Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica

Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica Shahla Nuruzade Associate Professor, Baku Slavic University, Azerbaijan. Doctor of Philosophy in History. E-mail: [email protected]; ORCID: https://orcid.org/0000-0002-3813-5619 Resumen. Este artículo examina en detalle la evolución histórica del instituto familiar azerbaiyano, así como los cambios que ocurrieron en las relaciones familiares tradicionales durante la era soviética y los años de independencia. Utilizando métodos histórico-etnológicos, observación etnográfica y enfoques interculturales, se analiza la transformación de la familia azerbaiyana tradicional desde el pasado hasta el presente. Se discute ampliamente la influencia de las políticas nacionales aplicadas durante la era soviética sobre la estructura familiar y las normas sociales. Durante este período, se analizan en detalle los cambios en la estructura y funciones de la familia, así como la preservación de los valores tradicionales. Asimismo, se abordan la restauración de los valores familiares tradicionales y los desafíos sociales y culturales en la era moderna durante el período de independencia. El artículo trata sobre la vida laboral de las mujeres, los roles cambiantes dentro de la familia, la adaptación de los jóvenes a un nuevo estilo de vida y la influencia cultural y geográfica de la región del Cáucaso. También se destacan los cambios en los valores morales tradicionales de la familia azerbaiyana moderna y el impacto de estos cambios en la estructura social en el contexto de la globalización. Se debate ampliamente el impacto de la urbanización y otros cambios sociales sobre la dinámica familiar. Se presenta en detalle la importancia científica y práctica del artículo, los cambios en las estructuras familiares y las consecuencias a largo plazo de estos cambios. Palabras clave: Azerbaiyán, instituto familiar tradicional, valores familiares, política familiar soviética, globalización. Recibido: 30/05/2025 ~ Aceptado: 15/10/2025 INTERACCIÓN Y PERSPECTIVA Revista de Trabajo Social ISSN 2244-808X ~ Dep. Legal pp 201002Z43506 DOI: https://doi.org/10.5281/zenodo.17666279 Vol. 16 (1): 85 - 105 pp, 2026 86 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 Family institute and modern challenges in Azerbaijan: historical and ethnological research Abstract: This article examines in detail the historical evolution of the Azerbaijani family institution, the changes that took place in the traditional family relationship during the Soviet era and the years of independence. Using historical-ethnological, ethnographic observation and cross-cultural methods, the transformation of the traditional Azerbaijani family from the past to the present is analyzed. The influence of national policies applied during the Soviet era on family structure and social norms is widely discussed. During this period, the changes in family structure and functions and the preservation of traditional values are analyzed in detail. Restoration of traditional family values and social and cultural challenges in the modern era are also brought to the attention during the period of independence. The article covers women’s work life, changing roles within the family, young people’s adaptation to a new lifestyle, and the cultural and geographical influence of the Caucasus region. Also, changes in the traditional moral values of the modern Azerbaijani family and the impact of these changes on the social structure are highlighted in the conditions of globalization. The impact of urbanization and other social changes on family dynamics is widely debated. Scientific and practical importance of the article, changes in family structures and long-term consequences of these changes are presented in detail. Keywords: Azerbaijan, traditional family institution, family values, Soviet family policy, globalization. INTRODUCTION Globalization reduces the economic dependence of people on each other, the large family type is replaced by small families. Preservation of traditional family values and transmission to new generations is one of the main problems that concern the middle generation. Respect for parents and grandparents plays an important role in family relations. In order to stabilize the institution of marriage and family and protect high family values, thereby preventing negative situations in family-marriage relations, common and mass-thinking traditional national-moral values should be strengthened and their influence should be increased. Thus, the modern Azerbaijani family institution is a unique social institution developed in complex socio-political and spiritual-moral conditions. Modernity and tradition in the family, the challenges of modern times affect traditional family values and subject them to transformation. In order to find answers to all these questions, first of all, the factors affecting the formation of the traditional Azerbaijani family institution should be analyzed. LITERATURE REVIEW The Azerbaijani family institution has been affected by a number of historical-political and ideological processes. It was part of the Russian Empire for 200 years and the USSR for 70 years and was affected by the policy of Russification. Therefore, the institution of the family in Azerbaijan was studied from different aspects in each period, and the results of Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica 87 Vol. 16(1) enero - abril 2026/ 85 - 105 the studies were influenced by the ideological influence of the Soviet government. However, despite this, even during the years of Soviet rule, Azerbaijani researchers tried to investigate the family institution as a social institution that lives and consumes the traditional values of the people. We would like to draw attention to some of them: Manayev G. Rights and duties of family members according to Soviet family law (Baku: Azerbaijan State University, 1986); Manayev G. Soviet family law (Baku: Azertadrisnashr, 1963); Kocharli F. How the Soviet family should be (Baku: Azernashr, 1962), A. Asadov’s “Measures of the party and the government to further strengthen the Soviet family” (Baku: Azernashr, 1959), ethnographer H. Guliyev’s book “Some issues of family life in Azerbaijan” shows the positive aspects of the Soviet ideology to the Azerbaijani family institution, but mainly issues such as the structure of the traditional family institution and family values were investigated. Ethnographers S. Maharramova’s “Historical-ethnographic study of the southeastern region of the Lesser Caucasus in the 19th and early 20th centuries (based on the materials of Zangezur, Jabrayil and Javanshir districts)” (Baku: “Apostrophe-A”, 2020), N. Guliyeva’s modern Azerbaijan village family and family life. Baku: Elm, 2005) etc. in the monographs, the structure of family institution and traditions of Azerbaijanis were investigated. Sh. Nuruzade’s monograph entitled “Ethno-confessional situation in Azerbaijan in the 20-30s of the twentieth century” (Baku: Khazar University, 2010) examines the traditional family of Azerbaijanis and the consequences of the family policy of the Soviet government and the blows to the moral values of the people. However, in these research studies, the historical transformation of the family institution in Azerbaijan and the impact of globalization have not been investigated. RESEARCH DESIGN AND METHODS Historical-comparative, cross-cultural and ethnological-theoretical methods should be used to investigate the influence of a number of processes, primarily globalization and integration into Europe, on the Azerbaijani family institution in modern times. For this, the structure of the traditional Azerbaijani family, intra-family relations, rights and powers of family members, economic and religious factors were analyzed. Analyzing the changes that took place in the Azerbaijani family and the Soviet national policy during the Soviet period through archival documents, periodicals of that period, scientific literature and ethnographic observation allows to determine the characteristic features of the period. By using comparative analysis, observation and survey methods, it was possible to determine the impact of the collapse of the USSR and globalization processes on the family institution. RESULTS AND DISCUSSION Traditional family institution in Azerbaijan The unique characteristics of each nation are manifested in its residences, clothing, food and the performance of various ceremonies, as well as in family-household relations. As in many peoples of the world, Azerbaijanis also had two family forms as a result of the historical development process: large and small families according to the number and structure of family members. Researchers put forward the idea that small families were typical in Azerbaijan in 88 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 the 19th century (Maharramova, 2020, p. 193). In addition, at the beginning of the 20th century, there were also reports of the existence of large patriarchal family remains. Large families consisted of representatives of three, four and sometimes five generations. Such families could have up to 50-70 or more members (Maharrramova, 2020, p. 193). In Azerbaijan, “big families” were called “kulfat”. In modern times, families with many children are called “kulfat” (meaning family members). Several families (father and mother; families of their sons; families of grandchildren and great-grandchildren) formed a joint economic unit. A characteristic feature of the family community was the joint use of land, tools, domestic animals and other property by all its members. In large families, the relationship between family members was regulated on the basis of traditions and Sharia norms. Family members were based on certain rules in their behavior depending on the age limit. The head of the family was considered an “Agsaqqal” (that is, the head of the family). As a rule, “agsaqqal” was the oldest in the family - grandfather, father. The great powers of the elder included the division of powers among family members, management of the household, division of the family budget. However, according to tradition, the head of the family sought the advice of the older members of the family (men and women) in discussing important issues related to the economy or family life. All household chores in the family were managed by the elder mother of the family – “agbirchak”. After the death of “agsaqqal”, the head of the family would be “agbirchak” (the one with white hair), i.e. grandmother or mother. After that, the family property would not be divided. Even after the dissolution of the family community, family members lived in houses close to each other, thus maintaining a common household and domestic life. Large families, covering several generations, consisted of those from the paternal line. The living of members of one generation mainly in villages was characteristic of all Caucasian peoples (Kosven, 1963, p. 178), (Figure 1). FIGURE 1. The family of Azerbaijani writer Yusif Vazir Chamanzaminli, Shusha city, 1906. Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica 89 Vol. 16(1) enero - abril 2026/ 85 - 105 Even until the end of the 20th century in Azerbaijan, there were cases where the houses of paternal descendants, i.e. brothers and cousins, were built in one yard even after they got married. In Baku, which is the capital of Azerbaijan, it considered negative that the male children of the family leave their father’s house and move to a new house after marriage. Because, even now in Azerbaijan, one of the main responsibilities of a son to the family is to support the parents and other needy family members, for example, their sisters who do not have financial support, if their brother has passed away, they have to support his family not only financially, but also morally. At the end of the 19th and the beginning of the 20th century, in addition to large families, small families began to spread widely in Azerbaijan. During that period, the development of capitalist relations and productive forces in the country strengthened the process of formation of small families. Thus, patronymics began to lose their economic unity, monogamous families were formed, which were the basis of patronymics, and ideological and social unity was maintained to a certain extent (Quliyev, 1986, p. 15). The rights of family members and the distribution of property were regulated according to tradition and sharia. The father’s and mother’s share in the division of property was called “xeyratlıq” (“kheyratlıg”) (Quliyev H. S. 9). In the regions, the mother had great rights after the death of the father within the family. After the mother, this power passed to the eldest son of the family. In the family, the widow of the deceased brother with children also got a share. In some regions of Azerbaijan, the property of the father is called “ocaq” (“ocaq” – “ojak” / hearth - means father’s house). When the girls got married, the brother had to give her a dowry. Sometimes, the father would divide the yard area, land share, and equal amount of property to his children who wanted to leave during his lifetime. Although separated brothers lived in the form of independent farms, within a yard, or in places close to each other, in most cases they maintained social, ideological and economic unity. This traditional division of property still exists to some extent. In ethnography, these associations are known as patronymics. In Azerbaijani villages, neighborhoods often reflect the names of neils or paronymic groups. For example, in the Yukhari Koynuk village of Sheki region, there are neighborhood names such as “Mudhaddin’s child”, “Akhund’s child”, “Shahmurad’s child” (Quliyev, 1986, p. 12) and others. In modern times, the local names reflecting the great generation and family unity have remained only in the spoken language of the people. A small family consisted of two or three generations. Although economic and household life differed in this type of family, kinship relations, the concept of “agsaqqal”, “agbirchek” and other relations typical of the Azerbaijani family remained traditional. Small families, in turn, were divided into simple and complex families. A simple family consisted of father, mother and children, and a complex family consisted of grandparents (1st generation), parents (2nd generation), son and child (3rd generation). As in large families, in a small family the head of the family was the father, while the mother was responsible for bringing up the children according to traditions. According to the tradition in the Azerbaijani family, the father had three obligations towards the child: to bring him up, to give him an education and to marry him. In traditional family education, three principles - children’s training, moral and labor training are in the center of attention of parents (Quliyeva, 2005, p. 135). Azerbaijan’s prominent thinker Abbasgulu Agha Bakikhanov highly appreciated the role of parents in raising children and wrote 90 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 that “the beauty of morals should be taught to them as children. Science learned in childhood is like a picture engraved in the head” (Bakıxanov, 1982, p. 6). In the Azerbaijani family, the main focus is on bringing up the child useful for his family and society. It should be noted that even in modern times, parents in Azerbaijani families consider it their duty to educate and educate children based on moral values. The family is the main social institution that consumes and protects moral values. Therefore, one of the main functions of parents is to educate their children’s family members in values such as respect for society, loyalty among family members, hospitality and respect for elders. For example, when parents, grandparents, and generally older people enter the house, they should stand up and greet them as a sign of respect (Quliyeva, 2005, p. 111). At the same time, the father must maintain his respect in the family. Therefore, most of the time, problems related to their children would be reported to the father through the mother. According to the rules of etiquette, the eldest of the family should sit at the top of the dining table. Hospitality has a special meaning in the Azerbaijani family. The traditions and moral values of the people are reflected in the custom of hospitality. Among Azerbaijanis, hospitality served peace, brotherhood and peace, the custom of “cutting bread” (eating bread together with another person), “opening a table” (serving various types of food in one’s home) is a symbol of bravery, masculinity, kindness, and humanity. The hospitality of the people is reflected in the works of poets and writers. In the poems of Nizami Ganjavi (12th century), the attitude towards the guest is clearly visible: “You are my guest, O pure person It is necessary to cherish the guest” (Nizami Gəncəvi, 1983, p. 139). In the past, there were caravanserais in large residential areas in Azerbaijan, but there were also private guest houses (Qədirzadə, 2012, p. 92). Travelers and travelers would spend the night in that guest house. Every house would definitely have a “living room”. In some regions, a special room built for guests was called “balakhana” (Quliyev, 1986, p. 40). This room would be kept specially for the guest. That room would have fresh bedding and dishes for the guest. The concept of “living room” remains in modern times. Showing respect and honor to a guest is characteristic of all Turkic and Caucasian peoples. Alexander Dumas writes: “If you knock on any door in Azerbaijan, as well as in the entire Caucasus, and say that I am a foreigner, I have no place to stay, the owner of the house will give you his biggest room at that hour. And he will settle in a small room with his family” (Duma, 1985, p. 17). In Azerbaijan, the expressions “God’s guest”, “The guest’s sustenance comes with him”, “He who loves the guest will have plenty of food”, “The guest is the nightingale of the house” are widespread. According to this belief, if a family were to open a table for a guest (even an accidental guest), that family would be rewarded by God. Therefore, every Azerbaijani family considers it their “serious duty” to prepare a table of various dishes for guests. British sailor Antony Jenkinson, who was a guest of Abdull Khan in Shamakhi in the 16th century, writes that Azerbaijanis are very hospitable and notes that 290 types of food and fruits were laid out on the table in his honor (Путешественники об Азербайджане, 1961, p. 110). In Azerbaijan, the arrival of a guest in every house would become a wedding-festival. From the moment the guest entered the house, he was surrounded by care, the host would not only take care of the comfort of the guest, but also of his horse. The guest was seated in the most respected place in the house - the place of the owner of the family, and various types of food were laid out on the table. In each region, a special room Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica 91 Vol. 16(1) enero - abril 2026/ 85 - 105 was set aside for guests, that room was decorated with carpets, and expensive and decorative dishes were arranged on the shelves. A person who receives a lot of guests in his house would be considered a person of great respect in the village. Here, every family kept a special reserve for the guest, welcomed the guest who came at any time with dignity, made a sacrifice at his feet, and opened a table full of specially prepared meals for him, not everyday food prepared at home. “Even if the guest is an enemy of the host, they will give him shelter and protect him from the bad situation he is in, even if a guest leaves a house offended, it would be considered an insult to that house and village” (Maharramova, 2020, p. 244). When the guest left, he was definitely given various gifts. To a certain extent, this custom remains in modern times. In general, like other Turkic and Caucasian peoples, if he did not follow the “adat” norms (unwritten norms formed according to traditions and sharia) in his Azerbaijani family, he was expelled from the village and settlement where he lived with his family. The attitude of family members depended on the status and condition of the woman in the family community. In poor and middle-class families, women worked in the farm as well as men. For example, women worked in fruit farming in the Guba region, in rice cultivation in Lankaran, in silk farming in Sheki, Shirvan, Karabakh and Nakhchivan, and in sheep farming in Khakhaz and Zangilan. Women who were active in almost all economic activities had a stronger social status in the family. In such a situation, the man consulted with the woman about economic issues. The main function of the family includes reproduction, children’s upbringing, economic occupation. These functions are regulated by customs among all members of the family, so intra-family relations were formed. Family relationships, primarily marriage, were based on traditions as well as Sharia norms. Despite the fact that the vast majority of the population of Azerbaijan is Shiite, the monogamous form of marriage was characteristic (Guliyev, 1986, p. 15). The families depicted in Azerbaijani epics, fairy tales, other examples of oral folk literature, and artistic works are based on monogamy (Maharramova, p. 197). For example, in the epic “Kitabi-Dade Gorgud”, only Burla Khatun is the wife of Gazan Khan, only Banuchichk is the wife of Beyrey (Kitabi-Dade Gorgud, 2004), only Nigar Khanum is the wife of the legendary Koroglu. Mrs. Nigar has no children. Despite this, Koroglu did not marry a second time. The monogamous family form is characteristic of the Turkic peoples, as well as the Caucasian peoples. In the Caucasian peoples, the defender of the mother’s rights in the family is mainly the son. There were different forms of marriage in Azerbaijan. These include “besikkərtma” (“Besikkertma” - Cradle betrothal), “göbəkkəsmə” (“gobekkesma” - Cradle betrothal), “deyikli” (“deikli” - engaged girl), “qız qacırma” (“Bride kidnapping”), etc. Today, the remnants of these customs are still alive to one degree or another. “Besikkertma” or “gobekkasma” marriage customs had the same essence, there was an agreement between the two families that the parents would marry their children after they grew up. According to the “Besikkertma” custom, the cradle of a newborn girl was cut with a knife and the parents of both children promised each other that their children would marry each other when they grew up. The custom of beshikkertma and umbilical cord cutting, which is considered an ancient marriage, is also reflected in our fairy tales and epics. “Kitabi-Dada Gorgud” describes the custom of umbilical cord cutting as follows: “Bayböra bey said: “May I also have a son, let him stand in the service of Bayındır Khan, and I will look after him and trust him, be happy and rejoice. Having said this, the Oghuz Beys turned to the sky (that is, they took permission from Tengri - Sh.N,). They raised their hands and prayed. “May Allah grant you a son!” 92 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 - they said. Baybican stood up and said: “Beys (is a Turkic title for a chieftain, and an honorific title traditionally applied to people with special lineages to the leaders or rulers), pray for me too. May Allah give me a daughter too,” he said. The Oghuz men raised their hands and prayed: “May Tengri give you a daughter too,” they said. Baybican bey said: “Beys, be witnesses, if Allah gives me a daughter, let her be married to the son of Baybora bey!” (Kitabi-Dada Gorgud, 2004, p. 150). As it can be seen from here, Baybica’s daughter, Banichichek, was “betrothed” (betrothed) to Baybore’s son Bamsi Beyre before he was even born. The custom of “bride kidnapping” occurred for two reasons. One of them is the kidnapping of the girl by force, and the second is that the girl runs away with the boy she loves. In the second case, when the parents of the girl and the boy (mostly the girl) did not agree to their marriage, young people who loved each other ran away from home and got married without their parents’ permission. In Azerbaijan, “qız qacırma” in some cases led to bad results, blood enmity arose between two generations and this enmity continued for a long time. In both cases, it was considered disrespectful to the girl’s father and brother. After “bride kidnapping”, the boy’s parents or relatives come to the girl’s parents and ask her to reconcile. Most of the time, the girl’s father did not accept and did not reconcile with his daughter. Cases of abduction of a girl by force are not found in modern Azerbaijan, but there are cases of a girl marrying a boy at her own will without the permission of her parents. Traditionally, according to Sharia, girls could get married at the age of 15-16, and boys at 16-18. Based on ethnographic materials, it can be said that in the 19th century, marriage in Azerbaijan had a “patrilocal” character (Quliyev, 1986, p. 21). That is, the man brought the bride to his house. This custom remains in the modern era, as in Azerbaijan, a man’s going to a woman’s house after marriage is viewed negatively by the society. Such people were called “damagir” or “damagirën” (meaning roof-house, one who lives in someone else’s house) in the northwestern region. In modern times, in some cases, it is observed that young people are moving away from traditions and the man lives in the woman’s house. Ethnographic observations allow us to come to the conclusion that from the day a child is born in Azerbaijan, parents prepare for the wedding ceremony. A dowry is prepared for a girl from a young age. The dowry includes household items. For the boy, a gold ring, necklace, and bracelet were bought for the girl he would marry in the future, and money was set aside for the wedding ceremony. Poor families also made this preparation within their means. Traditionally, “kabin” (religious marriage) was performed in Azerbaijan according to Sharia norms. The bride and groom went to the mosque with the presence of a witness and the mullah concluded their religious marriage. Traditionally, the religion defined “Mehr” for the woman when the marriage was concluded. “Mehr” is the money that the husband will pay to the wife during the divorce. The document on the conclusion of a religious marriage legalized the obligations of a woman and a man to each other. In modern times, since “Mehr” has no legal status, it is almost formal in nature, only religious people pay “Mehr” to their wives when they divorce. Family policy of the Soviet government In the first years of the Soviet rule in Azerbaijan (the Soviet government was established in 1920), the family policy implemented by the Soviet state in the field of legal and family-marriage relations led to the disintegration of the traditional patriarchal Azerbaijani family. The national policy of the Soviet government was aimed at the formation of Soviet life. All this had to affect Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica 99 Vol. 16(1) enero - abril 2026/ 85 - 105 On the one hand, the changes in family relations are evaluated as a “family crisis” in connection with the transition to market (economic) relations, and on the other hand, in the context of the general transformation of civilization. Even in modern times, traditionalism has been preserved to a certain extent in family relations. For example, respecting father and mother, grandfather and grandmother, and treating them ethically is still an important issue. According to the Constitution of the Republic of Azerbaijan, “Article 34. It is the child’s duty to respect parents and take care of them. Able-bodied children who have reached the age of 18 are obliged to support their incapacitated parents” (Azərbaycan Respublikasının Konstitusiyası, 2012, p. 13). A number of traditions are disappearing under the influence of globalization. For example, until recent years, younger children stood up when their father and grandfather entered the room, but now this tradition is rarely seen. Regardless of age, as in all Caucasian peoples, smoking in the presence of parents and elders is not welcomed among Azerbaijanis. This is considered disrespectful to adults. In recent years, it is observed that this custom is slowly disappearing. However, even though these cases are encountered, the Azerbaijani society does not accept it. Currently, “small families” are nuclear families. For example, if the son lived in the same house with his parents when he got married, now the vast majority prefers to live separately. Azerbaijani people traditionally prefer to start a family between the ages of 20 and 25. However, ethnographic studies and observations of recent years show that as a result of globalization, the age of marriage has increased and the forms of marriage have changed. In modern families, cohabitation, divorce and remarriage have increased. On the other hand, the tendency to return to traditionalism is strengthening in Azerbaijani society. For example, the younger generation attaches special importance to religious marriages. It is impossible to determine the statistics of religious marriages in Azerbaijan, as they are performed in mosques. However, the ethnographic study shows that the percentage of religious marriages is higher in the southern and Absheron regions of the country, as well as in the cities of other regions, compared to other regions. This trend is increasing mainly among the younger generation. Family-marital relations in the country are regulated by the Constitution of the Republic of Azerbaijan and the Family Law. According to the Constitution, “Article 17. The family, as the main core of society, is under the special protection of the state; Taking care of children and the family in the Republic of Azerbaijan is under the special protection of the state, motherhood, fatherhood and childhood are protected by law (Azərbaycan Respublikasının Konstitusiyası, 2012, p. 8). The State Committee on Family, Women’s and Children’s Problems was established in 2006 by order of the President of the Republic of Azerbaijan as an indicator of special care for solving family problems in the Republic (Azərbaycan Respublikasının Ailə, Qadın və Uşaq Problemləri üzrə Dövlət Komitəsi haqqında ƏSASNAMƏ). One of the most important tasks facing the committee is comprehensive development and strengthening of the family institution, protection of family values, minimization of its problems, improvement of the role of the family in the society and increase of well-being. Historical-ethnological studies show in detail the transformation of cultural norms and social structures in Azerbaijani family relations. Changes in the modern era result in the blending of traditional and modern elements. These changes are caused by various social and economic factors. First of all, there is a transformation of cultural norms. Azerbaijan’s traditional family values are affected by globalization and social changes in modern times. There is a need to harmonize traditional norms and customs with the modern way of life. 100 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 In order to determine the impact of globalization on the Azerbaijani family, a survey was conducted among 200 young people aged 18-30 (mostly university students), and 30 people aged 35-60. All the respondents were representatives of the Muslim nations living in the country - Lezgi, Tat, Talish, Kurd, Avar, Sakhur, Ingiloy and others. The reason for conducting the survey among the Muslim population of Azerbaijan was that regardless of the ethnic composition of the country’s Muslim population (here we are talking about ethnic Muslimness, not the degree of religiosity), the family institution was formed under the influence of the same historical, political, ideological processes and they had common family values. “How do you approach the tradition of respecting elders in your family and society?” 98% of the respondents of both age groups gave a positive answer to this question and associated it with Azerbaijanism and Islamism. 2% of the respondents said that they are in favor of mutual respect (Figure 5). FIGURE 5. “How do you approach the tradition of respecting elders in your family and society?” “Do you want to use examples of national culture in the design of the house, for example, traditional carpets, chests, lamps?” 60% of respondents aged 18-30 gave a positive answer to this question. 40% of the respondents of that age limit said that they prefer modern design, but the possibility of using certain national decorations (Figure 6). FIGURE 6. “Do you want to use examples of national culture in the design of the house, for example, traditional carpets, chests, lamps?” About 80% of respondents aged 35-60 years said that they are positive about using national carpets, traditional shelves and lamps in their home design because they are associated with memories from their childhood and grandparents. 20% of the respondents stated that they have a neutral approach to this issue (Figure 7). Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica 101 Vol. 16(1) enero - abril 2026/ 85 - 105 FIGURE 7. “Do you want to use examples of national culture in the design of the house, for example, traditional carpets, chests, lamps?”. 90% of respondents aged 18-30 gave a positive answer to the question “Do you celebrate religious and national holidays and ceremonies with your family?”. 10% said that it is not so important in their lives. It should be noted that Novruz holiday and Qurban holiday are celebrated by almost everyone in Azerbaijan at family and state level. The attitude to religious holidays and ceremonies is ambiguous (Figure 8). FIGURE 8. “Do you celebrate religious and national holidays and ceremonies with your family?”. 99% of the respondents aged 18-30 and 35-60 years said that they are in favor of keeping the traditional wedding ceremony as a beautiful tradition of the people to the question “Do you prefer tradition in the wedding ceremony?” 1% of respondents said that it is not so important. It should be noted that at Azerbaijani weddings, the bride and groom are accompanied by the national music “Vazhalı” when the wedding ceremony starts and ends (Figure 9). FIGURE 9. “Do you prefer tradition in the wedding ceremony?”. 102 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 To the question “What is your attitude towards religious marriage (kabin)?” the vast majority of the respondents said that they are in favor of religious marriage. 98% of the respondents aged 18-30 were positive about it. 2% said that it is not very important for their family life. Let’s take into account that they were mostly university students, the ethnographic research on the regions of Azerbaijan shows a different result. In relation to this question, no survey was conducted among the respondents aged 35-60 (Figure 10). FIGURE 10. “What is your attitude towards religious marriage (kabin)?” Regarding the question “How do you feel about your parents’ divorce?”, a survey was conducted only among respondents aged 18-30. 80% of them said that they had a negative attitude, and 20% had a normal attitude. The main reason for not conducting a survey on this question among the respondents aged 35-60 is that in Azerbaijan, until about 2000, they had a very negative attitude towards the breakup of the family and the divorce of a woman from her husband. This approach is observed to some extent even now (Figure 11). FIGURE 11. “How do you feel about your parents’ divorce?” It was also clear from the results of the survey that the preservation of traditionalism for Azerbaijanis is related to their national identity. For them, the preservation of traditions is an indication of the uniqueness of their people. The main reason for answering the survey conducted among the respondents in this way is that Azerbaijan was under the occupation of the Russian Empire for a long time, and then the USSR for 70 years. Undoubtedly, ethnological and historical research shows that the enslaved people try to protect their traditions and national identity in general. After Azerbaijan gained independence in 1991, the people began to restore their traditional system of moral values. However, the challenges of globalization inevitably affect the Azerbaijani family institution, albeit to a certain extent. Instituto familiar y desafíos modernos en Azerbaiyán: investigación histórica y etnológica 103 Vol. 16(1) enero - abril 2026/ 85 - 105 Second, as a result of globalization, a transformation is taking place in the social structure. If in the Soviet era, the main mass of the population considered relatively the same morals, norms of behavior, and educational methods acceptable under the strong ideological pressure of the political regime, today observations show that diversity is evident in the thinking of Azerbaijanis: on the one hand, the influence of globalization and European culture, on the other hand manifestation of Islamic culture. Changes in family relations, such as women becoming more active in public life, the liberalization of premarital sex, and the increase in divorce rates, are causing important changes in the social structure. These changes reveal the need to adapt traditional family values to the modern social context. Third, future perspectives should be considered. Historical-ethnological studies show that finding a balance between traditional family norms and modern social requirements is difficult. In order to adapt to cultural and social changes, the approaches of different sections of society to this problem with a new perspective can be important in protecting family values, as well as in reshaping them according to the requirements of the modern era. In this regard, it is important to better understand cultural and social transformations in the future and to develop appropriate policies. CONCLUSION This ethnological study shows how the family institution and cultural norms of Azerbaijan have been transformed in modern times. According to the results of the research, the changes in Azerbaijani family relations are manifested in several main directions: 1) Historical and religious traditions, including classical norms in family-marriage relations, are being transformed under the influence of modern times. The measures implemented for the protection of Islamic values and national traditions are trying to be adapted to modern social changes. 2) Globalization and socio-economic changes have had new effects on family structure and relationships. These effects are manifested in economic independence, increased social participation of women and changes in society’s attitude towards social phenomena such as divorce. 3) The impact of economic development and market relations on family values leads to changes in traditional norms. People’s economic independence and social changes have led to the emergence of new approaches and norms in family relations. 4) Women’s more active participation in social and economic spheres leads to changes in family roles and wider protection of women’s rights. 5) Adaptation of family law in the Republic of Azerbaijan to modern requirements, as well as adaptation to international standards, ensures regulation of family-marriage relations within the framework of legislation. With the support of family legislation and state authorities, positive changes have taken place in the direction of the development and protection of the family institution. Thus, the results of the historical-ethnological and ethnographic research show that the transformation of the Azerbaijani family institution takes place as a result of the challenges of the modern era. The synthesis of traditional and modern values, in connection with the social and economic development of society, requires the effective regulation of family-marriage relations. At the same time, the ethnological research shows that Azerbaijanis were loyal to traditions and despite the influence of the challenges of the modern era, the basic values of the family institution were preserved. 104 Nuruzade Interacción y Perspectiva. Revista de Trabajo Social Vol. 16(1): 2026 BIBLIOGRAPHIC REFERENCES •Ahadov, A. (1991). Azerbaycanda din ve dini tesisatlar [Religion and religious institutions in Azerbaijan]. Baki: Azerneshr. •Asadov, A. (1959). Sovet ailesini daha da mohkemlendirmek haqqinda partiya ve hokumetin tedbirleri [Party and government measures to further strengthen the Soviet family]. Baki: Azerneshr. •Archive of Public-Political Documents of the Office of the President of the Republic of Azerbaijan (Fond 1, Siyahi 74, Ish 131, 16). •Azerbaijan Republic Constitution (2012). 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