Ministry of Education of the Republic of Azerbaijan Baku International Multiculturalism Centre Azerbaijani Multiculturalism Textbook for Higher Education
Yüklə 2,25 Mb.
|
|
4.6.4. Architecture
Dialogue among different cultures and religions is becoming very topical. The early 21st century was marked by economic, ecological and demographic problems, intensifying international and inter-religious conflicts, separatism and an increase in terrorism. The efforts of the world community and the majority of international organizations have been directed at tackling this trend, at creating an environment for the coexistence of different cultures in peace and security. From this point of view, the experience of states where the traditions of religious and ethnic tolerance promote inter-ethnic relations and the development of all cultures is of great value in the contemporary world. One such country is Azerbaijan, where favourable conditions have been created for ethnic and religious minorities to live together in peace since ancient times. Located at the intersection of European and Asian, Eastern and Western civilizations, Azerbaijan has historically been a place of coexistence and interaction of different cultures. The caravan roads passing through the country from east to west and north to south have divided it into two parts. Multiple attacks on the country and waves of migration have left their mark in its fertile lands with 218 rich natural resources, and brought a variety ethnic groups and religions to the country. All these factors have shaped the traditions of religious and ethnic tolerance. The inhabitants of ancient Azerbaijan worshipped the forces of nature, the most common of which was fire. At the beginning of the first millennium CE, the first followers of Christianity began to visit these lands to spread their beliefs. In the 4th century Christianity became the official religion of Caucasian Albania, the main state at that time in what is now Azerbaijan. Alongside Christianity Zoroastrianism was also dominant in the southern and eastern parts of the country. Although the Sassanid rulers attempted to spread Zoroastrianism in the Albanian territories, this policy failed. Prior to the Arab invasions and Islamization, the remnants of ancient local beliefs and idolatry could be found alongside Christianity and Zoroastrianism in Azerbaijan. The advent of Islam in the country did not shatter the traditions of tolerance established here. Guided by the postulates of the Koran that ‘there is no compulsion in religion’, Azerbaijan’s Muslim rulers did not force the Christians and Jews, who were already monotheists, to adopt Islam. As numerous historical sources claim, in the Middle Ages, religious tolerance prevailed in the urban areas of Azerbaijan, which could be observed in the presence of churches as well as mosques. Shared fates played a crucial role in the formation of close relations among the various ethnic and religious groups living in the country. Down the centuries invaders turned Azerbaijan into a bloody battlefield, while its population was ruled by neighbouring states many times. Shared troubles and struggles against them always brought the different ethnic groups together, developing feelings of tolerance among them. In the 20th century Azerbaijan, particularly its capital Baku, was an example of internationalism. The end of the 20th century, when the collapse of the Soviet Union led to interethnic conflicts in many parts of the country, posed a serious test for the traditions
219
of tolerance. The Armenian separatist movement in Nagorno-Karabakh turned into a war between Armenia and Azerbaijan, which resulted in the occupation of 20 per cent of the territory of Azerbaijan. However, the Armenian aggression and separatism, which resulted in thousands of victims and displaced a million Azerbaijanis within their own country, could not change the traditional ideological principles of Azerbaijani society. In independent Azerbaijan religious and ethnic tolerance has become an integral part of state policy. The centuries-long traditions of religious and ethnic tolerance in Azerbaijan can be seen in its architecture, particularly in the architecture of religious buildings, which is proof of cultural diversity. Some brief information about the numerous buildings of the different religions to have survived to the present day provides an excellent illustration of this. Islamic places of worship constitute the majority of religious heritage monuments. The first mosques in Azerbaijan were built in the 7th century and include Derbent, Shamakhi and Agsu mosques. Interestingly, many researchers think that the design of these mosques was based on the basilica-type church buildings of Christian architecture. In the Middle Ages, Islamic architecture reached its peak of development. Dozens of mosques and madrasahs were built in the cities of Azerbaijan, while khanegah complexes of religious and lay buildings were common on the caravan routes. In the Middle Ages, every district within a town or village had its own mosque. Mosques are the finest, most richly decorated examples of architecture in the medieval cities. Islamic shrines and mausoleums were also widespread. Magnificent examples have been preserved in Nakhchivan, Ardabil, Tabriz and Baku. The specific features of the various architectural schools of Azerbaijan, such as Shirvan- 220
Absheron, Tabriz-Nakhchivan and Aran, are evident in the architecture of medieval places of worship and memorials. It is interesting that the distinctive features of Azerbaijani architecture can be seen against the background of renewed cultural ties with the bordering countries. Although some construction and decorative techniques were used, they were transformed creatively in line with local cultural and defensive traditions and absorbed into architectural practice. Many medieval Christian buildings have been preserved in Azerbaijan alongside the Islamic architectural monuments. Christianity in Azerbaijan goes back to the early centuries of the first millennium. According to legend, the first Caucasian church was founded in the first century in the village of Kish near Shaki. Kish church was restored in 2001-03 and now houses the Historical Museum of Caucasian Albania. In the 6th and 7th centuries Christianity was the religion of Caucasian Albania. Even after the occupation of the country by Arab forces and the conversion of the majority of the population to Islam, Christianity continued to have many adherents. The Albanian Christian principalities were strengthened in the places where religious buildings were erected in the Middle Ages. On the basis of a decree of the Russian Tsar Nicolas I, dated 11 March 1836, the Russian Senate passed regulations on 10 April that year, transferring the Shirvan and Karabakh eparchies of the Albanian Apostolic Church to the administration of the Armenian Gregorian Church. Christian architectural monuments are often found in the mountain areas and foothills of Azerbaijan. The early medieval places of worship are basilicas with one or three naves, or round or cruciform churches. The Qum and Aghoghlanchay basilicas and the round Lakit and Mamrukh churches are interesting examples of this.
221
222
In the Middle Ages large monasteries, including one or more churches, monastic cells, accommodation and agricultural buildings, were built in the Albanian principalities. The best known is the Ganjasar complex built by Albanian Prince Hasan Jalal, and the Khudavang complex built by Albanian Prince Bahram and his wife Arzu Khatun.
There is an unbreakable link between the Islamic and Christian architectures of Azerbaijan. The architecture of the early Islamic era was based on the architecture of preceding periods, mastering and developing further the planning, design and construction techniques. Both Muslim and Christian architecture in the Middle Ages developed on the basis of similar principles, such as strengthening the vertical proportions and enhancing the role of decor. Surviving monuments have the same architectural forms and types. For example, square rooms, four freestanding pillars and cruciform structures with domes were used in the architecture of both Muslim and Christian religious buildings. The Christian architecture of the Caucasian Albanian era is an important part of the medieval architecture of Azerbaijan. Hundreds of monuments of Caucasian Albania have been preserved in Azerbaijan and are now included in the country’s official heritage and protected by law. Unfortunately, most of them are in the areas of Azerbaijan occupied by the Armenians. Illegal repairs are being made to most of them to change their appearance and falsify their history. Azerbaijan was also home to followers of the Zoroastrian religion. In the pre-Islamic era fire-worshippers’ temples were built throughout the territory of Azerbaijan. After the occupation of the country by the troops of the Arab Caliphate, most of the temples were destroyed. An attractive fire temple of the Zoroastrian religion has been preserved in the settlement of Surakhani near Baku. It is in the shape of a square surrounded by low, single-storey cells. In 1713 various buildings were constructed around the temple; the fire-temple is thought to have existed continually since its original construction. Despite reconstruction work in the 19th century, it has preserved its original form. The temple, or to be more exact, the place of fire worship, is square with four columns in the corners and a dome covering the central part; all four sides are traditionally open. The buildings surrounding the temple were built for the servants of the temple and pilgrims who came and stayed for many years to worship the permanent fire from the oil and gas-rich soil of the Absheron Peninsula. Thus, in the Middle Ages very magnificent religious architectural monuments were built in the country. The dominant religion in Azerbaijan was Islam, but the temples of other religions were also built in different regions of the country. This is evidence of the cultural diversity, religious and ethnic tolerance of the nation. The religious architecture of different religions developed in a single political and economic space in tandem with the flourishing or decline of the country as a whole. For example, in the 11th to 13th centuries, both the Islamic and Christian architecture of Azerbaijan flourished. Religious architecture became even more varied in appearance after the occupation of the northern territories of Azerbaijan by the Russian Empire. The migration policy of the tsarist government, as well as the rapid development of oil and other industries in Azerbaijan, led to the settlement of new ethnic groups in Azerbaijan. The majority of these ethnic groups were Russian immigrants. Alongside them were European settlers too, including Germans and Poles. The tolerance of the Azerbaijani people and the economic development in the country created favourable conditions for the formation of numerous ethnic communities
223
and gave them an opportunity to preserve their own culture and religion. In the second half of the 19th and early 20th centuries, many churches and temples of different confessions were built in multi-ethnic Azerbaijan. The cultural and religious diversity and tolerance of Azerbaijan are more clearly visible in the architectural monuments of Baku and other big towns. The tsarist government financed the construction of many Orthodox churches to spread Christianity in the south Caucasus. At the same time, it did not prevent the construction of mosques for fear of displeasing the Muslim majority. The mosques of this period in the Shaki-Zaqatala region are particularly interesting. They are laid out as basilicas and surrounded outside by arched walkways. In Baku and other cities mosques with large cupolas were built, preserving the centuries-old traditions of religious architecture. The Taza Pir Mosque, built in 1905 to a design by civil engineer Zivarbay Ahmadbayov, began a new stage in the development of religious buildings in Absheron. It is a square building with a small prayer hall covered with a cupola resting on a low cylindrical drum. The mosque could be clearly seen from many parts of the city, owing to its successful position on a low hill surrounded by low-rise buildings. In the 19th and early 20th centuries, the construction of Orthodox churches began in the territories of the Georgianized Albanian population, i.e. in the districts of Zaqatala, Qakh and Oghuz. In 1888 the foundation of the Alexander Nevsky Orthodox Church was laid in Baku. Tsar Alexander and his family took part in the ceremony. As the construction budget was exhausted, the residents of Baku began to collect money to complete the building. Seventy-five per cent of that sum was raised by Muslims. The Alexander 224
Nevsky Church was the grandest and most central of the churches in Baku. It was blown up by the communist state in 1936. In 1896 the cathedral Church of the Holy Virgin Mary was built in Baku. In 1937, when it was the only Christian church in Baku and Absheron, it was closed and used as barracks. After the restoration of independence in Azerbaijan the church was renovated in 1999-2001 and has been open to the faithful ever since. The oldest surviving church in Baku, the Michael the Archangel Church, was built in the mid-19th century. It was closed during Stalin’s repressions and reopened its doors to worshippers in 1946 and has been functioning ever since. The Cathedral of the Holy Myrrh Bearers was closed in 1920 after the establishment of Soviet power. It was given to the Russian Orthodox Church in 1991. It had been built in the military church style as the church of the Salyan regimental barracks in 1909. In 2001 after renovation funded by Azerbaijani philanthropist Aydin Qurbanov it was given the status of a cathedral church. Members of the Evangelical Lutheran Church appeared in Baku in the second half of the 19th century, when the oil boom attracted German industrialists. In 1870 they created their own community, and as a result of their efforts in 1889 a Lutheran church was built. It decorates one of the central streets of the city and is now a chamber and organ music concert hall. Wholly built in the German Gothic style, the church soars upwards with plasticity and dynamism its distinctive features. The skilfully designed entrance to the building is of great interest. German Lutheran churches were also built in Helenendorf (Göygöl), Annenfeld (Shamkir) and Ganja. In 1912 civil engineer Jozef Ploszko designed a Roman Catholic church for his many Polish compatriots in Azerbaijan, but this church too was demolished during the Stalin era. The foundation of the new Church of the Virgin Mary’s Immaculate Conception was
225
226
laid after the visit of Pope John II to Azerbaijan. The building has a dynamic composition and faces one of the city’s main highways.
Judaism is another religion in Azerbaijan especially widespread in the areas inhabited by the Mountain Jews. Their migration dates back to the 1st century BCE, according to the historian Moisey Kalankatuklu. According to other sources, they migrated to Azerbaijan during the rule of the Sassanids. Despite their centuries-old close relations with the indigenous population, the Mountain Jews have preserved their religion and traditions. A synagogue was built in Baku at the beginning of the 21st century to meet the needs of the Mountain and European Jews. It has two floors below ground and six above ground. Its monolithic structure has magnificent, shaded windows. It combines the features of the religious atmosphere and architecture of Absheron. Azerbaijan is an example of a modern state that ensures the rights of Muslims. They form the majority of the population of the country. It also respects all the religious and ethnic groups within the population and ensures their rights too. The state cares about cultural and religious traditions, including the construction and restoration of places of worship. This review of religious architecture in Azerbaijan over a long period of history shows how rich and diverse it is. This diversity is typical not only of religious architecture, but also of residential architecture, which reflects the cultural traditions and features of the peoples and ethnic groups living in the country. While Islamic culture and architecture predominate in Azerbaijan, each nation and religious group have always had the opportunity to create their own architecture. Some beautiful examples of architecture are part of the country’s rich and diverse heritage. Multiculturalism can be seen in Azerbaijani architecture in the combination of elements from different cultures and in the adaptation of the architecture of different ethnic groups and religions. From the mid-19th century the changing situation in Azerbaijan changed its construction practice. The oil boom and economic development attracted many Russian and European architects to the country. With their arrival new European architectural styles appeared in Azerbaijan. Traditional local and European trends in architecture developed in parallel at first. Later, European architecture strengthened its position in Azerbaijan. Enriched with the national styles and architectural forms of Azerbaijan, it created a distinctive oriental architectural style, which laid the basis for development of the national-romantic trend in architecture. The architects working in the European style tried to reflect the features of local architecture and made professional use of local building materials. Traditional Azerbaijani ornamentation gave the buildings a special twist. The combination of European style and local Azerbaijani architectural traditions laid the foundations of Baku’s unique architecture in the late 19th and early 20th centuries. Fine buildings combine the design, composition and ornamentation of different construction cultures and are a bright illustration of multiculturalism in architecture. The multiculturalism of Azerbaijani society takes care of the magnificent, unique architectural heritage of the different cultures that have lived and are living there. Yüklə 2,25 Mb. Dostları ilə paylaş:
|