When I was invited to visit Azerbaijan, with the invitation of The Center of Analysis of International Relations (AIR Center) and Azerbaijan International Development Agency (AIDA), I had no doubts that this would be a great opportunity to provide some insights of what I believe is just and important to work toward reconciliation between two destined to be neighbor countries. 

The observations and findings that I would line up in this paper, are not only as result of my two extensive weeks throughout the country, numerous interviews with individuals as well as several visits in the sites, but as result of a much earlier interest in the region which of course culminates during my time serving as Ambassador of the Republic of Albania in Azerbaijan, 2023-2016. 

A brief history of modern Azerbaijan (known by the ancient name as Caucasian Albania).

Azerbaijan, located at the crossroads of Eastern Europe and Western Asia, has a rich history shaped by its geography and cultural diversity. The region has been a hub for trade, conquest, and cultural exchange for millennia. Modern Azerbaijan began with the establishment of the Azerbaijan Democratic Republic (ADR) on May 28, 1918. It was the first secular democratic republic, introducing universal suffrage and a progressive constitution. However, the ADR lasted only 23 months before being incorporated into the Soviet Union in 1920.

As part of the USSR, Azerbaijan underwent significant industrialization and modernization, becoming a major center for oil production. The discovery of vast oil&gas reserves in Baku in the late 19th and early 20th centuries had already made the region a focal point for global energy interests. During the Soviet era, Azerbaijan also saw cultural and educational advancements but faced restrictions on national identity and political autonomy. As the Soviet Union collapsed in 1991 and the growing nationalist movements led to Azerbaijan's declaration of independence on August 30, 1991. In 1988-1989, hundreds of thousands of Azerbaijanis were forcibly deported from their historical lands in Armenia in a systematic campaign of ethnic cleansing. By the end of 1989, not a single Azerbaijani remained in Armenia.

The early years of independence were marked by turmoil, including economic difficulties and the Armenian-Azerbaijani conflict, which began in 1988 and resulted in significant territorial losses for Azerbaijan. A ceasefire in 1994 left Armenia in control of Karabakh region of Azerbaijan and seven surrounding districts, creating a protracted frozen conflict. 

Under the leadership of Heydar Aliyev, who became president in 1993, Azerbaijan achieved relative stability. President Aliyev introduced reforms to attract foreign investment, particularly in the energy sector. The signing of the "Contract of the Century" in 1994 brought major international oil companies to develop Azerbaijan's Caspian oil fields, transforming the country into a significant player in global energy markets.

Since 2003, President Ilham Aliyev, Heydar Aliyev's son, has continued to develop Azerbaijan's economy, particularly through oil and gas exports. In 2020, Azerbaijan achieved a major victory in the Second Karabakh War, regaining much of the territory lost in the 1990s. The conflict was resolved through a Russian-brokered ceasefire and reshaped regional dynamics. On September 20, 2023, Azerbaijan conducted local counter-terrorism measures against illegal Armenian armed groups in the Karabakh economic region. The operation aimed to restore the country's sovereignty and ensure stability in the area.

Today, Azerbaijan is a rapidly developing country balancing economic modernization, geopolitical challenges, and efforts to strengthen its national identity. A major challenge and a condition for lasting peace remains now the “Protections, Preservation, and Restorations of Azerbaijani Historical and Cultural Heritage in Armenia”:

Referring the report from the AIR Center published in 2021 https://aircenter.az/uploads/files/Cultural%20Appropriation.pdf based on the inventory of historical and cultural heritage sites, before the First Karabakh War (1988-1994), the Karabakh region of Azerbaijan was home to 706 historic and cultural monuments: 11 monuments of global importance (6 of them architectural and 5 archaeological), 240 of state importance (119 architectural and 121 archeological), and 455 of local importance (393 architectural, 22 archaeological, 23 parks and memorial monuments, and 17 decorative artworks).

However, 22 museums containing more than 100,000 artifacts, 927 libraries possessing 4.6 million books, 85 music schools, 4 theaters, 2 concert halls, 4 art galleries, and 808 recreational venues were destroyed as a result of the Armenian occupation of Nagorno-Karabakh and the nearby regions, as well as the seven districts of Gazakh and the village of Karki in Nakhchivan, situated on the border with Armenia. According to recent estimates, within the newly liberated territories returned to Azerbaijan as a result of the Second Karabakh War, over 400 monuments have been destroyed.

Apart from the decades-long destruction and desecration of Azerbaijani heritage within the previously occupied territories, acts of appropriation of the Azerbaijani culture in these lands have also been part of a clearly targeted policy pursued by the Armenian occupying forces. The appropriation of Azerbaijani heritage can be seen not only in the previously occupied territories of Azerbaijan, but also in the territories of modern-day Armenia where, today, no Azerbaijanis reside (250, 000 Azerbaijanis were forcefully deported during the years 1988– 1989).

During Azerbaijan’s counter-offensive operation from September 27 until November 10, 2020, the media was highly focused on the accusations of the Armenian side about Azerbaijan allegedly intentionally targeting Armenian churches. Several countries expressed their concern about the preservation and protection of Christian cultural monuments in the liberated territories. UNESCO has also shared its opinion on the issue, fearing the destruction of Christian sites. 

In the meantime, repeated calls from the Azerbaijani side to UNESCO during the years of the Armenian occupation have been ignored. Azerbaijan’s contribution to religious restoration projects beyond its borders also tends to be overlooked by the Western media such as catacombs in the Vatican, Romanesque churches in France, and the stained glass of Strasbourg Cathedral. In addition, the restoration and protection of the Armenian Church in the center of the capital of Azerbaijan should not be left unremarked. Roman Catholic cathedral in Baku has been constructed on land donated by the government and old synagogues have also been restored and reopened, and new Jewish schools have been built.

While reading hundreds of pages of reports and historic chronicles, you understand more in depth how all this happened at such a paste. The aim of this research paper is to shed light to the importance of historic and cultural heritage of Azerbaijan and indeed of any country, considering it as a soul of the nation’s being. 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:

1.    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.

2.    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.

3.    Legal Frameworks and Global Expectations: International conventions, such as UNESCO's Convention for the Protection of Cultural Heritage, stresses 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.

       1. Blue Mosque in Yerevan:

• The Blue Mosque, originally built by the order of Husseyinali khan, the khan of Iravan khanate from 1760 till 1770, was one of the few remaining mosques in Armenia after the exodus of Azerbaijani communities. This 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.

       2. 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.

        3. Abbas Mirza Mosque, or Sardar Mosque, in the vicinity of 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 one and the same mosque which 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 destructions. 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.

       4. 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. 

1. 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. 

2. Gargabazar Caravanserai (Fizuli District)

•             Significance: The Gargabazar 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.

3. 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.

4. 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.

•  Condition: According to Azerbaijani reports, the mosque was severely neglected 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.

5. Yukhari Govhar Agha Mosque (Shusha)

•  Significance: The Yukhari Govhar Agha Mosque, also built by architect Karbalayi Safikhan Garabagi, is one of Shusha's most historically significant religious structures. Named after Govhar Agha, a descendant of the Karabakh Khanate.

•  Condition: Azerbaijani sources claim that the mosque was also neglected and damaged during Armenian control, with alleged desecration and structural damage. Restoration efforts are currently underway to rehabilitate this heritage site as part of Azerbaijan's broader cultural preservation plan.

6. Azerbaijani Cemeteries and Graves

•  Significance: Cemeteries represent an essential part of Azerbaijani heritage, containing the graves of Azerbaijani families and notable historical figures. Cemeteries in Karabakh region and surrounding areas have personal and cultural value for Azerbaijani communities.

•  Condition: Numerous cemeteries have been documented as desecrated or destroyed, with Azerbaijani reports noting headstones overturned or removed, and graves disturbed. This damage has deepened grievances and calls for respect and preservation of these sites as a condition for peace.

7. Imarat Complex (Aghdam)

•  Significance: The Imarat Complex includes several historically significant mausoleums and the palace of Panah Ali Khan, founder of the Karabakh Khanate in the 18th century. The site holds cultural and historical value, marking the legacy of Azerbaijani rule in the Karabakh region.

•  Condition: Sources claim that the complex suffered extensive damage and desecration during the period of Armenian control. The mausoleums, in particular, are said to have been neglected, leading to further loss of historical artifacts and architecture.

8. Other Religious Sites across Karabakh region

•  Significance: Beyond the major mosques, smaller mosques, tombs, and shrines across the Karabakh are part of Azerbaijan's heritage and the legacy of Azerbaijani communities in the region.

•  Condition: Azerbaijan has documented instances of structural damage and neglect in many of these sites, arguing that this loss reflects broader issues of cultural erasure that must be addressed for peace and reconciliation.

However we cannot afford to live in disarray, parties supported by the international communities need to understand the importance of preservation of a lasting peace. Protecting and restoring Azerbaijani heritage sites in Armenia can serve as a critical step toward peace by addressing longstanding grievances and helping both nations recognize each other's histories by:

Ø International Mediation and Oversight 

•  Involve international organizations like UNESCO, ICOMOS, or ICCROM to assess the extent of the damage and mediate the preservation process. These organizations can ensure that efforts remain impartial and adhere to global standards.

•  Conduct independent documentation of the sites, including historical records, photographs, and architectural plans, to establish a baseline for restoration.

Ø Bilateral Agreements

Encourage dialogue between Azerbaijan and Armenia to address cultural heritage protection within peacebuilding frameworks.

•  Negotiate agreements that commit both countries to safeguard and restore cultural heritage sites under mutual oversight.

Ø Restoration of Projects

Partner with international experts to develop restoration plans for the damaged sites, ensuring historically accurate reconstruction.

•  Establish a joint heritage restoration fund, supported by international donors, for rebuilding destroyed sites and preserving shared cultural heritage.

Ø Legal Mechanisms

Pursue international legal recourse to seek accountability and reparations for the destruction of cultural heritage, under conventions such as The Hague Convention for the Protection of Cultural Property in Armed Conflict.

•  Propose legal frameworks for preventing future destruction and holding violators accountable.

Ø Cultural Exchange and Education

Promote cultural exchange programs to foster mutual understanding of each other's heritage and shared history, especially among young generations. 

•  Develop educational initiatives to raise awareness about the importance of cultural heritage and its role in uniting rather than dividing communities.

Ø Peacebuilding Initiatives

•  Integrate cultural heritage preservation into broader peacebuilding efforts between Azerbaijan and Armenia.

•  Organize joint events, exhibitions, or workshops showcasing the shared heritage of the South Caucasus to build trust and collaboration.

Ø Engagement of Civil Society

•  Encourage local communities, historians, and conservationists from both nations to participate in heritage preservation initiatives on neutral territories if needed.

•  Establish cross-border cultural heritage committees to oversee and guide preservation efforts collaboratively.

Addressing the destruction of Azerbaijani cultural heritage requires not only good will, technical and financial resources but also a commitment to dialogue, mutual respect, and a shared vision of preserving history for future generations.

What is often proclaimed by certain western scholars as religious conflict, it is no less than an ethnically driven conflict fueled by third actors, with a strong and deep hatreds, as deep as we need to join forces to heal this land from deep below, more so Armenia starting with a national apology.

To make it understandable for a wider range of readers, I deliberately avoid looking at the whole story, based on the religion but the social aspect of it. How and why people react brutally to historical and cultural sites? What makes them destroy, appropriate or even more so remodify the origin of the sites? 

The destruction or appropriation of historic and cultural sites often stems from social and political motivations rather than religious reasons. Such acts are frequently driven by the desire to erase or rewrite the history of a rival group, asserting dominance or denying the legitimacy of their identity and claims to the land. In the context of the Armenian appropriation of Azerbaijani cultural and historical heritage, this can be seen as part of broader efforts to assert territorial and cultural claims.

By targeting cultural sites, aggressors aim to dismantle the tangible symbols of a group's history and collective memory. This is particularly impactful in contested regions, where heritage sites serve as evidence of longstanding presence and cultural continuity.

Destroying or appropriating these sites undermines the affected group's sense of identity and their connection to the land, while simultaneously asserting the aggressor's narrative.

Such actions are also often a reaction to deep-seated social grievances, historical conflicts, or perceived threats, reflecting the broader struggles over power, recognition, and identity in divided societies.

In the territories they occupied, not only were monuments destroyed, but centuries-old, rare tree landmarks were also obliterated. This region had cultivated a distinctive culture, evident in its villages, homes, orchards, and daily life. A stable infrastructure had been established, supporting the livelihoods and traditions of local communities. However, all of this was eradicated.

During the 1988–1989 deportation of Azerbaijanis from Armenia, approximately 22 towns and 185 villages were emptied of their Azerbaijani populations. This campaign was part of Armenia's policy of ethnic cleansing against Azerbaijanis. Forced to abandon their ancestral lands, Azerbaijanis experienced a profound demographic transformation in regions they had inhabited for centuries.

After these deportations, the fate of the abandoned villages in Armenia varied:

       1.  Completely abandoned villages: Some villages were never resettled due to a lack of infrastructure or unfavorable geographic conditions. These areas remain uninhabited, lying in ruins.

       2.  Resettled villages: In certain regions, the Armenian government resettled refugees from countries such as Syria and Lebanon. This resettlement was part of Armenia's broader demographic strategy.

In many resettled areas, however, historical traces of the Azerbaijani population—such as mosques, cemeteries, and other cultural landmarks were either destroyed or altered. This deliberate erasure aimed to deepen the effects of ethnic cleansing, extending its impact from demographics to the destruction of cultural heritage.

Additionally, the Caucasian Albanian monuments in Karabakh represent a crucial aspect of Azerbaijan's historical and cultural heritage. These monuments are significant examples of the religious, architectural, and cultural legacy of the Caucasian Albania period. Unfortunately, many of these monuments have been appropriated by Armenia for political and historical purposes, often misrepresented as Armenian heritage. For detailed information, including specific examples of such monuments, further research is encouraged.

But while we see some reaction from the international community over the destruction of Azerbaijan historical and cultural heritage by Armenia it probably needs to be considered as war crimes and those responsible must be held accountable. 

The modern history at least has seen cases of wide condemnation of several cases global wide to name few as below.

1. Destruction of Palmyra by ISIS (2015-2017)

The ancient Syrian city of Palmyra, a UNESCO World Heritage Site, was severely damaged by ISIS militants. They destroyed iconic monuments, including the Temple of Bel, the Arch of Triumph, and the Temple of Baalshamin, as part of their ideological campaign to eradicate pre-Islamic cultural heritage. The international community, including UNESCO, condemned these acts as "war crimes" and called for accountability.  2. Bamiyan Buddhas in Afghanistan (2001)

The first government of Taliban destroyed two massive 6th-century Buddha statues carved into the cliffs of Bamiyan. Despite global pleas to save them, the Taliban justified their actions on ideological grounds. This act provoked widespread outrage and highlighted the vulnerability of cultural heritage in conflict zones.

       3. Destruction of Timbuktu Manuscripts and Shrines (2012-2013)

In Mali, Islamist extremists linked to Al-Qaeda destroyed ancient mausoleums and burned priceless manuscripts in Timbuktu, a UNESCO World Heritage Site. These acts were condemned by UNESCO, the UN, and various governments, emphasizing the need to protect cultural heritage during conflicts.

       4. Looting of the National Museum of Iraq (2003)

Following the US-led invasion of Iraq, the National Museum in Baghdad was looted, resulting in the loss or destruction of thousands of irreplaceable artifacts from Mesopotamian civilization. The international community criticized the lack of protection for the museum and called for the recovery of stolen artifacts.

       5. Yemen's Cultural Sites in the Ongoing Civil War

The war in Yemen has led to the destruction of significant cultural landmarks, including parts of the historic city of Sana'a, a UNESCO World Heritage Site. Airstrikes and shelling have caused extensive damage, prompting international condemnation and calls for accountability.

These incidents underscore the profound loss caused by the destruction of cultural heritage, which represents not only tangible artifacts but also the history, identity, and memory of entire communities as such is the case of the historical and cultural sites of Azerbaijan.

Summary.

The destruction or neglect of Azerbaijani cultural heritage sites, is a critical issue affecting the peace process. Restoration and protection of these sites can serve as steps toward reconciliation by recognizing and respecting the cultural and historical legacies of both nations. 

Preserving such sites not only aligns with international cultural protection norms but also fosters mutual respect, an essential foundation for durable peace between Armenia and Azerbaijan. The preservation, protection, and restoration of Azerbaijani cultural heritage in Armenia are vital for building a foundation of trust, respect, and cooperation. By preserving these sites, Armenia can acknowledge the shared history of the region, promote reconciliation, and pave the way for lasting peace. This commitment to heritage can serve as a symbolic and practical gesture of goodwill, addressing historical grievances and creating pathways for dialogue, unity, and understanding between the two nations.

Personal Reflections and Gratitude

Visiting the cities of Aghdam, Fizuli, and Shusha left a profound impact on me. These once thriving places, now undergoing restoration, are both heartbreaking and inspiring. Each step I took through these cities was a walk through history, a history filled with destruction, resilience, and the hope of a brighter future. My journey gave me a firsthand look at the monumental efforts being made to rebuild these cities, preserve their cultural heritage, and restore the dignity of the Azerbaijani people.

Aghdam: A City in Ruins, Yet Full of Hope

As I entered Aghdam, the desolation was overwhelming. The city looked like a massive graveyard. Destroyed and looted houses stretched endlessly, and the silence was haunting. Walking through the ruins, I couldn't help but feel the weight of the tragedy that had unfolded there. Aghdam was once home to tens of thousands of people, yet now it stands empty, with only remnants of its vibrant past.

One of the most striking moments was when I stood in front of the Aghdam Mosque. Its walls still bore the scars of neglect and desecration, yet it stood defiantly as a symbol of resilience. Seeing the restoration work in progress gave me a sense of great hope. As mentioned on my report above, the mosque, once used as a cattle barn during the occupation, is now being restored to its former glory. It's more than just a building; it's a testament to the endurance of Azerbaijani culture and faith.

I also visited the remains of the Aghdam Drama Theater, a place that once echoed with laughter and applause. Now, it's a shadow of its former self, its skeletal frame a reminder of the cultural loss inflicted during the occupation. However, I was heartened to learn that plans are underway to rebuild it, transforming it into a symbol of renewal.

While Aghdam's scars are deep, the ongoing reconstruction and plans for an open-air museum give me hope that this city will rise again—not just as a place to live, but as a living reminder of Azerbaijan's resilience.

Fizuli: A City Reclaimed

My visit to Fizuli was equally emotional. The city, much like Aghdam, was left in ruins after years of occupation. However, signs of life and rebuilding are beginning to emerge. I walked through areas where new infrastructure is being laid out and saw construction teams working tirelessly to prepare the city for the return of its displaced residents.

One of the most poignant sites I visited in Fizuli was the remains of the building of the editorial office of “Araz” newspaper, a historical site that suffered severe damage during the occupation. Its restoration has been almost finished and seeing the dedication of those working to revive it filled me with a sense of pride.

What struck me most in Fizuli was the determination of the people I met. Many were workers who had returned to help rebuild their hometown, driven by a deep connection to their roots. Their stories of loss and hope reminded me of the resilience that defines this region.

Shusha: A Cultural Renaissance

Shusha was perhaps the most emotional stop on my journey. Known as the cultural capital of Azerbaijan, this city holds immense historical and symbolic significance. Walking through its streets, I felt the weight of its history and the devastation it endured during the occupation.

The first place I visited was the Yukhari Govhar Agha Mosque, a stunning 19th-century landmark that had been damaged but is now being meticulously restored. Standing there, I could imagine the vibrant life that once filled the city and felt a deep sense of hope for its revival.

As I walked through the city, I noticed new homes being built, schools reopening, and families returning. Most of the current residents are military personnel, police, and government officials, but I was heartened to see signs of civilian life returning.

One moment that stood out was when a group of schoolboys approached me. They were curious about my impressions of the city and asked thoughtful questions as part of their school assignment. 

Their pride in their heritage and hope for the future were palpable. I told them that while history had been unfair to Azerbaijan, the efforts to rebuild and the optimism of their generation gave me confidence that their future would be brighter than that of their parents. I also advised them to look to the future and hold themselves by the traces of war.

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 couldn't 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 me of 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 dignity, pride, and renewal. I left with a profound sense of admiration and hope, confident that these cities will not only be rebuilt but will thrive once again as vibrant centers of culture and history in the Caucasus.

Acknowledgments:

Thank you to Air Center and AIDA for their support and contribution to make this paper possible.

Chairman, Ambassador Farid Shafiyev, Mr. Shahmar Hajiyev, and Ms. Roza Bayramli for their collaborations.

Mr. Anar Huseynov, Ambassador of the Republic of Azerbaijan in the Republic of Albania for his endorsement and support.

Mr. Umud Mirzayev the President of International Euro Asia Press Fund for his enormous facts and information given for this purpose from his organization archives. His contribution to peace and reconciliation as well humanitarian and educational initiatives deserves not only national but international recognition. His contribution in internationalizing Azerbaijan cause in the international media as well as UN other Human Rights institution, but most of all  his efforts in demining large areas of over 1 million land mine planted by Armenian army need recognition of Nobel Price. 

Dr. Peter M. Tase from USA, an outstanding regional expert, journalist and researcher with tangible contributions towards exposing Azerbaijan peace efforts global wide,

Mr. Dadesh Mamadov, Head of Arts Council Azerbaijan, representative of professional of Azerbaijani’s artists with substantial contribution toward promoting peace through art. 

Hundreds of people I met some of them wishing not be identified whom gave me such incredible insight to understand what most of us cannot. 

Thank you.

Genci Mucaj

Former Ambassador of the Republic of Albania to the Republic of Azerbaijan.

Ambassador Genci Mucaj is a former Ambassador of the Republic of Albania to Turkey , Azerbaijan, Iran, Pakistan , Kyrgyzstan and Georgia with extensive experience in international relations, public service, and leadership.

Throughout his career, he has represented Albania with dedication in various high-level diplomatic positions, fostering strong bilateral and multilateral partnerships. Known for his expertise in foreign policy, Ambassador Mucaj has played a significant role in promoting regional cooperation, economic development, and cultural diplomacy.

He is a the CEO and Co-founder of the Council of Albanian Ambassadors an organization promoting the Albanian National foreign policy.