9.8 «Falastin bo'lish, Falastin bo'lib qolish» Mahmud Darvishning she'riyatida - Falastin: To'rt ming yillik tarix | Quran Course

9.8 «Falastin bo'lish, Falastin bo'lib qolish» Mahmud Darvishning she'riyatida - Falastin: To'rt ming yillik tarix | Quran Course

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9.8 «Falastin bo'lish, Falastin bo'lib qolish» Mahmud Darvishning she'riyatida

9.8 ‘being Palestine, Becoming Palestine’ In Mahmoud Darwish’s Poetry

by Nur Masalha2 min readViewed 219 times

Men dengizga yaqin joyda tug‘ilganman, falastinlik onadan va aramiy otadan, falastinlik onadan va moablik otadan, falastinlik onadan va arab otadan. (Darwish 1994: 69)

I was born close to the sea to a Palestinian mother / and an Aramaic father, to a Palestinian mother and a Moabite father, to a Palestinian mother / and Arab father. (Darwish 1994: 69)

Falastinlik "milliy" shoir Mahmud Darvish (1941–2008) tarixiy Falastinning juda boy ijtimoiy va madaniy xotiralari bilan ilhomlangan. Uning she'riyati Falastin o'ziga xosligi haqidagi chuqur tuyg'ularni, uning davom etayotgan shakllanishi va o'zgarishini ifodalagan. Ko'plab zamonaviy arab millatchilari o'z milliy o'ziga xosliklarini qurishda noyoblik va eksklyuzivlikka intilib, sofdillik va aniqlikni doimo izlaydilar. Darvish esa, aksincha, Falastinning soya tusli va inklyuziv merosini e'zozlash orqali ifodalanadigan o'ziga xoslikning nozik, aralash va xira shakllarini izlagan. Bu nozik va boy meros zamonaviy falastinlik milliy o'ziga xoslik to'qimasiga singib ketgan va bu o'ziga xoslik, ayniqsa, Darvish tomonidan shakllantirilgan. U 1948 yilda Isroil tomonidan qishlog'i al-Birva vayron qilinganidan keyin Galiliyada ichki qochoq sifatida voyaga yetdi. Keyinchalik u kattalik hayotining ko'p qismini surgunda o'tkazdi. Ko'plab zamonaviy falastinlik ziyolilar kabi, Darvish ham mamlakatning shahar metropolitan elitasi yoki aristokratik oilalaridan chiqmagan, balki Falastinning qishloq va chekka hududidan (Galiliya) kelgan. Shunga qaramay, Darvish ko'p qatlamli falastinlik milliy o'ziga xoslikning timsoliga aylandi va zamonaviy Falastinda lingvistik va madaniy xotiraning eng mashhur yaratuvchisi bo'ldi. Darvish uchun falastinlik o'ziga xoslikning ko'p qatlamli tushunchasi shu bilan ayon bo'ladiki, u Falastin yeridan o'tgan barcha kuchli madaniyatlarning mahsulidir:

Zamonaviy Falastin holatida, XIX asrning oxiri-da chop etish kapitalizmining joriy etilishi, zamonaviy ta'lim keng yoyilishi, lingvistik, madaniy va diniy xotiralar, standart arab tili hamda mahalliy (kundalik) Falastin arab tili ajralib turuvchi milliy o'ziga xoslik belgilariga aylandi. Zamonaviy davrning eng nufuzli Falastin milliy gazetasi Falastin (1911–1967) deb nomlangani – Filastin emas – ajablanarli emas; bu nom mamlakatning mahalliy, kundalik arab tilidagi nomi Falastinni ta'kidlab, alohida yoki o'ziga xos Falastin milliy o'ziga xoslikni shakllantirish usuli edi. Yuzaga kelayotgan milliy o'ziga xoslikning vernakulyarizatsiyasiga qo'shimcha ravishda, zamonaviy Falastinning o'ziga xos geografiyasi, jonli tarixi hamda madaniy, lingvistik va diniy xotiralari zamonaviy Falastin milliy o'ziga xosligini qurishda markaziy o'rin tutdi. Falastin mahalliy tili zamonaviy Falastinni tasavvur qilishda, shubhasiz, muhim ahamiyatga ega edi. 1909 yilda H. H. Spoer (Quddusdagi Amerika arxeologiya va sharqshunoslik maktabi a'zosi) va E. tomonidan "Falastin arab tili qo'llanmasi, o'zlashtirish uchun" nashr etildi.

In the case of modern Palestine, the introduction of print capitalism in the late 19th century, the spread modern education, linguistic, cultural and religious memories, standard Arabic and vernacular (colloquial) Palestinian Arabic all became markers of a distinct identity. Perhaps it is not surprising that the most influential Palestinian national newspaper of the modern era was called Falastin (1911–1967) – not Filastin – emphasising the local colloquial Arabic name for the country, Falastin, as a way of forging a distinct or separate Palestinian national identity. In addition to the vernacularisation of a nascent national identity, the experience of distinct geography, living history and cultural, linguistic and religious memories of modern Palestine were central to the construction of modern Palestinian national identity. The Palestinian vernacular was certainly important in the visualisation of modern Palestine. In 1909 a Manual of Palestinian Arabic, for Self-instruction was published by H. H. Spoer (Fellow of the American School of Archaeology and Oriental Research in Jerusalem) and E.