397
NATIONAL AND GENDER IDENTITY IN THE CONTEMPORARY
AZERBAIJAN CULTURE
Kifayat Aghayeva
Identity. In this article, it is examined the intersection of two key identity
categories, national and gender identity. Women and men in constructing their
identities, they both counter-position themselves in relation to gendered expectations
within their respective national contexts. These two categories can be seen to form
mutually defining, women’s and men’s identity constructions and self-
understandings.
In recent years, scholars working in a remarkable array of social science and
humanities disciplines have taken an intense interest in questions concerning
identity. “Identity” as we now know it derives mainly the work of psychologist Erik
Erikson in the 1950s; “Identity” is modern formulation of dignity, pride, or honor
that implicitly links these to social categories (Fearon, 1999:1). Identity is “people’s
concepts of who they are, of what sort of people they are, and how they relate to
others” (Hogg and Abrams, 1988:2).
The late 1980s and 1990s found historians, anthropologists, and most of all
humanities scholars relying ever more heavily on “identity” as they explored the
cultural politics of race, class, ethnicity, gender, sexuality, citizenship, and other
social categories (Arosoaie, 1995:36).
Identity categories within this context are interdependent and mutually
constraining, such that they cannot be fully understood in isolation from one another.
My national identity is shaped by my gendered location within the national context;
while my gender identity is at least partly defined by national and cultural
conceptions of masculinity/femininity. Of course, gender and nationality are
imprecated within a complex of other categories, such as race, ethnicity, class,
political and religious beliefs, all of which converge to produce specific forms of
identity and subjectivity (Anthias, Yuval-Davis, 1992).
The different authors use different definitions of the identity.
In the
work of
“The Sources of the Self: The Making of the Modern Identity”, Charles Taylor seems
to take this approach. He says: “... the question of identity ... is often spontaneously
phrased by people in the form: Who am I? ... What [answers] this question for us is
an understanding of what is of crucial importance to us”. This can’t be right as stated,
since oxygen, the Clean Air Act, and lots of other things may be important to me but
not be part of my identity. Taylor proceeds by putting restrictions on the things
identity consists of and the sense in which they are important: “My identity is defined
by the commitments and identifications which provide the frame or horizon within
which I can try to determine from case to case what is good, or valuable, or what
ought to be done, or what I endorse or oppose” (Taylor, 1989:27). Thus, in Taylor’s
interpretation, personal identity is a personal moral code or compass, a set of moral
principles, ends, or goals that a person uses as a normative framework and a guide
to action.
398
Identity is about how individuals or groups see and define themselves, and
how other individuals or groups see and define them. Identity is
formed through the
socialization process and the influence of social institutions like the family, the
education system and the mass media. Identities may also change over time. For
example, as people grow older they may begin to see themselves as different from
when they were younger. People search throughout their lives to find more and more
things to add to their sense of ‘me’. Whether it is in the form of knowledge, money,
relationships, or new exciting experiences, it all arises out of the desire to increase
one's sense of self.
National Identity. What’s national identity? We understand it as the
person's identity and sense of belonging to one country or to one nation, a feeling
they share with a group of people. According to the dictionary it is the depiction of
a country as a whole, encompassing its culture, traditions, language, and politics
(available at: dictionary.reference.com/browse/national+identity). But William
Bloom states it in the following way: “National identity describes that condition in
which a mass of people have made the same identification with national symbols –
have internalized the symbols of the nation...” (Bloom, 1990:52).
The popular Turkish researcher Ceylan Tokluoglu states that national
identity in secular Muslim countries (Azerbaijan included) is mainly influenced by
Turkification, Islamization, and Modernization. He formulates it in the following
way. “Turkification referred to the preservation of national values, Islamization to
the preservation of Islamic values, and Modernization to the transfer of technology
and science from the West” (Tokluoglu, 2005:722).
The author states that the dominant culture in Azerbaijan is a synthesis of
different cultures that have always coexisted in the area. Although some researchers
argue that in Azerbaijan the influence of the Turkish, Arab, Russian, and Persian
cultures is apparent and that the Azerbaijani culture is the outcome of this mixture
but some researchers state that Azerbaijan has a mixed ethnic and cultural
background with both Iranian and Turkic elements but the fact is that Russian-
Turkish influence is felt more than Iranian-Turkish influence. Simultaneously in
Azerbaijan there are elements of Turkism, Islam, Soviet period, capitalism, and the
West. The challenge for the newly independent republic is and always has been the
harmonious blending of these elements to form a unique Azerbaijani identity.
On the one hand, most Azerbaijanis regard Islam as the vast majority of the
population however, rejects being part of their national identity, any intermingling
of religion with the political sphere. On the other hand, one should not ignore the
fact that Islamic traditions and beliefs are often an integral part of everyday life, but
are primarily seen as national, not religious traditions. No one can deny the Western
influence in Azerbaijan. But the superiority of the Turkish nation and culture (as the
former president of Azerbaijan, H. Aliyev says, “one nation, two states”) is a fact
and that modernization certainly does not mean Westernization, since it is possible
to protect a nation’s own values under all circumstances. As a result of
modernization Azerbaijan can lose its national identity. The Russian impact on
Azerbaijan is still present. English language educating schools are becoming