Devrim \u00e7o\u011fu zaman tarihsel bir k\u0131r\u0131lma an\u0131 olarak tasavvur edilir: bir g\u00fcn gelecek, iktidar el de\u011fi\u015ftirecek ve yeni bir d\u00fcnya kurulacakt\u0131r. Oysa bu tahayy\u00fcl, m\u00fccadelenin bug\u00fcnk\u00fc ya\u015fama bi\u00e7imleriyle ili\u015fkisini belirsizle\u015ftirir. E\u011fer kapitalist \u00fcretim ili\u015fkileri yaln\u0131zca ekonomiyi de\u011fil, insan\u0131n duygu d\u00fcnyas\u0131n\u0131, a\u015fk\u0131n\u0131, dostlu\u011funu ve g\u00fcven kurma bi\u00e7imlerini de bi\u00e7imlendiriyorsa, devrim yaln\u0131zca gelece\u011fe ertelenmi\u015f bir siyasal olay olamaz. M\u00fccadele yar\u0131n\u0131n de\u011fil, bug\u00fcn\u00fcn meselesidir.<\/p>\n\n\n\n
Y\u0131llard\u0131r her sorunu \u201cdevrim gelecek ve \u00e7\u00f6zecek\u201d anlay\u0131\u015f\u0131yla erteleyen sol, bug\u00fcn yozla\u015fan ili\u015fkiler e\u015fli\u011finde kendini a\u015f\u0131nd\u0131rmaktad\u0131r. D\u00fczen kar\u015f\u0131t\u0131 oldu\u011funu iddia eden \u00f6rg\u00fctler, d\u00fczenin tam da g\u00f6be\u011finde kurulan ili\u015fki bi\u00e7imlerini yeniden \u00fcretmektedir. Rekabet, konum sava\u015f\u0131, dedikodu ve hesap tutma k\u00fclt\u00fcr\u00fc; kolektif \u00fcretimin yerini alm\u0131\u015ft\u0131r. \u201cS\u0131cak m\u00fccadele yok\u201d, \u201cAvrupa\u2019da ko\u015fullar farkl\u0131\u201d gibi gerek\u00e7eler ise \u00f6z ele\u015ftirisizli\u011fin ideolojik \u00f6rt\u00fcs\u00fcne d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Herkes \u201cben de\u011fil o\u201d yar\u0131\u015f\u0131na girerken, kimse kendi bah\u00e7esinden sorumlu oldu\u011funu kabul etmemektedir. Oysa verilen selam\u0131n hesab\u0131n\u0131n tutuldu\u011fu, \u00fcretim yerine f\u0131s\u0131lt\u0131n\u0131n h\u00e2kim oldu\u011fu bir ili\u015fki d\u00fcnyas\u0131, devrimci de\u011fil; kapitalist k\u00fclt\u00fcr\u00fcn minyat\u00fcr\u00fcd\u00fcr.<\/p>\n\n\n\n
Bu durum yaln\u0131zca \u00f6rg\u00fctsel bir zafiyet de\u011fildir; Marxist teorinin merkezindeki insan kavray\u0131\u015f\u0131n\u0131n unutulmas\u0131d\u0131r. Karl Marx 1844 Elyazmalar\u0131\u2019nda insan\u0131 t\u00fcrsel bir varl\u0131k olarak tan\u0131mlar; yani insan, bilin\u00e7li, kolektif ve yarat\u0131c\u0131 \u00fcretim yoluyla kendini kuran toplumsal bir varl\u0131kt\u0131r. \u0130nsan \u00f6z\u00fc tek tek bireylerin i\u00e7inde sakl\u0131 bir cevher de\u011fil, toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fcd\u00fcr. Bu nedenle kapitalizm yaln\u0131zca art\u0131-de\u011fer s\u00f6m\u00fcr\u00fcs\u00fc de\u011fil, insan\u0131n di\u011fer insanla kurdu\u011fu ili\u015fkinin de yabanc\u0131la\u015fmas\u0131d\u0131r. Yabanc\u0131la\u015fma fabrikada ba\u015flad\u0131\u011f\u0131 gibi toplant\u0131 masas\u0131n\u0131n etraf\u0131nda da devam edebilir; insan, devrim ad\u0131na konu\u015furken bile di\u011fer insan\u0131 ara\u00e7salla\u015ft\u0131rabilir. G\u00fcveni bir birikim arac\u0131na, ajitasyonu bir y\u00f6nlendirme tekni\u011fine, teorik bilgiyi bir \u00fcst\u00fcnl\u00fck silah\u0131na d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcnde, kapitalist ili\u015fki bi\u00e7imi devrimci dil i\u00e7inde yeniden \u00fcretilmi\u015f olur. Kapitalizm insan\u0131 d\u00f6rt d\u00fczeyde yabanc\u0131la\u015ft\u0131r\u0131r: eme\u011finden, \u00fcr\u00fcn\u00fcnden, di\u011fer insanlardan ve nihayet kendi \u00f6z\u00fcnden. Ancak bu yabanc\u0131la\u015fma yaln\u0131zca \u00fcretim alan\u0131nda de\u011fil, ili\u015fkiler alan\u0131nda da ger\u00e7ekle\u015fir. Yani insan, di\u011fer insan\u0131 ara\u00e7salla\u015ft\u0131rd\u0131\u011f\u0131nda; kolektif \u00fcretim yerini konum sava\u015f\u0131na b\u0131rakt\u0131\u011f\u0131nda; ele\u015ftiri yerini dedikoduya b\u0131rakt\u0131\u011f\u0131nda yabanc\u0131la\u015fma yeniden \u00fcretilir.<\/p>\n\n\n\n
Burada \u00e7\u00fcr\u00fcme daha ac\u0131t\u0131c\u0131d\u0131r, \u00e7\u00fcnk\u00fc s\u0131radan \u00e7\u0131kar ili\u015fkileri a\u00e7\u0131k\u00e7a \u00e7\u0131kar temellidir; oysa devrimci maskeyle kurulan \u00e7\u0131kar ili\u015fkileri inan\u00e7 \u00fczerinden i\u015fler. Devrimci e\u011fitimle edinilen ara\u00e7lar, insanlar\u0131 \u00f6zg\u00fcrle\u015ftirmek yerine onlar\u0131 daha incelikli bi\u00e7imde manip\u00fcle etmek i\u00e7in kullan\u0131labildi\u011finde; ajitasyon yetene\u011fi kolektif bilin\u00e7 y\u00fckseltmek yerine ki\u015fisel konum g\u00fc\u00e7lendirmeye hizmet etti\u011finde; g\u00fcven ili\u015fkileri ortak \u00fcretim yerine ki\u015fisel \u00e7\u0131kar i\u00e7in seferber edildi\u011finde ortaya \u00e7\u0131kan tablo, kapitalist ya da feodal ili\u015fkilerin daha \u201cprofesyonel\u201d bir versiyonudur. \u00c7\u00fcnk\u00fc burada yaln\u0131zca maddi \u00e7\u0131kar de\u011fil, duygusal ba\u011fl\u0131l\u0131k ve politik sadakat da ara\u00e7salla\u015ft\u0131r\u0131l\u0131r. Bu, devrimci ara\u00e7lar\u0131n tersine \u00e7evrilmesidir.<\/p>\n\n\n\n
Marx\u2019\u0131n Feuerbach \u00dczerine Tezler\u2019de form\u00fcle etti\u011fi praxis kavram\u0131 tam da bu noktada belirleyicidir. Praxis, d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken \u00f6znenin kendisini de d\u00f6n\u00fc\u015ft\u00fcrmesidir. E\u011fer devrimci \u00f6zne kendi ili\u015fkilerini d\u00f6n\u00fc\u015ft\u00fcrm\u00fcyorsa, yaln\u0131zca mevcut ideolojinin ba\u015fka bir versiyonunu \u00fcretir. \u00d6z ele\u015ftiri bu nedenle ahlaki bir jest de\u011fil, teorik bir zorunluluktur. \u00d6z ele\u015ftirisiz siyaset dogmatizme, dogmatizm ise mikro-iktidar \u00fcretimine d\u00f6n\u00fc\u015f\u00fcr. Devrim, d\u0131\u015fsal bir olay de\u011fil; \u00f6znenin kendi ili\u015fkilerinde ger\u00e7ekle\u015ftirdi\u011fi d\u00f6n\u00fc\u015f\u00fcmle ba\u015flar. Ko\u015fullar de\u011fi\u015fince insan\u0131n de\u011fi\u015fece\u011fini savunmak, Marx\u2019\u0131n diyalekti\u011fini tersine \u00e7evirmektir. Ko\u015fullar\u0131 de\u011fi\u015ftiren insan, ayn\u0131 s\u00fcre\u00e7te kendini de de\u011fi\u015ftirmek zorundad\u0131r.<\/p>\n\n\n\n
Louis Althusser\u2019in ideolojiyi yaln\u0131zca d\u00fc\u015f\u00fcnce de\u011fil, ya\u015fanan pratik olarak tan\u0131mlamas\u0131 ve Antonio Gramsci\u2019nin hegemonya kavram\u0131 bu tabloyu daha g\u00f6r\u00fcn\u00fcr k\u0131lar. Egemenlik yaln\u0131zca zorla de\u011fil, r\u0131zayla s\u00fcrer; ideoloji yaln\u0131zca devlet ayg\u0131tlar\u0131nda de\u011fil, g\u00fcndelik ili\u015fkilerde de yeniden \u00fcretilir. E\u011fer devrimci yap\u0131lar kendi i\u00e7lerinde hiyerar\u015fiyi, ki\u015fisel sadakat beklentisini, hesap\u00e7\u0131l\u0131\u011f\u0131 ve konum sava\u015f\u0131n\u0131 yeniden \u00fcretiyorsa, hegemonya i\u00e7eride de i\u015flemektedir. Sol hareketlerin bug\u00fcne kadarki en b\u00fcy\u00fck eksikli\u011fi, devrimi gelece\u011fe yerle\u015ftirip bug\u00fcnk\u00fc ili\u015fki bi\u00e7imlerini tali g\u00f6rmesidir. Erteleme ideolojisi, tam da burada devreye girer: \u0130ktidar perspektifi b\u00fcy\u00fcd\u00fck\u00e7e g\u00fcndelik hayat\u0131n devrimci in\u015fas\u0131 k\u00fc\u00e7\u00fcl\u00fcr. M\u00fccadele ertelendik\u00e7e de\u011ferler a\u015f\u0131n\u0131r; de\u011ferler a\u015f\u0131nd\u0131k\u00e7a kolektivite \u00e7\u00f6z\u00fcl\u00fcr; \u00e7\u00f6z\u00fclme artt\u0131k\u00e7a devrim daha da uzakla\u015f\u0131r.<\/p>\n\n\n\n
Oysa tarihsel deneyim bunun tersini g\u00f6sterir. Paris Kom\u00fcn\u00fc yaln\u0131zca k\u0131sa \u00f6m\u00fcrl\u00fc bir iktidar giri\u015fimi de\u011fildi; y\u00f6netici ile y\u00f6netilen aras\u0131ndaki mesafeyi azaltmaya \u00e7al\u0131\u015fan, temsilcileri geri \u00e7a\u011fr\u0131labilir k\u0131lan, ayr\u0131cal\u0131klar\u0131 s\u0131n\u0131rlayan ve kamusal sorumlulu\u011fu kolektif bir zemine oturtmaya \u00e7al\u0131\u015fan bir ya\u015fam denemesiydi. Kom\u00fcn\u2019de mesele yaln\u0131zca devlet ayg\u0131t\u0131n\u0131 ele ge\u00e7irmek de\u011fildi; otorite ile toplum aras\u0131ndaki ili\u015fkiyi d\u00f6n\u00fc\u015ft\u00fcrmekti. Bu y\u00f6n\u00fcyle Kom\u00fcn, devrimin ertelenmi\u015f bir olay de\u011fil, ya\u015fanmaya ba\u015flanm\u0131\u015f bir pratik oldu\u011funu g\u00f6sterdi.<\/p>\n\n\n\n
Benzer bi\u00e7imde Nikolay \u00c7erni\u015fevski\u2019nin Nas\u0131l Yapmal\u0131? roman\u0131ndaki Vera Pavlovna karakteri kurtulu\u015fu beklemez; onu kendi ya\u015fam\u0131nda kurmaya ba\u015flar. Ekonomik ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 kolektif \u00fcretimle birle\u015ftirir, evlili\u011fi m\u00fclkiyet ili\u015fkisinden ar\u0131nd\u0131rmaya \u00e7al\u0131\u015f\u0131r, k\u0131skan\u00e7l\u0131k ve sahiplenmeyi do\u011fal de\u011fil tarihsel bi\u00e7imler olarak g\u00f6r\u00fcr.Vera\u2019n\u0131n yapt\u0131\u011f\u0131 \u015fey bir hayal kurmak de\u011fil; gelece\u011fin toplumsal ili\u015fkilerini bug\u00fcnde denemektir. Bu, prefiguratif bir siyasettir: Gelece\u011fin embriyosunu \u015fimdide \u00fcretmek.<\/p>\n\n\n\n
Vera bize \u015funu g\u00f6sterir: Alternatif hayat, maddi ko\u015fullar\u0131n t\u00fcm\u00fcyle de\u011fi\u015fmesini bekleyen bir mucize de\u011fildir. Alternatif hayat, bug\u00fcnden kurulan ili\u015fki bi\u00e7imidir.<\/p>\n\n\n\n
Solun en b\u00fcy\u00fck eksikli\u011fi tam da burada d\u00fc\u011f\u00fcmlenir. \u0130nsan ili\u015fkileri devrimci de\u011filse, devrimci \u00f6rg\u00fctler yaln\u0131zca d\u00fczenin ba\u015fka bir versiyonuna d\u00f6n\u00fc\u015f\u00fcr. Kapitalist ve feodal ili\u015fki bi\u00e7imleri; hiyerar\u015fi, sadakat beklentisi, ki\u015fisel ba\u011fl\u0131l\u0131k, konum sava\u015f\u0131; devrimci yap\u0131lar\u0131n i\u00e7inde yeniden \u00fcretildi\u011finde \u00e7\u00fcr\u00fcme ka\u00e7\u0131n\u0131lmazd\u0131r. Ve bu \u00e7\u00fcr\u00fcme, s\u0131radan d\u00fczen ili\u015fkilerinden daha y\u0131k\u0131c\u0131d\u0131r; \u00e7\u00fcnk\u00fc ihanet yaln\u0131zca \u00e7\u0131kar \u00fczerinden de\u011fil, inan\u00e7 \u00fczerinden ger\u00e7ekle\u015fir.<\/p>\n\n\n\n
Sol hareketlerin tart\u0131\u015fmaya a\u00e7sa bile pratik ya\u015famdaki eksikli\u011fi, insan\u0131 d\u00f6n\u00fc\u015ft\u00fcrmeden toplumu d\u00f6n\u00fc\u015ft\u00fcrebilece\u011fine inanmas\u0131d\u0131r. Oysa toplum, insan ili\u015fkilerinin toplam\u0131d\u0131r. E\u011fer ili\u015fkiler kapitalist mant\u0131kla i\u015fliyorsa; rekabet, hesap\u00e7\u0131l\u0131k ve konum m\u00fccadelesi belirleyiciyse; devrim s\u00f6ylemi yaln\u0131zca retorik olarak kal\u0131r.<\/p>\n\n\n\n
Nerede ya\u015farsak ya\u015fayal\u0131m, Avrupa\u2019da ya da ba\u015fka bir co\u011frafyada, s\u0131cak \u00e7at\u0131\u015fma d\u00f6nemlerinde ya da g\u00f6rece dura\u011fan zamanlarda; siyasal \u00f6rg\u00fctlenmelerden ba\u011f\u0131ms\u0131z olarak devrimci m\u00fccadele i\u00e7inde olan her birey, hayat\u0131na ad\u0131m ad\u0131m alternatif ili\u015fki bi\u00e7imlerini katmak zorundad\u0131r. \u015eeffafl\u0131k, \u00fcretime dayal\u0131 dayan\u0131\u015fma, hesap\u00e7\u0131l\u0131ktan uzak g\u00fcven ve s\u00fcrekli \u00f6z ele\u015ftiri, gelece\u011fin soyut de\u011ferleri de\u011fil, bug\u00fcn\u00fcn somut sorumluluklar\u0131d\u0131r. Herkes kendi bah\u00e7esinden sorumludur. Devrim ertelendik\u00e7e yabanc\u0131la\u015fma derinle\u015fir; yabanc\u0131la\u015fma derinle\u015ftik\u00e7e devrim daha da uzakla\u015f\u0131r. Alternatif hayat\u0131 ertelemek, devrimi ertelemektir.<\/p>\n\n\n\n
Marx\u2019\u0131n t\u00fcrsel insan kavray\u0131\u015f\u0131, Paris Kom\u00fcn\u00fc\u2019n\u00fcn tarihsel prati\u011fi ve Vera Pavlovna\u2019n\u0131n \u00f6n-fig\u00fcratif ya\u015fam\u0131 birlikte d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde a\u00e7\u0131k olan \u015fudur: Devrim, beklenen bir tarih de\u011fil, yap\u0131sal bir k\u0131r\u0131lma de\u011fil, ili\u015fkisel bir d\u00f6n\u00fc\u015f\u00fcmd\u00fcr. T\u00fcrsel \u00f6z\u00fcn\u00fc ger\u00e7ekle\u015ftirmeyen insan, iktidar\u0131 ele ge\u00e7irse bile \u00f6zg\u00fcrle\u015femez. E\u011fer devrimci ara\u00e7lar manip\u00fclasyon i\u00e7in de\u011fil kolektif bilin\u00e7 i\u00e7in kullan\u0131l\u0131rsa, e\u011fer g\u00fcven ki\u015fisel \u00e7\u0131kar\u0131n de\u011fil ortak \u00fcretimin zemini olursa, e\u011fer herkes kendi ya\u015fam\u0131nda e\u015fitli\u011fi ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc somutla\u015ft\u0131rmaya ba\u015flarsa, alternatif hayat bir ihtimal olmaktan \u00e7\u0131kar, tarihsel bir ger\u00e7ekli\u011fe d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n
Bu nedenle alternatif hayat, gelecekteki bir toplumun beklenen sonucu de\u011fil; bug\u00fcnden kurulmas\u0131 gereken tarihsel bir zorunluluktur. M\u00fccadele ertelendi\u011fi her g\u00fcn, yabanc\u0131la\u015fma derinle\u015fir.<\/p>\n\n\n\n
Sol hareketlerin bug\u00fcne kadarki en b\u00fcy\u00fck eksikli\u011fi, bu ili\u015fkisel d\u00f6n\u00fc\u015f\u00fcm\u00fc ikinci plana atmas\u0131d\u0131r. Oysa devrim, bug\u00fcnden kurulmaya ba\u015flanmad\u0131k\u00e7a asla gelmeyecektir.<\/p>\n\n\n\n
Herkes bir Vera olabilirse, yani kendi ya\u015fam\u0131nda e\u015fitli\u011fi, \u00fcretimi, \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve \u00f6z ele\u015ftiriyi prati\u011fe d\u00f6n\u00fc\u015ft\u00fcrebilirse, devrime giden yolda gelece\u011fin ta\u015flar\u0131 \u00f6r\u00fclecektir.<\/p>\n\n\n\n
\u00c7\u00fcnk\u00fc devrim, beklenen bir tarih de\u011fil; kurulan bir hayatt\u0131r.<\/p>\n\n\n\n
Mahperi Melike Elma<\/p>\n","protected":false},"excerpt":{"rendered":"
M\u00fccadele Ertelenemez: \u0130nsan, \u0130li\u015fki ve Devrimin \u015eimdili\u011fi...<\/p>\n","protected":false},"author":3,"featured_media":8902,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,29],"tags":[],"manset":[],"class_list":["post-8900","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\/8900","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=8900"}],"version-history":[{"count":2,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/8900\/revisions"}],"predecessor-version":[{"id":8905,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/8900\/revisions\/8905"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media\/8902"}],"wp:attachment":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media?parent=8900"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/categories?post=8900"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/tags?post=8900"},{"taxonomy":"manset","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/manset?post=8900"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}