Armenophobia in Azerbaijan. Armine AdibekyaЧитать онлайн книгу.
‘enemy’, but serves as an axis that lends sense to the concept of ‘one of our own’. People who live in homogeneous environments rarely reflect on their identity seeing the world framed into a shared ideologies, perceptions and behavioral patterns. Only after they face an alternative and become aware of their differences, do they form a picture of their own kind and identify themselves as bearers of their ‘own’ system.
People’s view and evaluation of ‘aliens’ spring from their own customs, traditions and lines of conduct. The concept of ‘us’ (‘one of our kind’, ‘friends’, ‘desirables’) has been carved by chiseling out ‘them’ (‘enemies’, ‘aliens’, ‘undesirables’). People have long been able to build awareness of the specifics of their own ethnic group only through comparison and contrast with others.5
‘Aliens’ can be classified as follows:
‘Remote aliens’ are a group known to exist but with so far no contacts established or vital interests affected due to geographical, historical and other reasons. This category evokes neutral and descriptive attitude that is free from negative implications and according to Igor Kon ‘arouses curiosity’ (contacts between Armenians and Eskimos, Georgians and Uighurs, Bushmen and Sioux).
Friendly aliens are a group with a shared history of cooperation, intensive contact, overcoming the same calamities and joining forces in warfare against common enemies. The perception of this category of ‘aliens’ takes on a positive hue with their differences well known, thoroughly examined, accepted and viewed favorably (contacts between Armenians and Assyrians, Armenians and Greeks, Azerbaijanis and Turks, etc.). Soldatova defines this category rather as ‘others’ than ‘aliens’. “They both attract and repel at the same time. By itself, such emotional duality is free from negative connotations, and the odds are always high that such ‘other-alien’ may become a ‘one of our own’.6
Nearby alien represent a group located in the immediate vicinity, where a history of conflicts, confrontation and struggle underlies the relations with this group. This may refer to warring tribes, states or opposing systems, which according to G. Soldatova can be defined as ‘hostile’. Therefore, ‘hostile-aliens’ are usually shunned, rejected, blamed for all calamities and disasters; frequently they are targeted as enemies and hated. And, should the rational fear of the unknown degenerate into such manifestations, then we come to deal with nothing short of xenophobia – fear of aliens, feelings of hatred and animosity towards ‘alien’ individuals and groups which differ from us”.7 The perception of ‘hostile-aliens’ is characterized by negative hues and mutually aggressive attitudes that last. ‘Hostile aliens’ are groups which live, as a rule, in the immediate vicinity of each other (share a border) and sometimes within the same community (relations between the national or religious minorities and the majority).
It must be noted that the transition from the second category of ‘aliens’ to the third category is rather commonplace. Familiar, close and not numerous as they are, they may be in need of protection and defense. However, as ‘aliens’ evolve to the extent of wanting to break off, take charge of their own problems and meet their needs on equal footing with the majority, they may be immediately labeled as ‘hostile enemies’. Qualities previously regarded in a positive vein may become tinged with entirely opposite feelings.
Repelling alien elements hinges on the importance of the global goal. For instance, the ethnic differentiation of own kind vs. aliens lies along the lines: “We are Armenians” or “We are Lezgins”. But within the same ethnic group, identical processes may occur on subethnic or territorial levels, such as: Lezgins of Azerbaijan vs. Legzins of Dagestan, Cristian Armenians vs. Muslim Armenians, which can further break into factions based on the local vernacular, region or a patron saint worshiped. Consolidation or exclusion varies depending on the goal or status of the ‘alien’ in the context of the problem at hand.
The interaction between the groups on the basis of their distinctions can be as follows:
• Biological – based on the survival instinct.
• Psychological – based on the perception of the other group and the processes that it entails, such as: patterns of thinking, fears, motives, etc., that form attitudes and behavior.
• Socio-psychological – based on the differentiation occurring within the society and the social processes that it entails.
• Political – based on the role and responsibility of the authorities in shaping the public opinion and ways to cultivate or thwart xenophobic tendencies.
The biological aspect
The origins of xenophobia have been traditionally traced back to biological characteristics, where the rejection of an ‘alien’ is seen as an instinctive survival mechanism for preserving the kind and species. Those ‘of own kind’ are protected from extinction as scarce resources are relentlessly fought over.8
However, seeking to justify human behavior by biological factors only is highly contentious. Throughout the history, social structures were governed by placing taboos and bans on natural biological instincts through religious, moral, administrative and legal provisions. A. Tsiurupa maintains the view that “such an instinct is pernicious and pointless in the human society”.9 This comes to say that an entire universe of differences separates the animal world and the human society, and therefore biology may not be referred to as an excuse for any conduct which the human society flags as detrimental.
Psychological and socio-psychological aspect
Xenophobia is an irrational sentiment and a source of an entire set of negative individual emotions hinging on fears, prejudices, stereotypes, biased judgments and all ensuing states and behavioral patterns.
Xenophobia is based on anticipated risks and fears springing from a twisted perception of the reality rather than any objective circumstances. Suspected existence of external and quite specific forces responsible for adverse effects occurring within ‘own’ society and putting its very existence at risk is referred to in support of allegations of ill intent on the part of ‘aliens’.
The surrounding world is seen as a ‘pyramid of threats’ with the enemy’s incarnation placed at its top and possessing destructive traits, objectives and instruments. The “enemy” can manipulate the surrounding environment (by enchanting, bribing, slandering or lobbying) and makes use of these capabilities and capacities to influence the destructive processes within the society. The mirror image of this pyramid represents the prism, through which the reality is seen, and which comprises attitudes, stereotypes and projections cultivating the image of an enemy. This process is followed by frustration which leads to aggression and repression.
Frustration is a psychological condition occurring where there are no or limited possibilities to meet one’s needs and causing a feeling of deprivation over what is aspired for. The theory of aggression and frustration maintains that the frustrated condition leads to an aggression directed against the actual or purported source of frustration, any other third party or even against own self.10
In Azerbaijan, for instance, ‘Karabakh’ is usually considered to be such source of frustration (standing collectively for a military defeat, the negotiation process, attempts to win it back, absence of a promised war) where Armenians as ethnic group are labeled as its cause, regardless of their place of residence, nationality, sex, age, and social status.
Aggression – is a deliberate action or rhetoric, meant to cause damage or offense to its target. The aggression may occur unaccompanied by action; it can manifest itself in rhetoric, fantasizing, dreams or even in a thoroughly meditated retaliation plan,11 such as vociferating insults in the press, threats of blasting nuclear power plants or shooting down civilian aircrafts, wishful thinking on “celebrating the next Nowruz in Shusha”, public discussion of incursion plans and hostilities.
There are several ways of externalizing aggression:12
Redirection