Vusal Gahramanov

CRN- 10068

Final Paper

10 January, 2021

A nation that does not want to get out of the darkness

The 150th anniversary of the birth of an excellent representative in 2019

Azerbaijani literature, great poet, playwright, publicist and figure of the public
Mammadguluzadeh's Jalil. Jalil Mammadguluzadeh is a great individual who played an
outstanding role in the rise to a new level of Azerbaijani literature and founded a literary
school. The philosophy of Azerbaijaniism has found its full expression in the writer's rich
heritage, full of literary accomplishments, as a leading force in the socio-political opinion of
the time. The artist has developed a gallery of vivid photographs that perfectly represent
life's realities, the social environment, and become a messenger of creative and aesthetic
ideals. Jalil Mammadguluzadeh, who had always struggled for the integrity of his native
language, had a strongly humanistic content and included the unification of national and
universal ideals in important drama and prose works produced by him. The magazine "Molla
Nasraddin," which was widely published in Azerbaijan and beyond, paved the way for the
national awakening and renewal movement, and had a powerful impact on the
development of ideas of freedom, is precisely the product of the brilliant Mirza Jalil.
Jalil Mammadguluzadeh (1869-1932), who became famous in Azerbaijani literature as a
great democratic writer and public figure, grew up after the second half of the 19th century
and was founded on the basis of one of the significant centers of science and education, the
famous Transcaucasian (Gori) Teacher's Seminary. In his creation and theological
development as a popular novelist, it is hard for him to move into Nakhchivan schools
At the same time, and in a glorious way, the Nakhchivan Theater, of which he was one of
the principal creators, also played a special role.

He wanted to become a writer in his first book, The Tea Tree (1889), who would serve his
people's national awakening by finding answers to the "what to do" issue that was
important to society, although by allegorical means. The author "Stories of Danabash
Village" (1894) is a wonderful introduction to a modern form of practical literature that
exposes the facts of public life in Azerbaijan critically and draws attention in all its reality to
the need for national-spiritual awakening. These are the sad lives, heartbreaking incidents
and fairy tales of Jalil Mammadguluzadeh as a whole, produced by the citizens of the
Azerbaijani village. Mohammad Hasan is the main protagonist of the novel. In his uncle's
example, the story of the village of Danabash is a fantastic story of small people who
struggled, were trampled upon, but maintained their dignity. The "little one" was first
introduced to Azerbaijani literature as the main picture of great literature, thanks to the
simple and poor people mentioned in the work. In general, in Azerbaijani literature, Jalil
Mammadguluzadeh made the fate of the "little man" the first Azerbaijani author to
translate the main theme of great literature. In the broadest meaning of the word, the
writer addressed the 'little guy'. Characters such as Mohammadhasan's uncle Jalil
Mammadguluzadeh, Novruzali, Usta Zeynal, Karbalai Mammadali, Pirverdi, Sadig Kishi, who
brought a burning heart to literature, represent the life of the Azerbaijani people in all their
realities in the late 19th and early 20th centuries. As former Soviet literary critics propose,
they were not as naive and ignorant. The "little guys" of Jalil Mammadguluzadeh represent
the features of the people they belong to with their allegiance, religious purity, sincerity,
satiety, diligence, and genuine human qualities. Their illiteracy, mailbox ignorance, and loss
of "democracy" are signs of imperialist colonialism, not of themselves, but of the new
government that is seeking to hold them in captivity. It was not the aim of Jalil
Mammadguluzadeh to criticize Mahammadhasan Amin or Novruzali, but to criticize the
political regime which left them behind. Not only did Jalil Mammadguluzadeh harshly
condemn the country's political injustice and cultural despotism, but he also inflicted a
lethal blow on the imperial government that rocked its foundations.

Three important topics Jalil Mammadquluzade wanted to bring to the public agenda as
a journalist

For that time, Jalil Mammadquluzade decided to put to the public agenda three particular
issues, including women's rights, education, and religious fanaticism dominating society. His
life committed to watching the movie "Window to Despair" (Qəm Pəncərərəsi, 1986)
showed a wider look at these topics by discussing numerous stories that existed in the small
village. Furthermore, reviewing the film provides a review of the writer's own outlook on
the real challenges within the context of his culture. Jalil Mammadquluzade's key concern
for women's rights was the circumstances under which women were coerced into early
marriage, barred from attending school or receiving education, placing them in a position
that was too fragile and powerless to speak up against the abuse of their rights. These
women were unhappy because they were unable to fight against the disastrous effects of
patriarchy and, most notably, some of them were unable to recognize their tragedy.

The context is given behind the topics at the beginning of XX century Azerbaijan

In several prose and drama works by Mirza Jalil, "For a few days" (1907), "Female" (1907),
"Jafar's mum" (1907), "Ladies" (1907), "Visit" (1908), "At the age of nine" (1906), "Bloody
Disaster" (1910), "East lady" (1924) and other feuilletons, the Azerbaijani woman's
lawlessness and wretched life. Are Zeynab, Nazli and Pirpiz Sona not victims of fake religious
leaders' hypocrisy?! Jalil Mammadguluzadeh's only satirical glance at the satirical poem "In
the Nine Years" (1906) by Gasim bey Zakir (1784-1857) is the only one that includes a very
limited number of words from the original novel. He was able to convey, by modifying, his
satirical thoughts. In the poem, those who, amid their grey hair and beard, fell in love with
marriage are sarcastically called "mad", that is, crazy in love. They are twentieth-century
madmen, the laughingstock in ironic verse. If he refused the chance to reunite with Leyli,
the madmen of this century would not deserve to be content with either four or five Leyli.
At least in their old age, when one foot is here and the other is in the pit, Mirza Jalil
encourages them to refrain from certain sins. The writer stressed that even the threats and
cursing of a young boy were superior to the Qur'an's verses of the old man and his speech
like that of Loghman, that the wise words of the old man were not to his taste, and that the
age gap between them was significant. The entire life of a Muslim woman, as in the
biographies, has a certain history in the poem "Molla Nasreddin's answer to the girl" (1906),
written in response to the translation of Jalil Mammadguluzadeh from the journal
"Debistan" (1906-1908) "Girl and grandmother" (1906). Although, alas, the life of a woman
here is split into only two dates: a life of pleasure before the age of eight, and a life of
misfortune after the age of eight. Mullahs and fathers, at the age where they have to play
with dolls, without even understanding what marriage is, without asking for their
permission, determine the fate of those girls, who are married to a man like a camel at the
age of forty. They have demonstrated that they suffer from a condition which is incurable.
This was considered by Mirza Jalil to be an incurable wound of a Muslim woman, a
reactionary clergyman who used faith as a means of benefit and a totally hostile mindset
towards women, based on the strength of his weapon, "thick neck, thin mind, self-sacrifice"
(Mammadguluzadeh, I c, p. 614) suggested that old men's acts were unforgivable.

Mirza Jalil talked about the rights and freedoms of Azerbaijani women who "did not have
their own destiny, did not determine their own future," as in his plays and literature,
feuilletons and satires (Jafarzadeh, 1989, p. 79). Mirrored. He has shown the lies of radical
clerics with fake hadiths and the Qur'an's evidence that reactionary traditions are irrational.
Also covering the face of an Azerbaijani lady, Mirza Jalil opposed keeping her within four
walls, wishing her to go to school and study science, recognizing her rights, possessing a
cultural and educational qualification like foreign women, being interested in public
relations, adding herself to our mother tongue and national mindset. In her poetry on the
lives of Azerbaijani women, the use of different styles of satirical styles has been satirical
view, satire, satirical riddles. Mirza Jalil wrote a book on the emancipation of women in 1907
and published it in a magazine. For this cause, both literary and historical, the brilliant
artist's satires about our women's complicated and unbearable lives are very interesting.

Rights of women and issues of illiteracy today

In Azerbaijan today, women activists are tirelessly working to change society's perceptions
and increase the visibility and protection of women in their region. Most of these women
work through NGOs, which people have come to know as the "third sector" of the
government. This third sector is able to work on philanthropic policies that improve access
to education, health care and women's representation. NGOs allow women access to the
political arena from which they are typically removed by social biases. In fact, men occupy
about 90 percent of all the country's highest offices (ministers, chairs, etc.) and over 80
percent of judicial seats, which means that women do not have the basic public office
coverage that will guarantee that people hear their voices. Women are able to control
policies by NGOs without contributing to a democratic mechanism that is not yet ready to
accommodate them.

Moreover, educating girls is now at the center of much thought and programming for
growth, but illiteracy beyond formal education among women and older teenage girls is an
extremely important problem that risks slipping through the cracks. Of the 774 million
adults who are currently unable to read or write (15 years and older), two-thirds of them
(493 million) are women. It is difficult to disregard the importance of this within the larger
growth and women's rights agenda in developed countries. A basic right for women is
literacy. In 2010, the Director-General of the UN Educational, Science and Cultural
Organization (UNESCO), Irina Bokova, said that "newly literate women have a positive ripple
impact on all indices of progress." This greatly broadens the dilemma beyond education
alone. Any of the underlying causes of maternal and infant morbidity and mortality are
often more readily mitigated by literate mothers. In addition, women's competitiveness in
the informal sector remains the pillar of regional economic structures and food security in
countries across sub-Saharan Africa and South Asia, making better learning outcomes
central to poverty reduction and harnessing all facets of the economic capacity of a society.
In a technologically dominated world where smartphones are prevalent, the skill of a
woman is still largely dependent on the written word, and illiteracy restricts her to only
basic levels of interaction. Where and how big is the distance, then? The 2013/14 Education
for All Global Tracking study highlights that over 60% of adult women in Arab nations, South
and West Asia, and sub-Saharan Africa are still illiterate, pending gains since 1998. For
greater concern, a closer look at national data indicates cause. Women's adult literacy in
Mali is expected to be just 29 percent by 2015, with female youth literacy at 45 percent by
2015. Compounding those evidence is a question about the problem's underestimation.
National polls and censuses that question if respondents have been to school are used for
global statistics. But improved access to schooling by higher rates of participation can
underplay a high dropout among children before they are literate. Because of the continuing
battle for excellence of education among nations that have intensified their educational
programming to achieve the Education for All and Millennium Development Goals over the
past 15 years, even completion of basic education is no guarantee. But it won't be easy for
millions of girls on the cusp of adolescence followed by accelerated maturity to overcome
problems within structured structures. Along with rising economic productivity, household
duties, new positions as wives and mothers make 'time scarcity' an ever-greater threat to
their learning choices. The challenges are underpinned by conventional perspectives on
women's education and problems of distance and protection in accessing adult learning
centers.

Solutions for illiteracy and violence against women

In creating evidence-based strategies and programming guidelines for the elimination of

violence against women and children, UN Women has played a vital role. UN Women
focuses on early childhood, healthy partnerships and engaging with men and boys as part of
its preventive policy, especially across and in the media, sports industries and the world of
work. UN Women facilitates activism, awareness-raising, collective mobilization and
education projects, as well as legislative and regulatory changes, and helps perform studies
on the views, beliefs and actions of men and adolescents, as well as young people, linked to
different types of abuse. For example, in Asia and the Pacific, UN Women is collaborating
with other UN organizations on a Partners for Prevention programme aimed at reducing the
incidence of gender-based violence in the area by behavioral and attitudinal improvements
between men and boys, as well as increasing institutional capability and strengthening
policymaking. UN Women has also developed a program, Voices Against Abuse, for those
aged 5 to 25 years, in collaboration with the World Association of Girl Guides and Girl
Scouts, and with guidance from young people. The program provides instruments to help
young people identify the root causes of violence in their neighborhoods and to help
educate and engage their friends and communities in the elimination of violence against
women and girls.