{"id":284,"date":"2009-03-01T14:56:46","date_gmt":"2009-03-01T11:56:46","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/"},"modified":"2009-03-01T14:56:46","modified_gmt":"2009-03-01T11:56:46","slug":"f-engels-ngilterede-emekci-snfn-durumu-1boeluem","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/","title":{"rendered":"F. Engels: \u0130ngiltere’de Emek\u00e7i S\u0131n\u0131f\u0131n Durumu (1.B\u00f6l\u00fcm)"},"content":{"rendered":"

SUNU
E. J. Hobsbawm
ANIMSAMASI zor ama, Friedrich Engels Emek\u00e7i S\u0131n\u0131f\u0131n Durumu’nu yazd\u0131\u011f\u0131 zaman yirmid\u00f6rt ya\u015f\u0131ndayd\u0131. Bu konuyu ara\u015ft\u0131rabilecek t\u00fcm niteliklere fazlas\u0131yla sahipti. Rhineland’\u0131n Barmen kasabas\u0131nda pamuklu imalat\u00e7\u0131s\u0131, ayr\u0131ca s\u0131nai kapitalist ekonominin tam merkezinde, Manchester’da bir \u015fube (Ermen & Engels) a\u00e7acak \u00f6l\u00e7\u00fcde \u00f6ng\u00f6r\u00fcl\u00fc olan varl\u0131kl\u0131 bir aileden geliyordu. S\u0131nai kapitalizmin ilk zamanlarindaki deh\u015fetin ku\u015fatt\u0131\u011f\u0131, ailesinin dar ve kendini \u00fcst\u00fcn g\u00f6ren ba\u011fnaz dindarl\u0131\u011f\u0131na tepki duyan gen\u00e7 Engels, 1830’lar\u0131n sonuna do\u011fru, genelde ilerici gen\u00e7 Alman entelekt\u00fcellerin tuttu\u011fu yolu tuttu. Kendisinden biraz daha ya\u015fl\u0131 olan \u00e7a\u011fda\u015f\u0131 Karl Marx gibi ‘sol hegelci’ oldu -o s\u0131ralarda Prusya’n\u0131n ba\u015fkenti Berlin’de y\u00fcksek\u00f6\u011fretime Hegel felsefesi egemendi- kom\u00fcnizme y\u00f6nelik e\u011filimi giderek artt\u0131 ve; Alman solunun toplum ele\u015ftirisini bi\u00e7imlendirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00e7e\u015fitli (sayfa 7) yay\u0131nlara ve gazetelere yaz\u0131 yazmaya ba\u015flad\u0131. K\u0131sa s\u00fcre sonra Engels, kendini kom\u00fcnist olarak g\u00f6r\u00fcr olmu\u015ftu. Bir s\u00fcre \u0130ngiltere’de ya\u015fama karar\u0131n\u0131 kendisi mi yoksa babas\u0131 m\u0131 alm\u0131\u015ft\u0131, pek belli de\u011fil. Belki de kendilerine g\u00f6re nedenlerle her ikisi de istemi\u015ftir: Baba Engels, devrimci o\u011flunu, Almanya’daki ajitasyon ortam\u0131ndan \u00e7ekip \u00e7\u0131karmak ve d\u00f6rt d\u00f6rtl\u00fck bir i\u015fadam\u0131 yapmak i\u00e7in; gen\u00e7 Engels ise modern kapitalizmin merkezinde, modern d\u00fcnyadaki ciddi devrimci g\u00fc\u00e7 olarak kabul etti\u011fi \u0130ngiliz proletaryas\u0131n\u0131n b\u00fcy\u00fck hareketlerine yak\u0131n olmak i\u00e7in.
Engels, \u0130ngiltere’ye gitmek \u00fczere Almanya’dan 1842 g\u00fcz\u00fcnde ayr\u0131ld\u0131; ara yerde Marx’la ilk ki\u015fisel tan\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 kurdu; \u0130ngiltere’de iki y\u0131la yak\u0131n bir s\u00fcre kald\u0131, durumu g\u00f6zlemledi, okudu ve d\u00fc\u015f\u00fcncelerini bi\u00e7imlendirdi.[1*] Ger\u00e7i kitab\u0131n\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fc 1844-45 k\u0131\u015f\u0131nda yazd\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor ama, \u00fczerinde \u00e7al\u0131\u015fmaya 1844’\u00fcn ilk aylar\u0131nda ba\u015flad\u0131\u011f\u0131 kesindir. \u00c7al\u0131\u015fma, bir \u00f6ns\u00f6z ve ‘B\u00fcy\u00fck Britanya’n\u0131n Emek\u00e7i S\u0131n\u0131flar\u0131na’ (\u0130ngilizce yaz\u0131lm\u0131\u015f) bir ithafla birlikte son haliyle 1845 yaz\u0131nda Leipzig’de yay\u0131nlanm\u0131\u015ft\u0131r.[2*] \u0130ngilizcesi, yazar\u0131n yapt\u0131\u011f\u0131 ufak-tefek de\u011fi\u015fikliklerle yay\u0131nlanm\u0131\u015f, ancak 1887 (Amerika bask\u0131s\u0131) ve 1892 (\u0130ngiltere bask\u0131s\u0131) geni\u015f \u00f6ns\u00f6zlerle \u00e7\u0131km\u0131\u015ft\u0131r. B\u00f6ylece, s\u0131nai \u0130ngiltere’nin ilk zamanlar\u0131 hakk\u0131ndaki bu ba\u015fyap\u0131t\u0131n kendisine konu edindi\u011fi \u00fclkeye ula\u015fmas\u0131 i\u00e7in, (sayfa 8) neredeyse yar\u0131m y\u00fczy\u0131l gerekmi\u015ftir. O zamandan beri de, yaln\u0131zca ad\u0131yla bile olsa, sanayi devrimini ara\u015ft\u0131ran her ara\u015ft\u0131rmac\u0131n\u0131n yabanc\u0131s\u0131 olmad\u0131\u011f\u0131 bir yap\u0131tt\u0131r.
Emek\u00e7i s\u0131n\u0131flar\u0131n durumu hakk\u0131nda kitap yazma fikri, kendi ba\u015f\u0131na orijinal de\u011fildir. 1830’lara gelindi\u011finde, akl\u0131 ba\u015f\u0131nda her g\u00f6zlemci, Avrupa’n\u0131n ekonomik a\u00e7\u0131dan geli\u015fmi\u015f kesimlerinin, art\u0131k yaln\u0131zca ‘yoksul’un toplumsal sorunlar\u0131yla de\u011fil, ama tarihsel olarak bir benzeri olmayan proletaryan\u0131n toplumsal sorunlar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya geldi\u011fini apa\u00e7\u0131k g\u00f6r\u00fcyordu. Kapitalizmin ve ona ba\u011fl\u0131 olarak i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin evriminde belirleyici bir d\u00f6nem olan 1830’larla 1840’larda i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n durumu hakk\u0131nda bat\u0131 Avrupa’n\u0131n her yerinde, \u00e7ok say\u0131da kitap, bro\u015f\u00fcr ve ara\u015ft\u0131rma yay\u0131nlanm\u0131\u015ft\u0131. Ger\u00e7i L. Villerm\u00e9’nin Tableau del’Etat Physique etMoral des Ouvriers employ\u00e9s dans les Manufactures de Coton, de Laine et de Soie (1840) ba\u015fl\u0131kl\u0131 kitab\u0131 toplumsal ara\u015ft\u0131rman\u0131n \u00e7ok \u00fcst\u00fcn \u00f6rneklerinden biri olarak an\u0131lmaya de\u011fer ama Engels’in kitab\u0131, bu t\u00fcrdeki en se\u00e7kin yap\u0131tt\u0131r. Proletarya sorununun yerel ya da ulusal de\u011fil, uluslararas\u0131 bir sorun oldu\u011fu da a\u00e7\u0131k\u00e7a ortadayd\u0131. Buret, \u0130ngiltere ve Fransa’n\u0131n durumunu kar\u015f\u0131la\u015ft\u0131rm\u0131\u015f (La mis\u00e8re des classes laborieuses en France et enAngleterre, 1840), Ducp\u00e9tiaux da 1843’te Avrupa \u00fclkelerindeki gen\u00e7 i\u015f\u00e7ilerin durumu hakk\u0131ndaki verileri derlemi\u015fti. Bu \u00e7er\u00e7evede, Engels’in kitab\u0131 yal\u0131t\u0131k bir yaz\u0131n olay\u0131 de\u011fildir; bu olgu anti-marksistlerin Engels’i zaman zaman, daha iyi bir \u015fey d\u00fc\u015f\u00fcnemedi\u011fi i\u00e7in ba\u015fkalar\u0131n\u0131n yap\u0131tlar\u0131ndan a\u015f\u0131rmakla su\u00e7lamalar\u0131na yola\u00e7m\u0131\u015ft\u0131r.[3*]
Ne var ki, Engels’in \u00e7al\u0131\u015fmas\u0131, g\u00f6r\u00fcn\u00fc\u015fte benze\u015f olan \u00e7a\u011fda\u015f kitaplardan bir\u00e7ok bak\u0131mdan farkl\u0131d\u0131r. Birincisi, Engels’in de hakl\u0131 olarak savlad\u0131\u011f\u0131 gibi, yaln\u0131zca belli baz\u0131 kesimleri ve sanayileri de\u011fil, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 bir b\u00fct\u00fcn olarak ele alan, \u0130ngiltere’de ya da herhangi bir ba\u015fka \u00fclkede yay\u0131nlanm\u0131\u015f (sayfa 9) ilk kitapt\u0131. \u0130kincisi ve daha \u00f6nemlisi, kitap yaln\u0131zca i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n durumunu g\u00f6zden ge\u00e7irmekle yetinen bir \u00e7al\u0131\u015fma de\u011fildi; s\u0131nai kapitalizmin evrimini, sanayile\u015fmenin toplumsal etkilerini -i\u015f\u00e7i hareketinin do\u011fu\u015fu dahil- siyasal ve toplumsal sonu\u00e7lar\u0131n\u0131 genel olarak \u00e7\u00f6z\u00fcmleyen bir yap\u0131tt\u0131. Ger\u00e7ekte, marksist y\u00f6ntemi, toplumun somut bi\u00e7imde incelenmesine uygulayan, ilk geni\u015f \u00e7apl\u0131 giri\u015fimdi ve olas\u0131l\u0131kla, Marx’\u0131n ya da Engels’in yazd\u0131klar\u0131 aras\u0131nda marksizmin kurucular\u0131nca korunmaya de\u011fer bulunan ilk yap\u0131tt\u0131r.[4*] Ne var ki, Engels’in, 1892 \u00f6ns\u00f6z\u00fcnde de a\u00e7\u0131k\u00e7a belirtti\u011fi gibi, yap\u0131t, hen\u00fcz olgunla\u015fm\u0131\u015f bir marksizm \u00f6rne\u011fi de\u011fildi; ama onun ’embriyonik geli\u015fiminin evrelerinden biri’dir. Olgun ve tam bi\u00e7imlenmi\u015f bir yorum i\u00e7in Marx’\u0131n Kapital’ini beklememiz gerekecektir.<\/p>\n

Kan\u0131t ve \u00c7\u00f6z\u00fcmleme
Yap\u0131t, Britanya toplumunu d\u00f6n\u00fc\u015ft\u00fcren ve ana \u00fcr\u00fcn\u00fc olarak proletaryay\u0131 yaratan sanayi devriminin k\u0131saca tan\u0131mlanmas\u0131yla ba\u015fl\u0131yor (B\u00f6l\u00fcm I-II). Emek\u00e7iS\u0131n\u0131f\u0131n Durumu, \u00e7\u00f6z\u00fcmlemelerini sistemli olarak sanayi devrimi kavram\u0131na dayand\u0131ran, geni\u015f, en eski \u00e7al\u0131\u015fma oldu\u011fu i\u00e7in, Engels’in \u00f6nc\u00fcl\u00fck etti\u011fi ba\u015far\u0131lar\u0131n ilkidir. 1820’lerde \u0130ngilizlerin ve Frans\u0131zlar\u0131n sosyalist tart\u0131\u015fmalar\u0131nda ke\u015ffedilen sanayi devrimi kavram\u0131, o s\u0131ralar yeniydi ve denenmekteydi. Engels’in, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn tarihi hakk\u0131ndaki a\u00e7\u0131klamas\u0131, tarihsel orijinallik iddias\u0131nda bulunmuyor. Her ne kadar h\u00e2l\u00e2 yararl\u0131ysa da sonraki daha tam yap\u0131tlar onu a\u015fm\u0131\u015ft\u0131r.
Engels, sanayi devriminin ortaya \u00e7\u0131kard\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fc, toplumsal a\u00e7\u0131dan dev bir yo\u011funla\u015fma ve kutupla\u015fma s\u00fcreci olarak g\u00f6rm\u00fc\u015ft\u00fcr; bu s\u00fcrecin e\u011filimi, b\u00fcy\u00fcyen bir proletaryay\u0131 (sayfa 10) ve giderek b\u00fcy\u00fcyen kapitalistlerin giderek daha k\u00fc\u00e7\u00fck bir burjuvazisini, her ikisini birden giderek kentle\u015fen bir toplumda yaratmakt\u0131r. Kapitalist sanayicili\u011fin [industrialism] y\u00fckseli\u015fi, k\u00fc\u00e7\u00fck meta \u00fcreticilerini, k\u00f6yl\u00fcl\u00fc\u011f\u00fc ve k\u00fc\u00e7\u00fck-burjuvaziyi y\u0131kmaktad\u0131r; ve bu ara katmanlar\u0131n gerileyi\u015fi, i\u015f\u00e7iyi, k\u00fc\u00e7\u00fck bir usta olma olas\u0131l\u0131\u011f\u0131ndan yoksun b\u0131rakarak onu, “orta-s\u0131n\u0131flara kat\u0131lman\u0131n tam da ge\u00e7i\u015f a\u015famas\u0131ndayken, n\u00fcfusun belli bir s\u0131n\u0131f\u0131”n\u0131 olu\u015fturan proletaryan\u0131n saflar\u0131na hapseder. Bu nedenle i\u015f\u00e7iler s\u0131n\u0131f bilincini -Engels bu terimi kullanm\u0131yor- ve i\u015f\u00e7i hareketini geli\u015ftirirler. Engels’in belliba\u015fl\u0131 ba\u015far\u0131larindan biri buradad\u0131r. Lenin’in deyi\u015fiyle Engels “proletaryan\u0131n, yaln\u0131zca ac\u0131 \u00e7eken bir s\u0131n\u0131f olmad\u0131\u011f\u0131n\u0131, ama utan\u00e7 verici ekonomik durumunun onu kar\u015f\u0131 konamaz bir bi\u00e7imde ileri do\u011fru itti\u011fini ve kendi sonal kurtulu\u015fu i\u00e7in sava\u015f\u0131m vermeye zorlad\u0131\u011f\u0131n\u0131 ilk s\u00f6yleyenler aras\u0131ndad\u0131r.”[5*]
\u00d6te yandan, bu yo\u011funla\u015fma, kutupla\u015fma ve kentle\u015fme s\u00fcreci, gelip ge\u00e7ici de\u011fildir. B\u00fcy\u00fck \u00f6l\u00e7ekli makinele\u015fmi\u015f sanayi giderek artan \u00f6l\u00e7\u00fcde sermaye yat\u0131r\u0131mlar\u0131n\u0131, onun ortaya \u00e7ikard\u0131\u011f\u0131 i\u015fb\u00f6l\u00fcm\u00fc de \u00e7ok say\u0131da proleterin y\u0131\u011f\u0131lmas\u0131n\u0131 gerektirir. B\u00f6yle geni\u015f \u00fcretim birimleri, k\u0131rsal kesimde kurulsa bile, \u00e7evresine insan topluluklar\u0131n\u0131 \u00e7eker; bu topluluklar bir emek-g\u00fcc\u00fc fazlas\u0131 ortaya \u00e7\u0131kar\u0131r, b\u00f6ylece \u00fccretler d\u00fc\u015fer ve ba\u015fka sanayiciler de o b\u00f6lgeye gelir. Bunun sonucu olarak, sanayi k\u00f6yleri, sanayiciler i\u00e7in sa\u011flad\u0131klar\u0131 ekonomik yararlar nedeniyle b\u00fcy\u00fcmeye devam eden kentlere d\u00f6n\u00fc\u015f\u00fcr. Her ne kadar sanayi y\u00fcksek \u00fccret \u00f6denen kentlerden d\u00fc\u015f\u00fck \u00fccret \u00f6denen k\u0131rsal kesime g\u00f6\u00e7me e\u011filimi ta\u015f\u0131rsa da, bu geli\u015fme, k\u0131rsal kesimi kentle\u015ftirmenin tohumlar\u0131n\u0131 i\u00e7inde bar\u0131nd\u0131r\u0131r.
Bu nedenle b\u00fcy\u00fck kentler Engels’e g\u00f6re kapitalizmin en tipik yerle\u015fim yerleridir ve bunlar\u0131 b\u00f6l\u00fcm III’te tart\u0131\u015f\u0131r. Oralarda s\u0131n\u0131rs\u0131z s\u00f6m\u00fcr\u00fc ve rekabet, en \u00e7\u0131plak bi\u00e7imiyle ortaya \u00e7\u0131kar: “Bir yanda barbarca bir umursamazl\u0131k ve kat\u0131 bir (sayfa 11) bencillik, \u00f6te yanda tan\u0131ms\u0131z bir sefalet, her yani kaplam\u0131\u015ft\u0131r; her yerde toplumsal sava\u015f vard\u0131r; her erke\u011fin evi bir kaledir; her yerde, yasalar\u0131n korumas\u0131 alt\u0131nda ya\u011fma yapan talanc\u0131lar vard\u0131r.” Bu anar\u015fi ortam\u0131nda, ge\u00e7im ve \u00fcretim ara\u00e7lar\u0131na sahip olmayanlar yenik d\u00fc\u015fer ve kar\u0131n toklu\u011funa \u00e7al\u0131\u015fmaya ya da istihdam edilmedi\u011finde a\u00e7l\u0131\u011fa mahkum olur. Ve daha da k\u00f6t\u00fcs\u00fc, derin bir g\u00fcvensizlik i\u00e7inde ya\u015famaya mahkum olur; i\u015f\u00e7inin gelece\u011fi karanl\u0131k ve belirsizdir. Ger\u00e7ekte i\u015f\u00e7inin gelece\u011fini, Engels’in b\u00f6l\u00fcm IV’te tart\u0131\u015ft\u0131\u011f\u0131 kapitalist rekabet yasalar\u0131 y\u00f6netir.
\u0130\u015f\u00e7inin \u00fccreti, i\u015f\u00e7iler aras\u0131 rekabetin belirledi\u011fi ve belli bir ge\u00e7inme d\u00fczeyinin alt\u0131nda \u00e7al\u0131\u015famay\u0131\u015flar\u0131n\u0131n s\u0131n\u0131rlad\u0131\u011f\u0131 bir asgari \u00fccret -bu ger\u00e7i Engels i\u00e7in kat\u0131 bir kavram de\u011fil- ile emek darl\u0131\u011f\u0131 oldu\u011fu zaman kapitalistler aras\u0131 rekabetin belirledi\u011fi bir azami \u00fccret d\u00fczeyi aras\u0131nda dalgalan\u0131r. Ortalama \u00fccret, asgarinin bir par\u00e7a \u00fczerinde olu\u015fur; ne kadar \u00fczerinde olu\u015faca\u011f\u0131n\u0131, i\u015f\u00e7ilerin al\u0131\u015f\u0131lagelen ya da edinilmi\u015f ya\u015fam standartlar\u0131 belirler. Ama belli baz\u0131 i\u015fler, \u00f6zellikle sanayide, daha nitelikli i\u015f\u00e7iye gereksinim duyar; bu nedenle onlar\u0131n ortalama \u00fccret d\u00fczeyi geri kalanlar\u0131nkinden daha y\u00fcksektir, ama bu daha y\u00fcksek d\u00fczeyin bir b\u00f6l\u00fcm\u00fc de kentlerdeki hayat pahal\u0131l\u0131\u011f\u0131ndan ileri gelir. (Bu y\u00fcksek kentsel ve s\u0131nai \u00fccret d\u00fczeyi, k\u0131rsal ve yabanc\u0131 -\u0130rlandal\u0131- g\u00f6\u00e7menleri \u00e7ekerek i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 geni\u015fletmeye de yard\u0131m eder.) Ne var ki, i\u015f\u00e7iler aras\u0131 rekabet zaten, -Marx’\u0131n daha sonra yedek sanayi ordusu diye adland\u0131raca\u011f\u0131- herkesin ya\u015fam standard\u0131n\u0131 d\u00fc\u015f\u00fck tutan s\u00fcrekli bir “art\u0131 n\u00fcfus” yarat\u0131r.
Bu, t\u00fcm ekonominin s\u00fcrekli geni\u015flemesine kar\u015f\u0131n, teknolojik ilerleme nedeniyle mallar\u0131n ucuzlamas\u0131ndan \u00f6t\u00fcr\u00fc b\u00f6yledir; bu ucuzlama talebi art\u0131r\u0131r ve yeni sanayiler, teknolojinin i\u015finden etti\u011fi i\u015f\u00e7ilerin \u00e7o\u011funu yeniden i\u00e7ine \u00e7eker. Bir ba\u015fka nedeni de \u0130ngiltere’nin s\u0131nai d\u00fcnya tekelidir. N\u00fcfusun \u00e7o\u011falmasi, \u00fcretimin artmas\u0131 ve dolay\u0131s\u0131yla eme\u011fe olan talebin artmas\u0131 bundand\u0131r. Yine de d\u00f6nemsel refah ve bunal\u0131m d\u00f6ng\u00fcs\u00fcn\u00fcn i\u015fleyi\u015finden \u00f6t\u00fcr\u00fc “art\u0131 n\u00fcfus” varl\u0131\u011f\u0131ni s\u00fcrd\u00fcr\u00fcr. Bu refah-bunal\u0131m d\u00f6ng\u00fcs\u00fcn\u00fc, kapitalizmin ayr\u0131lmaz (sayfa 12) par\u00e7as\u0131 olarak ilk tespit edenlerden ve kesin bir d\u00f6nem aral\u0131\u011f\u0131 belirleyenlerden biri Engels’tir.[6*] Yedek i\u015f\u00e7i ordusunun kapitalizmin s\u00fcrekli temel \u00f6\u011fesi oldu\u011funu ve ticaret d\u00f6ng\u00fcs\u00fcn\u00fc kabul etmesi, teorik \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fcn iki \u00f6nemli varg\u0131s\u0131d\u0131r. Kapitalizm dalgalanarak i\u015fledi\u011fine g\u00f6re, patlamalar\u0131n en tepe noktas\u0131nda oldu\u011fu durumlar d\u0131\u015f\u0131nda, s\u00fcrekli bir yedek i\u015f\u00e7iler ordusu bulundurmas\u0131 gerekir. Yedek, k\u0131smen proleterlerden, k\u0131smen de potansiyel proleterlerden -k\u0131rsal kesim insanlar\u0131, \u0130rlandal\u0131 g\u00f6\u00e7menler, ekonomik a\u00e7\u0131dan daha az hareketli i\u015fleri yapan ki\u015filer- olu\u015fur.
Kapitalizm, ne t\u00fcr bir i\u015f\u00e7i s\u0131n\u0131f\u0131 \u00fcretir? Bu s\u0131n\u0131f\u0131n ya\u015fam ko\u015fullar\u0131 nelerdir; bu maddi ko\u015fullar ne t\u00fcr bir bireysel ve kolektif davran\u0131\u015f yarat\u0131r? Engels, kitab\u0131n\u0131n b\u00fcy\u00fck\u00e7e bir b\u00f6l\u00fcm\u00fcn\u00fc (b\u00f6l\u00fcm III, V-XI) bu konular\u0131 tan\u0131mlamaya ve \u00e7\u00f6z\u00fcmlemeye ay\u0131rarak toplumsal bilimlere en olgun katk\u0131s\u0131n\u0131 yapm\u0131\u015ft\u0131r; kapitalist sanayile\u015fmenin ve kentle\u015fmenin toplumsal etkilerine ili\u015fkin \u00e7\u00f6z\u00fcmlemeleri bir\u00e7ok y\u00f6n\u00fcyle h\u00e2l\u00e2 a\u015f\u0131labilmi\u015f de\u011fil. Okunmal\u0131 ve ayr\u0131nt\u0131l\u0131 olarak incelenmelidir. Ortaya koydu\u011fu kan\u0131tlar k\u0131saca \u015f\u00f6yle \u00f6zetlenebilir: \u00c7o\u011fu zaman, sanayi-\u00f6ncesi bir ge\u00e7mi\u015ften gelen g\u00f6\u00e7menlerin olu\u015fturdu\u011fu yeni proletaryay\u0131 kapitalizm bir toplumsal cehenneme k\u00fcreler; o cehenneme tak\u0131l\u0131p kal\u0131rlar, d\u00fc\u015f\u00fck \u00fccret al\u0131rlar ya da a\u00e7l\u0131k \u00e7ekerler, gecekondularda \u00e7\u00fcr\u00fcmeye b\u0131rak\u0131l\u0131rlar, ihmal edilirler, hor g\u00f6r\u00fcl\u00fcrler; yaln\u0131zca, rekabetin ki\u015fisel-olmayan g\u00fcc\u00fcn\u00fcn de\u011fil, ama bir s\u0131n\u0131f olarak burjuvazinin de zorbal\u0131\u011f\u0131yla y\u00fczy\u00fcze gelirler; burjuvazi onlar\u0131 insan olarak de\u011fil nesne olarak g\u00f6r\u00fcr; insani varl\u0131k olarak de\u011fil “emek” ya da “el” olarak g\u00f6r\u00fcr (b\u00f6l\u00fcm XII). Burjuva yasalarla desteklenen kapitalist, fabrika disiplinini dayat\u0131r, onlara para cezasi verir, hapislere att\u0131r\u0131r; diledi\u011fi zaman kendi arzular\u0131n\u0131 onlara zorla kabul ettirir. Burjuvazi bir s\u0131n\u0131f olarak onlara kar\u015f\u0131 ayr\u0131mc\u0131l\u0131k g\u00fcder; maltus\u00e7u n\u00fcfus teorisini kar\u015f\u0131lar\u0131na diker ve onlara 1834 tarihli maltus\u00e7u “Yeni Yoksullar Yasas\u0131”n\u0131n (sayfa 13) zulm\u00fcn\u00fc reva g\u00f6r\u00fcr. Ne var ki, bu sistemli insanl\u0131ktan \u00e7\u0131karma giri\u015fimleri, i\u015f\u00e7ileri, burjuva ideolojisinin ve yan\u0131lsamalar\u0131n\u0131n -\u00f6rne\u011fin burjuva bencilli\u011fin, dinin, ahlak\u0131n- uza\u011f\u0131nda tutar. \u0130lerlemekte olan sanayile\u015fme ve kentle\u015fme, i\u015f\u00e7ileri, kendi toplumsal konumlar\u0131ndan ders almaya zorlar; onlar\u0131 toplula\u015ft\u0131rarak g\u00fc\u00e7lerinin fark\u0131na vard\u0131r\u0131r. “\u0130\u015f\u00e7iler sanayi ile ne kadar yak\u0131ndan ba\u011flant\u0131l\u0131 duruma gelirlerse, o kadar \u00e7ok ileri olurlar.” (Ancak Engels, \u0130rlandal\u0131lar aras\u0131nda oldu\u011fu gibi, kitlesel g\u00f6\u00e7lerin kat\u0131la\u015ft\u0131r\u0131c\u0131 etkilerini de g\u00f6zlemlemi\u015ftir.)
\u0130\u015f\u00e7iler kendi durumlar\u0131na de\u011fi\u015fik tepki g\u00f6sterirler. Baz\u0131lar\u0131 yenik d\u00fc\u015fer, ahlaksal a\u00e7\u0131dan \u00e7\u00f6ker: bunlar aras\u0131nda sarho\u015fluk, ahlak bozuklu\u011fu, su\u00e7 ve mant\u0131ks\u0131zca para harcamada g\u00f6r\u00fclen art\u0131\u015f toplumsal bir olayd\u0131r; kapitalizmin \u00fcr\u00fcn\u00fcd\u00fcr; bireylerin zay\u0131fl\u0131\u011f\u0131 ve \u00e7aresizli\u011fiyle a\u00e7\u0131klanamaz. Baz\u0131lar\u0131 yazg\u0131s\u0131na boyun e\u011fer, olabildi\u011fi \u00f6l\u00e7\u00fcde yasalara sayg\u0131 duyan, sayg\u0131n bir ki\u015fi olarak ya\u015famaya \u00e7al\u0131\u015f\u0131r; topluma ili\u015fkin konularla ilgilenmez ve b\u00f6ylece, i\u015f\u00e7ileri ba\u011flayan zincirleri daha da peki\u015ftirmelerinde orta-s\u0131n\u0131fa yard\u0131m etmi\u015f olur. Ancak, ger\u00e7ek insanl\u0131k ve onur, i\u015f\u00e7ilerin ya\u015fam ko\u015fullar\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz olarak yaratt\u0131\u011f\u0131 i\u015f\u00e7i hareketi i\u00e7inde burjuvaziye kar\u015f\u0131 verilen sava\u015fta bulunabilir.
Bu hareket \u00e7e\u015fitli a\u015famalardan ge\u00e7er. Bireysel isyan -su\u00e7- a\u015famalardan biri olabilir, makineleri k\u0131rmak bir ba\u015fkas\u0131. Ama bunlardan hi\u00e7biri yayg\u0131n de\u011fildir. Sendikac\u0131l\u0131k ve grevler, hareketin tuttu\u011fu ilk genel yoldur. Sendikac\u0131l\u0131\u011f\u0131n ve grevlerin \u00f6nemi, etkilili\u011finde de\u011fil, verdi\u011fi dayan\u0131\u015fma ve s\u0131n\u0131f bilinci dersinde yatmaktad\u0131r. Siyasal bir hareket olan \u00e7artizm, daha \u00fcst bir geli\u015fme a\u015famas\u0131n\u0131 i\u015faret eder. Engels, bu hareketlerin yan\u0131ba\u015f\u0131nda, 1844’e kadar b\u00fcy\u00fck \u00f6l\u00e7\u00fcde i\u015f\u00e7i hareketinin d\u0131\u015f\u0131nda kalan, orta-s\u0131n\u0131ftan d\u00fc\u015f\u00fcn\u00fcrlerin, sosyalist teoriler geli\u015ftirdiklerini, ama en iyi i\u015f\u00e7ilerin k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n\u0131 kazanabildiklerini savlar. Ne var ki, kapitalizmin bunal\u0131m\u0131 giderek geli\u015ftik\u00e7e, hareket sosyalizme y\u00f6nelmelidir.
Engels’in 1844’te g\u00f6rd\u00fc\u011f\u00fc gibi, bunal\u0131m ka\u00e7\u0131n\u0131lmaz olarak (sayfa 14) \u015fu iki yoldan birine girecekti: Ya Amerikan (ya da bir olas\u0131l\u0131kla Alman) rekabeti, \u0130ngiltere’nin sanayi tekeline son verecek ve geride devrimci bir durum b\u0131rakacakt\u0131 ya da toplumun kutupla\u015fmas\u0131, ulusun b\u00fcy\u00fck \u00e7o\u011funlu\u011fu durumuna gelen i\u015f\u00e7iler kendi g\u00fc\u00e7lerini kavrayarak iktidara elkoyuncaya kadar s\u00fcr\u00fcp gidecekti. (\u0130lgin\u00e7 yan\u0131, proletaryan\u0131n uzun vadedeki mutlak yoksulla\u015fmas\u0131n\u0131 Engels’in vurgulamay\u0131\u015f\u0131d\u0131r). Ne var ki, i\u015f\u00e7ilerin i\u00e7inde bulundu\u011fu katlan\u0131lamaz ko\u015fullar ve ekonominin bunal\u0131mlar\u0131 dikkate al\u0131nd\u0131\u011f\u0131 zaman, bu e\u011filimlerden birinin ya da \u00f6tekinin varl\u0131\u011f\u0131n\u0131 duyurmas\u0131ndan \u00f6nce bir devrim olas\u0131yd\u0131. Engels bu devrimin gelecek iki ekonomik \u00e7\u00f6k\u00fcnt\u00fc aras\u0131nda yani 1846-47 ve 1850’lerin ortas\u0131 aras\u0131nda olmas\u0131n\u0131 bekliyordu.
Yap\u0131t yeterince olgun de\u011fildir, ama Engels’in elde etti\u011fi bilimsel ba\u015far\u0131lar yine de dikkate de\u011fer \u00f6nemdedir. Hatalar\u0131, genelde gen\u00e7li\u011finin ve bir \u00f6l\u00e7\u00fcde de tarihsel perspektifi k\u0131saltmas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Baz\u0131 hatalar\u0131n anlaml\u0131 tarihsel a\u00e7iklamas\u0131 vard\u0131r. Engels’in kitab\u0131n\u0131 yazd\u0131\u011f\u0131 s\u0131ralarda, \u0130ngiliz kapitalizmi, b\u00fcy\u00fck maddi bunal\u0131mlar d\u00f6neminin ilkindeki en \u015fiddetli a\u015famadayd\u0131; Engels, 19. y\u00fczy\u0131l\u0131n en felaketli ekonomik \u00e7\u00f6k\u00fcnt\u00fcs\u00fcn\u00fcn, yani 1841-42 \u00e7\u00f6k\u00fcnt\u00fcs\u00fcn\u00fcn en k\u00f6t\u00fc d\u00f6neminde \u0130ngiltere’ye gelmi\u015fti. 1840’lar\u0131n bunal\u0131m d\u00f6neminin kapitalizmin can \u00e7eki\u015fme ve devrimin ba\u015flang\u0131\u00e7 d\u00f6nemi oldugunu d\u00fc\u015f\u00fcnmek, o s\u0131ralarda hi\u00e7 de ger\u00e7ek\u00e7ilik-d\u0131\u015f\u0131 say\u0131lamazd\u0131. B\u00f6yle d\u00fc\u015f\u00fcnen tek g\u00f6zlemci Engels de\u011fildi.
\u015eimdi art\u0131k biliyoruz ki, o bunal\u0131m kapitalizmin sonal bunal\u0131m\u0131 de\u011fildi; kismen sermaye mallar\u0131 sanayilerinde -\u00f6nceki d\u00f6nemlerin tekstil sanayisine kar\u015f\u0131l\u0131k bu kez demiryollar\u0131, demir, \u00e7elik sanayilerinde- ger\u00e7ekle\u015ftirilen yo\u011fun geli\u015fmeye; k\u0131smen o zamana kadar geli\u015fmemi\u015f \u00fclkelerde kapitalist giri\u015fimlerin daha geni\u015f alanlar\u0131 elege\u00e7irmesine; k\u0131smen tar\u0131mdaki yerle\u015fik \u00e7\u0131karlar\u0131n yenilmesine; k\u0131smen de i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 s\u00f6m\u00fcrmenin yeni ve etkin y\u00f6ntemlerinin -ki bunlar sonunda i\u015f\u00e7ilerin ger\u00e7ek gelirlerinin ciddi \u00f6l\u00e7\u00fcde artmas\u0131na yola\u00e7m\u0131\u015ft\u0131r- ke\u015ffine dayanan b\u00fcy\u00fck bir geni\u015fleme d\u00f6neminin ba\u015flang\u0131c\u0131yd\u0131. Yine biliyoruz ki, (sayfa 15)
Her ne ise, yans\u0131z bir okur, Engels’in kitab\u0131ndaki eksiklikleri yaln\u0131zca o d\u00f6nemin raslant\u0131sal eksiklikleri olarak kabul edecek ve ba\u015fard\u0131klarindan daha \u00e7ok etkilenecektir. Bu yaln\u0131zca Engels’in apa\u00e7\u0131k g\u00f6r\u00fcnen ki\u015fisel yetene\u011finin de\u011fil, ama ayn\u0131 zamanda onun kom\u00fcnizminin eseridir. Bu ona, kapitalizmin \u015fampiyonlu\u011funu yapan \u00e7a\u011fda\u015flar\u0131na g\u00f6re \u00e7ok \u00fcst\u00fcn olan bir ekonomik, toplumsal ve tarihsel kavrama g\u00fcc\u00fc vermi\u015ftir. Engels’in de g\u00f6sterdi\u011fi gibi, ancak burjuva toplumun yan\u0131lsamalar\u0131ndan uzak bir ki\u015fi, iyi bir toplumbilimci olabilir.<\/p>\n

Engels’in Tan\u0131m\u0131yla 1844 \u0130ngilteresi
Engels’in 1844’teki \u0130ngiliz i\u015f\u00e7i s\u0131n\u0131f\u0131na ili\u015fkin tan\u0131mlar\u0131 acaba ne \u00f6l\u00e7\u00fcde g\u00fcvenilir ve kapsaml\u0131d\u0131r? Daha sonraki ara\u015ft\u0131rmalar, bu tan\u0131mlar\u0131 ne \u00f6l\u00e7\u00fcde do\u011frulam\u0131\u015ft\u0131r? Kitab\u0131n tarihsel de\u011feri hakk\u0131ndaki yarg\u0131m\u0131z, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde bu sorulara verilecek yan\u0131tlara ba\u011fl\u0131 olmal\u0131d\u0131r. Engels 1840’lardan bu yana s\u0131k s\u0131k ele\u015ftirilegelmi\u015ftir. O y\u0131llarda V. A. Hubler ve (sayfa 16) B. Hildebrand, ortaya koydugu ger\u00e7ekleri kabul etmi\u015fler, ama o ger\u00e7ekleri yorumlay\u0131\u015f\u0131n\u0131 \u00e7ok kasvetli bulmu\u015flard\u0131. 1958’de ise Engels’in g\u00fcn\u00fcm\u00fcze en yak\u0131n iki edit\u00f6r\u00fc, “tarih\u00e7ilerin art\u0131k, Engels’in kitab\u0131n\u0131 1840’lar\u0131n toplumsal \u0130ngiltere’si hakk\u0131nda de\u011ferli bir g\u00f6r\u00fcnt\u00fc ortaya koyan bir kitap olarak g\u00f6remeyeceklerini” savlam\u0131\u015flard\u0131r.[7*] Birinci g\u00f6r\u00fc\u015f kabul edilebilir, ikincisi ise sa\u00e7ma.
Engels’in tan\u0131m\u0131, dolays\u0131z g\u00f6zleme ve eldeki di\u011fer kaynaklara dayanmaktad\u0131r. A\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131yor ki, Engels s\u0131nai Lancashire’i, \u00f6zellikle Manchester y\u00f6resini yak\u0131ndan tan\u0131yordu; Yorkshire’\u0131n belliba\u015fl\u0131 sanayi kentleri olan Leeds’e, Bradford’a, Sheffield’a gitmi\u015f, Londra’da haftalar boyu kalm\u0131\u015ft\u0131r. Hi\u00e7 kimse ciddi olarak, Engels’in g\u00f6rd\u00fcklerini \u00e7arp\u0131tarak sundu\u011funu \u00f6ne s\u00fcrm\u00fcyor. Zaman\u0131n \u0130ngiltere’sini anlatan b\u00f6l\u00fcmlerden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re, III, V, VII, IX ve XII. b\u00f6l\u00fcmlerin \u00f6nemlice bir k\u0131sm\u0131 do\u011frudan g\u00f6zleme dayanmaktad\u0131r ve bu bilgiler, \u00f6teki b\u00f6l\u00fcmlere de \u0131\u015f\u0131k tutmaktad\u0131r. Unutulmamal\u0131d\u0131r ki, (\u00e7o\u011fu yabanc\u0131 ziyaret\u00e7inin tersine) Engels yaln\u0131zca bir turist de\u011fildi; aralar\u0131nda ya\u015fad\u0131\u011f\u0131 i\u015fadamlar\u0131n\u0131 bilen Manchesterli bir i\u015fadam\u0131yd\u0131; \u00e7artistlerle ve ilk sosyalistlerle birlikte \u00e7al\u0131\u015fan ve onlar\u0131 bilen bir kom\u00fcnistti; ve -yaln\u0131zca \u0130rlandal\u0131 bir fabrika k\u0131z\u0131 Mary Burns’le, onun akrabalar\u0131 ve dostlar\u0131yla olan ili\u015fkileri sayesinde de\u011fil- i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ya\u015fam\u0131 hakk\u0131nda ilk elden \u00f6nemli \u00f6l\u00e7\u00fcde bilgi sahibi olan biriydi. O nedenle kitab\u0131, o y\u0131llar\u0131n s\u0131nai \u0130ngiltere’si hakk\u0131ndaki bilgilerimiz i\u00e7in \u00f6nemli ve birincil bir kaynakt\u0131r.
Kitab\u0131n geri kalan b\u00f6l\u00fcmleri i\u00e7in ve kendi g\u00f6zlemlerinin do\u011frulanmas\u0131 i\u00e7in Engels, ba\u015fka ki\u015filerin verdi\u011fi bilgilere ve bas\u0131l\u0131 bilgilere dayanm\u0131\u015f, olanakl\u0131 olan yerlerde kapitalizme yak\u0131nl\u0131k duyan kaynaklardan al\u0131nt\u0131lara yer vererek, o kaynaklar\u0131n siyasal yanl\u0131l\u0131\u011f\u0131n\u0131 dengelemeye \u00f6zen g\u00f6stermi\u015ftir. (\u00d6ns\u00f6z\u00fcn\u00fcn son paragraf\u0131na bakiniz). \u00c7ok ayr\u0131nt\u0131l\u0131 de\u011filse de (sayfa 17) belgeleri iyi ve tamd\u0131r. Belgeleri kitab\u0131na ge\u00e7irirken bazi hatalar yapmas\u0131na (baz\u0131lar\u0131 sonradan Engels taraf\u0131ndan d\u00fczeltildi), ve resm\u00ee makamlar\u0131, aynen al\u0131nt\u0131lamak yerine \u00f6zetleme e\u011filimi olmas\u0131na kar\u015f\u0131n bu, kan\u0131tlar\u0131n\u0131 kendi keyfine g\u00f6re se\u00e7ti\u011fi ve yanl\u0131\u015f al\u0131nt\u0131lad\u0131\u011f\u0131 su\u00e7lamalar\u0131n\u0131 kan\u0131tlamaz. Kendisine has\u0131m olan edit\u00f6rleri, koskoca bir ciltte “yanl\u0131\u015f sunu\u015f” diyebilecekleri yaln\u0131zca birka\u00e7 \u00f6rnek bulabilmi\u015flerdir, onlar da ya ufak-tefek \u015feylerdir ya da yanl\u0131\u015ft\u0131r.[8*] Ger\u00e7ekten baz\u0131 kaynaklar var ki Engels onlardan yararlanmam\u0131\u015ft\u0131r, ama o kaynaklar\u0131n bir k\u0131sm\u0131 da ortaya bir \u015fey koyuyor idiyseler bile, o koyduklar\u0131 \u015fey daha da \u00fcrk\u00fct\u00fcc\u00fc bir g\u00f6r\u00fcnt\u00fc idi. Makul \u00f6l\u00e7\u00fclerle, Emek\u00e7i S\u0131n\u0131f\u0131n Durumu yetkinlikle belgelenmi\u015f bir \u00e7al\u0131\u015fmad\u0131r; sa\u011flam kan\u0131tlara dayanarak ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.
Proletaryan\u0131n durumunu gereksiz \u00f6l\u00e7\u00fcde karanl\u0131k g\u00f6sterdi\u011fi, ya da \u0130ngiliz burjuvazisinin iyilikseverli\u011fini takdir etmedi\u011fi yollu su\u00e7lamalar\u0131n yanl\u0131\u015f oldu\u011fu g\u00f6r\u00fclecektir. Dikkatli bir okur, Engels’in t\u00fcm i\u015f\u00e7ileri \u00e7aresiz ve a\u00e7l\u0131ktan \u00f6lmekteymi\u015f gibi g\u00f6sterdi\u011fi, onlar\u0131n ya\u015fam standard\u0131n\u0131 \u00f6lmeyecek kadarl\u0131k bir standart diye tan\u0131mlad\u0131\u011f\u0131, proletaryay\u0131 farkl\u0131la\u015fmam\u0131\u015f bir yoksullar kitlesi olarak sundu\u011fu t\u00fcr\u00fcnden savlar\u0131n ya da kitab\u0131 okumam\u0131\u015f ele\u015ftirmenlerin ona atfetti\u011fi \u00f6teki a\u015f\u0131r\u0131 ifadelere dayand\u0131r\u0131lan \u00f6teki savlar\u0131n hi\u00e7bir temeli olmad\u0131\u011f\u0131n\u0131 g\u00f6recektir. Engels, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n durumunda hi\u00e7bir iyile\u015fme olmam\u0131\u015ft\u0131r gibi bir yads\u0131ma i\u00e7inde de\u011fildir (bkz: b\u00f6l\u00fcm III’\u00fcn sonundaki \u00f6zet). Burjuvaziyi habis ruhlu tek bir kitle olarak g\u00f6stermemi\u015ftir (bkz: b\u00f6l\u00fcm XII’nin sonundaki uzun dipnotu). Burjuvazinin temsil etti\u011fi \u015feye ve davran\u0131\u015f\u0131na sebep olan nedene duydu\u011fu nefret, iyi niyetli insanlar\u0131n d\u0131\u015f\u0131ndaki k\u00f6t\u00fc niyetli insanlara duyulan nefret t\u00fcr\u00fcnden naif bir nefret de\u011fildir. O nefret, s\u00f6m\u00fcr\u00fcc\u00fcleri kolektif olarak “varl\u0131klar\u0131 paslanm\u0131\u015f, onulmaz bir bencillikle yozla\u015fm\u0131\u015f, derinden demoralize bir s\u0131n\u0131f” durumuna otomatik olarak getiren kapitalizmin ac\u0131mas\u0131zl\u0131\u011f\u0131na y\u00f6neltti\u011fi ele\u015ftirinin (sayfa 18) par\u00e7as\u0131d\u0131r.
Engels’in ele\u015ftirmenlerinin \u00e7o\u011fu, s\u0131rf onun ortaya koydu\u011fu ger\u00e7ekleri kabul etmek istemedikleri i\u00e7in itiraz ediyor. Kom\u00fcnist olsun ya da olmas\u0131n, o y\u0131llarda d\u0131\u015fardan gelip \u0130ngiltere’yi ziyaret eden birinin g\u00f6rd\u00fc\u011f\u00fc korkun\u00e7luklar kar\u015f\u0131s\u0131nda \u015fok ge\u00e7irmemesi olanaks\u0131zd\u0131. Bu duyguyu \u00e7ok sayg\u0131de\u011fer bir\u00e7ok burjuva liberal Engels’inki kadar yak\u0131c\u0131 ifadelerle ortaya koymu\u015ftur – ama onun \u00e7\u00f6z\u00fcmlemesi olmadan.
“Uygarl\u0131k kendi mucizelerini yarat\u0131r” diye yazm\u0131\u015ft\u0131 Manchesterli de Tocqueville, “ve uygar insan nerdeyse vah\u015fiye d\u00f6ner.”
“Ya\u015fad\u0131\u011f\u0131m her g\u00fcn” diyordu Amerikal\u0131 Henry Colman, “\u0130ngiltere’de, ailesi olan bir yoksul olmad\u0131\u011f\u0131m i\u00e7in tanr\u0131ya \u015f\u00fckrediyorum.”
Engels’inkilerin yan\u0131na koymak \u00fczere, sanayicilerin, kat\u0131 yararc\u0131 kay\u0131ts\u0131zl\u0131klar\u0131 hakk\u0131nda \u00e7ok sert de\u011ferlendirmeler bulabiliriz.
Ger\u00e7ek \u015fu ki, Engels’in kitab\u0131, 1845’te oldu\u011fu gibi bug\u00fcn de, o d\u00f6nemin i\u015f\u00e7i s\u0131n\u0131f\u0131 hakk\u0131nda yaz\u0131lm\u0131\u015f en iyi tek kitapt\u0131r. Son zamanlarda ideolojik bir ho\u015fnutsuzlukla hareket eden bir grup ele\u015ftirmen d\u0131\u015f\u0131nda birbirini izleyen tarih\u00e7iler kitab\u0131 b\u00f6yle g\u00f6rm\u00fc\u015flerdir ve g\u00f6rmeye de devam ediyorlar Son 125 y\u0131ld\u0131r, \u00f6zellikle Engels’in yak\u0131n ki\u015fisel bilgisinin bulunmad\u0131\u011f\u0131 alanlarda yap\u0131lan ara\u015ft\u0131rmalar, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n durumu hakk\u0131ndaki bilgilerimize yeni bilgiler eklemi\u015ftir; o nedenle Engels’in kitab\u0131 bu konuda s\u00f6ylenmi\u015f son s\u00f6z de\u011fildir. Kendi d\u00f6neminin kitab\u0131d\u0131r. Ama ondokuzuncu y\u00fczy\u0131l\u0131 ara\u015ft\u0131ran bir tarih\u00e7inin ve i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketiyle ilgilenen herkesin kitapl\u0131\u011f\u0131nda, bu kitab\u0131n yerini ba\u015fka hi\u00e7bir kitap alamaz. Bu kitap, insanl\u0131\u011f\u0131n \u00f6zg\u00fcrle\u015fmesi kavgas\u0131nda bir kilometre ta\u015f\u0131 ve vazge\u00e7ilemez bir yap\u0131tt\u0131r. (sayfa 19)<\/p>\n

E.J. Hobsbawn<\/p>\n

B\u00dcY\u00dcK B\u0130R\u0130TANYA’NIN EMEK\u00c7\u0130 SINIFLARINA[2]<\/p>\n

EMEK\u00c7\u0130LER!
Durumunuzu, \u00e7ekti\u011finiz ac\u0131lar\u0131, giri\u015fti\u011finiz sava\u015f\u0131mlar\u0131, umutlar\u0131n\u0131z\u0131 ve beklentilerinizi Alman \u00fclkeda\u015flar\u0131m\u0131n \u00f6n\u00fcne koymaya gayret etti\u011fim bu \u00e7al\u0131\u015fmay\u0131 size ad\u0131yorum. Aran\u0131zda, ko\u015fullar\u0131n\u0131z hakk\u0131nda bir \u015feyler \u00f6\u011frenecek kadar uzunca bir s\u00fcre ya\u015fad\u0131m; ko\u015fullar\u0131 \u00f6\u011frenmek i\u00e7in \u00e7ok ciddi bir \u00e7aba harcad\u0131m; elime ge\u00e7irebildi\u011fim resmi ve gayr\u0131-resmi \u00e7e\u015fitli belgeleri inceledim \u2014 bunlarla yetinmedim; konuma ili\u015fkin soyut bilgilerden daha fazlas\u0131n\u0131 istedim; sizi kendi evlerinizde g\u00f6rmek, g\u00fcndelik ya\u015fam\u0131n\u0131zda g\u00f6zlemlemek, ko\u015fullar\u0131n\u0131z, yak\u0131nlar\u0131n\u0131z \u00fczerine sizinle s\u00f6yle\u015fmek, sizi ezenlerin toplumsal ve siyasal g\u00fcc\u00fcne kar\u015f\u0131 verdi\u011finiz sava\u015f\u0131ma tan\u0131k olmak istedim. \u00d6yle de yapt\u0131m: \u015eirketten, ziyafetlerden, orta-s\u0131n\u0131f\u0131n porto \u015farab\u0131ndan ve \u015fampanyas\u0131ndan vazge\u00e7tim; bo\u015f zamanlar\u0131m\u0131n, neredeyse tamam\u0131n\u0131 sade emek\u00e7ilerle (sayfa 20) ili\u015fkiye adad\u0131m. B\u00f6yle yapt\u0131\u011f\u0131m i\u00e7in hem mutluyum, hem gururluyum. Mutluyum, \u00e7\u00fcnk\u00fc \u00f6yle yapt\u0131\u011f\u0131m i\u00e7in, ya\u015fam\u0131n ger\u00e7eklerine ili\u015fkin bilgiler derledi\u011fim \u00e7ok ho\u015f saatler ge\u00e7irdim \u2014 \u00f6yle yapmasayd\u0131m o saatler, protokol konu\u015fmalar\u0131yla ve moda konular \u00fczerinde \u00e7ene \u00e7almakla bo\u015fa gidecekti; gururluyum, \u00e7\u00fcnk\u00fc b\u00fct\u00fcn hatalar\u0131na ve b\u00fct\u00fcn dezavantajl\u0131 durumlar\u0131na kar\u015f\u0131n, yine de \u0130ngiliz para-babalar\u0131 d\u0131\u015f\u0131ndaki herkesin sayg\u0131s\u0131n\u0131 kazanan insanlar\u0131n su\u00e7lanan ve ezilen s\u0131n\u0131f\u0131na hakk\u0131n\u0131 teslim etme f\u0131rsat\u0131n\u0131 elde ettim; gururluyum, \u00e7\u00fcnk\u00fc sizin egemen orta-s\u0131n\u0131flar\u0131n\u0131z\u0131n, vah\u015fice ,bencil politikas\u0131n\u0131n ve genel davran\u0131\u015f\u0131n\u0131n zorunlu sonucu olarak K\u0131ta Avrupas\u0131’nda \u0130ngilizlere kar\u015f\u0131 ta\u015f\u0131nan k\u00fc\u00e7\u00fck g\u00f6rme duygusunu \u00f6nleyebilecek bir konuma ula\u015ft\u0131m.
Ayn\u0131 zamanda, orta-s\u0131n\u0131f\u0131, kar\u015f\u0131tlar\u0131n\u0131z\u0131, g\u00f6zleme f\u0131rsat\u0131n\u0131 da bol bol buldum ve k\u0131sa s\u00fcrede \u015fu yarg\u0131ya vard\u0131m ki, onlardan herhangi bir destek beklememekte hakl\u0131yd\u0131n\u0131z, tepeden t\u0131rna\u011fa hakl\u0131yd\u0131n\u0131z. \u00c7\u0131karlar\u0131 sizinkiyle taban tabana kar\u015f\u0131t olmas\u0131na kar\u015f\u0131n her zaman tersini iddia etmeye ve sizin yazg\u0131n\u0131za y\u00fcrekten s\u0131cak bakt\u0131klar\u0131na sizi inand\u0131rmaya \u00e7al\u0131\u015facaklard\u0131r. Yapt\u0131klar\u0131, onlar\u0131 ele veriyor. Orta s\u0131n\u0131flar\u0131n \u2014i\u015f s\u00f6ze gelince ne derlerse desinler\u2014 ger\u00e7ekte sizin eme\u011finizin \u00fcr\u00fcnlerini satabildikleri s\u00fcrece, o emekle kendilerini zenginle\u015ftirmekten ve bu dolayl\u0131 insan eti ticaretinden kazan\u00e7 sa\u011flayamaz duruma geldiklerinde sizi a\u00e7l\u0131\u011fa terketmekten ba\u015fka bir niyetleri olmad\u0131\u011f\u0131n\u0131 g\u00f6stermeye yetecek kadar\u0131ndan da fazla kan\u0131t toplad\u0131\u011f\u0131m\u0131 umuyorum. Size g\u00f6sterdiklerini savlad\u0131klar\u0131 iyi niyeti kan\u0131tlayacak ne yapt\u0131lar? Yak\u0131nlar\u0131n\u0131za ciddi bi\u00e7imde hi\u00e7 kulak verdiler mi? Oylumlu raporlar\u0131, Home Office’in[9*][10*] “\u00f6zg\u00fcr do\u011fmu\u015f Britanyal\u0131lar”\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funun durumu hakk\u0131nda herkesin kolayca bilgi elde edebilece\u011fi, okunmas\u0131 kolay tek bir derleme (sayfa 21) olsun yapt\u0131lar m\u0131? Do\u011fal ki hay\u0131r; bunlar, konu\u015fmaktan ho\u015flanmad\u0131klar\u0131 konular \u2014 sizin i\u00e7inde ya\u015fad\u0131\u011f\u0131n\u0131z al\u00e7alt\u0131c\u0131 ko\u015fullar\u0131, uygar d\u00fcnyaya duyurma i\u015fini bir yabanc\u0131ya b\u0131rakt\u0131lar.
Onlar\u0131n g\u00f6z\u00fcnde bir yabanc\u0131; umar\u0131m, sizin g\u00f6z\u00fcn\u00fczde de\u011fil. Benim \u0130ngilizcem saf olmayabilir, ama umar\u0131m \u0130ngilizcemi a\u00e7\u0131k-se\u00e7ik bulursunuz. \u0130ngiltere’de hi\u00e7bir emek\u00e7i \u2014akl\u0131ma gelmi\u015fken Fransa’da da hi\u00e7bir emek\u00e7i\u2014 bana asla yabanc\u0131ym\u0131\u015f\u0131m gibi davranmad\u0131. Topyek\u00fcn bir bencillikten ba\u015fka bir \u015fey demek olmayan o lanet olas\u0131 ulusal \u00f6nyarg\u0131 ve ulusal gururdan uzak oldu\u011funuzu b\u00fcy\u00fck bir keyifle g\u00f6zlemledim: G\u00fcc\u00fcn\u00fc insanl\u0131\u011f\u0131n geli\u015fmesi i\u00e7in \u00f6zdenlikle kullanan herkese \u2014\u0130ngiliz olsun olmas\u0131n\u2014 sempatiyle bakt\u0131\u011f\u0131n\u0131z\u0131, sizin topra\u011f\u0131n\u0131zdan \u00e7\u0131km\u0131\u015f olsun ya da olmas\u0131n, b\u00fcy\u00fck ve iyi olan her \u015feye hayranl\u0131k duydu\u011funuzu g\u00f6zlemledim; sizin, yal\u0131t\u0131k, tek bir ulusun \u00fcyesi \u0130ngilizler olmaktan daha fazla bir \u015fey oldu\u011funuzu anlad\u0131m \u2014 kendi \u00e7\u0131karlar\u0131n\u0131n ve t\u00fcm insan soyunun \u00e7\u0131karlar\u0131n\u0131n ayn\u0131 oldu\u011funu bilen b\u00fcy\u00fck ve evrensel insanl\u0131k ailesinin \u00fcyesi \u0130nsanlar oldu\u011funuzu anlad\u0131m. ‘”Bir ve B\u00f6l\u00fcnemez” insanl\u0131k ailesinin \u00fcyeleri olarak, s\u00f6zc\u00fc\u011f\u00fcn en kesin anlam\u0131yla \u0130nsano\u011fullar\u0131 olarak, ben ve K\u0131ta Avrupas\u0131’ndaki bir\u00e7ok ki\u015fi, sizlerin her bak\u0131mdan ilerleyi\u015finizi selaml\u0131yor ve \u00e7abucak ba\u015far\u0131ya ula\u015fman\u0131z\u0131 diliyoruz. Hadi \u00f6yleyse, \u015fimdiye dek yapt\u0131\u011f\u0131n\u0131z gibi. Daha s\u0131rtlan\u0131lacak \u00e7ok i\u015f var; kararl\u0131 olun, y\u0131lmay\u0131n \u2014 ba\u015far\u0131n\u0131z kesin, ve ileri y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fczde ataca\u011f\u0131n\u0131z hi\u00e7bir ad\u0131m, ortak davam\u0131z, insanl\u0131\u011f\u0131n davas\u0131 i\u00e7in bo\u015fa gitmi\u015f olmayacak! (sayfa 22)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 raflar\u0131ndaki ka\u011f\u0131t y\u0131\u011f\u0131nlar\u0131 aras\u0131nda sonsuz bir uykuya mahkum edilen yar\u0131m d\u00fczine soru\u015fturma komisyonunun giderlerini \u00f6demekten ba\u015fka ne yapt\u0131lar? O berbat mavi kitaplardan,<\/p>\n

Barmen (Renan Prusyas\u0131)<\/p>\n

15 Mart 1845 Friedrich Engels<\/p>\n","protected":false},"excerpt":{"rendered":"

SUNUE. J. Hobsbawm ANIMSAMASI zor ama, Friedrich Engels Emek\u00e7i S\u0131n\u0131f\u0131n Durumu’nu yazd\u0131\u011f\u0131 zaman yirmid\u00f6rt ya\u015f\u0131ndayd\u0131. Bu konuyu ara\u015ft\u0131rabilecek t\u00fcm niteliklere fazlas\u0131yla sahipti. Rhineland’\u0131n Barmen kasabas\u0131nda pamuklu imalat\u00e7\u0131s\u0131, ayr\u0131ca s\u0131nai kapitalist ekonominin tam merkezinde, Manchester’da bir \u015fube (Ermen & Engels) a\u00e7acak \u00f6l\u00e7\u00fcde \u00f6ng\u00f6r\u00fcl\u00fc olan varl\u0131kl\u0131 bir aileden geliyordu. S\u0131nai kapitalizmin ilk zamanlarindaki deh\u015fetin ku\u015fatt\u0131\u011f\u0131, ailesinin dar […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[33],"tags":[],"class_list":{"0":"post-284","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-karl-marx-friedrich-engels-arsivi"},"yoast_head":"\nF. Engels: \u0130ngiltere'de Emek\u00e7i S\u0131n\u0131f\u0131n Durumu (1.B\u00f6l\u00fcm) - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"F. 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Engels: \u0130ngiltere'de Emek\u00e7i S\u0131n\u0131f\u0131n Durumu (1.B\u00f6l\u00fcm) - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/","og_locale":"tr_TR","og_type":"article","og_title":"F. Engels: \u0130ngiltere'de Emek\u00e7i S\u0131n\u0131f\u0131n Durumu (1.B\u00f6l\u00fcm)","og_description":"SUNUE. J. Hobsbawm ANIMSAMASI zor ama, Friedrich Engels Emek\u00e7i S\u0131n\u0131f\u0131n Durumu’nu yazd\u0131\u011f\u0131 zaman yirmid\u00f6rt ya\u015f\u0131ndayd\u0131. Bu konuyu ara\u015ft\u0131rabilecek t\u00fcm niteliklere fazlas\u0131yla sahipti. Rhineland’\u0131n Barmen kasabas\u0131nda pamuklu imalat\u00e7\u0131s\u0131, ayr\u0131ca s\u0131nai kapitalist ekonominin tam merkezinde, Manchester’da bir \u015fube (Ermen & Engels) a\u00e7acak \u00f6l\u00e7\u00fcde \u00f6ng\u00f6r\u00fcl\u00fc olan varl\u0131kl\u0131 bir aileden geliyordu. S\u0131nai kapitalizmin ilk zamanlarindaki deh\u015fetin ku\u015fatt\u0131\u011f\u0131, ailesinin dar […]","og_url":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/","og_site_name":"narteks.net","article_published_time":"2009-03-01T11:56:46+00:00","og_image":[{"url":"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/7\/71\/Engels.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"25 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/f-engels-ngilterede-emekci-snfn-durumu-1boeluem\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"F. 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