Pomegranates are one of the new “super foods” thriving in the culinary market. Full of antioxidants that slow down aging and other minerals that help protect against heart disease, diabetes, rheumatoid arthritis, high blood pressure, and cancer, pomegranates are a healthy fruit that can be incorporated into diet through a variety of means. The power fruit is used in many different aspects of Azerbaijani cuisine, especially as a sauce accompaniment to pilafs, kabobs, and seafoods. Pomegranate juice is also quite popular.

Possessing over 100 different species in Azerbaijan, pomegranates are one of the leading export commodities from the country. Pomegranates are actually considered to be the national fruit of Azerbaijan, attesting to its place as one of the oldest and most beloved fruits. Looking back in history, pomegranates have been growing in Azerbaijan for over 40 centuries, back to Karabakh antiquity. The fruit also was showcased in Greek mythology over 3,000 years ago. In ancient times, the fruit originated in Eastern Iran and travelled across Azerbaijan and over to the Mediterranean. Pomegranates symbolized abundance, fertility, and good luck. They are mentioned twice in the Qur’an as examples of good things God creates and are listed as one of the fruits growing in paradise. Clearly, the fruit held an important place in ancient times, just like it still does today.

In Azerbaijan, the beloved fruit is celebrated every year during the Pomegranate Festival. The festival is held the first week of November in Goychay, Azerbaijan. Proceedings include a parade containing traditional Azerbaijani music and dances, as well as contests. One of the contests is a pomegranate eating contest, which can be very challenging because contestants are disqualified if a single seed hits the table. While the festival features anything related to Azerbaijani fruit-cuisine, the pomegranate remains at the heart of the festival throughout the week.

Some people are discouraged from eating the fruit due to the tricky nature of extracting the seeds. According to Azeri experts, the best way to serve a pomegranate is to slice off the top portion with the stem (approximately 1/2 inch from the top). Then, make incisions along the 3 or 4 white compartments on the inside, and pry the seeds (which are the only edible portion) out with a spoon and/or pairing knife.

Now that you have mastered extracting pomegranate seeds, we suggest that you try the following pomegranate sauce recipe as an accompaniment to your next meal. It would be exceptionally excellent with the kabobs discussed on August 29th.

Pomegranate Sauce/Nasharab/ Narşərab

Ingredients:

8 ounces pomegranate seeds

1/2 cup sugar

1 teaspoon salt

Preparation:

1) Place pomegranate seeds and 1 cup water in a medium saucepan.

2) Boil, uncovered, for 15 – 20 minutes, over high heat. Strain seeds from liquid.

3) Mash the seeds forcefully, extract the juice, reserve it, and discard the seeds.

4) Place the juice in the medium saucepan with the sugar.

5) Bring to a boil over high heat.

6) Reduce heat to medium low and simmer, uncovered, until thick.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

With the Assistance of Amy Riolo, Author of The Cuisine of Karabakh

All content contained in the post is from The Cuisine of Karabakh and is therefore protected by copyright. Please cite references as: Riolo, Amy. The Cuisine of Karabakh: Recipes, Memories, and Dining Traditions from Azerbaijan’s Cradle of Culture. Karabakh Foundation: 2011.

Tea is one of the most widely consumed beverages in the world. It has a very long history as a domesticated crop and has spread across the world over the course of more than 3000 years. It has been consumed in Azerbaijan centuries longer than in Western and Northern Europe. Azerbaijan is famous for its tea consumption, as well as for its longevity. Tea is considered to be a healthy part of a daily diet in nearly every country that consumes it.

Throughout history, tea has been praised across the world for its health benefits. As early as the first millennium BCE, Chinese writers and physicians wrote of tea’s beneficial properties. When new cultures were introduced to tea, many of them began to remark on the beverage’s effect on health. Today, researchers around the world are actively studying the medicinal benefits of tea. Modern science is proving that tea is indeed a very beneficial drink, and each variety of tea has specific health benefits.

Azerbaijani longevity may not exclusively be a result of tea, but daily consumption of tea is still very beneficial for one’s health. Though all teas share similar properties, differences between the varieties exist. White tea is very low in caffeine and has a very high antioxidant content. It is also good for cardiovascular health. Green tea has been proven to aid lung and skin health. EGCG, which is found in green tea, is a powerful antioxidant that has been proven to fight various forms of cancer. Oolong has higher levels of caffeine than green tea, but less than black tea. It is considered to be good for digestion. Though not as caffeinated as coffee, black tea has the highest caffeine content compared to other varieties. Like white tea, black tea is good for cardiovascular health. Certain teas contain fluorine, which benefits tooth health. All varieties of tea contain tannins, which are also found in various fruits, nuts, herbs, spices, and wine. Tea is much more nutritious when fresh. Some researchers have suggested that consuming stale tea can be bad for one’s health.

In Azerbaijan, tea is the national beverage and is consumed from armudu glasses, which are pear shaped. The narrow center prevents tea from cooling, making the beverage more enjoyable for the drinker. Tea is typically served with fruit preserves, can sugar, and lemon. Chay-khanas (tea houses) can be found all across Azerbaijan as a place of social gathering. Historically, men would congregate at chay-khanas to pass time, gossip, tell stories, and discuss politics.

The Karabakh Foundation and Amy Riolo invite you to partake in the beloved Azerbaijani pastime of tea drinking by brewing your own kettle with the recipe below. We encourage you to enjoy tea the Azerbaijani way, with close friends.

Ginger Tea/ Zenjefilli Chay / Zəncəfilli Çay

Ginger is a spice that lends a warm touch to soups, spice mixes, stews, and beverages. Silk road spice traders transported ginger from China in “ginger jars” (white and blue porcelain from the Yuan Dynasty 1270-1368 CE). The Chinese initially used the jars as tea containers, but because ginger was so coveted in the West, they began using it for expensive spices as well.

Serves: 4

Ingredients:

4 teaspoons loose black Chinese tea leaves

1 teaspoon ground ginger

Sugar cubes, for serving

Preparation:

1. Fill a tea kettle with 4 cups (the same size as you are serving in) fresh, cold water and bring it to a boil.

2. Place tea leaves and ginger into another teapot or kettle.

3. Pour the boiling water onto the leaves in the other teapot or kettle and allow to steep, covered, for 10 -15 minutes.

4. Stir just before serving and strain the tea into serving cups.

5. Serve with sugar, if desired.

*Ginger is believed to burn up the body’s toxins and is used to relieve inflammation, motion sickness, morning sickness, and indigestion. For maximum medicinal effect, boil 1 teaspoon ginger (without tea leaves) per tea glass, strain, and drink.

Post Written by Andrew Loughery, Karabakh Foundation Intern

With the Assistance of Amy Riolo, Author of The Cuisine of Karabakh

All content contained in the post is from The Cuisine of Karabakh and is therefore protected by copyright. Please cite references as: Riolo, Amy. The Cuisine of Karabakh: Recipes, Memories, and Dining Traditions from Azerbaijan’s Cradle of Culture. Karabakh Foundation: 2011.

Continuing with our journey through Azerbaijani cuisine, the Karabakh Foundation would like to explore the Holy month of Ramadan, which is celebrated by Muslims in Azerbaijan as the month that the Qur’an was revealed to mankind.

Since the Islamic calendar is based on lunar months, the month of Ramadan changes every year. During the month, Muslims around the world will abstain from particles passing through their mouths from sunup to sundown. This includes food, beverages, chewing gum, tobacco smoking, etc. A few people are exempted from fasting, such as pregnant women, children, travelers, warriors, and the ill.

Islam was first introduced to Azerbaijan in the 7th century by the Arabs. By the 16th century, Azerbaijan identified itself with Shi’a Islam when the first shah of the Safavid Dynasty, Ismail I, declared Shi’a Islam as the state religion. Today, approximately 85% of the inhabitants identify themselves as Shi’a with a much smaller percentage declaring Sunni Islam. Azerbaijan usually identifies itself as a secular Muslim country, not practicing strict restrictions and obligations. Although the country is historically Muslim, the Holy month was not celebrated during the rule of the Soviet Union. After the collapse of the USSR, the Republic of Azerbaijan officially started celebrating Ramadan in 1993.

Since fasters cannot eat or drink from sunup to sundown, a culinary culture developed around Ramadan. Due to the suppression of the holiday under Soviet rule, many of Azerbaijan’s traditional culinary practices were lost. In response, modern day Azerbaijanis can select whatever dishes they prefer and are developing new traditions connected to the month.

Three meals are normally observed on a daily basis during Ramadan. Waking up very early in the morning, observers partake in sahur, which is a large early morning meal that must be eaten before sunrise. After the sun goes down, a light meal named iftar is consumed. The meal includes freshly baked bread, soups, vegetables, and other easily prepared food. Later in the evening, an elaborate, labor-intensive meal is served. On the last day of fasting, Eid-al-Fitr is celebrated, when families exchange gifts and gather for large meals.

In observance of Ramadan, this week’s sneak peak form The Cuisine of Karabakh by Amy Riolo is a delicious fig and vanilla jam recipe. It is a perfect accompaniment to the baked bread served as part of sahur.

Fig & Vanilla Jam/ Vanilli Enjir Murebbesi/ Vanilli Əncir Mürəbbəsi

There are two ways of producing these mouth-watering preserves. One is with the skin on the figs, and the other one is made by extracting the juice from the skin. In Karabakh, equal amounts of sugar and fruit are used when making preserves. The sugar content has been altered slightly, so bear that in mind if you like your foods extra sweet. The addition of vanilla, although not traditional, adds a pleasant aroma to the jam. Ginger, cinnamon, or cloves would also make great additions.

Makes: 4 cups

Ingredients:

2 pounds fresh figs

2 cups sugar

1/4 cup freshly squeezed lemon juice, or 1/2 teaspoon citric acid

1 teaspoon vanilla

Preparation:

To use whole figs:

Combine figs, sugar, lemon juice or citric acid, and vanilla in a large, heavy saucepan. Mash fig mixture with a potato masher until combined.

Let stand, covered, 2 hours to overnight.

Bring mixture to a boil over medium heat.

Reduce heat to low and simmer for 30-40 minutes or until mixture begins to thicken, stirring occasionally with a wooden spoon.

Cool completely. Cover, and refrigerate overnight before serving.

To use fig pulp only:

Peel figs and combine with sugar in a bowl for 10 hours, uncovered.

Strain juice by pushing flesh through a food mill or strainer with a wooden spoon to extract as much juice as possible. Add an additional 1 cup of sugar to the juice.

Place the juice in a medium saucepan and bring it to boil over high heat.

Reduce the heat, simmer, and stir occasionally until mixture is thickened (approximately 1 hour.)

When mixture is thick, add lemon juice or citric acid and 1 tablespoon of water.

Stir well to combine and remove from heat.

Cool completely, cover, and refrigerate overnight before serving.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

With the Assistance of Amy Riolo, Author of The Cuisine of Karabakh

All content contained in the post is from The Cuisine of Karabakh and is therefore protected by copyright. Please cite references as: Riolo, Amy. The Cuisine of Karabakh: Recipes, Memories, and Dining Traditions from Azerbaijan’s Cradle of Culture. Karabakh Foundation: 2011.

The Safavid period of Iranian history marks one of the most vibrant phases in its past. It is during this phase of history in which Shi’a became the dominant form of Islam in Iran and Azerbaijan, great advances were made in architecture, and textile production during this period flourished. It was the textiles that helped transform Safavid Iran into an important component in the global economy. Being one of the most important Iranian empires of the second millennia, it is interesting that the Safavid dynasty had its roots in Kurdish and Azerbaijani families.

Azerbaijan served as a stronghold for the early Safavids, who made their capital Tabriz. During the many conflicts that existed between the Ottomans and the Safavids, Iraq, the Caucasus, and Western Iran were often changing empires. Much of the conflict was fueled by the desire to control the trade routes that ran through the region. As a result of interspersed wars with the Ottoman Empire, the capital would be moved to Isfahan, where it was less vulnerable to foreign incursions. Despite constant territorial invasions, much of the Caucasus still remained within Safavid control, as well as the trade routes that ran through the region.

Azerbaijan was important because its location was a vital juncture of trade routes going westward as well as northward. Major cities of Azerbaijan were important trade centers for the empire that saw trade with the Ottoman Empire, the Russian Empire, and Western Europe. It was Iranian textiles and silk that Europeans and Ottomans sought. Azerbaijan, like many other regions, played an integral role in the Silk Road. One could see spice bazaars, caravans, textile factories, and foreigners from Europe to India in a major Azeri city at this time. Even coin minting in the Caucasus maintained an important role for the empire.

It was this land-based trade that gave the empire economic power. However, Europeans were trading more frequently by sea, rather than relying on centuries-old trade routes. This slowly altered the economic balance of trade, which eventually lead to economic domination by Europe. Through political turmoil, and a changing global economic environment, the empire became weak. The fragile balance of power that Iran commanded with its neighbors began to erode and Russia, the Ottoman Empire, and Afghans began taking territories near their empires. The Caucasus would ultimately be colonized by Russia, and the vibrate trade of the region slowed dramatically. It was not be until the Oil Boom that Azerbaijan once again saw the economic prowess it had during the heyday of the Safavid Empire.

Post Written by Andrew Loughery, Karabakh Foundation Intern

Additional Sources

Jackson, Peter and Laurence Lockhart, editors. The Cambridge History of Iran Vol. 6: The Timurid and Safavid Periods. Cambridge: Cambridge University Press, 1986.

Matthee, Rudi. “Mint Consolidation and the Worsening of Late safavid Coinage: The mint of Huwayza.” Journal of the Economic and Social History of the Orient. Vol 44 No. 4 (2001). pp. 505-539.

Nizami Ganjavi combined philosophy and poetry with history and legend to create a literary legacy that resonates to this day. Born around 1141 A.D. in Ganja, Azerbaijan, his birthplace is reflected in his name because Ganjavi means “from Ganja”. Nizami received an exemplary education that included science, mathematics, Islamic theology, history, philosophy, ethics, and Persian and Arabic literature. His education is often reflected in his poetry, which he began to write at the age of thirty.

Nizami’s literary career began with short form poems, such as gasida, gazal, and rubai, which were compiled into an anthology. Unfortunately, very few of the reported 20,000 poems included in his Divan survived, leaving scholars with scant literature from his early literary years. Consequently, Nizami is best known for his Khamsa, or “Quintet”. Each of the five epics composing his Khamsa are written with a unique meter. Scholars cannot pin down the exact years of completion, but can give approximate dates: Treasury of Secrets (1174-1175), Khosrow and Shirin (1180), Leyli and Majnun (1188), Seven Beauties (1197), and Iskander-Nameh (1203).

Known as a poet, scholar, and philosopher, Nizami is recognized for using his poetry to examine the development of mankind in society. Nizami’s work developed during an interesting period in Persian literature because poets at the time began to break away from traditional poetry that focused on the elite. With the rise of a new urban middle class, people were more interested personal struggles and tragedies of individuals. Nizami’s subjects reflected this as his characters were often trying to balance their adherence to social restrictions while also maintaining a sense of individual identity. His romantic epic poems are full of passionate emotion and philosophical commentary on humanity. While all of his epics are based on Persian and Arabic history and legends, he re-works the story into new creations.

Nizami’s influence on literature lasted long after his death. He was a major proponent in the use of vernacular language in poetry, introduced new style concepts, and founded a new literary form. His literary impact spanned Iran, Turkey, Central Asia, and India, where poets imitated Nizami’s Khamsa in form and theme. Later poets such as Jami, Amir Khusro, Alisher Navoi, and Fuzuli were all heavily influenced by Nizami. As a notable figure in the Eastern Renaissance of the twelfth century, Nizami’s poetry is still honored and studied today in Azerbaijan and throughout the East.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

Additional Sources

Boyle, J.A., editor. “Poets and Prose Writers of the Late Saljuq and Mongol Periods.” The Cambridge History of Iran. Cambridge: Cambridge University Press, 1968.

Hasanov, Zaur. “National consciousness and Azerbaijani poet Nizami Ganjavi.” News.Az.

Kerimli, Teymur. “Nizami-Poet for all Humanity.” Visions of Azerbaijan.

Prepare your taste buds for the delicious journey they are about to take. In anticipation of the Karabakh Foundation’s upcoming cookbook written by Amy Riolo, The Cuisine of Karabakh: Recipes, Memories, and Dining Traditions from Azerbaijan’s Cradle of Culture, forthcoming blog posts will take a look at the delectable world of Azerbaijani cooking.

Azerbaijan offers a unique variety of food due to its possession of nine out of the eleven different climatic zones within its border. The wide ranges in climate allow for the production of an array of fruits and vegetables. In addition, Azerbaijan’s strategic location along the Silk Road has ensured its cuisine has both been influenced by spices and recipes from other regions while simultaneously sharing its own cuisine with neighboring Persian, Turkish, Arabian, and Indian cultures.

Taking a few steps back into history, travelers have spoken about the delicious food grown in Azerbaijan. Arabian traveler, Yaqut Al-Hamavi wrote the following after passing through Azerbaijan in the 12th century: ““Azerbaijan…great number of fruit trees. I’ve never seen so many gardens and so many rivers like here…they grow the best peas, nice pomegranates, which have no equal in the whole world, and amazing figs…I’ve never seen such tasty apricots…Here fine grapes, grain, and cotton grow ripe. Many fruits, especially nuts and chestnuts are the best in the world.” It is clear that the Azerbaijani cuisine has been making mouths water for centuries.

The variety in agriculture production and mixing of cultures resulted in an array of regional dishes with each dish having several different recipes. For example, there are over 200 different types of rice pilafs. According to Amy Riolo in The Cuisine of Karabakh, the Azerbaijani word for pilaf is plov, which is believed to derive from the ancient Greek word poluv (“varied mixture”). During Alexander the Great’s travels through the Caucasus, he requested for his soldiers to prepare dishes that traveled well and could be created from local produce. Rice had been grown in the region since ancient times and vegetables and fruits were bountiful. When combined, these “varied mixtures” developed into the popular pilafs served throughout the Caucasus today.

Enjoy a sneak peek into the Karabakh Foundation’s upcoming cookbook by trying your hand at the recipe below. The Azeri Style Sweet Pilaf is just one of many pilaf dishes featured in the book.

Azeri Style Sweet Pilaf/Shirin Plov/Şirin Plov
Serves: 4

Ingredients:
2 tablespoons raisins
1/2 cup dried apricots, sliced into thin strips
2 tablespoons unsalted butter
1/4 cup blanched almonds, chopped
1 cup basmati rice, soaked in cold water for 20 minutes, and drained well
Pinch of saffron
Pinch of salt
1 tablespoon honey

Preparation:

1. Place raisins and apricots in a bowl and cover with boiling water. Allow to stand for 10 minutes, or until softened. (You can also set them in cold water in the morning and drain them at night.) Drain the fruit and pat dry.
2. Heat butter in a medium saucepan over medium low heat. Add dried fruit and almonds, stir to coat, and allow to cook until almonds begin to release their aroma and start to turn color. Stir in basmati rice, saffron, and salt, mix well to combine. Mix in honey and stir well to combine.
3. Add 1 1/2 cups water, increase heat to high, and bring to a boil. Reduce heat to low. Place 2 paper towels over the pot, cover with lid to seal, and cook rice for 10-15 minutes until liquid is absorbed and rice is fluffy. Serve warm.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

With the Assistance of Amy Riolo, Author of The Cuisine of Karabakh

All content contained in the post is from The Cuisine of Karabakh and is therefore protected by copyright. Please cite references as: Riolo, Amy. The Cuisine of Karabakh: Recipes, Memories, and Dining Traditions from Azerbaijan’s Cradle of Culture. Karabakh Foundation: 2011.

While we are all familiar with the lava volcanoes featured in movies, the lesser known mud volcanoes of Azerbaijan presents us with an equally spectacular experience. Over 700 mud volcanoes have been identified around the world with over 300 of them residing in Azerbaijan along the Absheron peninsula, Gobustan, Southeastern Shirvan plain, and islands of the Baku archipelago. Many of them are located just outside Baku. For example, in addition to the well-known petroglyphs at Gobustan, the park also contains several mud volcanoes. Turagay is the largest one in the park with a height of over 1335 feet. Located about fifteen miles outside the capital, another famous mud volcano is Lokbatan, which has erupted over twenty times in the last 200 years, the most recent being October 2001.

You may be wondering what mud volcanoes are exactly and how they are different from lava volcanoes. While there are many similarities between the two, there are some very important differences. Both can launch huge flames and smoke hundreds of feet into the air while simultaneously spewing clay. If located in the sea, both can also create islands. However, mud volcanoes do not always emit hot materials. In fact, some of the debris can be close to freezing temperatures.

Mud volcanoes erupt due to an increase in underground pressure. As a result of the pressure, fluids are released with mud and gases. 86% of the gas released is methane, with nitrogen and carbon dioxide composing the remaining 14%. Eruptions vary from a continuously bubbling volcano to one that has an explosive eruption dispersing debris in a violent manner. Luckily, the latter type of eruption is less common with most of the Azerbaijani volcanoes erupting in a bubbling manner. Mud can contain traces of oil, as well as large amounts of curative properties, such as iodine, bromine, calcium, magnesium, and organic acids. Due to the curative properties and lack of toxins, mud from the volcanoes is used in spa and medicinal treatments.

With so many volcanoes in the country, tourists can visit a number of erupting mud volcanoes during their visit. The eruptions are a natural wonder that is one of Azerbaijan’s best kept secrets.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

Additional Sources

Eminov, Zakir. “The Natural Monuments of Azerbaijan.” Visions of Azerbaijan.

Gallagher, Ronnie, James Skinner, Hartmut Mueller, Seid Huseinov. “Mud Volcanoes: Questions & Answers.” Azerbaijan International (2007): 38-45.

With Labor Day Weekend coming up, the Karabakh Foundation would like to share a traditional Azerbaijani grilled cuisine—kabobs. Instead of firing up the grill for hamburgers and hot dogs this weekend, we encourage you to explore Karabakh inspired kabobs. If you are not willing to replace your American fare, maybe you can include Azerbaijani cuisine as part of the feast.

Kabobs are an ancient cooking method that is common throughout the Middle East. There is much debate as to where the popular grilled meat originated. The word kabob means “fried meat” in Arabic and was first mentioned in a 14th century dictionary. However, the word kabob did not become synonymous with the current meaning until it was coined by the Turks several centuries later. So, did the modern kabob originate from Turkic or Arabic culture? The eternal kabob debate continues.

Regardless of where it originated, its popularity has spread. Kabobs, along with pilafs and sweets, were carried eastward via the Moguls all the way to India. Today the traditional culinary cooking method is used throughout the world.

In addition to being grilled, a wide array of marinades and sauces often accompany the meat. You can cook the meat in large chunks, lula style with the meat molded around the skewer, or kofta style with ground meat. It is also common to have a “mixed grill” with lamb, chicken, veal, and vegetable kabobs sharing the same grill.

Much like Americans, Azerbaijanis also enjoy family gatherings that include BBQ. They often prefer dry grapevines or wood from fruit trees for the grill due to the added flavor it provides the kabobs. If using an actual grill, they also oil the grill so the meat will not stick. While attending family BBQs, Azerbaijanis play traditional folk music and mugham.

Enjoy the following delicious recipe from The Cuisine of Karabakh, written by Amy Riolo.

Chicken Kabobs/Toyuq Kababi/ Toyuq Kababı

If using wooden skewers, soak in water for an hour before using.

4 Servings

Ingredients:

1 large yellow onion, sliced

Freshly squeezed juice of 1 lemon

Pinch of saffron

Salt

Freshly ground black pepper, to taste

2 pound chicken breast meat, skinned and cubed

Freshly ground black pepper

Preparation:

1. Combine onion, lemon juice, saffron, and salt and pepper to taste in a small bowl.

2. Add the chicken cubes to 1 bowl, mixing to coat all pieces of chicken well.

3. Cover and marinate for 1 hour at room temperature or overnight in the refrigerator.

4. Prepare skewers. Thread the chicken pieces onto 2 skewers by piercing chicken piece through the bottom. Avoid pushing the meat to close together – the pieces should be touching, but not crowded, in order to ensure even cooking. Sprinkle sumac on top of each skewer.

5. If using a grill:

Preheat grill and place chicken skewers directly on a prepared grill for 7 to 10 minutes on each side until chicken is cooked through.

6. If using a broiler:

Preheat broiler and place chicken skewers onto a baking sheet. Broil for 7 to 10 minutes on each side, or until chicken is cooked through.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

With the Assistance of Amy Riolo, Author of The Cuisine of Karabakh

All content contained in the post is from The Cuisine of Karabakh and is therefore protected by copyright. Please cite references as: Riolo, Amy. The Cuisine of Karabakh: Recipes, Memories, and Dining Traditions from Azerbaijan’s Cradle of Culture. Karabakh Foundation: 2011.

Azerbaijan has an immensely rich musical tradition, one that has many influences and has left an indelible mark on the world. If anyone can represent Azerbaijan’s musical tradition, it is Uzeyir Hajibeyov. Having lived through some of the most dramatic and formative periods in Azerbaijan’s history (1885-1948), Hajibeyov’s music reflects the dramatic times in which he lived, while holding true to Azerbaijani folk music. In true innovative form, Hajibeyov successfully merged indigenous musical forms with orchestra and even opera. In fact, he was the first Muslim to write an opera. Though non-Slavic art forms tended to be marginalized in the Soviet Union, Hajibeyov, not only survived during the period, but thrived during it. He was awarded and decorated on many occasions for his contributions to music in the Soviet Union. His fame extends far past the borders of the former Soviet Union; his music is celebrated by the international community.

Born in Azerbaijan when it was part of the Russian empire, Hajibeyov learned Azerbaijani music and Western music. It was his knowledge of both forms of music that characterized his music. He learned traditional Azerbaijani styles like mugham while growing up near Shusha (an important artistic center for Azerbaijan) and studied Western music at Gory Seminary in Tblisi. So talented was Hajibeyov that he wrote his first opera, Leili and Majnun, at the age of 22. Considering his age when he wrote the piece makes this opera impressive enough, but that fact that it was the first opera to be written by an Azerbaijani and a Muslim elevates the status of this work. This opera fuses mugham and Western operatic styles by using both kinds of instrumentation. He would go on to write operas and musical comedies before and during the Soviet era.

Unlike many pre-Soviet artists, Hajibeyev soared in popularity and influence. Even in a political climate that saw the marginalization of many minorities in the Soviet Union, Hajibeyov continued to create music that incorporated both mugham and Western operatic styles. It should be said that Hajibeyov was no fan of the Bolshevik revolution, and often wrote under a pen name criticizing it and the forces behind it. Many of Hajibeyov’s contemporaries were in fact arrested or killed. Even more fascinating is the fact that Hajibeyov was honored by the Soviet government (which he had spoken against) many times, and was even personally congratulated by Stalin himself.

Among his best accomplishments is his effort in preserving traditional Azerbaijani music. His synthesis of mugham with opera allowed folk instruments to be used in classical orchestras. Hajibeyov also took a vital role in preserving pure Azerbaijani folk music through publishing collections of songs and writing The Basis of Folk Music in Azerbaijan in 1945. His legacy cannot be underappreciated: he preserved Azerbaijani music while taking an active role in its evolution. Many institutions and organizations exist today which he either directly or indirectly took part in founding. If any single figure can personify the flowering of Azerbaijani culture in the 20th century, it is certainly Uzeyir Hajibeyov.

Post Written by Andrew Loughery, Karabakh Foundation Intern

Additional Sources

Khalilov, Anar and Ramazan. “110th Jubilee: Composer Uzeyir Hajibeyov.” Azerbaijani International. Autumn 1995. Web. 13 May 2011

Obrien, Matt. “Soviet Music and Society: Under Lenin and Stalin: The Baton and the Sickle.” Azerbaijani International. Spring 2005. Web. 14 May 2011

Selimkhanov, Jahangir. “Music Then and Now.” Azerbaijani International. Spring 1995. Web. 13 May 2011

Natavan. Poetess, Philanthropist, Princess. Born on August 15, 1832, Khurshid Banu Mehdi Quli khan was born in Shusha, Karabakh. Her grandfather, Ibrahim Halil Khan, founded Shusha and was the last independent Karabakh khanate. Khurshid Banu spent her childhood in Shusha, receiving an exemplary education that included literature, arts and crafts, and the study of Russian, Persian, and Arabic. Her education no doubt heavily influenced the significant contributions she would later give to Azerbaijani culture. While best known for her lyrical poetry, Natavan also received acclaim for her embroidery, paintings, drawings, and social work done for her native town of Shusha.

The most notable poetess in Azerbaijan’s history, the princess is acclaimed for her lyrical ghazals. Originating in Arabic poetry of the 6th century, ghazals are composed of a rhyming couplet and refrain with each line also sharing the same meter. Natavan began to write poetry in the 1850s, evoking themes such as love, nature, and beauty. However, after her son died prematurely at the age of sixteen, her poetry became darker and more pessimistic.

In addition to her personal literary work, Natavan also held interest in poetry being written by her contemporaries. She created Shusha’s mejlisi-uns (“Society of Friends”) in 1872, which produced a forum for poets and musicians to share ideas and debut their latest works. Coinciding with the development of mejlisi-uns, Khurshid Banu changed her penname from “Khurshid” to “Natavan” for the first time. Her new poetic signature translates into “helpless,” probably reflecting emotional turmoil from her personal life. Natavan financially supported the forum, which invited poets and musicians from all over Azerbaijan to partake in the meetings at Shusha. It is during this time that Shusha became a flourishing cultural capital with many reverberating cultural developments still expressed in modern Azerbaijani culture.

Natavan’s influence resonates beyond Azerbaijani literary circles. Scholars have argued that she influenced Uzeyir Hajibeyov, one of Azerbaijan’s most renowned composers. Since Hajibeyov’s father was employed by Natavan and his mother grew up in the same household, Hajibeyov spent part of his childhood listening to the musical and poetic meetings held by the mejlisi-uns. He no doubt heard Natavan sharing her newest poetry at the meetings she organized.

Known for a progressive outlook, many of Natavan’s literary and artistic works incorporate prominent themes found in the Age of Enlightenment. She was known for blending the Orient and West to produce a new genre in art. While she often depicted scenes from her native homeland, such as mountain landscapes, village and town scenes, sea shores, and decorative flowers, Natavan often painted these images using Western styles and techniques.

As if her cultural contributions were not enough, Natavan was also a dedicated philanthropist for residents of Shusha. After the death of her second husband, she became increasingly invested in social works. Natavan created a public park for Shushsa residents to enjoy. The princess additionally installed Shusha’s first pipe system as a way to provide water to residents. She proposed a second system to be installed from the Araz River to the Mil plain, but never saw it come to fruition during her lifetime.

A gifted and influential poetess, dedicated philanthropist, and Princess of Karabakh: Natavan Khrushid Banu.

Post Written by Athena Smith, Karabakh Foundation Cultural Affairs Coordinator

Additional Sources

Mammadova, Farida and Vasif Guliyev, editors. Old Shusha. Baku: Şərq-Qərb, 2009. pp. 240-252.

Naroditskaya, Inna. “Azerbaijan Female Musicians: Women’s Voices Defying and Defining Culture.” Ethnomusicology. Vol. 44, No. 2, pp. 241-242.

Efendi, Togrul. “Natavan: The Artist Princess.” Visions of Azerbaijan. Summer 2009, Volume 4.2. pp. 72-74.