Third working section

Moderator of the third section Cseario Vodzinsky - professor.

   Michail Shvydkoi -  supervisor of studies of the Higher School of Moscow State University: My respected colleague,   Prof. Cezario Vodzinsky , from thePolishAcademy of sciences, one of the  greatest experts on the discussed topic, will continue.  Before he begins his activity as a moderator, I’d like to share my opinion with you, after which he will take the microphone and will lead the Conference   panel.  Thus, I’ll remind you that we are going to speak about the model of moral personality in postmodernism culture. The floor is given to Cseario Vodzinsky. Cezario , please.

   Professor Cezario Vodzinsky (further Moderator): Thank you very much, Mikhail Schvedkoy, excuse  me please, but I think that I am in difficult situation, because Mr. Shvedkoy invited me here  to make a presentation. Only yesterday I learned that I would be a moderator.   From one side I’ll read a report as Cesario Vodzinsky, from the other side as Cesario Vodzinsky’s double will be a moderator. Excuse me please, I’ll speak in Russian. I think that on the theme of postmodernism, and debates about postmodernism can be formulated with Denichko’s words said about the Kremlin in “Moscow – Cockerel”.   He said the following, I quote: “All people say   Kremlin, Kremlin, and Kremlin. I heard about it, but I have never seen the Kremlin”. In discussions and debates about post-modernism, which exists half a century, in results quite  a bit, not to say anything positive.  Discussions are already going 50 years, but we do not know the answer of the main question, what is postmodernism, i.e. we had many answers.  Everything else they are mostly ambiguous and often contradictory to such an extent, that the term “postmodernism”, there is a concept that can be fitted to any content. One of the Polish critics of postmodernism has suggested the following:”Someone, somewhere, sometime, something, said”. Subsequently like “The Kremlin, Kremlin, Kremlin”, definition of post-modernism ambiguous and contradictory. There are two main strategies in definition of postmodernism: The strategy, which realizes postmodernism in relation to modernism. In the frame of strategy we can define three models:

1. Post-modernism, in primarily is continuation of modernism, in, basically a continuation of modernism, from which it is not fundamentally different.

2. Post-modernism, really means a continuation of modernism, identifies new, unknown nature of modernism.

3. Postmodernism is a complete break with modernism and its radical critique.

From the first formal comparison of these polar to each other relations should be a simple conclusion: from the point of incurable ambiguity of the term postmodernism it can be considered as   concepts, i.e. concepts, which act with such heaps of arguments in favor of this thesis, not only that they do not agree with each other, but in fact contradict one another.

In the interpretation of dreams, Frit tells the story of the borrowed kettle. A neighbor, who borrowed a kettle, returns it with scorched hole. But to  the claims of the owner of the kettle answers that the first, he gave back the kettle  undamaged, and the second the kettle was holey when he lend it, the first , generally, he didn’t take any kettle.

The second strategy of definition seems more refined and is in the policy of definition of post-modernism with the performative copytalks.  A formative utterance is a statement which, through its utterance leads to a state of things being talked about. For example, if Mikhail Shvydko opens today’s session, but he does not describe the events, which must take place properly, in its context. The complicity of formative utterance lies in the fact that, it is burdened with unavoidable contradiction, which is  is impossible to distinguish words from things, and in this it is significantly inappropriate.

The other definition of performed utterance is compared with the situationAlicein Wonderland, when she tries to describe the disappearance o f the cat. It is said there: Yes!- thought  Alice,-cat-with a smile is a rarity, but a smile without a cat, I just do not know what it is. Ultimately the question of postmodernism, there is no response, regardless of the definitive strategy. The meaning of this question seemed to disappear, the cat, or the ambiguity and inconsistency of some possible answers is attached to the contradictory performative utterance.

I suggest at this moment the other way out of difficult situation. I suggest changing a language, discarding the western regions, to think about postmodernism in Russian. It can be seemed, that realization of postmodernism in Russian is   bunched up, senseless. Why? Because it is the attempt to transfer of post-modernism in the modernism environment, Russians considered to have such environment, and as it was, regardless of the tremendous effort and upgrades. Those exerted from the time of Peter the Great, his upgrade time and further.  And it does not depend from its cultural modernism. He exceeded all other with   his courage experiments. Let us  then stay on the basis of  stereotype, if in  common sense to quire of  about postmodernism  not in the language of postmodernism. Let me in this experience make brief remark. When in Western regions say that, postmodernism (in foreign language), we are involved   in ambiguous polarity of modernity and modernism. However the situation changes, when the words into Russian language are not calqued in the process of translation, but are translated in their own way. Then we have to face with special expression-“post-modernism”. What is the meaning of “‘post” linked with the word modernity? Thus, the meaning of modernity changes. As the word “modern” has the meanings “the present time, recent time” and           “contemporary”. Returning to our subject, I would like you to take the risk with a provocative hint.   Provocative, because, in Latin provocation means call to the voice.  It is confirmed thatRussia, for at least two centuries has been in a state of historical transformation. But what does it mean?-to be in a state of historical transformation? I’ll define it as “to be in the cleavage, to remain in schism”. I think, we know what schism is, it is breaking, splintering of historical schism, which was in the middle of XVII century in Orthodox Church of Russia. We all know that schism, as ecclesiastical event surmounted church borders. It was not limited with reforms which took place within the church, but gradually and forever became ecclesiastical, physical and metaphysical revolution. The thesis about the role of revolutionary schism in history ofRussiais neither new, nor isolated.   We can recall what Nicolay Berdyayev said about the Russian idea:” Russians are  the dissenters, this is the  feature of our national character”.

I don t want characterize the Russians and the Russian idea. Instead of it, I would like, in simple way, with the help of the tools that used Rodion Raskolnikov to differentiate the structure. The simple thesis is :Split - an experience turmoil of  unprecedented scale, because  in the  scale of Russia. This is a problematic experience, anarchy, non-obviousness, in a result, a long sequence  of transitivity of  such orders, as underground and surface, and the divine, holy and sinful, legal and self-styled, orthodox and heterodox, salvation and condemnation, grace, and consumption, and in the end of Christ and the Antichrist.   In its consequences authoritative negligence and transitivity of schism reaches a bottomless base and covers the spiritual world of ancientRussia.  It means tectonic shaking the pillars of Russia for which since the split is in a constant trance. What does trance mean?  Follows deregulation, and as a result, transitivity of these orders. As well as the theory of organized system, the whole word and the development of Christianity allowRussiato behave as constitutionally for Christian development, and difference between good and evil. The experience of schism leads to, opened space, abyss as Nietzsche said: “Schism-is the experience of indiscernible differences between good and evil”. The hypothesis that Russia is divisive, and it means that, it is more historically experienced, having lost the ability to distinguish between good and evil…The penultimate word, because there cannot be the last word. When we want to describe the smile without the cat, let us look closely at the history of schism and read Dostoevsky, because Dostoevsky is the great analyst of the experience of schism. Then it will be possible to achieve, that the others could not do. Berdyayev’s confirmation that the Russian people are schismatic, we can read:”The Russian people are for post-modernism “. But in this meaning, these people for post-modernism define all our postmodern modernity. Thank you very much. Now I shall listen. If it is possible, I shall ask Vasily Istratov, representative of “Russkiy Mir” Foundation, to continue our discussion.

   Vasily Istratov – The head of “Russkiy Mir” foundation: What can I say? Russian people always had difficulties with Polish people. The case is, if our dear colleague yesterday was informed that he had to make a speech, I learned about my speech, about two minutes, when I took my sit.  That’s why I hoped to think over my speech, while the others are having the floor. Now we have the brilliant speaker, who made a prepared speech and it means, now I had to compete with him. It is very difficult, that’s why I am not going to do that. It’s pity that, I missed the previous round table meeting today.

Our dear moderator  nodded at me to begin speaking,   I’ll share my thoughts regarding the  topics of our meeting, as a whole, what I heard during the day and during the morning session, and partly today’s meeting. I am very glad the postmodernism experts do not know exactly what it is, and that’s why I am not being the expert of this sphere, hoped to know something about it, in order to have enough information to form an opinion.  Once I can say it is likely related with that we do not deal with experts. The fact is that somebody tries to understand the process, phenomenon, events; in the first stage everything seems clear, this is white, red, dark blue, green-everything is clear. As we begin to analyze it thoroughly, to look attentively at these parts, under the  microscope, it turns out, that each of them consists of many different colors and it is not so clear. On the first stage everything is clear, on the second stage, when the man is really dealing with this, he (she) does not understand much about.  And only it is a rare fact that people reach the third stage. And when talking about something that according to experts still incomplete, it is difficult to understand the phenomenon. That’s why I admit that, the absence of understanding of postmodernism means that the people are not seriously dealing with. Go ahead. And what is postmodernism then? It is a world where we live in. It came up with this name, in order not to use, not to print the expression. Expression is very complicated thing, not always used. But the word postmodernism, though, is equivalent to printed expression, quite usable. It sounds good.

This is one concept. And there is another concept, which is the concept of progressive thinkers, philosophers, artists, even politicians, linguists, which are going ahead. That is true. We can give the most famous   examples. I came up with some examples related to the visual arts. For experts on post-modernism picture is a lag from the present. If it is visual art, it is like two people doing something on the street. So it is visual art of postmodernism. The case is that 95% of artists are drawing with canvas. We are speaking about the process that can be on high level, among 2-3% of population.  The others among population even do not know what postmodernism is and do everything with old method. And the same is with the other things, what we are speaking about.

I noticed that in the first part we discussed the human acquisition. Compared with its ancestor, man may be less intelligent, but a more informed. This is absolute difference. Moreover, the large information content does not mean that he thinks better. Apparently understands worse. Students of the medieval university for two-four years could be taught to all that mankind  knows at the present,   that it became impossible to have the XVIII century, although  the crisis of university education is still going on. Now there was a terrible thing called cyberspace or what you call it, where information flows in large numbers. And it became theoretically impossible. The result is a gradual shift that characterizes the current phase of specific knowledge. People do not try to acquire the knowledge. In case of something they would see, what someone else has already complained to unverified information, and move on. As a man of traditional education it does not bother me, but frighten me. At present we face a crisis, directly the disappearance of professionalism in all spheres. It becomes impossible due simply to the volume of information that you have. Though, recently inMoscowI mentioned in my lecture, that after graduation of University for a long time I have been working at the Ministry of Foreign Affairs. Knowledge of history of which I acquire, was quite superfluous. All this was unnecessary. Only 10 % of knowledge that I studied and remembered was enough. Well, this might be a little easier.

But, nevertheless, a crisis of professionalism, which occurred last time, I explain to myself as a huge amount of information that the human brain at the present time can not pass through. This creates a real challenge for the nearest future. My grandchildren’s generation turned out to study considerably less than they were expected to know. In my own time I thought I knew far less than my grandparents’ generation. By the way, I return to the idea that the youth are considered nihilists alienated from all neglected traditions. And then they themselves blame their children. That is, if now we speak of the break of traditions which take place more strongly than usual, it is not some principle phenomenon. By the way, Dmitry Bykov who seemed to be let pass forward on purpose and was expected to excite all of us, fulfilled his duty. One point confused me, or rather attracted my attention. Old generation Ancestors suck blood of young generation. If we remember different associations, for instance in legend how a pelican feeds her young ones with her own blood – we come across with circumstances. I am not sure if Bykov expressed his considerations, however today the process ran in the reverse order. The past draws the youth’ blood, it might be the compensation for the pelican. Anyway, I would like to touch upon one point in particular; it is the problem of language. It was touched upon in the first part. It was also said that it is paradoxical. It was suggested to abandon everything to learn Arabic, Persian know what it is connected with and if it is the process of reversibility. But, naturally, language gets simplified. When I say it, please don’t think that I am engaged in propagation and support of the Russian language. I must admit that I and not only I encounter here, in the Russian-speaking Azerbaijanwhich is obvious at once, with the simplified retreat of language including Russian. Of course, one can refer to the influence of the English language. By the way, I am not the supporter of the conservation of language at all and banning foreign words in it, as if the language variant does not receive foreign words. Then it is a dead language. Foreign words cannot be pushed in the dead language, but quite enough and possibly unlimited number of foreign words can be pushed in the living language. The living language digests it. However, in any case, in my opinion, of course, it is the process of simplification, not of alteration that is dangerous; as we deal here not with communication, but that with the help of language we interpret the surrounding world. If our language is reduced to five hundred words, then the interpretation of the world will become as primitive as the volume of your vocabulary. The Russian language is one of the richest. All speak of their language, and we say that almost all great languages are inclined to emphasize the richness of their language, and as a rule, it is well-grounded. Therefore, my statement about the Russian language does not insult the other languages at all in order to place them at another stage. No! However, any language is an instrument and aptitude to both understanding oneself and speaking to others. Without language very little can be done. Mathematicians interact without language, with the help of formulae, however this is not the main variant of interaction among people. For this purpose one should learn formulae not less than language. Somehow, we are not Chinese, we interact with words, not through ideographic script, and we have language imitating human voice. Thus, one should understand that language is situated deep within our psychology. And a few words about the last presentation. It is interesting that we still exist in the split, even since the XVII century. In the XVII century Russiawas on the periphery of the world civilization, but the following centuries were associated with split. The word ‘split’ is a terminological moment. As a teacher, I would correct that schism does not exist in Russian. They don’t argue about terminological moments, they agree on them.

   Moderator: Thank you very much. One can speak of the simplification of the language in the language which has nothing to do with simplification. Plato said that beauty is a difficult and complicated thing. I think in this sense one can hope that the communiqués betweenPoland andRussia will be beautiful. Thank you. I invite Firangiz Ali-zade, chairwoman of the Composers Union  of Azerbaijan.

   Firangiz Ali-zade – chairwoman of the Composers Union of Azerbaijan: At the moment I am suffering the same fate as the previous speaker. I also found out recently that I was going to speak at such a dignified forum. But it is very pleasant to me to speak here. I am a musician, and will speak very precisely, for in music the concepts ‘modernism’ and ‘post-modernism’ have very clear limited meanings, and in this sense it seemed to me that at this panel musician’s words should sound very appropriate and didactic to have a full picture, since, as you know, the Azerbaijani music is an enormous wealth. For many centuries great art of mugham has been formed, reaching its prime in XVII-XVIII centuries. Also, ashuq music, folk songs have been formed for many years.

The history of our composers’ music started in the XX century, and it is obvious that many phenomena related to modernism and composers’ technique reached us with great delay. And our composers’ school was launched in the XX century, and Gara Garayev, my teacher, great Azerbaijani composer said, “Within 5 years we have to pass the road Europe has passed for 20-30 years’, and his own creative activity demonstrated a wonderful example of potential to bridge this time span. Modernism is the heroic time of trap – the European musical culture – it is 1960s. 1960s is the boom of information, these are special years. In the formerSoviet Unionthere was such a well-spread notion – the generation of the 60s. And I ascribe myself to the 1960s, for at that time we studied at the conservatoire. That was an ardent time when we snatched the page of the banned score out of one another’s hands.

In those days there was no Xerox, we copied them and in the morning returned them and so on. And of course, the Azerbaijani music, on the one hand preserved its naivete, as if it had begun to cognize the world, and on the other hand made brave steps forward, as for example, the Third Symphony of Gara Garayev in cacaphony manner. Therefore this all moved forward in parallel. Some composers stuck to tradition and some others made broad steps and covered this space and did very interesting experiments not only within the frames of the Azerbaijani music, but also within the borders of the former Soviet Union , for instance, concert of Radion Shedrin of the Third Symphony of Gara Garayev. How did they use the technique? This is the hostile bourgeoisie ideology. It is forbidden. Technical personality must acquire only the technique, but logically remain on some platform.

Modernism of the sixtieth, if to speak about the motherland of our esteemed moderator, then it is the greatest art of two polish composers: Tutaslavsky and Penedercky.

I remember how with great delight we listened to their compositions devoted to the victims ofHiroshimaand three poems composed to the words of An. Shopgin. It was really modernism of the highest flight. Among the German composers there was K. Shtabxauzen whose works sounded not long ago, probably five-six years ago, unfortunately a year before his death. Modernism has its exact temporal frames – the 60s, and then as if this phenomenon began to spread: – in theUSAit was J. Grom, in Germany it was Shtabxauzer, in Italy – Luccanno Meria, Lucha None, in Poland – two composers which I have already mentioned.

What is postmodernism? From the point of view of modern music of the 20th century it is the reaction to modernism, for instance, the remarkable Ukrainian composer Serdkevsky. He became popular in the west as a Ukrainian modernist. He said: “The music of romanticism began to compete with modernism, and as usual romanticism won”.

Of course, in the practice of concert halls, in the concerts of great conductors victorious was modernism, the music which embodies the classicism of baroque, romanticism and post-romanticism. And today that music reigns in the concert halls, in the variety art. Modernism had to make room for and the composers of the present day – post-modernists, they though much on the question: why the modernists are paid so much attention, why are they supported financially and morally?  They had great gifts in their life. What was the tragic life of Arnold Noberg or Anton Veber the composer who died in Viennaand etc. They suffered too much in their life, propagating their art which in the 60s gave way to this music. When Schubert invented this system, he said:”I invented the system which provided the first place for the German music at least for 100 years in advance”. All the time in my lectures in the MusicAcademyI begin with this question whether it is right or not. And all the time I answer that it is right and wrong? Because, the truth is always in the mid. At the end of the 20th and the beginning of the 21st centuries the composers, of course, those who respect their own selves, who have professional training, there are not persons unaware of this system. Everybody must learn and know it. On the other hand, the great composers of the 20th and 21st centuries may do without this system and compose in the post-modernistic style. Here what makes one be careful is the first post modernism. Dear philosophers, linguists, I want to attract your attention that each epoch in music, I can say concretely, called itself somehow, took a definite name. We knew that it was baroque; we knew that it was classicism; we knew that it was romanticism; we knew that it was modernism. Only post-modernism does not call itself, does not call itself music, reaction to modernism. There are allusions in it, there are collages in it, there is the combination of many styles, and there is conversation with the listener through these allusions. There is the knowledge of all the musical process of the world. It has become confirmed as the only one and truth, today we se a reaction not only to modernism, but to the whole history of music and to all the music art.

At the end I want to say that post-modernism has found its reflection in the Azerbaijani music, too. Our young composers compose in this style. They know sufficiently well all the styles and therefore can appeal to such complicated matters.

   Moderator: Thank you very much for this musical prompting. I think that it will be good if all the countries listen to music more. Now I ask Professor Bahram Amir Ahmediam.

   Professor Bahram Amir Ahmadianm My speech was in English and was written in English. However, I wanted to speak Azerbaijani for the respect of this land and for the respect of my compatriots. I was bringing flowers to you fromTehran. But at your sight I lost my consciousness, fainted and dropped the flowers.

Now I am asked, “Who are you?” I say, “I am Iranian”. They say, “But you are Azerbaijani”. I go toIranwhere I am asked, “Where are you from?” I say, “I am Azerbaijani”. InAzerbaijanI am asked, “Where are you from?” I say, “I am fromTabriz”. InTabrizI am asked, “Where are you from?” It is this identity that makes difference. Everyone has got one address. In this modern world the national identity is a very important matter. Post-modernism wants to deprive you of your identity. It wants to separate people from their past. Our poet Bulud Garachurlu says, “The only thing I can manage is to introduce your past to you. If you want to live with dignity, you should look to see how your forefathers lived”. This defines my identity. Who am I? There are three great factors in identity. One is geography. They ask, “Where are you from?” The name of the place will be mentioned. It is either a point, or a country or a city or a district or a settlement. Human beings should introduce the place of their dwelling. It is based on the science of Geography. In connection with my research, I checked Azerbaijani textbooks. Then I studied and found out that geography is well developed inAzerbaijan. They have introduced their Motherland to their citizens very well. Your scholars wanted to teach you, “Where are you from?” Then I would like to know what has happened to the land I come from. For this reason I need to learn history, the vivid and true history. During his meeting with historians, his Excellency Ilham Aliyev wrote that the true history ofAzerbaijanshould be re-written on the basis of historical documents. Because he wants the younger generation to know what this land has gone through. They should draw a lesson from it. Any nation that does not learn from History will be obliged to live its history anew. Hence, Mr. Ilham Aliyev attaches great importance to this issue. In order to know what the land has gone through, one should have a good knowledge of language and literature as well. From this point of view, the Azerbaijani literature is a very rich literature. Since long, since the XVIII century, since Mirza Fatali Akhundov they have tried to teach us this language. I was born inTehran. My parents were fromTabriz. I studied atTabrizUniversityfor 4 years, I haven’t seenAzerbaijan, haven’t been there. But here I am speaking Azerbaijani. I speak Azerbaijani at home as well. Wherever I meet an Azerbaijani, I speak Azerbaijani to him. This language has penetrated into my blood, my soul never to leave them. How come it that some say they are pressurized inIran,Azerbaijannot to speak their language. Our mother sang us the same lullaby sung to you. My mother taught me “su” for water not “ab”. She taught me “a dream” not “khab”. This language is not dead, it is everywhere. The Azerbaijanis are the indigenous people ofIran; they haven’t migrated from somewhere else. Sometimes I notice them to mispronounce words. From this point of view, I noticed that Azerbaijani textbooks have been well developed. But I have one remark. Sometimes we want the new generations to have good relations with their neighbors. His Excellency President has instructed the relations be established correctly. I find them writing sometimes Great Azerbaijan, unitedAzerbaijan, from Derbent to Gazvin. The Armenians did the similar thing. In the middle they have written Greater Armenia. Greater, from sea to sea. The Kurds also wrote something like that. We find the north-western part ofIranin 3 maps. These words force me to tell that esteemed Mr. Ilham Aliyev was right to instruct writing the true history, modern history versus post-modernism. Then everything will remain in the past.

Dear friends! Here I found that this history for reason and language. It has a great role in our national identify, and there are some customs and traditions that we can make use of and open perspectives to our future. First, Novruz holiday. In my opinion, Novruz as a holiday has great impact on national identify. For this  holiday is celebrated everywhere from the West of China to Anadolu. But I conducted research; nowhere else this tradition is as valuable as in Azerbaijan. Since here they have written a book “Ilakhir charshanbalar” (The last 4 Tuesdays of the year). Azad Nabiyev has written it. These Tuesdays are not celebrated inIran at all. There is one Tuesday, the last Tuesday of the year. But here there are 4 Tuesdays. The book identifies these customs and traditions as legacy to us from the past. We have maintained them. I have translated that book into Persian, and it has been published inTehran.

And the same can be said about music. In the Soviet period we heard the Azerbaijani music from Bakuradio, from here and there. Now the Soviets have collapsed, new generations have come. We thought that there would not be previous music; the national music would be replaced by the post-modernist music. Then you had some 20, 50 renowned singers, Bulbul, Rashid Behbudov and others. They sang mughams, they sang songs. Now when we switch to Az TV channel we find a mugham competition there. New generations sing your classic music. It is promoted. I am very delighted. Part of this music leads to ashug music. We also had ashugs, these ashugs unfortunately almost extinct. But when ashugs were attached importance here, it had a positive impact on ashug poetry in Iran as well. Now they wear good ashuq costumes too which shows that this tradition has become valuable and new generations attach importance to it too. They want to maintain it in their identity and protect it. Azerbaijani art week was held in Iran. They went to Iran from here with ensemble, dance groups. Music arrived; there were many things, and I saw that the Republic of Azerbaijan is in a very strong state. It has turned into a very strong region within the region. And this is because it preserves the customs and traditions. The ashug poetry says, “When the tongue, the mouth gets tired of word, ask the string to tell the essence. If lips speak, they will catch fire. The hands should speak of these efforts”. That is, music speaks when the tongue, mouth get exhausted of word. From this point of view, the Azerbaijani music is a very rich music. It can play an important role which can have a great impact on the music of the neighboring countries, too.

In Iranand other Eastern countries I notice that new generations do not respect the elders. But in AzerbaijanI saw it existing. On a bus, here and there when your brave young men get up at the sight of old men and women, and give their seats to them. But it exists not everywhere. You respect elders much. Hence, esteemed late President Heydar Aliyev (may he rest in peace), gave an instruction to establish the Board of Elders (Aghsaqqallar Shurasi). Nowhere else, mainly in the former Soviet country, there is a board of elders. The Azerbaijani culture, these traditional values have been very well maintained which is the result of the efforts of both the state and the Azerbaijani people. Thank you!

    Moderator: Now I say it is high time to make a transition to German. I would like to ask Eva-Maruia Auch from the Humboldt University.

   Eva-Maria Auch, Humboldt University, Berlin: Thank you very much. To be honest, as a German I felt embarrassed after the long speech of Professor Bahram. I apologize in case my language is simple. I learned just yesterday that I was included.

My speech is informative rather than theoretical, comprised of wise ideas like the speeches made today. I am also a historian. Of course as an orientalist I have a strong interest in local traditions like my colleague who has just presented.

But I just want to say a few words, to give an explanation. My colleague fromGermanymade the first speech this morning. And I just think that the concepts such as “European and non-European restrictions” are already out of date. One can certainly perceive them as their own or belonged to the others. We say thatAzerbaijanis a member of the European Council. Then the question should be put quite differently. These are just the thoughts that I have had today.

I completely agree with the fact that the demands which are often made by different organizations and political structures can only reach the signing of a number of protocols, declarations, and do not go any further. It is not a coincident, in fact. That is exactly what the word “nation” means in different languages – Azerbaijani, Arabic, Persian, and Ukrainian.

In my opinion, our European international organizations have not reached this so far. At my lectures, for instance, I like working with different terms like “нация” in Russian, “nations” in English, and “nation” in German. The core of the term is that different meanings have their own history. But I often think that we have not arrived at it yet. And that’s why there are so many misunderstandings. However, we seem still to have common values, especially in politics and culture.  You are a perfect example – I am just amazed.  You perfectly exemplify modernity, classicism, tradition, and post-modernity. Bit there is still something in common. I want to say that I think we should learn the values of others. This is our task and I should perform it as a historian as well. Therefore, the first information we heard about the opening of the first chair of history ofAzerbaijaninBerlin, inGermany, in the centre ofEurope, a year ago is also a step in this direction. In my opinion, this is also a very important step and an important task in this direction in order to study each other, namely our values. Do not evaluate each other. I think it is also very important. We are often black and white. Someone this morning said that the world is black and white. And the truth is in between. We do not often find that middle. We like to assess, to discover something, whether it is right or not. So we must educate our young generation to be able to make a choice independently. They must be educated, they must be taught.

There is a need for thinking people/intellectuals. We often differ in the choice of the values we need. I choose myself as an individual. I feel that we have more of it inside us. But it does not mean that my culture is richer.  It is just that my abilities and possibilities to choose from different values, whether they are of Asian, Arabian, Persian or German origin, are of secondary importance. What we need is a full-grown adult – grown, well educated and widely knowledgeable as well. I completely agree that we should know more languages. As to the English language, we need the tools of cognition and communication. I am sorry I can’t convey my feelings, my emotions through the internet like a human being. All this thoughts have arisen against a background of today’s discussion. What else would I like to present besides the chair of history?

I want to invite all my colleagues and especially the young students to get acquainted with the history ofAzerbaijanin our institute, inGermany. I would also like to inform you briefly about the project we are going to work on. I have prepared the text and presentation, but I think the theme, in itself, may already be like some reactions that she can talk about the death. Few people admit that the death is also part of our life. It only seems to be so far. If I approach such a project it will be said that she wants to study death inAzerbaijan, in theCaucasus. In order to get a picture, I would like to say that theCaucasusis often considered to be the region full of wars and conflicts.

We are certainly interested in a real death, in demographic changes in recent 20 years, but we are also interested in the way the rituals have changed in general. If we see tents in the street it seems that our traditions are the same and are likely to remain unchanged.

However, there are changes within all the rituals. Before a son could bury his father, but nowadays he may work in Siberia or somewhere in another country and cannot arrive in time. Maybe families are no longer together and have lost their traditional format.Such are the results of the whole migration process, unemployment, etc. Besides the matter of death, we are interested in this aspect of the rituals and in general, how do people live with death. As you know, the process of individualization is going on in the West. We observe such processes here as well. And what is the reaction of your society? It may be interesting for us. Maybe your experience is also very important for us to know.

Another aspect is a discourse on death. It is a discourse on society and values in postmodernity. Maybe we are not here with regard to death and postmodernity in Azerbaijan. I would like to invite anyone who is interested in issues touched upon in the project to cooperate. I have prepared the presentation. Unfortunately, I cannot show it to you. Thank you for your attention!

   Moderator: Now, dear friends, I want to give the floor to Mr. Aydin Ali-zade, Doctor of Philosophy, fromAzerbaijan.

   Aydin Aliz-ade, Doctor of Philosophy, Institute of Philosophy, Sociology and Law, Azerbaijan National Academy of Sciences: Thank you. Today I would like to touch on the theme ofAzerbaijan. I think it will be of interest to you. We are talking about post-modernity and modernity. I would like to touch on the problem from the aspect of where we are and where I live. I can talk about what is going on there – inAmerica, in Europe, inRussia. As I live here, I can talk about the things surrounding me. I think that this theme/topic will be interesting to all of you. We have the following state of affairs. Going outside you may certainly see thatAzerbaijanis a traditional Muslim republic. But Islam is not felt here somehow. On the one hand you may come to the logical conclusion that it is a good thing. All the women in Arab countries wear closed dresses, but the girls here wear miniskirts and the boys go to disco clubs, etc.

All this certainly exists. It is clear that these modernistic phenomena occurred in Azerbaijan. They took place at the end of the 19th century and at the beginning of the 20th century when, still under the influence ofRussia and Europe, a galaxy of Turkic enlighteners began to emerge here inAzerbaijan. They were working on the enlightenment of Muslim people then in the Russian Empire. And they were also working here. Thus, they were able to develop a traditional society. This, in fact, marked the beginning of our modernism. Thereafter modernistic phenomenon continued with a soviet shade, that is, social realism which was later destroyed. The question is what exactly was destroyed?

First, our traditional religious outlook was destroyed. We are all witnesses of the fact thatBakuis a European city, much more European than the cities of theCentral Asia.Azerbaijanhas progressed more than the Central Asian republics which were also included to the field whereAzerbaijanwas located. The question arises as to whether modernism was completely realized inAzerbaijanand to what extent we are ready for the transition to postmodernism. Of course, I express my own debatable views. It is just my opinion. I consider that the only problem is that the activity in the sphere of enlightenment inAzerbaijanat that time was incomplete. Their success was only partial. Pragmatic traditional thinking of the Azerbaijani people was not completely broken. And the problem still exists. But it is of different nature. It seemed that there existed religious values which were, in fact, removed by the Azerbaijani enlighteners. However, the traditional ones, which are even older, have still been preserved in strata and remain so far. Our society continues its conservative lifestyle in such a dogmatic form. This dogmatism starts from personality and penetrates into the community. In what does it manifest itself? We have such an approach that there must be common standards of morality. When someone does not behave in a way accepted in the community, it is immediately said: “Look at him. How can he behave in such a way? We knew his father, grandfather and great grandfather. He seems to be no longer an Azerbaijani.” This is a very real problem here. One type of opinion and one type of public/social consciousness is being cultivated. Our state supports freedom and democracy. That is fine/great. However, our lower/grass-roots structures, our family, our community are very conservative. In fact, the grass-roots structures in which dogmatism have not yet been broken down hinder the development of state and state policy as well. We have such a problem arising from this. Well, I want to give an example. It is said everywhere: “Oh, what a great achievement of the Azerbaijani people! Adults are respected and revered here…” etc. I qualify it as a natural slavery, in fact, subservience of one person before the other one. In what this subservience is manifested? The question arises, how many adults who deserve to be respected are there? We observe so many seniors who do not deserve this respect and who terrorize the youth. Why should we respect such an adult? Or there is such an authoritarian regime in a family – Respect your parents! What if they are not worthy of respect? The result of all this is the enslavement of the Azerbaijani citizen still in the very infancy. They live and are brought up in slavery and then they become slaves themselves. Thus, such a psychology is formed that if a person is a slave then he/she tries to make a slave of the younger generation. Slavery creates slavery. In fact, it leads our young people to slavery. Further on, in adulthood, as in the army, the old humiliate the young, and then the young become old and humiliate further. Currently, we have the same situation in our society. A person becomes an adult and his/her aim is to suppress the younger. This psychology is inside his subconscious. The same is in the family. Here is an example. Why should everyone love the Azerbaijani national song?

I understand that someone can love the national melody mugham. But I, for example, do not like mugham. And I cannot say openly about it. Such an abnormal situation we have. What should we do now? I think that in order for the society to be truly modern and postmodern, it is necessary to have debates in society. There is a social network, internet, and Face-book now. The youth make use of it. Be more active; criticize all the values that exist in our society. Do not hide deficiencies, speak, and express dissatisfaction. Only in this case you and your opinion will be heard.

   Moderator: Thank you very much for such a speech against the slavery…

   Shukufa Jabarova, associate-professor of the chair of philosophy of Azerbaijan University of Languages: It is very difficult to speak after such an emotional and really post-modernistic speech. Nevertheless, I would like to return to the course of our discussions held in the previous panels. From my point of view many philosophers here have already spoken on this topic. I am a philosopher, too. One of the first who spoke of re-evaluation of the values in the European culture was Friedrich Nietzsche. When he declared the death of God, in reality he declared the death of values developed along centuries which passed from generation to generation. With this declaration he made it known that there was growing a crisis in the whole European culture, which in that period claimed to the world leadership from the point of view of Euro-centrism. He stressed that the whole history of the European culture presents the struggle of various beginnings – Apollonian and Dionysian, which fought against each other, but achieved nothing. These ideas were picked up by post-modernist and presented in new time and light. They also underline that the modern culture has neither height, nor depth. The values developed along centuries were changed. The extreme form of post-modernism refers to these values. But at the same time nothing is suggested instead of them, and it can not be like that. That is, we can not ignore personality, today we speak about it if not distinctly, you know. It is true that post-modernism denies the dictation of reason which reigned in the European culture for centuries. The modern culture must suggest something instead of it, you know. Though we say that post-modernism denies all the existing past traditional values, nevertheless, it develops some values, because it is impossible to deny absolutely everything. That is, on the one hand, in the frames of post-modernistic culture, in the broad sense of this word, by culture one understands ideas, views, philosophy, and world outlook, in this sense the post-modernistic world outlook is sufficiently democratic and does not determine any frames for man, for thinking personality. The flight of fantasy here is unlimited. On the other hand, without any orientation it is impossible to find out the right way. How to find out the right way if there does not exist any? You know, in essence post-modernism speaks of the crisis, re-evaluation of all this values and offers each of us to choose what is close and understandable to us. I. Ilyin compares post-modernism with chimera, stressing that it is not able to offer something established. In this sense post-modernism has not yet said its final word. We shall still witness new regenerations of post-modernism.

There must be certain values, whether traditional or newly-born ones, without values the society can not exist. To proceed with the idea suggested by Mr. Samed Seyidov, I would like to say that namely education enables us to build the bridge, with the help of which we may establish communication between the past and present. Owing to education we know and may preserve the best developed by mankind and reject what is senseless. Just in this very sense great responsibility lies on philosophy. When other sciences to not make efforts to penetrate into the souls of people, to impress the minds in the first place, philosophy is one of those sciences, which is and always be, which closely connected with the soul of man. Finishing my presentation I would like to appeal to the words of my teacher Vyacheslav Semenovich Stepin, philosophers know him well. In one of his interviews in the journal “Problems of Philosophy” (Вопросы философии) he said that many people say that the death of philosophy has come (including post-modernism, this word in broad sense refers to cultural studies). But, nevertheless, since there is mankind not deprived of thinking, since mankind thinks not only of daily life, its existence as a living being, but also of things it must think of, that is, to be a human being, philosophy will fulfill its ideological role and the role of educating man’s soul and will always be topical and necessary. Thank you for the attention.

   Moderator: Thank you very much. At the end of our session I would only like to note that in Paris in 1968, on the walls of Paris there were many paroles God is Dot – Nietzsche, then signatures. In the same place and in the same time there appeared another parole – Nietzsche is Dot and the signature – the God. I do not know who is right in it. Thank you very much for the attention.

   Samad Seyidov: Mr. Moderator, thank you very much for observing the panel.

Dear friends, esteemed guests! Since 10 o’clock up to now we have had very nice discussions. The words, emotions generated in the course of the exchange opinion are just in our favor. And the organization of such high level meeting, conference testifies to the level of development ofAzerbaijan. It shows the present-day status ofAzerbaijan. Here our friend, the professor fromIranexpressed his opinion on the Azerbaijani language. Do you know why we speak English, Russian? For anyone can speak fluently in our language, in our dialect. In countries where people are deprived of speaking their own language freely, the fates of those countries are also vivid from history. TheAzerbaijangovernment, the Azerbaijani society has raised the Azerbaijani people’s language, music, culture to the world level. If it were not so, today the world-renowned people sitting here would not be in front of you. If it were not so, the great thinkers of the world would not exchange their opinions here. They would not feel in need of your opinion. Today the conference held on this level inAzerbaijanis only the I Humanitarian Forum. There will be more Forums of this kind and I express my deep gratitude to you and to our esteemed guests in this Forum and bow before them. Thank you for coming and participating.

Dear friends! Our government has taken some necessary measures and the quintessence of the very nice, logical speech the President of the Republic of Azerbaijan delivered yesterday has found its reflection in the Statement of Baku Forum. This statement was distributed to all in the first minutes of today’s meeting. In 3 languages: Azerbaijani, English and Russian, in the working languages of the conference. I am sure everyone has read it in these 6 hours. I am sure we are able to approve this document as a main document. I kindly ask those who are for the approval of the document to raise their hands. Thank you, see you soon.

The text of verbatim report was provided by Azerbaijan Language University

Информация для участников

İştİrakçIlar üçün məlumat

Information for participants

Всю подробную информацию о предстоящем Бакинском международном гуманитарном Форуме, который состоится 2-3 октября 2014 года, вы можете найти в данном разделе:

You can find all detailed information about forthcoming Baku International Humanitarian Forum, which will be held on October 2-3, 2014, in the section below:

2-3 oktyabr 2014-cü ildə keçiriləcək Bakı Beynəlxalq Humanitar Forumu haqqında ətraflı məlumatı Siz bu bölmədə əldə edə bilərsiniz:

Регистрация на форуме



Для участия в работе Бакинского международного гуманитарного Форума необходимо обязательно пройти процедуру онлайн регистрации в указанном ниже разделе.

Внимание! Не забудьте указать в регистрационной форме номер персонального пригласительного письма.

Информация о получении виз
Участники, приглашённые на Форум, в случае необходимости оформления визы для посещения Азербайджана, могут получить её, обратившись в Посольства и Консульства Азербайджанской Республики.

Боллее подробную информацию о визовом режиме вы можете получить на сайте Министерства Иностранных Дел Азербайджанской Республики

For participation in the work of the Baku International Humanitarian Forum you are required to go through online registration procedure in the below section.

Note! Do not forget to indicate in the registration form the number of your personal invitation letter.

Visa information
Participants invited to the Baku International Humanitarian Forum, in case they need a visa to visit Azerbaijan, can apply for visa at the Embassies and Consulates of the Republic of Azerbaijan.

For more information visit the official web site of the Ministry of Foreign Affairsof the Republic of Azerbaijan.

Bakı Beynəlxalq Humanitar Forumunun işində iştrak etmək üçün qeydiyyat prosedurasından keçməlisniz.

Vizanın alınmasına dair məlumat
Bakı Beynəlxalq Humanitar Forumuna dəvət olunmuş iştirakçılar Azərbaycana səfər etmək üçün viza rəsmiləşdirməsindən ehtiyac duyurlarsa, Azərbaycan Respublikasının Səfirlikləri və Konsulluqlarına müraciət edib əldə edə bilərlər.

Əlavə məlumatı Azərbaycan Respublikasının Xarici İşlər Nazirliyinin rəsmi internet səhifəsindən əldə etmək olar.

Туры по регионам Азербайджана

Tours to the regions of Azerbaijan

Azərbaycan regİonlarI üzrə turlar

Для участников Бакинского международного гуманитарного Форума c 4 по 5 октября 2014 года будут организованы туры по следующим регионам Азербайджана:

Tours to the following regions of Azerbaijan will be organized for the participants of the Baku International Humanitarian Forum 4-5, october 2014:

2014-cü il oktyabrın 4-5 -də Bakı Beynəlxalq Humanitar Forumunun iştirakçıları üçün Azərbaycanının aşağıda qeyd olunan regionları üzrə səfərlər təşkil olunacaqdır:




Азербайджанская Республика, г. Баку
Организационный Комитет
Бакинского Международного Гуманитарного Форума

тел .: +(99412) 492 89 50; 492 95 58
факс:+(99412) 437 19 23
э-почта: [email protected]

Republic of Azerbaijan, Baku
Organizing Committee of the Baku International Humanitarian Forum

tel.: +(99412) 492 89 50; 492 95 58
fax: +(99412) 437 19 23
e-mail: [email protected]

Azərbaycan Respublikası, Bakı ş.
Bakı Beynəlxalq Humanitar Forumunun Təşkilat Komitəsi

tel. : +(99412) 492 89 50; 492 95 58
faks:+(99412) 437 19 23
e-ünvan: [email protected]

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