\u00c7\u00fcr\u00fcyen yozla\u015fan sistemin alternatifi olabilmek i\u00e7in uzun soluklu m\u00fccadelenin dinamiklerini yaratmal\u0131y\u0131z<\/p>\n\n\n\n
Sistemin ya\u015fad\u0131\u011f\u0131 \u00e7oklu krizler halklar\u0131m\u0131z\u0131 nefes almaz hale getirmi\u015f durumda. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u00e7al\u0131\u015fma ve ya\u015fam ko\u015fullar\u0131 her ge\u00e7en g\u00fcn daha a\u011f\u0131rla\u015f\u0131yor, \u00e7ekilmez hale geliyor. \u0130\u015f ve do\u011fa katliamlar\u0131yla \u00fclke adeta yok ediliyor, kurak, \u00e7orak hale getiriliyor. Ya\u015fam s\u0131k\u0131nt\u0131s\u0131 ve ya\u015fanan hayat pahal\u0131l\u0131\u011f\u0131 ve yoksulluk adeta kadermi\u015f\u00e7esine kitlelere sunuluyor, kabullenilmesi isteniyor.<\/p>\n\n\n\n
Fa\u015fist sistemin halklar\u0131m\u0131za ya\u015fatt\u0131\u011f\u0131 cenderede kurtulman\u0131n yolunu s\u0131n\u0131f m\u00fccadelesinde de\u011fil sistemin se\u00e7im oyunlar\u0131na ba\u011flayanlar gelece\u011fin in\u015fas\u0131n\u0131n mimarlar\u0131 olamazlar. Reformist ve legalist solun 2023 May\u0131s parlamento se\u00e7imlerine ba\u011flanan temelsiz umutlar b\u00fcy\u00fck bir hayal k\u0131r\u0131kl\u0131\u011f\u0131na neden oldu. Ya\u015fanan derin hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131n etkisi daha ge\u00e7meden g\u00fcndeme gelen yerel se\u00e7imlerle bir kez daha g\u00f6stermektedir ki ya\u015fanan s\u00fcre\u00e7te gerekli dersler \u00e7\u0131kar\u0131lmam\u0131\u015ft\u0131r. \u015eimdide \u201csosyalist belediyecilik\u201d \u201cKom\u00fcnist belediyecilik\u201d, \u201cyerel halk y\u00f6netimleri\u201d, \u201chalk\u0131n kendi kendini y\u00f6netti\u011fi, emekten yana, demokratik bir yerel y\u00f6netim\u201d vb. s\u00f6ylemlerle bir kez daha fa\u015fizmin halk\u0131m\u0131za ya\u015fatt\u0131\u011f\u0131 k\u0131ska\u00e7ta sahte umutlarla adat\u0131lmak, sistem i\u00e7i aray\u0131\u015flara s\u00fcr\u00fckleniyor.<\/p>\n\n\n\n
Bu ya\u015fananlar kar\u015f\u0131s\u0131nda daha bilin\u00e7li, karamsarl\u0131\u011fa kap\u0131lmadan, unutmamal\u0131y\u0131z ki direndi\u011fimiz, m\u00fccadele etti\u011fimiz oranda ba\u015far\u0131n\u0131n \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015f oluruz. Bunun i\u00e7indir ki \u00f6ncelikle toplumu de\u011fi\u015ftirme ve kurucu dinamiklerinin devrimci d\u00f6n\u00fc\u015f\u00fcmler sa\u011flayabilmesi, her \u015feyden \u00f6nce kendi i\u00e7inde ya\u015famas\u0131 gereken kendi i\u00e7 dinamiklerinin uzun soluklu \u0131srara ve kal\u0131c\u0131, maddi sonu\u00e7lar yaratabilme g\u00fcc\u00fcne ba\u011fl\u0131d\u0131r. Nesnel \u015fartlar\u0131 g\u00f6z ard\u0131 etmeden, amaca giden yolda cesaretle ve kesintisizlik i\u00e7inde kendini yenileme ve a\u015fma \u00e7abas\u0131; kendini tekrar\u0131n, t\u00f6kezleme ve geriye d\u00fc\u015fmenin panzehridir.<\/p>\n\n\n\n
Hayat\u0131n hemen her alan\u0131nda, \u00e7arp\u0131k kapitalist sistemin kar\u015f\u0131s\u0131nda kendi devrimci politikalar\u0131n\u0131 ete kemi\u011fe b\u00fcr\u00fcnd\u00fcrmeyi ba\u015faran ve bunun kararl\u0131l\u0131\u011f\u0131n\u0131 ta\u015f\u0131yanlar, uzun soluklu m\u00fccadelenin de dinamiklerini olu\u015fturmas\u0131n\u0131 bilirler. \u00c7\u0131k\u0131\u015f noktas\u0131 neresi olursa olsun, d\u00f6n\u00fc\u015f\u00fcmlerin \u00f6n\u00fcnde engelleyici, h\u0131z kesici ve stat\u00fckocu her konumlan\u0131\u015f, \u00f6zl\u00fc ve devrimci \u00e7aba \u00f6n\u00fcndeki her barikat, bir zaman ve enerji gerektirse de, ya\u015fam\u0131n inat\u00e7\u0131 ger\u00e7e\u011fi kar\u015f\u0131s\u0131nda parampar\u00e7a olmaktan kurtulamaz.<\/p>\n\n\n\n
\u0130\u00e7 d\u00f6n\u00fc\u015f\u00fcmdeki \u0131srarc\u0131, sistemli, kararl\u0131 y\u00f6nelimler olmadan; y\u00fczlerce y\u0131ll\u0131k k\u00fclt\u00fcr ve deneyim birikimine, y\u00f6netme al\u0131\u015fkanl\u0131\u011f\u0131na, kitleleri etkileme, manip\u00fcle etme ara\u00e7lar\u0131na sahip bir sistemi ala\u015fa\u011f\u0131 etmek, onun toplum \u00fczerindeki derin, y\u0131k\u0131c\u0131 ve de\u011fersizle\u015ftiri\u015fi etkisini s\u00f6k\u00fcp atmak zordur.<\/p>\n\n\n\n
Y\u0131\u011f\u0131nsal \u00f6fkeyi \u00f6rg\u00fctleyecek g\u00fcc\u00fcn, sistemi her alanda ve her g\u00fcn zorlayacak \u00f6nderli\u011fi, y\u00f6nlendiricili\u011fi olmaks\u0131z\u0131n parlak sonu\u00e7lar ve zaferler beklemek ger\u00e7ek\u00e7i de\u011fildir, olmam\u0131\u015ft\u0131r. “E\u011fer proletarya, kendi kom\u00fcnist partisinin \u00f6nderli\u011finde burjuva d\u00fczenine bizzat son ver\u00admezse, burjuvazi i\u00e7in i\u00e7inden \u00e7\u0131k\u0131lmayacak bir durum yoktur.” (1) Ciddi fedakarl\u0131klar, y\u00fcksek yetenekler gerektiren zorlu bir m\u00fccadele s\u00fcreciyle, emek\u00e7i kitlelerin al\u0131n teri ve kanlar\u0131yla beslenen d\u00fczene son verecek s\u0131n\u0131flar m\u00fccadelesinde oynayaca\u011f\u0131 rol ve sistem kar\u015f\u0131s\u0131nda alternatif olma yetene\u011finin \u00f6nemi buradad\u0131r.<\/p>\n\n\n\n
Laf\u0131zda alternatif olma iddias\u0131 i\u00e7erisinde olanlar, ger\u00e7ek ya\u015famda eski k\u00fclt\u00fcr ve al\u0131\u015fkanl\u0131klardan kopamayarak, sistem i\u00e7inde yukar\u0131da da vurgulad\u0131\u011f\u0131m\u0131z gibi; \u201csosyalist belediyecilik\u201d \u201cKom\u00fcnist belediyecilik\u201d, \u201cyerel halk y\u00f6netimleri\u201d, \u201chalk\u0131n kendi kendini y\u00f6netti\u011fi, emekten yana, demokratik bir yerel y\u00f6netim\u201d vb ile tam bir tezatl\u0131k olu\u015fturmaktalar. Bu tezatl\u0131\u011f\u0131n ya\u015famdaki kar\u015f\u0131tl\u0131\u011f\u0131 ise, h\u00fcsrand\u0131r. Tarihsel ve toplumsal s\u00fcre\u00e7ler bunun binlerce canl\u0131 \u00f6rne\u011fiyle doludur.<\/p>\n\n\n\n
Devrim iddias\u0131n\u0131 ta\u015f\u0131yanlar, s\u0131n\u0131fl\u0131 toplumlar\u0131n m\u00fccadele ger\u00e7e\u011finde, iktidar de\u011fi\u015fikliklerini basit bir el de\u011fi\u015ftirme \u015feklinde kavrayamazlar. Sadece alt-\u00fcst olu\u015fun ger\u00e7ekle\u015fmesi de\u011fil, elde edilen iktidar\u0131n kendini koruyabilmesi ve hayat\u0131 sahip oldu\u011fu ideolojik-siyasal projeler \u00e7er\u00e7evesinde y\u00f6nlendirip bi\u00e7imlendirebilmesi i\u00e7in de, \u00f6ncelikle dayan\u0131lan dinamiklerde yarat\u0131lan d\u00f6n\u00fc\u015f\u00fcm b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r. Bu, m\u00fccadele s\u00fcreci a\u00e7\u0131s\u0131ndan da birebir ge\u00e7erli bir olgudur. Devrimden \u00e7\u0131kar\u0131 olan kitleleri ilgilendiren referans, belirlenen gelecek projesine ilk \u00f6nce kendi i\u00e7inde inan\u0131l\u0131p inan\u0131lmad\u0131\u011f\u0131 ve ona uygun d\u00f6n\u00fc\u015f\u00fcm\u00fc ya\u015fay\u0131p ya\u015famad\u0131\u011f\u0131 noktas\u0131ndaki samimiyet ve kararl\u0131l\u0131kt\u0131r. Kitlelerin ilk etapta g\u00fcvenini, y\u00f6n\u00fcn\u00fc ve yakla\u015f\u0131m\u0131n\u0131 bu kriterler belirleyecektir. Bu, “aynas\u0131 i\u015ftir ki\u015finin, lafa bak\u0131lmaz” diyen bir toplumda daha da \u00f6zel bir yere ve \u00f6neme sahiptir.<\/p>\n\n\n\n
Di\u011fer yandan devrimci, sosyalist \u00f6rg\u00fctte, kurumda, insan d\u00fcnyas\u0131nda i\u00e7 dinamiklerin gereklerini yerine getirme ve sorumluluklar\u0131n\u0131 ta\u015f\u0131ma, olumsuz, zaafl\u0131, geri yanlarla hesapla\u015fma kararl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6stermenin yeg\u00e2ne denekta\u015f\u0131 prati\u011fin bizzat kendisidir. Kolektif \u00fcretim ve payla\u015f\u0131mda, insan ili\u015fkilerinde, adalette, ahlakta, bir b\u00fct\u00fcn olarak ya\u015famda, eskiyle yeninin temsilini kesin olarak ayr\u0131\u015ft\u0131ran, bu pratikteki istikrar ve tutarl\u0131l\u0131kt\u0131r.<\/p>\n\n\n\n
\u0130\u00e7 dinamikleri yenileme ad\u0131mlar\u0131, bug\u00fcn i\u00e7ine girilen sosyal reformist tasfiyecilikle m\u00fccadele ve ayr\u0131m noktalar\u0131n\u0131n belirginle\u015ftirilmesiyle bir b\u00fct\u00fcnl\u00fck ta\u015f\u0131r. Uluslararas\u0131 emperyalist sald\u0131rganl\u0131\u011f\u0131n \u00e7arp\u0131tt\u0131\u011f\u0131, i\u00e7ini bo\u015faltt\u0131\u011f\u0131 sosyalist de\u011ferlerin sahiplenilmesi, i\u00e7 dinamiklerin yeniden ele al\u0131nmas\u0131 \u00e7abas\u0131 ve bunu somut bir kimli\u011fe d\u00f6n\u00fc\u015ft\u00fcrme tavr\u0131, bug\u00fcn daha da anlam kazanm\u0131\u015ft\u0131r. Gelece\u011fi \u015fekillendirme ve “ileri hamlelere c\u00fcret etmekten” kastedilen ba\u015flang\u0131\u00e7 noktas\u0131 da buras\u0131d\u0131r.<\/p>\n\n\n\n
Dumura u\u011fram\u0131\u015f devrimcilik bilincini, politik-pratik bir b\u00fct\u00fcnl\u00fck i\u00e7inde i\u00e7 dinamiklerle birlikte yeniden ele almak ve gelecek projesini b\u00fct\u00fcn dinamiklere kadar yaymak bu noktada \u00f6nem arz ediyor. \u0130\u00e7 dinamikler, devrimci m\u00fccadelenin, hayat\u0131n her alan\u0131nda politik-pratik etki alan\u0131n\u0131 geni\u015fletmeye, m\u00fccadelede ileri hamleler yapmaya, kitle ba\u011flar\u0131n\u0131 g\u00fc\u00e7lendirmeye y\u00f6nelik bir a\u015fama olarak ele al\u0131nmal\u0131d\u0131r.<\/p>\n\n\n\n
\u0130\u00e7 dinamikleri \u015fekillime s\u00fcreci her t\u00fcrl\u00fc \u00fcretici, yap\u0131c\u0131, \u015fekillendirici, kurumla\u015ft\u0131r\u0131c\u0131 emek ve fedakarl\u0131\u011f\u0131n de\u011ferlendirildi\u011fi, emek \u00fczerinde \u015fekillenmeyen g\u00f6rev anlay\u0131\u015f\u0131 ile ciddi bir hesapla\u015fman\u0131n ya\u015fand\u0131\u011f\u0131 bir s\u00fcre\u00e7 olmak durumundad\u0131r. Dava adam\u0131 olman\u0131n, yolda\u015fl\u0131\u011f\u0131n kuru, soyut ve bi\u00e7imsel bir laf\u0131z olmaktan kurtar\u0131ld\u0131\u011f\u0131, i\u00e7tenli\u011fin, kar\u015f\u0131l\u0131kl\u0131 sevgi ve sayg\u0131n\u0131n, derin bir halk sevgisinin, kar\u015f\u0131l\u0131kl\u0131 birbirine emek sarf etmenin, s\u0131n\u0131rs\u0131zca payla\u015f\u0131m\u0131n ifadesi olan y\u00fcksek bir devrimci ruhun yeniden canl\u0131 ve diri bir olgu haline gelece\u011fi zemindir i\u00e7 dinamikler s\u00fcreci. En \u00f6zl\u00fc tan\u0131m\u0131yla sosyalist, devrimci kimli\u011fin, k\u00fclt\u00fcr\u00fcn yeniden in\u015fa s\u00fcrecidir. Otoriter, \u00fcltimatomcu, mekanik, sekter, \u00fcretimsiz ki\u015filiklerin a\u015f\u0131lmas\u0131; emek harcamaktan, g\u00fcven vermekten, kazanma bilincinden yoksun yakla\u015f\u0131mlar\u0131n terk edilmesi i\u00e7in bir f\u0131rsatt\u0131r da.<\/p>\n\n\n\n
Kendi i\u00e7 d\u00f6n\u00fc\u015f\u00fcmlerini sa\u011flam esaslar \u00fczerinde temellendirmeden, d\u0131\u015fa d\u00f6n\u00fck bi\u00e7imde kazan\u0131c\u0131, toparlay\u0131c\u0131, \u00f6rg\u00fctleyici hamlelerin ger\u00e7ekle\u015ftirilmesi m\u00fcmk\u00fcn de\u011fildir. Yukar\u0131dan a\u015fa\u011f\u0131ya, a\u015fa\u011f\u0131dan yukar\u0131ya her kurum ve \u00f6rg\u00fctl\u00fc insan sadece bu s\u00fcrece tabi olma yan\u0131yla de\u011fil, fakat ayn\u0131 zamanda i\u00e7 d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinin hedeflerini g\u00f6zetme, g\u00f6revlerini sahiplenme, sonu\u00e7lar yaratma ve yarat\u0131lan sonu\u00e7larla ilgilenme boyutuyla da bir iradenin, b\u00fct\u00fcn\u00fcn par\u00e7as\u0131 olma sorumlulu\u011funu ta\u015f\u0131mak zorundad\u0131r. \u00c7arp\u0131kl\u0131klar\u0131n, e\u011filmelerin, bilin\u00e7 bulan\u0131kl\u0131klar\u0131n\u0131n, gelgitlerden kurtulman\u0131n yolunun, kesintisizlik ifade eden bir ideolojik e\u011fitim \u00e7abas\u0131nda \u00f6rg\u00fctsel-bireysel d\u00fczlemde yo\u011funla\u015fmaktan ge\u00e7ti\u011fini biliyoruz. Hantall\u0131\u011f\u0131 ve deyim yerindeyse paslanmay\u0131 giderecek temel olgu yarat\u0131c\u0131, zengin yol ve y\u00f6ntemlerle pratik ya\u015famdaki \u0131srarc\u0131l\u0131kt\u0131r.<\/p>\n\n\n\n
Bilimin \u0131\u015f\u0131\u011f\u0131n\u0131 g\u00fc\u00e7l\u00fc k\u0131lacak ve bu g\u00fc\u00e7l\u00fc \u0131\u015f\u0131\u011f\u0131n ayd\u0131nlatt\u0131\u011f\u0131 yol \u00fczerindeki engebeleri, tehlikeleri, olas\u0131 tekrar\u0131 l\u00fcks yan\u0131lsamalar\u0131 ortadan kald\u0131racak olan ideolojik e\u011fitimdir. Yenilgi d\u00f6nemlerindeki savrulmalar\u0131n siyasal bilinci g\u00fc\u00e7l\u00fc k\u0131lacak ideolojik e\u011fitim ve yo\u011funla\u015fmadan yoksunluk oldu\u011fu tart\u0131\u015fma g\u00f6t\u00fcrmez. “S\u0131n\u0131fsal bilincin g\u0131das\u0131 ideolojik-siyasal e\u011fitimdir.” Ama bu bilin\u00e7 (…) s\u00f6nmeye ba\u015flad\u0131\u011f\u0131nda, eksikliklere erdem olarak bakmaya haz\u0131r, hatta kendili\u011findencilik \u00f6n\u00fcnde k\u00f6lece boyun e\u011fi\u015flerine teorik temel bulmaya \u00e7al\u0131\u015fan kimseler (…) boy g\u00f6stermeye ba\u015flad\u0131\u011f\u0131nda, sadece ufak-tefek talihsizlikler olan \u015feyler, ba\u015fl\u0131 ba\u015f\u0131na talihsizlikler haline gelir.” (2) Ne denli zor ve y\u00fckl\u00fc program\u0131 ve bir faaliyet alan\u0131nda g\u00f6revli olurlarsa olsunlar, temel g\u00fcndemlerden biri ideolojik e\u011fitim olmayanlar\u0131n karanl\u0131kta el yordam\u0131yla y\u00fcr\u00fcyenlerden bir fark\u0131 yoktur.<\/p>\n\n\n\n
B\u00fcy\u00fck \u00f6l\u00e7\u00fcde bizleri g\u00fcne, an’a hapseden ve zaman zaman soluksuz b\u0131rakan ku\u015fatma, ancak onu \u00e7evreleyen ko\u015fullara sa\u011fl\u0131kl\u0131 m\u00fcdahalelerde bulunup sonu\u00e7 alacak bir i\u00e7 dinamikler ve d\u00f6n\u00fc\u015f\u00fcm m\u00fccadelesinin yarat\u0131c\u0131l\u0131\u011f\u0131yla, inat\u00e7\u0131l\u0131\u011f\u0131 ve \u00f6zverisiyle par\u00e7alanabilir. Yaratmak istedi\u011fimizle elde edilenin birbirine uyumlulu\u011fu sistemli bir \u00e7abaya, d\u00f6n\u00fc\u015f\u00fcmdeki \u0131srara ve m\u00fccadeledeki istikrara ba\u011fl\u0131d\u0131r. \u0130stenmeyen sonu\u00e7lar kar\u015f\u0131s\u0131nda ya\u015fanan \u015fa\u015fk\u0131nl\u0131k ya da bu sonu\u00e7lar\u0131 sahiplenmeme tavr\u0131, kendini bir b\u00fct\u00fcn i\u00e7inde de\u011ferlendirememe, gereken eme\u011fin sarf edilmemesi, i\u015f-eylem s\u00fcrecindeki aksamalar\u0131 zaman\u0131nda bulup ortaya \u00e7\u0131karacak g\u00f6zlem ve dikkatten yoksunluk nedeniyledir. Do\u011fru tohumun verimli topra\u011fa ekiminden emekle, sab\u0131rla ve \u00f6zenle elde edilen hasada, ham pamu\u011fun ipli\u011fe ve kuma\u015fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinden bedene uygun k\u0131yafeti dikecek bilincin ve ellerin ustal\u0131\u011f\u0131na var\u0131ncaya dek t\u00fcm a\u015famalar\u0131n \u00f6nemi ve aralar\u0131ndaki kopmaz ba\u011f gibi bir s\u00fcre\u00e7tir bu. Ne zahmetine, me\u015fakkatine katlan\u0131l\u00admas\u0131 gereken ilk a\u015famada, ne de \u00fcr\u00fcn\u00fcn elde edildi\u011fi son a\u015famada, s\u00fcrecin gerektirdi\u011fi ilke-kural ve disiplin boyutunu dikkate almamay\u0131, i\u015fleyi\u015fi aksatmay\u0131 ya da ihmali kald\u0131rmaz. B\u00fct\u00fcn bu s\u00fcre\u00e7ler i\u00e7inde kar\u015f\u0131l\u0131kl\u0131 etkile\u015fim, olgular\u0131 bir b\u00fct\u00fcn i\u00e7inde g\u00f6rme ve kavrama temeldir. O halde gelece\u011fi de g\u00f6zetir bir bi\u00e7imde, g\u00fcn\u00fc, g\u00fcn\u00fcn g\u00f6revlerini, herhangi bir etkinli\u011fi ve faaliyeti ele al\u0131p sonuca giderken \u00e7al\u0131\u015fmam\u0131za y\u00f6n veren \u00f6\u011freti ve anlay\u0131\u015f\u0131n s\u0131k s\u0131k sorgulanmas\u0131 bir gerekliliktir.<\/p>\n\n\n\n
Daha h\u0131zl\u0131 y\u00fcr\u00fcyebilmek, sa\u011flam ad\u0131mlarla yol alabilmek i\u00e7in eski, \u00e7arp\u0131k, tek d\u00fcze, \u00f6yk\u00fcnmeci k\u00fc\u00e7\u00fck burjuva k\u00fclt\u00fcr ve al\u0131\u015fkanl\u0131klar\u0131n \u00fczerimizde olu\u015fturdu\u011fu yava\u015flat\u0131c\u0131, a\u011f\u0131rla\u015ft\u0131r\u0131c\u0131 y\u00fcklerinden kurtulmak zorunday\u0131z. Bir faaliyet alan\u0131nda, bir kurumda bizzat eme\u011fimizi, devrimci uyan\u0131kl\u0131\u011f\u0131m\u0131z\u0131 ve yarat\u0131c\u0131l\u0131\u011f\u0131m\u0131z\u0131 ko\u015fullayan her yerde, genel geli\u015fme ve g\u00fc\u00e7lenmenin ne kadar “basit ve k\u00fc\u00e7\u00fck” olursa olsun yapt\u0131\u011f\u0131m\u0131z i\u015fteki istikrardan, i\u00e7 tutarl\u0131l\u0131ktan ba\u011f\u0131ms\u0131z olmad\u0131\u011f\u0131n\u0131 bilince \u00e7\u0131karmak gerekiyor. Bizzat b\u00fct\u00fcn\u00fc ilgilendiren her konumlan\u0131\u015f\u0131n fark\u0131 ve de\u011feri de buradad\u0131r. Sahip olunan farkl\u0131 g\u00fc\u00e7 ve yeteneklere ra\u011fmen sarf edilen eme\u011fin, ta\u015f\u0131nan konsantrasyonun ayn\u0131l\u0131\u011f\u0131ndan s\u00f6z edilebilecek bir yerde, her kurum ya da ki\u015finin stat\u00fc ve konumlan\u0131\u015f farkl\u0131l\u0131\u011f\u0131 ancak parmak ve el, somut ve c\u0131vata vb. aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n do\u011fall\u0131\u011f\u0131 kadard\u0131r. M\u00fccadele ya\u015fam\u0131nda \u00f6rg\u00fctl\u00fc ili\u015fki, kolektif emek ve payla\u015f\u0131m, ortak ruh ve bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n i\u00e7 d\u00f6n\u00fc\u015f\u00fcm s\u00fcreci \u015fekillenmesiyse, yeni ve sosyalist insan tipi de bu b\u00fct\u00fcnl\u00fckl\u00fc de\u011ferlerin sonucu ve toplam\u0131d\u0131r.<\/p>\n\n\n\n
\u0130\u00e7 dinamikler s\u00fcreci eski al\u0131\u015fkanl\u0131k ve yakla\u015f\u0131m bi\u00e7imlerinden kurtulman\u0131n, devrim, \u00f6rg\u00fct ve m\u00fccadele anlay\u0131\u015f\u0131nda y\u00fcksek birlik yaratman\u0131n, k\u00fclt\u00fcr ve devrimci ahlakta gelecek toplumun n\u00fcvelerini olu\u015fturman\u0131n de\u011ferli bir \u00f6n a\u015famas\u0131 olarak g\u00f6r\u00fclmelidir. G\u00fcnl\u00fck heyecan ve motivasyon yerine, sars\u0131lmaz s\u0131n\u0131f ideolojisiyle donanman\u0131n ve bu bilinci ta\u015f\u0131man\u0131n, g\u00fc\u00e7l\u00fc bir kimlik yaratman\u0131n ba\u015fka yolu yoktur. Bu g\u00f6revi, sald\u0131r\u0131lar\u0131n, erozyonun a\u00e7t\u0131\u011f\u0131 yenilgi d\u00f6nemlerinde, \u00f6zelde emek\u00e7i halklar\u0131n kurtulu\u015f m\u00fccadelesini zaferle sonu\u00e7land\u0131rma a\u00e7\u0131s\u0131ndan yerine getirmenin \u00f6nemi bug\u00fcn daha da b\u00fcy\u00fckt\u00fcr.<\/p>\n\n\n\n
27 \u015eubat 2024<\/p>\n\n\n\n
Dipnotlar:<\/p>\n\n\n\n
1) Lenin (9) Akt. III. Enternasyonal’de \u00d6rg\u00fctlenme Sorunu<\/em><\/p>\n\n\n\n 2) Lenin, Ne Yapmal\u0131, 46)<\/em><\/p>\n","protected":false},"excerpt":{"rendered":" \u00c7\u00fcr\u00fcyen yozla\u015fan sistemin alternatifi olabilmek i\u00e7in uzun...<\/p>\n","protected":false},"author":3,"featured_media":2763,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,29],"tags":[],"manset":[],"class_list":["post-2762","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makaleler","category-manset"],"_links":{"self":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/2762","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/comments?post=2762"}],"version-history":[{"count":1,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/2762\/revisions"}],"predecessor-version":[{"id":2764,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/2762\/revisions\/2764"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media\/2763"}],"wp:attachment":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media?parent=2762"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/categories?post=2762"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/tags?post=2762"},{"taxonomy":"manset","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/manset?post=2762"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}