T\u00fcrk d\u00fcnyas\u0131n\u0131n elmi v\u0259 m\u0259d\u0259ni tarixind\u0259 x\u00fcsusi m\u0259rh\u0259l\u0259 t\u0259\u015fkil ed\u0259n Birinci T\u00fcrkoloji Qurultay t\u0259kc\u0259 bir elmi toplant\u0131 deyil, b\u00fct\u00f6v bir ideoloji, m\u0259d\u0259ni v\u0259 m\u0259n\u0259vi oyan\u0131\u015f h\u0259r\u0259kat\u0131n\u0131n ba\u015flan\u011f\u0131c\u0131 idi. 1926-c\u0131 ild\u0259 Bak\u0131da ke\u00e7iril\u0259n bu m\u00f6ht\u0259\u015f\u0259m Qurultay t\u00fcrk xalqlar\u0131n\u0131n ortaq dil, ortaq \u0259lifba, ortaq tarix v\u0259 ortaq g\u0259l\u0259c\u0259k ideyas\u0131 \u0259traf\u0131nda birl\u0259\u015fdiyi b\u00f6y\u00fck intellektual platforma kimi tarix\u0259 daxil olmu\u015fdur. Bu bax\u0131mdan professor Nadir M\u0259mm\u0259dlinin \u201c1926-c\u0131 il Birinci T\u00fcrkoloji Qurultay: tarixi z\u0259mind\u0259, arxiv s\u0259n\u0259dl\u0259rind\u0259, milli m\u0259tbuatda\u201d \u0259s\u0259ri yaln\u0131z tarixi ara\u015fd\u0131rma deyil, h\u0259m d\u0259 h\u0259min d\u00f6vr\u00fcn siyasi, elmi v\u0259 m\u0259d\u0259ni m\u0259nz\u0259r\u0259sini b\u00fct\u00fcn dol\u011funlu\u011fu il\u0259 \u0259ks etdir\u0259n fundamental elmi qaynaqd\u0131r.<\/p>\n\n\n\n
Bu kitab\u0131 oxuduqca ayd\u0131n olur ki, Birinci T\u00fcrkoloji Qurultay sad\u0259c\u0259 \u0259lifba d\u0259yi\u015fikliyi m\u0259s\u0259l\u0259sini m\u00fczakir\u0259 ed\u0259n t\u0259dbir deyildi. Qurultay t\u00fcrk xalqlar\u0131n\u0131n g\u0259l\u0259c\u0259k taleyini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259y\u0259 \u00e7al\u0131\u015fan b\u00f6y\u00fck d\u00fc\u015f\u00fcnc\u0259 m\u0259clisi idi. Burada \u0259lifba, orfoqrafiya, terminologiya, fonetika, dialektologiya, etimologiya, \u0259d\u0259bi dil, folklor, t\u0259hsil, metodika, tarix v\u0259 m\u0259d\u0259ni inteqrasiya kimi m\u0259s\u0259l\u0259l\u0259r vahid sistem daxilind\u0259 m\u00fczakir\u0259 olunurdu. \u018fslind\u0259 Qurultay t\u00fcrkoloji elmin b\u00fct\u00fcn istiqam\u0259tl\u0259rini bir araya g\u0259tir\u0259n ilk \u00fcmumt\u00fcrk akademik platforma idi.<\/p>\n\n\n\n
Qurultay\u0131n \u0259sas ideoloji x\u0259tti t\u00fcrk xalqlar\u0131n\u0131n m\u0259d\u0259ni modernl\u0259\u015fm\u0259si v\u0259 elmi inteqrasiyas\u0131 idi. Bu modernl\u0259\u015fm\u0259nin \u0259sas al\u0259tl\u0259rind\u0259n biri is\u0259 lat\u0131n qrafikal\u0131 \u0259lifbaya ke\u00e7id hesab olunurdu. M\u00fc\u0259llif yaz\u0131r ki, \u201c\u0259lifban\u0131n d\u0259yi\u015fdirilm\u0259si m\u0259s\u0259l\u0259si, \u0259slind\u0259, geni\u015fmiqyasl\u0131 siyasi prosesin ba\u015flan\u011f\u0131c\u0131 kimi qiym\u0259tl\u0259ndiril\u0259 bil\u0259r\u201d (s.231). Bu fikir \u00e7ox m\u00fch\u00fcm m\u0259qam\u0131 ortaya qoyur. \u00c7\u00fcnki burada s\u00f6hb\u0259t sad\u0259c\u0259 h\u0259rfl\u0259rin d\u0259yi\u015fdirilm\u0259sind\u0259n getmirdi. Burada t\u00fcrk xalqlar\u0131n\u0131n d\u00fc\u015f\u00fcnc\u0259 sisteminin yenil\u0259nm\u0259si, yeni maarif\u00e7ilik modelinin qurulmas\u0131 v\u0259 m\u00fcasir d\u00fcnya il\u0259 inteqrasiyas\u0131 m\u0259s\u0259l\u0259si dayan\u0131rd\u0131.<\/p>\n\n\n\n
Qurultayda i\u015ftirak ed\u0259n aliml\u0259rin h\u0259r biri bu ideyan\u0131n formala\u015fmas\u0131nda m\u00fch\u00fcm rol oynay\u0131rd\u0131. M\u0259s\u0259l\u0259n, professor B\u0259kir \u00c7obanzad\u0259 t\u00fcrk dill\u0259rinin ortaq x\u00fcsusiyy\u0259tl\u0259ri v\u0259 m\u00fcqayis\u0259li dil\u00e7ilik m\u0259s\u0259l\u0259l\u0259ri il\u0259 ba\u011fl\u0131 \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k t\u00fcrk dill\u0259rinin ortaq genetik \u0259saslara ba\u011fl\u0131 oldu\u011funu elmi \u015f\u0259kild\u0259 \u0259sasland\u0131r\u0131rd\u0131. O, lat\u0131n qrafikas\u0131n\u0131n t\u00fcrk dill\u0259rinin fonetik sistemin\u0259 daha uy\u011fun oldu\u011funu g\u00f6st\u0259rirdi. \u00c7obanzad\u0259nin \u00e7\u0131x\u0131\u015flar\u0131 Qurultay i\u015ftirak\u00e7\u0131lar\u0131 aras\u0131nda b\u00f6y\u00fck maraq do\u011furmu\u015fdu. Onun \u201cT\u00fcrk-tatar lisaniyyat\u0131na m\u0259dx\u0259l\u201d, \u201cElmi qramer\u201d, \u201cT\u00fcrk qrameri\u201d kimi \u0259s\u0259rl\u0259ri t\u00fcrkoloji elmin fundamental qaynaqlar\u0131 hesab olunur. Qurultay zaman\u0131 onun \u00e7\u0131x\u0131\u015flar\u0131ndan sonra uzun m\u00fczakir\u0259l\u0259rin ke\u00e7irilm\u0259si h\u0259min d\u00f6vrd\u0259 onun n\u0259 q\u0259d\u0259r b\u00f6y\u00fck elmi n\u00fcfuza malik oldu\u011funu g\u00f6st\u0259rirdi.<\/p>\n\n\n\n
Qazax n\u00fcmay\u0259nd\u0259si \u018fhm\u0259d Baytursunov is\u0259 \u0259lifba islahat\u0131 v\u0259 milli maarif\u00e7ilik m\u0259s\u0259l\u0259l\u0259rin\u0259 toxunurdu. O hesab edirdi ki, ana dilind\u0259 t\u0259hsil v\u0259 m\u00fcasir \u0259lifba sistemi olmadan milli t\u0259r\u0259qqi m\u00fcmk\u00fcn deyil. Baytursunovun \u201cTil-qural\u201d, \u201c\u018flifba\u201d, \u201c\u018fd\u0259biyyat tan\u0131tq\u0131\u015f\u201d kimi \u0259s\u0259rl\u0259ri yaln\u0131z qazax dil\u00e7iliyind\u0259 deyil, \u00fcmumt\u00fcrk maarif\u00e7ilik tarixind\u0259 m\u00fch\u00fcm yer tutur. Qurultay i\u015ftirak\u00e7\u0131lar\u0131n\u0131n xatir\u0259l\u0259rind\u0259 qeyd olunur ki, Baytursunov \u00e7ox sakit, lakin son d\u0259r\u0259c\u0259 t\u0259sirli dan\u0131\u015f\u0131rd\u0131 v\u0259 onun \u00e7\u0131x\u0131\u015flar\u0131 zalda x\u00fcsusi diqq\u0259tl\u0259 dinl\u0259nilirdi.<\/p>\n\n\n\n
Kitabda \u0259r\u0259b qrafikas\u0131n\u0131n t\u00fcrk dill\u0259ri \u00fc\u00e7\u00fcn yaratd\u0131\u011f\u0131 probleml\u0259r geni\u015f \u015f\u0259kild\u0259 t\u0259hlil edilir. X\u00fcsusil\u0259 sait s\u0259sl\u0259rin tam ifad\u0259 olunmamas\u0131, yaz\u0131 il\u0259 t\u0259l\u0259ff\u00fcz aras\u0131ndak\u0131 uy\u011funsuzluq, oxu v\u0259 yaz\u0131 prosesind\u0259 yaranan \u00e7\u0259tinlikl\u0259r Qurultay i\u015ftirak\u00e7\u0131lar\u0131n\u0131n \u0259sas m\u00fczakir\u0259 m\u00f6vzular\u0131ndan biri idi. M\u00fc\u0259llif qeyd edir ki, \u201c\u0259lifbada kifay\u0259t q\u0259d\u0259r i\u015far\u0259tin olmamas\u0131 bu m\u0259s\u0259l\u0259ni ard\u0131c\u0131l v\u0259 tam \u015f\u0259kild\u0259 h\u0259ll etm\u0259y\u0259 imkan verm\u0259mi\u015fdir\u201d (s.233). Bu s\u0259b\u0259bd\u0259n Qurultay i\u015ftirak\u00e7\u0131lar\u0131 lat\u0131n qrafikas\u0131n\u0131 t\u00fcrk dill\u0259rinin fonetik sistemin\u0259 daha uy\u011fun hesab edirdil\u0259r.<\/p>\n\n\n\n
Qurultayda orfoqrafiya m\u0259s\u0259l\u0259l\u0259ri d\u0259 ciddi \u015f\u0259kild\u0259 m\u00fczakir\u0259 edilirdi. Professor Nadir M\u0259mm\u0259dli kitabda yaz\u0131r ki, \u201corfoqrafiya yaln\u0131z texniki yaz\u0131 qaydalar\u0131n\u0131n c\u0259mi deyil, dilin ictimai h\u0259yatda funksionall\u0131\u011f\u0131n\u0131 t\u0259min ed\u0259n m\u00fch\u00fcm sistemdir\u201d (s.232). Bu yana\u015fma g\u00f6st\u0259rir ki, Qurultay i\u015ftirak\u00e7\u0131lar\u0131 yaz\u0131n\u0131 milli kimliyin qorunmas\u0131 vasit\u0259si kimi qiym\u0259tl\u0259ndirirdil\u0259r. Lev Vladimirovi\u00e7 \u015eerban\u0131n \u00e7\u0131x\u0131\u015flar\u0131 bu bax\u0131mdan x\u00fcsusi diqq\u0259t \u00e7\u0259kirdi. O qeyd edirdi ki, yaz\u0131da yaln\u0131z fonetik prinsip\u0259 \u0259saslanmaq olmaz, etimoloji prinsipl\u0259r d\u0259 qorunmal\u0131d\u0131r. \u015eerban\u0131n \u201c\u0259n d\u00fczg\u00fcn yol fonetik v\u0259 etimoloji prinsipl\u0259ri birl\u0259\u015fdirm\u0259kdir\u201d fikri Qurultay\u0131n y\u00fcks\u0259k elmi s\u0259viyy\u0259sini g\u00f6st\u0259r\u0259n \u0259sas n\u00fcmun\u0259l\u0259rd\u0259n biridir.<\/p>\n\n\n\n
Qurultay\u0131n \u0259n m\u00fch\u00fcm x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onun y\u00fcks\u0259k elmi s\u0259viyy\u0259d\u0259 t\u0259\u015fkil olunmas\u0131 idi. Burada m\u00fczakir\u0259l\u0259r emosional v\u0259 siyasi deyil, \u0259sas\u0259n elmi prinsipl\u0259r \u0259sas\u0131nda apar\u0131l\u0131rd\u0131. Kitab\u0131n \u201cYaz\u0131-orfoqrafiya problemi\u201d b\u00f6lm\u0259si bunu a\u00e7\u0131q \u015f\u0259kild\u0259 g\u00f6st\u0259rir. Professor Nadir M\u0259mm\u0259dli yaz\u0131r ki, Qurultay i\u015ftirak\u00e7\u0131lar\u0131 orfoqrafiyan\u0131 yaln\u0131z texniki qaydalar sistemi kimi deyil, milli m\u0259d\u0259niyy\u0259tin \u0259sas dayaqlar\u0131ndan biri kimi qiym\u0259tl\u0259ndirirdil\u0259r. M\u00fc\u0259llif qeyd edir: \u201cOrfoqrafiya yaln\u0131z texniki yaz\u0131 qaydalar\u0131n\u0131n c\u0259mi deyil, dilin ictimai h\u0259yatda funksionall\u0131\u011f\u0131n\u0131 t\u0259min ed\u0259n m\u00fch\u00fcm sistemdir\u201d (s.232).<\/p>\n\n\n\n
Bu fikir g\u00f6st\u0259rir ki, Qurultay i\u015ftirak\u00e7\u0131lar\u0131 yaz\u0131 sistemin\u0259 milli kimliyin qorunmas\u0131 vasit\u0259si kimi yana\u015f\u0131rd\u0131lar. Yaz\u0131n\u0131n d\u00fczg\u00fcn formala\u015fd\u0131r\u0131lmas\u0131 xalq\u0131n d\u00fc\u015f\u00fcnc\u0259 sisteminin formala\u015fd\u0131r\u0131lmas\u0131 dem\u0259k idi.<\/p>\n\n\n\n
Kitabda orfoqrafiya il\u0259 yana\u015f\u0131 fonetika m\u0259s\u0259l\u0259l\u0259rin\u0259 d\u0259 x\u00fcsusi yer verilir. Qurultayda t\u00fcrk dill\u0259rinin s\u0259s sistemi, sait v\u0259 samitl\u0259rin uy\u011funlu\u011fu, ah\u0259ng qanunu v\u0259 fonetik prinsipl\u0259rin yaz\u0131da nec\u0259 \u0259ks olunmas\u0131 geni\u015f \u015f\u0259kild\u0259 m\u00fczakir\u0259 edilirdi. X\u00fcsusil\u0259 fonetik prinsipin \u00fcst\u00fcnl\u00fcy\u00fc m\u0259s\u0259l\u0259si diqq\u0259t m\u0259rk\u0259zind\u0259 idi. Bununla yana\u015f\u0131, Lev Vladimirovi\u00e7 \u015eerban\u0131n \u00e7\u0131x\u0131\u015flar\u0131 da b\u00f6y\u00fck maraq do\u011furmu\u015fdu. O qeyd edirdi ki, yaz\u0131da yaln\u0131z fonetik prinsip\u0259 \u0259saslanmaq d\u00fczg\u00fcn olmaz v\u0259 etimoloji x\u00fcsusiyy\u0259tl\u0259r d\u0259 qorunmal\u0131d\u0131r. \u015eerban\u0131n \u201c\u0259n d\u00fczg\u00fcn yol fonetik v\u0259 etimoloji prinsipl\u0259ri birl\u0259\u015fdirm\u0259kdir\u201d fikri Qurultay\u0131n y\u00fcks\u0259k n\u0259z\u0259ri-elmi s\u0259viyy\u0259sini g\u00f6st\u0259r\u0259n m\u00fch\u00fcm n\u00fcmun\u0259l\u0259rd\u0259n biridir.<\/p>\n\n\n\n
Qurultayda terminologiya m\u0259s\u0259l\u0259si d\u0259 x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131rd\u0131. \u00c7\u00fcnki t\u00fcrk xalqlar\u0131 aras\u0131nda elm v\u0259 t\u0259hsilin inki\u015faf\u0131 \u00fc\u00e7\u00fcn ortaq terminoloji sistemin yarad\u0131lmas\u0131 vacib hesab edilirdi. Kitabdan ayd\u0131n olur ki, i\u015ftirak\u00e7\u0131lar m\u00fcxt\u0259lif t\u00fcrk dill\u0259rind\u0259 i\u015fl\u0259n\u0259n elmi terminl\u0259ri m\u00fcqayis\u0259 edir, ortaq termin bazas\u0131n\u0131n yarad\u0131lmas\u0131 ideyas\u0131n\u0131 m\u00fcdafi\u0259 edirdil\u0259r. Bu istiqam\u0259td\u0259 apar\u0131lan m\u00fczakir\u0259l\u0259r sonrak\u0131 d\u00f6vrd\u0259 t\u00fcrkoloji terminologiyan\u0131n formala\u015fmas\u0131na ciddi t\u0259sir g\u00f6st\u0259rmi\u015fdir. Bu istiqam\u0259td\u0259 \u00f6zb\u0259k n\u00fcmay\u0259nd\u0259si Qazi Alim Yunusovun \u00e7\u0131x\u0131\u015flar\u0131 x\u00fcsusi maraq do\u011furmu\u015fdu. O hesab edirdi ki, ortaq terminologiya t\u00fcrk xalqlar\u0131 aras\u0131nda elmi inteqrasiyan\u0131n \u0259sas \u015f\u0259rtl\u0259rind\u0259n biridir. Yunusovun \u201c\u00d6zbek Terminologiyasi\u201d, \u201cTil v\u0259 \u0130ml\u0259 M\u0259s\u0259l\u0259l\u0259ri\u201d kimi \u0259s\u0259rl\u0259ri bu sah\u0259d\u0259 m\u00fch\u00fcm elmi \u0259h\u0259miyy\u0259t\u0259 malikdir.<\/p>\n\n\n\n
Professor Nadir M\u0259mm\u0259dli kitabda dialektologiya v\u0259 l\u0259hc\u0259 m\u0259s\u0259l\u0259l\u0259rin\u0259 d\u0259 geni\u015f yer ay\u0131r\u0131r. Qurultay i\u015ftirak\u00e7\u0131lar\u0131 t\u00fcrk dill\u0259rinin m\u00fcxt\u0259lif l\u0259hc\u0259l\u0259rini m\u00fcqayis\u0259 edir, onlar\u0131n ortaq v\u0259 f\u0259rqli x\u00fcsusiyy\u0259tl\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259y\u0259 \u00e7al\u0131\u015f\u0131rd\u0131lar. Burada \u0259sas m\u0259qs\u0259d t\u00fcrk dill\u0259rinin ortaq struktur \u0259saslar\u0131n\u0131 m\u00fc\u0259yy\u0259n etm\u0259k idi. M\u00fc\u0259llif qeyd edir ki, t\u00fcrk dill\u0259rinin aqql\u00fctinativ qurulu\u015fu, ah\u0259ng qanunu v\u0259 k\u00f6k-\u015f\u0259kil\u00e7i sistemi onlar\u0131n ortaq genetik \u0259saslara ba\u011fl\u0131 oldu\u011funu s\u00fcbut ed\u0259n m\u00fch\u00fcm dil faktlar\u0131 idi. Kitabda g\u00f6st\u0259rilir: \u201cT\u00fcrk dill\u0259rind\u0259 k\u00f6k v\u0259 \u015f\u0259kil\u00e7i b\u00fct\u00fcn hallarda d\u0259yi\u015fm\u0259zdir\u201d (s.234).<\/p>\n\n\n\n
Bu fikir ortaq \u0259lifba v\u0259 ortaq yaz\u0131 sistemi ideyas\u0131n\u0131n elmi \u0259saslar\u0131n\u0131 t\u0259\u015fkil edirdi.<\/p>\n\n\n\n
Qurultay\u0131n m\u00fch\u00fcm istiqam\u0259tl\u0259rind\u0259n biri d\u0259 folklor v\u0259 \u0259d\u0259biyyat m\u0259s\u0259l\u0259l\u0259ri idi. T\u00fcrkiy\u0259li alim Mehmet Fuat K\u00f6pr\u00fcl\u00fc t\u00fcrk xalqlar\u0131n\u0131n ortaq \u0259d\u0259bi irsi haqq\u0131nda \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k folklorun milli yadda\u015f\u0131n qorunmas\u0131nda m\u00fch\u00fcm rol oynad\u0131\u011f\u0131n\u0131 vur\u011fulay\u0131rd\u0131. Onun \u201cT\u00fcrk Edebiyat\u0131nda \u0130lk Mutasavv\u0131flar\u201d, \u201cT\u00fcrk Edebiyat\u0131 Tarihi\u201d \u0259s\u0259rl\u0259ri t\u00fcrkoloji elmin \u0259n m\u00fch\u00fcm qaynaqlar\u0131 hesab olunur. Qurultay materiallar\u0131nda qeyd edilir ki, K\u00f6pr\u00fcl\u00fcn\u00fcn \u00e7\u0131x\u0131\u015f\u0131 bir ne\u00e7\u0259 d\u0259f\u0259 alq\u0131\u015flarla qar\u015f\u0131lanm\u0131\u015fd\u0131r.<\/p>\n\n\n\n
Az\u0259rbaycan n\u00fcmay\u0259nd\u0259si Salman M\u00fcmtaz is\u0259 klassik \u0259d\u0259bi irsin qorunmas\u0131 m\u0259s\u0259l\u0259sin\u0259 toxunurdu. O, q\u0259dim \u0259lyazmalar\u0131n toplanmas\u0131 v\u0259 n\u0259\u015frinin milli yadda\u015f\u0131n qorunmas\u0131 \u00fc\u00e7\u00fcn vacib oldu\u011funu qeyd edirdi. Salman M\u00fcmtaz\u0131n \u201cAz\u0259rbaycan \u018fd\u0259biyyat\u0131n\u0131n Kaynaklar\u0131\u201d, \u201cMirz\u0259 \u015e\u0259fi Vazeh\u201d, \u201cAz\u0259rbaycan \u015eairl\u0259ri\u201d kimi \u0259s\u0259rl\u0259ri Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n m\u00fch\u00fcm qaynaqlar\u0131d\u0131r. Qurultay zaman\u0131 onun s\u00f6yl\u0259diyi \u201cMill\u0259tin kitab\u0131 itm\u0259zs\u0259, mill\u0259tin \u00f6z\u00fc d\u0259 itm\u0259z\u201d fikri i\u015ftirak\u00e7\u0131lar t\u0259r\u0259find\u0259n b\u00f6y\u00fck alq\u0131\u015flarla qar\u015f\u0131lanm\u0131\u015fd\u0131.<\/p>\n\n\n\n
Kr\u0131m n\u00fcmay\u0259nd\u0259si H\u0259s\u0259n S\u0259bri Ayvazov is\u0259 t\u00fcrk xalqlar\u0131 aras\u0131nda maarif\u00e7ilik v\u0259 m\u0259d\u0259ni birlik m\u0259s\u0259l\u0259l\u0259rin\u0259 toxunurdu. O, \u0130smay\u0131l b\u0259y Qasp\u0131ral\u0131n\u0131n \u201cDild\u0259, fikird\u0259, i\u015fd\u0259 birlik\u201d ideyas\u0131n\u0131n Qurultay\u0131n \u0259sas ruhunu t\u0259\u015fkil etdiyini vur\u011fulay\u0131rd\u0131. Ayvazov hesab edirdi ki, ortaq \u0259lifba t\u00fcrk xalqlar\u0131 aras\u0131nda m\u0259n\u0259vi yax\u0131nla\u015fman\u0131n \u0259sas vasit\u0259sin\u0259 \u00e7evril\u0259c\u0259kdir.<\/p>\n\n\n\n
Qurultayda Avropa \u015f\u0259rq\u015f\u00fcnaslar\u0131 da f\u0259al i\u015ftirak edirdil\u0259r. Alman alimi Theodor Menzel Osmanl\u0131 t\u00fcrkc\u0259si v\u0259 q\u0259dim t\u00fcrk m\u0259tnl\u0259ri haqq\u0131nda \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k t\u00fcrk xalqlar\u0131n\u0131n yaz\u0131l\u0131 irsinin Avropa \u015f\u0259rq\u015f\u00fcnasl\u0131\u011f\u0131 \u00fc\u00e7\u00fcn b\u00f6y\u00fck \u0259h\u0259miyy\u0259t da\u015f\u0131d\u0131\u011f\u0131n\u0131 qeyd etmi\u015fdir. Karl M\u00fcller is\u0259 t\u00fcrk dill\u0259rinin fonetik sistemi v\u0259 Altay dill\u0259ri il\u0259 ba\u011fl\u0131 m\u00fclahiz\u0259l\u0259rini b\u00f6l\u00fc\u015f\u00fcrd\u00fc. \u00c7uva\u015f alimi Nikolay A\u015fmarin \u00e7uva\u015f dilinin q\u0259dim t\u00fcrk dil x\u00fcsusiyy\u0259tl\u0259rini qoruyub saxlad\u0131\u011f\u0131n\u0131 elmi faktlarla s\u00fcbut etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131rd\u0131. Onun \u00e7oxcildlik \u201c\u0421\u043b\u043e\u0432\u0430\u0440\u044c \u0447\u0443\u0432\u0430\u0448\u0441\u043a\u043e\u0433\u043e \u044f\u0437\u044b\u043a\u0430\u201d \u0259s\u0259ri t\u00fcrkoloji dil\u00e7ilikd\u0259 m\u00fch\u00fcm yer tutur.<\/p>\n\n\n\n
Qurultay\u0131n diqq\u0259t \u00e7\u0259k\u0259n istiqam\u0259tl\u0259rind\u0259n biri d\u0259 t\u0259hsil v\u0259 maarif\u00e7ilik m\u0259s\u0259l\u0259l\u0259ri idi. Qurultay i\u015ftirak\u00e7\u0131lar\u0131 hesab edirdil\u0259r ki, yeni \u0259lifba ilk n\u00f6vb\u0259d\u0259 m\u0259kt\u0259b v\u0259 t\u0259hsil sistemind\u0259 b\u00f6y\u00fck d\u00f6n\u00fc\u015f yaradacaqd\u0131r. Yeni \u0259lifban\u0131n t\u0259tbiqi il\u0259 savads\u0131zl\u0131\u011f\u0131n aradan qalxaca\u011f\u0131, d\u0259rslikl\u0259rin haz\u0131rlanmas\u0131n\u0131n asanla\u015faca\u011f\u0131 v\u0259 t\u0259drisin s\u00fcr\u0259tl\u0259n\u0259c\u0259yi d\u00fc\u015f\u00fcn\u00fcl\u00fcrd\u00fc. Bu s\u0259b\u0259bd\u0259n \u0259lifba m\u0259s\u0259l\u0259si maarif\u00e7ilik h\u0259r\u0259kat\u0131 il\u0259 birba\u015fa \u0259laq\u0259l\u0259ndirilirdi.<\/p>\n\n\n\n
Kitabda g\u00f6st\u0259rilir ki, Qurultaydan sonra lat\u0131nla\u015fma prosesi daha sistemli xarakter ald\u0131. 1927-ci ild\u0259 \u00dcmumittifaq M\u0259rk\u0259zi Yeni T\u00fcrk \u018flifba Komit\u0259sinin yarad\u0131lmas\u0131 bu prosesin t\u0259\u015fkilati m\u0259rh\u0259l\u0259y\u0259 ke\u00e7diyini g\u00f6st\u0259rirdi. S\u0259m\u0259d A\u011famal\u0131o\u011flu r\u0259hb\u0259rliyind\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259r\u0259n bu komit\u0259 t\u00fcrk respublikalar\u0131nda yeni \u0259lifban\u0131n t\u0259tbiqi istiqam\u0259tind\u0259 m\u00fch\u00fcm i\u015fl\u0259r g\u00f6rm\u00fc\u015fd\u00fcr. M\u00fc\u0259llif qeyd edir ki, \u201c\u0259lifba komit\u0259si xeyli i\u015f aparm\u0131\u015f, t\u0259kc\u0259 1927\u20131930-cu ill\u0259rd\u0259 d\u00f6rd plenum ke\u00e7irmi\u015fdi\u201d (s.230). Bu fakt lat\u0131nla\u015fman\u0131n t\u0259sad\u00fcfi deyil, sistemli d\u00f6vl\u0259t v\u0259 elmi proqram\u0131 oldu\u011funu g\u00f6st\u0259rir.<\/p>\n\n\n\n
\u018fs\u0259rd\u0259 milli m\u0259tbuat\u0131n m\u0259s\u0259l\u0259y\u0259 m\u00fcnasib\u0259ti d\u0259 geni\u015f t\u0259hlil olunur. D\u00f6vr\u00fcn q\u0259zet v\u0259 jurnallar\u0131 yeni \u0259lifban\u0131 \u201cmaarif v\u0259 t\u0259r\u0259qqi yolu\u201d kimi t\u0259qdim edirdi. X\u00fcsusil\u0259 Az\u0259rbaycan m\u0259tbuat\u0131nda lat\u0131n qrafikas\u0131na ke\u00e7idin milli inki\u015faf\u0131n vacib \u015f\u0259rti oldu\u011fu vur\u011fulan\u0131rd\u0131. Bu bax\u0131mdan kitab yaln\u0131z arxiv s\u0259n\u0259dl\u0259rin\u0259 deyil, h\u0259m d\u0259 milli m\u0259tbuat materiallar\u0131na \u0259saslanaraq d\u00f6vr\u00fcn ictimai d\u00fc\u015f\u00fcnc\u0259sini \u0259ks etdirir.<\/p>\n\n\n\n
Qurultay\u0131n \u0259n m\u00fch\u00fcm ideoloji istiqam\u0259tl\u0259rind\u0259n biri is\u0259 t\u00fcrk xalqlar\u0131 aras\u0131nda ortaq m\u0259d\u0259ni m\u0259kan yaratmaq arzusu idi. Qurultay i\u015ftirak\u00e7\u0131lar\u0131 d\u00fc\u015f\u00fcn\u00fcrd\u00fcl\u0259r ki, ortaq \u0259lifba t\u00fcrk xalqlar\u0131n\u0131 bir-birin\u0259 daha da yax\u0131nla\u015fd\u0131racaq, vahid elmi v\u0259 \u0259d\u0259bi m\u00fchit formala\u015fd\u0131racaqd\u0131r. Bu bax\u0131mdan lat\u0131n qrafikal\u0131 \u0259lifba ideyas\u0131 yaln\u0131z dil m\u0259s\u0259l\u0259si deyildi; o, t\u00fcrk birliyi ideyas\u0131n\u0131n m\u00fch\u00fcm komponenti idi.<\/p>\n\n\n\n
Lakin kitabda g\u00f6st\u0259rildiyi kimi, sovet hakimiyy\u0259ti sonradan bu ideyadan ehtiyat etm\u0259y\u0259 ba\u015flad\u0131. T\u00fcrk xalqlar\u0131 aras\u0131nda ortaq qrafikan\u0131n formala\u015fd\u0131rd\u0131\u011f\u0131 m\u0259d\u0259ni yax\u0131nla\u015fma m\u0259rk\u0259zi hakimiyy\u0259t \u00fc\u00e7\u00fcn t\u0259hl\u00fck\u0259li hesab olunurdu. M\u00fc\u0259llif qeyd edir: \u201cT\u00fcrkdilli xalqlar aras\u0131nda ortaq qrafika \u0259sas\u0131nda formala\u015fan qar\u015f\u0131l\u0131ql\u0131 anla\u015fma art\u0131q m\u0259rk\u0259zi hakimiyy\u0259tin maraqlar\u0131na uy\u011fun deyildi\u201d (s.232).<\/p>\n\n\n\n
N\u0259tic\u0259d\u0259 1930-cu ill\u0259rin sonlar\u0131nda kiril qrafikas\u0131na ke\u00e7id siyas\u0259ti h\u0259yata ke\u00e7irildi v\u0259 Birinci T\u00fcrkoloji Qurultay\u0131n \u0259n b\u00f6y\u00fck layih\u0259l\u0259rind\u0259n biri yar\u0131m\u00e7\u0131q qald\u0131.<\/p>\n\n\n\n
Lakin tarix g\u00f6st\u0259rdi ki, ideyalar he\u00e7 vaxt tamamil\u0259 m\u0259hv olmur. Bu g\u00fcn t\u00fcrk d\u00fcnyas\u0131nda yenid\u0259n ortaq \u0259lifba m\u0259s\u0259l\u0259sinin g\u00fcnd\u0259m\u0259 g\u0259lm\u0259si Birinci T\u00fcrkoloji Qurultay\u0131n ideyalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. 2024-c\u00fc ild\u0259 t\u0259qdim olunan Ortaq T\u00fcrk \u018flifbas\u0131 layih\u0259si il\u0259 1926-c\u0131 ild\u0259 q\u0259bul edil\u0259n Yeni T\u00fcrk \u0259lifbas\u0131 aras\u0131nda ciddi ideya ba\u011fl\u0131l\u0131\u011f\u0131 m\u00f6vcuddur. Bu is\u0259 Birinci T\u00fcrkoloji Qurultay\u0131n yaln\u0131z ke\u00e7mi\u015f\u0259 aid hadis\u0259 olmad\u0131\u011f\u0131n\u0131, m\u00fcasir t\u00fcrk d\u00fcnyas\u0131n\u0131n inteqrasiya prosesl\u0259rind\u0259 d\u0259 ya\u015fad\u0131\u011f\u0131n\u0131 s\u00fcbut edir.<\/p>\n\n\n\n
Professor Nadir M\u0259mm\u0259dlinin kitab\u0131 bir daha g\u00f6st\u0259rir ki, Birinci T\u00fcrkoloji Qurultay t\u00fcrk xalqlar\u0131n\u0131n ortaq g\u0259l\u0259c\u0259yini d\u00fc\u015f\u00fcn\u0259n b\u00f6y\u00fck ziyal\u0131lar\u0131n tarixi missiyas\u0131 idi. Bu Qurultay sad\u0259c\u0259 elmi toplant\u0131 deyil, milli yadda\u015f\u0131n, ortaq kimliyin v\u0259 m\u0259d\u0259ni inteqrasiyan\u0131n manifesti idi. Bu g\u00fcn t\u00fcrk d\u00fcnyas\u0131nda ortaq \u0259lifba, ortaq terminologiya v\u0259 ortaq m\u0259d\u0259ni m\u0259kan m\u0259s\u0259l\u0259l\u0259rinin yenid\u0259n aktualla\u015fmas\u0131 1926-c\u0131 ild\u0259 Bak\u0131da ba\u015flanan b\u00f6y\u00fck ideyan\u0131n davam etdiyini g\u00f6st\u0259rir.<\/p>\n\n\n\n
Bu bax\u0131mdan Birinci T\u00fcrkoloji Qurultay yaln\u0131z ke\u00e7mi\u015fin deyil, h\u0259m d\u0259 g\u0259l\u0259c\u0259yin qurultay\u0131 kimi qiym\u0259tl\u0259ndirilm\u0259lidir.<\/p>\n\n\n\n
\u00c7inar\u0259 Yol\u00e7ub\u0259yli<\/strong><\/p>\n\n\n\n Humanitar f\u0259nl\u0259r kafedras\u0131n\u0131n m\u00fc\u0259llimi<\/em><\/strong><\/p>","protected":false},"excerpt":{"rendered":" T\u00fcrk d\u00fcnyas\u0131n\u0131n elmi v\u0259 m\u0259d\u0259ni tarixind\u0259 x\u00fcsusi m\u0259rh\u0259l\u0259 t\u0259\u015fkil ed\u0259n Birinci T\u00fcrkoloji Qurultay t\u0259kc\u0259 bir elmi toplant\u0131 deyil, b\u00fct\u00f6v bir ideoloji, m\u0259d\u0259ni v\u0259 m\u0259n\u0259vi oyan\u0131\u015f h\u0259r\u0259kat\u0131n\u0131n ba\u015flan\u011f\u0131c\u0131 idi. 1926-c\u0131 ild\u0259 Bak\u0131da ke\u00e7iril\u0259n bu m\u00f6ht\u0259\u015f\u0259m Qurultay t\u00fcrk xalqlar\u0131n\u0131n ortaq dil, ortaq \u0259lifba, ortaq tarix v\u0259 ortaq g\u0259l\u0259c\u0259k ideyas\u0131 \u0259traf\u0131nda birl\u0259\u015fdiyi b\u00f6y\u00fck intellektual platforma kimi tarix\u0259 daxil […]<\/p>\n","protected":false},"author":41,"featured_media":97414,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"gallery","meta":{"_eb_attr":"","ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[97414],"footnotes":""},"categories":[31],"tags":[],"class_list":["post-97413","post","type-post","status-publish","format-gallery","has-post-thumbnail","hentry","category-mdu_xeberleri","post_format-post-format-gallery","entry","has-media"],"_links":{"self":[{"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/posts\/97413","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/users\/41"}],"replies":[{"embeddable":true,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/comments?post=97413"}],"version-history":[{"count":1,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/posts\/97413\/revisions"}],"predecessor-version":[{"id":97415,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/posts\/97413\/revisions\/97415"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/media\/97414"}],"wp:attachment":[{"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/media?parent=97413"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/categories?post=97413"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mdu.edu.az\/ru\/wp-json\/wp\/v2\/tags?post=97413"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}