{"id":456,"date":"2022-10-13T17:12:53","date_gmt":"2022-10-13T13:12:53","guid":{"rendered":"https:\/\/socialresearchjournal.az\/?p=456"},"modified":"2022-12-09T00:37:16","modified_gmt":"2022-12-08T20:37:16","slug":"tarix-siyaseti","status":"publish","type":"post","link":"https:\/\/socialresearchjournal.az\/index.php\/2022\/10\/13\/tarix-siyaseti\/","title":{"rendered":"TAR\u0130X S\u0130YAS\u018fT\u0130 V\u018f YADDA\u015e S\u0130YAS\u018fT\u0130: D\u00dcNYA T\u018fCR\u00dcB\u018fS\u0130 V\u018f AZ\u018fRBAYCANDA M\u018fS\u018fL\u018fY\u018f KONSEPTUAL BAXI\u015e"},"content":{"rendered":"

\u00a0Tahir\u0259 ALLAHYAROVA
\n<\/strong>Sosial T\u0259dqiqatlar M\u0259rk\u0259zi \u0130dar\u0259 Hey\u0259tinin \u00fczv\u00fc,\u00a0<\/em>f\u0259ls\u0259f\u0259 elml\u0259ri doktoru, professor
\n<\/em><\/strong>E-mail: <\/em>tahirallahyarova@gmail.com<\/em><\/strong><\/span><\/p>\n

X\u00fclas\u0259.<\/strong> 2021-ci il d\u00f6vl\u0259t\u00e7ilik tariximizd\u0259 ilk d\u0259f\u0259 \u0259lam\u0259tdar tarixi g\u00fcnl\u0259r adlanan m\u00f6ht\u0259\u015f\u0259m hadis\u0259l\u0259r – V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 Z\u0259f\u0259r tarixinin 1-ci v\u0259 m\u00fcst\u0259qilliyin b\u0259rpas\u0131n\u0131n 30-cu ild\u00f6n\u00fcml\u0259ri i\u015far\u0259si alt\u0131nda ke\u00e7\u0259c\u0259k. Bu m\u00f6ht\u0259\u015f\u0259m t\u0259qviml\u0259r d\u00fcnyada \u201ctarix v\u0259 yadda\u015f siyas\u0259ti\u201d adlanan hadis\u0259l\u0259r bax\u0131m\u0131ndan olduqca b\u00f6y\u00fck \u0259h\u0259miyy\u0259t\u0259 malikdir. \u00c7oxsayl\u0131 d\u00fcnya \u00f6lk\u0259l\u0259ri qeyd edil\u0259c\u0259k bel\u0259 hadis\u0259l\u0259rin milli yadda\u015fa yaz\u0131lmas\u0131n\u0131n d\u00f6vl\u0259t siyas\u0259tin\u0259, tarixi \u0259n\u0259n\u0259sin\u0259, konkret konsepsiyas\u0131na, ger\u00e7\u0259k m\u0259qs\u0259dl\u0259r\u0259 v\u0259 onun realla\u015fmas\u0131n\u0131n mexanizml\u0259rin\u0259 s\u0259lahiyy\u0259tli olan institutlara malikdir.<\/span><\/p>\n

Bununla m\u00fcqayis\u0259d\u0259 \u00f6lk\u0259mizd\u0259 tarix v\u0259 yadda\u015f siyas\u0259ti n\u0259inki ziyal\u0131lar\u0131m\u0131z\u0131n t\u0259dqiqatlar\u0131nda, kollektiv yadda\u015fla ba\u011fl\u0131 istisna say\u0131lacaq ara\u015fd\u0131rmalar n\u0259z\u0259r\u0259 al\u0131nmazsa, h\u0259tta elmi leksikonumuzda bel\u0259 h\u0259l\u0259lik diqq\u0259t c\u0259lb etm\u0259yib, t\u0259hlil edilm\u0259yib. D\u00fcnya \u00f6lk\u0259l\u0259rind\u0259ki kimi \u201ctarix siyas\u0259ti v\u0259 yadda\u015f siyas\u0259ti\u201d adlanan f\u0259aliyy\u0259tin h\u0259yata ke\u00e7irilm\u0259sin\u0259 s\u0259lahiyy\u0259tli olan r\u0259smi institusionalla\u015fm\u0131\u015f strukturlar Az\u0259rbaycanda h\u0259l\u0259lik formala\u015fmay\u0131b.<\/span><\/p>\n

Az\u0259rbaycan\u0131n m\u00fcst\u0259qillik tarixind\u0259 ilk d\u0259f\u0259 Qaraba\u011fda Q\u0259l\u0259b\u0259, Qay\u0131d\u0131\u015f v\u0259 Z\u0259f\u0259r tarixi adl\u0131 m\u0259rh\u0259l\u0259y\u0259 q\u0259d\u0259m qoyulmas\u0131 tarix\u0259 v\u0259 yadda\u015fa m\u00fcnasib\u0259t m\u0259s\u0259l\u0259l\u0259rini t\u0259s\u0259vv\u00fcr\u0259g\u0259lm\u0259z d\u0259r\u0259c\u0259d\u0259 aktualla\u015fd\u0131r\u0131b. Bel\u0259 ki, tarix\u0259n m\u00fcharib\u0259l\u0259r xalq\u0131n kimliyin\u0259 g\u00f6st\u0259rdiyi fundamental t\u0259sir g\u00fcc\u00fc il\u0259 yadda\u015f siyas\u0259tinin alternativi olmayan \u0259sas\u0131n\u0131 t\u0259\u015fkil edir. Az\u0259rbaycan xalq\u0131n\u0131n V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 qazand\u0131\u011f\u0131 q\u0259l\u0259b\u0259 z\u0259f\u0259r tarixinin q\u0259l\u0259m\u0259 al\u0131nmas\u0131n\u0131, onun daxili v\u0259 xarici siyas\u0259t\u0259, \u0259n ba\u015fl\u0131cas\u0131, ictimai \u015f\u00fcura v\u0259 r\u0259y\u0259 t\u0259siri m\u0259s\u0259l\u0259sini g\u00fcnd\u0259m\u0259 g\u0259tirir.<\/span><\/p>\n

M\u0259qal\u0259d\u0259 d\u00fcnyada m\u00f6vcud olan tarix v\u0259 yadda\u015f siyas\u0259ti sah\u0259sind\u0259 t\u0259cr\u00fcb\u0259 v\u0259 bu sah\u0259d\u0259ki f\u0259aliyy\u0259tl\u0259r – AB\u015e, Fransa, Almaniya, Rusiya, Pol\u015fa, Ukrayna, \u0130srail, Avropa Birliyi v\u0259 s. n\u00fcmun\u0259sind\u0259 ara\u015fd\u0131r\u0131l\u0131r, Az\u0259rbaycanla m\u00fcqayis\u0259si v\u0259 g\u00f6r\u00fcl\u0259c\u0259k i\u015fl\u0259rin s\u0259ciyy\u0259l\u0259ndirilm\u0259sin\u0259 \u00e7al\u0131\u015f\u0131l\u0131r.<\/span><\/p>\n

\u00a0<\/strong>A\u00e7ar s\u00f6zl\u0259r: <\/strong>tarix, yadda\u015f, d\u00f6vl\u0259t, yadda\u015f siyas\u0259ti, d\u00fcnya t\u0259cr\u00fcb\u0259si, \u0130lham \u018fliyev, Az\u0259rbaycan, ke\u00e7mi\u015f\u0259 m\u00fcnasib\u0259t, tarix siyas\u0259ti, yadda\u015f m\u00fcharib\u0259l\u0259ri, yadda\u015f siyas\u0259ti institutlar\u0131<\/span><\/p>\n

    \n
  1. Tarix v\u0259 yadda\u015f siyas\u0259ti: probleml\u0259 ba\u011fl\u0131 m\u00fczakir\u0259l\u0259ri d\u00fcnyada aktual<\/strong>\u00a0ed\u0259n amill\u0259r<\/strong><\/span><\/li>\n<\/ol>\n

    \u00a0<\/strong>V\u0259t\u0259n m\u00fcharib\u0259sinin h\u0259r g\u00fcn\u00fc bizim \u015fanl\u0131 tariximizdir. Bu g\u00fcn bizim ya\u015fad\u0131\u011f\u0131m\u0131z g\u00fcnl\u0259r h\u0259r bir az\u0259rbaycanl\u0131n\u0131n yadda\u015f\u0131nda \u0259b\u0259di qalacaq. Biz tarix yaz\u0131r\u0131q. Xalq\u0131m\u0131z\u0131n, \u00f6lk\u0259mizin yeni \u015fanl\u0131 tarixini yaz\u0131r\u0131q. Bu, Z\u0259f\u0259r tarixidir\u201d [3]. <\/em><\/span><\/p>\n

    \u00a0<\/em>\u201cAz\u0259rbaycan g\u0259nci \u00f6z tarixini, \u0259d\u0259biyyat\u0131n\u0131, ana dilini m\u00fck\u0259mm\u0259l bilm\u0259lidir, f\u0259xr etm\u0259lidir ki, Az\u0259rbaycan v\u0259t\u0259nda\u015f\u0131d\u0131r. M\u0259n g\u00f6r\u00fcr\u0259m ki, m\u00fcst\u0259qillik d\u00f6vr\u00fcnd\u0259 do\u011fulmu\u015f v\u0259 ya formala\u015fm\u0131\u015f yeni n\u0259sil yeti\u015fir. Yeni n\u0259sil \u00f6lk\u0259mizin g\u0259l\u0259c\u0259yini m\u00fc\u0259yy\u0259n ed\u0259c\u0259k. \u00d6lk\u0259mizin m\u00fcst\u0259qilliyi onlardan as\u0131l\u0131 olacaq. \u018fg\u0259r qloballa\u015fma ad\u0131 il\u0259 biz\u0259 yad olan v\u0259 faktiki olaraq manqurtla\u015fma, kimlik siyas\u0259ti idxal edil\u0259c\u0259ks\u0259, onda bizim g\u0259ncl\u0259rimiz g\u0259l\u0259c\u0259kd\u0259 \u00f6lk\u0259mizin maraqlar\u0131n\u0131 qoruya bilm\u0259y\u0259c\u0259kl\u0259r\u201d [8].<\/em><\/span><\/p>\n

    \u0130lham \u018fliyev <\/strong><\/span><\/p>\n

    Az\u0259rbaycan Respublikas\u0131n\u0131n Prezidenti<\/em><\/span><\/p>\n

    Prezident \u0130lham \u018fliyevin yuxar\u0131da epiqraf olaraq g\u0259tiril\u0259n \u201c..\u00f6lk\u0259mizin yeni \u015fanl\u0131 tarixini yazmaq\u201d \u00e7a\u011f\u0131r\u0131\u015f\u0131 Z\u0259f\u0259r tarixini yadda\u015flara yazmaq kimi aidiyy\u0259tli sah\u0259nin ziyal\u0131 v\u0259 aliml\u0259rin\u0259, q\u0259l\u0259m \u0259hli v\u0259 mediaya, \u00fcmumilikd\u0259 is\u0259 h\u0259r bir v\u0259t\u0259nda\u015fa \u00fcnvanlan\u0131b.<\/span><\/p>\n

    Qalibiyy\u0259tli m\u00fcharib\u0259 h\u0259r bir xalq \u00fc\u00e7\u00fcn \u00f6z z\u0259ngin tarixi v\u0259 m\u0259d\u0259niyy\u0259tin\u0259 bir daha d\u0259rind\u0259n n\u0259z\u0259r salmaq, toplumun tarix duyumunu formala\u015fd\u0131rmaq v\u0259 z\u0259nginl\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn b\u00f6y\u00fck f\u00fcrs\u0259tdir.<\/span><\/p>\n

    Haz\u0131rda Z\u0259f\u0259r tarixini yazan \u00f6lk\u0259mizd\u0259 milli q\u00fcrurla birlikd\u0259 formala\u015fan qalib xalqa m\u0259xsus milli q\u00fcrur ya\u015fant\u0131s\u0131 v\u0259 milli kimlik, d\u0259y\u0259r oriyentasiyalar\u0131n\u0131n \u00fcf\u00fcql\u0259rinin d\u00fczg\u00fcn m\u00fc\u0259yy\u0259n edilm\u0259si, q\u0259l\u0259b\u0259 d\u0259rsl\u0259rinin indiki v\u0259 g\u0259l\u0259c\u0259k n\u0259sill\u0259rin yadda\u015f\u0131na h\u0259kk edilm\u0259si y\u00f6n\u00fcnd\u0259 h\u0259yati vacib prioritetl\u0259rin d\u00fczg\u00fcn qurulmas\u0131 x\u00fcsusi \u0259h\u0259miyy\u0259t k\u0259sb edir.<\/span><\/p>\n

    Bununla yana\u015f\u0131, yuxar\u0131da qeyd edil\u0259n, soni ill\u0259r d\u00fcnyada v\u00fcs\u0259tl\u0259 artan yeni trendl\u0259rin – tarix siyas\u0259ti v\u0259 yadda\u015f siyas\u0259ti adlanan t\u0259dqiqat istiqam\u0259tl\u0259rinin, \u0259n\u0259n\u0259 v\u0259 mexanizml\u0259rin formala\u015fmamas\u0131 qar\u015f\u0131da duran m\u0259qs\u0259dl\u0259r\u0259 adekvat deyil. Bu bax\u0131mdan, \u00f6lk\u0259mizd\u0259 yadda\u015f v\u0259 tarix, yadda\u015f siyas\u0259ti il\u0259 ba\u011fl\u0131 n\u0259z\u0259ri v\u0259 t\u0259cr\u00fcb\u0259 \u0259saslar\u0131n\u0131n m\u00fczakir\u0259si, m\u00fct\u0259r\u0259qqi n\u00fcmun\u0259l\u0259rin t\u0259tbiqi qar\u015f\u0131da duran \u0259sas m\u0259s\u0259l\u0259l\u0259rd\u0259ndir.<\/span><\/p>\n

    \u201cYadda\u015f n\u0259dir, nec\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259rir?\u201d sual\u0131 bu v\u0259 ya dig\u0259r \u015f\u0259kild\u0259 \u0259n m\u00fcxt\u0259lif sah\u0259l\u0259rd\u0259n olan aliml\u0259ri maraqland\u0131r\u0131b. Q\u0259dim Roma yaz\u0131\u00e7\u0131s\u0131 B\u00f6y\u00fck Pliniy\u0259 g\u00f6r\u0259: \u201cYadda\u015f insan\u0131 \u015f\u0259xsiyy\u0259t ed\u0259n bir nem\u0259tdir.\u201d Fridrix Nit\u015fe is\u0259 \u0259ksin\u0259 unutma qabiliyy\u0259tini istedad hesab edirdi. Yadda\u015fla ba\u011fl\u0131 elmi bax\u0131\u015flar bu c\u00fcr \u0259ks m\u00f6vqel\u0259rd\u0259 olmaqla yana\u015f\u0131, \u00e7e\u015fidli t\u0259lim v\u0259 n\u0259z\u0259riyy\u0259l\u0259rin ortaya \u00e7\u0131xmas\u0131n\u0131 \u015f\u0259rtl\u0259ndirib.<\/span><\/p>\n

    Sovet \u0130ttifaq\u0131n\u0131n da\u011f\u0131lmas\u0131 il\u0259 n\u0259h\u0259ng bir geosiyasi m\u0259kanda tarixi-sosial yadda\u015f par\u00e7aland\u0131. Yeni tarixi \u201chekay\u0259 quruculu\u011funun-narrativl\u0259rin\u201d formala\u015fd\u0131r\u0131lmas\u0131na z\u0259rur\u0259t v\u0259 sosial sifari\u015fin yaranmas\u0131 bu sah\u0259d\u0259 axtar\u0131\u015flara t\u0259kan verdi. M\u00fcst\u0259qilliy\u0259 yeni qovu\u015fan h\u0259r bir d\u00f6vl\u0259t qadir oldu\u011fu q\u0259d\u0259r ke\u00e7mi\u015fini yazmaq, m\u00f6vcud yadda\u015f siyas\u0259tinin transformasiyas\u0131 v\u0259 yeni strategiyalar\u0131n yarad\u0131lmas\u0131 t\u0259l\u0259bi il\u0259 \u00fcz-\u00fcz\u0259 qald\u0131. H\u0259r bir \u00f6lk\u0259 milli, siyasi, ideoloji, geosiyasi kimliyi il\u0259 yana\u015f\u0131, h\u0259m d\u0259 \u201ctarixi kimliyini – oriyentasiyas\u0131n\u0131\u201d m\u00fc\u0259yy\u0259n etm\u0259k se\u00e7imi il\u0259 \u00fczl\u0259\u015fdi. N\u0259z\u0259r\u0259 al\u0131nmal\u0131d\u0131r ki, sovet c\u0259miyy\u0259tinin siyasi v\u0259 tarixi \u00e7\u00f6k\u00fc\u015f\u00fc h\u0259m d\u0259 qloballa\u015fma v\u0259 texnoloji-kommunikasiya inqilab\u0131n\u0131n do\u011furdu\u011fu transfomasiyalarla \u00fcst-\u00fcst\u0259 d\u00fc\u015fd\u00fc. Bu da ke\u00e7mi\u015fin t\u0259qdimi v\u0259 t\u0259bli\u011find\u0259 yeni qlobal h\u0259d\u0259fli informasiya m\u00fcharib\u0259si, manipulyasiya, vizualla\u015fd\u0131rma v\u0259 inter aktivl\u0259\u015fm\u0259 vasit\u0259l\u0259rinin meydana g\u0259lm\u0259sini \u015f\u0259rtl\u0259ndirdi.<\/span><\/p>\n

    \u201cTarix v\u0259 yadda\u015f\u201d m\u00fcnasib\u0259tl\u0259rinin yeni, daha d\u0259rind\u0259n ara\u015fd\u0131r\u0131lmas\u0131 g\u00f6st\u0259rdi ki, \u0259n\u0259n\u0259vi olaraq onlar\u0131n tamamil\u0259 ba\u015fqa sah\u0259l\u0259r olmas\u0131 yaxud da onlar\u0131n bir-birin\u0259 qar\u015f\u0131 qoyulmas\u0131 il\u0259 ba\u011fl\u0131 olan m\u00f6vqel\u0259r\u0259 d\u0259 yenid\u0259n bax\u0131lmal\u0131d\u0131r. M\u0259hz \u201ctarix-yadda\u015f-siyas\u0259t\u201d \u00fc\u00e7buca\u011f\u0131nda formala\u015fan \u201cke\u00e7mi\u015fin \u00f6yr\u0259nilm\u0259si\u201d yollar\u0131n\u0131n m\u00fcxt\u0259lif d\u00f6vrl\u0259rd\u0259, m\u00fcxt\u0259lif c\u0259miyy\u0259tl\u0259rd\u0259 m\u00fcxt\u0259lif tarixi idrak modell\u0259rinin ortaya \u00e7\u0131xmas\u0131n\u0131 \u015f\u0259rtl\u0259ndir\u0259n s\u0259b\u0259bl\u0259ri, prosesl\u0259rin mahiyy\u0259tini m\u00fc\u0259yy\u0259n etm\u0259si \u0259ks\u0259riyy\u0259t t\u0259r\u0259find\u0259n \u00fcmumi q\u0259na\u0259t\u0259 \u00e7evrildi.<\/span><\/p>\n

    M\u0259lum oldu\u011fu kimi, ke\u00e7mi\u015fin m\u0259naland\u0131r\u0131lmas\u0131, ke\u00e7mi\u015f t\u0259cr\u00fcb\u0259y\u0259 dair \u015f\u0259rhl\u0259r olduqca geni\u015f aspektl\u0259rd\u0259 v\u0259 \u00e7oxsayl\u0131 anlay\u0131\u015flar kontekstind\u0259 t\u0259svir edil\u0259 bil\u0259r. H\u0259min anlay\u0131\u015flara misal kimi tarixi t\u0259cr\u00fcb\u0259 (ke\u00e7mi\u015f haqq\u0131nda bilik v\u0259 t\u0259s\u0259vv\u00fcrl\u0259r), tarixi yadda\u015f, tarixi \u015f\u00fcur, tarixi idrak v\u0259 s.-ni xat\u0131rlamaq olar. Ke\u00e7mi\u015fin d\u0259rk edilm\u0259sinin art\u0131q formala\u015fm\u0131\u015f \u0259n\u0259n\u0259l\u0259ri, ba\u015fqa s\u00f6zl\u0259, tarixi t\u0259cr\u00fcb\u0259l\u0259r v\u0259 ya tarixi idrak modell\u0259ri m\u00f6vcuddur. Zaman gedi\u015find\u0259 tarixin bir-birini \u0259v\u0259zl\u0259y\u0259n m\u00fcxt\u0259lif inki\u015faf m\u0259rh\u0259l\u0259l\u0259rind\u0259 ba\u015f ver\u0259n proses v\u0259 hadis\u0259l\u0259rin elmi d\u0259rk edilm\u0259sinin \u00fcsullar\u0131 da, imkanlar\u0131 da yenil\u0259\u015fir, d\u0259yi\u015fir v\u0259 z\u0259nginl\u0259\u015fir. Ke\u00e7mi\u015f tarix\u0259 dair t\u0259s\u0259vv\u00fcrl\u0259r \u00e7ox\u00e7alarl\u0131 olub, tarixi idrak v\u0259 bilikl\u0259rl\u0259 eyniyy\u0259t t\u0259\u015fkil etmir.<\/span><\/p>\n

    Sosioloji n\u00f6qteyi-n\u0259z\u0259rd\u0259n ke\u00e7mi\u015f haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259r ixtisasla\u015fd\u0131r\u0131lm\u0131\u015f elmi bilikl\u0259rd\u0259n daha geni\u015f olub, \u00fcmumiyy\u0259tl\u0259, arxaik t\u0259s\u0259vv\u00fcrl\u0259rd\u0259n tutmu\u015f dinl\u0259r, f\u0259ls\u0259f\u0259l\u0259r, ideologiyalar, s\u0259n\u0259t v\u0259 s. kimi epoxal sosial yadda\u015f\u0131 da \u0259hat\u0259 edir. Bu n\u00f6qteyi-n\u0259z\u0259rd\u0259n tarixi yadda\u015f v\u0259 t\u0259cr\u00fcb\u0259 ke\u00e7mi\u015f haqq\u0131nda bilikl\u0259r \u00fc\u00e7\u00fcn \u0259sas rolunu oynay\u0131r.<\/span><\/p>\n

    XX \u0259sr d\u00fcnya, Avropa v\u0259 Fransa tarix\u00e7il\u0259rinin g\u00f6rk\u0259mli n\u00fcmay\u0259ndl\u0259rind\u0259n biri, tarixi t\u0259dqiqatlar\u0131n metodologiyas\u0131na inqilabi yenilikl\u0259r g\u0259tirmi\u015f, m\u0259\u015fhur \u201cAnnallar m\u0259kt\u0259bi\u201dni (\u201cSalnam\u0259l\u0259r m\u0259kt\u0259bi\u201d) yaratm\u0131\u015f d\u00fcnya \u015f\u00f6hr\u0259tli tarix\u00e7i Fernan Brodelin (1902-1985) tarix\u0259 g\u0259tirdiyi yeni yana\u015fmas\u0131nda \u0259sas anlay\u0131\u015flar\u0131ndan biri – \u201ctarixi yadda\u015f\u201d vacibliyinin g\u00fcnd\u0259m\u0259 g\u0259lm\u0259si metodoloji bax\u0131mdan yenilik oldu. \u018flb\u0259tt\u0259, tarix\u00e7il\u0259r h\u0259mi\u015f\u0259 yadda\u015f fenomeni il\u0259 rastla\u015fm\u0131\u015flar. Lakin \u0259vv\u0259ll\u0259r \u0259sas\u0259n tarixi xronikan\u0131n m\u00fc\u0259llifl\u0259rini, hadis\u0259l\u0259ri n\u0259 d\u0259r\u0259c\u0259d\u0259 yax\u015f\u0131 xat\u0131rlamas\u0131 maraqland\u0131r\u0131rd\u0131. Tarix\u00e7i yadda\u015fda ba\u015f ver\u0259 bil\u0259c\u0259k s\u0259hvl\u0259r\u0259, unutqanl\u0131qlara laz\u0131mi d\u00fcz\u0259li\u015fl\u0259r edirdi. Bu prosesd\u0259 is\u0259 tarixi yadda\u015f arxa plana ke\u00e7ir, \u201ctarixi faktla\u201d i\u015fl\u0259m\u0259y\u0259 \u00fcst\u00fcnl\u00fck verirdi. \u0130ndi is\u0259 hadis\u0259 haqq\u0131nda yadda\u015f daha az tarix\u00e7i \u00fc\u00e7\u00fcn hadis\u0259nin \u00f6z\u00fc q\u0259d\u0259r, b\u0259z\u0259n is\u0259 hadis\u0259d\u0259n daha \u00e7ox maraq k\u0259sb edirdi. Yadda\u015fa cildl\u0259rl\u0259 \u0259s\u0259r h\u0259sr ed\u0259n Pyer Nora F.Brodelin davam\u00e7\u0131lar\u0131ndan idi.<\/span><\/p>\n

    Tarix\u0259 m\u00fcnasib\u0259t v\u0259 yadda\u015f siyas\u0259ti son onillikl\u0259rin \u0259n aktual probleml\u0259ri s\u0131ras\u0131ndad\u0131r. D\u00fcnyada ged\u0259n qloballa\u015fma prosesl\u0259ri, beyn\u0259lxalq m\u00fcnasib\u0259tl\u0259r sisteminin radikal transformasiyas\u0131 \u015f\u0259raitind\u0259 tarixi yadda\u015f – milli varl\u0131\u011f\u0131n t\u0259hl\u00fck\u0259sizliyi \u00fc\u00e7\u00fcn, m\u00fcxt\u0259lif \u00f6lk\u0259l\u0259rin b\u00f6lg\u0259d\u0259ki qlobal liderlik u\u011frunda toqqu\u015fan maraqlar\u0131ndan ir\u0259li g\u0259l\u0259n t\u0259hdidl\u0259rin d\u0259f edilm\u0259sin\u0259 qar\u015f\u0131 sip\u0259r rolunda \u00e7\u0131x\u0131\u015f edir.<\/span><\/p>\n

    XX \u0259srd\u0259 yadda\u015f\u0131n t\u0259dqiqat obyekti olaraq tarixin yaz\u0131lmas\u0131na c\u0259hd edilm\u0259si n\u0259tic\u0259sind\u0259 t\u0259dric\u0259n ba\u015fqa bir tarixi idrak modeli yarand\u0131. Onun formala\u015fmas\u0131n\u0131n zirv\u0259si 70-80-ci ill\u0259rd\u0259 Q\u0259rb ictimai-humanitar elmind\u0259 bu sah\u0259d\u0259 ba\u015f ver\u0259n intellektual inqilab oldu.<\/span><\/p>\n

    Bel\u0259likl\u0259, yadda\u015fla ba\u011fl\u0131 t\u0259dqiqatlar\u0131n ya\u015f\u0131 nisb\u0259t\u0259n \u00e7ox olsa da, onun t\u0259cr\u00fcb\u0259d\u0259 c\u0259miyy\u0259t\u0259 t\u0259tbiqi \u0259sas\u0259n XX \u0259srin 80-ci ill\u0259rind\u0259n ba\u015flayaraq \u0259ks\u0259r d\u00fcnya \u00f6lk\u0259l\u0259rind\u0259 d\u00f6vl\u0259t\u00e7ilik tarixinin yenid\u0259n ara\u015fd\u0131r\u0131lmas\u0131n\u0131n, indiki v\u0259 g\u0259l\u0259c\u0259k n\u0259sill\u0259r\u0259 \u00f6t\u00fcr\u00fclm\u0259sini t\u0259min ed\u0259n \u201cyadda\u015f siyas\u0259ti\u201d strategiyalar\u0131n\u0131n haz\u0131rlanmas\u0131 geni\u015f yay\u0131ld\u0131. Qloballa\u015fma v\u0259 milli d\u00f6vl\u0259t m\u00fcnasib\u0259tl\u0259rind\u0259 ziddiyy\u0259tl\u0259r, ikiq\u00fctbl\u00fc d\u00fcnyan\u0131n \u00e7\u00f6km\u0259si, d\u00fcnyan\u0131 b\u00fcr\u00fcy\u0259n qanl\u0131 m\u00fcnaqi\u015f\u0259l\u0259r v\u0259 s. prosesl\u0259rin milli kimlik, tarix v\u0259 yadda\u015f problemini daha da \u00f6n s\u0131raya \u00e7\u0131xard\u0131.<\/span><\/p>\n

    XXI \u0259srin \u0259vv\u0259ll\u0259rind\u0259 – son otuz ild\u0259, Pyer Noran\u0131n da qeyd etdiyi kimi, d\u00fcnya ictimai elmi bir \u201cyadda\u015f d\u00f6vr\u00fc\u201dnd\u0259 m\u00f6vcuddur v\u0259 ya\u015fay\u0131r. P.Nora 2010-cu ild\u0259 \u201cTarix, tarix\u00e7il\u0259r v\u0259 hakimiyy\u0259t\u201d m\u00f6vzusunda beyn\u0259lxalq d\u0259yirmi masada \u00e7\u0131x\u0131\u015f ed\u0259rk\u0259n qeyd edib: \u201c1970-ci ill\u0259rd\u0259n 1990-c\u0131 ill\u0259r\u0259d\u0259k tarixi \u015f\u00fcurda v\u0259 idrakda heyr\u0259tamiz bir geni\u015fl\u0259nm\u0259nin v\u0259 h\u0259tta bir inqilab\u0131n \u015fahidi olduq …Yadda\u015f tarix\u0259, ke\u00e7mi\u015f\u0259 yeni yana\u015fmalara yeni t\u0259kan verdi v\u0259 t\u0259dqiqatlar\u0131n b\u00fct\u00fcn sah\u0259l\u0259rin\u0259 n\u00fcfuz etdi\u201d [30].<\/span><\/p>\n

    \u0130kiq\u00fctbl\u00fc d\u00fcnyan\u0131n \u00e7\u00f6km\u0259si v\u0259 sosialist d\u00fc\u015f\u0259rg\u0259sinin da\u011f\u0131lmas\u0131 tarix v\u0259 yadda\u015f m\u0259s\u0259l\u0259l\u0259rinin yenid\u0259n n\u0259z\u0259rd\u0259n ke\u00e7irilm\u0259sin\u0259 diqq\u0259tin artmas\u0131na daha bir t\u0259kan verdi. Qit\u0259 v\u0259 region \u00f6lk\u0259l\u0259rind\u0259 yeni m\u00fcst\u0259qil d\u00f6vl\u0259tl\u0259rin yaranmas\u0131 il\u0259 bu prosesl\u0259r geni\u015f v\u00fcs\u0259t ald\u0131.<\/span><\/p>\n

    Qeyd edildiyi kimi, yadda\u015f fenomenin\u0259 olan bu maraq ilk n\u00f6vb\u0259d\u0259 m\u00fcasir d\u00fcnyada bununla ba\u011fl\u0131 ba\u015f ver\u0259n \u0259h\u0259miyy\u0259tli d\u0259yi\u015fiklikl\u0259rl\u0259 \u015f\u0259rtl\u0259nib.<\/span><\/p>\n

    Hans\u0131 qlobal v\u0259 lokal d\u0259yi\u015fiklikl\u0259r tarix-yadda\u015f siyas\u0259tinin g\u00fcnd\u0259m\u0259 g\u0259lm\u0259sin\u0259 s\u0259b\u0259b olub?<\/span><\/p>\n

    \u0130lk n\u00f6vb\u0259d\u0259, m\u00fcasir informasiya c\u0259miyy\u0259tind\u0259 zaman\u0131n g\u00f6r\u00fcnm\u0259mi\u015f s\u00fcr\u0259tl\u0259nm\u0259si v\u0259 c\u0259miyy\u0259tin insan varl\u0131\u011f\u0131 v\u0259 yadda\u015f\u0131nda oynad\u0131\u011f\u0131 alternativi olmayan rolu qeyd edilm\u0259ldir.<\/span><\/p>\n

    Bu d\u0259yi\u015fiklikl\u0259rin m\u0259rh\u0259l\u0259l\u0259ri \u00fcmumi olaraq a\u015fa\u011f\u0131dak\u0131 kimi g\u00f6st\u0259ril\u0259 bil\u0259r:<\/span><\/p>\n

      \n
    • Orta \u0259srl\u0259rd\u0259 tarix yadda\u015fa tabe idi. Yadda\u015flarda ya\u015fay\u0131r, ondan as\u0131l\u0131 idi.<\/em><\/span><\/li>\n
    • XIX \u0259srd\u0259 tarix m\u00fcst\u0259qil elm sah\u0259sin\u0259 v\u0259 f\u0259nn\u0259, m\u00fcvafiq olaraq da, milli d\u00f6vl\u0259t\u0259 xidm\u0259t ed\u0259n bir quruma \u00e7evrildi. Bu qisimd\u0259 tarixi hekay\u0259-narrativ yegan\u0259 tarixi \u201ch\u0259qiq\u0259tin\u201d da\u015f\u0131y\u0131c\u0131s\u0131 hesab olundu. M\u0259ntiqi bax\u0131mdan deyils\u0259, bu halda art\u0131q yadda\u015f tarixd\u0259n as\u0131l\u0131 olurdu. Tarixin bu modelind\u0259 ke\u00e7mi\u015f haqda \u201cxalis\u201d bilik v\u0259\u201cqeyri-xalis\/qeyri-d\u00fczg\u00fcn\u201d yadda\u015f uy\u011fun g\u0259lmir.<\/em><\/span><\/li>\n
    • XX \u0259srin sonlar\u0131 – XXI \u0259srin \u0259vv\u0259ll\u0259rind\u0259 tarix v\u0259 yadda\u015f bir-birind\u0259n qar\u015f\u0131l\u0131ql\u0131 as\u0131l\u0131l\u0131\u011fa v\u0259 s\u0131x ba\u011fl\u0131l\u0131\u011fa malik olan qo\u015fa fenomen\u0259, vahid sistemin t\u0259rkib hiss\u0259l\u0259rin\u0259 \u00e7evrilir.<\/em><\/span><\/li>\n<\/ul>\n

      S\u00f6z\u00fcged\u0259n m\u0259rh\u0259l\u0259d\u0259 Avropada, daha sonra MDB \u00f6lk\u0259l\u0259rind\u0259 d\u00f6vl\u0259tl\u0259rin \u201cyadda\u015f siyas\u0259ti\u201d adlanan \u00e7ox\u015fax\u0259li f\u0259aliyy\u0259tinin \u0259saslar\u0131 qoyuldu. \u201cM\u00fcharib\u0259l\u0259r tarixi\u201dnin m\u00fczakir\u0259sini onun \u0259ksi olan \u201ctarix m\u00fcharib\u0259l\u0259ri, yadda\u015f m\u00fcharib\u0259l\u0259ri\u201d m\u00f6vzusunda m\u00fczakir\u0259l\u0259r \u0259v\u0259zl\u0259yir. Qlobal miqyasl\u0131 radikal transformasiya prosesl\u0259rinin m\u00fc\u015fayi\u0259t etdiyi bu tendensiyan\u0131n inki\u015faf\u0131 ilk d\u0259f\u0259 tarix siyas\u0259tini beyn\u0259lxalq m\u00fcnasib\u0259tl\u0259rin predmetin\u0259 \u00e7evirir. Avropa Birliyind\u0259 – Almaniya v\u0259 Fransa aras\u0131nda, Asiyada – Yaponiya, \u00c7in v\u0259 Koreya, Hindistan v\u0259 Pakistan aras\u0131nda, MDB m\u0259kan\u0131nda – Rusiya, Baltikyan\u0131 \u00f6lk\u0259l\u0259r, Ukrayna v\u0259 Pol\u015fa aras\u0131nda, Orta Asiya respublikalar\u0131nda tarix siyas\u0259ti il\u0259 ba\u011fl\u0131 getdikc\u0259 daha q\u0131z\u011f\u0131n \u015f\u0259kil alan m\u00fczakir\u0259l\u0259r bu q\u0259bild\u0259n idi. C\u0259nubi Qafqazda Erm\u0259nistan\u0131n tarixi saxtala\u015fd\u0131rmaq y\u00f6n\u00fcnd\u0259 s\u0259yl\u0259ri g\u00f6r\u00fcnm\u0259mi\u015f h\u0259dd\u0259 \u00e7at\u0131r.<\/span><\/p>\n

      S\u00f6z\u00fcged\u0259n d\u00f6vrd\u0259n ba\u015flayaraq, tarixi ke\u00e7mi\u015fin milli \u015f\u0259rhl\u0259rinin bir-birind\u0259n f\u0259rqli, bir \u00e7ox hallarda \u0259ks m\u0259zmunlu olmas\u0131, az qala d\u00f6vl\u0259tl\u0259raras\u0131 qar\u015f\u0131durma v\u0259 m\u00fcnaqi\u015f\u0259l\u0259r\u0259 yol a\u00e7an s\u0259viyy\u0259y\u0259 \u00e7atmas\u0131n\u0131n s\u0259b\u0259bl\u0259ri ara\u015fd\u0131r\u0131lma\u011fa ba\u015fland\u0131.<\/span><\/p>\n

      Bu m\u0259s\u0259l\u0259 t\u0259dqiqat\u00e7\u0131lar t\u0259r\u0259find\u0259n ke\u00e7mi\u015f, indi v\u0259 g\u0259l\u0259c\u0259k aras\u0131ndak\u0131 m\u00fcnasib\u0259tl\u0259rin mahiyy\u0259tin\u0259 yenid\u0259n bax\u0131lmas\u0131n\u0131 g\u00fcnd\u0259m\u0259 g\u0259tirir. Ba\u015f ver\u0259nl\u0259ri 1980-ci ill\u0259rin t\u0259dqiqatlar\u0131nda q\u0131rm\u0131z\u0131 x\u0259tt kimi ke\u00e7\u0259n \u201ctarixi idrak\u0131n v\u0259 biliyin b\u00f6hran\u0131\u201d adlanan problemin t\u0259rkib hiss\u0259si hesab ed\u0259nl\u0259r d\u0259 oldu. XX \u0259srin sonlar\u0131nda tarixi narrativl\u0259rin transformasiyas\u0131n\u0131 izah etm\u0259y\u0259 \u00e7al\u0131\u015fan bax\u0131\u015flar formala\u015fd\u0131\u201d [26, s.25-26].<\/span><\/p>\n

      Bel\u0259likl\u0259, tarix v\u0259 yadda\u015f aktual, eyni zamanda da m\u00fcbahis\u0259li probleml\u0259rd\u0259n birin\u0259 \u00e7evrildi. Bu m\u00f6vzuya maraq b\u00f6y\u00fck \u00f6l\u00e7\u00fcd\u0259 h\u0259r bir c\u0259miyy\u0259tin h\u0259rt\u0259r\u0259fli inki\u015faf\u0131 \u00fc\u00e7\u00fcn milli v\u0259 m\u0259d\u0259ni irsin t\u0259cr\u00fcb\u0259l\u0259rini, toplanm\u0131\u015f d\u0259y\u0259rl\u0259ri, davran\u0131\u015f qaydalar\u0131n\u0131, qorumaq v\u0259 g\u0259l\u0259c\u0259k n\u0259sill\u0259r\u0259 \u00f6t\u00fcrm\u0259k m\u0259s\u0259l\u0259l\u0259ri bar\u0259d\u0259 d\u00fc\u015f\u00fcnm\u0259yin laz\u0131m olmas\u0131 il\u0259 d\u0259 ba\u011fl\u0131 idi. \u00dcmumi formala\u015fan q\u0259na\u0259ti is\u0259 bel\u0259 ifad\u0259 etm\u0259k olard\u0131: kollektiv, tarixi yadda\u015f da psixoloji yadda\u015f kimi itm\u0259y\u0259 meyilli, amneziyaya m\u0259ruz qalan fenomendir. Yadda\u015fla apar\u0131lan siyas\u0259t fasil\u0259li olarsa, n\u0259tic\u0259si \u00c7ingiz Aytmatovun b\u0259dii obraz\u0131n\u0131 yaratd\u0131\u011f\u0131 \u201cmanqurtla\u015fma\u201d (tarixi, m\u0259d\u0259ni k\u00f6kl\u0259rin v\u0259 m\u0259n\u0259vi oriyentirl\u0259rin itm\u0259si <\/em>– T.A<\/strong>.) olan hadis\u0259 ba\u015f verir.<\/span><\/p>\n

        \n
      1. Yadda\u015f v\u0259 tarix anlay\u0131\u015flar\u0131n\u0131n <\/strong>mahiyy\u0259ti v\u0259 m\u0259zmunu<\/strong><\/span><\/li>\n<\/ol>\n

        \u201c\u0130nsanlar\u0131n xatir\u0259l\u0259rind\u0259 ke\u00e7mi\u015fin \u015fanl\u0131 hadis\u0259l\u0259rini, m\u00fcharib\u0259 v\u0259 z\u0259f\u0259rl\u0259rini, u\u011fursuzluq v\u0259 m\u0259\u011flubiyy\u0259tl\u0259rini, q\u0259hr\u0259manlar\u0131n obrazlar\u0131n\u0131 i\u015f\u0131qland\u0131ran milli tarixi yadda\u015f yoxdursa, mill\u0259t d\u0259 yoxdur\u201d [29, s.63]. <\/em><\/span><\/p>\n

        Psixologiya elmind\u0259 daha q\u0259dimd\u0259n \u00f6yr\u0259nil\u0259n yadda\u015f \u0259sas\u0259n f\u0259rdi mahiyy\u0259tli fenomen hesab edilib. Sonralar frans\u0131z sosioloqu Mauris Halbvaks<\/strong>\u0131n (1877-1945) elm\u0259 g\u0259tirdiyi \u201ckollektiv yadda\u015f\u201d ideyas\u0131 1925-ci ild\u0259 n\u0259\u015fr olunan \u201cYadda\u015f\u0131n sosial \u00e7\u0259r\u00e7iv\u0259si\u201d adl\u0131 t\u0259d qiqat\u0131nda geni\u015f \u0259ksini tapmas\u0131 il\u0259 sosial-humanitar elml\u0259r sah\u0259sind\u0259 diqq\u0259t m\u0259rk\u0259zin\u0259 g\u0259ldi. \u201cYadda\u015f\u0131n sosial \u00e7\u0259r\u00e7iv\u0259si\u201d monoqrafiyas\u0131nda M.Halbvaks g\u00f6st\u0259rdi ki, insanlar\u0131n yadda\u015f\u0131n\u0131n ger\u00e7\u0259kl\u0259ri xat\u0131rlamas\u0131 daha \u00e7ox onlar\u0131n \u00fczv\u00fc oldu\u011fu c\u0259miyy\u0259tl\u0259rin qurdu\u011fu \u201csosial \u00e7\u0259r\u00e7iv\u0259l\u0259rl\u0259\u201d – ictimai \u015f\u00fcur, kimlik, nitq, m\u0259kan v\u0259 zaman haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259r v\u0259 s. il\u0259 s\u0131x ba\u011fl\u0131d\u0131r. \u201cKollektiv yadda\u015f\u201d, \u201c\u0259n\u0259n\u0259l\u0259r\u201d v\u0259 s. \u201cindid\u0259 ya\u015fayan ke\u00e7mi\u015fin varl\u0131\u011f\u0131\u201dn\u0131n x\u00fcsusi formalar\u0131d\u0131r. Sosial qruplar\u0131n v\u0259 kollektivl\u0259rin (ail\u0259, m\u0259kt\u0259b, din, sosial t\u0259b\u0259q\u0259l\u0259r v\u0259 s.) d\u0259rinlikl\u0259rind\u0259 formala\u015fan v\u0259 ya\u015fayan bu formalar\u0131n dinamikas\u0131 c\u0259miyy\u0259t v\u0259 yadda\u015f probleml\u0259ri il\u0259 s\u0131x ba\u011fl\u0131d\u0131r.<\/span><\/p>\n

        Qeyd edildiyi kimi,\u201cyadda\u015f v\u0259 tarix siyas\u0259ti\u201d h\u0259l\u0259 60-c\u0131 ill\u0259rd\u0259n ortaya \u00e7\u0131xan \u201cyadda\u015f bumu\u201d (memory boom) adlanan, milli v\u0259 tarixi, kollektiv yadda\u015fla ba\u011fl\u0131 trend\u0259 \u00e7evril\u0259n t\u0259dqiqatlar\u0131n m\u0259ntiqi davam\u0131 hesab edilir. Yadda\u015fa dair t\u0259dqiqatlar\u0131n \u0259sas\u0131 fransal\u0131 aliml\u0259r Pyer Nora, M.Halbvaks v\u0259 amerikal\u0131 Ceyms Ver\u00e7 t\u0259r\u0259find\u0259n qoyulub.<\/span><\/p>\n

        \u201cTarixi yadda\u015f\u201d n\u0259z\u0259riyy\u0259si xarici tarix\u00e7il\u0259r, filosoflar, sosioloqlar v\u0259 kulturoloqlar t\u0259r\u0259find\u0259n geni\u015f t\u0259dqiq olunub. XX \u0259srin ikinci yar\u0131s\u0131ndan elmi d\u00f6vriyy\u0259y\u0259 g\u0259l\u0259n bu terminl\u0259 ictimaiyy\u0259t\u015f\u00fcnasl\u0131qda bir \u00e7ox elmi istiqam\u0259t, n\u0259z\u0259ri v\u0259 metodoloji yana\u015fmalar formala\u015fd\u0131. Tarixi yadda\u015f ideyas\u0131 E.Durkheym, M.Halbvaks, P.Nora, P.Hutton, C.Ver\u00e7, C.Rusen, P.Riky\u00f6r, L.Repina v\u0259 ba\u015fqalar\u0131 kimi bir \u00e7ox g\u00f6rk\u0259mli aliml\u0259rin ara\u015fd\u0131rmalar\u0131n\u0131n \u0259sas m\u00f6vzusunu t\u0259\u015fkil edib.<\/span><\/p>\n

        Az\u0259rbaycanda kollektiv yadda\u015f m\u00f6vzusu siyasi psixoloq R.Qarag\u00f6zov t\u0259r\u0259find\u0259n geni\u015f ara\u015fd\u0131r\u0131l\u0131b [7, s. 22-25; 10, s.145-155; 11, s. 3-97; 12 ].<\/span><\/p>\n

        Kollektiv yadda\u015f sosial, etnik, milli, dini insan birlikl\u0259ri t\u0259r\u0259find\u0259n ke\u00e7mi\u015f haqq\u0131nda ortaq t\u0259s\u0259vv\u00fcrl\u0259rin q\u0259bul edilm\u0259si, qorunmas\u0131, yarad\u0131lmas\u0131 v\u0259 \u00f6t\u00fcr\u00fclm\u0259sini t\u0259min edir. Anlay\u0131\u015f \u00f6z\u00fcn\u0259 yax\u0131n dig\u0259r anlay\u0131\u015flarla – sosial yadda\u015f, tarixi yadda\u015f, m\u0259d\u0259ni yadda\u015f – b\u0259nz\u0259r m\u0259naya v\u0259 s\u0131x ba\u011fl\u0131l\u0131\u011fa malikdir. Kollektiv yadda\u015f\u0131n elmi t\u0259dqiqinin banisi d\u0259 ad\u0131 \u00e7\u0259kil\u0259n frans\u0131z sosioloqu, filosofu M.Halbvaks olub. AB\u015e-dan olan t\u0259dqiqat\u00e7\u0131 Ceyms Ver\u00e7 \u00f6z \u0259s\u0259rl\u0259rind\u0259 kollektiv yadda\u015f\u0131 ba\u015fl\u0131ca olaraq tarixi m\u0259zmunlu m\u00fcxt\u0259lif hekay\u0259-m\u0259tn-narrativl\u0259rl\u0259 \u015f\u0259rtl\u0259ndirilmi\u015f yadda\u015f adland\u0131r\u0131b. O, tarixi m\u0259zmunlu m\u0259tnl\u0259r\u0259 kollektiv yadda\u015f\u0131 qoruyub-saxlama\u011f\u0131, xat\u0131rlaman\u0131 t\u0259min ed\u0259n m\u0259d\u0259ni \u00fcsul v\u0259 vasit\u0259l\u0259ri – salnam\u0259l\u0259ri, tarixi \u015f\u0259xsiyy\u0259tl\u0259r v\u0259 q\u0259hr\u0259manlar haqq\u0131nda xronikalar\u0131, m\u0259kt\u0259bl\u0259rd\u0259 tarix d\u0259rslikl\u0259rini v\u0259 s. aid edib.<\/span><\/p>\n

        Kollektiv yadda\u015f m\u00fcasir qloballa\u015fma d\u00f6vr\u00fcnd\u0259 insanlar\u0131n v\u0259 xalqlar\u0131n, mill\u0259tl\u0259rin m\u0259ruz qald\u0131\u011f\u0131 g\u00fccl\u00fc \u201ckimlik-identiklik\u201d b\u00f6hran\u0131n\u0131n t\u0259sirin\u0259 m\u00fcqavim\u0259t g\u00f6st\u0259r\u0259 bil\u0259n, tarixi v\u0259 milli m\u0259n\u0259vi d\u0259y\u0259rl\u0259ri qoruma\u011fa qadir olan fundamental amildir. Kollektiv yadda\u015f psixoloji anlamda yadda\u015f kimi unudulma\u011fa – amneziyaya m\u0259ruz qala bilir. N\u0259tic\u0259si is\u0259 \u00c7ingiz Aytmatovun m\u00f6ht\u0259\u015f\u0259m b\u0259dii obraz\u0131n\u0131 yaratd\u0131\u011f\u0131 \u201cmanqurtla\u015fma\u201dd\u0131r.<\/span><\/p>\n

        Kollektiv yadda\u015f fenomeninin vacibliyi \u00fcmum\u0259n q\u0259bul edils\u0259 d\u0259, bu g\u00fcn \u00fc\u00e7\u00fcn vahid v\u0259 bitkin n\u0259z\u0259riyy\u0259si h\u0259l\u0259lik formala\u015fmay\u0131b. Bu h\u0259m d\u0259 onunla ba\u011fl\u0131d\u0131r ki, tarixi yadda\u015f multidissiplinar sah\u0259dir v\u0259 \u0259n az\u0131 10 ictimai-humanitar elmin t\u0259dqiqat predmetini t\u0259\u015fkil edir.<\/span><\/p>\n

        B\u0259zi t\u0259dqiqat\u00e7\u0131lar hesab edir ki, tarix bir yadda\u015f formas\u0131d\u0131r. Tarix\u015f\u00fcnasl\u0131\u011f\u0131n m\u0259rk\u0259zi, b\u0259lk\u0259 d\u0259, yegan\u0259 v\u0259zif\u0259si yadda\u015f\u0131n qorunmas\u0131 v\u0259 h\u0259r g\u0259l\u0259n yeni n\u0259sl\u0259 \u00f6t\u00fcr\u00fclm\u0259sidir. AB\u015e-\u0131n Virciniya Universitetinin tarix professoru, \u201cideyalar tarixi v\u0259 tarixi n\u0259z\u0259riyy\u0259\u201d sah\u0259sind\u0259 m\u00fct\u0259x\u0259ssis Allan Megil tarix v\u0259 yadda\u015f\u0131n qo\u015fa fenomenl\u0259r olmas\u0131 il\u0259 ba\u011fl\u0131 f\u0259rziyy\u0259nin q\u0259dim n\u00fcmun\u0259l\u0259rinin olmas\u0131n\u0131 vur\u011fulayaraq yaz\u0131r: \u201cHerodot \u201cTarix\u201d \u0259s\u0259rinin ilk s\u0259tirl\u0259rind\u0259 qeyd edib ki, o, bu \u0259s\u0259ri m\u0259hz \u201cinsanlar aras\u0131ndak\u0131 hadis\u0259l\u0259rin zamanla unudulmamas\u0131, m\u0259hv olmamas\u0131, ellin v\u0259 barbarlar\u0131n t\u00f6r\u0259tdikl\u0259ri b\u00f6y\u00fck v\u0259 m\u00f6ht\u0259\u015f\u0259m \u0259m\u0259ll\u0259rin nam\u0259lum qalmamas\u0131 \u00fc\u00e7\u00fcn q\u0259l\u0259m\u0259 al\u0131b\u201d [22, s.133].<\/span><\/p>\n

        Tarix v\u0259 yadda\u015f m\u00f6vzusunu zaman-zaman aktual ed\u0259n dig\u0259r h\u0259lledici m\u0259s\u0259l\u0259 m\u00fcharib\u0259l\u0259r, tarix v\u0259 kollektiv yadda\u015f m\u00fcnasib\u0259tl\u0259ridir.<\/span><\/p>\n

        M\u00fcharib\u0259 faci\u0259sini, m\u0259\u011flubiyy\u0259ti, yaxud da tam \u0259ksin\u0259 qalibiyy\u0259ti ya\u015fayan c\u0259miyy\u0259tl\u0259rd\u0259 \u201cyadda\u015f ehtiyac\u0131\u201d formala\u015f\u0131r. Sanki c\u0259miyy\u0259tin yadda\u015f\u0131nda \u201cm\u00fcharib\u0259y\u0259 q\u0259d\u0259rki v\u0259 postm\u00fcharib\u0259\u201d kimi f\u0259rql\u0259n\u0259n bir s\u0259rh\u0259d x\u0259tti yaran\u0131r. Tarix\u00e7il\u0259rd\u0259n, ziyal\u0131lardan, \u00fcmumilikd\u0259 q\u0259l\u0259m \u0259hlind\u0259n ya\u015fanan hadis\u0259l\u0259rl\u0259 ba\u011fl\u0131 postm\u00fcharib\u0259 yadda\u015f\u0131n\u0131n formala\u015fd\u0131r\u0131lmas\u0131, onun k\u0259silm\u0259zliyinin t\u0259min edilm\u0259si kimi g\u00f6zl\u0259ntil\u0259r y\u00fcks\u0259k s\u0259viyy\u0259y\u0259 \u00e7at\u0131r. Bu anlamda tarix daimi yada salma, \u201cisti olan\u201d xatir\u0259l\u0259rin davam etdirilm\u0259si, unudulmas\u0131na imkan verm\u0259y\u0259n silsil\u0259 s\u0259yl\u0259ri ifad\u0259 edir.<\/span><\/p>\n

        Elmi bax\u0131mdan yana\u015fd\u0131qda bir \u00e7ox hallarda toplumlar \u201cyadda\u015f azl\u0131\u011f\u0131ndan deyil, onun art\u0131ql\u0131\u011f\u0131ndan\u201d, daha d\u0259qiq deyils\u0259, subyektiv t\u0259s\u0259vv\u00fcrl\u0259r\u0259 dayanan \u201ct\u0259hrif edilmi\u015f, yanl\u0131\u015f yadda\u015f\u0131n\u201d birt\u0259r\u0259fli t\u0259bli\u011find\u0259n d\u0259 \u0259ziyy\u0259t \u00e7\u0259kir. Ba\u015fqa s\u00f6zl\u0259 deyils\u0259, tarix\u0259n \u00e7oxdan ba\u015f ver\u0259n m\u00fcnaqi\u015f\u0259l\u0259rin \u201cyadda\u015f\u0131\u201d m\u0259qs\u0259dy\u00f6nl\u00fc v\u0259 aqressiv \u015f\u0259kild\u0259 t\u0259bli\u011f edilir v\u0259 yeni qar\u015f\u0131durmalara r\u0259vac verir. Bu v\u0259ziyy\u0259td\u0259, m\u0259s\u0259l\u0259n, \u201cyadda\u015f\u201d h\u0259m bu c\u00fcr qar\u015f\u0131durmalar\u0131 t\u0259hrik edir, h\u0259m d\u0259 m\u00fcnasib\u0259tl\u0259rd\u0259 ortaya \u00e7\u0131xan probleml\u0259ri h\u0259ll etm\u0259y\u0259 ciddi mane\u0259 yarad\u0131r. Bel\u0259likl\u0259 d\u0259, dey\u0259 bil\u0259rik ki, yuxar\u0131da qeyd edildiyi kimi, yadda\u015f v\u0259 tarixin \u00fcmumiliyi il\u0259 ba\u011fl\u0131 fikirl\u0259rd\u0259 onlar\u0131n h\u0259r ikisinin m\u00fcharib\u0259 yadda\u015f\u0131 il\u0259 ba\u011fl\u0131 olmas\u0131na m\u00fcnasib\u0259td\u0259 Herodot dan ba\u015flayan \u0259n\u0259n\u0259d\u0259 m\u00fc\u0259yy\u0259n bir yekdillik m\u00f6vcuddur.<\/span><\/p>\n

        Tarixi yadda\u015f v\u0259 onun qavran\u0131lmas\u0131 c\u0259miyy\u0259td\u0259 milli birliyin, v\u0259t\u0259nda\u015f h\u0259mr\u0259yliyinin, v\u0259t\u0259nda\u015flar\u0131n d\u00f6vl\u0259t\u00e7iliy\u0259 sadiqliyinin formala\u015fmas\u0131nda, n\u0259sill\u0259rin \u0259laq\u0259sinin t\u0259min olunmas\u0131nda m\u00fch\u00fcm rol oynay\u0131r. \u00d6lk\u0259l\u0259raras\u0131 v\u0259 beyn\u0259lxalq s\u0259viyy\u0259d\u0259 tarixi m\u0259tn v\u0259 hekay\u0259l\u0259rin uy\u011funla\u015fd\u0131r\u0131lmas\u0131 v\u0259 bir-birin\u0259 yax\u0131nla\u015fmas\u0131, m\u00fcasir probleml\u0259r m\u00f6vzusunda c\u0259miyy\u0259tl\u0259r aras\u0131nda konstruktiv dialoqun, dig\u0259r d\u00f6vl\u0259tl\u0259rin v\u0259 xalqlar\u0131n qavray\u0131\u015f\u0131n\u0131n m\u00f6vcud m\u0259nfi stereotipl\u0259rinin aradan qald\u0131r\u0131lmas\u0131n\u0131n z\u0259man\u0259ti kimi g\u00f6r\u00fcn\u00fcr. Bel\u0259likl\u0259, tarixi yadda\u015f h\u0259m sosial, h\u0259m d\u0259 siyasi d\u0259y\u0259r statusuna malik olmaqla, ictimai davran\u0131\u015f\u0131 t\u0259yin ed\u0259n bir determinanta \u00e7evrilir.<\/span><\/p>\n

        Y\u0259hudi \u0259silli frans\u0131z tarix\u00e7isi Pyer Nora \u201cFransa kimdir?\u201d sual\u0131na: \u201cFransa yadda\u015f v\u0259 yenid\u0259n d\u00fc\u015f\u00fcnm\u0259k dem\u0259kdir\u201d cavab\u0131n\u0131 verm\u0259kl\u0259, 7 cildlik \u0259s\u0259r h\u0259sr edib. O, tarixi yadda\u015fda \u201cyadda\u015f m\u0259kan\u0131, yadda\u015f yerl\u0259rinin\u201d misilsiz \u0259h\u0259miyy\u0259t\u0259 malik olmas\u0131n\u0131 vur\u011fulay\u0131b.<\/span><\/p>\n

        \u201cYadda\u015f yeri \u201d (fr. Lieu de m\u00e9moire) dedikd\u0259, Pyere Nora zaman ke\u00e7dikc\u0259 xalq\u0131n irad\u0259si il\u0259 onun milli yadda\u015f\u0131n\u0131n, irsinin simvolik bir elementin\u0259 \u00e7evril\u0259n m\u0259n\u0259vi v\u0259 maddi s\u0259rv\u0259tl\u0259rin v\u0259hd\u0259td\u0259 ifad\u0259sini n\u0259z\u0259rd\u0259 tuturdu. Bu bax\u0131mdan yadda\u015f yerl\u0259ri il\u0259 yana\u015f\u0131, \u201cyadda\u015f\u0131n \u00fcnvanlar\u0131\u201d ifad\u0259sini d\u0259 t\u0259tbiq etm\u0259k m\u0259qbul say\u0131la bil\u0259r. P.Noraya g\u00f6r\u0259, milli yadda\u015f\u0131n t\u0259c\u0259ss\u00fcm olundu\u011fu yerl\u0259r abid\u0259l\u0259r (m\u0259d\u0259niyy\u0259t v\u0259 t\u0259bi\u0259t), bayramlar, r\u0259mzl\u0259r, embleml\u0259r, insanlar\u0131n v\u0259 ya hadis\u0259l\u0259rin \u015f\u0259r\u0259fin\u0259 qeyd edil\u0259n \u0259lam\u0259tdar g\u00fcnl\u0259r, t\u0259nt\u0259n\u0259li m\u0259rasiml\u0259r, vida (c\u0259naz\u0259) nitql\u0259ri, \u015fan-\u015f\u00f6hr\u0259t ithaflar\u0131d\u0131r. Onlar\u0131n \u0259sas rolu simvolik olub c\u0259miyy\u0259tin \u00f6z\u00fc v\u0259 tarixi haqq\u0131nda fikir formala\u015fd\u0131rma\u011fa xidm\u0259t edir.<\/span><\/p>\n

        P.Nora bu yadda\u015f ara\u015fd\u0131rmalar\u0131n\u0131n \u0259n xarakterik x\u00fcsusiyy\u0259tl\u0259rini \u201cyadda\u015f\u0131n d\u00fcnya z\u0259f\u0259ri\u201d adland\u0131raraq yaz\u0131r: \u201cTarixin r\u0259smi versiyalar\u0131n\u0131n yenid\u0259n n\u0259z\u0259rd\u0259n ke\u00e7irilm\u0259si t\u0259nqidi v\u0259 tarixi prosesin repressiya edilmi\u015f komponentl\u0259rinin \u00fcz\u0259 \u00e7\u0131xmas\u0131; k\u00f6kl\u0259r\u0259 (\u0259cdadlara) p\u0259r\u0259sti\u015f v\u0259 \u015f\u0259c\u0259r\u0259 t\u0259dqiqatlar\u0131n\u0131n inki\u015faf\u0131; an\u0131m t\u0259dbirl\u0259rinin, tarixi muzeyl\u0259rin say\u0131nda s\u00fcr\u0259tli art\u0131m\u0131n ba\u015f verm\u0259si; arxiv materiallar\u0131n\u0131n toplanmas\u0131na qar\u015f\u0131 y\u00fcks\u0259k h\u0259ssasl\u0131qd\u0131r. \u201cYadda\u015f\u0131n d\u00fcnya z\u0259f\u0259ri\u201d, ingilisdilli d\u00fcnyada \u201cirs\u201d, Fransada \u201cpatrimoine\u201d adland\u0131r\u0131lan \u201cmiras\u201da ba\u011fl\u0131l\u0131\u011f\u0131n yenil\u0259nmi\u015f bir t\u0259zah\u00fcr\u00fcd\u00fcr.<\/span><\/p>\n

        Daha bir frans\u0131z alimi M. Ferro \u201cF\u0259rqli \u00f6lk\u0259l\u0259rd\u0259 u\u015faqlara hekay\u0259l\u0259r nec\u0259 n\u0259ql edilir\u201d kitab\u0131nda tarixi yadda\u015fla ba\u011fl\u0131 siyas\u0259tin 3 s\u0259viyy\u0259sini qeyd edir:<\/span><\/p>\n

          \n
        1. \u201c\u0130nstitusional\u201d – r\u0259smi, sanksiyala\u015fd\u0131r\u0131lm\u0131\u015f tarix; 2. \u201cKontr\u201d – \u0259ks-m\u00f6vqeli tarix (naraz\u0131\/m\u0259\u011flub v\u0259 ya t\u0259zyiq g\u00f6st\u0259r\u0259n sosial qruplar\u0131n \u201cgizli\u201d tarixi; 3. F\u0259rdi v\u0259 kollektiv yadda\u015f.<\/span><\/li>\n<\/ol>\n

          D\u00f6vl\u0259tl\u0259rin milli quruculu\u011funda, ictimai r\u0259yd\u0259 yeni d\u0259y\u0259rl\u0259rin formala\u015fd\u0131r\u0131lmas\u0131 siyas\u0259tind\u0259 tarix v\u0259 yadda\u015f m\u0259hz bu bax\u0131mdan \u0259sas rol oynama\u011fa ba\u015flay\u0131b.<\/span><\/p>\n

          S\u00f6z\u00fcged\u0259n prosesl\u0259r \u00e7oxsayl\u0131 t\u0259zah\u00fcrl\u0259rl\u0259 yana\u015f\u0131, ziddiyy\u0259tli milli-tarixi hekay\u0259 quruculu\u011funa – narrativl\u0259rin ortaya \u00e7\u0131xmas\u0131na s\u0259b\u0259b olub. Onlardan b\u0259zil\u0259ri m\u00f6vcud siyas\u0259t\u0259, yaxud da dig\u0259r d\u00f6vl\u0259tl\u0259rin v\u0259 xalqlar\u0131n siyasi stereotipl\u0259rin\u0259 ciddi t\u0259sirini g\u00f6st\u0259rm\u0259y\u0259 ba\u015flad\u0131. B\u0259z\u0259n tarixi yadda\u015fla ba\u011fl\u0131 fikir ayr\u0131l\u0131qlar\u0131 \u201cyadda\u015f v\u0259 tarix m\u00fcharib\u0259l\u0259rin\u0259\u201d \u00e7evrildi.<\/span><\/p>\n

          Xat\u0131rladaq ki, XX \u0259srin sonlar\u0131na do\u011fru \u015e\u0259rqi Avropada praktik olaraq b\u00fct\u00fcn silahl\u0131 qar\u015f\u0131durmalar\u0131n s\u0259b\u0259bi kimi bir-birini istisna ed\u0259n tarixi narrativl\u0259r ictimai r\u0259yin q\u00fctbl\u0259\u015fm\u0259sind\u0259 v\u0259 m\u00fcnaqi\u015f\u0259l\u0259rin artmas\u0131nda m\u00fch\u00fcm rol oynay\u0131b. II D\u00fcnya m\u00fcharib\u0259sind\u0259 Q\u0259l\u0259b\u0259nin 75-ci ild\u00f6n\u00fcm\u00fcn\u00fcn qeyd edilm\u0259si yenid\u0259n h\u0259min d\u00f6vr\u00fcn qiym\u0259tl\u0259ndirilm\u0259si il\u0259 ba\u011fl\u0131 tarixi yadda\u015f m\u00fcharib\u0259l\u0259rinin \u015fidd\u0259tl\u0259nm\u0259sinin \u015fahidi olduq.<\/span><\/p>\n

          Tarixi yadda\u015f, qeyd edildiyi kimi, \u00fcmumilikd\u0259 d\u0259y\u0259r, o c\u00fcml\u0259d\u0259n sosial v\u0259 siyasi d\u0259y\u0259rdir. M\u00fcnaqi\u015f\u0259l\u0259rl\u0259 ba\u011fl\u0131 t\u0259dqiqatlardan m\u0259lum oldu\u011fu kimi, qar\u015f\u0131 duran t\u0259r\u0259fl\u0259r aras\u0131nda d\u0259y\u0259r ziddiyy\u0259tl\u0259rinin h\u0259ll edilm\u0259si maraqlar ziddiyy\u0259tl\u0259rinin h\u0259llind\u0259n daha \u00e7\u0259tindir. Uy\u011fun olmayan maraqlarla h\u0259r zaman olmasa da, \u0259ks\u0259r hallarda m\u0259qbul bir h\u0259ll yolu tapmaq m\u00fcmk\u00fcnd\u00fcr.<\/span><\/p>\n

          D\u0259y\u0259rl\u0259r is\u0259 bar\u0131\u015fmaz m\u00fcst\u0259vidir. M\u00fc\u0259yy\u0259n m\u0259nada insan kimliyinin v\u0259 davran\u0131\u015f\u0131n t\u0259m\u0259lind\u0259 durdu\u011fu \u00fc\u00e7\u00fcn d\u0259y\u0259rl\u0259ri bir araya g\u0259tirm\u0259k son d\u0259r\u0259c\u0259 \u00e7\u0259tindir. Ancaq burada vur\u011fulama\u011fa d\u0259y\u0259r ki, tarixi yadda\u015f \u00f6zl\u00fcy\u00fcnd\u0259 bir d\u0259y\u0259r olsa da, yuxar\u0131da qeyd etdiyimiz kimi, tarixi yadda\u015f formala\u015fd\u0131rma siyas\u0259ti d\u00f6vl\u0259tin mara\u011f\u0131ndad\u0131r. Bel\u0259likl\u0259, d\u0259y\u0259rl\u0259r toqqu\u015fmas\u0131 m\u0259nafel\u0259r toqqu\u015fmas\u0131n\u0131n f\u00f6vq\u00fcnd\u0259 durur.<\/span><\/p>\n

          Bu, bir t\u0259r\u0259fd\u0259n v\u0259ziyy\u0259ti \u00e7\u0259tinl\u0259\u015fdirs\u0259 d\u0259, dig\u0259r t\u0259r\u0259fd\u0259n h\u0259ll yolu tapmaq \u00fc\u00e7\u00fcn imkanlar yarad\u0131r. Burada real tarixi faktlar\u0131n, ba\u015f vermi\u015f tarixi hadis\u0259l\u0259rin saxtala\u015fd\u0131r\u0131lmas\u0131 il\u0259 m\u00fcbariz\u0259 apar\u0131lmas\u0131 \u00f6n\u0259mlidir. B\u0259z\u0259n m\u00fc\u0259yy\u0259n obyektiv, yaxud da subyektiv s\u0259b\u0259bl\u0259rd\u0259n yadda\u015f\u0131n g\u00fcnd\u0259m\u0259 g\u0259tirilm\u0259sind\u0259n imtina edilir ki, bu da \u201cyadda\u015f q\u0131tl\u0131\u011f\u0131, \u00e7at\u0131\u015fmazl\u0131\u011f\u0131\u201d v\u0259ziyy\u0259tini formala\u015fd\u0131r\u0131r.<\/span><\/p>\n

          Bel\u0259likl\u0259, yadda\u015f institutu yoxdursa, tarix d\u0259 yoxdur. Tarixin yadda\u015f siyas\u0259ti olmadan m\u00fcmk\u00fcns\u00fczl\u00fcy\u00fc \u0259n az\u0131 iki v\u0259ziyy\u0259td\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir:<\/span><\/p>\n

          Birincisi, Pol Riky\u00f6r\u00fcn (Paul Ricoeur) vur\u011fulad\u0131\u011f\u0131 tarixi ara\u015fd\u0131rma v\u0259 tarixin yaz\u0131lmas\u0131n\u0131n zaman t\u0259cr\u00fcb\u0259si il\u0259 s\u0131x ba\u011fl\u0131l\u0131\u011f\u0131d\u0131r. Zaman\u0131n t\u0259cr\u00fcb\u0259si olmadan \u0259vv\u0259ll\u0259r olan, indi ba\u015f ver\u0259n v\u0259 sonra ba\u015f ver\u0259c\u0259kl\u0259r aras\u0131ndak\u0131 f\u0259rqin \u0259n elementar s\u0259viyy\u0259d\u0259 he\u00e7 bir tarixi t\u0259sviri m\u00f6vcud ola bilm\u0259z. H\u0259m\u00e7inin, m\u0259lumdur ki, insan\u0131n zaman t\u0259cr\u00fcb\u0259si yadda\u015fs\u0131z m\u00f6vcud ola bilm\u0259z. M\u00fc\u0259yy\u0259n m\u0259nada yadda\u015f insan\u0131n ke\u00e7mi\u015fd\u0259 c\u0259ml\u0259nmi\u015f zaman t\u0259cr\u00fcb\u0259si qazanmas\u0131n\u0131n bir yoludur.<\/span><\/p>\n

          Yadda\u015f tarixin yaz\u0131lmas\u0131n\u0131 m\u00fcmk\u00fcn ed\u0259n \u0259sas konseptual v\u0259 ilkin \u015f\u0259rti formala\u015fd\u0131r\u0131r. Yadda\u015f olmadan zaman t\u0259cr\u00fcb\u0259si qeyri-m\u00fcmk\u00fcnd\u00fcr v\u0259 zaman t\u0259cr\u00fcb\u0259si olmadan hadis\u0259l\u0259ri ke\u00e7mi\u015fd\u0259 d\u00fczg\u00fcn \u201cyerl\u0259\u015fdirm\u0259k\u201d m\u00fcmk\u00fcns\u00fczd\u00fcr.<\/span><\/p>\n

          \u0130kincisi, tarixl\u0259 yadda\u015f aras\u0131ndak\u0131 \u0259laq\u0259y\u0259 m\u0259zmun\/kontent s\u0259viyy\u0259sind\u0259 baxmaq olar. Tarix bir \u00e7ox hadis\u0259l\u0259rl\u0259 yana\u015f\u0131, tarixi faktlarla da m\u0259\u015f\u011ful olur. Tarixi ara\u015fd\u0131rmalarda bir t\u0259r\u0259fd\u0259n obyektiv h\u0259qiq\u0259tl\u0259ri tapmaq v\u0259 bu ara\u015fd\u0131rmalarda \u201ctarix\u00e7il\u0259rin \u00f6zl\u0259ri t\u0259r\u0259find\u0259n yarad\u0131lan\u201d subyektiv h\u0259qiq\u0259tl\u0259ri sezm\u0259k yadda\u015f amili olmadan m\u00fcmk\u00fcn deyil.<\/span><\/p>\n

          Dig\u0259r m\u00fch\u00fcm aspekt tarixin elmi- akademik t\u0259dqiqi v\u0259 sosial-pedaqoji \u015f\u0259rhl\u0259ri m\u0259s\u0259l\u0259sidir. Onun mahiyy\u0259ti tarixi t\u0259hsil v\u0259 t\u0259dris vasit\u0259si il\u0259 g\u0259nc n\u0259slin, ictimai r\u0259yin m\u0259n\u0259vi-ideoloji, \u0259xlaqi h\u0259yat m\u00f6vqeyini, v\u0259t\u0259nda\u015fl\u0131q kimliyini, v\u0259t\u0259np\u0259rv\u0259rliyini formala\u015fd\u0131rmaq, y\u0259ni g\u0259ncl\u0259rin d\u0259y\u0259r oriyentasiyalar\u0131n\u0131, \u201ckollektiv tarixi yadda\u015f\u201d adlanan fenomeni formala\u015fd\u0131rma\u011fa t\u0259sir etm\u0259k s\u0259yl\u0259ri kimi m\u00fc\u0259yy\u0259n edil\u0259 bil\u0259r. Sosial pedaqoji istiqam\u0259t elmi-akademik t\u0259r\u0259fin sad\u0259c\u0259 proyeksiyas\u0131 olmay\u0131b, \u00f6z\u00fcn\u0259m\u0259xsus x\u00fcsusiyy\u0259tl\u0259ri olan sah\u0259dir.<\/span><\/p>\n

          Tarix v\u0259 yadda\u015f\u0131n, dolay\u0131sil\u0259 milli kimlik v\u0259 c\u0259miyy\u0259td\u0259 sosial sistemin bir-birini qar\u015f\u0131l\u0131ql\u0131 \u015f\u0259rtl\u0259ndirm\u0259si d\u0259rin t\u0259dqiq edilmi\u015fdir. M.Halbvaks ad\u0131 \u00e7\u0259kil\u0259n \u201cYadda\u015f\u0131n sosial \u00e7\u0259r\u00e7iv\u0259l\u0259ri\u201d adl\u0131 kitab\u0131nda yadda\u015f\u0131n h\u0259m d\u0259 sosial bir fenomen oldu\u011funu v\u0259 buna g\u00f6r\u0259 d\u0259 sosioloji t\u0259dqiqat\u0131n obyekti olmas\u0131n\u0131n z\u0259ruriliyini \u0259sasland\u0131rm\u0131\u015fd\u0131r. M.Halbvaks\u0131n \u0259sas ideyas\u0131 bundan ibar\u0259t idi ki, insanlar\u0131n yadda\u015f\u0131 il\u0259 xalq\u0131n identikliyi – kimliyi birm\u0259nal\u0131 \u015f\u0259kild\u0259 qar\u015f\u0131l\u0131ql\u0131 ba\u011fl\u0131d\u0131r. Tarixi m\u0259tnl\u0259r x\u00fcsusil\u0259 onlar\u0131 istehsal ed\u0259n sosial qruplar\u0131n \u015f\u00fcurundan as\u0131l\u0131d\u0131r. Halbvaks\u0131n yadda\u015f modelin\u0259 g\u00f6r\u0259, \u201cyadda\u015f – kollektiv olsun, ya da f\u0259rdi – kimlik amili il\u0259 m\u00fc\u0259yy\u0259n olunur\u201d [28].<\/span><\/p>\n

          Qeyd edilm\u0259lidir ki, yadda\u015f ara\u015fd\u0131rmalar\u0131nda (memory studies) m\u00fcxt\u0259lif yana\u015fmalar m\u00f6vcud olmaqla yana\u015f\u0131, bir-birini inkar etm\u0259m\u0259li, \u0259ksin\u0259, d\u00f6vl\u0259tin tarix siyas\u0259ti, yadda\u015f siyas\u0259ti v\u0259 ya memorial siyas\u0259ti adlanan \u00e7\u0259r\u00e7iv\u0259l\u0259rd\u0259 bir-birini \u00fczvi \u015f\u0259kild\u0259 tamamlamal\u0131d\u0131r. Bu aspektl\u0259r tarixi ke\u00e7mi\u015fin izah v\u0259 t\u0259hlili sah\u0259sind\u0259, \u201cv\u0259t\u0259nda\u015f kimliyi\u201dni formala\u015fd\u0131ran \u201cd\u0259y\u0259rl\u0259r platformas\u0131\u201d qismind\u0259 d\u00f6vl\u0259t siyas\u0259tinin h\u0259yata ke\u00e7irilm\u0259sinin vasit\u0259l\u0259ridir. Tarixin d\u0259rkin\u0259 yeni sistemli yana\u015fma v\u0259 metodologiyan\u0131n banisi Fernan Brodel bununla ba\u011fl\u0131 qeyd edirdi: \u201cTarix m\u0259nim \u00fc\u00e7\u00fcn b\u00fct\u00f6vl\u00fckd\u0259 d\u00fcn\u0259n, bu g\u00fcn, sabah v\u0259 perspektivl\u0259rd\u0259 olacaq m\u00fcmk\u00fcn tarixl\u0259rin m\u0259cmusudur. Onlar\u0131n yaln\u0131z birini se\u00e7ib, dig\u0259rl\u0259rind\u0259n imtina etm\u0259k – m\u0259nc\u0259, bu, \u00e7ox b\u00f6y\u00fck bir s\u0259hv olard\u0131. Bu, \u0259slind\u0259 s\u0259hvl\u0259rin \u201ctarixil\u0259\u015fdirilm\u0259si\u201d dem\u0259k olard\u0131\u201d.<\/span><\/p>\n

          H\u0259m\u00e7inin, yadda\u015f\u0131n tarixin ayr\u0131lmaz \u015f\u0259rti (conditio sine qua non) olmas\u0131n\u0131 q\u0259bul etm\u0259k yadda\u015f\u0131n art\u0131q tarixin \u0259sas\u0131 oldu\u011funu t\u0259sdiql\u0259m\u0259k anlam\u0131na g\u0259lmir. Yadda\u015f \u00fcmumiyy\u0259tl\u0259 tarixin m\u0259nb\u0259yidir, tarix yadda\u015fdan qaynaqlanan v\u0259 m\u00fc\u0259yy\u0259n m\u0259nada yadda\u015fda h\u0259kk edil\u0259n \u201cm\u0259kan\u0131\u201d he\u00e7 vaxt t\u0259rk etm\u0259y\u0259n m\u0259nada ba\u015fa d\u00fc\u015f\u00fcl\u00fcr. Bu m\u00f6vqeyi Jak Le Goff \u201cTarix v\u0259 yadda\u015f\u201d \u0259s\u0259rind\u0259 ifad\u0259 edib [13].<\/span><\/p>\n

          Son n\u0259tic\u0259d\u0259 m\u0259ntiqi bax\u0131mdan d\u00f6vl\u0259tin, el\u0259c\u0259 d\u0259 tarix elminin inki\u015faf\u0131 \u00fc\u00e7\u00fcn ortaq m\u0259xr\u0259c\u0259, konsensus n\u00f6qt\u0259l\u0259rin\u0259 ehtiyac m\u00f6vcud olur. Bu, ba\u015f ver\u0259n tarixi hadis\u0259l\u0259rin d\u00f6vl\u0259t\u00e7ilik tarixinin d\u0259y\u0259rl\u0259ndirilm\u0259si, m\u0259n\u0259vi m\u00fcst\u0259viy\u0259 proyeksiyas\u0131 bax\u0131m\u0131ndan z\u0259ruri m\u0259qamd\u0131r. Eynil\u0259 d\u0259 bu, q\u0259tiyy\u0259n o dem\u0259k deyil ki, h\u0259min m\u0259qamlar s\u0259rt-m\u00fctl\u0259q inzibati resurslar\u0131n k\u00f6m\u0259yi il\u0259 a\u015f\u0131lanmal\u0131d\u0131r. Tamamil\u0259 \u0259ksin\u0259, tarix oldu\u011fu kimi \u0259ks etdirilm\u0259li, mill\u0259tin inki\u015faf etdiyi, d\u00f6vl\u0259tin inki\u015faf etdiyi, \u00fcmumiyy\u0259tl\u0259, b\u0259\u015f\u0259riyy\u0259tin inki\u015faf etdiyi ba\u015fl\u0131ca m\u00fct\u0259r\u0259qqi – magistral yola y\u00f6n\u0259ldilm\u0259si \u00fc\u00e7\u00fcn \u201ctarixin d\u0259rsl\u0259ri\u201dnin al\u0131nmas\u0131 z\u0259ruridir.<\/span><\/p>\n

          \u018fksin\u0259, bu m\u00f6vqel\u0259rin inkar edilm\u0259si arzuolunmaz n\u0259tic\u0259l\u0259r\u0259 s\u0259b\u0259b olur. M\u0259lum olur ki, m\u0259s\u0259l\u0259 he\u00e7 d\u0259 \u201celmi deyil\u201d, olduqca \u201cpraktiki\u201d m\u0259qs\u0259dl\u0259r\u0259 xidm\u0259t edir.<\/span><\/p>\n

           <\/p>\n

            \n
          1. Tarix siyas\u0259tinin ilk d\u0259f\u0259 siyasi <\/strong>v\u0259 elmi d\u00f6vriyy\u0259d\u0259 t\u0259tbiqi, yadda\u015f <\/strong>siyas\u0259ti il\u0259 konseptual h\u00fcdudlar\u0131, <\/strong>b\u0259nz\u0259r v\u0259 f\u0259rqli m\u0259qamlar\u0131<\/strong><\/span><\/li>\n<\/ol>\n

            Tarix siyas\u0259tinin m\u0259qs\u0259di siyasi elitan\u0131n h\u0259r bir mill\u0259tin ba\u015f ver\u0259n tarixi ke\u00e7mi\u015fl\u0259 ba\u011fl\u0131 d\u00f6vl\u0259tin t\u0259qdim etdiyi versiya, izah, t\u0259qdimat \u0259sas\u0131nda birliyinin, milli konsolidasiyas\u0131n\u0131n t\u0259min edim\u0259sidir.<\/span><\/p>\n

            Xalq\u0131n n\u0259inki siyasi-tarixi, h\u0259m\u00e7inin milli, sosial-m\u0259d\u0259ni, genetik kodunda toplanan tarixi ke\u00e7mi\u015fin qorunmas\u0131na y\u00f6n\u0259lik bu siyas\u0259t he\u00e7 bir v\u0259chl\u0259 xalq\u0131 ay\u0131rma\u011fa deyil, onu birl\u0259\u015fdirm\u0259y\u0259 xidm\u0259t edir v\u0259 etm\u0259lidir.<\/span><\/p>\n

            N\u0259inki h\u0259r bir \u00f6lk\u0259nin, h\u0259tta h\u0259r bir insan\u0131n bel\u0259 \u00f6z\u00fcn\u00fcn \u00f6z\u0259l tarix siyas\u0259ti var. D\u00f6vl\u0259tl\u0259r kimi insanlar\u0131n da tarix\u0259 \u00f6z m\u00fcnasib\u0259tl\u0259ri formala\u015f\u0131r. Bununla yana\u015f\u0131, tarix haqq\u0131nda h\u0259r bir k\u0259sin, tarix\u00e7i, yaxud siyas\u0259t\u00e7il\u0259rin sonsuz m\u00fcxt\u0259lif t\u0259s\u0259vv\u00fcrl\u0259rin\u0259 baxmayaraq, insan v\u0259 c\u0259miyy\u0259t\u0259 tarixi \u00f6z d\u00f6vl\u0259tinin g\u00f6rd\u00fcy\u00fc kimi q\u0259bul etm\u0259si xasd\u0131r v\u0259 t\u0259biidir.<\/span><\/p>\n

            D\u00f6vl\u0259t \u00f6z tarixi abid\u0259l\u0259rind\u0259n, y\u00fcks\u0259k v\u0259zif\u0259li \u015f\u0259xsl\u0259rin b\u0259yanatlar\u0131ndan, kino, \u0259d\u0259biyyat, s\u0259n\u0259t, xatir\u0259 v\u0259 bayram m\u0259rasiml\u0259rind\u0259n istifad\u0259 ed\u0259r\u0259k v\u0259t\u0259nda\u015flara \u00f6lk\u0259 tarixinin sad\u0259l\u0259\u015fdirilmi\u015f, d\u00fczg\u00fcn \u201cq\u0131sa kursunu\u201d t\u0259klif edir. Bundan \u0259lav\u0259, tarix xalq\u0131n \u00f6z\u00fcn\u00fc tan\u0131mas\u0131, kimliyini m\u00fc\u0259yy\u0259n etm\u0259si \u00fc\u00e7\u00fcn ba\u015fl\u0131ca vasit\u0259dir.<\/span><\/p>\n

            D\u00f6vl\u0259t h\u0259r bir v\u0259t\u0259nda\u015f\u0131na milli birliy\u0259 xidm\u0259t ed\u0259n ortaq m\u0259nsubluq – kimlik, b\u00fct\u00f6vl\u00fck hissini – ortaq tarixi ke\u00e7mi\u015f, ortaq indiki zaman v\u0259 ortaq g\u0259l\u0259c\u0259k a\u015f\u0131lamaq \u00fc\u00e7\u00fcn yasanm\u0131\u015f tarix\u0259 \u0259saslanan kollektiv t\u0259s\u0259vv\u00fcr\u00fc nec\u0259 formala\u015fd\u0131ra v\u0259 inki\u015faf etdir\u0259 bil\u0259r?<\/span><\/p>\n

            Elmi-akademik n\u00f6qteyi-n\u0259z\u0259rd\u0259n fikir m\u00fcxt\u0259lifliyinin olmas\u0131 z\u0259ruri v\u0259 t\u0259bii oldu\u011fu halda, sosial, m\u0259n\u0259vi-ideoloji v\u0259 pedaqoji m\u00fcst\u0259vil\u0259rd\u0259 fikir ayr\u0131l\u0131qlar\u0131 auditoriyan\u0131n tarixi d\u0259rk etm\u0259sin\u0259, yadda\u015fda h\u0259kk edilm\u0259sin\u0259 ziddiyy\u0259tli v\u0259 m\u0259nfi t\u0259sir g\u00f6st\u0259r\u0259, kollektiv yadda\u015f fraqmentasiyaya u\u011fraya (par\u00e7alana) bil\u0259r.<\/span><\/p>\n

            Tarixsiz xalq yoxdur. El\u0259 is\u0259 tarix siyas\u0259ti anlay\u0131\u015f olaraq n\u0259 zaman yaran\u0131b? \u201cTarix siyas\u0259ti\u201d anlay\u0131\u015f kimi XX \u0259srin 80-ci ill\u0259rind\u0259 Almaniya Federativ Respublikas\u0131nda (AFR) \u0259vv\u0259lc\u0259 siyasi, sonra is\u0259 elmi d\u00f6vriyy\u0259y\u0259 daxil edilib. Almaniyada \u201ctarix siyas\u0259ti\u201d (geschichtspolitik) anlay\u0131\u015f\u0131 1980-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 yaran\u0131b. H\u0259min d\u00f6vrd\u0259 Xristian Demokrat Partiyas\u0131ndan yeni se\u00e7ilmi\u015f, ixtisasca tarixd\u0259n elmi d\u0259r\u0259c\u0259si olan kansler Helmut Kohl siyasi u\u011furlar\u0131n\u0131 m\u00f6hk\u0259ml\u0259ndirm\u0259k \u00fc\u00e7\u00fcn tarixi m\u0259s\u0259l\u0259l\u0259rin t\u0259bli\u011finin vacibliyi fikrini bildirib v\u0259 bu imkandan istifad\u0259 etm\u0259k q\u0259rar\u0131na g\u0259lib. O, pe\u015f\u0259kar tarix\u00e7i Mixael St\u00fcrmeri \u00f6z\u00fcn\u0259 siyasi m\u0259sl\u0259h\u0259t\u00e7i t\u0259yin ed\u0259r\u0259k Almaniyada \u201cm\u0259n\u0259vi-siyasi d\u00f6n\u00fc\u015f\u00fcn\u201d z\u0259ruriliyini b\u0259yan edib.<\/span><\/p>\n

            Bu \u201c\u00e7evrili\u015fin\u201d vacib elementi alman v\u0259t\u0259np\u0259rv\u0259rliyinin yaln\u0131z \u00dc\u00e7\u00fcnc\u00fc Reyxin cinay\u0259tl\u0259rind\u0259 g\u00fcnah\u0131n\u0131 etiraf etm\u0259y\u0259 \u0259saslanmaq kimi u\u011fursuz istiqam\u0259td\u0259n f\u0259rqli olan daha m\u00fcsb\u0259t x\u00fcsusiyy\u0259tini qabartmaq, t\u0259bli\u011f v\u0259 t\u0259sdiq etm\u0259k idi. Bu m\u0259qs\u0259dl\u0259 nasistlik cinay\u0259tl\u0259rin\u0259 g\u00f6r\u0259 m\u0259suliyy\u0259t m\u00f6vzusuna yana\u015fman\u0131, AFR-d\u0259 1960-1970-ci ill\u0259rd\u0259 sosial demokratlar\u0131n hakimiyy\u0259td\u0259 oldu\u011fu v\u0259 siyasi c\u0259h\u0259td\u0259n yaln\u0131z onlarla \u0259laq\u0259li olan aspektd\u0259 ictimai fikr\u0259 \u00e7atd\u0131r\u0131lmas\u0131 kimi yana\u015fmaya do\u011fru y\u00f6n\u0259ldilm\u0259si n\u0259z\u0259rd\u0259 tutulurdu.<\/span><\/p>\n

            Bununla Almaniyada ba\u015flad\u0131lan elmi m\u00fczakir\u0259l\u0259r tarix\u00e7il\u0259r Ernst Noltenin, St\u00fcrmerin \u00f6z\u00fcn\u00fcn v\u0259 bir s\u0131ra h\u0259mkarlar\u0131n\u0131n \u00e7\u0131x\u0131\u015flar\u0131 1985-1987-ci ill\u0259rd\u0259 m\u0259\u015fhur \u201cTarix\u00e7il\u0259rin m\u00fcbahis\u0259si\u201d (Historikerstreit) adlanan hadis\u0259y\u0259 t\u0259kan verdi. M\u00fcbahis\u0259nin m\u0259zmununu nasizmin yaranmas\u0131 s\u0259b\u0259bl\u0259ri v\u0259 onun II D\u00fcnya m\u00fcharib\u0259sind\u0259 f\u0259aliyy\u0259tin\u0259 g\u00f6r\u0259 m\u0259suliyy\u0259t d\u0259r\u0259c\u0259si t\u0259\u015fkil edirdi.<\/span><\/p>\n

            Tarix siyas\u0259tinin t\u0259cr\u00fcb\u0259d\u0259 t\u0259tbiqi s\u0259yl\u0259rind\u0259 diqq\u0259t \u00e7\u0259k\u0259n m\u0259qamlardan biri d\u0259 Federal Prezident Rixard von Vaytzekerin 8 may 1985-ci il tarixind\u0259 Bundestaqda m\u00fcharib\u0259nin bitm\u0259si v\u0259 nasional ideologiyan\u0131n 40-c\u0131 ild\u00f6n\u00fcm\u00fc \u015f\u0259r\u0259fin\u0259 s\u00f6yl\u0259diyi yaddaqalan\u201cMilli sosialist z\u00fclm\u00fcn\u00fcn aradan qald\u0131r\u0131lmas\u0131\u201d adl\u0131 \u00e7\u0131x\u0131\u015f\u0131 oldu. Almaniya tarixind\u0259 ilk d\u0259f\u0259 y\u00fcks\u0259k d\u00f6vl\u0259t postunu tutan bir \u015f\u0259xs 8 May tarixini \u201ckapitulyasiya\u201d v\u0259 ya \u201ct\u0259slim\u00e7i-\u00e7\u00f6k\u00fc\u015f\u201d g\u00fcn\u00fc deyil, \u201cqurtulu\u015f g\u00fcn\u00fc\u201d adland\u0131rd\u0131.<\/span><\/p>\n

            Bu m\u00fczakir\u0259 \u0259snas\u0131nda Helmut Kol alman tarix\u00e7il\u0259rinin bax\u0131\u015flar\u0131 aras\u0131nda k\u0259skin ziddiyy\u0259tl\u0259rl\u0259 d\u0259 \u00fczl\u0259\u015fdi. \u201cGeschichtspolitik\u201d – tarix siyas\u0259ti Almaniyada h\u0259l\u0259 yaranmam\u0131\u015f b\u00f6y\u00fck m\u00fcqavim\u0259t\u0259 rast g\u0259ldi. Alman tarix\u00e7il\u0259rinin b\u00f6y\u00fck \u0259ks\u0259riyy\u0259tinin m\u0259nfi reaksiyas\u0131 \u0259sas\u0259n tarix siyas\u0259tinin kim t\u0259r\u0259find\u0259n, hans\u0131 m\u0259qs\u0259dl\u0259, tarixin hans\u0131 hiss\u0259sinin, hans\u0131 vaxtda nec\u0259 t\u0259bli\u011finin, Holokostla ba\u011fl\u0131 siyas\u0259tin nec\u0259 olaca\u011f\u0131 v\u0259 s. kimi suallarla ba\u011fl\u0131 idi. Bununla yana\u015f\u0131, \u201cGeschichtspolitik\u201d konsepsiyas\u0131 alman s\u00f6z ehtiyat\u0131na \u201ctarixin \u015f\u0259rh edilm\u0259si, siyasi, y\u0259ni partiya, motivl\u0259r \u00fc\u00e7\u00fcn se\u00e7ilmi\u015f v\u0259 ictimaiyy\u0259ti bel\u0259 bir t\u0259fsirin d\u00fczg\u00fcnl\u00fcy\u00fcn\u0259 inand\u0131rmaq c\u0259hdl\u0259ri\u201d ifad\u0259si olaraq m\u00f6hk\u0259m bir \u015f\u0259kild\u0259 daxil oldu.<\/span><\/p>\n

            Tarix siyas\u0259tinin m\u0259nas\u0131 d\u00f6vl\u0259t\u00e7ilik m\u0259nafeyi \u00fc\u00e7\u00fcn c\u0259miyy\u0259tin resurslar\u0131ndan istifad\u0259 ed\u0259r\u0259k tarixi hadis\u0259l\u0259rin dominant \u015f\u0259rhl\u0259rini m\u00fc\u0259yy\u0259n etm\u0259y\u0259 y\u00f6n\u0259lik siyas\u0259ti \u00fcsul v\u0259 metodlar m\u0259cmusu kimi q\u0259bul edildi.<\/span><\/p>\n

            Son onillikl\u0259rd\u0259 Q\u0259rb \u00f6lk\u0259l\u0259rinin ictimai-siyasi m\u00fczakir\u0259l\u0259rind\u0259 tarix siyas\u0259ti (Geschichtspolitik), ke\u00e7mi\u015f siyas\u0259ti (Vergangenheitspolitik), kimlik (identiklik) siyas\u0259ti (Identit\u00e4tspolitik) v\u0259 yadda\u015f siyas\u0259ti (Erinnerungspolitik) anlay\u0131\u015flar\u0131 \u00fcst\u00fcnl\u00fck t\u0259\u015fkil edib. Bu da yadda\u015f m\u0259d\u0259niyy\u0259ti (Erinnerungskultur), tarix m\u0259d\u0259niyy\u0259ti (Geschichtskultur) v\u0259 tarixi \u015f\u00fcur (Geschichtsbewusstein) kimi anlay\u0131\u015flar\u0131 vahid mahiyy\u0259tli fenomenl\u0259r kimi, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, tarix v\u0259 (kollektiv, milli, sosial) yadda\u015f aras\u0131ndak\u0131 \u0259laq\u0259ni m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259y\u0259, yadda\u015f\u0131n sosial, siyasi, \u00fcnsiyy\u0259t, m\u0259d\u0259ni v\u0259 s. funksiyalar\u0131n\u0131 \u00fcmumi anlamda istifad\u0259 etm\u0259y\u0259 imkan verir [15, s.233].<\/span><\/p>\n

            Tarix siyas\u0259tini v\u0259 yadda\u015f siyas\u0259tinin m\u00fc\u0259yy\u0259n aspektl\u0259rini milli v\u0259 ya etnik zehniyy\u0259t\u0259 s\u00f6yk\u0259n\u0259n daha geni\u015f kontekstd\u0259 izah etm\u0259y\u0259 \u00e7al\u0131\u015faca\u011f\u0131q. Buna baxmayaraq, qeyd etm\u0259k laz\u0131md\u0131r ki, tarix siyas\u0259tinin \u00f6z\u00fc priori m\u00fcbahis\u0259li bir vasit\u0259dir. M\u00fcxt\u0259lif tarixi faktlar\u0131n t\u0259fsirind\u0259n istifad\u0259 ed\u0259r\u0259k, aktual siyasi probleml\u0259ri h\u0259ll edir, bunlardan ba\u015fl\u0131cas\u0131 siyasi hakimiyy\u0259tin legitiml\u0259\u015fdirilm\u0259si, m\u00fc\u0259yy\u0259n edilmi\u015f tarixi-siyasi parametrl\u0259rl\u0259 kimliyin formala\u015fmas\u0131d\u0131r. Bu v\u0259zif\u0259y\u0259 uy\u011fun olmayan tarixi \u015f\u0259rhl\u0259r, onu t\u0259bli\u011f v\u0259 ifad\u0259 ed\u0259n insanlar d\u00f6vl\u0259tin m\u00fcxt\u0259lif sanksiyalar\u0131na m\u0259ruz qala bil\u0259r.<\/span><\/p>\n

            \u00c7\u00fcnki h\u0259r bir xalq\u0131n d\u00f6vl\u0259t yaradan mill\u0259t\u0259 – siyasi mill\u0259t\u0259 \u00e7evrilm\u0259si, tarixi subyekt kimi formala\u015fmas\u0131 \u00fc\u00e7\u00fcn z\u0259ruri olan elementl\u0259rd\u0259n biri xalq\u0131n kollektiv yadda\u015f\u0131na p\u0259r\u00e7iml\u0259n\u0259n tarixi hadis\u0259 v\u0259 onu birl\u0259\u015fdir\u0259n t\u0259m\u0259l hekay\u0259 fenomeni, \u201ctarixin hadis\u0259 t\u0259r\u0259fi v\u0259 tarixin hekay\u0259 (narrativ) t\u0259r\u0259fi\u201dnin m\u00f6vcudlu\u011fudur.<\/span><\/p>\n

            Tarix siyas\u0259ti ilk n\u00f6vb\u0259d\u0259 d\u00f6vl\u0259tin m\u00f6vcud iqtidar\u0131n\u0131n f\u0259aliyy\u0259tini qanunil\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn istifad\u0259 edildiyi kimi, yadda\u015f siyas\u0259ti bu f\u0259aliyy\u0259t\u0259 d\u0259st\u0259k olmaq \u00fc\u00e7\u00fcn yarad\u0131lan t\u0259sisatlar\u0131n \u201ckollektiv kimlik-identiklik\u201d yaratmaq y\u00f6n\u00fcnd\u0259 i\u015fini qurur. \u201cTarix siyas\u0259ti\u201d b\u0259z\u0259n \u201cke\u00e7mi\u015fin idar\u0259 edilm\u0259si\u201d kimi d\u0259 adland\u0131r\u0131l\u0131r. Bir \u00e7ox t\u0259dqiqat\u00e7\u0131lar bu siyas\u0259tin yaln\u0131z \u00f6t\u0259n \u0259srin sonlar\u0131nda yarand\u0131\u011f\u0131n\u0131 bildirir. Bununla yana\u015f\u0131, ke\u00e7mi\u015fin idar\u0259 olunmas\u0131n\u0131n insan c\u0259miyy\u0259tinin inki\u015faf\u0131 \u00fc\u00e7\u00fcn vacib \u015f\u0259rt olmas\u0131n\u0131 g\u00f6st\u0259r\u0259n amill\u0259rd\u0259n biri budur ki, insanlar h\u0259l\u0259 sivilizasiyan\u0131n q\u0259dim d\u00f6vrl\u0259rind\u0259n ke\u00e7mi\u015fi izah ed\u0259n bir \u00e7ox mifin k\u00f6m\u0259yi il\u0259 kollektiv v\u0259 f\u0259rdi \u015f\u00fcura t\u0259sir g\u00f6st\u0259rm\u0259k \u0259n\u0259n\u0259sini yaratd\u0131lar. T\u0259bii ki, o zamana nisb\u0259td\u0259 elmi-rasional m\u00fc\u0259yy\u0259n edil\u0259n tarix siyas\u0259tind\u0259n dan\u0131\u015fmaq m\u0259qbul olmasa da, bu \u0259n\u0259n\u0259-\u0259srd\u0259n \u0259sr\u0259 ke\u00e7\u0259r\u0259k, tarixi ke\u00e7mi\u015fin varl\u0131q formas\u0131na, m\u00fcst\u0259qil elm sah\u0259sin\u0259 \u00e7evrildi.<\/span><\/p>\n

            Haz\u0131rda bu sah\u0259nin \u0259sas x\u00fcsusiyy\u0259ti ke\u00e7mi\u015fin idar\u0259 edilm\u0259sinin n\u0259inki siyas\u0259tin, h\u0259tta geosiyas\u0259tin \u0259n vacib elementin\u0259 \u00e7evrilm\u0259sidir. \u018fvv\u0259ll\u0259r tarixi yadda\u015f \u0259sas\u0259n din, m\u0259d\u0259niyy\u0259t, psixologiya, sosial f\u0259ls\u0259f\u0259 il\u0259 s\u0131x \u0259laq\u0259li idis\u0259, bu g\u00fcn dem\u0259k olar ki, h\u0259tta m\u00fcst\u0259sna olaraq, d\u00fcnya liderl\u0259rinin d\u0259 y\u00fcks\u0259k tribunalardan s\u0259sl\u0259ndirdiyi siyas\u0259tl\u0259 s\u0259sl\u0259\u015fir.<\/span><\/p>\n

            T\u0259dqiqat\u00e7\u0131lar tarixin \u00fcmumi siyasi \u015f\u0259rhini ifad\u0259 ed\u0259n m\u00f6vzular\u0131 – siyasi tarix, tarix siyas\u0259ti, yadda\u015f siyas\u0259ti, tarixin siyasil\u0259\u015fdirilm\u0259si, siyas\u0259t\u00e7il\u0259r t\u0259r\u0259find\u0259n tarixin \u201c\u00f6z\u0259ll\u0259\u015fdirilm\u0259si\u201d, “yadda\u015f m\u00fcharib\u0259l\u0259ri”, “tarix c\u0259bh\u0259si\u201d v\u0259 s. terminl\u0259rl\u0259 f\u0259alm\u00fczakir\u0259 edirl\u0259r.<\/span><\/p>\n

            B\u00fct\u00fcn bu anlay\u0131\u015flar bu v\u0259 ya dig\u0259r n\u00f6v kimlik axtar\u0131\u015flar\u0131 il\u0259 \u0259laq\u0259lidir. T\u0259d -qiqatlar gedi\u015find\u0259 bu sah\u0259nin strateji istiqam\u0259ti \u201ctarix siyas\u0259ti\u201d kimi m\u00fc\u0259yy\u0259n edilib. Maraql\u0131 olan m\u0259qam b\u0259zi \u00f6lk\u0259l\u0259rd\u0259 eyni m\u0259zmunlu siyas\u0259tin \u201cyadda\u015f siyas\u0259ti\u201d kimi adland\u0131r\u0131lmas\u0131d\u0131r.<\/span><\/p>\n

            Beyn\u0259lxalq praktikada \u201ctarix siyas\u0259ti\u201d ba\u015f vermi\u015f real tarixin aktual, milli-siyasi, sosial-psixoloji motivl\u0259ri il\u0259 \u015f\u0259rtl\u0259nmi\u015f \u015f\u0259rhl\u0259ri, c\u0259miyy\u0259t\u0259, yeti\u015f\u0259n n\u0259sl\u0259 onu a\u015f\u0131lamaq c\u0259hdl\u0259ri kimi ba\u015fa d\u00fc\u015f\u00fcl\u00fcr.<\/span><\/p>\n

            \u201cTarix siyas\u0259ti\u201d m\u00f6vcud zamanda hakimiyy\u0259td\u0259 olan siyasi elitan\u0131n d\u00f6vl\u0259t\u00e7ilik tarixinin \u015f\u0259rhin\u0259 s\u0131x m\u00fcdaxil\u0259sini n\u0259z\u0259rd\u0259 tutur. \u00d6lk\u0259l\u0259r siyasi, inzibati v\u0259 maliyy\u0259 m\u0259nb\u0259l\u0259rind\u0259n istifad\u0259 etm\u0259kl\u0259, siyasi elitan\u0131n tarixi \u015f\u00fcur v\u0259 kollektiv yadda\u015f sah\u0259sind\u0259 c\u0259miyy\u0259tin ideoloji indokrtinasiyas\u0131n\u0131 – m\u0259n\u0259vi d\u0259y\u0259rl\u0259r\u0259 proyeksiyas\u0131n\u0131 h\u0259yata ke\u00e7irirl\u0259r .<\/span><\/p>\n

            Tarix siyas\u0259ti n\u0259sill\u0259rin v\u0259 sosial m\u00fchitin t\u0259kam\u00fcl yolu il\u0259 d\u0259yi\u015fiklikl\u0259r\u0259 u\u011frayan, ritual (ayin v\u0259 m\u0259rasiml\u0259rl\u0259) v\u0259 tarixi hekay\u0259l\u0259rl\u0259 (narrativl\u0259rl\u0259) realla\u015fan sosial \u0259h\u0259miyy\u0259tli tarixi obrazlar\u0131n v\u0259 \u015f\u0259xsiyy\u0259t obrazlar\u0131n\u0131n formala\u015fmas\u0131na y\u00f6n\u0259lib. Demokratik c\u0259miyy\u0259tl\u0259rd\u0259 tarix siyas\u0259ti he\u00e7 bir halda siyasi sferan\u0131n \u00f6z\u00fc il\u0259 m\u0259hdudla\u015fm\u0131r; siyas\u0259t\u00e7il\u0259r v\u0259 publisistl\u0259rl\u0259 yana\u015f\u0131, tarixi d\u0259rketm\u0259 prosesin\u0259 g\u0259tirdikl\u0259ri f\u0259rqli maraq v\u0259 strategiyalara sahib m\u00fcxt\u0259lif dig\u0259r pe\u015f\u0259 qruplar\u0131n\u0131n aktorlar\u0131 da buraya c\u0259lb olunurlar.<\/span><\/p>\n

            D\u00f6vl\u0259tl\u0259r \u00f6z tarixin\u0259 h\u0259mi\u015f\u0259 \u0259h\u0259miyy\u0259t verib. Tarixin \u0259b\u0259dil\u0259\u015fdirilm\u0259si y\u00f6n\u00fcnd\u0259 f\u0259aliyy\u0259t, yaxud da onun saxtala\u015fd\u0131r\u0131lmas\u0131na qar\u015f\u0131 m\u00fcbariz\u0259 aparan x\u00fcsusi m\u0259rk\u0259zl\u0259rin, komissiyalar\u0131n ideyas\u0131 bu g\u00fcn ortaya \u00e7\u0131xmay\u0131b. Ke\u00e7mi\u015fin qiym\u0259tl\u0259ndirilm\u0259si \u00f6lk\u0259nin v\u0259 xalq\u0131n \u00f6z\u00fc haqq\u0131nda ilk bax\u0131\u015fdan g\u00f6r\u00fcnd\u00fcy\u00fcnd\u0259n daha \u00e7ox \u015fey dey\u0259 bil\u0259r.<\/span><\/p>\n

            Reall\u0131q bundan ibar\u0259tdir ki, siyasi elitan\u0131n tarixl\u0259 ba\u011fl\u0131 siyas\u0259ti varsa, dem\u0259li, xalq\u0131n kimliyinin, onun t\u0259s\u0259vv\u00fcrl\u0259rinin formala\u015fd\u0131r\u0131lmas\u0131nda da rolu var, yaxud da \u0259ksin\u0259.<\/span><\/p>\n

            Bu halda tarix siyas\u0259ti \u00f6lk\u0259nin inki\u015faf\u0131n\u0131n tarixi ke\u00e7mi\u015fi il\u0259 \u0259laq\u0259dar r\u0259smi m\u00f6vqenin – d\u00f6vl\u0259t v\u0259 v\u0259t\u0259nda\u015f aras\u0131nda yaz\u0131lmam\u0131\u015f bir ictimai m\u00fcqavil\u0259nin \u0259sas\u0131n\u0131 t\u0259\u015fkil edir. Eyni zamanda, tarix siyas\u0259ti c\u0259miyy\u0259ti t\u0259nziml\u0259m\u0259k \u00fc\u00e7\u00fcn, dem\u0259k olar ki, \u0259sas vasit\u0259 hal\u0131na g\u0259lir.<\/span><\/p>\n

            Tarix siyas\u0259ti d\u00f6vl\u0259t v\u0259 yax\u0131n d\u00f6vl\u0259t qurumlar\u0131 t\u0259r\u0259find\u0259n ke\u00e7mi\u015f\u0259 dair tarixi qiym\u0259tl\u0259ndirm\u0259l\u0259rin v\u0259 \u015f\u0259rhl\u0259rin \u015f\u00fcurlu, m\u0259qs\u0259dy\u00f6nl\u00fc haz\u0131rlanmas\u0131 v\u0259 t\u0259qdim edim\u0259sin\u0259 y\u00f6n\u0259lmi\u015f f\u0259aliyy\u0259ti n\u0259z\u0259rd\u0259 tutur. Tarix siyas\u0259ti m\u00fc\u0259yy\u0259n, yaxud m\u00fcxt\u0259lif siyasi q\u00fcvv\u0259l\u0259rin tarixi hadis\u0259l\u0259rin m\u00fc\u0259yy\u0259n \u015f\u0259rhl\u0259rini dominant\/\u00fcst\u00fcn oldu\u011funu t\u0259sdiql\u0259m\u0259y\u0259 y\u00f6n\u0259lmi\u015f t\u0259cr\u00fcb\u0259l\u0259r toplusudur.<\/span><\/p>\n

            \u0130st\u0259r tarix, ist\u0259rs\u0259 d\u0259 yadda\u015f siyas\u0259ti milli m\u0259nsublu\u011fu, etnik kimliyi, d\u00f6vl\u0259t identikliyini,v\u0259t\u0259nda\u015f kimliyini v\u0259 s. \u0259ks etdir\u0259n \u00e7ox\u00e7alarl\u0131 f\u0259aliyy\u0259ti n\u0259z\u0259rd\u0259 tutur.<\/span><\/p>\n

            \u201cTarix siyas\u0259ti\u201d \u201ctarixin siyasil\u0259\u015fdirilm\u0259si\u201d adlanan hadis\u0259l\u0259rd\u0259n \u0259h\u0259miyy\u0259tli d\u0259r\u0259c\u0259d\u0259 f\u0259rql\u0259nir. XXI \u0259srin informasiya c\u0259miyy\u0259tind\u0259, virtual m\u0259kan\u0131nda tarix siyas\u0259ti k\u00f6hn\u0259, sovet-kommunist metodlar\u0131na qay\u0131tmaq kimi anlamda deyil v\u0259 ola da bilm\u0259z. M\u00fcasir c\u0259miyy\u0259td\u0259 tarix\u0259 ham\u0131 \u00fc\u00e7\u00fcn total\/m\u00fctl\u0259q olan yegan\u0259 bax\u0131\u015f a\u015f\u0131lanmas\u0131 hipotetik olaraq m\u0259qbul deyil. Bununla yana\u015f\u0131, tarix\u0259 v\u0259 yadda\u015f siyas\u0259tin\u0259 xarici t\u0259zyiq, manipulyasiya, m\u00fcdaxil\u0259 c\u0259hdl\u0259rin\u0259 qar\u015f\u0131 m\u00fcfaviq m\u00fcqavim\u0259tin formala\u015fmas\u0131, s\u0259m\u0259r\u0259li yollar\u0131n t\u0259tbiqi, yeti\u015f\u0259n g\u0259nc n\u0259sl\u0259 tarixi yadda\u015f\u0131 a\u015f\u0131lamaq z\u0259rur\u0259ti m\u00f6vcud v\u0259 lab\u00fcdd\u00fcr.<\/span><\/p>\n

            Tarix v\u0259 yadda\u015f\u0131n f\u0259rqi, birinin siyasi-h\u00fcquqi, dig\u0259rinin is\u0259 \u0259sas\u0259n m\u0259n\u0259vi sanksiyalarla ba\u011fl\u0131l\u0131\u011f\u0131ndan qaynaqlan\u0131r. \u0130nstitusional m\u00fcst\u0259vid\u0259 yeni t\u0259\u015fkilatlar\u0131n ortaya \u00e7\u0131xmas\u0131, m\u00fcxt\u0259lif \u00f6lk\u0259l\u0259rd\u0259 milli tarix\/yadda\u015f institutlar\u0131n\u0131n t\u0259sis edilm\u0259si,onlar\u0131n funksiyalar\u0131 v\u0259 prinsipl\u0259ri bax\u0131m\u0131ndan b\u0259nz\u0259r f\u0259aliyy\u0259t g\u00f6st\u0259rm\u0259si buna misald\u0131r.<\/span><\/p>\n

            Tarix siyas\u0259tinin f\u0259rqini g\u00f6st\u0259r\u0259n daha bir c\u0259h\u0259t qanunvericilik s\u0259viyy\u0259sind\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. Parlamentl\u0259r tarixi hadis\u0259l\u0259rin bu v\u0259 ya dig\u0259r \u015f\u0259rhini yegan\u0259 do\u011fru variant kimi t\u0259sdiql\u0259y\u0259n \u201cyadda\u015f qanunlar\u0131\u201d adlanan qanunlar q\u0259bul edirl\u0259r.<\/span><\/p>\n

            Tarix siyas\u0259tinin daha bir f\u0259rqi onun ideoloji t\u0259minat\u0131 m\u0259s\u0259l\u0259sidir. \u0130deoloji t\u0259minat a\u015fa\u011f\u0131dak\u0131 m\u00fcdd\u0259alar \u00fcz\u0259rind\u0259 qurulur.<\/span><\/p>\n

              \n
            1. Daxili v\u0259 xarici r\u0259qib v\u0259 d\u00fc\u015fm\u0259nl\u0259rl\u0259 m\u00fcbariz\u0259. Y\u0259ni \u201ctarix o q\u0259d\u0259r ciddi sah\u0259dir ki, onu yaln\u0131z tarix\u00e7il\u0259r\u0259 etibar etm\u0259k olmaz\u201d deyimi, \u0259slind\u0259, bu sah\u0259nin n\u0259 q\u0259d\u0259r b\u00f6y\u00fck \u0259h\u0259miyy\u0259t v\u0259 m\u0259s uliyy\u0259t\u0259 malik olmas\u0131na i\u015far\u0259 edir.<\/em><\/span><\/li>\n<\/ol>\n

              2.Xarici ideoloji t\u0259zyiq v\u0259 manipulyasiyalara qar\u015f\u0131 f\u0259aliyy\u0259t; m\u00fcxt\u0259lif c\u0259hdl\u0259rin qar\u015f\u0131s\u0131n\u0131n al\u0131nmas\u0131; <\/em><\/span><\/p>\n

                \n
              1. B\u00f6y\u00fcy\u0259n n\u0259slin v\u0259t\u0259np\u0259rv\u0259rlik t\u0259rbiy\u0259sind\u0259 tarix amilinin rolunun art\u0131r\u0131lmas\u0131.<\/em><\/span><\/li>\n<\/ol>\n

                Tarix siyas\u0259tinin v\u0259 yadda\u015f siyas\u0259tinin m\u00fc\u0259yy\u0259n aspektl\u0259rini milli v\u0259 ya etnik zehniyy\u0259t\u0259 s\u00f6yk\u0259n\u0259n daha geni\u015f kontekstd\u0259 izah etm\u0259k m\u00fcmk\u00fcnd\u00fcr. Buna baxmayaraq, qeyd etm\u0259k laz\u0131md\u0131r ki, tarix siyas\u0259tini apriori (\u0259z\u0259li) olaraq tamamil\u0259 inkar ed\u0259n m\u00f6vqel\u0259r d\u0259 m\u0259qbul say\u0131la bilm\u0259z.<\/span><\/p>\n

                Bel\u0259 ki, m\u00fcxt\u0259lif tarixi faktlar\u0131n t\u0259hlil\/t\u0259fsirinin birt\u0259r\u0259fli ifad\u0259si, yaxud da m\u00fcxt\u0259lif bax\u0131\u015flar\u0131n ifrat q\u00fctbl\u0259\u015fm\u0259si \u015f\u0259raitind\u0259 tarixi h\u0259qiq\u0259tin ictimai \u015f\u00fcur t\u0259r\u0259find\u0259n d\u0259rk edilm\u0259si \u00e7\u0259tinl\u0259\u015fir. \u0130frat relyativizm deyil\u0259n v\u0259ziyy\u0259t formala\u015f\u0131r. Bu bax\u0131mdan, tarix siyas\u0259ti ke\u00e7mi\u015fd\u0259 ba\u015f ver\u0259n tarixi prosesl\u0259rin s\u0131rf subyektivist izahlar\u0131 aras\u0131ndan d\u00fczg\u00fcn olan obyektiv m\u0259nz\u0259r\u0259ni formala\u015fd\u0131rma\u011fa xidm\u0259t edir, yaxud etm\u0259lidir.<\/span><\/p>\n

                \u018fks-t\u0259qdird\u0259, ba\u015fqa d\u00f6vl\u0259tl\u0259r\u0259 \u0259razi iddialar\u0131n\u0131n \u201ctarixi\u201d \u0259sasland\u0131r\u0131lmas\u0131, siyasi probleml\u0259rin kompensasiya edilm\u0259si \u00fc\u00e7\u00fcn tarixd\u0259n sui-istifad\u0259 edilm\u0259si, bu siyas\u0259ti y\u00fcr\u00fcd\u0259n rejiml\u0259rin g\u00fcc\u00fcn\u00fcn legitiml\u0259\u015fdirilm\u0259sin\u0259, subyektivliy\u0259 s\u00f6yk\u0259n\u0259n parametrl\u0259rl\u0259 ictimai \u015f\u00fcurun formala\u015fd\u0131r\u0131lmas\u0131na xidm\u0259t edir. Sovet d\u00f6vr\u00fcnd\u0259 SSR\u0130-nin tarix siyas\u0259tind\u0259 bununla ba\u011fl\u0131 \u00e7oxsayl\u0131 n\u00fcmun\u0259l\u0259r m\u00f6vcud olub.<\/span><\/p>\n

                Bu m\u0259nada tarix siyas\u0259ti \u201csiyas\u0259t\u0259 xidm\u0259t ed\u0259n tarix\u201dd\u0259n daha geni\u015f bir fenomendir. Bu siyas\u0259t h\u0259r c\u00fcr xatir\u0259l\u0259rin v\u0259 t\u0259cr\u00fcb\u0259l\u0259rin \u00f6t\u00fcr\u00fclm\u0259sini, unudulmu\u015f faktlar\u0131 v\u0259 r\u0259dd edilmi\u015f alternativl\u0259rin izl\u0259rini axtarma\u011f\u0131 \u0259hat\u0259 etm\u0259kl\u0259 yaln\u0131z normativ v\u0259 ya doqmatik bir d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn formala\u015fmas\u0131 v\u0259 m\u00f6hk\u0259ml\u0259ndirilm\u0259sind\u0259n daha geni\u015f m\u0259naya malikdir.<\/span><\/p>\n

                Tarix siyas\u0259ti h\u0259m d\u0259 tarixi \u201c\u015f\u0259rhl\u0259r konflikti\u201d, onun siyasi qar\u015f\u0131durmaya nec\u0259 \u00e7evrildiyi, bunu kimin v\u0259 hans\u0131 m\u0259qs\u0259dl\u0259 etdiyi v\u0259 bunun n\u0259y\u0259 g\u0259tirib \u00e7\u0131xard\u0131\u011f\u0131 bar\u0259d\u0259 suallara cavab tapma\u011fa \u00e7al\u0131\u015fan elmi ara\u015fd\u0131rmalar\u0131n m\u00f6vzusudur.<\/span><\/p>\n

                Tarix\u0259 d\u00f6vl\u0259t\u00e7ilik v\u0259 siyasi m\u0259qs\u0259dl\u0259r \u00fc\u00e7\u00fcn istinad vacibdir v\u0259 m\u00fcmk\u00fcnd\u00fcr, bununla yana\u015f\u0131, he\u00e7 bir halda tarix siyas\u0259ti yaln\u0131z tarixin \u201cr\u0259smi-subyektiv\u201d t\u0259fsirin\u0259 \u00e7evrilm\u0259m\u0259lidir.<\/span><\/p>\n

                Tarix siyas\u0259ti tarixi yadda\u015fla s\u0131x ba\u011fl\u0131l\u0131q t\u0259\u015fkil edir. Elmi \u0259d\u0259biyyatda tarixi yadda\u015f\u0131n m\u00fcxt\u0259lif t\u0259rifl\u0259r verilib. Bir \u00e7ox hallarda o, ke\u00e7mi\u015f t\u0259cr\u00fcb\u0259nin t\u0259\u015fkili, qorunmas\u0131 v\u0259 \u00e7oxald\u0131lmas\u0131 prosesi, ke\u00e7mi\u015f hadis\u0259l\u0259rin yadda\u015fda qoruma\u011f\u0131n mental x\u00fcsusiyy\u0259tl\u0259ri v\u0259 yollar\u0131, ictimai \u015f\u00fcurun x\u00fcsusi bir formas\u0131, bilikl\u0259rin m\u0259cmusu v\u0259 c\u0259miyy\u0259tin ortaq ke\u00e7mi\u015f haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259ri, c\u0259miyy\u0259tin kollektiv yadda\u015f\u0131n\u0131n modeli, ke\u00e7mi\u015fin simvolik xat\u0131rlanmas\u0131 v\u0259 s. kimi ifad\u0259 edilir.<\/span><\/p>\n

                Tarixi yadda\u015f ke\u00e7mi\u015fin hadis\u0259 v\u0259 prosesl\u0259ri il\u0259 \u0259laq\u0259li bir s\u0131ra bilik, fikir, d\u0259y\u0259rl\u0259ndirm\u0259, inanc v\u0259 d\u00fc\u015f\u00fcnc\u0259 toplusunu \u00f6z\u00fcnd\u0259 c\u0259ml\u0259\u015fdir\u0259n x\u00fcsusi, daim inki\u015fafda olan bir sosial-m\u0259d\u0259ni fenomendir.<\/span><\/p>\n

                Tarixi yadda\u015f\u0131n \u00f6yr\u0259nilm\u0259sinin z\u0259ruriliyi tarixi yadda\u015f\u0131n c\u0259miyy\u0259t h\u0259yat\u0131n\u0131n m\u0259naland\u0131rmas\u0131, sosial qruplar\u0131n davran\u0131\u015f\u0131n\u0131n b\u00fct\u00f6vl\u00fckd\u0259 c\u0259miyy\u0259tin t\u0259nziml\u0259yicisi olmas\u0131, m\u0259d\u0259ni v\u0259 milli kimliyin formala\u015fd\u0131rmas\u0131 il\u0259 izah edilir. Tarixi yadda\u015f konsepsiyas\u0131n\u0131n n\u0259z\u0259ri t\u0259hlili, strukturu v\u0259 m\u0259zmununun m\u00fc\u0259yy\u0259nl\u0259\u015fdirilm\u0259si, c\u0259miyy\u0259td\u0259 formala\u015fma mexanizml\u0259rinin \u00f6yr\u0259nilm\u0259si v\u0259 izah\u0131 d\u00fcnyada ictimai elml\u0259rin qar\u015f\u0131s\u0131nda duran t\u0259dqiqat v\u0259zif\u0259l\u0259ri siyah\u0131s\u0131nda \u00f6n s\u0131ralarda durur.<\/span><\/p>\n

                \u201cTarix siyas\u0259ti\u201d anlay\u0131\u015f\u0131nda xronoloji tarixin yerin\u0259 \u201csosial yadda\u015f\u201d tipologiyas\u0131 da g\u0259lir. M\u00fcvafiq olaraq da \u00f6z\u00fc il\u0259 yeni metodoloji prinsipl\u0259r g\u0259tirir [16, s.20-21].<\/span><\/p>\n

                Yadda\u015f siyas\u0259tinin \u00f6yr\u0259nilm\u0259si, art\u0131q qeyd olundu\u011fu kimi, humanitar elml\u0259rd\u0259 yeni bir paradiqmaya – \u201cyadda\u015f ara\u015fd\u0131rmalar\u0131\u201d (memory studies) f\u0259nl\u0259raras\u0131 t\u0259dqiqatlar sah\u0259sin\u0259 \u00e7evrildi. Sosial yadda\u015f\u0131n tipoloji anlam\u0131, ke\u00e7mi\u015fin obraz\u0131n\u0131n kollektiv, ortaq bir fenomen kimi g\u00f6rm\u0259k n\u00f6qteyi-n\u0259z\u0259rind\u0259n ir\u0259li g\u0259lir. Onun parametrl\u0259ri c\u0259miyy\u0259td\u0259ki ictimai-siyasi m\u00fcnasib\u0259tl\u0259rl\u0259 m\u00fc\u0259yy\u0259n olunur. Buraya m\u00fcxt\u0259lif hakimiyy\u0259t-c\u0259miyy\u0259t m\u00fcnasib\u0259tl\u0259rind\u0259 b\u00fct\u00fcn s\u0259viyy\u0259l\u0259r – regional elitalar v\u0259 m\u0259rk\u0259z, c\u0259miyy\u0259tin sosial v\u0259 siyasi m\u0259kan\u0131n\u0131n b\u00fct\u00fcn aktorlar\u0131 aras\u0131ndak\u0131 m\u00fcnasib\u0259tl\u0259r aiddir.<\/span><\/p>\n

                D\u00f6vl\u0259t quruculu\u011funun, m\u00f6vcud inki\u015faf prosesl\u0259rinin, ictimai r\u0259y v\u0259 g\u0259nc n\u0259slin identikliyinin formala\u015fd\u0131r\u0131lmas\u0131n\u0131n legitimliyi \u00fc\u00e7\u00fcn ke\u00e7mi\u015fin obrazlar\u0131ndan m\u00fch\u00fcm resurs kimi istifad\u0259 edilm\u0259si m\u00fcasir d\u00fcnyada tarix siyas\u0259tinin siyasi m\u00fcnasib\u0259tl\u0259rin ayr\u0131ca n\u00f6v\u00fc olaraq m\u00f6vcudlu\u011funu dem\u0259y\u0259 \u0259sas verir.<\/span><\/p>\n

                B\u0259zi m\u00fc\u0259llifl\u0259r\u0259 g\u00f6r\u0259, \u201cyadda\u015f siyas\u0259ti\u201d v\u0259 \u201ctarix siyas\u0259t\u0130\u201d terminl\u0259rinin bir-birind\u0259n ayr\u0131lmas\u0131 z\u0259ruridir. M\u0259s\u0259l\u0259n, A.Dyukovun fikrinc\u0259, \u0259g\u0259r c\u0259miyy\u0259t V\u0259t\u0259n q\u0259hr\u0259manlar\u0131n\u0131n m\u0259zar\u0131na g\u00fcl qoyma\u011fa g\u0259ldiyi zaman bu h\u0259m f\u0259rdi (bunu \u00fcr\u0259kl\u0259rin \u00e7a\u011f\u0131r\u0131\u015f\u0131 il\u0259 etdikl\u0259ri \u00fc\u00e7\u00fcn), h\u0259m d\u0259 kollektiv olaraq (birg\u0259 \u00e7i\u00e7\u0259k qoymaq, yad etm\u0259kl\u0259) bir yadda\u015f siyas\u0259tidir.<\/span><\/p>\n

                Tarix v\u0259 yadda\u015f siyas\u0259tind\u0259 tarixin t\u0259hrif edilm\u0259si,siyasi manipulyasiya ba\u015flay\u0131rsa, milli kimliyin unutdurulmas\u0131na, \u0259v\u0259z edilm\u0259sin\u0259 \u00e7al\u0131\u015f\u0131l\u0131rsa, qurbanlar\u0131n v\u0259 q\u0259hr\u0259manlar\u0131n yeri d\u0259yi\u015fdirilir, yeni panteonlar\u0131n\u0131n yarad\u0131lmas\u0131na c\u0259hdl\u0259r edilirs\u0259, bu halda paralel olaraq h\u0259m d\u0259 tarixin unutdurulmas\u0131na \u00e7al\u0131\u015f\u0131l\u0131r [19].<\/span><\/p>\n

                Yadda\u015f siyas\u0259ti o zaman \u00f6n plana \u00e7\u0131x\u0131r ki, m\u00fcasir ictimai v\u0259 siyasi v\u0259ziyy\u0259tin ke\u00e7mi\u015f\u0259 m\u00fcnasib\u0259tinin deyil, onun ayr\u0131-ayr\u0131 elementl\u0259rin\u0259 bax\u0131\u015flar\u0131n yenil\u0259nm\u0259sini dikt\u0259 edir. Tarixi hadis\u0259l\u0259rin m\u00f6vcud \u015f\u0259rhi v\u0259 aktualla\u015fd\u0131rma strategiyalar\u0131 k\u00f6hn\u0259lmi\u015f olur.<\/span><\/p>\n

                Bel\u0259likl\u0259, yadda\u015f\u0131n yaratd\u0131\u011f\u0131 emosional v\u0259 rasional d\u0259y\u0259rl\u0259rin milli siyas\u0259tin prioritetl\u0259ri il\u0259 s\u0259sl\u0259\u015fm\u0259si onun d\u00f6vl\u0259tin informasiya v\u0259 maliyy\u0259 resurslar\u0131 il\u0259 d\u0259st\u0259kl\u0259nm\u0259si, t\u0259bli\u011fi v\u0259 g\u0259l\u0259c\u0259k n\u0259sill\u0259r\u0259 \u00f6t\u00fcr\u00fclm\u0259si \u00fc\u00e7\u00fcn m\u00fch\u00fcm \u015f\u0259rtl\u0259rd\u0259ndir.<\/span><\/p>\n

                \u201cTarix siyas\u0259ti\u201d m\u00f6vcud zamanda hakimiyy\u0259td\u0259 olan siyasi elitan\u0131n d\u00f6vl\u0259t\u00e7ilik tarixinin \u015f\u0259rhin\u0259 h\u0259ssas m\u00fcnasib\u0259tini n\u0259z\u0259rd\u0259 tutur. Siyasi v\u0259 ziyal\u0131 elita d\u00f6vl\u0259tin inzibati, maliyy\u0259, m\u0259d\u0259ni v\u0259 s. resurslar\u0131ndan istifad\u0259 etm\u0259kl\u0259, tarixi ke\u00e7mi\u015fin \u015f\u00fcur v\u0259 kollektiv yadda\u015f sah\u0259sind\u0259 c\u0259miyy\u0259tin ideoloji indokrtinasiyas\u0131n\u0131 – m\u0259n\u0259vi d\u0259y\u0259rl\u0259r\u0259 proyeksiyas\u0131n\u0131 h\u0259yata ke\u00e7irirl\u0259r .<\/span><\/p>\n

                D\u00f6vl\u0259tin \u201cyadda\u015f siyas\u0259ti\u201d siyasi hakimiyy\u0259tin b\u00fct\u00fcn m\u00fcmk\u00fcn resurslar\u0131ndan istifad\u0259 etm\u0259kl\u0259 tarixi hadis\u0259l\u0259rin t\u0259hlilinin real tarixi hadis\u0259l\u0259r\u0259 \u0259saslanan, milli maraqlara cavab ver\u0259n, indiki v\u0259 g\u0259l\u0259c\u0259k n\u0259sill\u0259r\u0259 \u00e7e\u015fidli formalarda \u00e7atd\u0131r\u0131lmas\u0131 v\u0259 t\u0259bli\u011fi il\u0259 ba\u011fl\u0131 f\u0259aliyy\u0259t v\u0259 mexanizml\u0259rin, vasit\u0259 v\u0259 metodlar\u0131n m\u0259cmusudur. Yadda\u015f siyas\u0259ti – d\u00f6vl\u0259tin v\u0259 c\u0259miyy\u0259tin real tarixi, nec\u0259 v\u0259 n\u0259yi yadda saxlama\u011fa m\u00fcst\u0259qil q\u0259rar verm\u0259k imkan\u0131, xalq\u0131n sovet d\u00f6vr\u00fcnd\u0259 oldu\u011fu kimi, dikt\u0259 edil\u0259n ideoloji m\u0259qs\u0259dl\u0259r\u0259 tabe edil\u0259n tarixi deyil, onun ke\u00e7mi\u015fl\u0259 ba\u011fl\u0131 n\u0259yi, n\u0259 \u00fc\u00e7\u00fcn v\u0259 nec\u0259 yadda saxlama\u011fa m\u00fcst\u0259qil q\u0259rar verm\u0259k imkan\u0131, \u00f6z azad se\u00e7imi il\u0259 m\u00fc\u0259yy\u0259n etdiyi \u201cyadda\u015f suverenliyi\u201ddir. Bunun \u0259ksi suveren deyil, \u00f6zg\u0259 q\u00fcvv\u0259l\u0259rin yazd\u0131\u011f\u0131 saxtala\u015fd\u0131r\u0131lm\u0131\u015f tarix v\u0259 yadda\u015f, \u201cnarrativ (hekay\u0259 quruculu\u011fu) m\u00fcst\u0259ml\u0259k\u0259\u00e7iliyi\u201ddir.<\/span><\/p>\n

                Yadda\u015f siyas\u0259ti h\u0259m ke\u00e7mi\u015fd\u0259ki hadis\u0259l\u0259rin ictimai normalardan istifad\u0259 ed\u0259r\u0259k siyasi-ideoloji seleksiyas\u0131 v\u0259 t\u0259nziml\u0259nm\u0259si, h\u0259m d\u0259 onlar\u0131n kollektiv yadda\u015f \u00fc\u00e7\u00fcn \u015f\u0259rhini ifad\u0259 ed\u0259n d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f m\u0259qs\u0259dy\u00f6nl\u00fc prosesdir. Bu siyas\u0259t bel\u0259 bir inamdan ir\u0259li g\u0259lir ki, ke\u00e7mi\u015fin formal (m\u0259s\u0259l\u0259n, m\u0259kt\u0259b) v\u0259 ya qeyri-formal (m\u0259s\u0259l\u0259n, ail\u0259) kanallar\u0131 vasit\u0259sil\u0259 \u015f\u0259rhi v\u0259 t\u0259sviri kollektiv s\u0259f\u0259rb\u0259rlik potensial\u0131na malikdir. Bu s\u0259f\u0259rb\u0259rlik xalq\u0131n \u201cdahi \u015f\u0259xsiyy\u0259tl\u0259r panteonu\u201d, b\u00f6y\u00fck tarixi, ideal-m\u0259n\u0259vi standartlar\u0131 – asud\u0259 vaxt faktorundan siyasi t\u0259sir \u00fc\u00e7\u00fcn laz\u0131m olan m\u0259qs\u0259dl\u0259r\u0259 y\u00f6n\u0259ldil\u0259 bilir. Yadda\u015f siyas\u0259ti ke\u00e7mi\u015f hadis\u0259l\u0259ri se\u00e7im etm\u0259k, s\u00fcjetl\u0259ri, yaxud unutdurmaq kimiselektiv yana\u015fmalarla da m\u00fc\u015fayi\u0259t edilir.<\/span><\/p>\n

                Bel\u0259likl\u0259, kollektiv yadda\u015f c\u0259miyy\u0259tin siyasi v\u0259 m\u0259d\u0259ni q\u00fcvv\u0259l\u0259ri t\u0259r\u0259find\u0259n formala\u015fd\u0131r\u0131l\u0131r. D\u00f6vl\u0259t siyas\u0259ti v\u0259 sosial normalarla birlikd\u0259 g\u00f6t\u00fcr\u00fcl\u0259n k\u00fctl\u0259vi informasiya vasit\u0259l\u0259ri, \u0259yl\u0259nc\u0259 s\u0259nayesi, h\u0259tta siyasi korrektlik normalar\u0131 \u2013 b\u00fct\u00fcn bunlar hadis\u0259l\u0259rin c\u0259miyy\u0259t t\u0259r\u0259find\u0259n xat\u0131rlanmas\u0131na v\u0259 q\u0259bul edilm\u0259sin\u0259 t\u0259sir g\u00f6st\u0259rir.<\/span><\/p>\n

                Buna baxmayaraq, \u201cyadda\u015f siyas\u0259ti\u201d il\u0259 \u201ctarix siyas\u0259ti\u201d aras\u0131ndak\u0131 h\u0259ssas f\u0259rqin oldu\u011fu da qeyd edilir. Tarix siyas\u0259ti \u201ctarixin siyasi, yaxud partiya motivl\u0259ri, onlar\u0131n d\u00fczg\u00fcn hesab etdiyi \u015f\u0259rhin d\u00fczg\u00fcnl\u00fcy\u00fcn\u0259 inand\u0131rmaq c\u0259hdl\u0259rini \u0259ks etdirir\u201d [23].<\/span><\/p>\n

                Onu da vur\u011fulamaq laz\u0131md\u0131r ki, bu v\u0259 ya dig\u0259r \u00f6lk\u0259d\u0259 yadda\u015f siyas\u0259tinin \u0259sas apar\u0131c\u0131s\u0131 tarixin bu v\u0259 ya dig\u0259r \u015f\u0259rhini t\u0259sdiql\u0259m\u0259y\u0259 y\u00f6n\u0259lmi\u015f daxili q\u00fcvv\u0259l\u0259rin maraqlar\u0131, ist\u0259kl\u0259ri v\u0259 s\u0259yl\u0259ridir. Bununla yana\u015f\u0131, ke\u00e7mi\u015fl\u0259 ba\u011fl\u0131 yadda\u015f siyas\u0259tin\u0259 t\u0259sir g\u00f6st\u0259r\u0259 bil\u0259n xarici oyun\u00e7ular\u0131n rolu k\u0259skin \u015f\u0259kild\u0259 arta bil\u0259r. Getdikc\u0259 daha \u00e7ox yadda\u015f siyas\u0259ti d\u00f6vl\u0259tl\u0259raras\u0131 qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259l\u0259rin m\u00f6vzusuna \u00e7evrilir; bu probleml\u0259r \u0259traf\u0131nda f\u00f6vq\u0259lmilli qurumlar (ilk n\u00f6vb\u0259d\u0259 Avropa Birliyi) \u00f6z m\u00f6vqel\u0259rini formala\u015fd\u0131rma\u011fa ba\u015flay\u0131r.<\/span><\/p>\n

                Yadda\u015f siyas\u0259ti ke\u00e7mi\u015fin elementl\u0259rinin m\u00fcasir siyasi sistem v\u0259 ya f\u0259rd \u00fc\u00e7\u00fcn prioritet olan obrazlar\u0131 m\u00fcxt\u0259lif institusionalla\u015fm\u0131\u015f \u00fcsul, metod, mexanizm, texnologiyalar v\u0259 t\u0259cr\u00fcb\u0259l\u0259rin k\u00f6m\u0259yi il\u0259 yad etm\u0259y\u0259, xat\u0131rlama\u011fa y\u00f6n\u0259lib. Yadda\u015f siyas\u0259tinin \u0259sas v\u0259zif\u0259si ke\u00e7mi\u015fin irsin\u0259 mill\u0259tin, d\u00fcnya birliyinin v\u0259 s.-nin m\u00fcnasib\u0259tini, xalq\u0131n,elitan\u0131n d\u00f6vl\u0259t\u00e7ilik maraqlar\u0131na xidm\u0259t ed\u0259n y\u00f6nd\u0259 n\u0259sill\u0259rin yadda\u015f\u0131n\u0131n formala\u015fmas\u0131na, n\u0259sill\u0259raras\u0131 kollektiv yadda\u015f ba\u011flar\u0131n\u0131n k\u0259silm\u0259zliyin\u0259 imkan ver\u0259n, m\u0259qbul say\u0131lan kontekst\u0259 g\u00f6r\u0259 formala\u015fd\u0131rmaqd\u0131r [16, s.15-212].<\/span><\/p>\n

                Universal-\u00fcmumd\u00fcnya kollektiv yadda\u015fdan f\u0259rqli olaraq, milli yadda\u015f d\u00f6vl\u0259tin tarix v\u0259 yadda\u015f siyas\u0259ti il\u0259 m\u00fc\u0259yy\u0259n edilir.<\/span><\/p>\n

                D\u00f6vl\u0259tin yadda\u015f siyas\u0259ti, yadda\u015f siyas\u0259tinin \u00e7ox\u015fax\u0259li formalar\u0131ndan biridir, burada subyekt h\u0259m d\u00f6vl\u0259tin \u00f6z\u00fc, h\u0259m d\u0259 milli yadda\u015f siyas\u0259tinin formala\u015fmas\u0131nda i\u015ftirak ed\u0259n qurumlar\u0131 v\u0259 ya strukturlar\u0131d\u0131r.<\/span><\/p>\n

                Sirr deyil ki, f\u00f6vq\u0259lad\u0259 s\u00fcr\u0259tl\u0259 artan informasiya ax\u0131n\u0131, informasiya h\u00fccumu, transmilli media fenomeni, sosial \u015f\u0259b\u0259k\u0259l\u0259r, qloballa\u015fma prosesi, milli yadda\u015f\u0131n h\u00f6kmranl\u0131\u011f\u0131 strategiyas\u0131n\u0131n h\u0259yata ke\u00e7irilm\u0259sinin t\u0259sirini yum\u015faq t\u0259sir mexanizml\u0259ri il\u0259 \u00f6t\u00fcr\u00fcl\u0259n kollektiv yadda\u015f lehin\u0259 qism\u0259n neytralla\u015fd\u0131r\u0131r, m\u0259s\u0259l\u0259n, m\u0259d\u0259ni qloballa\u015fma v\u0259 humanitar diplomatiya bu s\u0131radad\u0131r [18].<\/span><\/p>\n

                Milli yadda\u015f siyas\u0259tinin formala\u015fd\u0131r\u0131lmas\u0131na y\u00f6n\u0259lmi\u015f strategiya v\u0259 proqramlar\u0131n yarad\u0131lmas\u0131 milli kimlikl\u0259 s\u0131x \u0259laq\u0259lidir, buna g\u00f6r\u0259 d\u00f6vl\u0259tin yadda\u015f siyas\u0259tin\u0259 simvolik bir m\u0259nb\u0259 kimi d\u0259 baxmaq olar. Bundan \u0259lav\u0259, vahid milli yadda\u015f siyas\u0259tinin olmas\u0131 \u00f6lk\u0259nin d\u00fcnya siyas\u0259tind\u0259 u\u011furlu m\u00f6vqe tutmas\u0131, milli kimliyin, tarixi d\u0259y\u0259rl\u0259rin v\u0259 \u0259n\u0259n\u0259l\u0259rin qorunmas\u0131, c\u0259miyy\u0259tin konsolidasiyas\u0131 v\u0259 s. \u00fc\u00e7\u00fcn \u00e7ox vacib \u015f\u0259rtdir.<\/span><\/p>\n

                Haz\u0131rk\u0131 d\u00f6vrd\u0259 c\u0259miyy\u0259tin ictimai-siyasi inki\u015faf prosesl\u0259rin\u0259 tarixin \u015f\u0259rh v\u0259 izahlar\u0131 m\u00fcxt\u0259lif t\u0259bli\u011f olunan versiyalar\u0131n\u0131n r\u0259qab\u0259ti, toqqu\u015fmas\u0131 v\u0259 qar\u015f\u0131l\u0131ql\u0131 t\u0259siri \u015f\u0259raitind\u0259 m\u00f6vcuddur.<\/span><\/p>\n

                Bir s\u0131ra \u00f6lk\u0259l\u0259rd\u0259 \u201ctarix siyas\u0259ti\u201d kimi h\u0259yata ke\u00e7iril\u0259n, reall\u0131qda \u00f6z xalq\u0131n\u0131 t\u0259hrif edilmi\u015f hekay\u0259l\u0259rl\u0259 yanl\u0131\u015f y\u00f6n\u0259ld\u0259n, tarix duyumundan v\u0259 perspektivl\u0259rd\u0259n m\u0259hrum ed\u0259n f\u0259aliyy\u0259t ger\u00e7\u0259klikd\u0259 \u201ctarixi unutdurmaq v\u0259 ya ona bigan\u0259liyin\u201d formala\u015fd\u0131r\u0131lmas\u0131 kimi \u0259ks n\u0259tic\u0259 verir. Az\u0259rbaycana qar\u015f\u0131 \u0259razi iddialar\u0131 ir\u0259li s\u00fcr\u0259n, torpaqlar\u0131m\u0131z\u0131 30 ild\u0259n art\u0131q i\u015f\u011fal alt\u0131nda saxlayan Erm\u0259nistan\u0131n d\u00f6vl\u0259t s\u0259viyy\u0259sind\u0259 h\u0259yata ke\u00e7irdiyi tarix siyas\u0259ti buna \u0259yani misal hesab edil\u0259 bil\u0259r. Bu bax\u0131mdan tarix siyas\u0259tinin real faktlara \u0259saslanmadan, birt\u0259r\u0259fli apar\u0131lmas\u0131 \u0259slind\u0259 \u201ctarixi unutdurma\u011f\u0131n 4 \u00fcsulu\u201d kimi s\u0259ciyy\u0259l\u0259ndirilir. D\u0259qiq deyils\u0259, d\u00f6vl\u0259t\u00e7iliyin tarixinin yadda\u015flara a\u015f\u0131lanmas\u0131 \u00fc\u00e7\u00fcn m\u00fcxt\u0259lif \u00fcsul v\u0259 mexanizml\u0259rin sintezd\u0259 deyil, fraqmentar apar\u0131lmas\u0131 tarixi yadda\u015fa deyil, onun unutdurulmas\u0131na s\u0259b\u0259b ola bilir.<\/span><\/p>\n

                Tarix \u0259n\u0259n\u0259 kimi tarixin funksiyas\u0131 m\u00fc\u0259yy\u0259n sosial qruplar\u0131n \u0259n\u0259n\u0259l\u0259rini t\u0259bli\u011f etm\u0259k v\u0259 g\u00fccl\u0259ndirm\u0259kd\u0259n ibar\u0259tdir<\/span><\/p>\n

                Qeyd edildiyi kimi, d\u00f6vl\u0259t siyas\u0259tind\u0259 tarixin m\u0259rk\u0259zi yerl\u0259r\u0259 g\u0259lm\u0259si tendensiyas\u0131 d\u00fcnyada 2000-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259n intensivl\u0259\u015fib. Bu, bir s\u0131ra amill\u0259rl\u0259 – yeni kimlikl\u0259r axtar\u0131\u015f\u0131, sovet ke\u00e7mi\u015finin qiym\u0259tl\u0259ndirilm\u0259sind\u0259 yekdil r\u0259yin olmamas\u0131 il\u0259 \u015f\u0259rtl\u0259nmi\u015fdi. Bir t\u0259r\u0259fd\u0259n, SSR\u0130 t\u0259cr\u00fcb\u0259sinin idealla\u015fd\u0131r\u0131lmas\u0131, dig\u0259r t\u0259r\u0259fd\u0259n inkar edilm\u0259si, h\u0259m\u00e7inin yeni ortaya \u00e7\u0131xan postsovet reall\u0131\u011f\u0131ndan m\u0259yusluq da m\u00f6vcud idi.<\/span><\/p>\n

                 <\/p>\n

                  \n
                1. D\u00fcnya \u00f6lk\u0259l\u0259rinin tarix v\u0259 <\/strong>yadda\u015f siyas\u0259ti<\/strong><\/span><\/li>\n<\/ol>\n

                  \u00a0<\/strong>\u201cMill\u0259t ruhdur, ruhi bir prinsipdir. Ger\u00e7\u0259klikd\u0259 vahid olan iki \u015fey bu ruhu, m\u0259n\u0259vi prinsipi yarad\u0131r. Onun biri ke\u00e7mi\u015f, dig\u0259ri bu g\u00fcnd\u00fcr. Bunlardan biri z\u0259ngin bir xatir\u0259 miras\u0131na sahib olmaq, dig\u0259ri h\u0259qiqi raz\u0131l\u0131q, birlikd\u0259 ya\u015famaq ist\u0259yi, miras qalm\u0131\u015f, b\u00f6l\u00fcnm\u0259mi\u015f irsd\u0259n istifad\u0259 etm\u0259y\u0259 davam etm\u0259k irad\u0259sidir\u201d.<\/em><\/span><\/p>\n

                  \u00a0<\/strong>Ernest Renan<\/strong><\/span><\/p>\n

                  frans\u0131z tarix\u00e7isi, filosofu <\/em>(Sarbonna m\u00fchazir\u0259sind\u0259n, 1882) <\/em><\/span><\/p>\n

                  AB\u015e<\/strong><\/span><\/p>\n

                  2020-ci ild\u0259 Amerika g\u00f6zl\u0259nilm\u0259d\u0259n \u00fc\u00e7 d\u0259rin probleml\u0259 qar\u015f\u0131la\u015fd\u0131 – koronavirus, iqtisadi t\u0259n\u0259zz\u00fcl v\u0259 k\u00fctl\u0259vi irqi i\u011fti\u015fa\u015flar. \u201cBlack Lives Matters (BLM)\u201d – \u201cQara(d\u0259rilil\u0259rin)lar\u0131n h\u0259yat\u0131 da \u0259h\u0259miyy\u0259tlidir\u201d h\u0259r\u0259kat\u0131 – son bir ne\u00e7\u0259 ilin irqi \u0259sasl\u0131 i\u011fti\u015fa\u015flar\u0131 g\u00f6st\u0259rdi ki, bu \u00f6lk\u0259d\u0259 tarix siyas\u0259ti b\u00fct\u00fcn sah\u0259l\u0259r\u0259 n\u00fcfuz edib. Qarad\u0259rilil\u0259rin h\u0259r\u0259kat\u0131n\u0131n aksiyalara heyk\u0259ll\u0259ri u\u00e7urtmaqla ba\u015flamas\u0131 da simvolik m\u0259naya malik idi. \u201cBlack Lives Matter\u201d h\u0259r\u0259kat\u0131 qar\u015f\u0131s\u0131na polis zorak\u0131l\u0131\u011f\u0131 il\u0259 m\u00fcbariz\u0259 v\u0259zif\u0259sini qoydu\u011fu halda, haz\u0131rda onun siyasi avanqard\u0131, yaxud ki\u00e7ik aktivist qruplar\u0131 abid\u0259l\u0259rin s\u00f6k\u00fclm\u0259sind\u0259n t\u0259mizl\u0259nm\u0259l\u0259r\u0259 q\u0259d\u0259r aksiyalar\u0131 da \u0259hat\u0259 ed\u0259n daha geni\u015f ideoloji \u201c\u00f6z\u00fcn\u00fct\u0259mizl\u0259m\u0259\u201d prosesin\u0259 \u00e7evrilib. BLM t\u0259r\u0259fdarlar\u0131n\u0131n fikrin\u0259 g\u00f6r\u0259, \u201cyeni d\u00fc\u015f\u00fcnc\u0259\u201d paradiqmas\u0131n\u0131 q\u0259bul etm\u0259y\u0259n \u015f\u0259xsl\u0259r h\u0259r yerd\u0259n – universitetl\u0259rd\u0259n v\u0259 mediadan getm\u0259li, \u00f6zl\u0259ri k\u00f6n\u00fcll\u00fc t\u0259rk etm\u0259lidir.<\/span><\/p>\n

                  Haz\u0131rda AB\u015e-da ba\u015f ver\u0259n irqi ayr\u0131- se\u00e7kilik qar\u015f\u0131durmas\u0131n\u0131n pik v\u0259ziyy\u0259t\u0259 \u00e7atmas\u0131, monumental-heyk\u0259l m\u00fcbahis\u0259l\u0259ri \u201cAmerikada yeni bir mill\u0259tin yarad\u0131lmas\u0131 hans\u0131 formada ola bil\u0259r, tarixin t\u0259m\u0259ll\u0259rini m\u0259hv etm\u0259d\u0259n onu nec\u0259 yenid\u0259n yazmaq, yadda\u015flarda saxlamaq olar?\u201d sual\u0131n\u0131 g\u00fcnd\u0259m\u0259 g\u0259tirdi. AB\u015e-da \u0259srl\u0259rl\u0259 h\u0259yata ke\u00e7iril\u0259n \u201cAmerika m\u00fcst\u0259snal\u0131\u011f\u0131\u201d \u015f\u00fcar\u0131 v\u0259 tarix siyas\u0259tinin konseptual \u0259sas\u0131 kimi \u0259sas\u0259n a\u011fd\u0259rilil\u0259rin \u00fcz\u0259rind\u0259 qurulmas\u0131 \u00fcz\u0259 \u00e7\u0131xd\u0131.<\/span><\/p>\n

                  1994-1995-ci ill\u0259rd\u0259 AB\u015e-\u0131n Smithsonian \u0130nstitutu t\u0259r\u0259find\u0259n Yaponiyaya atom bombas\u0131n\u0131n at\u0131lmas\u0131n\u0131n 50-ci ild\u00f6n\u00fcm\u00fcn\u00fc qeyd etm\u0259k \u00fc\u00e7\u00fcn t\u0259klif olunan s\u0259rgi il\u0259 ba\u011fl\u0131 ziddiyy\u0259t ortaya \u00e7\u0131xd\u0131. 1995-ci ilin may\u0131nda a\u00e7\u0131lmas\u0131 planla\u015fd\u0131r\u0131lan s\u0259rgi bir qrup veteran, siyasi v\u0259 m\u0259d\u0259ni \u015f\u0259rh\u00e7i v\u0259 siyas\u0259t\u00e7inin m\u00fcharib\u0259ni \u015f\u0259rhi v\u0259 onun bitm\u0259sin\u0259 yana\u015fmas\u0131na etiraz etdikl\u0259ri \u00fc\u00e7\u00fcn l\u0259\u011fv edildi. Problem yaradan suallar bundan ibar\u0259t idi: Bu s\u0259rgid\u0259 kimin yadda\u015f\u0131 qiym\u0259tl\u0259ndirilm\u0259lidir? Yaxud yadda\u015f tarix\u00e7il\u0259rin v\u0259 muzey i\u015f\u00e7il\u0259rinin t\u0259s\u0259vv\u00fcrl\u0259rin\u0259 cavab ver\u0259n t\u0259qdimata m\u00fcnasib\u0259td\u0259 g\u00fcz\u0259\u015ft\u0259 gedilm\u0259lidirmi?<\/span><\/p>\n

                  Amerikada b\u00fct\u00f6vl\u00fckd\u0259 \u201cd\u00fczg\u00fcn yadda\u015f\u201d t\u0259l\u0259bi Vyetnam m\u00fcharib\u0259sinin bir n\u0259tic\u0259si kimi 1980-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 Vyetnam Veteranlar\u0131n\u0131n Milli Memorial\u0131 il\u0259 ba\u011fl\u0131 ortaya \u00e7\u0131xan qar\u015f\u0131durmalara s\u0259b\u0259b olmu\u015fdu. Arxitektor Meya Linin bu memorial \u00fc\u00e7\u00fcn t\u0259klif etdiyi layih\u0259 bir \u00e7ox veteran t\u0259\u015fkilatlar\u0131n\u0131n g\u00f6zl\u0259nti-duy\u011fular\u0131na cavab verm\u0259diyi \u00fc\u00e7\u00fcn onlar t\u0259r\u0259find\u0259n \u201cqara, silinm\u0259z utanc l\u0259k\u0259si\u201d adland\u0131r\u0131ld\u0131.<\/span><\/p>\n

                  H\u0259r bir v\u0259t\u0259nda\u015fa ortaq bir b\u00fct\u00f6vl\u00fck hissini a\u015f\u0131lamaq \u00fc\u00e7\u00fcn milli tarix haqq\u0131nda kollektiv bir anlay\u0131\u015f\u0131 bundan sonra nec\u0259 inki\u015faf etdirm\u0259li?<\/span><\/p>\n

                  Avropa, Rusiya v\u0259 Avrasiya Ara\u015fd\u0131rmalar\u0131 \u0130nstitutunun direktoru (IERES) Marlene Laruelle hesab edir ki, amerikal\u0131lar\u0131n bir q\u00fctbd\u0259n ba\u015fqa q\u00fctb\u0259 yuvarlanmas\u0131, b\u00fct\u00fcn g\u00fcnahlarda \u201ca\u011f irq\u00e7iliyi ittiham etm\u0259si\u201d haz\u0131rk\u0131 \u201cyeni mill\u0259t yaratmaq\u201d s\u0259yl\u0259rinin alt\u0131na \u201csaatl\u0131 bomba\u201d qoymaq dem\u0259k olard\u0131. Bu, he\u00e7 zaman konsensusa g\u0259tirib \u00e7\u0131xara bilm\u0259z. Bu yana\u015fma yeni mill\u0259tin t\u0259m\u0259lind\u0259 da\u015f\u0131-da\u015f \u00fcstd\u0259 qoymayacaq.<\/span><\/p>\n

                  Amerikada tarixi \u015f\u0259xsiyy\u0259tl\u0259rin, abid\u0259l\u0259rin, atributlar\u0131n v\u0259 s. t\u0259hqir edilm\u0259si il\u0259 \u0259laq\u0259dar \u201cKritik infrastrukturun qorunmas\u0131 il\u0259 ba\u011fl\u0131\u201d qanunvericilikd\u0259 kifay\u0259t q\u0259d\u0259r s\u0259rt c\u0259za t\u0259dbirl\u0259ri n\u0259z\u0259rd\u0259 tutulub. \u201cYadda\u015f m\u0259kanlar\u0131\u201d adlanan infrastruktur \u201cstrateji \u0259h\u0259miyy\u0259tli d\u00f6vl\u0259t obyektl\u0259rin\u0259\u201d aid edilir.<\/span><\/p>\n

                  AB\u015e-\u0131n tarix siyas\u0259ti tarix\u00e7il\u0259r \u00c7arlz Bird v\u0259 onun h\u0259yat yolda\u015f\u0131 Meri Birdin t\u0259dqiqatlar\u0131 il\u0259 yeni m\u0259rh\u0259l\u0259y\u0259 q\u0259d\u0259m qoyub. Onlar\u0131n tarix\u0259 tamamil\u0259 yeni yana\u015fmas\u0131 Amerikan\u0131n \u00f6z\u0259l missiyal\u0131 bir d\u00f6vl\u0259t olmas\u0131 imicini, nikbinlik v\u0259 milli birlik ideyas\u0131n\u0131 a\u015f\u0131lama\u011fa hesablanm\u0131\u015fd\u0131. \u201cAmerika tarixi\u201d, \u201cAmerika v\u0259t\u0259nda\u015f\u0131 olmaq\u201d, \u201cAmerika sivilizasiyas\u0131n\u0131n y\u00fcks\u0259li\u015fi\u201d, \u201cAmerika ruhu\u201d v\u0259 s. \u0259s\u0259rl\u0259ri \u201cB\u00f6y\u00fck depressiya\u201d v\u0259 sonrak\u0131 ill\u0259rd\u0259 bir ne\u00e7\u0259 n\u0259sil amerikal\u0131n\u0131n yadda\u015f siyas\u0259tinin, milli ruhun formala\u015fmas\u0131nda taley\u00fckl\u00fc rol oynay\u0131b. AB\u015e tarixin\u0259 h\u0259sr edil\u0259n tarix d\u0259rslikl\u0259ri bestseller\u0259 \u00e7evrilib, 5 milyon n\u00fcsx\u0259 sat\u0131l\u0131b. D\u0259rslikl\u0259rin ana x\u0259tti g\u0259nc n\u0259sild\u0259 inam v\u0259 r\u00fch y\u00fcks\u0259kliyi yaratmaq idi (M\u0259s\u0259l\u0259n, \u201cYaz\u0131l\u0131 tarix bir inam akt\u0131 kimi\u201d (\u201cWritten history as an act of faith\u201d)).<\/span><\/p>\n

                  \u201cKe\u00e7mi\u015fl\u0259 m\u00fcharib\u0259\u201d, yaxud AB\u015e-da v\u0259 ya dig\u0259r d\u00fcnya \u00f6lk\u0259l\u0259rind\u0259 heyk\u0259ll\u0259rin devrilm\u0259si yeni bir trend deyil. H\u0259l\u0259 Q\u0259dim Misird\u0259 v\u0259 Roma imperiyas\u0131nda heyk\u0259ll\u0259r m\u00fcnt\u0259z\u0259m olaraq m\u0259hv edilib, da\u011f\u0131d\u0131lma\u011fa v\u0259 ya vandalizm c\u0259hdl\u0259rin\u0259 m\u0259ruz qal\u0131b. AB\u015e-da Konfederasiya q\u0259hr\u0259manlar\u0131n\u0131 t\u0259r\u0259nn\u00fcm ed\u0259n \u0259sas\u0259n Corciya, Virciniya v\u0259 \u015eimali Karolinada t\u0259xmin\u0259n 1000 abid\u0259 var. Bundan \u0259lav\u0259, 80 rayon v\u0259 \u015f\u0259h\u0259r, 100-\u0259 yax\u0131n orta m\u0259kt\u0259b v\u0259 onlarla h\u0259rbi baza onlar\u0131n ad\u0131n\u0131 da\u015f\u0131y\u0131r. V\u0259t\u0259nda\u015f m\u00fcharib\u0259si v\u0259 v\u0259t\u0259nda\u015f h\u00fcquqlar\u0131 h\u0259r\u0259kat\u0131n\u0131n r\u0259mzl\u0259ri u\u011frunda d\u00f6y\u00fc\u015fl\u0259r \u00e7oxdan ba\u015flam\u0131\u015fd\u0131. Son ill\u0259rd\u0259 milli yadda\u015fla ba\u011fl\u0131 m\u00f6vcud m\u00fcbahis\u0259l\u0259r ba\u015flamam\u0131\u015fdan \u0259vv\u0259l d\u0259 Konfederasiya bayraqlar\u0131n\u0131n ictimai binalardan g\u00f6t\u00fcr\u00fclm\u0259sinin z\u0259ruriliyi getdikc\u0259 g\u00fcnd\u0259m\u0259 g\u0259lm\u0259y\u0259 ba\u015flad\u0131.<\/span><\/p>\n

                  Bununla birlikd\u0259, qarad\u0259rili Corc Floydun \u00f6l\u00fcm\u00fc v\u0259 \u00e7oxsayl\u0131 etirazlar\u0131n ba\u015flanmas\u0131ndan sonra abid\u0259l\u0259rin s\u00f6k\u00fclm\u0259sinin g\u00fcnd\u0259md\u0259ki m\u0259s\u0259l\u0259l\u0259rd\u0259n yaln\u0131z biri oldu\u011fu m\u00fcbahis\u0259l\u0259rd\u0259 yeni bir d\u00f6n\u00fc\u015f meydana \u00e7\u0131xd\u0131. Bir s\u00f6zl\u0259, c\u0259miyy\u0259tin qarad\u0259rili k\u0259simi \u00f6lk\u0259 tarixind\u0259 v\u0259 m\u0259d\u0259niyy\u0259tind\u0259 \u201ca\u011flar\u201d\u0131n rolunun tamamil\u0259 yenid\u0259n d\u00fc\u015f\u00fcn\u00fclm\u0259sini t\u0259l\u0259b edir. M\u00fcbahis\u0259nin irqi m\u00fcst\u0259viy\u0259 \u00e7evrilm\u0259si, \u201cqara\u201d s\u00f6z\u00fcn\u00fcn b\u00f6y\u00fck h\u0259rfl\u0259 yaz\u0131lmas\u0131 t\u0259klifl\u0259rinin e\u015fidilm\u0259sin\u0259 v\u0259 \u201ca\u011flar\u201d\u0131n Tramp\u0131n prezident se\u00e7ilm\u0259si d\u0259 daxil olmaqla b\u00fct\u00fcn sosial probleml\u0259rin g\u00fcnahkar\u0131 kimi ittiham\u0131na s\u0259b\u0259b oldu.<\/span><\/p>\n

                  \u018fn paradoksal m\u0259qam, art\u0131q qeyd edildiyi kimi, a\u011f irq\u00e7ilik ittihamlar\u0131n\u0131n \u0259sas\u0259n etnik azl\u0131qlar\u0131n \u00f6zl\u0259ri t\u0259r\u0259find\u0259n deyil, m\u00fct\u0259r\u0259qqi \u201ca\u011f\u201d elitalar t\u0259r\u0259find\u0259n ir\u0259li s\u00fcr\u00fclm\u0259sidir. \u0130deoloji safl\u0131q u\u011frunda ba\u015flayan yeni h\u0259r\u0259kat\u0131n t\u0259r\u0259fdarlar\u0131 Amerikan\u0131n azad m\u00fczakir\u0259 v\u0259 tolerantl\u0131q \u0259n\u0259n\u0259l\u0259rini \u0259v\u0259zl\u0259m\u0259y\u0259 \u00e7al\u0131\u015fan yeni \u0259xlaqi prinsipl\u0259r v\u0259 siyasi \u00f6hd\u0259likl\u0259r sisteminin art\u0131q ba\u015flan\u011f\u0131cdan yanl\u0131\u015f olmas\u0131n\u0131 d\u00fc\u015f\u00fcn\u0259n intellektuallar t\u0259r\u0259find\u0259n ciddi q\u0131nan\u0131r. Onlar hesab edirl\u0259r ki, \u201cBLM\u201d h\u0259r\u0259kat\u0131n\u0131n avanqardlar\u0131 t\u0259r\u0259find\u0259n formala\u015fd\u0131r\u0131lmas\u0131na can at\u0131lan bu yeni ideoloji d\u00f6z\u00fcms\u00fczl\u00fck formas\u0131, \u0259slind\u0259, ham\u0131n\u0131n ideoloji yekdilliyi, h\u0259mfikirliyi il\u0259 sovet reall\u0131\u011f\u0131n\u0131n \u0259n pis formada t\u0259zah\u00fcr\u00fcn\u0259 \u00e7evril\u0259 bil\u0259r. Bir \u00e7ox t\u0259hlil\u00e7il\u0259r hesab edir ki, Amerikada tarixin \u201cqaralar\u0131n i\u015ftrak\u0131 il\u0259 yenid\u0259n yaz\u0131lmas\u0131\u201d t\u0259l\u0259bl\u0259rini ir\u0259li s\u00fcr\u0259n bu h\u0259r\u0259kat\u0131n \u0259sas m\u0259qs\u0259di liberal demokratiyaya son qoymaq, Q\u0259rb sivilizasiyas\u0131na meydan oxumaqd\u0131r.<\/span><\/p>\n

                  Tarix siyas\u0259tinin g\u00fcnd\u0259m\u0259 g\u0259lm\u0259sin\u0259 i\u015far\u0259 ed\u0259n dig\u0259r m\u0259qam da yeni heyk\u0259ll\u0259rin ucald\u0131lmas\u0131 il\u0259 \u0259laq\u0259lidir. M\u0259s\u0259l\u0259n, Rusiyan\u0131n m\u0259rk\u0259zind\u0259, Lubyankada A.Nevski v\u0259 F.Dzerjinskiy\u0259 heyk\u0259ll\u0259rin qoyulmas\u0131 il\u0259 ba\u011fl\u0131 ictimai r\u0259y sor\u011fusunun ke\u00e7irilm\u0259si, yaxud \u0259yal\u0259tl\u0259rd\u0259 Stalin\u0259 heyk\u0259l qoymaq c\u0259hdl\u0259ri v\u0259 s. buna misal ola bil\u0259r.<\/span><\/p>\n

                  Maraql\u0131 m\u0259qamlardan biri d\u0259 yeni se\u00e7ilmi\u015f AB\u015e Prezidenti C.Baydenin A\u011f Evin \u201c\u015e\u0259rq\u201d zal\u0131nda \u00f6lk\u0259 tarix\u00e7il\u0259ri il\u0259 qapal\u0131 g\u00f6r\u00fc\u015f ke\u00e7irm\u0259sidir. G\u00f6r\u00fc\u015fd\u0259 Amerikada ba\u015f ver\u0259n, son d\u0259r\u0259c\u0259 b\u00f6y\u00fck v\u0259 s\u00fcr\u0259tli tarixi d\u0259yi\u015fiklikl\u0259rin tarixd\u0259 analoqunun olub-olmamas\u0131, nec\u0259 n\u0259tic\u0259l\u0259nm\u0259si v\u0259 s. m\u00fczakir\u0259 predmeti olub. XXI \u0259srin elmd\u0259 d\u00f6n\u00fc\u015f yaradan Ruzvelt d\u00f6vr\u00fcnd\u0259n tamamil\u0259 f\u0259rqli reall\u0131q olmas\u0131, \u00c7inin ciddi u\u011furlar\u0131n\u0131n AB\u015e-a t\u0259hdidl\u0259ri, daha s\u00fcr\u0259tli add\u0131mlarla ba\u011fl\u0131 m\u0259sl\u0259h\u0259tl\u0259r apar\u0131l\u0131b. G\u00f6r\u00fc\u015f i\u015ftirak\u00e7\u0131s\u0131, AB\u015e prezidentlik institutunu ara\u015fd\u0131ran tarix\u00e7i Maykl Be\u015flos qeyd edib ki, Baydenin \u201c\u00f6lk\u0259ni q\u0131sa m\u00fcdd\u0259td\u0259 vacib yollarla d\u0259yi\u015fdirm\u0259k\u201d iddialar\u0131, \u00f6t\u0259n \u0259srd\u0259ki prezidentl\u0259r – FDR (F. Ruzvelt) v\u0259 LBJ-un (L.Jonson) f\u00f6vq\u0259lad\u0259 iddialar\u0131 il\u0259 tam m\u00fcqayis\u0259 edil\u0259 bil\u0259r. G\u00f6r\u00fcn\u0259n budur ki, C.Bayden \u00f6z iqtidar\u0131n\u0131n n\u0259h\u0259g v\u0259zif\u0259l\u0259r\u0259 k\u00f6kl\u0259n\u0259r\u0259k tamamil\u0259 yeni Amerika yaratmaq missiyas\u0131 kimi t\u0259qdim etm\u0259k \u00fc\u00e7\u00fcn tarix\u00e7il\u0259r\u0259, tarix siyas\u0259tin\u0259 yeni tezisl\u0259r g\u0259tirm\u0259k fikrind\u0259dir. Art\u0131q mediada onun Ruzvelt d\u00f6vr\u00fc il\u0259 m\u00fcqayis\u0259 edil\u0259n, lakin Amerikan\u0131n daha m\u00f6ht\u0259\u015f\u0259m tarixini yazma\u011fa iddial\u0131 prezident kimi t\u0259qdim edilm\u0259sin\u0259 rast g\u0259lm\u0259k m\u00fcmk\u00fcnd\u00fcr.<\/span><\/p>\n

                  Fransa <\/strong><\/span><\/p>\n

                  Fransa Almaniyadak\u0131 \u201ctarix siyas\u0259tind\u0259n\u201d f\u0259rqli olan \u201cyadda\u015f siyas\u0259ti\u201d ifad\u0259sini t\u0259tbiq edir. Fransada ke\u00e7mi\u015fi a\u015fmaq v\u0259 onunla \u00fczl\u0259\u015fm\u0259k anlay\u0131\u015flar\u0131 alman dilinin semantik m\u0259na v\u0259 f\u0259ls\u0259f\u0259si anlam\u0131nda m\u0259lum deyil. Bu n\u0259z\u0259riyy\u0259ni frans\u0131z aliml\u0259r yarad\u0131b. Frans\u0131z leksikonunda \u201cyadda\u015f siyas\u0259tini\u201d V Respublika prezidentl\u0259ri (1958-ci ild\u0259n) Almaniya kanslerl\u0259rind\u0259n daha \u00e7ox tarixini \u00f6z siyas\u0259tl\u0259rinin strateji al\u0259ti kimi m\u00fcqayis\u0259olunmaz d\u0259r\u0259c\u0259d\u0259 geni\u015f miqyasda istifad\u0259 edib.<\/span><\/p>\n

                  \u201cTarix siyas\u0259ti\u201d anlay\u0131\u015f\u0131 bu formada \u00f6lk\u0259 leksikonuna n\u00fcfuz etm\u0259yib. Bundan f\u0259rqli olaraq, ke\u00e7mi\u015f\u0259 olan m\u00fcnasib\u0259t \u201cyadda\u015f problemi\u201d v\u0259 \u201cyadda\u015fla i\u015f\u201d (travail de m\u00e9moire) problemi il\u0259 s\u0131x ba\u011fl\u0131d\u0131r. 1978-ci ild\u0259 tarix\u00e7i Pyer Noran\u0131n \u201ckollektiv yadda\u015f\u201d m\u0259qal\u0259sinin ortaya \u00e7\u0131xmas\u0131 burada m\u00fc\u0259yy\u0259n bir hadis\u0259 oldu.<\/span><\/p>\n

                  \u201cYadda\u015f siyas\u0259ti”nin ideoloji t\u0259m\u0259ll\u0259ri kimi milli birliyin r\u0259mzl\u0259rind\u0259n olan \u201cM\u00fcqavim\u0259t h\u0259r\u0259kat\u0131\u201d, milli azadl\u0131q m\u00fcbariz\u0259si kimi qavran\u0131l\u0131r. \u0130ctimai m\u00fczakir\u0259l\u0259rd\u0259 \u0259vv\u0259lc\u0259 yaln\u0131z \u201cyadda\u015f siyas\u0259ti\u201d (politique de la m\u00e9moire = Erinnerungspolitik) konsepsiyas\u0131ndan v\u0259 daha az – \u201cke\u00e7mi\u015fin idar\u0259 olunmas\u0131\u201d (gestion du pass\u00e9 = Verwaltung der Vergangenheit) konsepsiyas\u0131ndan istifad\u0259 olunurdu. Bel\u0259likl\u0259, bir t\u0259r\u0259fd\u0259 yadda\u015fla ba\u011fl\u0131 siyas\u0259t – Fransa, dig\u0259r t\u0259r\u0259fd\u0259 tarixl\u0259 ba\u011fl\u0131 siyas\u0259t – Almaniya t\u0259cr\u00fcb\u0259si var.<\/span><\/p>\n

                  Fransan\u0131n \u201cyadda\u015f siyas\u0259ti\u201dnin Almaniyan\u0131n \u201ctarix siyas\u0259ti\u201dnd\u0259n h\u0259m m\u0259nb\u0259, h\u0259m d\u0259 m\u0259qs\u0259d bax\u0131m\u0131ndan f\u0259rqli x\u00fcsusiyy\u0259tl\u0259ri var. M\u00fcasir frans\u0131z tarixi v\u0259 tarix\u015f\u00fcnasl\u0131\u011f\u0131 \u201cyadda\u015f\u0131n borcu, v\u0259zif\u0259si\u201d formulundan \u201cke\u00e7mi\u015fin siyasi istifad\u0259si\u201d (politique du pass\u00e9, b\u0259z\u0259n politiques du pass\u00e9 istifad\u0259 edir) formulunu \u00fcst\u00fcn tutur.<\/span><\/p>\n

                  De Qolldan Mitterana q\u0259d\u0259r tarix h\u0259m \u201cterapevtik, h\u0259m d\u0259 pedaqoji\u201d funksiyalar\u0131 yerin\u0259 yetirirdi. Yaln\u0131z ke\u00e7mi\u015fin mill\u0259t \u00fc\u00e7\u00fcn faydal\u0131 g\u00f6r\u00fcn\u0259n t\u0259r\u0259fl\u0259ri m\u00fczakir\u0259 edilirdi. De Qoll Fransan\u0131n bir ne\u00e7\u0259 il \u0259rzind\u0259 n\u0259h\u0259ng m\u00fcst\u0259ml\u0259k\u0259 imperiyas\u0131n\u0131 itirdiyi bir d\u00f6vrd\u0259 xalq\u0131n, mill\u0259tin h\u0259r \u015feyd\u0259n ucada oldu\u011funu vur\u011fulad\u0131. Ondan sonra Jorj Pompidou, \u0259ksin\u0259, \u201cFransaya h\u00f6rm\u0259t olaraq, frans\u0131zlar\u0131 ay\u0131ran yaralar\u0131 unutma\u011fa\u201d \u00e7a\u011f\u0131rd\u0131. Mitterran frans\u0131zlar\u0131n m\u00fcbahis\u0259 etdiyi inqilab\u00e7\u0131 diktatura v\u0259 s. \u015fidd\u0259t m\u00f6vzular\u0131ndan yan ke\u00e7\u0259r\u0259k, Fransan\u0131 inqilab\u0131n \u201csadiq v\u0259 \u015f\u00fcca\u0259tli varisi\u201d kimi t\u0259qdim etdi. Mitterana g\u00f6r\u0259, \u201cinqilab yaln\u0131z insan haqlar\u0131n\u0131 t\u0259c\u0259ss\u00fcm etdirirdi\u201d.<\/span><\/p>\n

                  Fransa konstitusiya sistemi birinci \u015f\u0259xs\u0259 tarixin ad\u0131ndan dan\u0131\u015fmaq v\u0259 tarixi qorumaq imtiyaz\u0131n\u0131 verir. Mill\u0259t ad\u0131ndan tarixin m\u00fcxt\u0259lif \u015f\u0259rhl\u0259ri il\u0259 ba\u011fl\u0131 hakim-arbitr kimi \u00e7\u0131x\u0131\u015f edir. Fransada d\u00f6rd \u201cmemorial-yadda\u015f qanunu\u201d var. \u00b9 Qeyd edilm\u0259lidir ki, \u201cyadda\u015f qanunlar\u0131\u201d lap \u0259vv\u0259ld\u0259n Fransa ictimaiyy\u0259tinin etiraz\u0131na s\u0259b\u0259b oldu. Bir t\u0259r\u0259fd\u0259n, \u00e7ox sayda qurban v\u0259 azl\u0131q qruplar\u0131n\u0131n bu \u201ch\u00fcquqlardan\u201d istifad\u0259 etm\u0259l\u0259rini v\u0259 ya \u201cyadda\u015f borcunu\u201d yerin\u0259 yetirm\u0259l\u0259rini t\u0259l\u0259b ed\u0259r\u0259k yaln\u0131z \u00f6z dar maraqlar\u0131n\u0131 g\u00fcd\u0259c\u0259yi qorxusu, dig\u0259r t\u0259r\u0259fd\u0259n, qanunverici orqanlar\u0131n frans\u0131z milli tarixi v\u0259 tarixi kimliyi il\u0259 \u0259laq\u0259li m\u0259s\u0259l\u0259l\u0259rd\u0259n k\u0259nara\u00e7\u0131xma t\u0259hl\u00fck\u0259si var idi. M\u0259s\u0259l\u0259n, erm\u0259ni soyq\u0131r\u0131m\u0131n\u0131n tan\u0131nmas\u0131nda m\u0259hz bel\u0259 oldu. Buna \u0259sas\u0259n tarix\u00e7il\u0259r qanunvericiliy\u0259 yaln\u0131z tarixi ara\u015fd\u0131rmalar\u0131n n\u0259tic\u0259sind\u0259 m\u00fcdaxl\u0259 edilm\u0259sin\u0259 qar\u015f\u0131 \u00e7\u0131x\u0131\u015f etdil\u0259r. Fransan\u0131n m\u00fcst\u0259ml\u0259k\u0259 metropolu kimi m\u00fcsb\u0259t roluna dair qanun \u201cr\u0259smi tarixin t\u0259drisin\u0259\u201d qar\u015f\u0131 \u00f6lk\u0259d\u0259 misilsiz etirazlara s\u0259b\u0259b oldu. Etirazlarda tarix m\u00fc\u0259lliml\u0259ri v\u0259 tarix\u00e7il\u0259rind\u0259n \u0259lav\u0259, b\u00fct\u00fcn \u201cdemokratik d\u00f6vl\u0259t\u0259 layiq olmayan yadda\u015f qanunlar\u0131na\u201d qar\u015f\u0131 \u00e7\u0131xan bir \u00e7ox m\u0259\u015fhur insanlar da i\u015ftirak edirdil\u0259r.<\/span><\/p>\n

                  Yeri g\u0259lmi\u015fk\u0259n, Fransan\u0131n 4 \u201cmemorial-yadda\u015f qanunu\u201dnun yaln\u0131z 1-cinin madd\u0259l\u0259rinin inkar edilm\u0259si cinay\u0259t m\u0259suliyy\u0259ti yarad\u0131r:<\/span><\/p>\n

                  1) Holokost cinay\u0259tl\u0259rini inkar etm\u0259yin cinay\u0259t m\u0259suliyy\u0259ti haqq\u0131nda \u201cGayso qanunu\u201d (1990); <\/em><\/span><\/p>\n

                  2) T\u00fcrkiy\u0259d\u0259ki erm\u0259nil\u0259rin 1915-ci ild\u0259 m\u0259hv edilm\u0259sini soyq\u0131r\u0131m kimi tan\u0131yan 2001-ci il qanunu; <\/em><\/span><\/p>\n

                  3) K\u00f6l\u0259 ticar\u0259tini \u201cinsanl\u0131\u011fa qar\u015f\u0131 cinay\u0259t\u201d elan ed\u0259n \u201cTobir qanunu\u201d (2001); <\/em><\/span><\/p>\n

                  4) Ke\u00e7mi\u015f m\u00fcst\u0259ml\u0259k\u0259l\u0259rd\u0259 \u201cFrans\u0131z varl\u0131\u011f\u0131\u201d haqq\u0131nda 2005-ci il qanunu. <\/em><\/span><\/p>\n

                  Q\u0259rib\u0259si odur ki, haz\u0131rda Fransada \u201cke\u00e7mi\u015fin t\u0259nziml\u0259nm\u0259si il\u0259 ba\u011fl\u0131 yeni qanunlar\u0131n q\u0259buluna moratorium qoyulub. Ancaq qit\u0259nin dig\u0259r \u00f6lk\u0259l\u0259rind\u0259 v\u0259 AB-nin m\u0259rk\u0259zi orqanlar\u0131nda ke\u00e7mi\u015fin subyektiv \u015f\u0259rhl\u0259rini \u201c\u0259b\u0259dil\u0259\u015fdir\u0259n\u201d yadda\u015f qanunlar\u0131 il\u0259 ba\u011fl\u0131 s\u0259yl\u0259r h\u0259l\u0259 d\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259kd\u0259dir.<\/span><\/p>\n

                  Fransa prezidentl\u0259ri tarix\u0259 h\u0259ssas olduqlar\u0131n\u0131 ictimaiyy\u0259tl\u0259 t\u0259maslarda x\u00fcsusil\u0259 t\u0259sdiql\u0259yirl\u0259r. M\u0259s\u0259l\u0259n, v\u0259zif\u0259sin\u0259 ba\u015flad\u0131\u011f\u0131 g\u00fcn (21 may 1981-ci il) F.Mitterran \u201cmill\u0259tin b\u00f6y\u00fck insanlar\u0131\u201d il\u0259 s\u0131x \u0259laq\u0259sini n\u00fcmayi\u015f etdirm\u0259k \u00fc\u00e7\u00fcn Panteonu ziyar\u0259t etdi. Tarixl\u0259 \u0259laq\u0259ni Fransa prezidentinin 1984-c\u00fc ild\u0259 AFR kansleri Helmut Kol il\u0259 g\u00f6r\u00fc\u015fm\u0259sind\u0259 iki \u00f6lk\u0259nin h\u0259lak olmu\u015f 800 min d\u00f6y\u00fc\u015f\u00e7\u00fcs\u00fcn\u00fcn m\u0259zar\u0131 \u00fcz\u0259rind\u0259n bir-birinin \u0259l s\u0131xmalar\u0131 da g\u00f6st\u0259rdi. Ke\u00e7mi\u015f \u201cqar\u0131 d\u00fc\u015fm\u0259nl\u0259rin\u201d bar\u0131\u015f\u0131q \u0259lam\u0259ti olaraq \u0259l s\u0131xmalar\u0131 siyasi t\u0259\u015f\u0259bb\u00fcs n\u0259tic\u0259sind\u0259 \u0259rs\u0259y\u0259 g\u0259l\u0259n h\u0259r iki \u00f6lk\u0259nin ortaq tarix d\u0259rslikl\u0259rin\u0259 – yeni \u201cAlman-Frans\u0131z tarixi\u201d d\u0259rsliyin\u0259 daxil edildi.<\/span><\/p>\n

                  \u0130taliya <\/strong><\/span><\/p>\n

                  XIX \u0259srd\u0259 \u201c\u0130taliyan\u0131n Birlik v\u0259 M\u00fcst\u0259qillik h\u0259r\u0259kat\u0131 – \u201cRisorgimento\u201dnun Haribaldi v\u0259 Madzini kimi \u015f\u0259xsiyy\u0259tl\u0259ri il\u0259 yana\u015f\u0131 Kamillo Kavur (1810-1861), \u0130taliyan\u0131n \u0259b\u0259di varl\u0131q strategiyas\u0131na \u00e7evril\u0259n bu frazaya g\u00f6r\u0259 m\u00fcst\u0259sna ehtiramla yadda qald\u0131: \u201cBiz \u0130taliyan\u0131 yaratd\u0131q. \u0130ndi is\u0259 italyanlar\u0131 yaratmal\u0131y\u0131q\u201d. (\u201cAbbiamo fatto l\u2019Italia, ora dobbiamo fare gli italiani!\u201d)<\/span><\/p>\n

                  K.di Kavur, C.Haribaldi v\u0259 C.Madzini birlikd\u0259 1870-ci ild\u0259 Birl\u0259\u015fmi\u015f \u0130taliyan\u0131 yaratd\u0131 v\u0259 Papa d\u00f6vl\u0259tini bug\u00fcnk\u00fc Vatikan\u0131n h\u00fcdudlar\u0131na s\u0131x\u0131\u015fd\u0131rd\u0131. O, silahda\u015flar\u0131ndan f\u0259rqli olaraq, i\u015f\u011fal\u00e7\u0131lar\u0131n \u0130taliyadan m\u00fcst\u0259qil \u015f\u0259kild\u0259 qovulmas\u0131na v\u0259 yar\u0131madan\u0131 eyni bayraq alt\u0131nda yenid\u0259n birl\u0259\u015fdirm\u0259kl\u0259 yana\u015f\u0131, onun sars\u0131lmaz edilm\u0259sin\u0259 yet\u0259rli q\u0259d\u0259r g\u00fccl\u0259ri olmad\u0131\u011f\u0131n\u0131 ba\u015fa d\u00fc\u015f\u00fcrd\u00fc. \u015eimali \u0130taliya Avstriya imperiyas\u0131 il\u0259 t\u0259kba\u015f\u0131na r\u0259qab\u0259t apara bilm\u0259zdi. Ancaq \u00f6lk\u0259ni birl\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn t\u0259kc\u0259 v\u0259t\u0259np\u0259rv\u0259rliyin yet\u0259rli olmad\u0131\u011f\u0131na,yadda\u015fla birl\u0259\u015fm\u0259sin\u0259 q\u0259rar verdi.<\/span><\/p>\n

                  XIX \u0259srd\u0259 x\u0259rit\u0259d\u0259ki \u201c\u00e7\u0259km\u0259\u015f\u0259killi\u201d Apennin yar\u0131madas\u0131nda m\u00fcxt\u0259lif \u0259razil\u0259rd\u0259n v\u0259 tarix\u0259 malik onlarla d\u00f6vl\u0259td\u0259n vahid \u0130taliya d\u00f6vl\u0259tini yaratmaq kimi missiya ba\u015flad\u0131. O zamanlar\u0131n vahid \u0130taliyan\u0131n ilk hakim elitas\u0131 d\u0259rk etdi ki, \u201citalyanlar\u0131 yaln\u0131z ortaq tarixi ke\u00e7mi\u015f\u0259 dair ger\u00e7\u0259k bilikl\u0259r birl\u0259\u015fdir\u0259 bil\u0259r. \u0130talyanlar\u0131n vahid milli \u00f6z\u00fcn\u00fc\u015f\u00fcura malik bir xalq kimi yarad\u0131lmas\u0131 \u00fc\u00e7\u00fcn g\u0259nc n\u0259sl\u0259 yaln\u0131z d\u0259rin tarixi bilikl\u0259r a\u015f\u0131lamaqla m\u00fcmk\u00fcnd\u00fcr. X\u00fcsusil\u0259 ona g\u00f6r\u0259 ki, \u0259srl\u0259r boyu par\u00e7alanm\u0131\u015f v\u0259ziyy\u0259td\u0259 ya\u015fayan, d\u00fc\u015f\u00fcnc\u0259l\u0259ri yal\u0131z yerli \u0259razil\u0259r v\u0259 probleml\u0259r \u00e7\u0259r\u00e7iv\u0259sind\u0259 m\u00f6vcudlu\u011fa al\u0131\u015fm\u0131\u015f insanlar\u0131n vahid d\u00f6vl\u0259tl\u0259 ba\u011fl\u0131 t\u0259s\u0259vv\u00fcrl\u0259ri yox idi. Bu bax\u0131mdan, \u201citalyanlar\u0131 yaratmaq\u201d kimi yegan\u0259 milli layih\u0259nin missiyas\u0131 – \u201cyaln\u0131z \u00fcmumi tarixi yadda\u015f\u0131 formala\u015fd\u0131rmaqla italyanlar\u0131 s\u0131x birl\u0259\u015fdirm\u0259k\u201d \u015f\u00fcar\u0131 idi.<\/span><\/p>\n

                  Yeni yarad\u0131lm\u0131\u015f \u0130taliyan\u0131n siyasi elitas\u0131 ortaq yadda\u015f v\u0259 milli birliy\u0259 malik B\u00f6y\u00fck \u0130taliya – \u201cLa Grande Italia\u201d xalq\u0131n\u0131 yaratma\u011f\u0131n yolunun g\u0259ncl\u0259r\u0259 \u0259srl\u0259r boyu m\u00f6vcud olan d\u00f6vl\u0259t\u00e7ilik tarixin\u0259 dair bilikl\u0259ri m\u00f6hk\u0259m a\u015f\u0131lamaqla m\u00fcmk\u00fcn oldu\u011fu q\u0259na\u0259tin\u0259 g\u0259ldi. Bununla da \u201cReligion of Fatherland\u201d – \u201cAna V\u0259t\u0259n dini\u201d yeni yadda\u015f siyas\u0259tinin \u0259sas x\u0259ttini t\u0259\u015fkil etm\u0259li idi.<\/span><\/p>\n

                  H\u0259min vaxtdan tarixin milli v\u0259 m\u0259n\u0259vi d\u0259y\u0259rl\u0259rini a\u015f\u0131lamaqla t\u0259dris, t\u0259lim prosesin\u0259 ba\u015flan\u0131ld\u0131. \u201cRisorgimento\u201d v\u0259t\u0259np\u0259rv\u0259rlik ritorikas\u0131, Avstriya il\u0259 \u201cm\u00fcst\u0259qillik u\u011frunda\u201d m\u00fcharib\u0259l\u0259rin romantizmi, Birinci D\u00fcnya m\u00fcharib\u0259sinin s\u0259ng\u0259rl\u0259ri, fa\u015fizm, kommunizm v\u0259 s.- indi b\u00fct\u00fcn bunlar arxada qal\u0131b. Son iki y\u00fcz il\u0259 yax\u0131n m\u00fcdd\u0259td\u0259 italyanlar milli layih\u0259y\u0259, regional, siyasi v\u0259 dini kimlikl\u0259rl\u0259 ba\u011fl\u0131 \u00e7a\u011f\u0131r\u0131\u015flara nec\u0259 cavab veribl\u0259r? – bu da geni\u015f m\u00fczakir\u0259 edilir. \u0130talyanlar\u0131n milli birlik \u015f\u00fcuruna malik vahid xalq kimi formala\u015fmas\u0131 v\u0259siyy\u0259tin\u0259 \u0259m\u0259l olundu\u011funu da, \u0259n\u0259n\u0259nin pozuldu\u011funu da dey\u0259nl\u0259r var. El\u0259 italyanlar da var ki, iki \u0259sr \u0259vv\u0259l \u201cT\u0259sis\u00e7i atalar\u0131\u201d t\u0259r\u0259find\u0259n v\u0259siyy\u0259t edilmi\u015f \u201cmilli layih\u0259nin\u201d yaln\u0131z yar\u0131s\u0131n\u0131n – 50 faizinin h\u0259yata ke\u00e7irilm\u0259sin\u0259 nail olundu\u011funu d\u00fc\u015f\u00fcn\u00fcrl\u0259r.<\/span><\/p>\n

                  \u0130talyan tarixinin d\u0259rsl\u0259ri bu g\u00fcn Avropada ged\u0259n par\u00e7alanma (Breksit v\u0259 s.) prosesl\u0259ri gedi\u015find\u0259 d\u0259rin t\u0259hlil edilir. Hesab edilir ki, Avropan\u0131 \u201cvahid yadda\u015fa malik bir \u00f6lk\u0259 kimi\u201d qura bilm\u0259m\u0259yin ba\u015fl\u0131ca s\u0259b\u0259bl\u0259rind\u0259n biri avropal\u0131larda inteqrasiya ba\u015flayandan \u201cortaq indi nin oldu\u011fu halda, \u201cortaq ke\u00e7mi\u015f, ortaq tale v\u0259 ortaq g\u0259l\u0259c\u0259k hissi\u201d yaratma\u011f\u0131n z\u0259ruriliyinin diqq\u0259td\u0259n k\u0259narda qalmas\u0131 olub. \u201cVahid Avropa formala\u015fd\u0131rmaq \u00fc\u00e7\u00fcn paralel olaraq avropal\u0131lar\u0131 da formala\u015fd\u0131rmaq unudulub. Vacib olan g\u00fcnd\u0259likd\u0259 m\u0259s\u0259l\u0259nin h\u0259mi\u015f\u0259 aktual olaraq qalmas\u0131d\u0131r.<\/span><\/p>\n

                  Avropa Birliyi<\/strong><\/span><\/p>\n

                  Avropa Birliyi d\u0259 onill\u0259rdir davam ed\u0259n m\u00fcharib\u0259l\u0259r\u0259 v\u0259 par\u00e7alanmalara tarix siyas\u0259ti il\u0259 cavab verm\u0259yi q\u0259rara al\u0131b.<\/span><\/p>\n

                  Avropa Parlamenti \u201cAvropan\u0131n g\u0259l\u0259c\u0259yi \u00fc\u00e7\u00fcn tarixi yadda\u015f\u0131n qorunmas\u0131n\u0131n vacibliyi haqq\u0131nda\u201d q\u0259tnam\u0259 q\u0259bul edib. Q\u0259tnam\u0259d\u0259n sitat: \u201cHaz\u0131rk\u0131 Rusiya r\u0259hb\u0259rliyinin n\u0259inki tarixi faktlar\u0131n t\u0259hrif etm\u0259si v\u0259 sovet totalitar rejiminin t\u00f6r\u0259tdiyi cinay\u0259tl\u0259rin \u00f6rt-basd\u0131r edilm\u0259si il\u0259 ba\u011fl\u0131 narahatl\u0131q ifad\u0259 edilib, h\u0259m\u00e7inin, Moskvan\u0131n bu siyas\u0259ti demokratik Avropaya qar\u015f\u0131 y\u00f6n\u0259ldilmi\u015f informasiya m\u00fcharib\u0259sinin \u0259n m\u00fch\u00fcm komponenti kimi s\u0259ciyy\u0259l\u0259ndirilib\u201d [20].<\/span><\/p>\n

                  Yadda\u015f siyas\u0259tinin probleml\u0259ri h\u0259m ayr\u0131-ayr\u0131 \u00f6lk\u0259l\u0259rd\u0259, h\u0259m d\u0259 beyn\u0259lxalq s\u0259viyy\u0259d\u0259 qar\u015f\u0131durmalar\u0131n dinamikas\u0131nda bir amil kimi \u00e7\u0131x\u0131\u015f ed\u0259 bil\u0259r. Yadda\u015f siyas\u0259tinin k\u00f6m\u0259yi il\u0259 ziddiyy\u0259tl\u0259r alovlana bil\u0259r, eyni zamanda m\u00fcnaqi\u015f\u0259d\u0259n sonrak\u0131 h\u0259ll vasit\u0259sin\u0259 \u00e7evril\u0259 bil\u0259r. Ba\u015fqa s\u00f6zl\u0259 deyils\u0259, m\u00fcharib\u0259d\u0259n sonrak\u0131 Q\u0259rbi Avropa \u00f6lk\u0259l\u0259rind\u0259ki yadda\u015f siyas\u0259ti, \u0130kinci D\u00fcnya m\u00fcharib\u0259sinin faci\u0259li t\u0259cr\u00fcb\u0259sinin, nasist rejiminin cinay\u0259tl\u0259rinin i\u015fl\u0259nm\u0259sin\u0259 v\u0259 bu birl\u0259\u015fdirici tarixi povest \u0259sas\u0131nda formala\u015fmas\u0131na m\u00fch\u00fcm t\u00f6hf\u0259 verdi. Holokost Avropa yadda\u015f siyas\u0259tinin \u0259sas elementin\u0259 \u00e7evrildi v\u0259 onun Avropa v\u0259 \u00fcmumiyy\u0259tl\u0259, Q\u0259rbd\u0259ki yadda\u015f siyas\u0259tind\u0259ki \u0259sas rolu Beyn\u0259lxalq Holokost An\u0131m \u0130ttifaq\u0131, D\u00fcnya Holokost Forumu v\u0259 s. strukturlarda t\u0259c\u0259ss\u00fcm\u00fcn\u00fc tapd\u0131. Holokost t\u0259dric\u0259n 1970-1980-ci ill\u0259rd\u0259 Q\u0259rbi Avropa \u00f6lk\u0259l\u0259rind\u0259 yadda\u015f siyas\u0259tinin \u0259sas elementin\u0259 \u00e7evrildi. 2000-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 is\u0259 ortaq Avropa anma t\u0259cr\u00fcb\u0259l\u0259rind\u0259 m\u00f6hk\u0259ml\u0259ndi.<\/span><\/p>\n

                  Avropa Birliyinin Daxili Siyas\u0259t \u00fczr\u0259 Ba\u015f Direksiyas\u0131n\u0131n \u201cAvropa tarixi yadda\u015f\u0131: siyas\u0259t, \u00e7a\u011f\u0131r\u0131\u015flar v\u0259 perspektivl\u0259r\u201d adl\u0131 s\u0259n\u0259dinin \u201cT\u0259klif v\u0259 t\u00f6vsiy\u0259l\u0259r\u201d b\u00f6lm\u0259sind\u0259 7 konkret t\u0259klif \u0259ksini tap\u0131b:<\/span><\/p>\n

                  1) Tarixi yadda\u015f\u0131n f\u00f6vq\u0259lad\u0259 z\u0259ruri konsepsiya kimi q\u0259bul edilm\u0259si;<\/em><\/span><\/p>\n

                  2) Trans-Avropa tarixi yadda\u015f\u0131n\u0131n \u00e7\u0259tinlikl\u0259rinin aradan qald\u0131r\u0131lmas\u0131;<\/em><\/span><\/p>\n

                  3) AB-nin tarixi u\u011furlar\u0131na dair m\u0259lumatl\u0131l\u0131\u011f\u0131 art\u0131rmaq v\u0259 t\u0259sdiql\u0259m\u0259kl\u0259 yadda\u015f\u0131n formala\u015fd\u0131r\u0131lmas\u0131;<\/em><\/span><\/p>\n

                  4) M\u00f6vcud AB yadda\u015f siyas\u0259tind\u0259ki \u00e7at\u0131\u015fmazl\u0131qlar\u0131n h\u0259ll edilm\u0259si;<\/em><\/span><\/p>\n

                  5) Avropa \u201cyadda\u015f m\u0259d\u0259niyy\u0259ti\u201dnin inki\u015faf etdirilm\u0259si;<\/em><\/span><\/p>\n

                  6) Yadda\u015f m\u0259d\u0259niyy\u0259tinin formala\u015fmas\u0131nda t\u0259hsilin m\u0259rk\u0259zi rolunun t\u0259sdiql\u0259nm\u0259si; <\/em><\/span><\/p>\n

                  7) Milli s\u0259viyy\u0259l\u0259rd\u0259 siyas\u0259ti d\u0259st\u0259kl\u0259m\u0259k \u00fc\u00e7\u00fcn Avropa meyarlar\u0131ndan maksimum istifad\u0259 edilm\u0259si\u201d <\/em>[31].<\/span><\/p>\n

                  2007-ci ild\u0259 AB-nin 50 illiyi i\u015f\u0131\u011f\u0131nda f\u0259al m\u00fczakir\u0259l\u0259r\u0259 t\u0259kan verildi. Avropa Parlamentinin ke\u00e7mi\u015f prezidenti, alman-m\u00fchafiz\u0259kar Hans Gert P\u00f6ttering bununla ba\u011fl\u0131 qeyd etdi: \u201cBir \u00e7ox milli muzeyl\u0259rimiz var – Londonda, Berlind\u0259 v\u0259 milli tarixin n\u00fcmayi\u015f olundu\u011fu dig\u0259r yerl\u0259rd\u0259. Ancaq bunlar\u0131n he\u00e7 biri biz\u0259 b\u00fct\u00f6v avropal\u0131lar\u0131 birl\u0259\u015fdir\u0259c\u0259k bir tarixi g\u00f6st\u0259rmir\u201d .<\/span><\/p>\n

                  M\u00fczakir\u0259l\u0259r n\u0259tic\u0259sind\u0259 analoji muzey \u00fc\u00e7\u00fcn biri Br\u00fcsseld\u0259, dig\u0259ri Axend\u0259 olmaqla iki layih\u0259 haz\u0131rland\u0131. Br\u00fcsseld\u0259 yunanlardan, romal\u0131lardan v\u0259 keltl\u0259rd\u0259n qaynaqlanan vahid ayr\u0131lmaz bir Avropa tarixi konsepsiyas\u0131 yarad\u0131ld\u0131. Konsepsiya q\u0259dimliy\u0259 \u0259lav\u0259 olaraq, xristianl\u0131\u011f\u0131n d\u00f6vrl\u0259rini, Maarif\u00e7ilik d\u00f6vr\u00fcn\u00fc v\u0259 Avropaya inteqrasiya prosesl\u0259rini \u0259hat\u0259 edir. Axen \u015f\u0259h\u0259rind\u0259ki layih\u0259 t\u0259\u015f\u0259bb\u00fcs\u00fc Avropa tarixinin \u0259sas m\u0259qamlar\u0131 \u0259traf\u0131nda t\u0259\u015fkil edilmi\u015fdir. Yarad\u0131c\u0131lar\u0131n\u0131n s\u00f6zl\u0259rin\u0259 g\u00f6r\u0259, bu tarix 800-c\u00fc ild\u0259 ba\u015flay\u0131r v\u0259 burada \u201cAvropan\u0131n qurucu atas\u0131\u201d B\u00f6y\u00fck Karld\u0131r (Charle Magne).<\/span><\/p>\n

                  2007-ci ild\u0259 Avropa Birliyinin 50 illiyind\u0259 avropal\u0131lar\u0131 birl\u0259\u015fdir\u0259c\u0259k tarix muzeyi yaratmaq q\u0259rara al\u0131n\u0131b. 2014-c\u00fc ild\u0259 muzey Br\u00fcsseld\u0259 a\u00e7\u0131l\u0131b. 52 milyon avroya ba\u015fa g\u0259l\u0259n muzey \u201cAvropa Tarix Evi\u201d adlan\u0131r. Muzeyin s\u0259rgisi \u00fczv d\u00f6vl\u0259tl\u0259rin 24 dilind\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259rir. AB-nin yadda\u015f siyas\u0259ti f\u0259rqli s\u0259viyy\u0259l\u0259rd\u0259 siyasi aktorlar\u0131n – siyas\u0259t\u00e7il\u0259r, \u201cAvropa b\u00fcrokratlar\u0131\u201d, \u201cAvropa mill\u0259t v\u0259kill\u0259ri\u201d, t\u0259dqiqat\u00e7\u0131lar, ictimai r\u0259y liderl\u0259ri, k\u00fctl\u0259vi informasiya vasit\u0259l\u0259ri, ayr\u0131-ayr\u0131 ixtisasla\u015fm\u0131\u015f t\u0259\u015fkilatlar (m\u0259s\u0259l\u0259n, Pol\u015fadak\u0131 Milli Yadda\u015f \u0130nstitutu v\u0259 ya i\u015f\u011fal muzeyl\u0259ri kimi), v\u0259t\u0259nda\u015f qruplar\u0131 \u201cqurbanlar\u201d\u0131n\u0131n \u00f6z t\u00f6hf\u0259l\u0259rini verdiyi vahid f\u0259aliyy\u0259t kimi m\u00f6vcuddur.<\/span><\/p>\n

                  Rusiya<\/strong><\/span><\/p>\n

                  Son zamanlarda “Levada” M\u0259rk\u0259zinin anketl\u0259rin\u0259 g\u00f6r\u0259, \u201cRusiyada q\u00fcrur hissi oyadan\u201d fenomenl\u0259r aras\u0131nda tarixi birinci yer\u0259 qoyan respondentl\u0259rin say\u0131nda ciddi art\u0131m m\u00fc\u015fahid\u0259 edilmi\u015fdir. 2016-c\u0131 ild\u0259 tarix ilk d\u0259f\u0259 \u201cRusiyan\u0131n t\u0259bii s\u0259rv\u0259tl\u0259ri”nd\u0259n \u00f6n\u0259 ke\u00e7ib v\u0259 q\u00fcrur simvollar\u0131 siyah\u0131s\u0131nda birinci yeri tutub [24].<\/span><\/p>\n

                  Son ild\u0259 Rusiyada m\u00fcxalif\u0259t t\u0259msil\u00e7isi A.Navaln\u0131 il\u0259 ba\u011fl\u0131 prosesl\u0259r, onun m\u0259hk\u0259m\u0259si gedir. \u018fsas ittiham \u201cM\u00fcharib\u0259 veteran\u0131n\u0131n t\u0259hqir edilm\u0259si il\u0259 Rusiya tarixi yadda\u015f\u0131na q\u0259sd, B\u00f6y\u00fck V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 onun rolunu ki\u00e7iltm\u0259k\u201d kimi m\u00fc\u0259yy\u0259n edilib. Navaln\u0131n\u0131n m\u0259hk\u0259m\u0259y\u0259 verilm\u0259sin\u0259 \u0259sas ver\u0259n qanun 2009-cu ild\u0259 S.\u015eoyqunun t\u0259klifi il\u0259 Dumada q\u0259bul edilib. \u00b2<\/span><\/p>\n

                  Navaln\u0131 m\u0259hk\u0259m\u0259sind\u0259n sonra tarix\u0259 h\u0259ssas m\u00fcnasib\u0259tl\u0259 ba\u011fl\u0131 t\u0259dbirl\u0259r daha da s\u0259rtl\u0259\u015fdirildi. M\u0259hk\u0259m\u0259d\u0259 hakimin sual\u0131 buna misal ola bil\u0259r: \u201cSiz v\u0259 t\u0259r\u0259fdarlar\u0131n\u0131z m\u0259qs\u0259dy\u00f6nl\u00fc \u015f\u0259kild\u0259 xalq\u0131m\u0131z\u0131n tarixi yadda\u015f\u0131n\u0131n yox olmas\u0131, tarixin saxtala\u015fd\u0131r\u0131lmas\u0131 il\u0259 m\u0259\u015f\u011fulsunuz. Rusiyaya nifr\u0259t edirsiniz. Sovet \u0130ttifaq\u0131n\u0131n II D\u00fcnya m\u00fcharib\u0259sind\u0259 q\u0259l\u0259b\u0259sini g\u00f6zd\u0259n sal\u0131rs\u0131n\u0131z\u201d. 24 fevral 2021-ci il tarixind\u0259 D\u00f6vl\u0259t Dumas\u0131 veteranlar\u0131 t\u0259hqir etm\u0259y\u0259 g\u00f6r\u0259 h\u0259bs c\u0259zas\u0131 il\u0259 ba\u011fl\u0131 d\u0259yi\u015fiklikl\u0259r edib. Nasizmin b\u0259rpas\u0131na v\u0259 veteranlar\u0131n t\u0259hqir olunmas\u0131na g\u00f6r\u0259 c\u0259za il\u0259 ba\u011fl\u0131 qanun layih\u0259sin\u0259 d\u0259yi\u015fiklikl\u0259r parlamentin a\u015fa\u011f\u0131 palatas\u0131n\u0131n vitse-spikeri \u0130.Yarovaya t\u0259r\u0259find\u0259n ir\u0259li s\u00fcr\u00fcl\u00fcb.<\/span><\/p>\n

                  T\u0259klif olunan d\u0259yi\u015fiklikl\u0259r sosial \u015f\u0259b\u0259k\u0259l\u0259rd\u0259 nasizmin reabilitasiyas\u0131na, N\u00fcrnberg tribunal\u0131n\u0131n t\u0259sbit etdiyi faktlar\u0131 inkar etdiyin\u0259 v\u0259 internetd\u0259 II D\u00fcnya m\u00fcharib\u0259si d\u00f6vr\u00fcnd\u0259 SSR\u0130 haqq\u0131nda bil\u0259r\u0259kd\u0259n yalan m\u0259lumat yayma\u011fa g\u00f6r\u0259 c\u0259zan\u0131 s\u0259rtl\u0259\u015fdirib, h\u00fcquqi \u015f\u0259xsl\u0259r \u00fc\u00e7\u00fcn \u00fc\u00e7 milyon rubla q\u0259d\u0259r c\u0259rim\u0259 v\u0259 ya be\u015f il\u0259d\u0259k h\u0259bs \u0259lav\u0259 edilib.<\/span><\/p>\n

                  Onu da yada salmaq laz\u0131m g\u0259lir ki, \u201cII D\u00fcnya m\u00fcharib\u0259si\u201d amilind\u0259n ba\u015fqa, Rusiyada d\u00f6vl\u0259tin inki\u015faf etm\u0259kd\u0259 olan demokratik d\u00f6vl\u0259t quruculu\u011fu \u00fc\u00e7\u00fcn m\u0259qbul olan \u201cyeni\u201d tarix siyas\u0259ti qurmaq \u00fc\u00e7\u00fcn etdiyi dig\u0259r c\u0259hdl\u0259r – \u201c4 Noyabr – Milli Birlik G\u00fcn\u00fc\u201d v\u0259 haz\u0131rda yaln\u0131z \u201cRus y\u00fcr\u00fc\u015fl\u0259ri\u201d ad\u0131 il\u0259 yadda qalan h\u00f6kum\u0259ty\u00f6nl\u00fc mitinql\u0259r n\u0259tic\u0259siz olub, effekt verm\u0259yib.<\/span><\/p>\n

                  Rusiya H\u0259rbi doktrinas\u0131n\u0131n yeni redaksiyas\u0131na g\u00f6r\u0259, \u201c11.Rusiyada tarixi v\u0259 m\u0259n\u0259vi \u0259n\u0259n\u0259l\u0259r\u0259 qar\u015f\u0131 apar\u0131lan ist\u0259nil\u0259n f\u0259aliyy\u0259t, V\u0259t\u0259nin m\u00fcdafi\u0259si sah\u0259sind\u0259ki tarixi, m\u0259n\u0259vi v\u0259 v\u0259t\u0259np\u0259rv\u0259rlik \u0259n\u0259n\u0259l\u0259rini sars\u0131tmaq m\u0259qs\u0259dil\u0259 \u0259haliy\u0259, ilk n\u00f6vb\u0259d\u0259 \u00f6lk\u0259nin g\u0259nc v\u0259t\u0259nda\u015flar\u0131na informasiya ax\u0131nlar\u0131 il\u0259 t\u0259sir g\u00f6st\u0259rm\u0259k s\u0259yl\u0259ri h\u0259rbi t\u0259hl\u00fck\u0259 kimi qiym\u0259tl\u0259ndirilir\u201d.<\/span><\/p>\n

                  Rusiyada tarix siyas\u0259ti il\u0259 ba\u011fl\u0131 onlarla institut, fond, t\u0259\u015fkilatlar t\u0259sis edilib. Maraql\u0131 olan \u00f6lk\u0259nin ali r\u0259smi \u015f\u0259xsl\u0259rinin tarix\u0259 say\u011f\u0131 il\u0259 ba\u011fl\u0131 bu t\u0259\u015fkilatlarda \u00e7ox f\u0259al i\u015ftirak etm\u0259sidir. S.\u015eoyqu h\u0259r il d\u00fcnya miqyas\u0131nda Rusiyan\u0131n t\u0259bli\u011fi il\u0259 ba\u011fl\u0131 ke\u00e7iril\u0259n, milyonlar\u0131n i\u015ftirak etdiyi \u201cCo\u011frafi imla\u201d aksiyas\u0131n\u0131n t\u0259\u015fkilat\u00e7\u0131s\u0131d\u0131r.<\/span><\/p>\n

                  Dig\u0259r maraql\u0131 m\u0259qam Rusiyada Tarix C\u0259miyy\u0259tinin s\u0259drinin Sergey Nar\u0131\u015fkin olmas\u0131d\u0131r. Bu faktlar Rusiyada tarix siyas\u0259tin\u0259 veril\u0259n \u00f6n\u0259mi ifad\u0259 edir. S.Nar\u0131\u015fkin 9 layih\u0259y\u0259 – s\u0259n\u0259dli film, elmi populyar kitab, m\u00fcsabiq\u0259l\u0259r, s\u0259rgi v\u0259 s. \u015f\u0259xs\u0259n r\u0259hb\u0259rlik edir. Onun r\u0259hb\u0259rlik etdiyi \u201cV\u0259t\u0259n Tarixi Fondu\u201d \u00f6lk\u0259 \u00fczr\u0259 b\u00fct\u00fcn layih\u0259l\u0259ri q\u0259bul edir, realla\u015fd\u0131r\u0131r. \u201cRus imperiya d\u00f6vr\u00fcnd\u0259n \u00fcz\u00fc b\u0259ri h\u0259lak olmu\u015f d\u00f6y\u00fc\u015f\u00e7\u00fcl\u0259rin r\u0259q\u0259msal elektron kitabxana-kartotekas\u0131”n\u0131n yarad\u0131lmas\u0131 miqyasl\u0131 tarix siyas\u0259tidir. S\u00f6hb\u0259t 10-15 milyon rus d\u00f6y\u00fc\u015f\u00e7\u00fcs\u00fcn\u00fcn say\u0131ndan gedir. \u201cHe\u00e7 kim unudulmur\u201d dem\u0259k bir, bu c\u00fcr kitabxana yaratmaq ba\u015fqa m\u0259s\u0259l\u0259dir.<\/span><\/p>\n

                  R\u0259smi tarix siyas\u0259ti sah\u0259sind\u0259 yarad\u0131lan analitik m\u0259rk\u0259zl\u0259r\u0259 misal kimi Rusiya EA-n\u0131n Elmi M\u0259lumat v\u0259 Strateji Ara\u015fd\u0131rmalar institutlar\u0131n\u0131, \u201cTarixi Yadda\u015f\u201d Fondunu, Tarixi Ekspertiza M\u0259rk\u0259zini v\u0259 s. g\u00f6st\u0259rm\u0259k olar. B\u00fct\u00fcn ictimai-humanitar, h\u0259rbi profilli ali m\u0259kt\u0259bl\u0259rd\u0259 tarixi yadda\u015f siyas\u0259ti d\u0259rind\u0259n t\u0259dris edilir. Rusiya X\u0130N-in \u201cStrategiya XXI\u201d s\u0259n\u0259dind\u0259 rus kollektiv kimliyinin formala\u015fmas\u0131n\u0131n \u0259sas\u0131 kimi tarixi yadda\u015f siyas\u0259tinin probleml\u0259rin\u0259 x\u00fcsusi diqq\u0259t yetirilib. \u201c1990-2000-ci ill\u0259r \u0259rzind\u0259 h\u0259yata ke\u00e7iril\u0259n yadda\u015f siyas\u0259ti s\u0259m\u0259r\u0259li olmay\u0131b. Rusiya hakimiyy\u0259t orqanlar\u0131n\u0131n tarixi yadda\u015f probleml\u0259rin\u0259 yana\u015fmas\u0131nda vahid bir strategiya v\u0259 ard\u0131c\u0131ll\u0131q olmay\u0131b. Yadda\u015f siyas\u0259ti \u00e7\u0259r\u00e7iv\u0259sind\u0259 hans\u0131 v\u0259zif\u0259l\u0259rin h\u0259ll edilm\u0259li oldu\u011funun ba\u015fa d\u00fc\u015f\u00fclm\u0259m\u0259si b\u00f6y\u00fck \u00f6l\u00e7\u00fcd\u0259 \u00f6lk\u0259nin g\u0259l\u0259c\u0259yi il\u0259 ba\u011fl\u0131 \u0259sas suallar\u0131n h\u0259ll olunmamas\u0131 v\u0259 t\u0259bli\u011f edil\u0259n \u015f\u0259xsiyy\u0259t modelinin uy\u011funsuzlu\u011fu il\u0259 \u0259laq\u0259dard\u0131r. Bu ill\u0259r \u0259rzind\u0259 d\u0259yi\u015fmi\u015f sosial \u015f\u0259rtl\u0259r\u0259 uy\u011fun yenil\u0259ri yarad\u0131lmam\u0131\u015fd\u0131r. T\u0259sirli yadda\u015f siyas\u0259ti mexanizml\u0259ri, \u00f6lk\u0259d\u0259 h\u0259yata ke\u00e7iril\u0259 bil\u0259c\u0259k bir media infrastrukturu yoxdur. Son 20 ild\u0259 yadda\u015f siyas\u0259ti, milli h\u0259mr\u0259yliyi s\u0259f\u0259rb\u0259r etm\u0259k v\u0259 ba\u015fqalar\u0131n\u0131 h\u0259ll etm\u0259k \u00fc\u00e7\u00fcn istifad\u0259 olunan ke\u00e7mi\u015f simvollar\u0131n, hadis\u0259l\u0259rin, r\u0259q\u0259ml\u0259rin son d\u0259r\u0259c\u0259 c\u00fczi bir repertuar\u0131 il\u0259 xarakteriz\u0259 olunur\u201d.<\/span><\/p>\n

                  B\u00fct\u00fcn d\u00fcnyada miqyasl\u0131 tarix siyas\u0259ti aparan Rusiya t\u0259cr\u00fcb\u0259si son ill\u0259rd\u0259 Baltikyan\u0131, \u015e\u0259rqi Avropa v\u0259 \u00e7oxsayl\u0131 \u00f6lk\u0259l\u0259rin \u0259ks-k\u0259\u015ffiyyat\u0131n\u0131n ba\u015fl\u0131ca f\u0259aliyy\u0259t istiqam\u0259tl\u0259rind\u0259n birin\u0259 \u00e7evrilib.<\/span><\/p>\n

                  Q\u0259l\u0259b\u0259nin 75 illiyi, II D\u00fcnya m\u00fcharib\u0259si Rusiyada d\u00f6vl\u0259t r\u0259smil\u0259rinin h\u0259ssas diqq\u0259ti alt\u0131ndad\u0131r. M\u00fcharib\u0259d\u0259 Rusiyan\u0131n rolunun \u00fcmumi bax\u0131\u015f v\u0259 m\u00f6vqey\u0259 uy\u011fun verilm\u0259sind\u0259 d\u00f6vl\u0259t israrl\u0131d\u0131r v\u0259 bu y\u00f6nd\u0259 tarix siyas\u0259ti qlobal miqyasda apar\u0131l\u0131r. Son d\u00f6vrl\u0259rd\u0259 Rusiyan\u0131n bu istiqam\u0259td\u0259 B\u00f6y\u00fck V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 fa\u015fizm \u00fcz\u0259rind\u0259 q\u0259l\u0259b\u0259nin d\u00f6vl\u0259t t\u0259r\u0259find\u0259n d\u0259st\u0259kl\u0259n\u0259n \u201cZ\u0259f\u0259r\u0259 ehtiram\u0131\u201d tendensiyas\u0131, el\u0259c\u0259 d\u0259 sovet h\u00f6kum\u0259tinin XX \u0259srin b\u0259zi d\u00f6vrl\u0259rind\u0259ki f\u0259aliyy\u0259tinin qism\u0259n t\u0259sdiql\u0259nm\u0259si haqq\u0131nda t\u0259dbirl\u0259r diqq\u0259ti c\u0259lb edir. Burada \u0259sas vur\u011fu Q\u0259rbi Avropa d\u00f6vl\u0259tl\u0259rinin analoji narrativ siyas\u0259tind\u0259 t\u0259qdim edil\u0259n \u201cbiz- onlar\u201d dixotomiyas\u0131nda f\u0259rqli oldu\u011fu hesab edil\u0259n \u201crus xalq\u0131n\u0131n \u00f6z\u0259lliyi, tarixi missiyas\u0131 v\u0259 s. kimi\u201d m\u0259qamlar vur\u011fulan\u0131r.<\/span><\/p>\n

                  Bu istiqam\u0259td\u0259 g\u00f6r\u00fcl\u0259n i\u015fl\u0259r\u0259 misal kimi, Rusiyan\u0131n m\u0259nafeyin\u0259 ziyan vuran \u201cTarixin saxtala\u015fd\u0131r\u0131lmas\u0131 c\u0259hdl\u0259rin\u0259 qar\u015f\u0131 komissiya\u201d yarad\u0131lmas\u0131, onun d\u00f6vl\u0259t medias\u0131nda \u201caqressiv t\u0259bli\u011fat kampaniyas\u0131n\u0131, h\u0259m\u00e7inin, II D\u00fcnya m\u00fcharib\u0259sinin 70 illiyi \u0259r\u0259f\u0259sind\u0259 ba\u015fqa d\u0259rslikl\u0259rl\u0259 m\u00fcqayis\u0259d\u0259 ideoloji c\u0259h\u0259td\u0259n t\u0259sdiql\u0259nmi\u015f v\u0259 d\u00f6vl\u0259t strukturlar\u0131 t\u0259r\u0259find\u0259n d\u0259st\u0259kl\u0259n\u0259n XX \u0259srin tarixin\u0259 dair d\u0259rsliyin n\u0259h\u0259ng tirajla \u00e7ap olunmas\u0131 v\u0259 s. qeyd edil\u0259 bil\u0259r.<\/span><\/p>\n

                  D\u00f6vl\u0259t bir s\u0131ra hallarda yadda\u015f siyas\u0259tind\u0259 t\u0259\u015f\u0259bb\u00fcskarl\u0131\u011f\u0131n\u0131 itirib, bu da x\u00fcsusil\u0259 \u0259sas hadis\u0259 olan \u201cMilli Birlik G\u00fcn\u00fc\u201d bayram\u0131n\u0131n tarixind\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rib. 12 iyun 1994-c\u00fc ild\u0259n Rusiyan\u0131n D\u00f6vl\u0259t Suverenliyi B\u0259yannam\u0259sinin q\u0259bulu g\u00fcn\u00fc kimi qeyd edilib. 2002-ciild\u0259n is\u0259 12 iyun Rusiya G\u00fcn\u00fc adland\u0131r\u0131l\u0131b. Bununla yana\u015f\u0131, onun qeyd edilm\u0259si u\u011furlu al\u0131nmay\u0131b. Bu m\u0259qam tarix siyas\u0259tinin n\u0259 q\u0259d\u0259r h\u0259ssas v\u0259 ictimai \u015f\u00fcurla s\u0259sl\u0259\u015f\u0259n sosial-psixoloji fenomen oldu\u011funa d\u0259lal\u0259t edir. Bel\u0259 ki, 2018-ci ild\u0259 ke\u00e7irilmi\u015f sor\u011fuya g\u00f6r\u0259, Rusiya \u0259halisinin yar\u0131s\u0131 d\u00f6vl\u0259tin ad\u0131 il\u0259 s\u0259sl\u0259\u015f\u0259n 12 iyun milli bayram\u0131n\u0131n nec\u0259 adlanmas\u0131n\u0131 xat\u0131rlaya bilm\u0259yib. Respondentl\u0259rin 34 %-i is\u0259 onu \u201cM\u00fcst\u0259qillik G\u00fcn\u00fc\u201d adland\u0131r\u0131b. Bel\u0259likl\u0259, dem\u0259k olar ki,\u0259halinin 100%-\u0259 yax\u0131n\u0131 12 iyunun Rusiya G\u00fcn\u00fc olmas\u0131 haqda m\u0259lumats\u0131z olub. Bu m\u0259s\u0259l\u0259 rusiyal\u0131 aliml\u0259r aras\u0131nda \u00e7ox ciddi m\u00fczakir\u0259l\u0259r\u0259 s\u0259b\u0259b olub. Dolay\u0131sil\u0259, tarix siyas\u0259tin\u0259 ehtiyac\u0131n olmas\u0131 da buna b\u0259nz\u0259r hallarla bir daha s\u00fcbut edilib. Xalq\u0131n zehniyy\u0259tind\u0259 d\u00f6vl\u0259t\u00e7iliyin qaynaqlar\u0131n\u0131n (imperiyam\u0131, postimperiyam\u0131, yaxud milli suverenlik m\u0259rh\u0259l\u0259simi?!) n\u0259 \u00fc\u00e7\u00fcn 12 iyunda ba\u015flanmas\u0131na cavab tap\u0131lmas\u0131 al\u0131nmay\u0131b.<\/span><\/p>\n

                  Bundan f\u0259rqli olaraq, fa\u015fizm \u00fcz\u0259rind\u0259 q\u0259l\u0259b\u0259 b\u00fct\u00fcn rusiyal\u0131lar\u0131 birl\u0259\u015fdir\u0259n vahid ideologema kimi \u00e7\u0131x\u0131\u015f edir. Rus ictimai elmind\u0259 tarix siyas\u0259ti konsepsiyas\u0131n\u0131 f\u0259al inki\u015faf etdir\u0259n tarix\u00e7i alim Aleksey Millerdir.<\/span><\/p>\n

                  A.Miller\u0259 g\u00f6r\u0259, \u201cD\u00f6vl\u0259tin inzibati v\u0259 maliyy\u0259 resurslar\u0131ndan istifad\u0259 ed\u0259r\u0259k, hakimiyy\u0259td\u0259 olan siyasi q\u00fcvv\u0259l\u0259r c\u0259miyy\u0259td\u0259 tarixi \u015f\u00fcur v\u0259 kollektiv yadda\u015f sah\u0259sind\u0259 ideoloji indoktrinasiya prosesini h\u0259yata ke\u00e7irirl\u0259r. Tarix siyas\u0259ti fenomenini anlamaq \u00fc\u00e7\u00fcn n\u0259inki n\u0259yin t\u0259bli\u011f edildiyi m\u0259s\u0259l\u0259si vacibdir, daha vacib olan bu t\u0259bli\u011fat i\u015finin nec\u0259 v\u0259 hans\u0131 metodlardan istifad\u0259 etm\u0259kl\u0259 apar\u0131lmas\u0131d\u0131r” [23].<\/span><\/p>\n

                  Pol\u015fa<\/strong><\/span><\/p>\n

                  Pol\u015fada d\u00f6vl\u0259t tarix siyas\u0259ti t\u0259tbiqi bax\u0131m\u0131ndan d\u00fcnyada \u0259n qabaqc\u0131l t\u0259cr\u00fcb\u0259 say\u0131la bil\u0259r. Pol\u015fada yadda\u015f v\u0259 tarix siyas\u0259ti, dem\u0259k olar ki, eyni m\u0259nal\u0131 olub, t\u0259cr\u00fcb\u0259d\u0259n n\u0259z\u0259riyy\u0259y\u0259 do\u011fru t\u0259kam\u00fcl etmi\u015fdir.<\/span><\/p>\n

                  2004-c\u00fc ild\u0259 bir qrup Pol\u015fa tarix\u00e7isi \u00f6lk\u0259nin tarix siyas\u0259tinin \u00f6z versiyas\u0131n\u0131 haz\u0131rlamal\u0131 v\u0259 h\u0259yata ke\u00e7irm\u0259li oldu\u011funu elan etdi. Onlar bu termini (Polityka historyczna) alman dilind\u0259 olan \u201cGeschichtspolitik\u201dd\u0259n g\u00f6t\u00fcrd\u00fckl\u0259rini inkar etmirdil\u0259r [27, s.44-64].<\/span><\/p>\n

                  1998-ci ild\u0259 parlamentin q\u0259rar\u0131 il\u0259 analoqu olmayan \u201cPol\u015fa Milli Yadda\u015f \u0130nstitutu\u201d yarad\u0131l\u0131b. Burada 1200 n\u0259f\u0259r \u0259m\u0259kda\u015f \u00e7al\u0131\u015f\u0131r. \u018fm\u0259k haqlar\u0131 \u00f6lk\u0259d\u0259ki dig\u0259r tarix\u00e7il\u0259rin maa\u015flar\u0131 il\u0259 m\u00fcqayis\u0259d\u0259 bir ne\u00e7\u0259 d\u0259f\u0259 \u00e7oxdur. \u0130nstitutun t\u0259dqiqat b\u00fcdc\u0259si \u00f6lk\u0259d\u0259 XX \u0259sr Pol\u015fa tarixinin \u00f6yr\u0259nilm\u0259si y\u00f6n\u00fcnd\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259r\u0259n b\u00fct\u00fcn dig\u0259r m\u0259rk\u0259zl\u0259rin b\u00fcdc\u0259l\u0259rinin c\u0259mind\u0259n \u00e7oxdur. Yadda\u015f \u0130nstitutunda t\u0259dqiqat f\u0259aliyy\u0259ti il\u0259 istintaq orqanlar\u0131n\u0131n b\u0259zi funksiyalar\u0131n\u0131n birl\u0259\u015fm\u0259si onlara b\u00f6y\u00fck s\u0259lahiyy\u0259tl\u0259r verir v\u0259 tarixi yadda\u015f\u0131n formala\u015fmas\u0131 il\u0259 ba\u011fl\u0131 h\u0259m d\u0259 \u0259n ciddi m\u0259suliyy\u0259ti m\u00fc\u0259yy\u0259n edir. M\u0259s\u0259l\u0259nin dig\u0259r t\u0259r\u0259fi bu qurumlar\u0131n h\u0259m \u00f6lk\u0259d\u0259 l\u00fcstrasiya haqq\u0131nda qanunlar\u0131n t\u0259tbiqind\u0259, yaxud da antid\u00f6vl\u0259t\u00e7i q\u00fcvv\u0259l\u0259ri, siyasi r\u0259qibl\u0259ri n\u00fcfuzdan salan m\u0259lumatlar\u0131n g\u00fcnd\u0259m\u0259 g\u0259tirilm\u0259si il\u0259 \u0259laq\u0259dar g\u00fccl\u00fc ictimai-siyasi r\u0259yi formala\u015fd\u0131rmaq silah\u0131 kimi \u00e7\u0131x\u0131\u015f edir. \u201cYeni tarix siyas\u0259ti\u201d adland\u0131r\u0131lan yadda\u015f siyas\u0259tinin \u0259sas \u015f\u00fcar\u0131 \u201cifrat t\u0259nqidi v\u0259t\u0259np\u0259rv\u0259rliyin\u201d r\u0259dd edilm\u0259si v\u0259 \u201cg\u0259l\u0259c\u0259yin v\u0259t\u0259np\u0259rv\u0259rliyi\u201d milli ideologiyas\u0131na qay\u0131d\u0131lmas\u0131n\u0131 \u015f\u0259rtl\u0259ndirm\u0259kdir. Pol\u015fa tarixinin, prezidentinin, siyasi sisteminin, Pol\u015fa xalq\u0131n\u0131n mediada ictimai \u015f\u0259kild\u0259 t\u0259hqir edilm\u0259si, ri\u015fx\u0259ndl\u0259 \u0259l\u0259 sal\u0131nmas\u0131 4 il h\u0259bsl\u0259 c\u0259zalan\u0131r.<\/span><\/p>\n

                  Pol\u015fada tarix siyas\u0259ti yadda\u015f siyas\u0259tind\u0259n f\u0259rqli olaraq, sa\u011f m\u00fchafiz\u0259kar m\u0259nada a\u00e7\u0131q bir doktrina xarakteri da\u015f\u0131y\u0131r. Hakim siyasi partiyan\u0131n tarixi ke\u00e7mi\u015f\u0259 siyasi bax\u0131\u015f\u0131 kimi h\u0259m \u00f6lk\u0259 daxilind\u0259 ke\u00e7mi\u015f\u0259 dair \u00f6z t\u0259s\u0259vv\u00fcrl\u0259ri olan m\u00fcxt\u0259lif sosial v\u0259 etnik qruplar aras\u0131nda, h\u0259m d\u0259 \u00f6lk\u0259 xaricind\u0259 artan konfliktogen potensialla xarakteriz\u0259 olunur. Tarix siyas\u0259ti \u00fc\u00e7\u00fcn he\u00e7 bir m\u00fczakir\u0259 apar\u0131lm\u0131r v\u0259 buna g\u00f6r\u0259 kimin \u201cg\u00fcnahkar\u201d, kimin \u201cg\u00fcnahs\u0131z\u201d oldu\u011fu ayd\u0131nd\u0131r, \u0259sas m\u0259s\u0259l\u0259 bu fikri geni\u015f k\u00fctl\u0259l\u0259r\u0259 \u00e7atd\u0131rmaq v\u0259 onu siyas\u0259td\u0259 ba\u015fl\u0131ca tezis etm\u0259kdir [23].<\/span><\/p>\n

                  Ka\u00e7inski qarda\u015flar\u0131n\u0131n Q\u0259rbi Avropan\u0131n Yalta m\u00fcqavil\u0259l\u0259rin\u0259 g\u00f6r\u0259 Pol\u015faya \u201cborclu olmas\u0131\u201d il\u0259 ba\u011fl\u0131 a\u00e7\u0131qlamalar\u0131, \u201cmilyonlarla polyak\u201d\u0131n q\u0259tlin\u0259 g\u00f6r\u0259 m\u00fcasir Almaniyaya iddialar\u0131n\u0131\u201d, hakim dair\u0259l\u0259rin Holokost d\u00f6vr\u00fcnd\u0259 y\u0259hudi \u0259halisinin m\u0259hv edilm\u0259sind\u0259 k\u00f6n\u00fcll\u00fc i\u015ftirak\u0131 v\u0259 ya Rusiyaya qar\u015f\u0131 Kat\u0131n \u0259traf\u0131ndak\u0131 v\u0259ziyy\u0259tl\u0259 ba\u011fl\u0131 m\u00fcbahis\u0259l\u0259r\u0259 \u0259s\u0259bi reaksiyas\u0131 – m\u0259hz 2000-ci ill\u0259rd\u0259ki Pol\u015fa tarix siyas\u0259tinin n\u00fcmun\u0259sind\u0259 n\u0259z\u0259rd\u0259n ke\u00e7iril\u0259 bil\u0259r.<\/span><\/p>\n

                  Ukrayna<\/strong><\/span><\/p>\n

                  2006-c\u0131 ild\u0259 vacib statusa malik Ukrayna Milli Yadda\u015f \u0130nstitutu (UMY\u0130) yarad\u0131l\u0131b. Bundan ba\u015fqa, vaxtil\u0259 xan\u0131m Yu\u015f\u015fenkonun r\u0259hb\u0259rlik etdiyi \u201cUkrayna-300\u201d Fondu tarix siyas\u0259ti il\u0259 m\u0259\u015f\u011ful idi. UMY\u0130-nin \u0259m\u0259kda\u015flar\u0131 Ukraynan\u0131n T\u0259hl\u00fck\u0259sizlik Xidm\u0259tinin (UTX) arxivl\u0259rin\u0259 \u00fcst\u00fcn icaz\u0259y\u0259 malikdir. \u0130nstitutun direktor m\u00fcavini V.Vyatrovi\u00e7 eyni zamanda h\u0259m d\u0259 UTX direktorunun m\u0259sl\u0259h\u0259t\u00e7isidir. Vaxtil\u0259 Prezident Yu\u015f\u015fenko tarix siyas\u0259tini milli quruculu\u011fun ideoloji \u0259sas\u0131 kimi m\u00fc\u0259yy\u0259n etmi\u015fdi.<\/span><\/p>\n

                  Ukrayna tarixi narrativl\u0259rin\u0259 g\u0259ldikd\u0259 burada iki \u0259sas tarixi hekay\u0259 bir-biri il\u0259 r\u0259qab\u0259t apar\u0131r. Elmi olaraq h\u0259r iki yana\u015fma bir \u015f\u0259kild\u0259 Ukrayna tarixinin \u015f\u0259rhl\u0259rin\u0259 \u0259saslan\u0131r, \u0259sas\u0259n Mixail Hru\u015fevski v\u0259 onun t\u0259r\u0259fdarlar\u0131n\u0131n \u0259s\u0259rl\u0259rind\u0259 t\u0259qdim olunur. Eyni zamanda, m\u00fcasir \u015f\u0259rhl\u0259r tarixi material\u0131 postsovet Ukrayna h\u0259qiq\u0259tl\u0259rin\u0259 uy\u011funla\u015fd\u0131r\u0131r. M\u0259s\u0259l\u0259n, Kiyev Rusunun tarixinin \u201cUkraynala\u015fd\u0131r\u0131lmas\u0131\u201d \u00e7oxsayl\u0131 n\u00fcmun\u0259l\u0259rd\u0259n biridir. Ukraynan\u0131n Rusiya imperiyas\u0131 v\u0259 Sovet \u0130ttifaq\u0131n\u0131n t\u0259rkibind\u0259 oldu\u011fu d\u00f6vrl\u0259rd\u0259 bel\u0259 \u00f6z\u0259l, \u00f6z\u00fcn\u0259m\u0259xsus kimliy\u0259 malik olmas\u0131 vur\u011fulan\u0131r.<\/span><\/p>\n

                  Bu x\u0259ttin \u0259leyhdarlar\u0131, x\u00fcsusil\u0259 \u00f6lk\u0259nin XX \u0259sr\u0259 q\u0259d\u0259rki tarixi il\u0259 \u0259laq\u0259dar olaraq milli narrativl\u0259rin bir \u00e7ox elementini \u0259ks etdirm\u0259kd\u0259dir. Burada sovet d\u00f6vr\u00fc o q\u0259d\u0259r d\u0259 m\u0259nfi qiym\u0259tl\u0259ndirilmir, Qolodomor \u0259h\u0259miyy\u0259tli bir yer tutsa da, Ukrayna xalq\u0131n\u0131n soyq\u0131r\u0131m\u0131 kimi t\u0259qdim edilmir. Radikal mill\u0259t\u00e7ilik m\u0259nfi q\u0259bul edilir. Ke\u00e7mi\u015f prezident Leonid Ku\u00e7man\u0131n \u201cUkrayna Rusiya deyil\u201d adl\u0131, \u00e7arp\u0131c\u0131 ba\u015fl\u0131ql\u0131 kitab\u0131 burada n\u00fcmun\u0259 say\u0131la bil\u0259r. Ukraynan\u0131n yadda\u015f m\u0259d\u0259niyy\u0259tl\u0259rind\u0259ki f\u0259rql\u0259rin, \u015f\u00fcbh\u0259siz ki, 2014-c\u00fc il m\u00fcharib\u0259sind\u0259n sonra da davam ed\u0259n regional s\u0259b\u0259bi – \u00f6l\u00e7\u00fcs\u00fc var.<\/span><\/p>\n

                  “Maydan” h\u0259r\u0259kat\u0131ndan sonra Ukraynada Avropa tarix siyas\u0259tind\u0259n b\u0259hr\u0259l\u0259nm\u0259 ba\u015f verdi. \u201cUkrayna – Avropad\u0131r\u201d yadda\u015f siyas\u0259tinin leytmotivi bu \u015f\u00fcar\u0131 Avromaydandan, Kr\u0131mdak\u0131 v\u0259 Donbasdak\u0131 hadis\u0259l\u0259rd\u0259n sonra Ukraynan\u0131n yeni r\u0259hb\u0259rliyi simvolik m\u0259kan\u0131 yenid\u0259n formatla\u015fd\u0131rma\u011f\u0131 v\u0259 \u00f6lk\u0259d\u0259 ged\u0259n \u201cyadda\u015f m\u00fcharib\u0259sini\u201d intensiv m\u0259rh\u0259l\u0259y\u0259 ke\u00e7irm\u0259yi faydal\u0131 hesab etdi. 2015-ci ilin aprelind\u0259 Ali Rada ard\u0131c\u0131l 4 qanun – \u201cKommunist v\u0259 nasional sosialist (Nasist) totalitar rejiml\u0259rin m\u0259hkum edilm\u0259si haqq\u0131nda\u201d, \u201cII D\u00fcnya m\u00fcharib\u0259sind\u0259 nasizm \u00fcz\u0259rind\u0259 z\u0259f\u0259rin \u0259b\u0259dil\u0259\u015fdirilm\u0259si haqq\u0131nda\u201d, \u201cXX \u0259srd\u0259 Ukraynan\u0131n m\u00fcst\u0259qilliyi u\u011frunda vuru\u015fan d\u00f6y\u00fc\u015f\u00e7\u00fcl\u0259rin h\u00fcquqi statusu v\u0259 xatir\u0259sinin \u0259b\u0259dil\u0259\u015fdirilm\u0259si haqq\u0131nda\u201d v\u0259 \u201cKommunist totalitar rejimin repressiv orqanlar\u0131n\u0131n arxivl\u0259rin\u0259 giri\u015f haqq\u0131nda \u201c qanunlar q\u0259bul etdi. Bu s\u0259n\u0259dl\u0259r Ukrayna ictimai m\u0259kan\u0131n\u0131n r\u0259smi \u201cdekommunizasiyas\u0131na\u201d start verdi. Yeni h\u00f6kum\u0259tin b\u0259zi t\u0259r\u0259fdarlar\u0131 bu aktlar\u0131n q\u0259bul edilm\u0259sini t\u0259hl\u00fck\u0259sizlik v\u0259zif\u0259l\u0259ri kimi izah etdil\u0259r, \u00e7\u00fcnki sovet ke\u00e7mi\u015fin\u0259 m\u00fcnasib\u0259t d\u0259qiq bir milli t\u0259hl\u00fck\u0259sizlik problemi kimi q\u0259bul edildi. Ayd\u0131nd\u0131r ki, bu t\u0259fsir Moskva v\u0259 Kiyevd\u0259 q\u0259bul edil\u0259n x\u0259tt\u0259 \u015f\u00fcbh\u0259 il\u0259 yana\u015fan ukraynal\u0131larla ideoloji qar\u015f\u0131durma \u00e7\u0259r\u00e7iv\u0259sind\u0259 ortaya \u00e7\u0131xd\u0131.<\/span><\/p>\n

                  Burada Ukrayna Milli Yadda\u015f \u0130nstitutunun bu qanunlar\u0131n haz\u0131rlanmas\u0131nda \u0259sas rolunu da vur\u011fulamaq laz\u0131md\u0131r. Sosialist ke\u00e7mi\u015fi olan dig\u0259r \u00f6lk\u0259l\u0259rin komissiya v\u0259 t\u0259sisatlar\u0131n\u0131n n\u00fcmun\u0259sind\u0259 yarad\u0131lan institut son ill\u0259rd\u0259 bir \u00e7ox \u0259ks-s\u0259da do\u011furan q\u0259rar v\u0259 b\u0259yannam\u0259l\u0259rin m\u0259nb\u0259yin\u0259 \u00e7evrildi. \u201cII D\u00fcnya m\u00fcharib\u0259sind\u0259 nasizm \u00fcz\u0259rind\u0259 z\u0259f\u0259rin \u0259b\u0259dil\u0259\u015fdirilm\u0259si haqq\u0131nda\u201d qanunun yeniliyi ondan ibar\u0259t idi ki, burunla da 8 may \u201cYadda\u015f v\u0259 Bar\u0131\u015f G\u00fcn\u00fc\u201d, eyni zamanda 9 may \u201c\u0130kinci D\u00fcnya m\u00fcharib\u0259sind\u0259 nasizm \u00fcz\u0259rind\u0259 Z\u0259f\u0259r G\u00fcn\u00fc\u201d t\u0259sis edildi. Ukrayna r\u0259hb\u0259rliyi Z\u0259f\u0259r G\u00fcn\u00fcn\u0259 f\u0259rqli bir m\u0259na verdi.<\/span><\/p>\n

                  2017-ci ild\u0259 Milli Yadda\u015f \u0130nstitutu d\u00f6vl\u0259t bayramlar\u0131 v\u0259 tarixi g\u00fcnl\u0259r haqq\u0131nda qanunun yeni versiyas\u0131n\u0131 t\u0259klif etdi. \u018fh\u0259miyy\u0259tli bir d\u0259yi\u015fiklik, h\u0259ft\u0259 sonunun 9 may tarixind\u0259n 8 may tarixin\u0259 k\u00f6\u00e7\u00fcr\u00fclm\u0259si oldu. Bu q\u0259rar \u0130kinci D\u00fcnya m\u00fcharib\u0259sinin ba\u015fa \u00e7atmas\u0131n\u0131 Avropa \u0259n\u0259n\u0259sind\u0259ki m\u00fcnasib\u0259tl\u0259 eynil\u0259\u015fdirildi.<\/span><\/p>\n

                  Ukrayna yadda\u015f siyas\u0259tinin postavromaydan versiyas\u0131 r\u0259smi Kiyevin t\u0259hsil, dil v\u0259 informasiya siyas\u0259ti sah\u0259sind\u0259ki dig\u0259r h\u0259r\u0259k\u0259tl\u0259ri il\u0259 birlikd\u0259 Ukraynan\u0131n g\u0259l\u0259c\u0259yi, Avropa Birliyi, Rusiya v\u0259 dig\u0259r \u00f6lk\u0259l\u0259rl\u0259 \u0259laq\u0259l\u0259ri \u00fc\u00e7\u00fcn uzunm\u00fcdd\u0259tli n\u0259tic\u0259l\u0259r\u0259 s\u0259b\u0259b oldu v\u0259 olacaqd\u0131r.<\/span><\/p>\n

                  Latviya<\/strong><\/span><\/p>\n

                  Latviyan\u0131n Konstitusiyan\u0131 M\u00fcdafi\u0259 B\u00fcrosu (KMF-\u0259ks-k\u0259\u015ffiyyat qurumu) Rusiya Tarix C\u0259miyy\u0259tinin 2019-cu ild\u0259ki f\u0259aliyy\u0259tin\u0259 dair hesabat\u0131nda qeyd edilir: \u201cKreml Baltikyan\u0131 \u00f6lk\u0259l\u0259rd\u0259 \u0259lveri\u015fli tarixi yadda\u015f\u0131 formala\u015fd\u0131rmaq \u00fc\u00e7\u00fcn birba\u015fa v\u0259 dolay\u0131 yolla bir s\u0131ra yalan\u00e7\u0131 akademik qurumlar v\u0259 m\u00fcxt\u0259lif n\u0259\u015fr v\u0259 videmateriallar \u00fc\u00e7\u00fcn maliyy\u0259 ay\u0131r\u0131r. M\u0259s\u0259l\u0259n, Tarixi Yadda\u015f Fondu \u0259sas\u0259n Baltikyan\u0131 \u00f6lk\u0259l\u0259r y\u00f6n\u00fcnd\u0259 ixtisasla\u015fm\u0131\u015fd\u0131r. Fondun \u0259n g\u00f6rk\u0259mli \u015f\u0259xsl\u0259ri Latviyada persona non qrata<\/em> kimi \u015f\u0259xsl\u0259rdir\u201d.<\/span><\/p>\n

                  Latviyada 1998-ci ild\u0259 \u201cPrezident yan\u0131nda Tarix\u00e7il\u0259r Komissiyas\u0131\u201d yarad\u0131l\u0131b. Bu strukturun \u0259sas v\u0259zif\u0259si r\u0259smi \u015f\u0259xsl\u0259ri tarix siyas\u0259tinin tezisl\u0259ri il\u0259 t\u0259min etm\u0259kdir. Latviya m\u00fcst\u0259qilliyini elan etdiyi andan bu g\u00fcn\u0259 q\u0259d\u0259r apard\u0131\u011f\u0131 d\u00f6vl\u0259t tarixi siyas\u0259tini qon\u015fu Baltikyan\u0131 \u00f6lk\u0259l\u0259r kimi h\u0259l\u0259 yenid\u0259nqurma ill\u0259rind\u0259n b\u0259ri, SSR\u0130-d\u0259 \u00fcmumiyy\u0259tl\u0259 q\u0259bul edilmi\u015f tarixin interpretasiyas\u0131n\u0131 s\u00fcr\u0259tl\u0259 d\u0259yi\u015fdirm\u0259y\u0259 ba\u015flay\u0131b. M\u00fcst\u0259qillik qazand\u0131qdan sonra ke\u00e7mi\u015fin qiym\u0259tl\u0259ndirm\u0259l\u0259ri yaln\u0131z siyasi m\u00fcbariz\u0259nin ayr\u0131lmaz bir hiss\u0259si oldu, h\u0259m d\u0259 daxili v\u0259 xarici siyasi kursun \u0259sasland\u0131r\u0131lmas\u0131 \u00fc\u00e7\u00fcn \u0259sas rolunu oynad\u0131. Haz\u0131rda da r\u0259smi tarix elmi, m\u0259kt\u0259b sistemi, kinematoqrafiya, muzeyl\u0259r, elmi v\u0259 populyar \u0259d\u0259biyyat\u0131n n\u0259\u015fri – ham\u0131s\u0131 m\u00f6vcud d\u00f6vl\u0259t tarixi siyas\u0259tini t\u0259sdiql\u0259m\u0259k v\u0259 populyarla\u015fd\u0131rmaq \u00fc\u00e7\u00fcn \u00e7al\u0131\u015f\u0131r.<\/span><\/p>\n

                  Estoniya<\/strong><\/span><\/p>\n

                  Estoniyada 1993-c\u00fc ild\u0259 parlament n\u0259zdind\u0259 Tarixi Ara\u015fd\u0131rmalar Komissiyas\u0131, Prezident yan\u0131nda \u0130nsanl\u0131q \u0259leyhin\u0259 tarixi cinay\u0259tl\u0259ri ara\u015fd\u0131rma komissiyas\u0131, 2008-ci ild\u0259 onun \u0259sas\u0131nda Milli Yadda\u015f \u0130nstitutu yarad\u0131l\u0131b.<\/span><\/p>\n

                  \u00a0<\/strong>Belarus<\/strong><\/span><\/p>\n

                  2010-cu ill\u0259rd\u0259n b\u0259ri Belarus MEA-n\u0131n b\u00f6lm\u0259si tarixi yadda\u015f\u0131n Belarus c\u0259miyy\u0259tinin konsolidasiyas\u0131 amill\u0259rind\u0259n biri kimi q\u0259bul ed\u0259n fundamental t\u0259dqiqatlar apar\u0131r.<\/span><\/p>\n

                  Qazax\u0131stan<\/strong><\/span><\/p>\n

                  Qazax\u0131stan Prezidenti Tokayev Rusiya D\u00f6vl\u0259t Dumas\u0131n\u0131n deputat\u0131, hakim partiyan\u0131n \u00fczv\u00fc V.Nikonov Qazax\u0131stan\u0131n ona veril\u0259n rus torpaqlar\u0131n\u0131n hesab\u0131na qurulmas\u0131 il\u0259 ba\u011fl\u0131 iddialarla \u00e7\u0131x\u0131\u015f\u0131ndan sonra tarix siyas\u0259ti il\u0259 ba\u011fl\u0131 proqram xarakterli m\u0259qal\u0259 il\u0259 \u00e7\u0131x\u0131\u015f edib, Qazax\u0131stan tarixinin \u00f6yr\u0259nilm\u0259si il\u0259 ba\u011fl\u0131 s\u0259r\u0259ncam verib.<\/span><\/p>\n

                  D\u00fcnya \u00f6lk\u0259l\u0259rind\u0259 tarix v\u0259 yadda\u015f siyas\u0259ti il\u0259 ba\u011fl\u0131 qurumlar\u0131n ham\u0131s\u0131n\u0131 sadalamaq qeyri-m\u00fcmk\u00fcnd\u00fcr. Yekun olaraq, onu dem\u0259k olar ki, \u201cyadda\u015f nazirlikl\u0259ri\u201d d\u0259 adlanan bu qurumlar \u00fcmumilikd\u0259 milli maraq v\u0259 t\u0259hl\u00fck\u0259sizliy\u0259 cavab ver\u0259n, xarici t\u0259sirl\u0259ri neytralla\u015fd\u0131rma\u011fa y\u00f6n\u0259l\u0259n f\u0259aliyy\u0259t h\u0259yata ke\u00e7irirl\u0259r.<\/span><\/p>\n

                  \u201cBu g\u00fcn t\u0259\u0259ss\u00fcfl\u0259 qeyd edilm\u0259lidir ki, \u00f6t\u0259n ill\u0259r \u0259rzind\u0259 tarix siyas\u0259ti bir \u00e7ox d\u00f6vl\u0259tl\u0259rin anlam\u0131nda \u201ctarixin siyasil\u0259\u015fm\u0259si\u201d kimi ba\u015fa d\u00fc\u015f\u00fcl\u00fcr. N\u0259inki bar\u0131\u015fmaq v\u0259 \u015fidd\u0259tli polemikalara s\u0259b\u0259b olur, h\u0259m d\u0259 qar\u015f\u0131durma al\u0259tin\u0259 \u00e7evrilir. Bir \u00e7ox siyas\u0259t\u00e7il\u0259r tamamil\u0259 siyasi m\u0259qs\u0259dl\u0259r g\u00fcd\u0259r\u0259k a\u015fkar mill\u0259t\u00e7ilik m\u00f6vqeyind\u0259n yana\u015faraq tarix\u0259 v\u0259 ke\u00e7mi\u015f\u0259 bax\u0131\u015flar\u0131n\u0131 ba\u015fqalar\u0131na da zorla q\u0259bul etdirm\u0259k \u00fc\u00e7\u00fcn \u0259ll\u0259rind\u0259n g\u0259l\u0259ni edirl\u0259r. Bu, Avropa Birliyi, Pol\u015fa, Ukrayna v\u0259 Rusiya siyas\u0259t\u00e7il\u0259rinin tarixi qanunauy\u011funluqlar\u0131 v\u0259 yubileyl\u0259ri nec\u0259 \u015f\u0259rh etdikl\u0259rin\u0259 aiddir\u201d [25].<\/span><\/p>\n

                  Tarixin siyasil\u0259\u015fdirilm\u0259sin\u0259 misal kimi ilk n\u00f6vb\u0259d\u0259 Erm\u0259nistan\u0131n ad\u0131n\u0131n \u00e7\u0259kilm\u0259si daha d\u00fczg\u00fcn olard\u0131. Rusiyal\u0131 politoloq S.V.Lezov mif \u00fcz\u0259rind\u0259 qurulan tarix siyas\u0259tin\u0259 misal kimi erm\u0259ni mifind\u0259 \u00fc\u00e7 komponenti m\u00fc\u0259yy\u0259nl\u0259\u015fdirir: 1.Q\u0259dim irs\u0259 sahib olmaq \u0259sas\u0131nda \u00fcz\u0259rin\u0259 d\u00fc\u015f\u0259n sivilizator funksiyas\u0131na inam; 2.Xristianl\u0131\u011f\u0131n \u015e\u0259rqd\u0259 forpostu il\u0259 eynil\u0259\u015fdirm\u0259; 3.\u00d6z\u00fcn\u0259 b\u0259\u015f\u0259riyy\u0259t namin\u0259 \u201c\u015e\u0259rq barbarlar\u0131n\u0131n \u00fcz\u00fcnd\u0259n\u201d \u0259b\u0259di \u0259zab \u00e7\u0259k\u0259n bir qurban obraz\u0131 kimi baxmaq [21].<\/span><\/p>\n

                  \u00a0<\/strong><\/span><\/p>\n

                    \n
                  1. D\u00f6vl\u0259t\u00e7ilik tarixind\u0259 m\u00fcharib\u0259 <\/strong>fenomeni – tarix v\u0259 yadda\u015f <\/strong>siyas\u0259tind\u0259 onun yeri v\u0259 rolu<\/strong><\/span><\/li>\n<\/ol>\n

                    2020-ci ild\u0259 m\u00fcst\u0259qil Az\u0259rbaycan d\u00f6vl\u0259t\u00e7iliyinin tarixin\u0259 II Qaraba\u011f – V\u0259t\u0259n m\u00fcharib\u0259si, B\u00f6y\u00fck Q\u0259l\u0259b\u0259 v\u0259 8 Noyabr Z\u0259f\u0259r G\u00fcn\u00fc q\u0131z\u0131l h\u0259rfl\u0259rl\u0259 h\u0259kk edildi.<\/span><\/p>\n

                    M\u00fcharib\u0259 ba\u015fa \u00e7atsa da, XXI \u0259sr m\u00fcharib\u0259sind\u0259 qalib d\u00f6vl\u0259t statusunu t\u0259min ed\u0259r\u0259k, i\u015f\u011fala m\u0259ruz qalan \u00f6lk\u0259l\u0259r \u00fc\u00e7\u00fcn c\u0259lbedici-inam\/\u00fcmid simvoluna \u00e7evril\u0259n Az\u0259rbaycan\u0131n regionun geosiyasi m\u0259nz\u0259r\u0259sini k\u00f6kl\u00fc \u015f\u0259kild\u0259 d\u0259yi\u015f\u0259n beyn\u0259lxalq n\u00fcfuzu m\u00fczakir\u0259l\u0259rin m\u00f6vzusudur.<\/span><\/p>\n

                    44 g\u00fcnl\u00fck m\u00fcharib\u0259 m\u00fcdd\u0259tind\u0259 Az\u0259rbaycan c\u0259miyy\u0259ti \u00f6z tarixind\u0259 g\u00f6r\u00fcnm\u0259mi\u015f milli birlik, h\u0259mr\u0259ylik, \u201c10 milyonluq xalq\u0131n bir \u00fcr\u0259k kimi d\u00f6y\u00fcnm\u0259si\u201d m\u0259rh\u0259l\u0259sind\u0259n ke\u00e7di. Ali Ba\u015f Komandan \u0259traf\u0131nda s\u0131x birlik, n\u0259sill\u0259r, siyasi q\u00fcvv\u0259l\u0259r, sosial t\u0259b\u0259q\u0259l\u0259raras\u0131 m\u00fcnasib\u0259tl\u0259rd\u0259ki heyr\u0259tamiz d\u0259st\u0259k v\u0259 yard\u0131mla\u015fma, \u201cAz\u0259rbaycanl\u0131 olma\u011f\u0131n\u201d \u0259n \u00fclvi, m\u0259n\u0259vi meyarlar\u0131n\u0131n bir vulkan kimi p\u00fcsk\u00fcrm\u0259si ba\u015f verdi. Xalq-ordu birliyi, payla\u015fma v\u0259 xeyirxahl\u0131q h\u0259r k\u0259sin can atd\u0131\u011f\u0131 c\u0259lbedici q\u00fcvv\u0259y\u0259 \u00e7evrildi.<\/span><\/p>\n

                    Az\u0259rbaycan xalq\u0131 V\u0259t\u0259n m\u00fcharib\u0259sind\u0259, b\u0259lk\u0259 d\u0259, son y\u00fczillikl\u0259rd\u0259 ilk d\u0259f\u0259 c\u0259miyy\u0259td\u0259 h\u0259l\u0259lik d\u0259rk edilm\u0259y\u0259n, eyni zamanda, Q\u0259l\u0259b\u0259 v\u0259 Z\u0259f\u0259r q\u0259d\u0259r d\u0259 f\u00f6vq\u0259lad\u0259 d\u0259y\u0259r k\u0259sb ed\u0259n, milli \u201cpassionar enerji\u201d fenomenini ya\u015fad\u0131. L.Qumilyovun etnogenez n\u0259z\u0259riyy\u0259si kontekstind\u0259 elm\u0259 g\u0259tirdiyi bu fenomen tarix\u0259n d\u00f6vl\u0259tl\u0259rin taleyind\u0259 h\u0259lledici rol oynay\u0131b, d\u00fcnya siyasi x\u0259rit\u0259sinin d\u0259yi\u015fm\u0259sin\u0259 t\u0259kan ver\u0259n prosesl\u0259r\u0259 yol a\u00e7\u0131b. Tarixd\u0259n o da m\u0259lumdur ki, passionar milli enerji lider t\u0259r\u0259find\u0259n d\u00fczg\u00fcn m\u0259craya y\u00f6n\u0259ldildikd\u0259 m\u00fcmk\u00fcns\u00fcz g\u00f6r\u00fcn\u0259n qalibiyy\u0259tl\u0259r ba\u015f verir. Yaxud da \u0259ksin\u0259, passionar enerji qurucu-yarad\u0131c\u0131 m\u0259qs\u0259dl\u0259r\u0259 y\u00f6n\u0259ldilm\u0259zs\u0259, \u0259hat\u0259sind\u0259 xaos yarada, da\u011f\u0131d\u0131c\u0131l\u0131\u011fa meyill\u0259n\u0259 bilir. 44 g\u00fcnl\u00fck m\u00fcharib\u0259d\u0259 \u201cBirlikd\u0259 g\u00fccl\u00fcy\u00fck!\u201d \u00e7a\u011f\u0131r\u0131\u015f\u0131 il\u0259 xalq\u0131m\u0131z\u0131n Qaraba\u011f\u0131 azad etm\u0259kl\u0259 ba\u011fl\u0131 g\u00f6zl\u0259diyi m\u0259qamda milli enerjinin \u201cd\u0259mir yumruq\u201d kimi birl\u0259\u015fm\u0259si, q\u0259l\u0259b\u0259y\u0259 y\u00f6n\u0259ldilm\u0259si ba\u015f verdi.<\/span><\/p>\n

                    Bu bax\u0131mdan, Z\u0259f\u0259r tarixinin yeni q\u0259l\u0259b\u0259l\u0259rin z\u0259mini olma\u011fa y\u00f6n\u0259ldilm\u0259si, qalib v\u0259t\u0259nda\u015f ya\u015fant\u0131s\u0131n\u0131n \u0259n\u0259n\u0259y\u0259 \u00e7evrilm\u0259si b\u00f6y\u00fck d\u0259r\u0259c\u0259d\u0259 h\u0259m d\u0259 yadda\u015f v\u0259 tarix siyas\u0259tind\u0259n \u00e7ox as\u0131l\u0131d\u0131r.<\/span><\/p>\n

                    \u00d6z n\u00f6vb\u0259sind\u0259 bu v\u0259zif\u0259 d\u0259 ictimai-siyasi, ideoloji t\u0259bli\u011fat sah\u0259sind\u0259 m\u00fcvafiq d\u00f6vl\u0259t siyas\u0259tinin, t\u0259xir\u0259sal\u0131nmaz t\u0259dbirl\u0259rin h\u0259yata ke\u00e7irilm\u0259sini dikt\u0259 edir.<\/span><\/p>\n

                    B\u00fct\u00f6vl\u00fckd\u0259 c\u0259miyy\u0259tin sosial-psixoloji, elm-t\u0259hsil, m\u0259d\u0259niyy\u0259t v\u0259 informasiya m\u0259kan\u0131nda m\u00fcharib\u0259 obraz\u0131n\u0131 t\u0259qdim etm\u0259si tarix v\u0259 yadda\u015f siyas\u0259tind\u0259 \u0259v\u0259zsiz rola malikdir. Bu obraz m\u00fcharib\u0259y\u0259 dair f\u0259ls\u0259fi konsepsiyalar\u0131n m\u00fcharib\u0259 obrazlar\u0131n\u0131 c\u0259myy\u0259t\u0259 bu v\u0259 ya dig\u0259r formada t\u0259qdim ed\u0259n sad\u0259l\u0259\u015fdirilmi\u015f v\u0259 stereotip narrativ\u0259ri il\u0259 ba\u011fl\u0131d\u0131r. H\u0259min narrativl\u0259r bir-birin\u0259 \u0259ks m\u0259zmunda ola bilir. Bunlardan biri xalq\u0131n r\u0259\u015fad\u0259t v\u0259 q\u0259hr\u0259manl\u0131qlar\u0131nda \u0259ksini tapan m\u00fcharib\u0259nin qalibiyy\u0259t-q\u0259hr\u0259manl\u0131q obraz\u0131d\u0131r. Bu obraz \u0259n\u0259n\u0259vi olaraq f\u0259xar\u0259t, c\u0259sar\u0259t v\u0259 \u015f\u0259r\u0259f anlay\u0131\u015flar\u0131 \u00fcz\u0259rind\u0259 dayanmaqla, m\u0259\u011flubedilm\u0259z, sars\u0131lmaz milli birlik n\u00fcmun\u0259sin\u0259 \u00e7evrilir. Bu narrativ \u00e7\u0259r\u00e7iv\u0259sind\u0259 xalq\u0131n \u00f6z d\u00f6vl\u0259tini, v\u0259t\u0259ninin azadl\u0131\u011f\u0131n\u0131 v\u0259 m\u00fcst\u0259qilliyini qoruma\u011fa qurban verm\u0259y\u0259 h\u0259r an haz\u0131r olmas\u0131 diqq\u0259t m\u0259rk\u0259zind\u0259dir.<\/span><\/p>\n

                    M\u00fcharib\u0259nin dig\u0259r obraz\u0131 faci\u0259li, m\u0259\u011flubiyy\u0259tl\u0259 bit\u0259n m\u00fcharib\u0259 obraz\u0131d\u0131r. Burada m\u00fcharib\u0259 d\u0259h\u015f\u0259ti, \u00e7oxsayl\u0131 qurban, insanlar\u0131n q\u0259tli, h\u0259rbi cinay\u0259tl\u0259r, sonsuz k\u0259d\u0259r v\u0259 faci\u0259 timsal\u0131nda faci\u0259 yadda\u015f\u0131 kimi m\u00f6vcuddur. Qeyd edilm\u0259lidir ki, faci\u0259 yadda\u015f\u0131 olduqca fundamental mahiyy\u0259t\u0259 malikdir. Faci\u0259l\u0259r paradoksal olaraq, xalq\u0131n yadda\u015f\u0131n\u0131 formala\u015fd\u0131ran m\u00fch\u00fcm hadis\u0259l\u0259rd\u0259ndir.<\/span><\/p>\n

                    Az\u0259rbaycan xalq\u0131n\u0131n taleyind\u0259 30 il \u0259vv\u0259l m\u0259\u011flubiyy\u0259tl\u0259 ba\u015fa \u00e7atan m\u00fcharib\u0259y\u0259 son qoyaraq, qalibiyy\u0259t\u0259 nail olmaq, z\u0259f\u0259r yazmaq n\u0259sib olmu\u015fdur. Faci\u0259 tarixind\u0259n f\u0259rqli olaraq, q\u0259l\u0259b\u0259 tarixinin yaz\u0131lmas\u0131, ya\u015fad\u0131lmas\u0131 tarix siyas\u0259tinin m\u00fch\u00fcm v\u0259zif\u0259l\u0259rind\u0259ndir.<\/span><\/p>\n

                    D\u00fcnyada oldu\u011fu kimi, Az\u0259rbaycanda da polietnik v\u0259 \u00e7oxkonfessiyal\u0131 \u00f6lk\u0259 kimi v\u0259t\u0259nda\u015f kimliyinin t\u0259m\u0259li olan kollektiv tarixi yadda\u015f\u0131n formala\u015fmas\u0131 aktual m\u0259s\u0259l\u0259dir. Q\u0259l\u0259b\u0259nin, tarix\u0259 qovu\u015fan Z\u0259f\u0259r tarixinin yaz\u0131lmas\u0131, milli ke\u00e7mi\u015fin variantlar\u0131n\u0131n qurulmas\u0131nda h\u0259lledici rol siyasi elitalara m\u0259xsusdur Tarix\u0259 qovu\u015fan Z\u0259f\u0259r obraz\u0131m\u0131z\u0131n milli birlik t\u0259m\u0259ll\u0259rin\u0259 \u00e7evrilm\u0259sinin, yadda\u015flara h\u0259kk edilm\u0259sinin yaz\u0131l\u0131, vizual v\u0259 \u015fifahi m\u00fcxanizml\u0259rinin n\u0259z\u0259ri v\u0259 t\u0259tbiqi metodlar\u0131n\u0131n ara\u015fd\u0131r\u0131lmas\u0131, m\u00fc\u0259yy\u0259n edilm\u0259si \u00f6z n\u00f6vb\u0259sini g\u00f6zl\u0259yir.<\/span><\/p>\n

                    Bel\u0259likl\u0259, haz\u0131rk\u0131 m\u0259qamda Az\u0259rbaycan\u0131n tarix siyas\u0259ti v\u0259 yadda\u015f siyas\u0259tinin \u0259n aktual olan bir \u00e7a\u011f\u0131nda ya\u015fay\u0131r\u0131q. \u00d6lk\u0259mizd\u0259 \u0259srl\u0259rin simvolu – Qaraba\u011f, Z\u0259f\u0259r\/Q\u0259l\u0259b\u0259 simvolunun xalq\u0131m\u0131zda ya\u015fatd\u0131\u011f\u0131 q\u00fcrur hissi tariximiz \u00fc\u00e7\u00fcn, onun yeni q\u0131z\u0131l s\u0259hif\u0259l\u0259ri yaz\u0131ld\u0131\u011f\u0131 \u00fc\u00e7\u00fcn misilsiz f\u0259xar\u0259t hissini ya\u015fad\u0131r. He\u00e7 bir ba\u015fqa u\u011fur v\u0259 q\u0259l\u0259b\u0259 il\u0259 m\u00fcqayis\u0259edilm\u0259z d\u0259r\u0259c\u0259y\u0259 \u00e7at\u0131r.<\/span><\/p>\n

                     <\/p>\n

                      \n
                    1. M\u00fcst\u0259qil Az\u0259rbaycanda tarix v\u0259 <\/strong>yadda\u015f siyas\u0259tinin v\u0259ziyy\u0259ti<\/strong><\/span><\/li>\n<\/ol>\n

                      M\u00fcxt\u0259lif \u00f6lk\u0259l\u0259rd\u0259 oldu\u011fu kimi Az\u0259rbaycan tarixind\u0259 d\u0259 tarixi hadis\u0259l\u0259rin siyasi konyunktura prizmas\u0131ndan, sinif v\u0259 partiya yana\u015fmas\u0131 il\u0259 \u015f\u0259rhinin m\u0259nfi n\u00fcmun\u0259l\u0259ri kifay\u0259t q\u0259d\u0259r olmu\u015fdur v\u0259 m\u0259lumdur. Bu v\u0259ziyy\u0259t klassik hesab edil\u0259n, tarix v\u0259 siyas\u0259tin qar\u015f\u0131l\u0131ql\u0131 nisb\u0259tini \u0259ks etdir\u0259n m\u0259lum deyiml\u0259 ugurlu ifad\u0259 edilib: \u201cTarix ke\u00e7mi\u015f siyas\u0259tidir (ke\u00e7mi\u015f\u0259 m\u00fcnasib\u0259t siyas\u0259tidir<\/em> – red.<\/strong>), onsuz indiki siyas\u0259ti ba\u015fa d\u00fc\u015fm\u0259k m\u00fcmk\u00fcn deyil\u201d.<\/span><\/p>\n

                      X\u00fcsusil\u0259 d\u0259, Az\u0259rbaycan c\u0259miyy\u0259ti \u00fc\u00e7\u00fcn \u00e7oxsayl\u0131 d\u00fcnya d\u00f6vl\u0259tl\u0259rind\u0259 \u201ctarix siyas\u0259ti\u201d konsepsiyas\u0131n\u0131n siyasi m\u00fczakir\u0259y\u0259 \u00e7\u0131xar\u0131lmas\u0131 v\u0259 onun realla\u015fd\u0131r\u0131lmas\u0131nda t\u0259hsil sah\u0259sind\u0259 siyasi texnologiyalardan istifad\u0259 edilm\u0259si nisb\u0259t\u0259n yeni bir fenomendir. B\u00fct\u00fcn bu prosesl\u0259rin d\u0259rk edilm\u0259si, tarix t\u0259hsilinin inki\u015faf\u0131 strategiyas\u0131n\u0131n haz\u0131rlanmas\u0131 \u00fc\u00e7\u00fcn vacib olan \u00fcmumi tarix siyas\u0259tinin m\u0259qs\u0259d v\u0259 v\u0259zif\u0259l\u0259ri il\u0259 uy\u011funluq d\u0259r\u0259c\u0259sini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k laz\u0131md\u0131r.<\/span><\/p>\n

                      Haz\u0131rk\u0131 v\u0259ziyy\u0259td\u0259 n\u0259sill\u0259raras\u0131 varislik v\u0259 m\u00fcnasib\u0259tl\u0259r, \u201catalar v\u0259 o\u011fullar\u201d problemi adlanan kontekstd\u0259 kollektiv tarixi yadda\u015f\u0131n formala\u015fd\u0131r\u0131lmas\u0131 m\u0259s\u0259l\u0259l\u0259ri v\u0259t\u0259nda\u015f v\u0259 milli kimliyin, b\u00f6y\u00fck \u0259hat\u0259d\u0259 d\u00f6vl\u0259t identikliyinin davaml\u0131l\u0131\u011f\u0131n\u0131n \u0259sas\u0131n\u0131 t\u0259\u015fkil etdiyi \u00fc\u00e7\u00fcn x\u00fcsusi \u0259h\u0259miyy\u0259t\u0259 malikdir. Bel\u0259 ki, ya\u015fl\u0131 n\u0259sil Az\u0259rbaycan v\u0259t\u0259nda\u015flar\u0131 \u00fc\u00e7\u00fcn ortaq sovet ke\u00e7mi\u015fi il\u0259 ba\u011fl\u0131 olan \u00fcmumi kollektiv yadda\u015f\u0131 m\u00f6vcuddur. Bu suveren Az\u0259rbaycan d\u00f6vl\u0259t\u00e7iliyi \u015f\u0259raitind\u0259 formala\u015fan g\u0259nc n\u0259slin yadda\u015f\u0131 il\u0259 k\u00f6k\u00fcnd\u0259n f\u0259rqlidir. G\u0259ncl\u0259r \u00fc\u00e7\u00fcn ya\u015fl\u0131 n\u0259slin ortaq sovet ke\u00e7mi\u015fi art\u0131q ke\u00e7mi\u015f tarixi yadda\u015f sah\u0259sind\u0259 qal\u0131b.<\/span><\/p>\n

                      \u00dcmumilikd\u0259 Az\u0259rbaycan tarixinin \u00fcmumi akademik tarixi t\u0259dqiqatlar v\u0259 tarixi biliyin d\u0259y\u0259rl\u0259ri, m\u0259qs\u0259dl\u0259ri, v\u0259zif\u0259l\u0259ri v\u0259 m\u0259zmununun dizayn\u0131 il\u0259 ba\u011fl\u0131 f\u0259rqli metodoloji m\u00f6vqel\u0259ri m\u00f6vcuddur. F\u0259rqli fikirl\u0259rin olmas\u0131 fundamental \u0259h\u0259miyy\u0259t \u0259sb etm\u0259kl\u0259 yana\u015f\u0131, tarixin d\u0259rsl\u0259rinin yadda\u015flara k\u00f6\u00e7\u00fcr\u00fclm\u0259sini \u201cbloklayan\u201d mane\u0259 s\u0259viyy\u0259sind\u0259 olmamal\u0131, tarixi biliyin yadda\u015flarda d\u00f6vl\u0259t\u00e7ilik d\u0259y\u0259rl\u0259ri bax\u0131m\u0131ndan maksimum d\u00fczg\u00fcn proyeksiyas\u0131na imkan yaratmal\u0131d\u0131r. \u018fks-t\u0259qdird\u0259, qloballa\u015fma v\u0259 informasiya texnologiyalar\u0131n\u0131n yaratd\u0131\u011f\u0131 imkanlardan sui-istifad\u0259 etm\u0259kl\u0259, bu proyeksiya \u00fcz\u0259rind\u0259 gec\u0259-g\u00fcnd\u00fcz \u00e7al\u0131\u015fan \u201cmaraql\u0131\u201d t\u0259r\u0259fl\u0259r \u00f6z i\u015fini g\u00f6r\u0259c\u0259kdir v\u0259 g\u00f6rm\u0259kd\u0259dir.<\/span><\/p>\n

                      Az\u0259rbaycanda “tarixin f\u0259ls\u0259f\u0259si” adlanan elmi istiqam\u0259tin d\u0259 h\u0259l\u0259lik t\u0259dqiq v\u0259 t\u0259dris edilm\u0259m\u0259si tarixin d\u0259rki il\u0259 ba\u011fl\u0131 problemin m\u00f6vcudlu\u011funu aktualla\u015fd\u0131r\u0131r. Yadda\u015fla ba\u011fl\u0131 siyas\u0259t\u0259 dair tarix\u00e7i aliml\u0259r t\u0259r\u0259find\u0259n vur\u011fulanan m\u0259qamlar da s\u00f6z\u00fcged\u0259n sah\u0259d\u0259 m\u00fcfaviq add\u0131mlar\u0131n at\u0131lmas\u0131n\u0131n vacibliyin\u0259 d\u0259lal\u0259t edir: \u201cTarixin f\u0259ls\u0259f\u0259si adl\u0131 x\u00fcsusi sah\u0259 var ki, bu, bizd\u0259 yox d\u0259r\u0259c\u0259d\u0259dir. Universitetl\u0259rd\u0259 t\u0259dris olunan tarix\u00e7i t\u0259hsili m\u00fcasir standarta cavab vermir. B\u00fct\u00fcn ali m\u0259kt\u0259bl\u0259rd\u0259, dem\u0259k olar ki, tarix ixtisas\u0131 var. Bunlar\u0131n da ham\u0131s\u0131 yanl\u0131\u015f yoldad\u0131r. Bir fak\u00fclt\u0259d\u0259 tarixin f\u0259ls\u0259f\u0259si ke\u00e7ilmir. Az\u0259rbaycanda tarix\u00e7i kadrlar do\u011fru metodlarla haz\u0131rlanm\u0131r. Tarixi yadda\u015f problemi var. Tarixi yadda\u015f\u0131n olmamas\u0131 da problemdir, m\u00f6vcud tarixi yadda\u015f\u0131n spesifik x\u00fcsusiyy\u0259ti d\u0259 problemdir. M\u0259s\u0259l\u0259n, Erm\u0259nistan-Az\u0259rbaycan, Da\u011fl\u0131q Qaraba\u011f konfliktind\u0259 tarixi yadda\u015f \u00e7ox b\u00f6y\u00fck rol oynay\u0131r (Bu fikir V\u0259t\u0259n m\u00fcharib\u0259sind\u0259n \u0259v\u0259lki d\u00f6vrd\u0259 s\u0259sl\u0259ndirilib<\/em> \u2013 T.A<\/strong>). AT\u018fT-in Minsk qrupunun \u00fczvl\u0259ri t\u0259klif edirl\u0259r ki, g\u0259lin problemi h\u0259ll etm\u0259k \u00fc\u00e7\u00fcn tarixi bir t\u0259r\u0259f\u0259 qoyaq, tarixi yadda\u015f biz\u0259 mane olur. Az\u0259rbaycan\u0131n bir \u00e7ox siyas\u0259t\u00e7il\u0259ri d\u0259 bunlarla raz\u0131la\u015f\u0131r, deyirl\u0259r, d\u00fcz deyirsiniz, tarix biz\u0259 mane olur. Onu k\u0259nara qoyub dig\u0259r g\u00f6st\u0259ricil\u0259rd\u0259n \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k problemi h\u0259ll etm\u0259y\u0259 \u00e7al\u0131\u015faq. Amma z\u0259nnimc\u0259, bu, yanl\u0131\u015f m\u0259s\u0259l\u0259dir. Biz tarixi yadda\u015f\u0131 bir k\u0259nara qoyaraq problemi h\u0259ll ed\u0259 bilm\u0259rik. \u00c7\u00fcnki tarixi yadda\u015f\u0131 unutmaq manqurtlu\u011fa g\u0259tirib \u00e7\u0131xar\u0131r. Tarixin \u00e7ox k\u0259skin d\u0259yi\u015fm\u0259l\u0259r d\u00f6vr\u00fcnd\u0259 tarixi yadda\u015fa x\u00fcsusil\u0259 ehtiyac art\u0131r. D\u00f6vl\u0259t T\u0259l\u0259b\u0259 Q\u0259bulu Komissiyas\u0131 (indiki D\u00f6vl\u0259t \u0130mtahan M\u0259rk\u0259zi <\/em>\u2013 T.A.<\/strong>) t\u0259r\u0259find\u0259n Az\u0259rbaycan tarixinin burax\u0131l\u0131\u015f imtahanlar\u0131 s\u0131ras\u0131na daxil etm\u0259m\u0259si yaln\u0131z t\u0259\u0259ss\u00fcf yarad\u0131r\u201d [9].<\/span><\/p>\n

                       <\/p>\n

                        \n
                      1. Prezident \u0130lham \u018fliyev XXI \u0259srd\u0259 <\/strong>tarix v\u0259 yadda\u015f siyas\u0259timizin <\/strong>simvolu v\u0259 qarant\u0131 kimi<\/strong><\/span><\/li>\n<\/ol>\n

                        \u00a0\u201cM\u0259n d\u0259f\u0259l\u0259rl\u0259 demi\u015f\u0259m ki, tariximizin h\u0259qiq\u0259t\u0259 uy\u011fun olmas\u0131 il\u0259 ba\u011fl\u0131 bizim aliml\u0259r g\u0259r\u0259k dol\u011fun m\u0259lumat versinl\u0259r. Biz\u0259 saxta tarix laz\u0131m deyil. H\u0259r k\u0259s bilm\u0259lidir, torpaqlar\u0131 satan kimdir, torpaqlar\u0131 \u0259sar\u0259td\u0259n qurtaran kimdir\u201d [4]. <\/em><\/span><\/p>\n

                        \u201cC\u00fcmhuriyy\u0259t t\u0259r\u0259find\u0259n \u0130r\u0259van\u0131n Erm\u0259nistana verilm\u0259sini he\u00e7 c\u00fcr \u0259sasland\u0131rmaq olmaz!\u201d [1].<\/em><\/span><\/p>\n

                        M\u00fcst\u0259qillik tarixini yazan \u00dcmummilli lider Heyd\u0259r \u018fliyevin, Z\u0259f\u0259r tarixini yazan d\u00f6vl\u0259t ba\u015f\u00e7\u0131m\u0131z – \u0130lham \u018fliyevin h\u0259m d\u0259 pe\u015f\u0259kar\/akademik tarix\u00e7i olmalar\u0131, r\u0259smi d\u00f6vl\u0259t s\u0259viyy\u0259sind\u0259 tarix v\u0259 yadda\u015f problemini daim \u00f6n s\u0131raya \u00e7\u0259km\u0259l\u0259ri, Qaraba\u011fla ba\u011fl\u0131 h\u0259qiq\u0259tl\u0259ri d\u00fcnyaya \u00e7atd\u0131rmalar\u0131 tarixi \u0259h\u0259miyy\u0259t\u0259 malik hadis\u0259l\u0259r olub, s\u00f6z\u00fcged\u0259n sah\u0259l\u0259rd\u0259, d\u00f6vl\u0259t s\u0259viyy\u0259sind\u0259 bo\u015flu\u011fun yaranmas\u0131n\u0131n qar\u015f\u0131s\u0131n\u0131 al\u0131b.<\/span><\/p>\n

                        M\u00fcst\u0259qil d\u00f6vl\u0259t\u00e7iliyin b\u00fct\u00fcn sah\u0259l\u0259rind\u0259 oldu\u011fu kimi Az\u0259rbaycanda tarix v\u0259 yadda\u015f siyas\u0259ti sah\u0259sind\u0259 d\u0259 f\u0259aliyy\u0259tin \u0259sas\u0131 \u00dcmummilli lider Heyd\u0259r \u018fliyev t\u0259r\u0259find\u0259n qoyulub. Bel\u0259 ki, Heyd\u0259r \u018fliyev t\u0259r\u0259find\u0259n 20 Yanvar tarixinin \u00dcmumxalq H\u00fczn G\u00fcn\u00fc elan edilm\u0259si, onun t\u0259\u015f\u0259bb\u00fcs\u00fc il\u0259 Az\u0259rbaycan Respublikas\u0131 Milli M\u0259clisinin 1994-c\u00fc il mart\u0131n 29-da \u201c1990-c\u0131 il yanvar\u0131n 20-d\u0259 Bak\u0131da t\u00f6r\u0259dilmi\u015f faci\u0259li hadis\u0259l\u0259r haqq\u0131nda\u201d q\u0259rar q\u0259bul etm\u0259si, faci\u0259d\u0259 h\u0259lak olanlar \u00fc\u00e7\u00fcn \u201c20 Yanvar \u015f\u0259hidi\u201d f\u0259xri ad\u0131n\u0131n t\u0259sis edilm\u0259si bu istiqam\u0259td\u0259 at\u0131lan ilk add\u0131mlar idi.<\/span><\/p>\n

                        Xocal\u0131 faci\u0259sini \u201cb\u0259\u015f\u0259r tarixind\u0259 tay\u0131-b\u0259rab\u0259ri olmayan bir v\u0259h\u015filik akt\u0131, b\u00fct\u00fcn insanl\u0131\u011fa qar\u015f\u0131 tarixi bir cinay\u0259t\u201d adland\u0131ran Heyd\u0259r \u018fliyevin t\u0259\u015f\u0259bb\u00fcs\u00fc il\u0259 Milli M\u0259clisin 24 fevral 1994-c\u00fc il tarixli iclas\u0131nda soyq\u0131r\u0131ma siyasi-h\u00fcquqi qiym\u0259t verilmi\u015f, h\u0259r il fevral\u0131n 26-n\u0131n \u201cXocal\u0131 soyq\u0131r\u0131m\u0131 g\u00fcn\u00fc\u201d kimi qeyd olunmas\u0131 il\u0259 ba\u011fl\u0131 s\u0259r\u0259ncam verilmi\u015fdir.<\/span><\/p>\n

                        Tarix siyas\u0259tin\u0259 daha bir konkret misal Heyd\u0259r \u018fliyevin 26 mart 1998-ci il tarixli s\u0259r\u0259ncam\u0131 il\u0259 31 mart\u0131n Az\u0259rbaycanl\u0131lar\u0131n Soyq\u0131r\u0131m G\u00fcn\u00fc elan edilm\u0259si, tariximiz v\u0259 \u015f\u0259xsiyy\u0259tl\u0259rimiz\u0259 y\u00f6n\u0259lik misilsiz diqq\u0259ti v\u0259 s. dolay\u0131s\u0131 il\u0259 d\u00f6vl\u0259tin yadda\u015f siyas\u0259tinin n\u00fcmun\u0259l\u0259ri hesab edil\u0259 bil\u0259r.<\/span><\/p>\n

                        Prezident \u0130lham \u018fliyevin \u00f6lk\u0259y\u0259 siyasi r\u0259hb\u0259rliyi d\u00f6vr\u00fc, dem\u0259k olar ki, saxtala\u015fd\u0131r\u0131lm\u0131\u015f tarixl\u0259 sava\u015f i\u015far\u0259si alt\u0131nda ke\u00e7mi\u015f, Qaraba\u011fla, ke\u00e7mi\u015fimizl\u0259 ba\u011fl\u0131 ger\u00e7\u0259kl\u0259rin b\u00fct\u00fcn qlobal platformalarda – Valday, M\u00fcnhen, A\u015fqabad v\u0259 s. \u00e7\u0131x\u0131\u015flar\u0131 misilsiz yadda\u015f hadis\u0259sin\u0259 \u00e7evrilib. B\u00f6lg\u0259l\u0259r\u0259 s\u0259f\u0259rl\u0259ri zaman\u0131 tarix diyar\u015f\u00fcnasl\u0131q muzeyl\u0259rind\u0259 Prezidentin x\u0259rit\u0259l\u0259rd\u0259ki yanl\u0131\u015fl\u0131qlarla ba\u011fl\u0131 olduqca t\u0259f\u0259rr\u00fcatl\u0131 t\u00f6vsiy\u0259l\u0259ri tarix siyas\u0259tinin ali diqq\u0259t m\u0259rk\u0259zind\u0259 olmas\u0131n\u0131 s\u00fcbut edir.<\/span><\/p>\n

                        D\u00f6vl\u0259t ba\u015f\u00e7\u0131s\u0131 \u0130lham \u018fliyevin \u00e7\u0131x\u0131\u015flar\u0131 \u00f6lk\u0259mizd\u0259 ziyal\u0131 alim v\u0259 tarix\u00e7il\u0259rimizin \u201cyadda\u015f-tarix siyas\u0259ti\u201d aspektind\u0259 geni\u015f m\u00fczakir\u0259l\u0259rinin m\u00f6vzusu olmal\u0131d\u0131r. M\u0259\u015fhur deyim\u0259 g\u00f6r\u0259, \u201cTarixin d\u0259rsi ondan ibar\u0259tdir ki, onun d\u0259rsl\u0259ri olmur\u201d.Prezidentin \u201ctarix d\u0259rsl\u0259ri\u201d h\u0259r bir v\u0259t\u0259nda\u015fa \u00fcnvanlanan, tarix\u0259 h\u0259ssasl\u0131q v\u0259 say\u011f\u0131n\u0131n, tarix duyumunun formala\u015fd\u0131r\u0131lmas\u0131nda \u0259v\u0259zi olmayan bir siyas\u0259tdir.<\/span><\/p>\n

                        Prezidentin T\u0259rt\u0259rd\u0259 D\u00f6vl\u0259t R\u0259mzl\u0259ri Muzeyinin a\u00e7\u0131l\u0131\u015f\u0131nda icra ba\u015f\u00e7\u0131s\u0131na iradlar\u0131 is\u0259 tariximiz\u0259 nec\u0259 m\u00fcnasib\u0259t b\u0259sl\u0259m\u0259yin \u00f6rn\u0259k n\u00fcmun\u0259sidir: \u201cBunu pozun v\u0259 \u201cQarakils\u0259\u201d yaz\u0131n.. U\u015faqlar bu x\u0259rit\u0259d\u0259n n\u0259 ba\u015fa d\u00fc\u015f\u0259c\u0259kl\u0259r? Bu, ne\u00e7\u0259nci \u0259srin x\u0259rit\u0259sidir? H\u0259r bir x\u0259rit\u0259d\u0259 yaz\u0131lmal\u0131d\u0131r ne\u00e7\u0259nci \u0259sr\u0259 aiddir, \u00e7\u00fcnki d\u00f6vl\u0259tl\u0259r d\u0259yi\u015fib, s\u0259rh\u0259dl\u0259r d\u0259yi\u015fib. Bu x\u0259rit\u0259ni siz haradan g\u00f6t\u00fcrm\u00fcs\u00fcn\u00fcz? M\u0259d\u0259niyy\u0259t Nazirliyind\u0259n? Q\u0259dim adlar, m\u0259s\u0259l\u0259n, Sisian yaz\u0131l\u0131b. O vaxt Sisian ad\u0131 yox idi, sonra kims\u0259 bunu uydurub. X\u0259rit\u0259d\u0259 indiki Az\u0259rbaycan \u0259razisind\u0259 Ming\u0259\u00e7evird\u0259n ba\u015fqa he\u00e7 bir tarixi ad yaz\u0131lmay\u0131b. Halbuki B\u0259rd\u0259, Q\u0259b\u0259l\u0259, Nax\u00e7\u0131van – b\u00fct\u00fcn bunlar q\u0259dim \u015f\u0259h\u0259rl\u0259rimiz olub. Ona g\u00f6r\u0259 soru\u015furam, bu hans\u0131 \u0259sr\u0259 aiddir? \u00c7\u00fcnki bu x\u0259rit\u0259d\u0259n he\u00e7 n\u0259 ba\u015fa d\u00fc\u015fm\u0259k m\u00fcmk\u00fcn deyil. Qafqaz Albaniyas\u0131 d\u00f6vl\u0259ti d\u0259 burada g\u00f6st\u0259rilmir. Amma bax\u0131n, bu Urartu hans\u0131 h\u0259rfl\u0259rl\u0259 yaz\u0131l\u0131b? Bu x\u0259rit\u0259 d\u0259 bilinmir hans\u0131 tarix\u0259 aiddir. \u0130ndiki Az\u0259rbaycan \u0259razisind\u0259 he\u00e7 bir \u015f\u0259h\u0259rin ad\u0131 yoxdur. Var buna cavab? X\u0259rit\u0259 asm\u0131s\u0131n\u0131z, hesab edirsiniz ki, bununla i\u015f d\u00fcz\u0259lir? Bu x\u0259rit\u0259 bizim tariximizdir. U\u015faqlar g\u0259lib bu x\u0259rit\u0259d\u0259n tarix haqq\u0131nda n\u0259 ba\u015fa d\u00fc\u015f\u0259c\u0259kl\u0259r? Buna bel\u0259 yana\u015fmaq olmaz. Eksponatlar\u0131 doldurursunuz, hesab edirsiniz ki, bununla i\u015f bitir? \u00d6z\u00fc d\u0259 u\u015faq ota\u011f\u0131d\u0131r. U\u015faq g\u0259lib soru\u015facaq ki, bu n\u0259dir, m\u0259nim m\u0259ml\u0259k\u0259tim n\u0259dir? Haradad\u0131r m\u0259nim q\u0259dim \u015f\u0259h\u0259rl\u0259rim? Onun \u0259v\u0259zin\u0259 orada Urartu g\u00f6r\u00fcr\u00fck\u201d<\/strong> [2].<\/span><\/p>\n

                        Bununla yana\u015f\u0131, \u00f6lk\u0259nin tarix\u00e7i v\u0259 ziyal\u0131lar\u0131n\u0131n yadda\u015f siyas\u0259ti il\u0259 ba\u011fl\u0131 d\u00fcnyadak\u0131 h\u0259mkarlar\u0131n\u0131n ideyalar\u0131na bigan\u0259liyi, t\u0259\u015f\u0259bb\u00fcskar olmamas\u0131 \u00fcz\u00fcnd\u0259n, h\u0259r hans\u0131 konsepsiya, strategiya haz\u0131rlamas\u0131, sistemli, kompleks v\u0259 ard\u0131c\u0131l yadda\u015f siyas\u0259tini h\u0259yata ke\u00e7ir\u0259n t\u0259sisatlar\u0131n yarad\u0131lmas\u0131 ba\u015f tutmay\u0131b. Yadda\u015f-an\u0131m siyas\u0259ti kampaniya\u00e7\u0131l\u0131q format\u0131nda realla\u015f\u0131b. Halbuki qeyd edildiyi kimi, d\u00f6vl\u0259tin yadda\u015f siyas\u0259ti dedikd\u0259 milli yadda\u015fla ba\u011fl\u0131 davaml\u0131 siyas\u0259tin m\u00f6vcudlu\u011fu nz\u0259rd\u0259 tutulur.<\/span><\/p>\n

                        Prezidentin son ill\u0259rd\u0259ki \u00f6lk\u0259d\u0259 yeti\u015f\u0259n n\u0259slin yadda\u015f t\u0259rbiy\u0259si il\u0259 ba\u011fl\u0131 f\u0259al v\u0259 ayd\u0131n m\u00f6vqeyi d\u0259, geni\u015f \u201cyadda\u015f infrastrukturu da – m\u0259rk\u0259zl\u0259r, g\u0259ncl\u0259r evl\u0259ri, m\u0259d\u0259niyy\u0259t v\u0259 bilik evl\u0259ri, muzeyl\u0259r, kitabxanalar, kitab ma\u011fazalar\u0131 v\u0259 s. m\u00f6vcuddur.<\/span><\/p>\n

                        D\u00f6vl\u0259t\u00e7ilik tarixind\u0259ki m\u00fcasir siyasi proses v\u0259 tarixi biliyin m\u0259zmunu aras\u0131ndak\u0131 \u0259laq\u0259nin mahiyy\u0259ti siyasi elitan\u0131n, \u00f6lk\u0259nin tarixi ke\u00e7mi\u015fini oldu\u011fu kimi real h\u0259qiq\u0259tl\u0259r \u00fcz\u0259rind\u0259 duran m\u00fcsb\u0259t bir imicinin formala\u015fmas\u0131nda maraql\u0131 olmas\u0131 il\u0259 m\u00fc\u0259yy\u0259n edilir. Bunu son iki onillikd\u0259 d\u00f6vl\u0259t ba\u015f\u00e7\u0131m\u0131z\u0131n m\u00fct\u0259madi \u00e7\u0131x\u0131\u015flar\u0131 s\u00fcbut edir. Siyasi proses, tarixi ke\u00e7mi\u015f v\u0259 tarix siyas\u0259tinin m\u0259zmunu aras\u0131ndak\u0131 s\u0131x \u0259laq\u0259 h\u0259m d\u0259 bununla izah edilir. Bu x\u00fcsusil\u0259 d\u0259 d\u00f6vl\u0259t ba\u015f\u00e7\u0131s\u0131n\u0131n xalqa, c\u0259miyy\u0259t\u0259 ilk d\u0259f\u0259 a\u00e7\u0131qlad\u0131\u011f\u0131 \u201c\u0130r\u0259van\u0131n Erm\u0259nistana verilm\u0259si\u201d fakt\u0131 il\u0259 ba\u011fl\u0131d\u0131r: \u201cKim \u0259sasland\u0131ra bil\u0259r ki, az\u0259rbaycanl\u0131lar\u0131n tikdikl\u0259ri \u0130r\u0259van – q\u0259dim \u015f\u0259h\u0259rimiz Erm\u0259nistana verilsin. Kim bunu \u0259sasland\u0131ra bil\u0259r? Qoy desin, m\u0259n hesab edir\u0259m ki, Az\u0259rbaycan Demokratik Respublikas\u0131 d\u00fcz edib, bu i\u015fi g\u00f6r\u00fcb…Ona g\u00f6r\u0259 siz g\u0259ncl\u0259r tarixi oldu\u011fu kimi bilm\u0259lisiniz. Onu da bildirm\u0259liy\u0259m. Bu hadis\u0259 1918-ci ild\u0259 ba\u015f verib. Ancaq ilk d\u0259f\u0259 bu tarixi faktla ba\u011fl\u0131 m\u0259s\u0259l\u0259ni m\u0259n qald\u0131rd\u0131m. M\u0259n\u0259 q\u0259d\u0259r he\u00e7 kim bunu qald\u0131rmay\u0131b. Bizim tarixi kitablar\u0131m\u0131zda buna rast g\u0259lm\u0259k, b\u0259lk\u0259, nadir hallarda m\u00fcmk\u00fcnd\u00fcr. Sanki bel\u0259 bir fakt olmay\u0131b. M\u0259n bunu qald\u0131rd\u0131m. M\u00fcxt\u0259lif k\u00fcrs\u00fcl\u0259rd\u0259n, o c\u00fcml\u0259d\u0259n xaricd\u0259 olark\u0259n qald\u0131rd\u0131m v\u0259 dedim ki, bu, bizim \u015f\u0259h\u0259rimizdir, bizim torpa\u011f\u0131m\u0131zd\u0131r. H\u0259r k\u0259s tarixini bilm\u0259lidir\u201d [6].<\/span><\/p>\n

                        Xat\u0131rladaq ki, d\u00f6vl\u0259t ba\u015f\u00e7\u0131m\u0131z\u0131n \u0130r\u0259van\u0131n verilm\u0259si il\u0259 ba\u011fl\u0131 tarixi h\u0259qiq\u0259ti b\u0259yan ed\u0259rk\u0259n tarix\u00e7il\u0259rimizin bununla ba\u011fl\u0131 \u015f\u0259rhl\u0259rind\u0259 tutdu\u011fu ziddiyy\u0259tli m\u00f6vqel\u0259r he\u00e7 c\u00fcr izah edil\u0259 bilm\u0259z. Bu m\u0259s\u0259l\u0259 tarix siyas\u0259tinin d\u00fcnyada oldu\u011fu kimi t\u0259nziml\u0259nm\u0259sin\u0259 d\u0259lal\u0259t edir.<\/span><\/p>\n

                        Bel\u0259 bir durumda b\u00fct\u00fcn d\u00fcnyada t\u0259tbiq edil\u0259n \u201ctarix-yadda\u015f siyas\u0259tinin\u201d n\u0259 \u00fc\u00e7\u00fcn g\u00fcnd\u0259m olmamas\u0131 he\u00e7 c\u00fcr \u0259sasland\u0131r\u0131la bilm\u0259z. D\u00f6vl\u0259t ba\u015f\u00e7\u0131m\u0131z V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 Q\u0259l\u0259b\u0259nin canl\u0131 simvolu v\u0259 milli-tarixi yadda\u015f\u0131m\u0131z\u0131n qarant\u0131 kimi \u00e7\u0131x\u0131\u015f edir.<\/span><\/p>\n

                         <\/p>\n

                        N\u018fT\u0130C\u018f<\/strong><\/span><\/p>\n

                        \u201cKe\u00e7mi\u015fi idar\u0259 ed\u0259n g\u0259l\u0259c\u0259yi, <\/em>indini idar\u0259 ed\u0259n ke\u00e7mi\u015fi <\/em>idar\u0259 edir\u201d [14].<\/em><\/span><\/p>\n

                        Corc Oruell <\/strong><\/span><\/p>\n

                        Qaraba\u011f\u0131n azad edilm\u0259si, Z\u0259f\u0259r tarixi il\u0259 yana\u015f\u0131, B\u00f6y\u00fck Qay\u0131d\u0131\u015f strategiyas\u0131 da yadda\u015f v\u0259 tarix siyas\u0259tini aktualla\u015fd\u0131r\u0131b. Qaraba\u011fda ya\u015fayan erm\u0259ni \u0259halinin b\u00f6lg\u0259d\u0259 reinteqrasiya v\u0259 birg\u0259ya\u015fay\u0131\u015f m\u0259rh\u0259l\u0259sin\u0259 ke\u00e7idi d\u0259 g\u00fcnd\u0259md\u0259 dururk\u0259n, m\u00fcnaqi\u015f\u0259nin yadda\u015f aspekti, sosial-psixoloji komponenti istiqam\u0259tind\u0259 t\u0259dbirl\u0259r n\u00f6vb\u0259sini g\u00f6zl\u0259yir: \u201cAd\u0259t\u0259n, m\u00fcnaqi\u015f\u0259nin siyasi v\u0259 h\u00fcquqi aspektl\u0259rinin t\u0259hlili il\u0259 m\u0259\u015f\u011ful olan ekspertl\u0259r \u0259n yax\u015f\u0131 halda s\u0259thi yadda\u015f – psixoloji m\u0259qam\u0131n m\u00f6vcudlu\u011funu qeyd ed\u0259r\u0259k buraya, bir qayda olaraq, m\u00fcnaqi\u015f\u0259 t\u0259r\u0259fl\u0259rinin bir-birin\u0259 m\u00fcnasib\u0259td\u0259 g\u00f6st\u0259rdikl\u0259ri neqativ stereotipl\u0259ri, hissl\u0259ri, d\u00fc\u015fm\u0259n\u00e7ilik y\u00f6n\u0259li\u015fl\u0259rini v\u0259 inkaredici fikirl\u0259ri aid edirl\u0259r. Bununla yana\u015f\u0131 hesab edirik ki, x\u00fcsusil\u0259 t\u0259mas v\u0259 dan\u0131\u015f\u0131qlar\u0131n \u201ccanlanaca\u011f\u0131\u201d bir vaxtda m\u00fcnaqi\u015f\u0259nin psixoloji-yadda\u015f \u201ct\u0259rkibinin\u201d t\u0259hlili \u00e7ox vacibdir. Ola bilsin ki, problemin psixoloji \u00e7\u0259r\u00e7iv\u0259d\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilm\u0259si m\u00fcnaqi\u015f\u0259y\u0259 bax\u0131\u015f\u0131m\u0131z\u0131 daha geni\u015f v\u0259 h\u0259cmli ed\u0259r, bu g\u00fcn\u0259 kimi g\u00f6z\u0259 \u00e7arpmayan yeni yana\u015fmalar\u0131n v\u0259 yollar\u0131n a\u00e7\u0131lmas\u0131na imkan ver\u0259 bil\u0259r\u201d [7, s.22-25].<\/span><\/p>\n

                        Postm\u00fcharib\u0259 v\u0259 B\u00f6y\u00fck Qay\u0131d\u0131\u015f d\u00f6vr\u00fc tarixi yadda\u015fla i\u015fin apar\u0131lmas\u0131n\u0131n intensiv zaman\u0131 hesab edilir. D\u00f6vl\u0259t ba\u015f\u00e7\u0131m\u0131z\u0131n xarici media n\u00fcmay\u0259nd\u0259l\u0259rin\u0259 verdiyi \u00e7oxsayl\u0131 m\u00fcsahib\u0259l\u0259rd\u0259 az\u0259rbaycanl\u0131lar – Qaraba\u011fda ya\u015fayan erm\u0259nil\u0259rl\u0259 ba\u011fl\u0131 s\u0259sl\u0259n\u0259n suallar\u0131n \u00e7oxunda birg\u0259ya\u015fay\u0131\u015f m\u00f6vzusu vur\u011fulan\u0131b: \u201cPrezident kimi bunu deyir\u0259m, bizim erm\u0259ni xalq\u0131 il\u0259 birg\u0259 ya\u015fama\u011f\u0131m\u0131z\u0131n b\u00f6y\u00fck tarixi vard\u0131r. H\u0259m Erm\u0259nistanda, h\u0259m Az\u0259rbaycanda, Rusiyada, Ukraynada, Avropada. Onlar\u0131n aras\u0131nda he\u00e7 bir ixtilaf yoxdur. Bizim m\u00f6vqeyimiz bundan ibar\u0259tdir. Amma bu, birt\u0259r\u0259fli m\u0259s\u0259l\u0259 deyil. Erm\u0259ni xalq\u0131 da buna haz\u0131r olmal\u0131d\u0131r. Amma \u0259fsuslar olsun ki, erm\u0259ni xalq\u0131n\u0131n beynini o q\u0259d\u0259r z\u0259h\u0259rl\u0259yibl\u0259r ki, onlar\u0131n bu x\u0259st\u0259likd\u0259n xilas olmalar\u0131 \u00fc\u00e7\u00fcn g\u0259r\u0259k daha b\u00f6y\u00fck s\u0259yl\u0259r g\u00f6st\u0259rilsin. Z\u0259nnimc\u0259, orada ya\u015fayan erm\u0259ni mill\u0259tind\u0259n olan adamlar da \u00f6z az\u0259rbaycanl\u0131 qon\u015fular\u0131 v\u0259 ke\u00e7mi\u015f dostlar\u0131 il\u0259 \u00fcnsiyy\u0259t saxlayanda bunu ba\u015fa d\u00fc\u015f\u0259c\u0259kl\u0259r, tezlikl\u0259 ortaq dil tapacaqlar\u201d [5].<\/span><\/p>\n

                        Elmi-akademik, sosial-pedaqoji v\u0259 yadda\u015f siyas\u0259ti aspektind\u0259 ortaq konsensus n\u00f6qt\u0259l\u0259ri tap\u0131lmad\u0131qda d\u00f6vl\u0259t\u00e7ilik tarixinin \u00f6yr\u0259dilm\u0259sind\u0259 metodoloji b\u00fct\u00f6vl\u00fck itir, bu sah\u0259d\u0259 \u00e7al\u0131\u015fan insanlar tarixin fraqmentar t\u0259qdimat\u0131 v\u0259 s. konseptual xarakterli \u00e7\u0259tinlikl\u0259rl\u0259 \u00fczl\u0259\u015firl\u0259r.<\/span><\/p>\n

                        \u018fg\u0259r tarix haqq\u0131nda tarix\u00e7il\u0259r bir-birin\u0259 zidd olan 10, h\u0259tta 100 \u201ch\u0259qiq\u0259t\u0259\u201d malik olurlarsa, burada art\u0131q tarix siyas\u0259tind\u0259n dan\u0131\u015fmaq m\u00fcmk\u00fcn deyil. Tarix\u00e7il\u0259r ke\u00e7mi\u015fin ba\u015f ver\u0259n prosesl\u0259r \u0259sas\u0131nda b\u00fct\u00f6v m\u0259nz\u0259r\u0259sini t\u0259qdim ed\u0259 bilmirl\u0259rs\u0259, bel\u0259 hal tarixi ke\u00e7mi\u015f\u0259 dair \u201c\u015f\u0259rhl\u0259r konfliktini\u201d, b\u00f6hran\u0131 g\u00f6st\u0259rir.<\/span><\/p>\n

                        XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 \u0130r\u0259van\u0131n Erm\u0259nistana verilm\u0259si il\u0259 ba\u011fl\u0131 d\u00f6vl\u0259t ba\u015f\u00e7\u0131s\u0131n\u0131n tarixi h\u0259qiq\u0259t\u0259 s\u00f6yk\u0259n\u0259n fikirl\u0259rin\u0259 m\u00fcnasib\u0259td\u0259 b\u0259zi m\u00f6vqel\u0259r m\u0259hz son d\u00f6vrl\u0259rd\u0259 \u201c\u015f\u0259rhl\u0259r konfliktinin\u201d m\u00f6vcudlu\u011funu g\u00f6st\u0259rdi.<\/span><\/p>\n

                        Xalq\u0131m\u0131z \u0259srl\u0259rin s\u0131na\u011f\u0131ndan \u00e7\u0131xan bir ac\u0131 h\u0259qiq\u0259ti taleyind\u0259 d\u0259f\u0259l\u0259rl\u0259 ya\u015fay\u0131b: ictimai \u015f\u00fcurda tarix unudulanda t\u0259krar olunur. T\u0259kc\u0259 \u00f6t\u0259n y\u00fczillikd\u0259 xalq\u0131m\u0131z ne\u00e7\u0259 a\u011f\u0131r milli faci\u0259l\u0259rl\u0259 \u00fczl\u0259\u015fib.<\/span><\/p>\n

                        V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 q\u0259l\u0259b\u0259miz, milli birliyin g\u00fcc\u00fc b\u0259lli antid\u00f6vl\u0259t\u00e7i q\u00fcvv\u0259l\u0259ri narahat edir. M\u0259\u011flub d\u00fc\u015fm\u0259nin revan\u015fizm psixozu, m\u0259lum m\u0259rk\u0259zl\u0259rin is\u0259 Q\u0259l\u0259b\u0259nin m\u00fcq\u0259dd\u0259sliyin\u0259 k\u00f6lg\u0259 salmaq, h\u0259r v\u0259chl\u0259 d\u00f6vl\u0259t\u00e7ilik tarixinin n\u0259h\u0259ng Z\u0259f\u0259rini ki\u00e7iltm\u0259k s\u0259yl\u0259ri gizli deyil. Qaraba\u011fda 30 illik i\u015f\u011fala son qoyulmas\u0131ndan yaranan \u00fcmummilli q\u00fcrur v\u0259 sosial ah\u0259ngi z\u0259ifl\u0259tm\u0259k, s\u0259ngitm\u0259k c\u0259hdl\u0259ri g\u00f6z \u00f6n\u00fcnd\u0259dir. Bu s\u0259yl\u0259rin qar\u015f\u0131s\u0131n\u0131 almaq, Q\u0259l\u0259b\u0259 tarixinin daha \u0259zml\u0259 t\u0259bli\u011fi, onun \u0259h\u0259miyy\u0259tinin \u00e7e\u015fidli forma, \u00fcsul v\u0259 mexanizml\u0259rl\u0259 yadda\u015f siyas\u0259ti il\u0259 kollektiv z\u0259kaya k\u00f6\u00e7\u00fcr\u00fclm\u0259si, bu prosesl\u0259rin \u00fcmumxalq i\u015fi kimi ziyal\u0131 v\u0259t\u0259nda\u015f i\u015ftirak\u00e7\u0131l\u0131\u011f\u0131 il\u0259 realla\u015fmas\u0131 at\u0131lacaq ilk add\u0131mlardand\u0131r.<\/span><\/p>\n

                        Bel\u0259likl\u0259, bu g\u00fcn, qloballa\u015fma \u015f\u0259raitind\u0259 ist\u0259r qlobal liderlik, ist\u0259rs\u0259 d\u0259 milli d\u00f6vl\u0259tin ya\u015famas\u0131 u\u011frunda m\u00fcbariz\u0259 tarix siyas\u0259ti sah\u0259sind\u0259 infrastruktur v\u0259 kadrlar, ekspert c\u0259miyy\u0259ti olmadan t\u0259s\u0259vv\u00fcr\u0259g\u0259lm\u0259zdir. Bu c\u00fcr qurumlar, strukturlar elm sah\u0259sind\u0259 m\u00fch\u00fcm m\u0259d\u0259ni v\u0259 tarixi proqramlar\u0131n maliyy\u0259l\u0259\u015fdirilm\u0259sin\u0259 dair veril\u0259n t\u00f6vsiy\u0259l\u0259ri \u0259n y\u00fcks\u0259k qanunverici v\u0259 icraedici orqanlar\u0131n, \u0259sas idar\u0259\u00e7ilik institutlar\u0131n\u0131n s\u0259yl\u0259ri il\u0259 \u0259laq\u0259l\u0259ndirm\u0259li, d\u00f6vl\u0259t qurumlar\u0131n\u0131n f\u0259aliyy\u0259tin\u0259 informasiya-analitik d\u0259st\u0259k g\u00f6st\u0259rm\u0259lidir.<\/span><\/p>\n

                        P.Noran\u0131n ifad\u0259 etdiyi, milli yadda\u015f\u0131n b\u00fct\u00fcn \u201cm\u0259kanlar\u0131nda\u201d – m\u0259d\u0259niyy\u0259t, t\u0259bi\u0259t v\u0259 g\u00f6rk\u0259mli \u015f\u0259xsiyy\u0259tl\u0259rin abid\u0259l\u0259ri, bayramlar, simvollar, d\u00f6vl\u0259t atributlar\u0131, \u0259lam\u0259tdar v\u0259 tarixi g\u00fcnl\u0259r, tarixi \u015f\u0259xsiyy\u0259tl\u0259rin v\u0259 ya hadis\u0259l\u0259rin \u015f\u0259r\u0259fin\u0259 qeyd edil\u0259n t\u0259qvim t\u0259dbirl\u0259ri, an\u0131m g\u00fcnl\u0259ri, burada s\u0259sl\u0259n\u0259n r\u0259smi v\u0259 g\u00f6rk\u0259mli \u015f\u0259xsl\u0259r haqq\u0131nda q\u00fcrur nitql\u0259ri, folklor, epik hekay\u0259l\u0259r, \u0259n vacib vasit\u0259 kimi d\u0259rslikl\u0259r v\u0259 s.-d\u0259 tarix v\u0259 yadda\u015f siyas\u0259timizi israrla h\u0259yata ke\u00e7irm\u0259liyik.<\/span><\/p>\n

                         <\/p>\n

                        \u0130ST\u0130FAD\u018f OLUNMU\u015e \u018fD\u018fB\u0130YYAT<\/strong><\/span><\/p>\n

                        Az\u0259rbaycan dilind\u0259:<\/strong><\/span><\/p>\n

                          \n
                        1. Prezident \u0130lham \u018fliyev m\u0259cburi k\u00f6\u00e7k\u00fcnl\u0259r \u00fc\u00e7\u00fcn sal\u0131nm\u0131\u015f \u201cQobu Park-3\u201d ya\u015fay\u0131\u015f kompleksinin a\u00e7\u0131l\u0131\u015f\u0131nda i\u015ftirak edib. \/28 may 2020\/ – https:\/\/president.az\/articles\/38814<\/span><\/li>\n
                        2. Prezident \u0130lham \u018fliyev T\u0259rt\u0259rd\u0259 D\u00f6vl\u0259t R\u0259mzl\u0259ri Muzeyinin a\u00e7\u0131l\u0131\u015f\u0131nda i\u015ftirak edib. \/03 iyun 2020\/ – https:\/\/president.az\/articles\/38974<\/span><\/li>\n
                        3. Prezident \u0130lham \u018fliyev xalqa m\u00fcraci\u0259t edib. \/20 noyabr 2020\/ – https:\/\/president.az\/articles\/47221<\/span><\/li>\n
                        4. Prezident \u0130lham \u018fliyevin \u015eu\u015fa rayonunda x\u00fcsusi n\u00fcmay\u0259nd\u0259nin t\u0259yin olunmas\u0131 il\u0259 \u0259laq\u0259dar videoformatda \u00e7\u0131x\u0131\u015f\u0131. \/27 yanvar 2021\/ – https:\/\/president.az\/articles\/50399<\/span><\/li>\n
                        5. Prezident \u0130lham \u018fliyev yerli v\u0259 xarici media n\u00fcmay\u0259nd\u0259l\u0259ri \u00fc\u00e7\u00fcn m\u0259tbuat konfrans\u0131 ke\u00e7irib. \/ 26 fevral 2021\/ – https:\/\/president.az\/articles\/50738<\/span><\/li>\n
                        6. G\u0259ncl\u0259r tarixi oldu\u011fu kimi bilm\u0259lidirl\u0259r. \/03.06.2020\/ – http:\/\/www.azerbaijan-news.az\/view-190532\/gencler-tarixi-oldugu-kimi-bilmelidirler<\/span><\/li>\n
                        7. Qarag\u00f6zov R. Erm\u0259nistan-Az\u0259rbaycan, Da\u011fl\u0131q Qaraba\u011f m\u00fcnaqi\u015f\u0259sinin h\u0259llind\u0259 hans\u0131 alqoritmd\u0259n istifad\u0259 edilm\u0259lidir?\/\/ \u201cAnalitik bax\u0131\u015f\u201d, 2010, \u21162, s.22-25<\/span><\/li>\n
                        8. Manqurtla\u015fma siyas\u0259ti idxal edil\u0259c\u0259ks\u0259, g\u0259ncl\u0259rimiz \u00f6lk\u0259mizin maraqlar\u0131n\u0131 qoruya bilm\u0259y\u0259c\u0259kl\u0259r – Prezident\/\/ https:\/\/azertag.az\/xeber\/Genclerin_vetenperverlik_ruhunda_terbiye_edilmesi_xususi_ehemiyyet_dasiyir-1547451<\/span><\/li>\n
                        9. \u015e\u00fck\u00fcrov K. Tarixi yadda\u015fs\u0131zl\u0131q manqurtluqdur. \/24 yanvar 2015\/ – https:\/\/teleqraf.com\/news\/ brifinq\/ 40661.html<\/span><\/li>\n<\/ol>\n

                          \u0130ngilis dilind\u0259:<\/strong><\/span><\/p>\n

                            \n
                          1. Garagozov R. Collective Memory in Ethnopolitical Conflicts: The Case of Nagomo- Karabakh. \/\/ Central Asia and the Caucasus, 5(4), 2006, p. 145-155.<\/span><\/li>\n
                          2. Garagozov R. Collective memory: Patterns and Manifestations. Part 2. \/\/ Journal of Russian and East European Psychology, vol.46, Jfe.2, p.3-97.<\/span><\/li>\n
                          3. Garagozov R. The Khojaly Tragedy as a Collective Trauma and Factor of Collective Memory\u201d, Vol. 3, No. 5, 2010, Baku. – \/\/http:\/\/ada.edu.az\/biweekly\/issues\/vol3no5\/20100303094519955.html<\/span><\/li>\n
                          4. Jacques, Le Goff. History and Memory. Translated by Rendall Steven and Claman Elizabeth. (European Perspectives.) New York: Columbia University Press. 1992<\/span><\/li>\n
                          5. Orwell, George. Nineteen Eighty-Four. 2020, Canada, Toronto, 263 p.\/\/ http:\/\/www.samizdat. qc.ca\/arts\/lit\/ PDFs \/1984_GO.pdf<\/span><\/li>\n
                          6. Wilds, Karl. Identity Creation and the Culture of Contrition: Reconfiguring National Identity in the Berlin Republic. \/\/ University of Sheffield June. 2000<\/span><\/li>\n<\/ol>\n

                            Rus dilind\u0259:<\/strong><\/span><\/p>\n

                              \n
                            1. \u0410\u043d\u0438\u043a\u0438\u043d \u0414.\u200a\u0410. \u041f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438 \u0432 \u0433\u043b\u043e\u0431\u0430\u043b\u044c\u043d\u043e\u043c \u043c\u0438\u0440\u0435: \u043f\u0440\u0435\u0434\u043f\u043e\u0441\u044b\u043b\u043a\u0438 \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u043e-\u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0433\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \/\/ \u0423\u0447\u0435\u043d\u044b\u0435 \u0437\u0430\u043f\u0438\u0441\u043a\u0438 \u041a\u0430\u0437\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430. \u0421\u0435\u0440.: \u0413\u0443\u043c\u0430\u043d\u0438\u0442\u0430\u0440\u043d\u044b\u0435 \u043d\u0430\u0443\u043a\u0438. 2011, \u2116 1, cc. 15\u2013212<\/span><\/li>\n
                            2. \u0410\u043d\u0438\u043a\u0438\u043d \u0414.\u0410. \u0422\u043e\u043f\u043e\u0441\u044b \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u043e\u0439 \u043f\u0430\u043c\u044f\u0442\u0438 \u0432 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435 \u0440\u0438\u0441\u043a\u0430 \/ \u041c.: \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u0421\u0430\u0440\u0430\u0442\u043e\u0432\u0441\u043a\u043e\u0433\u043e \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430, 2011, -156 \u0441.<\/span><\/li>\n
                            3. \u0411\u0435\u043b\u044f\u0435\u0432 \u0415., \u041b\u0438\u043d\u0447\u0435\u043d\u043a\u043e \u0410.\u200a\u0413\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438 \u0438 \u0446\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u043c\u0430\u0441\u0441\u043e\u0432\u043e\u0433\u043e \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u0441\u043e\u0437\u043d\u0430\u043d\u0438\u044f \u0432 \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u043e\u0439 \u0420\u043e\u0441\u0441\u0438\u0438: \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u044b \u0438 \u043f\u0440\u043e\u0442\u0438\u0432\u043e\u0440\u0435\u0447\u0438\u044f \/\/ Studia Humanitatis, 2016. URL: http:\/\/st-hum.ru\/sites\/st-hum.ru\/ files\/pdf\/ belyaev_ linchenko.pdf<\/span><\/li>\n
                            4. \u0414\u044e\u043a\u043e\u0432, \u0410. \u041d\u0438 \u043e\u0434\u043d\u043e \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u043e \u0432 \u043c\u0438\u0440\u0435 \u043d\u0435 \u043c\u043e\u0436\u0435\u0442 \u043e\u0431\u043e\u0439\u0442\u0438\u0441\u044c \u0431\u0435\u0437 \u0441\u0432\u043e\u0435\u0439 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0438 \u043f\u0430\u043c\u044f\u0442\u0438\/\/ http:\/\/www.liberty.ru\/Themes\/Aleksandr-Dyukov-Niodno-obschestvo-v-mire-ne-mozhet-obojtis-bezsvoej-politiki-pamyati<\/span><\/li>\n
                            5. \u0415\u0432\u0440\u043e\u043f\u0430\u0440\u043b\u0430\u043c\u0435\u043d\u0442 \u043f\u0440\u0438\u043d\u044f\u043b \u0440\u0435\u0437\u043e\u043b\u044e\u0446\u0438\u044e \u043f\u0440\u043e\u0442\u0438\u0432 \u043f\u0435\u0440\u0435\u0441\u043c\u043e\u0442\u0440\u0430 \u0438\u0441\u0442\u043e\u0440\u0438\u0438.\u202f\/\/ \u0412\u0437\u0433\u043b\u044f\u0434, 2019 19\u202f\u0441\u0435\u043d\u0442\u044f\u0431\u0440\u044f\/ – https:\/\/vz.ru\/news\/2019\/9\/19\/998657.html<\/span><\/li>\n
                            6. \u041b\u0435\u0437\u043e\u0432 \u0421.\u0412. \u0412 \u041d\u0430\u0433\u043e\u0440\u043d\u043e\u043c \u041a\u0430\u0440\u0430\u0431\u0430\u0445\u0435 \u0438 \u0432\u043e\u043a\u0440\u0443\u0433 \u043d\u0435\u0433\u043e. \/\/ \u0420\u043e\u0441\u0441\u0438\u0439\u0441\u043a\u0430\u044f \u0433\u0430\u0437\u0435\u0442\u0430, 1992 28 \u043c\u0430\u0440\u0442\u0430.<\/span><\/li>\n
                            7. \u041c\u0435\u0433\u0438\u043b\u043b A. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u0438 \u043f\u0430\u043c\u044f\u0442\u044c: \u0437\u0430 \u0438 \u043f\u0440\u043e\u0442\u0438\u0432. \/\/ \u0416\u0443\u0440\u043d\u0430\u043b \u201c\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u0438 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u043e\u201d, \u21162, 2005, \u0441.133<\/span><\/li>\n
                            8. \u041c\u0438\u043b\u043b\u0435\u0440 \u0410. \u0420\u043e\u0441\u0441\u0438\u044f: \u0432\u043b\u0430\u0441\u0442\u044c \u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u044f. \/ 25 \u043d\u043e\u044f\u0431\u0440\u044f 2009, c.13\/ – https:\/\/polit.ru\/article\/2009\/11\/25\/miller\/<\/span><\/li>\n
                            9. \u041e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0435 \u043c\u043d\u0435\u043d\u0438\u0435-2016. \u0415\u0436\u0435\u0433\u043e\u0434\u043d\u0438\u043a.-\u041c., \u041b\u0435\u0432\u0430\u0434\u0430-\u0446\u0435\u043d\u0442\u0440, 2017, c.29\/\/ http:\/\/www.levada.ru\/2016\/06\/30\/ natsionalnaya-gordost\/<\/span><\/li>\n
                            10. O\u043b\u0438\u043c\u043f\u0438\u0430\u0434\u0430 \u0436\u0435\u0440\u0442\u0432 \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u043d\u0435\u0441\u043f\u0440\u0430\u0432\u0435\u0434\u043b\u0438\u0432\u043e\u0441\u0442\u0438. \/\/ \u00ab\u0420\u043e\u0441\u0441\u0438\u044f \u0432 \u0433\u043b\u043e\u0431\u0430\u043b\u044c\u043d\u043e\u0439 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0435\u00bb, \u21162, 2020 \u041c\u0430\u0440\u0442\/\u0410\u043f\u0440\u0435\u043b\u044c<\/span><\/li>\n
                            11. \u0420\u0435\u043f\u0438\u043d\u0430, \u041b. \u041f. \u0412\u044b\u0437\u043e\u0432 \u043f\u043e\u0441\u0442\u043c\u043e\u0434\u0435\u0440\u043d\u0438\u0437\u043c\u0430 \u0438 \u043f\u0435\u0440\u0441\u043f\u0435\u043a\u0442\u0438\u0432\u044b \u043d\u043e\u0432\u043e\u0439 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u043d\u043e\u0439 \u0438 \u0438\u043d\u0442\u0435\u043b\u043b\u0435\u043a\u0442\u0443\u0430\u043b\u044c\u043d\u043e\u0439 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \/\/ \u041e\u0434\u0438\u0441\u0441\u0435\u0439. \u0427\u0435\u043b\u043e\u0432\u0435\u043a \u0432 \u0438\u0441\u0442\u043e\u0440\u0438\u0438. 1996. \u041c.: \u041d\u0430\u0443\u043a\u0430, 1997<\/span><\/li>\n
                            12. \u0422\u0440\u0430\u0431\u0430 \u0420\u043e\u0431\u0435\u0440\u0442. \u041f\u043e\u043b\u044c\u0441\u043a\u0438\u0435 \u0441\u043f\u043e\u0440\u044b \u043e\u0431 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u0432 XXI \u0432\u0435\u043a\u0435 \/\/ \u201cPro et Contra\u201d, \u043c\u0430\u0439-\u0430\u0432\u0433\u0443\u0441\u0442 2009, c.44-64.<\/span><\/li>\n
                            13. \u0425\u0430\u043b\u044c\u0431\u0432\u0430\u043a\u0441 \u041c. \u0421\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u044b\u0435 \u0440\u0430\u043c\u043a\u0438 \u043f\u0430\u043c\u044f\u0442\u0438 \/ \u041f\u0435\u0440. \u0441 \u0444\u0440. \u0438 \u0432\u0441\u0442\u0443\u043f\u0438\u0442\u0435\u043b\u044c\u043d\u0430\u044f \u0441\u0442\u0430\u0442\u044c\u044f \u0421.\u041d. \u0417\u0435\u043d\u043a\u0438\u043d\u0430 \u2013 \u041c.: \u041d\u043e\u0432\u043e\u0435 \u0438\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e, 2007, -348 \u0441.<\/span><\/li>\n
                            14. \u0425\u0430\u043d\u0442\u0438\u043d\u0433\u0442\u043e\u043d \u0421. \u041a\u0442\u043e \u043c\u044b? \u0412\u044b\u0437\u043e\u0432\u044b \u0430\u043c\u0435\u0440\u0438\u043a\u0430\u043d\u0441\u043a\u043e\u0439 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u0438\u0434\u0435\u043d\u0442\u0438\u0447\u043d\u043e\u0441\u0442\u0438. \u041c.: \u00ab\u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u0410\u0421\u0422\u00bb: 2004<\/span><\/li>\n
                            15. \u0427\u0435\u043a\u0430\u043d\u0446\u0435\u0432\u0430 \u0417.\u0410. \u201c\u041f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438\u201d \u0438 \u043c\u043e\u0434\u0435\u043b\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u0435 \u0438\u0441\u0442\u043e\u0440\u0438\u0438. – https:\/\/lppm3.ru\/files\/journal\/XXIV\/MathMontXXIV-Chekantseva.pdf<\/span><\/li>\n<\/ol>\n

                              \u0130nternet resurslar\u0131:<\/strong><\/span><\/p>\n

                                \n
                              1. https:\/\/www.europarl.europa.eu\/regdata\/etudes\/note\/join\/2013\/513977\/\u0131polcult_nt(2013)513977(sum01)_en.pdf<\/span><\/li>\n<\/ol>\n

                                 <\/p>\n

                                Tahira Allahyarova<\/strong><\/span><\/p>\n

                                History policy and memory policy in international practice: <\/strong>conceptual approach to the issue in Azerbaijan<\/strong><\/span><\/p>\n

                                Abstract<\/strong><\/span><\/p>\n

                                \u00a0<\/strong>For the first time in the history of our statehood, this year 2021 will be marked by such significant historical dates as: the -1st anniversary of the Great Victory in the Karabakh, Patriotic War and the 30th anniversary of the restoration of independence. These magnificent calendar dates are of great importance in the context of contemporary studies of \u201chistorical politics and the politics of memory\u201d in the world. In many countries of the world, academic organizations and institutions have already been created, the basis of which is the study of this issue, the preparation and definition of conceptual foundations and goals, as well as mechanisms for implementing the priority directions of the policy of national memory.<\/span><\/p>\n

                                In comparison with this, in our country the topic of historical politics and the politics of memory has not yet only considered by researchers, as well as has not even appeared as a term in the scientific vocabulary of social science in Azerbaijan. There are also no official institutionalized structures that carry out activities in this direction.<\/span><\/p>\n

                                The article examines the concepts of historical and national politics of memory existing in the world, practical experience and activities in this area (on the example of the USA, France, Germany, Russia, Poland, Ukraine, Israel, in the European Union, etc.) and their comparison, as well as an attempt is made to characterize the work in this area to be carried out in Azerbaijan.<\/span><\/p>\n

                                \u00a0<\/strong>Key words:<\/strong> history, memory, the state, the politics of memory, world experience, Ilham Aliyev, Azerbaijan, attitude to the past, the politics of history, memory wars, institutions politics of memory<\/span><\/p>\n

                                 <\/p>\n

                                \u0422\u0430\u0445\u0438\u0440\u0430 \u0410\u043b\u043b\u0430\u0445\u044c\u044f\u0440\u043e\u0432\u0430<\/strong><\/span><\/p>\n

                                \u00a0<\/em><\/strong>\u0418\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u0438 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438: \u043c\u0438\u0440\u043e\u0432\u043e\u0439 \u043e\u043f\u044b\u0442 \u0438 \u043a\u043e\u043d\u0446\u0435\u043f\u0442\u0443\u0430\u043b\u044c\u043d\u044b\u0439 \u043f\u043e\u0434\u0445\u043e\u0434 \u043a \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0435 \u0432 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0435<\/strong><\/span><\/p>\n

                                \u0420\u0435\u0437\u044e\u043c\u0435<\/strong><\/span><\/p>\n

                                \u0412\u043f\u0435\u0440\u0432\u044b\u0435 \u0432 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043d\u0430\u0448\u0435\u0439 \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u043d\u044b\u043d\u0435\u0448\u043d\u0438\u0439 2021 \u0433\u043e\u0434 \u0431\u0443\u0434\u0435\u0442 \u043e\u0442\u043c\u0435\u0447\u0435\u043d \u0442\u0430\u043a\u0438\u043c\u0438 \u0437\u043d\u0430\u043c\u0435\u043d\u0430\u0442\u0435\u043b\u044c\u043d\u044b\u043c\u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0438\u043c\u0438 \u0434\u0430\u0442\u0430\u043c\u0438, \u043a\u0430\u043a: -1-\u044f \u0433\u043e\u0434\u043e\u0432\u0449\u0438\u043d\u0430 \u0412\u0435\u043b\u0438\u043a\u043e\u0439 \u041f\u043e\u0431\u0435\u0434\u044b \u0432 \u041a\u0430\u0440\u0430\u0431\u0430\u0445\u0441\u043a\u043e\u0439-\u041e\u0442\u0435\u0447\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u0432\u043e\u0439\u043d\u0435 \u0438 30-\u043b\u0435\u0442\u0438\u0435 \u0432\u043e\u0441\u0441\u0442\u0430\u043d\u043e\u0432\u043b\u0435\u043d\u0438\u044f \u043d\u0435\u0437\u0430\u0432\u0438\u0441\u0438\u043c\u043e\u0441\u0442\u0438. \u042d\u0442\u0438 \u0432\u0435\u043b\u0438\u043a\u043e\u043b\u0435\u043f\u043d\u044b\u0435 \u0434\u0430\u0442\u044b \u043a\u0430\u043b\u0435\u043d\u0434\u0430\u0440\u044f \u0438\u043c\u0435\u044e\u0442 \u0431\u043e\u043b\u044c\u0448\u043e\u0435 \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u0435 \u0432 \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442\u0435 \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u044b\u0445 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0439 \u00ab\u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u0438 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438\u00bb \u0432 \u043c\u0438\u0440\u0435. \u0412\u043e \u043c\u043d\u043e\u0433\u0438\u0445 \u0441\u0442\u0440\u0430\u043d\u0430\u0445 \u043c\u0438\u0440\u0430 \u0443\u0436\u0435 \u0431\u044b\u043b\u0438 \u0441\u043e\u0437\u0434\u0430\u043d\u044b \u0430\u043a\u0430\u0434\u0435\u043c\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u043e\u0440\u0433\u0430\u043d\u0438\u0437\u0430\u0446\u0438\u0438 \u0438 \u0438\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u044b, \u043e\u0441\u043d\u043e\u0432\u0430 \u0434\u0435\u044f\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u0438 \u043a\u043e\u0442\u043e\u0440\u044b\u0445 \u0441\u043e\u0441\u0442\u0430\u0432\u043b\u044f\u0435\u0442 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0435 \u0434\u0430\u043d\u043d\u043e\u0439 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430\u0442\u0438\u043a\u0438, \u043f\u043e\u0434\u0433\u043e\u0442\u043e\u0432\u043a\u0430 \u0438 \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u0435\u043d\u0438\u0435 \u043a\u043e\u043d\u0446\u0435\u043f\u0442\u0443\u0430\u043b\u044c\u043d\u044b\u0445 \u043e\u0441\u043d\u043e\u0432 \u0438 \u0446\u0435\u043b\u0438, \u0442\u0430\u043a \u0436\u0435, \u043c\u0435\u0445\u0430\u043d\u0438\u0437\u043c\u044b \u0440\u0435\u0430\u043b\u0438\u0437\u0430\u0446\u0438\u0438 \u043f\u0440\u0438\u043e\u0440\u0438\u0442\u0435\u0442\u043d\u044b\u0445 \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d\u0438\u0439 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0438 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u043f\u0430\u043c\u044f\u0442\u0438.<\/span><\/p>\n

                                \u0412 \u0441\u0440\u0430\u0432\u043d\u0435\u043d\u0438\u0438 \u0441 \u044d\u0442\u0438\u043c, \u0432 \u043d\u0430\u0448\u0435\u0439 \u0441\u0442\u0440\u0430\u043d\u0435 \u0442\u0435\u043c\u0430 \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u0438 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438 \u0435\u0449\u0435 \u043d\u0435 \u043f\u0440\u0438\u0432\u043b\u0435\u043a\u043b\u0438 \u043d\u0435 \u0442\u043e\u043b\u044c\u043a\u043e \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0442\u0435\u043b\u0435\u0439, \u043d\u0435 \u043f\u043e\u044f\u0432\u0438\u043b\u0441\u044f \u0434\u0430\u0436\u0435 \u043a\u0430\u043a \u0442\u0435\u0440\u043c\u0438\u043d \u0432 \u043d\u0430\u0443\u0447\u043d\u043e\u0439 \u043b\u0435\u043a\u0441\u0438\u043a\u0435 \u043d\u0430\u0448\u0435\u0439 \u0433\u0443\u043c\u0430\u043d\u0438\u0442\u0430\u0440\u0438\u0438. \u041d\u0435\u0442 \u0442\u0430\u043a \u0436\u0435 \u043e\u0444\u0438\u0446\u0438\u0430\u043b\u044c\u043d\u044b\u0445 \u0438\u043d\u0441\u0442\u0438\u0442\u0443\u0446\u0438\u043e\u043d\u0430\u043b\u0438\u0437\u0438\u0440\u043e\u0432\u0430\u043d\u043d\u044b\u0445 \u0441\u0442\u0440\u0443\u043a\u0442\u0443\u0440, \u043e\u0441\u0443\u0449\u0435\u0441\u0442\u0432\u043b\u044f\u044e\u0448\u0438\u0445 \u0434\u0435\u044f\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u044c \u0432 \u044d\u0442\u043e\u043c \u043d\u0430\u043f\u0440\u0430\u0432\u043b\u0435\u043d\u0438\u0438.<\/span><\/p>\n

                                \u0412 \u0441\u0442\u0430\u0442\u044c\u0435 \u0440\u0430\u0441\u0441\u043c\u0430\u0442\u0440\u0438\u0432\u0430\u044e\u0442\u0441\u044f \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u0443\u044e\u0449\u0438\u0435 \u0432 \u043c\u0438\u0440\u0435 \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u0438 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0438 \u043f\u0430\u043c\u044f\u0442\u0438, \u043f\u0440\u0430\u043a\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u043e\u043f\u044b\u0442 \u0438 \u0434\u0435\u044f\u0442\u0435\u043b\u044c\u043d\u043e\u0441\u0442\u044c \u0432 \u044d\u0442\u043e\u0439 \u043e\u0431\u043b\u0430\u0441\u0442\u0438(\u043d\u0430 \u043f\u0440\u0438\u043c\u0435\u0440\u0435 – \u0421\u0428\u0410, \u0424\u0440\u0430\u043d\u0446\u0438\u0438, \u0413\u0435\u0440\u043c\u0430\u043d\u0438\u0438, \u0420\u043e\u0441\u0441\u0438\u0438, \u041f\u043e\u043b\u044c\u0448\u0438, \u0423\u043a\u0440\u0430\u0438\u043d\u044b, \u0418\u0437\u0440\u0430\u0438\u043b\u044f, \u0432 \u0415\u0432\u0440\u043e\u0441\u043e\u044e\u0437\u0435 \u0438 \u0434\u0440.)\u0438 \u0438\u0445 \u0441\u0440\u0430\u0432\u043d\u0435\u043d\u0438\u0435, \u0430 \u0442\u0430\u043a\u0436\u0435 \u0434\u0435\u043b\u0430\u0435\u0442\u0441\u044f \u043f\u043e\u043f\u044b\u0442\u043a\u0430 \u043e\u0445\u0430\u0440\u0430\u043a\u0442\u0435\u0440\u0438\u0437\u043e\u0432\u0430\u0442\u044c \u0440\u0430\u0431\u043e\u0442\u0443 \u0432 \u044d\u0442\u043e\u0439 \u043e\u0431\u043b\u0430\u0441\u0442\u0438, \u043a\u043e\u0442\u043e\u0440\u0443\u044e \u043f\u0440\u0435\u0434\u0441\u0442\u043e\u0438\u0442 \u043e\u0441\u0443\u0449\u0435\u0441\u0442\u0432\u043b\u044f\u0442\u044c \u0432 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0435.<\/span><\/p>\n

                                \u00a0<\/strong>\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430: <\/strong>\u0438\u0441\u0442\u043e\u0440\u0438\u044f, \u043f\u0430\u043c\u044f\u0442\u044c, \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u043e, \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u043f\u0430\u043c\u044f\u0442\u0438, \u043c\u0438\u0440\u043e\u0432\u043e\u0439 \u043e\u043f\u044b\u0442, \u0418\u043b\u044c\u0445\u0430\u043c \u0410\u043b\u0438\u0435\u0432, \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d, \u043e\u0442\u043d\u043e\u0448\u0435\u043d\u0438\u0435 \u043a \u043f\u0440\u043e\u0448\u043b\u043e\u043c\u0443, \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0430, \u0432\u043e\u0439\u043d\u044b \u043f\u0430\u043c\u044f\u0442\u0438, \u0438\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u044b \u043f\u0430\u043c\u044f\u0442\u0438<\/span><\/p>\n

                                 <\/p>\n

                                 <\/p>\n

                                 <\/p>\n

                                 <\/p>\n","protected":false},"excerpt":{"rendered":"

                                \u00a0Tahir\u0259 ALLAHYAROVA Sosial T\u0259dqiqatlar M\u0259rk\u0259zi \u0130dar\u0259 Hey\u0259tinin \u00fczv\u00fc,\u00a0f\u0259ls\u0259f\u0259 elml\u0259ri doktoru, professor E-mail: tahirallahyarova@gmail.com X\u00fclas\u0259. 2021-ci il d\u00f6vl\u0259t\u00e7ilik tariximizd\u0259 ilk d\u0259f\u0259 \u0259lam\u0259tdar tarixi g\u00fcnl\u0259r adlanan m\u00f6ht\u0259\u015f\u0259m hadis\u0259l\u0259r – V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 Z\u0259f\u0259r tarixinin 1-ci v\u0259 m\u00fcst\u0259qilliyin b\u0259rpas\u0131n\u0131n 30-cu ild\u00f6n\u00fcml\u0259ri i\u015far\u0259si alt\u0131nda ke\u00e7\u0259c\u0259k. Bu m\u00f6ht\u0259\u015f\u0259m t\u0259qviml\u0259r d\u00fcnyada \u201ctarix v\u0259 yadda\u015f siyas\u0259ti\u201d adlanan hadis\u0259l\u0259r bax\u0131m\u0131ndan olduqca b\u00f6y\u00fck \u0259h\u0259miyy\u0259t\u0259 malikdir. […]<\/p>\n","protected":false},"author":3,"featured_media":442,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-456","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cild-1--1"],"_links":{"self":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/456","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/comments?post=456"}],"version-history":[{"count":9,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/456\/revisions"}],"predecessor-version":[{"id":629,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/456\/revisions\/629"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media\/442"}],"wp:attachment":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media?parent=456"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/categories?post=456"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/tags?post=456"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}