{"id":30422,"date":"2019-05-01T02:00:31","date_gmt":"2019-04-30T22:00:31","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=30422"},"modified":"2019-05-01T08:26:17","modified_gmt":"2019-05-01T04:26:17","slug":"t%c9%99svirin-t%c9%99kamul-prosesi-v%c9%99-ya-bogazdan-yuxari-yazilan-v%c9%99t%c9%99n-seirl%c9%99ri-gunel-eyvazli-yazir","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=30422","title":{"rendered":"T\u0259svirin t\u0259kam\u00fcl prosesi v\u0259 ya bo\u011fazdan yuxar\u0131 yaz\u0131lan V\u0259t\u0259n \u015feirl\u0259ri… – G\u00fcnel EYVAZLI yaz\u0131r"},"content":{"rendered":"

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Leonardo da Vin\u00e7i “Mono Liza”n\u0131 k\u0259tan \u00fcz\u0259rind\u0259 r\u0259sm ed\u0259nd\u0259 \u00e7oxlar\u0131 portret \u00e7\u0259kimi il\u0259 m\u0259\u015f\u011ful olurdu. Burada qeyri-adi he\u00e7 n\u0259 yoxdur. Y\u0259ni r\u0259ssam \u00fc\u00e7\u00fcn bir qad\u0131n\u0131n portretini yaratmaq iki vur iki kimi bir \u015feydir. El\u0259 t\u0259bi\u0259ti r\u0259sm etm\u0259k d\u0259. \u0130st\u0259nil\u0259n \u0259\u015fyan\u0131n, \u015f\u0259xsin, canl\u0131n\u0131n r\u0259smini…
\nB\u0259s n\u0259d\u0259n c\u0259nab da Vin\u00e7i bu q\u0259d\u0259r populyarl\u0131q qazand\u0131? Ba\u015fqalar\u0131 unuduldu. V\u0259 yaxud Rafaell\u0259rin, Mikelancelolar\u0131n, Velaskesl\u0259rin yaratd\u0131qlar\u0131 s\u0259n\u0259t n\u00fcmun\u0259l\u0259ri n\u0259d\u0259n indiy\u0259n\u0259 q\u0259d\u0259r m\u00fczakir\u0259 m\u00f6vzusudur ki? Niy\u0259 g\u00f6r\u0259 “Mona Liza” mistikas\u0131 \u0259traf\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259r, ara\u015fd\u0131rmalar s\u0259ngim\u0259k bilmir? Cavab sad\u0259dir. R\u0259sm edil\u0259n obyekt yaln\u0131z formadan ibar\u0259t deyil. R\u0259ssam\u0131n oraya \u0259lav\u0259 etdiyi f\u0259ls\u0259f\u0259, tablonu d\u00fc\u015f\u00fcnc\u0259 labirintin\u0259 \u00e7evirir. Nec\u0259 ki, Nizami G\u0259nc\u0259vi yarad\u0131c\u0131l\u0131\u011f\u0131nda “X\u0259ms\u0259”y\u0259 daxil olan ist\u0259nil\u0259n \u0259s\u0259r\u0259 m\u00fcxt\u0259lif rakurslardan baxa bil\u0259rik. \u00c7\u00fcnki o, almazd\u0131r. H\u0259r tild\u0259 i\u015f\u0131q \u00f6z\u00fcn\u00fc g\u00f6st\u0259r\u0259c\u0259k. Y\u0259ni biz h\u0259m astronomik, h\u0259m f\u0259ls\u0259fi, dini, mifik, h\u0259m d\u0259 adi d\u00fc\u015f\u00fcnc\u0259 qat\u0131nda Nizami \u0259s\u0259rl\u0259rinin \u0259traf\u0131nda ist\u0259diyimiz kimi dart\u0131\u015fa bil\u0259rik.
\nNizami G\u0259nc\u0259vi asanl\u0131qla K\u0259rpick\u0259s\u0259n qocas\u0131 vasit\u0259sil\u0259 didaktik dill\u0259 \u00e7\u0131l\u011f\u0131n g\u0259nci t\u0259rbiy\u0259 ed\u0259 bilir. H\u0259tta t\u0259svir olunan f\u0259hl\u0259baba filosof kimi dan\u0131\u015f\u0131r. Bir s\u00f6zl\u0259, Nizami, sad\u0259c\u0259, qocan\u0131n qiyaf\u0259sin\u0259 b\u00fcr\u00fcn\u0259r\u0259k, m\u00fcasir dill\u0259 s\u00f6yl\u0259s\u0259k, g\u0259nc\u0259 a\u011f\u0131l verm\u0259y\u0259, \u00f6y\u00fcd verm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Onun \u0259s\u0259rl\u0259rind\u0259 d\u0259yi\u015f\u0259n yaln\u0131z obrazlard\u0131r. \u0130st\u0259r Bayqu\u015f olsun, ist\u0259rs\u0259 qar\u0131 – onlar ham\u0131s\u0131 c\u0259nab G\u0259nc\u0259vinin s\u0259siyl\u0259 dan\u0131\u015f\u0131r, a\u011fl\u0131 il\u0259 idar\u0259 olunurlar. Bu n\u00fcanslar indi \u00fc\u00e7\u00fcn ke\u00e7\u0259rli olmasa da, f\u0259ls\u0259fi qat h\u0259mi\u015f\u0259 aktuald\u0131r. El\u0259 bu s\u0259b\u0259bd\u0259n “X\u0259ms\u0259” ehram sirrini b\u0259tnind\u0259 qoruyub saxlaya bilir.
\nBu yax\u0131nlarda TV kanallar\u0131n birin\u0259 d\u0259v\u0259t olundum. M\u00f6vzu bahar\u0131n \u0259d\u0259biyyatda t\u0259r\u0259nn\u00fcm\u00fc idi. Do\u011frusu, fikirl\u0259rimi dilimd\u0259n u\u00e7urunca \u00e7ox \u0259caib \u015feyl\u0259r a\u011fl\u0131ma g\u0259ldi. \u015eah \u0130smay\u0131l X\u0259tainin “D\u0259hnam\u0259”sind\u0259 Bahariyy\u0259ni dil\u0259 g\u0259tirinc\u0259 fotoqrafik t\u0259sviri (bel\u0259 anlay\u0131\u015f yoxdur. H\u0259r \u015feyi oldu\u011fu kimi \u0259ks etdirm\u0259k n\u00f6qteyi-n\u0259z\u0259rind\u0259n bel\u0259 dem\u0259k olar, m\u0259nc\u0259. – G.) m\u00fc\u015fahid\u0259 etdim. “Q\u0131\u015f getdi, yen\u0259 bahar g\u0259ldi… G\u00fcl bitdi lal\u0259zar g\u0259ldi”. B\u0259li, bu, ham\u0131m\u0131za m\u0259lum bir \u015feydir. M\u0259ntiql\u0259 v\u0259 t\u0259bi\u0259t hadis\u0259sin\u0259 uy\u011fun olaraq q\u0131\u015fdan sonra bahar g\u0259lir, g\u00fcl\u00fcn bitm\u0259si is\u0259 bahar\u0131n g\u0259li\u015find\u0259n x\u0259b\u0259r verir. Bunu oxucu t\u0259bi\u0259td\u0259 m\u00fc\u015fahid\u0259 edirs\u0259, n\u0259d\u0259n \u0259s\u0259rd\u0259 d\u0259 oxuyub keyf als\u0131n ki? Y\u0259ni m\u00fcasir texnoavadanl\u0131q vasit\u0259sil\u0259 t\u0259bi\u0259t hadis\u0259sini kameran\u0131n yadda\u015f\u0131na k\u00f6\u00e7\u00fcr\u0259 bil\u0259rik. Sonra eyni t\u0259\u0259ss\u00fcrat\u0131 t\u0259krar\u0259n ya\u015famaq \u00fc\u00e7\u00fcn d\u0259f\u0259l\u0259rl\u0259 videoya bax\u0131b kef ala bil\u0259rik. \u018fslind\u0259, o d\u00f6vrl\u0259rin insan\u0131 da bahar\u0131 hiss edirdi, g\u00f6r\u00fcrd\u00fc. Onun ba\u015f\u0131 m\u00fcasir insan kimi sosial \u015f\u0259b\u0259k\u0259l\u0259r\u0259 qar\u0131\u015fmam\u0131\u015fd\u0131. B\u0259s n\u0259d\u0259n bildiyinin obrazl\u0131, qafiy\u0259li t\u0259krar\u0131 ona l\u0259zz\u0259t verirdi? Maraql\u0131d\u0131r. \u00c7\u00fcnki o d\u00f6vr\u00fcn \u00f6z estetikas\u0131 var idi. \u018fd\u0259biyyat g\u00f6rd\u00fcy\u00fcm\u00fcz hadis\u0259l\u0259ri eynil\u0259 n\u0259zm\u0259 \u00e7\u0259km\u0259kl\u0259 \u0259lav\u0259 ritm verirdi m\u0259tn\u0259, dinl\u0259y\u0259n is\u0259 feyziyab olurdu.
\nBir s\u00f6zl\u0259, Az\u0259rbaycandilli poeziya n\u00fcmun\u0259si olaraq “D\u0259hnam\u0259” fundamentald\u0131r. Amma t\u0259svir n\u00f6qteyi-n\u0259z\u0259rind\u0259n, dinamika q\u0131tl\u0131\u011f\u0131 n\u0259z\u0259rind\u0259n olduqca qocad\u0131r.
\n\u0130ndi h\u0259m \u0259d\u0259biyyat, h\u0259m d\u0259 dig\u0259r s\u0259n\u0259t n\u00fcmay\u0259nd\u0259l\u0259ri \u00fc\u00e7\u00fcn XXI \u0259srin insan\u0131n\u0131 t\u0259\u0259cc\u00fcbl\u0259ndirm\u0259k \u00e7\u0259tindir. Biz qeyri-adiliyin yox, primitivliyin i\u00e7ind\u0259yik v\u0259 bu adiliy\u0259 r\u0259ng qatmaq olduqca b\u00f6y\u00fck m\u0259har\u0259t t\u0259l\u0259b edir. \u00c7\u00fcnki ist\u0259nil\u0259n xan\u0131m\u0131n fotosunu \u00e7\u0259km\u0259kl\u0259 el\u0259 “Mono Liza” kimi, ota\u011f\u0131m\u0131z\u0131n \u0259n g\u00f6z\u0259l gu\u015f\u0259sind\u0259n asa bil\u0259rik. Madam ki, bel\u0259dir, daha r\u0259ssaml\u0131q n\u0259y\u0259 laz\u0131md\u0131r ki?
\nEl\u0259 bu texnoinki\u015faflar r\u0259ssamlar\u0131 mat qoydu\u011fundan janrlar meydana g\u0259lm\u0259y\u0259 ba\u015flam\u0131\u015fd\u0131. Absurdizm, s\u00fcrrealizm, kubizm, fovizm v\u0259 s. kimi janrlar, m\u00fcr\u0259kk\u0259b manevrl\u0259r fotoaparat\u0131n k\u0259\u015ffind\u0259n sonra r\u0259ssaml\u0131\u011fa q\u0259d\u0259m qoydu. \u0130ndi adi “Qara kvadrat”la da n\u0259 is\u0259 dem\u0259k, s\u00fcrreal t\u0259svirl\u0259rl\u0259 beyinl\u0259r\u0259 yol tapmaq m\u00fcmk\u00fcn idi. C\u0259miyy\u0259t \u00f6nc\u0259 bizim c\u0259miyy\u0259t kimi bu estetikan\u0131 b\u0259y\u0259nm\u0259yib q\u0131\u015fq\u0131r-ba\u011f\u0131r salsa da, sonra qordi d\u00fcy\u00fcn\u00fcnd\u0259n ba\u015f \u00e7\u0131xarmaq, tablolar\u0131 \u00f6zl\u0259rin\u0259m\u0259xsus \u015f\u0259kild\u0259 yozmaq onlara l\u0259zz\u0259t verm\u0259y\u0259 ba\u015flad\u0131. V\u0259 bu l\u0259zz\u0259t f\u0259rqli d\u00fc\u015f\u00fcnc\u0259 t\u0259rzini insanlarda formala\u015fd\u0131ra bilirdi.
\n\u0130nsanlar anlad\u0131lar ki, fovizmin q\u0131\u015fq\u0131ran r\u0259ngl\u0259ril\u0259 d\u0259 d\u00fcnyaya baxmaq m\u00fcmk\u00fcnd\u00fcr. V\u0259 yaxud \u00e7\u0131x\u0131lmaz hadis\u0259l\u0259r bizi “Qara kvadrat”\u0131n i\u00e7in\u0259 sala bil\u0259r. Sufizmin “g\u00f6zl\u0259rini yum ki, g\u00f6r\u0259s\u0259n” f\u0259ls\u0259fi estetikas\u0131 \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verm\u0259y\u0259 ba\u015flay\u0131rd\u0131. \u0130ndi s\u0259n\u0259t insan\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259rind\u0259, fantaziyas\u0131nda olanlar\u0131 k\u0259tana k\u00f6\u00e7\u00fcr\u00fcrd\u00fc.
\nM\u00fcasir d\u00fcnyan\u0131n r\u0259ssam\u0131 adi q\u0259hv\u0259 r\u0259ngiyl\u0259 seyircini t\u0259\u0259cc\u00fcbl\u0259ndir\u0259 bilir. Ham\u0131m\u0131z bilirik a\u011fac baharda ya\u015f\u0131l yarpaqlara b\u00fcr\u00fcn\u00fcr. S\u0259n bu q\u0259d\u0259r r\u0259ngi t\u0259s\u0259vv\u00fcr\u00fcnd\u0259 d\u0259 canland\u0131ra bil\u0259rs\u0259n. Peyzaj r\u0259smi bir r\u0259ngd\u0259n ibar\u0259t olsa bel\u0259, sad\u0259c\u0259, t\u0259s\u0259vv\u00fcr el\u0259. Dem\u0259k ki, fotoqrafik t\u0259svir indi ke\u00e7\u0259rli deyil. Hadis\u0259y\u0259 ba\u015fqa bax\u0131\u015f s\u0259rgil\u0259m\u0259k laz\u0131md\u0131r.
\nD\u00fcnya memarlar\u0131 t\u0259rsin\u0259 evl\u0259r modeli qurub haz\u0131rlay\u0131rlar. Kim deyir ki, ev konstruksiyas\u0131 m\u0259hz biz al\u0131\u015fd\u0131\u011f\u0131m\u0131z \u015f\u0259kild\u0259 olmal\u0131d\u0131r. S\u0259n onun do\u011fru variant\u0131n\u0131 bilirs\u0259n. \u0130ndi t\u0259rs variant\u0131n\u0131 g\u00f6r, avand\u0131n\u0131 t\u0259s\u0259vv\u00fcr el\u0259. F\u0259rqli fikir rakurslar\u0131ndan hadis\u0259l\u0259r\u0259 bax.
\nT\u0259sviretm\u0259 t\u0259kam\u00fcl n\u0259tic\u0259sind\u0259 \u00e7ox d\u0259yi\u015filib. \u0130ndi Homer kimi bir-bir q\u0259hr\u0259manlar\u0131n n\u0259sil x\u0259ttini sadalama\u011fa, q\u0259hr\u0259manl\u0131\u011f\u0131n\u0131 \u00f6ym\u0259y\u0259 ehtiyac yoxdur. F\u0259ls\u0259fi, d\u0259rinlik qat\u0131ndan primitivliyin astanas\u0131na q\u0259d\u0259r g\u0259lib \u00e7\u0131xm\u0131\u015f\u0131q. B\u0259s n\u0259d\u0259n bizd\u0259 Az\u0259rbaycanda \u0259ld\u0259n ged\u0259n, biz\u0259 “sa\u011f ol” dey\u0259n \u0259n\u0259n\u0259\u00e7ilikd\u0259n qopa bilmirik? Niy\u0259 hadis\u0259l\u0259r\u0259 bax\u0131\u015f\u0131m\u0131z\u0131 d\u0259yi\u015fm\u0259k ist\u0259mirik? Niy\u0259 \u015feirl\u0259rimiz “T\u0259ki v\u0259t\u0259nimiz d\u00fc\u015fm\u0259sin dara… Baxmay\u0131b soyu\u011fa, borana, qara… Cavab verm\u0259k \u00fc\u00e7\u00fcn o az\u011f\u0131nlara… (burada “yara”, “dara”, “hara”, “qara” v\u0259 s. \u0259lav\u0259 etm\u0259k olar. Qafiy\u0259 y\u0131\u011f\u0131n\u0131) H\u0259r bir \u00e7\u0259tinliy\u0259 d\u00f6zd\u00fc \u015e\u0259hidl\u0259r” (paradoks) primitivliyind\u0259n niy\u0259 \u00e7\u0131xa bilmirik? “Qaraba\u011ft\u0259k g\u00f6z\u0259lin aqib\u0259ti bu imi\u015f… Q\u0259drini bilm\u0259z is\u0259n, al\u00e7alar q\u0131z\u0131l, g\u00fcm\u00fc\u015f… (imi\u015f, \u00fcm\u00fc\u015f…) O nisgilli sin\u0259n\u0259 \u00e7al\u0131n-\u00e7arpaz \u00e7\u0259kilmi\u015f… Sa\u011falmaz yara vuran k\u00f6z\u00fc, da\u011f\u0131 unutma… S\u0259n, ey v\u0259t\u0259n \u00f6vlad\u0131, Qaraba\u011f\u0131 unutma!”.
\nBel\u0259 \u015feirl\u0259rin v\u0259 tirajlanan bel\u0259 \u015fairl\u0259rin utanc\u0131ndan \u015f\u0259xs\u0259n m\u0259n x\u0259cal\u0259t \u00e7\u0259kir\u0259m. H\u0259tta \u015fair\u0259m dem\u0259y\u0259 d\u0259 utan\u0131ram. Hal-haz\u0131rda n\u0259sr daha aristokratik g\u00f6r\u00fcn\u00fcr. \u018fl\u00e7atan \u015feir is\u0259 qafiy\u0259bazlar\u0131n \u0259lind\u0259 m\u0259hv olmaqdad\u0131r.
\nNiy\u0259 bu primitivlikd\u0259n qopa bilmirik?
\nN\u0259z\u0259r\u0259 alsaq ki, c\u0259miyy\u0259timizin \u00e7ox az hiss\u0259si kitab oxusuna maraql\u0131d\u0131r. \u00c7oxunun da bilgisi orta m\u0259kt\u0259bd\u0259 oxuduqlar\u0131 il\u0259 \u00e7\u0259r\u00e7iv\u0259l\u0259nir. V\u0259 o adamlar\u0131n d\u00fcnyaya bax\u0131\u015f\u0131 v\u0259 \u015feir anlay\u0131\u015f\u0131 yaln\u0131z \u00f6yr\u0259ndikl\u0259rind\u0259n ibar\u0259tdir. V\u0259 bu k\u0259sim insanlar h\u0259min \u00e7\u0259r\u00e7iv\u0259d\u0259n ba\u015fqa bir bilgiy\u0259 malik olmad\u0131qlar\u0131ndan daha art\u0131\u011f\u0131n\u0131 da ist\u0259mirl\u0259r. G\u00f6rd\u00fcy\u00fcn\u00fc eynil\u0259 qafiy\u0259y\u0259 d\u00fcz\u00fcb \u00f6z\u00fcn\u0259 qaytar\u0131rsan, p\u0259h-p\u0259hl\u0259 nu\u015f edirl\u0259r.
\nPrimitiv v\u0259t\u0259n \u015feirl\u0259ri insan\u0131 haldan \u00e7\u0131xar\u0131r. \u0130tirilmi\u015f torpaqlar\u0131n ad\u0131n\u0131 sadalamaq, g\u00f6z\u0259lliyind\u0259n a\u011f\u0131zdolusu dan\u0131\u015fmaq paradoksal durum yarad\u0131r. V\u0259t\u0259ni var-d\u00f6vl\u0259ti, yerinin alt\u0131n\u0131n-\u00fcst\u00fcn\u00fcn z\u0259nginliyi il\u0259 \u00f6ym\u0259zl\u0259r. Bol b\u0259hr\u0259li Mu\u011fan d\u00fczl\u0259rini t\u0259r\u0259nn\u00fcm etm\u0259kl\u0259 t\u0259m\u0259nnal\u0131 sevm\u0259zl\u0259r v\u0259t\u0259ni. Bu, v\u0259t\u0259n anlay\u0131\u015f\u0131 deyil. O zaman, g\u00f6r\u0259s\u0259n, bir b\u0259d\u0259vi \u00fc\u00e7\u00fcn susuz, q\u0131s\u0131r s\u0259hra n\u0259d\u0259n bel\u0259 do\u011fmad\u0131r ki?
\nD\u00fc\u015f\u00fcnc\u0259 yeniliyi ist\u0259mirik? Madam ki, bel\u0259dir o zaman n\u0259d\u0259n texnoyenilikl\u0259ri eviniz\u0259 al\u0131rs\u0131n\u0131z? Paltar\u0131n\u0131z\u0131 k\u00f6hn\u0259 d\u0259d\u0259-baba \u00fct\u00fcs\u00fc il\u0259 \u00fct\u00fcl\u0259yin. Al\u0131nm\u0131r? D\u00fc\u015f\u00fcnc\u0259 d\u0259 h\u0259min da\u015f \u00fct\u00fc kimidir. K\u00f6hn\u0259lib, sad\u0259c\u0259, yenisini q\u0259bullanma\u011fa \u00e7oxlu\u011fun bilgi g\u00fcc\u00fc yoxdur. Ona g\u00f6r\u0259 d\u0259 \u0259n asan\u0131 “Palaza b\u00fcr\u00fcn, el il\u0259 s\u00fcr\u00fcn” misal\u0131d\u0131r.
\nD\u0259rd oras\u0131ndad\u0131r ki, d\u00fc\u015f\u00fcn\u00fcrs\u0259n, \u0259n\u0259n\u0259\u00e7i ya\u015fl\u0131 t\u0259b\u0259q\u0259 q\u0259l\u0259mini yer\u0259 qoyub bir g\u00fcn “yazm\u0131ram” dey\u0259c\u0259k v\u0259 bu sicill\u0259m\u0259l\u0259rin sonu yeti\u015f\u0259c\u0259k, n\u0259hay\u0259t ki. Amma, yox. K\u00f6hn\u0259 d\u00fc\u015f\u00fcnc\u0259 \u00e7\u0259r\u00e7iv\u0259sind\u0259, \u0259ski estetikalarla t\u0259rbiy\u0259l\u0259n\u0259n sicill\u0259m\u0259 \u015fairl\u0259r \u00e7oxalma\u011fa ba\u015flay\u0131r. Bizim onlara “Yazma” dem\u0259k h\u00fcququmuz yoxdur, b\u0259li. Amma d\u0131\u015flamaq, \u00e7ap etm\u0259m\u0259k h\u00fcququmuz m\u00f6vcuddur. T\u0259nb\u0259lliyind\u0259n kitab \u00fcz\u00fc a\u00e7mayan, v\u0259hy anlay\u0131\u015f\u0131na kilidl\u0259n\u0259nl\u0259r Hz.\u0130smay\u0131l kimi dabanlar\u0131n\u0131 torpa\u011fa s\u00fcrts\u0259l\u0259r d\u0259, istedadlar\u0131 “Z\u0259m-z\u0259m” kimi fontan vurmayacaq. \u00c7\u00fcnki bilgisi olmayan ba\u015fda e\u015f\u0259l\u0259nm\u0259k primitiv m\u0259tnl\u0259r ortaya qoyacaq. Biz is\u0259 \u00f6mr\u00fcm\u00fcz boyu onlara d\u0259rs ke\u00e7m\u0259k zorunda qalacay\u0131q. \u00d6z\u00fcm\u00fcz\u00fc t\u00fck\u0259d\u0259c\u0259yik.
\nUzun d\u00f6vrl\u0259r \u0259rzind\u0259 Az\u0259rbaycan\u0131n zin\u0259t xurcunu olan \u0259sl ziyal\u0131lar – \u018fli b\u0259y H\u00fcseynzad\u0259l\u0259r, H\u00fcseyn Cavidl\u0259r, Hadil\u0259r, \u018fhm\u0259d Cavadlar v\u0259 ba\u015fqalar\u0131 “q\u0259lizdir” dam\u011fas\u0131yla d\u0131\u015fland\u0131\u011f\u0131ndan tamam\u0259n ayr\u0131 c\u0259bh\u0259nin poetik n\u00fcmay\u0259nd\u0259l\u0259ri t\u0259bli\u011f olunma\u011fa ba\u015flay\u0131b. \u00c7arx \u00fcz\u0259rind\u0259 f\u0131rlanan si\u00e7ovul misal\u0131 kimi situasiyadan qurtula bilmirik. \u018fksin\u0259, istedads\u0131za yol verm\u0259m\u0259kl\u0259, \u00e7ap etm\u0259m\u0259kl\u0259 \u0259d\u0259biyyat\u0131m\u0131z\u0131 xilas ed\u0259 bil\u0259rik.
\nHal-haz\u0131rda yax\u015f\u0131 poetik m\u0259tnl\u0259r yoxdursa, \u0259n yax\u015f\u0131lar\u0131n\u0131 klassikaya, zin\u0259t\u0259 \u00e7evrilmi\u015f \u0259d\u0259bi n\u00fcmun\u0259l\u0259ri g\u00fcnd\u0259m\u0259 g\u0259tir\u0259r\u0259k ustad d\u0259rsi ver\u0259 bil\u0259rik.
\n\u015eeir yazmaq yaln\u0131z forma deyil. S\u0259nin v\u0259t\u0259n \u015feirin g\u00fcl\u00fcnc t\u0259krirl\u0259rd\u0259n, epitetl\u0259rd\u0259n ibar\u0259t olacaqsa, \u00fcr\u0259yind\u0259n g\u0259lm\u0259y\u0259c\u0259ks\u0259, “v\u0259t\u0259n” m\u00f6vzusu namin\u0259 yaz\u0131lacaqsa, adlar sadalanacaqsa, he\u00e7 bir d\u0259rinliyi olmayan “\u00dc\u00e7r\u0259ngli bayra\u011f\u0131m”, “Az\u0259rbaycan bayra\u011f\u0131” adl\u0131 \u015feirl\u0259riniz g\u00fcn\u00fc-g\u00fcnd\u0259n \u00e7oxalacaqsa – yazmay\u0131n.
\n“Salam, Xocal\u0131da \u0259sir a\u011fac\u0131m! Ey qazi qarda\u015f\u0131m, ey \u015f\u0259hid bac\u0131m! G\u00f6z\u00fc yolda qalan da\u011f\u0131m, yamac\u0131m! Allaha \u0259man\u0259t, \u0259man\u0259t qal\u0131n! Salamat qal\u0131n!”. V\u0259ssalam, \u015fair art\u0131q bizi g\u00f6zl\u0259m\u0259k \u00fcmidind\u0259n d\u0259 k\u0259sir. Geriy\u0259 yol yoxdur, deyir. Taleyil\u0259 bar\u0131\u015f\u0131r. B\u0259lk\u0259 d\u0259, m\u0259qs\u0259di bu deyil idi. Sad\u0259c\u0259, kontekst unudulub, mahiyy\u0259t anlay\u0131\u015f\u0131 itib. \u015eair burada “a\u011fac\u0131m”, “bac\u0131m”, “yamac\u0131m” qafiy\u0259l\u0259rini muncuq kimi d\u00fczm\u0259y\u0259 fokuslan\u0131b. Forman\u0131 mahirc\u0259sin\u0259 i\u015fl\u0259yib, qafiy\u0259l\u0259rin biri dig\u0259rind\u0259n uzun, q\u0131sa deyil. Tam d\u00fczg\u00fcn i\u015fl\u0259nib. Sad\u0259c\u0259, mahiyy\u0259t unudulub. M\u0259nim \u015fairin \u015f\u0259xsiyy\u0259ti il\u0259 he\u00e7 bir i\u015fim yoxdur. G\u00fcnah ondad\u0131r ki, \u00e7oxu mahiyy\u0259t anlay\u0131\u015f\u0131na fokuslanmaq ist\u0259mir. Forma, zahir o q\u0259d\u0259r \u00f6n\u0259 \u00e7\u0131x\u0131r ki, batini m\u0259na qat\u0131 unudulma\u011fa ba\u015flay\u0131r. Bo\u015f qafiy\u0259 y\u0131\u011f\u0131n\u0131 is\u0259 bo\u015fluqdan cingild\u0259yir. Bel\u0259 \u015feirl\u0259r saxs\u0131 qab effektin\u0259 malik olur. Bir toxunu\u015fla s\u0131na bilir.
\nB\u0259li, fotoqrafik t\u0259svir indi \u0259sl d\u00fc\u015f\u00fcnc\u0259 sahibl\u0259ri \u00fc\u00e7\u00fcn cazib\u0259dar deyil. Dig\u0259r c\u0259bh\u0259d\u0259 yeti\u015f\u0259n \u015fairl\u0259r ordusu anlay\u0131\u015flara f\u0259rqli rakurslardan baxa bilir. Onlar fikir d\u0259rinliyin\u0259 \u00fcst\u00fcnl\u00fck verdikl\u0259ri \u00fc\u00e7\u00fcn tez v\u0259 \u00e7ox sayda \u015feir, m\u0259tn yaza bilmirl\u0259r. Y\u0259ni yuxar\u0131dak\u0131 “\u015feirl\u0259rd\u0259n” g\u00fcn\u0259 y\u00fcz\u00fcn\u00fc yazmaq m\u00fcmk\u00fcnd\u00fcr. \u018fg\u0259r V\u0259t\u0259n dediyimiz anlay\u0131\u015fda h\u0259qiqi a\u011fr\u0131 yatm\u0131rsa, t\u0259svirimiz baya\u011f\u0131d\u0131rsa, bu, timsah\u0131n g\u00f6z ya\u015f\u0131n\u0131 xat\u0131rladacaq. Anlay\u0131\u015flara bax\u0131\u015f buca\u011f\u0131m\u0131z\u0131 d\u0259yi\u015fm\u0259liyik. \u0130l\u0259 bir kitab burax\u0131b, \u015feirl\u0259rimizi balaca fidanlara \u0259zb\u0259rl\u0259tm\u0259m\u0259liyik. El\u0259 \u00f6z\u00fcm\u00fcz d\u0259 mahiyy\u0259tin n\u0259 oldu\u011funu \u0259vv\u0259l-ax\u0131r d\u0259rk etm\u0259liyik. \u0130stedad yoxdursa, q\u0259l\u0259mi k\u0259nara qoyub \u00e7\u0259kilm\u0259k \u0259n b\u00f6y\u00fck alic\u0259nabl\u0131qd\u0131r.<\/p>\n

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

Leonardo da Vin\u00e7i “Mono Liza”n\u0131 k\u0259tan \u00fcz\u0259rind\u0259 r\u0259sm ed\u0259nd\u0259 \u00e7oxlar\u0131 portret \u00e7\u0259kimi il\u0259 m\u0259\u015f\u011ful olurdu. Burada qeyri-adi he\u00e7 n\u0259 yoxdur. Y\u0259ni r\u0259ssam \u00fc\u00e7\u00fcn bir qad\u0131n\u0131n portretini yaratmaq iki vur iki kimi bir \u015feydir. El\u0259 t\u0259bi\u0259ti r\u0259sm etm\u0259k d\u0259. \u0130st\u0259nil\u0259n \u0259\u015fyan\u0131n, \u015f\u0259xsin, canl\u0131n\u0131n r\u0259smini… B\u0259s n\u0259d\u0259n c\u0259nab da Vin\u00e7i bu q\u0259d\u0259r populyarl\u0131q qazand\u0131? Ba\u015fqalar\u0131 unuduldu. V\u0259 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-30422","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/30422","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=30422"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/30422\/revisions"}],"predecessor-version":[{"id":30430,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/30422\/revisions\/30430"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=30422"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=30422"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=30422"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}