{"id":68074,"date":"2026-01-24T21:38:42","date_gmt":"2026-01-24T17:38:42","guid":{"rendered":"https:\/\/azerbaycan.media\/?p=68074"},"modified":"2026-01-24T21:41:28","modified_gmt":"2026-01-24T17:41:28","slug":"isiga-inanmaq-yazicinin-cixis-yolu-yoxsa-uslub-plani-elnar%c9%99-akimova","status":"publish","type":"post","link":"https:\/\/azerbaycan.media\/?p=68074","title":{"rendered":"\u0130\u015f\u0131\u011fa inanmaq: yaz\u0131\u00e7\u0131n\u0131n \u00e7\u0131x\u0131\u015f yolu, yoxsa \u00fcslub plan\u0131 – Elnar\u0259 AK\u0130MOVA"},"content":{"rendered":"

<\/h3>\n

Elnar\u0259 AK\u0130MOVA<\/span><\/strong><\/p>\n

Zemfira M\u0259h\u0259rr\u0259mli n\u0259srimizd\u0259 daha \u00e7ox Qaraba\u011f a\u011fr\u0131lar\u0131na v\u0259 qad\u0131n talel\u0259rin\u0259 h\u0259ssasl\u0131\u011f\u0131 il\u0259 se\u00e7il\u0259n yaz\u0131\u00e7\u0131 obraz\u0131 il\u0259 xarakteriz\u0259 olunur. \u018fslind\u0259, yaz\u0131\u00e7\u0131n\u0131n m\u0259tnl\u0259ri m\u00fcxt\u0259lif m\u00f6vzular\u0131, zaman v\u0259 m\u0259kan h\u00fcdudlar\u0131n\u0131 \u00e7evr\u0259l\u0259s\u0259 d\u0259 h\u0259d\u0259fd\u0259ki t\u0259svir predmeti d\u0259yi\u015fm\u0259zdir: m\u00fchitin, m\u0259i\u015f\u0259tin, m\u00fcharib\u0259nin \u015f\u0131r\u0131m a\u00e7d\u0131\u011f\u0131 insan talel\u0259ri, insan h\u0259yatlar\u0131, \u0259n \u00e7\u0259tin situasiyada, \u00e7\u0131x\u0131lmazl\u0131qda bel\u0259 \u015f\u0259xsiyy\u0259t v\u0259 xarakterin d\u00f6nm\u0259zliyi m\u0259s\u0259l\u0259l\u0259ri!<\/p>\n

Zemfira M\u0259h\u0259rr\u0259mlinin hekay\u0259l\u0259rini iki s\u00f6zl\u0259 xarakteriz\u0259 etm\u0259li olsaq, bel\u0259 dem\u0259k olar: i\u015f\u0131ql\u0131 v\u0259 qanadl\u0131 hekay\u0259l\u0259r! \u018fs\u0259rl\u0259ri i\u015f\u0131qla doludur, h\u0259yata, d\u00fcnyaya, insanlara, h\u0259r c\u00fcr \u00e7\u0259tinlikl\u0259r\u0259 qar\u015f\u0131. Bir d\u0259 kolorit! Dilin r\u0259vanl\u0131\u011f\u0131, ax\u0131c\u0131l\u0131\u011f\u0131 var hekay\u0259l\u0259rind\u0259. Son \u00e7ap olunan “\u00c7ox ki\u00e7ikdir bu d\u00fcnya” hekay\u0259l\u0259r toplusu \u00fcmum\u0259n, Zemfira M\u0259h\u0259rr\u0259mlinin yaz\u0131\u00e7\u0131 kimi f\u0259aliyy\u0259tini, m\u00f6vzu v\u0259 ideya axtar\u0131\u015flar\u0131n\u0131 u\u011furla simvoliz\u0259 el\u0259y\u0259n kitabd\u0131r. Burada m\u00fc\u0259llifin ail\u0259-m\u0259i\u015f\u0259t probleml\u0259rind\u0259n z\u0259min alan hekay\u0259l\u0259ri d\u0259 yer al\u0131b, yarad\u0131c\u0131 t\u0259rc\u00fcmeyi-hal\u0131n\u0131n \u0259sas hiss\u0259sini t\u0259\u015fkil ed\u0259n Qaraba\u011f hekay\u0259tl\u0259ri d\u0259, eyni zamanda u\u015faqlar \u00fc\u00e7\u00fcn yazd\u0131\u011f\u0131 hekay\u0259l\u0259r d\u0259! Yeri g\u0259lmi\u015fk\u0259n, Zemfira M\u0259h\u0259rr\u0259mlinin b\u00f6y\u00fckl\u0259r \u00fc\u00e7\u00fcn yazd\u0131\u011f\u0131 hekay\u0259l\u0259ri oxuyark\u0259n, onun u\u015faq hekay\u0259l\u0259rind\u0259 art\u0131q u\u011furlu olaca\u011f\u0131 q\u0259na\u0259ti \u0259vv\u0259lc\u0259d\u0259n oxucuya b\u0259lli olur. \u00c7\u00fcnki u\u015faqlar \u00fc\u00e7\u00fcn yazmaq i\u015f\u0131ql\u0131, sevgi dolu bir \u00fcr\u0259k ist\u0259yir. Zemfira M\u0259h\u0259rr\u0259mlinin hekay\u0259l\u0259ri is\u0259 qeyd etdiyim kimi, isti v\u0259 i\u015f\u0131ql\u0131 d\u00fcnyan\u0131n mozaikas\u0131 kimidirl\u0259r.<\/p>\n

Yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rind\u0259 diqq\u0259t \u00e7\u0259k\u0259n \u0259sas m\u0259qam adi hadis\u0259l\u0259r, ki\u00e7ik konfliktl\u0259r i\u00e7r\u0259 psixoloji v\u0259ziyy\u0259tl\u0259ri g\u00f6st\u0259rm\u0259k imkanlar\u0131d\u0131r. M\u0259s\u0259l\u0259n, onun “G\u00fcnahlardan ar\u0131nd\u0131\u011f\u0131 gec\u0259” hekay\u0259sind\u0259 q\u00fcvv\u0259tli bir psixologizm var. Bac\u0131s\u0131 \u018fsm\u0259ri ist\u0259y\u0259n H\u0259s\u0259ni b\u0131\u00e7aqlay\u0131b m\u0259hb\u0259s\u0259 d\u00fc\u015f\u0259n Qara\u015f \u00f6z\u00fcn\u0259 s\u00f6z verir ki, \u00e7\u0131xandan sonra H\u0259s\u0259ni d\u0259, sonradan ona qo\u015fulub qa\u00e7an bac\u0131s\u0131n\u0131 da \u00f6ld\u00fcr\u00fcb yenid\u0259n t\u00fcrm\u0259y\u0259 qay\u0131ts\u0131n.<\/p>\n

Hekay\u0259nin fabulas\u0131 \u015f\u0259xsi \u0259dav\u0259tin, ki\u015filik kultunun, qisas yan\u011f\u0131s\u0131n\u0131n insana t\u0259siri m\u0259s\u0259l\u0259sini \u00f6n\u0259 \u00e7\u0259kir. B\u0259s bu i\u00e7 t\u0259b\u0259dd\u00fclatlar\u0131na, \u015f\u0259r ba\u015flan\u011f\u0131c\u0131na \u00fcst\u00fcn g\u0259lm\u0259k m\u00fcmk\u00fcn deyilmi? Xeyirin funksionnal\u0131\u011f\u0131n\u0131 ir\u0259li \u00e7\u0259km\u0259k olmazm\u0131? Hekay\u0259 bunun h\u0259lli \u00fcz\u0259rind\u0259 qurulub. M\u0259tnin m\u00fcnd\u0259ric\u0259si cinay\u0259td\u0259n ba\u015flanan m\u0259n\u0259vi-psixoloji \u00e7abalamalarda davam tap\u0131r. Zemfira M\u0259h\u0259rr\u0259mli q\u0259hr\u0259man\u0131n\u0131 daha bir g\u00fcnah\u0131n bir add\u0131ml\u0131\u011f\u0131na g\u0259tirib h\u0259yat v\u0259 “m\u0259n” m\u00fcst\u0259visind\u0259 yozumlar aray\u0131r.<\/p>\n

Qara\u015f\u0131n m\u0259qs\u0259din\u0259 \u00e7evril\u0259n bu amal\u0131n, “\u00f6ld\u00fcrm\u0259k!” q\u0259rar\u0131n\u0131n qar\u015f\u0131s\u0131n\u0131 yaz\u0131\u00e7\u0131 u\u015faq s\u0259sl\u0259ri, onlar\u0131n \u015f\u0259n, \u015faqraq g\u00fcl\u00fc\u015fl\u0259ri, xo\u015fb\u0259xt ail\u0259 tablosu il\u0259 k\u0259sir. Bac\u0131s\u0131n\u0131n evin\u0259 g\u0259l\u0259n Qara\u015f p\u0259nc\u0259r\u0259d\u0259n g\u00f6rd\u00fcy\u00fc m\u0259nz\u0259r\u0259ni izl\u0259dikc\u0259 ist\u0259yini realla\u015fd\u0131ra bilm\u0259y\u0259c\u0259yini anlay\u0131r. “G\u00fcnahlardan ar\u0131nd\u0131\u011f\u0131 gec\u0259” hekay\u0259sind\u0259 kompozisiyan\u0131n \u00f6n\u00fcn\u0259 \u00e7\u0259kil\u0259n Qara\u015f obraz\u0131 il\u0259 yaz\u0131\u00e7\u0131 ki\u015filik, q\u00fcrur, qisas m\u0259s\u0259l\u0259l\u0259rinin d\u0259rin, psixoloji-dramatik m\u0259qamlar\u0131 \u00fcz\u0259rind\u0259 d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. U\u015faq s\u0259sl\u0259ri i\u015f\u0131\u011f\u0131n v\u0259 xilas motivinin, Segah mu\u011fam\u0131 durulman\u0131n, ya\u011f\u0131\u015f katarsis prosesinin b\u0259dii akt\u0131 kimi m\u0259nalan\u0131r. \u0130nsan bir yerd\u0259n ba\u015flamaq, ke\u00e7mi\u015find\u0259n silkinib ayr\u0131lmaq, yeni h\u0259yata adlamaq ist\u0259yir. U\u015faq q\u0259hq\u0259h\u0259l\u0259rini e\u015fid\u0259n Qara\u015f anlay\u0131r ki, onun bu sevinci pozma\u011fa haqq\u0131 yoxdur. M\u00fc\u0259llif Qara\u015f\u0131n bac\u0131s\u0131n\u0131n evind\u0259n uzaqla\u015fma\u011f\u0131n h\u0259y\u0259can\u0131n\u0131 b\u00fct\u00fcn \u00e7alarlar\u0131 il\u0259 ifad\u0259 el\u0259yir, onun ruhsal-m\u0259n\u0259vi a\u011fr\u0131lar\u0131n\u0131, \u0259zabl\u0131 m\u00fcqavim\u0259tini hekay\u0259 boyu davam etdirir.: “…Qara\u015f tiy\u0259sind\u0259 ad\u0131 yaz\u0131lm\u0131\u015f z\u0259hmli b\u0131\u00e7a\u011f\u0131 ? h\u0259bsxana yadigar\u0131n\u0131 cibind\u0259n \u00e7\u0131xar\u0131b z\u0259rbl\u0259 p\u0259nc\u0259r\u0259nin taxta \u00e7\u0259r\u00e7iv\u0259sin\u0259 sancd\u0131 v\u0259 g\u0259ldiyi yolla da geri qay\u0131td\u0131. Bayaq \u00fcst\u00fcnd\u0259n bir g\u00f6z q\u0131rp\u0131m\u0131nda a\u015fd\u0131\u011f\u0131 hasar\u0131 indi \u00e7ox \u00e7\u0259tinlikl\u0259 adlaya bildi. Yeri\u015fini itirmi\u015fdi, gah aya\u011f\u0131 s\u00fcr\u00fc\u015f\u00fcr, y\u0131x\u0131l\u0131r, gah da x\u0131rda g\u00f6lm\u0259\u00e7\u0259l\u0259r\u0259 girirdi. \u0130\u00e7in\u0259 su dolmu\u015f ayaqqab\u0131lar\u0131 ona a\u011f\u0131rl\u0131q edirdi. Ma\u011fazan\u0131n yan\u0131ndan ? vaxtil\u0259 H\u0259s\u0259nl\u0259 haqq-hesab \u00e7\u0259kdiyi yerd\u0259n ke\u00e7ib magistral yola \u00e7\u0131xd\u0131. Add\u0131mlar\u0131n\u0131 yeyinl\u0259tdi v\u0259 bird\u0259n var g\u00fcc\u00fcyl\u0259 qa\u00e7ma\u011fa ba\u015flad\u0131. Yol boyu qa\u00e7a-qa\u00e7a ya\u011fmurdan islanm\u0131\u015f penc\u0259yini, sonra k\u00f6yn\u0259yini \u00e7\u0131xar\u0131b atd\u0131. O qa\u00e7d\u0131qca qa\u00e7\u0131r, uzaqla\u015fd\u0131qca s\u00fcr\u0259tini art\u0131r\u0131rd\u0131. Sanki su\u00e7undan, yanl\u0131\u015flar\u0131ndan, m\u0259nhus ya\u015fant\u0131lar\u0131ndan qa\u00e7\u0131b qurtulmaq ist\u0259yirdi. Gec\u0259nin s\u00fckutunu pozan g\u00fccl\u00fc ya\u011f\u0131\u015f Qara\u015f\u0131n qur\u015faqdan yuxar\u0131 \u00e7\u0131lpaq b\u0259d\u0259nin\u0259 \u00e7il\u0259ndikc\u0259 can\u0131nda bir rahatl\u0131q duyur, suyun ayd\u0131nl\u0131\u011f\u0131ndan sanki ar\u0131n\u0131b-durulurdu”…<\/p>\n

<\/p>\n

Zemfira M\u0259h\u0259rr\u0259mli Qaraba\u011f hekay\u0259tl\u0259rind\u0259 son otuz ilin m\u00fcharib\u0259 a\u011fr\u0131lar\u0131n\u0131 ya\u015fam\u0131\u015f insanlar\u0131n h\u0259yat\u0131n\u0131n dramatik situasiyalar\u0131n\u0131 n\u0259sr\u0259 g\u0259tirir, q\u0259hr\u0259manlar\u0131n \u00f6m\u00fcr yolunu 90-c\u0131 ill\u0259r ger\u00e7\u0259kliyinin – d\u00f6vr\u00fcn paradokslar\u0131 v\u0259 xaotik m\u0259zmunu il\u0259 i\u00e7-i\u00e7\u0259 t\u0259svir etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Bu t\u0259svirl\u0259rin \u00f6z\u00fc d\u0259 m\u00fcxt\u0259lif rakurslu m\u00f6vzular\u0131 i\u00e7in\u0259 almaqla bir ne\u00e7\u0259 istiqam\u0259t\u0259 \u015fax\u0259l\u0259nir. Xalq\u0131n y\u00fcz ill\u0259rdir qoruyub saxlad\u0131\u011f\u0131 d\u0259y\u0259rl\u0259r, iff\u0259t m\u0259s\u0259l\u0259l\u0259ri, m\u0259rd, q\u00fcrurlu kimlikl\u0259ri! M\u0259s\u0259l\u0259n, “Q\u0131rxq\u0131z\u0131n q\u0131rxbirincisi” povestind\u0259 s\u00fcjet trayektoriyas\u0131 q\u0259hr\u0259man\u0131n oldu\u011fu b\u00fct\u00fcn yollarda m\u0259hz, bu d\u0259y\u0259rl\u0259rin istiqam\u0259tini c\u0131z\u0131r. \u00dcmumiyy\u0259tl\u0259, povestin \u00fcmumi ruhu, ritmi, d\u00fc\u015f\u00fcnc\u0259 s\u0131ras\u0131 q\u00fcrur simvolikas\u0131na tabedir: q\u0259hr\u0259manlar \u0259n \u00e7\u0259tin s\u0131naq m\u0259qamlar\u0131nda, erm\u0259ni m\u0259kri, t\u0259cav\u00fcz\u00fc il\u0259 g\u00f6z-g\u00f6z\u0259 qald\u0131qda bel\u0259 yurdun namusunu diri saxlama\u011f\u0131 bacar\u0131rlar. Povestd\u0259 \u00fcmummilli eyforiya d\u00f6vr\u00fc olan 1990-c\u0131 ill\u0259r prosesl\u0259ri, h\u0259min d\u00f6vr\u0259 xas s\u0259ciyy\u0259vi g\u00f6r\u00fcnt\u00fcl\u0259r – arxa v\u0259 \u00f6n c\u0259bh\u0259d\u0259 ya\u015fanan g\u0259rginlikl\u0259r, h\u0259m siyasi-ictimai, h\u0259m d\u0259 psixoloji \u00e7alarlar\u0131 il\u0259 t\u0259svirini tapm\u0131\u015fd\u0131r. M\u00fc\u0259llif m\u0259tnd\u0259 bir-birini \u0259v\u0259z ed\u0259n tarixi m\u0259qamlar\u0131n insan talel\u0259rinin ya\u015fant\u0131s\u0131nda do\u011furdu\u011fu g\u0259rgin emosiyalar\u0131 hiss ed\u0259r\u0259k b\u0259dii t\u0259c\u0259ss\u00fcm\u00fcn predmetin\u0259 \u00e7evirir. La\u00e7\u0131n da\u011flar\u0131nda d\u00f6y\u00fc\u015fl\u0259r, q\u0131z-g\u0259linl\u0259rinin \u00f6l\u00fcm\u00fc bel\u0259 g\u00f6z\u0259 alaraq at\u0131ld\u0131qlar\u0131 sava\u015f ruhu, m\u00fc\u0259llim ad\u0131n\u0131 uca tutub \u00f6z pe\u015f\u0259l\u0259rinin f\u0259dail\u0259rin\u0259 \u00e7evrilm\u0259k h\u00fcn\u0259ri, m\u00fcharib\u0259 z\u00fclml\u0259rinin balacalar\u0131n d\u00fcnyas\u0131nda \u00f6m\u00fcrl\u00fck \u00f6z qoydu\u011fu yaralar, h\u0259m\u00e7inin 90-c\u0131 ill\u0259r Bak\u0131s\u0131n\u0131n h\u0259qiq\u0259tin\u0259 a\u00e7\u0131lan s\u0259rt m\u0259nz\u0259r\u0259l\u0259r, h\u0259r ya\u015fan\u0131lan, ba\u015f ver\u0259n m\u0259qamlar\u0131n \u00f6z boyas\u0131nda t\u0259sbiti v\u0259 s., v\u0259 i. Yaz\u0131\u00e7\u0131 bir k\u0259ndin, ail\u0259nin, f\u0259rdin aqib\u0259tin\u0259 \u0259saslan\u0131b, h\u0259min ya\u015fant\u0131lar\u0131 \u00f6z t\u0259hkiy\u0259sind\u0259 ip\u0259-sapa d\u00fcz\u00fcb s\u00fcjet x\u0259tti yarad\u0131r. H\u0259m d\u0259 bu suala cavab tapma\u011fa \u00e7al\u0131\u015faraq: “ax\u0131, bizim g\u00fcnah\u0131m\u0131z n\u0259ydi?!”<\/p>\n

Bu suallar Qaraba\u011f hekay\u0259tl\u0259rinin h\u0259r birind\u0259 qoyulur v\u0259 \u0259slind\u0259, otuz il haqs\u0131z yer\u0259 z\u00fclm\u0259, v\u0259h\u015f\u0259t\u0259 m\u0259ruz qalm\u0131\u015f xalq\u0131n i\u00e7 s\u0259si kimi modell\u0259\u015fir: “Sevgimi neyl\u0259din, Da\u015falt\u0131 d\u0259r\u0259si?”, “Salat\u0131n haqq\u0131nda ballada”, “M\u0259zarda qovu\u015fanlar”, “\u018fb\u0259diyy\u0259t n\u0259\u011fm\u0259si”, “Sonuncu sava\u015f”, “O\u011ful da\u011f\u0131” v\u0259 s. \u018fks\u0259r m\u0259tnl\u0259rind\u0259 m\u00fc\u0259llifin m\u00fcr\u0259kk\u0259b v\u0259 f\u0259ci hadis\u0259l\u0259rin s\u0259b\u0259bl\u0259rini, k\u00f6kl\u0259rini g\u00f6st\u0259rm\u0259y\u0259 c\u0259hd var, hans\u0131sa amal v\u0259 m\u00fcbariz\u0259 \u0259zmi u\u011frunda insanlar\u0131n sava\u015f ruhunun \u015f\u0259kli var v\u0259 bir d\u0259 sozalmayan \u00fcmid i\u015f\u0131\u011f\u0131! “\u015eu\u015fan\u0131 ald\u0131q, \u015eu\u015fa azadd\u0131r!” – bu silsil\u0259d\u0259n yer alan sonuncu hekay\u0259y\u0259 q\u0259d\u0259r m\u00fc\u0259llif \u00fcmid i\u015f\u0131\u011f\u0131n\u0131 \u00f6lm\u0259y\u0259 qoymur.<\/p>\n

Zemfira M\u0259h\u0259rr\u0259mli g\u00fcn\u00fcm\u00fcz\u00fcn m\u0259tnl\u0259rini yazma\u011fa \u00e7al\u0131\u015f\u0131r. Diqq\u0259t el\u0259s\u0259k, g\u00f6rm\u0259k \u00e7\u0259tin olmur, kitabda otuz illik bir d\u00f6n\u0259min ya\u015fant\u0131lar\u0131ndan tutmu\u015f q\u0259l\u0259b\u0259 reall\u0131\u011f\u0131na, pandemiya \u00e7\u0259tinlikl\u0259rind\u0259n tutmu\u015f ail\u0259-m\u0259i\u015f\u0259t z\u0259minind\u0259 problem ola bil\u0259c\u0259k \u0259n ki\u015fik n\u00fcansa bel\u0259 h\u0259ssasl\u0131qla vur\u011fu salmaq meyli var. M\u00fc\u0259llif ba\u015f ver\u0259n hadis\u0259l\u0259ri dem\u0259k olar ki, ard\u0131c\u0131ll\u0131qla \u00e7atd\u0131rma\u011fa \u00e7al\u0131\u015f\u0131r. Bu, m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn Az\u0259rbaycan modelidir! \u0130tkil\u0259ri v\u0259 qazanclar\u0131, faci\u0259l\u0259ri v\u0259 z\u0259f\u0259rl\u0259ri il\u0259 birlikd\u0259! H\u0259r \u015fey onun obraz\u0131na m\u00fcvafiqdir. 90-c\u0131 ill\u0259rin xaotik prosesl\u0259rind\u0259n yol alan h\u0259r \u015fey bu obraz\u0131n – Az\u0259rbaycan obraz\u0131n\u0131n m\u00fcr\u0259kk\u0259bliyind\u0259 qapan\u0131r, qat\u0131la\u015f\u0131r, n\u0259hay\u0259t, z\u0259f\u0259rl\u0259 \u00e7\u0131xd\u0131\u011f\u0131m\u0131z reall\u0131qda yeni m\u0259craya qovu\u015fur, dirilik v\u0259 n\u00fcfuz tap\u0131r.<\/p>\n

Zemfira M\u0259h\u0259rr\u0259mlinin q\u0259l\u0259minin t\u0259mkinli \u00fcslubu say\u0259sind\u0259 b\u00f6y\u00fck epoxal d\u0259yi\u015fikl\u0259rl\u0259 m\u00fc\u015fayi\u0259t olunan d\u00f6n\u0259min prosesl\u0259rini add\u0131mbadd\u0131m izl\u0259m\u0259k oxucuda nostalji hissl\u0259r do\u011furur. D\u00fczd\u00fcr, etiraf ed\u0259k ki, b\u0259z\u0259n a\u00e7\u0131q publisistik qabartmalar hekay\u0259l\u0259rd\u0259 dominantl\u0131q t\u0259\u015fkil edir, m\u00fc\u0259llifin t\u0259hkiy\u0259sind\u0259 toxtaql\u0131q emosionall\u0131qla \u0259v\u0259zl\u0259nir, prozaik dill\u0259 edil\u0259n t\u0259svirl\u0259r z\u0259ifl\u0259yir. Bu, b\u0259lk\u0259 d\u0259 yaz\u0131\u00e7\u0131n\u0131n \u00f6z\u00fcn\u00fcn hadis\u0259l\u0259r\u0259 qad\u0131nca yana\u015fmas\u0131ndan do\u011fan amildir ki, daha hissi, daha ruhsal yana\u015fman\u0131 qa\u00e7\u0131lmaz edir. Bu m\u0259nada, b\u00fct\u00fcn hekay\u0259l\u0259rin i\u00e7ind\u0259 dola\u015fan m\u00fc\u0259llif obraz\u0131n\u0131 da sezm\u0259m\u0259k m\u00fcmk\u00fcn deyil. Sanki m\u00fc\u0259llif kitabdak\u0131 \u0259ks\u0259r hekay\u0259l\u0259ri \u0259vv\u0259ld\u0259n sonad\u0259k ba\u015f q\u0259hr\u0259man\u0131n – \u00f6z\u00fcn\u00fcn d\u00fc\u015f\u00fcnc\u0259l\u0259rind\u0259n, ya\u015fant\u0131lar\u0131ndan, xatir\u0259 v\u0259 ger\u00e7\u0259kliyind\u0259n qurur. U\u015faq hekay\u0259l\u0259rind\u0259 bel\u0259 bu bel\u0259dir. Yaz\u0131\u00e7\u0131 m\u00fc\u015fahid\u0259 etdiyi maraql\u0131 hadis\u0259l\u0259ri, daha \u00e7ox ideya-t\u0259rbiy\u0259vi \u0259h\u0259miyy\u0259ti olan m\u0259s\u0259l\u0259l\u0259ri balacalar \u00fc\u00e7\u00fcn yaz\u0131b prozan\u0131n predmetin\u0259 \u00e7evirm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. \u00dcmumiyy\u0259tl\u0259, Zemfira M\u0259h\u0259rr\u0259mlinin n\u0259srind\u0259 canl\u0131l\u0131q, t\u0259\u0259ss\u00fcrata \u0259saslanaraq yazmaq yax\u015f\u0131 al\u0131n\u0131r. Onda h\u0259yat ya\u015fant\u0131lar\u0131n\u0131 prozaik detallara ke\u00e7ir\u0259 bil\u0259n, adic\u0259 n\u00fcans\u0131 canl\u0131 \u0259hvalatlar \u015f\u0259b\u0259k\u0259sin\u0259 qo\u015fma\u011f\u0131 bacaran nasir s\u0259ri\u015ft\u0259si var. Hekay\u0259 boyu koloritli dil, s\u0259rrast m\u00fc\u015fahid\u0259l\u0259r, inc\u0259 m\u0259naland\u0131rmalar, canl\u0131 detallar onlar\u0131 daha oxunaql\u0131 edir. S\u00f6zl\u0259r ifad\u0259 t\u0259rzinin yat\u0131ml\u0131l\u0131\u011f\u0131 bax\u0131m\u0131ndan diqq\u0259t \u00e7\u0259kir. Eyni zamanda, t\u0259bi\u0259t amili bu hekay\u0259l\u0259rd\u0259 hadis\u0259l\u0259rin \u015f\u0259b\u0259k\u0259sin\u0259 u\u011furla ba\u011flan\u0131r, insan \u00f6mr\u00fcn\u00fcn metafizikas\u0131nda m\u0259na \u00e7evr\u0259si yaradan \u0259sas obraz s\u0259ciyy\u0259si da\u015f\u0131y\u0131r, q\u0259hr\u0259man\u0131n ovqat\u0131na uy\u011fun i\u015far\u0259 olaraq semantikl\u0259\u015fir: “Qad\u0131n p\u0259nc\u0259r\u0259d\u0259n k\u00fc\u00e7\u0259y\u0259 boyland\u0131. Alatoran \u00e7\u0259kilir, qaranl\u0131q d\u00fc\u015f\u00fcr, gec\u0259nin z\u00fclm\u0259t p\u0259rd\u0259si \u015f\u0259h\u0259rin ba\u015f\u0131 \u00fcst\u00fcn\u00fc al\u0131rd\u0131. C\u00f6vlan ed\u0259n pay\u0131z \u00f6z h\u00f6km\u00fcn\u00fc verm\u0259kd\u0259, s\u00f6z\u00fcn\u00fc dem\u0259kd\u0259ydi. Saral\u0131b yer\u0259 t\u00f6k\u00fcl\u0259n x\u0259z\u0259ll\u0259r k\u00fc\u00e7\u0259d\u0259ki i\u015f\u0131q dir\u0259kl\u0259rind\u0259n as\u0131lm\u0131\u015f lampalar\u0131n \u015f\u00f6l\u0259sind\u0259 cazib\u0259dar g\u00f6r\u00fcn\u00fcr, k\u0259hr\u0259ba butal\u0131, q\u0131z\u0131l\u0131 xal\u00e7an\u0131 xat\u0131rlad\u0131rd\u0131. Dumanl\u0131, \u00e7iskinli hava qad\u0131n\u0131n tutqun \u0259hval\u0131, p\u0259ri\u015fan hal\u0259tiyl\u0259 h\u0259mah\u0259ng idi. \u0130st\u0259di bu \u015f\u0259rqovu\u015fan vaxtda hara ged\u0259c\u0259yini soru\u015fsun. Amma fikrind\u0259n vaz ke\u00e7di. “Onsuz da, geri qay\u0131dan deyil,” – dey\u0259 d\u00fc\u015f\u00fcnd\u00fc” (“S\u0259n\u0259 yanan varsa” hekay\u0259si)”.<\/p>\n

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Zemfira M\u0259h\u0259rr\u0259mlinin hekay\u0259l\u0259rind\u0259 maraql\u0131 olan dig\u0259r m\u0259qam m\u00fc\u0259llifin etnoqrafik \u00fcsluba meyilliyidir. Yaz\u0131\u00e7\u0131 t\u0259svir etdiyi bir \u00e7ox m\u0259kanlar\u0131n etnoqrafik t\u0259svirini verm\u0259y\u0259 \u00e7al\u015f\u0131r. M\u0259kanlar\u0131n obraz\u0131n\u0131, ad\u0259t-\u0259n\u0259n\u0259sini, mental \u00f6z\u0259llikl\u0259rini hekay\u0259l\u0259rin i\u00e7in\u0259 m\u0259har\u0259tl\u0259 k\u00f6\u00e7\u00fcr\u00fcr. B\u0259z\u0259n ke\u00e7mi\u015f bu m\u0259tnl\u0259rd\u0259 tarixl\u0259\u015fir, Qaraba\u011fdak\u0131 yurd yerl\u0259rimiz ecaz da\u015f\u0131y\u0131c\u0131s\u0131na \u00e7evrilir, Bak\u0131 etno m\u0259d\u0259niy\u0259t kultu kimi t\u0259svir olunur.<\/p>\n

\u018flb\u0259tt\u0259, “\u00c7ox ki\u00e7ikdir bu d\u00fcnya…” kitab\u0131ndak\u0131 m\u0259tnl\u0259rd\u0259 \u00e7at\u0131\u015fmazl\u0131qlar da yox deyil. B\u0259zi m\u0259qamlarda, janr material\u0131n\u0131n m\u00fc\u0259yy\u0259n fraqmentl\u0259rind\u0259 b\u0259diilik \u00e7at\u0131\u015fm\u0131r, \u00e7\u0131lpaq t\u0259svir m\u00f6vqeyi qabar\u0131qla\u015f\u0131r. B\u0259zi hallarda prozaik q\u0259l\u0259min yazd\u0131qlar\u0131 dan\u0131\u015f\u0131r, b\u0259zi hallarda is\u0259 n\u0259sr mexanizmi yet\u0259rinc\u0259 i\u015fl\u0259mir, sanki prozaik ifad\u0259nin g\u00fcc\u00fc azal\u0131r, publisistik m\u00fcnasib\u0259t daha \u00f6n\u0259 ke\u00e7ir. O fikirl\u0259r ki, onlar obraz\u0131n dilind\u0259 s\u0259sl\u0259ns\u0259, daha koloritli v\u0259 m\u0259zmunlu olard\u0131, \u0259ksin\u0259 olur, bu halda yaz\u0131\u00e7\u0131n\u0131n \u00fcslubunda n\u0259ql ah\u0259ngi \u0259s\u0259rd\u0259ki t\u0259svir \u00e7alar\u0131n\u0131 \u00fcst\u0259l\u0259yir. M\u0259s\u0259l\u0259n, yaz\u0131\u00e7\u0131 Allahdan, Tanr\u0131dan dan\u0131\u015fanda daim “b\u00fct\u00fcn m\u00f6vcudat\u0131, varl\u0131qlar\u0131 yaradan”, “yeri-g\u00f6y\u00fc x\u0259lq el\u0259y\u0259n”, “d\u00fcnyan\u0131n \u0259n b\u00f6y\u00fck h\u0259qiq\u0259ti” ifad\u0259l\u0259rind\u0259n m\u00fctl\u0259q hans\u0131sa birini i\u015fl\u0259dir. \u018fslind\u0259 bunu \u00f6z\u00fcn\u00fcn t\u0259hkiy\u0259sind\u0259 deyil, obraz\u0131n dilind\u0259n vers\u0259ydi hadis\u0259l\u0259rin psixoloji m\u0259na siql\u0259tini art\u0131rm\u0131\u015f olard\u0131.<\/p>\n

Yaxud obraz\u0131n t\u0259hkiy\u0259si b\u0259z\u0259n inand\u0131rm\u0131r, s\u00fcni v\u0259 sxematik t\u0259sir ba\u011f\u0131\u015flay\u0131r. M\u0259s\u0259l\u0259n, “Yuxunu suya dan\u0131\u015f” hekay\u0259sind\u0259 n\u0259v\u0259sini itir\u0259n a\u011fbir\u00e7\u0259k G\u00fclnis\u0259 anan\u0131n dilind\u0259n veril\u0259n “He\u00e7 g\u00f6r a\u011fl\u0131m\u0131z k\u0259sir \u00f6z \u00e7arhovuzumuza baxaq? Ax\u0131, R\u0259hil\u0259 h\u0259mi\u015f\u0259 q\u0131zc\u0131\u011faza q\u0131rm\u0131z\u0131 bal\u0131qlar\u0131 g\u00f6st\u0259rir, u\u015faq dili il\u0259 na\u011f\u0131llar dan\u0131\u015f\u0131rd\u0131”, – fikrind\u0259 “u\u015faq dili” ifad\u0259si yerin\u0259 d\u00fc\u015fm\u00fcr. \u00c7\u00fcnki t\u0259\u015fvi\u015f i\u00e7ind\u0259, dar macalda olan bir insan bel\u0259 \u00fct\u00fcl\u00fc, ibar\u0259li c\u00fcml\u0259l\u0259r qurmur. El\u0259c\u0259 d\u0259, yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259ri n\u0259ql ed\u0259rk\u0259n, “balaca q\u0259hr\u0259man\u0131m\u0131z”, “ki\u00e7ik q\u0259hr\u0259man\u0131m\u0131z” kimi ifad\u0259l\u0259rd\u0259n istifad\u0259 etm\u0259si do\u011fru deyil. U\u015faqlar \u00fc\u00e7\u00fcn hekay\u0259l\u0259r\u0259d\u0259 bu ba\u015fqa, amma b\u00f6y\u00fckl\u0259r \u00fc\u00e7\u00fcn yaz\u0131lan hekay\u0259d\u0259 bel\u0259 bir “do\u011fmal\u0131\u011fa” ehtiyac yoxdur. Bu s\u0131radan yen\u0259 eyni problem, m\u00fc\u0259llif b\u0259z\u0259n oxucular\u0131n yerin\u0259 m\u00fchakim\u0259 edir, q\u0259rar verir, ittihama k\u00f6kl\u0259nir. M\u0259s\u0259l\u0259n, “S\u0259s\u0259 topla\u015fanlardan kims\u0259 t\u0259cili tibib yard\u0131m \u00e7a\u011f\u0131rmaq ist\u0259yirdi. Ba\u015fqa birisi tez polis\u0259 x\u0259b\u0259r verm\u0259k \u00fc\u00e7\u00fcn t\u0259kid edirdi. \u0130\u00e7\u0259rid\u0259 is\u0259 \u00fcz\u00fcqara, vicdan\u0131 l\u0259k\u0259li bir ki\u015fi s\u0259sini i\u00e7in\u0259 \u00e7\u0259kib bir k\u00fcnc\u0259 q\u0131s\u0131laraq arvad\u0131n\u0131n s\u0259sini e\u015fitmi\u015fdi. Bu nam\u0259rd ki\u015finin adam aras\u0131na \u00e7\u0131xma\u011fa \u00fcz\u00fc yox idi…” (“Qiyam\u0259t\u0259 qalmayan qisas”). N\u0259srin dili, t\u0259l\u0259b v\u0259 \u00f6l\u00e7\u00fcl\u0259ri ba\u015fqad\u0131r. Yaz\u0131\u00e7\u0131 n\u0259ql etm\u0259kd\u0259n \u00e7ox t\u0259svir\u0259 \u0259saslanmal\u0131d\u0131r. Q\u0259na\u0259ti oxucu \u00f6z\u00fc bu t\u0259svirl\u0259rd\u0259n hasil ed\u0259c\u0259k.<\/p>\n

Zemfira M\u0259h\u0259rr\u0259mlinin hekay\u0259l\u0259rind\u0259ki i\u015f\u0131qdan nahaqdan b\u0259hs el\u0259mir\u0259m. \u00c7\u00fcnki \u0259ks\u0259r hekay\u0259l\u0259rind\u0259 m\u00fc\u0259llif underqraunda y\u00f6n\u0259lir, h\u0259yat\u0131n dibind\u0259 olan insanlar\u0131n a\u011f\u0131r h\u0259yatlar\u0131na fokuslan\u0131r, sosial-etnoqrafiq m\u0259nz\u0259r\u0259nin d\u0259qiq v\u0259 analitik t\u0259svirini verir: m\u0259hb\u0259s h\u0259yat\u0131, kriminal ya\u015fam, i\u00e7kiy\u0259 alud\u0259\u00e7ilik, kims\u0259sizlik, x\u0259yan\u0259t, aldan\u0131\u015f v\u0259 s. B\u0259z\u0259n is\u0259, s\u00f6z\u00fcn h\u0259qiqi m\u0259nas\u0131nda h\u0259yat\u0131n dibind\u0259 olan insanlar, z\u0259lz\u0259l\u0259nin yaratd\u0131\u011f\u0131 u\u00e7qunun alt\u0131nda qal\u0131b “n\u00f6qt\u0259 boyda h\u0259yat i\u015f\u0131\u011f\u0131” arayanlar, iki d\u00fcnya aras\u0131nda \u00e7arp\u0131\u015fanlar! Amma b\u00fct\u00fcn bu psixoloji g\u0259rginlikl\u0259rin i\u00e7ind\u0259 \u00e7\u0131x\u0131lmaz olan he\u00e7 n\u0259 yoxdur, hans\u0131sa gizli bir \u0259l, gizli bir ist\u0259k, ya\u015fam ruhu hekay\u0259l\u0259rd\u0259ki a\u011f\u0131rl\u0131\u011f\u0131n i\u00e7ind\u0259 i\u015f\u0131ql\u0131 fonu t\u0259\u015fkil edir: “…vaxt, zaman m\u0259fhumunu itirmi\u015fdi. \u0130tirilm\u0259y\u0259n is\u0259 t\u0259kc\u0259 \u00dcmid idi. Ax\u0131rad\u0259k \u00e7arp\u0131\u015fan, sonad\u0259k duru\u015f g\u0259tir\u0259n \u00dcmid”!<\/p>\n

B\u00fct\u00fcn obrazlar t\u0259svir olunan g\u0259rgin hadis\u0259l\u0259r, situasiyalar i\u00e7ind\u0259 nikbin bir x\u0259tti simvoliz\u0259 el\u0259yir, he\u00e7 bir situasiyada m\u00fcvazin\u0259tini itirmirl\u0259r. \u00c7e\u015fidli hadis\u0259l\u0259r daxilind\u0259 n\u0259 ah\u0259ngini d\u0259yi\u015firl\u0259r, n\u0259 d\u0259 h\u0259yata olan \u00fcmid i\u015f\u0131\u011f\u0131n\u0131. Ziddiyy\u0259tli olan da el\u0259 budur! Bax\u0131rsan ki, b\u0259hs olunan \u0259ks\u0259r hekay\u0259l\u0259rin m\u0259zmun qat\u0131nda g\u00fcl\u00fc\u015f\u0259, t\u0259b\u0259ss\u00fcm\u0259 yer yoxdur, n\u0259d\u0259n ki, toxunulan m\u00f6vzulardan C\u0259lil M\u0259mm\u0259dquluzad\u0259 demi\u015f “qan iyi g\u0259lir”, ya\u015fad\u0131\u011f\u0131 h\u0259yat ger\u00e7\u0259kl\u0259ri ciddi rakursu lab\u00fcdl\u0259\u015fdirir. B\u0259s nikbinlik, \u00fcmid, i\u015f\u0131q bu m\u0259tnl\u0259rd\u0259 nec\u0259 t\u0259zah\u00fcr edir?! M\u00fc\u0259llifin \u00fcslub plan\u0131nda, yaz\u0131\u00e7\u0131 platformas\u0131nda! Bu m\u00f6vqe y\u0259qin ki, el\u0259 yaz\u0131\u00e7\u0131n\u0131n \u00f6z\u00fcn\u00fcn \u00e7\u0131x\u0131\u015f yoludur. B\u00fct\u00fcn \u015f\u0259xsi v\u0259 milli g\u0259rginlikl\u0259ri, psixoloji travmalar\u0131 bu \u00fcmidin v\u0259 i\u015f\u0131\u011f\u0131n g\u00fcc\u00fc il\u0259 h\u0259ll etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. D\u0259rdin k\u0259d\u0259rini ya\u015fam\u0131n sevinci il\u0259 yenirmi\u015fc\u0259sin\u0259! \u018fd\u0259biyyat\u0131n qay\u0259si d\u0259 el\u0259 bu deyilmi?!.<\/p>\n

 <\/p>\n

Az\u0259rbaycan.media\u00a0<\/span><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Elnar\u0259 AK\u0130MOVA Zemfira M\u0259h\u0259rr\u0259mli n\u0259srimizd\u0259 daha \u00e7ox Qaraba\u011f a\u011fr\u0131lar\u0131na v\u0259 qad\u0131n talel\u0259rin\u0259 h\u0259ssasl\u0131\u011f\u0131 il\u0259 se\u00e7il\u0259n yaz\u0131\u00e7\u0131 obraz\u0131 il\u0259 xarakteriz\u0259 olunur. \u018fslind\u0259, yaz\u0131\u00e7\u0131n\u0131n m\u0259tnl\u0259ri m\u00fcxt\u0259lif m\u00f6vzular\u0131, zaman v\u0259 m\u0259kan h\u00fcdudlar\u0131n\u0131 \u00e7evr\u0259l\u0259s\u0259… <\/p>\n","protected":false},"author":537,"featured_media":68077,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63,1],"tags":[],"class_list":["post-68074","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dbiyyat","category-manset"],"_links":{"self":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/68074","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/users\/537"}],"replies":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=68074"}],"version-history":[{"count":3,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/68074\/revisions"}],"predecessor-version":[{"id":68081,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/68074\/revisions\/68081"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/media\/68077"}],"wp:attachment":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=68074"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=68074"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=68074"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}