Davud Aga oglu Akhundov ( azerb. Davud Ağa oğlu Axundov , 1918 , Baku - 2003 ) is an Azerbaijani architect and architectural historian , the author of several concepts on the history of Azerbaijan.
| Dawood Aga oglu Akhundov | |
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| Davud Ağa oğlu Axundov | |
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Content
Biography
In 1942 he graduated from the Azerbaijan Industrial Institute. Azizbekova . In 1968 he defended his thesis, in 1980 a doctoral thesis on the topic "Features of the development of architecture of ancient Azerbaijan. Its connections and mutual influences with the countries of the Ancient East ” [1] . He headed the chair "Architectural constructions and restoration of monuments" of the Azerbaijan Civil Engineering Institute. An architect of more than 100 buildings in Azerbaijan and Russia [2] .
Akhundov's historical concepts and their criticism
In 1983, Akhundov hypothesized that typical monuments of the Armenian Middle Ages - khachkars originating from the territory of modern Azerbaijan ( Nagorno-Karabakh , Nakhichevan and the Armenian region of Syunik separating them) are actually “creations of pre-Christian masters of Caucasian Albania ”, and the plots depicted on them they have a “ Mithraic or Zoroastrian origin”, to which he gave the name “Khachdashi” (from the Azerbaijani “Dash” - “stone”) [3] . In 1985, at the All-Union Archaeological Congress in Baku, Akhundov made a report in which he voiced these ideas, which provoked a scandal. The Armenian delegation stated its readiness to leave the conference, Leningrad scholars appreciated the report of Akhundov as a pseudoscientific political action. Archaeologists Philip Kohl and Gocha Tsetskhladze believe that this report was a deliberate political provocation and aimed at creating a deliberately false cultural myth [4] . As further noted by Russian and Armenian critics, Akhundov simply either did not know or deliberately ignored the well-known features of Christian iconography, declaring these plots metraistic, and also looked at Armenian inscriptions on the “Khachdash” he studied [5] [6] .
At the same time, he himself, perhaps by naivety, openly demonstrated the goals of these studies: recognizing that the Armenian inscriptions on the early Christian churches clearly interfered with him, creating an “opinion that they (temples and Khachdashis. - V. Sh.) Belonged to the Armenian church ”, he tried to discredit these inscriptions and present them with fakes. In fact, he did everything in his power to oust the Armenian cultural and historical heritage from the borders of Transcaucasia [7] .
In the words of the Russian specialist A. L. Jacobson , “the Mithraic fog envelops almost all the monuments that the authors touch <D. A. Akhundov with co-author M. D. Akhundov>, not to mention their generalizations ” [5] .
The concept of “Khachdashi” was finally completed in Akhundov’s book “Architecture of Ancient and Early Medieval Azerbaijan” (editor N. I. Rzayev, reviewers 3. M. Buniyatov , doctor of historical sciences V. G. Aliev; doctor of art history, professor. N. A Sarkisov ) [8] .
Victor Shnirelman notes that Akhundov owns the concept of the state of Caspian , which was an intermediate link between Manna and Caucasian Albania. Akhundov constructed the never-existing Albanian-Arian people and painted a picture of cultural continuity from the Neolithic to the Middle Ages . According to Shnirelman, using dubious sources and his own risky assumptions, Akhundov represented Azerbaijan as the richest country in cities at the beginning of the 1st millennium BC. e. , thus identifying Azerbaijanis as direct descendants of the Caucasian Albanians, and finding direct continuity between the Albans and the most ancient local cultures, representing Azerbaijanis as the creators of one of the earliest civilizations on the planet [7] . Akhundov moved the capital of ancient Caucasian Albania, the city of Kabalu to the territory of Baku, and the Absheron peninsula declared the mythical country of the Avestan Aryans - Airyanem-Vaedzha [9] .
Publications
- Akhundov D. A. , Akhundov M. D. Cult symbolism and a picture of the world, captured on the temples and steles of Caucasian Albania. Tbilisi: Institute of the History of Georgian Art, Academy of Sciences of the GSSR, 1983.
- Akhundov D. A. , Distinctive features and symbolic features of stelae of Caucasian Albania // All-Union Archaeological Conference "Achievements of Soviet Archeology in the XI Five-Year Plan": Abstracts / Ed. V.P. Shilov, J.A. Khalilov. Baku: Institute of History of the Academy of Sciences of the Azerbaijan SSR. 1985. P.77-78.
- Akhundov D.A. , Architecture of ancient and early medieval Azerbaijan. Baku: Azerbaijan State Publishing House, 1986.
- Akhundov D. A. , Akhundov M. D. On the issue of “controversial” moments in the history of culture of Caucasian Albania // Bulletin of the Academy of Sciences of the Azerbaijan SSR. Literature, language and art. 1986. N 2.P. 104-115.
Notes
- ↑ Catalog of books with reference to Akhundov’s dissertation
- ↑ Davud Akhundov in the Baku encyclopedia
- ↑ Akhundov D.A., Akhundov M.D. Religious symbolism and a picture of the world, captured on the temples and steles of Caucasian Albania. Tbilisi: Institute of the History of Georgian Art, Academy of Sciences of the GSSR, 1983.
- ↑ Philip L. Kohl and Gocha R. Tsetskhladze . Nationalism, politics, and the practice of archeology in the Caucasus // Philip L. Kohl, Clare P. Fawcett. Nationalism, politics, and the practice of archeology - Cambridge University Press, 1995 - ISBN 0521480655 . " The young Azeri's seemingly innocuous, abstract archaeological paper was a deliberate political provocation: all the crosses on today's territory of Azerbaijan, including significantly Nagorno-Karabagh and Nakhichevan, were defined as Albanian, a people who in turn were seen as the direct ancestors of today's Azeris. // The rest, as they say, is history. The Armenian archaeologists were upset and threatened to walk out en bloc. Protests were filed, and even Russian scholars from Leningrad objected to this blatantly political appropriation, posing as scholarship. <...> // Thus, minimally, two points must be made. Patently false cultural origin myths are not always harmless. "
- ↑ 1 2 Jacobson A. L. Gandzasar Monastery and Khachkars: Facts and Fictions // Ist.-filol. journal 1984. N 2.P. 146-152.
- ↑ Ulubabyan B.A. Magical transformations, or How the Khachkars and other Armenian monuments were "Albanized" // Literary Armenia. 1988. N 6. S. 84-92.
- ↑ 1 2 Shnirelman V.A. Between the Mead, Albania and the Turkic World: the Search for a New Concept // Memory Wars: Myths, Identity, and Politics in the Transcaucasus / Reviewer: L. B. Alaev . - M .: Academic book, 2003 .-- 592 p. - 2000 copies. - ISBN 5-94628-118-6 .
- ↑ D. Akhundov , Architecture of Ancient and Early Medieval Azerbaijan Archived July 11, 2009. . Baku: Azerbaijan State Publishing House, 1986.
- ↑ Shnirelman V. A. Memory wars: myths, identity and politics in the Transcaucasus / Reviewer: L. B. Alaev . - M .: Akademkniga, 2003 .-- S. 34 .-- 592 p. - 2000 copies. - ISBN 5-94628-118-6 .
His imagination went so far as to freely transfer the capital of Caucasian Albania to the place of modern Baku, and the Absheron peninsula was identified with Aryan Vaja, the mythical country of the Avestan Aryans (Akhundov, 1986. P. 6, 60-64, 122, 130).