19. y\u00fczy\u0131l Bat\u0131 sosyal d\u00fc\u015f\u00fcncesi, Ayd\u0131nlanman\u0131n d\u00fc\u015f\u00fcnsel miras\u0131n\u0131n da etkisiyle, a\u011f\u0131rl\u0131kl\u0131 olarak evrimcidir. Bir ba\u015fka deyi\u015fle, do\u011fal ve toplumsal d\u00fcnyan\u0131n g\u00f6r\u00fcng\u00fclerinin, basitten karma\u015f\u0131\u011fa, ilkelden geli\u015fkine, tek-hatl\u0131, tedric\u00ee ve evrensel bir ilerleme i\u00e7erisinde dizildi\u011fi \u00f6nc\u00fcl\u00fcne dayan\u0131r. Bu, \u015feylerin olduklar\u0131 h\u00e2lleriyle ilah\u00ee bir kudret taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 yolundaki dinsel ideolojiye k\u00f6kl\u00fc bir meydan okumad\u0131r ku\u015fkusuz. Ama ayn\u0131 zamanda, Bat\u0131 Avrupa ve Kuzey Amerika\u2019n\u0131n sanayile\u015fmi\u015f toplumlar\u0131n\u0131n, uygarl\u0131k zincirinin en geli\u015fkin halkalar\u0131n\u0131 temsil etti\u011fi Bat\u0131-merkezci evrensel bir geli\u015fim \u015femas\u0131 yan\u0131lsamas\u0131n\u0131n bi\u00e7imlenmesine de olanak sa\u011flam\u0131\u015ft\u0131r. – \u00d6ncelikle kad\u0131n\u0131n ikincilli\u011fi, evrensel, ezel\u00ee-ebed\u00ee bir g\u00f6r\u00fcng\u00fc de\u011fil, \u00fcretim ili\u015fkilerinin karma\u015f\u0131k bi\u00e7imleni\u015fi i\u00e7erisinde \u015fekillenen tarihsel-toplumsal bir olayd\u0131r. 19. y\u00fczy\u0131l Bat\u0131 sosyal d\u00fc\u015f\u00fcncesi, Ayd\u0131nlanman\u0131n d\u00fc\u015f\u00fcnsel miras\u0131n\u0131n da etkisiyle, a\u011f\u0131rl\u0131kl\u0131 olarak evrimcidir. Bir ba\u015fka deyi\u015fle, do\u011fal ve toplumsal d\u00fcnyan\u0131n g\u00f6r\u00fcng\u00fclerinin, basitten karma\u015f\u0131\u011fa, ilkelden geli\u015fkine, tek-hatl\u0131, tedric\u00ee ve evrensel bir ilerleme i\u00e7erisinde dizildi\u011fi \u00f6nc\u00fcl\u00fcne dayan\u0131r. Bu, \u015feylerin olduklar\u0131 h\u00e2lleriyle ilah\u00ee bir kudret taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 yolundaki dinsel ideolojiye k\u00f6kl\u00fc bir meydan okumad\u0131r ku\u015fkusuz. Ama ayn\u0131 zamanda, […]<\/p>\n","protected":false},"author":32,"featured_media":42399,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[144,38],"tags":[6186,3831,6187],"class_list":["post-42306","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-107-sayi","category-dergi-sayilari","tag-ailenin-ozel-mulkiyetin-kokeni","tag-friedrich-engels","tag-sibel-ozbudun"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t
\nABD\u2019li liberal hukuk\u00e7u\/antropolog Lewis Henry Morgan\u2019\u0131n Engels\u2019in Ailenin, \u00d6zel M\u00fclkiyetin, Devletin K\u00f6keni<\/em>\u2019nde (A\u00d6MDK) temel ald\u0131\u011f\u0131 ba\u015fyap\u0131t\u0131 Ancient Society<\/em> (1877) insanl\u0131k tarihinin her biri belirli bir k\u00fclt\u00fcrel geli\u015fmeyle ba\u015flayan \u201cyaban\u0131ll\u0131k, barbarl\u0131k ve uygarl\u0131k\u201d evrelerde geli\u015fti\u011fini savunmakla bu evrimci \u201czeitgeist\u201d\u0131n yetkin \u00f6rnekleri aras\u0131nda yer al\u0131r.
\nT\u00fcm insan toplumlar\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz olarak ge\u00e7tikleri varsay\u0131lan \u00e7e\u015fitli evrelerden olu\u015fan evrensel ve tek-hatl\u0131 bir evrim tasavvuru: Engels\u2019in yap\u0131t\u0131nda da a\u00e7\u0131\u011fa \u00e7\u0131kan temel zaaf budur. Amerika yerlilerinin, Greklerin, Cermenlerin, Keltlerin, Romal\u0131lar\u0131n farkl\u0131 evrelerini temsil etti\u011fi varsay\u0131lan tek-hatl\u0131 bir tarih kurgusu. Engels\u2019in, d\u00f6nemin ruhuna damgas\u0131n\u0131 vuran tek hatl\u0131, evrensel evrim g\u00f6r\u00fc\u015f\u00fcne kar\u015f\u0131 Marx\u2019tan daha az ele\u015ftirel oldu\u011funu vurgulamak gerek. Ancak bu zaaf, yap\u0131t\u0131n maddeci tarih kavray\u0131\u015f\u0131 ve kad\u0131nlar\u0131n kurtulu\u015fu perspektifi a\u00e7\u0131s\u0131ndan \u00f6nemini yads\u0131maya yol a\u00e7mamal\u0131.
\nKu\u015fkusuz ki A\u00d6MDK<\/em>, \u00e7a\u011fda\u015f ara\u015ft\u0131rmalar\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131\u011f\u0131 pek \u00e7ok eksiklik ve madd\u00ee hatadan mal\u00fbld\u00fcr. \u00c7\u00fcnk\u00fc yap\u0131t, her \u015feyin \u00f6tesinde, etnografik \u00e7al\u0131\u015fmalar\u0131n hen\u00fcz neredeyse t\u00fcm\u00fcyle namevcut, antropologlar\u0131nsa kuramlar\u0131n\u0131 dayand\u0131rd\u0131klar\u0131 veriler a\u00e7\u0131s\u0131ndan t\u00fcm\u00fcyle gezginlerin, misyonerlerin ya da s\u00f6m\u00fcrge g\u00f6revlilerinin anlat\u0131lar\u0131na ve antikite literat\u00fcr\u00fcne ba\u011f\u0131ml\u0131 oldu\u011fu ve bu nadir ve da\u011f\u0131n\u0131k verileri evrimsel bir nizama sokmak \u00fczere \u00e7abalad\u0131klar\u0131 bir d\u00f6nemin \u00fcr\u00fcn\u00fcd\u00fcr. Bilinebilen az say\u0131daki \u00e7a\u011fda\u015f k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli toplum ile tarihsel \u00f6rnekler, analoji yoluyla evrimsel bir s\u00fcregenli\u011fin evreleri olarak kurgulanmakta, aradaki bo\u015fluklar ise, spek\u00fclatif bir tarzda doldurulmaktad\u0131r.
\nBizzat etnograflar\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc alan ara\u015ft\u0131rmalar\u0131 yo\u011funla\u015ft\u0131k\u00e7a, bu kurgular\u0131n zaaflar\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kacakt\u0131r. \u00d6rne\u011fin \u00e7a\u011fda\u015f etnografik ara\u015ft\u0131rmalar, 19. y\u00fczy\u0131l etnologlar\u0131n\u0131n, Engels\u2019in de payla\u015ft\u0131\u011f\u0131, anayanl\u0131 soyun atayanl\u0131 soy hatt\u0131n\u0131 \u00f6nceledi\u011fi varsay\u0131m\u0131n\u0131 desteklememektedir. Dahas\u0131, anayanl\u0131 soy hatt\u0131n\u0131 izleyen topluluklarda da \u201ckad\u0131nlar y\u00f6netimi\u201d gibi bir \u015fey s\u00f6z konusu de\u011fildir. Bir ba\u015fka deyi\u015fle, \u201cinsanl\u0131\u011f\u0131n ilk evrelerini\u201d temsil ettikleri varsay\u0131lan \u00e7a\u011fda\u015f k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli toplumlar\u0131n (avc\u0131-toplay\u0131c\u0131 ve hortik\u00fclt\u00fcralist) \u201canaerki\u201dsi bir \u201cgalat-\u0131 me\u015fhur\u201ddur. Bu tip toplumlarda ne bir \u201ckad\u0131n(lar) iktidar\u0131\u201dndan s\u00f6z edilebilir, ne de sistematik iktidar konumlar\u0131ndan. Toplumsal \u00f6rg\u00fctleni\u015fleri ekolojik, tarihsel, toplumsal vb. ko\u015fullar uyar\u0131nca b\u00fcy\u00fck bir de\u011fi\u015fkenlik g\u00f6sterebilen \u00e7a\u011fda\u015f k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli toplumlar\u0131n insanl\u0131\u011f\u0131n ilk evreleri i\u00e7in bir \u201cmodel\u201d olu\u015fturdu\u011fu fikri ise, bir yan\u0131lsamadan ibarettir.
\nNe ki, bu hatalar\u0131n Engels\u2019in geli\u015ftirdi\u011fi kuramsal \u00e7er\u00e7eveyi g\u00f6zden ka\u00e7\u0131rtmamas\u0131 gerekir. Yukar\u0131da kaydedilenleri bilmek, k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli toplumlarda kad\u0131n-erkek ili\u015fkilerinin, s\u0131n\u0131fl\u0131 toplumlara g\u00f6re daha e\u015fitlik\u00e7i oldu\u011fu, kad\u0131nlar\u0131n \u00e7ok daha \u00f6zerk davranabildikleri olgusunun \u00fczerini \u00f6rtmez – bunu destekleyen devasa bir antropolojik literat\u00fcr mevcuttur. Avc\u0131-toplay\u0131c\u0131 ve hortik\u00fclt\u00fcralist toplumlar\u0131n \u00e7o\u011funda, toprak ve di\u011fer kaynaklar her iki cinsiyetten toplum \u00fcyeleri aras\u0131nda ortakla\u015fa tasarruf edilmekte, kad\u0131nlarla erkekler aras\u0131nda tahakk\u00fcmden \u00e7ok kar\u015f\u0131l\u0131kl\u0131l\u0131k ili\u015fkisi h\u00fck\u00fcm s\u00fcrmektedir. Dahas\u0131, daha gev\u015fek bir toplumsal \u00f6rg\u00fctleni\u015fe sahip, e\u015fitlik\u00e7i avc\u0131-toplay\u0131c\u0131lar ile yerle\u015fik, kal\u0131c\u0131 soy gruplar\u0131 olarak \u00f6rg\u00fctlenmi\u015f ve toplumsal farkl\u0131la\u015fmalar\u0131n boy g\u00f6sterdi\u011fi hortik\u00fclt\u00fcralistler kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, kad\u0131nlar\u0131n sahip oldu\u011fu \u00f6zerkli\u011fin ilk grupta daha geni\u015f oldu\u011fu g\u00f6zlemlenmektedir. Bu durum, avc\u0131-toplay\u0131c\u0131lar\u0131n istikrarl\u0131 toplumsal ili\u015fkileri gereksinmezken, topra\u011f\u0131 ve onu i\u015fleyecek kal\u0131c\u0131 bir i\u015fg\u00fcc\u00fcn\u00fc gereksinen hortik\u00fclt\u00fcralistlerin \u00fcretim ve yeniden \u00fcretimin b\u00fcnyesinde ger\u00e7ekle\u015fti\u011fi istikrarl\u0131 akraba gruplar\u0131 h\u00e2linde \u00f6rg\u00fctlenme e\u011filiminde olu\u015flar\u0131yla a\u00e7\u0131klanabilir. Akraba (soy) gruplar\u0131 yaln\u0131zca \u00fcr\u00fcnlerin de\u011fil, ayn\u0131 zamanda potansiyel i\u015fg\u00fcc\u00fc olarak \u00e7ocuklar\u0131n da \u00fcreticileri olan kad\u0131nlar\u0131n emekleri ve bedenleri \u00fczerinde denetim sa\u011flaman\u0131n locus\u2019udur.
\nB\u00f6ylelikle kad\u0131n ile erkek aras\u0131ndaki biyolojik farkl\u0131l\u0131klar\u0131n toplumsal e\u015fitsizliklere terc\u00fcme edilmesinin zemininin, hortik\u00fclt\u00fcralistlerde a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Kad\u0131nl\u0131k-erkeklik ve gen\u00e7lik-ya\u015fl\u0131l\u0131k gibi biyolojik farkl\u0131l\u0131klar sosyal-k\u00fclt\u00fcrel anlamlar y\u00fcklenerek siyasal-toplumsal konum farkl\u0131la\u015fmalar\u0131na temel olu\u015fturacakt\u0131r.
\n20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131 antropolojisinin toplumsal e\u015fitsizlikler ile kad\u0131n-erkek e\u015fitsizli\u011finin kaynak ve tezah\u00fcrlerine ili\u015fkin ara\u015ft\u0131rmalar\u0131, Engels\u2019in A\u00d6MDK<\/em>\u2019deki, birka\u00e7 madde h\u00e2linde s\u0131ralayabilece\u011fimiz g\u00f6r\u00fclerinin isabetlili\u011fine i\u015faret eder:<\/p>\n
\n– Bu ikincillik, kad\u0131n\u0131n \u00fcretim (maddi ya\u015fam ara\u00e7lar\u0131n\u0131n \u00fcretimi) ve yeniden \u00fcretim (yeni ku\u015faklar\u0131n \u00fcretimi) s\u00fcre\u00e7leri i\u00e7erisindeki konumuyla ba\u011flant\u0131l\u0131 olarak bi\u00e7imlenmi\u015ftir.
\n– Ge\u00e7im kaynaklar\u0131n\u0131n kolektif olarak temell\u00fck edildi\u011fi k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli toplumlarda gerek bireyler, gerekse toplumsal cinsiyet rolleri aras\u0131ndaki ili\u015fkilere e\u015fitlik ilkesi damgas\u0131n\u0131 vurur. [Bu ilke Engels\u2019in yap\u0131t\u0131nda (hatal\u0131 olarak) varsayd\u0131\u011f\u0131 \u00fczere b\u00fcy\u00fckba\u015f hayvanc\u0131l\u0131\u011f\u0131n tar\u0131m\u0131 \u00f6nceledi\u011fi ve s\u00fcr\u00fclerin erkekler taraf\u0131ndan temell\u00fck edildi\u011fi s\u0131n\u0131f-\u00f6ncesi bir \u201ctarihsel durak\u201d yerine, \u00fczerinde \u00e7al\u0131\u015ft\u0131klar\u0131 topraklar\u0131 soy gruplar\u0131 olarak temell\u00fck eden hortik\u00fclt\u00fcralist kabile toplumlar\u0131nda ihl\u00e2l edilmi\u015fe benzemektedir. Devletin -neredeyse evrensel olarak- bi\u00e7imlendi\u011fi geni\u015f \u00f6l\u00e7ekli tar\u0131mc\u0131lardaysa e\u015fitsizlik(ler) kal\u0131c\u0131 iktidar konumlar\u0131na d\u00f6n\u00fc\u015ferek sabitlenmektedir.]
\n– Her durumda, \u00f6zel m\u00fclkiyet ve devletin bi\u00e7imleni\u015fiyle kad\u0131n cinsinin ikincille\u015fmesi aras\u0131nda bir ko\u015futluk saptamak m\u00fcmk\u00fcnd\u00fcr.
\n– Engels\u2019in bir ba\u015fka \u00f6nemli g\u00f6r\u00fcs\u00fc, kad\u0131n-erkek e\u015fitsizli\u011finin \u00f6zel (domestik) ve kamusal alanlar ile ilkinin kad\u0131nlara, ikincisininse erkeklere m\u00fcnhas\u0131r k\u0131l\u0131nacak \u015fekilde ayr\u0131\u015fmas\u0131 ve kamusal alan\u0131n \u00f6zel alan kar\u015f\u0131s\u0131nda \u00f6ndelik kazanmas\u0131yla ba\u011flant\u0131s\u0131n\u0131 -feminist literat\u00fcrden yakla\u015f\u0131k y\u00fcz y\u0131l kadar \u00f6nce!- ke\u015ffetmesidir. Bu g\u00f6r\u00fc, \u00f6zellikle -sanayi \u00f6ncesi- s\u0131n\u0131fl\u0131 toplumlar i\u00e7in do\u011frudur: Bu tip toplumlar\u0131n hemen t\u00fcm\u00fcnde kad\u0131nlar\u0131n eme\u011fi (ve konumu) hane i\u00e7erisine (yeniden \u00fcretim \u00e7abalar\u0131na) hasredilmi\u015ftir. Ve yine hemen t\u00fcm\u00fcnde, erkekler kamusal oldu\u011fu kadar hane i\u00e7i iktidar pozisyonlar\u0131n\u0131 da ellerinde toplamaktad\u0131r.
\n\u00d6zetle, A\u00d6MDK<\/em>\u2019yi yak\u0131n etnografik verilerin \u0131\u015f\u0131\u011f\u0131nda yeniden okumak, Marksist g\u00f6r\u00fcn\u00fcn kad\u0131nlar\u0131n kurtulu\u015fu tasavvuruna h\u00e2l\u00e2 ne denli i\u00e7kin ve ili\u015fkin oldu\u011funu g\u00f6sterir bizlere\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"