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The latter’s World Heritage Committee is scheduled to meetin June 2019 in Baku, where President Aliyev’s token preservation of a repurposed 19th-century Armenian church (the age of which "proves" that Armenian history inside Azerbaijan spans just a couple centuries) is a must-see "tolerance" attraction. UNESCO’s commendations of Azerbaijan have been particularly puzzling. In 2013, following Washington’s defunding of UNESCO, Azerbaijan donated $5 million to the cash-strapped organization. Praise for Azerbaijan’s "multiculturalism" and "tolerance" soon ensued. Even before Azerbaijan’s donations, UNESCO’s leaders had largely ignored the destruction in Nakhichevan, despite documentation submitted by the Parliamentary Group Switzerland-Armenia and Research on Armenian Architecture. Moreover, following his 2009 retirement, UNESCO director-general Kōichirō Matsuura joined Azerbaijan’s state-managed "Baku International Multiculturalism Centre" as a trustee, while his successor Irina Bokova frequented Baku for President Aliyev’s "World Forum on Intercultural Dialogue." Allegations of foul play lack hard evidence, however, perhaps except for The Guardian’s September 4, 2017 report "UK at centre of secret $3bn Azerbaijani money laundering and lobbying scheme." This investigative article by Luke Harding, Caelainn Barr, and Dina Nagapetyants cited questionable payments to Bokova’s husband.

According to Netherlands-based independent Azerbaijani historian and If you cherished this article and you would like to get far more info pertaining to eskort Diyarbakır kindly stop by our own internet site. prominent human rights defender Arif Yunus, who was previously jailed in Azerbaijan on what Amnesty International considers trumped-up charges of "treason," the Azerbaijani president’s anti-Armenian posture is inflated jingoism aimed at cementing his regime. "After replacing his father in 2003 as president," Yunus told us, "Ilham Aliyev upgraded Armenophobia to the levels of fascist Germany’s anti-Semitism." The final purge of Nakhichevan’s medieval Armenian monuments, according to Yunus, was conceived by Ilham Aliyev to boost his nationalist credentials, while Vasif Talibov happily complied to remain in charge. While some Azerbaijanis have embraced their government’s vandalism as either righteous revenge or a national security measure against potential Armenian territorial claims, other Azerbaijanis - in addition to the humanist author Akram Aylisli - have mourned the destruction. According to an Azerbaijani historian, who requested anonymity, many among modern Nakhichevan’s almost half-million population (virtually all of whom are Muslim), are devastated by the recent disappearance of the area’s Christian heritage.

In 2009, Nakhichevan’s authorities unveiled a new Islamic mausoleum as "the restored eighth-century grave monument of the Prophet Noah" in what was once an Armenian cemetery. In fact, the original mythological tomb, likely dynamited during Stalinist purges against "religious superstition," was described by J. Theodore Bent in The Contemporary Review in 1896 as a popular Christian Armenian shrine, although other observers have reported that Muslims, too, considered the site sacred. Similarly, a construction project completed in 2016 over the ruins of the hilltop castle Ernjak was promoted as "the restored Alinja fortress - the Machu-Picchu of Azerbaijan," with no reference to its deep Armenian past. Today, Nakhichevan’s sole "surviving" Christian site is what the Azerbaijani authorities call the "Ordubad Temple," the former St. Alexander Nevsky Russian Orthodox Church that, according to Argam Ayvazyan, was built in 1862 by the Araskhanians, a prominent Armenian clan from Agulis. In 2016, after a "renovation" that significantly altered the original structure, the Azerbaijani authorities reopened the formerly Russian church as a "temple-museum" to, in part, use its interior for displaying photos of nearby Islamic monuments, followed by Azerbaijan’s state media’s praise of the conversion as a testament to "multiculturalism and tolerance." St.

Each new argument of the anti-Armenian revisionism, writes Schnirelmann, "inflamed the imagination of the Azerbaijani authors." In 1975, for instance, a Soviet Azerbaijani construction project demolished the ancient Holy Trinity church, the site of Arab invaders’ mass burning of Armenian noblemen in 705 CE. At the time of the demolition, Azerbaijani historian Ziya Bunyadov downplayed the destruction. Wrecking the church was insignificant since the "real" Holy Trinity, Bunyadov abruptly claimed, was located outside Azerbaijan. A decade later, as the Soviet Union was crumbling, Azerbaijani historians claimed that the churches and cross-stones of Nakhichevan were not the work of medieval Armenians but that of long-gone "Caucasian Albanians," whom many Azerbaijanis consider to be ancestors, even though the extinct nation’s geographic distribution never included Nakhichevan. But, after the region’s last remaining traces of Christianity were expunged in 2005-2006, the Azerbaijani authorities abandoned discussions of "Caucasian Albanians," and began promoting Nakhichevan as the bedrock of an "ancient and medieval Turkish-Islamic culture," without reference to its deep Christian past.