{"id":39618,"date":"2021-09-16T10:00:00","date_gmt":"2021-09-16T06:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=39618"},"modified":"2021-09-16T13:59:22","modified_gmt":"2021-09-16T09:59:22","slug":"elnar%c9%99-akimova-%c9%99d%c9%99bi-t%c9%99nqid-v%c9%99-n%c9%99sr-munasib%c9%99tl%c9%99ri-dun%c9%99nd%c9%99n-bugun%c9%99","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=39618","title":{"rendered":"Elnar\u0259 AK\u0130MOVA.”\u018fd\u0259bi t\u0259nqid v\u0259 n\u0259sr m\u00fcnasib\u0259tl\u0259ri: d\u00fcn\u0259nd\u0259n bug\u00fcn\u0259”"},"content":{"rendered":"\n
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T\u0259ran\u0259 Turan R\u0259himlinin “Az\u0259rbaycan n\u0259sri v\u0259 t\u0259nqid” monoqrafiyas\u0131 sovet epoxas\u0131 daxilind\u0259 x\u00fcsusi m\u0259rh\u0259l\u0259 t\u0259\u015fkil ed\u0259n 1960-1970-ci ill\u0259r n\u0259srinin \u0259d\u0259bi t\u0259nqidd\u0259ki m\u0259nz\u0259r\u0259sini g\u00f6r\u00fckd\u00fcrm\u0259k, b\u00fct\u00f6v d\u00f6vr\u0259, d\u00f6vr\u00fcn \u0259d\u0259biyyat\u0131nda m\u00fc\u0259yy\u0259n t\u0259b\u0259dd\u00fclatlara m\u0259ruz qalm\u0131\u015f n\u0259srin inki\u015faf \u00f6z\u0259llikl\u0259rin\u0259, h\u0259m\u00e7inin h\u0259m n\u0259srin, h\u0259m d\u0259 \u0259d\u0259bi t\u0259nqidin keyfiyy\u0259t d\u0259yi\u015fimin\u0259 veril\u0259n elmi-n\u0259z\u0259ri bax\u0131\u015f\u0131n aspektl\u0259rini meydana qoymaq bax\u0131m\u0131ndan \u0259lam\u0259tdar i\u015fdir.<\/p>\n\n\n\n

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\u018fvv\u0259lc\u0259 onu qeyd etm\u0259k laz\u0131md\u0131r ki, bu son d\u0259r\u0259c\u0259 qiym\u0259tli t\u0259dqiqat \u0259s\u0259ri \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131m\u0131zda b\u0259hs edil\u0259n d\u00f6vr\u00fcn n\u0259srinin v\u0259 \u0259d\u0259bi t\u0259nqidin b\u00fct\u00f6v m\u0259nz\u0259r\u0259sinin yaranmas\u0131na imkan verir. \u00dcst\u0259lik, n\u0259inki 1960-70-ci ill\u0259r, h\u0259m\u00e7inin sovet epoxas\u0131n\u0131n ondan \u0259vv\u0259lki bir ne\u00e7\u0259 onillik d\u00f6vr\u00fcn\u00fcn n\u0259sr t\u0259s\u0259rr\u00fcfat\u0131 da t\u0259dqiqat predmetin\u0259 \u00e7evrilmi\u015f olur. H\u0259m\u00e7inin m\u00fc\u0259llif bu ill\u0259rd\u0259 yaz\u0131lm\u0131\u015f, \u015f\u0259rh edilmi\u015f n\u0259sr \u0259s\u0259rl\u0259ri il\u0259 ba\u011fl\u0131 m\u00fcst\u0259qillik ill\u0259rind\u0259 davam tapm\u0131\u015f polemikalara, t\u0259nqidi m\u0259qal\u0259l\u0259r\u0259 diqq\u0259t y\u00f6n\u0259ltm\u0259kl\u0259 m\u00f6vzunun \u0259hat\u0259 spektrini daha da b\u00f6y\u00fctm\u0259y\u0259, problem rakursunu geni\u015f \u00e7evr\u0259l\u0259r\u0259 da\u015f\u0131ma\u011fa \u00e7al\u0131\u015f\u0131r. Bu is\u0259, eyni zamanda “1990-c\u0131 ild\u0259n etibar\u0259n totalitar rejimin ideoloji “buxov”undan azad olan \u0259d\u0259bi-estetik fikrin bir vaxt yaz\u0131lanlara yenid\u0259n qay\u0131tmaq ehtiyac\u0131 il\u0259 yana\u015f\u0131, sonunad\u0259k dey\u0259 bilm\u0259diyi fikirl\u0259ri tamamlamaq z\u0259rur\u0259ti”n\u0259 d\u0259 imkan yarad\u0131r ki, bu amil n\u0259tic\u0259d\u0259 m\u00fcst\u0259qillik ill\u0259ri \u0259d\u0259bi t\u0259nqidinin \u00f6z\u00fcn\u00fcn d\u0259 obraz\u0131n\u0131 \u0259yanil\u0259\u015fdirm\u0259y\u0259 xidm\u0259t edir. Bunu kitab\u0131n \u00f6n\u0259mli m\u0259ziyy\u0259ti kimi qeyd etm\u0259liyik. \u018fslind\u0259, m\u00f6vzu 60-70 ci ill\u0259r n\u0259srinin \u0259d\u0259bi t\u0259nqidd\u0259 elmi-n\u0259z\u0259ri d\u0259rkidirs\u0259, problem yaln\u0131z d\u00f6vr\u00fcn \u0259d\u0259bi t\u0259nqidini deyil, h\u0259m\u00e7inin \u00e7a\u011f\u0131m\u0131z\u0131n \u0259d\u0259bi t\u0259nqid n\u00fcmun\u0259l\u0259rini d\u0259 \u00e7evr\u0259l\u0259m\u0259lidir. Niy\u0259? Bunu m\u00fc\u0259llif monoqrafiyada \u0259trafl\u0131 izah edir: “\u018fslind\u0259 t\u0259nqid n\u0259srin b\u0259dii t\u0259svir v\u0259 t\u0259hlil prinsipl\u0259rinin d\u0259yi\u015fdiyinin, h\u0259yata, hadis\u0259l\u0259r\u0259 d\u0259rin analitik m\u00fcdaxil\u0259, ciddi v\u0259 d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc konflikt, \u00f6n\u0259 \u00e7\u0131xan insan amili, m\u0259n\u0259vi-\u0259xlaqi probleml\u0259r, b\u0259dii zaman eksperimentl\u0259ri, forma axtar\u0131\u015flar\u0131 kimi s\u0259ciyy\u0259vi x\u00fcsusiyy\u0259tl\u0259rin onu keyfiyy\u0259tc\u0259 n\u0259 d\u0259r\u0259c\u0259d\u0259 yenil\u0259diyinin f\u0259rqind\u0259 idi. Lakin bunu d\u0259rhal izhar etm\u0259kd\u0259 \u00e7\u0259tinlik \u00e7\u0259kirdi. \u00c7\u00fcnki t\u0259nqid d\u0259yi\u015f\u0259n n\u0259sr\u0259 d\u0259yi\u015fm\u0259y\u0259n metodla, sosrealizm elmi-n\u0259z\u0259ri prinsipl\u0259ri m\u00f6vqeyind\u0259n qiym\u0259t verm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r, buna g\u00f6r\u0259 d\u0259 yeni \u0259d\u0259bi m\u0259rh\u0259l\u0259nin ba\u015fland\u0131\u011f\u0131n\u0131 m\u00fc\u015fahid\u0259 edib t\u0259sdiql\u0259diyi halda, onun spesifikas\u0131n\u0131 a\u00e7maq c\u0259hdl\u0259ri ba\u015f tutmurdu. T\u0259nqidd\u0259 “isti ba\u015fla” yaz\u0131lan m\u0259qal\u0259l\u0259rin obyektiv qiym\u0259tini verm\u0259kd\u0259 \u00e7\u0259tinlik \u00e7\u0259kdiyi bu yenil\u0259\u015fm\u0259nin, b\u00fct\u00f6vl\u00fckd\u0259 bu \u0259d\u0259bi m\u0259rh\u0259l\u0259nin daha ayd\u0131n elmi-n\u0259z\u0259ri d\u0259rki \u0259srin sonrak\u0131 onillikl\u0259rind\u0259 ger\u00e7\u0259kl\u0259\u015fir”.<\/p>\n\n\n\n

N\u0259z\u0259r\u0259 alsaq ki, h\u0259tta 80-ci ill\u0259rin \u0259d\u0259bi t\u0259nqidi bel\u0259 tam estetik q\u00fctb\u00fcn t\u0259nqidi deyil, o zaman problemin m\u00fcst\u0259qillik ill\u0259rin\u0259 d\u0259 \u015fax\u0259l\u0259nm\u0259si z\u0259rur\u0259ti lab\u00fcdl\u0259\u015fir ki, T\u0259ran\u0259 R\u0259himli d\u0259 bu m\u00fch\u00fcm m\u0259qam\u0131 g\u00f6zard\u0131 etmir. T\u0259dqiqat i\u015find\u0259 h\u0259r bir t\u0259hlil edil\u0259n n\u0259sr n\u00fcmun\u0259sinin \u00e7a\u011fda\u015f d\u00f6vr t\u0259nqidind\u0259 elmi-n\u0259z\u0259ri \u015f\u0259rhi analoji \u015f\u0259kild\u0259 meydana qoyulur. Bu binar yana\u015fma t\u0259nqidin ke\u00e7diyi inki\u015faf qanunauy\u011funlu\u011funu g\u00f6rm\u0259y\u0259 imkan yaratmaqla b\u0259rab\u0259r, n\u0259srin \u00f6z\u00fcn\u00fcn d\u0259rk olunmas\u0131 bax\u0131m\u0131ndan hans\u0131 t\u0259kam\u00fcl m\u0259rh\u0259l\u0259l\u0259rind\u0259n ke\u00e7diyin\u0259 i\u015f\u0131q sal\u0131r.<\/p>\n\n\n\n

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1960-1970-ci ill\u0259r n\u0259srinin t\u0259nqid\u00e7i q\u0259l\u0259mind\u0259 \u0259yanil\u0259\u015f\u0259n obraz\u0131… Zaman\u0131n, d\u00f6vr\u00fcn, \u0259d\u0259biyyat\u0131n v\u0259 t\u0259nqid\u00e7i d\u00fc\u015f\u00fcnc\u0259l\u0259rinin inki\u015faf trayektoriyas\u0131… Kitabda bu d\u00fcz\u00fcml\u0259rin h\u0259r birinin yeri ayd\u0131n v\u0259 \u00e7alarl\u0131d\u0131r. \u00c7oxs\u0259sli \u0259d\u0259biyyat duman\u0131n\u0131n i\u00e7ind\u0259n h\u0259r k\u0259s \u00f6z s\u00f6z\u00fc il\u0259 obyektiv\u0259 fokuslan\u0131r. Qos-qocaman t\u0259nqid\u00e7i-\u0259d\u0259biyyat\u015f\u00fcnas pleyadas\u0131 – M.Arif, M.C\u0259f\u0259r, M.H\u00fcseyn, K.Tal\u0131bzad\u0259, M.C\u0259lal, A.Zamanov, B.N\u0259biyev, \u018f.Mir\u0259hm\u0259dov, K.M\u0259mm\u0259dov, Y.Qarayev, G.\u018flib\u0259yova, Y.Seyidov, P.X\u0259lilov, \u018f.H\u00fcseynov, Q.X\u0259lilov, X.\u018flimirz\u0259yev, A.\u018ff\u0259ndiyev, A.H\u00fcseynov, A.M\u0259mm\u0259dov, El\u00e7in, K.Abdulla, N.Cabbarov, M.\u018flio\u011flu, N.Babayev, R.\u018fliyev, K.V.N\u0259rimano\u011flu, V.Yusifli t\u0259nqidi, \u00fcst\u0259lik n\u0259srin inki\u015faf x\u0259ttini daim n\u0259z\u0259rd\u0259 saxlayan, onu elmi-n\u0259z\u0259ri t\u0259dqiqatlar\u0131n predmetin\u0259 \u00e7evir\u0259n – T.\u018fli\u015fano\u011flu, \u015e.Al\u0131\u015fanl\u0131, E.Akimova, T.Salamo\u011flu, H.\u018fnv\u0259ro\u011flu, \u0130.Musayeva t\u0259nqidi v\u0259 s. \u018flb\u0259tt\u0259 k\u00f6n\u00fcl ist\u0259rdi ki, bu s\u0131raya kitabda ad\u0131 \u00e7\u0259kil\u0259n \u0259s\u0259rl\u0259rl\u0259 ba\u011fl\u0131 m\u00fcxt\u0259lif vaxtlarda fikir s\u0259sl\u0259ndir\u0259n C.Yusifli, M.Osmano\u011flu, R.Kamal, \u018f.Cahangir, B.\u018flib\u0259yli, S.A\u011fabalayevan\u0131n da imzas\u0131 \u0259lav\u0259 olunayd\u0131. Bu, h\u0259r iki d\u00f6vr\u00fcn t\u0259nqid\u00e7i yana\u015fmas\u0131n\u0131, m\u0259tn\u0259 m\u00fcnasib\u0259td\u0259 ideya-estetik istiqam\u0259ti daha ayd\u0131n \u015f\u0259kild\u0259 meydana qoyar, dinamizmi m\u00f6hk\u0259ml\u0259ndir\u0259rdi.<\/p>\n\n\n\n

M\u00fc\u0259llifin h\u0259r bir \u0259d\u0259bi m\u0259rh\u0259l\u0259 haqq\u0131nda fikirl\u0259ri bitkin xarakter da\u015f\u0131y\u0131r. M\u0259s\u0259l\u0259n, \u0259sas t\u0259dqiqat predmeti 60-70-ci ill\u0259r n\u0259sridirs\u0259, bu g\u00fcn b\u0259lk\u0259 d\u0259 art\u0131q aktuall\u0131\u011f\u0131n\u0131 itir\u0259n \u00e7oxt\u0259may\u00fcll\u00fc “60-c\u0131lar” \u0259d\u0259bi n\u0259slinin yenilikl\u0259ri il\u0259 ba\u011fl\u0131 \u0259s\u0259rd\u0259 s\u0259sl\u0259ndiril\u0259n q\u0259na\u0259t d\u0259qiqdir: “Yeni n\u0259srin yaranmas\u0131nda \u0259h\u0259miyy\u0259tli xidm\u0259tl\u0259ri olan, “yeni dal\u011fa” \u0259d\u0259bi istilahn\u0131 elmi leksikona daxil ed\u0259n “altm\u0131\u015f\u0131nc\u0131lar” milli b\u0259dii fikr\u0259 m\u00f6ht\u0259\u015f\u0259m yenilikl\u0259r g\u0259tirdil\u0259r. Lakin 1960-70-ci ill\u0259rd\u0259 n\u0259srin yenil\u0259nm\u0259si hadis\u0259sini t\u0259kc\u0259 “altm\u0131\u015f\u0131nc\u0131lar”\u0131n nailiyy\u0259tl\u0259ri il\u0259 izah etm\u0259k daha t\u0259cr\u00fcb\u0259li \u0259d\u0259bi n\u0259sill\u0259rin xidm\u0259tl\u0259rin\u0259 k\u00f6lg\u0259 salma\u011fa g\u0259tirib \u00e7\u0131xar\u0131r. Bu bax\u0131mdan d\u00f6vr\u00fcn n\u0259srini, onun f\u00f6vq\u0259lad\u0259 yenilikl\u0259rini bir \u0259d\u0259bi n\u0259slin deyil, b\u00fct\u00f6vl\u00fckd\u0259 \u00e7a\u011fda\u015f milli \u0259d\u0259biyyat\u0131m\u0131z\u0131n nailiyy\u0259tl\u0259ri fonunda ara\u015fd\u0131rmaq \u0259d\u0259bi \u0259dal\u0259t\u0259 riay\u0259t etm\u0259kl\u0259 yana\u015f\u0131, daha d\u0259qiq n\u0259tic\u0259l\u0259r\u0259 g\u0259lm\u0259k imkan\u0131 yarad\u0131r”.<\/p>\n\n\n\n

Monoqrafiyada bu q\u0259na\u0259t ona g\u00f6r\u0259 tutarl\u0131 ifad\u0259sini tap\u0131r ki, T\u0259ran\u0259 xan\u0131m problemi “b\u00fct\u00f6vl\u00fckd\u0259 \u00e7a\u011fda\u015f milli \u0259d\u0259biyyat\u0131m\u0131z\u0131n nailiyy\u0259tl\u0259ri fonunda” ara\u015fd\u0131r\u0131r. V\u0259 bu zaman h\u0259min n\u0259sl\u0259 m\u00fcnasib\u0259td\u0259 d\u00f6vr\u00fcn \u0259d\u0259bi t\u0259nqidinin yana\u015fmas\u0131ndak\u0131 ideoloji m\u00fcnasib\u0259tin b\u00fct\u00fcn \u00e7alarlar\u0131 \u00fcz\u0259 \u00e7\u0131x\u0131r. \u0130.\u018ff\u0259ndiyevin “K\u00f6rp\u00fcsalanlar”, “Valehl\u0259 Sar\u0131k\u00f6yn\u0259yin na\u011f\u0131l\u0131”, Anar\u0131n “A\u011f liman” kimi \u0259s\u0259rl\u0259r\u0259 t\u0259nqidin m\u00fcnasib\u0259ti bunu b\u0259lli edir. Bu yerd\u0259 t\u0259nqid\u00e7i T.\u018fli\u015fano\u011flunun a\u015fa\u011f\u0131dak\u0131 fikirl\u0259rin\u0259 istinad ed\u0259n m\u00fc\u0259llif ziddiyy\u0259tin d\u0259qiq q\u00fctbl\u0259rini ni\u015fan verir: “\u018fd\u0259bi t\u0259nqid ba\u015fl\u0131ca tendensiyalar\u0131nda “yeni n\u0259sr”i m\u0259hz “keyfiyy\u0259t d\u0259yi\u015fm\u0259si” kimi qeyd\u0259 al\u0131rsa da, h\u0259mi\u015f\u0259 bunun t\u0259sbitin\u0259 nail ola bilmir; h\u0259m obyektiv olaraq: – yeni n\u0259srin mahiyy\u0259tin\u0259 varmaq, ist\u0259r-ist\u0259m\u0259z, onu sosializm realizmi \u0259d\u0259biyyat\u0131n\u0131n h\u00fcdudlar\u0131ndan k\u0259nara \u00e7\u0131xar\u0131rd\u0131, r\u0259smi sosializm ideolojisinin hakim oldu\u011fu, b\u00fct\u00fcn “sovet m\u0259kan\u0131”nda vahid metodlu \u0259d\u0259biyyat\u0131n m\u00f6vcudlu\u011fu aksiom kimi t\u0259lqin edildiyi \u015f\u0259raitd\u0259 bunu etm\u0259k h\u0259qiq\u0259t\u0259n d\u0259 \u00e7\u0259tin idi. H\u0259m d\u0259 subyektiv olaraq: – y\u0259ni yeni n\u0259srd\u0259n f\u0259rqli olaraq, Az\u0259rbaycan \u0259d\u0259bi t\u0259nqidi \u0259sas\u0259n sosrealizm m\u0259cras\u0131nda d\u00fc\u015f\u00fcnm\u0259kd\u0259 davam edir, “keyfiyy\u0259t d\u0259yi\u015fm\u0259si”! fakt\u0131n\u0131 da bu m\u00f6vqed\u0259n, sad\u0259c\u0259 “m\u0259rh\u0259l\u0259 d\u0259yi\u015fm\u0259si”, “art\u0131m”, “inki\u015faf v\u0259 s. kateqoriyalara m\u00fcnc\u0259r edirdi”.<\/p>\n\n\n\n

“Az\u0259rbaycan n\u0259sri v\u0259 t\u0259nqid” kitab\u0131nda h\u0259r zaman m\u00fcqayis\u0259l\u0259r\u0259 yol a\u00e7an t\u0259nqidin yana\u015fma aspektl\u0259ri \u0259trafl\u0131 elmi \u015f\u0259rhini tap\u0131r. Harda n\u0259srin hadis\u0259l\u0259rind\u0259n, prosesl\u0259rind\u0259n s\u00f6hb\u0259t gedirs\u0259, t\u0259nqidin d\u0259 bu d\u0259yi\u015fim\u0259 uy\u011fun t\u0259zah\u00fcr\u00fc var: g\u00fccl\u00fc, yaxud z\u0259if, zamana adekvat, yaxud ard\u0131nca g\u0259l\u0259n, estetik, yaxud ideoloji. Bu, d\u00f6vr\u00fcn \u0259d\u0259bi m\u0259nz\u0259r\u0259sidir. Bu d\u0259f\u0259 ir\u0259li getm\u0259k v\u0259 t\u0259nqidi ard\u0131nca aparmaq y\u00fck\u00fc n\u0259srin \u00fcz\u0259rin\u0259 d\u00fc\u015f\u00fcb: “N\u0259srin d\u0259yi\u015f\u0259n problematikas\u0131, ideya v\u0259 m\u00f6vzular\u0131, b\u0259dii obrazlar sistemi, el\u0259c\u0259 d\u0259 struktur yenilikl\u0259ri t\u0259nqidin t\u0259kc\u0259 f\u0259al t\u0259hlil predmetin\u0259 \u00e7evrilm\u0259kl\u0259 qalmad\u0131, t\u0259nqidd\u0259 yeni estetik meyar\u0131n yaranmas\u0131n\u0131 \u015f\u0259rtl\u0259ndirdi. Bel\u0259likl\u0259, yeni \u0259d\u0259bi n\u0259sil yaratd\u0131qlar\u0131 d\u0259y\u0259rli n\u0259sr n\u00fcmun\u0259l\u0259ril\u0259 t\u0259nqidin \u0259d\u0259bi proses\u0259 son d\u0259r\u0259c\u0259 f\u0259al m\u00fcdaxil\u0259sini t\u0259min etm\u0259kl\u0259 t\u0259nqidin \u00f6z\u00fcn\u00fcn d\u0259 inki\u015faf\u0131n\u0131 yeni m\u0259craya sald\u0131”.<\/p>\n\n\n\n

T\u0259ran\u0259 Turan R\u0259himli 60-c\u0131lar \u0259d\u0259bi n\u0259srinin yaranmas\u0131ndak\u0131 zaman amilin\u0259 x\u00fcsusi toxunur, n\u0259srin keyfiyy\u0259t d\u0259yi\u015fimi qar\u015f\u0131l\u0131\u011f\u0131ndak\u0131 t\u0259nqidin susmas\u0131, yaxud yenilikl\u0259rd\u0259n k\u0259narda qalmas\u0131, m\u0259tnl\u0259ri avanqard estetik fikrin prinsipl\u0259ri bax\u0131m\u0131ndan \u015f\u0259rh etm\u0259y\u0259 yubanmas\u0131n\u0131 geni\u015f m\u00fcst\u0259vid\u0259 ara\u015fd\u0131r\u0131r. Bu zaman se\u00e7diyi \u0259d\u0259bi priyom da maraql\u0131d\u0131r: t\u0259nqidin t\u0259nqidi el\u0259 t\u0259nqid\u00e7il\u0259rin \u00f6zl\u0259ri – M.A.Dada\u015fzad\u0259, K.Tal\u0131bzad\u0259, El\u00e7in, T.\u018fli\u015fano\u011flu, V.Yusifli v\u0259 b. t\u0259r\u0259find\u0259n edilir.<\/p>\n\n\n\n

Yaxud dig\u0259r m\u0259s\u0259l\u0259. Danmaq olmaz ki, 60-c\u0131lara nisb\u0259t\u0259n 70-ci ill\u0259r n\u0259srinin \u0259d\u0259bi m\u0259rh\u0259l\u0259 kimi keyfiyy\u0259t \u00f6z\u0259llikl\u0259ri ayr\u0131ca t\u0259dqiqat predmetin\u0259 \u00e7evrilm\u0259yib. H\u0259r halda geni\u015f sal\u0131nan n\u0259z\u0259rin i\u015f\u0131\u011f\u0131nda n\u0259srin q\u00fcsurlar\u0131na, ir\u0259li-gerid\u00f6n\u00fcm aras\u0131nda olan gedi\u015fl\u0259rin\u0259 bax\u0131\u015f s\u0259rgil\u0259m\u0259k daha asan olard\u0131. 60-c\u0131la y\u00f6n\u0259l\u0259n mara\u011f\u0131n say\u0259sind\u0259 dig\u0259r m\u0259rh\u0259l\u0259l\u0259r daha \u00e7ox “uzaq, ya\u015f\u0131l ada” qismind\u0259, 60-c\u0131lar\u0131n k\u00f6lg\u0259si olaraq t\u0259qdim olunmu\u015flar: “\u018fks\u0259r hallarda \u0259d\u0259biyyat\u0131n iyirmi illik nailiyy\u0259tl\u0259ri yaln\u0131z “altm\u0131\u015f\u0131nc\u0131lar”\u0131n ad\u0131 il\u0259 ba\u011flan\u0131r, bununla da \u0259vv\u0259lki t\u0259cr\u00fcb\u0259li \u0259d\u0259bi n\u0259slin 60-70-ci ill\u0259rd\u0259 yazd\u0131qlar\u0131na bir \u0259d\u0259bi laqeydlik n\u00fcmayi\u015f etdirilirdi. Dig\u0259r t\u0259r\u0259fd\u0259n, t\u0259nqid \u0259sas diqq\u0259ti obrazlar\u0131n yeniliyin\u0259, poetik z\u0259nginlik v\u0259 orijinall\u0131\u011fa y\u00f6n\u0259ltm\u0259kl\u0259, n\u0259srin m\u00f6vcud q\u00fcsurlar\u0131na m\u00fcnasib\u0259t bildirm\u0259kd\u0259n yay\u0131n\u0131r, onun 70-ci ill\u0259rin sonuna do\u011fru k\u00fctl\u0259vi hal alan neqativ obrazlar\u0131n\u0131n stereotipl\u0259\u015fdiyini, “60-c\u0131 ill\u0259rin \u015ftamp\u0131” adlanan t\u0259hl\u00fck\u0259ni g\u00f6r\u0259 bilmirdi”.<\/p>\n\n\n\n

T\u0259dqiqat\u00e7\u0131 bu bax\u0131mdan, m\u00fcxt\u0259lif \u0259d\u0259bi m\u0259rh\u0259l\u0259l\u0259r aras\u0131nda medium rolu oynay\u0131r. H\u0259r \u0259d\u0259bi m\u0259rh\u0259l\u0259 \u00f6z h\u00fcdudlar\u0131, n\u0259sr imkanlar\u0131, qoyulan suallar v\u0259 ona veril\u0259n cavablar\u0131n m\u00fcxt\u0259lifliyi il\u0259 d\u0259y\u0259rl\u0259ndirilir. N\u0259srd\u0259 millilik v\u0259 tarixilik amili, bu anlay\u0131\u015flara s\u00f6vet d\u00f6vr\u00fc \u0259d\u0259bi t\u0259nqidind\u0259 yanl\u0131\u015f m\u00fcnasib\u0259t m\u0259s\u0259l\u0259sini m\u00fc\u0259llif \u0259sas\u0259n epik panoram t\u0259svirl\u0259rinin \u0259hat\u0259liyi il\u0259 se\u00e7il\u0259n bir ne\u00e7\u0259 \u0259s\u0259rin – \u0130.\u015e\u0131xl\u0131n\u0131n “D\u0259li K\u00fcr”, F.K\u0259rimzad\u0259nin “Qarl\u0131 a\u015f\u0131r\u0131m, \u0130.H\u00fcseynovun “M\u0259h\u015f\u0259r”, M.\u0130brahimovun “P\u0259rvan\u0259” romanlar\u0131n\u0131n \u00fcz\u0259rind\u0259 dayanmaqla ayd\u0131nla\u015fd\u0131r\u0131r. M\u00fcasir m\u00f6vzulu n\u0259srd\u0259 is\u0259 m\u00fc\u0259llifin t\u0259hlil\u0259 \u00e7\u0259kdiyi \u0259s\u0259rl\u0259r daha \u00e7ox onunla f\u0259rql\u0259nir ki, Cahandar a\u011fa, K\u0259rb\u0259lay\u0131 \u0130smay\u0131l obraz\u0131 \u0259traf\u0131nda oldu\u011fu kimi, D\u0259d\u0259 B\u0259hm\u0259n, Q\u0131l\u0131nc Qurban, S\u0259riyy\u0259, T\u0259hmin\u0259, Z\u0259limxan v\u0259 ba\u015fqa obrazlarla ba\u011fl\u0131 polemika yarad\u0131b, diskusiyalara yol a\u00e7\u0131blar: \u0130.\u018ff\u0259ndiyevin “K\u00f6rp\u00fcsalanlar”, \u018ffqan\u0131n “G\u00fclyanaq” v\u0259 “Katib” romanlar\u0131, \u0130.H\u00fcseynovun “Teleqram”, “T\u00fct\u0259k s\u0259si”, “Saz”, B.Bayramovun “S\u0259rinlik”, Anar\u0131n “A\u011f liman”, El\u00e7inin “Bir g\u00f6r\u00fc\u015f\u00fcn tarix\u00e7\u0259si”, M.S\u00fcleymanl\u0131n\u0131n “D\u0259yirman”, \u00c7.H\u00fcseynovun “M\u0259nim bac\u0131m”, \u0130.M\u0259likzad\u0259nin “Quyu”, “Evin ki\u015fisi”, S.\u018fhm\u0259dlinin “Yamacda ni\u015fan\u0259”, “Qank\u00f6\u00e7\u00fcrm\u0259 stansiyas\u0131” povestl\u0259ri v\u0259 s.<\/p>\n\n\n\n

Bu \u0259s\u0259rd\u0259 geni\u015f i\u015fl\u0259nm\u0259k z\u0259rur\u0259ti do\u011furan bir m\u00f6vzu var: h\u0259min ill\u0259rin hekay\u0259 janr\u0131. \u00c7\u00fcnki 1960-1970-ci ill\u0259rd\u0259 yaz\u0131lan o q\u0259d\u0259r maraql\u0131 hekay\u0259l\u0259r var ki, onlar haqq\u0131nda ayr\u0131ca v\u0259 geni\u015f t\u0259dqiqat oxumaq ist\u0259yi yaran\u0131r. T\u0259ran\u0259 Turan onlar\u0131n \u0259ks\u0259riyy\u0259ti \u00fcz\u0259rind\u0259 dayansa da, t\u0259\u0259ss\u00fcf ki, geni\u015f t\u0259hlill\u0259r\u0259 varm\u0131r, bu m\u00f6vzu a\u011f\u0131rl\u0131q m\u0259rk\u0259zin\u0259 g\u0259tirilmir. Buna onun roman v\u0259 povest janr\u0131nda m\u00fcraci\u0259t etdiyi \u0259s\u0259rl\u0259rin kifay\u0259t q\u0259d\u0259r \u00e7\u0259kili olmas\u0131 v\u0259 \u00f6z\u00fc il\u0259 ba\u011fl\u0131 geni\u015f polemik rakurs yaratma s\u0259b\u0259bi mane olur. D\u00f6vr \u00e7\u0259tin v\u0259 m\u00fcr\u0259kk\u0259bdir, yaz\u0131lan \u0259s\u0259rl\u0259r d\u0259 yenilik ruhu il\u0259 a\u015f\u0131lan\u0131b. \u00dcst\u0259g\u0259l m\u0259s\u0259l\u0259y\u0259 bir d\u0259 \u0259d\u0259bi t\u0259nqidin m\u00fcnasib\u0259ti prizmas\u0131ndan baxmaq, \u0259d\u0259bi-estetik d\u00fc\u015f\u00fcnc\u0259d\u0259 h\u0259lli m\u0259s\u0259l\u0259sinin d\u0259rkini verm\u0259k laz\u0131md\u0131r. D\u00fczd\u00fcr, m\u00fc\u0259llif 70-ci ill\u0259r n\u0259srind\u0259ki “hekay\u0259 ax\u0131n\u0131” m\u0259s\u0259l\u0259sini qald\u0131r\u0131r v\u0259 bu z\u0259mind\u0259 El\u00e7in, X.\u018flimirz\u0259yev, B.N\u0259biyevin probleml\u0259 ba\u011fl\u0131 fikirl\u0259rin\u0259 m\u00fcnasib\u0259t bildirir, polemikalara gedir, Anar, El\u00e7in, \u0130.M\u0259likzad\u0259, S.\u018fhm\u0259dli hekay\u0259l\u0259rinin s\u0259n\u0259tkarl\u0131q x\u00fcsusiyy\u0259tl\u0259ri \u00fcz\u0259rind\u0259 geni\u015f dayan\u0131r. Amma \u00fcmumilikd\u0259, t\u0259dqiqat\u00e7\u0131 roman v\u0259 povest janr\u0131n\u0131n n\u0259z\u0259ri t\u0259hlili \u00fcz\u0259rin\u0259 daha \u00e7ox fokuslan\u0131r ki, bu da qeyd etdiyim kimi, h\u0259cm, tutum amilin\u0259 v\u0259 \u0259s\u0259rl\u0259rl\u0259 ba\u011fl\u0131 m\u00fcbahis\u0259-m\u00fczakir\u0259 m\u0259tnl\u0259rinin geni\u015fliyin\u0259 ba\u011fl\u0131 m\u0259s\u0259l\u0259dir.<\/p>\n\n\n\n

“Az\u0259rbaycan n\u0259sri v\u0259 t\u0259nqid” monoqrafiyas\u0131 \u0259hat\u0259liyi v\u0259 faktoloji tutumu il\u0259 q\u0259na\u0259tb\u0259x\u015f t\u0259sir ba\u011f\u0131\u015flay\u0131r. M\u00fc\u0259llif b\u0259dii t\u0259cr\u00fcb\u0259 bax\u0131m\u0131ndan milli v\u0259 xarici \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n tan\u0131nm\u0131\u015f imzalar\u0131na, onlar\u0131n n\u0259srl\u0259 ba\u011fl\u0131 s\u0259sl\u0259ndirdikl\u0259ri fikirl\u0259r\u0259 istinad edir. Bununla b\u0259rab\u0259r, kitabda diqq\u0259timi c\u0259lb ed\u0259n iki m\u0259s\u0259l\u0259 il\u0259 ba\u011fl\u0131 irad\u0131m\u0131 bildirm\u0259k ist\u0259rdim:<\/p>\n\n\n\n

1. T\u0259dqiqat i\u015find\u0259 d\u00f6vr\u00fcn dem\u0259k olar b\u00fct\u00fcn d\u0259y\u0259rli n\u0259sr n\u00fcmun\u0259l\u0259rinin t\u0259hlili, onlar\u0131n \u0259d\u0259bi t\u0259nqidd\u0259 n\u0259z\u0259ri \u015f\u0259rhi \u00fcz\u0259rind\u0259 geni\u015f dayanan m\u00fc\u0259llifin bu g\u00fcn ad\u0131 az \u00e7\u0259kil\u0259n, h\u0259tta he\u00e7 xat\u0131rlanmayan bir \u00e7ox yaz\u0131\u00e7\u0131lar\u0131n da layiqli, zaman\u0131nda n\u0259sr fakt\u0131 kimi q\u0259bul olunan \u0259s\u0259rl\u0259rin\u0259 m\u00fcraci\u0259ti raz\u0131l\u0131q do\u011furur. M\u0259s\u0259l\u0259n, yaz\u0131\u00e7\u0131 \u018ffqan\u0131n “G\u00fcl\u0259ndam”, Bayram Bayramovun “S\u0259rinlik” \u0259s\u0259ri bu q\u0259bild\u0259ndir. Amma \u0259d\u0259bi t\u0259nqid\u0259 m\u00fcnasib\u0259td\u0259 bel\u0259 bir d\u0259rin h\u0259ssasl\u0131\u011fa \u015fahid olmuruq. N\u0259y\u0259 g\u00f6r\u0259s\u0259, 60-70-ci ill\u0259r n\u0259srinin \u0259ks\u0259r n\u00fcmun\u0259l\u0259ri haqq\u0131nda silsil\u0259 m\u0259qal\u0259l\u0259r yazan \u0130mamverdi \u018fbilovun yaz\u0131lar\u0131na istinad olunmur. He\u00e7 bir yerd\u0259 t\u0259nqid\u00e7i kimi ad\u0131 \u00e7\u0259kilmir. Halbuki kitabda \u0259s\u0259rl\u0259ri geni\u015f t\u0259hlil edil\u0259n Sabir \u018fhm\u0259dlinin hekay\u0259l\u0259ri haqq\u0131nda ilk yaz\u0131n\u0131 yazan el\u0259 \u0130mamverdi \u018fbilov olmu\u015fdur (bax: \u0130mamverdi \u018fbilov. Be\u015f hekay\u0259 haqq\u0131nda. “\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t” q\u0259zeti, 1962, 12 may). Yaxud \u0130mamverdi \u018fbilovun h\u0259yat v\u0259 yarad\u0131c\u0131l\u0131q yolunun \u0259yanil\u0259\u015fdiyi, \u00f6n s\u00f6z\u00fcn\u00fcn m\u00fc\u0259llifi v\u0259 elmi redaktoru oldu\u011fum “Elmin v\u0259 \u00f6mr\u00fcn romantikas\u0131” kitab\u0131na \u0259sas\u0259n \u0259minlikl\u0259 dey\u0259 bil\u0259r\u0259m ki, yuxar\u0131da ad\u0131n\u0131 \u00e7\u0259kdiyim yaz\u0131\u00e7\u0131 \u018ffqan\u0131n \u0259s\u0259rl\u0259ri haqq\u0131nda d\u00f6vr\u00fcn “\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t” q\u0259zetind\u0259 \u0259n az\u0131 \u00fc\u00e7 m\u0259qal\u0259ni el\u0259 \u0130.\u018fbilov yaz\u0131b (bax: M\u0259n\u0259vi g\u00f6z\u0259llik m\u00fcq\u0259dd\u0259sdir. \u018ffqan\u0131n “D\u00fcnya g\u00f6z\u0259lliyindir” \u0259s\u0259ri bar\u0259d\u0259. “\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t q\u0259zeti”, 1969, 2 may; \u018ffsan\u0259vi h\u0259qiq\u0259tl\u0259r. \u018ffqan\u0131n “Qartal \u0259fsan\u0259si” haqq\u0131nda. “\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t q\u0259zeti”, 1970, 21 mart; M\u00fcasir k\u0259ndimiz haqq\u0131nda roman. \u018ffqan \u018fsg\u0259rovun “G\u00fclyanaq” roman\u0131 bar\u0259d\u0259. “\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t q\u0259zeti”, 1970, 19 dekabr;).<\/p>\n\n\n\n

2. T\u0259ran\u0259 Turan R\u0259himli Sabir \u018fhm\u0259dlinin \u0259s\u0259rl\u0259rini t\u0259hlil ed\u0259rk\u0259n n\u0259d\u0259ns\u0259 bel\u0259 bir m\u00fclahiz\u0259 s\u0259sl\u0259ndirir: “Sabir \u018fhm\u0259dli yarad\u0131cl\u0131\u011f\u0131 h\u0259l\u0259 d\u0259 sistemli \u015f\u0259kild\u0259, b\u00fct\u00fcn parametrl\u0259ri, yarad\u0131c\u0131l\u0131q probleml\u0259ri il\u0259 birlikd\u0259 ara\u015fd\u0131r\u0131lmam\u0131\u015f, bu qiym\u0259tli b\u0259dii irsin mahiyy\u0259ti yet\u0259rinc\u0259 \u00fcz\u0259 \u00e7\u0131xar\u0131lmam\u0131\u015fd\u0131r. G\u00f6rk\u0259mli n\u0259sr ustas\u0131 \u00fcmummilli prosesl\u0259rin f\u0259al t\u0259bli\u011fat\u00e7\u0131s\u0131, \u0259d\u0259biyyat\u0131m\u0131z\u0131n \u00f6n\u0259mli bir inki\u015faf m\u0259rh\u0259l\u0259sinin apar\u0131c\u0131 simalar\u0131ndan biri olmas\u0131na baxmayaraq, m\u00fcasir d\u00f6vrd\u0259 onun haqq\u0131nda yaz\u0131lanlar yaz\u0131\u00e7\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n “haqq\u0131n\u0131 ver\u0259 bilmir”. Sabir \u018fhm\u0259dli irsinin \u0259d\u0259bi t\u0259nqidd\u0259ki obraz\u0131 \u00e7ox s\u00f6n\u00fck g\u00f6r\u00fcn\u00fcr”.<\/p>\n\n\n\n

Bu fikirl\u0259 raz\u0131la\u015fmaq \u00e7\u0259tindir. Ona g\u00f6r\u0259 ki, yaz\u0131\u00e7\u0131n\u0131n \u0259s\u0259rl\u0259ri m\u00fcst\u0259qillik ill\u0259rind\u0259 he\u00e7 d\u0259 n\u0259z\u0259rd\u0259n k\u0259narda qalmam\u0131\u015f, bir \u00e7ox t\u0259nqidi m\u0259qal\u0259 v\u0259 essel\u0259rd\u0259 layiqli qiym\u0259tini alm\u0131\u015fd\u0131r. H\u0259r halda, m\u00fc\u0259llifin kitabda istinad etdiyi b\u0259zi imzalara m\u0259n diqq\u0259td\u0259n k\u0259nardan qalm\u0131\u015f bu adlar\u0131 da \u0259lav\u0259 edib “diqq\u0259tsizlik” h\u00f6km\u00fcn\u00fc bir q\u0259d\u0259r t\u0259nqidin xeyrin\u0259 d\u0259yi\u015f\u0259rdim: S\u00fcdab\u0259 A\u011fabalayeva “Bu \u00f6m\u00fcr deyil\u0259n bir ki\u00e7ik m\u00f6hn\u0259t” (1999), Tehran \u018fli\u015fano\u011flu “Sabir \u018fhm\u0259dlinin Qaraba\u011f trilogiyas\u0131” (2008), \u018fs\u0259d Cahangir “Kitabi – D\u0259d\u0259 Sabir” (2010), Azad Qarad\u0259r\u0259li “Q\u00fcrub d\u00f6vr\u00fcn\u00fcn c\u0259ngav\u0259r \u0259dibi” (2019), Ramil\u0259 Qurbanl\u0131 “Sovet \u0130ttifaq\u0131 Q\u0259hr\u0259man\u0131n\u0131n qarda\u015f\u0131… Qaraba\u011f \u015f\u0259hidinin atas\u0131… Xalq yaz\u0131\u00e7\u0131s\u0131…” (2018), Ruhiyy\u0259 Na\u011f\u0131yeva “M\u00fcasir Az\u0259rbaycan n\u0259srind\u0259 q\u0259hr\u0259man v\u0259 m\u00fchit problemi (Sabir \u018fhm\u0259dovun yarad\u0131c\u0131l\u0131\u011f\u0131 \u0259sas\u0131nda)” (2014), Elnar\u0259 Akimova “A\u011fr\u0131lar\u0131na s\u0131\u011f\u0131n\u0131b ya\u015fayan yaz\u0131\u00e7\u0131” (2020) v\u0259 s.<\/p>\n\n\n\n

\u018flb\u0259tt\u0259, ad\u0131n\u0131 \u00e7\u0259kdiyim bu m\u0259qal\u0259l\u0259rl\u0259 yaz\u0131\u00e7\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n “haqq\u0131n\u0131n verildiyini” iddia etmir\u0259m. Amma “t\u0259nqidd\u0259ki obraz\u0131 \u00e7ox s\u00f6n\u00fck g\u00f6r\u00fcn\u00fcr” fikrin\u0259 qar\u015f\u0131 \u0259dal\u0259tli m\u00f6vqe s\u0259rgil\u0259m\u0259yi \u00f6z\u00fcm\u0259 borc hesab edir\u0259m. <\/p>\n\n\n\n

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

T\u0259ran\u0259 Turan R\u0259himlinin “Az\u0259rbaycan n\u0259sri v\u0259 t\u0259nqid” monoqrafiyas\u0131n\u0131 \u0259d\u0259bi t\u0259nqid tariximizl\u0259 ba\u011fl\u0131 meydanda olan bir qism kitablarla eyni s\u0131rada almaq olar. Az\u0259rbaycan \u0259d\u0259bi t\u0259nqid tarixinin, el\u0259c\u0259 d\u0259 n\u0259srin ke\u00e7diyi yolun sistemli \u015f\u0259kild\u0259 \u00f6yr\u0259nilm\u0259si bu c\u00fcr \u0259s\u0259rl\u0259rd\u0259ki elmi-n\u0259z\u0259ri yana\u015fman\u0131n v\u0259 elmi-filoloji bazan\u0131n t\u0259m\u0259li \u00fcz\u0259rind\u0259 m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n

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

T\u0259ran\u0259 Turan R\u0259himlinin “Az\u0259rbaycan n\u0259sri v\u0259 t\u0259nqid” monoqrafiyas\u0131 sovet epoxas\u0131 daxilind\u0259 x\u00fcsusi m\u0259rh\u0259l\u0259 t\u0259\u015fkil ed\u0259n 1960-1970-ci ill\u0259r n\u0259srinin \u0259d\u0259bi t\u0259nqidd\u0259ki m\u0259nz\u0259r\u0259sini g\u00f6r\u00fckd\u00fcrm\u0259k, b\u00fct\u00f6v d\u00f6vr\u0259, d\u00f6vr\u00fcn \u0259d\u0259biyyat\u0131nda m\u00fc\u0259yy\u0259n t\u0259b\u0259dd\u00fclatlara m\u0259ruz qalm\u0131\u015f n\u0259srin inki\u015faf \u00f6z\u0259llikl\u0259rin\u0259, h\u0259m\u00e7inin h\u0259m n\u0259srin, h\u0259m d\u0259 \u0259d\u0259bi t\u0259nqidin keyfiyy\u0259t d\u0259yi\u015fimin\u0259 veril\u0259n elmi-n\u0259z\u0259ri bax\u0131\u015f\u0131n aspektl\u0259rini meydana qoymaq bax\u0131m\u0131ndan \u0259lam\u0259tdar i\u015fdir. \u018fvv\u0259lc\u0259 onu qeyd etm\u0259k […]<\/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-39618","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/39618","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=39618"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/39618\/revisions"}],"predecessor-version":[{"id":39623,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/39618\/revisions\/39623"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=39618"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=39618"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=39618"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}