{"id":36760,"date":"2021-02-27T11:00:00","date_gmt":"2021-02-27T07:00:00","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=36760"},"modified":"2021-02-27T13:58:43","modified_gmt":"2021-02-27T09:58:43","slug":"36760","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=36760","title":{"rendered":"Elnara AK\u0130MOVA.”Poeziyada V\u0259t\u0259n”"},"content":{"rendered":"\n
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“Ulduz” jurnal\u0131n\u0131n 2021-ci il \u00fc\u00e7\u00fcn ilk, yanvar n\u00f6mr\u0259si i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u00fcb. “\u018fd\u0259biyyat q\u0259zeti” il\u0259 birg\u0259 layih\u0259nin \u0259sas\u0131nda hasil\u0259 g\u0259l\u0259n jurnal\u0131n bu n\u00f6mr\u0259si poeziyam\u0131zda v\u0259t\u0259n, Qaraba\u011f m\u00f6vzusuna h\u0259sr olunmu\u015f x\u00fcsusi burax\u0131l\u0131\u015fd\u0131r. \u015eeirl\u0259rin t\u0259rtibat\u00e7\u0131s\u0131 v\u0259 “Poeziyada V\u0259t\u0259n” adl\u0131 “\u00d6n s\u00f6z”\u00fcn m\u00fc\u0259llifi filologiya elml\u0259ri doktoru, \u0259d\u0259biyyat\u015f\u00fcnas-t\u0259nqid\u00e7i Elnar\u0259 Akimovad\u0131r. Qeyd ed\u0259k ki, \u0259n se\u00e7m\u0259 \u015feirl\u0259rl\u0259 t\u0259rtib olunan jurnal Qaraba\u011f m\u00fcharib\u0259si \u015f\u0259hidl\u0259rinin xatir\u0259sin\u0259 ithafd\u0131r. E.Akimovan\u0131n “Poeziyada V\u0259t\u0259n” m\u0259qal\u0259sini t\u0259qdim edirik.<\/strong><\/p>\n\n\n\n

Yola sald\u0131\u011f\u0131m\u0131z 2020-ci il bir \u00e7ox prosesl\u0259rl\u0259 xarakterik olsa da, bir m\u0259qam\u0131 – 30 il\u0259 yax\u0131n i\u015f\u011falda olan Qaraba\u011f\u0131n azad olunmas\u0131 sevincini, Z\u0259f\u0259r duy\u011fusunu, qalibiyy\u0259t \u0259zmini biz\u0259 ya\u015fatd\u0131\u011f\u0131 \u00fc\u00e7\u00fcn tarixi bir d\u00f6n\u00fc\u015f\u00fcn akt\u0131n\u0131 ger\u00e7\u0259kl\u0259\u015fdirdir\u0259n zaman k\u0259siminin simvoluna \u00e7evrildi. Bu prosesl\u0259r h\u0259m d\u0259 V\u0259t\u0259n anlay\u0131\u015f\u0131na h\u0259ssasl\u0131\u011f\u0131m\u0131z\u0131 art\u0131rd\u0131. B\u00fct\u00fcn m\u0259qs\u0259dl\u0259rin, b\u00fct\u00fcn amallar\u0131n \u00f6n\u00fcn\u0259 birinci V\u0259t\u0259n ke\u00e7di. V\u0259t\u0259n \u00fc\u00e7\u00fcn \u00f6lm\u0259yin, v\u0259t\u0259n \u00fc\u00e7\u00fcn bir olma\u011f\u0131n n\u00fcmun\u0259sini s\u0259rgil\u0259di Az\u0259rbaycan.<\/p>\n\n\n\n

“Ulduz” jurnal\u0131n\u0131n ba\u015f redaktoru Qulu A\u011fs\u0259sd\u0259n v\u0259t\u0259n \u015feirl\u0259rin\u0259 h\u0259sr olunmu\u015f burax\u0131l\u0131\u015f haz\u0131rlamaq t\u0259klifi alanda bunun \u00e7ox z\u0259ruri oldu\u011funu d\u00fc\u015f\u00fcn\u00fcb raz\u0131la\u015fd\u0131m. \u00dcst\u0259g\u0259l “\u018fd\u0259biyyat q\u0259zeti”nin birg\u0259 layih\u0259sidirs\u0259. Niy\u0259 d\u0259 olmas\u0131n? Onsuz da v\u0259t\u0259n amili, m\u0259fkur\u0259 b\u00fct\u00f6vl\u00fcy\u00fc q\u0259zetin ba\u015f redaktoru Az\u0259r Turan\u0131n u\u011fruna \u00f6mr\u00fcn\u00fc nisar etdiyi bir qay\u0259dir. Poeziyaya g\u0259linc\u0259, b\u00fct\u00fcn d\u00f6vrl\u0259rd\u0259 v\u0259t\u0259n m\u00f6vzusu i\u015fl\u0259k olub, m\u00fcxt\u0259lif intonasiya v\u0259 m\u0259zmun orijinall\u0131\u011f\u0131 il\u0259 \u015feir\u0259 g\u0259tirilib. Ba\u015f ver\u0259nl\u0259r\u0259 operativ reaksiyan\u0131 n\u00fcmayi\u015f etdirm\u0259k, d\u00fcnyan\u0131n v\u0259 c\u0259miyy\u0259tin t\u0259bii ax\u0131n\u0131 il\u0259 \u00fcz-\u00fcz\u0259 dayanmaq h\u0259r zaman poeziyan\u0131n boynuna d\u00fc\u015f\u00fcb.<\/p>\n\n\n\n

\u018fd\u0259biyyat, s\u0259n\u0259t insanlar\u0131 birliy\u0259 s\u0259sl\u0259mir, h\u0259m d\u0259 birliy\u0259 haz\u0131rlay\u0131r. Ziyal\u0131n\u0131n rolu, ayd\u0131n\u0131n missiyas\u0131 insanlar\u0131 h\u0259r c\u00fcr ke\u00e7id d\u00f6vr\u00fcn\u0259, s\u0131naq m\u0259qamlar\u0131na s\u0259f\u0259rb\u0259r etm\u0259kdir. D\u00fc\u015f\u00fcnc\u0259d\u0259, ovqatda v\u0259 f\u0259ls\u0259f\u0259d\u0259 vahid m\u0259kan\u0131 yarada bilm\u0259k m\u0259nas\u0131nda m\u0259n\u0259viyyat adamlar\u0131n\u0131n \u00fcz\u0259rin\u0259 h\u0259r zaman h\u0259lledici rol d\u00fc\u015f\u00fcb. Bu rolu hans\u0131 q\u0259l\u0259m adam\u0131 m\u0259sl\u0259kinin “t\u0259rc\u00fcmeyi-hal\u0131na” \u00e7evirib, hans\u0131 yarad\u0131c\u0131 \u015f\u0259xsiyy\u0259t daha \u00e7ox u\u011furla realiz\u0259 etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131b? M\u0259s\u0259l\u0259n, poeziyam\u0131zda V\u0259t\u0259nin obraz\u0131 nec\u0259 \u0259yanil\u0259\u015fib? Hans\u0131 d\u00f6vrl\u0259r, hans\u0131 m\u0259rh\u0259l\u0259l\u0259r onu daha yax\u015f\u0131 \u015f\u0259kild\u0259 b\u0259dii s\u00f6z\u00fcn t\u0259c\u0259ss\u00fcm\u00fc etm\u0259yi bacar\u0131b?<\/p>\n\n\n\n

V\u0259t\u0259n anlay\u0131\u015f\u0131 poeziyam\u0131za \u018fli b\u0259y H\u00fcseynzad\u0259nin \u0130stanbul Universitetind\u0259 t\u0259hsil ald\u0131\u011f\u0131 ill\u0259rd\u0259 yazd\u0131\u011f\u0131 “Hali-v\u0259t\u0259n”i il\u0259 daxil olub. Bunu \u00f6t\u0259n il “115 ya\u015fl\u0131 “Hali-v\u0259t\u0259n” adlanan yaz\u0131s\u0131nda \u0259d\u0259biyyat\u015f\u00fcnas alim Az\u0259r Turan geni\u015f ara\u015fd\u0131raraq qeyd edir: “\u018fli b\u0259y H\u00fcseynzad\u0259nin “Hali-V\u0259t\u0259n”i o d\u00f6n\u0259md\u0259 V\u0259t\u0259nin f\u0259ls\u0259fi-kultroloji kateqoriya, \u015f\u00fcur hadis\u0259si kimi t\u0259zah\u00fcr etm\u0259sini t\u0259min edir, V\u0259t\u0259nin hal\u0131n\u0131 poeziyan\u0131n y\u00fcks\u0259k dilind\u0259 ifad\u0259 ed\u0259n ilk \u015feirimiz kimi meydana \u00e7\u0131x\u0131r. “Hali-V\u0259t\u0259n”in sonrak\u0131 taleyi, zaman-zaman toplumun yadda\u015f\u0131nda oyatd\u0131\u011f\u0131 intiba onun mill\u0259t quruculu\u011funda hans\u0131 miqyasda i\u015ftirak etdiyini, bu prosesd\u0259 m\u0259h\u0259k da\u015f\u0131 oldu\u011funu d\u00fc\u015f\u00fcnm\u0259y\u0259 \u0259sas verir” (Az\u0259r Turan. 115 ya\u015fl\u0131 “Hali-v\u0259t\u0259n”. “\u018fd\u0259biyyat q\u0259zeti”, 2019, 12 yanvar).<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Ucundad\u0131r dilimin<\/p>\n\n\n\n

h\u0259qiq\u0259tin b\u00f6y\u00fcy\u00fc;<\/p>\n\n\n\n

N\u0259 qoydular dey\u0259yim,<\/p>\n\n\n\n

N\u0259 k\u0259sdil\u0259r dilimi!<\/p>\n\n\n\n

Bilirmis\u0259n c\u00fch\u0259la<\/p>\n\n\n\n

N\u0259 etdil\u0259r v\u0259t\u0259n\u0259?<\/p>\n\n\n\n

N\u0259 qoydular uyuya,<\/p>\n\n\n\n

N\u0259 qoydular oyana!..<\/p>\n\n\n\n

C\u00fcmhuriyy\u0259t sevdal\u0131, h\u00fcrr \u0259zmli poeziya… Bu d\u00f6vr\u00fcn \u0259d\u0259biyyat\u0131 m\u0259n\u0259viyyata milli kimlik, milli m\u0259nlik ovqat\u0131n\u0131n a\u015f\u0131lanmas\u0131 bax\u0131m\u0131ndan x\u00fcsusi \u00f6n\u0259m k\u0259sb edir v\u0259 b\u00fct\u00fcn d\u00f6vrl\u0259r \u00fc\u00e7\u00fcn g\u00f6rk edil\u0259 bil\u0259c\u0259k s\u0259viyy\u0259d\u0259 ona \u00fcz tutulmas\u0131na layiqdir. H\u0259qiq\u0259t\u0259n d\u0259, m\u0259n\u0259vi s\u0259f\u0259rb\u0259rlik ruhunun dir\u00e7\u0259ldilm\u0259sind\u0259, \u00fcmumxalq ruhunun h\u00fcrriyy\u0259t m\u0259ram\u0131 \u0259traf\u0131nda birl\u0259\u015fdirilm\u0259sind\u0259 XX \u0259srin \u0259vv\u0259ll\u0259rinin milli \u00f6z\u00fcn\u00fcd\u0259rk, milli istiqlal ideal\u0131 il\u0259 yo\u011frulmu\u015f poeziyan\u0131n xidm\u0259ti \u0259v\u0259zsiz olmu\u015fdur. Bu d\u00f6vrd\u0259 poeziyada v\u0259 n\u0259srd\u0259 t\u0259r\u0259nn\u00fcm v\u0259 milli \u00f6z\u00fcn\u00fcd\u0259rkd\u0259n do\u011fan milli l\u0259yaq\u0259t v\u0259 \u015f\u0259r\u0259fin v\u0259sfi dig\u0259r m\u00f6vzu v\u0259 probleml\u0259ri k\u00f6lg\u0259d\u0259 qoymu\u015fdur. Milli triadam\u0131z\u0131n banisi \u018fli b\u0259y H\u00fcseynzad\u0259nin b\u00f6y\u00fck yurd sevgisinin t\u0259zah\u00fcr\u00fc kimi ger\u00e7\u0259kl\u0259\u015f\u0259n v\u0259 \u0259d\u0259biyyat\u0131m\u0131za ilk v\u0259t\u0259n \u015feiri kimi daxil olan “Hali-v\u0259t\u0259n” n\u00fcmun\u0259sind\u0259n tutmu\u015f “Ey v\u0259t\u0259n, ey p\u0259riyi-vicdan\u0131m\/ S\u0259ni sevm\u0259k deyilmi iman\u0131m” kimi – Hadinin v\u0259t\u0259ni sevm\u0259yin d\u00fcst\u00fcrunu yaradan misralar\u0131na q\u0259d\u0259r ucsuz-bucaqs\u0131z sevgi, sonsuzluq i\u015far\u0259si…<\/p>\n\n\n\n

Akademik \u0130sa H\u0259bibb\u0259yli XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259n etibar\u0259n milli \u0259d\u0259bi-ictimai fikird\u0259 Az\u0259rbaycan\u00e7\u0131l\u0131q t\u0259liminin \u0259sas yer tutdu\u011funu bildir\u0259r\u0259k yaz\u0131r: “Az\u0259rbaycan\u00e7\u0131l\u0131q – milli d\u00fc\u015f\u00fcnc\u0259nin v\u0259 V\u0259t\u0259n anlay\u0131\u015f\u0131n\u0131n bir yerd\u0259 qavran\u0131lmas\u0131 t\u0259limi kimi xalq\u0131n v\u0259 \u00f6lk\u0259nin milli maraqlar\u0131n\u0131n – maarif\u00e7ilikd\u0259n milli azadl\u0131q ideyalar\u0131na, istiqlal m\u00fcbariz\u0259si d\u00fc\u015f\u00fcnc\u0259sin\u0259, d\u00f6vl\u0259t m\u00fcst\u0259qilliyi \u015f\u00fcuruna q\u0259d\u0259rki b\u00fct\u00fcn ideallar\u0131n\u0131n \u0259d\u0259biyyat\u0131n can\u0131nda v\u0259 qan\u0131nda olmas\u0131n\u0131 qa\u00e7\u0131lmaz h\u0259yati h\u0259labat s\u0259viyy\u0259sin\u0259 qald\u0131ran \u00fcmummilli m\u0259fkur\u0259dir” (Az\u0259rbaycan \u0259d\u0259biyyat\u0131: d\u00f6vrl\u0259\u015fdirm\u0259 konsepsiyas\u0131 v\u0259 inki\u015faf m\u0259rh\u0259l\u0259l\u0259ri. Bak\u0131: “Elm”, 2019, s.102-103). M\u0259hz m\u0259fkur\u0259vi qay\u0259y\u0259 s\u00f6yk\u0259nm\u0259si, milli \u00f6z\u00fcn\u00fcd\u0259rk v\u0259 v\u0259t\u0259np\u0259rv\u0259rlik ideyalar\u0131n\u0131n parlaq t\u0259c\u0259ss\u00fcm\u00fcn\u00fc verm\u0259yi \u0259sas h\u0259d\u0259f\u0259 \u00e7evirm\u0259si XX \u0259srin \u0259vv\u0259ll\u0259rinin poeziyas\u0131n\u0131 h\u0259lledici m\u0259rh\u0259l\u0259 kimi t\u0259snif etm\u0259y\u0259 imkan verir. Bu poeziyan\u0131n i\u00e7ind\u0259 h\u0259r \u015fey var. Yaln\u0131z bir \u0259sr \u0259vv\u0259lin deyil, bir \u0259sr sonran\u0131n ya\u015fant\u0131lar\u0131, \u00e7\u0131rp\u0131nt\u0131lar\u0131, sava\u015f v\u0259 co\u015f\u011fu ruhunun \u0259ks olundu\u011fu b\u00fct\u00fcn \u00e7alarlar: \u015f\u0259hid a\u011fr\u0131s\u0131, bayraq ucal\u0131\u011f\u0131, m\u00fcz\u0259ff\u0259r ordu, t\u00fcrk birliyinin q\u0259l\u0259b\u0259si, d\u00fc\u015fm\u0259ni \u0259zm\u0259k m\u0259ram\u0131, v\u0259t\u0259n sevgisi, yurd a\u015final\u0131\u011f\u0131, Turan \u0259z\u0259m\u0259ti v\u0259 s ., v\u0259 i…<\/p>\n\n\n\n

B\u0259li, \u0259d\u0259biyyat, b\u0259dii s\u00f6z h\u0259m d\u0259 tarixin yuvas\u0131d\u0131r, bu g\u00fcn\u00fcn d\u0259rsl\u0259rini zaman\u0131n sonrak\u0131 axar\u0131na qatan v\u0259 g\u0259l\u0259c\u0259y\u0259 \u00f6t\u00fcr\u0259n \u0259n etibarl\u0131 m\u0259x\u0259zdir. Bu halda qanunauy\u011fun bir m\u0259qam da var: ba\u015f ver\u0259nl\u0259rl\u0259 birlikd\u0259 ona m\u00fcnasib\u0259t d\u0259 tarixin predmetidir! Bir \u0259sr \u0259vv\u0259lin \u0259d\u0259biyyat\u0131 mill\u0259t\u0259 enerji p\u00fcsk\u00fcr\u0259n q\u00fcvv\u0259t m\u0259nb\u0259yi oldu. Sonrak\u0131 ill\u0259rd\u0259 d\u0259 v\u0259t\u0259n m\u00f6vzusu \u015fairl\u0259rin \u0259n \u00e7ox xitab etdiyi \u00fcnvana \u00e7evrildi. Sovet ideologiyas\u0131n\u0131n \u0259n s\u0259rt, \u0259n qat\u0131 d\u00f6vrl\u0259rind\u0259 v\u0259t\u0259n m\u00f6vzusunda g\u00f6z\u0259l m\u0259tnl\u0259r yaz\u0131ld\u0131: S\u0259m\u0259d Vur\u011funun “Az\u0259rbaycan” \u015feiri v\u0259t\u0259ni t\u0259r\u0259nn\u00fcm\u00fcn, v\u0259sfin \u0259n poetik n\u00fcmun\u0259si oldu. Bu \u015feirl\u0259 ba\u011fl\u0131 professor Qorxmaz Quliyevin bel\u0259 bir fikri var: “Biz h\u0259l\u0259 S.Vur\u011funun “Az\u0259rbaycan” \u015feirinin “Az\u0259rbaycan” adl\u0131 m\u0259kan\u0131n SSR\u0130 daxilind\u0259, Az\u0259rbaycan xalq\u0131n\u0131n sovet xalq\u0131 i\u00e7ind\u0259 \u0259riyib yoxa \u00e7\u0131xmas\u0131n\u0131n qar\u015f\u0131s\u0131n\u0131 almaqda, bu g\u00fcn \u00f6y\u00fcn\u0259-\u00f6y\u00fcn\u0259 vur\u011fulad\u0131\u011f\u0131m\u0131z mentall\u0131\u011f\u0131m\u0131z\u0131n qorunub saxlanmas\u0131nda rolunu laz\u0131m\u0131nca d\u0259y\u0259rl\u0259ndirm\u0259mi\u015fik. “Az\u0259rbaycan” \u015feirind\u0259n sonra az\u0259rbaycanl\u0131lar \u00fc\u00e7\u00fcn Az\u0259rbaycan \u0259b\u0259di olaraq Ana V\u0259t\u0259ndir… “Az\u0259rbaycan” \u015feirind\u0259n sonra poeziyam\u0131zda V\u0259t\u0259nin v\u0259sfi il\u0259 ba\u011fl\u0131 yaranm\u0131\u015f b\u00fct\u00fcn b\u0259dii n\u00fcmun\u0259l\u0259r bu v\u0259 ya dig\u0259r \u015f\u0259kild\u0259 S.Vur\u011funun d\u00fcnyaduyum v\u0259 deyim t\u0259rzin\u0259 s\u00f6yk\u0259nir, S.Vur\u011fun \u0259n\u0259n\u0259l\u0259rini davam etdirir… Bu bax\u0131mdan, m\u0259hz S.Vur\u011funun “Az\u0259rbaycan” \u015feirinin pafosu B.Vahabzad\u0259nin uzun ill\u0259r ke\u00e7\u0259nd\u0259n sonra “G\u00fcl\u00fcstan” poemas\u0131n\u0131 yazmas\u0131na imkan yaratd\u0131” (“M\u0259n bir u\u015faq, s\u0259n bir ana” – B\u0259dii fikird\u0259 V\u0259t\u0259n m\u00f6vzusu. “Az\u0259rbaycan” j., 2011, \u21162, s.169).<\/p>\n\n\n\n

B\u0259xtiyar Vahabzad\u0259nin “G\u00fcl\u00fcstan”\u0131ndak\u0131 pafosun Vur\u011funun “Az\u0259rbaycan” \u015feirind\u0259n n\u0259\u015f\u0259t tapmas\u0131 ideyas\u0131 o q\u0259d\u0259r \u00f6z\u00fcn\u00fc do\u011frultmasa da (z\u0259nnimc\u0259, poetik ruh etibaril\u0259 “G\u00fcl\u00fcstan” XX \u0259srin \u0259vv\u0259ll\u0259rinin istiqlal amal\u0131ndan do\u011fan \u015feirl\u0259ri il\u0259 daha ortaq \u0259d\u0259bi m\u00fcst\u0259viy\u0259 g\u0259lir) onlar\u0131n bir m\u00fc\u015ft\u0259r\u0259k m\u0259qamda birl\u0259\u015fm\u0259l\u0259ri d\u0259qiqdir: unudulmayan, uca tutulan, mehrab kimi m\u00fcq\u0259dd\u0259sliyin\u0259 tap\u0131nan v\u0259t\u0259n amili! Bu amil S\u0259m\u0259d Vur\u011funun \u015feirind\u0259n ba\u015flam\u0131\u015f v\u0259t\u0259ni \u0259ziklik kompleksind\u0259n \u00e7\u0131xar\u0131b ona milli m\u0259zmun, m\u0259n\u0259vi q\u00fcdr\u0259t a\u015f\u0131layan B\u0259xtiyar\u0131n, X\u0259lil Rza Ulut\u00fcrk\u00fcn odlu misralar\u0131na q\u0259d\u0259r estetik \u0259razini \u00e7evr\u0259l\u0259yir. V\u0259t\u0259nin dili, bayra\u011f\u0131, ordusu, \u0259sg\u0259ri daim b\u0259dii t\u0259c\u0259ss\u00fcm predmeti olur. Qaraba\u011fla ba\u011fl\u0131 nigaranl\u0131\u011f\u0131n\u0131 da gizli-gizli varl\u0131\u011f\u0131nda da\u015f\u0131y\u0131r bu poeziya. M\u0259s\u0259l\u0259n, R\u0259sul Rza 1970-ci ild\u0259 Qaraba\u011f silsil\u0259sind\u0259n v\u0259 i\u00e7\u0259riyind\u0259 “S\u0259nin do\u011fma torpa\u011f\u0131nda \/ ne\u00e7\u0259l\u0259rin g\u00f6z\u00fc qal\u0131b. \/ V\u0259t\u0259n adl\u0131 do\u011fma yurddan \/ p\u00fc\u015fk olarm\u0131?!” Pay olarm\u0131?!”, – kimi x\u0259b\u0259rdarl\u0131qlar\u0131n yer ald\u0131\u011f\u0131 \u015feirl\u0259r yaz\u0131r. S\u00fcleyman R\u00fcst\u0259min Qaraba\u011f \u015feiri 1988-ci ild\u0259 “\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t” q\u0259zetind\u0259 d\u0259rc olunur. Qaraba\u011f m\u00f6vzusuna, ba\u015flanan hadis\u0259l\u0259r\u0259 r\u0259smi m\u0259tbuatda ilk poetik m\u00fcnasib\u0259t idi bu \u015feir. Baxmayaraq ki, 80-ci ill\u0259rin ortalar\u0131nda Eldar Bax\u0131\u015f\u0131n Zori Balayana cavab\u0131 art\u0131q dill\u0259rd\u0259 dola\u015f\u0131rd\u0131.<\/p>\n\n\n\n

1960-c\u0131 ill\u0259r milli poeziyada modernizm\u0259 ke\u00e7id an\u0131 idi. Bu d\u00f6vrd\u0259 yaranan \u015feirl\u0259r f\u0259ls\u0259fi-intellektual t\u0259may\u00fcl\u00fcn \u0259sas\u0131n\u0131 qoymaqla bah\u0259m, d\u00fc\u015f\u00fcnc\u0259 v\u00fcs\u0259tinin geni\u015fliyi il\u0259 se\u00e7ilir, insana m\u00fcnasib\u0259td\u0259 planetar s\u0259viyy\u0259d\u0259 narahatl\u0131q v\u0259 sevincin izhar\u0131na \u00e7al\u0131\u015f\u0131r, \u015fairin \u00f6z f\u0259rdi “m\u0259n”in\u0259 mara\u011f\u0131n\u0131 arxa plana ke\u00e7irir, daha \u00e7ox ictimai ger\u00e7\u0259kliy\u0259 m\u00fcnasib\u0259tini \u00f6n\u0259 \u00e7\u0259km\u0259yi t\u0259rcih edirdi. Bu m\u0259qam v\u0259t\u0259n\u0259 m\u00fcnasib\u0259td\u0259 d\u0259 hakim idi. M\u0259s\u0259l\u0259n, \u018fli K\u0259rimin “Ana” \u015feiri d\u00fc\u015f\u00fcnc\u0259l\u0259rimizi daha \u0259yani \u015f\u0259kild\u0259 s\u0259rgil\u0259yir. H\u0259tta anas\u0131na \u00fcnvanlad\u0131\u011f\u0131 \u015feird\u0259 bel\u0259 \u015fairin duy\u011fular\u0131 f\u0259rdi ya\u015fam\u0131ndan, subyektiv hiss-h\u0259y\u0259can\u0131n\u0131n inikas\u0131ndan qanadlanm\u0131r, rejimin \u015fair \u00f6n\u00fcn\u0259 yuvarlatd\u0131\u011f\u0131 SSR\u0130 ad\u0131 il\u0259 i\u015far\u0259l\u0259nmi\u015f siyasi-co\u011frafi m\u0259kan\u0131n – “ictimai-siyasi V\u0259t\u0259n” anlay\u0131\u015f\u0131n\u0131n h\u00fcdudlar\u0131ndan \u00e7\u0131x\u0131\u015f edirdi:<\/p>\n\n\n\n

M\u0259n s\u0259ni ba\u011fr\u0131ma basanda b\u0259rk-b\u0259rk,<\/p>\n\n\n\n

G\u00f6r n\u0259l\u0259r d\u00fc\u015f\u00fcn\u00fcb, n\u0259l\u0259r duyuram!<\/p>\n\n\n\n

El\u0259 bil G\u00f6y\u00e7aydan Kam\u00e7atkayad\u0259k<\/p>\n\n\n\n

V\u0259t\u0259n torpa\u011f\u0131n\u0131 qucaqlay\u0131ram.<\/p>\n\n\n\n

Tarixl\u0259 poeziyan\u0131n missiyas\u0131 eyni m\u0259kanda v\u0259 eyni niyy\u0259td\u0259 h\u0259mi\u015f\u0259 birl\u0259\u015fibl\u0259r: yadda\u015f\u0131n oyaq qalmas\u0131na m\u00fcnasib\u0259td\u0259. \u00c7\u00fcnki tarix kimi poeziya da meyard\u0131r. Yadda\u015fa, h\u0259qiq\u0259t\u0259 qoyulan abid\u0259dir. 60-c\u0131 ill\u0259rd\u0259n ba\u015flayaraq v\u0259t\u0259n m\u00f6vzulu \u015feirl\u0259rd\u0259 yana\u015fmalar\u0131n istiqam\u0259ti d\u0259yi\u015fir, v\u0259t\u0259n sevdal\u0131, k\u00f6k, m\u0259n\u015f\u0259 ba\u011flar\u0131na sadiq, tarix\u0259 v\u0259 yadda\u015fa etibarl\u0131 bir s\u0259n\u0259t n\u00fcmun\u0259si olaraq yaranan \u015feir n\u00fcmun\u0259l\u0259ri t\u0259s\u0259vv\u00fcr\u00fcn s\u0131n\u0131rlar\u0131n\u0131 a\u015f\u0131b sabaha, g\u0259l\u0259c\u0259y\u0259 do\u011fru inki\u015fafda milli \u0259d\u0259bi, f\u0259ls\u0259fi v\u0259 \u0259xlaqi q\u00fctbl\u0259ri ni\u015fan verirdi. “Torpa\u011f\u0131 ot deyil, ki\u015fi g\u00f6y\u0259rd\u0259n – V\u0259t\u0259n! V\u0259t\u0259n!” , – yaz\u0131rd\u0131 Sabir R\u00fcst\u0259mxanl\u0131. Bu \u015feirl\u0259rd\u0259 insan\u0131n, f\u0259rdin m\u0259n\u0259vi varl\u0131\u011f\u0131n\u0131 yadda\u015fla ba\u011flayan qatlara, d\u0259y\u0259rl\u0259r\u0259 \u015fair mara\u011f\u0131 \u00f6nd\u0259 durur, onlar insan\u0131 yaln\u0131z t\u0259bi\u0259tin deyil, h\u0259m d\u0259 v\u0259 daha \u00e7ox tarixin bir par\u00e7as\u0131 kimi t\u0259svir etm\u0259kl\u0259 \u00f6n\u0259mli g\u00f6r\u00fcn\u00fcrl\u0259r.<\/p>\n\n\n\n

M\u0259mm\u0259d Araz, B\u0259xtiyar Vahabzad\u0259, X\u0259lil Rza Ulut\u00fcrk, Z\u0259limxan Yaqubun \u00f6m\u00fcr bioqrafiyas\u0131nda, \u0259d\u0259bi yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n t\u0259rc\u00fcmeyi-hal\u0131nda gerid\u0259 qalan bir \u0259sr\u0259 yax\u0131n zaman k\u0259siminin add\u0131mlar\u0131 duyulur v\u0259 bu add\u0131mlar milli tariximizin, milli varl\u0131\u011f\u0131m\u0131z\u0131n n\u0259f\u0259si duyulan qatlar\u0131ndan ayaq a\u00e7\u0131b yeriyir. Bu qatlar tarixdir, dildir, azadl\u0131q ideallar\u0131, istiqlal vuru\u015fudur. Bu \u015fairl\u0259rin \u015feirl\u0259ri sovet d\u00f6vr\u00fcnd\u0259 bil\u0259r\u0259kd\u0259n g\u00fcdaza veril\u0259n tarixi yadda\u015f\u0131n, bil\u0259r\u0259kd\u0259n unutdurulan dil yadda\u015f\u0131n\u0131n, bil\u0259r\u0259kd\u0259n susdurulan azadl\u0131q nidas\u0131n\u0131n diriliyin\u0259 imkan verm\u0259k amac\u0131na xidm\u0259t \u00fc\u00e7\u00fcn \u0259rs\u0259y\u0259 g\u0259lmi\u015fdi. Onlar\u0131n poeziyas\u0131nda gur, \u00e7\u0131l\u011f\u0131n notlar\u0131n ba\u015flan\u011f\u0131c m\u0259qamlar\u0131 bu amill\u0259r\u0259 s\u00f6yk\u0259nirdi. V\u0259t\u0259nin v\u0259 xalq\u0131n tarix bioqrafiyas\u0131n\u0131 poeziyan\u0131n yadda\u015f\u0131na \u00e7evirm\u0259k… Bu \u015fairl\u0259rin daha \u00e7ox “e\u015fidil\u0259n”, daha \u00e7ox qulaq veril\u0259n s\u00f6z\u00fcn sahibi olmalar\u0131n\u0131n mahiyy\u0259tind\u0259 dayanan amill\u0259r bununla ba\u011fl\u0131d\u0131r.<\/p>\n\n\n\n

Bu ill\u0259rd\u0259 v\u0259t\u0259n anlay\u0131\u015f\u0131na m\u00fcnasib\u0259td\u0259 ba\u015fqa bir t\u0259may\u00fcl d\u0259 g\u0259li\u015firdi. \u00dcmumiyy\u0259tl\u0259, 70-80-ci ill\u0259rd\u0259 poeziyan\u0131n m\u00f6vzu v\u0259 ifad\u0259 \u015f\u0259klinin d\u0259yi\u015fm\u0259si v\u0259t\u0259n m\u00f6vzulu \u015feirl\u0259r\u0259 d\u0259 t\u0259sirsiz qalmad\u0131. V\u0259t\u0259nl\u0259 ba\u011fl\u0131 ekstravert duyumun yerini \u015fairl\u0259rin q\u0259bl\u0259rinin d\u0259rinlikl\u0259rind\u0259 \u00f6z\u00fcn\u0259 yer etmi\u015f munis, do\u011fma bir v\u0259t\u0259n anlay\u0131\u015f\u0131 tuturdu. Tribun s\u0259ciyy\u0259li siyasi tematikadan imtina edilm\u0259y\u0259, toplumsal yana\u015fman\u0131n yerin\u0259 poetik q\u0259hr\u0259man\u0131n f\u0259rdi v\u0259t\u0259n anlay\u0131\u015f\u0131ndan do\u011fan \u00e7alarlar g\u0259lm\u0259y\u0259 ba\u015flad\u0131. Bu d\u00f6vr\u00fcn poeziyas\u0131nda daha \u00e7ox k\u0259d\u0259rin kamill\u0259\u015fdirici roluna \u00f6n\u0259m verilm\u0259si, \u015feirl\u0259rd\u0259 ba\u015fl\u0131ca h\u0259d\u0259fl\u0259rin absurd situasiyalar, insan t\u0259kliyi, m\u0259n\u0259vi b\u00f6hran t\u0259svirl\u0259rinin olmas\u0131, h\u0259yat v\u0259 \u00f6l\u00fcm, d\u00fcnya v\u0259 m\u0259n, t\u0259bi\u0259t v\u0259 insan m\u00f6vzular\u0131n\u0131n \u00f6zg\u0259 problematika v\u0259 m\u00fcnd\u0259ric\u0259d\u0259 poetik m\u00fcst\u0259viy\u0259 g\u0259tirilm\u0259si v\u0259t\u0259n m\u00f6vzusuna da bax\u0131\u015f\u0131 m\u00fc\u0259yy\u0259n q\u0259d\u0259r d\u0259yi\u015fdi.<\/p>\n\n\n\n

\"\"Qara q\u0131z ol, qara torpaq,<\/p>\n\n\n\n

ol d\u0259lin olum s\u0259nin.<\/p>\n\n\n\n

Gir qoynuma, t\u0259k m\u0259ni sev,<\/p>\n\n\n\n

Son sevgilin olum s\u0259nin.<\/p>\n\n\n\n

Gir qoynuma, dol can\u0131ma,<\/p>\n\n\n\n

Tapmas\u0131n he\u00e7 bir \u00f6lk\u0259,<\/p>\n\n\n\n

He\u00e7 bir \u00f6l\u00fcm, din s\u0259ni.<\/p>\n\n\n\n

                       Vaqif Bayatl\u0131 Od\u0259r<\/em><\/p>\n\n\n\n

1980-c\u0131 ill\u0259rin sonlar\u0131nda ba\u015flanan xaotik prosesl\u0259r, 90-c\u0131 ill\u0259rd\u0259 t\u00f6r\u0259dil\u0259n Qanl\u0131 Yanvar faci\u0259si sovet imperiyas\u0131 il\u0259 ba\u011fl\u0131 b\u00fct\u00fcn ill\u00fcziyalar\u0131n pu\u00e7 oldu\u011funu g\u00f6st\u0259rdi. Ba\u015f ver\u0259n kataklizml\u0259r, g\u00f6zl\u0259nilm\u0259z f\u0259ci olaylar \u0259d\u0259bi fikrin d\u0259 \u00e7a\u015f\u011f\u0131nl\u0131\u011f\u0131na s\u0259b\u0259b oldu. Daha sonra k\u0259skinl\u0259\u015f\u0259n Qaraba\u011f problemi, ard-arda itiril\u0259n torpaqlar, bir-birini \u0259v\u0259zl\u0259y\u0259n f\u0259ci g\u00fcnl\u0259r, q\u0259hr\u0259man o\u011fullar\u0131m\u0131z\u0131n itkisi … v\u0259 m\u00fcharib\u0259d\u0259n m\u0259\u011flub \u00e7\u0131xmaq reall\u0131\u011f\u0131 b\u0259dii d\u00fc\u015f\u00fcnc\u0259y\u0259 yans\u0131maya bilm\u0259di. Hadis\u0259l\u0259r el\u0259 s\u00fcr\u0259tl\u0259 ba\u015f verdi ki, b\u00fct\u00fcn d\u00fc\u015f\u00fcnc\u0259 sferalar\u0131nda bir q\u0131r\u0131ql\u0131q ya\u015fanma\u011fa ba\u015flad\u0131. “Bo\u015fluq m\u0259rh\u0259l\u0259si” adland\u0131rd\u0131\u011f\u0131m\u0131z 90-c\u0131 ill\u0259rd\u0259 hakim olmu\u015f deqradasiyan\u0131n n\u0259\u015f\u0259t tapd\u0131\u011f\u0131 m\u0259qamlar burdan qaynaqlan\u0131rd\u0131 v\u0259 ard\u0131ndan ruhun t\u0259n\u0259zz\u00fcl durumunu lab\u00fcdl\u0259\u015fdirirdi. Buna g\u00f6r\u0259 m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn poeziyas\u0131 daha \u00e7ox minor motivl\u0259r \u00fcst\u0259 k\u00f6kl\u0259n\u0259n, insan\u0131n m\u0259n\u0259i-ruhsal t\u0259n\u0259zz\u00fcl\u00fcn\u00fc s\u0259rgil\u0259y\u0259n ovqat \u015feirl\u0259ri il\u0259 xarakteriz\u0259 olunur. Bu q\u0131r\u0131ql\u0131q v\u0259t\u0259n m\u00f6vzulu \u015feirl\u0259r\u0259, h\u0259tta bu m\u00f6vzuda poetik \u0259lvanl\u0131q n\u00fcmayi\u015f etdir\u0259n \u015fairl\u0259rin psixoloji durumuna, v\u0259t\u0259n v\u0259 obraz\u0131n ruhi v\u0259ziyy\u0259ti aras\u0131ndak\u0131 m\u00fcnasib\u0259t\u0259 d\u0259 siray\u0259t etdi. B\u0259xtiyar Vahabzad\u0259nin misralar\u0131 h\u0259min t\u0259n\u0259zz\u00fcl\u00fc ayd\u0131n ifad\u0259 edir: “k\u00f6nl\u00fcm oldu xarabazar\/talan m\u0259nim i\u00e7imd\u0259dir”.<\/p>\n\n\n\n

Bu m\u0259rh\u0259l\u0259d\u0259 yaz\u0131lan \u0259ks\u0259r \u015feirl\u0259rd\u0259 m\u00fcharib\u0259nin tragik l\u00f6vh\u0259l\u0259ri m\u00fcxt\u0259lif ovqat polifonizmi il\u0259 b\u0259dii t\u0259c\u0259ss\u00fcm\u00fcn predmetin\u0259 \u00e7evrilmi\u015fdir. Daha \u00e7ox qisas ritmin\u0259 k\u00f6kl\u0259n\u0259n, ya\u011f\u0131 d\u00fc\u015fm\u0259n\u0259 qar\u015f\u0131 alov p\u00fcsk\u00fcr\u0259n bu \u015feirl\u0259r d\u00fc\u015f\u00fcnc\u0259 t\u0259rzinin emosional y\u00f6n\u00fcm\u00fc il\u0259 yadda qal\u0131r: “M\u0259n bilir\u0259m: geriy\u0259 yol yoxdur atam!\/\u00d6nc\u00fcl o\u011ful d\u00f6n\u00fcb geri baxm\u0131r, atam!” (M.Araz); “\u018fhrim\u0259nl\u0259r yuvas\u0131n\u0131 darmada\u011f\u0131n ed\u0259c\u0259ks\u0259n,\/Qalx\u0131b sabah Aya, Marsa, ulduzlara yet\u0259c\u0259ks\u0259n,\/Alt\u0131 milyard insanl\u0131\u011fam, qar\u0131 d\u00fc\u015fm\u0259n, s\u0259ns\u0259 t\u0259ks\u0259n,\/Z\u0259h\u0259r sa\u00e7an bir \u0259fis\u0259n, tor quran bir h\u00f6r\u00fcm\u00e7\u0259ks\u0259n.” (X.R.Ulut\u00fcrk); “N\u0259 q\u0259d\u0259r ki, qisas\u0131 ya\u011f\u0131dan almam\u0131\u015f\u0131q,\/D\u00fc\u015fm\u0259nin qollar\u0131n\u0131 yan\u0131na salmam\u0131\u015f\u0131q,\/Haqq\u0131m\u0131z\u0131 qazan\u0131b q\u0259l\u0259b\u0259 \u00e7almam\u0131\u015f\u0131q,\/E\u015fqim, ruhum, m\u0259nliyim h\u0259r\u0259si bir yaraqd\u0131r!\/Bu da bir c\u00fcr imtahan, bu da bir c\u00fcr s\u0131naqd\u0131!\/V\u0259t\u0259n, \u0259ym\u0259 q\u0259ddini, dar g\u00fcnd\u00fc, dar ayaqd\u0131!!!” (Z.Yaqub); “Qalx, d\u00fc\u015fm\u0259n \u0259lind\u0259 v\u0259t\u0259n \u00e7\u0131rp\u0131n\u0131r,\/Qayaya \u00e7\u0131rp\u0131l\u0131r, da\u015fa \u00e7\u0131rp\u0131l\u0131r,\/Qalx, qovaq g\u00f6yl\u0259rd\u0259n bu qara yeli.\/\u0130r\u0259li, ir\u0259li, ancaq ir\u0259li!” (F.Mehdi); yaxud “Geysin d\u00f6y\u00fc\u015f paltar\u0131n\u0131 Alov sa\u00e7an da\u011f-da\u015f\u0131m\u0131z,\/A\u011flamay\u0131n, m\u0259lh\u0259m deyil yaram\u0131za g\u00f6z ya\u015f\u0131m\u0131z!” (H.K\u00fcrdo\u011flu).<\/p>\n\n\n\n

\u00dcmumiyy\u0259tl\u0259, m\u00fcharib\u0259nin ilk ill\u0259rind\u0259 poeziyada bu \u00e7alar – y\u0259ni, s\u0131nmamaq, d\u00fc\u015fm\u0259nd\u0259n \u00f6c alma\u011fa \u00e7a\u011f\u0131r\u0131\u015f notlar\u0131 daha qabar\u0131q idi. M.Araz\u0131n “qorxuram ki, s\u0131na mill\u0259t, a\u011flama” xitab\u0131 \u00fcst\u0259 qurulan \u015feirl\u0259rd\u0259 \u0259sas poetik m\u0259kan\u0131 co\u015fqu, d\u0259rd\u0259 \u0259yilm\u0259zlik, m\u00fcbariz\u0259d\u0259n usanmamaq meyill\u0259ri istila edirdi. F\u00fcruz\u0259 M\u0259mm\u0259dlinin “Haqq\u0131m Qaraba\u011f” \u015feirind\u0259 oldu\u011fu kimi:<\/p>\n\n\n\n

A\u011fr\u0131dan, \u0259zabdan yordum \u00f6z\u00fcm\u00fc,<\/p>\n\n\n\n

S\u0131nd\u0131rd\u0131m \u00f6z\u00fcm\u00fc, q\u0131rd\u0131m \u00f6z\u00fcm\u00fc<\/p>\n\n\n\n

M\u0259n \u00e7ox ars\u0131zl\u0131\u011fa vurdum \u00f6z\u00fcm\u00fc.<\/p>\n\n\n\n

\u0130ndi qisas deyib k\u00fckr\u0259yim daha,<\/p>\n\n\n\n

Bitsin \u0259sir \u00f6mr\u00fc s\u00fcrm\u0259yim daha.<\/p>\n\n\n\n

Bu ist\u0259yin realiz\u0259 olunmamas\u0131 \u015fairl\u0259rd\u0259 pessimizm duy\u011fusu yarad\u0131r, onlarda aqressiya hissini q\u00fcvv\u0259tl\u0259ndirir, onlar gah d\u00f6y\u00fc\u015f\u00e7\u00fcy\u0259 m\u00fcraci\u0259tl\u0259: “\u018fcdad\u0131m\u0131z yatan bu da\u011f s\u0259nindir,\/Viran\u0259 g\u00f6r\u00fcn\u0259n yaylaq s\u0259nindir,\/Odu s\u00f6nd\u00fcr\u00fcl\u0259n ocaq s\u0259nindir,\/Qa\u00e7ma bala, qa\u00e7ma, torpaq s\u0259nindir!!!” (H.K\u00fcrdo\u011flu), gah vicdan\u0131n\u0131 ittihamla: “M\u00fcsib\u0259tl\u0259r, m\u0259\u015f\u0259qq\u0259tl\u0259r\/Edir yaman t\u00fc\u011fyan bu g\u00fcn!\/Yatan vicdan,\/Oyan vicdan!\/S\u0259n v\u0259t\u0259nin ke\u015fiyind\u0259 dayan, vicdan.” (N.X\u0259zri), gah da \u00f6z\u00fcn\u00fc q\u0131naqla “\u0130\u015f\u0131ql\u0131s\u0131z, D\u0259lida\u011fs\u0131z, K\u0259lb\u0259c\u0259rsiz n\u0259 v\u0259t\u0259n,\/Q\u0131rxq\u0131z han\u0131, Tur\u015fay han\u0131, A\u011fbulaqs\u0131z n\u0259 v\u0259t\u0259n,\/Qaraba\u011fs\u0131z ah \u00e7\u0259kirdik, Qaraba\u011fs\u0131z n\u0259 v\u0259t\u0259n,\/O g\u00f6z\u0259llik s\u0259lt\u0259n\u0259ti tapdalan\u0131rsa, \/Neynirik bu can\u0131 biz?!” (H.K\u00fcrdo\u011flu); “C\u0131rtdan boyda \u00c7e\u00e7enistan\/D\u0259v\u0259 boyda Rusiyaya d\u0259rs ver\u0259li\/Onu \u015f\u00f6hr\u0259t m\u0259qam\u0131ndan endir\u0259li\/M\u0259n \u00f6z\u00fcm\u00fc nec\u0259 varsa, \/El\u0259 g\u00f6r\u00fcb utan\u0131ram.\/\u0130ndi \u00e7e\u00e7en qeyr\u0259tind\u0259n\/D\u0259rs g\u00f6t\u00fcr\u00fcb utan\u0131ram” (B.Vahabzad\u0259) kimi \u015feirl\u0259r yaz\u0131rd\u0131lar.<\/p>\n\n\n\n

\"\"\/<\/figure>\n\n\n\n

1990-c\u0131 ill\u0259rin sonlar\u0131ndan ba\u015flayaraq zaman v\u0259 onunla ba\u011fl\u0131 ideyalar\u0131n deqradasiyaya u\u011framas\u0131 c\u0259miyy\u0259td\u0259 son problematikas\u0131n\u0131 lab\u00fcdl\u0259\u015fdirdi, \u015f\u0259xsiyy\u0259tin iflas\u0131na, onun i\u00e7ind\u0259ki \u00e7\u00f6k\u00fc\u015f f\u0259ls\u0259f\u0259sinin yaranmas\u0131na r\u0259vac vermi\u015f oldu. 1990-2000-ci ill\u0259rd\u0259 H\u0259mid Heris\u00e7inin, Murad K\u00f6hn\u0259qalan\u0131n, Rasim Qaracan\u0131n, Salam Sarvan\u0131n, Qulu A\u011fs\u0259sin, Zahir \u018fz\u0259m\u0259tin, Aq\u015fin Yeniseyin, Sevinc P\u0259rvan\u0259nin, N\u0259rmin Kamal\u0131n v\u0259 ba\u015fqa m\u00fc\u0259llifl\u0259rin yazd\u0131qlar\u0131 n\u00fcmun\u0259l\u0259rin \u0259ks\u0259riyy\u0259tind\u0259 s\u0259rgil\u0259dikl\u0259ri m\u00f6vzulardan as\u0131l\u0131 olmayaraq a\u011fr\u0131l\u0131 bir Zaman var. Onlar c\u0259miyy\u0259t\u0259 v\u0259 d\u00fcnyaya aqressiv m\u00fcnasib\u0259ti, s\u0259rt dramatizmi, k\u0259skin pafos, ironiyas\u0131 il\u0259 se\u00e7ilir. Bu \u015feirl\u0259r daha \u00e7ox sosial m\u0259nz\u0259r\u0259l\u0259rin t\u0259svirin\u0259 a\u00e7\u0131l\u0131r, sosial-ictimai t\u0259zyiql\u0259rd\u0259n m\u0259n\u0259vi t\u0259b\u0259dd\u00fclatlara u\u011fram\u0131\u015f insan\u0131n ovqat\u0131n\u0131, ruhi sars\u0131nt\u0131lar\u0131n\u0131 s\u0259rgil\u0259yir. V\u0259t\u0259n\u0259, Qaraba\u011f m\u0259s\u0259l\u0259sin\u0259 m\u00fcnasib\u0259td\u0259 s\u0259rt dramatizm \u00f6n\u0259 ke\u00e7ir. Zahir \u018fz\u0259m\u0259tin “\u018fsg\u0259r m\u0259ktubu”, Rasim Qaracan\u0131n “\u018fg\u0259r \u0259n yax\u0131n dostun m\u00fcharib\u0259d\u0259 \u00f6lm\u00fc\u015fs\u0259”, Qulu A\u011fs\u0259sin “M\u00fcharib\u0259 \u0259lili” \u015feirl\u0259rind\u0259 insan faci\u0259si \u0259n epataj s\u0259ciyy\u0259li elementl\u0259rin\u0259 q\u0259d\u0259r poetik t\u0259svirin predmetin\u0259 \u00e7evrilir, v\u0259t\u0259n \u00fc\u00e7\u00fcn d\u00f6y\u00fc\u015f\u0259n insan \u015f\u00fcurunun altyap\u0131s\u0131, i\u00e7inin t\u0259lat\u00fcm\u00fc – qorxusu, narahatl\u0131\u011f\u0131, arzusu b\u0259dii m\u0259tn\u0259 g\u0259tirilir.<\/p>\n\n\n\n

S\u0259b\u0259b ayd\u0131nd\u0131r: bu \u015fairl\u0259rin yeti\u015fdikl\u0259ri d\u00f6vr 1990-c\u0131 ill\u0259rdir ki, bu d\u00f6vr\u0259 xas olan b\u00fct\u00fcn f\u0259ci reall\u0131qlar onlar\u0131n bax\u0131\u015flar\u0131na x\u00fcsusi t\u0259sir g\u00f6st\u0259rib: m\u00fcharib\u0259, yurd itkisi, \u015f\u0259hidlik a\u011fr\u0131s\u0131, m\u00fcxt\u0259lif q\u0259tll\u0259r, zorak\u0131l\u0131qlar, soyq\u0131r\u0131m d\u0259h\u015f\u0259tl\u0259ri, ictimai-siyasi xaos, m\u0259n\u0259vi-\u0259xlaqi deqradasiya v\u0259 b\u00fct\u00fcn bunlar\u0131 tarixi taleyind\u0259 da\u015f\u0131ma\u011fa m\u00fcnc\u0259r olmur insan h\u0259yat\u0131. Buna g\u00f6r\u0259 d\u0259 g\u0259nclik d\u00f6vr\u00fc m\u0259ml\u0259k\u0259tin s\u0259rt s\u0131naqlar v\u0259 f\u0259ci ya\u015fant\u0131lar d\u00f6vr\u00fcn\u0259 d\u00fc\u015f\u0259nl\u0259rin ist\u0259r geriy\u0259, ist\u0259rs\u0259 d\u0259 g\u0259l\u0259c\u0259y\u0259 y\u00f6n\u0259l\u0259n bax\u0131\u015f\u0131nda ancaq v\u0259 ancaq yadda\u015flar\u0131na hopmu\u015f, lokal \u0259lacs\u0131zl\u0131q m\u0259ng\u0259n\u0259sind\u0259 \u00e7abalayan insan\u0131n portretini s\u0259rgil\u0259m\u0259k missiyas\u0131 var. Bu disharmoniyan\u0131n i\u00e7ind\u0259 V\u0259t\u0259n anlay\u0131\u015f\u0131na m\u00fcnasib\u0259t d\u0259 ironikdir:<\/p>\n\n\n\n

M\u0259n bu Ana Torpa\u011f\u0131<\/p>\n\n\n\n

\u00f6z \u00fcst-ba\u015f\u0131mda yaln\u0131z toz-torpaq<\/p>\n\n\n\n

kimi g\u00f6rd\u00fcm, v\u0259ssalam…<\/p>\n\n\n\n

                                          Salam Sarvan<\/em><\/p>\n\n\n\n

Biz m\u00fcharib\u0259 aparan, erm\u0259ni kimi d\u00fc\u015fm\u0259ni olan bir \u00f6lk\u0259nin yazarlar\u0131ndan bunu g\u00f6zl\u0259yirdikmi? Son otuz ild\u0259 v\u0259t\u0259n ad\u0131na ideoloji t\u0259bli\u011fat etiraf ed\u0259k ki, o q\u0259d\u0259r d\u0259 d\u0259rin\u0259 i\u015fl\u0259m\u0259di, milli insan\u0131n i\u00e7ind\u0259ki sava\u015f ruhunu z\u0259ifl\u0259tdi. V\u0259t\u0259ni co\u015f\u011fulu, a\u015fina bir ruhla sevm\u0259k yerin\u0259, yuxar\u0131dak\u0131 ironik kontekst \u00f6n\u0259 ke\u00e7di. Erm\u0259ni q\u0131z\u0131na heyranl\u0131\u011f\u0131 poeziyaya g\u0259tirm\u0259k, qaziy\u0259, \u0259sg\u0259r\u0259 olan bigan\u0259yi s\u0259rgil\u0259m\u0259k, v\u0259t\u0259nin a\u011fr\u0131lar\u0131n\u0131 deyil, q\u00fcsurlar\u0131n\u0131 h\u0259d\u0259f\u0259 al\u0131b onsuz da zaman\u0131n g\u0259tirdiyi pessimist ovqat\u0131 bir az da d\u0259rinl\u0259\u015fdirm\u0259k. Bu m\u0259nada, Ramiz R\u00f6v\u015f\u0259nin “s\u0259ni sevm\u0259k \u00e7\u0259tindir, v\u0259t\u0259n, n\u0259 g\u00fcnd\u0259s\u0259n?” misralar\u0131 il\u0259 ba\u015flayan \u015feiri bir vaxtlar t\u0259nt\u0259n\u0259li pafos v\u0259 t\u0259r\u0259nn\u00fcml\u0259 s\u00fcsl\u0259n\u0259n Az\u0259rbaycan – Ana V\u0259t\u0259n obraz\u0131n\u0131n dekonstruksiyaya u\u011frad\u0131lm\u0131\u015f \u015f\u0259kli t\u0259siri ba\u011f\u0131\u015flay\u0131r. Ramiz R\u00f6v\u015f\u0259nin dig\u0259r \u015feirind\u0259 v\u0259t\u0259n anlam\u0131 insan i\u00e7inin \u00e7\u00f6k\u00fc\u015f\u00fc, d\u0259rin b\u00f6hran\u0131 il\u0259 harmonik verilir, milli-m\u0259n\u0259vi-\u0259xlaqi ideallar\u0131n t\u0259n\u0259zz\u00fcl\u0259 u\u011frad\u0131\u011f\u0131 yerl\u0259rd\u0259n, natur-f\u0259ls\u0259fi qatlardan n\u0259\u015f\u0259t tap\u0131r.<\/p>\n\n\n\n

N\u0259 uzun \u00e7\u0259kdi, v\u0259t\u0259n,<\/p>\n\n\n\n

d\u00f6n\u00fcb s\u0259n\u0259 qay\u0131tmaq.<\/p>\n\n\n\n

\u0130\u00e7imin q\u00fcrb\u0259tind\u0259n<\/p>\n\n\n\n

bu v\u0259t\u0259n\u0259 qay\u0131tmaq.<\/p>\n\n\n\n

Ona g\u00f6r\u0259 biz XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 yaz\u0131lan \u015feirl\u0259rd\u0259n daha inamla b\u0259hs edirik ki, mill\u0259ti qalib ed\u0259n poeziya m\u0259x\u0259zimiz h\u0259min d\u00f6vr\u00fcn h\u0259r misras\u0131 il\u0259 v\u0259t\u0259n quran, birlik \u0259zmin\u0259 xidm\u0259t ed\u0259n m\u0259tnl\u0259rind\u0259 \u0259yanil\u0259\u015fib. D\u00f6vr qar\u0131\u015f\u0131q, dolan\u0131\u015f\u0131q \u00e7\u0259tin, yurd-yuvalar\u0131 s\u0259rg\u0259rdan olsa da, Hadinin “m\u0259yus olma amand\u0131r” misras\u0131ndak\u0131 kimi ruhsal z\u0259nginlik \u00f6z\u00fcn\u00fc t\u00fck\u0259tm\u0259yib.<\/p>\n\n\n\n

Q\u00fcrb\u0259td\u0259 ya\u015fayan \u015fair M\u0259mm\u0259d \u0130smay\u0131l da v\u0259t\u0259nl\u0259 ba\u011fl\u0131 \u015feirl\u0259rind\u0259 s\u0131nanm\u0131\u015f, d\u0259yi\u015fm\u0259z \u0259xlaqi-m\u0259n\u0259vi d\u0259y\u0259rl\u0259r axtar\u0131r, amma Ramiz R\u00f6v\u015f\u0259nd\u0259n f\u0259rqli olaraq, pessimizm\u0259 qap\u0131lm\u0131r, bu d\u0259y\u0259rl\u0259ri mehrab kimi tap\u0131nd\u0131\u011f\u0131 S\u00f6z\u00fcn ya\u015fam\u0131nda, g\u00fcc\u00fcnd\u0259, sehrind\u0259 tap\u0131r. Onun \u00fc\u00e7\u00fcn v\u0259t\u0259n el\u0259 s\u0259n\u0259tin var oldu\u011fu m\u0259kandad\u0131r, \u015fairin i\u00e7inin “s\u0259n\u0259tin q\u00fcrb\u0259tind\u0259n s\u0259n\u0259tin v\u0259t\u0259nin\u0259” do\u011fru yol alan v\u0259 daim sabit qalan m\u00f6vqeyind\u0259dir. V\u0259t\u0259nl\u0259 ba\u011fl\u0131 i\u015f\u0131ql\u0131 v\u0259 k\u00f6vr\u0259k hissl\u0259r onun misralar\u0131nda \u0259n uca vur\u011fulardan, ya\u015fanan \u0259n q\u00fcvv\u0259tli v\u0259 s\u0259mimi duy\u011fulardand\u0131r.<\/p>\n\n\n\n

Ged\u0259rs\u0259n, m\u0259chula yol ged\u0259r ged\u0259n,<\/p>\n\n\n\n

Q\u00fcrb\u0259t, bir a\u00e7\u0131lmaz sird\u0259n ba\u015fl\u0131yar.<\/p>\n\n\n\n

Burnunun ucunu g\u00f6yn\u0259d\u0259n v\u0259t\u0259n<\/p>\n\n\n\n

Yad\u0131na d\u00fc\u015fd\u00fcy\u00fc yerd\u0259n ba\u015fl\u0131yar.<\/p>\n\n\n\n

Ged\u0259rs\u0259n, v\u0259t\u0259nin qalar v\u0259t\u0259nd\u0259,<\/p>\n\n\n\n

\u0130\u00e7inin i\u00e7ind\u0259 k\u00f6z v\u0259t\u0259n olar.<\/p>\n\n\n\n

D\u0259rdin\u0259, s\u0259rin\u0259 v\u0259t\u0259ns\u0259n s\u0259n d\u0259,<\/p>\n\n\n\n

Q\u00fcrb\u0259td\u0259 s\u0259n\u0259 d\u0259 s\u00f6z v\u0259t\u0259n olar.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

Q\u00fcrb\u0259t, ayr\u0131l\u0131q, uzaql\u0131q, h\u0259sr\u0259t deyil\u0259n anlay\u0131\u015flar\u0131n \u00fcz\u0259rin\u0259 g\u0259ldiks\u0259 T\u0259brizsiz \u00f6t\u00fc\u015f\u0259 bilm\u0259y\u0259c\u0259yik. Bizim bir t\u0259r\u0259fimiz h\u0259r zaman \u0259ksik olub. Biz c\u0259nuba, C\u0259nub biz\u0259 h\u0259sr\u0259t qal\u0131b. H\u0259r d\u0259f\u0259 o taydan g\u00f6z\u00fc n\u0259mli, nisgil dolu bax\u0131\u015flar\u0131 g\u00f6rd\u00fckd\u0259, h\u0259mv\u0259t\u0259nl\u0259rimizin ana dili, v\u0259t\u0259n sevgisi u\u011frunda m\u00fccadil\u0259sin\u0259 \u015fahid olduqda v\u0259t\u0259n sevgisinin bitm\u0259zliyi, t\u00fck\u0259nm\u0259zliyinin nec\u0259 ali hiss oldu\u011funu d\u0259rk etmi\u015fik:<\/p>\n\n\n\n

N\u0259 h\u0259sr\u0259t, n\u0259 hicran olsun,<\/p>\n\n\n\n

Vahid Az\u0259rbaycan olsun!<\/p>\n\n\n\n

Qoy birl\u0259\u015fsin bir can olsun<\/p>\n\n\n\n

O sahil d\u0259, bu sahil d\u0259.<\/p>\n\n\n\n

                            X\u0259lil Rza Ulut\u00fcrk<\/em><\/p>\n\n\n\n

Poeziyam\u0131zda T\u0259briz m\u00f6vzusuna m\u00fcraci\u0259td\u0259n he\u00e7 usanmad\u0131 \u015fairl\u0259r. N\u0259 usand\u0131lar, n\u0259 d\u0259 qorxdular! Sovetin t\u00fc\u011fyan el\u0259diyi vaxtlarda, 1958-ci ild\u0259 \u015fair R\u0259sul Rza “\u018frk qalas\u0131” \u015feirini yazd\u0131, sovet h\u00f6k\u00fcm\u0259tinin \u0259n sadiq ideoloqlar\u0131ndan olan S\u00fcleyman R\u00fcst\u0259m m\u00f6vzu T\u0259briz olunca \u0259li titr\u0259di, T\u0259brizl\u0259 ba\u011fl\u0131 \u0259n yan\u011f\u0131l\u0131 \u015feirin m\u00fc\u0259llifi kimi yazd\u0131rd\u0131 ad\u0131n\u0131 \u0259d\u0259biyyat tarixin\u0259. B\u0259xtiyar Vahabzad\u0259nin “G\u00fcl\u00fcstan” poemas\u0131n\u0131n, X\u0259lil Rza Ulut\u00fcrk\u00fcn “Apard\u0131 Sell\u0259r Saran\u0131” \u015feirinin odlu misralar\u0131nda T\u0259briz obraz\u0131 h\u0259r zaman diri qalaraq bada verilm\u0259kd\u0259 olan azadl\u0131q nidas\u0131n\u0131n oyan\u0131\u015f\u0131na xidm\u0259t etdi.<\/p>\n\n\n\n

Milli m\u00fcst\u0259qillik qazand\u0131\u011f\u0131m\u0131z 90-c\u0131 ill\u0259rd\u0259n sonra da poeziyada T\u0259briz m\u00f6vzusuna mara\u011f\u0131n, m\u00fcraci\u0259tin azalmad\u0131\u011f\u0131n\u0131n \u015fahidi oluruq. Bu d\u00f6vrd\u0259 m\u00fcharib\u0259, \u015f\u0259hidlik, k\u00f6\u00e7k\u00fcnl\u00fck kimi b\u0259lalar\u0131n, m\u00fc\u0259yy\u0259n sosial probleml\u0259rin \u00f6z\u00fc il\u0259 g\u0259tirdikl\u0259ri m\u00f6vzular T\u0259brizl\u0259 ba\u011fl\u0131 d\u00fc\u015f\u00fcnc\u0259l\u0259r\u0259 ard\u0131c\u0131l k\u00f6kl\u0259nm\u0259y\u0259 imkan verm\u0259s\u0259 d\u0259, h\u0259r halda poetik yadda\u015f\u0131n m\u00f6vzuya h\u0259ssasl\u0131\u011f\u0131n\u0131 qorudu\u011fu b\u0259lli olur. Fikr\u0259t Qocan\u0131n “Azadl\u0131q \u015f\u0259rqisi”, N\u0259riman H\u0259s\u0259nzad\u0259nin “Q\u0131f\u0131lb\u0259nd”, N\u00fcsr\u0259t K\u0259s\u0259m\u0259nlinin “A\u011flama, T\u0259brizim, a\u011flama…”, Vaqif B\u0259hm\u0259nlinin “Araz bayat\u0131lar\u0131”, Sabir R\u00fcst\u0259mxanl\u0131n\u0131n “T\u0259brizd\u0259 bayram ax\u015fam\u0131”, Sona V\u0259liyevan\u0131n “Arazbar\u0131” v\u0259 s. silsil\u0259 \u015feirl\u0259r y\u00fczillik ya\u015f\u0131 olan bir m\u00f6vzunun i\u015fl\u0259nm\u0259si bax\u0131m\u0131ndan \u00f6n\u0259m k\u0259sb edir.<\/p>\n\n\n\n

“Ulduz” jurnal\u0131 il\u0259 “\u018fd\u0259biyyat q\u0259zeti”nin birg\u0259 layih\u0259si olan v\u0259t\u0259n m\u00f6vzulu \u015feirl\u0259ri t\u0259qdim etm\u0259k ideyas\u0131 do\u011fanda h\u0259m d\u0259 T\u0259briz\u0259 h\u0259sr edilmi\u015f m\u0259tnl\u0259ri xat\u0131rlad\u0131m. Biz birl\u0259\u015fm\u0259yinc\u0259 he\u00e7 vaxt b\u00fct\u00f6v olmayaca\u011f\u0131q. Amma d\u00fcnyan\u0131n d\u00f6rd bir buca\u011f\u0131na s\u0259p\u0259l\u0259nmi\u015f olsaq bel\u0259, bir-birimiz\u0259 uzanan qollar\u0131m\u0131z, sevgi il\u0259 baxan g\u00f6zl\u0259rimiz, a\u011fr\u0131 il\u0259 vuran \u00fcr\u0259kl\u0259rimiz var olduqca, biz el\u0259 – vahid, yekpar\u0259, b\u00fct\u00f6v Az\u0259rbaycan olaca\u011f\u0131q h\u0259m d\u0259!<\/p>\n\n\n\n

Bu burax\u0131l\u0131\u015fda b\u00fct\u00f6v Az\u0259rbaycan var. G\u00fcney Az\u0259rbaycan – \u015e\u0259hriyar, Mir Mehdi Etimad, M\u0259h\u0259mm\u0259d Biriya, m\u00fchacir\u0259t \u0259d\u0259biyyat\u0131 – K\u0259rim Yayc\u0131l\u0131, T\u00fcrkiy\u0259d\u0259 ya\u015fayan – “Azerbaycan y\u00fcre\u011fimde bir \u015fahdamard\u0131r” misralar\u0131n\u0131n m\u00fc\u0259llifi olan Qaraba\u011f \u0259silli t\u00fcrk \u015fairi Yavuz B\u00fcl\u0259nt Bakil\u0259r. \u00c7\u00fcnki bir m\u0259qam faktd\u0131r: i\u00e7imizd\u0259ki birlik sevdam\u0131z, h\u00fcrr \u0259zmimiz, ruh sava\u015f\u0131m\u0131z \u00f6lm\u0259dikc\u0259 “m\u0259fkur\u0259y\u0259 do\u011fru qo\u015fmaqdan” \u0259sla vaz ke\u00e7m\u0259dik. Ona g\u00f6r\u0259 qazananlardan olduq.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

2020-ci ilin sentyabr\u0131n 27-d\u0259n Az\u0259rbaycanda 44 g\u00fcn davam ed\u0259n \u0130kinci Qaraba\u011f sava\u015f\u0131 ba\u015flad\u0131 v\u0259 noyabr\u0131n 10-u erm\u0259nil\u0259rin m\u0259\u011flubiyy\u0259ti il\u0259 sona yetdi. Az\u0259rbaycan m\u00fcz\u0259ff\u0259r ordunun v\u0259 Ali Ba\u015f Komandan \u0130lham \u018fliyevin \u0259zmi il\u0259 i\u015f\u011fal alt\u0131nda olan tarixi torpaqlar\u0131n\u0131 geri qaytard\u0131. Tarixi-etnik yadda\u015f, m\u00fcst\u0259qil d\u00f6vl\u0259t t\u0259f\u0259kk\u00fcr\u00fc v\u0259 istiqlal t\u0259limi il\u0259 ba\u011fl\u0131 biz\u0259 a\u015f\u0131lanan “ulusu sevm\u0259k f\u0259nni” \u015f\u00fcurumuzun, milli-m\u0259n\u0259vi varl\u0131\u011f\u0131m\u0131z\u0131n t\u0259r\u0259qqi h\u0259r\u0259kat\u0131nda i\u015ftirak edib \u00f6z i\u015fini g\u00f6rd\u00fc. B\u00f6y\u00fck sevgi v\u0259 co\u015f\u011fu il\u0259 \u00f6n c\u0259bh\u0259y\u0259 d\u00f6y\u00fc\u015f\u0259 at\u0131lanlar, v\u0259t\u0259nin \u0259razi b\u00fct\u00f6vl\u00fcy\u00fc u\u011frunda can f\u0259da etm\u0259y\u0259 haz\u0131r olanlar b\u00f6y\u00fck q\u00fcrur m\u0259nb\u0259yin\u0259 \u00e7evrildil\u0259r. Budur, T\u00fcrk olmaq ibtidadan yurd \u00fc\u00e7\u00fcn sava\u015fma\u011fa m\u00fc\u015ftaq olmaq dem\u0259k! D\u00fcnyaya meydan oxumaq, “bir hilal u\u011fruna” min d\u0259f\u0259 \u00f6l\u00fcb do\u011fulmaq dem\u0259k!<\/p>\n\n\n\n

Mill\u0259t olma\u011f\u0131n, b\u00fct\u00f6v ya\u015fama\u011f\u0131n yadda\u015fda v\u0259 amalda ke\u00e7diyi yolun m\u00fcxt\u0259lif m\u0259rh\u0259l\u0259l\u0259ri olur. 90-c\u0131 ill\u0259rd\u0259 bir xalq olaraq bu yolu \u00dcmummilli lider Heyd\u0259r \u018fliyevl\u0259 ke\u00e7dik. O m\u0259rh\u0259l\u0259 ki, g\u00f6r\u00fcnm\u0259mi\u015f m\u0259n\u0259vi, \u0259xlaqi-siyasi deqradasiyadan sonra xilaskar kimi yeti\u015fib zaman\u0131n ah\u0259ngi il\u0259 m\u0259n\u0259vi-\u0259xlaqi d\u0259y\u0259rl\u0259rin sabitliyi aras\u0131nda harmoniya yaratm\u0131\u015fd\u0131. Son otuz il\u0259 yax\u0131n d\u00f6vrd\u0259 d\u00fcnyan\u0131n idar\u0259\u00e7ilik panteonunda \u00e7ox \u015fey, b\u0259lk\u0259 d\u0259 h\u0259r \u015fey d\u0259yi\u015fdi: texnogen sivilizasiya \u00f6z\u00fcn\u00fc t\u00fck\u0259tdi, qlobal zor v\u0259 \u015f\u0259r stixiyas\u0131, anti insani d\u00fc\u015f\u00fcnc\u0259 meydan sulad\u0131, irq\u00e7i f\u0259ls\u0259f\u0259l\u0259r, vulqar q\u0259rb\u00e7i “humanizm” oyunlar\u0131, m\u0259zh\u0259b\u00e7i m\u00fcharib\u0259l\u0259r \u00e7e\u015fidi kamal\u0131n t\u0259nt\u0259n\u0259sinin he\u00e7 bir n\u0259tic\u0259 verm\u0259y\u0259c\u0259yinin s\u00fcbutu oldu. G\u00f6z\u0259llik d\u00fcnyan\u0131 xilas etm\u0259di, elm b\u0259hr\u0259 verm\u0259di, kamal qalib g\u0259lm\u0259di.<\/p>\n\n\n\n

Bel\u0259 bir qlobal v\u0259 geopolitik maraqlar\u0131n toqqu\u015fdu\u011fu seysmik zonada, antit\u0259bi\u0259t v\u0259 antiinsani d\u00fcnya kultunun hakimi-m\u00fctl\u0259q oldu\u011fu bir zamanda, \u00fcst\u0259lik Qaraba\u011f kimi problem\u0259 az qala utopik v\u0259 apokalipsis bax\u0131\u015f\u0131n g\u00fccl\u0259ndiyi bir d\u00f6n\u0259md\u0259 toparlan\u0131b mill\u0259timizin taleyind\u0259 tarixi bir d\u00f6n\u00fc\u015f\u0259 imza atmaq \u0130lham \u018fliyevin siyasi s\u0259ri\u015ft\u0259, d\u00f6vl\u0259ti t\u0259f\u0259kk\u00fcr v\u0259 intellekt miqyas\u0131nda ehtiva etdiyi g\u00fcc\u00fcn s\u00f6z\u00fc idi ki, q\u0259fil a\u00e7\u0131lan sill\u0259 kimi boz \u00fczl\u0259r\u0259 \u00e7\u0131rp\u0131ld\u0131. H\u0259r c\u00fcr s\u00fcni, qondarma qanun v\u0259 stereotipl\u0259rin, perspektivd\u0259n m\u0259hrum b\u0259yanatlar\u0131n qar\u015f\u0131s\u0131na milli m\u00fcq\u0259dd\u0259rat\u0131n meyar\u0131n\u0131 qoydu. B\u00fct\u00f6vl\u00fcy\u00fcn\u00fc qan\u0131 il\u0259 qazanma\u011fa layiq orduya, milli miqyasda d\u00fc\u015f\u00fcnc\u0259 v\u0259 t\u0259\u015fkilati i\u015f v\u00fcs\u0259tin\u0259 sahib oldu\u011funu d\u00fcnyan\u0131n \u00f6n\u00fcn\u0259 s\u0259rdi. M\u00fcst\u0259qillik mentaliteti v\u0259 statusunu h\u0259mi\u015f\u0259 uca tutub qoruyan Ali Ba\u015f Komandan \u0130lham \u018fliyevin bu g\u00fcn d\u00fcnyan\u0131n g\u00f6z\u00fc qar\u015f\u0131s\u0131nda n\u00fcmayi\u015f etdirdiyi “m\u0259\u011frur lider obraz\u0131” is\u0259 onun m\u0259qs\u0259d v\u0259 m\u00f6vqeyin\u0259 real-\u0259m\u0259li m\u00fcnd\u0259ric\u0259 qazand\u0131ran \u0259sas r\u0259mzl\u0259rd\u0259n oldu.<\/p>\n\n\n\n

Tarixin ibr\u0259t d\u0259rsi h\u0259m d\u0259 bu oldu ki, biz 28 il cism\u0259n uzaq sal\u0131nd\u0131\u011f\u0131m\u0131z Qaraba\u011f\u0131m\u0131zdan ruh\u0259n he\u00e7 ayr\u0131lmad\u0131\u011f\u0131m\u0131z\u0131 d\u00fcnyaya b\u0259yan etdik. D\u00fc\u015fm\u0259n is\u0259 oralarda xarabazarl\u0131q yaratmaqla \u00f6z m\u00fcv\u0259qq\u0259ti m\u00f6vcudluqlar\u0131na b\u0259lk\u0259 d\u0259 ham\u0131dan \u00e7ox \u00f6zl\u0259rini inand\u0131rm\u0131\u015fd\u0131lar. He\u00e7 E\u015fq olan \u00fcr\u0259kd\u0259 xarabal\u0131\u011fa, viran\u0259liy\u0259 yer olarm\u0131?! \u018fsla! Biz Qaraba\u011f\u0131 ona g\u00f6r\u0259 geri ala bildik ki, i\u00e7imizd\u0259ki \u0130lahi e\u015fq, haqq\u0131n q\u0259l\u0259b\u0259sin\u0259 inam oralara qay\u0131d\u0131\u015f yollar\u0131m\u0131z\u0131 i\u015f\u0131qland\u0131rm\u0131\u015fd\u0131. Qaraba\u011f\u0131 bu e\u015fql\u0259 xilas etdik, f\u0259th etdik. \u018fsg\u0259rl\u0259rimiz bu e\u015fq\u0259 tap\u0131nd\u0131qlar\u0131na g\u00f6r\u0259 \u015f\u0259xsiyy\u0259t v\u0259 f\u0259rd kimi t\u00fcrk o\u011flu t\u00fcrk olaraq qald\u0131lar. \u0130nsanl\u0131\u011fa v\u0259 humanist d\u0259y\u0259rl\u0259r\u0259 xidm\u0259td\u0259n bir an bel\u0259 olsun vaz ke\u00e7m\u0259dikl\u0259ri \u00fc\u00e7\u00fcn. Tanr\u0131 v\u0259 \u0259b\u0259diyy\u0259t sevgisin\u0259 ucalmaq h\u0259r m\u00fcharib\u0259 aparan xalq\u0131n m\u00fckafat\u0131 ola bilm\u0259yib.<\/p>\n\n\n\n

II Qaraba\u011f sava\u015f\u0131 il\u0259 ba\u011fl\u0131 ya\u015fanan b\u00fct\u00fcn situasiyalar, ya\u015fant\u0131lar m\u00fc\u0259yy\u0259n q\u0259d\u0259r b\u0259dii s\u00f6z\u00fcn predmetin\u0259 \u00e7evrildi. \u018flb\u0259tt\u0259, prosesi ger\u00e7\u0259kl\u0259rin, g\u00fcn\u00fcn i\u00e7ind\u0259n yazmaq \u00e7\u0259tin i\u015fdir. Amma m\u0259lumdur ki, a\u011f\u0131r s\u0131naq m\u0259qamlar\u0131nda, mill\u0259t taley\u00fckl\u00fc probleml\u0259rl\u0259 \u00fcz-\u00fcz\u0259 qalanda ilk operativ s\u00f6z\u00fc poeziya deyir. Bu m\u0259nada, yaz\u0131lm\u0131\u015f bir \u00e7ox \u015feirl\u0259rd\u0259 son g\u00fcnl\u0259r\u0259 aid olan notlar\u0131n yana\u015f\u0131 verildiyini g\u00f6rm\u0259k \u00e7\u0259tin olmur: m\u00fcz\u0259ff\u0259r ordumuz, igid \u0259sg\u0259rl\u0259rimiz, zabitl\u0259rimiz, qalib Ba\u015f komandan\u0131m\u0131z, d\u00fc\u015fm\u0259n \u0259sar\u0259tind\u0259n qurtulmu\u015f v\u0259t\u0259n torpaqlar\u0131m\u0131z, \u015f\u0259hidl\u0259rimiz, qazil\u0259rimiz, arxa c\u0259bh\u0259nin ya\u015fant\u0131lar\u0131, qarda\u015f T\u00fcrkiy\u0259nin k\u00f6m\u0259yi, \u0130lham \u018fliyev – \u018frdo\u011fan dostlu\u011fu v\u0259 s. Sabir R\u00fcst\u0259mxanl\u0131n\u0131n “Qaraba\u011fa d\u00f6n\u00fc\u015f” poemas\u0131, M\u0259mm\u0259d \u0130smay\u0131l\u0131n “Az\u0259rbaycan \u0259sg\u0259ri”, Vahid \u018fzizin “Az\u0259rbaycand\u0131r Qaraba\u011f”, Vaqif B\u0259hm\u0259nlinin “V\u0259t\u0259n \u0259sg\u0259ri”, Qulu A\u011fs\u0259sin “A\u011fdam”, \u0130lqar F\u0259hminin “Balaca ki\u015fil\u0259r”, \u018fjd\u0259r Olun “Q\u0131rx d\u00f6rd g\u00fcn\u0259”, “Sevinc Nuruq\u0131z\u0131n\u0131n “A\u011fdam”, Adil\u0259 N\u0259z\u0259rin “Bu z\u0259f\u0259rin m\u00fcbar\u0259kdir, ey V\u0259t\u0259n”, “\u0130ki can”, Vaqif Aslan\u0131n “Ali Ba\u015f Komandan\u0131m”, Zahid X\u0259lilin “A\u011fdam\u0131m, a\u011f \u015f\u0259h\u0259rim”, Avd\u0131 Qo\u015fqar\u0131n “Az\u0259rbaycan \u0259sg\u0259ri”, H\u0259yat \u015e\u0259minin “Salam, \u0259sg\u0259r”, \u018fhm\u0259d Q\u0259\u015f\u0259mo\u011flunun “General Polad b\u0259y”, Esmira M\u0259hiq\u0131z\u0131n\u0131n “\u0130ndi ham\u0131 davaya getm\u0259k ist\u0259yir”, \u0130brahim \u0130lyasl\u0131n\u0131n “Qar\u015f\u0131n\u0131zda bir \u00f6m\u00fcr sayq\u0131 duru\u015funday\u0131z”, Elnur U\u011fur Abdiyevin “G\u00f6z\u00fcn ayd\u0131n, Az\u0259rbaycan”, Faiq H\u00fcseynb\u0259ylinin “V\u0259t\u0259n n\u0259\u011fm\u0259l\u0259ri”, S\u0259rdar Aminin “Bir d\u0259qiq\u0259lik s\u00fckut… Gec\u0259 siqnal\u0131” kimi m\u0259tnl\u0259r q\u0259l\u0259b\u0259d\u0259n sonra yaranacaq \u0259n yeni \u0259d\u0259biyyata art\u0131q “\u0259r\u0259f\u0259” poeziya n\u00fcmun\u0259si qismind\u0259 daxil olub.<\/p>\n\n\n\n

Bu \u015feirl\u0259rd\u0259, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, poetik potensial\u0131n yeni imkanlar\u0131n\u0131n \u00fcz\u0259 \u00e7\u0131xd\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fck. M\u0259s\u0259l\u0259n, Qulu A\u011fs\u0259sin “A\u011fdam” \u015feirind\u0259 oldu\u011fu kimi. \u015eeird\u0259 h\u0259r c\u00fcr gurultu, poetik t\u0259nt\u0259n\u0259d\u0259n uzaq olan ibar\u0259l\u0259rl\u0259 deyil, adi dan\u0131\u015f\u0131q dilinin s\u00f6zl\u0259ri vasit\u0259sil\u0259 psixoloji effekt\u0259 nail olundu\u011funu g\u00f6r\u00fcr\u00fck. Qulu A\u011fs\u0259s \u00fcmumiyy\u0259tl\u0259, dilin adi s\u00f6zl\u0259rini poeziya s\u0259viyy\u0259sin\u0259 qald\u0131rma\u011f\u0131 bacaran \u015fairl\u0259rd\u0259ndir. “A\u011fdam” \u015feirind\u0259 d\u0259 dol\u011fun ifad\u0259lilik qazanm\u0131\u015f misralar aras\u0131nda m\u0259ntiqi ard\u0131c\u0131ll\u0131q metaforik V\u0259t\u0259n anlay\u0131\u015f\u0131n\u0131n, A\u011fdam obraz\u0131n\u0131n da\u015f\u0131d\u0131\u011f\u0131 m\u0259zmun geni\u015fliyind\u0259 c\u0259ml\u0259\u015fir. V\u0259 h\u0259r misra \u015feird\u0259ki \u00fcmumil\u0259\u015fdirilmi\u015f metaforan\u0131n m\u0259rt\u0259b\u0259-m\u0259rt\u0259b\u0259 a\u00e7\u0131l\u0131\u015f\u0131na xidm\u0259t edir:<\/p>\n\n\n\n

\"\"A\u011f al\u0131nl\u0131 q\u0131z\u0131l\u0131 atlar\u0131n v\u0259t\u0259ni,<\/p>\n\n\n\n

seyid c\u0259ddin\u0259 i\u00e7il\u0259n andlar\u0131n v\u0259t\u0259ni!<\/p>\n\n\n\n

S\u0259n dar g\u00fcnd\u0259<\/p>\n\n\n\n

\u015eu\u015faya arxa,<\/p>\n\n\n\n

Xocal\u0131ya \u00fcmid oldun.<\/p>\n\n\n\n

Son n\u0259f\u0259s\u0259c\u0259n d\u00f6y\u00fc\u015fd\u00fcn,<\/p>\n\n\n\n

son n\u0259f\u0259r\u0259c\u0259n \u015f\u0259hid oldun…<\/p>\n\n\n\n

A\u011fam \u015f\u0259h\u0259rim!<\/p>\n\n\n\n

Adam \u015f\u0259h\u0259rim!<\/p>\n\n\n\n

A\u011fdam \u015f\u0259h\u0259rim!<\/p>\n\n\n\n

\u015e\u00fck\u00fcr k\u00fcl\u00fcn\u0259,<\/p>\n\n\n\n

\u015f\u00fck\u00fcr qay\u0131d\u0131\u015f g\u00fcn\u00fcn\u0259!<\/p>\n\n\n\n

Sevincd\u0259n a\u011fl\u0131m\u0131z \u00e7a\u015f\u0131b<\/p>\n\n\n\n

y\u00fcz min d\u0259liyn\u0259n g\u0259lirik.<\/p>\n\n\n\n

Bir “Uzund\u0259r\u0259” havas\u0131 \u00e7al,<\/p>\n\n\n\n

\u00e7\u0131x B\u0259rd\u0259 yoluna –<\/p>\n\n\n\n

Uzund\u0259r\u0259yn\u0259n g\u0259lirik!..<\/p>\n\n\n\n

Soljenits\u0131n yaz\u0131rd\u0131 ki, “\u0259g\u0259r bir mill\u0259tin m\u0259n\u0259vi q\u00fcdr\u0259ti t\u00fck\u0259nibs\u0259, onu he\u00e7 bir h\u00f6k\u00fcm\u0259t xilas ed\u0259 bilm\u0259z”. Do\u011fru fikirdir, b\u00fct\u00fcn m\u00fcharib\u0259l\u0259ri qalib ed\u0259n xalq\u0131n i\u00e7ind\u0259ki milli intibah ruhudur. C\u0259mi 44 g\u00fcn\u0259 qazan\u0131lan z\u0259f\u0259rl\u0259r biz\u0259 d\u00fc\u015f\u00fcnc\u0259d\u0259, ovqatda mill\u0259t kimi q\u00fcrurlu olma\u011f\u0131n b\u00fct\u00fcn s\u0259viyy\u0259l\u0259rini ya\u015fatd\u0131. Biz \u00f6lk\u0259, ordu v\u0259 xalq miqyas\u0131nda vahid m\u0259n\u0259vi m\u0259kan yarada bildik. M\u00fcharib\u0259ni h\u0259rbi texnikadan \u00f6nc\u0259d\u0259n alt qatdan p\u00fcsk\u00fcr\u0259n milli enerjinin \u0259z\u0259m\u0259ti uddu.<\/p>\n\n\n\n

Bu g\u00fcn art\u0131q aya\u011f\u0131n\u0131 yer\u0259 m\u00f6hk\u0259m dayayan, ba\u015f\u0131n\u0131 g\u00f6y\u00fcn zirv\u0259 qat\u0131na s\u00f6yk\u0259yib \u0259razi b\u00fct\u00f6vl\u00fcy\u00fcn\u00fc t\u0259min etmi\u015f m\u0259\u011frur, azad Az\u0259rbaycan var. Onun istiqlal v\u0259 z\u0259f\u0259rinin m\u0259x\u0259zind\u0259 dayanan amil is\u0259 poeziyam\u0131z\u0131n a\u015f\u0131lad\u0131\u011f\u0131 yadda\u015f v\u0259 yurd sevgisi t\u0259limidir:<\/p>\n\n\n\n

“Ustad\u0131m\u0131z deyib he\u00e7dir, V\u0259t\u0259nsiz can, Az\u0259rbaycan”!<\/p>\n\n\n\n

M\u0259nb\u0259: http:\/\/edebiyyatqazeti.az\/<\/strong><\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

“Ulduz” jurnal\u0131n\u0131n 2021-ci il \u00fc\u00e7\u00fcn ilk, yanvar n\u00f6mr\u0259si i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u00fcb. “\u018fd\u0259biyyat q\u0259zeti” il\u0259 birg\u0259 layih\u0259nin \u0259sas\u0131nda hasil\u0259 g\u0259l\u0259n jurnal\u0131n bu n\u00f6mr\u0259si poeziyam\u0131zda v\u0259t\u0259n, Qaraba\u011f m\u00f6vzusuna h\u0259sr olunmu\u015f x\u00fcsusi burax\u0131l\u0131\u015fd\u0131r. \u015eeirl\u0259rin t\u0259rtibat\u00e7\u0131s\u0131 v\u0259 “Poeziyada V\u0259t\u0259n” adl\u0131 “\u00d6n s\u00f6z”\u00fcn m\u00fc\u0259llifi filologiya elml\u0259ri doktoru, \u0259d\u0259biyyat\u015f\u00fcnas-t\u0259nqid\u00e7i Elnar\u0259 Akimovad\u0131r. Qeyd ed\u0259k ki, \u0259n se\u00e7m\u0259 \u015feirl\u0259rl\u0259 t\u0259rtib olunan jurnal Qaraba\u011f […]<\/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-36760","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/36760","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=36760"}],"version-history":[{"count":4,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/36760\/revisions"}],"predecessor-version":[{"id":36772,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/36760\/revisions\/36772"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=36760"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=36760"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=36760"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}