{"id":10625,"date":"2014-11-11T16:55:44","date_gmt":"2014-11-11T12:55:44","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=10625"},"modified":"2014-11-11T16:55:48","modified_gmt":"2014-11-11T12:55:48","slug":"rovs%c9%99n-m%c9%99mm%c9%99dov-muasir-usaq-n%c9%99srind%c9%99-hekay%c9%99-janri-1970-80-ci-ill%c9%99r","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=10625","title":{"rendered":"R\u00f6v\u015f\u0259n M\u018fMM\u018fDOV.”M\u00fcasir u\u015faq n\u0259srind\u0259 hekay\u0259 janr\u0131” (1970-80-ci ill\u0259r)"},"content":{"rendered":"

\"262573_160980487313494_4010249_n\"<\/a><\/p>\n

R.M.M\u0259mm\u0259dov
\nSumqay\u0131t D\u00f6vl\u0259t Universiteti, Az\u0259rbaycan dili v\u0259 \u0259d\u0259biyyat\u0131n\u0131n t\u0259drisi metodikas\u0131 kafedras\u0131n\u0131n m\u00fc\u0259llimi, dissertant
\nrommel188@gmail.com<\/p>\n

A\u00e7ar s\u00f6zl\u0259r: u\u015faq \u0259d\u0259biyyat\u0131, hekay\u0259, t\u0259lim-t\u0259rbiy\u0259, milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259r, fantastika<\/p>\n

Hekay\u0259 janr\u0131 60-c\u0131 ill\u0259rd\u0259n ba\u015flayaraq n\u0259inki milli \u0259d\u0259biyyat\u0131m\u0131zda, h\u0259m\u00e7inin d\u00fcnya v\u0259 Avropa \u0259d\u0259biyyat\u0131nda apar\u0131c\u0131 janr kimi geni\u015f v\u00fcs\u0259t alm\u0131\u015fd\u0131. 70-80-ci ill\u0259rd\u0259 \u0259d\u0259bi prosesin olduqca f\u0259al v\u0259 canl\u0131 bir sah\u0259sini t\u0259\u015fkil ed\u0259n hekay\u0259 h\u0259r zaman \u0259d\u0259biyyat\u0131n aktual olan bir sah\u0259sidir v\u0259 bu g\u00fcn d\u0259 \u00f6z d\u0259y\u0259rli \u00f6z\u0259llikl\u0259rini qoruyub saxlamaqdad\u0131r.
\nD\u00f6vr\u00fcn xarakterin\u0259, z\u0259man\u0259nin ruhuna uy\u011fun olaraq hekay\u0259 maarif\u00e7ilikd\u0259n demokratik v\u0259 inqilabi ideyalar\u0131n t\u0259bli\u011fi v\u0259 qorunmas\u0131na q\u0259d\u0259r maraql\u0131 v\u0259 \u015f\u0259r\u0259fli bir yol ke\u00e7mi\u015f, h\u0259m sovet d\u00f6vr\u00fcnd\u0259, h\u0259m d\u0259 m\u00fcst\u0259qillikd\u0259n sonra milli ruhun, sa\u011flam \u0259xlaq v\u0259 t\u0259rbiy\u0259 m\u0259s\u0259l\u0259l\u0259rinin t\u0259bli\u011find\u0259, f\u0259rdi m\u0259d\u0259ni h\u0259yata haz\u0131rlamaqda \u00e7ox b\u00f6y\u00fck i\u015fl\u0259r g\u00f6rm\u00fc\u015fd\u00fcr.
\n\u0130st\u0259r \u0259srin \u0259vvll\u0259rind\u0259, ist\u0259rs\u0259 d\u0259 sonralar yarad\u0131c\u0131l\u0131\u011fa ba\u015flayan yazarlar \u0259d\u0259biyyata m\u0259hz bu janrla g\u0259lirdil\u0259r. \u00dcmumiyy\u0259tl\u0259, Az\u0259rbaycan hekay\u0259sinin maraql\u0131 v\u0259 ke\u015fm\u0259ke\u015fli bir tarixi vard\u0131r. Hekay\u0259 janr\u0131 h\u0259r zaman inki\u015fafda olmu\u015f, zaman ke\u00e7dikc\u0259 t\u0259kmill\u0259\u015f\u0259r\u0259k \u0259d\u0259biyyat\u0131n klassik v\u0259 k\u00f6kl\u00fc yarad\u0131c\u0131l\u0131q sah\u0259sin\u0259 \u00e7evrilmi\u015fdir. Az\u0259rbaycan\u0131n klassik yazarlar\u0131 zaman-zaman hekay\u0259nin qaranl\u0131q qalan bir s\u0131ra \u00f6z\u0259llikl\u0259rini, b\u0259dii imkanlar\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xarm\u0131\u015f, onun d\u0259rin m\u0259zmun ifad\u0259 etm\u0259k g\u00fcc\u00fcn\u00fc t\u0259sdiq etmi\u015fl\u0259r. C.M\u0259mm\u0259dquluzad\u0259, \u018f.Haqverdiyev, A.\u015eaiq, S,S,Axundov, S,M,Q\u0259nizad\u0259, C.Cabbarl\u0131 v\u0259 ba\u015fqa klassikl\u0259rimizin q\u0259l\u0259mind\u0259 hekay\u0259 b\u00fct\u00fcn x\u00fcsusiyy\u0259tl\u0259ri il\u0259 meydana \u00e7\u0131xm\u0131\u015f, \u0259d\u0259bi prosesd\u0259 apar\u0131c\u0131 yarad\u0131c\u0131l\u0131q sah\u0259si kimi h\u0259m filoloji, h\u0259m d\u0259 ictimai fikr\u0259 istiqam\u0259t vermi\u015fdi. \u201cPo\u00e7t qutusu\u201d, \u201cUsta Zeynal\u201d, \u201cK\u00f6\u00e7\u201d, \u201cMarallar\u0131m\u201d, \u201cC\u0259nn\u0259tin q\u0259bzi\u201d, \u201cQorxulu na\u011f\u0131llar\u201d, \u201cAllah xofu\u201d, \u201cDilar\u0259\u201d, \u201cFiruz\u0259\u201d v\u0259 bu q\u0259bild\u0259n olan bir s\u0131ra hekay\u0259l\u0259r xalq\u0131n inki\u015faf\u0131nda, oyan\u0131\u015f\u0131nda m\u00fch\u00fcm rol oynam\u0131\u015fd\u0131r. \u201cHekay\u0259 bir janr kimi el\u0259 ciddi poetikaya malikdir ki, onun \u0259d\u0259bi prosesd\u0259 yeri v\u0259 bu proses\u0259 t\u0259siri b\u00fct\u00fcn zamanlarda a\u00e7\u0131qca hiss olunub, bu g\u00fcn d\u0259 hiss edilm\u0259kd\u0259dir. Janrlar\u0131n \u00f6zl\u0259rinin aras\u0131ndak\u0131 tarixi m\u00fcbariz\u0259d\u0259 hekay\u0259 \u00f6z spesifikas\u0131n\u0131, poetikas\u0131n\u0131, d\u0259qiq qanunlar\u0131n\u0131 qoruyub saxlad\u0131\u011f\u0131ndand\u0131r ki, yerini ba\u015fqa janrlara g\u00fcz\u0259\u015ft etm\u0259mi\u015fdir\u201d[1,s\u0259h. 50].
\n\u00dcmumiyy\u0259tl\u0259, klassik \u0259n\u0259n\u0259l\u0259ri qorumaq, yarad\u0131c\u0131 \u015f\u0259kild\u0259 davam v\u0259 inki\u015faf etdirm\u0259k sah\u0259sind\u0259 d\u0259 hekay\u0259 b\u0259dii \u0259d\u0259biyyat\u0131n klassik yarad\u0131c\u0131l\u0131q sah\u0259l\u0259rind\u0259n biri olmu\u015fdur.
\nQeyd etm\u0259k laz\u0131md\u0131r ki, 70-80-ci ill\u0259r nasirl\u0259rinin dem\u0259k olar ki, ham\u0131s\u0131 \u0259d\u0259biyyata ki\u00e7ik hekay\u0259l\u0259r yazmaqla g\u0259lmi\u015f, bu hekay\u0259l\u0259rl\u0259 yarad\u0131c\u0131l\u0131qlar\u0131n\u0131n \u0259sas x\u00fcsusiyy\u0259tl\u0259rini m\u00fc\u0259yy\u0259n etmi\u015f v\u0259 onun istiqam\u0259tini yeni meyarlara y\u00f6n\u0259ltmi\u015fdil\u0259r.
\nM\u0259hz ad\u0131 \u00e7\u0259kil\u0259n d\u00f6vrd\u0259 u\u015faq yazarlar\u0131 se\u00e7dikl\u0259ri m\u00f6vzular\u0131 \u0259sas\u0259n hekay\u0259 vasit\u0259sil\u0259 ki\u00e7ik ya\u015fl\u0131 oxuculara \u00e7atd\u0131r\u0131rd\u0131lar. M\u00f6vzu v\u0259 problematika bax\u0131m\u0131ndan ox\u015far olsa da, h\u0259r bir yazar hadis\u0259l\u0259r\u0259 m\u00fcxt\u0259lif prizmadan yana\u015f\u0131r, onlar\u0131 \u00f6z\u00fcn\u0259m\u0259xsus \u015f\u0259kild\u0259 t\u0259hlil ed\u0259r\u0259k oxucular\u0131n istifad\u0259sin\u0259 verirdil\u0259r. Yeni n\u0259sil u\u015faq yazarlar\u0131n\u0131n \u0259s\u0259rl\u0259rind\u0259 problem\u0259 m\u00fcasir metodologiyadan yana\u015fmaq, m\u00f6vzuya daha modern prizmadan baxmaq, ki\u00e7ik ya\u015fl\u0131 oxucular\u0131n y\u00fcks\u0259k b\u0259dii, estetik z\u00f6vq\u00fc s\u0259viyy\u0259sind\u0259n t\u0259hlil etm\u0259k, m\u0259zmuna m\u00fcnasib maraql\u0131 b\u0259dii formalar axtar\u0131b tapmaq ad\u0131 \u00e7\u0259kil\u0259n d\u00f6vr\u00fcn prioritet m\u0259s\u0259l\u0259l\u0259rind\u0259n idi. Ail\u0259-m\u0259i\u015f\u0259t, elm-t\u0259hsil, \u0259xlaqi-t\u0259rbiy\u0259vi, milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259r v\u0259 s. m\u00f6vzularda yaz\u0131lan hekay\u0259l\u0259r \u00fcmumilikd\u0259 d\u00f6vr\u00fcn ab-havas\u0131n\u0131 \u00f6z\u00fcnd\u0259 \u0259ks etdirirdi.
\n\u0130st\u0259r b\u00f6y\u00fckl\u0259r \u00fc\u00e7\u00fcn, ist\u0259rs\u0259 d\u0259 ki\u00e7ik ya\u015fl\u0131 oxucular \u00fc\u00e7\u00fcn n\u0259z\u0259rd\u0259 tutulan \u0259d\u0259biyyatda t\u0259hsil, t\u0259lim-t\u0259rbiy\u0259 m\u0259s\u0259l\u0259l\u0259ri h\u0259r zaman \u0259n \u00f6n\u0259mli problem kimi \u0259d\u0259bi m\u00fchitin diqq\u0259t m\u0259rk\u0259zind\u0259 olmu\u015fdur. U\u015faqlarda elm\u0259 h\u0259v\u0259s yaratmaq, kitab\u0131n h\u0259r zaman bilikl\u0259rin yegan\u0259 m\u0259nb\u0259yi oldu\u011funu g\u00f6st\u0259rm\u0259k, g\u0259l\u0259c\u0259yin a\u00e7ar\u0131n\u0131n yaln\u0131z t\u0259hsil oldu\u011funu n\u0259z\u0259r\u0259 \u00e7atd\u0131rmaq u\u015faq yazarlar\u0131n\u0131n \u0259n m\u00fch\u00fcm m\u00f6vzusu idi. Bununla yana\u015f\u0131, \u0259xlaqi d\u0259y\u0259rl\u0259ri d\u0259 unutmayan yazarlar obrazlar\u0131n dili il\u0259 q\u0259hr\u0259manlar\u0131n n\u00fcmun\u0259vi davran\u0131\u015flar\u0131n\u0131 \u00f6n plana \u00e7\u0259kirl\u0259r. T\u0259shil almaqla yana\u015f\u0131, hekay\u0259l\u0259rd\u0259ki obrazlar \u00f6z f\u0259aliyy\u0259tl\u0259ri il\u0259 oxuculara \u00f6rn\u0259k g\u00f6st\u0259rilirl\u0259r. Qocalara h\u00f6rm\u0259t etm\u0259k, onlar\u0131n qay\u011f\u0131s\u0131na qalmaq, h\u0259r zaman b\u00f6y\u00fckl\u0259rin s\u00f6z\u00fcn\u0259 qulaq asmaq v\u0259 s. kimi m\u0259s\u0259l\u0259l\u0259r bu m\u00f6vzuda yaz\u0131lm\u0131\u015f hekay\u0259l\u0259rin ana x\u0259ttini m\u00fc\u0259yy\u0259nl\u0259\u015fdirirdi. R.Yusifo\u011flu, \u018f.Babayeva, Z.X\u0259lil, N.S\u00fcleymanov, \u0130.H\u00fcmm\u0259tov bu sah\u0259d\u0259 ir\u0259lid\u0259 ged\u0259n yazarlardan idi.
\nMaraql\u0131d\u0131r ki, bu problem\u0259 h\u0259r bir yazar m\u00fcxt\u0259lif prizmadan yana\u015f\u0131r, yaratd\u0131qlar\u0131 xarakterl\u0259rin dili il\u0259 u\u015faqlar\u0131 intellektli \u015f\u0259kild\u0259 yeti\u015fm\u0259l\u0259rin\u0259 yard\u0131m\u00e7\u0131 olurdular. Bu hekay\u0259l\u0259rd\u0259 yax\u015f\u0131 oxumama\u011f\u0131n, d\u0259rs\u0259 laqeyd m\u00fcnasib\u0259t b\u0259sl\u0259m\u0259nin n\u0259 d\u0259r\u0259c\u0259 utand\u0131r\u0131c\u0131 bir h\u0259r\u0259k\u0259t oldu\u011fu inand\u0131r\u0131c\u0131 vasit\u0259l\u0259rl\u0259 t\u0259svir edirdil\u0259r. \u00d6rn\u0259k \u00fc\u00e7\u00fcn bir hekay\u0259y\u0259 diqq\u0259t yetir\u0259k:
\n N.S\u00fcleymanov yazd\u0131\u011f\u0131 \u201c\u018fn vacib m\u0259s\u0259l\u0259\u201d hekay\u0259sind\u0259 bu problemi Akifin timsal\u0131nda b\u00fct\u00fcn m\u0259kt\u0259b ya\u015fl\u0131 oxuculara \u00e7atd\u0131r\u0131r. Burada \u201c3\u201d qiym\u0259t alaraq ev\u0259 g\u0259l\u0259n Akif utand\u0131\u011f\u0131ndan anas\u0131n\u0131n \u00fcz\u00fcn\u00fc baxa bilmir, yolda\u015flar\u0131 il\u0259 g\u0259zm\u0259y\u0259 getmir, h\u0259tta aylarla \u00fcz\u00fcn\u00fc g\u00f6rm\u0259diyi atas\u0131na z\u0259ng etm\u0259kd\u0259n bel\u0259 \u00e7\u0259kinir. O, ilk n\u00f6vb\u0259d\u0259 \u00f6z valideynl\u0259rini d\u00fc\u015f\u00fcn\u00fcr \u2013 anas\u0131n\u0131n qon\u015fular, qohumlar, atas\u0131n\u0131n is\u0259 \u00f6z i\u015f yolda\u015flar\u0131 aras\u0131nda nec\u0259 \u00e7\u0259tin v\u0259ziyy\u0259t\u0259 d\u00fc\u015f\u0259c\u0259yini d\u0259rk ed\u0259r\u0259k vicdan \u0259zab\u0131 \u00e7\u0259kir. M\u0259kt\u0259bli u\u015fa\u011f\u0131n daxili iztirablar\u0131n\u0131, onun ke\u00e7irdiyi h\u0259y\u0259can hissini, vicdan \u0259zab\u0131n\u0131 son d\u0259r\u0259c\u0259 \u0259trafl\u0131 v\u0259 dol\u011fun t\u0259svir ed\u0259n yazar, bununla h\u0259r bir g\u0259nc oxucu \u00fc\u00e7\u00fcn qar\u015f\u0131ya m\u00fc\u0259yy\u0259n suallar qoyur: \u201c\u0130nsan h\u0259yat\u0131nda \u0259n vacib m\u0259s\u0259l\u0259 t\u0259hsildirmi?\u201d, \u201cd\u0259rs\u0259 ciddi yana\u015fmamaq insan\u0131 yolda\u015flar, qohum-\u0259qr\u0259ba aras\u0131nda h\u00f6rm\u0259td\u0259n sal\u0131rm\u0131?\u201d v\u0259 yaxud \u201cm\u0259kt\u0259bd\u0259n pis qiym\u0259tl\u0259rl\u0259 d\u00f6nm\u0259k insan\u0131 utand\u0131r\u0131rm\u0131?\u201d. Bu hekay\u0259ni oxuyan u\u015faqlar h\u0259l\u0259 ki\u00e7ik ya\u015flar\u0131ndan m\u0259kt\u0259bli Akifin etdikl\u0259ri s\u0259hvi etm\u0259y\u0259c\u0259kl\u0259ri bar\u0259d\u0259 art\u0131q d\u00fc\u015f\u00fcn\u00fcrl\u0259r. H\u0259yatda \u015f\u0259xsiyy\u0259t kimi yeti\u015fm\u0259k, intellektual s\u0259viyy\u0259y\u0259 malik olmaq yaln\u0131z elm v\u0259 t\u0259hsilin yard\u0131m\u0131 il\u0259 m\u00fcmk\u00fcn olur. M\u0259kt\u0259bli Akifin pis qiym\u0259t alaraq x\u0259cal\u0259t \u00e7\u0259km\u0259si m\u0259hz bu amill\u0259 bilavasit\u0259 ba\u011fl\u0131d\u0131r. Art\u0131q bundan sonra d\u0259rsl\u0259rin\u0259 h\u0259r zaman yax\u015f\u0131 haz\u0131rla\u015faca\u011f\u0131n\u0131 qar\u015f\u0131s\u0131na m\u0259qs\u0259d qoyan Akif ert\u0259si g\u00fcn m\u0259kt\u0259bd\u0259n daha nikbin ovqatla qay\u0131d\u0131r, sevincind\u0259n h\u0259r k\u0259sin onu t\u0259brik etm\u0259si ehtiyac\u0131n\u0131 duyur. Valideyn t\u0259\u0259ss\u00fcbke\u015fliyi, valideyn z\u0259hm\u0259ti d\u0259 bu hekay\u0259d\u0259 \u00f6n\u0259 \u00e7\u0259kil\u0259n probleml\u0259rd\u0259ndir. Anan\u0131n sevinci, t\u0259\u0259ss\u00fcf\u00fc, nigaran\u00e7\u0131l\u0131\u011f\u0131, atan\u0131n iftixar hissi v\u0259 n\u0259hay\u0259t Akifin qar\u015f\u0131s\u0131na qoydu\u011fu m\u0259qs\u0259d\u0259 nisb\u0259t\u0259n nail olmas\u0131 \u00fcmumilikd\u0259 hekay\u0259nin b\u0259dii d\u0259y\u0259rini daha da q\u00fcvv\u0259tl\u0259ndirir.
\nBu hekay\u0259nin m\u00f6vzusu, ideyas\u0131 h\u0259r zaman, h\u0259r d\u00f6vr \u00fc\u00e7\u00fcn aktual bir problemdir. Bu s\u0259pkili hekay\u0259l\u0259rl\u0259 tan\u0131\u015f olan ki\u00e7ik ya\u015fl\u0131 oxucular elm v\u0259 t\u0259hsilin insan h\u0259yat\u0131nda olduqca m\u00fch\u00fcm, b\u0259z\u0259n h\u0259tta h\u0259lledici faktor oldu\u011funu d\u0259rk edirl\u0259r [2,s\u0259h. 196].
\nHekay\u0259d\u0259n d\u0259 g\u00f6r\u00fcnd\u00fcy\u00fc kimi, u\u015faq n\u0259srind\u0259 ad\u0259t\u0259n, valideynl\u0259r m\u0259kt\u0259b\u0259 r\u0259\u011fb\u0259t b\u0259sl\u0259y\u0259n, \u00f6z \u00f6vladlar\u0131n\u0131n t\u0259hsil almas\u0131n\u0131n z\u0259ruriliyini anlayan \u015f\u0259xsl\u0259r kimi t\u0259svir olunurlar. Onlar\u0131n b\u0259dii \u0259s\u0259rl\u0259rd\u0259 m\u00fcsb\u0259t keyfiyy\u0259tl\u0259rl\u0259 t\u0259svir edilm\u0259si bu personajlar\u0131 b\u00f6y\u00fck ya\u015fl\u0131 oxucular \u00fc\u00e7\u00fcn d\u0259 maraql\u0131 edir.
\nLakin savadl\u0131, xeyirxah, m\u00fcsb\u0259t insani keyfiyy\u0259tl\u0259rl\u0259 t\u0259svir edil\u0259n valideyn v\u0259 m\u00fc\u0259lliml\u0259rl\u0259 yana\u015f\u0131, yaz\u0131lan hekay\u0259l\u0259rd\u0259 savads\u0131z, insani simalar\u0131n\u0131 itirmi\u015f, r\u00fc\u015fv\u0259txor m\u00fc\u0259lliml\u0259r t\u0259nqid edilir, onlar ki\u00e7ik oxucular\u0131n m\u00fchakim\u0259sin\u0259 verilir. N.S\u00fcleymanovdan f\u0259rqli olaraq g\u00f6rk\u0259mli alim, \u015fair-publisist R.Yusifo\u011flu t\u0259hsil problemin\u0259 m\u0259hz bu aspektd\u0259n yana\u015f\u0131r. R.Yusifo\u011flunun \u0259sas\u0259n t\u0259hsil, t\u0259lim-t\u0259rbiy\u0259 m\u0259s\u0259l\u0259l\u0259rin\u0259 h\u0259sr edil\u0259n hekay\u0259l\u0259rind\u0259 ke\u00e7mi\u015f Sovetl\u0259r d\u00f6n\u0259mind\u0259 t\u0259hsild\u0259 olan r\u00fc\u015fv\u0259txorluq, m\u0259kt\u0259bi bitir\u0259n sad\u0259 k\u0259nd adamlar\u0131n\u0131n institut v\u0259 universitet\u0259 q\u0259bul zaman\u0131 n\u0259 kimi \u00e7\u0259tinlikl\u0259rl\u0259 qar\u015f\u0131la\u015fd\u0131\u011f\u0131 probleml\u0259rd\u0259n geni\u015f s\u00f6hb\u0259t a\u00e7\u0131l\u0131r. Lakin bu hekay\u0259l\u0259rd\u0259 yazar ilk n\u00f6vb\u0259d\u0259 Orxan\u0131n, G\u00fclyaz\u0131n timsal\u0131nda \u0259n n\u00fcmun\u0259vi sagird nec\u0259 olmal\u0131d\u0131r sual\u0131 il\u0259 sosioloji anlamda \u201cideal tip\u201d yaradan m\u00fc\u0259llif onu c\u0259miyy\u0259td\u0259 b\u00fct\u00fcn m\u00fcsb\u0259t keyfiyy\u0259tl\u0259ri il\u0259 \u00f6n plana \u00e7\u0259kir (\u201cM\u0259kt\u0259b ill\u0259ri\u201d, \u201cMedal\u201d, \u201c\u00c7\u0259tinlikl\u0259rl\u0259 \u00fcz-\u00fcz\u0259\u201d). M\u00fc\u0259llif bu \u0259s\u0259rl\u0259rind\u0259 h\u0259m\u00e7inin t\u0259hsild\u0259ki probleml\u0259ri \u00f6n plana \u00e7\u0131xararaq \u015fagirdl\u0259rin dili il\u0259 savads\u0131z m\u00fc\u0259lliml\u0259ri t\u0259nqid at\u0259\u015fin\u0259 tutur, r\u00fc\u015fv\u0259ti h\u0259r \u015feyd\u0259n, \u0259qid\u0259d\u0259n v\u0259 l\u0259yaq\u0259td\u0259n d\u0259 \u00fcst\u00fcn tutan, h\u0259tta \u015f\u0259xsiyy\u0259tl\u0259rini d\u0259 pula satan m\u00fc\u0259lliml\u0259ri amans\u0131z dill\u0259 if\u015fa edir. M\u00fc\u0259llif \u201cM\u0131sm\u0131r\u0131q Ciddizad\u0259\u201dl\u0259rin timsal\u0131nda, riyakar, r\u00fc\u015fv\u0259txor m\u0259kt\u0259b direktorlar\u0131, onlar\u0131n m\u00fcavinl\u0259ri v\u0259 m\u00fc\u0259lliml\u0259rin \u00fcmumil\u0259\u015fmi\u015f obraz\u0131n\u0131 yaratm\u0131\u015fd\u0131r. Lakin m\u00fc\u0259llif eyni zamanda Novruz m\u00fc\u0259llimin timsal\u0131nda \u0259sl l\u0259yaq\u0259tli m\u00fc\u0259llim xarakterini d\u0259 oxuculara t\u0259qdim edir. Bu hekay\u0259l\u0259rl\u0259 h\u0259m ki\u00e7ik, h\u0259m d\u0259 b\u00f6y\u00fck ya\u015fl\u0131 oxucular\u0131n diqq\u0259tini c\u0259lb ed\u0259n R.Yusifo\u011flu t\u0259hsill\u0259 yana\u015f\u0131, ictimai h\u0259yat\u0131n b\u00fct\u00fcn sah\u0259l\u0259rind\u0259 m\u0259n\u0259vi amill\u0259rin \u00fcst\u00fcnl\u00fcy\u00fcn\u00fc n\u0259z\u0259r\u0259 almaq z\u0259rur\u0259tini bir daha g\u00f6zl\u0259r \u00f6n\u00fcn\u0259 g\u0259tirmi\u015fdir [3].
\n\u00dcmumiyy\u0259tl\u0259, t\u0259hsil sistemi dig\u0259r sah\u0259l\u0259rin f\u00f6vq\u00fcnd\u0259 durdu\u011fu \u00fc\u00e7\u00fcn b\u00fct\u00fcn yazarlar bu m\u0259s\u0259l\u0259y\u0259 h\u0259r zaman ciddi problem kimi yana\u015fm\u0131\u015flar. Lakin ba\u015fqa yazarlardan f\u0259rqli olaraq Z.X\u0259lil t\u0259hsil m\u00f6vzusunu yumorstik c\u0259h\u0259td\u0259n t\u0259hlil etmi\u015f v\u0259 maraql\u0131 bir hekay\u0259 yaratm\u0131\u015fd\u0131r. M\u00fc\u0259llif bu hekay\u0259d\u0259 inc\u0259 ironiya il\u0259, azca yumorla, bitkin, s\u0259liq\u0259li s\u00fcjet daxilind\u0259 \u201ct\u0259nb\u0259l K\u0259rim\u201din \u0259hvalat\u0131n\u0131 n\u0259ql edir. Lirik yumorla m\u00fc\u015faiy\u0259t olunan bu hekay\u0259d\u0259 he\u00e7 vaxt d\u0259rs\u0259 haz\u0131r g\u0259lm\u0259y\u0259n K\u0259r\u0259m usta L\u0259tifin yan\u0131nda g\u00f6rd\u00fcy\u00fc q\u0259rib\u0259 eyn\u0259kl\u0259 co\u011frafiya d\u0259rsin\u0259 \u201cbird\u0259f\u0259lik\u201d haz\u0131rla\u015fma\u011f\u0131 q\u0259rara al\u0131r. D\u0259rs\u0259 kimin haz\u0131r oldu\u011funu soru\u015fan m\u00fc\u0259llim K\u0259r\u0259min \u0259l qald\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fckd\u0259 olduqca t\u0259\u0259cc\u00fcb edir. \u201cSehrli eyn\u0259yi\u201d g\u00f6z\u00fcn\u0259 taxan K\u0259r\u0259m n\u0259tic\u0259d\u0259 he\u00e7 n\u0259y\u0259 cavab ver\u0259 bilmir. M\u00fc\u0259llif burada yen\u0259 he\u00e7 n\u0259yin kitab\u0131 \u0259v\u0259z ed\u0259 bilm\u0259y\u0259c\u0259yini g\u00f6zl\u0259r \u00f6n\u00fcn\u0259 g\u0259tirir. Kitabs\u0131z hans\u0131 bilikl\u0259r\u0259 yiy\u0259l\u0259nm\u0259k, d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fc nec\u0259 art\u0131rmaq, bel\u0259likl\u0259 d\u0259, intellektual s\u0259viyy\u0259y\u0259 nec\u0259 malik olmaq olar? Olduqca ciddi bir problemi m\u0259hz yumorstik \u015f\u0259kild\u0259 oxucuya t\u0259qdim ed\u0259n m\u00fc\u0259llif \u0259slind\u0259 burada bir sarkazm, qroteks yaratm\u0131\u015fd\u0131r. Elm\u0259, biliy\u0259 qiym\u0259t verm\u0259y\u0259n, t\u0259hsili ikinci planda g\u00f6r\u0259n m\u0259kt\u0259blil\u0259r t\u0259biidir ki, d\u00f6vl\u0259t\u00e7iliyin g\u0259l\u0259c\u0259k inki\u015faf\u0131na z\u0259rb\u0259 vurur, bu da savadl\u0131 insanlar\u0131n azalmas\u0131na, c\u0259miyy\u0259td\u0259 ciddi sosial probleml\u0259rin meydana \u00e7\u0131xmas\u0131na z\u0259min yarad\u0131r. Bu problemi ac\u0131 g\u00fcl\u00fc\u015fl\u0259, iztehza il\u0259 oxucuya \u00e7atd\u0131ran m\u00fc\u0259llif g\u0259l\u0259c\u0259yin inki\u015faf\u0131n\u0131n yaln\u0131z elm v\u0259 t\u0259hsilin say\u0259sind\u0259 m\u00fcmk\u00fcn oldu\u011funu bir daha ki\u00e7ik v\u0259 m\u0259kt\u0259b ya\u015fl\u0131 oxucular\u0131n n\u0259z\u0259rin\u0259 \u00e7atd\u0131r\u0131r.
\n\u00dcmumi m\u0259nz\u0259r\u0259y\u0259 baxd\u0131qda ki\u00e7ik ya\u015fl\u0131 oxucular \u00fc\u00e7\u00fcn n\u0259z\u0259rd\u0259 tutulan bu hekay\u0259l\u0259r b\u00f6y\u00fckl\u0259r \u00fc\u00e7\u00fcn d\u0259 m\u0259nb\u0259 rolunu oynay\u0131r. \u00c7\u00fcnki bu hekay\u0259l\u0259rd\u0259 qoyulan probleml\u0259r n\u0259nki u\u015faqlar\u0131, h\u0259tta b\u00f6y\u00fckl\u0259ri d\u0259 d\u0259rind\u0259n d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. G\u00f6rk\u0259mli rus alimi Belinskinin t\u0259birinc\u0259, \u201c…yax\u015f\u0131 u\u015faq \u0259d\u0259biyyat\u0131 odur ki, h\u0259m balacalar\u0131n xo\u015funa g\u0259lsin, h\u0259m d\u0259 b\u00f6y\u00fckl\u0259rin, \u00f6z\u00fc d\u0259 yaln\u0131z u\u015faqlara m\u0259xsus olmas\u0131n, ham\u0131 \u00fc\u00e7\u00fcn olsun\u201d.
\nT\u0259hsil problemi il\u0259 yana\u015f\u0131, 70-80-ci ill\u0259r u\u015faq n\u0259srinin ba\u015fl\u0131ca v\u0259zif\u0259l\u0259rind\u0259n biri d\u0259 t\u0259lim-t\u0259rbiy\u0259 il\u0259 ba\u011fl\u0131 idi. Qocalara h\u00f6rm\u0259t etm\u0259k, V\u0259t\u0259ni, mill\u0259ti sevm\u0259k, yalan dan\u0131\u015fmamaq, ki\u00e7ik ya\u015flar\u0131ndan z\u0259hm\u0259t\u0259 al\u0131\u015fmaq, maddi v\u0259 m\u0259n\u0259vi s\u0259rv\u0259tl\u0259rin yarad\u0131c\u0131s\u0131 olan insan\u0131, onun \u0259m\u0259yini laz\u0131m\u0131nca qiym\u0259tl\u0259ndirm\u0259k kimi h\u0259r zaman aktual olan m\u0259s\u0259l\u0259l\u0259r bu hekay\u0259l\u0259rin \u0259sas m\u00f6vzusu idi. Bu hekay\u0259l\u0259rd\u0259 t\u0259svir olunan m\u00fcsb\u0259t q\u0259hr\u0259manlar ist\u0259r davran\u0131\u015flar\u0131, ist\u0259r t\u0259hsill\u0259ri, ist\u0259rs\u0259 d\u0259 ictimai h\u0259yatdak\u0131 \u0259m\u0259ll\u0259ri il\u0259 oxuculara \u00f6rn\u0259k olur, n\u00fcmun\u0259vi v\u0259t\u0259nda\u015f obraz\u0131 yarad\u0131rlar. Qeyd olunan hekay\u0259l\u0259rin maraql\u0131 c\u0259h\u0259ti, orada d\u00fcnyag\u00f6rm\u00fc\u015f insanlarla daha m\u00fcasir d\u00fc\u015f\u00fcnc\u0259 t\u0259rzin\u0259 malik u\u015faqlar\u0131n d\u00fc\u015f\u00fcnc\u0259 t\u0259rzl\u0259rind\u0259ki ziddiyy\u0259tl\u0259rdir. Bir t\u0259r\u0259fd\u0259 b\u00f6y\u00fck h\u0259yat yolu v\u0259 t\u0259cr\u00fcb\u0259si ke\u00e7mi\u015f a\u011fsaqqal v\u0259 a\u011fbir\u00e7\u0259kl\u0259r, dig\u0259r t\u0259r\u0259fd\u0259 is\u0259 h\u0259yat yolunu h\u0259l\u0259 yenic\u0259 add\u0131mla\u011fa ba\u015flayan ki\u00e7ikl\u0259r. Yaz\u0131\u00e7\u0131 burada \u00fcst\u00fcnl\u00fcy\u00fc nisb\u0259t\u0259n u\u015faqlara vers\u0259 d\u0259, m\u00fcdrikl\u0259rin d\u0259 m\u0259sl\u0259h\u0259tl\u0259rin\u0259 bigan\u0259 qalm\u0131r. T\u0259biidir ki, m\u00fcdrikl\u0259r \u00f6zl\u0259ri d\u0259 ba\u015fa d\u00fc\u015f\u00fcrl\u0259r ki, c\u0259miyy\u0259t h\u0259r zaman yenil\u0259\u015fm\u0259y\u0259 do\u011fru gedir, b\u0259zi d\u0259y\u0259rl\u0259r art\u0131q yeni d\u00f6vrd\u0259 q\u0259bul edilmir. Bu da t\u0259biidir: Zaman v\u0259 vaxt nisbi anlay\u0131\u015fd\u0131r v\u0259 bunlar daim h\u0259r\u0259k\u0259td\u0259dir. Dem\u0259li zaman, d\u00f6vr d\u0259yi\u015fdikc\u0259 c\u0259miyy\u0259t d\u0259 onunla paralel olaraq inki\u015faf edir. G\u00f6rk\u0259mli t\u0259nqid\u00e7i Y.Qarayevin t\u0259birinc\u0259, \u201c\u201dG\u0259limli-gedimli d\u00fcnya\u201d haqda epik d\u00fc\u00e7\u00fcnc\u0259ni, \u201cBiz gedirik, qoca d\u00fcnya qaland\u0131r\u201d f\u0259ls\u0259f\u0259sini g\u00fcn\u00fcn intellekti q\u0259bul v\u0259 t\u0259sdiq etmirdi… D\u0259rk olunmu\u015f a\u011fsa\u00e7l\u0131 h\u0259qiq\u0259td\u0259n na\u011f\u0131l v\u0259 \u0259satir k\u00f6rp\u0259liyin\u0259, t\u0259biiliy\u0259 v\u0259 ilkinliy\u0259 s\u0259yah\u0259tl\u0259r bel\u0259 geni\u015f miqyasl\u0131 tarixi-b\u0259dii nikbinliyin f\u0259ls\u0259f\u0259si bax\u0131m\u0131ndan \u00f6z\u00fcn\u00fc do\u011frultmur. K\u00f6kl\u0259 rabit\u0259 h\u0259mi\u015f\u0259 daxild\u0259, alt qatdad\u0131r. Ax\u0131 Ke\u00e7m\u0131\u015f biz\u0259 g\u0259l\u0259c\u0259yin \u00f6z\u00fc yox, m\u0259hz alt qatdak\u0131 t\u0259m\u0259li kimi laz\u0131md\u0131r. O, sabah\u0131 \u0259v\u0259z ed\u0259nd\u0259 yox, onu \u00f6z \u00e7iynind\u0259 y\u00fcks\u0259y\u0259 qald\u0131randa v\u0259 ba\u015f\u0131 \u00fcstd\u0259 – ucada saxlayanda m\u00f6ht\u0259\u015f\u0259mdir. Arada bel\u0259 bir rabit\u0259 it\u0259nd\u0259 onlar h\u0259r ikisi bir-biri \u00fc\u00e7\u00fcn, ikisi birlikd\u0259 is\u0259 bizim \u00fc\u00e7\u00fcn itmi\u015f olurlar. K\u00f6k h\u0259mi\u015f\u0259 arxada v\u0259 d\u0259rind\u0259dir, o, bizd\u0259n ir\u0259lid\u0259 v\u0259 y\u00fcks\u0259kd\u0259 olsa, biz he\u00e7 zaman ondan ir\u0259liy\u0259 v\u0259 y\u00fcks\u0259y\u0259 qalxa bilm\u0259rik v\u0259 \u0259slind\u0259 bel\u0259 k\u00f6k t\u0259m\u0259l\u0259 yox…, \u00e7\u0259p\u0259r\u0259 \u00e7evril\u0259r\u201d [4,s\u0259h. 149-155].
\nYazarlar m\u0259hz bu faktoru \u00f6n planda tutaraq, se\u00e7dikl\u0259ri m\u00f6vzular\u0131 zaman amili bax\u0131m\u0131ndan t\u0259hlil ed\u0259r\u0259k oxuculara \u00e7atd\u0131r\u0131rd\u0131lar. Y\u0259ni yaz\u0131\u00e7\u0131 \u0259xlaq\u0131 burada h\u0259r iki t\u0259r\u0259fl\u0259 \u201ckompromis\u201d\u0259 girir, onlar\u0131n \u00fcmumi fikrini \u00f6yr\u0259nir, n\u0259tic\u0259d\u0259 ortaq m\u0259xr\u0259c\u0259 g\u0259lir: Tahir etdiyi h\u0259r\u0259k\u0259t\u0259 g\u00f6r\u0259 m\u00fctl\u0259q Xanki\u015fi babadan \u00fczr ist\u0259m\u0259li, Xanki\u015fii baba da \u00f6z n\u00f6vb\u0259sind\u0259 b\u00f6y\u00fckl\u00fck g\u00f6st\u0259rib onu ba\u011f\u0131\u015flamal\u0131d\u0131r (\u201cPe\u015fman\u00e7\u0131l\u0131q\u00bb – N.S\u00fcleymanov), Orxanla m\u0259kt\u0259b direktoru aras\u0131nda \u201cs\u00fclh sazi\u015fi\u201d imzalanmal\u0131, bundan sonra bir daha bu tip hadis\u0259l\u0259rin m\u0259kt\u0259b h\u0259yat\u0131na t\u0259sirinin qar\u015f\u0131s\u0131 al\u0131nmal\u0131d\u0131r (\u201dM\u0259kt\u0259b ill\u0259ri\u201d – R.Yusifo\u011flu), S\u0259lim bundan sonra n\u0259inki S\u0259kin\u0259 xalaya, dig\u0259r b\u00f6y\u00fckl\u0259rin m\u0259sl\u0259h\u0259tin\u0259 qulaq asmal\u0131d\u0131r (\u201cQoca h\u0259kim\u201d – B.H\u0259s\u0259nov).
\nB\u00fct\u00fcn bu hadis\u0259l\u0259rin fonunda art\u0131q \u00fcmumi bir \u0259xlaqi yana\u015fma formala\u015f\u0131r v\u0259 bu m\u00f6vzuda yaz\u0131lan \u0259s\u0259rl\u0259ri oxuyan ki\u00e7ikl\u0259r real h\u0259yatda bu c\u00fcr hadis\u0259l\u0259rin qar\u015f\u0131s\u0131n\u0131n al\u0131nmas\u0131 istiqam\u0259tind\u0259 el\u0259 ki\u00e7ik ya\u015flar\u0131ndan haz\u0131r olurlar.
\n\u018fxlaqi m\u00f6vzuda yaz\u0131lan hekay\u0259l\u0259rin dem\u0259k olar ki, ham\u0131s\u0131nda ox\u015far hadis\u0259l\u0259r c\u0259r\u0259yan edir v\u0259 n\u0259tic\u0259 etibaril\u0259 bu hekay\u0259l\u0259r \u00fcmumilikd\u0259 xalq\u0131m\u0131z\u0131n y\u00fcks\u0259k m\u0259n\u0259vi d\u0259y\u0259rl\u0259ri fonunda \u015f\u0259rh edilir.
\nBel\u0259likl\u0259 d\u0259, yeni \u0259d\u0259bi n\u0259sil milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259ri qabar\u0131q \u015f\u0259kild\u0259 t\u0259svir ed\u0259r\u0259k yazd\u0131qlar\u0131 hekay\u0259l\u0259rd\u0259 milli koloriti g\u00fccl\u0259ndirdil\u0259r. Bu, olduqca m\u00fch\u00fcm v\u0259 etinas\u0131zl\u0131q g\u00f6st\u0259rilm\u0259y\u0259c\u0259k bir problem idi. \u00c7\u00fcnki m\u0259n\u0259vi d\u0259y\u0259rl\u0259r ruhunda formala\u015fan u\u015faqlar zaman ke\u00e7dikc\u0259 bu d\u0259y\u0259rl\u0259ri h\u0259r \u015feyd\u0259n \u00fcst\u00fcn tutaraq mill\u0259tin genefondunu m\u00fc\u0259yy\u0259nl\u0259\u015fdirir v\u0259 xalq\u0131m\u0131z\u0131n mentalitetini ya\u015fad\u0131rlar. He\u00e7 t\u0259sad\u00fcfi deyildir ki, y\u00fczill\u0259rin s\u0131na\u011f\u0131ndan \u00e7\u0131xm\u0131\u015f milli ad\u0259t-\u0259n\u0259n\u0259l\u0259rimizi, ictimai davran\u0131\u015f\u0131n etik \u00f6l\u00e7\u00fc v\u0259 mizanlar\u0131n\u0131, \u201cinsanl\u0131q\u201d t\u0259s\u0259vv\u00fcrl\u0259rini, ab\u0131r-h\u0259ya duy\u011fusunu, birg\u0259 ya\u015fay\u0131\u015f\u0131m\u0131z\u0131n q\u0259dim v\u0259 sabit formalar\u0131 kimi k\u0259nd v\u0259 \u015f\u0259h\u0259r m\u00fchitini \u2013 milli m\u00fc\u0259yy\u0259nliyimizin bu m\u0259n\u0259vi v\u0259 maddi t\u0259sisatlar\u0131 70-80-ci ill\u0259rin u\u015faq n\u0259srind\u0259 h\u0259mi\u015f\u0259 m\u00fc\u0259llif fikrinin diqq\u0259t m\u0259rk\u0259zind\u0259 olmu\u015fdur. Ona g\u00f6r\u0259 d\u0259 bu i\u015fd\u0259 u\u015faq yazarlar\u0131n\u0131n qar\u015f\u0131s\u0131na \u00e7ox m\u0259suliyy\u0259tli v\u0259zif\u0259 qoyulurdu. Milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259r m\u00f6vzusu h\u0259r bir yazar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda prioritet olsa da, bu m\u0259s\u0259l\u0259 f\u0259rqli d\u00fc\u015f\u00fcnc\u0259 t\u0259rzi etibaril\u0259 m\u00fcxt\u0259lif prizmalardan i\u015fl\u0259nmi\u015fdir. B\u0259zil\u0259ri (\u018f.S\u0259m\u0259dli, \u018f.Babayeva, \u0130.H\u00fcmm\u0259tov) d\u0259y\u0259rl\u0259ri s\u0131rf xalq \u0259d\u0259biyyat\u0131 ruhunda, milli maraqlar z\u0259minind\u0259 t\u0259hlil edirdis\u0259 d\u0259, b\u0259zi yazarlar Z.X\u0259lil, E.Mahmudov, N.S\u00fcleymanov, \u018f.\u018fhm\u0259dova, X.Hasilova) milli d\u0259y\u0259rl\u0259ri Q\u0259rb kontekstind\u0259 m\u00fcasirlikl\u0259 qar\u015f\u0131la\u015fd\u0131r\u0131b sintetik variantda oxuculara t\u0259qdim edirdil\u0259r.
\n\u00dcmumiyy\u0259tl\u0259, 70-80-ci ill\u0259rin u\u015faq hekay\u0259l\u0259ri ist\u0259r tam milli, ist\u0259rs\u0259 d\u0259 Q\u0259rb meylli m\u00f6vzular\u0131 il\u0259 n\u0259inki ki\u00e7ik ya\u015fl\u0131 oxucular, eyni zamanda b\u00f6y\u00fckl\u0259r \u00fc\u00e7\u00fcn d\u0259 m\u00fch\u00fcm \u0259h\u0259miyy\u0259t k\u0259sb etdi. Bu hekay\u0259l\u0259rd\u0259 sadalanan m\u00f6vzularla yana\u015f\u0131, h\u0259m\u00e7inin u\u015faqlar \u00fc\u00e7\u00fcn b\u00f6y\u00fck mara\u011fa s\u0259b\u0259b olacaq t\u0259bi\u0259t, s\u00fclh m\u00f6vzular\u0131 da geni\u015f yer alm\u0131\u015fd\u0131r. \u201cMe\u015f\u0259 b\u00fct\u00fcn f\u0259sill\u0259rd\u0259 g\u00f6z\u0259ldir\u201d, \u201cBahar n\u0259\u011fm\u0259si\u201d (\u018f.\u018fhm\u0259dova), \u201cP\u00fcst\u0259 a\u011fas\u0131\u201d (M.\u0130brahimb\u0259yov), \u201cAna qu\u015fun yuxusu\u201d (N.S\u00fcleymanov), \u201cKoro\u011flu olma\u011f\u0131n sirri\u201d (R.Yusifo\u011flu), \u201cDov\u015fanlar \u00f6zl\u0259rin\u0259 nec\u0259 ad qazand\u0131lar\u201d, \u201cG\u00fcr\u015fad ya\u011f\u0131\u015f\u201d, \u201cB\u0259n\u00f6v\u015f\u0259\u201d (\u018f.S\u0259m\u0259dli) v\u0259 ba\u015fqa hekay\u0259l\u0259r bu q\u0259bild\u0259ndir. Bu hekay\u0259l\u0259r t\u0259bi\u0259t g\u00f6z\u0259llikl\u0259rini u\u015faqlara sevdirm\u0259k, a\u011faclar, qu\u015flar, heyvanlar haqq\u0131nda poetik bir dill\u0259 dan\u0131\u015fmaq h\u0259m ki\u00e7ik ya\u015fl\u0131 oxucular\u0131n d\u00fcnyag\u00f6r\u00fc\u015fl\u0259rinin geni\u015fl\u0259nm\u0259si, h\u0259m d\u0259 onlar\u0131n estetik z\u00f6vql\u0259rinin inki\u015faf\u0131 bax\u0131m\u0131ndan misilsiz \u00f6rn\u0259kl\u0259rdir.
\n70-80-ci ill\u0259rin hekay\u0259l\u0259rind\u0259n s\u00f6hb\u0259t a\u00e7ark\u0259n qeyd etm\u0259liyik ki, bu hekay\u0259l\u0259r say\u0259sind\u0259 m\u00fcasir u\u015faq n\u0259srimiz z\u0259ngin \u0259n\u0259n\u0259l\u0259r z\u0259minind\u0259 inki\u015faf edib, yeni-yeni, orjinal \u0259s\u0259rl\u0259rl\u0259 z\u0259nginl\u0259\u015firdi. Maraql\u0131 c\u0259h\u0259tl\u0259rd\u0259n biri d\u0259 budur ki, bu hekay\u0259l\u0259rin m\u00f6vzusu v\u0259 problematikas\u0131 zahiri t\u0259svir, b\u0259sit \u00f6rn\u0259kl\u0259rl\u0259 deyil, real h\u0259yat hadis\u0259l\u0259ri fonunda yaz\u0131ld\u0131\u011f\u0131 \u00fc\u00e7\u00fcn buradak\u0131 ideyalar h\u0259r d\u00f6vr \u00fc\u00e7\u00fcn aktual olaraq qal\u0131r. \u00dcmumb\u0259\u015f\u0259ri ideyalar\u0131n da\u015f\u0131y\u0131c\u0131s\u0131 olan bu hekay\u0259l\u0259r art\u0131q ne\u00e7\u0259 on ill\u0259r ke\u00e7m\u0259sin\u0259 baxmayaraq h\u0259l\u0259 d\u0259 ki\u00e7ik ya\u015fl\u0131 oxucular t\u0259r\u0259find\u0259n sevilir v\u0259 oxunur.
\nBu v\u0259 ya dig\u0259r hekay\u0259l\u0259r, s\u00f6z\u00fcn geni\u015f m\u0259nas\u0131nda 70-80-ci ill\u0259rin \u0259d\u0259bi \u00f6rn\u0259kl\u0259ri olmaqla yana\u015f\u0131, m\u00f6vzusu real h\u0259yatdan ustal\u0131qla \u0259xz olunmu\u015f tipik hadis\u0259 v\u0259 tipik insan talel\u0259ri fonunda ictimai h\u0259yat\u0131n m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259ri satirik, lirik-psixoloji t\u0259rzd\u0259 t\u0259c\u0259ss\u00fcm etdirilir v\u0259 xalq m\u0259i\u015f\u0259tinin geni\u015f m\u0259nz\u0259r\u0259si verilirdi. Parodik, dramatik, lirik-psixoloji, daha tez-tez is\u0259 f\u0259ls\u0259fi \u00fcns\u00fcrl\u0259rl\u0259 z\u0259ngin olan bu \u0259s\u0259rl\u0259r art\u0131q u\u015faq n\u0259srinin yeni kamil yazarlar\u0131n\u0131n yeti\u015fdiyini t\u0259sdiq edirdi. <\/p>\n

\u018fD\u018fB\u0130YYAT<\/p>\n

1.M\u0259mm\u0259dov C. Ki\u00e7ik janr\u0131n b\u00f6y\u00fck imkanlar\u0131. \u2013 \u00abUlduz\u00bbjurnal\u0131 \u21165, 1983. \u2013s\u0259h. 50
\n2.M\u0259mm\u0259dov R. M\u00fcasir u\u015faq n\u0259srind\u0259 t\u0259lim-t\u0259rbiy\u0259 m\u0259s\u0259l\u0259l\u0259ri. \u2013 Dil v\u0259 \u0259d\u0259biyyat\/Beyn\u0259lxalq elmi-n\u0259z\u0259ri jurnal 1(67), 2009. \u2013 s\u0259h. 196
\n3.M\u0259mm\u0259dov R. \u015eair yarad\u0131c\u0131l\u0131\u011f\u0131nda n\u0259sr pill\u0259si. – \u00abKredo\u00bbq\u0259zeti, 24 aprel 2007
\n4.Qarayev Y. Meyar \u2013 \u015f\u0259xsiyy\u0259tdir. \u2013 Bak\u0131: \u00abYaz\u0131\u00e7\u0131\u00bb, 1988. \u2013 s\u0259h. 149-155
\n5. Babayeva \u018f. Yarad\u0131c\u0131l\u0131qda g\u00fcz\u0259\u015ft\u0259 yer yoxdur. – \u00abAz\u0259rbaycan\u00bbjurnal\u0131 \u21165, 1976. \u2013 s\u0259h. 205
\n6. \u018fli\u015fano\u011flu \u0422. Az\u0259rbaycan\u0131n yeni n\u0259sri. \u2013 Bak\u0131, 1999
\n7. H\u0259s\u0259nli B. Az\u0259rbaycan u\u015faq \u0259d\u0259biyyat\u0131. \u2013 Bak\u0131: M\u00fc\u0259llim, 2008
\n8. Rafiq Yusifo\u011flu U\u015faq \u0259d\u0259biyyat\u0131. Ali v\u0259 orta ixtisas m\u0259kt\u0259bl\u0259rinin t\u0259l\u0259b\u0259l\u0259ri \u00fc\u00e7\u00fcn d\u0259rslik. \u2013 Bak\u0131: \u015eirvann\u0259\u015fr, 2006<\/p>\n

\u0420\u0415\u0417\u042e\u041c\u0415
\n\u0420.\u041c.\u041c\u0430\u043c\u0435\u0434\u043e\u0432
\n\u0416\u0410\u041d\u0420 \u0420\u0410\u0421\u0421\u041a\u0410\u0417\u0410 \u0412 \u0421\u041e\u0412\u0420\u0415\u041c\u0415\u041d\u041d\u042b\u0425
\n\u0414\u0415\u0422\u0421\u041a\u0418\u0425 \u0420\u0410\u0421\u0421\u041a\u0410\u0417\u0410\u0425 (1970-80)
\n\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430: \u0434\u0435\u0442\u0441\u043a\u0430\u044f \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0430, \u0440\u0430\u0441\u0441\u043a\u0430\u0437, \u043e\u0431\u0443\u0447\u0435\u043d\u0438\u0435-\u0432\u043e\u0441\u043f\u0438\u0442\u0430\u043d\u0438\u0435, \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e \u2013 \u0434\u0443\u0445\u043e\u0432\u043d\u044b\u0435 \u0446\u0435\u043d\u043d\u043e\u0441\u0442\u0438, \u0444\u0430\u043d\u0442\u0430\u0441\u0442\u0438\u043a\u0430<\/p>\n

\u0412 \u0434\u0430\u043d\u043d\u043e\u0439 \u0441\u0442\u0430\u0442\u044c\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u0443\u044e\u0442\u0441\u044f \u0436\u0430\u043d\u0440 \u0440\u0430\u0441\u0441\u043a\u0430\u0437\u0430 \u0432 \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u043e\u0439 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0441\u043a\u043e\u0439 \u0434\u0435\u0442\u0441\u043a\u043e\u0439 \u043f\u0440\u043e\u0437\u0435 1970-80-\u0445 \u0433\u043e\u0434\u043e\u0432 \u0438 \u0430\u043d\u0430\u043b\u0438\u0437\u0438\u0440\u0443\u0435\u0442\u0441\u044f \u0435\u0433\u043e \u0441\u0442\u0430\u0434\u0438\u0438 \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f.<\/p>\n

SUMMARY
\nR.M.Memmedov
\nTHE GENRE STORY OF MODERN CHILDREN’S LITERATURE (1970-80)
\nKey words: children’s literature, story, training \u2013 education, national \u2013 spiritual treasures, romantic fiction
\nIn this article the influence the genre story of Azerbaijan children\u2019s literature in 1970-80, analysis growth stages of this prose in \u2013 story, tale, literary story.<\/p>\n","protected":false},"excerpt":{"rendered":"

R.M.M\u0259mm\u0259dov Sumqay\u0131t D\u00f6vl\u0259t Universiteti, Az\u0259rbaycan dili v\u0259 \u0259d\u0259biyyat\u0131n\u0131n t\u0259drisi metodikas\u0131 kafedras\u0131n\u0131n m\u00fc\u0259llimi, dissertant rommel188@gmail.com A\u00e7ar s\u00f6zl\u0259r: u\u015faq \u0259d\u0259biyyat\u0131, hekay\u0259, t\u0259lim-t\u0259rbiy\u0259, milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259r, fantastika Hekay\u0259 janr\u0131 60-c\u0131 ill\u0259rd\u0259n ba\u015flayaraq n\u0259inki milli \u0259d\u0259biyyat\u0131m\u0131zda, h\u0259m\u00e7inin d\u00fcnya v\u0259 Avropa \u0259d\u0259biyyat\u0131nda apar\u0131c\u0131 janr kimi geni\u015f v\u00fcs\u0259t alm\u0131\u015fd\u0131. 70-80-ci ill\u0259rd\u0259 \u0259d\u0259bi prosesin olduqca f\u0259al v\u0259 canl\u0131 bir sah\u0259sini t\u0259\u015fkil ed\u0259n hekay\u0259 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-10625","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/10625","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10625"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/10625\/revisions"}],"predecessor-version":[{"id":10626,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/10625\/revisions\/10626"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10625"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10625"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10625"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}