https://www.azerturkhistory.ir/ Studies on Azerbaijan and Turk's History Azərbaycan və Türk tarixi araşdırmaları en daily 1 Sun, 23 Aug 2026 00:00:00 +0330 Sun, 23 Aug 2026 00:00:00 +0330 https://www.azerturkhistory.ir/article_251176.html This article examines the historical-geographical status of the town of Dilmaqan (also known as Dilman) as the administrative center of the Salmas Province during the Qajar period. Following the destructive Safavid-Ottoman wars and the ruin of Old Salmas, the region lacked any urban settlement until the early Qajar era. The Lak tribe was relocated there to ensure security and demographic balance. With the establishment of stability under the Donboli Khans, a township named Dilmaqan emerged. In the second half of the 12th century AH (18th century AD), Ahmad Khan Donboli fortified it with walls and turned it into the governmental seat of Salmas. The name Dilmaqan is of Turkic origin, likely meaning "possessor of language" or "interpreter." The town possessed a strong fortification with five gates, a moat, and watchtowers, playing a crucial defensive role against multiple invasions, including the assaults of Simitqu. Its economy thrived on trade with neighboring states (the Ottoman Empire and Russia) and agriculture. Citing historical sources, travelogues, linguistic, and archaeological evidence, the author rejects the theory that the modern-day "Kohneh Shahr" (Old Town) is the same as ancient Salmas. He emphasizes that Dilmaqan was the Qajar-era administrative and political center of Salmas, whereas ancient Salmas was a distinct city with a history of over 1,700 years. Dilmaqan was completely destroyed by the devastating earthquake of 1930. Subsequently, the new town of Shahpur (later renamed Salmas) was built at another location. Drawing on Ottoman documents, local memoirs, foreign travelers' accounts, and historical texts, the article presents a comprehensive picture of Dilmaqan's position, identity, and fate, while firmly distinguishing it from both ancient Salmas and the present-day Kohneh Shahr. https://www.azerturkhistory.ir/article_251177.html This article examines the etymology and meaning of two geographical names in Azerbaijan: "Yekan" (a village in the Marand district of East Azerbaijan) and "Dürgə" (a village in the Sulduz district, south of Lake Urmia). The author first rejects the view that "Yekan" has Persian roots and is the plural of "Yek" (one), citing historical evidence that Persian-speaking peoples never lived in this region. Then, drawing on historical Turkic linguistics, he presents two meanings for "Yekan": First Meaning: "Yek/Yeg" in Turkic means "good," and "-an" is an ancient plural suffix in Turkic languages. Thus, "Yekan = Yeg + an" means "the good ones" or "place of the good ones." Second Meaning: "Kan/Ken/Gan" in ancient Turkic means "village," "settlement," or "habitation." Therefore, "Yekan = Ye (good) + Kan (village)" means "good village" or "fine settlement." In the second part, he traces the root of the name "Dürgə." Referring to a couplet by Ashig Gurbani (a 16th-century Azerbaijani poet and ashug): "The diver goes deep and roams / There is a deep, a Dürgə, and a shallow" He concludes that "Dürgə" means "mid-water," a place that is neither deep nor shallow. Given the geographical location of this village between two settlements called "Göl" (Lake) and "Ada" (Island) near Lake Urmia, it appears that the lake's waters once reached this area. As the waters receded, "Dürgə" emerged as a zone of medium depth and was named accordingly. https://www.azerturkhistory.ir/article_251178.html This writing provides an overview of the life, works, and cultural-historical significance of Ashig Hossein Javan, one of the prominent figures of Azerbaijani oral literature and ashig tradition in the 20th century. Ashig Hossein Javan was born in 1916 (1295 SH) in the village of "Otu" in the Qaradagh region (East Azerbaijan). From adolescence, relying on his innate talent and love for music and poetry, he joined the ranks of ashigs. During the period of the National Government of Azerbaijan (1945–1946), he was an active cultural and artistic figure, and through establishing music and vocal ensembles in Tabriz, he played a significant role in elevating ashig culture. Ashig Hossein Javan, in addition to his masterful improvisations, composed dozens of poetic epics, ballads, and social, patriotic, and romantic songs that became popular among the people. Among his notable works are the epic "Sattar Khan," the stories "Qaradagh Safari," "Kolbejar Khatirleri," and "Ashig Hossein Javan and Sarvenaz." In his poetry, with simple, passionate, and impactful language, he defended freedom, justice, and patriotism while criticizing oppression and tyranny, earning him the title "Khalq Artist" (People's Artist). Following the fall of the autonomous government, he was repeatedly persecuted, and a portion of his works was destroyed during a raid on his home. Hossein Javan passed away in 1986 (1365 SH) in Ganja (Republic of Azerbaijan), where he was laid to rest. His literary legacy continues to inspire subsequent generations of ashigs and stands as a remarkable example of the unbreakable bond between ashig art, national identity, and popular struggles. https://www.azerturkhistory.ir/article_251179.html : On Friday, April 20, 1979, the Democratic Party of Iranian Kurdistan, with prior announcement and preparation, held an armed rally in Naqadeh and summoned its supporters (despite the prior written and verbal opposition of the Naqadeh residents). The rally took place at the sports stadium (located in the Turk-populated area of Naqadeh). During the event, gunfire was suddenly heard from a house south of the stadium, and shortly after, a shot from outside further agitated the thousands of armed Kurds present at the stadium. They fired into the air and hastily left the venue. Initially, armed Kurdish elements in the streets surrounding the stadium killed a number of shopkeepers and local residents of Naqadeh, and also took hostages at the weekly market (Friday Bazaar) and other neighborhoods. Although the Turks, using loudspeakers, announced until 2:00 PM that armed individuals should leave the city to avoid war and fratricide—leading those Kurds who had not come for war to depart—and despite the fact that Naqadeh elders requested the leaders of the Democratic Party to have the remaining armed elements also leave the city to prevent conflict, the party leaders refused and instead demanded the surrender of the Turks. Consequently, at 5:00 PM, the clashes officially began. After three days of bloody conflict, at dawn on Monday, April 23, 1979, the invading armed elements were forced to flee Naqadeh, and the war came to an end. https://www.azerturkhistory.ir/article_251180.html The city of Khoy, one of the oldest Turkic cities in West Azerbaijan, is also called "Khoy Chokhuru" due to its location in a low-lying plain. Khoy holds exceptional significance in the history of Turkey, the Turkic world, and the Alevi-Qizilbash faith. Its name is closely linked to major historical events such as the Seljuk campaigns against Byzantium, and to prominent figures like Abdal Musa (founder of the Bektashi order), Akhi Evren (founder of the Akhi brotherhood), and poets such as Pir Sultan Abdal and Jahan Shah Qaraqoyunlu. Additionally, the first Azerbaijani Turkish poetic dictionary, Tohfe-ye Hosam, was written by Hosam Khoyi in this city. Etymologically, the name "Khoy" is of Turkic origin, related to ancient Turkic words such as "Qoy/Quy" (meaning valley, lowland, depression) and "Quyu" (well, pit). It is also connected to "Qoyaq" (deep valley between mountains), "Qoytu" (secluded, shaded place), and "Qoyun" (lap, bosom). In Northeastern Turkic languages, forms like "Kuy" (cave) and "Xuy" (bottom of a valley) appear. Some scholars associate the name with ancient toponyms mentioned in Assyrian and biblical texts, such as "Olkhu," "Huyehveh," and "Huyileh." Official and incorrect interpretations that derive Khoy from Persian (from "Khay" meaning sweat), Kurdish (meaning salt marsh), or Armenian (meaning ram) lack scientific basis, as the people of Azerbaijan have never spoken these languages, and such claims contradict historical, linguistic, and cultural realities. Consequently, "Khoy" is an authentic Turkic word meaning "low-lying valley" or "wind-sheltered place," which perfectly corresponds to the region's natural geography—surrounded by high mountains and situated in a low-altitude plain. https://www.azerturkhistory.ir/article_251181.html Türklәr Sarı çayın döngәsindәn Adriyatik sahillәrinә, Qıpçak bozqırlarından Sibirә vә şimali Afrikaya, hәtta şimali Amerikanın bәzi bölgәlәrinә kimi yayılmış bir millәtdir. Türklәrin yaşı tarixlә yanaşı başlamışdır. Bu fikir sadәcә olaraq hissiyyatla irәli sürülmüş bir düşüncә deyildir. Bunu arxeoloji qazıntılar, etnologiya vә folklor sübut etmişdir. Türklәrin 1071-ci ildә Malazgirt zәfәri ilә Anadoluya gәlib mәskunlaşdıqları qәrblilәrin vә onların tәsir dairәsindәkilәrin uydurduğu bir fikirdir. Türklәr millәt olaraq tarixin bilinmәyәn çağlarından etibarәn Anadolu vә qonşuluğundakı Azәrbaycan coğrafiyasını özünә yurd etmişdir. Atatürk Azadlıq hәrbi zamanında vә sonrasında siyasi, hәrbi bir düha olaraq mәnsubu olduğu millәtinә yüksәk bir ruh bәxş etmәk istәmiş vә bunu hәm hәrbi, hәm siyasi, hәm dә mәdәni mәnada başarmış bir şәxsiyyәtdir. Yaxşı türk deyilәn etnik xalq yalnızca Anadoluda yaşıyanlardan ibarәtdir dә Atatürk türk millәti ilә bağlı olaraq yalnızca onlara yeni bir ruh aşılayacaq mesajlar vermәk istәdi vә ya Anadolu türklüyü özünә mәxsus bir ictimaiyyәtdirmi, yaxın qohumları vardırmı? Qonşuluğundaki Azәrbaycan ilә etnik vә mәdәni bir rabitәsi vardırmı? İndiyә kimi bu haqda bir çox araşdırmalar aparılmış vә müxtәlif fikirlәr irәli sürülmüşdür, ancaq Azәrbaycan termini nә demәkdir, bu ad nәdәn mәnbәlәnmişdir, bu adı kim vermişdir? Әlbәttә bu mövzuda müxtәlif alimlәr araşdırmalar apararaq öz fikirlәrini irәli sürmüşdür, ancaq ortak bir mәxrәcә çatıla bilmәmişdir. Bu mәqalәdә Azәrbaycan, Anadolu vә Asiya türklüyünün etno-mәdәni birliyinin köklәri vә Azәrbaycan adının mәnşәyi mövzusu haqda araşdırmalar aparılaraq elmi faktlar irәli sürülmüşdür. https://www.azerturkhistory.ir/article_251182.html This article examines the invasion of Christians (Armenians, Assyrians, and Jelus) into western Azerbaijan at the beginning of the 20th century, based on reports from the newspaper *Tajaddod* (1917–1918 AD / 1335–1336 AH). Following the 1917 Russian Revolution and the withdrawal of Tsarist forces from Azerbaijan, armed Christian groups, with overt and covert support from Western powers (especially France, Britain, and the United States) and missionaries, launched a widespread offensive against the western cities of Azerbaijan, including Urmia, Salmas, Khoy, and Marand. Their goal was to seize territory, establish an independent Christian government, and ultimately Christianize the region. The newspaper *Tajaddod*, as the press organ of the Tabriz Democrats led by Sheikh Mohammad Khiyabani, continuously exposed the crimes of the invaders. According to reports, Christians, dressed in military uniforms, set homes on fire, looted property, and carried out mass killings. One report states that six thousand one hundred Turkic Azerbaijanis were brutally murdered. The central government in Tehran was indifferent and powerless toward these tragedies, and the appointed governors could not manage the situation. This incompetence laid the groundwork for Sheikh Mohammad Khiyabani's uprising in April 1920. The Democrats of Tabriz repeatedly requested help from the central government but received no response. Finally, with the arrival of Ottoman forces in May 1918, the invaders were defeated and driven back to northern Azerbaijan. However, the author emphasizes that the hostility of Christians and their Western supporters toward Azerbaijan did not end; evidence can be seen in Armenia's occupation of Karabakh (1988–1994) and the Khojaly massacre (1992). The article concludes that a thorough study of history, strengthening collective memory, and national unity are the only ways to confront historical and current threats against Azerbaijan. https://www.azerturkhistory.ir/article_251322.html This article examines the etymology and origin of the name of the village of Balu (Balo / Balov / Bəlov), located in the Rozheh-Chai district of Urmia County, based on the mythology of the ancient Turks, the religious beliefs of the ancient Near Eastern peoples, and comparative etymological analysis. Through a comparative analysis of historical, mythological, and linguistic sources, the author proposes the hypothesis that the toponym *Balo (Balo / Balov)* is a mythological compound name, formed by combining the name of the god *Baʿal (Bəəl / Bəl / Bəʿel / Bel / Bal)* — who held a prominent place in the Phoenician, Canaanite, and Ugaritic mythological systems — with the component *-ov / -of* from the ancient Turkish language. In this study, in addition to examining the etymology of the village name, the historical background of this ancient settlement, the connection of its name to the mythological traditions of the ancient Near East, as well as examples and evidence found in written sources, are analyzed and evaluated through a comparative approach https://www.azerturkhistory.ir/article_251323.html what is its meaning of 'National thought' or 'national consciousness' under the term 'nationalism' as a product of the modern era in the current cultural and political literature? Does it have a single meaning among different nations and does it have certain elements? And if no, what are they? The article attempts to provide a brief and at the same time useful answer in this regard. The article also addresses the point why national thought is weak among the Turks of south Azerbaijan and Iran, despite the fact that such thought is very powerful in Neighboring Turkic countries as well as among neighboring nations within the country. At the same time, the article deals with the causes of this weakness and explains the role of British and Russian colonialism and the cooperation of the Shuubiye and Western Masons, and at the same time, it describes the different stages of the movement of national thought from the Qajar era to the present period, and especially emphasizes the role of "national character, & acquired national consciousness" two of the nine elements of the national thought of the Azerbaijani Turks. The article considers the lack of proper recognition of the different stages of national thought as one of the important causes of making enemies of historical figures by intellectual activists of the Azerbaijani Turks' society, and mentions two basic approaches in dealing with historical figures, and tries to diagnose it, especially by studying the case of Samad Behrangi and the famous poet Fuzuli, and in the final section, it briefly describes the most important works of Samad Behrangi https://www.azerturkhistory.ir/article_251325.html This article examines the formation of the "Azerbaijan Democratic Party" during the years 1945–1946, its goals and activities, and the leadership role of Seyyed Jafar Pishevari in this movement, based on historical documents. This movement emerged after the fall of Reza Shah, amidst Iran's sensitive political and social conditions, and demanded internal autonomy and extensive reforms for Azerbaijan.