{"id":41764,"date":"2022-10-28T10:00:00","date_gmt":"2022-10-28T06:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=41764"},"modified":"2022-10-28T12:43:58","modified_gmt":"2022-10-28T08:43:58","slug":"anara-qirx-sual-xalq-yazicisi-anara-yeni-isiq-uzu-gormus-soz-dunyasi-bescildliyinin-ucuncu-v%c9%99-dorduncu-cildl%c9%99ri-haqqinda-suallar","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=41764","title":{"rendered":"Anara q\u0131rx sual\u00a0– Xalq yaz\u0131\u00e7\u0131s\u0131 Anara yeni i\u015f\u0131q \u00fcz\u00fc g\u00f6rm\u00fc\u015f “S\u00f6z d\u00fcnyas\u0131” be\u015fcildliyinin \u00fc\u00e7\u00fcnc\u00fc v\u0259 d\u00f6rd\u00fcnc\u00fc cildl\u0259ri haqq\u0131nda suallar"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

– Anar m\u00fc\u0259llim, sizi “S\u00f6z d\u00fcnyas\u0131” be\u015fcildliyinizin yay\u0131nlanmas\u0131ndan dolay\u0131 t\u0259brik edir\u0259m. \u0130lk iki cildin klassikl\u0259r\u0259, \u00fc\u00e7\u00fcnc\u00fcn\u00fcn 60-c\u0131lara, d\u00f6rd\u00fcnc\u00fcn\u00fcn \u00f6zg\u00fcrl\u00fck d\u00f6n\u0259mi \u0259d\u0259biyyat\u0131 n\u00fcmay\u0259nd\u0259l\u0259rin\u0259 h\u0259sr olundu\u011fu, be\u015fincinin is\u0259 maarif v\u0259 m\u0259d\u0259niyy\u0259td\u0259n b\u0259hs ed\u0259c\u0259yi bu layih\u0259ni sizin bax\u0131\u015f buca\u011f\u0131n\u0131zdan m\u0259d\u0259niyy\u0259timizin tarixi adland\u0131rmaq olar. M\u00fcsaid\u0259nizl\u0259, seriyan\u0131n \u00fc\u00e7\u00fcnc\u00fc v\u0259 d\u00f6rd\u00fcnc\u00fc kitablar\u0131 il\u0259 ba\u011fl\u0131 suallar\u0131 “Anara q\u0131rx sual” ba\u015fl\u0131\u011f\u0131 alt\u0131nda siz\u0259 \u00fcnvanlamaq ist\u0259yir\u0259m. N\u0259z\u0259r\u0259 al\u0131n ki, suallar h\u0259m d\u0259 oxucular\u0131 bu kitablar\u0131n m\u0259zmunu il\u0259 tan\u0131\u015f el\u0259m\u0259k m\u0259qs\u0259di da\u015f\u0131y\u0131r. Q\u0131rx sualdan birincisi – layih\u0259 il\u0259 ba\u011fl\u0131 ideya nec\u0259 yarand\u0131?<\/strong><\/p>\n\n\n\n

– “S\u00f6z d\u00fcnyas\u0131”n\u0131n 4 cildinin \u00e7\u0131xmas\u0131 dolay\u0131s\u0131yla t\u0259brikin\u0259 g\u00f6r\u0259 t\u0259\u015f\u0259kk\u00fcr edir\u0259m. Haql\u0131san ki, bu cildl\u0259r bir n\u00f6v m\u0259nim \u0259d\u0259biyyat\u0131m\u0131z\u0131n ke\u00e7mi\u015fin\u0259 v\u0259 bug\u00fcn\u00fcn\u0259 \u00f6z\u0259l bax\u0131\u015flar\u0131m\u0131n ifad\u0259sidir. “S\u00f6z d\u00fcnyas\u0131” adl\u0131 cildl\u0259rin yaranma fikri m\u0259nim m\u00fcxt\u0259lif vaxtlarda yazd\u0131\u011f\u0131m \u0259d\u0259bi portretl\u0259ri, essel\u0259ri bir yer\u0259 toplamaq arzusundan do\u011fuldu. \u018fks\u0259riyy\u0259ti do\u011fma dilimizd\u0259 yaz\u0131lm\u0131\u015f v\u0259 sonralar b\u0259zil\u0259ri rus dilin\u0259 \u00e7evrilmi\u015f m\u0259qal\u0259l\u0259r toplum halda \u00f6nc\u0259 el\u0259 rus dilind\u0259 “L\u0130K (Literatura, \u0130skusstvo, Kultura) Azerbaydjana” \u00fc\u00e7cildliyimin birinci cildind\u0259 n\u0259\u015fr olundu. “S\u00f6z d\u00fcnyas\u0131”n\u0131n cildl\u0259ri is\u0259 h\u0259m L\u0130K-d\u0259ki yaz\u0131lar\u0131 \u0259hat\u0259 edir, h\u0259m d\u0259 xeyli sayda orda olmayan m\u0259tnl\u0259rd\u0259n ibar\u0259tdir.<\/p>\n\n\n\n

– Layih\u0259nin \u00fc\u00e7\u00fcnc\u00fc cildi 1961-ci ild\u0259 yazd\u0131\u011f\u0131n\u0131z, 60-c\u0131lardan dan\u0131\u015fan “Yeni n\u0259sil, yeni n\u0259sr” adl\u0131 ilk d\u0259f\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n m\u0259qal\u0259yl\u0259 a\u00e7\u0131l\u0131r. Bu m\u0259qal\u0259ni modern Az\u0259rbaycan n\u0259srinin manifesti kimi anlad\u0131m. M\u0259qal\u0259d\u0259 qoyulan \u0259sas m\u0259s\u0259l\u0259 sovet \u0259d\u0259biyyat\u0131na m\u0259xsus sxematik insandan \u00f6z\u00fcn\u00fcn b\u00fct\u00fcn m\u0259nfi-m\u00fcsb\u0259tiyl\u0259 canl\u0131 insan obraz\u0131 yaratma\u011fa \u00e7a\u011f\u0131r\u0131\u015f, y\u0259ni insan\u0131n taleyi ideyas\u0131d\u0131r. O ill\u0259rd\u0259 bu m\u0259qal\u0259ni he\u00e7 bir m\u0259tbu orqanda yay\u0131nlaya bilm\u0259misiniz. Maraql\u0131d\u0131r, yaz\u0131n\u0131 n\u0259 deyib d\u0259rc etmirdil\u0259r?<\/strong><\/p>\n\n\n\n

– 1961-ci ild\u0259 (ilini x\u00fcsusi vur\u011fulay\u0131ram) 23 ya\u015fl\u0131 g\u0259nc t\u0259r\u0259find\u0259n q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f bu yaz\u0131n\u0131 “Modern Az\u0259rbaycan n\u0259srinin manifesti” adland\u0131rd\u0131\u011f\u0131n \u00fc\u00e7\u00fcn minn\u0259tdaram. Bu yaz\u0131n\u0131 yazanda, do\u011frusu, bel\u0259 bir iddiam olmay\u0131b. M\u0259qs\u0259d sad\u0259c\u0259 olaraq h\u0259m \u00f6z\u00fcm\u00fc, h\u0259m d\u0259 n\u0259silda\u015f\u0131m olan bir ne\u00e7\u0259 g\u0259nc yaz\u0131\u00e7\u0131n\u0131 haqs\u0131z t\u0259nqidl\u0259rd\u0259n qorumaq, anlamayanlara n\u0259yis\u0259 anlatmaq idi. M\u0259nim ilk m\u0259tbu hekay\u0259mi – “Ke\u00e7\u0259n ilin son gec\u0259si”ni o vaxtlar\u0131n n\u00fcfuzlu t\u0259nqid\u00e7isi hesab edil\u0259n Qulu X\u0259lilov \u015fidd\u0259tli at\u0259\u015fl\u0259 qar\u015f\u0131lam\u0131\u015fd\u0131. Y\u0259qin ki, yaz\u0131ma ilk impulsiv s\u0259b\u0259b m\u0259hz bu t\u0259nqid\u0259 cavab verm\u0259k ist\u0259yi olub, amma yaz\u0131 \u0259snas\u0131nda t\u0259k \u00f6z\u00fcm\u00fc m\u00fcdafi\u0259 etm\u0259k yox, \u00fcmumiyy\u0259tl\u0259 yeni n\u0259slin yarad\u0131c\u0131l\u0131q x\u00fcsusiyy\u0259tl\u0259rini izah etm\u0259k – m\u0259qs\u0259d\u0259 \u00e7evrilib.<\/p>\n\n\n\n

T\u0259bii ki, bu yaz\u0131 o vaxt \u00e7ap oluna bilm\u0259zdi. T\u0259k ona g\u00f6r\u0259 yox ki, ilk iki-\u00fc\u00e7 hekay\u0259si \u00e7ap olunmu\u015f g\u0259nc m\u00fc\u0259llifin Qulu X\u0259lilov kimi m\u00f6t\u0259b\u0259r\u0259 cavab\u0131 m\u0259qbul say\u0131lmazd\u0131 (a\u011fl\u0131n\u0131z h\u0259r yerind\u0259n kal duran\u0131n ya\u015f\u0131na-ba\u015f\u0131na baxmadan \u0259n n\u00fcfuzlu m\u00fc\u0259llifl\u0259r haqq\u0131nda h\u0259dyan ya\u011fd\u0131ra bil\u0259c\u0259yi indiki zamana getm\u0259sin) h\u0259m d\u0259 ona g\u00f6r\u0259 ki, “yeni \u0259d\u0259biyyat” anlay\u0131\u015f\u0131 o vaxt (el\u0259 indi d\u0259) \u00e7oxlar\u0131n\u0131 q\u0131c\u0131qland\u0131r\u0131rd\u0131.<\/p>\n\n\n\n

61 il bundan \u0259vv\u0259l yazd\u0131\u011f\u0131m bu m\u0259qal\u0259ni indi ilk d\u0259f\u0259 \u00fcz\u0259 \u00e7\u0131xarark\u0259n m\u0259nim\u00e7\u00fcn vacib c\u0259h\u0259t ordak\u0131 m\u00fc\u0259yy\u0259n sovet terminl\u0259rinin i\u015fl\u0259nm\u0259si deyil, h\u0259qiqi \u0259d\u0259bi d\u0259y\u0259rl\u0259rin bu g\u00fcn oldu\u011fu kimi, o g\u00fcn d\u0259 m\u00fcdafi\u0259sin\u0259 qalxd\u0131\u011f\u0131m \u00fc\u00e7\u00fcn duydu\u011fum q\u00fcrurdur.<\/p>\n\n\n\n

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

– “Yeni n\u0259sil, yeni n\u0259sr” Stalind\u0259n sonrak\u0131 nisbi yum\u015falma d\u00f6n\u0259mind\u0259 yaz\u0131l\u0131b. \u00dcst\u0259lik d\u0259, siz m\u0259qal\u0259d\u0259 partiyan\u0131n proqram\u0131 v\u0259 onun XX qurultay\u0131n\u0131n q\u0259rarlar\u0131na s\u00f6yk\u0259nir, t\u0259nqid\u00e7il\u0259ri \u0259sl “sovet t\u0259nqid\u00e7isin\u0259” yara\u015fan t\u0259rzd\u0259 yazma\u011fa, yaz\u0131\u00e7\u0131lar\u0131 “sovet adam\u0131n\u0131n dol\u011fun obraz\u0131n\u0131” yaratma\u011fa \u00e7a\u011f\u0131r\u0131rs\u0131n\u0131z. Bu m\u0259qal\u0259nin m\u00fc\u0259llifi bizim n\u0259sil \u0259d\u0259biyya\u00e7\u0131lar\u0131n tan\u0131mad\u0131\u011f\u0131 bir Anard\u0131r. M\u0259qal\u0259d\u0259ki “partiyal\u0131” m\u00f6vqeyiniz konspiroloji amac g\u00fcd\u00fcrd\u00fc, yoxsa kommunizmin xo\u015fb\u0259xtlik ideallar\u0131na inam\u0131n\u0131 h\u0259l\u0259 itirm\u0259mi\u015f bir g\u0259ncin d\u00fc\u015f\u00fcnc\u0259sinin ifad\u0259siydi?<\/strong><\/p>\n\n\n\n

– D\u00fczd\u00fcr ki, m\u0259qal\u0259 sistemin nisb\u0259t\u0259n yum\u015falma d\u00f6vr\u00fcnd\u0259 q\u0259l\u0259m\u0259 al\u0131nsa da, yaz\u0131da o d\u00f6vr\u00fcn m\u00fc\u0259yy\u0259n ideoloji \u015ftamplar\u0131 – “sovet adam\u0131”, “kommunizm ideallar\u0131” kimi ifad\u0259l\u0259r d\u0259 yer al\u0131b. Bu ifad\u0259l\u0259r o d\u00f6vrd\u0259ki h\u0259r yaz\u0131ya xas olan trafaretl\u0259r idi. Amma diqq\u0259tini ona \u00e7\u0259km\u0259k ist\u0259yir\u0259m ki, he\u00e7 yerd\u0259 \u00e7ap olunmam\u0131\u015f bu yaz\u0131n\u0131, indi m\u00fcst\u0259qilliyimiz v\u0259 azad, senzuras\u0131z m\u0259tbuat d\u00f6vr\u00fcnd\u0259 ilk d\u0259f\u0259 \u00e7ap ed\u0259rk\u0259n \u0259n y\u00fcng\u00fcl “kosmetik \u0259m\u0259liyyatla” b\u00fct\u00fcn bu ortodoksal ifad\u0259l\u0259ri \u00e7\u0131xar\u0131b yaz\u0131n\u0131 s\u0131\u011fallanm\u0131\u015f, daranm\u0131\u015f, “m\u00fcasirl\u0259\u015fmi\u015f” \u015f\u0259kild\u0259 t\u0259qdim ed\u0259 bil\u0259rdim… Amma bu m\u0259nim \u0259d\u0259bi \u0259xlaq\u0131ma zidd h\u0259r\u0259k\u0259t olard\u0131. “Yaz\u0131lana pozu yoxdur” – m\u0259nim d\u0259 \u0259d\u0259bi prinsipimdir. S\u0259hv, ya d\u00fcz n\u0259 yazm\u0131\u015famsa, he\u00e7 birinin dal\u0131ndan qa\u00e7m\u0131ram v\u0259 saxtakarl\u0131q edib he\u00e7 bir m\u0259tnimd\u0259 o vaxtk\u0131 ifad\u0259l\u0259ri bug\u00fcnk\u00fc istilahlarla \u0259v\u0259z etmir\u0259m.<\/p>\n\n\n\n

O vaxt bu trafaretl\u0259rin i\u015fl\u0259nm\u0259sin\u0259 g\u0259linc\u0259… Bu m\u0259qal\u0259nin 1961-ci ild\u0259 yaz\u0131ld\u0131\u011f\u0131n\u0131 \u0259b\u0259s yer\u0259 vur\u011fulam\u0131ram. \u00c7\u00fcnki ta 1968-ci ild\u0259 Brejnev tanklar\u0131n\u0131n Praqaya soxulub “g\u00fcl\u0259r \u00fczl\u00fc sosializm” ideal\u0131n\u0131 darmada\u011fan ed\u0259n\u0259 q\u0259d\u0259r bir \u00e7oxlar\u0131 kimi m\u0259nim d\u0259 bu sistemin islah olunub insanil\u0259\u015f\u0259c\u0259yin\u0259 \u00fcmidl\u0259rim q\u0131r\u0131lmam\u0131\u015fd\u0131. Do\u011frudur, ya\u015fad\u0131\u011f\u0131m\u0131z c\u0259miyy\u0259tin b\u00fct\u00fcn naqislikl\u0259rin\u0259 d\u0259 g\u00f6z yummurduq. M\u0259nim ili ad\u0131ndan b\u0259lli olan “Molla N\u0259sr\u0259ddin – 66” satirik silsil\u0259ml\u0259 tan\u0131\u015fsansa, dedikl\u0259rimin bo\u015f s\u00f6z olmad\u0131\u011f\u0131yla y\u0259qin, raz\u0131la\u015farsan.<\/p>\n\n\n\n

– M\u0259qal\u0259d\u0259 sonrak\u0131 yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131zla uyu\u015fmayan bir fikir var: “M\u00fcrt\u0259ce Q\u0259rb \u0259d\u0259biyyat\u0131 “\u0130nsan t\u0259nhal\u0131q c\u0259h\u0259nn\u0259mind\u0259, yalq\u0131zl\u0131q girdab\u0131nda \u00e7abalay\u0131r. O bu c\u0259h\u0259nn\u0259md\u0259n \u00e7\u0131xa bilm\u0259z, t\u0259klik tilsimini q\u0131r\u0131b ba\u015fqa insanlara qovu\u015fa bilm\u0259z” fikrini y\u00fcr\u00fcd\u00fcr”. Yan\u0131lm\u0131ramsa, bu \u00e7\u0131xar\u0131\u015f ekzistensializmin ideya ba\u015f\u00e7\u0131s\u0131, “ba\u015fqalar\u0131 insan \u00fc\u00e7\u00fcn c\u0259h\u0259nn\u0259mdir” dey\u0259n Sartrdan g\u0259tirilib. Sonralar insan\u0131n i\u00e7s\u0259l t\u0259nhal\u0131\u011f\u0131 v\u0259 ba\u015fqalar\u0131 t\u0259r\u0259find\u0259n anla\u015f\u0131lmamas\u0131 kimi ekzistensial m\u00f6vzu-problematika sizin bir s\u0131ra roman, povest v\u0259 hekay\u0259l\u0259riniz, \u00f6z\u0259llikl\u0259 d\u0259, \u00fcnl\u00fc “Anlamaq d\u0259rdi” essenizin \u00f6z\u00fcl\u00fcnd\u0259 durdu. Bu m\u0259qama g\u0259lm\u0259yinizd\u0259 Sartr\u0131n \u00f6z\u00fc v\u0259 s\u00f6z\u00fc il\u0259 g\u00f6r\u00fc\u015f\u00fcn\u00fcz\u00fcn rolu olubmu?<\/strong><\/p>\n\n\n\n

– “M\u00fcrt\u0259ce Q\u0259rb \u0259d\u0259biyyat\u0131” da el\u0259 o d\u00f6vr\u00fcn sovet leksikas\u0131na aid olan t\u0259birl\u0259rd\u0259n, stereotipl\u0259rind\u0259ndir. \u018flb\u0259tt\u0259, onda da, indinin \u00f6z\u00fcnd\u0259 d\u0259 Q\u0259rb \u0259d\u0259biyyat\u0131n\u0131n ucdantutma b\u00fct\u00fcn \u00f6rn\u0259kl\u0259rini qeydsiz-\u015f\u0259rtsiz q\u0259bul etmir\u0259m. Q\u0259rb, ya el\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131nda \u00e7ox b\u0259y\u0259ndiyim \u00f6rn\u0259kl\u0259rl\u0259 bir s\u0131rada q\u0259tiyy\u0259n q\u0259bul etm\u0259diyim n\u00fcmun\u0259l\u0259r d\u0259 az deyil. Amma m\u0259s\u0259l\u0259 bunda deyil. M\u0259s\u0259l\u0259 ondad\u0131r ki, s\u0259nin xat\u0131rlad\u0131\u011f\u0131n s\u00f6zl\u0259ri – Sartr\u0131n – “C\u0259h\u0259nn\u0259m – ba\u015fqalar\u0131d\u0131r” k\u0259lam\u0131n\u0131 o vaxt t\u0259qdir ed\u0259 bilm\u0259s\u0259m d\u0259, insan xisl\u0259tin\u0259 aid tam h\u0259qiq\u0259t kimi qavray\u0131rd\u0131m. He\u00e7 vaxt g\u00f6r\u00fc\u015fm\u0259diyim Sartr\u0131n b\u0259zi fikirl\u0259riyl\u0259 raz\u0131la\u015fmaya bil\u0259rdim v\u0259 indi d\u0259 bil\u0259r\u0259m. Amma insan\u0131n \u0259b\u0259di t\u0259nhal\u0131\u011f\u0131 haqq\u0131nda ekzistensializm d\u00fc\u015f\u00fcnc\u0259si ilk g\u0259nclik yaz\u0131lar\u0131mdan ba\u015flayaraq bir \u00e7ox \u0259s\u0259rl\u0259rimd\u0259 \u0259ksini tap\u0131b. Art\u0131q xat\u0131rlatd\u0131\u011f\u0131m ilk m\u0259tbu hekay\u0259min ba\u015f q\u0259hr\u0259man\u0131 H\u0259mid\u0259 xala – d\u00f6rd \u00f6vlad anas\u0131 – yeni il gec\u0259sind\u0259 t\u0259kdir v\u0259 “insana \u00f6mr\u00fcn sonunda yaln\u0131z cihazlar qal\u0131r – radio, televizor, telefon” kimi “sovet insan\u0131na yara\u015fmayan” b\u0259dbin fikirl\u0259r\u0259 dal\u0131r, t\u0259nhal\u0131q girdab\u0131nda t\u0259s\u0259llisini m\u0259rhum \u0259rinin maqnitofon lentind\u0259n e\u015fidil\u0259n s\u0259sind\u0259 tap\u0131r. \u0130lk iri n\u0259sr \u0259s\u0259rim “A\u011f liman” povestinin bir f\u0259sli “T\u0259klik tilsimi” adlan\u0131r. Bu f\u0259sild\u0259 t\u0259nhal\u0131\u011f\u0131n son h\u0259ddini ya\u015fayan S\u0259ft\u0259r day\u0131 \u00f6z\u00fc-\u00f6z\u00fcn\u0259 telefon edir. Povestin ba\u015fqa f\u0259slind\u0259 M\u0259mm\u0259d N\u0259sir t\u0259kliyinin ac\u0131s\u0131n\u0131 \u00f6z\u00fc-\u00f6z\u00fcyl\u0259 n\u0259rd oynamaqla ovudur. \u018fs\u0259rin dig\u0259r personajlar\u0131 da h\u0259r\u0259si bir c\u00fcr yalq\u0131zd\u0131r. Nem\u0259t d\u0259 t\u0259nhad\u0131r, T\u0259hmin\u0259 d\u0259… O d\u00f6vrd\u0259 yazd\u0131\u011f\u0131m hekay\u0259l\u0259rin q\u0259hr\u0259manlar\u0131 – “M\u0259n, s\u0259n, o v\u0259 telefon” hekay\u0259sinin, “G\u00fcrc\u00fc familiyas\u0131”n\u0131n personajlar\u0131 da yalq\u0131zl\u0131\u011f\u0131n \u0259zab\u0131n\u0131 \u00e7\u0259kirl\u0259r. “Dantenin yubileyi”nd\u0259 K\u0259birlinski d\u0259, “Anlamaq d\u0259rdi”nd\u0259 Mirz\u0259 C\u0259lil d\u0259 yalq\u0131zd\u0131rlar. “D\u0259rdimi kim\u0259 deyim, d\u00fcnya dolu adamd\u0131r” misras\u0131n\u0131 yazan R\u0259sul Rza da t\u0259nha idi.<\/p>\n\n\n\n

B\u00fct\u00fcn bu dan\u0131lmaz faktlar\u0131 “sovet \u0259d\u0259biyyat\u0131” dam\u011fas\u0131yla d\u0131\u015flamaq ist\u0259y\u0259nl\u0259rin he\u00e7 olmasa bir q\u0131rn\u0131q \u0259d\u0259bi vicdanlar\u0131 varm\u0131?<\/p>\n\n\n\n

T\u0259nhal\u0131q temas\u0131 m\u0259nim b\u00fct\u00fcn sovet d\u00f6vr\u00fc yaz\u0131lar\u0131mdan q\u0131rm\u0131z\u0131 x\u0259tt kimi ke\u00e7ir. O d\u00f6vrd\u0259 sovet ideoloji ehkamlar\u0131na zidd \u0259s\u0259rl\u0259r yaln\u0131z a\u00e7\u0131q dissidentl\u0259rin geni\u015f oxucu z\u00fcmr\u0259sin\u0259 qapal\u0131 qalan yaz\u0131lar\u0131 deyildi, h\u0259m d\u0259 diqq\u0259ti insanlar\u0131n t\u0259nhal\u0131\u011f\u0131na, u\u011fursuzlu\u011funa \u00e7\u0259k\u0259n, “xo\u015fb\u0259xt h\u0259yat” \u015f\u0259raitind\u0259 dar\u0131xan, i\u00e7ind\u0259 bo\u011fulan, \u00f6z\u00fcn\u0259 yer tapa bilm\u0259y\u0259n bi\u00e7ar\u0259l\u0259rin ac\u0131 taleyind\u0259n b\u0259hs ed\u0259n \u0259s\u0259rl\u0259r idi. \u00dczr ist\u0259yir\u0259m ki, \u00f6z yaz\u0131lar\u0131mdan dan\u0131\u015f\u0131ram. Amma ba\u015fqa q\u0259l\u0259m dostlar\u0131m\u0131n da r\u0259smi ideologiyaya asi olan \u0259s\u0259rl\u0259ri haqq\u0131nda el\u0259 o “S\u00f6z d\u00fcnyas\u0131”n\u0131n cildl\u0259rind\u0259 geni\u015f b\u0259hs olunub.<\/p>\n\n\n\n

– M\u0259qal\u0259d\u0259 yaz\u0131rs\u0131n\u0131z ki, “yeni Az\u0259rbaycan n\u0259sri”nin tarixi m\u00fcharib\u0259 ill\u0259rind\u0259n ba\u015flan\u0131r”. B\u0259s, sizc\u0259, Qaraba\u011f davas\u0131ndan nec\u0259, \u0259n yeni \u0259d\u0259biyyat\u0131m\u0131z do\u011fulurmu?<\/strong><\/p>\n\n\n\n

– \u015e\u00fcbh\u0259siz, art\u0131q do\u011fulur v\u0259 g\u0259l\u0259c\u0259kd\u0259 bu m\u00f6vzuda daha sanball\u0131 \u00f6rn\u0259kl\u0259r yaranacaq. \u018fd\u0259biyyatdan m\u0259tbuat operativliyini t\u0259l\u0259b etm\u0259k olmaz. \u018fd\u0259biyyat tarixi hadis\u0259l\u0259ri d\u0259rind\u0259n d\u0259rk etm\u0259lidir v\u0259 bunu etm\u0259si \u00fc\u00e7\u00fcn m\u00fc\u0259yy\u0259n zaman t\u0259l\u0259b olunur. Art\u0131q bu misal\u0131 d\u0259f\u0259l\u0259rl\u0259 \u00e7\u0259kibl\u0259r ki, L.Tolstoyun “H\u0259rb v\u0259 s\u00fclh” epopeyas\u0131 1812-ci il m\u00fcharib\u0259si i\u015ftirak\u00e7\u0131lar\u0131n\u0131n n\u0259v\u0259-n\u0259tic\u0259l\u0259rinin ya\u015fad\u0131qlar\u0131 d\u00f6vrd\u0259 yarand\u0131.<\/p>\n\n\n\n

– “Yeni n\u0259sil, yeni n\u0259sr” v\u0259 ondan iyirmi il sonra yazd\u0131\u011f\u0131n\u0131z \u00fcnl\u00fc “N\u0259srin f\u0259zas\u0131” m\u0259qal\u0259l\u0259rini 60-c\u0131lar\u0131n \u0259d\u0259bi kimliyi adland\u0131rmaq olar. Birincid\u0259 60-c\u0131lar\u0131n “do\u011fuldu\u011fu” vaxt\u0131, ikincid\u0259 is\u0259 yeri g\u00f6st\u0259rmisiniz. Vaxt a\u015fa\u011f\u0131-yuxar\u0131 ham\u0131da eynidir – \u0130kinci Cahan sava\u015f\u0131 sonras\u0131! Yer is\u0259 h\u0259r\u0259d\u0259 bir c\u00fcrd\u00fcr – “\u018f.\u018fylisli v\u0259 \u0130.H\u00fcseynov k\u0259ndi, \u0130.M\u0259likzad\u0259 ki\u00e7ik rayon m\u0259rk\u0259zini, El\u00e7in \u015f\u0259h\u0259r\u0259traf\u0131 q\u0259s\u0259b\u0259ni, R\u00fcst\u0259m v\u0259 Maqsud \u0130brahimb\u0259yovlar b\u00f6y\u00fck \u015f\u0259h\u0259rin ucqar m\u0259h\u0259ll\u0259l\u0259rini”, Sabir \u018fhm\u0259dli is\u0259 bu b\u00f6lg\u00fcd\u0259n \u00e7\u0131xaraq h\u0259m k\u0259ndi, h\u0259m d\u0259 urbanistik m\u00fchiti t\u0259svir edir. B\u0259s, \u00f6z\u00fcn\u00fcz\u00fcn b\u0259dii m\u0259kan\u0131n\u0131z haqda n\u0259 dey\u0259 bil\u0259rsiniz? Bunu b\u00f6y\u00fck \u015f\u0259h\u0259rin m\u0259rk\u0259zi adland\u0131rmaq olarm\u0131?<\/strong><\/p>\n\n\n\n

– Bu suala qism\u0259n \u00f6z\u00fcn cavab vermis\u0259n v\u0259 m\u0259n bu cavabla raz\u0131yam. M\u0259nim b\u0259dii m\u0259kan\u0131m \u015f\u0259h\u0259rin ziyal\u0131 m\u00fchitiyl\u0259 ba\u011fl\u0131d\u0131r (\u0259lb\u0259tt\u0259, tarixi m\u00f6vzularda, satirik v\u0259 publisistik yaz\u0131lar\u0131m\u0131 istisna etm\u0259kl\u0259).<\/p>\n\n\n\n

– “N\u0259srin f\u0259zas\u0131”nda g\u00f6rk\u0259mli rus \u0259d\u0259biyyat\u015f\u00fcnas\u0131 Mixail Baxtind\u0259n g\u0259l\u0259n daxili m\u0259kan anlay\u0131\u015f\u0131na s\u00f6yk\u0259nib yaz\u0131rs\u0131n\u0131z: “\u0259g\u0259r… yeni Az\u0259rbaycan n\u0259sri n\u00fcmun\u0259l\u0259rinin \u0259ks\u0259riyy\u0259tind\u0259 d\u00fcnya insanla onu \u0259hat\u0259 ed\u0259n m\u00fchit \u015f\u0259klind\u0259 \u00e7ox geni\u015f \u0259laq\u0259d\u0259dirs\u0259, bizim bug\u00fcnk\u00fc \u0259d\u0259biyyat\u0131m\u0131zda el\u0259 \u0259s\u0259rl\u0259r var ki, orada… xarici al\u0259m el\u0259 bil personaj\u0131n daxilind\u0259 \u0259ks olunmu\u015fdur”. M\u0259s\u0259l\u0259ni inc\u0259l\u0259s\u0259k, birinci halda s\u00f6hb\u0259t realizm, ikincid\u0259 is\u0259 modernizmd\u0259n gedir. Sizin \u0259d\u0259biyyatda k\u0259nd-\u015f\u0259h\u0259r b\u00f6lg\u00fcs\u00fcn\u00fc o q\u0259d\u0259r d\u0259 sevm\u0259diyinizi bilir\u0259m v\u0259 bu, ilk bax\u0131\u015fdan “\u015f\u0259h\u0259rli” bir yaz\u0131\u00e7\u0131n\u0131n \u00fcst\u00fcnl\u00fcy\u00fc \u0259ks\u0259r\u0259n k\u0259nd idilliyas\u0131na ver\u0259n ara\u015fd\u0131rma\u00e7\u0131lara etiraz\u0131 kimi g\u00f6r\u00fcn\u00fcr. “N\u0259srin f\u0259zas\u0131” is\u0259 g\u00f6st\u0259rir ki, bu daha \u00e7ox d\u00fcnyan\u0131 m\u0259n\u0259vi-psixoloji y\u00f6nd\u0259n qavrayan bir modernistin onu sad\u0259c\u0259 co\u011frafi c\u0259h\u0259td\u0259n g\u00f6r\u0259n realistl\u0259r\u0259 etiraz\u0131d\u0131r. Y\u0259ni k\u0259nd v\u0259 \u015f\u0259h\u0259r s\u00f6z\u00fcn m\u00fcst\u0259visi \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vidir, onun f\u0259zas\u0131n\u0131n k\u0259ndi, \u015f\u0259h\u0259ri yoxdur. Nec\u0259 fikirl\u0259\u015firsiniz, bu yozumla m\u0259qal\u0259nin ideya n\u00fcv\u0259sin\u0259 yax\u0131nla\u015fa bilir\u0259mmi?<\/strong><\/p>\n\n\n\n

– M\u00fclahiz\u0259l\u0259rin maraql\u0131d\u0131r v\u0259 bel\u0259 yana\u015fmaq da s\u0259nin haqq\u0131nd\u0131r. Amma m\u0259nim \u0259d\u0259bi haqq\u0131m da postmodernizmi, \u00f6z\u0259llikl\u0259 onun Az\u0259rbaycan versiyas\u0131n\u0131 q\u0259bul etm\u0259m\u0259kdir. B\u0259lk\u0259 d\u0259 s\u0259n\u0259 q\u0259rib\u0259 g\u0259l\u0259c\u0259k v\u0259 \u015f\u00fcbh\u0259siz, \u0259d\u0259bi t\u0259nqid (h\u0259m d\u0259 t\u0259k bizm yox, i\u015fdi tan\u0131\u015f olsalar \u00fcmumiyyy\u0259tl\u0259, \u0259d\u0259bi t\u0259nqid) bu fikirl\u0259 raz\u0131la\u015fmayacaq. Amma m\u0259nim r\u0259yimc\u0259, postmodernist deyil, XX \u0259srd\u0259 sad\u0259c\u0259 modernist say\u0131lan Marsel Prust v\u0259 Frans Kafka – realist yaz\u0131\u00e7\u0131lard\u0131r. Ke\u00e7\u0259n \u0259srin frans\u0131z marksist t\u0259nqid\u00e7isi (sovet t\u0259bli\u011fat\u0131 sonralar onu revizionist kimi dam\u011falad\u0131). Roje Qarodinin dediyi kimi, “s\u0259rh\u0259dsiz realizm” m\u0259nas\u0131nda deyil, bu t\u0259birin m\u00fcst\u0259qim anlam\u0131nda. Dey\u0259c\u0259ksiniz ki, tutal\u0131m, Balzak, Stendal, Flober realizmi hara, M.Prust realizmi hara? M\u0259n d\u0259 cavab ver\u0259c\u0259m ki, \u00e7ox f\u0259rqli olsalar da, “Don Kixot” da realist \u0259s\u0259rdir, Dostoyevskinin romanlar\u0131 da. Balzak insan xarakterini onun davran\u0131\u015f\u0131nda, h\u0259r\u0259k\u0259tl\u0259rind\u0259, ba\u015fqalar\u0131yla m\u00fcnasib\u0259tl\u0259rind\u0259 a\u00e7\u0131r, \u0259traf al\u0259min \u0259hat\u0259sind\u0259 t\u0259svir edir. M.Prust is\u0259 insan varl\u0131\u011f\u0131n\u0131n daxili mahiyy\u0259tini \u0259n inc\u0259 realist detallarla verir. Paradoksal s\u0259sl\u0259ns\u0259 d\u0259, m\u0259n Marsel Prustun “\u0130tirilmi\u015f vaxt\u0131n sora\u011f\u0131nda” romanlar silsil\u0259sin\u0259 bizim Yunus \u018fmr\u0259nin misralar\u0131n\u0131 epiqraf qoyard\u0131m: “Bir m\u0259n vard\u0131r m\u0259nd\u0259 m\u0259nd\u0259n i\u00e7\u0259ri”.<\/p>\n\n\n\n

Z\u0259nnimc\u0259, real d\u00fcnya q\u0259d\u0259r yuxular, x\u0259yallar, t\u0259s\u0259vv\u00fcrl\u0259r, xatir\u0259l\u0259r d\u00fcnyas\u0131 da ger\u00e7\u0259kdir. Bel\u0259 olduqda n\u0259y\u0259 g\u00f6r\u0259 m\u0259hz bu m\u00f6vcud paralel d\u00fcnyan\u0131 q\u0259l\u0259m\u0259 alan Frans Kafka realist say\u0131lmas\u0131n?<\/p>\n\n\n\n

O ki qald\u0131 k\u0259nd v\u0259 \u015f\u0259h\u0259r \u0259d\u0259biyyat\u0131 anlay\u0131\u015flar\u0131na, m\u0259n bunu da yaln\u0131z \u015f\u0259rti termin kimi q\u0259bul edir\u0259m. H\u0259yat\u0131 yaln\u0131z k\u0259nd h\u0259yat\u0131 sayanlar da dar d\u00fc\u015f\u00fcn\u00fcrl\u0259r, \u015f\u0259h\u0259r ziyal\u0131s\u0131n\u0131n intellektual al\u0259mind\u0259n b\u0259hs ed\u0259n \u0259s\u0259rl\u0259ri yegan\u0259 h\u0259qiqi \u0259d\u0259biyyat sayanlar da…<\/p>\n\n\n\n

– “N\u0259srin f\u0259zas\u0131”nda \u00e7a\u011fda\u015flar\u0131n\u0131z\u0131n n\u0259srind\u0259ki t\u0259rif\u0259layiq c\u0259h\u0259tl\u0259ri qeyd etm\u0259kl\u0259 yana\u015f\u0131, Sabir \u018fhm\u0259dlid\u0259 “ibtidai russo\u00e7ulu\u011fun bezikdirici t\u0259krar\u0131n\u0131”, \u018fkr\u0259m \u018fylislid\u0259 “\u015f\u0259h\u0259r v\u0259 \u015f\u0259h\u0259rlil\u0259rin obrazlar\u0131nn al\u0131nmamas\u0131n\u0131”, El\u00e7ind\u0259 “\u0259hali art\u0131ql\u0131\u011f\u0131n\u0131”, “romantik aksesuarlardan bol-bol istifad\u0259ni” d\u0259 vur\u011fulay\u0131rs\u0131n\u0131z. \u018fks\u0259r\u0259n parlaq istedad\u0131 v\u0259 b\u0259z\u0259n h\u0259m d\u0259 geni\u015f erudisiyas\u0131 il\u0259 se\u00e7il\u0259n bu yazarlar t\u0259nqidl\u0259rinizi nec\u0259 qar\u015f\u0131lay\u0131rd\u0131lar?<\/strong><\/p>\n\n\n\n

– M\u0259n\u0259 el\u0259 g\u0259lir ki, adlar\u0131n\u0131 \u00e7\u0259kdiyin yaz\u0131\u00e7\u0131lar yet\u0259rinc\u0259 geni\u015f miqyasda d\u00fc\u015f\u00fcn\u0259n insanlard\u0131r, odur ki, m\u0259nim xeyirxah m\u00f6vqed\u0259n t\u0259nqid, irad da yox, sad\u0259c\u0259 ki\u00e7ik qeydl\u0259rimi normal q\u0259bul etdil\u0259r. H\u0259r halda, he\u00e7 birind\u0259n bu qeydl\u0259rim\u0259 n\u0259 yaz\u0131l\u0131, n\u0259 \u015fifahi etiraz g\u00f6rm\u0259dim, h\u0259tta bar\u0259l\u0259rind\u0259 b\u0259hs etdikl\u0259rimd\u0259n bir \u00e7oxu m\u0259ni bu yaz\u0131ya g\u00f6r\u0259 t\u0259brik etdil\u0259r, o c\u00fcml\u0259d\u0259n \u0130sa H\u00fcseynov v\u0259 Sabir \u018fhm\u0259dov.<\/p>\n\n\n\n

– “N\u0259srin f\u0259zas\u0131” m\u0259qal\u0259si n\u0259z\u0259ri-estetik y\u00f6nd\u0259n t\u0259sdiq edir ki, yar\u0131m \u0259sr \u00f6nc\u0259 d\u00fcnya s\u0259viyy\u0259li n\u0259srimiz olub. M\u0259ntiql\u0259, 90-lardan sonrak\u0131 \u0259d\u0259biyyat ir\u0259liy\u0259 do\u011fru n\u00f6vb\u0259ti add\u0131m olmal\u0131yd\u0131 – ax\u0131, b\u0259dii s\u00f6z \u00f6zg\u00fcrl\u00fck qazanm\u0131\u015f, qapal\u0131 sovet toplumundan a\u00e7\u0131q d\u00fcnya k\u00fclt\u00fcr\u00fc alan\u0131na ke\u00e7mi\u015fik. Amma bir-iki istisnan\u0131 \u00e7\u0131xmaqla \u0259ksin\u0259 oldu. Sizc\u0259, n\u0259 \u00fc\u00e7\u00fcn? N\u0259h\u0259ng tarixi olaylar\u0131n b\u0259dii fakta \u00e7evrilm\u0259si vaxt ist\u0259yirmi? \u0130stedad amili yoxa \u00e7\u0131x\u0131rm\u0131? Sartr\u0131n dediyi kimi, yaz\u0131\u00e7\u0131 potensial\u0131n\u0131n \u00fcz\u0259 \u00e7\u0131xmas\u0131 \u00fc\u00e7\u00fcn sovet d\u00f6n\u0259mind\u0259 oldu\u011fu kimi mane\u0259 divar\u0131 laz\u0131md\u0131rm\u0131? Bir s\u00f6zl\u0259, \u00f6zg\u00fcrl\u00fck v\u0259 \u0259d\u0259biyyat\u0131n g\u0259li\u015fm\u0259si t\u0259rs m\u00fct\u0259nasibdirmi?<\/strong><\/p>\n\n\n\n

– Do\u011frusu, bu suala cavab verm\u0259k m\u0259nim\u00e7\u00fcn asan deyil. M\u0259n d\u0259 altm\u0131\u015f\u0131nc\u0131lar n\u0259slin\u0259 m\u0259nsubam v\u0259 bu n\u0259slin u\u011furlar\u0131ndan dan\u0131\u015fanda bunu subyektiv, t\u0259\u0259ss\u00fcbke\u015f yana\u015fma sayanlar olur. B\u0259z\u0259n h\u0259tta daha \u0259vv\u0259lki v\u0259 daha sonrak\u0131 n\u0259sill\u0259r\u0259 m\u0259nsub olanlar altm\u0131\u015f\u0131nc\u0131lar\u0131n u\u011furlar\u0131na m\u00fc\u0259yy\u0259n q\u0131sqancl\u0131qla yana\u015f\u0131rlar. Bu bax\u0131mdan alt\u0131m\u0131nc\u0131lar\u0131 sovet vaxt\u0131 “antisovet” m\u00fc\u0259llifl\u0259r kimi, m\u00fcst\u0259qillik d\u00f6vr\u00fcnd\u0259 is\u0259 “sovet yaz\u0131\u00e7\u0131lar\u0131” kimi q\u0259l\u0259m\u0259 verm\u0259y\u0259 c\u0259hdl\u0259r olunub. (\u00d6rn\u0259kl\u0259ri o vaxt\u0131n v\u0259 indinin q\u0259zetl\u0259rind\u0259 durur). Yaln\u0131z bir fakt. Hardasa Alber Kamyunun Nobel nitqind\u0259 ba\u015fqa bir nobel\u00e7i Andre Jidd\u0259n r\u0259\u011fb\u0259tl\u0259 v\u0259 raz\u0131la\u015faraq g\u0259tirdiyi s\u00f6zl\u0259ri xat\u0131rlatm\u0131\u015fd\u0131m: “S\u0259n\u0259t \u0259sar\u0259td\u0259 canlan\u0131r, azadl\u0131qda solur”.<\/p>\n\n\n\n

He\u00e7 d\u0259 m\u0259nim olmayan, amma qism\u0259n raz\u0131la\u015fd\u0131\u011f\u0131m bu sitata g\u00f6r\u0259 m\u0259ni n\u0259l\u0259rd\u0259 ittiham etm\u0259dil\u0259r: az qala azadl\u0131\u011fa d\u00fc\u015fm\u0259n k\u0259silm\u0259yimd\u0259, senzuran\u0131 b\u0259rpa etm\u0259k niyy\u0259tind\u0259.<\/p>\n\n\n\n

Andre Jidin v\u0259 Alber Kamyunun bu \u015f\u0259rikli q\u0259na\u0259tind\u0259 m\u00fc\u0259yy\u0259n ifrat olsa da, m\u00fch\u00fcm fikir budur ki, \u0259sar\u0259t s\u0259n\u0259tin m\u00fcqavim\u0259t, dir\u0259ni\u015f g\u00fcc\u00fcn\u00fc art\u0131r\u0131r. \u00d6l\u00e7\u00fcs\u00fcz-bi\u00e7isiz azadl\u0131q is\u0259 b\u0259z\u0259n m\u0259suliyy\u0259tsizliy\u0259 s\u0259b\u0259b olur.<\/p>\n\n\n\n

Do\u011frudan da, s\u0259rt sovet d\u00f6vr\u00fcn\u00fcn ideoloji qada\u011falar\u0131, senzura yasaqlar\u0131 h\u00f6km s\u00fcr\u0259rk\u0259n altm\u0131\u015f\u0131nc\u0131-yetmi\u015finci ill\u0259rd\u0259 h\u0259qiqi \u0259d\u0259biyyat\u0131m\u0131z\u0131n m\u00fcqavim\u0259t, dir\u0259ni\u015f, etiraz g\u00fcc\u00fc parlaq \u0259s\u0259rl\u0259rin yaranmas\u0131yla t\u0259sdiq olundu.<\/p>\n\n\n\n

– \u0130sa Mu\u011fanna, Sabir \u018fhm\u0259dli, Anar, Maqsud \u0130brahimb\u0259yov, El\u00e7in, R\u00fcst\u0259m \u0130brahimb\u0259yov, Yusif S\u0259m\u0259do\u011flu, \u018fkr\u0259m \u018fylisli, \u0130si M\u0259likzad\u0259… \u00d6z aralar\u0131ndak\u0131 b\u00fct\u00fcn umu-k\u00fcs\u00fcl\u0259r\u0259, b\u0259z\u0259n ictimail\u0259\u015f\u0259n dart\u0131\u015fmalara baxmayaraq, ali insani d\u0259y\u0259rl\u0259r\u0259 \u00e7a\u011f\u0131r\u0131\u015f ideyas\u0131 bu istedadlar pleyadas\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131ndan q\u0131rm\u0131z\u0131 x\u0259tl\u0259 ke\u00e7ir. B\u0259s, nec\u0259 oldu ki, 90-c\u0131 ill\u0259rd\u0259n sonra h\u0259yat\u0131n s\u0259rt h\u0259qiq\u0259ti il\u0259 toqqu\u015fanda b\u0259zil\u0259rind\u0259 h\u0259r \u015fey \u00f6z y\u00f6n\u00fcn\u00fc d\u0259yi\u015fdi? Sovet senzuras\u0131n\u0131n q\u0131na\u011f\u0131ndan \u00e7\u0131xan modern b\u0259dii n\u0259srimiz, sizc\u0259, zaman\u0131n s\u0131na\u011f\u0131ndan da \u00e7\u0131xa bildimi?<\/strong><\/p>\n\n\n\n

– He\u00e7 k\u0259sin x\u0259trin\u0259 d\u0259ym\u0259d\u0259n dem\u0259k ist\u0259yir\u0259m ki, m\u00fcst\u0259qillik ill\u0259rind\u0259 ayr\u0131-ayr\u0131 u\u011furlu \u0259s\u0259rl\u0259r meydana \u00e7\u0131xsa da, k\u00fcll hal\u0131nda b\u00f6y\u00fck \u0259d\u0259biyyat yaranmad\u0131. M\u0259s\u0259l\u0259 bundad\u0131r v\u0259 bunu he\u00e7 k\u0259s inkar ed\u0259 bilm\u0259z.<\/p>\n\n\n\n

Bunun obyektiv s\u0259b\u0259bl\u0259ri \u00e7oxdur. Sovet d\u00f6vr\u00fcnd\u0259 yaln\u0131z \u0259d\u0259biyyat\u0131n az-\u00e7ox – dey\u0259 bildiyi h\u0259qiq\u0259tl\u0259rin indi mediada s\u0259rb\u0259st \u00e7atd\u0131r\u0131lmas\u0131, \u0259yl\u0259nc\u0259li ucuz seriallarla ba\u015f qatan televiziya kanallar\u0131n\u0131n, m\u0259suliyy\u0259tsiz internetin, \u015fok \u015fou-\u015fayi\u0259l\u0259rl\u0259, birg\u00fcnl\u00fck \u015flyagerl\u0259rl\u0259 dopdolu n\u00f6vb\u0259n\u00f6v saytlar\u0131n ciddi s\u0259n\u0259tl\u0259 r\u0259qab\u0259ti, yeni n\u0259sill\u0259rin “klip” \u015f\u00fcuru, y\u0259ni uzun-uzad\u0131 \u0259hvalatlardan bezib daycest \u015f\u0259klind\u0259 s\u0131x\u0131lm\u0131\u015f m\u0259tnl\u0259ri q\u0259bul etm\u0259si v\u0259 s. v\u0259 i. a.<\/p>\n\n\n\n

Amma m\u0259s\u0259l\u0259 ondad\u0131r ki, b\u00fct\u00fcn bu sadalad\u0131\u011f\u0131m s\u0259b\u0259bl\u0259r, t\u0259bii ki, t\u0259k Az\u0259rbaycana deyil, Rusiyaya v\u0259 \u00fcmumiyy\u0259tl\u0259, \u00e7a\u011fda\u015f d\u00fcnya \u0259d\u0259biyyat\u0131na da \u015famil edil\u0259 bil\u0259r. Bu g\u00fcn m\u00fcasir \u0259d\u0259biyyatda \u00c7ingiz Aytmatov, \u015euk\u015fin, Trifonov, Rasputin, Aksyonov miqyasl\u0131 \u0259dibl\u0259r yoxdur.<\/p>\n\n\n\n

– “S\u00f6z d\u00fcnyas\u0131”n\u0131n ad\u0131 n\u0259 q\u0259d\u0259r sad\u0259 v\u0259 iddias\u0131zd\u0131rsa, daxili qurulu\u015fu bir o q\u0259d\u0259r orijinald\u0131r. Burda h\u0259m \u00f6z\u00fcn\u00fcz\u00fcn ba\u015fqalar\u0131na dair yaz\u0131lar\u0131, h\u0259m d\u0259 onlar\u0131n sizin haqq\u0131n\u0131zda yaz\u0131lar\u0131 yer al\u0131b. Seriyan\u0131n d\u00f6rd\u00fcnc\u00fc cildind\u0259 ba\u015fqalar\u0131na bol-bol istinadlar\u0131n s\u0259b\u0259bini bel\u0259 s\u0259ciyy\u0259l\u0259ndirirsiniz.<\/strong><\/p>\n\n\n\n

“H\u0259r k\u0259s yaz\u0131s\u0131n\u0131n m\u0259suliyy\u0259tini bilm\u0259lidir. Bu bir.<\/strong><\/p>\n\n\n\n

\u018fd\u0259bi meyarlar\u0131, b\u0259dii \u00f6l\u00e7\u00fcl\u0259ri siyasi m\u00fcnasib\u0259tl\u0259r\u0259 qurban verm\u0259k olmaz. Bu iki.<\/strong><\/p>\n\n\n\n

Bu g\u00fcn yaz\u0131 yazanda d\u00fcn\u0259n n\u0259 yazd\u0131\u011f\u0131n\u0131 da unutmamal\u0131san, sabah n\u0259 yazaca\u011f\u0131n\u0131 da d\u00fc\u015f\u00fcnm\u0259lis\u0259n. Bu \u00fc\u00e7.<\/strong><\/p>\n\n\n\n

Hiss\u0259 qap\u0131l\u0131b bir \u015fey yazmaq, sonra yazd\u0131\u011f\u0131n\u0131n pe\u015fman\u00e7\u0131l\u0131\u011f\u0131n\u0131 \u00e7\u0259km\u0259k, daha sonra v\u0259ziyy\u0259t d\u0259yi\u015f\u0259nd\u0259 pe\u015fman\u00e7\u0131l\u0131\u011f\u0131n\u0131n pe\u015fman\u00e7\u0131l\u0131\u011f\u0131n\u0131 \u00e7\u0259km\u0259k m\u0259n\u0259vi iflasd\u0131r. Bu d\u00f6rd.<\/strong><\/p>\n\n\n\n

Yaz\u0131lana pozu yoxdur. Bu da be\u015f”.<\/strong><\/p>\n\n\n\n

Bu m\u00fcdd\u0259alar\u0131 kitab\u0131n \u0259sas ideyas\u0131 saymaq olarm\u0131? \u00d6z m\u00fcdd\u0259alar\u0131n\u0131zda h\u0259dd\u0259n art\u0131q s\u0259rt, t\u0259l\u0259bkar deyilsinizmi? \u0130nsan\u0131n \u00f6z su\u00e7unu anlay\u0131b, pe\u015fman\u00e7\u0131l\u0131q \u00e7\u0259km\u0259si m\u0259n\u0259vi t\u0259kam\u00fcl g\u00f6st\u0259ricisi ola bilm\u0259zmi?<\/strong><\/p>\n\n\n\n

– Cildl\u0259rin mahiyy\u0259tini d\u0259qiq m\u00fc\u0259yy\u0259nl\u0259\u015fdirmis\u0259n. Do\u011frudan da, bu cildl\u0259rd\u0259n \u00e7\u0131xan yegan\u0259 olmasa da, m\u00fch\u00fcm n\u0259tic\u0259l\u0259rd\u0259n biri se\u00e7diyin s\u00f6z s\u0259n\u0259tin\u0259 m\u0259suliyy\u0259tli yana\u015fmaq \u00f6hd\u0259liyidir. Bu fikir kitabda g\u0259tirdiyim be\u015f prinsip\u0259 \u0259saslan\u0131r. Bu g\u00fcn bir \u015fey yazanda d\u00fcn\u0259n yazd\u0131\u011f\u0131n\u0131 da xat\u0131rla, sabah\u0131 da d\u00fc\u015f\u00fcn… \u00c7\u00fcnki, do\u011frudan da, yaz\u0131lana pozu yoxdur.<\/p>\n\n\n\n

T\u0259bii ki, insan\u0131n \u00f6mr\u00fc boyu fikirl\u0259ri, h\u0259tta m\u00f6vqel\u0259ri d\u0259yi\u015f\u0259 d\u0259 bil\u0259r. Amma bug\u00fcnk\u00fc fikrin\u0259 g\u00f6r\u0259 d\u00fcn\u0259nki fikrini b\u00fcsb\u00fct\u00fcn unutmaq, ya unutdurma\u011fa \u00e7al\u0131\u015fmaq insan\u0131n \u00f6z vicdan\u0131 qar\u015f\u0131s\u0131nda s\u0259bats\u0131zl\u0131\u011f\u0131d\u0131r. Bu, x\u00fcsusil\u0259 siyasi m\u00f6vqey\u0259 aiddir. “D\u00fcn\u0259n el\u0259 d\u00fc\u015f\u00fcn\u00fcrd\u00fcm, bu g\u00fcn bel\u0259 d\u00fc\u015f\u00fcn\u00fcr\u0259m” dey\u0259 m\u00fcnasib m\u0259qamda sif\u0259tini y\u00fcz s\u0259ks\u0259n d\u0259r\u0259c\u0259 d\u0259yi\u015fm\u0259k konyuktur\u00e7uluqdur.<\/p>\n\n\n\n

S\u00f6hb\u0259tl\u0259\u015fdi: \u018fs\u0259d CAHANG\u0130R<\/strong><\/p>\n\n\n\n

(Davam\u0131 g\u0259l\u0259n say\u0131m\u0131zda)<\/em><\/p>\n\n\n\n

M\u0259nb\u0259:\u00a0https:\/\/edebiyyatqazeti.az\/<\/a><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

– Anar m\u00fc\u0259llim, sizi “S\u00f6z d\u00fcnyas\u0131” be\u015fcildliyinizin yay\u0131nlanmas\u0131ndan dolay\u0131 t\u0259brik edir\u0259m. \u0130lk iki cildin klassikl\u0259r\u0259, \u00fc\u00e7\u00fcnc\u00fcn\u00fcn 60-c\u0131lara, d\u00f6rd\u00fcnc\u00fcn\u00fcn \u00f6zg\u00fcrl\u00fck d\u00f6n\u0259mi \u0259d\u0259biyyat\u0131 n\u00fcmay\u0259nd\u0259l\u0259rin\u0259 h\u0259sr olundu\u011fu, be\u015fincinin is\u0259 maarif v\u0259 m\u0259d\u0259niyy\u0259td\u0259n b\u0259hs ed\u0259c\u0259yi bu layih\u0259ni sizin bax\u0131\u015f buca\u011f\u0131n\u0131zdan m\u0259d\u0259niyy\u0259timizin tarixi adland\u0131rmaq olar. M\u00fcsaid\u0259nizl\u0259, seriyan\u0131n \u00fc\u00e7\u00fcnc\u00fc v\u0259 d\u00f6rd\u00fcnc\u00fc kitablar\u0131 il\u0259 ba\u011fl\u0131 suallar\u0131 “Anara q\u0131rx sual” ba\u015fl\u0131\u011f\u0131 alt\u0131nda siz\u0259 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-41764","post","type-post","status-publish","format-standard","hentry","category-musahib"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/41764","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=41764"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/41764\/revisions"}],"predecessor-version":[{"id":41773,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/41764\/revisions\/41773"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=41764"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=41764"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=41764"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}