Melaike Hüseyin
Columnist
"İRS - Heritage" Azerbaijani Journal of History, Anthropology and Culture
PhD, Doctor of Humanities in History
Philologist. Orientalist. Translator.
Born in Baku, Azerbaijan.
Obtained PhD in History at the University of Warsaw (Poland) in December 2024, MA in Oriental Studies at the University of Warsaw in 2012 and a Bachelor degree in Philology, Polish Language and Literature from the Ankara University DTCF(Türkiye) in 2001.
Her research interests are conflict studies, social history of women, cultural and national identity aspects of the history of Azerbaijan, poetry and orientalist painting.
She is also an author of analytical articles published by news agencies in Türkiye and Azerbaijan, being a translator of Czesław Miłosz, Maksim Gorki, Anton Chekhov, Russian poets to Turkish language as well as Turkish poets to Russian language.
- Member of the editorial board of ATSC The Azerbaijani Society of History and Genealogy since 2025
- Member of The Polish Oriental Society since 2013
- From 1990 to 2000 she took private lessons of painting regularly with renowned painters Semion Süleyman Stamatov and Yaşar Çallı
Languages: Azerbaijani, English, Italian, Polish, Russian, Turkish
Supervisors: Prof dr hab. Jerzy Grzybowski
"İRS - Heritage" Azerbaijani Journal of History, Anthropology and Culture
PhD, Doctor of Humanities in History
Philologist. Orientalist. Translator.
Born in Baku, Azerbaijan.
Obtained PhD in History at the University of Warsaw (Poland) in December 2024, MA in Oriental Studies at the University of Warsaw in 2012 and a Bachelor degree in Philology, Polish Language and Literature from the Ankara University DTCF(Türkiye) in 2001.
Her research interests are conflict studies, social history of women, cultural and national identity aspects of the history of Azerbaijan, poetry and orientalist painting.
She is also an author of analytical articles published by news agencies in Türkiye and Azerbaijan, being a translator of Czesław Miłosz, Maksim Gorki, Anton Chekhov, Russian poets to Turkish language as well as Turkish poets to Russian language.
- Member of the editorial board of ATSC The Azerbaijani Society of History and Genealogy since 2025
- Member of The Polish Oriental Society since 2013
- From 1990 to 2000 she took private lessons of painting regularly with renowned painters Semion Süleyman Stamatov and Yaşar Çallı
Languages: Azerbaijani, English, Italian, Polish, Russian, Turkish
Supervisors: Prof dr hab. Jerzy Grzybowski
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Papers by Melaike Hüseyin
Наряду с преподаванием, Шафига Шейхзаде занималась также журналистикой. Первая ее публикация под заголовком «Просветителю достопочтенному Магомед-ага Шахтахтинскому» появилась в 7-м номере газеты «Шарги-Рус» 16 апреля 1903 г. В дальнейшем она публиковалась в таких газетах и журналах, как «Хаят», «Иршад», «Ачыг сёз», «Азербайджан», «Дебистан», «Дирилик», «Мектеб».
The economic development of Azerbaijan had a tremendous impact on the development of the Russian economy. Moreover, the prominence of the Azerbaijani oil trade remained crucial in the following decades, when the socialist movement gained force in the region. In their turn, the Bolsheviks were keen on holding Baku and Azerbaijan within the Soviet State.
Such economic developments indeed influenced understandably the cultural life of society. Therefore, the fast economic growth of Azerbaijan, mainly due to the exploration and production of oil, became a source of social diversity after many investors and manufacturers decided to come and settle down in the country, at first in Baku.
Organizzato dal filosofo di spicco italiano, ospite di molteplici eventi accademici con un background di 21 anni, il professor Lorenzo Scillitani, nell'ambito delle sue lezioni su "Geopolitica Filosofica dei Media e dei Diritti" presso il dipartimento di Scienze della comunicazione dell'Università degli Studi del Molise, il seminario di 3 ore ha ospitato la filologa orientalista Melaike Huseyin.
https://www.quotidianomolise.com/articolo/azerbaigian-identit-geopolitica-e-cultura-al-centro-del-dibattito
Charity units were functioning in such cities as Baku, Irevan, Gence and Shamahi. The societies in itself were not defined as Muslim, though the number of Azerbaijani women who were united under the auspices of such, had always been considerable and is observed to rise towards the end of the XIX century.
Since the beginning of the XX century as a result of deliberate work of men, organized social activity among Azerbaijani women gained momentum. In consequence, the first charity organization of “Muslim women in the Caucasus” was founded in Tiflis in 1910. The first Azerbaijani Muslim Charity Society statute was approved by Governor General of the Caucasus Viceroy Count llarion Vorontsov-Dashkov on October the 10th in1905. The founders of the society were such prominent personalities as Hacı Zeynalabdin Tağıyev, Həsən Bəy Zərdabi, Əlimərdan Bəy Topçubaşov, Əhməd Bəy Ağayev, Əli Bəy Hüseynzadə.
The historical background of charity organizations in Azerbaijan, exemplifies liberty of movement and activities of Azerbaijani women as early as the second half of XIX and beginning of XX century. Those facts demonstrate the progressive capacities and goals
of Azerbaijani intellectuals at the eve of establishment
of the Democratic Republic in Azerbaijan.
Западные общества инициировали процесс рассмотрения вопросов, касающихся статуса женщин, однако идейно-философская мысль противопоставляла формы социальной несправедливости борьбе со стереотипами, путем требования признания идеи о том, что женщины могут делать все, что делают мужчины.
Такое отношение в процессе формирования феминизма как движения приобрело непосредственную политическую окраску, по сути, не принося решения большинства проблем, с которыми приходилось сталкиваться женской части населения земного шара. Другими словами, если не считать законодательных усовершенствований, большинство идеологических, политических, а отчасти и академических достижений нельзя назвать эффективными с точки зрения практической трансформации.
Если со второй половины XIX и на рубеже XX века европейские и американские женщины боролись за свои права преимущественно в кругу соратниц, то азербайджанские женщины боролись за права женщин исключительно вместе со
своими соотечественниками-мужчинами.
Соответственно, в этой серии статей мы представляем читателям азербайджанских женщин-просветительниц, которые считаются пионерами исторического процесса, связанного с установлением изменений в социальном статусе азербайджанских женщин. Хотя выбор этих конкретных личностей носит хронологический характер, их происхождение отражает геополитические особенности всего Кавказа. Судьбы их носят отпечаток социальных и исторических потрясений. Эти деятельницы выбирались с учетом их гражданской позиции, оказавшей влияние на формирование новаторских идей среди мусульманских женщин царской России.
deprived of access to healthcare and education, being born and dead incognito solely as a part of biological cycle, Azerbaijan possesses over 170 years of history of women activity, which goes far beyond single figures of queens or lucky daughters of leading dignitaries, presenting a legacy of numerous pioneering achievements.
1907) published his first newspaper “Əkinçi” (Akindji) in Azerbaijani language.
The majority of articles devoted to the history of the press of Crimean Tatars are reluctant to mention both fathers of journalism of the time next to each other.
In other words, the figure of Zardabi is predominantly missing in their narratives, giving the impression of their refraining from underlining the importance of Zardabi’s
and Gasprinski’s mutual goals along with the fruits of their cooperation...
As to other important personalities first journalist among Muslim women of the Russian Empire was Shafiqa Efendizadeh. Her first article “To the Enlightener, highly esteemed Magomed Aga Shakhtakhtinsky”, was published in the 7th issue of the newspaper “ShargiRus”( April 16, 1903). Later on, her articles appeared in newspapers and magazines such as “Hayat”, “Irshad”, “Achyg soz”, “Azerbaijan”, “Dyabistan”, “Dirilik”,
“Myaktyab”. Subsequently “Burhani Taraqqi”(1906-1911) was a newspaper which was published by Mustafa Lutfi Ismailov Shirvanski in the city of Astrakhan. Azerbaijani
intellectual Mirza Djalal Yusifzade was the editor in chief of the first non governmental newspaper “Bukhoroi Sharif”(1912-1913), published in Kagan, New Bukhara
Tajikistan.
This way we can see that despite Azerbaijani women had certain achievements on the way of obtaining their rights, not solely as women, but as Muslim women in particular, those facts remain without being widely acknowledged beyond the borders of Azerbaijan, not being included in the evaluations within frames of methodology, lacking internationally spread academic definition in aspects such as literature, social status, religious and women’s studies. By presenting exemplary pieces of poetry written by
forgotten Azerbaijani women authors, the goal is to drive
attention to yet not much known legacy of Azerbaijani intellectual women, in this way promoting their activity, which clearly expanded fields of social interactions on the way of establishing awareness about situation of women in the whole Caucasus, subsequently influencing Muslim women of the Russian Empire.
Activity of Azerbaijani poetesses during the evaluated time period derived from and united around the high awareness of the necessity of spreading self determination through education. So to speak majority of women in Azerbaijan during pre-soviet era, that devoted their efforts on the forum of social activities, were all united by the single idea of serving their Motherland.
In this terms main aspects that unify their literary output are preoccupation for the fate of their country and didactics. We can see that in their output some concentrated more on patriotism, as that aspect was fundamental for the agenda of Azerbaijani society and implied involvement of women educated to an extent that the concept of patriotism would secure emergence of highly self aware and not anymore secluded women, for which there are many tasks to undertake. Yet the primary one was such an universal value as desire to reach for other women, instilling in them understanding of ultimate
importance of education as an obligatory quality any woman should possess before becoming a mother and razing children.
that lived in Azerbaijan; an interview with soldiers captured during military operations versus Armenia are offered. Historical sources and contemporary official data presented. Despite critique and debates against an anthropological defense, this article brings forward information that might offer ideas on conflict solving perspectives within war studies. Article attempts to state paramount importance of
growing awareness on the exploitation of the ignorance of masses by some activists and press,concluded primarily through social media. Furthermore, article aims to oppose people's attitude of passively accepting fake news without scrupulous investigation.
http://wiedzaobronna.edu.pl/index.php/wo
Abstract:
The thesis demonstrates various images of Turkish women depicted in the European Orientalist painting. Formed on the grounds of popularity of the East, this dissertation attempts to present significant stages of the process of Orientalism formation in art. Furthermore, the thesis defines the term, historical development of this trend in art in Europe and Turkey, concentrates on particularities of certain ways of depiction of woman images by chosen European artists. Disputable subject as it is, the image of an Eastern woman, and the Turkish woman of today, bears all evident traces of those controversial stereotypes that were formed during the rise of Orientalism in 19th century. The study attempts to provide the details related to the aspects of woman portraiture specified with some examples. In this context, the way Turkish woman was perceived and pictured is interpreted and treated with direct explicit.
between Iran and Russia, determined significantly the whole historical
process of formation of the country and the nation. Thus, the modernization of its social and cultural life bears in itself facts that can be considered unique because of their chronology and the peculiar situations of the society in which they developed. Azerbaijan encountered surely obstacles of various nature on the way to the formation of an effective socially well balanced Europeanization. In this respect, the contribution of Azerbaijani patriots is outstanding. Thanks to their efforts, it can be stated that among Muslim countries Azerbaijan pioneered in many fields of social improvement. Indeed, the historical process that took place there at the end of 19th–beginning of 20th century is the example that universal ideas such as secular education of masses, women and children rights, freedom in the Arts, democracy and equality of gender are possible to be efficiently infused in Muslim society with long-lasting benefits.
„Ziyə”, „Ziyə-i Gafgaziyyə”, „Kəşqül”, and „Şərg-i Rus”, were eagerly promoting ideas of education for the whole nation, particularly women.
The argument in favor of the necessity of popularization of education for
women was keenly formulated by prominent representatives of intellectuals, such as journalist Hasan Bəy Zardabi, who stated that: „Education of women would give them an elementary general education knowledge and would cure Islamic inner life from deep social disease, the reason of which is the way the life women have been enduring, they are secluded and stuck in a lack of physical
and intellectual motion, lack of the freedom of leading themselves and undertake activities, makes them effete and impoverished… Those shortcomings are passed by mothers not only to their daughters but to their sons as well”. The idea of education for women struggled through various obstacles on the side of the Russian Tsarist police department and Russian governmental circles in the process of obtaining permission for the opening of a first secular education school for Muslim girls in Baku in 1901. Another oppositionist group
were some of the religious circles, which falsely were uttering even ideas of the lack of the right for women to be educated in Islam. Azerbaijan remains as a country which holds a significant, but still least known to wide academician’s circles, position of pioneering the idea of necessity of fundamental rights such as education of women in Islamic society, without colliding with religious beliefs and implementations, which were initially formulated by men and then supported
by dedicated work of women.
made by a philantropist and businessman from Azerbaijan. Among the new oil tycoons, the most prominent entrepreneur was Hacı Zeynalabdin Tagiyev (1823-1924). The idea of establishing a secular school for girls was already present in his mind since the last decade of the 19th century. In his letter dated May 4, 1896, to well-known intellectual Mamedaga Shakhtahtinsky, Tagiyev states: “In order to be able to release a Muslim woman from the burden of the secluded life she is presently kept in, there seems to presently be a single solution, only a school and again the school. Meanwhile, such school should be so skillfully organized and established that those who are Muslim would greet that institution with praise and would send their daughters there with immense trust”.
W XI. wieku na terytorium Azerbejdżanu rozpoczął się okres odrodzenia zwany Intibah. Miał wtedy miejsce intensywny rozwój gospodarczy, rozwój miast, handlu i sztuki. Władcy zaczęli zabiegać o względy poetów patronując ich działalności literackiej.
Po utworzeniu się na terrytorium Azerbejdżanu państw Szirwanszachów i Ildenizów, pod auspicjami tych władców, powstała literatura pałacowa. Od tego momentu, w pałacu rady literackiej Szirwanszachów zwanym meclis, powstała szkoła literacka Szirwanu. Jednocześnie szkoły literackie Tebrizu i Gandży promowały wielu wybitnych, utalentowanych poetów. Właśnie w takim środowisku, młoda poetka Mehseti, wyłoniła się jako przedstawicielka szkoły Gandżyjskiej.
W historii literatury Azerbejdżanu, Mehseti Gandżawi wymieniana jest jako pierwsza kobieta i poetka.
Dziedzictwo literackie Mehseti Gandżawi od początku znajduje się w centrum uwagi azerskich, tadżyckich, rosyjskich, niemieckich i irańskich badaczy. "Utwory poetki zostały zbadane i opublikowane między innymi w Iranie przez S. Tahiriego, w Azerbejdżanie przez H. Arasli i M. Sułtanowa, a w Niemczech przez F. Meyera." Poza badaniami przeprowadzonymi w Azerbejdżanie, zwłaszcza praca Fritza Meyera opublikowana w 1963 roku w Wiesbadenie pod tytułem "Piękna Mehseti" zwraca uwagę swą obszernością.
Dziedzictwo poetki miało szczególny wpływ nie tylko na literaturę za jej życia, lecz również na poezję następnych epok.
Mehseti Gencevi’nin edebi mirası Azeri, Tacik, Rus, Alman ve İranlı araştırmacıların ilgi odağı halindedir. Mehseti Gencevi’nin yaratıcılığı, döneminde toplum geneline hakim din ideolojisini esas alan dünya görüşü, şairenin farklı nitelikteki şiirlerinden ötürü takibatlara maruz kalmasına sebep olmuştur. Mehseti Gencevi’nin edebi mirasından sadece bir kısmı günümüze kadar ulaşabilmiştir.
Eserleri insanın manevi özgürlük özlemini esas alır. Şartlar ne olursa olsun insan olarak sanatını icra etme hakkı olduğunu hatırlatır. Şiirlerinin içeriğinde kadınının en az erkek kadar hislerini özgürce dile getirme isteğidir. Rubaileri derin bir didaktik ve felsefi anlam taşımakta, günlük hayatta insanın aklına gelmeyen toprak değeri ve bilincine verilmesi gereken öneme işaret etmektedir. Eserleri vatan sevgisinden, nimet sevgisine kadar her insanın bilmesi gereken, bilgeliği ile yalnız Azerbaycan halkı için değil, evrensel anlamda her toplum için manalı olacak bir dizi kutsal değeri son derece şiirsel bir üslupla dile getirir.
Mehseti Hanım sadece yaşadığı devirde değil, kendinden sonraki devirlerde bıraktığı edebi mirası bakımından etkin olan bir şairedir. Mehseti Gencevi, Azerbaycan halkı için diğer Azeri şaireler gibi, büyük bir iftihar kaynağıdır.
Thesis Chapters by Melaike Hüseyin
Orientalist painting. Formed on the grounds of popularity of the East, this dissertation
attempts to present significant stages of the process of Orientalism formation in art.
Furthermore, the thesis defines the term, historical development of this trend in art in Europe
and Turkey, concentrates on particularities of certain ways of depiction of woman images by
chosen European artists. Disputable subject as it is, the image of an Eastern woman, and the
Turkish woman of today, bears all evident traces of those controversial stereotypes that were
formed during the rise of Orientalism in 19th century. The study attempts to provide the details
related to the aspects of woman portraiture specified with some examples. In this context, the
way Turkish woman was perceived and pictured is interpreted and treated with direct explicit.