{"id":602,"date":"2022-10-27T10:21:44","date_gmt":"2022-10-27T06:21:44","guid":{"rendered":"https:\/\/socialresearchjournal.az\/?p=602"},"modified":"2022-12-09T00:37:15","modified_gmt":"2022-12-08T20:37:15","slug":"azerbaycanda-aile-qaygisi-rejiminin-tedqiqinin-nezeri-esaslari","status":"publish","type":"post","link":"https:\/\/socialresearchjournal.az\/index.php\/2022\/10\/27\/azerbaycanda-aile-qaygisi-rejiminin-tedqiqinin-nezeri-esaslari\/","title":{"rendered":"AZ\u018fRBAYCANDA A\u0130L\u018f QAY\u011eISI REJ\u0130M\u0130N\u0130N T\u018fDQ\u0130Q\u0130N\u0130N N\u018fZ\u018fR\u0130 \u018fSASLARI"},"content":{"rendered":"

Humay AXUNDZAD\u018f
\n<\/strong>Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin ba\u015f m\u0259sl\u0259h\u0259t\u00e7i
\n<\/em><\/strong>Bak\u0131, Az\u0259rbaycan<\/em><\/strong><\/p>\n

E-mail: humay_akhundzade@stm.az<\/em><\/strong><\/p>\n

X\u00fclas\u0259. <\/strong>M\u0259qal\u0259d\u0259 Az\u0259rbaycanda ail\u0259 qay\u011f\u0131s\u0131 rejimi m\u00fcasir qay\u011f\u0131 konsepsiyalar\u0131n\u0131 t\u0259tbiq etm\u0259kl\u0259 makro- v\u0259 mikros\u0259viyy\u0259l\u0259rd\u0259 ilk d\u0259f\u0259 olaraq t\u0259hlil edilir. C.Lyuisin sosial qay\u011f\u0131 konsepsiyas\u0131 qay\u011f\u0131 rejiml\u0259rinin \u00fcmumi b\u00f6lg\u00fcs\u00fcn\u0259 istinad kimi verilir. A.Hoh\u015fildin qay\u011f\u0131 ideal\u0131 v\u0259 modell\u0259ri, J.\u00c7ernovan\u0131n qay\u011f\u0131 rejiml\u0259rinin elementl\u0259ri s\u00f6z\u00fcged\u0259n anlay\u0131\u015f\u0131n formala\u015fmas\u0131nda d\u0259y\u0259rl\u0259r sisteminin rolunu g\u00f6st\u0259rir. B.Pfau-Effingerin \u201crifah m\u0259d\u0259niyy\u0259ti\u201d konsepsiyas\u0131, S.Leytnerin familizm konsepsiyas\u0131 v\u0259 Q.Espinq-Andersenin rifah d\u00f6vl\u0259tl\u0259rinin t\u0259snifat\u0131, M. Kremerin yana\u015fmas\u0131 qay\u011f\u0131 rejiminin formala\u015fmas\u0131nda m\u0259d\u0259ni v\u0259 institusional amill\u0259ri ayd\u0131nla\u015fd\u0131rmaq \u00fc\u00e7\u00fcn ara\u015fd\u0131r\u0131l\u0131r. Qay\u011f\u0131 rejiminin mikros\u0259viyy\u0259d\u0259 t\u0259dqiqi \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tli olan daha iki konsepsiyaya – E.Svidlerin m\u0259d\u0259niyy\u0259t, el\u0259c\u0259 d\u0259 L.Berqson v\u0259 U. Robertsin ail\u0259 h\u0259mr\u0259yliyi konsepsiyalar\u0131na ayd\u0131nl\u0131q g\u0259tirilir. Bunun n\u0259tic\u0259sind\u0259 m\u00fc\u0259llif bel\u0259 q\u0259na\u0259t\u0259 g\u0259lir ki, Az\u0259rbaycan kontekstin\u0259 uy\u011fun konseptual bazan\u0131n i\u015fl\u0259nilm\u0259si yerli c\u0259h\u0259tl\u0259rin \u2013 sosial siyas\u0259t tarixi, m\u00f6vcud qanunvericilik bazas\u0131 v\u0259 m\u0259d\u0259ni x\u00fcsusiyy\u0259tl\u0259rin n\u0259z\u0259r\u0259 al\u0131nmas\u0131n\u0131 t\u0259l\u0259b edir.<\/p>\n

A\u00e7ar s\u00f6zl\u0259r: <\/strong>qay\u011f\u0131, qay\u011f\u0131 rejimi, qay\u011f\u0131 ideal\u0131, qay\u011f\u0131 modell\u0259ri, rifah d\u00f6vl\u0259ti, rifah m\u0259d\u0259niyy\u0259ti, f\u0259aliyy\u0259t strategiyas\u0131, n\u0259sill\u0259raras\u0131 h\u0259mr\u0259ylik<\/p>\n

G\u0130R\u0130\u015e<\/strong><\/p>\n

Qay\u011f\u0131 rejiminin t\u0259dqiqi m\u00fcasir sosial elml\u0259rd\u0259 ciddi \u0259n\u0259n\u0259l\u0259r\u0259 malikdir. Az\u0259rbaycanda sosial siyas\u0259t sah\u0259sind\u0259 apar\u0131lan islahatlar bu istiqam\u0259td\u0259 t\u0259d qiqatlar\u0131n h\u0259yata ke\u00e7irilm\u0259si z\u0259rur\u0259tini yarad\u0131r. Qay\u011f\u0131 rejimi c\u0259miyy\u0259td\u0259 qay\u011f\u0131ya ehtiyac\u0131 olan b\u00fct\u00fcn kateqoriyalar\u0131n (u\u015faqlar, ya\u015fl\u0131lar, \u0259lill\u0259r) h\u0259yat\u0131na t\u0259sir edir. \u00c7\u0131x\u0131\u015f n\u00f6qt\u0259sini qay\u011f\u0131 rejiml\u0259rinin ail\u0259m\u0259rk\u0259zli v\u0259 ail\u0259d\u0259nk\u0259nar n\u00f6vl\u0259rin\u0259 ay\u0131ran C.Lyuisin yana\u015fmas\u0131ndan g\u00f6t\u00fcr\u0259riks\u0259 [19], ayd\u0131nd\u0131r ki, Az\u0259rbaycan c\u0259miyy\u0259tinin ail\u0259 \u0259n\u0259n\u0259l\u0259ri v\u0259 sosial siyas\u0259t strategiyas\u0131 bizim kontekstd\u0259 birinci n\u00f6v\u00fcn aktuall\u0131\u011f\u0131n\u0131 lab\u00fcd edir. Bu s\u0259b\u0259bd\u0259n Az\u0259rbaycanda qay\u011f\u0131 rejiminin t\u0259dqiqini ail\u0259 qay\u011f\u0131s\u0131 rejiminin (v\u0259 ya familist qay\u011f\u0131 rejimi) t\u0259dqiqind\u0259n ba\u015flama\u011f\u0131 m\u0259qs\u0259d\u0259uy\u011fun hesab edirik.<\/p>\n

M\u0259qal\u0259d\u0259 Az\u0259rbaycan c\u0259miyy\u0259tinin kontekstind\u0259 ilk d\u0259f\u0259 olaraq familist qay\u011f\u0131 rejimi makro v\u0259 mikros\u0259viyy\u0259l\u0259rd\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilir. Bu b\u00f6lg\u00fc C.Lyuisin sosial qay\u011f\u0131 konsepsiyas\u0131na \u0259saslan\u0131r. Makros\u0259viyy\u0259 mikros\u0259viyy\u0259d\u0259ki ail\u0259 qay\u011f\u0131s\u0131n\u0131n realla\u015fd\u0131\u011f\u0131 konteksti t\u0259\u015fkil edir. Qay\u011f\u0131 rejiminin makros\u0259viyy\u0259sinin t\u0259hlili A.Hoh\u015fildin qay\u011f\u0131 ideal\u0131 v\u0259 modell\u0259ri kateqoriyas\u0131na, J.\u00c7ernovan\u0131n qay\u011f\u0131 rejiml\u0259rinin elementl\u0259rin\u0259, B.Pfau-Effingerin \u201crifah m\u0259d\u0259niyy\u0259ti\u201d konsepsiyas\u0131na, S.Leytnerin familizm konsepsiyas\u0131na v\u0259 Q.Espinq-Andersenin rifah d\u00f6vl\u0259tl\u0259rinin t\u0259snifat\u0131na \u0259saslan\u0131r. Mikros\u0259viyy\u0259d\u0259 is\u0259 rejim E.Svidlerin t\u0259cr\u00fcb\u0259 v\u0259 strategiyalar repertuar\u0131 adlanan m\u0259d\u0259niyy\u0259t konsepsiyas\u0131 vasit\u0259sil\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilir. H\u0259m\u00e7inin L.Berqson v\u0259 U. Roberts t\u0259r\u0259find\u0259n t\u0259klif olunan ail\u0259 h\u0259mr\u0259yliyi anlay\u0131\u015f\u0131ndan istifad\u0259 olunur. M\u0259qal\u0259d\u0259 h\u0259m\u00e7inin Az\u0259rbaycan kontekstind\u0259 qay\u011f\u0131 rejimin\u0259 institusional v\u0259 m\u0259d\u0259ni yana\u015fmalar aras\u0131ndak\u0131 diskussiyalara m\u00fcnasib\u0259td\u0259 m\u00f6vqeyimizi m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn M.Kremerd\u0259n d\u0259 istinadlar vard\u0131r. Qay\u011f\u0131 sosiologiyas\u0131 sah\u0259sind\u0259 olan n\u0259z\u0259riyy\u0259 v\u0259 konsepsiyalar\u0131n \u00fcmumi c\u0259h\u0259ti onlar\u0131n \u0259ks\u0259riyy\u0259tinin Q\u0259rb c\u0259miyy\u0259tl\u0259rinin n\u00fcmun\u0259l\u0259rin\u0259 \u0259saslanaraq formala\u015fd\u0131r\u0131lmas\u0131d\u0131r. Bu, onlar\u0131n birba\u015fa olaraq dig\u0259r kontekstl\u0259r\u0259 t\u0259tbiqini \u00e7\u0259tinl\u0259\u015fdirir, lakin m\u00fc\u0259yy\u0259n \u0259lav\u0259 v\u0259 t\u0259nqidi t\u0259hlill\u0259rl\u0259 b\u0259rab\u0259r onlardan yararlanman\u0131 m\u00fcmk\u00fcn hesab edirik.<\/p>\n

    \n
  1. \u201cQay\u011f\u0131\u201d konsepsiyas\u0131 v\u0259 onun <\/strong>makro- v\u0259 mikros\u0259viyy\u0259l\u0259ri<\/strong><\/li>\n<\/ol>\n

    Qay\u011f\u0131 sosial siyas\u0259t\u0259 dair m\u00fcasir t\u0259dqiqatlarda, g\u00fcnd\u0259lik praktikalara h\u0259sr olunan mikrososioloji i\u015fl\u0259rd\u0259 \u0259n \u00e7ox istifad\u0259 olunan anlay\u0131\u015flardand\u0131r [1, s.84). Gender t\u0259dqiqatlar\u0131nda qay\u011f\u0131 \u00fc\u00e7 istiqam\u0259td\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilir. Birincisi, \u00f6z\u00fcn\u0259m\u0259xsus qad\u0131n t\u0259cr\u00fcb\u0259si kimi [12; 22]; ikincisi, pe\u015f\u0259 al\u0259mi v\u0259 haqq\u0131 \u00f6d\u0259nil\u0259n \u0259m\u0259k sah\u0259sind\u0259ki qay\u011f\u0131 t\u0259hlil olunur [9; 10; 12; 13]; \u00fc\u00e7\u00fcnc\u00fcs\u00fc, qay\u011f\u0131 kateqoriyas\u0131 sosial siyas\u0259tin ayr\u0131lmaz hiss\u0259si kimi n\u0259z\u0259rd\u0259n ke\u00e7irilir [8; 16; 17; 19].<\/p>\n

    T\u0259yini v\u0259 yana\u015fmalar\u0131n r\u0259ngar\u0259ngliyin\u0259 baxmayaraq m\u00fc\u0259llifl\u0259rin raz\u0131la\u015fd\u0131\u011f\u0131 \u00fcmumi fikir ondan ibar\u0259tdir ki, qay\u011f\u0131 ona c\u0259lb olunan insanlar\u0131n qar\u015f\u0131l\u0131ql\u0131 as\u0131l\u0131l\u0131q manasib\u0259tl\u0259rini n\u0259z\u0259rd\u0259 tutan emosional t\u0259rkib\u0259 malikdir [21, s.283]. Bettio v\u0259 Plantenqa qay\u011f\u0131n\u0131 \u00f6z qay\u011f\u0131s\u0131na qalma\u011fa qadir olmayan insanlara qulluq \u00fczr\u0259 f\u0259aliyy\u0259t kimi m\u00fc\u0259yy\u0259n edirl\u0259r [6; 21 s.283]. G\u00f6st\u0259rildiyi kimi, sosial qay\u011f\u0131 bu t\u0259dqiqatda makro v\u0259 mikros\u0259viyy\u0259l\u0259rd\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilir. Mikros\u0259viyy\u0259d\u0259 bu insana g\u00fcnd\u0259lik sosial, psixoloji, emosional v\u0259 fiziki diqq\u0259tin t\u0259min olunmas\u0131 praktikalar\u0131d\u0131r [17, s.28]. Makros\u0259viyy\u0259d\u0259 is\u0259 \u00fcmumilikd\u0259 c\u0259miyy\u0259t miqyas\u0131nda sosial qay\u011f\u0131n\u0131n t\u0259\u015fkilidir, hans\u0131 ki, g\u00fcnd\u0259lik praktikalar\u0131n kontekstidir.<\/p>\n

    Makros\u0259viyy\u0259d\u0259 qay\u011f\u0131n\u0131n t\u0259dqiqinin iki \u0259sas istiqam\u0259ti vard\u0131r: institusional v\u0259 m\u0259d\u0259ni. \u0130nstitusional yana\u015fman\u0131n Q.Espinq-Andersen v\u0259 C.Lyuis v\u0259 b. kimi t\u0259r\u0259fdarlar\u0131 bu v\u0259 ya dig\u0259r rejimin m\u00f6vcudlu\u011funun s\u0259b\u0259bi kimi d\u00f6vl\u0259t siyas\u0259tini n\u0259z\u0259rd\u0259n ke\u00e7irirl\u0259r [8]. Onlar\u0131n fikrinc\u0259, d\u00f6vl\u0259t siyas\u0259ti institutlar s\u0259viyy\u0259sind\u0259 qay\u011f\u0131 praktikalar\u0131n\u0131 h\u0259yata ke\u00e7ir\u0259n aktorlara t\u0259sir g\u00f6st\u0259r\u0259n institusional \u015f\u0259rtl\u0259ri m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. M\u0259d\u0259ni yana\u015fman\u0131n t\u0259r\u0259fdarlar\u0131 is\u0259, \u0259ksin\u0259, m\u0259d\u0259ni konteksti n\u0259z\u0259r\u0259 alma\u011f\u0131n vacibliyini vur\u011fulay\u0131rlar. Mikros\u0259viyy\u0259 is\u0259 ail\u0259 daxilind\u0259 v\u0259 ya icmada qay\u011f\u0131 praktikalar\u0131n\u0131n i\u015ftirak\u00e7\u0131lar\u0131n\u0131, qay\u011f\u0131n\u0131n onlar aras\u0131nda b\u00f6l\u00fc\u015fd\u00fcr\u00fclm\u0259sini ehtiva edir [17].<\/p>\n

    Qay\u011f\u0131 rejiminin t\u0259hlili \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tli konsepsiyalar\u0131n t\u0259hlilind\u0259n bel\u0259 q\u0259na\u0259t\u0259 g\u0259lm\u0259k olar ki, hans\u0131sa bir konsepsiyan\u0131n dig\u0259rl\u0259rind\u0259n \u00fcst\u00fcn q\u0259bul edilm\u0259si optimal m\u00f6vqe deyil. \u00c7\u00fcnki qeyd etdiyimiz kimi, bu konsepsiyalar\u0131n he\u00e7 biri n\u0259inki Az\u0259rbaycan, \u00fcmumiyy\u0259tl\u0259, postsovet c\u0259miyy\u0259tl\u0259rinin n\u00fcmun\u0259l\u0259ri \u00fcz\u0259rind\u0259 formala\u015fd\u0131r\u0131lmay\u0131b. Konkret lokal kontekstd\u0259 qay\u011f\u0131 rejiminin t\u0259hlilin\u0259 h\u0259sr olunmu\u015f t\u0259dqiqatlar\u0131n massivi m\u00f6vcud deyildir. Bu s\u0259b\u0259bd\u0259n onlar\u0131n \u00fcmumil\u0259\u015fmi\u015f t\u0259hlili v\u0259 uy\u011fun olmayan t\u0259r\u0259fl\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131 il\u0259 adekvat yana\u015fman\u0131 t\u0259min etm\u0259k olar. Bu bax\u0131mdan qay\u011f\u0131n\u0131n makros\u0259viyy\u0259sin\u0259 iki yana\u015fman\u0131n Az\u0259rbaycan kontekstin\u0259 ayr\u0131-ayr\u0131l\u0131qda deyil, \u201cm\u0259d\u0259ni yana\u015fmaya meyilli qar\u0131\u015f\u0131q yana\u015fma\u201d kimi m\u00fc\u0259yy\u0259n etm\u0259yi m\u00fcnasib hesab edirik.<\/p>\n

      \n
    1. C\u0259miyy\u0259td\u0259 qay\u011f\u0131 rejimini <\/strong>formala\u015fd\u0131ran m\u00fch\u00fcm <\/strong>sosial amill\u0259r<\/strong><\/li>\n<\/ol>\n

      Qay\u011f\u0131 rejimi qay\u011f\u0131n\u0131n m\u00fcxt\u0259lif aktorlar v\u0259 institutlar aras\u0131nda b\u00f6l\u00fc\u015fd\u00fcr\u00fclm\u0259sinin sabit t\u0259krarlanan patternl\u0259ri kimi m\u00fc\u0259yy\u0259n olunur [2, s.563]. H\u0259r bir konkret halda qay\u011f\u0131 rejimi qulluq praktikalar\u0131n\u0131n h\u0259yata ke\u00e7irilm\u0259sinin m\u00fcxt\u0259lif qaydalar\u0131n\u0131n toplusu ola, qay\u011f\u0131n\u0131n obyektind\u0259n (u\u015faqlar, ya\u015fl\u0131lar) as\u0131l\u0131 olaraq qurula v\u0259 qeyri-ard\u0131c\u0131l ola bil\u0259r [4, s.299]. Rusiya sosioloqu J.\u00c7ernova qay\u011f\u0131 rejimini t\u0259dqiq ed\u0259rk\u0259n onun \u00fc\u00e7 elementini ay\u0131r\u0131r: (1) qay\u011f\u0131 ideal\u0131, y\u0259ni yax\u015f\u0131 qullu\u011fun v\u0259 t\u0259rbiy\u0259nin n\u0259d\u0259n ibar\u0259t olmas\u0131, kimin \u201cs\u0259ri\u015ft\u0259li\u201d qay\u011f\u0131 subyekti olmas\u0131 haqq\u0131nda diskursiv t\u0259s\u0259vv\u00fcrl\u0259r; (2) as\u0131l\u0131 v\u0259t\u0259nda\u015flara qulluq v\u0259 qay\u011f\u0131 il\u0259 ba\u011fl\u0131 praktikalar\u0131n lokalla\u015fmas\u0131 (d\u00f6vl\u0259t institutlar\u0131, bazar xidm\u0259tl\u0259ri, ail\u0259, \u00fc\u00e7\u00fcnc\u00fc sektor); (3) konkret c\u0259miyy\u0259td\u0259 sosial qay\u011f\u0131n\u0131n statusu [4, s.312]. Z\u0259nnimizc\u0259, t\u0259dqim olunan elementl\u0259r qay\u011f\u0131n\u0131n obyektind\u0259n as\u0131l\u0131 olmayaraq, h\u0259m u\u015faqlara qay\u011f\u0131, h\u0259m ya\u015fl\u0131, h\u0259m d\u0259 \u0259lill\u0259r\u0259 qay\u011f\u0131 m\u00fcnasib\u0259tl\u0259ri \u00fc\u00e7\u00fcn m\u00fcnasibdir. G\u00f6st\u0259ril\u0259n elementl\u0259r aras\u0131nda qay\u011f\u0131 ideal\u0131 anlay\u0131\u015f\u0131 x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. Bel\u0259 ki, o n\u0259 \u00fc\u00e7\u00fcn m\u00fc\u0259yy\u0259n kontekstd\u0259 bu v\u0259 ya dig\u0259r qay\u011f\u0131 rejiminin \u00fcst\u00fcnl\u00fck t\u0259\u015fkil etdiyini anlama\u011fa yard\u0131m edir.<\/p>\n

      Qay\u011f\u0131 ideal\u0131 anlay\u0131\u015f\u0131 insanlar\u0131n \u00f6z ail\u0259 \u00fczvl\u0259rin\u0259 g\u00fcnd\u0259lik qay\u011f\u0131n\u0131 nec\u0259 t\u0259\u015fkil etm\u0259l\u0259rini \u00f6yr\u0259nm\u0259k bax\u0131m\u0131ndan m\u00fch\u00fcm \u0259h\u0259miyy\u0259t k\u0259sb edir. O, A.Hoh\u015fild t\u0259r\u0259find\u0259n 1990-c\u0131 ill\u0259rd\u0259 i\u015fl\u0259nilmi\u015fdir. Qay\u011f\u0131 ideal\u0131 – kimin qay\u011f\u0131 praktikalar\u0131n\u0131 yerin\u0259 yetirm\u0259li olmas\u0131, bunun n\u0259d\u0259n ibar\u0259t olmas\u0131 v\u0259 q\u0259bul olunmu\u015f normalara \u0259sas\u0259n hans\u0131 qay\u011f\u0131 tipinin n\u0259 q\u0259d\u0259rinin \u201cyet\u0259rli\u201d olmas\u0131 haqq\u0131nda c\u0259miyy\u0259td\u0259 sabit k\u00f6k salm\u0131\u015f t\u0259s\u0259vv\u00fcrl\u0259rdir [14; 15]. Qay\u011f\u0131n\u0131n m\u00fcasir t\u0259dqiqat\u00e7\u0131s\u0131, Amsterdam Universitetinin professoru Monik Kremer d\u0259 qay\u011f\u0131 rejiminin m\u00fc\u0259yy\u0259n edilm\u0259sind\u0259 qay\u011f\u0131 ideallar\u0131n\u0131n \u0259h\u0259miyy\u0259tini g\u00f6st\u0259rir. Onun fikrinc\u0259, ideal\u0131n t\u0259dqiqi qay\u011f\u0131n\u0131n harada v\u0259 kim t\u0259r\u0259find\u0259n t\u0259min olunmas\u0131n\u0131 ayd\u0131nla\u015fd\u0131rma\u011fa imkan verir [17, s.60]. Uy\u011fun olaraq qay\u011f\u0131 ideallar\u0131 spesifik normativ legitimliyi v\u0259 konkret kontekstd\u0259 qay\u011f\u0131 praktikalar\u0131n\u0131n uy\u011funlu\u011funun m\u0259ntiqini n\u0259z\u0259rd\u0259 tutur [20]. M\u0259hz legitiml\u0259\u015fdirm\u0259 \u0259sas\u0131nda f\u0259rdl\u0259r h\u0259r hans\u0131 bir t\u0259\u015fkil formas\u0131n\u0131 m\u00fcnasib olan kimi se\u00e7ir, dig\u0259rl\u0259rini is\u0259 onlar\u0131n sosial c\u0259h\u0259td\u0259n arzuolunmazl\u0131\u011f\u0131 \u2013 qeyri-legitimliyi bax\u0131m\u0131ndan he\u00e7 n\u0259z\u0259rd\u0259n ke\u00e7irm\u0259y\u0259 bil\u0259rl\u0259r. M\u0259s\u0259l\u0259n, Az\u0259rbaycan c\u0259miyy\u0259tind\u0259 ya\u015fl\u0131 ail\u0259 \u00fczv\u00fcn\u0259 qay\u011f\u0131n\u0131n m\u0259hz ail\u0259d\u0259, yetkin \u00f6vladlar t\u0259r\u0259find\u0259n h\u0259yata ke\u00e7irilm\u0259si arzuolunan v\u0259 legitimdir. Lakin onlara institusional qay\u011f\u0131 \u2013 qocalar evind\u0259 ya\u015famaq alternativi qeyri-legitim v\u0259 arzuolunmazd\u0131r. Ayd\u0131nd\u0131r ki, bu halda \u0259ks\u0259r insanlar valideynl\u0259rini qocalar evin\u0259 t\u0259hvil verm\u0259yi he\u00e7 a\u011f\u0131llar\u0131na bel\u0259 g\u0259tirmirl\u0259r. M\u00f6vcud qay\u011f\u0131 ideallar\u0131 rigid \u0259xlaqi imperativl\u0259r deyil. Onlar kontekstuald\u0131r, ail\u0259 daxilind\u0259ki dan\u0131\u015f\u0131qlar\u0131n, h\u0259m\u00e7inin ail\u0259 siyas\u0259tinin dig\u0259r aktorlar\u0131 il\u0259 dan\u0131\u015f\u0131qlar\u0131n n\u0259tic\u0259sidir, bu v\u0259 ya dig\u0259r d\u00f6vl\u0259td\u0259 \u201cqay\u011f\u0131 rejimi\u201dni t\u0259\u015fkil edirl\u0259r [4, s.301].<\/p>\n

      Qay\u011f\u0131 ideal\u0131 h\u0259m d\u0259 qay\u011f\u0131n\u0131n artan \u00e7at\u0131\u015fmazl\u0131\u011f\u0131 \u015f\u0259raitind\u0259 c\u0259miyy\u0259td\u0259 hans\u0131 modelin \u00fcst\u00fcnl\u00fck t\u0259\u015fkil etm\u0259sind\u0259 \u0259ks olunur. M\u00fcxt\u0259lif ideallara istinad ed\u0259r\u0259k A.Hoh\u015fild d\u00f6rd qay\u011f\u0131 modelini ay\u0131r\u0131r: \u0259n\u0259n\u0259vi (traditional), postm\u00fcasir (postmodern), m\u00fcasir \u201csoyuq\u201d qay\u011f\u0131 modeli (cold-modern) v\u0259 m\u00fcasir \u201cisti\u201d qay\u011f\u0131 modeli (warm-modern). H\u0259r bir model g\u00f6st\u0259ril\u0259n kontekstd\u0259 kimin qay\u011f\u0131n\u0131n subyekti olmas\u0131n\u0131, qay\u011f\u0131n\u0131n hans\u0131 tipinin v\u0259 h\u0259cminin \u201cyet\u0259rinc\u0259 yax\u015f\u0131\u201d olmas\u0131n\u0131 n\u0259z\u0259rd\u0259 tutur [14, s.333]. T\u0259d qiqat\u00e7\u0131 qay\u011f\u0131n\u0131n artan defisitini qeyd edir v\u0259 buna t\u0259sir ed\u0259n iki sosial prosesi ay\u0131r\u0131r – bu, m\u00fcasir v\u0259 postm\u00fcasir c\u0259miyy\u0259tl\u0259rd\u0259 ail\u0259 m\u00fcnasib\u0259tl\u0259rinin strukturundak\u0131 v\u0259 m\u0259\u015f\u011fullu\u011fun strukturundak\u0131 d\u0259yi\u015fiklikdir [14, s.334]. Bu hiss\u0259ni bir q\u0259d\u0259r a\u00e7\u0131qlama\u011f\u0131 laz\u0131m bilirik. M\u0259lumdur ki, son bir \u0259sr \u0259rzind\u0259 ail\u0259 strukturu ciddi d\u0259yi\u015fikliy\u0259 m\u0259ruz qal\u0131b, geni\u015fl\u0259nmi\u015f ail\u0259 t\u0259s\u0259rr\u00fcfat\u0131 \u00f6z yerini \u0259sas\u0259n nuklear ail\u0259l\u0259r\u0259 verib. Ail\u0259nin funksiyas\u0131nda da ciddi d\u0259yi\u015fiklikl\u0259r ba\u015f verib. Ail\u0259nin iqtisadi funksiyas\u0131 \u0259vv\u0259ll\u0259r sahib oldu\u011fu m\u00fcst\u0259sna rolunu bir q\u0259d\u0259r itir\u0259r\u0259k, yerini emosional-psixoloji t\u0259l\u0259batlar\u0131n \u00f6d\u0259nilm\u0259si funksiyas\u0131na verm\u0259kd\u0259dir. M\u0259\u015f\u011fullu\u011fun strukturundak\u0131 d\u0259yi\u015fiklik is\u0259 \u0259sas\u0259n qad\u0131nlar\u0131n haqq\u0131 \u00f6d\u0259nil\u0259n \u0259m\u0259k sah\u0259l\u0259rin\u0259 k\u00fctl\u0259vi \u015f\u0259kild\u0259 c\u0259lb olunmas\u0131 il\u0259 ba\u011fl\u0131d\u0131r. Bu iki amil ona g\u0259tirib \u00e7\u0131xar\u0131b ki, m\u00fcasir ail\u0259d\u0259 as\u0131l\u0131 v\u0259 qay\u011f\u0131ya ehtiyac\u0131 olanlara birba\u015fa qay\u011f\u0131n\u0131 h\u0259yata ke\u00e7ir\u0259n potensial ail\u0259 \u00fczvl\u0259rinin say\u0131 azalma\u011fa do\u011fru gedir. A.Hoh\u015fildin ir\u0259li s\u00fcr\u0259r\u0259k, konseptualla\u015fd\u0131rd\u0131\u011f\u0131 h\u0259r bir model m\u00fcasir c\u0259miyy\u0259td\u0259 yaranmaqda olan qay\u011f\u0131 defisitin\u0259 bir n\u00f6v cavabd\u0131r. Onlar (d\u00f6rd qay\u011f\u0131 modeli) h\u0259m \u00f6z\u0259l, h\u0259m d\u0259 ictimai diskurslarda \u00fcst\u00fcnl\u00fck qazanmaq \u00fc\u00e7\u00fcn bir-biril\u0259 r\u0259qab\u0259t apar\u0131rlar [14, s.338].<\/p>\n

      \u018fn\u0259n\u0259vi qay\u011f\u0131 modelind\u0259 qay\u011f\u0131 qad\u0131n m\u0259suliyy\u0259ti hesab olunur, \u0259n\u0259n\u0259vi qad\u0131n rollar\u0131na qay\u0131d\u0131\u015f qay\u011f\u0131 b\u00f6hran\u0131ndan \u0259n yax\u015f\u0131 \u00e7\u0131x\u0131\u015f yolu hesab olunur. M\u00fcasir qay\u011f\u0131n\u0131n \u201csoyuq\u201d modeli pe\u015f\u0259karlar t\u0259r\u0259find\u0259n ictimai m\u00fc\u0259ssis\u0259l\u0259rd\u0259 h\u0259yata ke\u00e7iril\u0259n institusional qay\u011f\u0131n\u0131n inki\u015faf etdirilm\u0259sini n\u0259z\u0259rd\u0259 tutur, bu modeld\u0259 \u015f\u0259xsil\u0259\u015fdirilmi\u015f qay\u011f\u0131n\u0131n d\u0259y\u0259ri a\u015fa\u011f\u0131 d\u00fc\u015f\u00fcr. A.Hoh\u015fildin fikrinc\u0259, \u0259n m\u00fcnasib olan m\u00fcasir \u201cisti\u201d qay\u011f\u0131 modelidir. Bel\u0259 qay\u011f\u0131 modeli qad\u0131n v\u0259 ki\u015fil\u0259rin b\u0259rab\u0259r i\u015ftirak\u0131, haqq\u0131 \u00f6d\u0259nil\u0259n v\u0259 ev qay\u011f\u0131lar\u0131n\u0131n balansla\u015fd\u0131r\u0131lmas\u0131, qay\u011f\u0131n\u0131n c\u0259miyy\u0259td\u0259 d\u0259y\u0259rinin tan\u0131nmas\u0131 say\u0259sind\u0259 ola bil\u0259r. Bu konsepsiyan\u0131 a\u015fa\u011f\u0131dak\u0131 s\u0259b\u0259bl\u0259rd\u0259n n\u0259z\u0259rd\u0259n ke\u00e7iririk: Az\u0259rbaycan c\u0259miyy\u0259ti h\u0259m sovet, h\u0259m d\u0259 postsovet d\u00f6vr\u00fcnd\u0259 \u0259h\u0259miyy\u0259tli d\u0259yi\u015fiklikl\u0259r\u0259 m\u0259ruz qalm\u0131\u015fd\u0131r. C\u0259miyy\u0259t modernl\u0259\u015fir, lakin modernl\u0259\u015fm\u0259 prosesi qeyri-b\u0259rab\u0259r v\u0259 natamam ba\u015f verirdi. Ail\u0259 institutunda, m\u0259\u015f\u011fulluqda, c\u0259miyy\u0259tin gender sistemind\u0259 struktur d\u0259yi\u015fiklikl\u0259ri ba\u015f verirdi. B\u00fct\u00fcn bunlar qay\u011f\u0131 modelinin d\u0259 m\u00fcxt\u0259lif d\u00f6vrl\u0259rd\u0259 f\u0259rqli t\u0259sirl\u0259r\u0259 m\u0259ruz qalmas\u0131n\u0131 \u015f\u0259rtl\u0259ndirmi\u015fdi. M\u0259s\u0259l\u0259n, sovet quruculu\u011fu d\u00f6vr\u00fc qay\u011f\u0131 funksiyalar\u0131n\u0131n ail\u0259 v\u0259 d\u00f6vl\u0259t m\u00fc\u0259ssis\u0259l\u0259ri aras\u0131nda b\u00f6l\u00fc\u015fd\u00fcr\u00fclm\u0259sini t\u0259\u015fviq ets\u0259 d\u0259, m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn ilk onillikl\u0259rind\u0259 qad\u0131nlar\u0131n ail\u0259 m\u00fchitin\u0259 \u201cqay\u0131d\u0131\u015f\u0131\u201d, m\u00fcr\u0259kk\u0259bl\u0259\u015f\u0259n \u0259m\u0259k bazar\u0131 \u015f\u0259raitind\u0259 \u0259sas\u0259n ail\u0259 rollar\u0131na meyil etm\u0259sini \u015f\u0259rtl\u0259ndirmi\u015fdi. B\u00fct\u00fcn bu amill\u0259r haz\u0131rk\u0131 d\u00f6vrd\u0259 Az\u0259rbaycanda qay\u011f\u0131 rejiminin m\u00fcr\u0259kk\u0259b m\u0259nz\u0259r\u0259sinin fomala\u015fmas\u0131na g\u0259tirib \u00e7\u0131xarm\u0131\u015fd\u0131r.<\/p>\n

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      1. Qay\u011f\u0131 rejiminin <\/strong>formala\u015fmas\u0131nda <\/strong>ail\u0259-d\u00f6vl\u0259t m\u00fcnasib\u0259tl\u0259ri<\/strong><\/li>\n<\/ol>\n

        C\u0259miyy\u0259td\u0259 \u00fcst\u00fcn olan qay\u011f\u0131 rejimi n\u0259inki qay\u011f\u0131n\u0131n ideal modeli, h\u0259m d\u0259 rifah d\u00f6vl\u0259tinin tipi il\u0259 \u0259laq\u0259lidir. Rifah d\u00f6vl\u0259tl\u0259rinin klassik tipologiyas\u0131nda Q.Espinq-Andersen \u0130\u018f\u0130T \u00f6lk\u0259l\u0259rini n\u0259z\u0259rd\u0259n ke\u00e7irmi\u015f v\u0259 \u00fc\u00e7 modeli g\u00f6st\u0259rmi\u015fdir: liberal, konservativ v\u0259 sosial-demokratik. Liberal model ail\u0259l\u0259r\u0259 d\u00f6vl\u0259t t\u0259r\u0259find\u0259n \u0259n az yard\u0131m\u0131 n\u0259z\u0259rd\u0259 tutur, d\u00f6vl\u0259t \u201cail\u0259 i\u015fl\u0259rin\u0259\u201d m\u0259hdud d\u0259r\u0259c\u0259d\u0259 m\u00fcdaxil\u0259 edir, onlar v\u0259t\u0259nda\u015flar\u0131n \u00f6z\u0259l probleml\u0259ri hesab olunur. Bel\u0259 olan halda qay\u011f\u0131n\u0131n b\u00f6y\u00fck bir hiss\u0259si bazar xidm\u0259tl\u0259ri say\u0259sind\u0259 h\u0259yata ke\u00e7irilir. Y\u0259niqay\u011f\u0131n\u0131n kommodifikasiyas\u0131 (\u0259mt\u0259\u0259y\u0259 \u00e7evrilm\u0259si) ba\u015f verir. Konservativ model ail\u0259nin sosial d\u00f6vl\u0259t t\u0259r\u0259find\u0259n yet\u0259rinc\u0259 d\u0259st\u0259kl\u0259nm\u0259sini n\u0259z\u0259rd\u0259 tutur (onu liberal modell\u0259 m\u00fcqayis\u0259d\u0259 daha \u00e7ox ail\u0259y\u0259 y\u00f6n\u00fcml\u00fc hesab etm\u0259k olar). Lakin bu halda sosial siyas\u0259t t\u0259dbirl\u0259ri ail\u0259nin gender nizam\u0131na uy\u011fun i\u015fl\u0259nilir, y\u0259ni ki\u015fil\u0259rin evin \u201c\u00e7\u00f6r\u0259kg\u0259tir\u0259ni\u201d (ingilisc\u0259 \u201cbreadwinner\u201d), qad\u0131nlar\u0131n evdar olmas\u0131 haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259r\u0259 \u0259saslan\u0131r. Sosial-demokratik model ail\u0259 qay\u011f\u0131s\u0131n\u0131n \u0259h\u0259miyy\u0259tli d\u0259r\u0259c\u0259d\u0259 d\u00f6vl\u0259t t\u0259r\u0259find\u0259n d\u0259st\u0259kl\u0259nm\u0259sin\u0259 y\u00f6n\u0259lmi\u015fdir, lakin konservativ modeld\u0259n f\u0259rqli olaraq qad\u0131nlar\u0131n v\u0259 ki\u015fil\u0259rin ail\u0259 v\u0259 pe\u015f\u0259 rollar\u0131n\u0131n balans\u0131 \u00fc\u00e7\u00fcn b\u00f6y\u00fck imkanlar yarad\u0131r. G\u00f6st\u0259ril\u0259n tipologiyan\u0131n sonrak\u0131 t\u0259nqidin\u0259 baxmayaraq o, konkret c\u0259miyy\u0259t kontekstind\u0259 d\u00f6vl\u0259tin i\u015ftirak\u0131, v\u0259t\u0259nda\u015flara qay\u011f\u0131 praktikalar\u0131nda ail\u0259y\u0259 d\u0259st\u0259k kimi c\u0259h\u0259tl\u0259r\u0259 diqq\u0259t yetirm\u0259y\u0259 imkan verir.<\/p>\n

        \u0130tisadi c\u0259h\u0259td\u0259n inki\u015faf etmi\u015f c\u0259miyy\u0259tl\u0259rd\u0259 b\u00fct\u00fcn v\u0259t\u0259nda\u015flara qay\u011f\u0131 ail\u0259, rifah d\u00f6vl\u0259ti, bazar strukturlar\u0131 v\u0259 v\u0259t\u0259nda\u015f c\u0259miyy\u0259ti aras\u0131nda \u0259m\u0259kda\u015fl\u0131q (sosial t\u0259r\u0259fda\u015fl\u0131q) kimi t\u0259\u015fkil olunmu\u015fdur [7, s.538]. Ail\u0259nin \u0259sas qay\u011f\u0131 aktoru oldu\u011fu rejiml\u0259r familist rejim hesab olunur v\u0259 yuxar\u0131da qeyd olundu\u011fu kimi, Az\u0259rbaycan da familist qay\u011f\u0131 rejiminin apar\u0131c\u0131 oldu\u011fu c\u0259miyy\u0259tl\u0259r\u0259 aiddir. Y\u0259ni n\u0259z\u0259rd\u0259n ke\u00e7irdiyimiz Az\u0259rbaycan c\u0259miyy\u0259tinin kontekstual x\u00fcsusiyy\u0259tl\u0259ri onu as\u0131l\u0131 v\u0259t\u0259nda\u015flara (u\u015faqlar, ya\u015fl\u0131lar, m\u0259hdud fiziki imkanl\u0131 \u015f\u0259xsl\u0259r) qay\u011f\u0131n\u0131n \u0259sas aktoru kimi ail\u0259nin \u00e7\u0131x\u0131\u015f etdiyi familist qay\u011f\u0131 rejiminin olmas\u0131n\u0131 g\u00f6st\u0259rir. V\u0259t\u0259nda\u015flara m\u00fcnasib\u0259td\u0259 sosial qay\u011f\u0131 rejimi daha geni\u015f olan rifah rejimi anlay\u0131\u015f\u0131n\u0131n sistem elementidir. Bel\u0259likl\u0259, c\u0259miyy\u0259td\u0259 qay\u011f\u0131 praktikalar\u0131 d\u00f6vl\u0259t v\u0259 sosial institutlar\u0131n m\u00fcr\u0259kk\u0259b, \u00e7oxs\u0259viyy\u0259li qar\u015f\u0131l\u0131ql\u0131 t\u0259sir prosesl\u0259ri kontekstind\u0259 ger\u00e7\u0259kl\u0259\u015fir.<\/p>\n

        Rifah rejimi il\u0259 familizmin \u0259laq\u0259si ilk olaraq Q. Espinq-Andersen t\u0259r\u0259find\u0259n \u00f6z konsepsiyas\u0131n\u0131 yenid\u0259n n\u0259z\u0259rd\u0259n ke\u00e7irm\u0259si zaman\u0131 qeyd olunmu\u015fdur. Onun kapitalist rifah c\u0259miyy\u0259tl\u0259rinin \u00fc\u00e7 n\u00f6v\u00fc haqq\u0131nda t\u0259snifat\u0131 bir s\u0131ra c\u0259h\u0259tl\u0259rin\u0259, o c\u00fcml\u0259d\u0259n gender h\u0259ssasl\u0131\u011f\u0131n\u0131n olmamas\u0131na g\u00f6r\u0259 t\u0259nqid\u0259 m\u0259ruz qalm\u0131\u015fd\u0131r. Ail\u0259 institutunun sosial-siyasi funksiyas\u0131n\u0131 t\u0259hlil ed\u0259rk\u0259n t\u0259dqiqat\u00e7\u0131 familist v\u0259 de-familist rifah rejiml\u0259rini ay\u0131r\u0131r. Familist sisteml\u0259rd\u0259 ictimai siyas\u0259t v\u0259 ideologiya ail\u0259 t\u0259s\u0259rr\u00fcfat\u0131na \u00f6z \u00fczvl\u0259rinin rifah\u0131na g\u00f6r\u0259 \u0259sas m\u0259suliyy\u0259ti h\u0259val\u0259 edir. Defamilizasiyaya m\u0259ruz qalan rejiml\u0259r ev t\u0259s\u0259rr\u00fcfatlar\u0131n\u0131n y\u00fck\u00fcn\u00fcn v\u0259 f\u0259rdl\u0259rin rifah\u0131n\u0131n ail\u0259 \u0259laq\u0259l\u0259rind\u0259n as\u0131l\u0131l\u0131\u011f\u0131n\u0131n azald\u0131lmas\u0131 il\u0259 s\u0259ciyy\u0259l\u0259nir [18, s.51]. Defamilizasiya mexanizml\u0259ri kimi d\u00f6vl\u0259t t\u0259r\u0259find\u0259n d\u0259st\u0259kl\u0259n\u0259n sosial xidm\u0259tl\u0259r v\u0259 ya bazar vasit\u0259sil\u0259 qay\u011f\u0131n\u0131n t\u0259min olunmas\u0131 \u00e7\u0131x\u0131\u015f ed\u0259 bil\u0259r. Son ill\u0259r Az\u0259rbaycanda artmaqda olan qay\u011f\u0131 xidm\u0259tl\u0259rin\u0259 baxmayaraq, yen\u0259 d\u0259 v\u0259t\u0259nda\u015flara qay\u011f\u0131 rejiminin struktur x\u00fcsusiyy\u0259tl\u0259rini t\u0259svir etm\u0259k \u00fc\u00e7\u00fcn familizm anlay\u0131\u015f\u0131 daha relevant g\u00f6r\u00fcn\u00fcr. Bununla yana\u015f\u0131, h\u0259r bir konkret familist rejim m\u0259d\u0259ni spesifikliy\u0259 malikdir.<\/p>\n

        Qay\u011f\u0131 rejiminin m\u0259d\u0259ni \u00f6z\u00fcn\u0259m\u0259xsuslu\u011fu m\u0259s\u0259l\u0259si Gettingen Universitetinin sosial siyas\u0259t \u00fczr\u0259 t\u0259dqiqat\u00e7\u0131s\u0131 C.Leytner t\u0259r\u0259find\u0259n fundamental \u015f\u0259kild\u0259 i\u015fl\u0259nilmi\u015fdir. Avropada sosial qay\u011f\u0131 rejiml\u0259rini m\u00fcqayis\u0259 ed\u0259r\u0259k, gender t\u0259hlili prinsipl\u0259rini r\u0259hb\u0259r tutaraq Leyt ner ail\u0259y\u0259 y\u00f6n\u00fcml\u00fc qay\u011f\u0131 rejiml\u0259rinin d\u00f6rd ideal tipini ay\u0131r\u0131r: a\u00e7\u0131q<\/em> (explicit) familizm, qapal\u0131<\/em> (implicit) familizm, se\u00e7ici<\/em> (optional) familizm v\u0259 defamilizasiya [18, s.354]. Eksplisit familizm<\/em> rejimind\u0259 d\u00f6vl\u0259t siyas\u0259ti ail\u0259ni as\u0131l\u0131 ail\u0259 \u00fczvl\u0259rinin qay\u011f\u0131s\u0131 m\u0259s\u0259l\u0259l\u0259rind\u0259 birba\u015fa d\u0259st\u0259kl\u0259yir, lakin ail\u0259 qay\u011f\u0131s\u0131na institusional alternativl\u0259rl\u0259 o q\u0259d\u0259r d\u0259 t\u0259min etmir. Se\u00e7ici familizm<\/em>d\u0259 d\u00f6vl\u0259t qay\u011f\u0131n\u0131n ail\u0259 format\u0131n\u0131 d\u0259st\u0259kl\u0259yir, lakin bundan \u0259lav\u0259 \u00f6hd\u0259likl\u0259ri qism\u0259n \u00f6t\u00fcrm\u0259k \u00fc\u00e7\u00fcn institusional imkanlar t\u0259klif edir [18, s.359]. \u0130mplisit familizm<\/em> \u015f\u0259raitind\u0259 ail\u0259 \u0259sas qay\u011f\u0131 institutu hesab olunur, lakin d\u00f6vl\u0259t onu \u0259h\u0259miyy\u0259tli d\u0259st\u0259kl\u0259 t\u0259min etmir, alternativ qay\u011f\u0131 formalar\u0131 inki\u015faf etmir, ideoloji d\u0259st\u0259k g\u00f6rm\u00fcr. N\u0259hay\u0259t, defamilizasiya rejimi<\/em> ail\u0259nin funksiyas\u0131n\u0131n z\u0259ifl\u0259m\u0259si, qay\u011f\u0131n\u0131n d\u00f6vl\u0259t v\u0259 bazar institutlar\u0131na \u00f6t\u00fcr\u00fclm\u0259si il\u0259 xarakteriz\u0259 olunur [18, s.359]. Bel\u0259likl\u0259, ail\u0259 qism\u0259n qay\u011f\u0131dan azad olur, lakin tam azadl\u0131q \u00fcmumiyy\u0259tl\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilmir.<\/p>\n

        Kontekstin (ilkin v\u0259 ikincili m\u0259nb\u0259l\u0259rin) t\u0259hlili bizi bel\u0259 bir q\u0259na\u0259t\u0259 (daha \u00e7ox f\u0259rziyy\u0259y\u0259) g\u0259lm\u0259y\u0259 imkan verir ki, Az\u0259rbaycanda qay\u011f\u0131 rejimin\u0259 qay\u011f\u0131n\u0131n obyektind\u0259n \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k t\u0259snifat n\u00f6qteyi-n\u0259z\u0259rind\u0259n baxmaq laz\u0131md\u0131r. Az\u0259rbaycanda v\u0259t\u0259nda\u015flara g\u00fcnd\u0259lik qay\u011f\u0131n\u0131n \u0259sas lokall\u0131\u011f\u0131 v\u0259 resursu ail\u0259dir. Bu model h\u0259m sosial siyas\u0259t, h\u0259m d\u0259 c\u0259miyy\u0259td\u0259 geni\u015f yay\u0131lm\u0131\u015f m\u0259d\u0259ni ideallarla d\u0259st\u0259kl\u0259nir. Bununla yana\u015f\u0131, d\u00f6vl\u0259t ail\u0259nin maddi d\u0259st\u0259kl\u0259nm\u0259si sah\u0259sind\u0259 (t\u0259qa\u00fcdl\u0259r, m\u00fcavin\u0259tl\u0259r v\u0259 s.) ard\u0131c\u0131l, sistematik t\u0259dbirl\u0259r h\u0259yata ke\u00e7irir.<\/p>\n

          \n
        1. Qay\u011f\u0131 rejimi v\u0259 rifah m\u0259d\u0259niyy\u0259ti<\/strong><\/li>\n<\/ol>\n

          \u00a0Qay\u011f\u0131 rejimini \u015f\u0259rtl\u0259ndir\u0259n rifah rejimi v\u0259 m\u0259d\u0259niyy\u0259tin qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259sinin t\u0259hlilin\u0259 ba\u015f vuran M.Kremer yaz\u0131r: \u201cRifah d\u00f6vl\u0259ti m\u0259d\u0259ni olaraq m\u00fc\u0259yy\u0259nl\u0259\u015fmi\u015f \u0259xlaqi ismar\u0131clar verir. D\u00f6vl\u0259t yaln\u0131z v\u0259t\u0259nda\u015flar aras\u0131nda, v\u0259t\u0259nda\u015f v\u0259 d\u00f6vl\u0259t aras\u0131nda m\u00fcqavil\u0259 ba\u011flayan h\u00fcquq\u015f\u00fcnas deyil, t\u0259l\u0259b v\u0259 t\u0259klifi \u0259laq\u0259l\u0259ndir\u0259n iqtisad\u00e7\u0131 deyil, h\u0259m d\u0259 insanlara d\u00fcnyan\u0131n \u015f\u0259rhini v\u0259 \u00f6z\u00fcn\u0259m\u0259xsus kontekstd\u0259 daha arzuolunan davran\u0131\u015flar\u0131 \u00f6t\u00fcrm\u0259y\u0259 \u00e7al\u0131\u015fan din xadimidir\u201d [17, s.242]. M\u0259d\u0259niyy\u0259t v\u0259 d\u00f6vl\u0259tin m\u00fcnasib\u0259tl\u0259ri d\u0259yi\u015fiklikl\u0259r\u0259 m\u0259ruz qal\u0131r. Bu bax\u0131mdan ail\u0259 qay\u011f\u0131s\u0131 rejiminin h\u0259rt\u0259r\u0259fli \u00f6yr\u0259nilm\u0259si \u00fc\u00e7\u00fcn \u201crifah m\u0259d\u0259niyy\u0259ti\u201d anlay\u0131\u015f\u0131 \u0259h\u0259miyy\u0259t k\u0259sb edir. \u201cRifah m\u0259d\u0259niyy\u0259ti\u201d m\u00fcvafiq sosial aktorlar, institutlar v\u0259 konkret siyasi t\u0259dbirl\u0259rin istinad etdiyi bilik, d\u0259y\u0259r v\u0259 ideallar\u0131n c\u0259mini \u0259hat\u0259 edir. Rifah m\u0259d\u0259niyy\u0259tind\u0259\u00a0 dominantl\u0131q ed\u0259n m\u0259d\u0259ni d\u0259y\u0259r v\u0259 ideallar m\u00fcmk\u00fcn siyasi t\u0259dbirl\u0259r spektrini m\u0259hdudla\u015fd\u0131r\u0131r [23, s.4]. Ba\u015fqa s\u00f6zl\u0259, m\u00f6vcud ail\u0259 institutu v\u0259 gender nizam\u0131 dominantl\u0131q ed\u0259n m\u0259d\u0259ni patternl\u0259ri il\u0259 birg\u0259 sosial siyas\u0259tin konkret t\u0259dbirl\u0259rinin realla\u015fd\u0131\u011f\u0131 konteksti \u0259m\u0259l\u0259 g\u0259tirirl\u0259r. Ayd\u0131nd\u0131r ki, rifah m\u0259d\u0259niyy\u0259ti anlay\u0131\u015f\u0131 m\u0259d\u0259ni ideallar\u0131n sosial siyas\u0259t\u0259, q\u0259bul olunan qanunvericilik t\u0259dbirl\u0259rin\u0259 t\u0259sirini g\u00f6st\u0259rir. Bu anlay\u0131\u015f\u0131n i\u015fl\u0259nilm\u0259sin\u0259 B.Pfau-Effinger \u0259h\u0259miyy\u0259tli d\u0259r\u0259c\u0259d\u0259 t\u00f6hf\u0259sini vermi\u015fdir. O, rifah m\u0259d\u0259niyy\u0259tinin \u0259sas s\u0259viyy\u0259l\u0259rini ay\u0131r\u0131r. Birinci s\u0259viyy\u0259 qanunvericiliyin t\u0259nziml\u0259nm\u0259si, onun \u00e7\u0259r\u00e7iv\u0259sind\u0259 m\u0259d\u0259ni d\u0259y\u0259rl\u0259r v\u0259 modell\u0259r \u00f6z legitimliyini tap\u0131r. \u0130kinci s\u0259viyy\u0259 ictimai t\u0259s\u0259vv\u00fcrl\u0259rd\u0259 dominantl\u0131q ed\u0259n m\u0259d\u0259ni d\u0259y\u0259r v\u0259 modell\u0259rdir. \u00dc\u00e7\u00fcnc\u00fc s\u0259viyy\u0259 m\u0259d\u0259ni d\u0259y\u0259r v\u0259 ideallar\u0131 reprezentasiya ed\u0259n ictimai diskurslard\u0131r. \u0130ctimai diskurslar bir-biril\u0259 m\u00fcnaqi\u015f\u0259d\u0259 ola bil\u0259n ictimai t\u0259s\u0259vv\u00fcrl\u0259rl\u0259 d\u00f6vl\u0259t m\u00fc\u0259ssis\u0259l\u0259ri aras\u0131nda mediator kimi \u00e7\u0131x\u0131\u015f edir [23, s.10]. Rifah d\u00f6vl\u0259tinin siyas\u0259ti sosial aktorlar\u0131n ideya v\u0259 maraqlar \u0259traf\u0131nda m\u00fcnaqi\u015f\u0259l\u0259ri, dan\u0131\u015f\u0131qlar\u0131 v\u0259 kompromisl\u0259ri n\u0259tic\u0259sind\u0259 formala\u015f\u0131r [23, s.11]. Pfau-Effinger hesab edir ki, rifah m\u0259d\u0259niyy\u0259tinin \u00f6yr\u0259nilm\u0259si c\u0259miyy\u0259tin normalar\u0131 v\u0259 d\u00f6vl\u0259tin sosial siyas\u0259ti aras\u0131ndak\u0131 m\u00fcr\u0259kk\u0259b \u00e7oxs\u0259viyy\u0259li m\u00fcnasib\u0259tl\u0259ri daha d\u0259rind\u0259n anlama\u011fa imkan verir [23, s.16].<\/p>\n

          \u0130ctimai diskurslar, t\u0259s\u0259vv\u00fcrl\u0259r v\u0259 siyasi q\u0259rarlar aras\u0131nda potensial ziddiyy\u0259tl\u0259r haqq\u0131nda tezis m\u0259qal\u0259nin t\u0259hlil obyekti \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r, \u00e7\u00fcnki Az\u0259rbaycan c\u0259miyy\u0259tini son onillikl\u0259rd\u0259 s\u00fcr\u0259tli d\u0259yi\u015fiklikl\u0259r, d\u00f6vl\u0259t qurulu\u015funun v\u0259 iqtisadi sistemin d\u0259yi\u015film\u0259si, m\u00fcxt\u0259lif m\u0259d\u0259ni v\u0259 siyasi t\u0259sirl\u0259r meydan\u0131 olmas\u0131 il\u0259 xarakteriz\u0259 etm\u0259k olar. B.Pfau-Effinger t\u0259r\u0259find\u0259n ayr\u0131lan \u201crifah m\u0259d\u0259niyy\u0259tinin\u201d s\u0259viyy\u0259l\u0259ri is\u0259 ail\u0259 qay\u011f\u0131s\u0131 makrokontekstinin t\u0259hlilind\u0259 m\u00fcst\u0259sna \u0259h\u0259miyy\u0259t\u0259 malikdir.<\/p>\n

          Ancaq rifah rejiminin \u00f6yr\u0259nilm\u0259sin\u0259 h\u0259sr olunmu\u015f t\u0259dqiqatlar\u0131n \u00e7oxunun Q\u0259rbi Avropa c\u0259miyy\u0259tl\u0259rinin \u00f6yr\u0259nilm\u0259sin\u0259 \u0259saslanmas\u0131 m\u00f6vcud tipologiyalar\u0131n Az\u0259rbaycan kontekstin\u0259 birba\u015fa t\u0259tbiqini qeyri-m\u00fcmk\u00fcn edir. \u201cDig\u0259r\u201d \u00f6lk\u0259l\u0259rd\u0259 (y\u0259ni qeyri-Q\u0259rbi Avropa d\u00f6vl\u0259tl\u0259rind\u0259) rifah d\u00f6vl\u0259tl\u0259rini t\u0259hlil ed\u0259n m\u00fc\u0259llifl\u0259r, m\u0259s\u0259l\u0259n, \u0130.Qou v\u0259 Q.Terborn\u00a0 Qlobal C\u0259nub \u00f6lk\u0259l\u0259rini \u00f6yr\u0259n\u0259rk\u0259n rifah rejiml\u0259rinin \u0259vv\u0259lki paradiqmalar\u0131n\u0131n radikal olaraq yenid\u0259n konseptualla\u015fd\u0131r\u0131lmas\u0131n\u0131n z\u0259ruriliyini vur\u011fulay\u0131rlar [11, s.742]. Onlar m\u00fcasir rifah d\u00f6vl\u0259tl\u0259rini be\u015f struktur h\u0259r\u0259k\u0259tverici q\u00fcvv\u0259l\u0259rinin (driver) t\u0259sirinin n\u0259tic\u0259si kimi n\u0259z\u0259rd\u0259n ke\u00e7irirl\u0259r: s\u0259nayel\u0259\u015fm\u0259, maraqlar, institutlar, ideologiyalar, beyn\u0259lxalq t\u0259sirl\u0259r [11, s.742]. \u015e\u00fcbh\u0259siz ki, h\u0259r bir c\u0259miyy\u0259td\u0259 bu struktur \u015f\u0259rtl\u0259rin m\u00fcxt\u0259lif c\u0259h\u0259tl\u0259ri v\u0259 onlar\u0131n bir-biril\u0259 birl\u0259\u015fm\u0259si t\u0259zah\u00fcr edir, birlikd\u0259 is\u0259 onlar g\u00fcnd\u0259lik qay\u011f\u0131n\u0131n ger\u00e7\u0259kl\u0259\u015fdiyi makrokonteksti t\u0259\u015fkil edir. S\u0259nayel\u0259\u015fm\u0259nin tarixi \u00e7\u0259r\u00e7iv\u0259l\u0259ri, sosial institutlar\u0131n modernl\u0259\u015fm\u0259si, beyn\u0259lxalq t\u0259sirl\u0259r birlikd\u0259 unikal birg\u0259lik yarad\u0131r, bu is\u0259 rifah d\u00f6vl\u0259tl\u0259rinin klassik t\u0259hlil konsepsiyalar\u0131n\u0131n birba\u015fa t\u0259tbiqini \u00e7\u0259tinl\u0259\u015fdirir.<\/p>\n

          Az\u0259rbaycan kontekstinin x\u00fcsusiyy\u0259tl\u0259rin\u0259 g\u0259ldikd\u0259 is\u0259 qeyd ed\u0259k ki, inki\u015faf etm\u0259kd\u0259 olan bir s\u0131ra m\u00fcasir c\u0259miyy\u0259tl\u0259r\u0259 xas m\u00fc\u0259yy\u0259n c\u0259h\u0259tl\u0259r \u00f6lk\u0259miz \u00fc\u00e7\u00fcn d\u0259 xarakterikdir. A.Minges qeyd edir ki, bu \u00f6lk\u0259l\u0259rin \u00e7oxu Q\u0259rb \u00f6lk\u0259l\u0259rind\u0259n f\u0259rqli olaraq, iqtisadi qloballa\u015fma say\u0259sind\u0259 daha s\u00fcr\u0259tli d\u0259yi\u015fiklikl\u0259r\u0259 m\u0259ruz qalm\u0131\u015flar, eyni zamanda onlar norma, institut v\u0259 c\u0259miyy\u0259tin strukturuna i\u015fl\u0259mi\u015f \u0259n\u0259n\u0259vi m\u0259d\u0259niyy\u0259tin d\u0259yi\u015fm\u0259sin\u0259 m\u00fcqavim\u0259t g\u00f6st\u0259rirl\u0259r [21, s.276]. Fikrimizc\u0259, Mingesin m\u00f6vqeyi Az\u0259rbaycan kontekstini d\u0259 olduqca yax\u015f\u0131 \u0259ks etdirir. Do\u011frudan da, Az\u0259rbaycan\u0131 s\u00fct\u0259rli inki\u015faf v\u0259 modernl\u0259\u015fm\u0259nin ba\u015f verdiyi \u00f6lk\u0259l\u0259r s\u0131ras\u0131nda n\u0259z\u0259rd\u0259n ke\u00e7irm\u0259k daha d\u00fczg\u00fcn olard\u0131. Lakin bu transformasiyalar, h\u0259m\u00e7inin m\u00fcxt\u0259lif k\u0259nar t\u0259sirl\u0259r\u0259 m\u00fcqavim\u0259t \u00f6z milli x\u00fcsusiyy\u0259tl\u0259rini qorumaq m\u0259qs\u0259dil\u0259 yana\u015f\u0131 ba\u015f verir. N\u0259z\u0259r\u0259 almaq laz\u0131md\u0131r ki, Az\u0259rbaycan c\u0259miyy\u0259tind\u0259ki sosial prosesl\u0259r \u00f6z\u00fcnd\u0259 sovet modernl\u0259\u015fm\u0259sinin, milli d\u00f6vl\u0259t quruculu\u011funun v\u0259 m\u00fcasir d\u00f6vr\u00fcn qlobal prosesl\u0259rinin \u201cizini\u201d da\u015f\u0131y\u0131r.<\/p>\n

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          1. Qay\u011f\u0131 rejiminin <\/strong>mikros\u0259viyy\u0259si – \u201cdavran\u0131\u015f <\/strong>strategiyas\u0131\u201d<\/strong><\/li>\n<\/ol>\n

            M\u0259d\u0259ni amill\u0259rin qay\u011f\u0131 rejiminin konkret mikros\u0259viyy\u0259l\u0259rd\u0259 t\u0259zah\u00fcr\u00fcn\u0259 t\u0259sirini ara\u015fd\u0131rmazdan \u0259vv\u0259l n\u0259z\u0259r\u0259 almal\u0131y\u0131q ki, m\u0259d\u0259niyy\u0259t anlay\u0131\u015f\u0131n\u0131n t\u0259yini \u00f6z-\u00f6zl\u00fcy\u00fcnd\u0259 olduqca geni\u015f v\u0259 \u00e7oxaspektlidir. Qay\u011f\u0131 rejiminin realla\u015fmas\u0131na t\u0259siri bax\u0131m\u0131ndan \u0259n m\u00fcnasib hesab etdiyimiz E.Svidlerin yana\u015fmas\u0131d\u0131r. Onun fikrinc\u0259, m\u0259d\u0259niyy\u0259ti praktikalar\u0131n y\u00f6n\u0259ldiyi m\u00fcc\u0259rr\u0259d d\u0259y\u0259rl\u0259r toplusu kimi deyil, ad\u0259t v\u0259 v\u0259rdi\u015fl\u0259rin repertuar v\u0259 ya \u201cal\u0259tl\u0259r toplusu\u201d (\u201ctool kit\u201d) kimi d\u0259rk etm\u0259k laz\u0131md\u0131r. Bu al\u0259tl\u0259r toplusu vasit\u0259sil\u0259 f\u0259rdl\u0259r \u201cf\u0259aliyy\u0259t strategiyas\u0131n\u0131\u201d formala\u015fd\u0131r\u0131r (\u201cstrategies of action\u201d) [24, s.273]. M\u00fc\u0259llifin m\u0259d\u0259niyy\u0259t\u0259 dair alternativ konsepsiyas\u0131 \u00fc\u00e7 \u0259sas c\u0259h\u0259ti \u00f6z\u00fcnd\u0259 ehtiva edir. Birincisi, o, m\u0259d\u0259niyy\u0259t\u0259 simvol, tarix\u00e7\u0259, ritual v\u0259 d\u00fcnyag\u00f6r\u00fc\u015f m\u00fchakim\u0259l\u0259rind\u0259n ibar\u0259t \u201cal\u0259tl\u0259r toplusu\u201d kimi baxma\u011f\u0131 t\u0259klif edir, onlar m\u00fcxt\u0259lif tip probleml\u0259ri h\u0259ll etm\u0259k \u00fc\u00e7\u00fcn f\u0259rdl\u0259r t\u0259r\u0259find\u0259n f\u0259rqli birl\u0259\u015fm\u0259l\u0259rl\u0259 istifad\u0259 olunur. \u0130kincisi, m\u0259d\u0259niyy\u0259tin s\u0259b\u0259biyy\u0259t effektl\u0259rini t\u0259hlil ed\u0259rk\u0259n o, diqq\u0259ti \u201cf\u0259aliyy\u0259tin strategiyas\u0131na\u201d, y\u0259ni f\u0259aliyy\u0259tin zaman bax\u0131m\u0131ndan sabit olan nizamlanmas\u0131na y\u00f6n\u0259ldir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, m\u0259d\u0259niyy\u0259ti praktikalar\u0131n determinant\u0131 kimi deyil, h\u0259r\u0259k\u0259t strategiyas\u0131nda istifad\u0259 olunan, tarix\u0259n formala\u015fm\u0131\u015f praktika komponentl\u0259rinin toplusu kimi n\u0259z\u0259rd\u0259n ke\u00e7irir [24, s.273]. Ba\u015fqa s\u00f6zl\u0259, m\u0259d\u0259niyy\u0259t d\u0259qiq m\u0259qs\u0259d v\u0259 son n\u0259tic\u0259l\u0259ri t\u0259klif etmir, birm\u0259nal\u0131 davran\u0131\u015f n\u00fcmun\u0259si deyil, o, \u0259sas\u0131nda f\u0259rdl\u0259rin davran\u0131\u015f strategiyalar\u0131n\u0131 v\u0259 g\u00fcnd\u0259lik praktikalar\u0131n\u0131 qura bil\u0259c\u0259kl\u0259ri m\u00fcmk\u00fcn vasit\u0259l\u0259r m\u0259nb\u0259yidir. E.Svidler g\u00f6st\u0259rir ki, m\u0259d\u0259niyy\u0259t c\u0259miyy\u0259tin m\u00f6vcudlu\u011funun m\u00fcxt\u0259lif d\u00f6vrl\u0259rind\u0259 f\u0259rqli \u015f\u0259kild\u0259 anla\u015f\u0131l\u0131r. C\u0259miyy\u0259tin sakit (settled) d\u00f6vrl\u0259rind\u0259 c\u0259miyy\u0259t \u00fczvl\u0259ri nec\u0259 davranacaqlar\u0131n\u0131 bilirl\u0259r [24, s.280].\u00a0 Y\u0259ni m\u00fcxt\u0259lif h\u0259yat probleml\u0259rinin h\u0259lli strategiyalar\u0131 v\u0259 q\u0259bul olunan g\u00fcnd\u0259lik praktikalar probleml\u0259\u015fdirilmir. \u018fksin\u0259, narahat v\u0259 s\u00fcr\u0259tli d\u0259yi\u015fiklikl\u0259rin ba\u015f verdiyi d\u00f6vrl\u0259rd\u0259 (unsettled) m\u0259d\u0259ni m\u0259nalar m\u00fczakir\u0259 obyekti olur v\u0259 eksplisitl\u0259\u015fir, \u00e7\u00fcnki onlar davran\u0131\u015f patternl\u0259rini formala\u015fd\u0131r\u0131r. Bu patternl\u0259r \u201ct\u0259bii olaraq\u201d yaranm\u0131r [24, s.284].<\/p>\n

            \u015e\u00fcbh\u0259siz ki, qay\u011f\u0131 rejiminin konkret praktikalar qismind\u0259 realla\u015fmas\u0131 da E.Svidlerin haqq\u0131nda yazd\u0131\u011f\u0131 praktikalar repertuar\u0131, \u201cal\u0259tl\u0259r toplusu\u201d say\u0259sind\u0259 m\u00fcmk\u00fcnd\u00fcr. Y\u0259ni ail\u0259d\u0259 as\u0131l\u0131 \u015f\u0259xs\u0259 qulluq v\u0259 qay\u011f\u0131n\u0131 t\u0259\u015fkil etm\u0259k \u00fc\u00e7\u00fcn insanlar f\u0259rd v\u0259 ail\u0259 olaraq hans\u0131 strategiyan\u0131 se\u00e7\u0259 bil\u0259r, hans\u0131 resurslara g\u00fcv\u0259n\u0259 v\u0259 m\u00fc\u0259yy\u0259n g\u00f6zl\u0259ntil\u0259r formala\u015fd\u0131ra bil\u0259r – b\u00fct\u00fcn bunlar m\u0259d\u0259niyy\u0259tl\u0259 \u015f\u0259rtl\u0259n\u0259n \u201cf\u0259aliyy\u0259t strategiyas\u0131”n\u0131n t\u0259rkib hiss\u0259l\u0259ridir. Qeyd etm\u0259k laz\u0131md\u0131r ki, B.Pfau-Effinger v\u0259 E.Svidlerin \u201cm\u0259d\u0259niyy\u0259t\u201d anlay\u0131\u015flar\u0131 t\u0259r\u0259fimizd\u0259n eynil\u0259\u015fdirilmir. Birincisi, daha geni\u015f makrokontekstin, ikincisi is\u0259 praktikalar\u0131n mikros\u0259viyy\u0259sinin \u00f6yr\u0259nilm\u0259si \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tlidir.<\/p>\n

              \n
            1. Ail\u0259 qay\u011f\u0131s\u0131 rejimi v\u0259 <\/strong>n\u0259sill\u0259raras\u0131 h\u0259mr\u0259ylik<\/strong><\/li>\n<\/ol>\n

              Ail\u0259 qay\u011f\u0131s\u0131 rejimi kontekstind\u0259 qay\u011f\u0131n\u0131n h\u0259yata ke\u00e7irilm\u0259si n\u0259sill\u0259raras\u0131 h\u0259mr\u0259yliyin bu v\u0259 ya dig\u0259r s\u0259viyy\u0259sini n\u0259z\u0259rd\u0259 tutur. Odur ki, as\u0131l\u0131 v\u0259 ya\u015fl\u0131 ail\u0259 \u00fczvl\u0259rin\u0259 qay\u011f\u0131n\u0131 konseptualla\u015fd\u0131rark\u0259n n\u0259sill\u0259raras\u0131 ail\u0259 h\u0259mr\u0259yliyi anlay\u0131\u015f\u0131n\u0131 n\u0259z\u0259r\u0259 almaq z\u0259ruridir. L.Berqson v\u0259 U.Roberts ail\u0259 h\u0259mr\u0259yliyinin alt\u0131 s\u0259viyy\u0259sini f\u0259rql\u0259ndirirl\u0259r. Birinci s\u0259viyy\u0259 h\u0259mr\u0259yi v\u0259 birliyi t\u0259\u015fkil ed\u0259n ail\u0259 sisteminin \u00fczvl\u0259ri aras\u0131nda \u0259laq\u0259 v\u0259 kontaktlard\u0131r. Ail\u0259daxili, n\u0259sill\u0259raras\u0131 m\u00fcnasib\u0259tl\u0259rin ikinci s\u0259viyy\u0259si is\u0259 m\u00fcxt\u0259lif n\u0259sill\u0259r\u0259 aid olan ail\u0259 \u00fczvl\u0259ri aras\u0131nda emosional ba\u011fl\u0131l\u0131\u011f\u0131 n\u0259z\u0259rd\u0259 tutur. H\u0259mr\u0259yliyin \u00fc\u00e7\u00fcnc\u00fc s\u0259viyy\u0259si ail\u0259 sisteminin m\u00f6vcudlu\u011funun vacib m\u0259s\u0259l\u0259l\u0259ri \u00fczr\u0259 konsensusun ifad\u0259sini v\u0259 raz\u0131la\u015fmaya nail olman\u0131 n\u0259z\u0259rd\u0259 tutur. D\u00f6rd\u00fcnc\u00fc s\u0259viyy\u0259 ail\u0259 \u00fczvl\u0259rinin bir-birin\u0259 maddi d\u0259st\u0259yi il\u0259 ba\u011fl\u0131d\u0131r. H\u0259mr\u0259yliyin be\u015finci s\u0259viyy\u0259si ail\u0259 normalar\u0131n\u0131n, y\u0259ni qohumluq v\u0259zif\u0259l\u0259rinin b\u00f6l\u00fc\u015fd\u00fcr\u00fclm\u0259sin\u0259 dair t\u0259s\u0259vv\u00fcrl\u0259rin t\u0259sirini n\u0259z\u0259rd\u0259 tutur. Alt\u0131nc\u0131 s\u0259viyy\u0259 ail\u0259d\u0259 qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259tl\u0259rin \u201cimkanlar strukturunu\u201d ifad\u0259 edir. Ail\u0259 \u00fczvl\u0259rinin qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259tl\u0259r \u00fc\u00e7\u00fcn \u0259l\u00e7atan olmas\u0131 m\u00fcxt\u0259lif amill\u0259rin t\u0259siri alt\u0131nda formala\u015f\u0131r, onlara m\u0259\u015f\u011fullu\u011fun strukturu, m\u0259skunla\u015fma sistemi, ail\u0259 \u00fczvl\u0259rinin ya\u015fay\u0131\u015f yeri, sa\u011flaml\u0131q v\u0259ziyy\u0259ti v\u0259 s. aiddir [5, s.856]. M\u00fc\u0259llifl\u0259r g\u00f6st\u0259rir ki, onlar\u0131n i\u015fl\u0259yib ir\u0259li s\u00fcrd\u00fckl\u0259ri h\u0259mr\u0259ylik modeli bir s\u0131ra n\u0259z\u0259ri \u0259n\u0259n\u0259l\u0259ri \u00f6z\u00fcnd\u0259 ehtiva edir, bura klassik sosial h\u0259mr\u0259ylik n\u0259z\u0259riyy\u0259l\u0259ri, sosial-psixoloji anlay\u0131\u015f olan qrup dinamikas\u0131, ail\u0259 sosiologiyas\u0131 perspektivi daxildir. N\u0259sill\u0259raras\u0131 ail\u0259 h\u0259mr\u0259yliyi anlay\u0131\u015f\u0131 m\u00fcxt\u0259lif etnik v\u0259 milli kontekstl\u0259rd\u0259 v\u0259t\u0259nda\u015flara qay\u011f\u0131 praktikalar\u0131n\u0131n t\u0259hlili, h\u0259m\u00e7inin m\u00fcqayis\u0259li t\u0259dqiqatlar\u0131n apar\u0131lmas\u0131 \u00fc\u00e7\u00fcn analitik al\u0259t ola bil\u0259r 5, s.858].<\/p>\n

              N\u0259sill\u0259raras\u0131 h\u0259mr\u0259yliyin qay\u011f\u0131 rejiminin ist\u0259nil\u0259n sosioloji t\u0259dqiqind\u0259 n\u0259z\u0259r\u0259 al\u0131nmas\u0131 o s\u0259b\u0259bd\u0259n \u00f6n\u0259mlidir ki, ail\u0259y\u0259 yon\u00fcml\u00fc, v\u0259t\u0259nda\u015flara qay\u011f\u0131n\u0131n g\u00fccl\u0259ndirilm\u0259sin\u0259 istiqam\u0259tl\u0259n\u0259n ist\u0259nil\u0259n d\u00f6vl\u0259t siyas\u0259ti, eyni zamanda m\u0259d\u0259ni amill\u0259r ail\u0259daxili m\u00fcnasib\u0259tl\u0259rin keyfiyy\u0259ti v\u0259 xarakteri il\u0259 \u0259laq\u0259l\u0259n\u0259r\u0259k realla\u015f\u0131r. Bu bax\u0131mdan, L.Berqson v\u0259 U.Robertsin t\u0259klif etdikl\u0259ri \u2013 ail\u0259 \u00fczvl\u0259ri aras\u0131nda \u0259laq\u0259l\u0259rd\u0259n tutmu\u015f, qohumluq v\u0259zif\u0259l\u0259rinin b\u00f6l\u00fc\u015fd\u00fcr\u00fclm\u0259sin\u0259 dair t\u0259s\u0259vv\u00fcrl\u0259r\u0259d\u0259k ail\u0259 h\u0259mr\u0259yliyinin b\u00fct\u00fcn s\u0259viyy\u0259l\u0259ri ail\u0259 qay\u011f\u0131s\u0131 rejiminin t\u0259dqiqind\u0259 istifad\u0259 oluna bil\u0259r.<\/p>\n

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

              M\u0259qal\u0259d\u0259 Az\u0259rbaycanda ail\u0259 qay\u011f\u0131s\u0131 rejiminin t\u0259dqiqinin n\u0259z\u0259ri \u0259saslar\u0131n\u0131n t\u0259hlili bir s\u0131ra vacib m\u0259s\u0259l\u0259l\u0259r\u0259 ayd\u0131nl\u0131q g\u0259tirm\u0259y\u0259 imkan verdi. C\u0259miyy\u0259tin strukturundak\u0131 s\u00fcr\u0259tli transformasiyalar, d\u00f6vl\u0259tin sosial siyas\u0259tinin m\u00fcasir \u00e7a\u011f\u0131r\u0131\u015flara uy\u011fun t\u0259kmill\u0259\u015fdirilm\u0259si m\u00fctl\u0259q \u015f\u0259kild\u0259 c\u0259miyy\u0259t \u00fczvl\u0259rinin h\u0259r birinin h\u0259yat\u0131na ciddi t\u0259sir g\u00f6st\u0259r\u0259n qay\u011f\u0131 rejiminin elmi-n\u0259z\u0259ri \u0259sasl\u0131 t\u0259hlilini z\u0259ruri edir. Bu elmi t\u0259dqiqat istiqam\u0259ti \u00f6t\u0259n \u0259srin son onillikl\u0259rind\u0259n etibar\u0259n \u0259sas\u0259n Q\u0259rb \u00f6lk\u0259l\u0259rind\u0259 inki\u015faf etdiyind\u0259n n\u0259z\u0259ri konsepsiyalar da h\u0259min \u00f6lk\u0259l\u0259rin n\u00fcmun\u0259sind\u0259 formala\u015fm\u0131\u015fd\u0131r. Bel\u0259 v\u0259ziyy\u0259t Az\u0259rbaycan kontekstin\u0259 uy\u011fun konseptual bazan\u0131n i\u015fl\u0259nilm\u0259sini \u2013 sosial siyas\u0259t tarixi, m\u00f6vcud qanunvericilik bazas\u0131 v\u0259 m\u0259d\u0259ni x\u00fcsusiyy\u0259tl\u0259rin n\u0259z\u0259r\u0259 al\u0131nmas\u0131n\u0131 t\u0259l\u0259b edir.<\/p>\n

              Qay\u011f\u0131 rejiminin makro- v\u0259 mikros\u0259viyy\u0259l\u0259rinin t\u0259hlili – A.Hoh\u015fildin qay\u011f\u0131 ideal\u0131 v\u0259 modell\u0259ri, J.\u00c7ernovan\u0131n qay\u011f\u0131 rejiml\u0259rinin elementl\u0259ri, B.Pfau-Effingerin \u201crifah m\u0259d\u0259niyy\u0259ti\u201d, S.Leytnerin familizm konsepsiyas\u0131 v\u0259 Q.Espinq-Andersenin rifah d\u00f6vl\u0259tl\u0259rinin t\u0259snifat\u0131, M.Kremerin yana\u015fmas\u0131, E.Svidlerin m\u0259d\u0259niyy\u0259t konsepsiyas\u0131, habel\u0259 L.Berqson v\u0259 U. Robertsin ail\u0259 h\u0259mr\u0259yliyi konsepsiyalar\u0131n\u0131n n\u0259z\u0259rd\u0259n ke\u00e7irilm\u0259si n\u0259tic\u0259sind\u0259 bel\u0259 q\u0259na\u0259t\u0259 g\u0259lm\u0259k olar ki, Az\u0259rbaycan kontekstind\u0259 qay\u011f\u0131 rejiminin t\u0259dqiqind\u0259 dig\u0259r \u00f6lk\u0259l\u0259r \u0259sas\u0131nda i\u015fl\u0259nilmi\u015f konsepsiyalar\u0131n kompleks t\u0259tbiqi daha effektlidir. Onlar\u0131n \u0259sas\u0131nda g\u0259l\u0259c\u0259kd\u0259 t\u0259tbiqi t\u0259dqiqatlar\u0131n h\u0259yata ke\u00e7irilm\u0259si, daha sonra is\u0259 \u00fcmumil\u0259\u015fdirm\u0259l\u0259r say\u0259sind\u0259 yeni konseptual bazan\u0131n i\u015fl\u0259nilm\u0259si m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

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

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

                \n
              1. \u0411\u043e\u0440\u043e\u0437\u0434\u0438\u043d\u0430 \u0415. \u0410. \u0417\u0430\u0431\u043e\u0442\u0430 \u0438 \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u043e\u0435 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u0442\u0432\u043e. \/\/ \u0421\u043e\u0446\u0438\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f, 2015, 10(10), \u0441. 84-93.<\/li>\n
              2. \u0417\u0434\u0440\u0430\u0432\u043e\u043c\u044b\u0441\u043b\u043e\u0432\u0430 \u0415. \u0410., \u0422\u0451\u043c\u043a\u0438\u043d\u0430, \u0410. \u0410. 12 \u043b\u0435\u043a\u0446\u0438\u0439 \u043f\u043e \u0433\u0435\u043d\u0434\u0435\u0440\u043d\u043e\u0439 \u0441\u043e\u0446\u0438\u043e\u043b\u043e\u0433\u0438\u0438. \u0423\u0447\u0435\u0431\u043d\u043e\u0435 \u043f\u043e\u0441\u043e\u0431\u0438\u0435. \u0421\u041f\u0431.: \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u0415\u0432\u0440\u043e\u043f\u0435\u0439\u0441\u043a\u043e\u0433\u043e \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430 \u0432 \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433\u0435, 2015, 767 \u0441.<\/li>\n
              3. \u0422\u043a\u0430\u0447 \u041e. \u0423\u0431\u043e\u0440\u0449\u0438\u0446\u0430 \u0438\u043b\u0438 \u043f\u043e\u043c\u043e\u0449\u043d\u0438\u0446\u0430? \u0412\u0430\u0440\u0438\u0430\u0446\u0438\u0438 \u0433\u0435\u043d\u0434\u0435\u0440\u043d\u043e\u0433\u043e \u043a\u043e\u043d\u0442\u0440\u0430\u043a\u0442\u0430 \u0432 \u0443\u0441\u043b\u043e\u0432\u0438\u044f\u0445 \u043a\u043e\u043c\u043c\u0435\u0440\u0446\u0438\u0430\u043b\u0438\u0437\u0430\u0446\u0438\u0438 \u0431\u044b\u0442\u0430. \/\u041d\u043e\u0432\u044b\u0439 \u0431\u044b\u0442 \u0432 \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u043e\u0439 \u0420\u043e\u0441\u0441\u0438\u0438: \u0433\u0435\u043d\u0434\u0435\u0440\u043d\u044b\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u043f\u043e\u0432\u0441\u0435\u0434\u043d\u0435\u0432\u043d\u043e\u0441\u0442\u0438, 2009, \u0441. 137-188.<\/li>\n
              4. \u0427\u0435\u0440\u043d\u043e\u0432\u0430 \u0416. \u0412. \u041a\u0442\u043e, \u043e \u043a\u043e\u043c \u0438 \u043d\u0430 \u043a\u0430\u043a\u0438\u0445 \u0443\u0441\u043b\u043e\u0432\u0438\u044f\u0445 \u0434\u043e\u043b\u0436\u0435\u043d \u0437\u0430\u0431\u043e\u0442\u0438\u0442\u044c\u0441\u044f? \u0413\u0435\u043d\u0434\u0435\u0440\u043d\u044b\u0439 \u0430\u043d\u0430\u043b\u0438\u0437 \u0440\u0435\u0436\u0438\u043c\u043e\u0432 \u0437\u0430\u0431\u043e\u0442\u044b \u0438 \u0441\u0435\u043c\u0435\u0439\u043d\u043e\u0439 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0438. \/\/ \u0416\u0443\u0440\u043d\u0430\u043b \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0439 \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u043e\u0439 \u043f\u043e\u043b\u0438\u0442\u0438\u043a\u0438, 2011, 9(3), c.295-318.<\/li>\n<\/ol>\n

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

                  \n
                1. Bengtson V. L., & Roberts R. E.. Intergenerational solidarity in aging families: An example of formal theory construction. \/\/ Journal of Marriage and the Family, 1991, pp. 856-870.<\/li>\n
                2. Bettio, F., & Plantenga, J. Care regimes and the European employment rate. In Institutions for Social Well-Being. Palgrave Macmillan, London. 2008, pp. 152-175.<\/li>\n
                3. Daatland S. O., & Herlofson K. \u2018Lost solidarity\u2019or \u2018changed solidarity\u2019: a comparative European view of normative family solidarity. Ageing and Society, 2003, 23(05), pp. 537-560.<\/li>\n
                4. Daly M., & Lewis J. The concept of social care and the analysis of contemporary welfare states. \/\/ The British journal of sociology, 2000, 51(2), pp. 281-298.<\/li>\n
                5. England P. Emerging Theories of Care as Work. \/\/ Annual Review of Sociology, 2005, 31, pp. 381-399.<\/li>\n
                6. England P., Budig M., Folbre N. Wages of Virtue: The Relative Pay of Care Work. Social Problems, 2002, 49(4), pp. 455-473.<\/li>\n
                7. Gough I., & Therborn G. The global future of welfare states, Oxford University Press. 2010, Vol.1, pp. 703-876.<\/li>\n
                8. Graham H. Social Division in Caring. Women\u2019s Studies Int. Forum. 1993. 16(5). pp.461-470<\/li>\n
                9. Herd P., Harrington Meyer M. Care Work: Invisible Civic Engagement. \/\/Gender and Society, 2002, 16. pp: 665-688.<\/li>\n
                10. Hochschild A. R. The culture of politics: Traditional, postmodern, cold-modern, and warm-modern ideals of care. \/\/ Social Politics: International Studies in Gender, State & Society, 1995, 2(3), 331-346.<\/li>\n
                11. Hochschild A. R. The commercialization of intimate life: Notes from home and work. \u2013 University of California Press, 2003.<\/li>\n
                12. Knijn T., Kremer M. Gender and the Caring Dimension of Welfare States: Towards Inclusive Citizenship. \/\/ Social Politics. 1993, (3), pp: 328-361.<\/li>\n
                13. Kremer M. How welfare states care: Culture, gender and parenting in Europe (p. 300). Amsterdam University Press. 2007.<\/li>\n
                14. Leitner S. Varieties of familialism: The caring function of the family in comparative perspective. \/\/ European societies, 2003, 5(4), pp:353-375.<\/li>\n
                15. Lewis J. Gender and Welfare Regimes: Further Thoughts. Social Politics. 1997, 4(2): 160-177<\/li>\n
                16. March, J. G., & Olsen, J. P. The organizational basis of politics. Free. 1989<\/li>\n
                17. M\u00ednguez A. M. Gender, family and care provision in developing countries: Towards gender equality. \/\/ Progress in Development Studies, 2012, 12(4), 275-300.<\/li>\n
                18. Oakley A. The Ann Oakley Reader: Gender, Women and Social Science. Bristol: The Policy Press, 2005, pp: 63-116.<\/li>\n
                19. Pfau-Effinger B. Culture and welfare state policies: reflections on a complex interrelation. Journal of Social Policy, 2005, 34(01), pp: 3-20.<\/li>\n
                20. Swidler A. Culture in action: Symbols and strategies.\/\/ American sociological review, 1986, pp: 273-286<\/li>\n
                21. Thomas C. De-constructing Concepts of Care. \/\/ Sociology, 1993. 27(4), pp: 649-669.<\/li>\n<\/ol>\n

                  Humay Akhundzade
                  \n<\/strong>Theoretical basis of studying family care regime in Azerbaijan<\/strong><\/p>\n

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

                  The paper is dedicated to macro and micro levels of family care regime in Azerbaijan by applying contemporary concepts of care. The concept of J. Louis is applied for the initial definition of the analyzed the context of care. Ideals and models of care (A.Hohchild), elements of care regime (J.Chernova) show the role of value system of society in formation of care regime. The concept of \u201cwelfare culture\u201d (B.Pfau-Effinger), famialism (S.Leitner), classification of welfare regimes (G.Esping-Andersen), cultural approach of M.Kremer are being analyzed for revealing institutional and cultural factors which determine care regime. In addition, A. Swidler\u2019s approach to culture and concept of family solidarity of L.Bergson and U. Roberts are being analyzed for their relevance in research of micro level of care regime. By considering abovementioned, theoretical concepts the author comes to conclusion that conceptual approach to care regime in Azerbaijan should take into account the history of social politics, current legal system and cultural features of society.<\/p>\n

                  Key words: <\/strong>care, care regime, ideals of care, care models, welfare state, welfare culture, strategy of action, intergenerational solidarity<\/p>\n

                  \u00a0<\/strong>\u0423\u043c\u0430\u0439 \u0410\u0445\u0443\u043d\u0434\u0437\u0430\u0434\u0435
                  \n<\/strong>\u0422\u0435\u043e\u0440\u0435\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u043e\u0441\u043d\u043e\u0432\u044b \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u0440\u0435\u0436\u0438\u043c\u0430 \u0441\u0435\u043c\u0435\u0439\u043d\u043e\u0439 <\/strong>\u0437\u0430\u0431\u043e\u0442\u044b \u0432 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0435<\/strong><\/p>\n

                  \u00a0<\/strong>\u0420\u0435\u0437\u044e\u043c\u0435<\/strong><\/p>\n

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                  \n","protected":false},"excerpt":{"rendered":"

                  Humay AXUNDZAD\u018f Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin ba\u015f m\u0259sl\u0259h\u0259t\u00e7i Bak\u0131, Az\u0259rbaycan E-mail: humay_akhundzade@stm.az X\u00fclas\u0259. M\u0259qal\u0259d\u0259 Az\u0259rbaycanda ail\u0259 qay\u011f\u0131s\u0131 rejimi m\u00fcasir qay\u011f\u0131 konsepsiyalar\u0131n\u0131 t\u0259tbiq etm\u0259kl\u0259 makro- v\u0259 mikros\u0259viyy\u0259l\u0259rd\u0259 ilk d\u0259f\u0259 olaraq t\u0259hlil edilir. C.Lyuisin sosial qay\u011f\u0131 konsepsiyas\u0131 qay\u011f\u0131 rejiml\u0259rinin \u00fcmumi b\u00f6lg\u00fcs\u00fcn\u0259 istinad kimi verilir. A.Hoh\u015fildin qay\u011f\u0131 ideal\u0131 v\u0259 modell\u0259ri, J.\u00c7ernovan\u0131n qay\u011f\u0131 rejiml\u0259rinin elementl\u0259ri s\u00f6z\u00fcged\u0259n anlay\u0131\u015f\u0131n formala\u015fmas\u0131nda d\u0259y\u0259rl\u0259r sisteminin […]<\/p>\n","protected":false},"author":3,"featured_media":605,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-602","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\/602","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=602"}],"version-history":[{"count":2,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/602\/revisions"}],"predecessor-version":[{"id":607,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/602\/revisions\/607"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media\/605"}],"wp:attachment":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media?parent=602"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/categories?post=602"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/tags?post=602"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}