{"id":2729,"date":"2025-10-25T01:03:05","date_gmt":"2025-10-24T21:03:05","guid":{"rendered":"https:\/\/zirve.info.az\/?p=2729"},"modified":"2025-10-26T13:56:11","modified_gmt":"2025-10-26T09:56:11","slug":"muasir-azerbaycan-bedii-edebiyyatinin-struktur-terkibi","status":"publish","type":"post","link":"https:\/\/zirve.info.az\/?p=2729","title":{"rendered":"\u00abM\u00dcAS\u0130R AZ\u018fRBAYCAN B\u018fD\u0130\u0130 \u018fD\u018fB\u0130YYATININ STRUKTUR T\u018fRK\u0130B\u0130\u2026\u00bb"},"content":{"rendered":"
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H\u0259ms\u00f6hb\u0259timiz \u2013
\n\u00e7a\u011fda\u015f \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n tan\u0131nm\u0131\u015f simalar\u0131ndan biri, Az\u0259rbaycan Milli Elml\u0259r Akademiyas\u0131 (AMEA) Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun M\u00fcst\u0259qillik d\u00f6vr\u00fc Az\u0259rbaycan \u0259d\u0259biyyat\u0131 \u015f\u00f6b\u0259sinin ba\u015f elmi i\u015f\u00e7isi, Rusiya T\u0259bi\u0259t Elml\u0259ri Akademiyas\u0131n\u0131n h\u0259qiqi \u00fczv\u00fc, AMEA-n\u0131n professoru, filologiya elml\u0259ri doktoru, Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyinin \u00fczv\u00fc, \u201cZ\u0130YA\u201d \u0130nformasiya M\u0259rk\u0259zinin \u2013 zim.az sayt\u0131n\u0131n redaktoru, \u201cQ\u0131z\u0131l q\u0259l\u0259m\u201d, \u201cR\u0259sul Rza\u201d m\u00fckafatlar\u0131n\u0131n, Rusiya Yaz\u0131\u00e7\u0131lar Birliyinin M.A.\u015eoloxov v\u0259 Q.R.Derjavin ad\u0131na ordenl\u0259rinin, h\u0259m\u00e7inin bir s\u0131ra beyn\u0259lxalq m\u00fckafatlar\u0131n laureat\u0131, Az\u0259rbaycan Milli Elml\u0259r Akademiyas\u0131n\u0131n \u201c\u0130stinadda rekord\u201d (2024) m\u00fckafat\u0131 laureat\u0131, Az\u0259rbaycan Respublikas\u0131n\u0131n Prezident t\u0259qa\u00fcd\u00e7\u00fcs\u00fc (2016\u20132017)
\nSAL\u0130D\u018f \u015e\u018fR\u0130FOVAd\u0131r.<\/i><\/b><\/span><\/p>\n

\u2014 \u0130lk sual\u0131m\u0131z\u0131 bel\u0259 s\u0259sl\u0259ndir\u0259k. Az\u0259rbaycan \u0259d\u0259biyyat\u0131 n\u0259dir?<\/i><\/p>\n

\u2014 Az\u0259rbaycan \u0259d\u0259biyyat\u0131 vaxt v\u0259 m\u0259kan bax\u0131m\u0131ndan, geni\u015f bir m\u0259fhumu \u0259hat\u0259 edir.
\nMilli \u0259d\u0259biyyat ilk \u0259vv\u0259l a\u011f\u0131z \u0259d\u0259biyyat\u0131nda, sonra is\u0259 yaz\u0131l\u0131 \u0259d\u0259biyyatda \u00f6z\u00fcn\u00fcn \u0259ksini tap\u0131r.
\nAz\u0259rbaycan \u0259d\u0259biyyat\u0131 dedikd\u0259, bir t\u0259r\u0259fd\u0259n, Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyinin \u00fczvl\u0259rinin yaratd\u0131qlar\u0131 \u0259d\u0259biyyat\u0131 (\u015f\u0259rti olaraq \u00abr\u0259smi \u0259d\u0259biyyat\u00bb adland\u0131raq), dig\u0259r t\u0259r\u0259fd\u0259n, g\u0259ncl\u0259rimizin b\u0259dii \u0259s\u0259rl\u0259rini, \u00fc\u00e7\u00fcnc\u00fc t\u0259r\u0259fd\u0259n, Az\u0259rbaycan Respublikas\u0131n\u0131n \u0259razisini \u0259hat\u0259 etm\u0259y\u0259n, lakin dil, problematika v\u0259 \u0259n\u0259n\u0259 bax\u0131m\u0131ndan, Az\u0259rbaycan b\u0259dii m\u00fch\u00fct\u00fcn t\u0259rkib hiss\u0259si olan v\u0259 milliy\u0259tc\u0259 Az\u0259rbaycan xalq\u0131na (M\u00fchacir\u0259t \u0259d\u0259biyyat\u0131, C\u0259nubi Az\u0259rbaycan, G\u00fcrc\u00fcstan az\u0259rbaycanl\u0131lar\u0131, Da\u011f\u0131stan az\u0259rbaycanl\u0131lar\u0131, T\u00fcrkiy\u0259nin \u015eimal-\u015e\u0259rqind\u0259 ya\u015fayan v\u0259 bu g\u00fcn t\u00fcrkl\u0259r kimi tan\u0131nan \u0259hali) v\u0259 ya onun subetnoslar\u0131na (\u0130raq t\u00fcrkm\u0259nl\u0259ri, Suriya t\u00fcrkm\u0259nl\u0259ri, \u018ff\u015farlar, Qacarlar v\u0259 sair) aid olan m\u00fc\u0259llifl\u0259r t\u0259r\u0259find\u0259n yarad\u0131lan b\u0259dii \u0259s\u0259rl\u0259r ba\u015fa d\u00fc\u015f\u00fclm\u0259lidir. Bu \u00fc\u00e7 tip \u00ab\u0259d\u0259biyyat\u00bb\u0131m\u0131z aras\u0131nda ciddi f\u0259rql\u0259rin olmamas\u0131, ilk n\u00f6vb\u0259d\u0259 \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verir. T\u0259\u0259ss\u00fcf ki, Az\u0259rbaycan \u0259d\u0259biyyat\u0131na aid olan bu \u00ab\u0259d\u0259biyyatlar\u00bb bir-birind\u0259n t\u0259crid olunmu\u015f \u015f\u0259kild\u0259 inki\u015faf edirl\u0259r.
\nBuna baxmayaraq, akademik sah\u0259d\u0259 t\u0259dqiqatlar apar\u0131l\u0131r, n\u0259z\u0259ri probleml\u0259r t\u0259dqiq edilir. Bu bax\u0131mdan bir bo\u015fluq yoxdur. Lakin sadalad\u0131\u011f\u0131m\u0131z \u00fc\u00e7 tip \u0259d\u0259biyyat\u0131m\u0131z t\u0259\u0259ss\u00fcf olsun ki, Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda vahid m\u0259fhum kimi kifay\u0259t d\u0259r\u0259c\u0259d\u0259 t\u0259dqiq edilmir, vahid bir elmi metodoloji yana\u015fma formala\u015fmam\u0131\u015fd\u0131r. M\u0259s\u0259l\u0259n, meyxana janr\u0131n\u0131n x\u00fcsusiyy\u0259tl\u0259ri v\u0259 onun n\u00fcmay\u0259nd\u0259l\u0259rinin yarad\u0131c\u0131l\u0131\u011f\u0131 Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n t\u0259rkib hiss\u0259si kimi q\u0259bul edilmir. Nizami R\u0259mzi v\u0259 dig\u0259r meyxana ustadlar\u0131 haqq\u0131nda elmi dair\u0259l\u0259rd\u0259 diskurslar apar\u0131lm\u0131r. G\u0259ncl\u0259rimizin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n bir hiss\u0259si olan rep d\u0259 \u00abr\u0259smi \u0259d\u0259biyyat\u00bba daxil ola bilmir. \u00dcm\u00fcmiyy\u0259tl\u0259, g\u0259nc n\u0259sil az t\u0259dqiq edilir. Bu proses tan\u0131nmam\u0131\u015f g\u0259ncl\u0259r\u0259 yox, h\u0259m d\u0259 tan\u0131nm\u0131\u015f, lakin g\u0259nc ictimai xadiml\u0259r\u0259 d\u0259 aiddir. \u018fd\u0259biyyat\u015f\u00fcnas daril\u0259r\u0259d\u0259 koservativ bir durum formala\u015fm\u0131\u015fd\u0131r. M\u0259s\u0259l\u0259n, g\u0259nc \u015fair\u0259miz Leyla \u018fliyevan\u0131n poetik yarad\u0131c\u0131l\u0131\u011f\u0131 haqq\u0131nda siyasi m\u0259qamlardan uzaq olan \u00abLeyla \u018fliyevan\u0131n poetik d\u00fcnyas\u0131\u00bb adl\u0131 monoqrafiya q\u0259l\u0259m\u0259 ald\u0131m. \u00c7\u00fcnki bu xan\u0131m \u015fair\u0259nin b\u0259dii yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n elmi bax\u0131mdan t\u0259dqiq edilm\u0259sinin zaman\u0131 art\u0131q yeti\u015fmi\u015fdir. Bir alim kimi Leyla \u018fliyevan\u0131n b\u0259dii yarad\u0131c\u0131l\u011f\u0131na obyektiv, s\u0131rf elmi v\u0259 \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q metodologiyas\u0131 bax\u0131m\u0131ndan yana\u015faraq t\u0259dqiq etdim. Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda g\u0259nc yazarlar formala\u015fmaqdad\u0131r. Bu g\u0259nc yazarlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131 geni\u015f elmi s\u0259viyy\u0259d\u0259 t\u0259dqiq edilm\u0259lidir. \u0130kinci bir n\u00fcm\u00fcn\u0259 kimi K\u0259ram\u0259t B\u00f6y\u00fck\u00e7\u00f6l\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131 misal g\u0259tirm\u0259k olar. K\u0259ram\u0259t B\u00f6y\u00fck\u00e7\u00f6l\u00fcn roman janr\u0131nda q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 \u0259s\u0259rl\u0259r bu g\u00fcn\u00fcn prizmas\u0131ndan d\u0259y\u0259rl\u0259ndirilm\u0259lidir. \u00c7ox t\u0259\u0259ss\u00fcf ki, g\u0259ncl\u0259r\u0259 bigan\u0259lik ist\u0259r elmi dair\u0259l\u0259rd\u0259, ist\u0259rs\u0259 d\u0259, Yazarlar Birliyind\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259kd\u0259dir. Ona g\u00f6r\u0259 d\u0259, g\u0259ncl\u0259r \u00abr\u0259smi \u0259d\u0259biyyat\u00bbdan t\u0259masdan zorla uzaqla\u015fd\u0131r\u0131lm\u0131\u015f halda yaz\u0131b yarad\u0131rlar.
\n\u00abR\u0259smi \u0259d\u0259biyyat\u00bb\u0131m\u0131z\u0131n ikinci bir paradoksu da maraq k\u0259sb edir. \u00abR\u0259smi \u0259d\u0259biyyat\u00bb n\u00fcmay\u0259nd\u0259l\u0259rinin \u0259ks\u0259r hiss\u0259si sosialist realizm c\u0259r\u0259yan\u0131n\u0131n t\u0259rkibind\u0259 \u00f6z f\u0259aliyy\u0259tl\u0259rin\u0259 ba\u015flam\u0131\u015fd\u0131lar. Lakin bu g\u00fcn Az\u0259rbaycan sosialist realizmin\u0259 aid \u0259s\u0259rl\u0259rin t\u0259dqiqi v\u0259 t\u0259bli\u011fi apar\u0131lm\u0131r. Sanki bu d\u00f6vr \u0259d\u0259biyyat\u0131m\u0131z\u0131n laz\u0131m olmayan bir hiss\u0259sidir. Bu g\u00fcn d\u0259 yaz\u0131b yaradan \u015fair v\u0259 yaz\u0131\u00e7\u0131lar\u0131m\u0131z, dramaturqlar\u0131m\u0131z o \u0259d\u0259bi m\u0259kt\u0259bd\u0259n qaynaqlan\u0131blar. Sosrealizmd\u0259 yaranm\u0131\u015f \u0259d\u0259biyyat\u0131 t\u0259bli\u011f etm\u0259m\u0259k trend\u0259 \u00e7evrilib.<\/p>\n

\u2014 Bu g\u00fcn Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n oxucusu kimdir?<\/i><\/p>\n

Bizi ilk n\u00f6vb\u0259d\u0259 d\u00fc\u015f\u00fcnd\u00fcr\u0259n odur ki, bu g\u00fcn yaranan \u0259d\u0259biyyat\u0131m\u0131z\u0131n oxucular\u0131 kimdir? Cavab ayd\u0131n \u015f\u0259kild\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. \u0130lk n\u00f6vb\u0259d\u0259, \u0259d\u0259bi dair\u0259l\u0259rdir. Hans\u0131 ki, \u0259s\u0259rl\u0259ri \u00f6z\u00fcm\u00fcz yaz\u0131r, \u00f6z\u00fcm\u00fcz d\u0259 oxuyuruq.
\nDaha sonrak\u0131 oxucu n\u0259sli g\u0259nc n\u0259sildir. Bu n\u0259sil d\u0259 \u00f6zl\u0259ri b\u0259dii \u0259s\u0259rl\u0259rini yarad\u0131r, \u00f6zl\u0259ri d\u0259 oxuyur. Y\u0259ni onlar\u0131n yazd\u0131qlar\u0131 n\u0259 \u0259d\u0259bi dair\u0259l\u0259rin, n\u0259 d\u0259 Yaz\u0131\u00e7\u0131lar Birliyinin mara\u011f\u0131nda olmur.
\n\u00dc\u00e7\u00fcnc\u00fc kateqoriyaya aid olan oxucular kimi d\u0259 h\u0259mi\u015f\u0259 milli axtar\u0131\u015fda olan, milli \u015f\u00fcura t\u0259sir ed\u0259 bil\u0259c\u0259k \u0259s\u0259rl\u0259r\u0259 t\u0259l\u0259bat\u0131 olan soyda\u015flar\u0131m\u0131zd\u0131r. Y\u0259ni Respublikam\u0131zda v\u0259 ya q\u0259rib\u00e7ilikd\u0259 ya\u015fayan az\u0259rbaycanl\u0131lar v\u0259 Az\u0259rbaycan subetnosuna aid insanlar.
\nD\u00f6rd\u00fcnc\u00fc kateqoriya, Az\u0259rbaycan xalq\u0131n\u0131n \u015f\u00fcurunun inki\u015faf\u0131n\u0131 t\u0259dqiq ed\u0259n aliml\u0259r v\u0259 ixtisas\u00e7\u0131lar. N\u0259z\u0259r\u0259 almaq laz\u0131md\u0131r ki, h\u0259ms\u0259rh\u0259d d\u00f6vl\u0259tl\u0259rimizin elmi v\u0259 ekspert dair\u0259l\u0259ri \u0259d\u0259biyyat\u0131m\u0131z\u0131n inki\u015faf\u0131n\u0131 daim maraq dair\u0259sind\u0259 saxlay\u0131r.<\/p>\n

\u2014 \u018fd\u0259biyyat\u015f\u00fcnasl\u0131qda insan mahiyy\u0259tinin t\u0259hlili daha \u00e7ox hans\u0131 \u00fcslub v\u0259 ya istiqam\u0259td\u0259 t\u0259c\u0259ss\u00fcm olunur?<\/i><\/p>\n

\u2014 B\u0259dii \u00fcslub, elmi \u00fcslub, publisistik \u00fcslub, r\u0259smi-i\u015fg\u00fczar \u00fcslub v\u0259 dan\u0131\u015f\u0131q \u00fcslubu kimi m\u00fcxt\u0259lif \u00fcslub n\u00f6vl\u0259ri vasit\u0259sil\u0259 h\u0259r hans\u0131 bir \u0259s\u0259rin m\u0259zmunu, h\u0259m\u00e7inin m\u00fc\u0259llifin d\u00fcnyag\u00f6r\u00fc\u015f\u00fc, emosional m\u00fcnasib\u0259ti v\u0259 m\u0259qs\u0259di il\u0259 tan\u0131\u015f olmaq m\u00fcmk\u00fcnd\u00fcr. Qeyd etm\u0259k laz\u0131md\u0131r ki, eyni bir fikri m\u00fcxt\u0259lif \u00fcslubda ifad\u0259 etm\u0259kl\u0259, f\u0259rqli t\u0259sir v\u0259 m\u0259nalar yaratmaq m\u00fcmk\u00fcnd\u00fcr. \u018fd\u0259biyyat\u015f\u00fcnasl\u0131qda is\u0259 \u00fcslub dedikd\u0259, biz realist, v\u0259 romantik, modern v\u0259 postmodern \u00fcslublar\u0131n m\u0259d\u0259niyy\u0259tin, zaman\u0131n v\u0259 c\u0259miyy\u0259tin t\u0259l\u0259bl\u0259ri il\u0259 s\u0131x ba\u011fl\u0131 olmas\u0131n\u0131 v\u0259 daim inki\u015faf etdiyini g\u00f6st\u0259r\u0259 bil\u0259rik ki, bu \u00fcslublarda \u0259s\u0259rl\u0259r q\u0259l\u0259m\u0259 alan m\u00fc\u0259llifl\u0259r insan mahiyy\u0259tini sosial, psixoloji v\u0259 m\u0259d\u0259ni aspektl\u0259rini ara\u015fd\u0131raraq \u00f6z\u00fcn\u0259m\u0259xsus \u015f\u0259kild\u0259 ifad\u0259 etm\u0259y\u0259 qadirdil\u0259r.
\n\u018fd\u0259biyyat\u015f\u00fcnasl\u0131qda tarixin m\u00fc\u0259yy\u0259n inki\u015faf m\u0259rh\u0259l\u0259sind\u0259 bir-birin\u0259 zidd olan ideoloji m\u00fcbariz\u0259 \u015f\u0259raitind\u0259 q\u0259l\u0259m sahibl\u0259rinin ideyaca, m\u0259sl\u0259kc\u0259, \u0259qid\u0259c\u0259, daha \u00e7ox \u00fcslubca birl\u0259\u015fdikl\u0259ri \u0259d\u0259bi c\u0259r\u0259yanlarda is\u0259 insan xarakterini, ona m\u0259xsus m\u0259nfi v\u0259 m\u00fcsb\u0259t x\u00fcsusiyy\u0259tl\u0259ri, bir n\u00f6v davran\u0131\u015flar\u0131n\u0131 anlama\u011fa, sosial-iqtisadi \u015f\u0259raitin, siyasi hadis\u0259l\u0259rin v\u0259 ictimai d\u0259y\u0259rl\u0259rin insan xarakterin\u0259 t\u0259sirini a\u00e7\u0131qlama\u011fa yard\u0131m edir. Konkret tarixi \u015f\u0259raitl\u0259 \u0259laq\u0259dar yaranan v\u0259 konkret bir d\u00f6vrl\u0259 ba\u011fl\u0131 \u0259d\u0259bi c\u0259r\u0259yanlarda insan mahiyy\u0259tini anlamaq t\u0259bli\u011f olunmaqdad\u0131r. M\u0259s\u0259l\u0259n, Az\u0259rbaycan \u0259d\u0259biyya\u015f\u00fcnasl\u0131\u011f\u0131nda XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 yaranm\u0131\u015f mollan\u0259sr\u0259ddin\u00e7il\u0259r v\u0259 f\u00fcyuzat\u00e7\u0131lar \u0259d\u0259bi c\u0259r\u0259yanlar\u0131 \u00f6z d\u00f6vr\u00fcnd\u0259 yarand\u0131, sonra tarixi arenadan \u00e7\u0259kildi. Ancaq \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131m\u0131zda m\u00f6vcud olan bu \u0259d\u0259bi c\u0259r\u0259yanlarda insan mahiyy\u0259tinin t\u0259hlili \u00f6n s\u0131rada dayan\u0131rd\u0131. Maraql\u0131 m\u0259qam is\u0259 bu c\u0259r\u0259yanlara aid olan q\u0259l\u0259m sahibl\u0259rinin m\u00fcxt\u0259lif \u00fcslubla fikirl\u0259rini \u0259ks etdirm\u0259l\u0259ri idi. Bel\u0259 ki, mollan\u0259sr\u0259ddin\u00e7il\u0259r c\u0259r\u0259yan\u0131 t\u0259nqidi realizmin, f\u00fcyuzat\u00e7\u0131lar is\u0259 romantizm metodunun t\u0259zah\u00fcr formalar\u0131 kimi \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k, m\u00fcnasib\u0259tl\u0259rini \u0259ks etdirirdil\u0259r.<\/p>\n

\u2014 Bir \u00e7ox \u015fair v\u0259 yaz\u0131\u00e7\u0131lar e\u015fq v\u0259 m\u0259h\u0259bb\u0259t f\u0259ls\u0259f\u0259sin\u0259 b\u00f6y\u00fck diqq\u0259t yetiribl\u0259r.
\n\u018fd\u0259biyyat\u015f\u00fcnas kimi dey\u0259 bil\u0259rsinizmi, Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda m\u0259h\u0259bb\u0259t, e\u015fq m\u00f6vzular\u0131 insan\u0131n daxili mahiyy\u0259tini a\u00e7maqda hans\u0131 yeri tutur?<\/i><\/p>\n

\u2014 \u0130st\u0259r Q\u0259rb, ist\u0259r \u015e\u0259rq, o c\u00fcml\u0259d\u0259n, Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda, \u015fair v\u0259 yaz\u0131\u00e7\u0131lar insan duy\u011fular\u0131na, m\u0259h\u0259bb\u0259t m\u00f6vzusuna b\u00fct\u00fcn d\u00f6vrl\u0259rd\u0259 m\u00fcnasib\u0259t bildirmi\u015fdi. Dig\u0259r m\u00f6vzularla m\u00fcqayis\u0259d\u0259 bu m\u00f6vzuya bigan\u0259 qal\u0131nmamas\u0131 a\u015f\u0131q-a\u015fkar \u015f\u0259kild\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259kd\u0259dir. \u015e\u0259rq \u0259d\u0259biyyat\u0131 \u0259n\u0259n\u0259si \u0259sas\u0131nda formala\u015fan Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda m\u0259h\u0259bb\u0259t v\u0259 e\u015fq m\u00f6vzusunda insan\u0131n daxili mahiyy\u0259tinin a\u00e7\u0131qlanmas\u0131na \u00fcst\u00fcn m\u00f6vqe ayr\u0131l\u0131r. Bu m\u0259h\u0259bb\u0259t v\u0259 e\u015fq m\u00f6vzusunun yaln\u0131z hiss v\u0259 duy\u011fular\u0131n ifad\u0259si olmamas\u0131, h\u0259m\u00e7inin obraz\u0131n daxili v\u0259 m\u0259n\u0259vi al\u0259mini a\u00e7\u0131qlama\u011fa qadir olan vasit\u0259l\u0259rd\u0259n biri olmas\u0131 il\u0259 ba\u011fl\u0131d\u0131r. \u0130st\u0259r folklor \u0259d\u0259biyyat\u0131m\u0131zda, ist\u0259rs\u0259 d\u0259 klassik Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda, ist\u0259rs\u0259 d\u0259 m\u00fcasir \u0259d\u0259biyyat\u0131m\u0131zda e\u015fq v\u0259 m\u0259h\u0259bb\u0259t yalnz insan\u0131n insana olan m\u0259h\u0259bb\u0259ti deyil, h\u0259m d\u0259 Allaha olan ilahi e\u015fqi d\u0259 \u0259ks etdirir. M\u0259h\u0259mm\u0259d F\u00fczulinin, \u0130mad\u0259ddin N\u0259siminin, \u015eah \u0130smay\u0131l X\u0259tainin, Mirz\u0259 \u015e\u0259fi Vazehin, Molla P\u0259nah Vaqifin, H\u00fcseyn Cavidin v\u0259 dig\u0259r klassikl\u0259rimizin yarad\u0131c\u0131l\u0131\u011f\u0131nda insanlar aras\u0131ndak\u0131 sevginin, ilahi e\u015fqin t\u0259bli\u011fini g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr. Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda realistl\u0259r v\u0259 romantikl\u0259r t\u0259r\u0259find\u0259n insan\u0131n daxili mahiyy\u0259tinin \u0259sas g\u00f6st\u0259ricisi olan e\u015fqin, m\u0259h\u0259bb\u0259tin f\u0259rqli \u015f\u0259kild\u0259 t\u0259qdimini m\u00fc\u015fahid\u0259 etm\u0259k m\u00fcmk\u00fcnd\u00fcr. Bel\u0259 ki, realistl\u0259r e\u015fqi, m\u0259h\u0259bb\u0259ti insan\u0131n xarakterini a\u00e7an bir vasit\u0259 kimi, romantikl\u0259r is\u0259 insan\u0131n m\u0259n\u0259vi azadl\u0131\u011f\u0131n\u0131n ifad\u0259si, y\u0259ni h\u0259yat\u0131n m\u0259nas\u0131n\u0131n axtar\u0131\u015f\u0131 kimi t\u0259qdim edirl\u0259r.<\/p>\n

\u2014 Sizc\u0259, bu g\u00fcn m\u00fcasir yaz\u0131\u00e7\u0131lar\u0131n \u0259s\u0259rl\u0259rind\u0259 humanizm ideyalar\u0131 n\u0259 d\u0259r\u0259c\u0259d\u0259 \u0259ks olunur?<\/i><\/p>\n

\u2014 Humanizm Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n dayaqlar\u0131ndan biri olub v\u0259 hal-haz\u0131rda vard\u0131r. Az\u0259rbaycan xalq yarad\u0131c\u0131l\u0131\u011f\u0131nda, klassik Az\u0259rbaycan yaz\u0131l\u0131 \u0259d\u0259biyyat\u0131nda, m\u00fcasir \u0259d\u0259biyat\u0131m\u0131zda humanist prinsipl\u0259r apar\u0131c\u0131 yer tutur. Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda humanistliyi t\u0259bli\u011f etm\u0259y\u0259n \u0259s\u0259r yoxdur des\u0259k, he\u00e7 d\u0259 yan\u0131lmar\u0131q. \u00c7\u00fcnki, yazarlar humanizm ideyalar\u0131n\u0131 a\u00e7\u0131q v\u0259 ya dolay\u0131 formada emosional \u015f\u0259kild\u0259 t\u0259qdim etm\u0259y\u0259 nail olurlar.
\n\u0130nsana d\u0259y\u0259r verm\u0259k, m\u0259rh\u0259m\u0259t ideyalar\u0131n\u0131n t\u0259bli\u011fi, insan azadl\u0131\u011f\u0131, m\u00fcxt\u0259lif etnik qruplara daxil olan m\u0259d\u0259ni irs\u0259 v\u0259 \u0259n\u0259n\u0259y\u0259 ehtiram, m\u00fcharib\u0259 v\u0259 onun f\u0259sadlar\u0131na etiraz v\u0259 s. Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda Qaraba\u011f m\u00f6vzusu XX \u0259srin 90-c\u0131 ill\u0259rind\u0259n bu g\u00fcn\u00fcm\u00fcz\u0259 q\u0259d\u0259r aktuall\u0131q k\u0259sb etm\u0259kd\u0259dir. Qaraba\u011f a\u011fr\u0131-ac\u0131lar\u0131n\u0131 \u0259ks etdir\u0259n bu m\u00f6vzunu \u0259ks etdir\u0259n ist\u0259r Birinci Qaraba\u011f m\u00fcharib\u0259si, ist\u0259rs\u0259 d\u0259 V\u0259t\u0259n m\u00fcharib\u0259si d\u00f6vrl\u0259rind\u0259 q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f b\u0259dii n\u00fcmun\u0259l\u0259rd\u0259 d\u00fc\u015fm\u0259n\u0259 qar\u015f\u0131 zorak\u0131l\u0131\u011f\u0131n t\u0259bli\u011find\u0259n uzaq durulmas\u0131 \u00f6z\u00fcn\u00fc qabar\u0131q \u015f\u0259klid\u0259 b\u00fcruz\u0259 verir. F\u0259r\u0259c F\u0259r\u0259covun \u201cYayc\u0131 soyq\u0131r\u0131m\u0131\u201d kitab\u0131nda Hac\u0131 Zeynalabdin Ta\u011f\u0131yevin erm\u0259ni qad\u0131nlar\u0131n\u0131 qorumas\u0131 epizodu fikirl\u0259rimizi t\u0259sdiq edir. H.Z.Ta\u011f\u0131yevin insani x\u00fcsusiyy\u0259tl\u0259rini a\u00e7\u0131qlayan m\u00fc\u0259llif xalq\u0131m\u0131za xas olan humanizmi t\u0259bli\u011f edir. Mill\u0259tin atas\u0131 adland\u0131r\u0131lan Ta\u011f\u0131yevin 1905-ci il hadis\u0259l\u0259ri zaman\u0131 ona p\u0259nah g\u0259tirmi\u015f 40 n\u0259f\u0259r erm\u0259ni arvad \u2013 u\u015fa\u011fn\u0131 xilas etm\u0259sini kitabda \u0259ks etdirir. M\u00fc\u0259llif bu missiyan\u0131 yerin\u0259 yetir\u0259n Hac\u0131n\u0131n yalan dan\u0131\u015fmas\u0131n\u0131 q\u0259bah\u0259t hesab etmir. H\u0259tta erm\u0259nil\u0259ri qorumaq \u00fc\u00e7\u00fcn m\u00fcq\u0259dd\u0259s kitab\u0131m\u0131z Qurana yalandan and i\u00e7m\u0259si m\u0259qam\u0131na mill\u0259t atas\u0131n\u0131n \u00f6z dili il\u0259 ayd\u0131nl\u0131q g\u0259tirir.
\n\u018fd\u0259biyyat\u0131m\u0131zda torpaqlar\u0131m\u0131za k\u0259m g\u00f6zl\u0259 baxanlarla m\u00fcbariz\u0259 aparan d\u00f6y\u00fc\u015f\u00e7\u00fcl\u0259rimizin humanistliyi Aqil Abbas\u0131n \u201cDolu\u201d roman\u0131nda da \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verir. Yaz\u0131\u00e7\u0131 Az\u0259rbaycan d\u00f6y\u00fc\u015f\u00e7\u00fcs\u00fcn\u00fcn humanist \u0259m\u0259lini ba\u015fa d\u00fc\u015fm\u0259y\u0259n dig\u0259r az\u0259rbaycanl\u0131 d\u00f6y\u00fc\u015f\u00e7\u00fcl\u0259rin daxili al\u0259ml\u0259rini onlar\u0131n dialoqlar\u0131nda a\u00e7\u0131qlay\u0131r. Aqil Abbas c\u0259miyy\u0259t \u00fczvl\u0259rinin m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 xarakteriz\u0259 ed\u0259n mentalitetin sosial amill\u0259rin t\u0259siri il\u0259 davran\u0131\u015f stereotipl\u0259ri sistemin\u0259 \u00e7evrilm\u0259sin\u0259 toxunur. Mentalitet anlay\u0131\u015f\u0131n\u0131 bir f\u0259rdin d\u00fc\u015f\u00fcnc\u0259si v\u0259 davran\u0131\u015f\u0131 il\u0259 \u0259laq\u0259l\u0259ndirm\u0259y\u0259n m\u00fc\u0259llif romanda bir obraz daxilind\u0259 v\u0259 ya obraz\u0131n dili vait\u0259sil\u0259 milli mentaliteti qabar\u0131q \u015f\u0259kild\u0259 \u0259ks etdirir. Bu amilin \u0259sir d\u00fc\u015fm\u00fc\u015f erm\u0259ni q\u0131z\u0131ndan qisas alma\u011f\u0131 m\u0259nliyin\u0259 s\u0131\u011f\u0131\u015fd\u0131rmayan v\u0259 bu s\u0259b\u0259bd\u0259n \u00f6z\u00fcn\u00fc s\u00f6y\u0259n d\u00f6y\u00fc\u015f\u00e7\u00fcn\u00fcn dili il\u0259 verilm\u0259si m\u0259qam\u0131 diqq\u0259td\u0259n yay\u0131nm\u0131r. \u018fsir d\u00fc\u015fm\u00fc\u015f \u201cax\u00e7iy\u0259\u201d \u2013 erm\u0259ni q\u0131z\u0131na qar\u015f\u0131 \u0259xlaqs\u0131zl\u0131q ed\u0259 bilm\u0259m\u0259si \u00fc\u00e7\u00fcn \u00f6z\u00fcn\u00fc q\u0131nay\u0131r. Az\u0259rbaycanl\u0131 d\u00f6y\u00fc\u015f\u00e7\u00fcn\u00fcn ke\u00e7irdiyi iztirablar real \u015f\u0259kild\u0259 \u0259s\u0259rd\u0259 \u0259ksini tap\u0131r: \u201cd\u0259xli yox idi ki, b\u0259lk\u0259 d\u0259 g\u00fcn\u00fcn birind\u0259 bu q\u0131z onu vuracaqd\u0131, amma indi onun qar\u015f\u0131s\u0131nda sabah onu vuracaq bir d\u00fc\u015fm\u0259n g\u00f6rm\u00fcrd\u00fc. Tanr\u0131n\u0131n yaratd\u0131\u011f\u0131 v\u0259 ondan imdad dil\u0259y\u0259n bir varl\u0131\u011f\u0131 g\u00f6r\u00fcrd\u00fc. B\u0259lk\u0259 d\u0259 u\u015faqlar bu q\u0131z\u0131 g\u00fcll\u0259l\u0259s\u0259ydil\u0259r f\u0259rqin\u0259 varmazd\u0131, amma zorlanmas\u0131n\u0131 q\u0259bul ed\u0259 bilm\u0259mi\u015fdi. V\u0259 q\u0131zc\u0131\u011faz\u0131 kollu\u011fa basmaq ist\u0259y\u0259n u\u015faqlar\u0131 saxlam\u0131\u015fd\u0131:
\n\u2013 D\u0259ym\u0259yin!
\nAraya m\u00fcbahis\u0259 d\u00fc\u015fm\u00fc\u015fd\u00fc.
\n\u2013 B\u0259s onlar bizimkil\u0259ri zorlaya bil\u0259r?!
\n\u2013 Biz erm\u0259ni deyilik!\u201d
\nAx\u015fam erm\u0259ni q\u0131z\u0131n\u0131 buraxd\u0131\u011f\u0131na g\u00f6r\u0259 danlananda is\u0259 verdiyi cavabla g\u00f6z\u00fcm\u00fcz \u00f6n\u00fcnd\u0259 qeyr\u0259tli, m\u0259rd az\u0259rbaycanl\u0131 ki\u015fisinin obraz\u0131n\u0131 yarad\u0131r: \u201cKomandir, m\u0259n arvad davas\u0131 el\u0259mir\u0259m, torpaq davas\u0131 eliyir\u0259m\u201d.<\/p>\n

\u2014 Qad\u0131n yazarlar\u0131n s\u0259si: m\u00f6vzu, texnika v\u0259 ictimai t\u0259sir bax\u0131m\u0131ndan hans\u0131 tendensiyalar\u0131 m\u00fc\u015fahid\u0259 edirsiniz?<\/i><\/p>\n

\u2014 Qad\u0131n yazarlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hs ed\u0259rk\u0259n, bel\u0259 fikir m\u00fcbahis\u0259 obyektin\u0259 \u00e7evrilmi\u015f v\u0259 m\u00fcxt\u0259lif yana\u015fmalar formala\u015fd\u0131rm\u0131\u015fd\u0131r ki, m\u00fc\u0259llifin qad\u0131n olmas\u0131, y\u0259ni cinsi f\u0259rql\u0259r\u0259 g\u00f6r\u0259 b\u00f6l\u00fcnm\u0259si, \u0259s\u0259rin \u0259sas q\u0259hr\u0259man\u0131 qad\u0131n olmas\u0131, \u0259s\u0259rin m\u00f6vzusunun h\u0259r hans\u0131 bir qad\u0131n\u0131n taleyi il\u0259 bilavasit\u0259 v\u0259 ya bilvasit\u0259 ba\u011fl\u0131 olmas\u0131 amill\u0259ri il\u0259 \u0259laq\u0259li olmas\u0131 \u0259sas g\u00f6t\u00fcr\u00fcl\u00fcr. Qeyd etm\u0259k laz\u0131md\u0131r ki, bu zamanda alim v\u0259 t\u0259nqid\u00e7il\u0259r, vahid bir anlama g\u0259l\u0259 bilm\u0259mi\u015fl\u0259r. Bir s\u0131ra rus \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda qad\u0131n \u0259d\u0259biyyat\u0131 ideya v\u0259 stilistika \u0259sas\u0131nda se\u00e7ilirs\u0259, ingilis \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131 \u0259sas\u0259n, m\u00fc\u0259llifin cinsi m\u0259nsubyy\u0259tini \u0259sas meyar kimi q\u0259bul edirl\u0259rs\u0259, frans\u0131z \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131 qad\u0131n m\u0259tninin m\u0259sumlu\u011fu v\u0259 x\u00fcsusi \u00abcisimin\u00bb m\u0259tn\u0259 m\u00fcdaxil\u0259sil\u0259 yarad\u0131lan azadl\u0131\u011f\u0131 t\u0259dqiq edir. Frans\u0131z yaz\u0131\u00e7\u0131s\u0131 Elen Siksin \u201cBa\u015fqa g\u00fczg\u00fc\u201d (1974), \u201cMeduzan\u0131n g\u00fcl\u00fc\u015f\u00fc\u201d (1975), \u201cT\u0259k olmayan cins\u201d (1977) \u0259s\u0259rl\u0259rind\u0259 qad\u0131n b\u0259dii stilin m\u00fc\u0259llifin cinsind\u0259n as\u0131l\u0131 olmad\u0131\u011f\u0131n\u0131 tezisini ir\u0259li s\u00fcr\u00fcr. Rus \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131na da bu m\u00f6vqe yax\u0131nd\u0131r. M\u0259s\u0259l\u0259n, O. Qavrilina \u201cqad\u0131n \u0259d\u0259biyyat\u0131\u201d (\u00ab\u0436\u0435\u043d\u0441\u043a\u0430\u044f \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0430\u00bb) terminini i\u015fl\u0259dir v\u0259 onun iki \u0259sas x\u00fcsusiyy\u0259td\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rdiyini vur\u011fulay\u0131r. Biri geni\u015f m\u0259nada, y\u0259ni qad\u0131nlar t\u0259r\u0259find\u0259n m\u0259zmunundan as\u0131l\u0131 olmayan yaz\u0131lm\u0131\u015f h\u0259r hans\u0131 bir \u0259s\u0259r, ikinci is\u0259, dar m\u0259nada, qad\u0131n\u0131n h\u0259r hans\u0131 m\u0259tnd\u0259 qad\u0131n d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn \u0259ks etdirilm\u0259si. T\u0259sad\u00fcfi deyil ki, ingilis \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda qad\u0131n \u0259d\u0259biyyat\u0131n\u0131n \u0259sas metodu qinot\u0259nqiddir. Bu termin amerika \u0259d\u0259biyyat t\u0259dqiqat\u00e7\u0131s\u0131 Eleyn \u015eovalter (Elaine Showalter) t\u0259r\u0259find\u0259n ilk d\u0259f\u0259 \u201cYeni feminist t\u0259nqidi\u201d (1985) kitab\u0131nda istifad\u0259 edilmi\u015fdir. T\u0259dqiqat\u00e7\u0131 feminist t\u0259nqidl\u0259rin kasadl\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rm\u0259k m\u0259qs\u0259dil\u0259 qinot\u0259nqid\u0259 m\u00fcraci\u0259t etmi\u015fdir. M\u0259hz qinot\u0259nqid qad\u0131nlar\u0131 yaz\u0131\u00e7\u0131 kimi \u00f6yr\u0259nilm\u0259sin\u0259 \u0259saslanan ixtisasla\u015fm\u0131\u015f t\u0259nqidi diskursdur. Qinot\u0259nqidin predmeti qad\u0131n yaz\u0131\u00e7\u0131s\u0131n\u0131n yaz\u0131 maneras\u0131n\u0131n x\u00fcsusiyy\u0259tl\u0259ri (\u00fcslubu), dil problemi, qad\u0131n n\u0259srind\u0259 m\u00f6vzu yaratmaq \u00fcsullar\u0131 (m\u00f6vzu), qad\u0131nlar t\u0259r\u0259find\u0259n yarad\u0131lm\u0131\u015f \u0259d\u0259biyyat\u0131n differensial xarakteristikas\u0131n\u0131 interpretasiya edilm\u0259si, q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 \u0259s\u0259rin qurulu\u015fu v\u0259 janr\u0131, \u201cqad\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131\u201dn\u0131n dinam\u0131kas\u0131, qad\u0131n m\u00fc\u0259llifin m\u0259tnd\u0259 reprezentasiyas\u0131, qad\u0131n \u0259d\u0259biyyat\u0131n\u0131n \u0259n\u0259n\u0259l\u0259rinin qanunlar\u0131 v\u0259 t\u0259r\u0259qqisidir.
\nQad\u0131n yazarlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 h\u0259r \u015feyd\u0259n \u0259vv\u0259l, qad\u0131n \u015f\u00fcurunda real d\u0259yi\u015fikl\u0259ri \u0259ks etdirir. Qad\u0131n \u0259dibl\u0259ri q\u0259l\u0259m\u0259 ald\u0131qlar\u0131 b\u0259dii n\u00fcmun\u0259l\u0259rd\u0259 \u0259srl\u0259r sonra m\u00fcasir qad\u0131n\u0131 tan\u0131da bil\u0259c\u0259k obrazlar yaratma\u011fa c\u0259hd etmirl\u0259r. Qad\u0131n \u0259dibl\u0259rin yaratd\u0131qlar\u0131 q\u0259hr\u0259manlar tarixi v\u0259 sosial prosesl\u0259r\u0259 bilavasit\u0259 n\u0259zar\u0259t etm\u0259k iqtidar\u0131nda ola bilmir. Bu bax\u0131mdan da, \u00f6z m\u00fcq\u0259dd\u0259rat\u0131n\u0131 t\u0259yinetm\u0259 probleminin qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259si yaz\u0131\u00e7\u0131 \u0259dibl\u0259rl\u0259 v\u0259 onlar\u0131n q\u0259hr\u0259manlar\u0131 aras\u0131nda inkaredilm\u0259zdir. Bir s\u0131ra t\u0259dqiqat\u00e7\u0131lar is\u0259 yaln\u0131z yaz\u0131\u00e7\u0131 qad\u0131nlar\u0131n qad\u0131n obrazlar\u0131n\u0131 yaratmas\u0131 tezisinin \u0259sass\u0131z olmas\u0131n\u0131 \u00f6z\u00fcn\u00fc m\u0259hz qad\u0131n yazarlar\u0131n\u0131n q\u0259l\u0259m\u0259 ald\u0131qlar\u0131 \u0259s\u0259rl\u0259rd\u0259 g\u00f6st\u0259rdikl\u0259rin\u0259 d\u0259 toxunurlar.
\nQad\u0131n yazarlar\u0131n q\u0259l\u0259m\u0259 ald\u0131qlar\u0131 b\u0259dii n\u00fcmun\u0259l\u0259rd\u0259 \u015f\u0259xsi v\u0259 kollektiv yadda\u015f qabar\u0131q \u015f\u0259kild\u0259 \u0259ksini tap\u0131r. M\u0259s\u0259l\u0259n, F\u0259riba V\u0259finin \u201cZirz\u0259mi qu\u015fu\u201d \u0259s\u0259rind\u0259 z\u0259ngin h\u0259yat hadis\u0259l\u0259ri, m\u00fcr\u0259kk\u0259b \u0259hvalatlar, insan talel\u0259ri v\u0259 xarakterl\u0259ri b\u0259dii l\u00f6vh\u0259l\u0259rl\u0259 geni\u015f, \u0259hat\u0259li \u015f\u0259kild\u0259 \u0259ks etdirilir. \u018fs\u0259rin \u201c\u015f\u00fcur ax\u0131n\u0131\u201d metodunda t\u0259qdim edilm\u0259si d\u0259 diqq\u0259td\u0259n yay\u0131nm\u0131r. \u201c\u015e\u00fcur ax\u0131n\u0131\u201d metoduna \u0259saslanan \u0259s\u0259rd\u0259 t\u0259svir edil\u0259n hadis\u0259l\u0259r \u0259s\u0259rin q\u0259hr\u0259man\u0131n\u0131n \u0259traf al\u0259ml\u0259 qar\u015f\u0131durmas\u0131 fonunda v\u0259 ba\u015f q\u0259hr\u0259man\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259rind\u0259 t\u0259qdim edilir. B\u0259llidir ki, daxili monoloq, a\u011f\u0131ldan ke\u00e7\u0259n qar\u0131\u015f\u0131q fikir v\u0259 hissl\u0259rin oldu\u011fu kimi t\u0259qdimin\u0259 \u015f\u0259rait yaradan \u0259d\u0259bi texnika modernizm \u0259d\u0259bi c\u0259r\u0259yan\u0131na xasd\u0131r. \u015e\u00fcur ax\u0131n\u0131 XX \u0259sr modernizm \u0259d\u0259biyyat\u0131nda istifad\u0259 edilm\u0259y\u0259 ba\u015flayan, psixologiyaya aid \u00fcsul kimi diqq\u0259ti c\u0259lb edir.
\nTexnika bax\u0131m\u0131ndan da qad\u0131n yazarlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda janrlar\u0131n sintezi diqq\u0259td\u0259n yay\u0131nm\u0131r. N\u0259zm, n\u0259sr, dram v\u0259 s. qar\u0131\u015f\u0131\u011f\u0131ndan yaranan hibrid formalarda yaz\u0131b yaradan qad\u0131n yazarlar\u0131ndan biri d\u0259 G\u00fcnel Anarq\u0131z\u0131d\u0131r. Onun \u201cS\u0259rh\u0259dsiz s\u0259ma\u201d pyesi radio \u2013 pyes n\u00f6v\u00fcnd\u0259 t\u0259qdim edilir. Pyesd\u0259ki hadis\u0259l\u0259r iki obraz\u0131n, y\u0259ni 70-80 ya\u015flar\u0131nda olan Az\u0259rin v\u0259 21 ya\u015fl\u0131 \u015eahidin vasit\u0259sil\u0259 h\u0259yata ke\u00e7irilir. Hadis\u0259l\u0259r h\u0259r iki obraz\u0131n dialoqlar\u0131 fonunda v\u0259 replikalarla \u0259ks etdirilir: \u201cS\u00fckut.
\nAz\u0259r: \u2013 Qa\u011fa, s\u0259n \u2013 o tarixl\u0259r\u0259 d\u00fc\u015f\u0259c\u0259k, bitm\u0259y\u0259n gec\u0259nin s\u0259h\u0259ri h\u0259lak olan h\u0259min o Q\u0259hr\u0259man oldun. Sonralar ad\u0131na n\u0259\u011fm\u0259l\u0259r qo\u015fulan, \u015feirl\u0259r h\u0259sr olunan q\u0259hr\u0259man. Do\u011fuldu\u011fun k\u00fc\u00e7\u0259nin ad\u0131n\u0131 d\u0259yi\u015fib ona s\u0259nin ad\u0131n\u0131 qoydular, m\u0259kt\u0259b d\u0259rslikl\u0259rind\u0259 s\u0259n\u0259 ayr\u0131ca paraqraflar ay\u0131rd\u0131lar, ad\u0131na m\u00fckafatlar t\u0259sis etdil\u0259r, h\u0259tta f\u0259zada yeni k\u0259\u015ff edil\u0259n ulduza da \u015eahid ad\u0131n\u0131 verdil\u0259r\u2026
\n\u015eahid (heyr\u0259tl\u0259):
\n\u2013 M\u0259n neyl\u0259dim ki?..
\nAz\u0259r: \u2013 Qa\u011fa, s\u0259n Az\u0259rbaycan\u0131n bayra\u011f\u0131n\u0131 Xank\u0259ndind\u0259 sancan ilk \u0259sg\u0259r oldun\u201d.
\nG\u00fcnel Anarq\u0131z\u0131n\u0131n \u201cS\u0259rh\u0259dsiz s\u0259ma\u201d radio \u2013 pyesini n\u0259z\u0259rd\u0259n ke\u00e7irdikd\u0259, pyesin semantik hiss\u0259si daha ki\u00e7ik komponentl\u0259ri, y\u0259ni hadis\u0259l\u0259ri, epizodlar\u0131, \u015f\u0259kill\u0259ri ehtiva ed\u0259 bil\u0259n akt v\u0259 ya h\u0259r\u0259k\u0259tl\u0259ri d\u0259 g\u00f6st\u0259rir.
\nAvtobioqrafik elementl\u0259r\u0259 qad\u0131n yazarlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda yer almas\u0131n\u0131n da \u015fahidin\u0259 \u00e7evrilirik. M\u0259s\u0259l\u0259n, T\u00fcrkiy\u0259 tarixinin \u00f6n\u0259mli simalar\u0131ndan olan S\u00fcr\u0259yya A\u011fao\u011flunun bioqrafik faktlarla b\u0259dii uydurman\u0131 qar\u0131\u015f\u0131\u011f\u0131 kimi m\u00fc\u0259llifi oldu\u011fu \u201cBir \u00d6m\u00fcr B\u00f6yle Ge\u00e7ti: Sessiz Gemiyi Beklerken\u201d adl\u0131 memuar \u0259s\u0259rind\u0259 avtobioqrafik elementl\u0259rl\u0259 \u00fczl\u0259\u015firik. \u018fs\u0259r S\u00fcr\u0259yya A\u011fao\u011flunun h\u0259yat\u0131na aid faktlar \u0259sas\u0131nda yarad\u0131c\u0131 sur\u0259td\u0259 \u0259s\u0259rd\u0259 fakt v\u0259 s\u0259n\u0259din iki m\u00fcst\u0259qil hadis\u0259 kimi t\u0259zah\u00fcr etm\u0259si bax\u0131m\u0131ndan maraq k\u0259sb edir. Yaz\u0131\u00e7\u0131 b\u0259dii istedad\u0131n\u0131n g\u00fcc\u00fc say\u0259sind\u0259 yaln\u0131z \u00f6z h\u0259yat\u0131n\u0131n m\u00fc\u0259yy\u0259n qismini deyil, h\u0259m d\u0259 dig\u0259r tarixi \u015f\u0259xsl\u0259rin h\u0259yatlar\u0131n\u0131 i\u015f\u0131qland\u0131r\u0131r. Tarixi \u015f\u0259xsiyy\u0259tl\u0259rin t\u0259qdim edilm\u0259sind\u0259 diqq\u0259ti c\u0259lb ed\u0259n m\u0259qam m\u0259hz m\u00fc\u0259llifin \u00f6z atas\u0131 \u2013 \u018fhm\u0259d b\u0259y A\u011fao\u011flu il\u0259 \u0259laq\u0259li hadis\u0259l\u0259ri real faktlar \u0259sas\u0131nda n\u0259ql etm\u0259sidir.
\nBir m\u0259qama toxunmaq laz\u0131md\u0131r, vur\u011fulad\u0131\u011f\u0131m\u0131z b\u00fct\u00fcn amill\u0259r bir daha t\u0259sdiq edir ki, qad\u0131n yazarlar \u0259d\u0259biyyatda gender b\u0259rab\u0259rliyini t\u0259bli\u011f etm\u0259kl\u0259 kifay\u0259tl\u0259nmir, ictimaiyy\u0259tin maraq dair\u0259sind\u0259 olan bir \u00e7ox aktual m\u0259s\u0259l\u0259l\u0259ri identifikasiya prosesinin m\u0259hsulu kimi \u0259ks etdirirl\u0259r.<\/p>\n

\u2014 Postmodern romanlarda ger\u00e7\u0259klik \u00e7ox zaman r\u0259mzl\u0259r v\u0259 qeyri-iradi ax\u0131n vasit\u0259sil\u0259 verilir. Sizc\u0259, bu \u00fcslub oxucuya b\u0259dii h\u0259qiq\u0259ti daha d\u0259rind\u0259n anlama imkan\u0131 verirmi?<\/i><\/p>\n

Postmodern romanlarda hadis\u0259l\u0259r xarici ger\u00e7\u0259klikl\u0259 tam uyu\u015fan \u0259hvalat\u0131 xronoloji ard\u0131c\u0131ll\u0131qla davam etm\u0259diyinin, b\u0259dii m\u0259tnd\u0259 \u201cd\u00fcn\u0259n \u2013 bu g\u00fcn \u2013 sabah\u201d, \u201cs\u0259b\u0259b \u2013 n\u0259tic\u0259\u201d \u0259laq\u0259l\u0259rinin s\u0131nd\u0131r\u0131lmas\u0131n\u0131n da \u015fahidi oluruq. Buna parlaq n\u00fcmun\u0259 Ayd\u0131n Tal\u0131bzad\u0259nin \u201cK\u0259p\u0259n\u0259k modeli. 102\u201d roman\u0131d\u0131r. Roman\u0131n qurulu\u015fu da\u011f\u0131n\u0131q t\u0259hkiy\u0259d\u0259, zaman m\u00fcst\u0259visi is\u0259 xaotik \u015f\u0259kil d\u00fcz\u00fcm\u00fcnd\u0259dir. Postmodern romanlarda r\u0259mzl\u0259rin \u00e7oxluq t\u0259\u015fkil etm\u0259si, s\u00fcjetin par\u00e7alanm\u0131\u015f \u015f\u0259kild\u0259 t\u0259qdimi, qeyri real\u0131\u011f\u0131n reall\u0131q kimi, reall\u0131\u011f\u0131n is\u0259 qeyri-reall\u0131q kimi t\u0259qdimi b\u0259z\u0259n oxucunu anla\u015f\u0131lmazl\u0131qlar qar\u015f\u0131s\u0131nda qoyur. Bu da \u0259s\u0259rin m\u0259zmununu tam anlama\u011fa mane olur. Onun janr\u0131, problematikas\u0131 v\u0259 s. \u0259traf\u0131nda m\u00fcxt\u0259lif fikirl\u0259rin yaranmas\u0131na s\u0259b\u0259b olur. M\u0259s\u0259l\u0259n, Kamal Abdullan\u0131n \u201cYar\u0131m\u00e7\u0131q \u0259lyazma\u201d roman\u0131n\u0131n oxucu ixtiyar\u0131na verildikd\u0259n sonra, \u0259s\u0259r v\u0259 m\u00fc\u0259llifi \u0259traf\u0131nda ba\u015f vermi\u015f m\u00fczakir\u0259l\u0259r fikrimiz\u0259 \u0259yani s\u00fcbutdur. Az\u0259rbaycan postmodern roman\u0131 n\u00fcmun\u0259si \u015e\u0259mil Sadiqin \u201cOd\u018frl\u0259r\u201d roman\u0131nda H\u00fcseyn Cavidin v\u0259 \u0130sa H\u00fcseynovun \u0259s\u0259rl\u0259ri il\u0259 s\u0131x intertekstual \u0259laq\u0259l\u0259rin m\u00fc\u015fahid\u0259 olunmas\u0131 diqq\u0259td\u0259n yay\u0131nm\u0131r. H. Cavidin q\u0259l\u0259min\u0259 aid \u201c\u00d6l\u00fcm var ki, h\u0259yat q\u0259d\u0259r d\u0259y\u0259rli\u2026\u201d ifad\u0259si epiqraf kimi verilm\u0259si, h\u0259m\u00e7inin \u015e\u0259mil Sadiqin \u0259vv\u0259lki romanlar\u0131 il\u0259 intertekstual \u0259laq\u0259l\u0259ri \u201cOd\u018frl\u0259r\u201d roman\u0131nda m\u00fc\u015fahid\u0259 etm\u0259k olar. B\u00fct\u00fcn bunlar oxucuya \u0259s\u0259rd\u0259 m\u00fc\u0259llif t\u0259r\u0259find\u0259n t\u0259qdim edil\u0259n simvollar\u0131 \u00e7\u00f6zm\u0259y\u0259, m\u0259tnin alt qat\u0131ndak\u0131 m\u0259na oyunlar\u0131n\u0131 g\u00f6rm\u0259y\u0259 vadar edir.
\nB\u00fct\u00fcn bunlara baxmayaraq, postmodern \u0259d\u0259biyyatda ger\u00e7\u0259kliyin oxucu v\u0259 m\u00fc\u0259llif aras\u0131nda birg\u0259 yaratd\u0131\u011f\u0131 oyun olmas\u0131n\u0131n, tarixd\u0259n ibr\u0259t almaq deyil, tarixin \u00f6z\u00fcn\u00fc oyun material\u0131na \u00e7evirm\u0259k m\u0259qs\u0259di g\u00fcdm\u0259l\u0259rinin \u015fahidi oluruq. \u00c7\u00fcnki postmodernist yazarlar ger\u00e7\u0259kliy\u0259, \u0259sas\u0259n d\u0259, tarixi hadis\u0259l\u0259rd\u0259 subyektiv yozumlarla f\u0259rqli izahlar\u0131n oldu\u011funu iddia edirl\u0259r. Postmodernd\u0259 fraqmentarl\u0131\u011f\u0131n h\u00f6km s\u00fcrd\u00fcy\u00fc yeni d\u00fcnyada d\u0259yi\u015f\u0259n fakt v\u0259 hadis\u0259l\u0259r \u00f6z\u00fc \u00f6z i\u00e7ind\u0259 yenid\u0259n yazan bir tarixdir. Postmodern romanlarda da tarixi q\u0259hr\u0259manlar\u0131n adi insanlara \u00e7evrilm\u0259sinin \u015fahid oluruq. Postmodern romanlarda sosial siyasi prosesl\u0259rin t\u0259zadl\u0131 m\u0259qamlar\u0131n tarixi \u015f\u0259xsiyy\u0259t olmu\u015f b\u0259dii q\u0259hr\u0259manlar\u0131n simas\u0131nda \u0259ks olunmas\u0131 maraq k\u0259sb edir. Qeyd etm\u0259k laz\u0131md\u0131r ki, bu tarixi \u015f\u0259xsiyy\u0259tl\u0259r m\u00fc\u0259llif interpretasiyas\u0131nda verilir. Yazarlar tarixi \u015f\u0259xsiyy\u0259tl\u0259rin b\u0259dii obrazlar\u0131n\u0131 v\u0259 onlar\u0131n tarixi prototipl\u0259ri aras\u0131nda fundamental f\u0259rql\u0259ri \u015f\u00fcurlu \u015f\u0259kidl\u0259 yarad\u0131rlar. Bu tarix m\u00fc\u0259llif interpretasiyas\u0131 il\u0259 s\u0131x \u0259laq\u0259lidir. M\u0259s\u0259l\u0259n, Kamal Abdullan\u0131n \u201cYar\u0131m\u00e7\u0131q \u0259lyazma\u201d roman\u0131nda tarixi \u015f\u0259xsiyy\u0259t olmu\u015f g\u00f6rk\u0259mli Az\u0259rbaycan d\u00f6vl\u0259t xadimi v\u0259 \u015fairi \u015e.\u0130.X\u0259tainin b\u0259dii obraz\u0131 il\u0259 yana\u015f\u0131, \u201cKitabi D\u0259d\u0259 Qorqud\u201d dastan\u0131ndak\u0131 dastan q\u0259hr\u0259manlar\u0131 D\u0259d\u0259 Qorqud, Qazan xan, Beyr\u0259k, Burla xatun romanda t\u0259hrif olunurlar. Bu t\u0259hrifl\u0259r\u0259 baxmayaraq, oxucu diqq\u0259tini postmodern \u00fcslubda t\u0259qdim edil\u0259n b\u0259dii h\u0259qiq\u0259tl\u0259ri qeyri-m\u00fc\u0259yy\u0259n v\u0259 \u00e7oxvariantl\u0131 \u015f\u0259kild\u0259 anlama\u011fa y\u00f6n\u0259ldir.<\/p>\n

\u2014 Elmi t\u0259dqiqatlar\u0131n\u0131zda \u201cjanr \u00e7ox\u015fax\u0259liliyi\u201dni d\u0259 t\u0259dqiq edirsiniz. M\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda d\u00fcnya \u0259d\u0259biyyat\u0131ndan f\u0259rqli olaraq yeni janrlarda n\u00fcmun\u0259l\u0259r yaran\u0131rm\u0131?<\/i><\/p>\n

\u2014 Do\u011fru vur\u011fulad\u0131n\u0131z ki, elmi t\u0259dqiqatlar\u0131m\u0131n \u0259sas t\u0259dqiq obyekti \u0259d\u0259biyyat n\u0259z\u0259riyy\u0259si, \u0259sas\u0259n d\u0259, \u0259d\u0259bi n\u00f6v v\u0259 janrlar\u0131n t\u0259dqiqidir. Elmi t\u0259dqiqatlar\u0131mda \u0259sas\u0259n, roman janr\u0131n\u0131n h\u0259m Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda, h\u0259m d\u0259 d\u00fcnya \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda ke\u00e7diyi tarixi yola m\u00fcqayis\u0259li \u015f\u0259kild\u0259 n\u0259z\u0259r salaraq, roman\u0131n \u0259d\u0259bi n\u00f6v v\u0259 janr anlay\u0131\u015flar\u0131na vahid yana\u015fman\u0131n olmamas\u0131na, roman janr\u0131nda b\u00fcruz\u0259 ver\u0259n janr qar\u0131\u015f\u0131ql\u0131\u011f\u0131na toxunmu\u015fam.
\nNizami G\u0259nc\u0259vinin \u00abXosrov v\u0259 \u015eirin\u00bb, \u00abLeyli v\u0259 M\u0259cnun\u00bb v\u0259 \u00ab\u0130sg\u0259nd\u0259rnam\u0259\u00bb, Abdulla \u015eaiqin \u00ab\u0130ki m\u00fczt\u0259rib\u00bb, S.M.Q\u0259nizad\u0259nin \u00abM\u0259ktubati \u015eeyda b\u0259y \u015eirvani\u00bb, Sabir R\u00fcst\u0259mxanl\u0131n\u0131n \u00abG\u00f6y Tanr\u0131\u00bb, \u00ab\u00d6l\u00fcm zirv\u0259si\u00bb, \u00abDifai f\u0259dail\u0259ri\u00bb, M\u00f6vlud S\u00fcleymanl\u0131n\u0131n \u00abK\u00f6\u00e7\u00bb, Kamal Abdullan\u0131n \u00abYar\u0131m\u00e7\u0131q \u0259lyazma\u00bb, \u018flibala Hac\u0131zad\u0259nin \u00ab\u0130tkin g\u0259lin\u00bb trilogiyas\u0131, M\u0259h\u0259mm\u0259d H\u00fcseyn \u015e\u0259hriyar\u0131n \u00abHeyd\u0259r-Baba\u00bb, Qabilin (Q. \u0130mamverdiyev) \u00abN\u0259simi\u00bb, N\u0259riman H\u0259s\u0259nzad\u0259nin \u00abN\u0259riman\u00bb, Vidadi Babanl\u0131n\u0131n \u00abGizlinl\u0259r\u00bb, Anar\u0131n \u00abA\u011f qo\u00e7, qara qo\u00e7\u00bb, \u0130lqar F\u0259hminin \u00abAkvarium\u00bb, El\u00e7in H\u00fcseynb\u0259ylinin \u00ab\u015eah Abbas\u00bb, K\u0259ram\u0259t B\u00f6y\u00fck\u00e7\u00f6l\u00fcn \u00ab\u00c7\u00f6l\u00bb v\u0259 s. \u0259s\u0259rl\u0259r janr qar\u0131\u015f\u0131ql\u0131\u011f\u0131 n\u00fcmun\u0259l\u0259ridir. Bu da \u0259d\u0259biyyat\u0131m\u0131z\u0131n z\u0259nginliyini \u0259ks edir.
\nM\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131 bu g\u00fcnk\u00fc g\u00fcn\u00fcm\u00fczd\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131nda ba\u015f ver\u0259n d\u0259yi\u015fiklikl\u0259r\u0259 v\u0259 yenilikl\u0259r\u0259 bigan\u0259 qalm\u0131r. M\u0259s\u0259l\u0259n, M\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259biyyat\u0131nda Qaraba\u011f m\u00f6vzusunu \u0259ks etdir\u0259n roman n\u00fcmun\u0259l\u0259rini \u0259ks etdir\u0259n \u00abQaraba\u011f roman\u0131\u00bb janr formas\u0131 fikrimizc\u0259 \u0259yani s\u00fcbutdur. M\u00fcasir \u0259d\u0259biyyatm\u0131zda Qaraba\u011f m\u00f6vzusunu \u0259ks etdir\u0259n roman n\u00fcmun\u0259l\u0259ri iki d\u00f6vr\u00fc \u00f6z\u00fcnd\u0259 ehtiva edir: Birici Qaraba\u011f m\u00fcharib\u0259sini \u0259d\u0259biyyatda \u0259ks etdir\u0259n roman n\u00fcmun\u0259l\u0259ri v\u0259 2016-c\u0131 ild\u0259n sonrak\u0131 hadis\u0259l\u0259r\u0259 h\u0259sr olunan, o c\u00fcml\u0259d\u0259n 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sini \u0259ks etdir\u0259n, roman n\u00fcmun\u0259l\u0259ri. Birinci Qaraba\u011f m\u00fcharib\u0259sind\u0259n 2016-c\u0131 il\u0259d\u0259k zaman axar\u0131nda, Qaraba\u011f m\u00f6vzusunda yarad\u0131lm\u0131\u015f romanlar\u0131n \u00f6z\u0259l x\u00fcsusiyy\u0259tl\u0259rin\u0259 g\u00f6r\u0259 roman janr\u0131n\u0131n yeni bir n\u00f6v\u00fcn\u00fcn \u2013 \u00abQaraba\u011f roman\u0131\u00bbn\u0131n formala\u015fmas\u0131n\u0131n \u015fahidi oluruq. Birinci tip \u00abQaraba\u011f roman\u0131\u00bb il\u0259 ikinci tip \u00abQaraba\u011f roman\u0131\u00bb aras\u0131ndak\u0131 \u00f6z\u0259llikl\u0259r\u0259 diqq\u0259t yetirdikd\u0259, ox\u015far v\u0259 f\u0259rqli c\u0259h\u0259tl\u0259r m\u00fc\u0259llifl\u0259rin ist\u0259kl\u0259rind\u0259n deyil, problemin xarakter v\u0259 m\u0259zmunundan ir\u0259li g\u0259l\u0259n f\u0259rqli x\u00fcsusiyy\u0259tl\u0259r kimi meydana \u00e7\u0131x\u0131r. Birinci tip \u00abQaraba\u011f roman\u0131\u00bbnda \u0259s\u0259rin final\u0131 g\u0259l\u0259c\u0259y\u0259 y\u00f6n\u0259lmi\u015f olur, torpaqlar\u0131m\u0131z\u0131n i\u015f\u011faldan azad edilm\u0259si u\u011frunda m\u00fcbariz\u0259y\u0259 \u00e7a\u011f\u0131r\u0131\u015f\u0131 v\u0259 milli intibaha \u00fcmidi b\u0259dii dill\u0259 \u0259ks etdirir. \u0130kinci tip \u00abQaraba\u011f roman\u0131\u00bbnda Az\u0259rbaycan mill\u0259tinin apard\u0131\u011f\u0131 m\u00fcbariz\u0259nin z\u0259f\u0259rl\u0259 ba\u015fa \u00e7atd\u0131r\u0131lmas\u0131, Qaraba\u011f\u0131n v\u0259 torpaqlar\u0131m\u0131z\u0131n i\u015f\u011faldan azad edilm\u0259si, q\u0259l\u0259b\u0259 v\u0259 qalibiyy\u0259tin sevinc notlar\u0131 v\u0259 s. \u0259ksini tap\u0131r. Birinci tip \u00abQaraba\u011f roman\u0131\u00bbnda apar\u0131lan m\u00fcbariz\u0259 Az\u0259rbaycan mill\u0259tinin olum v\u0259 ya \u00f6l\u00fcm se\u00e7imin\u0259 \u00e7evrilir, bunun n\u0259tic\u0259si kimi g\u0259l\u0259c\u0259kd\u0259 q\u0259l\u0259b\u0259nin t\u0259min edilm\u0259si il\u0259 milli dir\u00e7\u0259li\u015f\u0259 inama \u00f6n\u0259m verilir, Qaraba\u011f\u0131n azad edilm\u0259si intibah yolunda z\u0259ruri bir add\u0131m kimi qiym\u0259tl\u0259ndirilir. Birinci tip \u00abQaraba\u011f roman\u0131\u00bbnda \u0259sas q\u0259hr\u0259man itki v\u0259 m\u0259\u011flubiyy\u0259tl\u0259rin\u0259 baxmayaraq, \u0259z\u0259li torpaqlar\u0131nda asud\u0259 ya\u015famaq haqq\u0131na malik Az\u0259rbaycan xalq\u0131d\u0131r. \u0130kinci tip \u00abQaraba\u011f roman\u0131\u00bbnda is\u0259 \u0259sas q\u0259hr\u0259man \u0259z\u0259li torpaqlar\u0131n\u0131 azad ed\u0259n Az\u0259rbaycan Ordusu, Az\u0259rbaycan zabiti v\u0259 \u0259sg\u0259rl\u0259ridir. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, Az\u0259rbaycan \u0259d\u0259biyyat\u0131 janr bax\u0131m\u0131ndan daim inki\u015faf v\u0259 t\u0259r\u0259qqi prosesind\u0259dir.<\/p>\n

\u2014 Yeni texnologiyalar \u2014 internet, sosial \u015f\u0259b\u0259k\u0259l\u0259r, h\u0259tta s\u00fcni intellekt \u0259d\u0259biyyata daxil olub. Sizc\u0259, bu proses yarad\u0131c\u0131 \u015f\u0259xsiyy\u0259tini z\u0259nginl\u0259\u015fdirirmi, yoxsa saxtala\u015fd\u0131r\u0131rm\u0131?<\/i><\/p>\n

\u2014 Son d\u00f6vrl\u0259rd\u0259 h\u0259tta ziyal\u0131lar\u0131m\u0131z\u0131n sad\u0259c\u0259 vasit\u0259 olan s\u00fcni intellekt\u0259 m\u00fcraci\u0259t etm\u0259l\u0259ri d\u0259b hal\u0131na d\u00fc\u015f\u00fcb. Elmi yana\u015fmalar\u0131n\u0131 bel\u0259 s\u00fcni intellektin yard\u0131m\u0131 il\u0259 h\u0259yata ke\u00e7irirl\u0259r. T\u0259bii ki, bu c\u00fcr elmi \u0259s\u0259rl\u0259r insan d\u00fc\u015f\u00fcnc\u0259sinin m\u0259hsulu olmad\u0131\u011f\u0131 \u00fc\u00e7\u00fcn \u00e7\u0131xar\u0131lan elmi n\u0259tic\u0259 s\u00f6n\u00fck v\u0259 anla\u015f\u0131lmaz al\u0131n\u0131r. \u018fd\u0259biyyat sah\u0259sind\u0259 d\u0259 ma\u015f\u0131n v\u0259 ya proqram t\u0259minat\u0131n\u0131n intellekti olan s\u00fcni intellektin yaratd\u0131\u011f\u0131 b\u0259dii n\u00fcmun\u0259l\u0259r insan ideyas\u0131ndan qaynaqlanmas\u0131na r\u0259\u011fm\u0259n, insan ruhunu \u0259ks etdir\u0259 bilm\u0259m\u0259si bax\u0131m\u0131ndan bu g\u00fcn z\u0259ifdir. G\u0259l\u0259c\u0259kd\u0259 n\u0259 olaca\u011f\u0131 is\u0259 b\u0259lli deyil. Ola bilsin ki, s\u00fcni intellekt insanlar\u0131n ruhunu, estetik z\u00f6vq\u00fcn\u00fc ox\u015faya bil\u0259n b\u0259dii n\u00fcmun\u0259l\u0259r yarada bilsin. \u00c7\u00fcnki t\u0259dqiqat\u0131n\u0131n m\u00fcxt\u0259lif alt sah\u0259l\u0259ri x\u00fcsusi m\u0259qs\u0259dl\u0259r v\u0259 x\u00fcsusi al\u0259tl\u0259rd\u0259n istifad\u0259 \u0259traf\u0131nda c\u0259ml\u0259n\u0259n s\u00fcni intellekti yaradan da insand\u0131r, onun ideya v\u0259 d\u00fc\u015f\u00fcnc\u0259l\u0259ridir.
\nAncaq yeni texnologiyalar\u0131n t\u0259r\u0259qqisi b\u0259zi sah\u0259l\u0259rin arxa plana ke\u00e7m\u0259sin\u0259 z\u0259min yarad\u0131r. Art\u0131q g\u0259ncl\u0259r 20-30 il \u0259vv\u0259l oldu\u011fu kimi kitabxanalarda kitab oxuma\u011fa vaxt s\u0259rf etmir, elektron kitablardan yararlan\u0131rlar. Texnologiyan\u0131n t\u0259r\u0259qqisi kitabxanalardaki kitablar\u0131n elektron \u015f\u0259kild\u0259, y\u0259ni kitablar\u0131n pdf \u015f\u0259klind\u0259 m\u00fctali\u0259sini \u00f6n plana \u00e7\u0131xar\u0131r. Bu art\u0131q elmi dair\u0259l\u0259rd\u0259 d\u0259 aktuall\u0131q k\u0259sb etm\u0259kd\u0259dir. T\u0259dqiqat\u00e7\u0131lar imkan daxilind\u0259 elektron kitabxanalardan istifad\u0259 etm\u0259kl\u0259, jurnal v\u0259 d\u0259rgil\u0259ri, elmi t\u0259dqiqatlar\u0131 \u0259ks etdir\u0259n dissertasiya v\u0259 avtoreferatlar\u0131 v\u0259 s. elektron \u015f\u0259kild\u0259 m\u00fctali\u0259 etm\u0259sin\u0259 \u00fcst\u00fcnl\u00fck verirl\u0259r. H\u0259tta t\u0259dqiqat\u00e7\u0131lar\u0131n elmi t\u0259dbirl\u0259ri d\u0259 texnologiyalar\u0131n k\u00f6m\u0259kliyi il\u0259 onlayn \u015f\u0259kild\u0259 h\u0259yata ke\u00e7irilir. Aliml\u0259r elmi konfrans, simpozium, konqress v\u0259 v\u0259 bir \u00e7ox elmi t\u0259dbirl\u0259r\u0259 elmi texnologiyan\u0131n yard\u0131m\u0131 il\u0259 onlayn \u015f\u0259kild\u0259 qat\u0131l\u0131r, fikir m\u00fcbadil\u0259si apar\u0131r, \u00f6zl\u0259rinin elmi yenilikl\u0259rini d\u00fcnya aliml\u0259rin\u0259 t\u0259qdim edirl\u0259r. Bu bax\u0131mdan, elmi texnologiyan\u0131n t\u0259r\u0259qqisi s\u0259n\u0259tin formas\u0131nda v\u0259 \u00e7atd\u0131r\u0131lma yollar\u0131nda b\u00f6y\u00fck d\u0259yi\u015fiklikl\u0259r yaratd\u0131. Bunlar onu g\u00f6st\u0259rir ki, elmi texnologiyalar vasit\u0259sil\u0259 s\u0259n\u0259t, elm v\u0259 s. vizualla\u015fmaqdad\u0131r.<\/p>\n

\u2014 C\u0259miyy\u0259td\u0259 bu g\u00fcnk\u00fc klassik \u0259s\u0259rl\u0259rin q\u0259bul edilm\u0259sind\u0259 hans\u0131 \u00e7\u0259tinlikl\u0259rl\u0259 \u00fczl\u0259\u015filirl\u0259r?<\/p>\n

\u2014 M\u00fcasir d\u00f6vr\u00fcm\u00fczd\u0259 c\u0259miyy\u0259td\u0259 klassik \u0259s\u0259rl\u0259rin q\u0259bul edilm\u0259sind\u0259 \u00e7\u0259tinlikl\u0259rl\u0259 \u00fczl\u0259\u015film\u0259si qabar\u0131q \u015f\u0259kild\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. \u0130lk n\u00f6vb\u0259d\u0259, klassik \u0259s\u0259rl\u0259rin orijinaldan oxunub qavran\u0131lmas\u0131nda, onlar\u0131n d\u00fcnya arenas\u0131nda t\u0259bli\u011find\u0259 \u00e7\u0259tinlikl\u0259r \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verir. Bu \u00e7\u0259tinlikl\u0259r d\u0259 \u0259d\u0259biyyat\u0131m\u0131za, xalq\u0131n milli \u015f\u00fcurunun sonrak\u0131 t\u0259r\u0259qqisin\u0259 m\u0259nfi t\u0259sirl\u0259rini g\u00f6st\u0259rm\u0259kd\u0259dir. B\u0259llidir ki, klassik \u0259s\u0259rl\u0259r dilimizd\u0259 i\u015fl\u0259nilm\u0259y\u0259n arxaik s\u00f6zl\u0259r v\u0259 ifad\u0259l\u0259rl\u0259 d\u0259 z\u0259ngindir. X\u00fcsusil\u0259 d\u0259, klassik poeziyam\u0131zda istifad\u0259 edil\u0259n b\u0259dii ifad\u0259 v\u0259 t\u0259svir vasit\u0259l\u0259rinin anla\u015f\u0131lmamas\u0131, daha d\u0259qiqi istifad\u0259 edil\u0259n r\u0259mz v\u0259 sufi simvollar\u0131n, m\u0259cazlar\u0131n v\u0259 s. anla\u015f\u0131lmamas\u0131nda bu m\u0259qamla \u00fczl\u0259\u015firik. \u018fd\u0259biyyat\u0131m\u0131zda klassik \u0259s\u0259rl\u0259ri, y\u0259ni \u0259ski \u0259lifba il\u0259 q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f \u0259s\u0259rl\u0259ri, \u0259r\u0259b v\u0259 ya fars dilind\u0259 q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f \u0259s\u0259rl\u0259ri g\u00fcn\u00fcm\u00fczd\u0259 oxuyub anlamaq yaln\u0131z \u00e7\u0259tinlik yaratm\u0131r, h\u0259m\u00e7inin \u0259d\u0259biyyat elmi il\u0259 professional \u015f\u0259kild\u0259 m\u0259\u015f\u011ful olan t\u0259dqiqat\u00e7\u0131lara da \u00e7\u0259tinlik yaratmas\u0131n\u0131n \u015fahidi oluruq.
\nKlassikl\u0259rimizin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n ba\u015fqa xalqlar t\u0259r\u0259find\u0259n \u00f6z\u00fcnk\u00fcl\u0259\u015fdirilm\u0259si prosesi bu zaman qabar\u0131q \u015f\u0259kild\u0259 h\u0259yata ke\u00e7irirlir. M\u0259s\u0259l\u0259n, ham\u0131m\u0131za yax\u015f\u0131 b\u0259llidir ki, Yunus \u018fmr\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131 \u00fcmumt\u00fcrk \u0259d\u0259biyyat\u0131n\u0131n vacib bir hiss\u0259sidir. Yunus \u018fmr\u0259nin b\u0259dii yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131 \u0259sas\u0259n dil bax\u0131m\u0131ndan \u201ct\u0259r\u0259k\u0259m\u0259-qarapapax a\u011fz\u0131\u201dnda yaz\u0131b-yaratmas\u0131 haqq\u0131nda tezisl\u0259rini ir\u0259li s\u00fcr\u00fclm\u0259sin\u0259 r\u0259\u011fm\u0259n onun yarad\u0131c\u0131l\u0131\u011f\u0131 \u0259traf\u0131nda m\u00fcbahis\u0259l\u0259r bu g\u00fcn d\u0259 s\u0259ngim\u0259mi\u015fdir. Tarix\u0259 diqq\u0259t yetirdikd\u0259, \u015fahidi oluruq ki, \u201cT\u0259r\u0259k\u0259m\u0259-qarapapax\u201d tayfas\u0131 Az\u0259rbaycan xalq\u0131n\u0131n etnogenezis prosesinin t\u0259rkibin\u0259 daxil olan tayfalardan biridir. Bu bax\u0131mdan da, Yunus \u018fmr\u0259ni Az\u0259rbaycan \u0259d\u0259bi m\u00fchitin\u0259 aid olmas\u0131 haqq\u0131nda m\u00fcdd\u0259an\u0131 s\u0259sl\u0259ndirm\u0259k olar.
\nYunus \u018fmr\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n T\u00fcrkiy\u0259 oxucu k\u00fctl\u0259si \u00fc\u00e7\u00fcn oldu\u011fu kimi deyil, STT-y\u0259 (Standard T\u00fcrkiye T\u00fcrk\u00e7esi) uy\u011funla\u015fd\u0131r\u0131laraq t\u0259qdim edilm\u0259si t\u00fcrk t\u0259dqiqat\u00e7\u0131lar t\u0259r\u0259find\u0259n t\u0259bli\u011f edilir. \u018fdibin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n by c\u00fcr t\u0259qdim edilm\u0259si t\u0259\u0259ss\u00fcf do\u011furur. Yunus \u018fmr\u0259nin STT-y\u0259 (Standard T\u00fcrkiye T\u00fcrk\u00e7esi) \u201ct\u0259rc\u00fcm\u0259si zaman\u0131\u201d s\u0259hv\u0259 yol verilir ki, \u0259dibin q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 n\u00fcmun\u0259l\u0259r ilkin m\u0259nas\u0131n\u0131n itirilm\u0259sin\u0259 s\u0259b\u0259b olur. X\u00fcsusi olaraq qeyd edilm\u0259lidir ki, Yunus \u018fmr\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131 oxuculara \u201ct\u0259rc\u00fcm\u0259siz\u201d y\u0259ni STT-y\u0259 (Standard T\u00fcrkiye T\u00fcrk\u00e7esi) uy\u011funla\u015fd\u0131r\u0131lmamas\u0131 bax\u0131m\u0131ndan t\u0259qdim edilm\u0259lidir.
\nYunus \u018fmr\u0259nin yarad\u0131c\u0131l\u0131\u011f\u0131na aid olan n\u00fcmun\u0259l\u0259rin yar\u0131dan \u00e7oxu t\u00fcrk t\u0259dqiqat\u00e7\u0131lar\u0131 t\u0259r\u0259find\u0259n ona aid edilm\u0259mi\u015fdir. Ona g\u00f6r\u0259 d\u0259 Yunus \u018fmr\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131 STT (Standard T\u00fcrkiye T\u00fcrk\u00e7esi) bax\u0131mdan deyil, \u201ct\u0259r\u0259k\u0259m\u0259-qarapapax a\u011fz\u0131\u201dna aid b\u0259dii n\u00fcmun\u0259l\u0259r kimi t\u0259dqiqata c\u0259lb edilm\u0259lidir.
\nDaha sonra S\u0259yat N\u0259va yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n da ba\u015fqa mill\u0259tl\u0259r t\u0259r\u0259find\u0259n \u00f6z\u00fcnk\u00fcl\u0259\u015fdirilm\u0259sinin \u015fahidin\u0259 \u00e7evrilmi\u015fik. S\u0259yat N\u0259van\u0131n \u00f6z\u00fcn\u00fcnk\u00fcl\u0259\u015fdirilm\u0259si prosesi bu g\u00fcn d\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259kd\u0259dir. S\u0259yat N\u0259van\u0131n milli m\u0259nsubiyy\u0259tinin d\u0259qiq t\u0259qdim edilm\u0259si z\u0259ruri m\u0259s\u0259l\u0259 kimi diqq\u0259ti c\u0259lb edir. S\u0259yat N\u0259va poetik n\u00fcmun\u0259l\u0259rind\u0259 \u0259l\u0259viliyi t\u0259bli\u011f etmi\u015fdir. S\u0259yat N\u0259va S\u0259f\u0259vilik t\u0259riq\u0259tinin meydanda oldu\u011fu d\u00f6vrd\u0259 ya\u015fam\u0131\u015f, yaz\u0131b-yaratm\u0131\u015fd\u0131r. \u015eeirl\u0259rind\u0259 \u015eah \u0130smay\u0131l X\u0259taiy\u0259 m\u00fcraci\u0259t etm\u0259si bundan ir\u0259li g\u0259lir. \u015eair \u015eah \u0130smay\u0131l X\u0259taini \u00f6z\u00fcn\u0259 pir hesab etmi\u015f v\u0259 bu t\u0259riq\u0259tin ideyas\u0131n\u0131n da\u015f\u0131y\u0131c\u0131s\u0131 olmas\u0131n\u0131 \u0259ks etdirmi\u015fdir.
\nSuriyada t\u00fcrk tayfalar\u0131n\u0131n m\u0259sk\u0259n salmas\u0131, k\u00f6k bax\u0131m\u0131ndan dig\u0259r t\u00fcrkdilli xalqlarla s\u0131x ba\u011fl\u0131 olmas\u0131 b\u0259llidir. Suriya v\u0259 \u0130raq t\u00fcrkm\u0259nl\u0259ri Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n klassikl\u0259ri M\u0259h\u0259mm\u0259d F\u00fczuli v\u0259 \u0130mad\u0259ddin N\u0259simini \u00f6z m\u00fc\u0259llifl\u0259ri hesab edirl\u0259r.
\nYunus \u018fmr\u0259, \u015eota Rustaveli, M\u0259h\u0259mm\u0259d F\u00fczuli, \u0130mad\u0259ddin N\u0259simi, S\u0259yat N\u0259va v\u0259 d. \u0259dibl\u0259rin yarad\u0131c\u0131l\u0131qlar\u0131 biz\u0259 anlatd\u0131 ki, milli irsimizin ba\u015fqa mill\u0259tl\u0259r t\u0259r\u0259find\u0259n \u00f6z\u00fcn\u00fcnk\u00fcl\u0259\u015fdirilm\u0259si c\u0259hdl\u0259rinin qar\u015f\u0131s\u0131n\u0131n al\u0131nmas\u0131 istiqam\u0259tind\u0259 i\u015fl\u0259rin apar\u0131lmas\u0131 \u0259d\u0259biyyat\u0131m\u0131z\u0131n prioritet add\u0131mlar\u0131ndan birin\u0259 \u00e7evrilm\u0259lidir.
\nX\u00fcsusil\u0259 d\u0259 son d\u00f6vrl\u0259rd\u0259 \u00fcmumt\u00fcrk arenas\u0131na \u00e7\u0131xa bilmi\u015f v\u0259 vahid \u00fcmumt\u00fcrk d\u00f6vl\u0259ti yaratmas\u0131 ideyas\u0131n\u0131 \u0259ks etdir\u0259n \u0259s\u0259rl\u0259rin t\u0259bli\u011fin\u0259 yer ayr\u0131lmal\u0131dr. Bu \u0259s\u0259rl\u0259r n\u0259 s\u0131rf Az\u0259rbaycan oxucusuna, n\u0259 d\u0259 ki, s\u0131rf T\u00fcrkiy\u0259 oxucusuna deyil, \u00fcmumt\u00fcrk oxucusuna \u00fcnvanlanmal\u0131d\u0131r. H\u0259min \u0259s\u0259rl\u0259rin d\u00fc\u015f\u00fcnc\u0259 z\u0259nginliyi v\u0259 geni\u015f zaman \u0259hat\u0259si kontekstind\u0259 xalq\u0131n taleyini \u0259ks etdirm\u0259si il\u0259 d\u0259 maraq k\u0259sb edirl\u0259r. M\u0259s\u0259l\u0259n, bel\u0259 \u0259s\u0259rl\u0259rd\u0259n biri d\u0259 Sabir \u015eahtaht\u0131n\u0131n \u201cYosun kokusu\u201d roman\u0131d\u0131r ki, son d\u00f6vrl\u0259rd\u0259 q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f yeni \u00fcmumt\u00fcrk \u0259d\u0259biyyat\u0131n\u0131n n\u00fcmun\u0259si kimi maraq k\u0259sb edir. \u018fs\u0259rin \u00fcmumt\u00fcrk kontekstind\u0259 yaranmas\u0131 Sabir \u015eahtaht\u0131n\u0131 \u00fcmumt\u00fcrk yaz\u0131\u00e7\u0131s\u0131 kimi q\u0259bul edilm\u0259sini t\u0259lqin edir. \u00dcmumt\u00fcrk ideologiyas\u0131n\u0131n h\u0259yata ke\u00e7irilm\u0259si sah\u0259sind\u0259 at\u0131lan bir add\u0131md\u0131r. Bu \u00f6z\u00fcn\u00fc ictimai r\u0259yd\u0259 ciddi \u0259ks-s\u0259da yarada bil\u0259c\u0259k \u0259s\u0259rd\u0259 hadis\u0259l\u0259rin ba\u015f verdiyi m\u0259kanlarda g\u00f6st\u0259r\u0259 bilmi\u015fdir. \u018ffqan\u0131stan, Rusiya (Sibir, Altay v\u0259 s.), Az\u0259rbaycan, T\u00fcrkiy\u0259, Liviya v\u0259 s. m\u0259kanlar t\u00fcrk xalqlar\u0131n\u0131n bu region v\u0259 \u00f6lk\u0259l\u0259rd\u0259 ya\u015famas\u0131n\u0131 \u0259ks etdir\u0259n \u0259s\u0259r kimi d\u0259y\u0259rl\u0259ndirilm\u0259lidir.<\/p>\n

\u2014 M\u00fcsahib\u0259mizi son sualla yekunla\u015fd\u0131rmaq ist\u0259rdim. M\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n t\u0259dqiqi sizi qane edirmi? M\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n t\u0259bli\u011fi m\u00fcasir d\u00f6vr\u00fcm\u00fczd\u0259 q\u0259na\u0259tb\u0259x\u015fdirmi?<\/i><\/p>\n

\u2014 Az\u0259rbaycan \u0259d\u0259biyyat\u0131 m\u00fcasir zamanda t\u0259dqiq olunmur des\u0259k, haqs\u0131zl\u0131q etmi\u015f olar\u0131q. \u018flb\u0259tt\u0259 t\u0259dqiq olunur. El\u0259 g\u00f6t\u00fcr\u0259k AMEA Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun apard\u0131qlar\u0131 t\u0259dqiqatlar\u0131. Bu t\u0259dqiqatlar Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n b\u00fct\u00fcn sah\u0259l\u0259rini \u0259hat\u0259 edir. \u018fd\u0259biyyat tarix\u00e7iliyi, \u0259d\u0259biyyat n\u0259z\u0259riyy\u0259si, \u0259d\u0259bi \u0259laq\u0259l\u0259ri v\u0259 s. kimi sah\u0259l\u0259r geni\u015f \u015f\u0259kild\u0259 t\u0259dqiq edilm\u0259kd\u0259dir. Ancaq m\u00fc\u0259yy\u0259n bo\u015fluqlar\u0131n olmas\u0131 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259kd\u0259dir. Akademik yazarlar g\u0259ncl\u0259rin b\u0259dii \u0259s\u0259rl\u0259rini t\u0259dqiqat predmetin\u0259 daxil etm\u0259y\u0259 t\u0259l\u0259smirl\u0259r. Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyi d\u0259 g\u0259ncl\u0259rin b\u0259dii \u0259s\u0259rl\u0259rin\u0259 bigan\u0259 yana\u015f\u0131r.
\nDig\u0259r \u0259d\u0259bi janrlardan f\u0259rqli olaraq, ciddi \u0259d\u0259biyyat n\u00fcmun\u0259si kimi q\u0259bul edilm\u0259y\u0259n, qada\u011falarla da \u00fczl\u0259\u015f\u0259n meyxana janr\u0131n\u0131n z\u0259ngin v\u0259 q\u0259dim \u0259n\u0259n\u0259l\u0259r\u0259 malik olmas\u0131, xalq\u0131n m\u0259i\u015f\u0259tinin ayr\u0131lmaz t\u0259rkibin\u0259 \u00e7evrilm\u0259si qabard\u0131lmal\u0131d\u0131r. \u018flia\u011fa Vahidin davam\u00e7\u0131s\u0131 olan Nizami R\u0259mzinin meyxana s\u0259n\u0259tinin t\u0259kam\u00fcl\u00fcnd\u0259 \u0259v\u0259zsiz xidm\u0259tl\u0259ri, d\u00f6vr\u00fcn probleml\u0259rin\u0259 yana\u015fmas\u0131 bax\u0131m\u0131ndan c\u0259miyy\u0259tin sosial palitras\u0131n\u0131 yarada bilm\u0259si geni\u015f t\u0259dqiq edilm\u0259lidir. Z\u0259ngin yarad\u0131c\u0131l\u0131q yolu ke\u00e7m\u0259y\u0259 qadir olmu\u015f Nizami R\u0259mzinin toxundu\u011fu m\u0259s\u0259l\u0259l\u0259r\u0259 yeni metod v\u0259 \u00fcsullarla yana\u015f\u0131lmal\u0131, dem\u0259k ist\u0259diyi fikirl\u0259r yeni d\u00fc\u015f\u00fcnc\u0259 prizmas\u0131ndan a\u00e7\u0131qlanmal\u0131d\u0131r. Ya\u015fad\u0131\u011f\u0131 d\u00f6vr\u00fcn ideologiyas\u0131na uy\u011fun olmayan b\u0259dii n\u00fcmun\u0259l\u0259r yarada bilmi\u015f Nizami R\u0259mzi c\u0259sar\u0259ti il\u0259 xalq\u0131n yadda\u015f\u0131nda yer ala bils\u0259 d\u0259, yarad\u0131c\u0131l\u0131\u011f\u0131 bu g\u00fcn b\u00f6y\u00fck Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n t\u0259rkibin\u0259 daxil ola bilmir. Halbuki, ciddi \u0259d\u0259biyyat n\u00fcmun\u0259si kimi q\u0259bul edilm\u0259y\u0259n meyxana janr\u0131 dig\u0259r \u0259d\u0259bi janrlardan f\u0259rqli olaraq, z\u0259ngin v\u0259 q\u0259dim \u0259n\u0259n\u0259l\u0259r\u0259 malikdir. Xalq\u0131n m\u0259i\u015f\u0259tinin ayr\u0131lmaz t\u0259rkibin\u0259 \u00e7evrilmi\u015f meyxana daha \u00e7ox improvizasiyan\u0131 \u00f6z\u00fcnd\u0259 \u0259ks etdir\u0259r\u0259k onu inkar edilm\u0259sin\u0259 v\u0259 q\u0259bul edilm\u0259m\u0259sin\u0259 r\u0259\u011fm\u0259n yadda\u015flarda \u00f6z\u00fcn\u00fc ya\u015fatma\u011f\u0131 bacard\u0131.
\nMeyxanaya olan m\u00fcnasib\u0259t Az\u0259rbaycan c\u0259miyy\u0259tind\u0259 rep\u0259 d\u0259 eyni olmu\u015fdur. Az\u0259rbaycan m\u0259d\u0259niyy\u0259tind\u0259 \u00f6z\u00fcn\u0259m\u0259xsus yer tutan rep\u0259 g\u0259nc v\u0259 ya\u015fl\u0131 n\u0259sil aras\u0131nda bir m\u0259nal\u0131 m\u00fcnasib\u0259tin olmamas\u0131 b\u0259lli bir faktd\u0131r. Ya\u015fl\u0131 n\u0259sil g\u0259nc n\u0259sl\u0259 nisb\u0259t\u0259n repi q\u0259bul etm\u0259m\u0259si il\u0259 g\u00fcnd\u0259md\u0259dir. Repin q\u0259bul edilm\u0259m\u0259sinin s\u0259b\u0259bl\u0259rind\u0259n biri onu m\u00fc\u015fayi\u0259t ed\u0259n musiqi deyil, b\u0259zi rep n\u00fcmun\u0259l\u0259rind\u0259 q\u0259bah\u0259t hesab edil\u0259n, \u0259d\u0259bi dild\u0259 i\u015fl\u0259nm\u0259y\u0259n kobud s\u00f6z v\u0259 ifad\u0259l\u0259rin, \u0259sas\u0259n d\u0259 topikan\u0131n, y\u0259ni h\u0259r k\u0259s\u0259 b\u0259lli olan, \u00e7eyn\u0259nmi\u015f fikirl\u0259ri s\u0259sl\u0259ndir\u0259n \u015feir m\u0259tni olmas\u0131d\u0131r. C\u0259miyy\u0259t t\u0259r\u0259find\u0259n bir m\u0259nal\u0131 q\u0259bul edilm\u0259m\u0259sin\u0259 r\u0259\u011fm\u0259n repd\u0259 q\u0259l\u0259m\u0259 alnm\u0131\u015f \u015feirl\u0259rin m\u00fcasir d\u00f6vrd\u0259 ki\u00e7ik dair\u0259l\u0259r t\u0259r\u0259find\u0259n q\u0259bul edilm\u0259si repin inki\u015faf etm\u0259sin\u0259 stimul olmu\u015fdur. Repd\u0259 q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f n\u0259zm n\u00fcmun\u0259l\u0259ri c\u0259miyy\u0259tin, x\u00fcsusil\u0259 d\u0259, \u0259d\u0259bi dair\u0259l\u0259rin diqq\u0259tini c\u0259lb etm\u0259kd\u0259dir. C\u0259miyy\u0259tin, x\u00fcsusil\u0259 d\u0259 \u0259d\u0259bi dair\u0259l\u0259rin diqq\u0259tini c\u0259lb ed\u0259n Anar Na\u011f\u0131lbaz\u0131n \u201cKas\u0131blar\u0131n mahn\u0131s\u0131\u201d, D\u0259yirman qrupunun \u201cYa Qaraba\u011f, Ya \u00d6l\u00fcm\u201d, El\u015fad Xosenin \u201cH\u0259yat d\u0259yi\u015film\u0259zdir\u201d, H\u00fcseyn D\u0259ryan\u0131n \u201cKef el\u0259\u201d, Uran\u0131n \u201cKor zabit\u201d, Pasterin \u201c\u00d6l\u0259n\u0259 q\u0259d\u0259r\u201d, Ziq Zaq\u0131n \u201cRap f\u0259xrims\u0259n\u201d, Qurdun \u201cR\u0259qs edir h\u0259r k\u0259s\u201d, Camal \u018flinin \u201c\u00c7\u0259k\u201d v\u0259 s. rep n\u00fcmun\u0259l\u0259ri b\u00f6y\u00fck \u0259d\u0259biyyat\u0131n t\u0259rkib hiss\u0259si kimi t\u0259dqiq olunmal\u0131d\u0131r.
\nSinkretik janr n\u00fcmun\u0259si olan, h\u0259m musiqid\u0259, h\u0259m d\u0259 \u0259d\u0259biyyatda m\u00f6vcud olan mar\u015f janr\u0131n\u0131n milli \u0259d\u0259biyyat\u0131m\u0131zda yaranmas\u0131 Az\u0259rbaycan xalq\u0131n\u0131n milli \u015f\u00fcurunun d\u0259yi\u015fm\u0259si, mill\u0259tin yadda\u015f\u0131ndan uduzmaq kimi sindromun aradan qald\u0131r\u0131lmas\u0131 m\u0259qam\u0131nda \u0259ksini tapa bilm\u0259si \u0259d\u0259biyyat\u015f\u00fcnasl\u0131qda t\u0259bli\u011f predmetin\u0259 \u00e7evrilm\u0259lidir. Bu amilin xalq\u0131m\u0131z\u0131n tarixinin 1918-1920-ci ill\u0259r (Az\u0259rbaycan Xalq C\u00fcmhuriyy\u0259ti d\u00f6vr\u00fcn\u00fc \u0259hat\u0259 etm\u0259si), 1988-1991-ci ill\u0259r (Az\u0259rbaycan SSR-d\u0259 ba\u015f ver\u0259n Az\u0259rbaycan Milli-Azadl\u0131q H\u0259r\u0259kat\u0131 d\u00f6vr\u00fcn\u00fc \u0259hat\u0259 etm\u0259si) v\u0259 2016-2020-ci ill\u0259r (Aprel d\u00f6y\u00fc\u015fl\u0259ri v\u0259 V\u0259t\u0259n M\u00fcharib\u0259si d\u00f6vrl\u0259rini \u0259hat\u0259 etm\u0259si) kimi \u00fc\u00e7 d\u00f6vr\u00fcnd\u0259 aktual \u015f\u0259kild\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259si c\u0259miyy\u0259t\u0259 a\u015f\u0131lanmal\u0131d\u0131r. M\u0259hz bu d\u00f6vrl\u0259rd\u0259 yaranm\u0131\u015f mar\u015flar d\u00f6vr\u00fcn bir s\u0131ra x\u00fcsusiyy\u0259t v\u0259 c\u0259h\u0259tl\u0259rini, m\u00fch\u00fcm ideoloji, ictimai-siyasi d\u0259yi\u015fiklikl\u0259rini \u00f6z\u00fcnd\u0259 \u0259ks etdirm\u0259kl\u0259, xalq\u0131n m\u00fcst\u0259qillik v\u0259 azadl\u0131q u\u011frunda m\u00fcbariz\u0259sini, v\u0259t\u0259np\u0259rv\u0259rlik y\u00fcks\u0259li\u015fin\u0259 \u00e7a\u011f\u0131r\u0131\u015f nidalar\u0131n\u0131 ifad\u0259 etm\u0259si d\u0259 t\u0259bli\u011fat predmetin\u0259 \u00e7evrilm\u0259lidir.
\nM\u0259n bir t\u0259dqiqat\u00e7\u0131 kimi bel\u0259 m\u00f6vzulara toxunaraq onlar\u0131 b\u00f6y\u00fck \u0259d\u0259biyyatla \u0259laq\u0259l\u0259ndirm\u0259y\u0259 \u00e7al\u0131\u015fd\u0131m. \u201cAz\u0259rbaycan \u0259d\u0259biyyat\u0131nda mar\u015f janr\u0131n\u0131n inki\u015faf \u00f6z\u0259llikl\u0259ri\u201d, \u201cNizami R\u0259mzi meyxanalar\u0131n\u0131n problematikas\u0131, b\u0259dii obrazlar\u0131, janr x\u00fcsusiyy\u0259tl\u0259ri v\u0259 b\u0259dii dili\u201d, \u201cM\u00fcasir Az\u0259rbaycan poeziyas\u0131n\u0131n t\u0259rkib hiss\u0259si olan repin problematikas\u0131, janr x\u00fcsusiyy\u0259tl\u0259ri, b\u0259dii dili v\u0259 t\u0259svir vasit\u0259l\u0259ri\u201d adl\u0131 m\u0259qal\u0259l\u0259r yazd\u0131m. \u00c7ox t\u0259\u0259ss\u00fcf edir\u0259m ki, \u0259d\u0259bi v\u0259 elmi came\u0259d\u0259 bu c\u00fcr m\u00f6vzulu yaz\u0131lar\u0131n davam\u0131 olmad\u0131.
\nBu bax\u0131mdan da, m\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n t\u0259bli\u011fi q\u0259na\u0259tb\u0259x\u015fdirmi sual\u0131n\u0131 cavabland\u0131rark\u0259n bir \u00e7ox m\u00fcbahis\u0259l\u0259r\u0259 s\u0259b\u0259b olur. \u00c7\u00fcnki suala hans\u0131 rakursdan baxma\u011f\u0131m\u0131zdan as\u0131l\u0131d\u0131r. B\u0259lli faktd\u0131r ki, \u0259d\u0259biyyat\u0131m\u0131zda C\u0259nubi Az\u0259rbaycanda ya\u015fayan soyda\u015flar\u0131m\u0131z\u0131n h\u0259yat t\u0259rzini \u0259ks etdir\u0259n \u201cDumanl\u0131 T\u0259briz\u201d kimi \u0259s\u0259rl\u0259r q\u0259l\u0259m\u0259 al\u0131nm\u0131r. T\u00fcrkiy\u0259d\u0259, G\u00fcrc\u00fcstanda, Rusiyada (Da\u011f\u0131stan), C\u0259nubi Az\u0259rbaycanda kompakt \u015f\u0259klind\u0259 ya\u015fayan az\u0259rbaycanl\u0131lar\u0131n v\u0259 regionun dig\u0259r \u00f6lk\u0259l\u0259rind\u0259 ya\u015fayan Az\u0259rbaycan xalq\u0131n\u0131n subetnoslar\u0131na aid insanlar\u0131n h\u0259yat t\u0259rzini, d\u00fc\u015f\u00fcnc\u0259l\u0259rini v\u0259 probleml\u0259rini, hissl\u0259rini v\u0259 arzular\u0131n\u0131 \u0259ks etdir\u0259n b\u0259dii \u0259s\u0259rl\u0259r yaran\u0131rm\u0131? Bu suala m\u00fcasir \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z\u0131n birm\u0259nal\u0131 cavab\u0131 yoxdur. Biz onlar\u0131n nec\u0259 ya\u015fad\u0131qlar\u0131n\u0131, n\u0259 il\u0259 \u00fczl\u0259\u015fdikl\u0259rini, m\u0259d\u0259ni s\u0259rv\u0259tl\u0259rinin nec\u0259 yoxa \u00e7\u0131xmas\u0131 haqq\u0131nda he\u00e7 n\u0259 bilmirik. S\u00fcni \u015f\u0259kild\u0259 biz bu ba\u011fl\u0131l\u0131\u011f\u0131 k\u0259sirik.
\nBu g\u00fcn art\u0131q internet \u0259d\u0259biyyat\u0131 m\u00f6vcuddur. \u0130nternet \u0259d\u0259biyyat\u0131 da akademik m\u00fchitd\u0259n, \u00abr\u0259smi \u0259d\u0259biyyat\u00bbdan uzaq \u00f6z h\u0259yat\u0131n\u0131 ya\u015fay\u0131r. Nec\u0259 ki, rep q\u0259bul edilm\u0259y\u0259r\u0259k, k\u00fc\u00e7\u0259 \u0259d\u0259biyyat\u0131 hesab edildiyi kimi. G\u0259ncl\u0259ri \u0259traf\u0131na toplama\u011f\u0131 bacarm\u0131\u015f rep\u2026 Ancaq ist\u0259r internet \u0259d\u0259biyyat\u0131, ist\u0259r rep, ist\u0259r meyxana v\u0259 s. \u0259d\u0259biyyata g\u0259tirilm\u0259li, \u0259laq\u0259li \u015f\u0259kild\u0259 t\u0259\u015f\u0259kk\u00fcl etm\u0259lidir. Bu bax\u0131mdan repl\u0259 ba\u011fl\u0131, onun yaranmas\u0131, n\u0259z\u0259riyy\u0259si, Az\u0259rbaycan n\u00fcmay\u0259nd\u0259l\u0259ri haqq\u0131nda geni\u015f m\u0259qal\u0259 yazd\u0131m. G\u00f6zl\u0259dim ki, davam\u0131 olacaq. Yen\u0259 s\u0259ssizlik\u2026 Bizd\u0259n as\u0131l\u0131 olmayaraq, b\u0259z\u0259n t\u0259bli\u011f etm\u0259k ist\u0259diyimiz m\u00f6vzular\u0131n t\u0259bli\u011fin\u0259 \u015f\u0259rait yarad\u0131lm\u0131r.<\/p>\n

\"\u00abM\u00dcAS\u0130R<\/p>\n<\/div>\n

\n

S\u00f6hb\u0259tl\u0259\u015fdi:<\/i>
\nCahangir NAMAZOV
\n(Jahongir Mirzo)
\nAz\u0259rbaycan Jurnalistl\u0259r Birliyinin v\u0259
\nD\u00fcnya G\u0259nc T\u00fcrk Yazarlar Birliyinin \u00fczv\u00fc<\/i><\/b><\/span><\/p>\n

ZiM.Az<\/p>\n

.<\/p>\n

Mu\u0259llif huquqlar\u0131 qorunur.<\/div>\n
M\u0259lumatdan istifad\u0259 etdikd\u0259 istinad mutl\u0259qdir.<\/div>\n<\/div>\n
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The post \u00abM\u00dcAS\u0130R AZ\u018fRBAYCAN B\u018fD\u0130\u0130 \u018fD\u018fB\u0130YYATININ STRUKTUR T\u018fRK\u0130B\u0130\u2026\u00bb<\/a> appeared first on .<\/p>\n","protected":false},"excerpt":{"rendered":"

H\u0259ms\u00f6hb\u0259timiz \u2013 \u00e7a\u011fda\u015f \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n tan\u0131nm\u0131\u015f simalar\u0131ndan biri, Az\u0259rbaycan Milli Elml\u0259r Akademiyas\u0131 (AMEA) Nizami G\u0259nc\u0259vi ad\u0131na…<\/p>\n","protected":false},"author":2,"featured_media":2731,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64,1],"tags":[],"class_list":["post-2729","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dbiyyatsunasliq","category-ziya-info-az"],"featured_image_urls":{"full":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"thumbnail":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111-150x150.jpg",150,150,true],"medium":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111-267x300.jpg",267,300,true],"medium_large":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"large":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"1536x1536":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"2048x2048":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"newsphere-slider-full":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"newsphere-featured":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111.jpg",395,443,false],"newsphere-medium":["https:\/\/zirve.info.az\/wp-content\/uploads\/2025\/10\/Salide-Serifova-0111-395x380.jpg",395,380,true]},"author_info":{"display_name":"Z\u0130RVE.\u0130NFO.AZ","author_link":"https:\/\/zirve.info.az\/author\/admin"},"category_info":"\u018fd\u0259biyyat\u015f\u00fcnasl\u0131q<\/a> Ziya.\u0130nfo.Az<\/a>","tag_info":"Ziya.\u0130nfo.Az","comment_count":"0","_links":{"self":[{"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/posts\/2729","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/zirve.info.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2729"}],"version-history":[{"count":1,"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/posts\/2729\/revisions"}],"predecessor-version":[{"id":2732,"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/posts\/2729\/revisions\/2732"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/zirve.info.az\/index.php?rest_route=\/wp\/v2\/media\/2731"}],"wp:attachment":[{"href":"https:\/\/zirve.info.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2729"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zirve.info.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2729"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zirve.info.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2729"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}