Özet:

The internet, where people got information, communicated and entertained in the beginning, turned into a means of daily communication with the emergence of participatory social media platforms, mutual sharing, cultural exchange, in short, an alternative to real, physical life, where discussions take place on a wide variety of topics, including ordinary concerns. The transformation of the internet into an ordinary communication tool has led to the digitalization of the cultural experience of humanity in the oral and written stages, on the one hand, the migration of individuals and societies to the digital world, on the other hand, the formation of the virtual environment, then the virtual socio-cultural environment and the emergence of new traditions and customs. The products produced in accordance with the virtual social environment, which is based on a structure, function and hierarchy different from the traditional production, execution and transfer environment, folkloric knowledge and behavioral acquisitions have also different peculiarities. As a result of these conditions, many themes, images, plots and motifs that have left deep traces in traditional cultural memory have been re-examined, evaluated, supported or denied in a virtual social environment. On the one hand, the anonymity that the internet provides to the users with the disappearance of the public with the opportunity to censorship and control, changing the source and value of information by allowing personal interpretation and individuality, on the other hand, the fact that social media users are mainly composed of individuals and young people in adolescence has determined the nature of the virtual socio-cultural environment. However, socio-technological possibilities and opportunities, denial of tradition in a virtual social environment formed in accordance with socio-cultural conditions and terms have led to the transformation of the social protest function, which includes creating alternatives to tradition and avoiding tradition, in short, it has led to the transformation of the social protest function, which includes rebellion against social institutions, into a leading trend. At the same time, social protest in a virtual social environment is a parody of traditions, stereotypical judgments, behavior and also includes a funny and ironic point of view. In this study which aims to discuss the thesis on the relationship between the transformation of the traditional hero perception into parody with social protest and the cultural passage into adulthood, Koroglu was selected as the traditional narrative hero and in connection with this image the folkloric information that recently appeared in the virtual social environment of Azerbaijani language has been analyzed in the context of internet folklore. In the example of the image of Koroglu the transformation of the traditional hero pattern into a parody, the evaluation of heroism in a humorous style, funny and ironic form is studied in the context of the social protest function of folklore. At the same time Koroglu’s heroism in the traditional performance and transmission environment, as well as on the funny and humorous features, were included in the research and compared in the virtual socio-cultural environment. In the study comic images and “father’s joke” discourse emerging in the virtual social environment, depending on the image of Koroglu, theoretical data of the psychoanalytic approach regarding the origin and creation of the hero, “cultural passage into adulthood”, youth “idioculture”, father-son conflict in the context of the Oedipus complex, “social environment and conditions” have been examined in the context of inter-textual and inter-media meanings the socio-psychological, socio-cultural and philosophical-ideological aspects of the transformation of the traditional hero pattern into a parodic hero perception have been tried to clarify. In the article the folkloric information and images about Koroglu and the telling “father’s joke” were compiled through a field research in the virtual social environment, especially using subject tags on Facebook and Twitter. At the time of compilation, in which social groups (age, gender, etc.) the folkloric information produced about Koroglu and the telling “father’s joke” was shared and liked, the change of content and structure features of traditional narratives and telling were taken into account.

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