JPRS ID: 9255 USSR REPORT POLITICAL AND SOCIOLOGICAL AFFAIRS

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POLIT 1
18 AUGUST 1980
(FGtUO 17{}80)
~ ~F IL
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JPRS L/9255
18 August 1980
USSR Report
POLITICAI AND SOCIOLOGICAL AFFAIRS
(FOUO 17/80) _
Baku Journal on National Liberation Literature
From Iranian Azerbaijan
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JPRS L/9255
18 August 1980
USSF REPORT
POLITICAL AND SOCIOLOGICAL AFFAIRS
(FOUO 17%80)
BAKU JOURNAL ON NATIONAL LIBERATION LITERATURE
FROM IRANIAN AZERBAIJAN
CONTENTS
IN TERNATIONAI,
National Liberation Literature From Irs.nian Azerbaijan
(Mirza Ibrahimov; A"IERBAYJU, No 1, 1980)...... 1
Examples of National Liberation Literature
(Mirza Ibrahimov; AZERBAYJAN, No l, 1980)...... 14
- Discussion on Establishment of Azerbaijan Writers
and Poets Association
. (AZERBAYJAN, No l, 1980) 27
- a - [III - USSR - 35 FOUO]
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INTERNATIONAL
NATIONAL LIBERATIUN LITERATURE FROM IRANIAN AZERBAIJAN
Baku AZERBAYJAN in Azerbaijani No l, 1980 pp 35-45
[Article by Mirza Ibrahimov in the mortthly literary-esthetic Journal of
the Azerbaijani Writers` Union: "Revival in the South"]
The enemy sees us giving up hand in hand,
We give up our feeb leness to the enemy.
They want to destroy the buildirig blocks of every revolution,
But they must get the permission of our architecture.
Be rational and you will conquer the enemy
Our enemies fear that rationality
Create unity! The voice is unanimous among our people--
We will eliminate our poverty from our existence.
Sheriyar, "The Bird of Freedem" (VARLYQ)
[Text] Everyone remembers major historical events like the revolution
which overthrew the monarchy of the shah in Iran in 1979.
The revolution brought to all Iran, especially Iranian Azerbaijan, a new
life in culture, literature and the arts. Now, in Tehran, Tabriz, Ardabil
and other cities a number of new journals and newspapers have begun to
appear. Although these journals and newspapers emanate from different
sources, thsy all have a similar tone: They publish fact-finding
articles, exposes, short stories and poetry about past reigns of the
shahs, concentrating on the tyranny and in3ustice, treason and venality
of the Pahlevi regime. Naturally, tnese articles are f.ull of rage and
antipathy toward Mohammed Reza Pahlevi, the last evil symbol of-this
dynasty. At the same time, they anathematize the tuQperialist aghas
[lords] who created and nourished the Pahlevi tyranny, forced them to eat
and drink it, and sncouraged even more bloody and ugly actions. In the
first isaue of the 3ournal VARLYQ we read in the article "National
Oppression in Azerbaijan" by M. E. Yashar: "From the historical poi.nt of
view, the fearful tyrannical regime which continued in Iran for more than
� a century was established by world imperialism after World War I as a
_ straCegic maneuver, basically under the aegis of Engliah imperialism."
Based on this strategy, the foundation of a"powerful and centralized"
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r'ux ufl"lLlAL ubr, uivLx
state in Iran, as in a number of other countries, was able to insure two
fundamental gQals of imperialism. One of these post-World War I goals
was r.o give warning to Iran about the course of the revolution underway
in Russia, its northern neighbor; the second was to make Iran's economic
situation dependenC on Western imVerialism, to plunder its natural
resources and to turn its commercial possibilities into a marketplace
of imperialism." (VARLYQ No 1, 1979 p 12)
The author notes that in setting;up this anti-national and anti-de~nocratic
plan, "the militarist government of Iran headed by Reza Khan and, later,
his son, held the future in their hands." All the "national and democra-
tic possibilities" which had been won by the constitutional revolution -
wete destroyed. By "destroying all free and independent channels" they _
created "the basis of a despotic regime." Similarly, they e13.minated
"all social and political freedoms." "By crushing the revolutionary
spirit of the people under their heels," they tried to "remove freedom of
speech and thought from everyone." They turned "Iran into a prison of
peoples."
The author of the article writes lster that the elimination of the -
national entities, cultures and languages of the peoples living in ?'ran
was b ased on injuries inflicted on the peoples by the "feudal-bourgeois
chauvinism" policy of the Pahlevi state. "In these terrible and severe
years of turbulence the people of Azerbaijan, like other peoples in Iran,
were forbidden an existence wherein they could use their mother tongue,
- regional characteristics, national awareness and culture. TY:eir activi-
ties and skills were crushed and liquidated because they could not follow
a healthy evolutionary path and thpir very best human characteristics
were ridiculed." � .
It is natural: the Azerbaijanie, like a11 peoples living in Iran, when
seeing the light of a revolutionary dawn, after the darle night of 50 years
of tyranny, have taken the first joyful steps on the road of educational,
cultural, spiritual and social uplift. Long-suppressed aspirations of the
people have begun Co flourish, and these find their reflection, above all, -
in belles-lettres, ' -
; The poem entitled "The Voice of Time" by Shehriyar in the first issue of
VARLYQ is written with high craftsmanship. The poem finds its way into
the reader's hEart with its aepth of feeling and ideas, and compels him
to think:
I slept in my hammock as in my childhood,
The voice of my mother 1u11abies me;
If I am on a journey, the jingling of the camel-bells
Awaker.s me, the voice af a passing caravan.
Recently the throne trembled, listen
To the voice of the nations cry for help and mercy
That greasy voice cannot remain my prison for forty years
If it is not greasy, then accept �rom me my humb le voice.
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If I raise m} voice, I must express the evil
The nation ie bitter, a powerful voice ie raised...
If the voice is magnet{.c, in armed revolt, pay attention,
If is the brave voice of the commanders of freedom.
(VARLYQ No 1, 1979 p 32)
The joyful situation that strikes the eye in contemporary southexn lit-
eratu-e is the proliferation of essays, journalism criticism and scien-
- tific articles. In these writings;the historical past, the music, the
- language and literature of the people are discussed, and works of con-
' temporary writers are analyzed. Gen3eli Sabahi, in an article devoted
to the great patriotic poet Sehend, who recently died, evaluates the work
of the poet very highly and acquaints us enthuaiastically about a number
of his esthetic and idealistic qualities. He notes especially Sehend's
loathing of tyranny, his patriotism, and his love for progressive socixl
' ideals. "The world of the poet exists for itself. He wants freedom. A
life where everyone is free. Where compassion and peace reign. The poet
does not search for a pleasant, free life for himself alone:
I am not alone;
The pulse of my people, my territories,
Beats with me.
My heart is beating, but
In my breast there is no heart,
But a million hearts are beating.
Like the butterfly I was struck
By the torch called life in the world.
- If I burn, I do not weep;
I was born to burn
� In this melancholy state
Without hesitation.
(Op. cit., p 39)
During the period of tyranny Sehend did a lot of courageous educational
and patriotic work, wrote and published beautiful works in his native
language, helped other writers and aroused great love among the people
for the fine arts. As a result, enthusiastic works about Sehend are
publiahed, and poetry is dedicate3 to him. The value of these works is
that they celebrate the ideals of the liberation and happiness of the
people as the meaning of the whole existence and creativity of Sehend.
For example, the post Muzeffer in his poem "In Praise of Sehend":
You did not bow your head; you revolted against the
tyranny and reaction oppressing the fatherland.
Never being �ilenC, you called .for justice in every
way at every period...
(Op. cit., p 48)
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r�Ox uFr�lclaL ush UNLY
As for the poet Eli Tebrizi, he wrote an excellent poem in the classical
ghazal form in which he sketches the qualities he esteems valuable in the
life, creativity and activity of Sehend in his memoir:
As a youth Sehend saw his language enslaved.
Believe us, he almost died guarding his honor.
As days passed in tyranny, he yearned for the sun.
When the sun rose and set, he wept for us.
When the bitter winter frosts melted,
Though it was spring, it was fall for us.
Look at the present unity, know this profound secret
That everything that was has perished, and only this
limb remains to us.
Tebrizi's wish is nothing else:
If thera is unity, no pogrom shall f all to us.
(Op. cit., p 49)
One of the factors showing the life and strength of the literature of
Iranian Azerbaijan is that, despite the disastrous severe persecutions,
poetry, short stories reflecting the feelings of disconten*_, loathing and
anger of the people in the period of despotism in the mother tongue, and
many folklore samples were collected. Certainly, at that time, the
majority vi these works never saw the li,ght; as for some others, they
were withdrawn from the printer and destroyzd. Now some recently printed
works which have come to hand are supplied to the readers. It is natural
that some of them contain a deep grief engendered by the period. For
example, we read in the poem by Dr Hamid Nitgi:
Do not look at the yellow mountains,
May your eyes not fix on any distaace at all;
Do not speak: whatever happens, let your ears become deaf,
Consciences are rusty, sleep difficult...
The dark night is a pit without bottom,
Tears in the breast and secret fear...
- Sword strapped in its scabbard so it doesn't cut,
The grip of the murderer is on your throat.
If you cast off the chains which have been on your
neck for years
You are exiled within the homeland, if you live as
a stranger...
Although there is a sorrow in these poems which reflects the tragic influ-
ence of tyranny, oppression and injustice on the human personality, there
is neither pessimism nor lack of hope; the hope of a dawn of freedom lives.
In a poem called "There Is a Road Going Toward the Dawn" there are many
lines calling for unity and struggle:
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Go, your home is distant, but close; r
Grit your teeth, do not push, be calm;
Hope from no one a remedy for your grief:
?de are no one,- you and me
If we die, or if we stay, its just a road.
Give me your hand, perhaps we'll limp to a stopping-place;
If I should fall, continue along the road, fellow traveler;
Do not resist but move on, cross Chese mountains-- -
_ Your knees are atrong, do not tire, move on... -
Dr Hamid Nitgi (VARLYQ No 1, 1979)
If we tak9 into consideration what the poet wrate at the beginning of the
1970's, that is, when Mohammed Reza Shah inflicted a limitless government
on the people, began to set up hotels, properties and estates in foreign _
accounts based on the milliona of dollars flowing in from Iranian oil,
filled the country with American "advisers" and weapons, strengthened
the secret police organization, and put f reedom-loving and patriotic sons
of the people on trial, we are able to get an idea of the intense feelings
under which the poet lived.and created. We meet these kinds of feelings
in the works of other poets and writers which show how deep the pains
stimulated by the shah's tyranny is in the bosom of the people. A poem
written by Aebib 5ahir in the time of tyranny, but published only now,
describes the painful, sorrowful situation of that time: _
A lot of autumns
came and went.
A lot of caravans
stopped and moved on.
In one autumn we were orphaned,
, in one autumn, we were inflamed!
- Finally,
in the realm of our dreams,
~ we took wing...
Time came,
_ time went,
We thought,
each alone,
of our homeland.
- We longed for
the cool springs...
the verdant fields.
(VARLYQ No 2, 1979 pp 42-43)
As for the charming sympathetic ghazals of the poet Valeh, he wrote an
interesting ghazal in 1978, a time of great recklessness of Mohammad Reza Shah when he considered himself the "leader of the people" and "lord,"
and the terror against the discontented masses was intensified. Here the
powerful patriotic feelings are expressed with great poetic beauty and
similes:
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The heart endured thie evil pain of the difficult years,
but burned,
I cannot express the grief with which the heart was
inflamed.
The grief of my country is mine,--T am a poet of this land!
The wasting of the land was done by grievous tyranny, o heart!
0 fairy of freedom! Awaken, open your eyes,
The heart awaits your arrival wi'th bewildered astonishment
Thousande of youths are being sacrifi,'ced to you every day.
Come mercifully, ait not silently that the heart be annihilated.
. I have opened this naked s oul to you,: I give it as a gift.
If it is my fate, the heart will; become another sacrifice
on this road;
My children will mourn for the homeland.
The heart sustains these tragic~igriefs. �
i(VARLYQ No 3/4, 1979 p 65)
I
In scientific, literary and publicis t article~ and writings, even in
~ letters from readers, there is a many-sided discussion of the vile acts
of the time of absolutism and the tortures inflicted on the working masses
and different peoples. It is seen f rom the oOinions arid styles of expres-
- sion that the authors of these essays and lettiers represent different
strata of the society. From this point of view a letter by a reader
named Seyid Ebdulhemid Surkhabi is of interest. He considers "reading
and writing in one's own language, lectures in one's own language in all
schools, the use of the mother tongue in the organs of justice, the courts,
on radio and television, and the pub lication of newspapers and magazines
in one'e own language" to be a natural righC.
Later, returning to the time of the ehah, he riotes that "it was a demand
of the nature of that regime not to open the way for such things at this
time. Such tyranny in an islamic r epublic and the possibility of disobey-
ing the laws and decrees of Allah are inconceivablee Otherwise, an '
- Islamic republic would have denied ita nature and philosophical aubstance."
(VARLYQ No 2, 1979 p 49)
As is seen, Seyid Ebdulhemid is a religioue man. He bases the right of
every people to communicate in its own language an.d to read, write and
publish books on verses in the Koran, and calls those opposed to this
"a movement of those who do not give in to us because we are Azerbaijanis,
and a movement of those who wish to tie us by force to their languages
- and cultures; a satanic rebellion a gainst the will of Allah." (Ibid., p 5)
- In the maJority of articles published in Iran and Iranian Azerbai,jan,
' publishing books in the people's own language is tied to the question of
- the opening of schools. This is one of the most injurious aspects of the
"accursed generation who gave us the old time of tyranny." In the journals
whose names we have mentioned above, articlea are publishad on questiona
of learning the past history of.a p eople and its language on a scientific
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basis. Since the mother tongue was persecuted for a long time, and since
the road was not open for instruction in the native tongue even in farms
and elementary schools, there are a number of questions on the develop-
ment of a language on which no research has been done, the literary
language has not been purgeu of Arabic and Persian elements, and the correspondences between the popular vernacular and the literary language
have not been studied. Intellectuals, writers and scientists are now
dwelling on these types of problems. From this point of view the
articles by M. E. Yashar "The Spoken Language Is the Written Language" -
and H. N. Altay's "Rich Poverty" are interesting. Yashar shows the mis-
take of "those who consider a literary language to be the language of the
city, area or locality where they live" and calls on writers, poets and -
_ litterateurs "to cooperate in a collective and unique literary and
written language for all the people." (VARLYQ No 2, 1979 pp 3-4)
As for Altay, in his article "Rich Poverty" he connects the question of
the development of the language history of Azerbaijan with an all-sided
and deep learning of the lexicon and rules of grammar, and writes about
the persecution of the language by reactionary and ruler-worshipping men
left over from the time of tyranny, and the defense of the language f rom
attack: "No one has the right or authority to prohibit or forbid our
spoken language. Our language shall be heard everywhere, unconditionally
and without reservation, in the home, in the street, in the medreses, in
firms, and in every cozceivab le official and unofficial place and office."
,(VARLYQ No 3/4, 1979 p 6)

The author notes that in order to learn the language, to show its rich- -
nesa and power, and to define its grammar and laws on a scientific basis
"we will even translate works by authoritative scholars and methodologists
from Soviet Azerbai,jan as well as the works of other philologists belong-
ing to other countries and ideologies. This time, you will be unable to
suppress us under the pretext of 'communism' or 'pan-Turkism' for the
'sin' to connect our past with speaking or writing our own language." -
(Ibid., p 7)
The majority of the writingF: which have appeared in the journals recently
in Iranian Azerbaijan and have passed through our hands are of a demo-
cratic spirit and attract attention through their broadness of subject
matter. In these arCicles the benefit of workers and tillers of the
soil, and the idea of friendship among the peoples of Iran are defended.
For example, at the meeting which took place at the foundiag of the
"Azerbaijan Writers' and Poets' Union" we read in tha list of objectives
of the group: "to disseminate among the people the idea of a working
and toiling class who are drawn to planning ahead and to defend this
idea, to declare unity with all other suffering peoples of Iran, and to
shun id.eologies advocating ever; Uind of accursed nationalistic or
religious remedy." (YOLDASH No 8, 1979 p 30)
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Fox or-FlclAL USE UNLY
YGLDASH and VARLYQ especially noted May Day, the day of international
_ solidarity of the workers. On this subject a large number of publicistic
artLcles and poetry were published. The poem called "Workman's Holiday"
by Muzaffer iy on ttis aubject.
The worker's holiday is the lst of May,
The anniversary of the Chicago event,
93 years ago, rising up,
P utting their lives on the line
To emerge from tyranny and slavery,
Seeing through the insults and the bribes
They gathered one day and revolted;
A revolt against injustice, tyranny, and the masters.
What is interesting there is that the poet, in describing an historical
evenC, in other words, the celebration of the workers of Chicago, uses
such words and expressions that they remind the reader of the days of the
shah's tyranny:
From this side police, agents, gendarmes--
The lowly, the hooligans, a years worth of traitors--
Riflea, picke, clubs in their h,--.ds _
And bullets, bombs, gunpowder, knives and hammers
They attacked the working class,
The opposition to the bourgeoisie, the overlords.
Calling them "troublemakers," "traitors"--
They turned the demonstration into blood.
(VARLYQ No 1, 1979 p 62)
The poets and writers of Iranian Azerbaijan, while reflecting the complex
life, desires and aspirations, and the truth ab out the unending social
struggles, quickly turned to the brave history of the fatherland and its
revolutionary past, and they try to push the movement forward by means of
- historical parallels. In their works Babek, Dede Gorgud, Koroghlu and
Gachag Nehi are recalled, and the constitutional revolution and the
Azerbaijan democratic movement of 1941-1945 are commemorated proudly.
In the poem by Eziz Mohsun "Settarkhan" the brave struggle by the great
revolutionary and his unforgettable services to th e people are eulogized:
Brave son of our heroic people,
- Our people praise you this day.
_ You stood up against injustice and tyranny.
Every celebration was opened by your hand.
_ A pity! The dark curtain of tyranny
Again tightens its grip on the throat of our people. -
The order of the crown-bearing executioner
Crushes thousands into the good earth. 1
: Once again blood gushes from the mouth of tyranny,
J ustice-loving men are imprisoned.
Again bloodied hands strike This beloved earth, this Azerbaijan.
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This poem was written in the years when reaction and despotism flooded
the land. The serious condition of the country is described with a
sorrowful heart. Eziz Mohsun, like the poets from whose works we have
cited examples, despite the tragic and severe conditj.on of the country,
do not lose the hope of freedom and say that the people will not submit
to any executioner, that they will struggle resolutely, and that the day
of liberation is sure to come.
But this country will not submit
If it goes on a thousand more terrible days.
It will rage like a wave-torn sea;
Although the wind is rising, my star will shine...
Settarkhan! May it be sworn on your name,
May it be sworn not to submit to that banner,
May it be sworn that illegitimate blood shall be cast off,
May it be sworn inextinguishably to brave men
That we shall f inish this sacred struggle.
- Our hearts are beating with the love of freedom.
Even if a river of blood should flow on this road,-
These lands shall not yield to tyranny...
(VARLYQ No 1, 1979 pp 52-53)
It is of value that in the pag?s of the press emerging in the south not
only literature from the classical period, but also from the 19th and 20th
cen turies are treated as a unity. Examples from the works of poets,
writers and scholars who wrote and write now in both parts of Azerbaijan
are presented. In articles like "Settarkhan in the Poetry of Sabir,"
"Us tad Shehriyar and Gachag Nebi" we see the poems of Sabir and examples
from Nebi's popular epic poem. Similarly, we read the poem of Shehriyar
"Gachag Nebi" : .
There is a key to the door of the prison, Nebi.
We are harnessing a plane to r.he birds, Nebi,
You cannot stay in this hot prison.
You could not sell the mother's cradle.
_ You could not strike the homeland of the fathers.
= 0, victim of honor, brave Nebi.
(VARLYQ No 3/4, 1979 p 42)
In the articles by Hesen Mejidzade Savala "Hajy Mirza Rushdiyye" and
Seh end's "He Died by Semed Sebahi" we come across valuable information
and exciting ideas about the writer-teacher Rushdiyye and theatrical
di re ctor Semed Sebahi which demonstrates the unforgettable services to
pop ular education and theatrical arts in the 19th and 20th centuries
through their literary and stage activities.
A�ter the turbulence of life in Iran today, af ter the unceasing shaking-
up of social relations and v3.olent conflicts between different fronts,
movements and classes, and after confusion in a number of regiQns, finally
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both the open and secret hostile activity by the shah (who is now in
America) and his aghas (lords) and nobles fi.nd their reflection in
various ways in the works of Iranian Azerbaijani writers. Especially the
national queation which Prime Minister Bazargan calls "conflicts between
Sunni and Shiite, Arab and Pereian, Turk and Kurd" and considers "a nasty
- stain on history" (AZERBAYJAN, 1979 (2690) 128)--is a question about
which all peoples, all intellectuals--in a word, the writers of
- Azerbaijan--must thirik. Foruiard-thinking intellectuals, writers, pro-
gressive people, ab ove all, the masses wish to live under conditions of-
frie~dahip, equality, good relationa and connections not only with the
people of Iran but with the peoplee of the entire world. Reactinnaries
under the ruling terror, a shah with neither crown nor throne, plundering
imperialists and ruling chauvinist circles are trying to reach their
hypocritical objectives among the people by inspiring hostilities among
- the Azerbaijanis and Kurds, who have been neighbors for centuzies, and
which have divided fire and hearth, salt and bread, by putting them into.
conflict with each other.
Progressive forces and true patriots of Iran understand this tactic of
the enemy and must try to know of their seditious activities beforehand,
and must create an atmosphere of f-;iendship and security among the peoples
of the region. But attaining this great goal by the use of weapons or
force or, as the new Tudeh Party has said "by untying a knot with your _
teeth when your fingers will do." However, there is but one path:' The
Tudeh Party of Iran is of the opinion that it is possible to create
_ "trariquility" by a bending and twisting road. But, neither in Kurdistan
_ nor in other areas where national deprivation extsts is a solution to the
national question possible." (AZERBAYJAN, 1979 (2690) 128)
I
It is ajoyous state that southern writers and intellectuals divulge the
hypocritical ideas of the enemy in their activities and works, and acti-
vate intelligent and influential courses of action against them. VARLYQ
reports that the Azerbaijan Committee reported a meeting of'Azerbaijanis
living in Tehran with Seyid Ezeleddin Huseyin, the spiritual leader of
the great Kurdish people. At this meeting "in a few words by the com-
_ mittee the long historical friendship and brotherhood between the Kurdish
and Azerbaijani people was noted and the desire was expressed to strengthen
this friendship and brotherhood even more from day to day." (VARLYQ No 2, -
- 1979 p 61)
Events occurring in the south show that, as the writer Eli Tebrizi wrote
in his article "What Is Being" the period of "burning silently in the
� flames of bitter national oppression is to be roasted silently" is over.
They are determined to defend and preserve resolutely the material and
spiritual blessings which the people won through obstinacy and for which
. they made so many s acrifices and destroyed the tyranny. On this we read
in the journal: "We will not give up this freedom which came into our
hands at the cost of thousands of our compatrio`s and youths at any price.
; This time, let us protecC our freedom like our very lives. If freedom
goes, so must our life go." (VARLYQ No 2, 1979 p 55)
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Now, everywhere in the world working men and peoples are demanding their
natural rights and laws. Especially on the road to this great objective '
diverse social classes and peoples are unifying their powers; they are
striving to attain solidarity and to struggle in unity. Because strength
and victory are now in unity! And not a dissenting voice! The poem by
Vulka "In Unity There Is Strength" was not written without reason; it is
a requiremenC of life, deveiopment and victory.
This wor�3 comes down from our fathers:
Unity of all is an army of atrength.
Unity gives strength to the country,
Unity creates every hope...
(Op, cit., p 66)
The works of Iranian Azerbaijani poets and writers also compel attention
due to their esthetic qualities. The beautiful language, the meaningful
similes, the smooth, agile vernacular expressions, the tendency to gen-
eralize philosophically, and its base in general human conceptions of
patriotic faelings are valuable characteristics of this literature. It
drinks from the sources of the rich classical literary heritage to a
significant degree and from the creativity of the people. One meets the
pQetry and names of Semed Vurghun, Suleyman Rustem, Resul Rza, Eliagha
Vahid, Bekhtiyar Vahabzade, Eliagha Kurchayly and others in newspapers
and.3ournals in the south. "Glorious Truth" by Muzeffer, "My Ancient
Homeland" by Eli Teb rizli, Sahirli's "Song of the Homeland," H. Choshghun's
"My Tabriz" and a number of other poets of this type express the truth
about the revolution, freedom, and the rights of free men. In "Glorious
Truth" we read:
If there is no glorious truth in the world--
Nature's imprint, the world of poetry, is inevitably corrupted.
The wild darkness of bitter tyranny spreads everywhere;
Tyranny, suffering, agony and torture grip the world;
No one finds felicity in this world;
All mankind is blanketed with fear and ferocity.
The poets, who connect the ideal of freedom with the victory of truth,
finally, state that lies are to be wiped off the face of the earth, that
humanity shall be liberated from terror and tyranny, and that they shall
be united in illumination, freedom and felicity.
The day will come when mankind sha11 b e free--
Speaking and writing will be free, the conscience will be joyous.
Manifest official injustice will not exist;
A powerful compelling force grips the world.
_ Intellectuals say that this force is the strength of the country:
It is the force raging against injustice and inequity;
- The wind is the force of the sighs of the oppressed,
The criminal does not knaw of our solidarity beforehand.
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r�ux ur�Flc;lA. USh UNLY
Look, see how my land is ready for this opportunity,
Darkness grows steadily on these horizons:
My people have a firm reaolve--
Glorious truth must flare up soon.
(VARLYQ No 2, 1979 p 65)
Basic truth is the free and felicitous ideal of peoples and working men.
Tyranny, exploitation, violence and oppression are the enemies of truth.
They embody lies, terror, two-faczdness and hypocrisy. In that place
where people are free, the truth ehall flare up, every place shall be
illumined with ita light, and the hearths shall see it. In the poem by
Eli Tebrizli "My Ancient Homeland" he atated that the people of Iran, in
a word, the Azerbai3anis who raised the banner of revolution, lived with
this hope. Here, connected with aspirations for a free, felicitous,
bright day of this ancient people who inherited bravery, courage, forti-
tude and fearlessness from the3.r ancestors, says:
The dawn is upon us, awaken forever my country.
May my country always exist with justice in this world.
_ Your brave being is a complex structure,
May you go on forever, my hearth and country.
The poet calls on the people to cast off the sorrows and agonies of the
regime of tyranny, to live in j oy and gaiety, and to look hopefully to '
the future in their movement and activity:
The face of national exi.stence, which has seized the day,
flares up.
May your face be as brilliant as the sun, my country.
If the light is extinguiahed in our undying homeland,
My country must light a torch from its immortal soul.
(Op. cit., p 53)
It is known that the shah's regime gave no thought to the economic and
cultural development of Iranian Azerbaijan. They left no means for the
prosperity of t:ie villages, cities and farms, for the opening of fac-
Cories and industries on a modern industrial and technical basis, for
equipping the agricultural enterprises with machinery. For this reason,
unemployment in the towns and farms of Iranian Azerbaijan grew from day
to day. Hundreds of thousands of Azerbaijanis went south in the hope of
finding work. The poet, specifically viewing this situation, says:
Come, do not leave the fatherland,
Do not attach yourself to a stranger, brother!
That is not the way of the times.
A stone does not drown in sCone.
Strike like lightning,
- Flow like a torrent,
But with the force of stone...
(Op. cit., p 54)
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Ae is seen, in the literature created in Iranian Azerbaijan, the people's
"flashing like ].ightning, flowing like a torrent, boiling over in ferment"
is a powerful motivation to struggle to move toward a new goal, meaningful
activity, and a new life. Certainly these ideas and Feelings are con-
ceived in life itself. They are removed from rhetoric, they do not want
empty shouting, their eyes have been opened in t;ie revolutionary struggle,
the3.r creative powers are the expression of thQ work and activity of the
enraged masses--they come to literature from life and, burning with the
flame of inspiration, filled with poetic passions, turn to life anew�:
Our desire is that this connection of eathetic conception with life be
further strengChaned in Iranian Azerbaijani literature and, that with new
- brilliant scenes of the people's work and aspiration which illuminate and
beautify this literary life, they will please us with new beautiful
examples of their poetic ideas.
COPYRIGHT: "Azerbayjan" No 1, 1980
9676
CSO: 1810
0
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INTERNATIONAL
EXAMPLES OF NATIONAL LIBERATION LITERATURE
Baku A7.ERBAYJAN in AzerbaiJani No 1, 1980 pp 46-57
[Selections of Works by various Iranian Azerbaijani writers, with comment
by Mirza Ibrahimov]
[Text] After the fall of the shah, while the publishing activity in Iran-
ian Azerbaijan was left to different associations, unions and groups, for
all of them there is but one goal: To teach the people of Azerbaijan
their own national characteristics, both historical and cultural, in their
native language.
To give you an idea of the newspapers and mzgazines being published: DADA
GORGUD [an epic hero, common in Azeri literary references], KOROGHLU
[similar to the preceding title], AZARBAIJAN, ARAZ [the river serving as
boundary between N. and S. Azerbaijan], BIRLIK ["Unity"], KHALG SOZU ["The
Word of the People"], ANA NASHR ["The Mother Press"], and ODLAR YURDU
["Land of Fires": a synonym for Azerbaijan].
The basic goal of the Azerbaijani writers and intellectuals working in all
these publications is to "return ro rhe Azerbaijanis" the Azerbaijani
language. To quote from an article "The Imprints of Language and Chauvin-
ism in the Social Struggle" in No 3 of JANLIBEL magazine: "In the Pahlevi
period the mother tongue, especially the written language, was eliminated.
The imposition of the Farsi language locked the gateway of knowledge to
our people and created obstacles on the way to attaining even a smattering
of scientific knowledge."
[Here the text is broken and there is a blurred photo
of the covers of a numher of the aforementioned publi-
cations]
The writers of Iranian Azerbaijan have given great figures to world lite-
rature and, it goes without saying, do not repudiate the Farsi language,
they do not speak against it. To quote an article "Iran Is Our Country,
Azerbaijan Is Our Fatherland" in YOLDASH No 1: "We respect the rights of
national unities, buC we reject Farsi chauvinism. We will use Farsi as
a connecting language in the peoples' struggle at the present time."
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We often find poets like Shahriyar, Habib Sahir, Sahand, Suleyman Salis,
Huseyn Duzgun, Hashym Tarlan, Sgmad Bdhrangi, Alirza Okhtay, Bahruz
Dehgani, Sary Ashyg, Chayoghlu, iJlkar, Urmuoghlu, Farrukh Sadyg, A.
Yahyavi and others, as well as samples from our classical literature _
and Soviet Azerbaijani poets in the diverse press organs in Iranian
~ Azerbaijan today.
_ A number of publicistic articles published in the language of the people
confirm the awakening of a social consciousness in Iranian Azerbaijan
and the revival of an esthetic, literary concept.
Now, we present some of these materials to our readers:
Suleyman Salis, "Mountains"
Your springs f low without number,
Peoples stare at them insatiably.
The love is there, does not leave me
Even when I must be far from you, 0 mountains.
At the bottom of your green meadow
The bee dances in its hive.
On the fife of your shepherds
There is a story, great mountains.
- The partridge flies from your cliffs;
- The gazelle escapes into your bosom.
Spring opens the heart,
And our flowered mountains of roses. '
Taking on the pain of the sorrowing ones,
Faithful to your word.
You, who were the obstacle to the Babeks,
I sacrifice myself for you, 0 mountains.
Salis comes to you as a guest,
~ May you put on green* as your garment.
Flowing from your breast to the underground stream,
My eyes have been closed for a long time, 0 mountains.
*Green is the color of the Islamic banner.
"A Capricious Dawn"
Come, my love, do not interfere with me this much
Because others see it and assume I am wretched.
To bear the anxiety of dark winter, my body shriveled up,
You deprived me always of the world of flowers. `15
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No matter how much tyranny silences the nightingale, _
0, nightingale of my people, do not hold me to the stone.
I love your pure raiment with all my heart, my fatherland,
Since in a world creating my likenesaes this is the goal.
A capricicus dswn will create the Yeart of night;
The enthusiasm of the day struck me with anxiety.
Victory will cure the sorrow of my people,
No one can make that day black for me.
My phantasy is to join the caravan of felicity
Even if they hang me on the road.
"Homage to Shghriyar"
0, nightingale of the people, both our wealth and poverty were
plundered.
- The fire of bitterness burns hot in my breast. '
Sorrow and anxiety were bred in our land.
May traitors not remain in our land.
May Allah not take you from our people.
They, the executioners, cut out our eyes.
They plundered our caravans on the road to justice.
They deprived brother of brother. '
The frosty wind does not forsake this country;
I see your place above, come back.
The words of Shghriyar are recited by heart in different
languages,
The eyes of these lands are completely upon 70u. ,
Night and day they wish _
That you return to the homeland from a foreign place,
Then you will eliminate sorrow from their hearts.
For whatever reason you were living in a distant place
You remained in a narrow cage, like the nightingale.
You made a decision from the hearts;
In their hearts they cannot stand separation;
Come back, we are putting an end to sorrow and misfortune.
Red f lowers do no t grow in a sal.ted f ield,
The black stain does not bear purity of conscience,
- The Azeri land does not lose its labor.
Wherever you go, eyes follow you
Because their words were in }our voice.
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Writing and creating is a prof ession for us;
The peoples will always support you.
I am Suleyman Galis, my homeland is a garden of orchards;
I wrote this invitation in the language of the people,
My inspiration, from my Azerbaijan.
"Homage to Siileyman RUstam"
The eye of bitterness inflames my heart;
May the face of reason always be black;
Not the Araz, but another has separated us.
It was pointless living, saying 'brother' to each other;
Our fate was sorrow and anxiety.
On this side Mamdar, on that side Ordubad;
On that side was a festival; on this, cries for help;
Thinking of the hunt is the merciless Hunter.
You have tasted the taste of freedom;
Without permission, we hear its name.
The pain of bitterness tried many;
The autumn wind turns our garden pale;
Each af your words said 'life' to us:
They stimulated brothers and inspired children;
May your information be illuminating from day to day.
. The cranes left a note of bitterness;
Our peoples preserve the memory.
Do not be bored, my brother, spring is on the way:
May spring come, and I, and you;
May the wall that separates us be pulled down.
My name is S'uleyman, my pseudonym Salis;
I am not free to read and write;
My honor is not preserved when I walk as a stranger in the
Fatherland
In one arm a weapon, in the other a pen:
I shall not sell out the Fatherland to others..
Hashym Tarlan, "I See" (in the language of Muhammad Riza Shah)
Honor gone, and nights I see a confusing dream:
I see Iran above me, sword in hand.
I did not know that Iran was this awake,
Supported by countless cannon and guns.
You say, I resist; and now I flee for help.
I see the notorious throne of my father trembling;
_ The light of my eyes has escaped; I see an elephantine tea-cup.
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Although my reign is over, I will find somewhere abroad;
I have enough money to buy another Iran.
I will live comfortably, I will remain here.
I see the children of the fatherland, of Hell, weeping; -
If Iran does not please me, I will see it ruined.
The justice of nations is a sore in their mouth.
Neither seeing nor talking, blood flows knee-deep on the street.
Now the times have changed; they revolted against me.
I yee the Iranian nation has been called to arms;
I see Zanjan joining to other provinces.
I see Mashhad, Tabriz, Tehran and Qum;
The people, arm in arm, have joined in the attack.
I was checkmated, perhaps I will go to Rome
Because I see today's situation is chaotic;
I see constant raw hate directed towards me.
Why should IG~ay my hand from this country's bountiful garden?
Why should I stay my hand from the pil underneath the earth?
Why should I stay my hand from that mountain of grief, the hori-
zon of the Caspian? .
A pity! I see a problem in the coming days;
I hear, bitterly, that the hand has moved to my destruction.
I hope I can raise my army again;
Strangling their outcries will be a lot of work.
Woe the day when he drew 'six' to my 'five.'
I see a worldwide deluge in 'ten.'
If there fs no pumpkins no heavenly cucumber, then I see an
eggplant.
From my childhood I loved dollars; I tied myself, body and soul, to Carter's mane.
I sold the oil gratuitously and profited from it.
That's why I take care of it now.
I see myself as an involuntary captive of a disloyal nation.
I always beat my breast religiously.
As a pilgrim, in my piety, I made myself an Imam.
I made moderation difficult for imploring mollahs.
I see the pleasures I've endured canceled out.
Like Mamdali I put Iran up for auction, o selling!
As for the fatherland, I ruined it with my own hand, o selling!
Because it belonged to me, the price was cheap, o selling!
Do not hit me, elder brother, there is an abundance of everything! '
With dollars in my hand, I see America and Germany!
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I saw that Hoveida implicated me in his machinations;
He, like I, crawled away to eat from another side.
I said: 0, corrupt person, you are taking generously from me.
He said: By God, da not even think about this secret business;
I'm afraid that, like you, many have Pnriched themselves at
the expense of others.
He said to the shah: Do not rebuke me as a servant of death;
I'he oil of Chi.H laind and people la iharn today and gone
tomor.row.
Though I have swallowed all Iran I'm still not satisfied. _
Possibly, there will never be such an opportunity again.
I see everyone covering their heads with a blanket.
I see his lice-ridden Muslim collar, in his hand the Koran--
I see Khan Suleyman on every side--
I see the sweet fisinjan awakening my appetite.
[Photo picturing, side-by-side, two magazines.
Caption reads: Under the right-hand side of the picture, taken from
YOLDASH, is written "Kurdistan"; as for the one with the question-mark,
Azerbaijan is written underneath it]
Story by Urmu Oghlu: "The Black Ox," YOLDASH No 11
Somewhere, once upon a time, there was a meadow. ft lion und three oxen
l. tvecl ln the meadow. Une ox was whlte, one yellow, and one black. When-
ever the lion was hungry he contemplated eating one of them. But he did
not know how to go about it.
The reason was that the three oxen were all protecting each other, and
the lion was not strong enough to go against all of them. 'When the lion
understood this he realized he had to go at it practically and logically.
One day, after the lion had given it a great deal of thought, it struck
him that maybe he could separate these oxen, and then he would be able to
eat one. While crossing the meadow he saw the yellow ox and, after
approaching him very slowly, said: "I want to say a couple of words to
you about your danger."
The yellow ox looked at the lion and said: "Go ahead, lion, I'm listen-
ing."
The lion said: "As you well know, I am but one lion and you are three
oxen. I am all alone here. In your view, which gives us more space,
dividing the territory into two, or three parts?"
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The yellow ox thought a bit and said: "What kind of question is this,
lion? It's obvious that if we divide it into two, my territory grows."
The lion said: "Thank you. You have thought it over well. I aant to
say that the eyes of the white ox show me that he is satisfied, but it
has occurred to the black ox that he should eliminate you. As you well
know, if one goes, there is sufficient room for the others. I also wanted
Co say that, if you approve, I will attract the attention of this white ox,
point out this fact to him and, no matter how much it pains me, I will
seize him and eat him. Then both you and the black ox will always be
content. The other would be gone; he would never be able to live in the
same place as us."
After the yellow ox had listened to the lion's words, he thought them
over. Then it struck him that they would all be content if the lion
seized and ate the white ox.
Then, gleefully, the lion approached the black ox. He greeted him, asked
how he was, and the black ox answered: "I'm fine, Lord Lion, thank you...
How strange it is that you should be so kind."
The lion said: "I am disturbed by what you said. Firstly, I liked you
from the beginning. I've now talked to the yellow ox and to you about my
liking you." . .
The black ox, amazed said: "You are disturbed by what I said?"
The lion said: "Yes. Both of you said the same thing. I came, because
of him, to talk to you. Your question is logical; on a number of days I
1-,ave seen this white ox eating grass as if it was going out of style. I
thought to myself th at he even wants more than his share. Then I went
and said to him that after a couple of days of that kind of eating there
won't be a blade of grass lef t in this pasture. Otherwise it would be a
clean and good place..."
Then he added: "...I don`t know whether it would be better if you and I
die of hunger, or whether we remain instead of the yellow ox--look at
what this boring white ox is doing to me!? But now I think I can be of
some help to you. If you permit, I will twist the horn of this white ox
and inform him of this. Then, no matter how painful it is for me, I
will seize him and eat him. Then both you and the yellow- ox can rest
easily. He will be gone; he never deserved living in the same place as
us anyway."
The black ox listened to the lion's words and thought them over. In his
imagination he cursed the white ox for being so stupid. Whatever the
case, he was not wo�rthy of any respect. Then, in his selfishness, he
agreed that the lion should seize and eat the white ox.
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The lion parted from the black ox and rushed to find the white o x. He
observed him very carefully when he approached him. When the wh ite ox
saw him, he became afraid. He understood that the lion was going to eat
him. Hc: glanced from side to side because if he saW the yel.low ox or the
black ox he could call for help. But he saw that no help was fo rthcoming.
The bovine did not know that the lion had already talked to them.
The tion, comforted by the fact that neither the yellow ox nor the black
ox would intervene, showed his teeth, leapt, mounted the white ox and
began to tear him to pieces. Thusly, after a few days, the lio n had
finished all the meat from the white ox.
After another few days, the lion was voraciously hungry. It came to hi.m
that he might eat one of the remaining oxen. After reflecting upon the
matter, he went and found the black ox. He greeted him, asked how he was,
and said: "There was a reason for eliminating the white ox and I thought
that the yellow ox understood it. But now I see that he does no t under-
stand the reason."
The black ox asked: "What happened, Lord Lion?"
The lion said: "I am so disturbed that I don't know what to say. Yester-
day he came up to me. He said shamelessly that if he were alone in the
meadow it would be much better. There would always be enough food. But
he said that this black ox eats more than the dead white ox. He said he
was afraid that he wouldn't have enough to eat."
After the black ox had listened to what the lion said and, being very
disturbed, said to himself: "Pig of an ox. I only ate from my own por- _
tion. I didn't go near your part." Even among oxen tYiere are those that
wear blinkers.
The lion said: "My dear black ox, has anything I said angered you?"
The black ox said: "What can I say, my ears are trembling with anger.
Now I would be happy if you would tell that stupid yellow ox to keep his
eyes off my food."
The lion, making hisfarewell, said: "I wanted something like th is: if it
will make you happy, I will inform him."
Then the lion left the ox, approached the yellow ox, and raised his gleam-
ing eyes to the eyes of the poor yellow ox.
When the yellow ox saw the lion, he read his mind then, becoming alert,
his eye scanning the meadow, he saw the black ox standing at some dis-
tance. His voice breaking, he called to him for help. But he saw that
the black ox was deliberately not listening. The lion showed h is teeth,
attacked at onc e, rolled him over and, after gashing him a few times, began
to eathim. The black ox, after watching a while, went away to graze.
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_ A few days went by and the lion felt a ravenous hunger. This time he
thought of eating the black ox. But the lion saw that the black ox stayed
far away from him these days. After searching the meadow he came upon the
h:lack ox. HiA head was hung downwards as he was searching out the hest
grass. Then, his eyes caught the lion, and he said: "Hello, lion, now
it seems that I'm on your mind. I said to myself, what would happen if
the lion wanted me as food? Look, lion, here is some superb food."
The lion looked the black ox over but did not answer him. Then the
black ox thought it over in his heart and said to himself: "Allah, be
mercif ul! This tim e he wants to seize me and eat me."
The black ox said: "What happened, lion, you're not speaking?"
',"he lion said: "Whatever happens, for how many days can I keep my tongue
away from meat? You know very well that there is no cure for my hunger.
I won't beat around the bush; I will say frankly that I came here to eat
you."
When the black ox heard this, he fell down trembling. He saw that his
time was up. In the meadow there was just the lion and himself. Not a
_ single other animal was there to come to his aid. He thought, would that -
the yellow ox or the white ox were still alive. Had his tao comrades -
- still been alive, it would not have occurred to the lion to eat one when
it was alone. What a pity it was that he had approved of the others being
eaten. Then it occurred to him that there was no longer any point to such
regrets. And the lion would eat him. He looked at the lion and said:
"Now, if you want, you may eat me--but first I want to say something."
The lion said: "Talk fast because I'm starving to death."
The black ox said in a loud voice: "When the white ox was eaten, I was
eaten!" His voice reverberated through every part of the meadow and the
lion, his mouth watering, leapt on the black ox and began to eat him.
, I shoul.d say that even now you can hear the voice of the black ox from this
meadow: "When the white ox was eaten, I was eaten!" -
Memoir by Habib Sahir, "Yearning for fresh bread and halvah," KOLDASH, No 3
In the period of the rule of the Pahlevi dynasty Persian chauvinism
trampled on the rights of the people of Azerbaijan. Thusly, teaching
in the schools in the Azeri language was banned, the theater.s were
� closed, and not even one newspaper was published in the Azeri language.
Our school director, in order to prove his subservience to the lords, had
organized spies who, when they heard the children speaking Turki [i.e.,
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Azerbaijani], had to punish them. Because of this, not one word of Azeri
emerged from the mouths of these poor children. If one did, the Lord
Director would take away their lunch money and make them go hungry until
_ evening. _
My brother gave me lunch money every c;sy. When I ate lunch I used to go
to the bazaar, buy half a loaf of bread and some halvah and eat it; I
washed it down with water.
Unfortunately, one day I said to my friend Hashym: "Hashym, did you
know that our neighbors had a feast last night? Gypsies played the tar
and the shepherd's flute."
This 'criminal conversation' caught the attention of the lo rd director.
He came, smiling, and said: "Take out everything you have in your pockets!" -
Since I was defenseless that day, by way of punishment I contributed my
lunch money to the lord director. And the fresh bread and halvah remained
_ in my heart.
We had a teacher whom we respected. He taught arithmetic. He paid no
heed to the director's order and spoke to us in Azeri. The lord direc-
tor did not trust him. I remember that once the teacher came into the
classroom and said to one of the children: "Mehdi, stand by the door and,
if the director comes, block the door."
Mehdi went to the vestibule and leaned against the door. Then the teacher
posed us a question to answer: "A grocer bought 3 batmans of vinegar at
6 grana apiece. He added an additional 3 batmans of water to them and
stirred...Then he sold it at 16 grana per batman. You calculate how great
the grocer's profit was!"
With this, the tear;her smiled and added: "Certainly, children, you could
not learn such knowledge from a grocer!"
The bell started the class. Fortunately the door was blocked and the
lord director did not appear.
Mirzali Mo'juz: "You Are That and I Am This," YOLDASH, No 4
[Note: The following poem depends on an interplay between Farsi and Azeri.
The Farsi words, which are left untranslated, have the same meanings as the
Azeri words which are translated, but when an interplay is intended, the
' Azeri word will appear in quotation marks.]
My mother said "water" to me
No t ab.
"Sleep" she taught me in my childhood,
Not Khab.
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'I'he Cirst time she gave me "bread"
She did not say nan.
From the beginning it was "pass the salt" not namakdan.
My mother did not say akhtar to me,
She said "star."
When water freezes do not say yakhdi, my son:
Say "ice."
Say "snow," not bc*irf.
= Do not say dast, say "hand" she said.
She never said to me biya;
She sa id "come. "
Well I remember on evenings of a summer day,
When the sun went down in the garden,
And the warmth was going away;
"Come" she would say, "Your turn is next, my spoiled baby!
"If you don't come, be careful: I'll comb your sister's hair
slowly.'+ -
She did not say
"Biya shane zanam bar sari to,
Gar na yaye, be zanam shane khoheri to!"
Even if rocks rain from the sky,
You are that and I am this.
You had a different mother; .
I had a different mother.
I have another country, special to me.
I have another language, special to my country.
If you wish, we are brothera, and live in unity.
_ We can go one road together, arm in arm--
But you must not blow with a different wind;
You should not view my existence and my people as inferior;
Otherwise, when you speak harshly, you shame my people.
_ The day will come, the page turned: if necessary, you will go.
Anon. "The Student and the Shahist Teacher," YOLDASH, No 4
Student:
If you want, teacher, we' 11 reconcile ourselves to the situation;
There is language on our tongue, but we will not speak it.Culture has covered the face of the new world:
Come do not accuse us of laziness, we are working day and night! _
Teacher:
Do not doubt that everything has its reason;
Your fluent sweet language is of use to the center.
They have ordered that you learn the Farsi language.
In the world Farsi is the sister of all languages.
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Student:
0 teacher, that strange language is very hard, we'll twist our
tongues !
When talking in our native tongue, it's our habit to smile.
When we're insulted, our attitude changes.
I am not sp eaking out of disrespect.
Azeristan was our center: look at history!
Teacher:
Truthfully, I am compelled to reject you rights.
In Khorasan everyone respects this language
And you must learn to please them.
If you reject what I say, the center will doubtless be separate!
[Photograph of cover of an Iranian Azeri publication showing a picture of
Samad Vurghun, one of the leading writers in the AzSSR]
Habib Sahir, "On the Book Zabani Azarbaijan" ("The Language of Azerbaijan")
In Zgbani Azarbaijan, written by the philologist Sarhang Shuar a number of
words such as gazan ('kettle'), tiyan ('cast-iron pot'), sarcha ('sparrow'),
sahra ('falcon'), supa ('oven; staff; height') and gurbagha ('frog') are
selected as examples which "prove that the Azerbaijanis have been Tats
since the time of I3oah...and that the Ilkhans changed the language of
these poor devils by the sword...
- Establishment scholars, the Roshan Zemirs, the Murtuzis and those excellen-
cies hobnobbing with Karing have confirmed it. By Allah!, and we will
confir.m it too.
In the book is written: 'frog' is Farsi. (We have no word for it, but
the Farsis do.)
Milchak ('fly,.as in insect') is a baby mil-('knitting needle; rampart;
skeleton key; pivot; mile') .
Banlamag ('to crow like a rooster') is bang vurmagh ('to smoke hashish').
Gazancha ('a small kettle') is the child of the gazan ('kettle') and
sarcha ('.sparrow') is the child of the sahra ('falcon').
Supa is a three-legged donkey!
Woe, I said woe! This person was a veritable river of science!...
While satisfying their desires,
An ancestor mounted Mrs Gazan.
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Yux uYriLlAL ubn u1vL1
Her hair hanging loose,
Little Sarhang Shuar came along,
And a beautiful little kettle was born.
Remaining the size of the falcon's sister,
A healthy winged child was born.
It grew from day to day
And became a useless sparrow.
, A green insect with but one wing
Buzzed, and a chtld was born.
"Whu are yoti, milchtik," I r.tAked,
"Which mil's child are you?"
"Of Sayyid Hamza and Zor Khan."
I said: "Go away, you bastard!
I mean, your mother was a whore."
It was fall, it rained,
The wind blew cold.
When the war-like rooster crowed,
Shuar said: "Don't smoke hashish!"
And the rooster abruptly cut off its voice.
I said to the frog: --"My boy,
You have sold yourself to a stranger.
You have splintered the stone of our lake."
He said: "No, no! I always
Croak in a Turkish lake."
, You know nothing, my girl, of what is;
Shuar writes in her book
"When I was passing through Mamaghan
I saw a large pitched tent.
A donkey with three knees was grazing,
Its body was big, its name was supa."
This place is the fortress of f ire;
The sparrow is the falcon's child.
Yellow flowers in our garden
Quickly open and quickly close.
Where Sarhang the scholar is
There is a donkey with three knees.
[Note: The prose and poem above are of a type considered to be untrans-
ferable into another language since it involves a string of puns based on
absurdity. Parenthetic additions to the text represent an attempt to ex-
press what the author actually means, or seems to mean, in the view of
the translator. The poem is masterfully constructed in Azeri; in English
i.t reta ins its flavor, if not its style.]
COPYRIGHT: "Azerbayjan" No 1, 1980
9676
CSO: 1810
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INTERNATIONAL
DISCUSSIONS ON ESTABLISHMENT OF AZERBAIJAN WRITERS AND POETS ASSOCIATION
Baku AZERBAYJAN in Azerbaijani No 1, 1980 pp 58-65
[Article: "Discussions at the First Meeting on the Establishment of an
Azerbaijan Writera and Poets Association"; material submitted by Iranian
journal SIRUS]
[Text] The first meeting on the establishment of an Azerbaijan Writers
and Poets Association.
Close to 30 Azeri writers and poets were brought together by YOLDASH maga-
zine in a provisional location on the 31st of Ferverdin at 4:00 pm: prior
to the official calling to order of the official organization of the meet-
ing, the great writer Sebahi read a prose poem which he had written in
honor of Sehend. At 4:10 pm a chairman of the meeting was elected. The
chief editor of YOLDASH, Huseyn Duzgun, spoke:
"Far some of the writers we have invited here, it is the first time they
have taken part in a meeting of the Iranian Writers' Union. Some could
not come. We hope that they will hP eresent at tater meEtings." Then, -
with the permission of the chairman of the meeting, he read a reporC of
the YOLDASH magazine committee: "The reason for inviting you here, as
noted in the invitations, is to conduct discusaions pursuant to the
foundation and organization of an Azerbaijan writers' and poets' associa-
tion. Certainly, we have been unable to assetnble all the progressive
writers and poets in one place. We hope that, in the future, our friends
of the pen will meet in one place, and that we participate in collective
activities. Questions suggested for ongoing talks with our friends con--
sist of the following:
1. To bring forth a ma3or plan for the founding and organization of an
Azerbaijan Writers' and Poets' Association, and to become known and active
on a global standard; to determine how to reach different parts of the
world through other languages, and to communicate with other progressive
writers and organizations of the world, and with organizations defending
writers' rights.
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run vrrlUiru. uorl vivLl
2. The question of the defense of the honor of our literary heritage
which was almost destroyed by the depredations wrought by the Pahlevi
regime and, working tirelessly and wholeheartedly, to demonstrate activ-
ity in the realm of necessary literary works by means of different
organs; to open the treasury of literature by means of esthetic transla-
tions.
3. The coming plan of Che association is to spread among the people the
concept of a toiling and working class, and to defend this idea; to
declare unity with the rest of the toiling people of Iran; and, to
distance ourselves from ideas which argue for every kind of accursed
nationalistic or fanatical remedy.
4. To prepare reading texts in the mother tongue for the coming school
year; also, to put simple popular scientific booklets into the hands of
the people.
5. To acquaint the younger generation with the different representatives
and movements of our past proud pedagogical and literary heritage, and to
instill in them both a love and enthusiasm for, and a rational expectation,
for this plan.

6. To communicate and disseminate the basic programs of our association
in the Tehran dailies which publish in Farsi and, not being deceived by
any of the extremist elements and, being faithful to our program, to
defend ourselves from them.
Of course, in these questions we have noted only represent a cross-section
of those working at YOLDASH magazine. The basic question is creating
cultural freedom which is, on a broad front, the active desire of workers
today; insuring the freedom for the people to develop their own language
and literature; the attainment of autonomy of Azerbai3an for the local
people; bringing forth, in a new and progressive form, of an
"Enjumenhayi Eyaleti ve Vilayeti" [autonomy] which was foreseen in the
constitutional period; defending the rebellion of Azerbaijan in 1945 and
our great leader, Pisheveri; and to give to the state some possibilities
in keeping with the times for the granting of autonomy to Azerbaijan.
Certainly we, as a writers' association, should plan and carry out polit-
ical questions more correctly. And, may we struggle for the peoples'
interest on a contemporary front."
Such are the ideas of those working on YOLDASH magazine. In communicating
the unity of the working peoples of all Iran, it is our goal to spread the
single concept of the centuries-old continuity of the workers of the world
among the Azeri workers. .
Me invite immediately writers and poets to infbrm us of your frank,
illuminated and specialized oliservations on th~ questions we have
,I
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selected; that you meet with our comrades to take note of our first meet-
ing and that we gather up all our comrades in one place by setting up the
fundamental statement and the program, the organization of our continuing
meetings and other organs, and that you mention the need for efficient
and useful meetings in Tabriz, the capital of Azerbaijan, and othcr
cities.
When Fhe chief editor of our magazine finished hie speech, Aghayi
Me}iemmedeli Ferzane waa next and, receiving permission from the chairman
of the meeting, began thusly:
"...It is too bad that the workers at YOLDASH are so hard-line. Where
are we in this movement? The revolution resulted in the freedom of the
oppressed peoples of Iran. Every revolution throws something to one side.
The question of using it is important. The atmosphere of the meeting is
a step forward for Azeri linguistics and language. National and cultural
autonomy has been planned for a long time. In the constitutional revolu-
tion, especially, autonomy was the goal and certainly this work is not
yet over; we know how great the role of this desire was. The question
of change in a revolution is major. After Russia in 1917, a number of
events occurred in the Middle East. In Azerbaijan there was the Khiyabani
uprising, which was manifested quite openly. The question of cultural,
administrative and political autonomy was rejected. But, in today's con-
- text we are examining the cultural question more broadly. Culture was a
component part of our language, Cheatrical, musical and literaxy life.
Wk3ether put on a legal basis or not, when we exami.ne thia question
tlioroughly, we see what the compelling national question is. The queation
of'textbooks and the question of an acadeary remain. For the last 30 years
there has been a higher school in Azerbaijan--a small step--but no ques-
tions pertaining to the language of Azerbaijan were raised.
In publishing there was a roughly 10-page booklet on some poet from
Kirman, but there was no mention of Azeri culture or vocabulary.
In the capitalist countries of Europe the higher schools are budgeted
by the state. Concerning this, one of the special questions is that -
budgeting must be submitted to the people.
I am basically in agreement with the question which the YOLDASH press
rejected, but if we must live with a lesser plan, where shall we begin?
Today, everyone wants a dictionary or a lexicon. While this was neces-
sary earlier, now it is paramount. Our theater began before any other
in Iran, entering the scene 80 years ago. Theater depicts all stages of
struggle, politics and man. It is different from all other realms.
I do not favor writing every mode in a beautiful way. We have our present-
day language, and the language of Baku is not a model for us. While
remaining faithful to the literary rules of the language, one should write
more simply.
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rvn Urr LAIinL uou vra.a
...In broadcasts from Tabriz, they say we have everything. But the party
chief stated that we have nothing and that we are beginning from the
beginning.
They are underevaluating our publiahing and cultural level. The associa-
tion must begin to work from the beginning. If an economic-social situa-
tion arises so that we return to our homeland, we wi11 benefit from these
questions.
There is a great deal of sla.ckness in political ideas and letters to the
extent that every faction rejects every other faction other than itself,
although our question is a general question, both by the standards of
Iran and by the standards of Azeibai.jan.
Since ou.r language has been confused with politics, and since these poli-
tics wei-e condemned, the language was also condemned. We must prevent
this circumscription on our language and literature in the future.
A poets' and writers' association must not limit itself, nor must it
remain in the framework of any other faction. And since it is known that
it is on the side of the workers, all of the workers are completely
behind us.
Current cultural tYirust:
1. Tu be democratic.
2. '1'Irit the w.i_shes of the major:ity be realized, and tliat theri: siiould
be room for individual differences. Here, the classes and class ques-
tion occupy a strong position. It is also necessary to unite with the
"Enjumen-i Azerbayjan" [Azerbaijan Association]. If too few writers are
being found for the�associatioa, we must find more."
Ttien Aghayi Rehim Degig, litterateur and writer, began his talk by thank-
ing XQLDASH magazine far this effort, and said:
"To love the fatherland, in other words, to ],ove the language. If we
do tioC try to develop the lanouage, that language will remain and go on
anyway. But nothing happens without a cause. The language and its
origi.n must be studled and the more than 800-year-old literature of our
people be revived. When our brave descendants began this struggle,
slander was hurled at them.
It is noL- s ufficient to write in dialect these days. We must write in
our literary language, but in a siinnlified form.
They insult us, wtio call us "Turk." Our language is not the Turki remain-
ing from the Mongols. Aesearch shows that our language is a strong and
cultivated language. Nationalists, in order to colonize us, connect us
to Turkey.
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The propositions presented by YOLDASH magazine are in conformity with the
present. We are able to write down our demands on i t as a program for
the future. Our friend Aghaji Ferzane says not to write the language of
Northern [Soviet] Azerbaijan. I repudiate this. We must write a lit-
erary and correct language. If we pay attention well, we see that there
have been great poets in history, but when they got the idea of freedom,
they were eliminated by slander.
We must make use of the freedom we have ob tained wi th moderation. I com-
mend YOLDASH magazine and I want the committee to f orm quickly, and that
we give our choices to them."
Then one of our contemporary poets, Aghaji Ferhad sp oke thusly:
"We have remained behind in this work and fell into a footnote. We say
we woke up quickly, but what voice is this? There are many who have
observed the work of the Kurdish peoples on this mat ter, who live next to
us. I am not very knowledgeable. We must profit f rom the knowledge of
those with a lot of experience. We construct the b uilding before we
bring home the bride, then, we work out the flaws. There are a number
of writers who are not here; we hope that we can bring them to a larger
meeting in the future. A standing committee should be formed so that we
can resolve these questions at coming meetings."
Then Dr Mehrivani spoke: "I am glad to participate in this asaociation.
If I cannot speak literary Turki, it proves that it was tyrannized. I
learned the language when it was not permitted, esp e cially under the
Pahlevi regime. But it is noC only cultural tyranny, but also perhaps
socioeconomic and political."
Then Dr Mehrivani reminisced, and then said: "Aghaj i Sedig (the p en-
~ name of Huseyn Duzgun) wants and expresses an ideolo gy. I agree with
Aghaji Ferzane.
I have a request for textbooks, that they not be wri tCen in the literary
language. The people must be satisfied with the language. The book
written by the late Semed Behrengi is good; it teach es Farsi by means
of shared words."
After Mehemmedbaghyr Sedri Mehrivani, our contemporary writer Aghaji
Gendzheli Sebahi said: "As a result of the Zionist fascist policy, not
only was the language of Azerbaijan banned, but als o Kurdish and Baluchi.
I wrote a book called 'Epics of Azerbaijan.' They s aid that our con-
stitution does not authorize Che publication of boolcs in the Azeri,
Baluchi or Turkish languages..
It is just that it must destroy the language of a nation. YOLDASH maga-
zine understands this because they thought of the s ame idea. But why
have they brought up such a wide secCor, such as ent ering into political
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questions? In my opinion the writers' association must be organized
independently, even if it is good or not to take help from a party
or committee organization."
After Aghaji Sebahi, Comrade Hesen Ildyrym, an honorary member of the
writer's committee, spoke. He said, in the course of sharp discussiona:
"Never say that to crush the Azeri, Kurdish and Turkmen peoples is, in
itself, a social question. It is the work of the bourgeoisie. If this
is what it wants, it must dominate. It is that that crushes them. We
are not extirpating culture from memory. No, although you should know
that oral culture is in the mouth of the people. This is because the
school does not bring forth literature. Come, look to the village where
a perceptive girl reads the poetry of complaint of such bitterness in the
course of her work. Literature and language are inseparable from the
people."
After Hesen Ildyrym,�Aghaji Khomenbeh. He said, in brief, that from the
geographical point of view, the population of AzerLaijan is very large.
There are 14 million Azerbaijanis in Iran. They communicate in the Azeri
language in the Khemse region and in a number of places in Gilan and
Khorasan. He said, after pointing to Semed Behrengi: "Semed wrote that
book that said teach Farsi under any circumstances. Now we have to write
a new book. Because times have changed." .
Aghaji Mehemmedeli Ferzane, being recognized again by the chairman of
_ the meeting, may speak. The chairman of the meetAng has recognized
Aghaji Ferzane. Ferzane: "Look, one question stands very easily. We
are approaching a liCtle bit of science. The revolution is a revolution
of the petit-bourgeois. This is the characteristic of this revolution.
Certainly, the working class stands by their ideology. If we make an
accord with the proletariat, the petit-bourgeoisie will be split. Iran
will become a polarized society.
None of those present are either in the forefront or the periphery of
ideology. The general thrust of pur present revolution must be demo-
cratic and national.` Iri my opinion there must be an Azerbaijan
writers' association. Otherwise we must say that it must be a writers'
association of the Azerbaijan democratic party, or the writers' associa-
tion of a freedom-loving party. This should not be. At this stage, the
program of the Azerbaijan writers' association should be both democratic
and national. Were a democratic government to rule in Azerbaijan, there
would be maybe 55 or 56 factions. In such a loose situation, it is
_ desirable that these should unite. (Association said: Yes, yes, yes!)
It would be well for YOLDASH magazine to drop its approach. Perhaps one
should take a poll so that there is no argument, but there are contro-
versies at this meeting. One spots those who are radicalized and those
who were tortured. Every democratic Azerbai3ani is their companion."
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Then contemporary poet Hashym Terlan began to speak: "I find it very
pleasant to be at this meeting organized by YOLDASH magazine. The asso-
ciation must be set up, and whatever the progressive movement, the path
of YOLDASH magazine ia good, because we must have our writings and books
in our own language. We cannot stay on the edge of a legal and progres-
sive movement. Tomorrow is May Day. We cannot remain silent. Whatever
happens, we will organize a writers' aeaociation, and we just do not
take this into consideration. We muat make use of all progressive fac-
tions."
Then, lecturer at Tehran University, Aghaj i Naghy Beraheni said: "We
should not confuse the question that Aghaji Ferzane raised. A certain
amount of thought is necessary. If legal nations made a decree on
language, there would be the possibility to defend it. Our association
is literary. Unf ortunately, Azerbaijanis are behind in this respect.
I have not seen any information published to the effect that the
Azerbaijanis want self-rule. The young sometimes express the idea that
their language is Farsi, but let us dwell on this. If we begin on two
fronts, a number of ineans are neceseary. There is no dictionary. A word
list should be written, and a language law, in simple language, should be
prepared. If we can, we will prepare three or four books in Farsi to
entice the reader. `
Aghaji Sadigi has worked much in the realm of the children's book. "If'
the society holds (an election) on the constitution soon, the differences
will be eliminated."
The Agha,ji Dzhamel Rovsi, communications, general and administrative
director and financial manager of our magazine said "I say to all those
who accuse YOLDASH of taking a hard line--the fate of our people has not
fallen into the hands of opportuniets. Why do we not hear from toilers
and workers? Today, in Iran, a major economic movement has begun. And
the working class is in that movement."
- "America will not neglect Iran so easily. Now our people have recourse
to what they wish, and may they escape the reactionary road of the
economic movement in Iran. At YOLDASH the difficulty is recognized. You
carnot�pull a yearling down another road by taking advantage of the
peopip. A man must keep his word. The people must go down a Zevel road.
We'will no longer give tlie chance for opportunistic men to betray the
people. Last night the Kurdish people revolted. Although the Tabriz
bourgeoisie and petit-bourgeoisie remained silent or they spoke against
it: What do you hear, and what will you do? Neriman Nerimanov says
that there are very few who serve the people with a pure heart. We do
not want thesA alms. If you work for us, we are satisf:J.ed, but no more."
"...I suggest on behalf of the workers at YOLDASH that, af ter electing
a provisionary committee, we invite our writers from Tetiran and other
cities, and that the writiing man is able to write in his mother tongue at
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rux uFr'lc;lA., u5t UNLY
all times. Many have grumbled at the language used in YOLDASH magazine,
although putting it into practice has put everyone on their toes."
"We wish, then, for an association to be founded and organized. The
goal is not that we gather all the counterrevolutionary and reactionary
bourgeoisie writers in one place. For example, we organized the
Azerbaijan Association. But if this idea has occurred to some at YOLDASH
magazine, I will resign today."
"The revolution in Iran is a trivial question. In an interview I gave
8 months ago I said that it would pave the way for reaction..."
Then Aghaji Ferzane once again spoke, and attacking YOLDASH magazine,
said that it writes about revolutionaries and struggles together with
the Tudeh party. Here the chief editor of our magazine said, in a strong
voice, that these two factions were not enemiea of each other! Aghaji
Ferzane sat down and he was answered by Aghani Degig: "You speak about
'democratic' with embellished words. There is no point in speaking.
Action is necessary, not words. Workers and farmers are the heart of the
people, and writers and poets must observe them. We have to talk about
what benefits the majurity. We have to show the way to achieve the goal
by wri.tings from our own hands, for 70 years ago our heroes wanted
democracy. We are continuing along the sacred road of the goal of our
ancestors. Now the Kurds want freedom. We will not waste words. We
shall elect seven people, and they shall write our constitution."
Then Aghaji Hesen Medzhidzade (Savalan) said: "I appreciate very much
that there is a hearth (guild) for my native language. That is to say,
the bringing-into-being of the hearth (guild). The hearth gives hope to
all of us in the sense that it defends and gives refuge. We must make a
decision on our textbooks. It is not necessary to copy from Farsi and
Turkic texts. I would like to ask our learned friends who are present
that they declare their readiness."
Ferhad--one of our contemporary poets--said' "To resolve the contradic-
tions among the people does not mean that we are talking about minor
contradictions. These arguments here should not be pedestrian. The line
_ of YOLDASH magazine is well appreciated, because the word of every faction
is productive, and all freedom-lovers and democrats have been gathered .
in one place. And you cannot have this kind of altercation."
After ending the discussions, the chairman of the meeting, Dr Selamullah
Dzhavid spoke. He admonished those members who were impatient, and then
spoke of the downfall of the Pahlevi dynasty.
At 7:00 pm there was a recapitulation by the chairman of the committee,
and seven members of a provisory executive committee were elected.
COPYRIGHT: "Azerbayjan" No 1, 1980
END
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