{"id":971,"date":"2008-07-15T20:26:34","date_gmt":"2008-07-15T18:26:34","guid":{"rendered":"http:\/\/wp.mehmetcanyuece.com\/2008\/07\/15\/marxtan-moralese\/"},"modified":"2008-07-15T20:26:34","modified_gmt":"2008-07-15T18:26:34","slug":"marxtan-moralese","status":"publish","type":"post","link":"https:\/\/mcanyuce.net\/eski\/marxtan-moralese\/","title":{"rendered":"Marx\u2019tan Morales\u2019e"},"content":{"rendered":"
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\n \t<\/i> Read Time:<\/span>13 Minute, 5 Second <\/div>\n\n <\/div>

\"\"Marx\u2019tan Morales\u2019e: Yerli Sosyalizmi ve Marksizm\u2019in Latin Amerikal\u0131la\u015ft\u0131r\u0131lmas\u0131 -John Riddell<\/p>\n

Ge\u00e7ti\u011fimiz on y\u0131l boyunca, Latin Amerika\u2019daki yeni bir kitlesel m\u00fccadele dalgas\u0131, bu k\u0131tan\u0131n devrimcileriyle emperyalist \u00fclkelerdekiler aras\u0131nda bir y\u00fczle\u015fmeye \u00f6n ayak olmu\u015ftur. Bu m\u00fccadelelerin bir\u00e7o\u011funda, Evo Morales ba\u015fkanl\u0131\u011f\u0131ndaki Bolivya\u2019daki gibi, yerli halklar ba\u015f\u0131 \u00e7ekmekteler. Latin Amerikal\u0131 devrimciler, Marksizm\u2019i eylemin yan\u0131 s\u0131ra teori alan\u0131nda da zenginle\u015ftiriyorlar. Bu makale, d\u00fc\u015f\u00fcncelerinin ba\u011fland\u0131\u011f\u0131 yollar\u0131 i\u015faret eden ve Marksist felsefenin \u00f6nemli ancak az bilinen y\u00f6nlerine dikkat \u00e7eken giri\u015f niteli\u011finde baz\u0131 yorumlar sunuyor. <\/p>\n

Avrupa-merkezcilik<\/strong> <\/p>\n

Latin Amerikal\u0131 devrimcilerden s\u0131kl\u0131kla duyulan, Marksist teorinin b\u00fcy\u00fck k\u0131sm\u0131n\u0131n \u201cAvrupa-merkezci\u201d bir e\u011filim taraf\u0131ndan damgaland\u0131\u011f\u0131na ili\u015fkin ele\u015ftiri iyi bir ba\u015flang\u0131\u00e7 noktas\u0131 olabilir. [Bu arkada\u015flar] Avrupa-merkezcili\u011fi, Latin Amerikal\u0131 uluslar\u0131n, sosyalist bir devrimin m\u00fcmk\u00fcn hale gelmesinden \u00f6nce, Bat\u0131 Avrupa toplumlar\u0131n\u0131n geli\u015fimini taklit etmek zorunda oldu\u011funa d\u00f6n\u00fck bir inan\u00e7 olarak anl\u0131yorlar. Avrupa-merkezcilik, toplumsal ilerleme i\u00e7in ve fiziksel \u00fcretimi artt\u0131rma ihtiyac\u0131 dolay\u0131s\u0131yla, k\u00f6yl\u00fc ve yerli ger\u00e7ekliklerini d\u0131\u015flamak ve yerli k\u00fclt\u00fcr\u00fcn\u00fcn \u00e7\u00f6z\u00fclmesi do\u011frultusunda hareket edecek gibi g\u00f6r\u00fcnen bir bi\u00e7imde sanayile\u015fmenin \u00f6nceli\u011fi \u00fczerinde vurgu yap\u0131lmas\u0131 olarak da anla\u015f\u0131l\u0131yor [1]. <\/p>\n

<\/p>\n

Marx\u2019\u0131n \u201chi\u00e7bir toplumsal d\u00fczen, i\u00e7inde b\u00fct\u00fcn \u00fcretici g\u00fc\u00e7lerin geli\u015fmi\u015f hale gelebilece\u011fi bir alan olmadan \u00f6nce yok olmam\u0131\u015ft\u0131r\u201d \u015feklindeki me\u015fhur a\u00e7\u0131klamas\u0131 [2] baz\u0131 zamanlarda Marksizm i\u00e7indeki Avrupa-merkezci e\u011filimin bir kan\u0131t\u0131 olarak sunulmu\u015ftur. 1914 \u00f6ncesi d\u00f6nemin Marksist teorisyenleri Karl Kautsky ve Georgi Plekhanov, bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n klasik temsilcileri olarak g\u00f6r\u00fclm\u00fc\u015flerdir. Latin Amerikal\u0131 yazar P\u00e9rez Hinoasma, \u201ci\u015f\u00e7iler ancak kapitalist sitemin y\u00fcksek bir kalk\u0131nma seviyesine ula\u015ft\u0131\u011f\u0131 yerde y\u00f6netebilirler\u201d diyerek Kautsky\u2019nin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 yinelemi\u015ftir [3]. \u2013 yani hen\u00fcz Latin Amerika\u2019da de\u011fil. <\/p>\n

Latin Amerika\u2019daki \u00f6nc\u00fc Marksistler 1917 \u00f6ncesinde bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 payla\u015ft\u0131lar. Ancak Rus Devrimi\u2019nden sonra, \u015fu anda \u201cLatin Amerika Marksizm\u2019i\u201d olarak adland\u0131r\u0131lan yeni bir e\u011filim ortaya \u00e7\u0131kt\u0131. Arjantinli teorisyen N\u00e9stor Kohan, bu e\u011filimin kurucusunu Perulu \u00f6nc\u00fc kom\u00fcnist Jos\u00e9 Carlos Mari\u00e1tegui olarak kabul eder. \u201cMari\u00e1tegui\u201d, der Kohan, \u201cAvrupa-merkezci \u015femalara ve i\u015f\u00e7ileri burjuvazinin \u00e7e\u015fitli kesimlerinin pe\u015fine takmaya \u00e7al\u0131\u015fan pop\u00fclist \u00e7abalara kar\u015f\u0131yd\u0131\u201d ve \u201csosyalist m\u00fccadelelerin \u00f6nc\u00fcs\u00fc olacak bir \u2018\u0130nka kom\u00fcnizmi\u201dni yeniden kurmaya canla ba\u015fla sar\u0131lm\u0131\u015ft\u0131\u201d [4]. <\/p>\n

Ulusal boyun e\u011fdirme<\/strong> <\/p>\n

P\u00e9rez Hinoasma ve Kohen\u2019den her ikisi de, bug\u00fcn Latin Amerikal\u0131 m\u00fccadelelerin, Mari\u00e1tegui\u2019nin zaman\u0131ndaki gibi, anti-emperyalist ve sosyalist unsurlar\u0131 birle\u015ftirmesini do\u011fal kar\u015f\u0131lamaktalar. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, emperyalist uluslar ile boyun e\u011fdirilmi\u015f halklar aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015f bir d\u00fcnyan\u0131n oldu\u011fu Lenin\u2019in zaman\u0131ndaki Kom\u00fcnist Enternasyonal taraf\u0131ndan geli\u015ftirilen tahlile ba\u011flan\u0131r [5]. Bu \u00e7er\u00e7eve, yoksul \u00fclkelerin k\u00e2\u011f\u0131t \u00fczerinde ba\u011f\u0131ms\u0131zl\u0131\u011fa sahip oldu\u011fu bir zamanda h\u00e2l\u00e2 ge\u00e7erli midir? Anti-emperyalizmin mevcut Latin Amerikal\u0131 m\u00fccadelelerdeki merkezi rol\u00fc, eski Kom\u00fcnist Enternasyonal\u2019in tahlilini do\u011frulayacak gibi g\u00f6r\u00fcn\u00fcyor. <\/p>\n

P\u00e9rez Hinoasma, Mari\u00e1tegui\u2019nin Peru gibi yar\u0131-s\u00f6m\u00fcrge \u00fclkelerde ulusal kapitalist kalk\u0131nman\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131n\u0131n fark\u0131na vard\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Devrim \u201cba\u015f\u0131ndan itibaren sosyalist olabilir\u201d ancak ilki burjuva demokratik ve sonraki sosyalist devrimin g\u00f6revlerini ger\u00e7ekle\u015ftirecek \u201ciki a\u015famadan ge\u00e7ebilir\u201d. \u00dcstelik, Perulu teorisyen \u201csosyalist devrimin, toplumsalla\u015fman\u0131n tarihi temeliyle birle\u015fmesiyle belirginle\u015febilece\u011fine\u201d inanmaktad\u0131r: [bu tarihi temel] yerli topluluklar, ilkel tar\u0131m kom\u00fcnizminin yadig\u00e2rlar\u0131d\u0131r [6]. <\/p>\n

\u201cDaha sonra\u201d, diyor devamla Kohen, i\u00e7inde K\u00fcba\u2019dan Julio Antonio Mella, El Salvador\u2019dan Farabundo Mart\u00ed ve Nikaragua\u2019dan Ruben Dario\u2019nun bulundu\u011fu \u201c1920\u2019lerin g\u00f6rkemli tak\u0131m\u0131n\u0131n yerine (\u2026)\u201d mekanik bir \u201cAvrupa\u2013merkezci\u201d bak\u0131\u015f a\u00e7\u0131s\u0131na d\u00f6n\u00fc\u015f anlam\u0131na gelen \u201cStalin\u2019in SSCB\u2019deki vasat \u015femalar\u0131 ge\u00e7irildi\u201d [7]. <\/p>\n

Bolivya\u2019n\u0131n yerli isyan gelene\u011finin sa\u011flad\u0131\u011f\u0131 avantajl\u0131 konumdan yazan Alvaro Garc\u00eda Linera, \u00fclkesindeki Marksizm\u2019e y\u00f6nelik Avrupa-merkezci g\u00f6zlemleri bir b\u00fct\u00fcn olarak, Stalinist ve Tro\u00e7kist ak\u0131mlar\u0131n her ikisi taraf\u0131ndan da ifade edilmesine dayand\u0131r\u0131yor. [Linera], Marksizm\u2019in \u201cend\u00fcstriyel modernle\u015fme ideolojisinin\u201d ve \u201culus devletin sa\u011flamla\u015ft\u0131r\u0131lmas\u0131n\u0131n\u201d, \u00fclkenin a\u011f\u0131rl\u0131kl\u0131 olarak k\u00f6yl\u00fc topluluklar\u0131n\u0131n \u201ca\u015fa\u011f\u0131lanmas\u0131\u201d anlam\u0131na geldi\u011fini belirtiyor [8]. <\/p>\n

K\u00fcba Devrimi<\/strong> <\/p>\n

Kohen\u2019in bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re, \u201cb\u00fcrokratizm ve dogmatizm\u201din h\u00fckm\u00fc, \u201cK\u00fcba Devrimi\u2019nin ve Castro\u2019yla Guevara\u2019n\u0131n liderli\u011finin y\u00fckseli\u015fiyle\u201d k\u0131r\u0131ld\u0131 [9]. Guevara\u2019n\u0131n g\u00f6r\u00fc\u015fleri, Latin Amerika devriminin do\u011fas\u0131 bak\u0131m\u0131ndan ekseriyetle Mari\u00e1tegui\u2019ninkilerle ba\u011flant\u0131l\u0131d\u0131r \u2013Guevara\u2019n\u0131n s\u00f6zleriyle, \u201cya sosyalist bir devrim ya da devrimin bir karikat\u00fcr\u00fc\u201d [10]. Bu dava, Mari\u00e1tegui taraf\u0131ndan da desteklenmi\u015f olan devrimci d\u00f6n\u00fc\u015f\u00fcmlerde bilincin ve liderli\u011fin \u00f6nceli\u011fine dair inanca dayanmaktad\u0131r. <\/p>\n

Guevara bu g\u00f6r\u00fc\u015fe, K\u00fcba devletine ve Stalinistle\u015fmi\u015f Sovyet ger\u00e7ekli\u011fine dair analizlerinde de ba\u015fvurdu. Guevara, zaman\u0131ndaki Sovyet liderlerinin, maddi \u00fcretimin artmas\u0131n\u0131n, \u00e7al\u0131\u015fan n\u00fcfusun siyasi d\u0131\u015flanmas\u0131na, zarar g\u00f6rmesine ve bask\u0131 alt\u0131na al\u0131nmas\u0131na ra\u011fmen sosyalizmi getirebilece\u011fi iddialar\u0131n\u0131 \u015fiddetle ele\u015ftirdi [11]. <\/p>\n

Marx\u2019\u0131n g\u00f6r\u00fc\u015fleri<\/strong> <\/p>\n

Kohen\u2019e g\u00f6re, K\u00fcba Devrimi\u2019nin \u00f6nc\u00fc rol\u00fc, Marx\u2019\u0131n daha az bilinen \u00e7al\u0131\u015fmalar\u0131n\u0131n yan\u0131 s\u0131ra \u201c1920\u2019lerin (kendili\u011finden anti-emperyalist ve anti-kapitalist) devrimci Marksizm\u2019ine yeniden hayat verdi\u011fi\u201d 1970\u2019lerde s\u00fcrd\u00fc \u2013 hepsinden \u00e7ok, s\u00f6m\u00fcrgecili\u011fi ve \u00e7evre ve ba\u011f\u0131ml\u0131 toplumlar\u0131 inceledi\u011fi ge\u00e7 d\u00f6nem \u00e7al\u0131\u015fmalar\u0131na. Bu yaz\u0131larda Marx, gen\u00e7li\u011finin Avrupa-merkezci g\u00f6r\u00fc\u015flerini a\u015f\u0131yordu [12]. <\/p>\n

Kohen, ge\u00e7-d\u00f6nem Marx\u2019\u0131n anlay\u0131\u015f\u0131n\u0131 a\u015fa\u011f\u0131daki gibi saptamakta:
Tarih, de\u011fi\u015fmeyen bir geli\u015fim hatt\u0131n\u0131 takip etmez.
Bat\u0131 Avrupa, tarihsel geli\u015fim a\u015famalar\u0131n\u0131 d\u00fcnyan\u0131n geri kalan\u0131na do\u011fru yayan biricik geli\u015fim oda\u011f\u0131n\u0131 temsil etmemektedir.
\u201cBoyun e\u011fdirilen halklar, emperyalizmin \u00e7izmesi alt\u0131nda kald\u0131klar\u0131 s\u00fcrece \u2018ilerleme\u2019yi tecr\u00fcbe etmezler\u201d [13]. <\/p>\n

Marx, son on y\u0131l\u0131n\u0131n b\u00fcy\u00fck k\u0131sm\u0131n\u0131 Rusya ve Kuzey Amerika\u2019daki yerli toplumlar\u0131n\u0131n incelenmesine adad\u0131. Onun bu sorunlar \u00fczerine olan s\u0131n\u0131rl\u0131 say\u0131daki yaz\u0131s\u0131, daha sonra o \u00fclkedeki tar\u0131m\u0131n toplumsal temelini olu\u015fturacak olan Rus k\u00f6yl\u00fc kom\u00fcn\u00fcne, \u201cmir\u201de odaklanm\u0131\u015ft\u0131. <\/p>\n

S\u00f6z konusu Latin Amerikal\u0131 felsefe, olgun Marx\u2019\u0131n, kapitalizmin \u0130rlanda gibi kolonyal toplumlarda yaratt\u0131\u011f\u0131 etki \u00fczerine g\u00f6r\u00fc\u015flerine dayanmaktad\u0131r. [Bunlar] bizim ba\u015fl\u0131ca Teodor Shanin\u2019in \u201cGe\u00e7 d\u00f6nem Marx ve Rus Yolu\u201d eserinden bildi\u011fimiz Marx\u2019\u0131n ge\u00e7 d\u00f6nem yaz\u0131lar\u0131 ve ara\u015ft\u0131rmas\u0131yla da kesi\u015fmektedir [14]. Shanin\u2019in kitab\u0131n\u0131, \u015fu anda, bug\u00fcn\u00fcn Latin Amerikal\u0131 m\u00fccadeleleri \u00fczerine bir yorum olarak yeniden okumak yararl\u0131 olabilir. <\/p>\n

Rusya\u2019n\u0131n k\u00f6yl\u00fc kom\u00fcnleri<\/strong> <\/p>\n

Ba\u015f\u0131n\u0131 Plekhanov\u2019un \u00e7ekti\u011fi, Bol\u015fevik Partisi\u2019nin atas\u0131 da olan Rus Marksist camias\u0131, \u201cmir\u201din, Rusya kapitalist kalk\u0131nmayla birlikte d\u00f6n\u00fc\u015ft\u00fck\u00e7e kaybolmaya yazg\u0131l\u0131 oldu\u011funa inan\u0131yordu. Vera Zasulich\u2019e 1881\u2019de yaz\u0131lan ancak 1924\u2019e kadar yay\u0131nlanmam\u0131\u015f olan bir mektupta [Plekhanov], \u201ckom\u00fcn, Rusya\u2019daki toplumsal yenilenme i\u00e7in dayanak noktas\u0131d\u0131r\u201d diyordu. Kapital\u2019de ayr\u0131nt\u0131l\u0131 bi\u00e7imde \u00e7izilen geli\u015fim s\u00fcrecinin \u201ctarihsel ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131\u201d, diyordu [Plekhanov], \u201ca\u00e7\u0131k\u00e7a Bat\u0131 Avrupa \u00fclkeleriyle s\u0131n\u0131rl\u0131d\u0131r\u201d [15]. <\/p>\n

Marx\u2019\u0131n mektubunun, Shanin\u2019in kitab\u0131nda yer alan \u00f6n taslaklar\u0131, Rusya\u2019daki, kom\u00fcn\u00fcn geli\u015fen bir sosyalist ekonomiyle uyum i\u00e7inde bir arada var olabilece\u011fi[ni savunan] devrimci pop\u00fclist ak\u0131m \u201cHalk\u0131n Dostlar\u0131\u201dn\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131yla temel bir \u00f6rt\u00fc\u015fme g\u00f6steriyor [16]. <\/p>\n

Etnolojik Defterler<\/strong> <\/p>\n

Bu taslaklar, Marx\u2019\u0131n o d\u00f6nem s\u00fcresince yerli toplumlar\u0131 \u00fczerine yapt\u0131\u011f\u0131 kapsaml\u0131 \u00e7al\u0131\u015fmalar\u0131, az bilinen Etnolojik Defterleri\u2019nde mevcut olan bir belgesini sa\u011fl\u0131yordu [17]. \u00c7\u0131kard\u0131\u011f\u0131 sonu\u00e7lar\u0131 Zasulich\u2019e yazd\u0131\u011f\u0131 bir mektubunun tasla\u011f\u0131nda \u00f6zetlenmi\u015f halde buluyoruz: \u201cilkel topluluklar\u0131n ya\u015fam g\u00fcc\u00fc Semitik, Yunan, Roma vs. toplumlar\u0131ndan ve daha ziyade modern kapitalist toplumlardan k\u0131yaslanamaz bi\u00e7imde daha fazla\u201d [18]. <\/p>\n

Bu defterler \u00fczerine yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmada, Christine Ward Gaily, b\u00f6ylesi arkaik yap\u0131lar\u0131n s\u00fcrd\u00fc\u011f\u00fc yerde Marx\u2019\u0131n bunlar\u0131 temelde, \u00f6z\u00fcnde bask\u0131c\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc \u201cdevletle b\u00fct\u00fcnle\u015fmi\u015f kurumlar\u0131n n\u00fcfuz etmesine kar\u015f\u0131 direni\u015fin bir kan\u0131t\u0131\u201d olarak betimledi\u011fini a\u00e7\u0131kl\u0131yor [19]. Bunun a\u00e7\u0131k anlam\u0131, hayatta kalmay\u0131 ba\u015faran b\u00f6ylesi arkaik [ili\u015fkilerin] korunmas\u0131 ve geli\u015ftirilmesi gerekti\u011fidir. <\/p>\n

Lenin zaman\u0131n\u0131n Marksistleri Marx\u2019\u0131n d\u00fc\u015f\u00fcncesindeki geli\u015fimin fark\u0131nda de\u011fillerdi. Nitekim Antonio Gramsci, Rus Ekim isyan\u0131n\u0131n birka\u00e7 hafta sonras\u0131nda, \u201cbu Karl Marx\u2019\u0131n Kapital\u2019ine kar\u015f\u0131 yap\u0131lm\u0131\u015f bir devrimdir. Rusya\u2019da Marx\u2019\u0131n Kapital\u2019i proletaryan\u0131n oldu\u011fundan \u00e7ok burjuvazinin el kitab\u0131yd\u0131\u201d s\u00f6zlerini yazabildi [20]. Yine de Marx\u2019\u0131n g\u00f6r\u00fc\u015flerine ili\u015fkin s\u0131n\u0131rl\u0131 bilgilerine ra\u011fmen, Lenin, Luxemburg, Tro\u00e7ki, Buharin, Gramsci ve Luk\u00e1cs\u2019n\u0131n devrimci nesli, sosyalist devrimin kapitalizmin tamamen olgunla\u015fmas\u0131n\u0131 ve \u00e7\u00f6kmesini beklemek zorunda oldu\u011funu savunan Karl Kautsky ve sava\u015f \u00f6ncesi Sosyalist Enternasyonal\u2019le kol kola girmi\u015f \u201cAvrupa-merkezci\u201d bak\u0131\u015f a\u00e7\u0131s\u0131yla m\u00fccadelelerinde Marx\u2019\u0131n devrimci duru\u015funu yeniden savundular. <\/p>\n

Shanin, Marx\u2019\u0131n 1881\u2019deki Rusya\u2019ya d\u00f6n\u00fck yakla\u015f\u0131m\u0131n\u0131, Latin Amerika devriminin ikinci \u00f6zg\u00fcnl\u00fc\u011f\u00fcyle ba\u011flant\u0131land\u0131rd\u0131\u011f\u0131 bir yolla genelle\u015ftirir. \u201cBilimsel sosyalizmin en saf bi\u00e7imleri (\u2026) s\u00fcrekli bi\u00e7imde siyasi zay\u0131fl\u0131k g\u00f6sterir\u201d iddias\u0131nda bulunur. \u201cOlmas\u0131 gereken, toplumun sosyalistler taraf\u0131ndan i\u00e7ten \u00fcretilen ve siyasi y\u00f6nden etkili devrimci d\u00f6n\u00fc\u015f\u00fcm\u00fcne dair b\u00fct\u00fcn bilinen sorunlar\u0131n\u0131n alt\u0131nda yatan, Marksizm\u2019in yerli [yurti\u00e7i] siyasi geleneklerle b\u00fct\u00fcnle\u015fmesidir\u201d [21]. <\/p>\n

Elimizde, b\u00fcy\u00fck yerli liderleriyle Bol\u00edvar, Mart\u00ed ve Sandino\u2019nun fig\u00fcrleriyle ba\u011flant\u0131l\u0131 s\u00f6m\u00fcrgecilik kar\u015f\u0131t\u0131 m\u00fccadele gelene\u011fiyle birlikte sosyalizm i\u00e7in eylemde ortakla\u015fmaya yapt\u0131\u011f\u0131 g\u00fc\u00e7l\u00fc vurguyla Latin Amerika devrimci deneyimiyle ikinci bir ba\u011flant\u0131 yolu daha mevcut. Geleneklerin b\u00f6ylesi kayna\u015fmas\u0131, Latin Amerika Marksizm\u2019inin e\u015fsiz bir g\u00fcc\u00fc olarak ortaya \u00e7\u0131kar. <\/p>\n

Mari\u00e1tegui bu felsefeyi \u00e7ok bilinen bir pasajda yakalar: \u201cBizler Amerika\u2019daki sosyalizmin bir kopya ya da taklit olmas\u0131n\u0131 arzu etmeyiz. Kahramanca bir yarat\u0131l\u0131\u015f olmal\u0131. Kendi ger\u00e7ekli\u011fimizi ve kendi dilimiz d\u00e2hilinde yans\u0131tan bir Yerli-Amerikan sosyalizmine hayat vermek zorunday\u0131z [22]. <\/p>\n

Marx\u2019\u0131n mir\u2019in potansiyeline ili\u015fkin g\u00f6r\u00fc\u015f\u00fc, 1917 Ekim Devrimi\u2019nin ertesinde, pratikte ger\u00e7ekle\u015fti. Mir, on y\u0131llar boyunca zay\u0131flam\u0131\u015ft\u0131 ve 1917 itibariyle k\u00f6yl\u00fclerin yar\u0131s\u0131n\u0131n topraklar\u0131 \u00f6zel m\u00fclkiyetin elindeydi. Ancak 1917-18 muazzam tar\u0131m reformunda k\u00f6yl\u00fcler, mir\u2019e tekrar hayat verdiler ve onu k\u00f6yl\u00fc tar\u0131m\u0131n\u0131n temel birimi olarak benimsediler. Bir sonraki on y\u0131l boyunca, k\u00f6yl\u00fc kom\u00fcnleri, sosyalist bir ekonominin kaynaklar\u0131yla yap\u0131sal olarak bir arada var oldu. 1927 itibariyle, Stalinist zorla kolektifle\u015ftirmenin ba\u015flamas\u0131ndan \u00f6nce, k\u00f6yl\u00fc topraklar\u0131n\u0131n •\u2019i \u00e7oktan kom\u00fcnal m\u00fclkiyete ge\u00e7mi\u015fti [23]. <\/p>\n

Burada mevcut Latin Amerika deneyimiyle \u00e7ifte paralellik s\u00f6z konusu. \u0130lki, Bol\u015feviklerin k\u00f6yl\u00fcl\u00fckle ittifak\u0131, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n, emek g\u00fc\u00e7lerini tam anlam\u0131yla i\u015fverene satan s\u00f6m\u00fcr\u00fclen \u00fcreticilerin geni\u015f koalisyonundaki yerinin \u00e7o\u011fu zaman az\u0131nl\u0131kta oldu\u011fu Latin Amerika \u00fclkelerine uygundur. \u0130kincisi, ilkel kom\u00fcnizmin, kom\u00fcnal toprak sahipli\u011finin de d\u00e2hil oldu\u011fu yadigarlar\u0131, k\u0131ta \u00e7ap\u0131ndaki yerli m\u00fccadelelerinin \u00f6nemli bir etkeni durumundad\u0131r. <\/p>\n

Ulusal kurtulu\u015f<\/strong> <\/p>\n

\u00dc\u00e7\u00fcnc\u00fc bir benzerlik, Bol\u015feviklerin, \u00c7arc\u0131 Rus isk\u00e2n s\u00f6m\u00fcrgecili\u011fi taraf\u0131ndan kurban edilmi\u015f ve haklar\u0131ndan mahrum b\u0131rak\u0131lm\u0131\u015f Do\u011fu\u2019nun az\u0131nl\u0131k halklar\u0131na y\u00f6nelik uygulad\u0131\u011f\u0131 pratikte bulunabilir. Olduk\u00e7a s\u0131k bi\u00e7imde, Bol\u015feviklerin ulusal sorun \u00fczerine politikas\u0131na y\u00f6nelik tart\u0131\u015fmalar, 1917 Devrimi s\u0131ras\u0131nda ve sonras\u0131nda Bol\u015fevik politikan\u0131n geli\u015fimini yads\u0131yarak, ancak Stalin ve Lenin\u2019in 1913-1916 aras\u0131nda yazd\u0131klar\u0131yla s\u0131n\u0131rl\u0131 kal\u0131yor. <\/p>\n

\u00d6zellikle:<\/strong>
Sonraki Bol\u015fevikler kendilerini Stalin taraf\u0131ndan 1913\u2019te ortaya at\u0131lan ulusla\u015fma kriteriyle s\u0131n\u0131rlamad\u0131lar [24]. 1917 devrimi zaman\u0131nda belirgin bir uluslar\u0131 ya da uyruklar\u0131 olmayan mazlum halk i\u00e7in kendi kaderini tayin hakk\u0131n\u0131 savundular ve uygulad\u0131lar. Kendi kaderini tayin hakk\u0131n\u0131n, sadece ayr\u0131lma vas\u0131tas\u0131yla ifade edilebilece\u011fine dair g\u00f6r\u00fc\u015f\u00fcn \u00f6tesine ge\u00e7tiler. Bunun yerine, kendi kaderini tayin hakk\u0131n\u0131, \u00e7e\u015fitli federasyon yap\u0131lar\u0131yla hayata ge\u00e7irmeyi kabul ettiler. Kendi kaderini tayin hakk\u0131n\u0131 her zaman b\u00f6lgesel olmayan bir tarzda uygulad\u0131lar. Az\u0131nl\u0131k halklar\u0131n\u0131n ulusal k\u00fclt\u00fcrlerine y\u00f6nelik tutumlar\u0131, tarafs\u0131z de\u011fildi. Bunun yerine, siyasi ve devlet kaynaklar\u0131n\u0131n \u00f6nemli k\u0131sm\u0131n\u0131, bu k\u00fclt\u00fcrlerin geli\u015fimini planlamaya ve te\u015fvik etmeye adad\u0131lar [25]. B\u00fct\u00fcn bu noktalar \u00fczerinde, Bol\u015fevik deneyim, \u015fu anda Bolivya\u2019da ve di\u011fer Latin Amerika \u00fclkelerinde uygulanmakta olan yerli halklara y\u00f6nelik devrimci politikalara s\u0131k\u0131 s\u0131k\u0131ya uymu\u015ftur. <\/p>\n

Ekoloji ve materyalizm<\/strong> <\/p>\n

Son olarak, ekoloji \u00fczerine birka\u00e7 s\u00f6z. D\u00fcnyan\u0131n ya\u015fad\u0131\u011f\u0131 ekolojik kriz \u00fczerine en cesur h\u00fck\u00fcmet a\u00e7\u0131klamalar\u0131 K\u00fcba, Bolivya ve Latin Amerika\u2019daki di\u011fer anti-emperyalist h\u00fck\u00fcmetler taraf\u0131ndan dillendiriliyor [26]. Yerli m\u00fccadelelerinin etkisi burada hissediliyor. Bolivya devlet ba\u015fkan\u0131 Evo Morales, \u201ctarih taraf\u0131ndan, bizi do\u011fay\u0131 ve ya\u015fam\u0131 savunmak i\u00e7in verilen m\u00fccadelenin \u00f6nc\u00fc kuvvetlerine d\u00f6n\u00fc\u015ft\u00fcrmeye davet edilmi\u015f\u201d yerli halklar\u0131n \u00f6nc\u00fc rol\u00fcne dikkat \u00e7ekiyor [27]. <\/p>\n

Bu iddia, bir\u00e7ok yerli hareketinin ekolojiye, do\u011falar\u0131 gere\u011fi devrimci bir yakla\u015f\u0131m sergilemelerine dayan\u0131yor. Birinci D\u00fcnya ekolojik tart\u0131\u015fmalar\u0131n\u0131n \u00e7o\u011fu, do\u011fal ya\u015fama kar\u015f\u0131 kendili\u011finden y\u0131k\u0131c\u0131 olan kapitalist ekonomik sistemin m\u00fcmk\u00fcn oldu\u011funca korunmas\u0131n\u0131 hedeflemek suretiyle, karbon ticareti, vergilendirme ve maliyet gibi teknik ayg\u0131tlara ve pazar e\u011filimlerine odaklan\u0131yor. Yerli hareketi ise, bunun tersine, bazen \u201cToprak Ana\u2019y\u0131 \u00d6zg\u00fcrle\u015ftirin\u201d slogan\u0131nda da ifade edildi\u011fi gibi, insano\u011flunun do\u011fal \u00e7evremizle yeni t\u00fcr bir ili\u015fkisi talebiyle i\u015fe ba\u015fl\u0131yor [28]. <\/p>\n

Bu hareketler taleplerini s\u0131kl\u0131kla, al\u0131\u015f\u0131k olmad\u0131\u011f\u0131m\u0131z atalara dayanan-ruhani-bilgece bir terminolojiyi kullanarak ifade ederler \u2013ancak bu s\u00f6zc\u00fcklerin arkas\u0131nda, materyalizmin bir \u00e7e\u015fidi olarak g\u00f6r\u00fclebilecek bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc yatar. \u201cFetih-\u00f6ncesi And toplumu\u201d, diyor Perulu yerli lideri Rosal\u00eda Paiva, \u201cher biri b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131yd\u0131 ve hepsi topra\u011f\u0131n. Toprak asla bize ait olamaz \u00e7\u00fcnk\u00fc biz onun o\u011fullar\u0131 ve k\u0131zlar\u0131y\u0131z ve biz topra\u011fa aitiz\u201d [29]. <\/p>\n

Bolivyal\u0131 yerli yazar Marcelo Saavedra Vargas, \u201cmateryalizmi reddeden kapitalist toplumdur. Madde d\u00fcnyas\u0131 \u00fczerinde sava\u015f\u0131r ve onu imha eder. Biz ise, di\u011fer taraftan, madde d\u00fcnyas\u0131na sar\u0131l\u0131r\u0131z, kendimiz onun par\u00e7as\u0131 olarak g\u00f6r\u00fcr ve ona g\u00f6z kulak oluruz\u201d [30]. <\/p>\n

Bu yakla\u015f\u0131m, John Bellamy Foster taraf\u0131ndan \u201cMarx\u2019\u0131n Ekolojisi\u201dnde sunulan Marx\u2019\u0131n d\u00fc\u015f\u00fcncesini and\u0131r\u0131r. \u201cToprak Ana\u2019y\u0131 \u00d6zg\u00fcrle\u015ftirin\u201di \u201cmetabolik \u00e7atla\u011f\u0131 kapat\u0131n\u201da e\u015fde\u011fer olarak yorumlamak, her y\u00f6nden uygundur [31]. <\/p>\n

Hugo Ch\u00e1vez, Venez\u00fcella\u2019da 21. Y\u00fczy\u0131l Sosyalizmi\u2019nin sadece Marksizm\u2019e de\u011fil Bolivarc\u0131l\u0131k\u2019a, Yerli Sosyalizmi\u2019ne ve H\u0131ristiyan devrimci geleneklerine de dayanaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyor [32]. Latin Amerika Marksizm\u2019inin, Shanin\u2019in yerli devrimci gelenekleri olarak adland\u0131rd\u0131\u011f\u0131 bu yolla birlikte kenetlenme kapasitesi, canl\u0131l\u0131\u011f\u0131n ve umudunun bir i\u015faretidir. <\/p>\n

Perulu Marksist ve yerli lideri Hugo Blanco taraf\u0131ndan anlat\u0131lan bir hik\u00e2yeyle bitirece\u011fim. Toplulu\u011funun \u00fcyelerinden biri, Cuzco yak\u0131n\u0131ndaki bir Quechua k\u00f6y\u00fcne do\u011fru, birka\u00e7 \u0130sve\u00e7li turiste rehberlik ediyormu\u015f. Yerli toplulu\u011funun kolektivist ruhundan etkilenen bir turist, \u201cbu kom\u00fcnizm gibi bir \u015fey\u201d demi\u015f. \u201cHay\u0131r\u201d diye yan\u0131tlam\u0131\u015f rehber, \u201cKom\u00fcnizm bunun gibi bir \u015fey\u201d [33]. <\/p>\n

Notlar <\/strong><\/p>\n

[1] Links International Journal of Socialist Renewal\u2019\u0131n i\u00e7inde \u201cAlvaro Garc\u00eda Linera, Indianismo and Marxism\u201d (Richard Fidler taraf\u0131ndan \u0130ngilizce\u2019ye \u00e7evrilmi\u015ftir),. David Bedford, Canadian Journal of Native Studies\u2019in i\u00e7inde \u201cMarxism and the Aboriginal Question: The Tragedy of Progress,\u201d, vol. 14, no. 1 (1994), 102-103. Hugo Blanco Galdos, yazara mektup, December 17, 2007.
[2] Karl Marx, \u201cEkonomi Politi\u011fin Ele\u015ftirisine Katk\u0131\u201d, Karl Marx, Frederick Engels, Se\u00e7me \u00c7al\u0131\u015fmalar, Moscow: Progress Publishers, 1969, vol. 1, p. 504.
[3] Gustavo P\u00e9rez Hinoasma, \u201cLa heterodoxia marxista de Mari\u00e1tegui.\u201d Rebeli\u00f3n, October 30, 2007.
[4] N\u00e9stor Kohan, \u201cEl marxismo latinoamericano y la cr\u00edtica del eurocentrismo,\u201d in Con sangre en las venas, Mexico: Ocean Sur, 2007, pp. 10, 11.
[5] Bkz, \u00f6rne\u011fin, V.I. Lenin\u2019in Kom\u00fcnist Enternasyonal\u2019in 2.Kongresi\u2019ne Ulusal ve S\u00f6m\u00fcrge Sorunlar\u0131 \u00fczerine raporu, Se\u00e7ilmi\u015f \u00c7al\u0131\u015fmalar i\u00e7inde, Moscow: Progress Publishers, 1969, vol. 31, pp. 240-41; ve m\u00fcteakip kongre tart\u0131\u015fmalar\u0131 ve kararlar\u0131, John Riddell\u2019in edit\u00f6rl\u00fc\u011f\u00fcndeki, Workers of the World and Oppressed Peoples, Unite!\u2019\u0131n i\u00e7inde, New York: Pathfinder Press, 1991, vol. 1, pp. 216-290.
[6] Hinoasma, \u201cMari\u00e1tegui.\u201d
[7] Kohen, \u201cEurocentrismo,\u201d p. 10.
[8] Garc\u00eda Linera, \u201cIndianismo.\u201d
[9] Kohen, \u201cEurocentrismo,\u201d p. 10.
[10] Ernesto Che Guevara, Che Guevara Reader i\u00e7inde \u201cMessage to the Tricontinental\u201d, Melbourne: Ocean Press, 2003, p. 354.
[11] Bkz, \u00f6rne\u011fin, Ernesto Che Guevara, Apuntes cr\u00edticos a la Econom\u00eda Pol\u00edtica, Melbourne: Ocean Press, 2006, pp. 9-20\u2019nin i\u00e7inde \u201cAlgunas reflexiones sobre la transici\u00f3n socialista,\u201d\u2013 Ayn\u0131 zamanda Bkz: Che Guevara\u2019s Final Verdict on the Soviet Economy
[12] Kohan, \u201cEurocentrismo,\u201d pp. 10-11.
[13] Ibid., p. 11
[14] Teodor Shanin, ed., Late Marx and the Russian Road: Marx and the \u201cPeripheries of Capitalism,\u201d New York: Monthly Review Press, 1983.
[15] Shanin, Late Marx, p. 124.
[16] Ibid., p. 12, 102-103.
[17] Lawrence Krader, ed., The Ethnological Notebooks of Karl Marx, Assen, NE: Van Gorcum, 1972.
[18] Karl Marx, Frederick Engels, Se\u00e7ilmi\u015f \u00c7al\u0131\u015fmalar, Moscow: Progress Publishers, 1989, vol. 24, pp. 358-59.
[19] Christine Ward Gailey, \u201cCommunity, State and Questions of Social Evolution in Marx\u2019s Ethnological Notebooks,\u201d in Anthropologica, vol. 45 (2003), pp. 47-48.
[20] Antonio Gramsci, \u201cThe Revolution against Das Kapital\u201d
[21] Shanin, Late Marx, p. 255.
[22] Marc Becker, \u201cMari\u00e1tegui, the Comintern, and the Indigenous Question in Latin America,\u201d in Science & Society, vol. 70 (2006), no. 4, p. 469, quoting from Jos\u00e9 Carlos Mari\u00e1tegui, \u201cAnniversario y Balance\u201d (1928).
[23] Moshe Lewin, Russian Peasants and Soviet Power, New York: W.W. Norton, 1968, p. 85.
[24] J.V. Stalin, \u201cMarksizm ve Ulusal Sorun\u201d, Moscow: FLPH, 1954, vol. 2, p. 307.
[25] See Jeremy Smith, The Bolsheviks and the National Question, 1917-23, New York: St. Martin\u2019s Press, 1999; John Riddell, \u201cThe Russian Revolution and National Freedom.\u201d Socialist Voice, November 1, 2006.
[26] Bkz, \u00f6rne\u011fin, Evo Morales, Felipe Perez Roque, \u201cBolivia and Cuba Address the UN: Radical Action Needed Now to Stop Global Warming.\u201d Socialist Voice, September 26, 2007.
[27] Ibid.
[28] York \u00dcniversitesi\u2019nde Kuzey Cauca (Kolombiya) Yerli Konseyleri Derne\u011fi\u2019nden Vilma Amendra taraf\u0131ndan yap\u0131lan bir sunumdan, 11 Ocak 2008.
[29] Address to Bolivia Rising meeting in Toronto, April 5, 2008.
[30] Marcelo Saavedra Vargas ile r\u00f6portaj, April 21, 2008.
[31] John Bellamy Foster, Marx\u2019\u0131n Ekolojisi: Materyalizm ve Do\u011fa, New York: Monthly Review Press, 2000.
[32] Bkz, \u00f6rne\u011fin, Ch\u00e1vez\u2019in 15 Aral\u0131k 2006 verdi\u011fi deme\u00e7, \u201cCh\u00e1vez Calls for United Socialist Party of Venezuela\u201d yaz\u0131s\u0131nda \u00f6zetlenmi\u015f, Socialist Voice, 11 Ocak 2007.
[33] Toronto\u2019da Blanco\u2019nun gayr\u0131 resmi bir toplulu\u011fa sundu\u011fu yorumlar, 16 Eyl\u00fcl 2008. <\/p>\n

18 Haziran 2008 <\/p>\n

* Bu makale Riddell\u2019in 26 Nisan 2008 tarihinde, Toronto\u2019da bulunan York \u00dcniversitesi\u2019nde ger\u00e7ekle\u015fen Tarihsel Materyalizm konferans\u0131nda yapt\u0131\u011f\u0131 konu\u015fmaya dayanmaktad\u0131r. <\/p>\n

* John Riddell: Socialist Voice dergisi edit\u00f6r yard\u0131mc\u0131s\u0131 ve dok\u00fcmanlar, deme\u00e7ler, bildiriler ve a\u00e7\u0131klamalardan olu\u015fan alt\u0131 ciltlik \u201cLenin\u2019in Zaman\u0131nda Kom\u00fcnist Enternasyonal\u201d eserinin edit\u00f6r\u00fc. <\/p>\n

[MrZine\u2019deki \u0130ngilizce orijinali<\/a>nden Latinbilgi (Sendika.Org) i\u00e7in Soner Torlak taraf\u0131ndan \u00e7evrilmi\u015ftir]<\/strong><\/p>\n

www.sendika.org<\/a> <\/strong><\/p>\n

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Marx\u2019tan Morales\u2019e: Yerli Sosyalizmi ve Marksizm\u2019in Latin Amerikal\u0131la\u015ft\u0131r\u0131lmas\u0131 -John Riddell Ge\u00e7ti\u011fimiz on y\u0131l boyunca, Latin Amerika\u2019daki yeni bir kitlesel m\u00fccadele dalgas\u0131, bu k\u0131tan\u0131n devrimcileriyle emperyalist \u00fclkelerdekiler aras\u0131nda bir y\u00fczle\u015fmeye \u00f6n ayak olmu\u015ftur. Bu m\u00fccadelelerin bir\u00e7o\u011funda, Evo Morales ba\u015fkanl\u0131\u011f\u0131ndaki Bolivya\u2019daki gibi, yerli halklar ba\u015f\u0131 \u00e7ekmekteler. Latin Amerikal\u0131 devrimciler, Marksizm\u2019i eylemin yan\u0131 s\u0131ra teori alan\u0131nda da zenginle\u015ftiriyorlar. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_gspb_post_css":"","footnotes":""},"categories":[32],"tags":[],"class_list":["post-971","post","type-post","status-publish","format-standard","hentry","category-d"],"blocksy_meta":[],"brizy_media":[],"_links":{"self":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/971","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/comments?post=971"}],"version-history":[{"count":0,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/971\/revisions"}],"wp:attachment":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/media?parent=971"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/categories?post=971"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/tags?post=971"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}