmeden yetişmesini sağladı.
Amidst striking similarities that can be found in history, and not only of Poland, so far the words Armenia and capitulation have been officially paired, standing just there as the embodiment of delusive aspirations beyond logic, and crowning the reciprocal particularity of the historic recurrence.
As documented by various international reporters: Armenians, prior to their departure, were burning houses, destroying monuments, taking away historical artifacts, cutting trees, killing animals, putting down electric supply lines, settling mines, opening graves of their own relatives and destroying nearby graves of Azerbaijanis.
This article is written with attempt to show striking similarities between historical events because “Those who cannot remember the past are condemned to repeat it”. But when they do, it is just "the first time as a tragedy, the second time as a farce."(Karl Marx)
Needless to say, Germany is still delivering back to Poland pieces of art defined as objects taken away during the Nazi robbery. Even today, in various cities of Poland, primarily in Warsaw, mines are found under residential and official buildings, while the country from time to time is fighting against misnomers such as “Polish concentration camp” or “Polish death camp”, which are nothing more than shameless misleading attempts to exploit the ignorance of masses and misrepresent the historical truth.
Again, isn’t this very much alike the accusation of Armenian authorities when they claim that Khojaly genocide was made by Azerbaijanis themselves?
Azerbaijani and Armenians lived together peacefully during the Soviet times, external manipulations destroyed that peace. Time will show how realistic it is to start over, at this point though the international law in every aspect will be implemented.
On October 31, 2020, German TV channel ARD interviewed Ilham Aliyev, President of the Republic of Azerbaijan.
The way the journalist formulated his questions was quite disturbing, in that, such a sarcastic mixture of sense of superiority and self-righteousness perfectly embodies the tendentious approach that the many uninformed and misinformed “experts on the matter” have had since decades. Thus, the chance to face and answer questions asked by someone with fierce negativity towards Azerbaijan is of the highest importance.
We must divide the mass media groundless sensation seeking hysteria from the academic knowledge based on historical documents. It's been decades that countless false claims made through mass media, became the truth in the eyes of those whom such claims were addressed to, and this all was just accepted without checking the facts.
French politician serving as a member of the National Assembly, Valérie Boyer, launched a motion “for a resolution by the French Parliament on condemnation of Azerbaijan and Turkey and recognition of the so called “Republic of Artsakh””. The main argument of Madame Boyer, which she defined as “to oppose Azerbaijan’s advance to Nagorno Karabakh, is also to oppose the expansion of Turkish Islam throughout Europe."
Such definition might sound quite alarming and involving, if only the “Azerbaijan’s advance and the expansion of Turkish Islam” could have any grounds. Madame Boyer is clearly aiming to provoke panic in the minds of her fellow senators in the French Parliament and in anyone else who might be equally uninformed or willingly pretend to lack substantive knowledge.
Indeed, Madame Boyer should be thanked for this opportunity to set matters clear, as the extent of the falsehood in this particular definition is reaching preposterous proportions.
On June the 10th, 2021, TOWARZYSTWO WIEDZY OBRONNEJ Society of Defense Knowledge (Poland) hosted a City in Conflict Seminar dedicated to post-conflict studies and coherence of symbolism, history and politics in urban space. Speakers presented the following subjects:
Mariusz Kamiński, PhD: the Role of Counter-Intelligence Services and Security in Urban Space.
Anna Korzeniowska-Bihuń, PhD: City in Conflict — Kharkiv (Ukraine).
Melaike Huseyin, MA: City in Conflict — Şuşa (Azerbaijan).
Robert Boroch, PhD: City in Conflict — Biskupiec (Poland).
The Seminar was moderated by Marek Klasa (MA).
Society of Defense Knowledge (Towarzystwo Wiedzy Obronnej) is keen on promoting research in military anthropology, post conflicts studies, and urban anthropology, providing a platform simultaneously to independent scholars to exchange knowledge based on mutual respect.
Military Anthropology Working Group
June 10, 2021
Society of Defense Knowledge
April 8th, 2021
War Studies University, National Security Faculty
Warsaw, Poland