{"id":33089,"date":"2019-10-22T08:00:56","date_gmt":"2019-10-22T04:00:56","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=33089"},"modified":"2019-10-22T08:54:54","modified_gmt":"2019-10-22T04:54:54","slug":"xilasin-axtarisinda-yaxud-xxi-%c9%99sr%c9%99-veril%c9%99n-suallar-elnar%c9%99-akimova-yazir","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=33089","title":{"rendered":"Xilas\u0131n axtar\u0131\u015f\u0131nda, yaxud XXI \u0259sr\u0259 veril\u0259n suallar – Elnar\u0259 AK\u0130MOVA yaz\u0131r"},"content":{"rendered":"

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\u00ab\u018fd\u0259biyyat q\u0259zeti\u00bb yay\u0131nlar\u0131 silsil\u0259sind\u0259n G\u00fcnel Eyvazl\u0131n\u0131n \u00ab\u0130\u015f\u0131q\u00bb kitab\u0131na \u00f6n s\u00f6z<\/p>\n

G\u00fcnel Eyvazl\u0131n\u0131n “\u0130\u015f\u0131q” kitab\u0131na daxil olan m\u0259tnl\u0259rin t\u0259m\u0259l metaforalar\u0131n\u0131 kitab, m\u0259d\u0259niyy\u0259t, tarix t\u0259\u015fkil edir. Bunlar onun yaln\u0131z yarad\u0131c\u0131l\u0131q axtar\u0131\u015flar\u0131n\u0131n n\u0259tic\u0259si deyil, d\u00fc\u015f\u00fcnc\u0259 obyektivinin fokusland\u0131\u011f\u0131 m\u00fcst\u0259vidir. M\u0259tnl\u0259ri aras\u0131ndan tez-tez ke\u00e7\u0259n bir s\u00f6z var: kitabxana. Bu s\u00f6z h\u0259m d\u0259 “tarixi apriori”dir kitabda. G\u00fcnel tez-tez kitablar aras\u0131nda g\u0259zi\u015fdiyini vur\u011fulay\u0131r, m\u0259tnl\u0259ri se\u00e7ir, “m\u0259nim h\u0259yat\u0131m qa\u00e7\u0131\u015fd\u0131r”, – dey\u0259n Borxes sayaq zaman v\u0259 m\u0259kanlar aras\u0131ndan ucqarlar\u0131n mifologiyas\u0131na, yaxud \u0259ksin\u0259 gedi\u015fl\u0259r edir. Ona g\u00f6r\u0259 burada mifoloji q\u0259hr\u0259manlar\u0131n, onlar\u0131n h\u0259yat hekay\u0259tl\u0259rinin enin\u0259-boluna t\u0259svirind\u0259n tutmu\u015f \u0259d\u0259bi toteml\u0259r, arxetipl\u0259rin s\u0131ralanmas\u0131na q\u0259d\u0259r “saxlanc m\u0259d\u0259niyy\u0259ti”nin faktlar\u0131 \u00f6nd\u0259dir. \u018fr\u0259b na\u011f\u0131llar\u0131ndan tutmu\u015f \u0259fqan roman\u0131na, q\u0259dim yunan, \u00c7in mistikas\u0131ndan tutmu\u015f \u00e7a\u011fda\u015f f\u0259ls\u0259fi fikrin vard\u0131\u011f\u0131 h\u00fcdudlara, Bethoven, Motsart, Paqanini, Lui Armstronq, Vaqif Mustafazad\u0259 musiqisind\u0259n tutmu\u015f r\u0259ssaml\u0131q incil\u0259rin\u0259 q\u0259d\u0259r polifonik r\u0259mzl\u0259r G\u00fcnelin m\u0259tnl\u0259rind\u0259 i\u00e7-i\u00e7\u0259dir v\u0259 \u00fcmum\u0259n, d\u00fcnyan\u0131n obraz\u0131n\u0131 \u00f6z\u00fcnd\u0259 \u0259yanil\u0259\u015fdir\u0259n bu m\u0259tnl\u0259rl\u0259 G\u00fcnel kosmoloji d\u0259rinlik \u00f6l\u00e7\u00fcl\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdir\u0259 bilir. D\u00fcnya nizams\u0131zl\u0131\u011f\u0131na xilas v\u0259 Xilaskar axtar\u0131r:
\n“B\u0259lk\u0259 d\u0259 \u0259srl\u0259rdir g\u00f6zl\u0259diyimiz xilaskar el\u0259 oxumad\u0131\u011f\u0131m\u0131z kitablard\u0131r. B\u0259lk\u0259 d\u0259 Nuhun g\u0259misi adland\u0131rd\u0131\u011f\u0131m bu fani d\u00fcnya q\u0259dim kitabxana m\u0259b\u0259dinin divar\u0131na toxunaraq dayanacaq. Sonra yenid\u0259n \u00f6z oxu \u0259traf\u0131nda n\u00f6vb\u0259ti d\u00f6vriyy\u0259sin\u0259 q\u0259d\u0259m qoyacaq. B\u0259lk\u0259 biz ham\u0131m\u0131z xilaskara \u00e7evrilm\u0259kl\u0259 xilas olaca\u011f\u0131q”.
\nBu kitabda G\u00fcneli maraqland\u0131ran s\u0259b\u0259bl\u0259r zaman\u0131n mahiyy\u0259tind\u0259n do\u011fan probleml\u0259rl\u0259 ba\u011fl\u0131d\u0131r: qloballa\u015fma d\u00f6vr\u00fcn\u00fcn m\u0259d\u0259niyy\u0259ti, onun milli-\u0259xlaqi d\u0259y\u0259rl\u0259ri \u00fcst\u0259l\u0259y\u0259n, laxladan neqativl\u0259ri, getdikc\u0259 ucuzla\u015fan, t\u0259nhala\u015fan v\u0259 dar\u0131xan insan amili v\u0259 qad\u0131n fakt\u0131! Daha ba\u015fqa m\u0259s\u0259l\u0259l\u0259r d\u0259 var, amma sadalad\u0131\u011f\u0131m bu amill\u0259r dominant t\u0259\u015fkil edir.
\nKitabda rastla\u015fd\u0131\u011f\u0131m bu fikri, n\u0259d\u0259ns\u0259, onun a\u00e7ar s\u00f6z\u00fc kimi qavrad\u0131m: “Sivilizasiyan\u0131n qar\u015f\u0131s\u0131nda dayanan \u0259sas m\u0259qs\u0259d insana d\u00fc\u015f\u00fcnm\u0259yi \u00f6yr\u0259tm\u0259kdir (Tomas Edison)”. B\u00fct\u00fcn d\u00fc\u015f\u00fcnc\u0259 adamlar\u0131 kimi, G\u00fcnel d\u0259 \u00e7a\u011f\u0131m\u0131z\u0131n, qloballa\u015fma eras\u0131n\u0131n insan\u0131 he\u00e7\u0259 \u00e7evir\u0259n s\u00fcr\u0259tind\u0259n narahatd\u0131r v\u0259 “\u0130\u015f\u0131q” dolu m\u0259tnl\u0259ri il\u0259 daim \u00fcnvanlar ni\u015fan verir, se\u00e7ir, t\u0259qdim edir. Postmodern d\u00fcnyan\u0131n g\u0259tirdiyi h\u0259r c\u00fcr nizams\u0131zl\u0131\u011fa qar\u015f\u0131 \u00e7\u0131x\u0131b yeni m\u0259d\u0259niyy\u0259t \u0259yyamlar\u0131na a\u00e7\u0131l\u0131r. B\u0259zil\u0259rind\u0259 yarad\u0131c\u0131l\u0131q enerjisi kimi, b\u0259zil\u0259rind\u0259 manifestasiyalar\u0131n realiz\u0259si kimi, b\u0259zil\u0259rind\u0259 d\u0259 s\u0259ri\u015ft\u0259 v\u0259 biliy\u0259 \u00e7evrilm\u0259nin t\u0259zah\u00fcr\u00fcn\u00fc verm\u0259kl\u0259 d\u00fc\u015f\u00fcnc\u0259 h\u00fcdudlar\u0131na z\u0259min yarad\u0131r.
\n“Biz kitablar\u0131 r\u0259fl\u0259r\u0259 d\u00fczm\u0259k \u00fc\u00e7\u00fcn al\u0131r\u0131q. Vizual g\u00f6r\u00fcnt\u00fc \u00fc\u00e7\u00fcn. Oxumam\u0131\u015f q\u0259rar veririk, oxumam\u0131\u015f qam\u00e7\u0131lay\u0131r\u0131q. B\u0259lk\u0259 \u015feytan\u0131n da deyil\u0259si s\u00f6z\u00fc vard\u0131. Biz is\u0259 \u0259srl\u0259rdir ona da\u015f at\u0131r\u0131q. B\u0259s d\u00fcnya d\u00fcz\u0259nini qaynadan kimdir? Bu v\u0259h\u015f\u0259tl\u0259rin arxas\u0131nda \u015feytan dayanm\u0131rm\u0131? Ax\u0131 o, bu q\u0259d\u0259r da\u015f\u0131n qar\u015f\u0131s\u0131nda o, \u00e7oxdan \u00f6lm\u0259liydi”.<\/p>\n

B\u0259lk\u0259 b\u0259\u015f\u0259r \u00f6vlad\u0131n\u0131n dar\u0131xmas\u0131 bu \u00fczd\u0259ndir?! G\u00fcnel “Yaban\u00e7\u0131” essesind\u0259 Kamyudan, “H\u0259\u015f\u0259rat”da Kafkadan b\u0259hs etm\u0259kl\u0259 yeni epoxan\u0131n i\u015fl\u0259kl\u0259rin\u0259 ayna tutur. Qloballa\u015fan, \u00f6z oxundan \u00e7\u0131xan d\u00fcnyadan, onun t\u0259nhala\u015fan, dar\u0131xan, a\u011fr\u0131yan, h\u0259\u015f\u0259rata \u00e7evrilib d\u0259y\u0259rini itirm\u0259kd\u0259 olan insanlar\u0131ndan b\u0259hs etm\u0259kl\u0259 g\u0259l\u0259c\u0259k \u00fc\u00e7\u00fcn h\u0259y\u0259can siqnal\u0131 \u00e7al\u0131r. H\u0259r d\u00f6vr\u00fcn \u00f6z m\u0259hvetm\u0259 mexanizmi var, \u0259slind\u0259. C\u0259miyy\u0259t insan\u0131n i\u00e7ind\u0259ki b\u00fct\u00fcn i\u015f\u0131ql\u0131 duy\u011fular\u0131 m\u0259hv edib ondak\u0131 \u0259sl “m\u0259n”i “m\u0259n”d\u0259n uzaqla\u015fd\u0131r\u0131r, yerd\u0259 qalan is\u0259 buz kimi soyuq g\u00f6r\u00fcn\u00fc\u015f\u00fc olur. V\u0259 sonra g\u00fcnahkar oldu\u011fu bu “\u00e7evrilm\u0259”d\u0259 onun soyuqlu\u011funa \u00f6l\u00fcm h\u00f6km\u00fc k\u0259sir. O zaman \u0259d\u0259biyyat\u0131n missiyas\u0131 n\u0259 il\u0259 s\u0259ciyy\u0259l\u0259nir? Sad\u0259c\u0259, reall\u0131\u011f\u0131n ifad\u0259sini verm\u0259k! Fiksiya deyil, reall\u0131qd\u0131r \u0259d\u0259biyyat! Bel\u0259 olmasayd\u0131, k\u0259sil\u0259n \u00f6l\u00fcm h\u00f6kml\u0259ri ondan yan ke\u00e7\u0259rdi, xalq\u0131n v\u0259 mill\u0259tin taleyind\u0259n ke\u00e7\u0259n dramatik situasiyalar onun da t\u0259rc\u00fcmeyi-hal\u0131nda bo\u015flu\u011fu v\u0259 yoxlu\u011fu ifad\u0259 etm\u0259zdi.
\nG\u00fcnel kitab\u0131na \u00e7ox u\u011furlu ad se\u00e7ib: “\u0130\u015f\u0131q”! Yanmadan i\u015f\u0131q olmaq m\u00fcmk\u00fcnd\u00fcrm\u00fc? Bu ad h\u0259m m\u00fc\u0259llif qay\u0259sind\u0259ki niyy\u0259ti, h\u0259m d\u0259 \u00fcmumiyy\u0259tl\u0259, \u0259d\u0259biyyat\u0131n m\u0259na v\u0259 tutumunu \u00f6n\u0259 \u00e7\u0259km\u0259k bax\u0131m\u0131ndan simvolik \u00e7alar ehtiva edir. “C\u0259miyy\u0259ti, xalq\u0131, \u015f\u00fcuru, t\u0259f\u0259kk\u00fcr\u00fc formala\u015fd\u0131ran, yeti\u015fdir\u0259n b\u0259dii \u0259d\u0259biyyat\u0131n missiyas\u0131 olduqca m\u00fcq\u0259dd\u0259sdir. \u00c7\u0259tin olsa bel\u0259, bu missiyan\u0131 \u00e7iyinl\u0259ri \u00fcz\u0259rind\u0259 da\u015f\u0131maq d\u00fcnya b\u0259dii \u0259d\u0259biyyat\u0131 \u00fc\u00e7\u00fcn olduqca m\u0259suliyy\u0259tli i\u015fdir”.
\nS\u0259n\u0259tin g\u00fcc\u00fc h\u0259m d\u0259 bundad\u0131r. O, d\u00fcnyan\u0131 sarm\u0131\u015f kataklik prosesl\u0259r i\u00e7ind\u0259 \u00f6z\u00fcn\u00fcn dincliyi, d\u00fc\u015f\u00fcnm\u0259si \u00fc\u00e7\u00fcn h\u0259m d\u0259 bir huzur, n\u0259f\u0259sd\u0259rim m\u0259qam\u0131d\u0131r. G\u00fcnel o insanlardan yaz\u0131r ki, onlar b\u0259\u015f\u0259riyy\u0259tin ir\u0259liy\u0259 do\u011fru inki\u015faf\u0131nda Tanr\u0131ya xidm\u0259t edibl\u0259r, y\u0259ni xaosu kosmosa \u00e7eviribl\u0259r. \u00dcmumb\u0259\u015f\u0259ri b\u0259dii t\u0259f\u0259kk\u00fcr hadis\u0259l\u0259ri meydana qoyan bu s\u0259n\u0259tkarlara qurulan edam k\u00fcrs\u00fcl\u0259ri is\u0259 h\u0259r zaman m\u00f6vcud olub. Bu da h\u0259qiq\u0259tdir ki, d\u00fcnyan\u0131n h\u0259r t\u0259r\u0259find\u0259 h\u00f6km s\u00fcrm\u00fc\u015f total rejiml\u0259r, s\u0259rt repressiv durumlar bel\u0259 s\u0259n\u0259tin h\u0259qiqi estetik duyumunu, b\u0259dii enerjisini s\u00f6nd\u00fcr\u0259 bilm\u0259mi\u015fdir. Xeyir v\u0259 \u015f\u0259r, s\u0259n\u0259tkar v\u0259 edam, m\u00fcharib\u0259 v\u0259 h\u0259yat, h\u0259qiq\u0259t v\u0259 riya arifmetikas\u0131 h\u0259r zaman \u0130sa, N\u0259simi, H\u00f6te, Bulqakov, Cavid, M\u00fc\u015ffiq d\u00fchas\u0131nda qald\u0131r\u0131lm\u0131\u015f, \u0259b\u0259di qar\u015f\u0131-qar\u015f\u0131ya qoyulmu\u015f m\u00fcbariz\u0259 t\u0259limin\u0259 \u00e7evrilmi\u015fdir. B\u0259s d\u00fc\u015f\u00fcnc\u0259 arsenal\u0131ndan ged\u0259n h\u0259r z\u0259rr\u0259 hans\u0131 bo\u015flu\u011fu ifad\u0259 edir, g\u00f6r\u0259s\u0259n? G\u00fcnelin “Pikasso” pyesinin q\u0259hr\u0259man\u0131 Salvador Dalinin dilind\u0259n deyildiyi kimi: “g\u00f6r biz n\u0259 q\u0259d\u0259r Allah \u00f6ld\u00fcrm\u00fc\u015f\u00fck”.
\nG\u00fcnelin m\u0259qal\u0259l\u0259ri \u00f6z ruhu, mahiyy\u0259ti etibaril\u0259 estetik ifratlara, total rejiml\u0259rin yol verdiyi s\u0259n\u0259tkar q\u0259tliamlar\u0131na, edamlara qar\u015f\u0131d\u0131r v\u0259 da\u015f-qala\u011f\u0131n, m\u0259hdud-nihilist t\u0259fti\u015fin qurban\u0131na \u00e7evrilmi\u015f s\u0259n\u0259tkarlar\u0131n ad\u0131n\u0131 m\u0259tnl\u0259rind\u0259n d\u00f6n\u0259-d\u00f6n\u0259 ke\u00e7irir. B\u0259lk\u0259 \u0259sl s\u0259n\u0259t\u0259, \u0259d\u0259biyyata xidm\u0259t edil\u0259n yerd\u0259 edam k\u00fcrs\u00fcl\u0259rinin h\u0259r zaman quruldu\u011funu bildiyi \u00fc\u00e7\u00fcn?! Ax\u0131 b\u00f6y\u00fck istedadla b\u0259rab\u0259r s\u0259n\u0259tkara \u00f6z yarad\u0131c\u0131 enerjisini b\u00fct\u00fcn potensial\u0131 il\u0259 s\u0259rgil\u0259m\u0259si \u00fc\u00e7\u00fcn huzur da g\u0259r\u0259kdir. G\u00fcnelin kitab\u0131ndan ad\u0131 d\u0259f\u0259l\u0259rl\u0259 ke\u00e7\u0259n Bulqakovun “Master v\u0259 Marqarita”s\u0131nda unutmad\u0131\u011f\u0131m bir fikir var: “S\u0259n\u0259tkara i\u015f\u0131q laz\u0131m deyil. Ona huzur laz\u0131md\u0131r”. G\u00f6z\u0259l fikirdir, \u00e7\u00fcnki s\u0259n\u0259tkar olman\u0131n \u00f6z\u00fc art\u0131q i\u015f\u0131q dem\u0259kdir. Ona, sad\u0259c\u0259, huzur verm\u0259k, d\u0259y\u0259rli \u0259s\u0259rl\u0259r yazmas\u0131 \u00fc\u00e7\u00fcn imkan yaratmaq laz\u0131md\u0131r.
\nG\u00fcnel daha \u00e7ox yunan mifologiyas\u0131na, arxetip yadda\u015fa n\u00fcfuz edir. \u018fd\u0259biyyat\u0131n, sivilizasiyan\u0131n b\u00fct\u00f6v bioqrafiyas\u0131n\u0131n m\u0259nz\u0259r\u0259sini c\u0131zma\u011fa \u00e7al\u0131\u015f\u0131r. M\u00fc\u0259llif, sanki h\u0259r add\u0131mda oxucuya \u0259yan etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r: h\u0259r \u015fey, b\u00fct\u00fcn b\u0259diyyat enerjisi il\u0259 daha q\u0259dim qatlara ba\u011fl\u0131d\u0131r. H\u0259r hans\u0131 m\u0259s\u0259l\u0259nin, m\u00f6vzunun Az\u0259rbaycan \u0259d\u0259biyyat\u0131, m\u0259d\u0259niyy\u0259ti i\u00e7r\u0259 t\u0259zah\u00fcrl\u0259rini aramadan \u00f6nc\u0259 onun d\u00fcnya hadis\u0259l\u0259ri, d\u00fcnya m\u0259nz\u0259r\u0259l\u0259ri i\u00e7r\u0259 \u00fcnvan\u0131n\u0131 aramaq laz\u0131md\u0131r:
\n“Niy\u0259 b\u0259dii \u0259d\u0259biyyat\u0131m\u0131z deyil, d\u00fcnya \u0259d\u0259biyyat\u0131 ifad\u0259sind\u0259n istifad\u0259 etdim? \u018fslind\u0259, b\u00f6y\u00fck \u0259dibl\u0259rin \u0259s\u0259rl\u0259rini oxuduqda, yarad\u0131c\u0131l\u0131q n\u00fcmun\u0259l\u0259ri il\u0259 tan\u0131\u015f olduqda yaln\u0131z kitab\u0131n \u00fcz\u0259rind\u0259 m\u00fc\u0259llifin ad\u0131na n\u0259z\u0259r salmaqla hans\u0131 \u00f6lk\u0259nin yaz\u0131\u00e7\u0131s\u0131 olmas\u0131n\u0131n f\u0259rqin\u0259 var\u0131rsan, yaz\u0131lan \u0259s\u0259rin daxilin\u0259 eni\u015f ed\u0259nd\u0259 m\u00fc\u0259llifin kimliyini unudaraq \u00f6z\u00fcn\u00fc, q\u0259lbinin s\u0259sini \u0259s\u0259rd\u0259 taparaq b\u00fct\u00f6v bir orqanizm\u0259 \u00e7evrilirs\u0259n. B\u00fct\u00f6v\u0259 qovu\u015fursan.
\nB\u00fct\u00fcn \u0259s\u0259rl\u0259r aras\u0131nda q\u0131r\u0131lmaz bir ba\u011f var. Ham\u0131s\u0131 bir-birind\u0259n as\u0131l\u0131d\u0131r. Bir \u0259s\u0259r dig\u0259rinin davam\u0131d\u0131r. Tamam\u0131d\u0131r. M\u0259g\u0259r bu silsil\u0259ni s\u0259mavi kitablarda hiss etm\u0259dinmi? Biri dig\u0259rini t\u0259sdiq etm\u0259dimi?”.
\nDo\u011fru fikirdir! Arxada yetmi\u015f illik sovet d\u00f6vr\u00fcn\u00fcn ac\u0131 ger\u00e7\u0259kliyi var v\u0259 bu ger\u00e7\u0259klik biz\u0259 s\u00fcbut etdi ki, d\u00fcnya m\u0259d\u0259niyy\u0259ti deyil\u0259n z\u0259ncird\u0259n hans\u0131sa halqan\u0131 \u00e7\u0131xar\u0131b atmaq \u0259d\u0259bi-m\u0259n\u0259vi v\u0259 elmi \u015f\u00fcurda nec\u0259 bo\u015fluqlarla n\u0259tic\u0259l\u0259nir. Amma onu da qeyd etm\u0259k laz\u0131md\u0131r ki, tipoloji bax\u0131mdan k\u0259si\u015f\u0259n prosesl\u0259rin tarix\u0259n g\u0259li\u015fm\u0259sini t\u0259svir\u0259 \u00e7\u0259k\u0259n bu m\u0259qal\u0259l\u0259rd\u0259 \u00e7a\u011f\u0131n m\u0259nz\u0259r\u0259l\u0259ri i\u00e7r\u0259 g\u0259zi\u015fm\u0259k varsa da, ba\u015flan\u011f\u0131c h\u0259d\u0259f\u0259 – n\u00fcv\u0259, k\u00f6k m\u0259qam\u0131na h\u0259ssasl\u0131q daha vacib g\u00f6r\u00fcn\u00fcr. Mifoloji yadda\u015f, dastan k\u00fclt\u00fcr\u00fc, na\u011f\u0131llar, u\u015faq \u0259d\u0259biyyat\u0131ndan ba\u015flam\u0131\u015f bu g\u00fcn\u00fcn elmi-f\u0259ls\u0259fi, \u0259d\u0259bi estetik m\u0259tnl\u0259rin\u0259 q\u0259d\u0259r uzanan magistral x\u0259ttin b\u0259rpas\u0131n\u0131 v\u0259 ona qay\u0131d\u0131\u015f\u0131 m\u00fc\u0259llif “qloballa\u015fm\u0131\u015f d\u00fcnya qazan\u0131nda h\u0259ll olunma\u011f\u0131m\u0131za” \u00e7\u0259kil\u0259n sip\u0259r hesab edir. \u00c7\u00fcnki yadda\u015f daha \u00e7ox s\u0259n\u0259td\u0259, \u0259d\u0259biyyatda d\u0259rk olunan abstraksiyad\u0131r, bu m\u0259nada m\u00fc\u0259llifin etnik-ontoloji yadda\u015f say\u0131lan s\u0259n\u0259t\u0259 h\u0259ssasl\u0131\u011f\u0131n\u0131n \u0259sas\u0131nda h\u0259m d\u0259 t\u0259k xalq\u0131n deyil, \u0259d\u0259biyyat\u0131n da manqurtlu\u011funa olan nigaranl\u0131\u011f\u0131 dayan\u0131r. \u018fd\u0259biyyat\u0131n ke\u00e7mi\u015find\u0259n imtina ed\u0259nl\u0259rin Aid s\u0259lt\u0259n\u0259tin\u0259 \u00e7evrilm\u0259sini ist\u0259mir.
\nG\u00fcnel publisist yaz\u0131lar\u0131nda, esse-d\u00fc\u015f\u00fcnc\u0259 m\u0259qam\u0131na k\u00f6kl\u0259nmi\u015f m\u0259qal\u0259l\u0259rind\u0259, el\u0259c\u0259 d\u0259 b\u0259dii \u00e7alarlar\u0131 il\u0259 se\u00e7il\u0259n m\u0259tnl\u0259rind\u0259 \u0259sas\u0259n n\u0259yi aray\u0131r? Birm\u0259nal\u0131 \u015f\u0259kild\u0259 insan h\u0259qiq\u0259tini, onun xilas\u0131n\u0131! Qloballa\u015fma epoxas\u0131n\u0131n iflic etdiyi, ba\u015f\u0131n\u0131 dumanland\u0131rd\u0131\u011f\u0131, yeni paradiqmalara meyil ed\u0259n insan\u0131n nicat\u0131 hans\u0131 t\u0259r\u0259fd\u0259dir? \u015e\u0259rqd\u0259, ya Q\u0259rbd\u0259? \u015e\u0259xs\u0259n m\u0259n\u0259 g\u00f6r\u0259 bu qar\u015f\u0131la\u015fma \u00e7oxdan \u00f6z aktuall\u0131\u011f\u0131n\u0131 itirib. \u00c7\u00fcnki \u015e\u0259rq c\u0259miyy\u0259ti \u00f6z rituallar bollu\u011fu, didaktika, \u0259n\u0259n\u0259 sadiqliyi, ilahi e\u015fq m\u0259qam\u0131 il\u0259 bizi t\u0259nhal\u0131qdan qopara bilm\u0259di. B\u0259s Q\u0259rb nec\u0259? O da intellekt g\u00fcc\u00fcn\u00fcn, n\u0259h\u0259ng elmi k\u0259\u015ffl\u0259rin, texnoloji sivilizasiyan\u0131n qanad\u0131nda u\u00e7u\u015faraq sonucda dir\u0259ndiyi dalanda \u00e7ilik-\u00e7ilik olub, \u00fcmid pu\u00e7lu\u011funda g\u00f6zd\u0259n itdi. M\u00fcasir insan dar\u0131x\u0131r! N\u0259 vaxtil\u0259 m\u0259h\u0259bb\u0259t dini yaratmaq ist\u0259y\u0259n Feyerbax\u0131n \u00e7abalar\u0131, n\u0259 “d\u00fcnyan\u0131 g\u00f6z\u0259llik xilas ed\u0259c\u0259k” q\u0259na\u0259tind\u0259ki inam, n\u0259 d\u0259 aqnostikin “qalib g\u0259l\u0259c\u0259kmi cahanda kamal” f\u0259ls\u0259f\u0259si… B\u00fct\u00fcn yollar s\u0131nan\u0131ld\u0131. N\u0259 \u00fc\u00e7\u00fcns\u0259 insanl\u0131q ya\u015fca b\u00f6y\u00fcm\u0259di. \u0130ndiki d\u0259b\u0259 uysaq, nicat \u00fcstinsandad\u0131r, – dem\u0259liyik! G\u00fcnel\u0259 g\u00f6r\u0259 d\u0259 bu bel\u0259dir. \u00c7a\u011f\u0131m\u0131z\u0131n Q\u0259rb intellektuallar\u0131n\u0131 m\u0259\u015f\u011ful ed\u0259n postinsan t\u0259limini G\u00fcnel \u00f6z d\u00fc\u015f\u00fcnc\u0259sin\u0259 uy\u011fun – m\u0259n\u0259viyyatda qorunan \u0259xlaq qanunlar\u0131 il\u0259 \u015f\u0259rh edir: “Nits\u015fenin daima qula\u011f\u0131mda s\u0259sl\u0259n\u0259n s\u0259dalar\u0131 “\u018fg\u0259r insan meymundan yaran\u0131bsa, dem\u0259k insan da \u00fcst insana \u00e7evril\u0259 bil\u0259r” s\u00f6zl\u0259ri m\u0259ni yen\u0259 d\u0259 N\u0259simi zirv\u0259sinin \u0259t\u0259kl\u0259rin\u0259 g\u0259tirir. Bir zaman q\u0259dim insan nec\u0259 ki, Allahlar\u0131n evi olan Olimp zirv\u0259l\u0259rin\u0259 m\u00fcq\u0259dd\u0259s zirv\u0259 kimi bax\u0131rd\u0131sa, m\u0259n d\u0259 ilb\u0259il artmaqda olan v\u0259 h\u00fcnd\u00fcrl\u00fck \u00f6l\u00e7\u00fcs\u00fcn\u00fc daima d\u0259yi\u015f\u0259n \u0259lah\u0259zr\u0259t Himalay m\u00f6ht\u0259\u015f\u0259mliyi q\u0259d\u0259r N\u0259simiy\u0259 heyranl\u0131qla bax\u0131ram”.
\nG\u00fcnel \u0259d\u0259biyyat\u0131 yeni ideologiyan\u0131n qurucusu kimi g\u00f6r\u00fcr. Postinsan anlay\u0131\u015f\u0131n\u0131n m\u00fcasir \u00e7\u00f6z\u00fcm\u00fcn\u00fc verm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. M\u00fcasir d\u00fcnya \u00fc\u00e7\u00fcn indi g\u00fcc amili \u0259sasd\u0131r, G\u00fcnel is\u0259 \u00f6z q\u0259hr\u0259man\u0131n\u0131 – \u00fcstinsan\u0131 t\u0259klif edir. Xilas\u0131 m\u0259n\u0259vi y\u00fcks\u0259li\u015fd\u0259, ruhun u\u00e7u\u015funda aray\u0131r. Harmoniyaya xidm\u0259t ed\u0259n \u0130sa pey\u011f\u0259mb\u0259ri, N\u0259simini \u0259b\u0259di-b\u0259\u015f\u0259ri kamillik yolunun \u00e7a\u011f\u0131r\u0131\u015f\u00e7\u0131lar\u0131, m\u00fcr\u015fidl\u0259ri adland\u0131r\u0131r. Onlar\u0131n missiyas\u0131n\u0131 eynil\u0259\u015fdirir. \u0130sa \u00f6z\u00fcn\u00fc Allah\u0131n o\u011flu, N\u0259simi is\u0259 Allah adland\u0131r\u0131rd\u0131. G\u00fcnel \u00fcstinsan amilini m\u0259n\u0259vi \u0259zabdan ke\u00e7ib nura qovu\u015fmaqda g\u00f6r\u00fcr. Bu m\u00f6vqe onu y\u0259s\u0259vi t\u0259limin\u0259, h\u00fcrufilik elmin\u0259, sufizm prinsipl\u0259rin\u0259 yax\u0131nla\u015fd\u0131r\u0131r. \u00dcmumt\u00fcrk miqyas\u0131nda m\u0259n\u0259vi m\u0259kan\u0131n yaranmas\u0131nda b\u00f6y\u00fck rolu olan bu t\u0259liml\u0259rin g\u00fcc\u00fc, insan\u0131n \u00f6z batinin\u0259 enm\u0259kl\u0259 xilas nizamnam\u0259sin\u0259 imza atmas\u0131 kimi t\u0259cr\u00fcb\u0259d\u0259n ke\u00e7irilmi\u015f \u015e\u0259rq \u00fcsulu yenid\u0259n t\u0259klif edilir:
\n“M\u00fcasir t\u0259liml\u0259r (Hermetik) insan\u0131n \u0259zab, emosiya, nifr\u0259t kimi keyfiyy\u0259tl\u0259rini itir\u0259n zaman \u00fcst insana \u00e7evril\u0259c\u0259yini iddia edirl\u0259r. V\u0259 bu c\u00fcr transformatik d\u00fc\u015f\u00fcnc\u0259 t\u0259rzi b\u0259zil\u0259ri t\u0259r\u0259find\u0259n Allah qanunlar\u0131na qar\u015f\u0131 \u00e7\u0131x\u0131rm\u0131\u015f kimi qiym\u0259tl\u0259ndirilir. Halbuki, Allah qanunu deyil\u0259n n\u0259sn\u0259 el\u0259 \u00fcst insan olma m\u00f6ht\u0259\u015f\u0259mliyini biz\u0259 d\u0259f\u0259l\u0259rl\u0259 t\u0259krarlay\u0131r. Allaha \u00e7evrilm\u0259, Allah olma, m\u00f6ht\u0259\u015f\u0259m olma, \u00fcst, post olma s\u00f6zl\u0259ri il\u0259 eynilik t\u0259\u015fkil edir”.
\nG\u00fcnel yaz\u0131lar\u0131nda fenomenoloji estetikan\u0131n prinsipl\u0259rind\u0259n \u00e7\u0131x\u0131\u015f edir. Edmund H\u00fcsserlin m\u0259tn\u0259 t\u0259tbiqd\u0259 uy\u011fun bildiyi metoddan yararlan\u0131r, “ara\u015fd\u0131rma predmetini, b\u0259hs etdiyi m\u0259tni m\u00f6t\u0259riz\u0259 i\u00e7in\u0259 al\u0131r”. Y\u0259ni d\u0259y\u0259rl\u0259ndirdiyi m\u0259tnin daxili mahiyy\u0259tini meydana qoymaqla m\u0259\u015f\u011ful olur. Onun b\u00fct\u00fcn qatlar\u0131n\u0131n, semantik, stilistik hiss\u0259l\u0259rinin bir-birin\u0259 ba\u011flanan mahiyy\u0259tini is\u0259 \u00f6z\u00fcn\u00fcn d\u00fcnyag\u00f6r\u00fc\u015f\u00fc \u0259sas\u0131nda d\u0259y\u0259rl\u0259ndirm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Roman Yakobson “H\u0259r \u015fey m\u0259tndirs\u0259, b\u0259s hans\u0131 \u0259d\u0259biyyatd\u0131r?”, – deyirdi. G\u00fcnel d\u0259 \u00e7e\u015fidli m\u0259tn bollu\u011fu aras\u0131nda g\u0259zi\u015fm\u0259l\u0259r edir. B\u00fct\u00fcn m\u0259qamlarda m\u00fcqayis\u0259 mexanizmi funksional g\u00f6r\u00fcn\u00fcr. Bu m\u00fcqayis\u0259l\u0259rd\u0259 gah \u015e\u0259rq \u00f6n\u0259 \u00e7\u0131x\u0131r, gah da Q\u0259rb \u00f6y\u00fcl\u00fcr. G\u00fcnel birm\u0259nal\u0131 olaraq inki\u015faf\u0131 ni\u015fan ver\u0259n m\u0259tnl\u0259r\u0259 fokuslan\u0131r v\u0259 harda bunun \u00f6rn\u0259yini g\u00f6r\u00fcrs\u0259, hans\u0131 \u0259d\u0259bi fakt t\u0259zah\u00fcrl\u0259rini ger\u00e7\u0259kl\u0259\u015fdirirs\u0259, G\u00fcnel o s\u0259mt\u0259, o predmet\u0259 i\u015f\u0131q salma\u011f\u0131 borc bilir. “Fiqaro” m\u0259qal\u0259sind\u0259 Q\u0259rbin, h\u0259tta \u00f6z cizgi filml\u0259rin\u0259 bel\u0259, klassik musiqini yerl\u0259\u015fdirm\u0259k, u\u015fa\u011f\u0131 maarifl\u0259ndirm\u0259k, z\u00f6vq a\u015f\u0131lamaq \u00e7abas\u0131na bigan\u0259 qala bilm\u0259diyi kimi, “T\u0259svirin t\u0259kam\u00fcl prosesi v\u0259 ya bo\u011fazdan yuxar\u0131 yaz\u0131lan v\u0259t\u0259n \u015feirl\u0259ri” yaz\u0131s\u0131nda v\u0259t\u0259np\u0259rv\u0259rlik m\u00f6vzusunda sloqan\u00e7\u0131l\u0131qdan, \u015f\u00fcar\u00e7\u0131l\u0131qdan o yana getm\u0259y\u0259n m\u0259tnl\u0259ri t\u0259nqid predmetin\u0259 \u00e7evirir. \u018fslind\u0259, qeyd etdiyim sonuncu m\u0259qam\u0131 m\u0259n G\u00fcnelin \u00f6z\u00fc \u00fc\u00e7\u00fcn itirilmi\u015f vaxt hesab edir\u0259m. \u00c7\u00fcnki \u00fcmum\u0259n bu hal b\u00fct\u00fcn d\u00f6vrl\u0259rin poeziyas\u0131 \u00fc\u00e7\u00fcn xarakterik olub. Buna baxmayaraq, \u00e7oxluq he\u00e7 zaman b\u0259dii t\u0259kam\u00fcl\u00fcn kriteriyas\u0131 say\u0131lmay\u0131b. Poeziyan\u0131n \u00e7evr\u0259si h\u0259mi\u015f\u0259 bir ne\u00e7\u0259 \u015fairl\u0259 qapan\u0131r, qalanlar h\u0259min \u00e7evr\u0259nin \u0259traf\u0131nda dola\u015f\u0131rlar. \u015eeirimizin \u00e7a\u011fda\u015f m\u0259nz\u0259r\u0259si \u00fc\u00e7\u00fcn d\u0259 s\u0259ciyy\u0259vi olan bu durumun yenid\u0259n he\u00e7 bir ad \u00e7\u0259kilm\u0259d\u0259n t\u0259nqidi he\u00e7 bir n\u0259tic\u0259 vermir v\u0259 bu m\u0259qamda obyektivi istedadl\u0131, \u0259sl poetik n\u00fcmun\u0259nin \u00fcz\u0259rin\u0259 sal\u0131b ordan \u00e7\u0131x\u0131\u015f etm\u0259k daha m\u0259qs\u0259d\u0259uy\u011fun olard\u0131.
\nDig\u0259r bir m\u0259s\u0259l\u0259, G\u00fcnel bu g\u00fcn mifoloji ger\u00e7\u0259klik kimi qavran\u0131lan v\u0259 Avropadan milli filoloji arsenal\u0131m\u0131za ayaq a\u00e7an \u0259d\u0259bi ideyalar, f\u0259ls\u0259fi-estetik fikirl\u0259r, metodoloji istiqam\u0259tl\u0259r\u0259 diqq\u0259t y\u00f6n\u0259ltm\u0259kl\u0259 oxucular\u0131 il\u0259 yeni \u0259sr havas\u0131n\u0131 b\u00f6l\u00fc\u015f\u00fcr. Amma qeyd edim ki, \u0259trafl\u0131 n\u0259z\u0259ri d\u0259rk t\u0259l\u0259b ed\u0259n c\u0259r\u0259yanlar m\u0259s\u0259l\u0259si t\u0259l\u0259sik, \u00f6t\u0259ri yana\u015fman\u0131 sevmir. D\u00fczd\u00fcr, bir ne\u00e7\u0259 m\u0259qal\u0259 daxilind\u0259 \u00e7a\u011fda\u015f \u0259d\u0259biyyat\u0131 XX \u0259srin elmi-n\u0259z\u0259ri m\u00fcst\u0259vil\u0259rin\u0259 otuzdurmaq m\u00fcmk\u00fcn deyil. Amma analitikas\u0131na varmaq \u00fc\u00e7\u00fcn onlar\u0131n ehtiva etdiyi mahiyy\u0259t v\u0259 m\u0259ntiqi tutmaq g\u0259r\u0259kdir.
\nBu bax\u0131mdan, G\u00fcnelin “\u018fd\u0259biyyat\u0131n inversiyas\u0131” m\u0259qal\u0259si m\u0259n\u0259 m\u00f6vzunun g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc yaratmaq, m\u0259xsusu aktualland\u0131rma t\u0259siri ba\u011f\u0131\u015flad\u0131. B\u0259lk\u0259 d\u0259 m\u0259qal\u0259d\u0259 s\u0259rgil\u0259n\u0259n binar m\u00f6vqe, B.Y.Lukyanovun “Estetika d\u00fcnyas\u0131” kitab\u0131ndan modernizml\u0259 ba\u011fl\u0131 m\u00fc\u0259llif fikirl\u0259ri il\u0259 G\u00fcnelin d\u00fc\u015f\u00fcnc\u0259l\u0259ri aras\u0131nda d\u0259qiq ayr\u0131nt\u0131n\u0131n olmamas\u0131, n\u00fcmun\u0259 g\u0259tiril\u0259n m\u00fc\u0259llifin suallar\u0131na veril\u0259n cavablar\u0131n qa\u00e7araql\u0131\u011f\u0131 bu c\u00fcr kolossal m\u00f6vzunun praqmatik h\u0259llin\u0259 imkan verm\u0259di. Modernizm estetikas\u0131n\u0131 yaln\u0131z “g\u00f6z\u0259lliyin m\u0259hv edilm\u0259si” kimi \u00fcmumi fikirl\u0259 s\u0259ciyy\u0259l\u0259ndirm\u0259k olmaz. \u018fn az\u0131 ona g\u00f6r\u0259 ki, onlar g\u00f6z\u0259lliyin n\u0259d\u0259 ehtiva olunmas\u0131n\u0131 bilirdil\u0259r (y\u0259ni “Leonardo da Vin\u00e7inin “Cakonda” \u0259s\u0259rin\u0259 b\u0131\u011f \u00e7\u0259kib onu korlayan r\u0259ssam” b\u00f6y\u00fck m\u0259har\u0259tl\u0259 o r\u0259smin sur\u0259tini d\u0259 \u00e7\u0131xara bil\u0259rdi, amma Espen Hovardsholmun yazd\u0131\u011f\u0131 kimi: “bizim g\u00f6rm\u0259y\u0259 v\u0259rdi\u015f etdiyimizi yaln\u0131z qeyd\u0259 alan s\u0259n\u0259tin m\u0259nas\u0131 varm\u0131?”), sad\u0259c\u0259, “ham\u0131n\u0131n eyni d\u00fc\u015f\u00fcnd\u00fcy\u00fc yerd\u0259 he\u00e7 k\u0259s d\u00fc\u015f\u00fcnm\u00fcr” prinsipi il\u0259 d\u0259y\u0259rl\u0259ri bil\u0259r\u0259kd\u0259n korlamaq, \u00f6z daxili b\u0259dii m\u0259kan\u0131ndan \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k, m\u00f6vcud olan ger\u00e7\u0259kliy\u0259 m\u00fcnasib\u0259td\u0259 subyektiv s\u0259n\u0259t yaratma\u011fa \u00e7al\u0131\u015f\u0131rd\u0131lar.
\nG\u00fcnelin m\u0259qal\u0259l\u0259rind\u0259 m\u0259nim diqq\u0259timi c\u0259lb ed\u0259n m\u0259qamlardan biri d\u0259 onun qad\u0131n m\u0259s\u0259l\u0259sin\u0259, qad\u0131n m\u00f6vzusuna h\u0259ssasl\u0131\u011f\u0131d\u0131r. M\u00fcst\u0259qillik d\u00f6n\u0259mind\u0259n sonra zaman\u0131n ard\u0131nca g\u0259tirdiyi m\u00f6vzulardan biri qad\u0131nd\u0131r. H\u0259r zaman i\u015fl\u0259k olan bu m\u00f6vzu yeni epoxada daha geni\u015f vur\u011fu qazanm\u0131\u015fd\u0131r. S\u0259b\u0259bi ayd\u0131nd\u0131r: sovet doqmalar\u0131n\u0131n m\u00fcdaxil\u0259sind\u0259n \u00e7\u0259kin\u0259n \u0259d\u0259biyyat\u0131n bu m\u00f6vzuda da g\u0259r\u0259yinc\u0259 a\u00e7mad\u0131\u011f\u0131, toxunmaqdan \u00e7\u0259kindiyi n\u00f6qt\u0259l\u0259r vard\u0131. Odur ki, k\u0259skin d\u0259yi\u015f\u0259n ictimai formasiyalar\u0131n m\u00fcqabilind\u0259, c\u0259miyy\u0259td\u0259 rastlanan qad\u0131n m\u0259nz\u0259r\u0259l\u0259rini n\u0259sr, poeziya, t\u0259nqid v\u0259 publisistika da daxil olmaqla b\u00fct\u00fcn \u0259d\u0259bi sah\u0259l\u0259ri \u00f6z material\u0131 etm\u0259y\u0259 \u00e7al\u0131\u015fd\u0131.
\n“\u0130\u015f\u0131q” kitab\u0131nda m\u00fc\u0259llifin koloritli, natural v\u0259 psixoloji \u00e7alarlarla i\u015fl\u0259diyi bir m\u00f6vzuda qad\u0131n ilk n\u00f6vb\u0259d\u0259 qad\u0131n\u0131n n\u0259z\u0259rl\u0259rind\u0259n a\u00e7\u0131ld\u0131\u011f\u0131 \u00fc\u00e7\u00fcn m\u0259n\u0259 son d\u0259r\u0259c\u0259 maraql\u0131 t\u0259sir ba\u011f\u0131\u015flad\u0131. G\u00fcnel qad\u0131n\u0131 yaln\u0131z ekzistensiall\u0131\u011f\u0131 il\u0259 g\u00f6rm\u0259yi vur\u011fulam\u0131r, h\u0259m d\u0259 t\u0259svirin\u0259 c\u0259hd edir, c\u0259miyy\u0259t m\u00fcnasib\u0259tl\u0259rinin qar\u0131\u015f\u0131ql\u0131\u011f\u0131ndan xilas edib emansip\u0259 olunmu\u015f s\u0259ciyy\u0259d\u0259 d\u0259rkin\u0259 yetm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Bu s\u0131rada d\u00fcnyan\u0131n ilk qad\u0131n dramaturqu olan Afra Bend\u0259n tutmu\u015f “Nizami \u0259s\u0259rl\u0259rind\u0259 karma qanunu – Ki\u015fi v\u0259 qad\u0131n m\u00fcnasib\u0259tl\u0259ri” d\u0259 m\u00f6vzunun predmetin\u0259 \u00e7evril\u0259 bilir. Yeni minilliyin b\u00fct\u00fcn metamorfozlar\u0131na baxmayaraq, qad\u0131n G\u00fcnel \u00fc\u00e7\u00fcn ail\u0259, m\u0259i\u015f\u0259t v\u0259 \u0259xlaq sferalar\u0131nda g\u00fcc v\u0259 d\u0259y\u0259r m\u0259nb\u0259yidir. O, natur-f\u0259ls\u0259fi m\u0259qamlara diqq\u0259t y\u00f6n\u0259ltm\u0259kl\u0259 qad\u0131n\u0131n m\u0259n\u0259vi sars\u0131nt\u0131 v\u0259 ya\u015fam\u0131n\u0131 ictimai-psixoloji m\u00fcst\u0259viy\u0259 \u00e7\u0131xard\u0131r. Problemin prozas\u0131n\u0131, dramaturji inikas\u0131n\u0131, f\u0259ls\u0259f\u0259sini, el\u0259c\u0259 d\u0259 poeziyas\u0131n\u0131 yarad\u0131r: “S\u0259n Tanr\u0131san”, – dey\u0259c\u0259k q\u0259d\u0259r maksimalist davran\u0131b \u0259vv\u0259lc\u0259 sovet ideologiyas\u0131n\u0131n, daha sonra is\u0259 postmodernin \u0259li il\u0259 h\u0259r c\u00fcr m\u0259n\u0259vi-m\u0259d\u0259ni t\u0259yinatlardan s\u00fcr\u00fc\u015f\u0259n qad\u0131n\u0131 klassik pyedestal\u0131na qaytar\u0131r.
\nG\u00fcnelin “\u018fd\u0259biyyat q\u0259zeti”nd\u0259 Az\u0259rbaycan\u0131n tan\u0131nm\u0131\u015f qad\u0131nlar\u0131n\u0131n h\u0259yat v\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131na h\u0259sr olunmu\u015f yeni silsil\u0259 yaz\u0131lar\u0131n\u0131 da h\u0259v\u0259sl\u0259 oxuyuram v\u0259 \u00f6z\u00fcn\u0259 d\u0259 bildirdiyim kimi, bu m\u00f6vzunun \u0259d\u0259biyyat\u0131m\u0131zda i\u015fl\u0259nm\u0259sini vacib hesab edir\u0259m. \u0130nan\u0131ram ki, G\u00fcnelin n\u00f6vb\u0259ti kitab\u0131 bu silsil\u0259d\u0259n olan m\u0259tnl\u0259rinin toplusu olacaq v\u0259 tale m\u0259s\u0259l\u0259l\u0259rind\u0259n tutmu\u015f sosial-ictimai problematika m\u0259s\u0259l\u0259l\u0259rinin \u00e7\u00f6z\u00fcm\u00fcn\u00fc ver\u0259n bu kitabda m\u00fc\u0259llif “qad\u0131n h\u0259qiq\u0259ti” deyil\u0259n anlay\u0131\u015f\u0131n sirl\u0259rin\u0259 varacaq.
\nG\u00fcnelin \u00f6z\u00fc d\u0259 m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259biyyat\u0131m\u0131zda istedadl\u0131 m\u0259tnl\u0259ri il\u0259 \u00f6n\u0259 \u00e7\u0131xan qad\u0131n obrazd\u0131r. V\u0259 daha \u00e7ox onunla se\u00e7ilir ki, \u00f6z\u00fcn\u0259m\u0259xsus olan bir dair\u0259 yarad\u0131b \u0259d\u0259bi prosesd\u0259. \u00d6z estetik \u0259razisi, \u0259d\u0259bi d\u0259y\u0259rl\u0259ri v\u0259 yana\u015fma qanunlar\u0131 var. Bir d\u0259 i\u00e7inin i\u015f\u0131\u011f\u0131! \u018ftraf qaranl\u0131q olsa bel\u0259, bu i\u015f\u0131\u011fa tutunub yol ged\u0259 bilir. \u018fd\u0259biyyat is\u0259 el\u0259 burdan – yolunu tapmaqdan, Yol olmaqdan ba\u015flay\u0131r!<\/p>\n

M\u0259nb\u0259: http:\/\/edebiyyatqazeti.az<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00ab\u018fd\u0259biyyat q\u0259zeti\u00bb yay\u0131nlar\u0131 silsil\u0259sind\u0259n G\u00fcnel Eyvazl\u0131n\u0131n \u00ab\u0130\u015f\u0131q\u00bb kitab\u0131na \u00f6n s\u00f6z G\u00fcnel Eyvazl\u0131n\u0131n “\u0130\u015f\u0131q” kitab\u0131na daxil olan m\u0259tnl\u0259rin t\u0259m\u0259l metaforalar\u0131n\u0131 kitab, m\u0259d\u0259niyy\u0259t, tarix t\u0259\u015fkil edir. Bunlar onun yaln\u0131z yarad\u0131c\u0131l\u0131q axtar\u0131\u015flar\u0131n\u0131n n\u0259tic\u0259si deyil, d\u00fc\u015f\u00fcnc\u0259 obyektivinin fokusland\u0131\u011f\u0131 m\u00fcst\u0259vidir. M\u0259tnl\u0259ri aras\u0131ndan tez-tez ke\u00e7\u0259n bir s\u00f6z var: kitabxana. Bu s\u00f6z h\u0259m d\u0259 “tarixi apriori”dir kitabda. G\u00fcnel tez-tez kitablar aras\u0131nda g\u0259zi\u015fdiyini […]<\/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-33089","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/33089","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=33089"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/33089\/revisions"}],"predecessor-version":[{"id":33094,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/33089\/revisions\/33094"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=33089"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=33089"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=33089"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}