REALIZMI MAORIFPARVARI

REALIZMI  MAORIFPARVARI, raviyai adabiest, ki asri 18 vobasta ba jarayoni maorifparvari dar adabiyoti mamlakathoi Evropai Garbi ba vujud omad. Namoyandagoni barjastai on: Volter, Russo, Didro (Fransiya), Lessing, Gyote, Shiller (Germaniya), Richardson, Filding, Smollett (Angliya) va digar. Goyahoi maorifparvari dar Rossiya solhoi 1760—80 dar asarhoi N. I. Novikov, D. I. Fonvizin, A. Ya. Kozelskiy, S. E. Desniskiy va digaron ifoda yofta, dar kitobi A. N. Radishev «Sayohat az Peterburg ba Moskva» (1790) barjasta namudor gardid. Dar nimai duyumi asri 19 va avvali asri 20 bo tasiri jarayoni maorifparvarii Rossiya dar adabiyoti khalqhoi Sharq, az jumla adabiyoti tojik, niz Realizmi maorifparvari  zuhur kard. Realizmi adabiyoti maorifparvarii tojik, ba hamon metodi ejodie shabohat dorad, ki dar adabiyoti davrai maorifparvarii Evropai Garbi va Rossiyai asri 18 pesh az realizmi tanqidi paydo shuda bud va imruz hamchun realizmi maorifparvari maruf ast. Shabohati tipologii junbishi maorifparvarii Osiyoi Miyona ba jarayoni maorifparvarii mamlakathoi Evropai Garbi va Rossiya dar on ast, ki hamon jo va ham in jo pesh az hama skholastikai dini va istibdodi feodali mavridi tanqidi sakhti maorifparvaron va navisandagoni maorifparvar qaror girift. Ammo Realizmi maorifparvari dar adabiyoti tojik be zamina ham nabud. Yak zaminai on hamon ananahoi purquvvati haqiqatnigori (realizm)-i adabiyoti klassikii tojik ast. Vale zaminai asosii paydoishi Realizmi maorifparvari  ba manii prinsiphoi tasviri hayot dar adabiyoti in davra khudi junbishi maorifparvari va afkori ijtimoivu siyosii on bud. Yak khususiyati maorifparvarii tojik dar in ast, ki aqoidi namoyandagoni on dar adabiyoti badei bevosita va khele ravshan inikos yoftaast. Mundarijai goyavii adabiyoti maorifparvarii tojik niz az hamon se nuqta yo khususiyati asosii jarayoni maorifparvari barmeoyad, ki onhoro Vladimir Ilich Lenin dar asosi tahlili faoliyati maorifparvaroni rus chunin muayyan namuda bud: «Monandi maorifparvaroni Evropai Garbi, monandi aksariyati namoyandagoni adabii solhoi 60-um, Skaldin ham az tahti dil nisbat ba huquqi kre-postnoi va hama boqimondahoi on dar sohai iqtisodi, sotsiali va yuridiki dushmanii suzon meparvarad. In khislati yakumi kharakterno-ki «maorifparvar» ast. Khislati duyumi kharakternok, ki ba hamai ma-orifparvaroni rus khos ast, bo harorat himoya kardani maorif, khud-idorakuni, ozodi, shaklhoi evropagii zindagi va umuman hartarafa evropagikunonii Rossiya meboshad. Nihoyat, khislati seyumi kharakternoki «maorifparvar» himoya kardani manfiathoi ommahoi khalq, asosan dehqonon, … etiqodi samimona parvaridai ba on ki bekor karda shudani huquqi krepostnoi va boqimondahoi on behbudii umumiro bo khud hamroh meovarad va khohishi samimonai ba in kor madad rasondan meboshad» (Lenin Vladimir  Ilich, Asarho jildi 2, sahifai 544, nashri tojiki). In se khususiyati asosii maorifparvari dar faoliyati maorifparvaroni tojik niz dida meshavad va dar adabiyoti maorifparvari inikos yoftaast. Khususiyati avvalini maorifparvari — «dushmanii suzon» nisbat ba usuli davlatdorii feodali beshtar dar asarhoi Ahmadi Donish va qisman dar asarhoi payravoni u, az jumla «Savoneh-ul-masolik»-i Vozeh va «Badoe-us-sanoe»-i Shohin inikos gardidaast. Khususiyati duyumi maorifparvari — «bo harorat himoya kardani maorif, khudidorakuni, ozodi va shaklhoi evropagii zindagi», dar ejodiyoti Donish, Vozeh va Mirzo Siroj, ki ba mamlakathoi nisbatan peshqadami Evropa va Osiyo (Rossiya, Turkiya, Eron, Misr) safar karda, bo hayoti onho bevosita shinos shuda budand, mushohida meshavad. Onho dar sharoiti hukmronii jaholat va taassubi dini dar Bukhoro omukhtani ilmhoi baroi peshravii jamiyati insoni zarurro targib mekardand, az rui fahmi khud dar borai ozodi va tarzi davlatdori aqoidi khudro ibroz medoshtand. Onho dar borai chizhoi nav va pesh-qadame, ki dar madaniyat va zindagii khalqhoi Evropa dida budand, bo husni tavajjuh sukhan ronda, ba jori kardani in navigariho dar hayoti kishvari aqibmondai khud mekushidand. Ziyoda az in, Ahmadi Donish ba evropoikunonii hayoti ijtimoii Bukhoro say dosht. Vay dar borai isloh va digargun namudani sokhti davlatii amorat va chun dar davlathoi podshohii konstitusionii Evropa mahdud kardani hokimiyati amir masala guzoshta bud. Khususiyati seyumi maorifparvari — himoyai manfiathoi khalqi mehnatkashro niz ravshan mushohida mekunem. Onho itibdodi feodal, amaldoroni di-n va davlatii amoratro, ki sababgori kharobii mamlakat va benavoii khalq budand, sakht tanqid mekardand. In mavzuyu masalahoro na ananai adabiyoti klassiki, balki khudi zamon va hayoti voqeii on taqozo mekard. Binobar in adabiyoti maorifparvari nisbat ba tamomi adabiyoti davrahoi pesh ba zindagi va hayoti ijtimoii zamon robitai beshtare dosht. Bo masalahoi muhimi hayoti ijtimoi beshtar vobasta shudani mundarnjai goyavii adabiyot maqomi nasrro afzuda, boisi tagyiroti sifati va ba maydon omadani janrhoi navi on gardid. Hajviyai Vozeh «Aqoid-un-nisso», asari ramziyu mutonbavii Shohin «Badoe-us-sanoe», «Muzhikot»-i Savdo, inchunin hikoyathoi falsafiyu realistii Ahmadi Donish («Navodir-ul-vaqoe») az na-zari janr dar tarikhi nasri tojik benazir meboshand. «Risolai tarikhi*-i Ahmadi Donish doir ba tarikhi amironi mangit boshad ham az jihati shaklu uslub va mazmunu mundarija dar adabiyoti tojik asari tamoman tozae bud. In asarro az nazari janr ba publisistikai badeiyu tarikhi va tanqidi mansub donistan mumkin ast. Vay publi-sistnkai maorifparvaroni Garb va Rossiyaro ba khotir meorad. Jarayoni maorifparvari umuman publisistika va janbai publisistiro dar adabiyoti on davr rivoj dod va badtar dar avvali asri 20, vaqte ki nashri gazetaho ba roh monda shud, jurnalistikaro niz tahti tasiri khud girift. Dar nasri maorifparvarii in davr janri safarnoma niz rivoj yoft. Bobhoi «Navodir-ul-va-qoe»-i Ahmadi Donish oidi safari Rossiya, «Savoneh-ul-masolik»-i Vozeh, «Tuhafi ahli Bukhoro»-i Mirzo Siroj behtarin osori janri safar-nomai nasri meboshand, ki bo ruhi maorifparvari navishta shudaand. Vobasta ba qiyomi shoiru navisandagoni maorifparvar ba muqobili davlati amiri dar ejodiyoti onho hajvu tanqidi ijtimoi niz mavqei kalon paydo karda bud. Hajvu tanqidi tezu tund ham bar ziddi amaldoroni judogonai davlati amiri va ham bar – ziddi illathoi ijtimoi nigaronida meshud. Quvvat giriftani tamoyuloti realisti ba uslub va vositahoi badeii tasvir niz betasir namond. Shoironi peshqadami davr az mavhumot va obrazhoi shartivu ramzii uslubi bedilii nazm dast kashida, beshtar ba obrazhoi voqeii ba fahmu idroki khonanda nazdik ru ovardand. Dar adabiyoti in davr mayli ba zaboni khalq nazdik kardani zaboni nazmu nasr, de-mokratikunonii zaboni adabi ravshan mushohida megardad, ki in ho-disa niz bo Realizmi maorifparvari  vobasta bud. Hamai inho nishonahoi Realizmi maorifparvari  meboshand, ki hamchun prinsipi tasviri hayoti voqei dar adabiyoti asri 19 tojik ustuvor gardida budand.

Adabiyot: Hodizoda R., Adabiyoti tojik dar nimai duvvumi asri XIX, Dushanbe, 1908; Stepanov M. A., Prosvetitelskiy realizm XVIII— nachala XIX vvekov, dar majmuai:            Problemi tipologii russkogo realizma, Moskva, 1969; X a d i-z a d e R., Svadiev S., Realisticheskie elementi i prosvetitelskiy realizm v tadjikskoy literature, dar majmuai,:     Istoki, formirovanie i razvitie sosia-listicheskogo realizma v literaturakh Sovetskogo Vostoka, Tashkent, 1976.

S. Sadiev.