\u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri” v\u0259 D\u0259mir Yumruq
\nAz\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n tan\u0131\u015f imzas\u0131 Oqtay Ha\u00e7\u0131musal\u0131n\u0131n bu g\u00fcnl\u0259rd\u0259 \u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri\u201d hekay\u0259si oxuculara t\u0259qdim olundu. Ki\u00e7ik bir hekay\u0259dir. Amma hekay\u0259ni oxuyark\u0259n m\u0259tnin i\u00e7ind\u0259n \u0259s\u0259n r\u00fczgar oxucunun q\u0259lbini d\u0259lib ke\u00e7ib ke\u00e7ir.
\n\u00d6nc\u0259 qeyd ed\u0259k ki m\u00fcasir Az\u0259rbaycan n\u0259sri f\u0259rdin \u00f6z kimliyi, genetik yadda\u015f\u0131 v\u0259 sosial reall\u0131q aras\u0131ndak\u0131 ziddiyy\u0259tl\u0259ri ifad\u0259 etm\u0259k \u00fc\u00e7\u00fcn tez-tez sehrli realizm v\u0259 absurdizm elementl\u0259rin\u0259 m\u00fcraci\u0259t edir. F\u00f6vq\u0259lt\u0259bii v\u0259 mistik olay\u0131n g\u00fcnd\u0259lik reall\u0131q kimi t\u0259qdim edildiyi, klassik absurd durumlara s\u00f6yk\u0259n\u0259n s\u00fcjetl\u0259rl\u0259 hem d\u00fcnya, hem de Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda tez-tez kar\u015f\u0131la\u015f\u0131r\u0131q. Oqtay Hac\u0131musal\u0131n\u0131n hekay\u0259sind\u0259 d\u0259 \u00c7ingiz xan\u0131n m\u00fcasir k\u0259nd\u0259 g\u0259lib divanda oturmas\u0131, idar\u0259 m\u00fcdiri il\u0259 dan\u0131\u015fmas\u0131 v\u0259 hekay\u0259nin q\u0259hr\u0259man\u0131 Teymurun buna qeyri-adi, qarabasma kimi deyil, q\u0259bul edil\u0259n bir fakt kimi ya\u015famas\u0131 m\u0259hz sehrli realizmin klassik t\u0259zah\u00fcr\u00fcd\u00fcr. \u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri\u201d ilk bax\u0131\u015fda m\u0259i\u015f\u0259t xarakterli, ironik bir hekay\u0259t t\u0259siri ba\u011f\u0131\u015flasa da, \u0259slind\u0259 f\u0259rdin daxili silk\u0259l\u0259nm\u0259sini, genetik kodun m\u00fcasir komfort-\u0259tal\u0259t zonas\u0131n\u0131 yarmas\u0131n\u0131 v\u0259 tarixi arxetipl\u0259rin bu g\u00fcnl\u0259 t\u0259mas\u0131n\u0131 \u00f6n plana \u00e7\u0259k\u0259n \u00e7oxqatl\u0131 bir m\u0259tndir.
\nHekay\u0259nin s\u00fcjet x\u0259tti: Dostlar\u0131 il\u0259 bal\u0131\u011fa ged\u0259n Teymur g\u00f6l\u00fcn k\u0259nar\u0131nda a\u00e7\u0131lm\u0131\u015f s\u00fcfr\u0259d\u0259 bir q\u0259d\u0259h araq i\u00e7ir v\u0259 komaya d\u00fc\u015f\u00fcr. Onun \u00f6ld\u00fcy\u00fcn\u00fc d\u00fc\u015f\u00fcn\u0259n dostlar\u0131 k\u0259ndd\u0259n molla g\u0259tirirl\u0259r, lakin bay\u011f\u0131nl\u0131q i\u015find\u0259 Teymur \u00c7ingiz xanla g\u00f6r\u00fc\u015f\u00fcr v\u0259 ondan d\u00f6y\u00fc\u015f\u0259 haz\u0131rla\u015fmaq tap\u015f\u0131r\u0131\u011f\u0131 al\u0131r. Bir az sonra \u00f6z\u00fcn\u0259 g\u0259l\u0259n q\u0259hr\u0259man\u0131n\u0131n tezlikl\u0259 qap\u0131s\u0131 d\u00f6y\u00fcl\u00fcr.\u00c7ingiz xan h\u0259rbi ma\u015f\u0131nla g\u0259lib Teymuru d\u00f6y\u00fc\u015f\u0259 apar\u0131r. Hekay\u0259 ilk c\u00fcml\u0259sind\u0259n sonuncu c\u00fcml\u0259y\u0259 q\u0259d\u0259r oxucu il\u0259 kodlarla \u201cdan\u0131\u015f\u0131r\u201d. Eyni zamanda oxucuya verdiyi subliminal mesalar da m\u0259tn\u0259 f\u0259rqli bir y\u00fck y\u00fckl\u0259yir : \u0259s\u0259ri \u00f6t\u0259ri bir hekay\u0259d\u0259n \u00e7\u0131xar\u0131b \u00e7ox qatl\u0131 f\u0259ls\u0259fi t\u0259msil\u0259 \u00e7evirir. Bu y\u00fck zahir\u0259n sakit g\u00f6r\u00fcn\u0259n m\u0259i\u015f\u0259t \u0259tal\u0259tinin arxas\u0131ndas\u0131nda yatan tarixi qisas, yatm\u0131\u015f sava\u015f\u00e7\u0131 geninin q\u0259fil oyan\u0131\u015f\u0131 v\u0259 f\u0259rdin \u00f6z taleyind\u0259n qa\u00e7a bilm\u0259y\u0259c\u0259yi h\u0259qiq\u0259tidir. Ba\u015f q\u0259hr\u0259man Teymurun (ilk kod: \u018fmir Teymur en q\u00fcdr\u0259tli fatehl\u0259r biri, Teymuriler \u0130mperiyas\u0131n\u0131n banisi v\u0259 s\u0259rk\u0259rd\u0259si) yuxu il\u0259 reall\u0131q, qarabasma il\u0259 h\u0259qiq\u0259t aras\u0131nda \u00e7a\u015fba\u015f qald\u0131\u011f\u0131 bir m\u0259qamda B\u00f6y\u00fck S\u0259rk\u0259rd\u0259 \u2014 \u00c7ingiz xan t\u0259r\u0259find\u0259n \u201cd\u00f6y\u00fc\u015f\u0259 \u00e7a\u011f\u0131r\u0131lmas\u0131\u201d v\u0259 bu \u00e7a\u011f\u0131r\u0131\u015f\u0131n sonda reall\u0131\u011fa \u00e7evrilm\u0259si m\u0259tnd\u0259 iki xronotopu qar\u015f\u0131-qar\u015f\u0131ya qoyur. Statik v\u0259 laqeyd m\u0259i\u015f\u0259t m\u0259kan\u0131 il\u0259 dinamik v\u0259 qeyri-m\u00fc\u0259yy\u0259n tarixi-mistik m\u0259kan qar\u015f\u0131la\u015f\u0131r. G\u00f6l k\u0259nar\u0131, samavar \u00e7ay\u0131, i\u00e7ki m\u0259clisi, Ab\u015feron- k\u0259nd koloriti (\u201c\u0259ncir m\u00fcr\u0259bb\u0259si il\u0259 qaynar \u00e7ay\u201d, \u201c\u00fcz\u00fcm t\u0259h\u0259ngi\u201d), \u201c\u00f6l\u00fcm aya\u011f\u0131nda\u201d mollan\u0131n Yasin oxumas\u0131 v\u0259 h\u0259yat\u0131n axar\u0131nda monoton \u015f\u0259kild\u0259 davam ed\u0259n \u00e7ayxana v\u0259rdi\u015fl\u0259ri. \u00c7ingiz xan\u0131n \u00e7ad\u0131r\u0131, taxt, z\u0259hmli \u0259mrl\u0259r v\u0259 nam\u0259lum bir \u201cd\u00f6y\u00fc\u015f\u201d haz\u0131rl\u0131\u011f\u0131. Zaman burada insan ruhunun, yadda\u015f\u0131n v\u0259 duy\u011fular\u0131n ritmi il\u0259 ax\u0131r. Hekay\u0259d\u0259 ba\u015flan\u011f\u0131c v\u0259 son qovu\u015fur; q\u0259hr\u0259man eyni a\u011fr\u0131n\u0131n, eyni xatir\u0259nin v\u0259 ya eyni duy\u011funun i\u00e7ind\u0259 f\u0131rlan\u0131r. \u00c7\u0131x\u0131\u015f yolu yoxdur, h\u0259r son yenid\u0259n ba\u015flan\u011f\u0131ca apar\u0131r. Teymur d\u00fcnyaya g\u0259li\u015finin missiyas\u0131 n\u0259dirs\u0259 icra etm\u0259lidir. O, d\u00f6y\u00fc\u015f aln\u0131na yaz\u0131lm\u0131\u015f bir q\u00f6v\u00fcm\u00fcn f\u0259rdidir. Hekay\u0259nin f\u0259ls\u0259fi n\u00fcv\u0259sini d\u0259 m\u0259hz bu- genetik yadda\u015f\u0131n v\u0259 n\u0259sil \u015f\u00fcurunun f\u0259rd \u00fcz\u0259rind\u0259ki h\u00f6km\u00fc t\u0259\u015fkil edir. M\u00fc\u0259llif bunu Teymurun daxili monoloqunda \u00e7ox ayd\u0131n kodla\u015fd\u0131r\u0131r: \u201c…n\u0259slimizd\u0259ki b\u00fct\u00fcn ki\u015fil\u0259rin g\u00f6zl\u0259ri q\u0131y\u0131q olub. \u00d6z\u00fcm\u00fcz d\u0259 davakar\u0131q… babam dan\u0131\u015f\u0131rd\u0131 ki, bizim n\u0259slin ad\u0131 \u00d6zb\u0259kl\u0259r olub.\u201d M\u00fc\u0259llif g\u00f6st\u0259rir ki, m\u00fcasir insan\u0131n b\u00fct\u00fcn m\u0259i\u015f\u0259t \u00e7\u0259r\u00e7iv\u0259l\u0259rin\u0259 (m\u00fcdir, i\u015f, \u0259riz\u0259, \u00e7ayxana s\u00f6hb\u0259tl\u0259ri) baxmayaraq, onun daxilind\u0259 yatan k\u00f6\u00e7\u0259ri, d\u00f6y\u00fc\u015f\u00e7\u00fc ruhu he\u00e7 vaxt tam yox olmur. \u00c7ingiz xan\u0131n g\u0259li\u015fi \u2014 q\u0259hr\u0259man\u0131n \u00f6z k\u00f6k\u00fcn\u0259, t\u0259bi\u0259tin\u0259 v\u0259 tarixi missiyas\u0131na \u00e7a\u011f\u0131r\u0131\u015f\u0131d\u0131r. V\u0259 burada \u00e7ox vacib bir m\u0259qam\u0131 qeyd etm\u0259k laz\u0131md\u0131r v\u0259 vacibdir. Bu g\u0259li\u015f 30 il i\u015f\u011fal olunmu\u015f Qaraba\u011f\u0131 \u0259sar\u0259t alt\u0131nda qalan mill\u0259tin Ali Ba\u015f Komandan\u0131n\u0131n bir sabah realla\u015fan d\u00f6y\u00fc\u015f \u00e7a\u011fr\u0131\u015f\u0131na b\u0259nz\u0259yir. Toplumun \u0259n k\u0259narda qalan, faydas\u0131z bir f\u0259rdi olan q\u0259hr\u0259man\u0131m\u0131z bel\u0259 \u201cniy\u0259\u201d, \u201chans\u0131 d\u00f6y\u00fc\u015f\u0259\u201d sullar\u0131n\u0131 vermir. Hekay\u0259nin sonundak\u0131 \u201ctoplan\u0131n\u201d, \u201cCay qaynad\u0131n\u201d \u00e7a\u011fr\u0131\u015f\u0131 da oxucuya 44 G\u00fcnl\u00fck Qaraba\u011f m\u00fcharib\u0259sinin ab-havas\u0131n\u0131 ya\u015fad\u0131r. Kims\u0259 bir sual verm\u0259d\u0259n birl\u0259\u015fdi, c\u0259m oldu v\u0259 m\u00fcharib\u0259y\u0259 bir v\u00fccud kimi at\u0131ld\u0131. Burda m\u00fc\u0259llif \u00e7ox ustal\u0131qla s\u0259tiralt\u0131 \u015f\u0259kild\u0259 xalq\u0131m\u0131z\u0131n \u0259n yax\u0131n Q\u0259l\u0259b\u0259 tarixinin atmosferini m\u0259tnin i\u00e7in\u0259 g\u0259tirir. \u018fd\u0259bi-f\u0259ls\u0259fi bax\u0131mdan bu m\u00fcqayis\u0259 m\u0259tnd\u0259ki arxetipi milli-ictimai yadda\u015f s\u0259viyy\u0259sin\u0259 qald\u0131rma\u011fa imkan verir. \u018fd\u0259biyyatda f\u0259rd \u00fcz\u0259rind\u0259n qurulan metaforalar \u00e7ox vaxt b\u00fct\u00f6v bir xalq\u0131n psixologiyas\u0131n\u0131 v\u0259 tarixi taleyini \u0259ks etdirir. Hekay\u0259d\u0259ki s\u00fcjetl\u0259 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259si aras\u0131ndak\u0131 paralell\u0259ri bir ne\u00e7\u0259 m\u00fch\u00fcm n\u00f6qt\u0259d\u0259 g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr: Teymurun g\u00fcnd\u0259lik h\u0259yat\u0131 \u2014 \u00e7ayxana s\u00f6hb\u0259tl\u0259ri, samavar t\u00fcst\u00fcs\u00fc, idar\u0259 m\u00fcdiri v\u0259 rutin v\u0259rdi\u015fl\u0259r \u2014 30 il \u0259rzind\u0259 c\u0259miyy\u0259tin ya\u015famaq m\u0259cburiyy\u0259tind\u0259 qald\u0131\u011f\u0131 status-kvonu, beyn\u0259lxalq dan\u0131\u015f\u0131qlar\u0131n monotonlu\u011funu v\u0259 k\u0259nardan baxanda yaranan “sanki ham\u0131 bu v\u0259ziyy\u0259tl\u0259 bar\u0131\u015f\u0131b” t\u0259\u0259ss\u00fcrat\u0131n\u0131 xat\u0131rlad\u0131r. Lakin bu zahiri sakitlik daxild\u0259ki yadda\u015f\u0131n s\u00f6nd\u00fcy\u00fc anlam\u0131na g\u0259lmirdi. \u00c7ingiz xan\u0131n q\u0259fil g\u0259li\u015fi Teymurdak\u0131 “\u00d6zb\u0259kl\u0259r” n\u0259slinin, y\u0259ni q\u0259dim k\u00f6\u00e7\u0259ri-d\u00f6y\u00fc\u015f\u00e7\u00fc geninin oyan\u0131\u015f\u0131na t\u0259kan verir. 44 g\u00fcnl\u00fck m\u00fcharib\u0259d\u0259 d\u0259 30 il \u0259rzind\u0259 g\u00fcnd\u0259lik h\u0259yat\u0131n\u0131 ya\u015fayan m\u00fcxt\u0259lif pe\u015f\u0259 sahibl\u0259ri \u2014 m\u00fc\u0259lliml\u0259r, m\u00fch\u0259ndisl\u0259r, t\u0259l\u0259b\u0259l\u0259r, h\u0259kiml\u0259r \u2014 bir anda daxill\u0259rind\u0259ki tarixi d\u00f6y\u00fc\u015f\u00e7\u00fc kimliyini xat\u0131rlayaraq c\u0259bh\u0259y\u0259 at\u0131ld\u0131lar. Bu, m\u0259tnd\u0259ki “genetik yadda\u015f he\u00e7 vaxt \u00f6lm\u00fcr” tezisinin real tarixd\u0259ki t\u0259zah\u00fcr\u00fc idi. Kulminasya n\u00f6qt\u0259sind\u0259 \u00c7ingiz xan obraz\u0131 hekay\u0259d\u0259 tarixi bir s\u0259rk\u0259rd\u0259 olmaqla yana\u015f\u0131, h\u0259m d\u0259 “h\u0259r\u0259k\u0259t\u0259 ke\u00e7m\u0259 \u0259mri ver\u0259n irad\u0259”ni t\u0259msil edir. O, Teymurun iki zaman aras\u0131nda n\u0259 ed\u0259c\u0259yini bilm\u0259diyi bir vaxta g\u0259lir v\u0259 onu komfort zonas\u0131ndan \u00e7\u0131xar\u0131b h\u0259rbi ma\u015f\u0131na oturdur. Real tarixd\u0259 d\u0259 Ali Ba\u015f Komandan \u0130lham \u018fliyevin “D\u0259mir Yumruq” \u0259mri v\u0259 q\u0259tiyy\u0259tli siyasi irad\u0259si m\u0259hz ill\u0259rl\u0259 y\u0131\u011f\u0131lm\u0131\u015f xalq enerjisini, ordu potensial\u0131n\u0131 vahid bir tarixi missiyaya y\u00f6n\u0259ltdi v\u0259 30 illik d\u00f6z\u00fcm d\u00f6vr\u00fcn\u00fc z\u0259f\u0259rl\u0259 yekunla\u015fd\u0131rd\u0131. Teymurun h\u0259rbi ma\u015f\u0131nla uzaqla\u015fmas\u0131 m\u0259hz n\u0259tic\u0259siz m\u00fczakir\u0259l\u0259rd\u0259n v\u0259 \u0259tal\u0259td\u0259n qopu\u015fu simvoliz\u0259 edir. 2020-ci ild\u0259 Az\u0259rbaycan da uzun ill\u0259r davam ed\u0259n s\u0259m\u0259r\u0259siz Minsk qrupu dan\u0131\u015f\u0131qlar\u0131n\u0131 gerid\u0259 qoyaraq birba\u015fa d\u00f6y\u00fc\u015f meydan\u0131nda \u00f6z tarixi \u0259dal\u0259tini b\u0259rpa etdi. Bu bax\u0131mdan hekay\u0259 t\u0259kc\u0259 f\u0259rdi bir qarabasma v\u0259 ya mistik hadis\u0259 deyil, h\u0259m d\u0259 milli kimliyin s\u0131x\u0131\u015fd\u0131r\u0131lm\u0131\u015f enerjisinin tarixi an yeti\u015f\u0259nd\u0259 nec\u0259 partlay\u0131\u015fla \u00fcz\u0259 \u00e7\u0131xd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259r\u0259n g\u00fccl\u00fc bir alleqoriyad\u0131r. M\u0259tnin \u0259n u\u011furlu t\u0259r\u0259fi is\u0259 m\u00fc\u0259llifin se\u00e7diyi inc\u0259 ironiya v\u0259 t\u0259bii absurdizm \u00fcslubudur: \u00c7ingiz xan kimi q\u00fcdr\u0259tli tarixi \u015f\u0259xsiyy\u0259t m\u00fcasir b\u00fcrokratik dil il\u0259 dan\u0131\u015f\u0131r: \u00abM\u00fcd\u00fcr\u00fcn \u0130slam H\u00fcmm\u0259tova (\u0130slam h\u00fcmb\u0259ti ikinci koddu) dil\u0259k\u00e7\u0259ni yazarsan..\u201d. Bu absurd detal oxucunu g\u00fcld\u00fcrs\u0259 d\u0259, eyni zamanda oxucuya 30 illik bir h\u0259qiq\u0259ti bir daha xat\u0131rlad\u0131r: mill\u0259ti dinda\u015fl\u0131q deyil, qanda\u015fl\u0131q xilas ed\u0259c\u0259k. M\u00fc\u0259llif t\u0259hkiy\u0259d\u0259 canl\u0131 xalq dan\u0131\u015f\u0131q dilind\u0259n v\u0259 Ab\u015feron-Bak\u0131 l\u0259hc\u0259sinin leksik lay\u0131ndan ustal\u0131qla istifad\u0259 edir: \u0130fad\u0259l\u0259rin s\u0259mimiliyi \u201cq\u0131\u00e7\u0131n boyda u\u015faq\u201d, \u201c\u0259yibd\u00fc, bala\u201d, \u201cq\u0259de\u015f\u201d, \u201culqumunu \u00fcz\u0259k\u201d, \u201cpayatonnan\u201d, \u201c\u00e7or Faiq, bo\u011fma Faiq\u201d oxucunu birba\u015fa hadis\u0259l\u0259rin i\u00e7in\u0259 \u00e7\u0259kir. Bu canl\u0131 dil personajlar\u0131n t\u0259biiliyini t\u0259min edir v\u0259 mistik hadis\u0259l\u0259rl\u0259 k\u0259skin kontrast yaradaraq hekay\u0259nin realizm t\u0259sirini art\u0131r\u0131r. Hekay\u0259nin sonlu\u011fu t\u0259sirli bir vizual v\u0259 f\u0259ls\u0259fi ziddiyy\u0259tl\u0259 bitir: \u201c\u00c7ingiz xan\u0131n s\u00fcrd\u00fcy\u00fc h\u0259rbi ma\u015f\u0131nla k\u0259ndd\u0259n uzaqla\u015fanda arxaya \u00e7evrilib baxd\u0131m ki, ya\u015f\u0131dlar\u0131m evimiz\u0259 sar\u0131 gedirl\u0259r. K\u0259ndin \u00e7ay\u00e7\u0131s\u0131 Ayxan is\u0259 u\u015faqlara s\u0259sl\u0259nirdi: \u2014 Ay bala, samavar\u0131 yand\u0131r\u0131n! \u00c7ay d\u0259ml\u0259y\u0259k\u2026\u201d n\u00f6vb\u0259ti kod el birliyini t\u0259msil edir: Sava\u015f birlik do\u011furur. Eyn\u0259n bizim 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 oldu\u011fu kimi. \u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri\u201d hekay\u0259si ki\u00e7ik h\u0259cmli olmas\u0131na baxmayaraq, m\u00fcasir insan\u0131n daxili t\u0259lat\u00fcm\u00fc v\u0259 etnik-tarixi k\u00f6kl\u0259r\u0259 qay\u0131d\u0131\u015f arzusunu lakonik v\u0259 eyni zamanda d\u0259rin qatl\u0131 metaforalarla ifad\u0259 ed\u0259n u\u011furlu n\u0259sr n\u00fcmun\u0259sidir. M\u00fc\u0259llif oxucuya sad\u0259 bir sual \u00fcnvanlay\u0131r: \u201cBiz samavar \u00e7ay\u0131n\u0131n \u0259traf\u0131ndak\u0131 rahat \u0259tal\u0259ti se\u00e7\u0259c\u0259yik, yoxsa i\u00e7imizd\u0259ki d\u00f6y\u00fc\u015f\u00e7\u00fcn\u00fcn \u00e7a\u011f\u0131r\u0131\u015f\u0131na s\u0259s ver\u0259c\u0259yik?\u201dBu sual\u0131n cavab\u0131n\u0131 Az\u0259rbaycan xalq\u0131n\u0131n 44 g\u00fcnl\u00fck m\u00fcharib\u0259 il\u0259 verdiyini m\u00fc\u0259llif subliminal gedi\u015fl\u0259 oxucunun \u015fuuralt\u0131na \u00f6t\u00fcr\u00fcr. Onu da qeyd ed\u0259k ki, \u015e\u0259rq v\u0259 Qafqaz koloriti, \u00c7ingiz xan kimi qlobal bir tarixi fiqurun m\u0259i\u015f\u0259t s\u0259viyy\u0259sind\u0259 absurdla k\u0259si\u015fm\u0259si d\u00fcnya oxucusu \u00fc\u00e7\u00fcn \u00e7ox c\u0259lbedici v\u0259 yeni \u0259d\u0259bi gedi\u015fdir. Borxesin miniat\u00fcr hekay\u0259l\u0259ri, Bussatinin q\u0131sa alleqoriyalar\u0131 v\u0259 ya Etqar Keretin 1-2 s\u0259hif\u0259lik hekay\u0259l\u0259ri m\u0259hz bu strukturla d\u00fcnya miqyas\u0131nda \u015f\u00f6hr\u0259t qazan\u0131b. \u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri\u201d lokal detallarla z\u0259ngin olsa da, da\u015f\u0131d\u0131\u011f\u0131 ideya qlobald\u0131r: \u201cM\u00fcasir c\u0259miyy\u0259tin \u0259tal\u0259ti, komfort t\u0259l\u0259si v\u0259 f\u0259rdin \u00f6z ilkin d\u00f6y\u00fc\u015f\u00e7\u00fc kimliyin\u0259 qay\u0131d\u0131\u015f\u0131\u201d. Bu m\u00f6vzu ist\u0259r Londonda, ist\u0259r Nyu-Yorkda, ist\u0259r Tokioda, ist\u0259rs\u0259d\u0259 bizim Bel\u0259suvar rayonunun \u0259ld\u0259n ayaqdan uzaq A\u011f\u0259yri k\u0259ndind\u0259 ya\u015fayan oxucu \u00fc\u00e7\u00fcn eyni d\u0259r\u0259c\u0259d\u0259 ayd\u0131n v\u0259 t\u0259sirlidir.
\nN\u0259tic\u0259 olaraq hekay\u0259nin ideyas\u0131 v\u0259 dili orijinal v\u0259 dinamik olsa da, m\u0259tnd\u0259 m\u00fc\u0259yy\u0259n struktur, xarakter v\u0259 b\u0259dii balans n\u00f6qsanlar\u0131 m\u00f6vcuddur: m\u00fc\u0259llif \u00e7ox q\u0131sa bir m\u0259tnd\u0259 bir-biri il\u0259 tam qayna\u015fmayan f\u0259rqli g\u00fcl\u00fc\u015f v\u0259 absurd elementl\u0259rini s\u0131x\u0131\u015fd\u0131r\u0131b: Molla v\u0259 Yasin oxunmas\u0131, Tramp replikas\u0131. Bu q\u0259d\u0259r f\u0259rqli referans\u0131n ki\u00e7ik bir m\u0259tnd\u0259 ard-arda verilm\u0259si hekay\u0259nin f\u0259ls\u0259fi n\u00fcv\u0259sini (genetik \u00e7a\u011f\u0131r\u0131\u015f v\u0259 ekzistensial se\u00e7im) bir q\u0259d\u0259r arxa plana at\u0131r, m\u0259tni d\u0259rin mistik-metaforik hekay\u0259d\u0259n daha \u00e7ox l\u0259tif\u0259vari skets\u0259 yax\u0131nla\u015fd\u0131r\u0131r. \u0130ki \u0259sas obraz- hekay\u0259nin q\u0259hr\u0259man\u0131 v\u0259 \u00c7ingiz xan daha d\u0259rind\u0259n i\u015fl\u0259nm\u0259lidir. Teymurun ciddi daxili q\u0131r\u0131lmas\u0131 v\u0259 \u015f\u00fcurlu se\u00e7imini, adi h\u0259yat\u0131ndan imtina ed\u0259rk\u0259n n\u0259l\u0259r hiss etdiyini oxucu daha d\u0259rind\u0259n duymal\u0131d\u0131r. M\u0259tnd\u0259 dialoqlara h\u0259ddind\u0259n art\u0131q \u00fcst\u00fcnl\u00fck verildiyi \u00fc\u00e7\u00fcn vizual bo\u015fluq yaran\u0131r v\u0259 atmosfer quruculu\u011fu z\u0259if qal\u0131r. \u00c7ingiz xan\u0131n oturdu\u011fu \u00e7ad\u0131r, h\u0259rbi ma\u015f\u0131n\u0131n v\u0259 k\u0259ndin \u00fcmumi tozu-torpa\u011f\u0131 v\u0259 ya Ab\u015feron ba\u011f\u0131n\u0131n vizual detallar\u0131 s\u00f6n\u00fck t\u0259svir edilir. Sehrli realizmin \u0259n b\u00f6y\u00fck g\u00fcc\u00fc qeyri-adi hadis\u0259nin ba\u015f verdiyi fiziki m\u0259kan\u0131n inan\u0131lmaz d\u0259r\u0259c\u0259d\u0259 canl\u0131 v\u0259 toxunulas\u0131 t\u0259svir edilm\u0259sidir. M\u0259tnd\u0259 is\u0259 vizual l\u00f6vh\u0259l\u0259r sanki p\u0259rd\u0259arxas\u0131 qeydl\u0259r kimi s\u00fcr\u0259tl\u0259 \u00f6t\u00fc\u015fd\u00fcr\u00fcl\u00fcr. \u201c\u00d6zb\u0259kl\u0259r\u201d v\u0259 tarixi-etnik izah\u0131n \u00e7ox a\u00e7\u0131q verilm\u0259si d\u0259 m\u0259tnin t\u0259sir g\u00fcc\u00fcn\u0259 t\u0259sirsiz \u00f6t\u00fc\u015fm\u00fcr. \u018fslind\u0259 m\u00fc\u0259llif Teymurun genetik kodunu oxucuya b\u0259dii detal v\u0259 davran\u0131\u015flarla hiss etdirm\u0259lidir. Bunun \u0259v\u0259zind\u0259 :\u201cH\u0259, yad\u0131mdan \u00e7\u0131xmam\u0131\u015f deyim ki, orta boylu, k\u00f6s\u0259, t\u00f6km\u0259b\u0259d\u0259n, q\u0131y\u0131q g\u00f6zl\u00fc babam dan\u0131\u015f\u0131rd\u0131 ki, bizim n\u0259slin ad\u0131 \u00d6zb\u0259kl\u0259r olub.\u201d dem\u0259k bir az daha \u00bb yazaraq birba\u015fa izahat yolunu se\u00e7ir. Bu c\u00fcr birba\u015fa m\u0259lumatland\u0131rma hekay\u0259nin b\u0259dii sirrini v\u0259 alt m\u0259tnin g\u00fcc\u00fcn\u00fc azald\u0131r. \u018fd\u0259biyyatda \u201cg\u00f6st\u0259r, amma s\u00f6yl\u0259m\u0259\u201d prinsipi bax\u0131m\u0131ndan bu ke\u00e7id bir q\u0259d\u0259r kobud g\u00f6r\u00fcn\u00fcr. Sehrli realizmin q\u0131z\u0131l qaydas\u0131 personajlar\u0131n m\u00f6c\u00fcz\u0259y\u0259 q\u0131\u015fq\u0131raraq v\u0259 ya la\u011f ed\u0259r\u0259k deyil, soyuqqanl\u0131 bir t\u0259biilikl\u0259 reaksiya verm\u0259sidir. Teymur v\u0259 dostlar\u0131 v\u0259ziyy\u0259ti i\u00e7ki s\u0259rs\u0259mliyi, m\u0259z\u0259l\u0259nm\u0259 kimi qar\u015f\u0131lay\u0131rlar: \u201cZarafat da el\u0259yir… Bayaq Tramp da g\u0259lmi\u015fdi…\u201d Bu, m\u0259tni l\u0259tif\u0259y\u0259 yax\u0131nla\u015fd\u0131r\u0131r. \u00c7ingiz xan\u0131n varl\u0131\u011f\u0131 zarafat obyekti olmaqdan \u00e7\u0131xar\u0131lmal\u0131, \u00f6l\u00fcm v\u0259 ya tale q\u0259d\u0259r lab\u00fcd, dan\u0131lmaz bir fakt kimi q\u0259bul edilm\u0259lidir. Dostlar\u0131n la\u011fla\u011f\u0131s\u0131 yerin\u0259 onlar\u0131n Teymurun \u00c7ingiz xanla g\u00f6r\u00fc\u015f\u00fcnd\u0259n qalan detalar ( m\u0259s\u0259l\u0259n at t\u0259ri, s\u0259hra k\u00fcl\u0259yi kimi) qar\u015f\u0131s\u0131nda sars\u0131lmalar\u0131 mistik t\u0259siri qat-qat art\u0131rar. \u00c7ingiz xan m\u00fcasir b\u00fcrokrat kimi idar\u0259 m\u00fcdiri v\u0259 \u0259riz\u0259 s\u00f6hb\u0259ti etm\u0259kd\u0259ns\u0259 f\u0259rqli bir yana\u015fma s\u0259rgil\u0259y\u0259r. V\u0259 ya m\u00fc\u0259llif daha absurd-ekzistensial bir forma axtar\u0131b tapa bil\u0259rdi. M\u0259s\u0259l\u0259n, \u00c7ingiz xan Teymura: \u201c\u0130dar\u0259d\u0259ki masan\u0131 bo\u015falt, m\u00f6h\u00fcr\u00fcn\u00fc t\u0259hvil ver, \u00e7\u00f6l\u00fcn qumu ka\u011f\u0131z q\u0259bul etmir\u201d dey\u0259 bil\u0259r. Tramp kimi g\u00fcnd\u0259lik replikalar yerin\u0259 is\u0259 k\u0259nd sakinl\u0259rinin \u0259srl\u0259r boyu xat\u0131rlad\u0131qlar\u0131 \u0259cdadlardan birinin n\u0259hay\u0259t g\u0259lib \u00e7\u0131xmas\u0131 kimi sehirli bir aura yarad\u0131la bil\u0259rdi. Bu ki\u00e7ik m\u0259tind\u0259 dialoqlar\u0131n s\u0131xl\u0131\u011f\u0131 hekay\u0259nin vizual g\u00fcc\u00fcn\u00fc bo\u011fur. Sehrli realizmin t\u0259m\u0259lind\u0259 s\u00f6zl\u0259r seyr\u0259k, fiziki toxunu\u015flar v\u0259 duy\u011fular is\u0259 k\u0259skin olur. M\u0259tnd\u0259ki haz\u0131rk\u0131 v\u0259ziyy\u0259t u\u015faqla Teymur aras\u0131nda uzun uzad\u0131 \u201cdur da- durmuram\u201d \u00e7\u0259ki\u015fm\u0259sinin fonunda ayd\u0131n g\u00f6r\u00fcn\u00fcr. Dialoqu lakonikl\u0259\u015fdirib fiziki t\u0259f\u0259rr\u00fcatlara ba\u011flamaq- m\u0259s\u0259l\u0259n Yavuzun (n\u00f6vb\u0259ti kod: q\u0259tiyy\u0259ti, s\u0259rt irad\u0259si, c\u0259sar\u0259ti v\u0259 d\u00f6y\u00fc\u015fk\u0259nliyin\u0259 g\u00f6r\u0259 “Yavuz” l\u0259q\u0259bi verilmi\u015f ilk Osmanl\u0131 x\u0259lif\u0259si v\u0259 sultan\u0131) qap\u0131n\u0131 a\u00e7mas\u0131 il\u0259 ota\u011fa min ill\u0259rin o \u00fcz\u00fcnd\u0259n \u00e7aparaq g\u0259l\u0259n at ayaqlar\u0131n\u0131n tozunun dolmas\u0131n\u0131 ustal\u0131qla t\u0259svir etm\u0259k m\u0259tnin g\u00fcc\u00fcn\u00fc daha da art\u0131rm\u0131\u015f olurdu. Bu s\u0259hn\u0259 \u0259slind\u0259 daha ustal\u0131qla i\u015fl\u0259n\u0259rs\u0259 m\u0259tni h\u0259m\u0259n sehrli realizm zirv\u0259sin\u0259 qald\u0131rar. Bundan ba\u015fqa, m\u0259tnd\u0259ki g\u00fcl\u00fc\u015f ucuz m\u0259z\u0259l\u0259nm\u0259d\u0259n deyil, insan\u0131n tarixi t\u0259bi\u0259ti il\u0259 g\u00fcnl\u00fck qay\u011f\u0131lar\u0131 aras\u0131ndaki ac\u0131 t\u0259zaddan do\u011fmal\u0131d\u0131r. M\u0259s\u0259l\u0259n, \u201cBayaq Tramp da g\u0259lmi\u015fdi..\u201d kimi publisistik replika yerin\u0259 \u201cG\u00f6l\u00fcn suyu bir qar\u0131\u015f \u00e7\u0259kilib, deyirl\u0259r atlar i\u00e7ib qurtar\u0131b\u00bb v\u0259 ya \u00abM\u00fcdirin\u0259 dedim ki, s\u0259nin xidm\u0259tin art\u0131k bu divarlar i\u00e7in deyil\u00bb kmim detallar\u0131n i\u015fl\u0259nm\u0259si hikay\u0259nin milli duzunu qorumaqla yana\u015f\u0131, onu intellektual oxucunun heyran qalaca\u011f\u0131 Borxesvari bir paradiqmaya y\u00fcks\u0259ld\u0259r.”<\/p>\n","protected":false},"excerpt":{"rendered":"
\u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri” v\u0259 D\u0259mir Yumruq Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n tan\u0131\u015f imzas\u0131 Oqtay Ha\u00e7\u0131musal\u0131n\u0131n bu g\u00fcnl\u0259rd\u0259 \u201c\u00c7ingiz xan\u0131n \u0259sg\u0259ri\u201d hekay\u0259si oxuculara t\u0259qdim olundu. Ki\u00e7ik bir hekay\u0259dir. Amma hekay\u0259ni oxuyark\u0259n m\u0259tnin i\u00e7ind\u0259n \u0259s\u0259n r\u00fczgar oxucunun q\u0259lbini d\u0259lib ke\u00e7ib ke\u00e7ir. \u00d6nc\u0259 qeyd ed\u0259k ki m\u00fcasir Az\u0259rbaycan n\u0259sri f\u0259rdin \u00f6z kimliyi, genetik yadda\u015f\u0131 v\u0259 sosial reall\u0131q aras\u0131ndak\u0131 ziddiyy\u0259tl\u0259ri ifad\u0259 etm\u0259k […]<\/p>\n","protected":false},"author":2,"featured_media":3629,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[23],"tags":[],"_links":{"self":[{"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/posts\/3628"}],"collection":[{"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/comments?post=3628"}],"version-history":[{"count":1,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/posts\/3628\/revisions"}],"predecessor-version":[{"id":3630,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/posts\/3628\/revisions\/3630"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/media\/3629"}],"wp:attachment":[{"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/media?parent=3628"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/categories?post=3628"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dilimizvarligimiz.az\/api\/wp\/v2\/tags?post=3628"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}