{"id":23385,"date":"2026-09-21T13:35:07","date_gmt":"2026-09-21T09:35:07","guid":{"rendered":"https:\/\/kultur.az\/?p=23385"},"modified":"2026-09-21T13:39:28","modified_gmt":"2026-09-21T09:39:28","slug":"cavad-cavadli-100-az%c9%99rbaycan-dissident-%c9%99d%c9%99biyyati-cavad-cavadlinin-surgun-kitabi-bar%c9%99d%c9%99","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=23385","title":{"rendered":"CAVAD CAVADLI \u2013 100"},"content":{"rendered":"

Az\u0259rbaycan dissident \u0259d\u0259biyyat\u0131 \u2013 Cavad Cavadl\u0131n\u0131n \u201cS\u00fcrg\u00fcn\u201d kitab\u0131 bar\u0259d\u0259…\"\"<\/a>Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n XX \u0259sr tarixin\u0259 n\u0259z\u0259r sald\u0131qda, repressiya v\u0259 s\u00fcrg\u00fcn m\u00f6vzusunun milli yadda\u015f\u0131n \u0259n a\u011fr\u0131l\u0131 qatlar\u0131ndan birini t\u0259\u015fkil etdiyini g\u00f6r\u00fcr\u00fck. Bu m\u00f6vzu \u0259d\u0259biyyatda tarixi fakt\u0131n sad\u0259c\u0259 b\u0259dii t\u0259sviri deyil, h\u0259m d\u0259 susdurulmu\u015f yadda\u015f\u0131n s\u00f6z vasit\u0259sil\u0259 b\u0259rpas\u0131 kimi m\u00fch\u00fcm estetik m\u0259na qazanm\u0131\u015fd\u0131r.<\/h4>\n

Az\u0259rbaycan dissident \u0259d\u0259biyyat\u0131n\u0131n yarad\u0131c\u0131s\u0131, \u015fair, jurnalist, yaz\u0131\u00e7\u0131, publisist Cavad Cavadl\u0131n\u0131n \u201cS\u00fcrg\u00fcn\u201d <\/strong>kitab\u0131 bu yadda\u015f\u0131n poetik salnam\u0259l\u0259rind\u0259n biridir. Kitab\u0131n \u0259vv\u0259lind\u0259 m\u00fc\u0259llifin yazd\u0131\u011f\u0131 \u201cYazd\u0131qlar\u0131m\u0131z g\u00f6rd\u00fckl\u0259rimizin ham\u0131s\u0131 deyil<\/em>…\u201d c\u00fcml\u0259si \u0259s\u0259rin altyap\u0131s\u0131n\u0131n a\u00e7ar\u0131 t\u0259siri ba\u011f\u0131\u015flay\u0131r. Bu fikir ya\u015fanm\u0131\u015f faci\u0259nin s\u00f6z\u0259 s\u0131\u011fmayan t\u0259r\u0259fl\u0259rin\u0259, yadda\u015f\u0131n g\u00f6r\u00fcnm\u0259y\u0259n v\u0259 susqun qatlar\u0131na i\u015far\u0259 edir.<\/p>\n

\u201cS\u00fcrg\u00fcn\u201d<\/strong> janr bax\u0131m\u0131ndan da maraql\u0131 qurulu\u015fa malikdir. \u015eeirl\u0259r, bayat\u0131lar, poemalar v\u0259 m\u0259nzum roman vahid ideya-estetik m\u0259crada birl\u0259\u015fir. Bu m\u00fcxt\u0259liflik \u0259s\u0259rin par\u00e7alanmas\u0131na deyil, \u0259ksin\u0259, \u00fcmumi poetik b\u00fct\u00f6vl\u00fcy\u00fcn yaranmas\u0131na xidm\u0259t edir. Ayr\u0131-ayr\u0131 m\u0259tnl\u0259r bir-birini tamamlayaraq s\u00fcrg\u00fcn yadda\u015f\u0131n\u0131n \u00e7oxs\u0259sli m\u0259nz\u0259r\u0259sini yarad\u0131r. Bu bax\u0131mdan kitab\u0131 yaln\u0131z janrlar toplusu deyil, y\u00fczl\u0259rl\u0259 insan taleyini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n lirik-epik yadda\u015f kitab\u0131 kimi d\u0259 s\u0259ciyy\u0259l\u0259ndirm\u0259k m\u00fcmk\u00fcnd\u00fcr. Buradak\u0131 obrazlar\u0131n \u0259ks\u0259riyy\u0259ti m\u00fc\u0259llif t\u0259x\u0259yy\u00fcl\u00fcn\u00fcn m\u0259hsulu olmaqdan daha \u00e7ox, real h\u0259yat faci\u0259l\u0259rinin b\u0259dii t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr.<\/p>\n

Bu poetik yadda\u015f\u0131n ba\u015flan\u011f\u0131c\u0131nda m\u00fc\u0259llifin ail\u0259 faci\u0259si dayan\u0131r. Sakit v\u0259 m\u00f6min ail\u0259d\u0259 b\u00f6y\u00fcy\u0259n Cavad Cavadl\u0131n\u0131n atas\u0131 \u018fl\u0259sg\u0259r ki\u015fi savadl\u0131, \u0259r\u0259b \u0259lifbas\u0131n\u0131 bil\u0259n v\u0259 yoxsul u\u015faqlara t\u0259m\u0259nnas\u0131z d\u0259rs dey\u0259n bir insan olub. 1937-ci il avqustun 15-d\u0259 tarlada i\u015fl\u0259y\u0259rk\u0259n h\u0259bs edil\u0259r\u0259k m\u0259hk\u0259m\u0259siz s\u00fcrg\u00fcn\u0259 g\u00f6nd\u0259rilib. H\u0259min il dekabr\u0131n 15-d\u0259 hamil\u0259 h\u0259yat yolda\u015f\u0131 v\u0259 be\u015f \u00f6vlad\u0131 da onun ard\u0131nca s\u00fcrg\u00fcn\u0259 yollan\u0131b. S\u00fcrg\u00fcnd\u0259 do\u011fulan k\u00f6rp\u0259 is\u0259 acl\u0131q v\u0259 a\u011f\u0131r \u015f\u0259raitin qurban\u0131 olur.<\/p>\n

\u018fl\u0259sg\u0259r ki\u015fi 1938-ci il oktyabr\u0131n 19-da Arxangelsk vilay\u0259tind\u0259ki Belomorkanal d\u00fc\u015f\u0259rg\u0259sind\u0259 h\u0259yat\u0131n\u0131 itirir. \u0130ll\u0259r sonra onun bar\u0259sind\u0259ki cinay\u0259t i\u015fi l\u0259\u011fv edilir. M\u00fc\u0259llif bu b\u0259ra\u0259ti yaln\u0131z h\u00fcquqi fakt kimi deyil, tarixi \u0259dal\u0259tin gecikmi\u015f ifad\u0259si kimi t\u0259qdim edir:<\/p>\n

 <\/p>\n

N\u0259sill\u0259r g\u0259lib ged\u0259r,<\/em><\/p>\n

Q\u0259bri d\u0259 \u00fcsyan ed\u0259r.<\/em><\/p>\n

O d\u00fcnyaya n\u0259 q\u0259d\u0259r<\/em><\/p>\n

Sirr da\u015f\u0131d\u0131 b\u0259ra\u0259t.<\/em><\/p>\n

 <\/p>\n

\"\"<\/a>\u201cAyr\u0131ld\u0131m\u201d, \u201cDaha \u0259lvida\u201d, \u201cA\u011flama, n\u0259n\u0259m, a\u011flama\u201d kimi \u015feirl\u0259rd\u0259 is\u0259 do\u011fma elind\u0259n s\u00fcrg\u00fcn olunan m\u00fc\u0259llif, u\u015faql\u0131\u011f\u0131n itirilm\u0259sini v\u0259 ail\u0259 faci\u0259sini m\u00fcxt\u0259lif lirik situasiyalar vasit\u0259sil\u0259 a\u00e7araq –<\/p>\n

 <\/p>\n

C\u0259llad ba\u015f\u0131m \u00fcst\u0259, m\u0259n nec\u0259 dinim,<\/em><\/p>\n

Ey s\u00f6n\u0259n ocaqlar, daha \u0259lvida!<\/em><\/p>\n

 <\/p>\n

– deyir v\u0259 xo\u015fb\u0259xt g\u00fcnl\u0259ri il\u0259 vidala\u015f\u0131r.<\/p>\n

\u201cQ\u0131z\u0131l qum\u201dda is\u0259 s\u00fcrg\u00fcn yolu, susuzluq v\u0259 k\u00f6rp\u0259 \u00f6l\u00fcm\u00fc t\u0259svir olunur. Bel\u0259likl\u0259, m\u0259kan d\u0259yi\u015fdikc\u0259 poetik semantika da d\u0259yi\u015fir: do\u011fma yurdun yerini s\u0259hral\u0131q, evin yerini yol, rahatl\u0131\u011f\u0131n yerini acl\u0131q v\u0259 susuzluq tutur.<\/p>\n

Bu yad m\u0259kan\u0131n qar\u015f\u0131s\u0131nda Az\u0259rbaycan obraz\u0131 x\u00fcsusi m\u0259na qazan\u0131r:<\/p>\n

 <\/p>\n

Ya\u015f\u0131l d\u00fczl\u0259r lal\u0259l\u0259r\u0259 b\u00fcr\u00fcnm\u00fcr,<\/em><\/p>\n

A\u011f dumanlar g\u00f6y d\u00f6\u015fl\u0259rd\u0259 s\u00fcr\u00fcnm\u00fcr,<\/em><\/p>\n

Ha boylansam, uca da\u011flar g\u00f6r\u00fcnm\u00fcr,<\/em><\/p>\n

\u00dcf\u00fcql\u0259ri s\u00f6k\u00fclm\u0259y\u0259n danam, g\u0259l,<\/em><\/p>\n

Az\u0259rbaycan, m\u0259nim do\u011fma anam g\u0259l.<\/em><\/p>\n

 <\/p>\n

Burada V\u0259t\u0259n ana obraz\u0131 il\u0259 eynil\u0259\u015fdirilir. \u201cHaray\u201d anlay\u0131\u015f\u0131 is\u0259 h\u0259m f\u0259rdi f\u0259ryad\u0131n, h\u0259m d\u0259 V\u0259t\u0259n\u0259 qay\u0131d\u0131\u015f arzusunun poetik ekvivalentin\u0259 \u00e7evrilir.<\/p>\n

\u201cK\u0259ndiml\u0259 s\u00f6hb\u0259t\u201d \u015feirind\u0259 diqq\u0259timi x\u00fcsusil\u0259 TURAN m\u0259fhumunun i\u015fl\u0259dilm\u0259si c\u0259lb edir:<\/p>\n

 <\/p>\n

Zil\u0259 \u00e7\u0131x\u0131b \u00f6mr\u00fcn g\u00fcn\u00fcn boran\u0131,<\/em><\/p>\n

M\u00fcrv\u0259tsizl\u0259r x\u0259lv\u0259t edib aran\u0131,<\/em><\/p>\n

Par\u00e7a-par\u00e7a da\u011f\u0131d\u0131rlar TURANI.<\/em><\/p>\n

 <\/p>\n

Buradak\u0131 \u201cTURAN\u201d yaln\u0131z co\u011frafi m\u0259fhum deyil, par\u00e7alanm\u0131\u015f t\u00fcrk d\u00fcnyas\u0131n\u0131n poetik simvolu kimi s\u0259sl\u0259nir. M\u00fc\u0259llifin sovet repressiyas\u0131 fonunda bu anlay\u0131\u015fa m\u00fcraci\u0259ti milli-m\u0259d\u0259ni yadda\u015f\u0131n poetik altqat\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xar\u0131r.<\/p>\n

Bayat\u0131larda s\u00fcrg\u00fcn yadda\u015f\u0131 daha lakonik v\u0259 folklorik ifad\u0259 formas\u0131na ke\u00e7ir. Cavad Cavadl\u0131 anas\u0131 Keysu xan\u0131m\u0131n dili il\u0259 yaz\u0131r:<\/p>\n

 <\/p>\n

S\u00fcrg\u00fcn oldum nahaqdan,<\/em><\/p>\n

Ayr\u0131ld\u0131m do\u011fma xalqdan.<\/em><\/p>\n

G\u00f6z\u00fcm qaran\u0131 se\u00e7mir,<\/em><\/p>\n

El deyib a\u011flamaqdan.<\/em><\/p>\n

 <\/p>\n

Bu m\u0259tnl\u0259rd\u0259 folklor poetikas\u0131 il\u0259 f\u0259rdi yadda\u015f\u0131n sintezi x\u00fcsusil\u0259 diqq\u0259t \u00e7\u0259kir. Qazax\u0131stan \u00e7\u00f6ll\u0259rind\u0259 s\u00fcrg\u00fcn h\u0259yat\u0131 ya\u015fayan t\u00fcrk \u00f6vladlar\u0131na qazaxlar\u0131n m\u00fcnasib\u0259ti d\u0259 bayat\u0131larda minn\u0259tdarl\u0131q v\u0259 qarda\u015fl\u0131q motivi il\u0259 ifad\u0259 olunur.<\/p>\n

Ox\u015famalarda v\u0259 laylalarda is\u0259 s\u00fcrg\u00fcn h\u0259yat\u0131n\u0131n qad\u0131n yadda\u015f\u0131 \u00f6n plana ke\u00e7ir. \u201cYad eld\u0259 do\u011fulan\u0131m\u201d, \u201cAy atas\u0131z qalan\u0131m\u201d kimi m\u00fcraci\u0259tl\u0259r ana f\u0259ryad\u0131n\u0131 poetik ifad\u0259y\u0259 \u00e7evirir. Laylalarda is\u0259 ana s\u0259si art\u0131q yaln\u0131z u\u015fa\u011f\u0131 yat\u0131zd\u0131ran s\u0259s deyil, da\u011f\u0131d\u0131lm\u0131\u015f yurdun, itirilmi\u015f ail\u0259nin v\u0259 ya\u015fanmam\u0131\u015f g\u0259l\u0259c\u0259yin a\u011f\u0131s\u0131d\u0131r.<\/p>\n

Kitab\u0131n poema b\u00f6l\u00fcm\u00fc m\u00fc\u0259llifin u\u015faql\u0131q yadda\u015f\u0131n\u0131 daha geni\u015f epik t\u0259svir plan\u0131nda t\u0259qdim edir. \u201cAta yurdu\u201d poemas\u0131nda acl\u0131q, susuzluq, anan\u0131n v\u0259 k\u00f6rp\u0259 qarda\u015f\u0131n \u00f6l\u00fcm\u00fc, u\u015faqlar\u0131n s\u0259rg\u0259rdan h\u0259yat\u0131 ail\u0259 faci\u0259sinin \u0259sas konturlar\u0131n\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. \u201cCanl\u0131 \u015f\u0259hidl\u0259r\u201d poemas\u0131nda s\u00fcrg\u00fcn yolunun fiziki v\u0259 psixoloji iztirablar\u0131 daha s\u0259rt naturalistik detallarla t\u0259qdim olunur.<\/p>\n

\"\"<\/a>M\u00fc\u0259llifin s\u00fcrg\u00fcn qatar\u0131nda g\u00f6rd\u00fcy\u00fc insanlar\u0131n portretl\u0259ri d\u0259 bu poetik salnam\u0259nin m\u00fch\u00fcm hiss\u0259sidir. Sona xala, Q\u00f6n\u00e7\u0259, Nigar v\u0259 dig\u0259r qad\u0131n obrazlar\u0131 vasit\u0259sil\u0259 s\u00fcrg\u00fcn\u00fcn kollektiv qad\u0131n taleyi yarad\u0131l\u0131r. \u201cS\u00fcrg\u00fcnd\u0259 g\u00f6rd\u00fcy\u00fcm analar\u201d poemas\u0131nda bu obrazlar yadda\u015fdan silinmi\u015f insanlar\u0131n b\u0259dii rekonstruksiyas\u0131na \u00e7evrilir.<\/p>\n

\u201cQeyr\u0259t\u201d poemas\u0131nda is\u0259 u\u015faql\u0131q yadda\u015f\u0131n\u0131n \u0259n t\u0259sirli s\u0259hn\u0259l\u0259rind\u0259n biri \u2013 on iki ya\u015fl\u0131 Cavad\u0131n anas\u0131n\u0131n c\u0131r\u0131lm\u0131\u015f paltar\u0131n\u0131 g\u00f6r\u00fcb qazand\u0131\u011f\u0131 ilk pulla ona donluq almas\u0131 \u2013 sosial faci\u0259ni m\u0259hz u\u015fa\u011f\u0131n bax\u0131\u015f buca\u011f\u0131ndan g\u00f6st\u0259rir:<\/p>\n

\u00a0<\/em><\/p>\n

N\u0259 g\u00f6z\u0259l oldu ilk qazanc\u0131m,<\/em><\/p>\n

Anam\u0131n \u0259ynini b\u0259z\u0259di.<\/em><\/p>\n

 <\/p>\n

\u201c\u0130tkin bac\u0131lar\u201d poemas\u0131nda ayr\u0131lm\u0131\u015f \u0259kizl\u0259rin ill\u0259r sonra qovu\u015fmas\u0131, \u201cAna \u00f6l\u00fcm\u00fc\u201dnd\u0259 is\u0259 s\u00fcrg\u00fcnl\u0259rd\u0259 h\u0259yat\u0131n\u0131 itir\u0259n analar\u0131n taleyi \u00f6n plana \u00e7\u0259kilir. Bel\u0259likl\u0259, ayr\u0131-ayr\u0131 poemalar m\u00fcst\u0259qil s\u00fcjetl\u0259r\u0259 malik olsalar da, vahid s\u00fcrg\u00fcn epoxas\u0131n\u0131n b\u0259dii xronikas\u0131n\u0131 yarad\u0131r.<\/p>\n

\u201cD\u00fc\u015fm\u0259n iti\u201d poemas\u0131nda is\u0259 m\u00fc\u0259llif s\u00fcrg\u00fcn dam\u011fas\u0131n\u0131n insanla yana\u015f\u0131 onun \u0259traf\u0131ndak\u0131 canl\u0131 al\u0259m\u0259 q\u0259d\u0259r yay\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. \u015e\u0259rur rayonunun D\u0259mir\u00e7i k\u0259ndind\u0259 \u201cxalq d\u00fc\u015fm\u0259ni\u201d ail\u0259sin\u0259 aid oldu\u011fu \u00fc\u00e7\u00fcn \u201cd\u00fc\u015fm\u0259n\u201d say\u0131lan Alaba\u015f\u0131n taleyi insan faci\u0259sinin metaforik davam\u0131na \u00e7evrilir.<\/p>\n

\u201cM\u0259sm\u0259 xala\u201d poemas\u0131nda is\u0259 m\u00fc\u0259llif ill\u0259r sonra rastla\u015fd\u0131\u011f\u0131, anas\u0131 kimi q\u0259bul etdiyi qad\u0131na m\u00fcraci\u0259tl\u0259 yaz\u0131r:<\/p>\n

 <\/p>\n

\u0130rad\u0259ml\u0259 g\u00f6z ya\u015f\u0131m\u0131 qurutdum,<\/em><\/p>\n

U\u015faq ik\u0259n u\u015faql\u0131\u011f\u0131 unutdum,<\/em><\/p>\n

Ha\u00e7an is\u0259 ya\u011facaq bir buluddum,<\/em><\/p>\n

N\u0259 m\u00fcdd\u0259tdi \u00fcr\u0259yimi sa\u011f\u0131ram,<\/em><\/p>\n

Bo\u015falsa da yen\u0259 dolub ya\u011f\u0131ram.<\/em><\/p>\n

 <\/p>\n

\u201cZindandan m\u0259ktublar\u201d poemas\u0131nda is\u0259 zaman\u0131n poetik t\u0259\u015fkili x\u00fcsusil\u0259 diqq\u0259ti \u00e7\u0259kir. M\u00fc\u0259llif retrospeksiya v\u0259 prospeksiya vasit\u0259l\u0259rind\u0259n istifad\u0259 etm\u0259kl\u0259 ke\u00e7mi\u015fl\u0259 g\u0259l\u0259c\u0259k aras\u0131nda yadda\u015f k\u00f6rp\u00fcs\u00fc yarad\u0131r. \u018fl\u0259sg\u0259r ki\u015finin zindan h\u0259yat\u0131 o\u011ful yadda\u015f\u0131ndan ke\u00e7\u0259r\u0259k yenid\u0259n qurulur. Poeman\u0131n:<\/p>\n

 <\/p>\n

S\u0259n olmayan yerd\u0259 yox oldum, ata,<\/em><\/p>\n

D\u00fc\u015fm\u0259nin g\u00f6z\u00fcn\u0259 ox oldum, ata.<\/em><\/p>\n

\u00a0<\/em><\/p>\n

– misralar\u0131 \u015f\u0259xsi itkinin sonradan m\u0259n\u0259vi m\u00fcqavim\u0259t\u0259 \u00e7evrilm\u0259sini ifad\u0259 edir.<\/p>\n

Bu \u0259s\u0259rd\u0259 o\u011fulun ataya m\u00fcnasib\u0259ti h\u0259m d\u0259 ata heysiyy\u0259tinin b\u0259dii konsepsiyas\u0131n\u0131 formala\u015fd\u0131r\u0131r. Cavad Cavadl\u0131n\u0131n q\u0131z\u0131 Jal\u0259 C\u0259f\u0259rovan\u0131n \u201cN\u0259 yax\u015f\u0131 ki atam s\u0259ns\u0259n…\u201d<\/strong> kitab\u0131nda da bu m\u0259n\u0259vi ba\u011f x\u00fcsusi vur\u011fu il\u0259 ifad\u0259 olunur: m\u00fc\u0259llifi tan\u0131maq v\u0259 ehtiramla yad etm\u0259k \u00f6vlad\u0131n ata qar\u015f\u0131s\u0131nda m\u0259n\u0259vi borcunun bir hiss\u0259si kimi t\u0259qdim edilir.<\/p>\n

Poemada \u018fl\u0259sg\u0259r ki\u015finin d\u00fc\u015f\u0259rg\u0259 h\u0259yat\u0131 ayr\u0131ca bir faci\u0259 qat\u0131d\u0131r. Dar v\u0259 havas\u0131z baraklarda acl\u0131q, susuzluq v\u0259 x\u0259st\u0259lik i\u00e7\u0259risind\u0259 insanlar\u0131n k\u00fctl\u0259vi \u015f\u0259kild\u0259 \u00f6lm\u0259si s\u00fcrg\u00fcn sisteminin insan h\u0259yat\u0131n\u0131 nec\u0259 d\u0259y\u0259rsizl\u0259\u015fdirdiyini g\u00f6st\u0259rir:<\/p>\n

 <\/p>\n

Taq\u0259td\u0259n d\u00fc\u015f\u0259nl\u0259r qalxm\u0131r yataqdan,<\/em><\/p>\n

H\u0259r g\u00fcn meyit \u00e7\u0131x\u0131r ne\u00e7\u0259 barakdan.<\/em><\/p>\n

 <\/p>\n

Bu t\u0259svirl\u0259r m\u0259nim \u201cPartizan\u0131n ac\u0131 h\u0259qiq\u0259tl\u0259ri\u201d s\u0259n\u0259dli roman\u0131mda partizan v\u0259 SRR\u0130 ordusu polkovniki Mirdam\u0259t Seyidovun canl\u0131 xatir\u0259l\u0259ri \u0259sas\u0131nda q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131m Dahau \u00f6l\u00fcm d\u00fc\u015f\u0259rg\u0259si il\u0259 ba\u011fl\u0131 epizodlar\u0131 da xat\u0131rlatd\u0131. F\u0259rqli tarixi sisteml\u0259rin yaratd\u0131\u011f\u0131 bu iki d\u00fc\u015f\u0259rg\u0259 t\u0259cr\u00fcb\u0259si aras\u0131nda zaman v\u0259 mahiyy\u0259t bax\u0131m\u0131ndan ciddi f\u0259rql\u0259r olsa da, insan\u0131 \u0259z\u0259n fiziki v\u0259 psixoloji m\u00fchitd\u0259 m\u00fc\u0259yy\u0259n paralell\u0259r g\u00f6r\u00fcn\u00fcr. Bu paralell\u0259r oxucunu a\u011fr\u0131l\u0131 bir tarixi sual qar\u015f\u0131s\u0131nda qoyur: fa\u015fizmin simvoluna \u00e7evrilmi\u015f \u00f6l\u00fcm d\u00fc\u015f\u0259rg\u0259l\u0259rind\u0259 g\u00f6rd\u00fcy\u00fcm\u00fcz zorak\u0131l\u0131q v\u0259 insan l\u0259yaq\u0259tinin tapdanmas\u0131, \u0259vv\u0259lc\u0259 ba\u015fqa bir siyasi sistemd\u0259 \u2013 Stalin repressiyalar\u0131 d\u00f6vr\u00fcn\u00fcn sovet d\u00fc\u015f\u0259rg\u0259 v\u0259 s\u00fcrg\u00fcnl\u0259rind\u0259 ya\u015fan\u0131b. Bu is\u0259 Sovet fa\u015fizmi dem\u0259k deyilmi?..<\/p>\n

\u201cS\u00fcrg\u00fcn kitab\u0131\u201dndak\u0131 \u015feirl\u0259r v\u0259 poemalarda yer alan aforizml\u0259r m\u00fc\u0259llifin d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn ba\u015fqa bir qat\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xar\u0131r. Burada yurd, ail\u0259, \u0259dal\u0259t, qeyr\u0259t v\u0259 insan m\u00fcnasib\u0259tl\u0259ri bar\u0259d\u0259 \u00fcmumil\u0259\u015fdirilmi\u015f fikirl\u0259r\u0259 rast g\u0259lirik. Bu aforizml\u0259r kitab\u0131n poetik material\u0131n\u0131 tamamlayan didaktik-f\u0259ls\u0259fi qat kimi diqq\u0259t \u00e7\u0259kir.<\/p>\n

Kitab\u0131n ikinci hiss\u0259sini t\u0259\u015fkil ed\u0259n \u201cC\u0259h\u0259nn\u0259md\u0259n qa\u00e7m\u0131\u015f u\u015faq\u201d m\u0259nzum roman\u0131 is\u0259 \u0259vv\u0259lki m\u0259tnl\u0259rd\u0259ki ail\u0259 tarixini daha geni\u015f s\u00fcjet daxilind\u0259 davam etdirir. Anan\u0131n Cavad\u0131 sa\u011f qalmas\u0131 \u00fcmidi il\u0259 V\u0259t\u0259n\u0259 g\u00f6nd\u0259rm\u0259si \u0259s\u0259rin dramatik ba\u015flan\u011f\u0131c\u0131n\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015fdirir:<\/p>\n

 <\/p>\n

B\u0259lk\u0259 biz q\u0131r\u0131ld\u0131q, o ya\u015fas\u0131n sa\u011f,<\/em><\/p>\n

Evim da\u011f\u0131lsa da s\u00f6nm\u0259sin ocaq.<\/em><\/p>\n

\u00a0<\/em><\/p>\n

M\u0259nzum romanda s\u00fcrg\u00fcn h\u0259yat\u0131n\u0131n sosial panoramas\u0131 geni\u015fl\u0259nir. Qazax v\u0259 \u00f6zb\u0259k xalqlar\u0131n\u0131n k\u00f6m\u0259yi, qad\u0131nlar\u0131n v\u0259 q\u0131zlar\u0131n ya\u015fad\u0131\u011f\u0131 zorak\u0131l\u0131q t\u0259hl\u00fck\u0259si, Az\u0259rbaycanda – D\u0259mir\u00e7i k\u0259ndind\u0259ki sosial m\u00fcnasib\u0259tl\u0259r, kolxoz h\u0259yat\u0131n\u0131n a\u011f\u0131rl\u0131\u011f\u0131 v\u0259 rejimin insanlar\u0131 bir-birin\u0259 qar\u015f\u0131 qoymas\u0131 \u0259s\u0259rin sosial-psixoloji konfliktini d\u0259rinl\u0259\u015fdirir. Rza Zaman obraz\u0131 is\u0259 hakimiyy\u0259t imkan\u0131ndan \u015f\u0259xsi m\u0259nafel\u0259r \u00fc\u00e7\u00fcn istifad\u0259 ed\u0259n yerli m\u0259murun tipikl\u0259\u015fdirilmi\u015f obraz\u0131 kimi t\u0259qdim olunur.<\/p>\n

M\u0259nzum roman\u0131n \u0259sas dramatik x\u0259tl\u0259rind\u0259n biri on iki ya\u015fl\u0131 Cavad\u0131n s\u00fcrg\u00fcnd\u0259n qa\u00e7\u0131\u015f\u0131d\u0131r. Bu a\u011f\u0131r yol\u00e7uluq v\u0259 k\u0259ndl\u0259rin\u0259 d\u00f6n\u00fc\u015f zaman\u0131 o, yaln\u0131z q\u0259ddarl\u0131q v\u0259 t\u0259hl\u00fck\u0259 il\u0259 deyil, insanl\u0131q v\u0259 m\u0259rh\u0259m\u0259tl\u0259 d\u0259 qar\u015f\u0131la\u015f\u0131r. Pa\u015fa, Seyidr\u0259sili, G\u00fcls\u00fcm \u00c7i\u00e7\u0259k, Lal V\u0259li, Salat\u0131n, Oruc, Cabbar, \u018fli \u0259mi, G\u00fclzar xala v\u0259 dig\u0259r obrazlar m\u00fc\u0259llifin yadda\u015f\u0131nda insani h\u0259mr\u0259yliyin x\u0259rit\u0259sini yarad\u0131r. Cavad\u0131n qar\u015f\u0131s\u0131na \u00e7\u0131xan bu insanlar s\u00fcrg\u00fcn v\u0259 qorxu m\u00fchitind\u0259 bel\u0259 insanl\u0131\u011f\u0131n tamamil\u0259 yox olmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rirl\u0259r.<\/p>\n

M\u0259nzum roman\u0131n \u0259n k\u0259skin ironik s\u0259hn\u0259l\u0259rind\u0259n biri is\u0259 g\u00fcnl\u0259rl\u0259 ac-susuz qalan Cavad\u0131n qar\u015f\u0131s\u0131na \u00e7\u0131xan l\u00f6vh\u0259d\u0259 \u201c\u018fn b\u0259xtiyar bir u\u015faqd\u0131r sovet u\u015fa\u011f\u0131\u201d<\/strong> yaz\u0131s\u0131n\u0131 oxumas\u0131d\u0131r. Reall\u0131qla r\u0259smi ideoloji \u015f\u00fcar aras\u0131ndak\u0131 bu ziddiyy\u0259t \u0259s\u0259rin ironik-antitezis \u00fcz\u0259rind\u0259 qurulan \u0259n g\u00fccl\u00fc epizodlar\u0131ndan biridir.<\/p>\n

Cavad\u0131n k\u0259nd\u0259 \u00e7atd\u0131qdan sonra yenid\u0259n milis idar\u0259sin\u0259 apar\u0131lmas\u0131 v\u0259 rayon katibi, xalq yaz\u0131\u00e7\u0131s\u0131 S\u00fcleyman R\u0259himovun onu azad ed\u0259r\u0259k \u201cBuradan d\u00fcz m\u0259kt\u0259b\u0259 get, oxu!\u201d dem\u0259si \u0259s\u0259rin qaranl\u0131q m\u0259tnind\u0259 insanl\u0131q v\u0259 \u00fcmid i\u015f\u0131\u011f\u0131 yarad\u0131r.<\/p>\n

Lakin faci\u0259 bununla bitmir. Keysu xan\u0131m\u0131n \u00fc\u00e7 u\u015fa\u011f\u0131 il\u0259 s\u00fcrg\u00fcnd\u0259n qa\u00e7mas\u0131na baxmayaraq ail\u0259nin yenid\u0259n s\u00fcrg\u00fcn t\u0259hl\u00fck\u0259si il\u0259 \u00fczl\u0259\u015fm\u0259si v\u0259 anan\u0131n \u00e7\u0131x\u0131lmazl\u0131q qar\u015f\u0131s\u0131nda intihara c\u0259hd etm\u0259si \u0259s\u0259rin sonunu yeni bir a\u011fr\u0131 il\u0259 tamamlay\u0131r.<\/p>\n

Cavad Cavadl\u0131n\u0131n 100 illik yubileyi \u0259r\u0259f\u0259sind\u0259 onun yarad\u0131c\u0131l\u0131\u011f\u0131na qay\u0131tmaq yaln\u0131z bir s\u0259n\u0259tkar\u0131 yad etm\u0259k deyil. \u201cS\u00fcrg\u00fcn kitab\u0131\u201d f\u0259rdi yadda\u015fdan \u00e7\u0131xaraq b\u00fct\u00f6v bir d\u00f6vr\u00fcn m\u0259n\u0259vi salnam\u0259sin\u0259 \u00e7evril\u0259n \u0259s\u0259rl\u0259r s\u0131ras\u0131ndad\u0131r.<\/p>\n

100 illik yubileyi m\u00fcnasib\u0259til\u0259 g\u00f6rk\u0259mli \u0259dibimiz Cavad Cavadl\u0131n\u0131n \u0259ziz xatir\u0259sini d\u0259rin ehtiramla yad edir\u0259m.<\/p>\n

Ruhu \u015fad olsun!<\/p>\n

 <\/p>\n

\"\"<\/a>

\u0130rad\u0259 Aytel<\/p><\/div>\n

\u0130rad\u0259 Aytel<\/p>\n

M\u0259nb\u0259 “\u018fd\u0259biyyat q\u0259zeti”<\/p>\n

Yaz\u0131ya 12 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

Az\u0259rbaycan dissident \u0259d\u0259biyyat\u0131 \u2013 Cavad Cavadl\u0131n\u0131n \u201cS\u00fcrg\u00fcn\u201d kitab\u0131 bar\u0259d\u0259…Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n XX \u0259sr tarixin\u0259 n\u0259z\u0259r sald\u0131qda, repressiya v\u0259 s\u00fcrg\u00fcn m\u00f6vzusunun milli yadda\u015f\u0131n \u0259n a\u011fr\u0131l\u0131 qatlar\u0131ndan birini t\u0259\u015fkil etdiyini g\u00f6r\u00fcr\u00fck. Bu m\u00f6vzu \u0259d\u0259biyyatda tarixi fakt\u0131n sad\u0259c\u0259 b\u0259dii t\u0259sviri deyil, h\u0259m d\u0259 susdurulmu\u015f yadda\u015f\u0131n s\u00f6z vasit\u0259sil\u0259 b\u0259rpas\u0131 kimi m\u00fch\u00fcm estetik m\u0259na qazanm\u0131\u015fd\u0131r. Az\u0259rbaycan dissident \u0259d\u0259biyyat\u0131n\u0131n yarad\u0131c\u0131s\u0131, \u015fair, jurnalist, […]<\/p>\n","protected":false},"author":1,"featured_media":23386,"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\/23385"}],"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=23385"}],"version-history":[{"count":5,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/23385\/revisions"}],"predecessor-version":[{"id":23393,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/23385\/revisions\/23393"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/media\/23386"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=23385"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=23385"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=23385"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}