Why does Azerbaijan allow itself to interfere in Iran-Armenia relations?

A few days ago in Yerevan, with the participation of the Vice President of Iran, Dr. Seyyed Hamid Pourmohammadi, within the framework of the presentation of the Armenian translation of Firdous’ “Shahname”, the meeting hall of the Blue Mosque of Yerevan was named after the great Armenian poet Yeghishe Charents. This was a beautiful and symbolic event, which once again emphasizes the strong cultural ties between the two peoples.

However, this event became a reason for hysteria in the Azerbaijani media for several days. The reason, in fact, is the same old and aggressive saying: both Yerevan is “theirs” and the Blue Mosque. But Baku was not satisfied with information attacks. Yesterday, the Department of Muslims of the Caucasus issued a statement stating that “naming the ceremonial hall of the Blue Mosque in Yerevan after the Armenian poet Yeghishe Charents is another attempt to distort the historical and cultural identity of one of the examples of the ancient historical and cultural heritage of the Azerbaijani people, a display of disrespect towards the universal values shared by the whole world and established by international conventions, as well as the creation of an atmosphere of peace and mutual trust.” a provocation against efforts.”

Apart from historical falsification, here we are dealing with a much more serious phenomenon. Azerbaijan allows itself to directly interfere in Armenia-Iran relations. Has Baku put itself in the position of “watcher” of the region? He will decide who, where and what event should be held. Afraid of its own real history, the Azerbaijani state consistently tries to appropriate the heritage of the peoples and civilizations with rich history and culture of the region.

It is noteworthy that the leadership of Azerbaijan has a problem not only with Christianity, but also with Islam. This is evidenced by both the restrictions and pressures on women and girls wearing hijab in their own country, as well as the policy of destroying Armenian churches and eliminating Armenian Christian heritage. In other words, the problem is neither religion nor the protection of religious values. The problem is to use them for one’s own political goals, and if necessary, to appropriate the history and identity of others. Speaking about the protection of religious heritage, Baku must first explain why it restricts the religious freedoms of Muslim women in its own country, and implements a policy of appropriation or destruction of Armenian churches and Christian heritage in Armenia and Artsakh.

And such audacity allows itself also because the RA government has repeatedly turned a blind eye to Azerbaijan’s attempts to interfere in Armenia’s internal affairs. Moreover, after the instructions and instructions of Pashazade, who put the nonsense called “Yerevan Ghaziyat” into circulation, Pashinyan embarked on an anti-church campaign.

Azerbaijan’s interference in Armenia-Iran relations is unacceptable. There must come a moment when one of the states of the region will finally clearly say to Baku: sit quietly in your seat, stop trying to appropriate the history, territory and culture of others and reserve the right to interfere in the relations of other states.

Azerbaijani scholar Tatevik Hayrapetyan

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