{"id":18086,"date":"2022-05-31T14:20:23","date_gmt":"2022-05-31T09:20:23","guid":{"rendered":"http:\/\/kultur.az\/?p=18086"},"modified":"2022-05-31T14:20:23","modified_gmt":"2022-05-31T09:20:23","slug":"qurultayqabagi-m%c9%99ruz%c9%99-%c9%99s%c9%99d-cahangir","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=18086","title":{"rendered":"Qurultayqaba\u011f\u0131 m\u0259ruz\u0259 – \u018fs\u0259d CAHANG\u0130R"},"content":{"rendered":"

\"47024093_1606668549479895_2694821910696427520_n\"<\/a>H\u00f6rm\u0259tli yazarlar v\u0259 toplant\u0131 i\u015ftirak\u00e7\u0131lar\u0131!<\/p>\n

\u00d6t\u0259n qurultaydan – 2014-c\u00fc ild\u0259n ke\u00e7\u0259n d\u00f6n\u0259md\u0259 \u0259d\u0259bi t\u0259nqidin durumunu m\u00fczakir\u0259 el\u0259m\u0259k, bu m\u00f6vzudak\u0131 m\u0259ruz\u0259mi dinl\u0259m\u0259k \u00fc\u00e7\u00fcn topla\u015fd\u0131\u011f\u0131n\u0131z bu qurultay\u00f6nc\u0259si t\u0259dbird\u0259 h\u0259r birinizi salamlay\u0131ram.<\/p>\n

\u00d6t\u0259n qurultaydan ke\u00e7\u0259n d\u00f6vrd\u0259 xalq\u0131m\u0131z\u0131n h\u0259yat\u0131nda qlobal d\u0259r\u0259c\u0259d\u0259 \u00f6n\u0259mli tarixi bir olay ba\u015f verdi – Respublika Prezidenti, M\u00fcz\u0259ff\u0259r Ali Ba\u015f Komandan \u0130lham \u018fliyevin uzaqg\u00f6r\u0259n strategiya v\u0259 \u00e7evik taktikas\u0131, Az\u0259rbaycan \u0259sg\u0259rinin a\u011flas\u0131\u011fmaz r\u0259\u015fad\u0259ti, qarda\u015f v\u0259 dost \u00f6lk\u0259l\u0259rin d\u0259st\u0259yi, Tanr\u0131n\u0131n \u0259dal\u0259ti say\u0259sind\u0259 30 ild\u0259n b\u0259ri d\u00fc\u015fm\u0259n tapda\u011f\u0131nda olan Qaraba\u011f i\u015f\u011fal\u00e7\u0131lardan azad edildi! Bu z\u0259f\u0259r namin\u0259 ya\u015famaq haqq\u0131n\u0131 biz\u0259 qurban vermi\u015f \u015f\u0259hidl\u0259rimizin qutsal ruhunu bir d\u0259qiq\u0259lik s\u00fckutla yad ed\u0259k!<\/p>\n

XX \u0259srin g\u00f6rk\u0259mli filosoflar\u0131ndan Henri Ceyms deyirdi: “\u00c7ox b\u00f6y\u00fck tarix laz\u0131md\u0131r ki, he\u00e7 olmasa bir az \u0259d\u0259biyyat al\u0131ns\u0131n”. Qaraba\u011f z\u0259f\u0259ri \u0259d\u0259bi-b\u0259dii fikrimizin y\u00fcks\u0259li\u015fini impulsiv sur\u0259td\u0259 etkil\u0259di v\u0259 inan\u0131ram ki, proses\u0259 \u0259sl t\u0259kanverici t\u0259sirini h\u0259l\u0259 bundan sonra g\u00f6st\u0259r\u0259c\u0259k.<\/p>\n

Say\u0131n toplant\u0131 i\u015ftirak\u00e7\u0131lar\u0131!<\/p>\n

Diqq\u0259tiniz\u0259 \u00e7atd\u0131r\u0131m ki, vaxt amilini n\u0259z\u0259r\u0259 al\u0131b, m\u0259ruz\u0259d\u0259 diqq\u0259ti s\u0131rf \u0259d\u0259bi-t\u0259nqidi v\u0259 cari \u0259d\u0259bi prosesl\u0259 ba\u011fl\u0131 materiallar \u00fcz\u0259rin\u0259 y\u00f6n\u0259ltmi\u015f, \u0259d\u0259biyyat tarixi v\u0259 n\u0259z\u0259riyy\u0259si il\u0259 ba\u011fl\u0131 m\u0259s\u0259l\u0259l\u0259ri s\u00f6z konusuna \u00e7evirm\u0259mi\u015f, h\u0259v\u0259skar q\u0259l\u0259m m\u0259\u015fql\u0259ri, subyektiv t\u0259\u0259ss\u00fcratlardan ibar\u0259t yaz\u0131-pozular\u0131 bir k\u0259nara qoyaraq, professional \u0259d\u0259bi t\u0259nqidin t\u0259msil\u00e7il\u0259rin\u0259 istinadlar el\u0259mi\u015f\u0259m.<\/p>\n

Yaz\u0131\u00e7\u0131lar Birliyinin Milli Teatrda d\u00fcz\u0259nl\u0259n\u0259n son – XII qurultay\u0131ndan ke\u00e7\u0259n d\u00f6n\u0259md\u0259 \u0259d\u0259bi t\u0259nqidd\u0259 n\u0259 kimi i\u015fl\u0259r g\u00f6r\u00fcl\u00fcb? Sabir demi\u015fk\u0259n, “hans\u0131 bir m\u0259s\u0259l\u0259d\u0259n b\u0259hs edilib, hasili mill\u0259t\u0259 elan” olub? V\u0259 bu m\u0259s\u0259l\u0259l\u0259rd\u0259n nec\u0259 b\u0259hs olunub?<\/p>\n

Otuz il\u0259 yax\u0131nd\u0131r el\u0259 hey e\u015fidir\u0259m ki, kiml\u0259rs\u0259 “bizd\u0259 \u0259d\u0259bi-t\u0259nqid yoxdur” deyir, b\u0259z\u0259n d\u0259 Rolan Bartdan g\u0259l\u0259n filoloji d\u0259b \u00fczr\u0259 “t\u0259nqid \u00f6l\u00fcb” dey\u0259 iddia edirl\u0259r. B\u00fct\u00fcn bunlar, \u0259lb\u0259tt\u0259 ki, hans\u0131sa \u0259s\u0259rin\u0259 g\u00f6zl\u0259diyi r\u0259yi almayan \u015fair-yaz\u0131\u00e7\u0131lar\u0131n subyektiv, ya da \u00f6z\u00fcn\u00fc d\u00fcnya filoloji fikrin\u0259 b\u0259l\u0259d g\u00f6st\u0259rm\u0259k ist\u0259y\u0259n t\u0259nqid\u00e7il\u0259rin “intellektual” yana\u015fmas\u0131ndan ba\u015fqa bir \u015fey deyil. M\u0259s\u0259l\u0259n, yaz\u0131\u00e7\u0131 \u018flabbas Ba\u011f\u0131rovun “Memorial.az” sayt\u0131na a\u00e7\u0131qlamas\u0131nda “Haz\u0131rda \u0259dal\u0259tsiz t\u0259nqid ba\u015f al\u0131b gedir. D\u00fczg\u00fcn \u0259d\u0259bi t\u0259nqid yoxdur”, Aslan Quliyevin yen\u0259 orda “Q\u0259r\u0259zsiz, vicdanl\u0131 t\u0259nqid… \u00f6z fikrini v\u0259 irad\u0259sini yerin\u0259 yetir\u0259 bil\u0259c\u0259k q\u0259d\u0259r s\u0259rb\u0259st olmal\u0131d\u0131r. Bizd\u0259 bel\u0259 t\u0259nqid\u00e7i yoxdur” a\u00e7\u0131qlamalar\u0131n\u0131 t\u0259nqid\u0259 m\u00fcnasib\u0259td\u0259 maksimalizm v\u0259 subyektivlik \u00f6rn\u0259kl\u0259ri say\u0131ram.<\/p>\n

Yaz\u0131\u00e7\u0131lar Birliyinin X qurultay\u0131nda Kamal Abdullan\u0131n \u0259d\u0259bi t\u0259nqid \u00fczr\u0259 m\u0259ruz\u0259si, yaxud Cavan\u015fir Yusflinin o d\u00f6n\u0259md\u0259 “Az\u0259rbaycan” jurnal\u0131nda d\u0259rc olunan “T\u0259nqidin \u00f6l\u00fcm\u00fc” m\u0259qal\u0259si m\u00fcvafiq problem\u0259 art\u0131q hissi-emosianal yox, idraki-rasional m\u00fcnasib\u0259t tipi idi. Lakin Kamal Abdullan\u0131n tezlikl\u0259 b\u0259dii \u0259s\u0259rl\u0259r d\u0259rc etdirm\u0259si, Cavan\u015fir Yusiflinin is\u0259 \u0259d\u0259bi-t\u0259nqidi yaz\u0131larla ard\u0131c\u0131l \u00e7\u0131x\u0131\u015flar\u0131 g\u00f6st\u0259rdi ki, “t\u0259nqidin \u00f6l\u00fcm\u00fc” il\u0259 ba\u011fl\u0131 q\u0259na\u0259t birinci halda profil, ikincid\u0259 is\u0259 ovqat d\u0259yi\u015fk\u0259nliyi olub, h\u0259r iki halda subyektiv s\u0259ciyy\u0259 da\u015f\u0131y\u0131rm\u0131\u015f. \u00d6l\u0259n \u00fcmum\u0259n t\u0259nqid deyil, konkret bir insan\u0131n i\u00e7ind\u0259ki t\u0259nqid\u00e7i ehtiras\u0131, t\u0259nqid h\u0259v\u0259si imi\u015f. \u0130kincisi is\u0259 he\u00e7 n\u0259 itmir, he\u00e7 n\u0259 yox olmur, sad\u0259c\u0259 bir formadan dig\u0259rin\u0259 \u00e7evrilir. T\u0259nqid d\u0259 d\u0259yi\u015f\u0259n zamana uy\u011fun olaraq yeni d\u00fc\u00e7\u00fcnc\u0259 \u00f6l\u00e7\u00fcl\u0259rin\u0259 ke\u00e7irmi\u015f v\u0259 90-c\u0131 ill\u0259rin ba\u015flan\u011f\u0131c\u0131nda bu ke\u00e7idin yaratd\u0131\u011f\u0131 qa\u00e7\u0131lmaz, amma m\u00fcv\u0259qq\u0259ti n\u0259f\u0259sd\u0259rm\u0259ni b\u0259zil\u0259ri t\u0259nqidin \u00fcmum\u0259n \u00f6l\u00fcm\u00fc kimi qavray\u0131rm\u0131\u015f.<\/p>\n

T\u0259nqidin haz\u0131rk\u0131 durumu il\u0259 ba\u011fl\u0131 \u0259n geni\u015f, h\u0259rt\u0259r\u0259fli, \u00fcmumil\u0259\u015fdirilmi\u015f q\u0259na\u0259tl\u0259ri “525-ci q\u0259zet” v\u0259 “\u018fd\u0259biyyat q\u0259zeti”nd\u0259 d\u0259rc olunan, sonra “T\u0259hsil” n\u0259\u015friyyat\u0131nda kitab \u015f\u0259klind\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n “M\u0259suliyy\u0259timizi n\u0259 \u00fc\u00e7\u00fcn janr\u0131n boynuna at\u0131r\u0131q? T\u0259nqidimiz v\u0259 \u0259d\u0259bi prosesimiz \u0259traf\u0131nda bir ne\u00e7\u0259 s\u00f6z” silsil\u0259 m\u0259qal\u0259l\u0259rind\u0259 El\u00e7in ir\u0259li s\u00fcrd\u00fc. V\u0259 b\u00fct\u00fcn t\u0259nqidi n\u00fcanslar\u0131na baxmayaraq, Xalq Yaz\u0131\u00e7\u0131s\u0131n\u0131n m\u0259qs\u0259di “t\u0259nqidin yoxlu\u011fu”ndan v\u0259 ya “\u00f6l\u00fcm\u00fc”nd\u0259n dan\u0131\u015fmaq deyil, onu \u0259d\u0259bi prosesd\u0259 daha aktiv i\u015ftiraka, daha obyektiv olma\u011fa s\u0259sl\u0259m\u0259k idi. Ona g\u00f6r\u0259 Tehran \u018fli\u015fano\u011flunun “2018-ci il: \u0259d\u0259bi t\u0259nqid refleksl\u0259ri” m\u0259qal\u0259sind\u0259 “…bizd\u0259 \u0259d\u0259bi t\u0259nqid var, h\u0259l\u0259 b\u0259lk\u0259 \u0259d\u0259bi prosesimizin \u0259n g\u00fccl\u00fc faktorudur” dey\u0259 t\u0259nqidi qoruma\u011fa \u00e7al\u0131\u015fmas\u0131 maraql\u0131 g\u00f6r\u00fcnd\u00fc.<\/p>\n

Qurultaylararas\u0131 d\u00f6n\u0259md\u0259 m\u0259qal\u0259l\u0259rd\u0259n ibar\u0259t “M\u00fcst\u0259qillik k\u00f6rp\u00fcs\u00fcnd\u0259n ke\u00e7\u0259nl\u0259r” v\u0259 “M\u00fcxbir \u00fczv\u00fcn qeydl\u0259ri” kitablar\u0131 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n Tehran \u018fli\u015fano\u011flu haqq\u0131nda kolleqa h\u0259mr\u0259yliyi n\u00fcmayi\u015f etdir\u0259n Q\u00fcrb\u0259t Mirz\u0259zad\u0259 yaz\u0131r: “M\u0259qal\u0259l\u0259rd\u0259 tez-tez ad\u0131 \u00e7\u0259kil\u0259r\u0259k su\u00e7lanan Tehran \u018fli\u015fano\u011flunun elmi-n\u0259z\u0259ri s\u0259viyy\u0259si g\u00f6z qaba\u011f\u0131ndad\u0131r, bir t\u0259nqid\u00e7i-\u0259d\u0259biyyat\u015f\u00fcnas kimi onun m\u0259hsuldar v\u0259 ciddi f\u0259aliyy\u0259tini az qala \u015f\u00fcbh\u0259 alt\u0131na almaq s\u0259yl\u0259ri… t\u0259\u0259cc\u00fcb do\u011furur. (“2016-c\u0131 ilin \u0259d\u0259bi t\u0259nqidi b\u00fct\u00fcn y\u00f6nl\u0259ri il\u0259”. “\u018fd\u0259bi proses 2016. Bak\u0131. “H\u0259d\u0259f” n\u0259\u015frl\u0259ri, 2017. s. 212)<\/p>\n

Tehran \u018fli\u015fano\u011flunun m\u0259hsuldarl\u0131\u011f\u0131na v\u0259 ciddiliyin\u0259 m\u0259n d\u0259 \u015f\u00fcbh\u0259 el\u0259mir\u0259m. \u018fd\u0259bi prosesi onun q\u0259d\u0259r ard\u0131c\u0131l, t\u0259f\u0259rr\u00fcat\u0131yla izl\u0259y\u0259n ikinci \u015f\u0259xs b\u0259lk\u0259 d\u0259 yoxdur. Amma b\u0259z\u0259n bu z\u0259hm\u0259tke\u015f t\u0259nqid\u00e7inin diqq\u0259ti onuncu d\u0259r\u0259c\u0259li bir saytda ilk q\u0259l\u0259m m\u0259\u015fql\u0259rini oxuma\u011fa y\u00f6n\u0259ldiyind\u0259n daha miqyasl\u0131 m\u0259s\u0259l\u0259l\u0259r\u0259 vaxt ay\u0131ra bilmir v\u0259 bu onun yaz\u0131lar\u0131n\u0131n d\u00fc\u015f\u00fcnc\u0259 konturlar\u0131n\u0131 ist\u0259r-ist\u0259m\u0259z darald\u0131r.<\/p>\n

Tehran \u018fli\u015fano\u011flu m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259bi-t\u0259nqidini bel\u0259 d\u00f6vrl\u0259\u015fdirir: “Son sovet, milli varl\u0131\u011f\u0131n restavrasiyas\u0131 d\u00f6vr\u00fc – n. c\u0259f\u0259rov, m\u00fcst\u0259qilliy\u0259 ke\u00e7id d\u00f6vr\u00fc – t. mustafayi, \u0259srin \u0259vv\u0259ll\u0259ri qar\u0131\u015f\u0131ql\u0131q d\u00f6vr\u00fc – \u0259.cahangir, sonrak\u0131 diletantizm d\u00f6vr\u00fc… – c. yusifli. B\u00fct\u00fcn d\u00f6vrl\u0259r – v. yusifli. V\u0259 Az\u0259r-turan\u00e7\u0131l\u0131q – R.kamal v\u0259 “qad\u0131n t\u0259nqidi”. (“\u018fd\u0259bi t\u0259nqid refleksl\u0259ri”. \u018fd\u0259bi proses 2018. Bak\u0131, “H\u0259d\u0259f” n\u0259\u015frl\u0259ri, s. 53)<\/p>\n

\u018fg\u0259r Tehran “qad\u0131n t\u0259nqidind\u0259n” dan\u0131\u015f\u0131rsa, y\u0259ni cins\u0259llliyi prinsip kimi g\u00f6t\u00fcr\u00fcrs\u0259, dem\u0259li, buna qar\u015f\u0131l\u0131q “ki\u015fi t\u0259nqidi” d\u0259 olmal\u0131yd\u0131. Amerikada C.Kerrolun r\u0259hb\u0259rliyi il\u0259 biopoetika t\u0259nqid m\u0259kt\u0259bi yarad\u0131l\u0131b, rus aliml\u0259ri bu m\u0259kt\u0259bd\u0259n \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k Dostoyevski, Svetayeva, Blok, Platonov v\u0259 dig\u0259r yaz\u0131\u00e7\u0131lar\u0131 ara\u015fd\u0131r\u0131rlar. B\u0259s, T.\u018fli\u015fano\u011flu hans\u0131 m\u0259kt\u0259b\u0259 \u0259saslan\u0131r? Az\u0259r bu b\u00f6lg\u00fcy\u0259 turan\u00e7\u0131l\u0131qla d\u00fc\u015f\u00fcr, Elnar\u0259 Akimova “qad\u0131n” t\u0259nqidinin n\u00fcmay\u0259nd\u0259si kimi daxil olur, b\u0259s, R.Kamal\u0131n bu b\u00f6lg\u00fcy\u0259 qat\u0131lmas\u0131n\u0131n \u0259sas\u0131nda n\u0259 durur?<\/p>\n

Suallar bununla bitmir: \u0259g\u0259r b\u00f6lg\u00fcn\u00fcn prinsipi kimi diletantizm g\u00f6t\u00fcr\u00fcl\u00fcrs\u0259, h\u00f6km\u0259n onun antitezas\u0131 kimi professionalizm d\u0259 olmal\u0131yd\u0131. V\u0259 yaxud xaosla s\u0259ciyy\u0259l\u0259n\u0259n “ke\u00e7id d\u00f6vr\u00fc” el\u0259 “qar\u0131\u015f\u0131ql\u0131q” dem\u0259k deyilmi? S\u00f6hb\u0259t T.\u018fli\u015fano\u011flunun dediyi d\u00f6vrd\u0259n ged\u0259nd\u0259 m\u0259n \u00f6z\u00fcm\u00fc “qar\u0131\u015f\u0131ql\u0131q” d\u00f6vr\u00fcn\u00fcn t\u0259msil\u00e7isi yox, postmodernist say\u0131ram. C. Yusiflinin d\u0259 bu t\u0259snifatda yeri b\u0259llidir – o, “strukturalist”dir. Y\u0259ni Tehran\u0131n terminl\u0259rd\u0259n imtinas\u0131 bu b\u00f6lg\u00fcn\u00fcn elmiliyin\u0259 x\u0259l\u0259l g\u0259tirir.<\/p>\n

Qeyri-elmilik, sistemsizlik, qeyri-m\u00fc\u0259yy\u0259nlik, eklektizm \u0259d\u0259bi-t\u0259nqidi yaz\u0131lar\u0131 \u00f6z\u00fcnd\u0259\u015fey\u0259, kabinet material\u0131na \u00e7evirir, onlar\u0131n oxucu k\u00fctl\u0259si t\u0259r\u0259find\u0259n anla\u015f\u0131lmas\u0131n\u0131 \u00e7\u0259tinl\u0259\u015fdirir v\u0259 Nizam\u0259ddin \u015e\u0259msizad\u0259ni “T\u0259nqidd\u0259 meyars\u0131zl\u0131q sindromu” m\u0259qal\u0259sini yazma\u011fa, Arif Acalovu “\u0259d\u0259bi t\u0259nqidin n\u00fcfuzu sars\u0131l\u0131b” dem\u0259y\u0259 (“Kaspi” q\u0259zeti, 2015, 14.03) T\u0259yyar Salamo\u011flunu is\u0259 ona etiraz dolu cavab verm\u0259y\u0259 vadar edir.<\/p>\n

\u00c7a\u011fda\u015f \u0259d\u0259bi t\u0259nqidin haz\u0131rk\u0131 durumu bar\u0259d\u0259 yet\u0259rinc\u0259 nikbin fikird\u0259 olan Vaqif Yusifli is\u0259 yaz\u0131r: “…Az\u0259rbaycanda \u0259d\u0259bi t\u0259nqidin yoxlu\u011fundan \u015fikay\u0259tl\u0259nm\u0259y\u0259 d\u0259ym\u0259z. Bu g\u00fcn etik, estetik v\u0259 sosial amill\u0259rin v\u0259hd\u0259ti il\u0259 ifad\u0259 olunan h\u0259qiqi t\u0259nqid d\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259rir v\u0259 m\u0259n bu t\u0259nqidi t\u0259msil ed\u0259n t\u0259nqid\u00e7il\u0259rin adlar\u0131n\u0131 da \u00e7\u0259k\u0259 bil\u0259r\u0259m: Nizami C\u0259f\u0259rov, \u0130sa H\u0259bibb\u0259yli, \u015eirindil Al\u0131\u015fanl\u0131, Nizam\u0259ddin \u015e\u0259msizad\u0259, \u018fs\u0259d Cahangir, Tehran \u018fli\u015fano\u011flu, \u0130rad\u0259 Musayeva, Cavan\u015fir Yusifli, N\u0259rgiz Cabbarl\u0131, Qurban Bayramov, Elnar\u0259 Akimova, R\u00fcst\u0259m Kamal, B\u0259sti \u018flib\u0259yli, S\u00fcdab\u0259 A\u011fabalayeva, Vaqif Yusifli”. (Vaqif Yusifli. “\u018fd\u0259bi m\u0259nz\u0259r\u0259 2014”. Az\u0259rbaycan Milli Elml\u0259r Akademiyas\u0131 Nizami ad\u0131na \u018fd\u0259biyyat \u0130nstitutu. Bak\u0131, “H\u0259d\u0259f” n\u0259\u015frl\u0259ri, s.51)<\/p>\n

Vaqif m\u00fc\u0259llimin bu optimist fikirl\u0259rind\u0259n s\u0259kkiz il ke\u00e7ir. Bu ill\u0259r \u0259rzind\u0259 o, \u00f6z yarad\u0131c\u0131l\u0131\u011f\u0131na \u015fairl\u0259rimizd\u0259n A\u011fac\u0259f\u0259r H\u0259s\u0259nli, Adil C\u0259mil, El\u00e7in \u0130sg\u0259nd\u0259rzad\u0259nin h\u0259yat v\u0259 yarad\u0131c\u0131lq yolu haqda monoqrafiyalar v\u0259 “\u018fd\u0259bi h\u0259yat” m\u0259qal\u0259l\u0259r toplusunu \u0259lav\u0259 el\u0259yib. M\u0259n is\u0259 s\u0259kkiz ilin materiallar\u0131na \u0259sas\u0259n t\u0259nqid\u00e7il\u0259r siyah\u0131s\u0131na Qism\u0259t R\u00fcst\u0259mov, M\u0259tan\u0259t Vahid, Elnar\u0259 Qarag\u00f6zova, Maral Yaqubova, \u00dclvi Babasoy, G\u00fclnar S\u0259ma, \u015e\u0259lal\u0259 G\u00f6yt\u00fcrk Niaqara, Mehman H\u0259s\u0259nli v\u0259 bir \u00e7ox dig\u0259r adlar\u0131 \u0259lav\u0259 ed\u0259 bil\u0259r\u0259m. Amma k\u0259miyy\u0259t h\u0259r \u015fey dem\u0259kdirmi?<\/p>\n

V.Yusifli B\u0259sti \u018flib\u0259ylinin d\u0259 ad\u0131n\u0131 “etik, estetik v\u0259 sosial amill\u0259rin v\u0259hd\u0259ti il\u0259 ifad\u0259 olunan h\u0259qiqi t\u0259nqidin … t\u0259msil\u00e7il\u0259ri” s\u0131ras\u0131nda \u00e7\u0259kir, amma sual el\u0259mir ki, Respublika Prezidentinin f\u0259rman\u0131 il\u0259 “T\u0259r\u0259qqi” medal\u0131na layiq g\u00f6r\u00fcl\u0259n, Yaz\u0131\u00e7\u0131lar Birliyinin s\u0259dri Anar m\u00fc\u0259llimin t\u0259klifi il\u0259 AYB t\u0259nqid seksiyas\u0131na kurator se\u00e7il\u0259n, iyirminci y\u00fczilin ortalar\u0131ndan \u00e7a\u011f\u0131m\u0131za q\u0259d\u0259rki poeziya, n\u0259sr, dramaturgiya v\u0259 t\u0259nqidmiz haqq\u0131nda m\u0259qal\u0259l\u0259rd\u0259n ibar\u0259t “\u0130kinci m\u0259tn” kitab\u0131 “Q\u0131z\u0131l k\u0259lm\u0259” d\u00f6vl\u0259t ali \u0259d\u0259biyyat \u00f6d\u00fcl\u00fcn\u0259 layiq g\u00f6r\u00fcl\u0259n, akademik Nizami C\u0259f\u0259rovun s\u00f6z\u00fcged\u0259n kitaba “M\u00fck\u0259mm\u0259l t\u0259f\u0259kk\u00fcr\u00fcn m\u00fcf\u0259ss\u0259l miqyas\u0131 ” adl\u0131 \u00f6n s\u00f6z yazd\u0131\u011f\u0131 B\u0259sti \u018flib\u0259yli ne\u00e7\u0259 ill\u0259rdir ki, niy\u0259 susur? B\u0259sti xan\u0131m \u00f6t\u0259n qurultayda t\u0259nqidl\u0259 ba\u011fl\u0131 m\u0259ruz\u0259sind\u0259 bu sual\u0131 \u00f6z\u00fc bel\u0259 cavabland\u0131r\u0131r: “\u018fd\u0259biyyat\u0131n ke\u015fiyini \u00e7\u0259km\u0259li, onu m\u00fcdafi\u0259 etm\u0259li olan t\u0259nqidin \u00f6z\u00fc m\u00fcdafi\u0259siz v\u0259ziyy\u0259td\u0259dir. T\u0259nqid\u00e7i yuxusuz gec\u0259l\u0259r, arams\u0131z m\u00fctali\u0259, s\u0259hh\u0259tini itirm\u0259k, maddi m\u0259hrumiyy\u0259tl\u0259r bahas\u0131na S\u00f6z\u00fc qoruyur. B\u0259s, t\u0259nqid\u00e7inin \u015f\u0259xsiyy\u0259tini, sosial h\u00fcquqlar\u0131n\u0131 kim qoruyur? M\u0259tbuat haqq\u0131nda qanunlarm\u0131, m\u0259hk\u0259m\u0259mi, ayr\u0131-ayr\u0131 vicdanl\u0131 q\u0259l\u0259m sahibl\u0259rimi? T\u0259\u0259ss\u00fcf ki, art\u0131q vicdan\u0131n da s\u0259si az-az e\u015fidilir” (B\u0259sti \u018flib\u0259yli. “\u0130kinci m\u0259tn”. Bak\u0131, “T\u0259hsil” n\u0259\u015friyyat\u0131, 2016, s. 6)<\/p>\n

Haz\u0131rda s\u00f6z konusu s\u0131radan biri yox, \u0259d\u0259bi prosesd\u0259 \u00f6z yeri, m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259bi t\u0259nqidinin yaranmas\u0131, inki\u015faf\u0131nda xidm\u0259tl\u0259ri olan bir t\u0259nqid\u00e7idir v\u0259 bu, sad\u0259c\u0259, m\u0259nim subyektiv m\u00fclahiz\u0259m deyil. M\u0259s\u0259l\u0259n, akademik Nizami C\u0259f\u0259rov “\u0130kinci m\u0259tn” kitab\u0131na \u00f6n s\u00f6zd\u0259 B.\u018flib\u0259ylid\u0259n g\u0259tirdiyim yuxar\u0131dak\u0131 sitat\u0131 n\u0259z\u0259rd\u0259 tutub, “\u00e7ox ist\u0259rdim ki, bu s\u00f6zl\u0259rin m\u00fc\u0259llifi il\u0259 m\u00fcbahis\u0259 edib, v\u0259ziyy\u0259tin o q\u0259d\u0259r d\u0259 “kritik” olmad\u0131\u011f\u0131n\u0131 dey\u0259m, ancaq \u00e7\u0259kinir\u0259m… \u00c7\u0259kinir\u0259m ki, bu s\u00f6zl\u0259rin qar\u015f\u0131s\u0131nda el\u0259 bir d\u0259lil-s\u00fcbut tapa bilm\u0259y\u0259m” deyir.<\/p>\n

“\u018fd\u0259biyyat q\u0259zeti”nin ba\u015f redaktoru Az\u0259r Turan bir ne\u00e7\u0259 il \u00f6nc\u0259 “\u0130ctimai” Televiziyada yay\u0131mlanan “Telemizan” proqram\u0131nda apar\u0131c\u0131n\u0131n “Niy\u0259 polemik yaz\u0131lar d\u0259rc etmirsiniz?” sual\u0131na “Han\u0131 polemik yaz\u0131 yazan t\u0259nqid\u00e7i, ax\u0131, el\u0259si yoxdur” dey\u0259 cavab verir. M\u0259n inan\u0131ram ki, do\u011frudan da, el\u0259 yaz\u0131 olsa, Az\u0259r Turan onu t\u0259r\u0259dd\u00fcd etm\u0259d\u0259n d\u0259rc ed\u0259r. Amma niy\u0259 el\u0259 yaz\u0131lar yaz\u0131lm\u0131r? Hamlet demi\u015fk\u0259n – “M\u0259s\u0259l\u0259, bax, budur!” \u00c7\u00fcnki bizim a\u00e7\u0131q t\u0259nqidi m\u00fczakir\u0259l\u0259r\u0259, demokratik fikir qar\u015f\u0131durmalar\u0131na d\u00f6z\u00fcm\u00fcm\u00fcz yoxdur. T\u0259sad\u00fcfi deyil ki, Xalq yaz\u0131\u00e7\u0131s\u0131 El\u00e7in “S\u00f6z azadl\u0131\u011f\u0131” t\u0259nqidimiz\u0259 n\u0259 verdi?” m\u0259qal\u0259sind\u0259 “M\u0259n tam \u0259min\u0259m ki, \u0259lac – yen\u0259 d\u0259 el\u0259 “S\u00f6z” azadl\u0131\u011f\u0131n\u0131n \u00f6z\u00fcnd\u0259dir” deyir.<\/p>\n

Akademik \u0130sa H\u0259bibb\u0259yli is\u0259 \u00e7a\u011fda\u015f \u0259d\u0259bi-t\u0259nqidin inki\u015faf m\u0259rh\u0259l\u0259l\u0259ri v\u0259 durumu bar\u0259d\u0259 bu fikird\u0259dir: “T\u0259r\u0259dd\u00fcd etm\u0259d\u0259n dem\u0259k olar ki, uzun zamandan b\u0259ri \u0259d\u0259bi t\u0259nqidd\u0259 m\u00fc\u015fahid\u0259 olunan “dur\u011funluq” d\u00f6vr\u00fc art\u0131q arxada qalm\u0131\u015fd\u0131r. (\u0130sa H\u0259bibb\u0259yli. “\u018fd\u0259bi prosesin geni\u015f elmi t\u0259qdimat\u0131.” “\u018fd\u0259bi proses 2014” m\u0259ruz\u0259l\u0259r toplusu. Bak\u0131, “H\u0259d\u0259f” n\u0259\u015frl\u0259ri, 2015. s. 4)<\/p>\n

M\u0259n m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259bi t\u0259nqidinin \u0259d\u0259bi prosesd\u0259ki yeri v\u0259 rolu bar\u0259d\u0259 f\u0259rqli d\u00fc\u015f\u00fcn\u00fcr\u0259m. \u018fg\u0259r s\u00f6hb\u0259t m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn ilk 20 ilind\u0259n gedirs\u0259, m\u0259nc\u0259, bu ill\u0259r, x\u00fcsus\u0259n “yeni \u0259srin ibtidas\u0131” n\u0259inki “dur\u011funluq” d\u00f6vr\u00fc deyil, \u0259ksin\u0259, Axundovdan \u00fcz\u00fc b\u0259ri \u0259d\u0259bi t\u0259nqid tariximizin \u0259n co\u015fqun, m\u0259hsuldar, polemik d\u00f6n\u0259ml\u0259rind\u0259n biridir. M\u0259hz bu ill\u0259rd\u0259 \u0259d\u0259bi-b\u0259dii fikrimizin d\u00fcnya \u0259d\u0259biyyat\u0131 il\u0259 dialoqunun g\u00fccl\u0259nm\u0259sind\u0259 t\u0259nqid h\u0259lledici rol oynay\u0131b, bu \u00e7\u0259tin, m\u00fcr\u0259kk\u0259b, t\u0259b\u0259dd\u00fclatlarla dolu prosesin n\u0259z\u0259ri bazisini haz\u0131rlay\u0131b, \u0259d\u0259bi proses\u0259 “poststrukturalizm”, “postmodernizm”, “dekonstruksiya” v\u0259 dig\u0259r \u00e7oxsayl\u0131 anlay\u0131\u015flar daxil olub v\u0259 \u0259d\u0259biyyat yeni m\u0259craya do\u011fru istiqam\u0259t g\u00f6t\u00fcr\u00fcb. Anar\u0131n “A\u011f qo\u00e7, qara qo\u00e7”, El\u00e7inin “Q\u0131rm\u0131z\u0131 q\u0259r\u0259nfil g\u00fcll\u0259ri “Pera Palas” otelind\u0259 qald\u0131”, Kamal Abdullan\u0131n “Yar\u0131m\u00e7\u0131q \u0259lyazma”, R\u0259\u015fad M\u0259cidin “10 sentyabr” kimi roman, povest v\u0259 hekay\u0259l\u0259ri \u0259traf\u0131nda ged\u0259n m\u00fczakir\u0259l\u0259r, fikir toqqu\u015fmalar\u0131n\u0131n \u0259sas i\u015ftirak\u00e7\u0131lar\u0131 da bu ill\u0259rd\u0259 m\u0259hz t\u0259nqid\u00e7il\u0259r idi.<\/p>\n

\u018fd\u0259biyyat \u0130nstitutunun son s\u0259kkiz ild\u0259 h\u0259yata ke\u00e7irdiyi iki layih\u0259 diqq\u0259ti x\u00fcsusi \u00e7\u0259kir: birincisi \u0130sa H\u0259bibb\u0259yli ba\u015fqa olmaqla \u0130nstitutun \u00e7oxsayl\u0131 \u0259m\u0259kda\u015flar\u0131n\u0131n m\u00fcxt\u0259lif janrlardak\u0131 i\u015fl\u0259rind\u0259n ibar\u0259t “M\u00fcst\u0259qillik d\u00f6vr\u00fc Az\u0259rbaycan \u0259d\u0259biyyat\u0131” ikicildliyi; ikincisi is\u0259 2013-c\u00fc ild\u0259n b\u0259ri “\u018fd\u0259bi proses” \u00fcmumi ba\u015fl\u0131\u011f\u0131 il\u0259 d\u0259rc olunan, illik \u0259d\u0259bi-b\u0259dii materiallar haqda hesabat s\u0259ciyy\u0259li m\u0259qal\u0259l\u0259rd\u0259n ibar\u0259t kitablard\u0131r.<\/p>\n

“\u018fd\u0259bi proses” kitablar\u0131nda bir il \u0259rzind\u0259 meydana \u00e7\u0131xan \u015feir, n\u0259sr, dramaturgiya, t\u0259nqid, publisistika, u\u015faq \u0259d\u0259biyyat\u0131, \u0259d\u0259bi-b\u0259dii \u0259laq\u0259l\u0259r, G\u00fcney \u0259d\u0259biyyat\u0131, b\u0259dii t\u0259rc\u00fcm\u0259 n\u00fcmun\u0259l\u0259rin\u0259, roman, povest, hekay\u0259, poema, esse v\u0259 sair konkret janrlara v\u0259 bir \u00e7ox n\u0259z\u0259ri probleml\u0259r\u0259 h\u0259sr olunmu\u015f m\u0259qal\u0259l\u0259r toplan\u0131b.<\/p>\n

Bu kitablar\u0131n \u00f6n\u0259mini \u0259sla azaltmadan ham\u0131n\u0131n yax\u015f\u0131 bildiyi bir m\u0259s\u0259l\u0259ni vur\u011fulamaq ist\u0259yir\u0259m. \u0130llik \u0259d\u0259bi-b\u0259dii hesabatlar ideyas\u0131 \u00f6z realiz\u0259sini h\u0259l\u0259 iki \u0259sr \u00f6nc\u0259 Belinskinin yarad\u0131c\u0131l\u0131\u011f\u0131nda tap\u0131r, dahi t\u0259nqid\u00e7i bir institutun i\u015fini t\u0259kba\u015f\u0131na g\u00f6r\u0259r\u0259k, “1840-ci ild\u0259 rus \u0259d\u0259biyyat\u0131”, “1841-ci ild\u0259 rus \u0259d\u0259biyyat\u0131” v\u0259 sair bu silsil\u0259d\u0259n illik icmallar yaz\u0131rd\u0131. \u0130llik \u0259d\u0259bi icmal \u0259n\u0259n\u0259si sovet d\u00f6vr\u00fc Rusiyas\u0131 v\u0259 dig\u0259r \u0130ttifaq respublikalar\u0131nda, o s\u0131radan Az\u0259rbaycanda da davam etdirilirdi. \u00d6t\u0259n \u0259srin 60-c\u0131 ill\u0259rinin \u0259vv\u0259ll\u0259rind\u0259 Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyi v\u0259 Milli Elml\u0259r Akademiyas\u0131 \u018fd\u0259biyyat v\u0259 Dil \u0130nstitutunun birg\u0259 t\u0259\u015f\u0259bb\u00fcs\u00fc il\u0259 yaz\u0131\u00e7\u0131 v\u0259 aliml\u0259rd\u0259n R\u0259sul Rza, Bayram Bayramov, M\u0259mm\u0259d Arif, M\u0259mm\u0259d C\u0259f\u0259r C\u0259f\u0259rov, \u018fkb\u0259r A\u011fayev, C\u0259f\u0259r C\u0259f\u0259rov v\u0259 dig\u0259rl\u0259rinin i\u015ftirak\u0131 il\u0259 illik \u0259d\u0259bi hesabat s\u0259ciyy\u0259li m\u00fc\u015favir\u0259l\u0259r ke\u00e7irilir, sonra bu m\u00fc\u015favir\u0259l\u0259rin materiallar\u0131 kitablar \u015f\u0259klind\u0259 d\u0259rc olunurdu. 70-l\u0259rin ikinci yar\u0131s\u0131 v\u0259 80-l\u0259rin \u0259vv\u0259ll\u0259rind\u0259 bu \u0259n\u0259n\u0259 b\u0259rpa olunur, Ya\u015far Qarayev, \u015eamil Salmanov, Arif S\u0259fiyev, Akif H\u00fcseynov, Vilay\u0259t Quliyev, Vaqif Yusifli, \u015eirindil Al\u0131\u015fanov, R\u0259him \u018fliyev, Sabir N\u0259biyev v\u0259 dig\u0259rl\u0259rinin \u0259d\u0259biyyat\u0131n f\u0259rqli sah\u0259l\u0259rin\u0259 aid m\u0259qal\u0259l\u0259ri ayr\u0131ca kitablar \u015f\u0259klind\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u00fcrd\u00fc. N\u0259hay\u0259t, 90-lar\u0131n sonu, 2000-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 \u018fd\u0259biyyat \u0130nstitutunun direktoru B\u0259kir N\u0259biyevin t\u0259\u015f\u0259bb\u00fcs\u00fc il\u0259 \u0259n\u0259n\u0259 q\u0131sa m\u00fcdd\u0259t\u0259 olsa da, yenid\u0259n b\u0259rpa olunurdu. Odur ki, \u0130sa H\u0259bibb\u0259yli bu seriyadan kitablar\u0131n d\u0259rci il\u0259 unudulmu\u015fu b\u0259rpa el\u0259yir v\u0259 arzu edirik proses aras\u0131k\u0259silm\u0259z olsun ki, bel\u0259 b\u0259rpalara bir daha ehyiyac qalmas\u0131n.<\/p>\n

S\u00f6z\u00fcged\u0259n layih\u0259d\u0259 \u0259d\u0259bi-t\u0259nqidl\u0259 ba\u011fl\u0131 illik icmallar\u0131n m\u00fc\u0259llifl\u0259ri Tehran \u018fli\u015fano\u011flu, Cavan\u015fir Yusifli v\u0259 Q\u00fcrb\u0259t Mirz\u0259zad\u0259dir. Tehran \u018fli\u015fano\u011flu il\u0259 ba\u011fl\u0131 dan\u0131\u015fd\u0131\u011f\u0131mdan ona yenid\u0259n qay\u0131tmayacam. Cavan\u015fir Yusiflinin is\u0259 n\u0259z\u0259ri fikrin z\u0259nginliyi il\u0259 se\u00e7il\u0259n, illik icmaldan daha \u00e7ox, m\u0259qal\u0259ni xat\u0131rladan yaz\u0131s\u0131na “milli t\u0259nqidd\u0259 b\u0259dii \u0259s\u0259rl\u0259rin ciddi ara\u015fd\u0131r\u0131lma \u0259n\u0259n\u0259si itm\u0259k \u00fczr\u0259dir” dey\u0259 yekun vurmas\u0131 birt\u0259f\u0259li s\u0259sl\u0259nir. \u00c7\u00fcnki \u00e7oxsayl\u0131 maklatura \u00f6rn\u0259kl\u0259ri il\u0259 yana\u015f\u0131 bu ill\u0259rd\u0259 b\u0259dii m\u0259tnin, obrazl\u0131 des\u0259k, \u0259tini s\u00fcm\u00fcy\u00fcnd\u0259n ay\u0131ran t\u0259hlill\u0259r d\u0259 apar\u0131l\u0131b. Cavan\u015fir Yusiflinin t\u0259kc\u0259 bu yaz\u0131s\u0131 yox, dig\u0259r ox\u015far s\u0259ciyy\u0259li \u00e7\u0131x\u0131\u015flar\u0131nda da “t\u0259nqid \u00f6l\u00fcb” v\u0259 “\u00fczr\u0259dir” dey\u0259 yaxas\u0131n\u0131 m\u0259suliyy\u0259td\u0259n k\u0259nara \u00e7\u0259km\u0259si m\u0259n\u0259 h\u0259mi\u015f\u0259 q\u0259rib\u0259 g\u0259lib. B\u0259y\u0259m, s\u0259n t\u0259nqid\u00e7i deyils\u0259n, arzulad\u0131\u011f\u0131n t\u0259nqidi yaz\u0131lar\u0131 \u00f6nc\u0259 \u00f6z\u00fcn yaz, qoy ba\u015fqalar\u0131 da s\u0259nd\u0259n \u00f6rn\u0259k g\u00f6t\u00fcrs\u00fcn. T\u0259nqid\u00e7inin son ill\u0259rd\u0259 “\u018fd\u0259biyyat q\u0259zeti”nd\u0259 d\u0259rc olunan v\u0259 \u00f6z\u0259l rezonans\u0131 il\u0259 se\u00e7ilm\u0259y\u0259n “Forman\u0131n m\u00fcq\u0259dd\u0259s sirri” silsil\u0259sind\u0259n yaz\u0131lar\u0131n\u0131n yor\u011fun ruhu, psevdoakademik m\u0259zmunuyla se\u00e7ildiyini d\u0259 dem\u0259li olacam. Bu yaz\u0131lar Meletinskinin Freydenberq\u0259 “\u00e7\u0259tin oxunan alim” dey\u0259 ironiya el\u0259m\u0259sini yada sal\u0131r. V\u0259 onlar\u0131n el\u0259 d\u0259 oxunmamas\u0131n\u0131n “sirri” he\u00e7 d\u0259 oxucu s\u0259viyy\u0259s(izliy)i il\u0259 ba\u011fl\u0131 olmay\u0131b, bu yor\u011fun ruh, usand\u0131r\u0131c\u0131 t\u0259hkiy\u0259 t\u0259rzind\u0259dir. Oxucu h\u0259mi\u015f\u0259 haql\u0131d\u0131r!<\/p>\n

Faktlara qeyri-obyektiv, q\u0259r\u0259zli yana\u015fmas\u0131 il\u0259 se\u00e7il\u0259n, ba\u015fqalar\u0131na \u00fcslub d\u0259rsi ke\u00e7\u0259n, h\u0259mkarlar\u0131nda az qala h\u0259rf s\u0259hvi axtaran Q\u00fcrb\u0259t Mirz\u0259zad\u0259nin yaz\u0131lar\u0131nda is\u0259 b\u0259z\u0259n el\u0259 qrammatik x\u0259ta, \u00fcslubi s\u0259liq\u0259sizlik, m\u0259ntiqi anla\u015f\u0131lmazl\u0131qlar var ki, onlar\u0131n m\u0259zmunundan dan\u0131\u015fma\u011fa l\u00fczum qalm\u0131r. Bir \u00f6rn\u0259k: “\u0130kicildlikl\u0259 ba\u011fl\u0131 t\u0259qdimatlarda s\u0259sl\u0259ndiril\u0259n \u00e7\u0131x\u0131\u015flarda v\u0259 m\u0259tbuat s\u0259hif\u0259l\u0259rind\u0259 d\u0259rc olunan r\u0259yl\u0259rd\u0259 n\u0259\u015frin milli m\u00fcst\u0259qilliyin apar\u0131c\u0131 siyasi-ideoloji v\u0259 m\u0259fkur\u0259vi \u0259saslar\u0131 v\u0259 onun az sonra d\u00f6vl\u0259t ideologiyas\u0131na \u00e7evrilm\u0259si mahiyy\u0259t etibaril\u0259 yeni bir m\u0259rh\u0259l\u0259nin ba\u015flan\u011f\u0131c v\u0259 t\u0259\u015f\u0259kk\u00fcl\u00fcn\u0259 t\u0259minat yaradan amill\u0259r kimi diqq\u0259t m\u0259rk\u0259zin\u0259 \u00e7\u0259kilm\u0259si, bu s\u0131rada \u0259d\u0259bi prosesin \u00fcz\u0259rin\u0259 d\u00fc\u015f\u0259n t\u0259xir\u0259sal\u0131nmaz v\u0259zif\u0259l\u0259rin qabard\u0131lmas\u0131 obyektiv reall\u0131\u011f\u0131 \u0259ks etdirir”.<\/p>\n

Kim n\u0259 ba\u015fa d\u00fc\u015fd\u00fc?<\/p>\n

V\u0259 bundan sonra Mirz\u0259zad\u0259y\u0259 el\u0259 g\u0259lir ki, kimin haqq\u0131nda n\u0259 ist\u0259s\u0259 yaza bil\u0259r, m\u0259s\u0259l\u0259n, B\u0259sti \u018flib\u0259yliy\u0259 AYB T\u0259nqid seksiyas\u0131n\u0131n r\u0259hb\u0259ri kimi \u00f6z f\u0259aliyy\u0259tini geni\u015fl\u0259ndirm\u0259k x\u00fcsusunda m\u0259sl\u0259h\u0259tl\u0259r ver\u0259 bil\u0259r, Ya\u015far Qas\u0131mb\u0259yliy\u0259 s\u00f6zl\u0259rin m\u0259na \u00e7alarlar\u0131n\u0131 “ba\u015fa sala” bil\u0259r v\u0259 sair v\u0259 ilaxir. G\u00f6r\u0259s\u0259n, Q\u00fcrb\u0259t Mirz\u0259zad\u0259y\u0259 t\u0259nqid kimi \u00e7\u0259tin, m\u00fcr\u0259kk\u0259b bir sah\u0259 \u00fczr\u0259 illik icmal yazmaq niy\u0259 h\u0259val\u0259 olunub? \u00d6z\u00fc d\u0259 \u00fc\u00e7 il dalbadal – 2014, 2015 v\u0259 2016-c\u0131 ill\u0259rd\u0259! V\u0259 n\u0259hay\u0259t, layih\u0259nin Redaksiya hey\u0259ti \u00fczvl\u0259ri onun bu “c\u00fcml\u0259l\u0259rini” redakt\u0259 s\u00fczg\u0259cind\u0259n nec\u0259 ke\u00e7irib? Hamlet demi\u015fk\u0259n, suallar, suallar, cavab is\u0259, \u0259min\u0259m ki, olmayacaq!<\/p>\n

\u018fd\u0259biyyat \u0130nstitutunun bu ill\u0259rd\u0259 h\u0259yata ke\u00e7irdiyi \u0259n b\u00f6y\u00fck \u0259d\u0259bi layih\u0259 \u0130sa H\u0259bibb\u0259ylinin ba\u015f\u00e7\u0131l\u0131\u011f\u0131 il\u0259 haz\u0131rlanan “M\u00fcst\u0259qillik d\u00f6vr\u00fc Az\u0259rbaycan \u0259d\u0259biyyat\u0131” ikicildliyidir. T\u0259sad\u00fcfi deyil ki, Muxtar Kaz\u0131mo\u011flu, \u018flizad\u0259 \u018fsg\u0259rli, Himalay Qas\u0131mov, Nizami Ta\u011f\u0131soy v\u0259 dig\u0259rl\u0259ri kitab haqq\u0131nda t\u0259qdiredici r\u0259yl\u0259rl\u0259 s\u0259ciyy\u0259l\u0259n\u0259n yaz\u0131larla \u00e7\u0131x\u0131\u015f edibl\u0259r. Amma 1800 s\u0259hif\u0259lik bu kitabda m\u00fc\u0259yy\u0259n redakt\u0259l\u0259r\u0259 ehtiyac oldu\u011fu n\u0259d\u0259ns\u0259 “g\u00f6zd\u0259n qa\u00e7\u0131b”: eyni m\u0259tl\u0259bin bu v\u0259 ya dig\u0259r \u015f\u0259kild\u0259 t\u0259krarlanmas\u0131, yaz\u0131\u00e7\u0131lar\u0131n b\u0259z\u0259n \u015fablon t\u0259qdimi \u00fcsulu, \u00fcslubi s\u0259liq\u0259sizlik, d\u00fc\u015f\u00fcnc\u0259 eklektizmi, \u0259d\u0259bi imzalar\u0131n se\u00e7ilm\u0259sind\u0259 qeyri-d\u0259qiqlikl\u0259r v\u0259 sair v\u0259 ilaxir…<\/p>\n

\u00d6t\u0259n qurultaydan ke\u00e7\u0259n d\u00f6vr \u0259rzind\u0259 adlar\u0131n\u0131 m\u0259ruz\u0259 boyu \u00e7\u0259kdikl\u0259rimd\u0259n ba\u015fqa monoqrafiya janr\u0131n\u0131n bir \u00e7ox n\u00fcmun\u0259l\u0259ri i\u015f\u0131q \u00fcz\u00fc g\u00f6rd\u00fc: Cahangir M\u0259mm\u0259dli – “D\u00fcnya s\u00f6z\u0259 qalacaq”, \u0130sa H\u0259bibb\u0259yli – R\u0259\u015fad M\u0259cid yarad\u0131c\u0131l\u0131\u011f\u0131na h\u0259sr olunmu\u015f “B\u00fct\u00fcn y\u00f6nl\u0259rd\u0259n yarad\u0131c\u0131”, Nizami C\u0259f\u0259rov –\u00a0 “H\u00fcseynbala Mir\u0259l\u0259movun yarad\u0131cl\u0131\u011f\u0131 v\u0259 \u0259d\u0259bi t\u0259rc\u00fcmeyi-hal\u0131”, “Tarixin t\u0259rc\u00fcmeyi-hal\u0131”, “Z\u0259limxan Yaqub”, “\u018fd\u0259biyyat\u0131n m\u00fcst\u0259qilliyind\u0259n m\u00fcst\u0259qilliyin \u0259d\u0259biyyat\u0131na”, “Afaq M\u0259sud d\u00fcnyas\u0131”, “\u018fd\u0259biyyat s\u00f6hb\u0259tl\u0259ri”; Nizam\u0259ddin \u015e\u0259msizad\u0259 – “\u018fg\u0259r onlar olmasayd\u0131”, Ramiz \u018fsg\u0259r – “Ba\u011f\u0131ms\u0131zl\u0131q d\u00f6nemi Azerbaycan edebiyyat\u0131”; Qurban Bayramov v\u0259 Jal\u0259 Qurbanq\u0131z\u0131 –\u00a0 “Xalq yaz\u0131\u00e7\u0131s\u0131 \u0130lyas \u018ff\u0259ndiyevin yarad\u0131c\u0131l\u0131\u011f\u0131 \u0259d\u0259bi t\u0259nqidd\u0259”, M\u0259ti Osmano\u011flu – “S\u00f6z\u00fcn o \u00fcz\u00fcnd\u0259”, “Ocaq yeri”, T\u0259yyar Salamo\u011flu -“\u018fd\u0259bi t\u0259nqid tarixin\u0259 dair portert o\u00e7erkl\u0259r”, “Qarl\u0131 a\u015f\u0131r\u0131mlardan ke\u00e7\u0259n yollar”, “Az\u0259rbaycan \u0259d\u0259biyyat\u0131: m\u00fcbahis\u0259l\u0259r, h\u0259qiq\u0259tl\u0259r”, Ya\u015far Qas\u0131mb\u0259yli – “R\u0259sul Rza v\u0259 \u0259d\u0259bi \u00e7a\u011fda\u015fl\u0131q”; Salid\u0259 \u015e\u0259rifova – “Klassikl\u0259r v\u0259 m\u00fcasirl\u0259r s\u00f6z m\u00fcst\u0259svisind\u0259”; Lal\u0259 H\u0259s\u0259nova – “\u00c7a\u011fda\u015f \u0259d\u0259bi paradiqma: icmallar, m\u0259qal\u0259l\u0259r, d\u00fc\u015f\u00fcnc\u0259l\u0259r” v\u0259 bir s\u0131ra dig\u0259r kitablar. M\u0259nim El\u00e7in yarad\u0131c\u0131l\u0131\u011f\u0131na dair “On \u00fc\u00e7\u00fcnc\u00fc gec\u0259”, m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259biyyat\u0131 v\u0259 inc\u0259s\u0259n\u0259tin\u0259 h\u0259sr olunmu\u015f “Dionisin \u015f\u0259r\u0259fni\u0259” m\u0259qal\u0259l\u0259r toplular\u0131m\u0131 da bu s\u0131raya qatmaq olar.<\/p>\n

Qurultaylararas\u0131 d\u00f6vrd\u0259 yaz\u0131\u00e7\u0131 t\u0259nqidinin \u00e7oxsayl\u0131 n\u00fcmun\u0259l\u0259ri meydana \u00e7\u0131xd\u0131 – Anar\u0131n Yevgeni Yevtu\u015fenkonun xatir\u0259sin\u0259 h\u0259sr el\u0259diyi, h\u0259m d\u0259 \u00fcmum\u0259n altm\u0131\u015f\u0131nc\u0131lar\u0131n \u0259d\u0259biyyatdak\u0131 yeri v\u0259 rolu m\u00f6vzusunda d\u00fc\u015f\u00fcnc\u0259l\u0259rind\u0259n ibar\u0259t “\u015eairliyind\u0259n b\u00f6y\u00fck \u015fair” m\u0259qal\u0259si, m\u0259tbuatda m\u00fc\u0259yy\u0259n par\u00e7alar\u0131n\u0131 d\u0259rc etdirdiyi, h\u0259m \u00f6z \u0259d\u0259bi ya\u015f\u0131dlar\u0131, h\u0259m d\u0259 sonrak\u0131 \u0259d\u0259bi n\u0259slin n\u00fcmay\u0259nd\u0259l\u0259rind\u0259n b\u0259hs ed\u0259n, ist\u0259r sovet d\u00f6vr\u00fc, ist\u0259rs\u0259 d\u0259 m\u00fcasir d\u00f6vrd\u0259 yaz\u0131\u00e7\u0131 v\u0259 tarix rakursundan bir s\u0131ra dart\u0131\u015f\u0131lan m\u00f6vzu v\u0259 faktlara ayd\u0131nl\u0131q g\u0259tir\u0259n, 60 ild\u0259n art\u0131q yarad\u0131c\u0131l\u0131q yolu ke\u00e7\u0259n bir yaz\u0131\u00e7\u0131n\u0131n \u0259d\u0259bi-b\u0259dii d\u00fc\u015f\u00fcnc\u0259l\u0259rini \u00fcmumil\u0259\u015fdir\u0259n “Altm\u0131\u015f\u0131nc\u0131lar v\u0259 son altm\u0131\u015f ilin \u0259d\u0259bi h\u0259yat\u0131” kitab\u0131, El\u00e7inin haqq\u0131nda b\u00fct\u00fcn m\u0259ruz\u0259 boyu dan\u0131\u015fd\u0131\u011f\u0131m, \u0259d\u0259bi proses\u0259 t\u0259kan verm\u0259k, onun \u0259l\u0259\u015f\u0259nini k\u00fcl\u0259\u015f\u0259ninid\u0259n ay\u0131rmaq m\u0259qs\u0259dil\u0259 yazd\u0131\u011f\u0131 silsil\u0259 m\u0259qal\u0259l\u0259r, el\u0259c\u0259 d\u0259 Sabir R\u00fcst\u0259mxanl\u0131, M\u0259mm\u0259d \u0130smay\u0131l, yeni n\u0259sil yazarlardan El\u00e7in H\u00fcseynb\u0259yli, \u0130lqar F\u0259hmi, F\u0259xri U\u011furlu, \u0130brahim \u0130lyasl\u0131, S\u0259lim Babullao\u011flu, P\u0259rvin, K\u0259nan Hac\u0131, Adil\u0259 N\u0259z\u0259r, \u0130rad\u0259 Aytel v\u0259 bir \u00e7ox ba\u015fqalar\u0131n\u0131n m\u00fcxt\u0259lif m\u0259tbuat orqanlar\u0131, saytlarda i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n, konkret \u015f\u0259xsl\u0259r v\u0259 ya \u00fcmum\u0259n \u0259d\u0259bi-b\u0259dii probleml\u0259rl\u0259 ba\u011fl\u0131 m\u0259qal\u0259l\u0259ri yaz\u0131\u00e7\u0131 t\u0259nqidinin sad\u0259c\u0259 az bir qismidir.<\/p>\n

Resenziya qurultaylararas\u0131 d\u00f6vr\u00fcn apar\u0131c\u0131 \u0259d\u0259bi t\u0259nqidi janr\u0131 olaraq qald\u0131. \u018fn ciddi resenziyalar\u0131n Anar\u0131n “G\u00f6z muncu\u011fu” v\u0259 El\u00e7inin “Ba\u015f” roman\u0131 il\u0259 ba\u011fl\u0131 \u00fcz\u0259 \u00e7\u0131xmas\u0131 bir daha t\u0259sdiql\u0259di ki, ciddi t\u0259nqid yaln\u0131z v\u0259 yaln\u0131z ciddi \u0259d\u0259biyyat\u0131n oldu\u011fu yerd\u0259 yaran\u0131r. Yaz\u0131\u00e7\u0131 Seyran S\u0259xav\u0259tin dediyi kimi, “g\u0259r\u0259k ortada g\u00fccl\u00fc \u0259s\u0259r olsun ki, t\u0259nqid\u00e7iy\u0259 d\u0259 geni\u015f meydan verilsin. \u018fs\u0259r olmayandan sonra t\u0259nqid\u00e7i n\u0259 ed\u0259 bil\u0259r?” (“Memorial.az” sayt\u0131, 15.02. 2016) “G\u00f6z muncu\u011fu”nun timsal\u0131nda bel\u0259 bir meydan \u0259ld\u0259 el\u0259y\u0259n t\u0259nqid\u00e7il\u0259r – Vaqif Yusifli, Cavan\u015fir Yusifli, Tehran \u018fli\u015fano\u011flu, H\u0259mid Hersi\u00e7i, Firuz Mustafa, P\u0259rvin v\u0259 dig\u0259rl\u0259ri Anara “yaman g\u00f6z\u0259 g\u0259lm\u0259y\u0259s\u0259n” dedil\u0259r. M\u0259nim moderatorlu\u011fum, Nizami C\u0259f\u0259rov, \u0130sa H\u0259bibb\u0259yli v\u0259 N\u0259rgiz Cabbarl\u0131n\u0131n i\u015ftirak\u0131 il\u0259 povestin “Az\u0259rbaycan” jurnal\u0131nda m\u00fczakir\u0259si ke\u00e7irildi. “Axar.az” sayt\u0131nda K\u0259ram\u0259t B\u00f6y\u00fck\u00e7\u00f6l\u00fcn suallar\u0131n\u0131 cavabland\u0131raraq, povest bar\u0259d\u0259 b\u00f6y\u00fck h\u0259cmli bir m\u00fcsahib\u0259 il\u0259 \u00e7\u0131x\u0131\u015f el\u0259dim. El\u00e7inin “Ba\u015f” roman\u0131 haqda 40-a yax\u0131n t\u0259hlili yaz\u0131 meydana \u00e7\u0131xd\u0131. Nizam\u0259ddin \u015e\u0259msizad\u0259, Nizami C\u0259f\u0259rov, Vaqif Yusifli El\u00e7in\u0259 “m\u00f6vlam ba\u015facan versin” dey\u0259nl\u0259r aras\u0131nda x\u00fcsusi se\u00e7ildil\u0259r. “Az\u0259rbaycan” jurnal\u0131nda N\u0259rgiz Cabbarl\u0131n\u0131n moderatorlu\u011fu il\u0259 roman\u0131n m\u00fczakir\u0259si ke\u00e7irildi. M\u0259n d\u0259 roman bar\u0259d\u0259 “Ba\u015flan\u011f\u0131c” adl\u0131 bir yaz\u0131 d\u0259rc etdirdim v\u0259 T.\u018fli\u015fano\u011flu il\u0259 C.Yusflinin m\u0259tbuatda an\u0131ndaca verdikl\u0259ri t\u0259nqidi notlardan hiss el\u0259dim ki, dey\u0259s\u0259n, n\u0259y\u0259s\u0259 nail olmu\u015fam.<\/p>\n

Monoqrafiya v\u0259 resenziyalarla yana\u015f\u0131 esse janr\u0131na mara\u011f\u0131n artmas\u0131 bu ill\u0259rin \u0259d\u0259bi t\u0259nqidinin n\u0259z\u0259r\u0259 \u00e7arpan \u00f6z\u0259lliyidir. Esse janr\u0131 n\u00fcmun\u0259l\u0259ri aras\u0131nda Kamal Abdullan\u0131n \u0259d\u0259bi-b\u0259dii \u00fcslubda yazd\u0131\u011f\u0131 “D\u00fcmadan Coysa q\u0259d\u0259r” kitab\u0131, R\u00fcst\u0259m Kamal\u0131n m\u00fcxt\u0259lif yaz\u0131\u00e7\u0131 v\u0259 \u015fairl\u0259rimiz haqq\u0131nda filoloji “fentezi” \u00fcslubunda q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 “G\u00fczg\u00fc g\u00fcn\u00fc” toplusu diqq\u0259ti daha \u00e7ox \u00e7\u0259kdi. “Ulduz” jurnal\u0131n\u0131n ba\u015f redaktoru Qulu A\u011fs\u0259sin t\u0259klifi il\u0259 ekspert kimi qat\u0131ld\u0131\u011f\u0131m esse m\u00fcsabiq\u0259sind\u0259n K\u0259nan Hac\u0131, El\u015fad Barat, V\u0259fa M\u00fcrs\u0259lq\u0131z\u0131, x\u00fcsus\u0259n birincilik qazanan R\u0259\u015fid B\u0259rg\u00fc\u015fadl\u0131n\u0131n essel\u0259ri yad\u0131mda qald\u0131.<\/p>\n

Son s\u0259kkiz ild\u0259 esse janr\u0131nda \u0259n m\u0259hsuldar yazanlar aras\u0131nda iki imza x\u00fcsusi se\u00e7ildi – Az\u0259r Turan v\u0259 \u0130lqar F\u0259hmi. Az\u0259r Turan\u0131n “V\u0259 yazasan ad\u0131n\u0131 r\u0259smin bir k\u00f6\u015f\u0259sin\u0259”, “Caz sad\u0259c\u0259 musiqi deyildir”, “Ayr\u0131l\u0131qlar\u0131n s\u00fcrreal m\u0259nz\u0259r\u0259si”, “\u018fd\u0259biyyatdan v\u0259t\u0259n yaradanlar”, \u0130.F\u0259hminin \u015f\u0259rq arxetipl\u0259ri, q\u0131z\u0131lba\u015f mistikas\u0131, f\u0259na anlay\u0131\u015f\u0131 v\u0259 dig\u0259r m\u00f6vzulardak\u0131 essel\u0259ri janr\u0131n t\u0259l\u0259bin\u0259 uy\u011fun olaraq m\u0259s\u0259l\u0259y\u0259 s\u0259rb\u0259st yana\u015fma, orijinal bax\u0131\u015f buca\u011f\u0131, analitik v\u0259 b\u0259dii t\u0259f\u0259kk\u00fcr\u00fcn ortaq m\u0259xr\u0259c\u0259 g\u0259lm\u0259siyl\u0259 s\u0259ciyy\u0259l\u0259ndi.<\/p>\n

Az\u0259r Turan\u0131n ilk essel\u0259rini, m\u0259s\u0259l\u0259n, hamletizm \u0259traf\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rd\u0259n ibar\u0259t yaz\u0131s\u0131n\u0131 h\u0259l\u0259 90-lar\u0131n ortalar\u0131nda oxumu\u015fdum. Amma bu Az\u0259r art\u0131q ilk q\u0259l\u0259m m\u0259\u015fql\u0259ri el\u0259y\u0259n g\u0259nc deyil, durub toxtam\u0131\u015f yaz\u0131 \u00fcslubu, geni\u015f erudisiya, qat\u0131 a\u00e7\u0131lmam\u0131\u015f informativlik, milli v\u0259 \u015f\u0259rq k\u00f6kl\u0259rin\u0259 d\u0259rin ba\u011fl\u0131l\u0131q, ideoloji m\u0259qs\u0259dy\u00f6nl\u00fcl\u00fck onun t\u0259kc\u0259 essel\u0259ri yox, ist\u0259nil\u0259n janrdak\u0131 yaz\u0131lar\u0131n\u0131n qabar\u0131q n\u0259z\u0259r\u0259 \u00e7arpan m\u0259ziyy\u0259tl\u0259ridir. \u018fn ba\u015fl\u0131cas\u0131 is\u0259 \u0259d\u0259biyyata sevgi! B\u0259z\u0259n h\u0259r hans\u0131 g\u0259ncin yarad\u0131c\u0131l\u0131\u011f\u0131na m\u00fcnasib\u0259td\u0259 bu qay\u011f\u0131ke\u015fliyin h\u0259tta a\u015f\u0131r\u0131 s\u0131n\u0131rlara vard\u0131\u011f\u0131 da hiss olunur. M\u0259nc\u0259, g\u0259ncl\u0259rl\u0259 bir az ehtiyatl\u0131 olmaq laz\u0131md\u0131r, onlar t\u0259kc\u0259 t\u0259nqid yox, t\u0259rif\u0259 d\u0259 b\u0259z\u0259n haz\u0131r olmurlar!<\/p>\n

\u00d6z yarad\u0131c\u0131l\u0131\u011f\u0131nda \u015f\u0259rqi q\u0259rb\u0259, \u0259ruzu verlibr\u0259, \u015feiri n\u0259sr\u0259, metafizikan\u0131 reall\u0131\u011fa, tarixi m\u00fcasirliy\u0259 v\u0259 b\u00fct\u00fcn bunlar\u0131 dramaturgiya v\u0259 kinossenaristikaya qatan \u0130lqar F\u0259hmi s\u00fcr\u0259kli v\u0259 s\u00fcr\u0259tli intellektual inki\u015faf\u0131, bilikl\u0259rinin geni\u015fliyi il\u0259 maraq do\u011furur. O intibah d\u00f6vr\u00fc universalizminin m\u00fcasir \u0259d\u0259biyyatda t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr. Onun ist\u0259nil\u0259n yaz\u0131s\u0131nda h\u0259r adam\u0131n g\u00f6r\u0259 bilm\u0259diyi inc\u0259likl\u0259ri g\u00f6rm\u0259k v\u0259 yaz\u0131ya g\u0259tirm\u0259k m\u0259har\u0259ti, z\u0259rg\u0259r d\u0259qiqliyi var. Bu x\u00fcsus\u0259n d\u0259 s\u0259f\u0259vil\u0259r\u0259 ba\u011fl\u0131 silsil\u0259 yaz\u0131lar, yaxud Fir\u0259ngiz xan\u0131m \u018flizad\u0259 haqda portret m\u0259qal\u0259sind\u0259 ayd\u0131n g\u00f6r\u00fcn\u00fcr. Amma \u0130lqarla ba\u011fl\u0131 iki qeydimi el\u0259m\u0259d\u0259n ke\u00e7m\u0259k ist\u0259mir\u0259m: m\u0259nc\u0259, \u0130lqar \u00f6z\u00fcn\u00fc f\u0259rqli sah\u0259l\u0259r aras\u0131nda \u00e7ox b\u00f6l\u00fcr, enerji israf\u0131na yol verir. \u0130kincisi is\u0259 b\u0259z\u0259n onun yaz\u0131lar\u0131nda k\u0259miyy\u0259t faktorunun keyfiyy\u0259t\u0259 \u00fcst\u00fcn g\u0259lm\u0259si hiss olunur. S\u00f6z\u00fcn\u00fcisrafla \u00f6z\u00fcn\u00fcisraf adekvatla\u015f\u0131r!<\/p>\n

Bu d\u00f6n\u0259md\u0259 \u0259d\u0259biyyat m\u0259s\u0259l\u0259l\u0259rini \u0259ks etdirm\u0259kd\u0259 m\u0259tbu orqanlar aras\u0131nda m\u00fch\u00fcm bir yenilik meydana \u00e7\u0131xd\u0131. \u0130ndiy\u0259 q\u0259d\u0259r \u0259d\u0259biyyat m\u0259s\u0259l\u0259l\u0259rin\u0259 geni\u015f yer ay\u0131ran “\u018fdal\u0259t” v\u0259 “525-ci q\u0259zet” kimi ictimai-siyasi q\u0259zetl\u0259rin bu y\u00f6nd\u0259ki f\u0259aliyy\u0259tini davam etdirm\u0259siyl\u0259 yana\u015f\u0131, “\u018fd\u0259biyyat q\u0259zeti”nin \u0259d\u0259bi prosesd\u0259ki rolu artma\u011fa ba\u015flad\u0131. \u00d6z\u00fcn\u00fcn yeni v\u0259 daimi imzalar\u0131, m\u00fcxt\u0259lif sah\u0259l\u0259r\u0259, o c\u00fcml\u0259d\u0259n d\u0259 \u0259d\u0259bi t\u0259nqid\u0259 dair rubrikalar\u0131, otuz iki s\u0259hif\u0259lik kifay\u0259t q\u0259d\u0259r b\u00f6y\u00fck h\u0259cmi il\u0259 q\u0259zet \u0259d\u0259bi prosesin aryerqard\u0131ndan avanqard\u0131na \u00e7\u0131xd\u0131. \u015eair V\u0259li Qara\u00e7ayl\u0131n\u0131n \u00f6lk\u0259 \u0259razisind\u0259ki xalqlar v\u0259 etnik qruplar\u0131n Qaraba\u011f m\u00fcharib\u0259sind\u0259ki siyasi v\u0259 ideoloji birliyind\u0259n b\u0259hs ed\u0259n “D\u0259mir yumruq” \u015feiri haqq\u0131nda “Dostluq v\u0259 qarda\u015fl\u0131q himni” m\u0259qal\u0259sini yazan, doxsana do\u011fru ged\u0259n \u018fhm\u0259de H\u0259podan tutumu\u015f ilk q\u0259l\u0259m m\u0259\u015fql\u0259ri el\u0259y\u0259n g\u0259nc \u015fair R\u0259van Cavid\u0259 q\u0259d\u0259r m\u00fc\u0259llifl\u0259rin ya\u015f h\u00fcdudlar\u0131n\u0131n geni\u015fliyi \u0259d\u0259bi m\u00fchitd\u0259 indiy\u0259 q\u0259d\u0259r m\u00fc\u0259yy\u0259nl\u0259\u015fmi\u015f m\u00fcnasib\u0259tl\u0259r\u0259 yeni – demokratik d\u00fcz\u0259n g\u0259tirdi.<\/p>\n

Son ill\u0259r qabar\u0131q g\u00f6r\u00fcn\u0259n faktlardan biri q\u0259zetin t\u0259qdim el\u0259diyi imzalar aras\u0131nda x\u00fcsusi se\u00e7il\u0259n Elnar\u0259 Akimovan\u0131n aktiv, m\u0259hsuldar t\u0259nqid\u00e7i obraz\u0131 oldu. O \u00e7oxsayl\u0131 m\u0259qal\u0259l\u0259r\u0259 imza atmaq, d\u0259yirmi masalara moderatorluq, m\u00fcsabiq\u0259l\u0259r\u0259 ekspertlik el\u0259m\u0259kl\u0259 yana\u015f\u0131 “\u00c7a\u011fda\u015f poeziya v\u0259 \u0259d\u0259bi t\u0259may\u00fcll\u0259r” (2016), “D\u00fc\u015f\u00fcnc\u0259 zaman\u0131 – \u0259d\u0259bi t\u0259nqid diskurs kimi” (2019), “Uzun, inc\u0259 bir yolda” (2021) monoqrafiyalar\u0131n\u0131 n\u0259\u015fr etdirdi. Obyektivlik, t\u0259hlil subyektin\u0259 yana\u015fmada emosionall\u0131qdan uzaql\u0131q milli \u0259d\u0259bi-t\u0259nqid \u0259n\u0259n\u0259l\u0259ri \u00fcst\u00fcnd\u0259 g\u0259li\u015f\u0259n Elnar\u0259 xan\u0131m\u0131n yaz\u0131lar\u0131n\u0131n qabar\u0131q n\u0259z\u0259r\u0259 \u00e7arpan \u00f6z\u0259lliyi kimi diqq\u0259ti \u00e7\u0259kdi.<\/p>\n

\u018fd\u0259bi-t\u0259nqidd\u0259 \u00f6z f\u0259all\u0131\u011f\u0131 se\u00e7il\u0259n daha bir xan\u0131m son s\u0259kkiz ild\u0259 m\u00fcasir Az\u0259rbaycan roman\u0131, onun d\u00fcnya n\u0259sri v\u0259 klassik roman t\u0259f\u0259kk\u00fcr\u00fc il\u0259 ba\u011fl\u0131l\u0131\u011f\u0131, postmodernzim v\u0259 sair m\u0259s\u0259l\u0259l\u0259r\u0259 dair m\u0259qal\u0259l\u0259r\u0259 imza atan, “Vaqif S\u0259m\u0259do\u011flu” (2014), “\u00c7a\u011fda\u015f Az\u0259rbaycan roman\u0131n\u0131n n\u0259z\u0259ri-metodoloji probleml\u0259ri” (2014), “Ceyms Coys v\u0259 \u0259d\u0259biyyatda devrim” (2014), “XXI \u0259srd\u0259n bax\u0131\u015f: \u0259d\u0259bi t\u0259nqid v\u0259 b\u0259dii s\u00f6z” monoqrafiyalar\u0131 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n \u0130rad\u0259 Musayeva oldu.<\/p>\n

Amma, m\u0259nc\u0259, \u0130rad\u0259 xan\u0131m \u00e7a\u011fda\u015f poeziya il\u0259 m\u0259\u015f\u011ful olsa, \u00f6z t\u0259nqid\u00e7i g\u00f6r\u0259vini daha u\u011furla yerin\u0259 yetir\u0259 bil\u0259rdi. Onun Vaqif S\u0259m\u0259do\u011flu haqq\u0131nda monoqrafiyas\u0131 v\u0259 yaxud h\u0259l\u0259 20 il \u00f6nc\u0259 “Az\u0259rbaycan” jurnal\u0131nda d\u0259rc olunan “Bu g\u00fcn\u00fcm\u00fcz\u00fcn \u015feiri, \u015feirimizin bu g\u00fcn\u00fc” m\u0259qal\u0259si bunu ayd\u0131n g\u00f6st\u0259rir. Lakin bu, sad\u0259c\u0259, m\u0259nim m\u00fcnasib\u0259timdir, \u0130rad\u0259nin klassik \u0259d\u0259biyyat \u00fczr\u0259 ara\u015fd\u0131rmalar\u0131 haqda yazd\u0131\u011f\u0131 m\u0259qal\u0259d\u0259n g\u00f6r\u00fcn\u00fcr ki, akademik Rafael H\u00fcseynov bu bar\u0259d\u0259 tamamil\u0259 m\u00fcsb\u0259t fikird\u0259dir.<\/p>\n

El\u00e7inin “\u0130rad\u0259 Musayevan\u0131n xarici \u0259d\u0259biyyatla ba\u011fl\u0131 son m\u0259qal\u0259l\u0259rind\u0259… anla\u015f\u0131lmazl\u0131q, b\u00fcn\u00f6vr\u0259siz m\u00fclahiz\u0259l\u0259r (b\u0259z\u0259n h\u0259tta h\u00f6kml\u0259r!), rus \u0259d\u0259biyyat\u015f\u00fcnas v\u0259 t\u0259nqid\u00e7il\u0259rinin dedikl\u0259rinin t\u0259krar\u0131 var” s\u00f6zl\u0259ri is\u0259 g\u00f6st\u0259rir ki, Xalq yaz\u0131\u00e7\u0131s\u0131 t\u0259nqid\u00e7inin d\u00fcnya \u0259d\u0259biyyat\u0131 il\u0259 ba\u011fl\u0131 ara\u015fd\u0131rmalar\u0131na t\u0259nqidi yana\u015f\u0131r. V\u0259 m\u0259n\u0259 el\u0259 g\u0259lir ki, m\u00f6ht\u0259r\u0259m yaz\u0131\u00e7\u0131m\u0131z \u00f6z yana\u015fmas\u0131nda \u0259sass\u0131z deyil.<\/p>\n

“Ulduz” jurnal\u0131 \u00f6z yenilik c\u0259hdl\u0259ri il\u0259 se\u00e7il\u0259n Ba\u015f redaktor Qulu A\u011fs\u0259sin t\u0259\u015f\u0259bb\u00fcs\u00fc il\u0259 jurnalda d\u0259rc olunan materiallarla ba\u011fl\u0131 “Ekspert r\u0259yi” rubrikas\u0131n\u0131 a\u00e7d\u0131 v\u0259 bununla da \u0259n vacib bir i\u015f\u0259 imza atd\u0131 – \u00f6z\u00fcn\u00fct\u0259nqid\u0259 r\u0259vac verdi. Lakin “Ulduz”un art\u0131q yeni par\u0131lt\u0131s\u0131na ehtiyac duyulur v\u0259 n\u0259 \u015fair kimi istedad\u0131, n\u0259 d\u0259 na\u015fir kimi t\u0259\u015f\u0259bb\u00fcskarl\u0131\u011f\u0131na \u015f\u00fcbh\u0259 el\u0259m\u0259diyimiz Qulu A\u011fs\u0259sin bu sorunu u\u011furla \u00e7\u00f6z\u0259c\u0259yin\u0259 \u015f\u00fcbh\u0259 yoxdur.<\/p>\n

“Az\u0259rbaycan” jurnal\u0131nda 2014-15-ci ill\u0259rd\u0259 moderatorluq el\u0259diyim, \u0259d\u0259bi t\u0259nqid, dramaturgiya, m\u00fcasir roman yanr\u0131, poeziya, Anar\u0131n “G\u00f6z muncu\u011fu” povestin\u0259 h\u0259sr olunmu\u015f d\u0259yirmi masalar v\u0259 N\u0259rgiz Cabbarl\u0131n\u0131n moderatorlu\u011fu il\u0259 El\u00e7inin “Ba\u015f” roman\u0131na h\u0259sr olunan m\u00fczakir\u0259 m\u00fcxt\u0259lif m\u0259tbu orqanlar v\u0259 saytlarda \u0259d\u0259bi m\u00fczakir\u0259l\u0259rin aktivl\u0259\u015fm\u0259si v\u0259 g\u00fcnd\u0259m\u0259 g\u0259lm\u0259sin\u0259 faktiki olaraq impuls verdi, b\u0259z\u0259n h\u0259tta ictimai s\u0259viyy\u0259d\u0259 rezonans do\u011furdu. Amma jurnal ba\u015flan\u0131lan i\u015fin davam\u0131n\u0131 g\u0259tirm\u0259di v\u0259 “\u018fd\u0259biyat q\u0259zeti” bu sah\u0259d\u0259 t\u0259\u015f\u0259bb\u00fcs\u00fc n\u0259inki \u0259l\u0259 ald\u0131, h\u0259tta Elnar\u0259 Akimovan\u0131n moderatorlu\u011fu il\u0259 ke\u00e7iril\u0259n m\u00fczakir\u0259 materiallar\u0131ndan ibar\u0259t “M\u00fcst\u0259qilliyin \u0259d\u0259biyyat\u0131 m\u00fczakir\u0259 m\u00fcst\u0259visind\u0259” adl\u0131 kitab da n\u0259\u015fr etdirdi.<\/p>\n

B\u0259zil\u0259ri \u0259d\u0259biyyat m\u0259s\u0259l\u0259l\u0259rin\u0259 bu v\u0259 ya dig\u0259r d\u0259r\u0259c\u0259d\u0259 yer ay\u0131ran, b\u0259zil\u0259ri is\u0259 s\u0131rf \u0259d\u0259biyyatla m\u0259\u015f\u011ful olan “Fabula.az”, “Kultur.az”, “Sim-sim.az”, “Kult.az”, “Avanqard.net”, “Kulis.az”, “Moderator.az”, “Teleqraf.com”, “Axar.az”, “Epiloq”, “Modern.az”, “Yeniavaz.com” v\u0259 dig\u0259r internet saytlar\u0131 aras\u0131nda Qan Tural\u0131n\u0131n ba\u015f redaktorluq el\u0259diyi “Kulis.az” x\u00fcsusi se\u00e7ildi v\u0259 ist\u0259r oxucu, ist\u0259rs\u0259 d\u0259 m\u00fc\u0259llif mara\u011f\u0131 bax\u0131m\u0131ndan y\u00fcks\u0259k reytinq qazand\u0131. Bu s\u0259viyy\u0259 sayt\u0131n n\u00f6vb\u0259ti Ba\u015f redaktoru \u015e\u0259rif A\u011fayar\u0131n da vaxt\u0131nda saxlan\u0131ld\u0131. Lakin \u015e\u0259rif A\u011fayar t\u0259\u0259ss\u00fcf ki, \u00e7ox ke\u00e7m\u0259d\u0259n sayt\u0131 \u00f6z\u00fcn\u00fcn v\u0259 dostlar\u0131n\u0131n t\u0259rif, \u0259leyhdarlar\u0131n\u0131n t\u0259nqid v\u0259 h\u0259tta t\u0259hqir tribunas\u0131na \u00e7evirdi. Onun \u00f6z m\u00f6vqeyin\u0259 “s\u00f6z azadl\u0131\u011f\u0131” donu geyindirm\u0259k c\u0259hdl\u0259ri azadl\u0131\u011f\u0131 anarxiya kimi ba\u015fa d\u00fc\u015fm\u0259yin s\u0259ciyy\u0259vi \u00f6rn\u0259yi kimi meydana \u00e7\u0131xd\u0131, sayt\u0131n ke\u00e7irdiyi sor\u011fular, d\u00fcz\u0259nl\u0259diyi m\u00fcsabiq\u0259l\u0259r ba\u015f redaktorun ist\u0259yin\u0259 hesabland\u0131, a\u00e7\u0131q-a\u015fkar d\u0259st\u0259bazl\u0131q meyll\u0259ri \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verdi. Haz\u0131rda sayta r\u0259hb\u0259rlik el\u0259y\u0259n g\u0259nc \u015fair Ulucay Akif h\u0259l\u0259ki bunlara getmir. Amma indi d\u0259 sayt\u0131n be\u015f-on g\u0259nc yazar\u0131n maraq dair\u0259sin\u0259 hesablanmas\u0131 meyli hiss olunur, d\u0259st\u0259bazl\u0131q \u00f6z yerini d\u0259rn\u0259k\u00e7iliy\u0259 verir.<\/p>\n

Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyi \u0259leyhin\u0259 \u0259n\u0259n\u0259vi \u015f\u0259r-b\u00f6htan kampaniyas\u0131 bu ill\u0259r \u0259rzind\u0259 \u00f6z\u00fcn\u00fcn “yeni m\u0259rh\u0259l\u0259sin\u0259” daxil oldu – proses s\u0259ngis\u0259 d\u0259, \u0259tal\u0259t qanunu \u00fczr\u0259 davam el\u0259di. M\u00fcxt\u0259lif sayt v\u0259 m\u0259tbu orqanlarda AYB v\u0259 ayr\u0131-ayr\u0131 yaz\u0131\u00e7\u0131lar\u0131m\u0131z\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131 bar\u0259d\u0259 h\u0259r c\u00fcr arqumentasiyadan xali, t\u0259nqid etikas\u0131n\u0131 a\u015fan, t\u0259hlil m\u0259d\u0259niyy\u0259tind\u0259n uzaq yaz\u0131lar v\u0259 m\u00fcsahib\u0259l\u0259r ya karyerist iddialardan do\u011fan q\u0259r\u0259z, ya \u00f6z\u00fcn\u00fc realiz\u0259 ed\u0259 bilm\u0259m\u0259kd\u0259n ir\u0259li g\u0259l\u0259n h\u0259s\u0259d, ya da sad\u0259c\u0259 kiml\u0259rins\u0259 sifari\u015fini yerin\u0259 yetirm\u0259kd\u0259n x\u0259b\u0259r verdi. M\u0259n bu m\u0259s\u0259l\u0259l\u0259r \u00fcz\u0259rind\u0259 konkret dayan\u0131b, geni\u015f a\u00e7\u0131qlamalar verm\u0259k, bununla da vaxt\u0131n\u0131z\u0131 almaq ist\u0259mir\u0259m, \u00e7\u00fcnki buna l\u00fczum g\u00f6rm\u00fcr\u0259m – g\u00f6r\u00fcn\u0259n da\u011fa n\u0259 b\u0259l\u0259d\u00e7i?!<\/p>\n

M\u00f6ht\u0259r\u0259m t\u0259dbir i\u015ftirak\u00e7\u0131lar\u0131!<\/p>\n

C\u0259lil M\u0259mm\u0259dquluzad\u0259 vaxtil\u0259 yaz\u0131rd\u0131: “Q\u0259l\u0259min m\u00fcq\u0259dd\u0259s v\u0259zif\u0259si xalq\u0131n xo\u015fb\u0259xtliyi yolunda xidm\u0259t etm\u0259kdir. Bu ola g\u0259r\u0259k h\u0259r bir q\u0259l\u0259m sahibinin amal\u0131!” G\u00f6r\u0259s\u0259n, m\u0259ruz\u0259md\u0259 bu amala xidm\u0259t ed\u0259 bildimmi? Bu suala cavab verm\u0259k haqq\u0131 art\u0131q siz\u0259 m\u0259xsudur. M\u0259n is\u0259 \u00f6t\u0259n qurultaydan ke\u00e7\u0259n d\u00f6vrd\u0259 \u0259d\u0259bi t\u0259nqidimiz\u0259 h\u0259sr olunmu\u015f m\u0259ruz\u0259ni bununla da tamamlayr, qar\u015f\u0131dan g\u0259l\u0259n qurultay m\u00fcnasib\u0259til\u0259 h\u0259r birinizi t\u0259brik edir\u0259m!<\/p>\n

Diqq\u0259tiniz\u0259 g\u00f6r\u0259 sa\u011f olun!<\/p>\n

\n

17.05.2022<\/strong><\/p>\n

Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyi Nat\u0259van klubu<\/em><\/strong><\/p>\n

Yaz\u0131ya 99 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

H\u00f6rm\u0259tli yazarlar v\u0259 toplant\u0131 i\u015ftirak\u00e7\u0131lar\u0131! \u00d6t\u0259n qurultaydan – 2014-c\u00fc ild\u0259n ke\u00e7\u0259n d\u00f6n\u0259md\u0259 \u0259d\u0259bi t\u0259nqidin durumunu m\u00fczakir\u0259 el\u0259m\u0259k, bu m\u00f6vzudak\u0131 m\u0259ruz\u0259mi dinl\u0259m\u0259k \u00fc\u00e7\u00fcn topla\u015fd\u0131\u011f\u0131n\u0131z bu qurultay\u00f6nc\u0259si t\u0259dbird\u0259 h\u0259r birinizi salamlay\u0131ram. \u00d6t\u0259n qurultaydan ke\u00e7\u0259n d\u00f6vrd\u0259 xalq\u0131m\u0131z\u0131n h\u0259yat\u0131nda qlobal d\u0259r\u0259c\u0259d\u0259 \u00f6n\u0259mli tarixi bir olay ba\u015f verdi – Respublika Prezidenti, M\u00fcz\u0259ff\u0259r Ali Ba\u015f Komandan \u0130lham \u018fliyevin uzaqg\u00f6r\u0259n strategiya v\u0259 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[17,3,21],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18086"}],"collection":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=18086"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18086\/revisions"}],"predecessor-version":[{"id":18087,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18086\/revisions\/18087"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=18086"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=18086"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=18086"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}