Son illər erməni təcavüzünə məruz qalmış bütün Azərbaycan xalqı

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Карабахом. Как и Казахский район Товуз находится далеко от Карабаха, но 
граничит с Арменией, откуда армянские «Христиане» по сей день убивают 
мирных граждан этих районов, детей и стариков.
В 2011 году  карабахская  кулинарная  команда  представляющий  Азер-
байджан  в  международном  Чемпионате  с  участием 32 стран  завоевала  в 
командном  чемпионате  бронзовую  медаль.  А  в  молодежном  кулинарном 
чемпионате представитель карабахской команды завоевал золотую медаль.
В 2010-2011 годах на праздновании Новруз в  Баку беженцы от армянской 
экспансии из Карабаха, наряду с другими районами Азербайджана  показали 
свою  великолепную  кухню,  где  участвовали    иностранные  гости,  послы, 
правительство Республики  во главе с Президентом Азербайджана. 
Сегодня миллион беженцев Карабаха думают не о национальной кухне, 
а о том, как дожить до завтра, и видят  во сне свою Родину. Ради горстки 
армян, которых считают христианами, почти весь мир равнодушно взирает 
на  горе  миллион  человек.  А  пока  мы  говорим  о  карабахской  кухне,  как  о 
прошлом, отары карабахских овец угнаны, плодородные карабахские поля 
заминированы,  а  вместо  хлеба  там  выращивают  наркотики,  разрушив 
сотни предприятий массового питания и пищевой индустрии. Разграблен и 
уничтожен уникальный Музей хлеба в Агдаме.
Сегодня армянские  “специалисты”  все украденное ими, в том числе 
и в Карабахе, как всегда, преподносят всему миру, как свое – землю,  куль-
туру,  кулинарию, и памятники. На армянских сайтах даже появился раздел 
“Карабахская кухня”. Если раньше, в советское  время, в армянских кулинарных 
книгах осторожно писали всего о двух блюдах: бозбаш карабахский и бозбаш 
шушинский, то сейчас о всей карабахской кухне говорят как  об армянской, 
хотя ни Карабах, ни карабахская кухня, ни бозбаш не являются армянскими. 
По иронии лингвистики, слово “боз” по-армянски значит  “проститутка”, а  
“баш” (тюркизм в армянском языке) – “голова”…
Тахир Амирасланов
Айнура Амирасланова
 
Карабахская кухня 

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Karabakh cuisine
The literature, culture and arts of Azerbaijan are so rich that the 
other side is trying to appropriate our national heritage.
This is true not only of literature or works of Nizami. Our music 
is being shamelessly stolen by the Armenians. They appropriate the 
works of the genius composer Uzeyir bey. Our cuisine is being stolen 
by the Armenians as well. They are trying different ways to present 
it as Armenian cuisine, although the names of their national dishes 
are Azerbaijani words. If you ask an Armenian what the word dolma 
means, he will not be able to find an answer. This is the case with the 
word Karabakh, for them it is just a word, and they do not understand 
it, because it is not an Armenian word. Therefore, this behavior is very 
depressing for us, of course.
We need to protect our national and cultural heritage.
Ilham Aliyev
President of the Republic of Azerbaijan
From a speech at the National Academy
of Sciences of Azerbaijan, April 26, 2011
Karabakh cuisine is an integral part of traditional Azerbaijani national 
culinary culture. It has learned a lot from other regions, influencing them at 
the same time. The culinary traditions, terminology, folklore, dishes, utensils, 
cooking technology, festive rituals and ceremonial meals of Karabakh are all 
identical with the cuisines of other regions of Azerbaijan. At the same time, 
there are obvious local differences due to climatic, geographical and traditional 
conditions. Karabakh is far from the sea, so Karabakh cuisine does not use sea 
fish. Fish dishes are borrowed. Karabakh cuisine used only freshwater fish, 
mostly in boiled and fried forms. Karabakh people themselves consider fish 
dishes "self-indulgence" and not very serious food.
Takhir Amiraslanov, Aynura Amiraslanova

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30 ●
Karabakh cuisine 
In some areas of Karabakh, near lakes and rivers, there are complex fish 
dishes, but there are very few of them. These include dishes from freshwater 
fish, "lavangi", "gurgut" and "fish buglama" (stewed fish). In contrast to ot-
her regions, lentil and rice are added to the Karabakh "lavangi" (stuffed fish). 
In addition to these products, the stuffing includes tomatoes, peppers, celery, 
green onions and sour cherry plum lavashana. In contrast to other regions, the 
Karabakh lavangi is steamed.
For the "gurgut", the fish is stuffed with minced akhta zogal (dried pitted 
Cornelian cherry), and fine-cut onions, lavashana, hot and sweet peppers are 
added. The stuffed fish is salted, a little water and butter is added, and then it is 
cooked on low heat for 30-40 minutes.
The fish buglama (stewed) is cooked in different ways. The fish is stewed 
with different fruits and vegetables. These fish dishes in various forms are 
made throughout Azerbaijan.
The fact that fish from the Kura River, which flows near Barda, was bro-
ught to Karabakh, particularly to Barda, was recorded by the 10th century Arab 
travelers, al-Muqaddasi (10th century) and al-Istahri (10th century). They men-
tioned fishes like "kasbuvin", "tirrikh", "surmakhi", "zarogan" and "ishubat".
Sheep-herding has been developed in Karabakh for centuries. Local ag-
riculture was diversified, settled and cultured. A great place was occupied by 
grain-growing, melon and gourd growing and gardening.
Karabakh cuisine uses nearly all types of traditional Azerbaijani open and 
closed hearths: tandir (oven made of clay in a hole in the earth), chala (pit), 
ojag (bonfire), saj (iron disk for baking bread), chargrill, bukhari (fire-place) 
and kura (furnace), which, taking into account local features, make it possible 
to highlight certain nuances in local cuisine.
Islam had an enormous impact on Karabakh cuisine. In particular, it 
does not use pork, and pigs have never been bred and sold at local markets in 
Karabakh.
Archaeological and historical studies show that over the millennia, the cu-
linary culture of Karabakh has maintained its traditional look. Excavations in 
the settlement of Chalagantapa indicate that materials from different layers 
(horizons) do not differ from each other. From the time it was founded (6th-
5th millennia B.C.), the ancient population of Chalagantapa was familiar with 
the culture of farming, cattle-breeding, mining and stone and bone processing 
techniques.

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