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əsənqızı
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lost is impact. The textbook had to be renewed according to
new reality”.
Indeed, a necessity was born for the objective researches
which served the nation’s interests after Azerbaijan restored its
independence. Thus, “Vocal folklore of Azerbaijan” (1992,
2013) by Pasha Afandiyev, “Azerbaijanian folklore’ (2002,
2009) by Azad Nabiyev, “Scripts on folklore” (2010) and
“Folklore lessons” (2012) by Fuzuli Bayat were published. It is
undoubtful that these books are very important for the research
on folklore studies in Azerbaijan.
However, researches written up to know mostly focused
on the analysis conducted in the North of Azerbaijan.
Researches on folklore studies created in the South of
Azerbaijan, as well as in the emigration, were kept out of
attention. Let me quote Israfil Abbasli, who is a prominent
specialist on folklore studies: “Poetic word art which is an
important part of spiritual culture of Azerbaijanian nation is
not limited to the geography where it was historically formed.
Folklore is more measured by the cultural surrounding of the
nation which is its creator. Therefore, wherever today we hear
the sounds of Azerbaijanian songs, I believe Azerbaijanian
folklore is alive and exists in that place”.
Unfortunately, South Azerbaijan has still not escaped the
danger of losing its national values – its culture and literature. I
believe, in order to see this danger clearly, it is enough just to
focus on one point stated in the book titled “Origins of
proverbs and samples of vocal folklore of Azerbaijan” by
Behruz Haggi, who fought for the freedom of the motherland,
who was imprisoned many times, convicted to death and who
escaped with hardship and emigrated to Cologne, in Germany:
“Those who lose national and humanistic view, would yell that
“Azerbaijanis are the heroes without fear and Azerbaijanian
Folklorşünaslığa giriş
253
lands are as precious as the head of Iran”. But when you ask
“What is the language of this head?”, they would try to escape
the answer. They are right, because for many long years
hegemony, injustice, ignorance and pressure in Iran cut the
language of this head with the sharp sword of Persian
chauvinism and tried to turn it to an unanimated object. But
Azerbaijanian nation were able to win this fight by preserving
its mother tongue and folklore which rests in within them.
They won with their language and folklore”.
These words show how precious folklore is in these
lands. If about thirty five million Azerbaijanian Turks live in
the place called Iran, it is enough to show how significant and
abundant folklore scripts rest there. Unfortunately, due to the
known circumstances, it is still very difficult to collect and
publish this rich heritage.
Of course, even though there are many hurdles for the
collection of folklore materials in the South of Azerbaijan,
there is still some work already done in this field. For example,
The Folklore Institute of Azerbaijanian National Academy of
Sciences published five books “Folklore of the South of
Azerbaijan”. But it is possible to have a clear picture by
looking at one fact. If nine volumed book was published by
collecting folklore in one region of our motherland –
Karabakh, we can clearly see the situation in the South of
Azerbaijan. Moreover, there is some, even though little,
research on folklore in the South. It is important for our
folklore specialists to take into account these researches and
analyze them.
There is another issue worth mentioning. If we quote
I.Abbasi again: “Our comrades who went away from their
motherland and nation and emigrated to the foreign lands, took
poetic word art with themselves, preserved them and were
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254
transformed to the carriers of this cultural heritage. It is natural
that this public-political and historical process formed the
emigration folklore and created basis for the establishment of
Azerbaijanian emigration folklore studies”.
Though more than twenty years passed since our
motherland restored is independence, we still have not
completely analyzed the cultural heritage of the most of
Azerbaijanian emigrants. Sometimes we also see that the
researches done during the independence years still view the
researches conducted in the emigration through the prism of
the soviet ideological system without any change in the
thinking from the previous years. For example, we read the
following in the first volume of “The history of Azerbaijanian
literature” published in 2004: “...Communist ideology ruled in
the history of litearture written in the Soviet Union, while
contre-ideology was dominant in the history of emigration
literature written in close neighborhood (Turkey). But the main
goal was to break the studies of literature and history of
literature from conjectures of any ideology and direct it to
serve the cultural-spiritual development of the nation”.
It is difficult to agree with what is written there on
emigration. It is true that most of the specialists in the
emigration were political figures and some goals are evidently
seen in their fight. But this never was and never could be an
ideology against “serving the cultural-spiritual development of
the nation”. Morever, in my view, it was better that political
goals were on the front line in their reseraches, because
different from the colonial ideology of the Soviet system, the
emigrants focused on the problem of the liberty and freedom of
the motherland and therefore their activities did serve the
national interests of Azerbaijanian nation.
Folklorşünaslığa giriş
255
Thus, because the researches in the emigration were done
far away from any censorship and took into account the
national interests, they are more objective and at the same
more relevant. Those researches are also a valuable source to
picture the real story of the Soviet government because of the
false advertisement as a result of the censorship during those
years.
By the way, the first volume of “The history of
Azerbaijanian literature” (six volumes) which was published in
2004 and dedicated to folklore, mentions only Ahmad
Jafaroghlu among the specialists in the emigration who
conducted researches in this direction. This prominent
emigrant folklore specialist has more than five hundred
scientific work, out of which hundred are on the folklore issue.
The above-mentioned book refers only to two books of
A.Jafaroghlu (“The history of Turkish language” and “National
life and language balance in our folklore”) and one of them
mistakenly was shown as “National life balance in our
folklore”. We think there is no need to comment on the
following prescient quote of his emigrant friend Huseyn
Baykara (Gara Huseynov was forced to go first to Iran and
then to Turkey in 1927 because of the political pursuit, he
graduated law faculty of Istanbul University and worked as a
judge in Elazigh and as a prosecutor in Istanbul) from his book
“The history of the fight for independence of Azerbaijan”:
“With all its faults, my books “The history of Azerbaijanian
culture” and “The history of the fight for independence of
Azerbaijan” are the alphabets of the struggle for the
independence of Azerbaijan. In the future, more prominent
books would be written on this topic. Time will bring up those
who learn the history of Azerbaijanian nation and its struggle
for independence. Then how and from where that generation
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would learn about this struggle? These are the reasons which
made me to write these books”.
Though there is some work done to analyze and promote
these books in the motherland, it is still not enough.
It is interesting that Zakir Sadatli came to the following
conclusion when he wrote a preface called “The map of a fate”
to the memoire titled “The stories of my life” of Aziz Alpoud,
heroic son of Azerbaijan who never stopped to fight for the
independence (who was convicted to death wrongfully by the
decision of the soviet political regime, escaped the exile in
Siberia miraculously, had to be far away from his motherland
and biked through Iran with a lot of difficulties and reached
Turkey): “Though stones of shattered Berlin wall are still kept
in the collections, unshattered wall of Azerbaijanian emigration
still buries enigmas. Sometimes I think that instead of
shattering this cursed “wall” which has divided our national
ideas, fate, spirit and our integrity into geometrical angles, we
are engaged in the “restoration and maintenance” due to the
reasons dependent and non-dependent from us”.
Thus, the author means that we still have not learnt the
rich emigration heritage and we have to give credit to him on
that.
Even though, it is very difficult to collect folklore
materials in the South of Azerbaijan, some work was
conducted in this field during recent years. Therefore, the book
presented here, has focused both on the researches conducted
in the South of Azerbaijan and in the emigration.
Lately, a special focus is given to the strengthening of
interdisciplinary relations while implementing new education
approaches and innovative methods in secondary and higher
education establishments. Taking this into account, relation of
folklore with other disciplines, which was superficially
Folklorşünaslığa giriş
257
covered in the textbooks written up to now, was analyzed more
comprehensively in this book.
The list of sources which we consider important for
analyzing Azerbaijanian folklore is attached to the end of this
book.
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əsənqızı
258
MÜNDƏRİCAT
Giriş ......................................................................................... 3
Folklor n
ədir .......................................................................... 12
Folklorşünaslığın qaynaqları ................................................. 20
Folklor v
ə dil ......................................................................... 28
Folklor n
əzəriyyələri ............................................................. 36
Müqayis
əli folklorşünaslıq .................................................... 46
Folklor v
ə mifologiya ............................................................ 59
Folklor v
ə yazılı ədəbiyyat .................................................... 63
Folklor v
ə musiqi .................................................................. 72
Folklor v
ə etnoqrafiya ........................................................... 80
Folklor v
ə tarix ...................................................................... 84
Folklor v
ə hüquq ................................................................... 94
Folklor v
ə riyaziyyat ............................................................ 105
Folklor v
ə xalq təbabəti ....................................................... 111
Folklor v
ə coğrafiya ............................................................ 120
Folklor v
ə din ...................................................................... 125
Folklor v
ə pedaqogika ......................................................... 133
Folklor v
ə psixologiya ......................................................... 137
Folklor v
ə kulinariya ........................................................... 141
M
ərasim folkloru ................................................................. 147
Folklorşünaslığa giriş
259
Xalq
ədəbiyyatının janrları .................................................. 152
Aşıq yaradıcılığı .................................................................. 209
Folklor v
ə ideoloji basqılar ................................................. 216
Folklorun toplanması və yazıya alınması prinsipləri........... 226
Tövsiy
ə edilən ədəbiyyat ..................................................... 236
Summary ............................................................................. 249
Almaz H
əsənqızı
260
Almaz H
əsənqızı
(Almaz H
əsən qızı Hüseynova)
Folklorşünaslığa giriş
Bаkı
“Elm v
ə təhsil”
2015
Folklorşünaslığa giriş
261
N
əşriyyat redaktoru:
Tünzal
ə Vahabqızı
Bilgisayar b
əzəyi:
Zahid M
əmmədli
“
Elm və təhsil
”
nəşriyyatının direktoru:
professor
Nadir Məmmədli
Çapa imzalanmış 25.12.2015
F
оrmatı 64х108 1/16
Şərti çap vərəqi 19,2
Sayı 500
Sifariş № 483
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əti müqavilə ilə
Kitab
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E
lm və təhsil
»
nəşriyyat-poliqrafiya
müəssisəsində səhifələnib çap olunmuşdur.
E-mail: nurlan1959@gmail.com
Tel: 497-16-32 511-37-82; 050-311-41-89
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Document Outline - Qeyd etmək lazımdır ki, qıpçaq türklərinin yadigarı, təxminən XIII-XIV əsrlərə aid edilən iki dəftərdən ibarət və yeganə nüsxəsi Venesiyada Müqəddəs Mark (Saint Marcus) kitabxanasında mühafizə edilən “Kodeks Kumanikus” (“Codex Cumanicus”) əsərində də ...
- Bu da qopuzla bağlı yuxarıda söylənən fikri bir daha təsdiq etməkdədir. Bundan əlavə, “Kodeks Kumanikus”un (“Codex Cumanicus”) latın-qıpçaqca bölümünə təxminən beş yüzə qədər tapmaca da əlavə edilmişdir. Bu da həmin lüğətin folklorun dəyərli mənbələri...
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