{"id":31776,"date":"2019-07-31T09:00:00","date_gmt":"2019-07-31T05:00:00","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=31776"},"modified":"2019-07-31T09:30:09","modified_gmt":"2019-07-31T05:30:09","slug":"gunel-eyvazli-amazon-ruhu-%c9%99ziz%c9%99-c%c9%99f%c9%99rzad%c9%99","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=31776","title":{"rendered":"G\u00fcnel EYVAZLI.”Amazon ruhu – \u018fziz\u0259 C\u0259f\u0259rzad\u0259…”"},"content":{"rendered":"

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Az\u0259rbaycan qad\u0131n\u0131 silsil\u0259sind\u0259n birinci yaz\u0131<\/p>\n

H\u0259r bir yaz\u0131\u00e7\u0131n\u0131n \u0259s\u0259rl\u0259rind\u0259 y\u00fcz qat obraz \u00e7\u0259kisi, t\u0259svir areal\u0131 olsa bel\u0259, s\u00f6yl\u0259m\u0259k ist\u0259diyi konkret mesaj olur. \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131nda da g\u00f6r\u0259c\u0259k, duyulacaq q\u0259d\u0259r bu mesaj\u0131 hiss etm\u0259k m\u00fcmk\u00fcnd\u00fcr. B\u0259li, \u00fcst qatda h\u0259mi\u015f\u0259 \u00fcmumi v\u0259t\u0259n, dil, \u0259razi, ad\u0259t v\u0259 \u0259n\u0259n\u0259 say\u011f\u0131s\u0131 duyulur. Se\u00e7il\u0259n tarixi \u015f\u0259xsiyy\u0259tl\u0259rin \u0259s\u0259rl\u0259r\u0259 g\u0259lm\u0259si d\u0259 t\u0259sad\u00fcfi olmur. \u018flb\u0259tt\u0259, \u015eah \u0130smay\u0131l X\u0259tainin tarixin qoynundan qopub \u0259d\u0259bi, b\u0259dii personaja \u00e7evrilm\u0259sind\u0259 \u018fziz\u0259 C\u0259f\u0259rzad\u0259nin \u0259sas m\u0259qs\u0259di t\u0259riq\u0259t ayr\u0131-se\u00e7kiliyinin g\u0259tirdiyi f\u0259sadlar\u0131 abartmaq, karma qanununu oxucunun anlayaca\u011f\u0131 t\u0259rzd\u0259 ba\u015fa salmaq, eyni zamanda vahid d\u00f6vl\u0259t anlay\u0131\u015f\u0131n\u0131n vacibliyini vur\u011fulamaqd\u0131rsa, dig\u0259r t\u0259r\u0259fd\u0259n b\u00fct\u00fcn obrazlar\u0131n ba\u015f\u0131 \u00fcz\u0259rind\u0259 daimi bir ruh dola\u015f\u0131m\u0131n\u0131 hiss etm\u0259k m\u00fcmk\u00fcnd\u00fcr. Bu ruh q\u00fcdr\u0259tli, \u0259yilm\u0259z, idrakl\u0131, m\u00fcdrik qad\u0131n ruhudur.<\/p>\n

Do\u011frudur, yarad\u0131c\u0131l\u0131qda \u015f\u0259xsiyy\u0259t faktorunun \u00f6n\u0259mi k\u00f6lg\u0259d\u0259 qalsa da, \u0259sas istedad\u0131n olub-olmamas\u0131 q\u0259bul edils\u0259 d\u0259, amma bir ger\u00e7\u0259klik vard\u0131r ki, ondan qa\u00e7maq m\u00fcmk\u00fcn deyil.<\/p>\n

Biz b\u0259dii \u0259s\u0259rl\u0259r vasit\u0259sil\u0259 asanl\u0131qla q\u0259l\u0259m adam\u0131n\u0131n psixoloji durumunu a\u00e7a bil\u0259rik. B\u00fcn\u00f6vr\u0259sind\u0259 bitkinlik, b\u00fct\u00f6vl\u00fck olmayan \u015f\u0259xsin c\u00fcml\u0259l\u0259ri d\u0259 q\u0131r\u0131q-q\u0131r\u0131q olacaq. Oxucu olaraq \u015f\u0259xsin yazd\u0131\u011f\u0131 m\u0259tnl\u0259rd\u0259 xaotik durumla da \u00fcz-\u00fcz\u0259 qala bil\u0259rik. Bel\u0259 anlarda anlamar\u0131q ki, bu q\u0131r\u0131q fikirl\u0259rl\u0259 m\u00fc\u0259llif n\u0259 dem\u0259k ist\u0259yir ax\u0131. N\u0259yi bildirm\u0259k ist\u0259yir, n\u0259y\u0259 eyham vurur, mesaj\u0131 n\u0259dir, bilm\u0259rik. \u00c7\u00fcnki natamam kompleksiyada m\u00f6vcud olan \u015f\u0259xsl\u0259r tam fikir yarad\u0131c\u0131s\u0131 ola bilmir. Bu, faktd\u0131r. \u015e\u0259xs\u0259n m\u0259n d\u0259f\u0259l\u0259rl\u0259 b\u0259dii m\u0259tnl\u0259ril\u0259 tan\u0131\u015f oldu\u011fum insanlar\u0131n \u015f\u0259xsiyy\u0259tin\u0259 d\u0259 diqq\u0259t ay\u0131randa bunun f\u0259rqin\u0259 var\u0131ram. M\u00fctl\u0259q m\u0259tnl\u0259 m\u00fc\u0259llif aras\u0131nda paralel m\u00f6vcud olur. M\u0259tn m\u00fc\u0259llifin daxilind\u0259n ke\u00e7irdiyi al\u0259min inikas\u0131d\u0131r. Bu daxili al\u0259md\u0259 \u015f\u0259xsiyy\u0259t faktoru, yarad\u0131c\u0131l\u0131q, istedad qovu\u015fu\u011funda \u0259g\u0259r harmoniya varsa, fundamental \u0259s\u0259rl\u0259r \u0259rs\u0259y\u0259 g\u0259l\u0259 bilir. \u018fg\u0259r m\u00fc\u0259llifin daxili al\u0259mi labirintd\u0259n ibar\u0259tdirs\u0259, fikirl\u0259rind\u0259 da\u011f\u0131n\u0131ql\u0131q, x\u00fcsusiyy\u0259tind\u0259 ziddiyy\u0259t m\u00f6vcuddursa, d\u00fc\u015f\u00fcnc\u0259l\u0259r \u00e7irkl\u0259nmi\u015f \u015f\u0259kild\u0259 c\u00fcml\u0259y\u0259, m\u0259tn\u0259 \u00e7evril\u0259c\u0259k. H\u0259min m\u0259tnl\u0259rl\u0259 tan\u0131\u015f oldu\u011fumuzda \u00f6z\u00fcm\u00fczd\u0259n qeyri-iradi q\u0131c\u0131\u011f\u0131n yaranmas\u0131n\u0131 da hiss ed\u0259 bil\u0259rik. M\u0259tn oxucuda dola\u015f\u0131ql\u0131q, \u00e7\u0131x\u0131lmazl\u0131q hissini verirs\u0259, qaranl\u0131\u011fa s\u00fcr\u00fckl\u0259yirs\u0259, dem\u0259k ki, art\u0131q oxucu m\u00fc\u0259llifin ruh hal\u0131na daxil olub. Oxucu buradan real h\u0259yata ya yaz\u0131\u00e7\u0131n\u0131n insaf\u0131na g\u00f6r\u0259 sa\u011f-salamat ke\u00e7id ed\u0259c\u0259k, ya da Homerin Odisseyi kimi qaranl\u0131q d\u00fcnyan\u0131n \u0259caib m\u0259xluqlar\u0131 aras\u0131nda \u00e7arp\u0131\u015fmal\u0131 olacaq. Bir s\u00f6zl\u0259, xarakter m\u00fctl\u0259q \u015f\u0259kild\u0259 yaz\u0131larda \u00f6z\u00fcn\u00fc g\u00f6st\u0259r\u0259 bilir.<\/p>\n

M\u0259nim \u00fc\u00e7\u00fcn \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131 da bu bax\u0131mdan \u00e7ox diqq\u0259t\u0259layiq m\u0259rt\u0259b\u0259d\u0259dir. \u00d6nc\u0259 \u0259s\u0259rl\u0259rd\u0259 ruhumun s\u0259sin\u0259 cavab ver\u0259n qad\u0131nla \u00fcz-\u00fcz\u0259 qal\u0131ram, sonrak\u0131 m\u0259rh\u0259l\u0259d\u0259 is\u0259 m\u00fc\u0259llif yaz\u0131 priyomlar\u0131n\u0131 a\u00e7maqla tarixin, \u0259d\u0259biyyat\u0131n qovu\u015fu\u011funda b\u0259dii \u0259s\u0259rl\u0259rin yaranmas\u0131 m\u0259har\u0259tini yaz\u0131\u00e7\u0131 olaraq \u00f6yr\u0259n\u0259 bilir\u0259m.<\/p>\n

\u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131nda Amazon qad\u0131n ruhu ist\u0259nil\u0259n situasiyada \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verir. Tarix, \u0259d\u0259bi olaylar\u0131n f\u00f6vq\u00fcnd\u0259 ad\u0131\u00e7\u0259kil\u0259n qad\u0131n obrazlar\u0131n\u0131 \u00fcmumi bir x\u0259tt birl\u0259\u015fdirir. Onlar m\u00fcdrik, d\u00fc\u015f\u00fcnc\u0259li, idrak\u0131 yetkin olan, xarakteri g\u00f6r\u00fcn\u0259n qad\u0131nlard\u0131r. S\u0259rtdirl\u0259r – Afina Pallada kimi, m\u00fcst\u0259qildirl\u0259r, c\u0259sar\u0259tlidirl\u0259r. Amma bir o q\u0259d\u0259r d\u0259 z\u0259rifdirl\u0259r, g\u00f6z\u0259ldirl\u0259r. Bu qad\u0131nlarda ki\u015fil\u0259r\u0259 xas intellekt n\u0259 q\u0259d\u0259r hiss olunursa, amma qad\u0131na xas x\u00fcsusiyy\u0259tl\u0259r d\u0259 m\u00fc\u0259llif t\u0259r\u0259find\u0259n unudulmur. Dahi Nizami G\u0259nc\u0259vinin “Erk\u0259ksiz ya\u015fayan bu di\u015fi ceyran \/ G\u00f6z\u0259ldi, g\u00f6y\u00e7\u0259kdi erk\u0259k tovuzdan… Xo\u015fs\u00f6hb\u0259t, \u00fcr\u0259yi saf, m\u0259tan\u0259tli \/ Bir p\u0259ri \u0259ndaml\u0131, xo\u015f t\u0259bi\u0259tli” kimi t\u0259svir etdiyi B\u0259rd\u0259 h\u00f6kmdar\u0131 N\u00fc\u015fab\u0259ni ideal qad\u0131n obraz\u0131 olaraq \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131nda da g\u00f6r\u0259 bilirik.<\/p>\n

“Bak\u0131-1501” tarixi roman\u0131nda \u0259sas vur\u011fu n\u0259 q\u0259d\u0259r \u015eah \u0130smay\u0131l X\u0259tai obraz\u0131 \u00fcz\u0259rin\u0259 d\u00fc\u015f\u00fcrs\u0259, yarad\u0131lan qad\u0131n obrazlar\u0131 da k\u00f6lg\u0259d\u0259 olurmu\u015f kimi yarad\u0131lm\u0131r, roman\u0131 z\u0259nginl\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn paralel x\u0259tt olaraq i\u015fl\u0259nmir. M\u00fc\u0259llifin h\u0259ssascas\u0131na yaratd\u0131\u011f\u0131 qad\u0131n sur\u0259tl\u0259ri siyasi missiyan\u0131n, situasiyan\u0131n, taley\u00fckl\u00fc m\u0259s\u0259l\u0259l\u0259rin \u00f6hd\u0259sind\u0259n m\u0259har\u0259tl\u0259 g\u0259lm\u0259yi bacar\u0131r.<\/p>\n

\u018fs\u0259rin kulminasiya n\u00f6qt\u0259si say\u0131la bil\u0259c\u0259k \u015eah \u0130smay\u0131l v\u0259 Qazi b\u0259yin h\u0259yat yolda\u015f\u0131n\u0131n q\u0131l\u0131nc sava\u015f\u0131 s\u0259hn\u0259si m\u0259har\u0259tl\u0259 i\u015fl\u0259nib. Qar\u015f\u0131s\u0131ndak\u0131n\u0131n qad\u0131n olmas\u0131ndan x\u0259b\u0259rsiz olan \u0130smay\u0131l bir ki\u015fiyl\u0259 d\u00f6y\u00fc\u015f\u00fcrm\u00fc\u015f kimi q\u0131l\u0131nca sar\u0131l\u0131r. H\u0259yat yolda\u015f\u0131n\u0131n qiyaf\u0259sini geyin\u0259n, v\u0259t\u0259ninin a\u011f\u0131r durumda oldu\u011funu d\u0259rk ed\u0259r\u0259k m\u00fcbariz\u0259y\u0259 qat\u0131lan Sultanb\u0259yim he\u00e7 t\u0259r\u0259dd\u00fcd etm\u0259d\u0259n \u0130smay\u0131l\u0131 \u00fczb\u0259\u00fcz d\u00f6y\u00fc\u015f\u0259 d\u0259v\u0259t edir. Biz Sultanb\u0259yim timsal\u0131nda “Kitabi-D\u0259d\u0259 Qorqud” dastan\u0131nda \u00f6z\u00fcn\u0259 \u0259d\u0259bi yer tutan qad\u0131nlar\u0131 g\u00f6rm\u00fc\u015f oluruq. Nizami G\u0259nc\u0259vi yarad\u0131c\u0131l\u0131\u011f\u0131nda t\u0259svir edil\u0259n N\u00fc\u015fab\u0259l\u0259ri, \u015eirinl\u0259ri, Fitn\u0259l\u0259ri g\u00f6rm\u00fc\u015f oluruq. Q\u0131l\u0131nc sava\u015f\u0131nda \u0130smay\u0131la qalib g\u0259l\u0259n Sultanxan\u0131m son anda ana m\u0259rh\u0259m\u0259ti il\u0259 r\u0259qibini \u0259fv edir. Halbuki, d\u00f6y\u00fc\u015f\u0259 q\u0259d\u0259r biz Bibixan\u0131m\u0131n nec\u0259 Sultanxan\u0131ma \u00e7evrilm\u0259sini m\u00fc\u015fahid\u0259 etmi\u015fdik. Adi r\u0259iyy\u0259t q\u0131z\u0131n\u0131n saraya g\u0259ldikd\u0259n sonra nec\u0259 d\u0259yi\u015fm\u0259si prosesi bizim g\u00f6z\u00fcm\u00fcz \u00f6n\u00fcnd\u0259 ba\u015f verir. M\u0259leyk\u0259 t\u0259r\u0259find\u0259n saray qad\u0131nlar\u0131na qar\u0131\u015fmayaca\u011f\u0131 t\u0259qdird\u0259 saraya g\u0259tiril\u0259n Bibixan\u0131m sevdiyi ki\u015finin yard\u0131m\u0131yla \u0259li q\u0131l\u0131ncl\u0131, yazma\u011f\u0131 bacaran birin\u0259 – s\u00f6z\u00fcke\u00e7\u0259n, m\u00fcdrik, c\u0259ld, c\u0259sar\u0259tli Sultanxan\u0131ma \u00e7evril\u0259 bilir. Bernard \u015eounun “Piqmalion” pyesind\u0259 adi g\u00fclsatan q\u0131z\u0131n ali d\u00fc\u015f\u00fcnc\u0259 sahibin\u0259 \u00e7evrildiyini g\u00f6rd\u00fcy\u00fcm\u00fczd\u0259n f\u0259rqli olaraq, bu hadis\u0259d\u0259 sad\u0259liyin, dayan\u0131ql\u0131, d\u00fczg\u00fcn t\u0259rbiy\u0259nin oldu\u011fu t\u0259qdird\u0259 \u0259lav\u0259 elementl\u0259rl\u0259 – yazma\u011f\u0131, oxuma\u011f\u0131 \u00f6yr\u0259nm\u0259kl\u0259, sonrak\u0131 m\u0259rh\u0259l\u0259d\u0259 at \u00e7apma\u011f\u0131, q\u0131l\u0131nc oynatma\u011f\u0131 \u00f6yr\u0259nm\u0259kl\u0259 \u0259lav\u0259 z\u0259nginlik qazanan qad\u0131n obraz\u0131n\u0131 g\u00f6r\u00fcr\u00fck. Bu, Az\u0259rbaycan qad\u0131n\u0131 n\u00fcmun\u0259sidir. O n\u00fcmun\u0259 ki, hal-haz\u0131rda yadda\u015f bazam\u0131zdan uzaqla\u015fmaqdad\u0131r. O n\u00fcmun\u0259 ki, az hallarda c\u0259miyy\u0259timizd\u0259 rast g\u0259lin\u0259ndir. O n\u00fcmun\u0259 ki, m\u0259hz \u018fziz\u0259 C\u0259f\u0259rzad\u0259 timsal\u0131nda yadda\u015f kart\u0131 olaraq xat\u0131rlana bil\u0259r.<\/p>\n

Hal-haz\u0131rda mahiyy\u0259tind\u0259n uzaqla\u015fan feminizm termini bundan \u00f6nc\u0259, indiki mahiyy\u0259tind\u0259n f\u0259rqli olaraq daha saf v\u0259 daha g\u00f6z\u0259l mahiyy\u0259ti ehtiva edirdi. El\u0259 bu s\u0259b\u0259bd\u0259n termin art\u0131q \u00f6z ideal \u00e7\u0259kisini itirdiyi \u00fc\u00e7\u00fcn \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131na v\u0259 yaxud Nizami G\u0259nc\u0259vi ruhuna feministik ab-hava dem\u0259kd\u0259n bir az \u00e7\u0259kinir\u0259m. Amma ist\u0259nil\u0259n halda \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131na p\u0259r\u0259sti\u015fin, Az\u0259rbaycan qad\u0131n\u0131n\u0131 \u0259n g\u00f6z\u0259l r\u0259ngl\u0259rl\u0259 t\u0259svir etm\u0259nin ucal\u0131\u011f\u0131n\u0131 g\u00f6r\u0259 bil\u0259rik.<\/p>\n

\u018flb\u0259tt\u0259, Nax\u00e7\u0131van\u0131n qad\u0131n h\u00f6kmdar\u0131na h\u0259sr olunmu\u015f “C\u0259laliyy\u0259”, “Z\u0259rrintac Tahir\u0259” kimi romanlar\u0131n m\u00fc\u0259llif t\u0259r\u0259find\u0259n yarad\u0131lmas\u0131 t\u0259sad\u00fcfi deyil. “Z\u0259rrintac Tahir\u0259” roman\u0131n\u0131n \u00f6n s\u00f6z\u00fcnd\u0259 “H\u00f6rm\u0259tli oxucum! \u0130st\u0259yir\u0259m bil\u0259s\u0259n ki, m\u0259qs\u0259dim babiliyin tarixi v\u0259 ya babiliyin islamiyy\u0259t, x\u00fcsus\u0259n \u015fi\u0259liy\u0259 qar\u015f\u0131 m\u00fcbariz\u0259 tarixini g\u00f6st\u0259rm\u0259k olmam\u0131\u015fd\u0131r. Materiallar\u0131 oxuduqca m\u0259ni c\u0259lb ed\u0259n bu h\u0259r\u0259kata qo\u015fulan bir \u00e7ox insan\u0131n, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, C\u0259nubda ya\u015fayan az\u0259ri t\u00fcrkl\u0259rinin azadl\u0131q, istiqlaliyy\u0259t u\u011frunda m\u00fcbariz\u0259 \u0259zmi, bu vuru\u015fmalarda n\u0259inki o\u011fullar\u0131n, h\u0259tta R\u00fcst\u0259m\u0259, Q\u00fcrr\u0259t\u00fcleyn kimi c\u0259ngav\u0259r q\u0131zlar\u0131n c\u00fcr\u0259ti, yenilm\u0259zliyi olub…” s\u00f6zl\u0259ri fikrimizi bir daha t\u0259sdiql\u0259yir. Bu qad\u0131nlar ad, titul, b\u00f6lg\u0259 bax\u0131m\u0131ndan yaz\u0131\u00e7\u0131 t\u0259r\u0259find\u0259n f\u0259rqli yarad\u0131lma\u011fa \u00e7al\u0131\u015f\u0131lsa da, \u00fcmumi xarakter bax\u0131m\u0131ndan he\u00e7 d\u0259 f\u0259rqli deyill\u0259r. Bir s\u00f6zl\u0259, yaz\u0131\u00e7\u0131 bu m\u00fck\u0259mm\u0259l havan\u0131 oxucuya m\u0259har\u0259tl\u0259 \u00f6t\u00fcr\u0259 bilir.<\/p>\n

\u018fziz\u0259 C\u0259f\u0259rzad\u0259 \u0259s\u0259rl\u0259rinin dili folklor \u00e7alar\u0131 il\u0259 olduqca z\u0259ngindir. Yox, bu dil \u0259yal\u0259t dilini xat\u0131rlatm\u0131r, m\u0259zh\u0259k\u0259 namin\u0259 i\u015fl\u0259dilmir. V\u0259 yaxud son zamanlar\u0131n yaranm\u0131\u015f \u0259s\u0259rl\u0259rind\u0259 \u0259yal\u0259t deyib\u0259n olduqca dialektik dil\u0259 m\u00fcraci\u0259t edilm\u0259yib. Q\u0259tiyy\u0259n. Biz C\u0259f\u0259rzad\u0259 \u0259s\u0259rl\u0259rini oxuyark\u0259n yadda\u015f\u0131m\u0131z\u0131n unudulmu\u015f n\u00f6qt\u0259l\u0259rinin oyan\u0131\u015f\u0131n\u0131 hiss edirik. Unudulmu\u015f terminl\u0259ri, geyim m\u0259d\u0259niyy\u0259tin\u0259 aid \u00e7alarlar\u0131, m\u00fcraci\u0259tl\u0259rin f\u0259rqli notlar\u0131n\u0131, g\u00fcnd\u0259lik h\u0259yat\u0131n o zamank\u0131 hal\u0131n\u0131 rahatcana beynimizd\u0259 canland\u0131ra bilirik. B\u0259lk\u0259 d\u0259 bizim – m\u00fcasir yazarlar\u0131n \u0259n b\u00f6y\u00fck q\u00fcsuru \u0259s\u0259rl\u0259rimizd\u0259 Az\u0259rbaycan insan\u0131ndan uzaqla\u015fma\u011f\u0131m\u0131zd\u0131r. Az\u0259rbaycan insan\u0131 dedikd\u0259 is\u0259 \u0259yal\u0259t \u00fcz\u0259rin\u0259 qa\u00e7\u0131b primitiv bi\u00e7imli obrazlar\u0131 yaz\u0131ya g\u0259tirm\u0259yimiz anla\u015f\u0131lmamal\u0131d\u0131r. \u018fziz\u0259 C\u0259f\u0259rzad\u0259 daha aristokratik fikir adamlar\u0131n\u0131 b\u0259dii \u0259s\u0259rl\u0259rin\u0259 d\u0259v\u0259t edirdi. Onlar \u015fairl\u0259r, r\u0259ssamlar, ictimai xadiml\u0259r, v\u0259t\u0259nsev\u0259rl\u0259rdil\u0259r.<\/p>\n

Onun \u0259s\u0259rl\u0259rind\u0259 yarad\u0131lan Az\u0259rbaycan m\u00fchiti lokal, m\u0259hdud, al\u0259ml\u0259rd\u0259n t\u0259crid olunmu\u015f \u015f\u0259kild\u0259 g\u00f6r\u00fcnm\u00fcr. N\u0259f\u0259s alma geni\u015fliyi q\u0259d\u0259r yaz\u0131\u00e7\u0131 milli kimliy\u0259 arxalanaraq, \u00f6z qiym\u0259tini bil\u0259r\u0259k, c\u0259miyy\u0259tin, d\u00fc\u015f\u00fcnc\u0259nin, h\u0259yata bax\u0131\u015f\u0131n q\u00fcsurlar\u0131n\u0131 da g\u00f6st\u0259rib tarixin c\u0131z\u0131\u011f\u0131ndan \u00e7\u0131xmamaq \u015f\u0259rtil\u0259 Az\u0259rbaycan m\u00fchitini pafosdan uzaq, adi, sad\u0259 v\u0259 d\u0259y\u0259rli t\u0259svir etm\u0259yi bacar\u0131r. Az\u0259rbaycan insan\u0131n\u0131n ali d\u00fc\u015f\u00fcnc\u0259sini, h\u0259m d\u0259 primitiv h\u0259yat bax\u0131\u015f\u0131n\u0131 da q\u0259l\u0259m\u0259 almaqdan \u00e7\u0259kinm\u0259yib. Q\u00fcsurlar\u0131 ana kimi, m\u00fcdrikc\u0259sin\u0259 g\u00f6st\u0259rm\u0259yi bacar\u0131b. H\u0259tta h\u0259ll yollar\u0131n\u0131 da s\u00f6yl\u0259m\u0259yi unutmay\u0131b.<\/p>\n

“Al\u0259md\u0259 s\u0259sim var m\u0259nim” roman\u0131 il\u0259 yaz\u0131\u00e7\u0131 t\u0259kc\u0259 Seyid \u018fzim \u015eirvani portretini yaratm\u0131r. Eyni zamanda c\u0259miyy\u0259tin dar d\u00fc\u015f\u00fcnc\u0259sin\u0259, Sonakimil\u0259rin daima d\u0131\u015flanmas\u0131na, h\u0259zzin, z\u00f6vq\u00fcn hardasa, he\u00e7 kim\u0259 m\u0259lum olmayan uzaq c\u0259nn\u0259tl\u0259rd\u0259 olmas\u0131n\u0131n “niy\u0259”liyin\u0259 diqq\u0259t \u00e7\u0259km\u0259yi bacar\u0131b. \u015eeir m\u0259clisind\u0259 ilk d\u0259f\u0259 qad\u0131nlar\u0131 \u00fcz\u00fca\u00e7\u0131q g\u00f6r\u0259n Seyid \u018fzim Sonan\u0131n r\u0259qsi qar\u015f\u0131s\u0131nda bihu\u015f olur. H\u0259min anda “niy\u0259”l\u0259r onun i\u00e7 d\u00fcnyas\u0131n\u0131 alt-\u00fcst edir. V\u0259 yaxud rus r\u0259ssam\u0131n\u0131n yaratd\u0131\u011f\u0131 canl\u0131 h\u0259yat t\u0259svirl\u0259rini g\u00f6r\u0259n \u015fair “Ya R\u0259bbi, b\u0259s n\u0259 \u00fc\u00e7\u00fcn biz\u0259 r\u0259sm etm\u0259k, insan sur\u0259tini canland\u0131rmaq qada\u011fan olub. Niy\u0259 bizim mollalar deyir ki, guya s\u0259n, ey b\u00f6y\u00fck xaliq, \u00e7\u0259kil\u0259n h\u0259r bir r\u0259sm \u00fc\u00e7\u00fcn o haqq d\u00fcnyada \u00e7\u0259k\u0259n r\u0259ssamdan can ist\u0259y\u0259c\u0259k, \u00e7\u0259kdiyi sur\u0259ti canland\u0131rma\u011f\u0131 t\u0259l\u0259b ed\u0259c\u0259ks\u0259n… K\u0259r\u0259min\u0259 \u015f\u00fck\u00fcr, Xudaya, n\u0259 \u00fc\u00e7\u00fcn bizim b\u0259db\u0259xt m\u00fcs\u0259lmana d\u00fcnyan\u0131n \u0259n g\u00f6z\u0259l nem\u0259tl\u0259ri qada\u011fan olunub?” – deyir.<\/p>\n

Ana obraz\u0131 qad\u0131n obraz\u0131n\u0131n \u00fcst m\u0259rh\u0259l\u0259si kimi \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131nda daha ba\u015f m\u0259rh\u0259l\u0259d\u0259dir. “Bak\u0131-1501” roman\u0131nda \u015eah \u0130smay\u0131l v\u0259 Sultanxan\u0131m \u0259hvalat\u0131 kimi, “Z\u0259rrintac Tahir\u0259” roman\u0131nda ana B\u0259dr\u00fcnnisan v\u0259 Z\u0259rrintac aras\u0131nda olan dialoqda ana h\u0259ssasl\u0131\u011f\u0131n\u0131 b\u00fct\u00fcn \u00e7\u0131lpaql\u0131\u011f\u0131yla hiss ed\u0259 bil\u0259rik. B\u00fct\u00fcn bu h\u0259ssasl\u0131\u011fa r\u0259\u011fm\u0259n yaz\u0131\u00e7\u0131 Z\u0259rrintac obraz\u0131 vasit\u0259sil\u0259 qad\u0131n h\u0259qiq\u0259tini d\u0259 vur\u011fulama\u011f\u0131 unutmur: “Ana, can\u0131m ana! Ax\u0131 s\u0259n m\u0259ni ba\u015fa d\u00fc\u015f\u00fcrs\u0259n. S\u0259n ax\u0131 bilirs\u0259n ki, s\u0259nin t\u0259rbiy\u0259nl\u0259, atam\u0131n \u00f6y\u00fcd\u00fc, t\u0259limil\u0259 b\u00f6y\u00fcy\u0259n adam he\u00e7 vaxt pis i\u015f tutmaz, he\u00e7 k\u0259si pis yola \u00e7a\u011f\u0131rmaz… Bu b\u0259db\u0259xtl\u0259r bizim bac\u0131lar\u0131m\u0131zd\u0131r. Niy\u0259 g\u0259r\u0259k ata evind\u0259 ata-qarda\u015f, \u0259r evind\u0259 \u0259r, qay\u0131n, qay\u0131nata, \u00f6z\u00fcn\u00fcn do\u011fub b\u00f6y\u00fctd\u00fcy\u00fc o\u011ful onun ba\u015f\u0131n\u0131n a\u011fas\u0131 olsun? Qad\u0131n ist\u0259s\u0259 \u00e7adra i\u00e7ind\u0259 d\u0259, dar divarlar aras\u0131nda da pis i\u015f tutar. \u0130st\u0259m\u0259s\u0259 – bir ordu ona sahibl\u0259n\u0259 bilm\u0259z. N\u0259fsini udar, bo\u011fular, yerl\u0259rd\u0259 \u00f6l\u00fcs\u00fc qalar – t\u0259slim olmaz!”.<\/p>\n

D\u00fc\u015f\u00fcn\u00fcr\u0259m ki, h\u0259r bir yaz\u0131\u00e7\u0131n\u0131n konkret \u0259d\u0259biyyat missiyas\u0131 m\u00f6vcuddur. B\u0259li, s\u0131radan biri kimi \u0259d\u0259biyyat s\u0259rgisind\u0259n \u00f6t\u00fcb ke\u00e7\u0259nl\u0259r d\u0259 var. B\u0259lk\u0259 d\u0259 indi onlar daha parlaq v\u0259 daha g\u00f6r\u00fcn\u0259ndirl\u0259r. Olsun. B\u0259s sabah xat\u0131rlanacaqlarm\u0131? Sual budur.<\/p>\n

H\u0259qiqi \u0259d\u0259biyyatdan, h\u0259qiqi \u0259d\u0259biyyat xidm\u0259tind\u0259n dan\u0131\u015f\u0131nca g\u00f6zl\u0259rimiz \u00f6n\u00fcnd\u0259 konkret imzalar s\u0131ralan\u0131r. Kimisi avaml\u0131\u011f\u0131m\u0131z\u0131 \u00e7\u0131lpaql\u0131\u011f\u0131 il\u0259 biz\u0259 qand\u0131rmaq \u00fc\u00e7\u00fcn, kimisi “\u018fkin\u00e7i” ad\u0131na jurnalistika torpa\u011f\u0131na toxum s\u0259pm\u0259k \u00fc\u00e7\u00fcn, kimisi dramaturgiya, opera, kino, teatr s\u0259n\u0259ti ad\u0131na i\u015f g\u00f6rm\u0259k \u00fc\u00e7\u00fcn \u0259d\u0259biyyat meydan\u0131nda yaratd\u0131lar, insan kimi ya\u015fad\u0131lar v\u0259 getdil\u0259r. Qara torpa\u011fa \u00e7evril\u0259nd\u0259n sonra b\u00fct\u00fcn titullar “yox”a \u00e7evrilir. Yerd\u0259 \u0259lah\u0259zr\u0259t s\u00f6z qal\u0131r. Yaratd\u0131nm\u0131, yaz\u0131ya ala bildinmi, bacard\u0131nm\u0131? \u018fg\u0259r bacard\u0131nsa, s\u00f6z xatirin\u0259 deyil, \u0259d\u0259bi missiya xatirin\u0259 yazd\u0131nsa, deyilm\u0259li k\u0259lm\u0259ni vaxt\u0131nda, zaman\u0131nda dey\u0259 bildins\u0259, xat\u0131rlanacaqsan. Ya\u015fad\u0131\u011f\u0131n d\u00f6vrd\u0259 \u00e7arm\u0131xa \u00e7\u0259kils\u0259n bel\u0259, “g\u00f6yl\u0259r\u0259 \u00e7\u0259kilib” deyib d\u0259 \u0259b\u0259diya\u015fara \u00e7evril\u0259c\u0259ks\u0259n. Bu bax\u0131mdan \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131 i\u015f\u0131\u011f\u0131na yax\u0131n olunca \u0259ski kultun, yaddan \u00e7\u0131xm\u0131\u015f ad\u0259tl\u0259rin, unudulmu\u015f xarakterl\u0259rin ilkin h\u00fcceyr\u0259sini, n\u00fcv\u0259sini tapm\u0131\u015f olursan. O ba\u015flan\u011f\u0131c Az\u0259rbaycan insan\u0131 \u00f6n\u00fcn\u0259 \u015f\u0259xsiyy\u0259t v\u0259siq\u0259si olaraq qoyulur. Biz\u0259 kimliyimizi xat\u0131rlad\u0131r.<\/p>\n

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

Az\u0259rbaycan qad\u0131n\u0131 silsil\u0259sind\u0259n birinci yaz\u0131 H\u0259r bir yaz\u0131\u00e7\u0131n\u0131n \u0259s\u0259rl\u0259rind\u0259 y\u00fcz qat obraz \u00e7\u0259kisi, t\u0259svir areal\u0131 olsa bel\u0259, s\u00f6yl\u0259m\u0259k ist\u0259diyi konkret mesaj olur. \u018fziz\u0259 C\u0259f\u0259rzad\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131nda da g\u00f6r\u0259c\u0259k, duyulacaq q\u0259d\u0259r bu mesaj\u0131 hiss etm\u0259k m\u00fcmk\u00fcnd\u00fcr. B\u0259li, \u00fcst qatda h\u0259mi\u015f\u0259 \u00fcmumi v\u0259t\u0259n, dil, \u0259razi, ad\u0259t v\u0259 \u0259n\u0259n\u0259 say\u011f\u0131s\u0131 duyulur. Se\u00e7il\u0259n tarixi \u015f\u0259xsiyy\u0259tl\u0259rin \u0259s\u0259rl\u0259r\u0259 g\u0259lm\u0259si d\u0259 t\u0259sad\u00fcfi olmur. […]<\/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-31776","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/31776","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=31776"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/31776\/revisions"}],"predecessor-version":[{"id":31779,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/31776\/revisions\/31779"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=31776"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=31776"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=31776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}