{"id":4306,"date":"2010-03-03T12:13:39","date_gmt":"2010-03-03T09:13:39","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/"},"modified":"2010-03-03T12:13:39","modified_gmt":"2010-03-03T09:13:39","slug":"inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/","title":{"rendered":"\u0130nkilap\u00e7\u0131 M\u00fcnevver ( Devrimci Ayd\u0131n ) Nedir ? | Hanri Barb\u00fcs – Hikmet K\u0131v\u0131lc\u0131ml\u0131"},"content":{"rendered":"

Barb\u00fcs’\u00fcn \u00d6l\u00fcm\u00fc Ve D\u00fcnya<\/strong> <\/p>\n

Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc \u00f6n\u00fcnde:<\/strong> “\u00dc\u00e7 g\u00fcn iki ge\u00e7e devrimci Matem Mar\u015f\u0131, bir dakika bile susmad\u0131.” Ve b\u00fct\u00fcn \u00e7al\u0131\u015fan Moskova – bizde ancak vurguncu f\u0131r\u0131nc\u0131lar \u00f6n\u00fcnde ekmek al\u0131n\u0131rken g\u00f6r\u00fclen – bir \u00fc\u015f\u00fc\u015fme ile ordu oldu, ge\u00e7it yapt\u0131.
Barb\u00fcs Frans\u0131zd\u0131. Moskova, Fransa de\u011fildi. Neden bu co\u015fkun yas?
Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc ard\u0131nda:<\/strong> “K\u0131z\u0131l bir bayrak ve ba\u015fak orman\u0131 i\u00e7inde, kom\u00fcnistinden sosyalistine ve radikaline kadar, yumruklar\u0131n\u0131 havaya s\u0131km\u0131\u015f” 300 bin Parisli insan \u0131rma\u011f\u0131 saatlerce, ta\u015fa ta\u015fa akt\u0131.
Barb\u00fcs kom\u00fcnist idi. Paris, hen\u00fcz kom\u00fcnay\u0131 bo\u011fan bir emperyalist oca\u011f\u0131d\u0131r. Bu g\u00fcn Habe\u015f katliam\u0131nda, Mussolini fa\u015fizmine 1 milyar kredi a\u00e7an gerici h\u00fck\u00fcmeti merkezinde, bir bol\u015fevik u\u011fruna, bu y\u00fczbinlerce insana Paris’i \u00e7i\u011fneten nedir?
Yery\u00fcz\u00fcn\u00fcn be\u015fte d\u00f6rd\u00fcn\u00fc<\/strong> tutan Emperyalist d\u00fcnyas\u0131ndan hi\u00e7 bir h\u00fck\u00fcmet<\/strong> \u015fef\u0131, hi\u00e7 bir devlet<\/strong> ba\u015fkan\u0131, \u00fclke kral\u0131 veya Roma papas\u0131, Barb\u00fcs’\u00fcn ad\u0131na bir ba\u015fsa\u011fl\u0131\u011f\u0131 g\u00f6ndermedi. Fakat, \u00c7in kulisinden, Arjantin k\u00f6yl\u00fcs\u00fcne kadar yery\u00fcz\u00fcn\u00fcn be\u015fte birini<\/strong> dolduran milletler<\/strong> ve insan topluluklar\u0131<\/strong> i\u00e7inde nerede bir y\u0131\u011f\u0131n \u00f6rg\u00fct\u00fc d\u00fcnyaya geldiyse, oradan sol Frans\u0131z gazetelerine, Barb\u00fcs’\u00fcn \u00fcn\u00fcn\u00fc y\u00fccelten ve insanl\u0131\u011f\u0131n olgun bilincini bir alev bayrak gibi y\u00fckselten bereketli bir Hommage<\/strong> (sayg\u0131) sa\u011fana\u011f\u0131, haftalarca s\u00fcre ile bardaktan bo\u015fan\u0131rcas\u0131na ya\u011fd\u0131.<\/p>\n

Bu milletleri kim zorlad\u0131? Barb\u00fcs d\u00fcnyay\u0131 bu kadar nas\u0131l sard\u0131?<\/p>\n

Barb\u00fcs Ve Entellekt\u00fcellerimiz<\/strong>
Ne “Barb\u00fcs’\u00fcn “Ate\u015f”ini okumayan bir i\u015f\u00e7inin… kafas\u0131 yar\u0131md\u0131r.”(1<\/span><\/sup>) demek, ne, “Ben de a\u015fa\u011f\u0131 yukar\u0131 ayn\u0131 yollarla ayn\u0131 neticeye gelmi\u015ftim”(2<\/span><\/sup>) sanmak; ne “unutmayal\u0131m ki
(BARB\u00dcS) \u00fcstad siyasi de\u011fildir, politikac\u0131l\u0131k etmiyor… ezc\u00fcmle menfaatsizdir (?!) (3<\/span><\/sup>) sa\u00e7mas\u0131n\u0131 savurmak, ne de Barb\u00fcs’\u00fc “ta ba\u015f\u0131ndan itibaren<\/strong> (4<\/span><\/sup>) kom\u00fcnizmin ate\u015finin bir koruyucusu” ve “b\u00fct\u00fcn d\u00fcnyada”ki emperyalizm d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n en… en… en… b\u00fcy\u00fck “Ruhu<\/strong>” saymak hem kafam\u0131z\u0131 doyurmaz, hem de ger\u00e7ek Barb\u00fcs’\u00fc ayd\u0131nlatmaz.
Barb\u00fcs deyince bizim akl\u0131m\u0131za “sap\u0131na kadar adam yok!<\/strong>” dedikleri “adam” gelir.
“Bizde adam yok!<\/strong>”
Ni\u00e7in? \u0130\u015fte, bize bunu, yani; adam olmay\u0131, Barb\u00fcs pekala \u00f6\u011fretebilir. Ve biz yaln\u0131z bu kadarc\u0131\u011f\u0131n\u0131 olsun anlayabilir ve anlatabilirsek, ancak o zaman, Barb\u00fcs’\u00fc a\u011fz\u0131m\u0131za almakla gevi\u015f getirmeyi birbirinden ay\u0131rt edebiliriz.
“B\u00fcy\u00fck adam, k\u00fc\u00e7\u00fck adam…” Barb\u00fcs, ne b\u00fcy\u00fck, ne k\u00fc\u00e7\u00fck adam, sadece: Adam<\/strong>‘d\u0131r.
Onun i\u00e7in, bizde resmi otoritelili\u011fin veya \u015farlatanl\u0131\u011f\u0131n d\u0131\u015f\u0131nda, ezilen y\u0131\u011f\u0131nlar\u0131n g\u00f6nl\u00fcnde “adam olmak<\/strong>” veya “adam g\u00f6rmek<\/strong>” isteyenlere bir g\u00fczel \u00f6rnek: Barb\u00fcs’t\u00fcr. <\/p>\n

Barb\u00fcs’\u00fcn Tarih \u00d6ncesi<\/strong> <\/p>\n

Barb\u00fcs, 62 ya\u015f\u0131nda bir devrim delikanl\u0131s\u0131 olarak \u00f6ld\u00fc. Fakat Barb\u00fcs “ta ba\u015ftan itibaren<\/strong>” Barb\u00fcs de\u011fildi. hatta onun gen\u00e7le\u015fmesi bile “ta ba\u015ftan itibaren” olmad\u0131. Tersine, Barb\u00fcs 35 ya\u015f\u0131na kadar ihtiyard\u0131. Ondan sonra do\u011fdu ve gitgide gen\u00e7le\u015fti. 35 ya\u015f\u0131na kadar Barb\u00fcs “A\u011flayan kad\u0131nlar<\/strong>“:Pleureuses” (\u015fiir), “Yalvaran Erkekler<\/strong>:Suppliant” (Roman) s\u0131n\u0131rlar\u0131nda s\u0131z\u0131ldanm\u0131\u015ft\u0131.
20 ya\u015f\u0131nda (yani A\u011flayan Kad\u0131nlar<\/strong>‘\u0131) yay\u0131nlad\u0131\u011f\u0131 1895 y\u0131l\u0131nda -kendi deyimi ile- “sessizli\u011fi \u00f6ld\u00fcr”erek edebiyata girdi: <\/p>\n

“\u00c7\u0131lg\u0131n ac\u0131malar besleyen;.<\/em>
Y\u0131ld\u0131zl\u0131 bir \u0131\u015f\u0131kla u\u00e7an g\u00f6nl\u00fcm i\u00e7in<\/em>
S\u00f6zler b\u00fcy\u00fck bir rahatl\u0131k veriyor;<\/em>
Oysa ben hen\u00fcz konu\u015fmuyorum.”<\/em>
\u015fiiri ile sahneye at\u0131lan Barb\u00fcs, “hen\u00fcz” iyimser g\u00f6z\u00fck\u00fcr.Yaln\u0131z biraz sorup anlamaya y\u00f6nelik olan mant\u0131\u011f\u0131 onu d\u00fc\u015f\u00fcnd\u00fcr\u00fcr:
“Ey! hen\u00fcz s\u00f6ylenmemi\u015f s\u00f6zlerin<\/em>
Daima haz\u0131r olan ok\u015famalar\u0131 ;<\/em>
Ey! yarini bir hazine gibi g\u00f6rmenin<\/em>
\u0130nsana getirdi\u011fi b\u00fcy\u00fck ve mutlu bayram…<\/em>
Hen\u00fcz elde edilmemi\u015f zaferler,<\/em>
Hen\u00fcz esrarengiz duran sahalar,<\/em>
T\u00fcm ho\u015fa giden s\u00f6zveri\u015fler…”<\/em>
(Sessizli\u011fin \u00d6l\u00fcm\u00fc) <\/p>\n

Ancak, kitlelerin, hayat\u0131n, hareketin d\u0131\u015f\u0131nda kalm\u0131\u015f bir “\u00f6l\u00fc edebiyat”tan ne \u00e7\u0131kard\u0131? Tam 15 y\u0131l, tanesiz bir de\u011firmen gibi hep s\u00f6ylenmemi\u015f s\u00f6zler<\/strong> \u00f6\u011f\u00fcten Barb\u00fcs de en sonunda b\u0131kt\u0131, usand\u0131. \u0130nsan\u0131n adeta kendi kendine “konu\u015fmu\u015f” olmas\u0131 ile “b\u00fcy\u00fck bir rahatl\u0131k<\/strong>” duyamayaca\u011f\u0131n\u0131 art\u0131k o da anlam\u0131\u015ft\u0131. Yar\u0131na harcanmayan bir “ac\u0131ma ve \u0131\u015f\u0131k<\/strong>” “yar\u0131na bir hazine” yapam\u0131yordu. Bu sebeple, k\u00f6\u015feye \u00e7ekilerek ge\u00e7en 15 edebiyat y\u0131l\u0131, ger\u00e7ekten “esrarengiz saha”lar\u0131, “ho\u015fa giden s\u00f6z veri\u015fler”i ve “elde edilmemi\u015f zaferleri<\/strong>” ile Barb\u00fcs’\u00fc vakitsiz “ihtiyarlatmak”tan ba\u015fka bir \u015feye yaramad\u0131.<\/strong>
1908’de Cehennem<\/strong>‘ini yay\u0131nlad\u0131\u011f\u0131 ve “y\u00fcksek bir \u015fiir \u015fekline ve g\u00fczelli\u011fi inan\u00e7larla kucakla\u015ft\u0131ran bir esere inan\u0131yorum” dedi\u011fi zaman Barb\u00fcs, hala, a\u015fa\u011f\u0131 kalabal\u0131klar\u0131n “biz”li\u011fine inememi\u015f bir, “ben<\/strong>” idi:
“-\u0130\u015fte ilk ve son \u00e7\u0131\u011fl\u0131\u011f\u0131\u0131\u0131t\u0131z: Ben!<\/strong>” (Cehennem)
Ve, sadece “ben” olarak kalman\u0131n “hi\u00e7”li\u011fi \u00f6n\u00fcnde, Nirvana’y\u0131 \u00f6zleyen bir do\u011fu dervi\u015fi gibi Mistisizme g\u00f6m\u00fcl\u00fcp, susuyordu:
“\u00d6yle san\u0131yorum ki, \u00e7evremizde, d\u00f6rt bir yanda birtek kelime var, yaln\u0131zl\u0131\u011f\u0131m\u0131zdan s\u0131z\u0131p \u00e7\u0131kan ve en sevin\u00e7li anlar\u0131m\u0131z\u0131n \u00fcst\u00fcndeki pe\u00e7eyi s\u0131y\u0131r\u0131p atan tek kelime; Hi\u00e7!<\/em>”
(Cehennem)
Sa\u011f\u0131 solu, \u00f6n\u00fc arkas\u0131 hi\u00e7 olan, yeri g\u00f6\u011f\u00fc hi\u00e7likle dolu g\u00f6ren bir insan i\u00e7in ya\u015fama ve varl\u0131k ne kelime? Gene hi\u00e7! Onun i\u00e7in, 35 ya\u015f\u0131ndaki Barb\u00fcs’\u00fcn g\u00f6z\u00fcnde din safsatalar\u0131n\u0131n uydurdu\u011fu “din yalanlar\u0131n\u0131n”, “din k\u00fcf\u00fcrlerinin kulland\u0131klar\u0131” cennet ve cehennem deyimleri ger\u00e7ekte: Hayat ve \u00f6l\u00fcm, demekti. Ama herkesin sand\u0131\u011f\u0131 gibi de\u011fil, Barb\u00fcs’\u00fcn anlad\u0131\u011f\u0131 anlamda, yani: Hayat = Cehennem; \u00f6l\u00fcm = Cennet idi.
“Kiliselerin b\u00fcy\u00fck mezar\u0131 i\u00e7ine g\u00f6t\u00fcrd\u00fc\u011f\u00fcm\u00fcz \u015feyden ba\u015fka cennet yoktur. Ya\u015fama korkusundan ba\u015fka cehennem yoktur.”
Barb\u00fcs ya\u015f\u0131yordu. Demek bir cehennen\u00fcn i\u00e7inde idi. Ve \u015fu halde yazabilece\u011fi roman da ancak bir Cehennem<\/strong> olabilirdi.
Buraya kadar gelen Barb\u00fcs’te \u015fu d\u00f6rt \u00f6zelli\u011fi buluyoruz:
1- Barb\u00fcs “sessizli\u011fi hayk\u0131rtan” kuvvetli bir yazar idi<\/strong>: “Bende bazen y\u00fcce bir \u015fey vard\u0131r” derken yan\u0131lm\u0131yordu.
2- Hayattan usanm\u0131\u015ft\u0131<\/strong>: \u0130nsanlar\u0131, “\u0131\u015f\u0131\u011f\u0131 tanr\u0131lardan \u00e7alan, barsaklar\u0131nda her an birbirinden ba\u015fka yeni bir ac\u0131 duyan, ak\u015famdan ak\u015fama parampar\u00e7a olan “Promete’ye” benzetiyordu. Fakat insanl\u0131k ni\u00e7in b\u00f6yledir? Onu a\u00e7\u0131klayam\u0131yordu. Promete’nin ci\u011ferini yiyen “puhu ku\u015fu, sanki babas\u0131n\u0131n yuvas\u0131na giriyormu\u015f gibi insan\u0131n \u00fczerine u\u00e7uyor” da ondan… san\u0131yordu: Barb\u00fcs’e g\u00f6re bu “puhu” insan\u0131n “arzu<\/strong>“su idi.
“Bizim, arzu y\u00fcz\u00fcnden hep b\u00f6yle oldu\u011fumuz muhakkak.”
Nerdeyse: Allah pes, baki heves<\/strong> diyecek.
Fakat, hemen \u00fcmidi kesmeyelim. Barb\u00fcs, Promete’ye \u00f6zeniyor. \u0130yi belirti. \u00c7\u00fcnk\u00fc Karl Marx da iliklerine kadar idealist oldu\u011fu 25 ya\u015flar\u0131nda Promete’yi ideal insan say\u0131yordu.
3- Ger\u00e7ek a\u015f\u0131k\u0131 ve aray\u0131c\u0131s\u0131<\/strong> idi: “Esrarengiz ilham yok. Ger\u00e7e\u011fi \u00e7ald\u0131m. B\u00fct\u00fcn ger\u00e7e\u011fi \u00e7ald\u0131m” dedi\u011fi zaman bile gene kendi kendine sormaktan geri kalam\u0131yor:
“Kim, her \u015feyi s\u00f6ylemek cesaretini g\u00f6sterecek? Her \u015feyi g\u00f6rmek dehas\u0131 kimde olacak!”
Her \u015feyi g\u00f6rmek ve s\u00f6ylemek \u00fclk\u00fcs\u00fc: \u0130\u015fte Barb\u00fcs’\u00fc o \u00e7ileke\u015f mistisizm denizinden kurtaracak yol…
4- \u0130nsan\u0131n d\u0131\u015f\u0131nda bir\u015fey tan\u0131m\u0131yordu: “Fakat ne hirafevi puhu, ne tanr\u0131 var” dedikten sonra:
“\u0130nsanc\u0131l \u00f6zlemin incilini, bizi hayattan hayata, yap\u0131p ettiklerimize do\u011fru iten \u015feyin: m\u00fcthi\u015f ve basit incilini kim yazacak?” sorusuna, sanki bir insan k\u00fclt\u00fcne, insan\u0131 Allahla\u015ft\u0131rarak ger\u00e7ekle\u015ftiren bir laik tarikata var\u0131yordu. \u0130nsanm etraf\u0131ndaki her\u015feyi, hi\u00e7e sayan Barb\u00fcs, bu hi\u00e7li\u011fin ne demek oldu\u011funu Cehennem<\/strong>‘in son c\u00fcmlesinde \u015f\u00f6yle yasala\u015ft\u0131r\u0131yor:
“Hi\u00e7. \u00d6yle san\u0131yorum ki bu ne yoklu\u011fumuz, ne felaketimizdir, tam tersine, bizim ger\u00e7ekle\u015fmemiz ve \u00f6l\u00fcms\u00fczle\u015fmemizdir, \u00e7\u00fcnk\u00fc her \u015fey bizdedir.<\/em>”
Bu insan k\u00fclt\u00fc, acaba bir h\u00fcmanizm = insaniyet\u00e7ilik \u0131\u015f\u0131\u011f\u0131 m\u0131yd\u0131? Ve acaba bu \u0131\u015f\u0131k, yukar\u0131da i\u015faret etti\u011fimiz yolu, d\u00fcnya devrimi meydan\u0131na gidinceye kadar ayd\u0131nlatacak m\u0131yd\u0131?
G\u00f6r\u00fcyoruz o kadar kuvvetli psikolojik tahlilleri ve co\u015fkun realist \u00fcslubu ile herkesin dikkatini \u00e7eken Cehennem<\/strong>‘inde bile gen\u00e7 Barb\u00fcs: Toplum ortas\u0131nda yapayaln\u0131z kalm\u0131\u015f, bir \u00e7atla\u011f\u0131n aral\u0131\u011f\u0131ndan d\u00fcnyay\u0131 seyreden ve bir deli\u011fin \u00f6n\u00fcnde \u00e7arm\u0131ha gerilmeye can atan” (5<\/span><\/sup>) melankolik, romantik, k\u00f6t\u00fcmser, bezgin, karanl\u0131k… a\u015f\u0131nm\u0131\u015f bir da\u011f gibi hasta ve ihtiyarlam\u0131\u015f g\u00f6z\u00fck\u00fcr.
Bu a\u015f\u0131nm\u0131\u015f, ihtiyar da\u011f\u0131n \u00fczerine d\u00fc\u015fen bir y\u0131ld\u0131r\u0131m: Evren sava\u015f\u0131<\/strong>! Onu birdenbire canland\u0131rd\u0131, \u00e7imlendirdi. Bamba\u015fka bir d\u00fcnyan\u0131n renk ve hayat\u0131 ile \u00e7i\u00e7eklendi: Hasta v\u00fccudunu \u00e7\u00fcr\u00fcten kuvvet ve ate\u015f, ger\u00e7ek Barb\u00fcs’\u00fc diriltti, kurtard\u0131 ve y\u00fckseltti… Barb\u00fcs ondan sonra Barb\u00fcs oldu. <\/p>\n

Barb\u00fcs Platonik Veya D\u00f6nek De\u011fildir<\/strong> <\/p>\n

Bu sanki “Barb\u00fcs’\u00fcn prehistory’si” sayabilece\u011fimiz ge\u00e7mi\u015fi hat\u0131rlamak, onu k\u00fc\u00e7\u00fcltmez. \u00c7\u00fcnk\u00fc bu durum, i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u00e7evrenin, az \u00e7ok tarihsel bir zorunlulu\u011fu idi. Fransa, halen k\u00fc\u00e7\u00fck burjuvazisi \u00e7o\u011funluk olan bir \u00fclkedir. Orada b\u00fct\u00fcn ve b\u00fcy\u00fck bir devrim g\u00f6rene\u011fi ve d\u00fc\u015f\u00fcncesi ile k\u00f6kle\u015fmi\u015f, as\u0131r g\u00f6rm\u00fc\u015f bir burjuvazi a\u011f\u0131r basar. K\u00fc\u00e7\u00fck burjuva entellekt\u00fceli Barb\u00fcs, hakim etkilerden pek kolayca yakay\u0131 s\u0131y\u0131ramazd\u0131. Kapitalizm’in ise \u00e7at\u0131r \u00e7at\u0131r sallan\u0131p d\u00f6k\u00fclmeye ba\u015flad\u0131\u011f\u0131 ilk evrensel iflas krizi ancak evren sava\u015f\u0131 ile a\u00e7\u0131lm\u0131\u015ft\u0131r. Onun i\u00e7in, \u0130zvestiya gazetesinde Karl Radek’in dedi\u011fi gibi; Evren sava\u015f\u0131 biter bitmez:
“Barb\u00fcs’\u00fcn derhal kom\u00fcnist olmay\u0131\u015f\u0131na da hayret etmedik. Bu Frans\u0131z ayd\u0131n\u0131n, hen\u00fcz kendisini ciddi ve \u00e7etin kom\u00fcnist ordusundan ay\u0131ran bir hayli prej\u00fczeleri vard\u0131. O ayd\u0131nl\u0131k ar\u0131yordu. Frans\u0131z uygarl\u0131\u011f\u0131n\u0131n g\u00fczel geleneklerine varis olan ansiklopedistlerin yerini tutan Barb\u00fcs, d\u00fcnyay\u0131 sava\u015f\u0131n deh\u015fetlerinden kurtaracak manivelay\u0131 kamuoyunun te\u015fkilatland\u0131r\u0131lmas\u0131nda ar\u0131yordu… Fakat en sonunda anlad\u0131 ki…<\/em>”
\u0130nsaniyet\u00e7ilik<\/strong>, sald\u0131rana meydan\u0131 bo\u015f b\u0131rakan bir teslim bayra\u011f\u0131ndan<\/strong> ibarettir. Ve o zaman, yani 1922’de Kom\u00fcnist Partisine girmek istedi ve girebildi.
Fakat Barb\u00fcs’\u00fcn karakterli devrimcili\u011fi as\u0131l ondan g\u00f6z\u00fck\u00fcr. Barb\u00fcs’\u00fcn ge\u00e7 gelmesi de\u011fil, geldikten sonraki geli\u015fimi \u00f6nemlidir. Bu bak\u0131mdan, bizdeki baz\u0131 bula\u015f\u0131k unsurlar\u0131n bast\u0131rd\u0131klar\u0131 kara \u00e7ukurla, Barb\u00fcs’\u00fcn bulutlara eren ba\u015f\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmak bile g\u00fcl\u00fcn\u00e7t\u00fcr. Fakat \u00f6yle bir kar\u015f\u0131la\u015ft\u0131rma yaparsak, Barb\u00fcs’\u00fc \u00f6zellikle \u015fu iki noktada tertemiz ve y\u00fcce buluruz:
1- Barb\u00fcs, ba\u015f\u0131nda \u015f\u00f6hret olmad\u0131\u011f\u0131 s\u00fcrece baz\u0131 temelden hokkabazl\u0131klara ba\u015fvuran ve bir baltaya sap olur olmaz nevri d\u00f6nen k\u00fclah kap\u0131c\u0131 bir ayd\u0131n de\u011fildi. Tam tersine, Barb\u00fcs, edebi bir g\u00fc\u00e7 olduktan sonra dahi, bu g\u00fcc\u00fcn\u00fc sonuna kadar kullanmak iman\u0131 ile devrim cephesine ge\u00e7ti.
2- Barb\u00fcs’\u00fcn idealistli\u011fi, bir mektep ka\u00e7k\u0131n\u0131n\u0131n toyca heveskarl\u0131\u011f\u0131, saman alevi gibi yan\u0131p s\u00f6nen bir “gen\u00e7lik heyecan\u0131<\/strong>“, sat\u0131l\u0131k bir bl\u00f6f, sahte bir sabun k\u00f6p\u00fc\u011f\u00fc de\u011fildi. Biraz havalan\u0131nca, \u00e7\u0131kt\u0131\u011f\u0131 yeri unutan, kitle’den \u00e7ald\u0131\u011f\u0131 nefesi, kendi “ruhu” sanan bir balon de\u011fildi.
Barb\u00fcs bir kez y\u00f6n\u00fcn\u00fc bulduktan sonra geriye ka\u00e7\u0131\u015flarla bocalamad\u0131. Bir g\u00fclle gibi hedefine at\u0131ld\u0131 ve y\u00f6r\u00fcngesini kaybetmeksizin d\u00fc\u015fman\u0131n ba\u015f\u0131 \u00fczerinde kronometrik bir \u015farapnel gibi patlamay\u0131 bildi. <\/p>\n

Barb\u00fcs Nas\u0131l Barb\u00fcs Oldu?<\/strong> <\/p>\n

Barb\u00fcs’\u00fc “Cehennem”den kurtaran ve bizim Barb\u00fcs yapan \u015fu \u00fc\u00e7 \u015fart<\/strong>‘t\u0131r:1-Kitle ve hareket adam\u0131 olmak; 2-Te\u015fkilat adam\u0131 olmak; 3-Enternasyonal adam olmak. <\/p>\n

I- Hayat ve kitle adam\u0131 oldu<\/strong>: Barb\u00fcs, bir yazard\u0131r. Fakat direktif yukardan de\u011fil, a\u015fa\u011f\u0131dan, hayat\u0131n ve kitlenin kendisinden al\u0131r. \u0130ki y\u0131l, cephenin ate\u015f hatt\u0131nda, “Puval\u00fc” denilen evren sava\u015f\u0131n\u0131n Frans\u0131z Mehmet\u00e7ikleri ile omuz omuza d\u00f6v\u00fc\u015ft\u00fc. Ancak ondan sonra :
“Milletler, kendilerini \u015fu veya bu \u015fekilde \u00e7al\u0131\u015ft\u0131r\u0131p soyanlar\u0131n derisini a\u015farak s\u00f6m\u00fcr\u00fcc\u00fclerin g\u00f6be\u011fi \u00fczerinde anla\u015facaklard\u0131r.<\/em>” d\u00fc\u015f\u00fcncesi ile yazd\u0131\u011f\u0131 “Ate\u015f<\/em>“inde, o sat\u0131rlardaki ilham\u0131n kimden geldi\u011fini \u015f\u00f6yle anlat\u0131r: (A\u011fz\u0131 \u015fekerci d\u00fckkan\u0131 kokan bir Puval\u00fc siperde Barb\u00fcs’e emekleyerek yakla\u015f\u0131r:<\/em>)
“-Hi\u015ft hem\u015feri; bana bak! Sen madem ki yazars\u0131n, ilerde askerlere dair de yazacak, bizden bahsedeceksin, de\u011fil mi?<\/em>
-Elbette yavrum. Senden, bizim can yolda\u015flar\u0131ndan ve hayat\u0131m\u0131zdan bahsedece\u011fim.<\/em>
-Bana bak! \u015eey…<\/em>
Puval\u00fc ba\u015f\u0131 ile, not almakta oldu\u011fum ka\u011f\u0131tlar\u0131 g\u00f6steriyor. Kalemimi bo\u015fta tutarak onu dinliyorum. Bana bir sorun a\u00e7mak istiyor.<\/em>
-Bana bak! Kusura kalma hem\u015ferim… Senden bir dile\u011fim var. Diyece\u011fim \u015fu: E\u011fer kitab\u0131nda bizim iman\u0131 yoklar\u0131 konu\u015fturacaksan, onlar\u0131 oldu\u011fu gibi mi s\u00f6yleteceksin, yoksa usturublayacak m\u0131s\u0131n? Malum ya; biz, kaba saba laf ederiz…<\/em>
-Anam babam; ben, kaba olsun maba olsun her laf\u0131 yerli yerine koyaca\u011f\u0131m, \u00e7\u00fcnk\u00fc do\u011frusu budur.<\/em>
Ama, hi\u015ft bak! B\u00f6yle edersen, sen ayar tipler, i\u015fin do\u011frusuna bakmazlar da, sana, domuz herifin biri demezler mi?<\/em>
-Olabilir, fakat, gene ben \u00f6yle diyece\u011fim ve o tiplere ald\u0131rmayaca\u011f\u0131m.” <\/em>(Le Feu)
\u0130\u015fte Barb\u00fcs, kitleyi b\u00f6yle dinledikten ve yang\u0131n\u0131 g\u00f6rd\u00fckten sonrad\u0131r ki, \u0131\u015f\u0131\u011fa kavu\u015ftu:
“Koyu karanl\u0131k iki bulut y\u0131\u011f\u0131n\u0131 aras\u0131ndan sakin bir ayd\u0131nl\u0131k s\u0131z\u0131yor. Bu \u0131\u015f\u0131ktan \u00e7izgi ne kadar c\u0131l\u0131z, ne kadar yasl\u0131, ne kadar zavall\u0131 ve d\u00fc\u00e7\u00fcnceli olursa olsun, gene g\u00f6steriyor ki, g\u00fcne\u015f vard\u0131r. “<\/em> (Le Feu’n\u00fcn
son s\u00f6z\u00fc,1915 Aral\u0131k)
Bunun i\u00e7in Barb\u00fcs’\u00fcn Ate\u015f<\/strong>‘i b\u00fct\u00fcn Fransa’da ve b\u00fct\u00fcn d\u00fcnyada, bunalan g\u00f6zleri kama\u015ft\u0131r\u0131c\u0131 bir \u015fim\u015fek keskinli\u011fi ve \u00e7abuklu\u011fu ile yank\u0131lar uyand\u0131rd\u0131. <\/p>\n

II-Barb\u00fcs, hareket ve te\u015fkilat adam\u0131 oldu<\/strong>:
1916’da \u00e7\u0131kan Ate\u015f<\/strong>, 1917’de edebi Gonkur \u00f6d\u00fcl\u00fcn\u00fc kazand\u0131. Fakat Barb\u00fcs, bizim edebiyat Donki\u015fot’lar\u0131 gibi, bu zaferce\u011fizin \u00fcst\u00fcne manda gibi yatmad\u0131. Kitle yayl\u0131m\u0131na bor\u00e7lu oldu\u011fu \u00fcn\u00fcn\u00fc, Bab-\u0131 Ali kald\u0131r\u0131mlar\u0131nda ka\u015f\u0131k ka\u015f\u0131k yiyerek ense ve kese \u015fi\u015firme\u011fe bakmad\u0131. Barb\u00fcs, bizim Donki\u015fotlar\u0131n r\u00fcyalar\u0131nda bile g\u00f6remeyecekleri kadar kuvvetli, kudretli ve do\u011frucu, y\u00fcksek verimli bir eli kalem tutard\u0131: Birer ok gibi hedeflerine giden Ayd\u0131nl\u0131k<\/strong>, Olan Olacak<\/strong>, Bir Sava\u015f\u00e7\u0131n\u0131n S\u00f6zleri<\/strong>, Zincirleme<\/strong> ribi romanlar\u0131 yan\u0131nda; \u0130sa<\/strong>, \u0130sa’n\u0131n Yudalar\u0131<\/strong>, Ul\u00fcv<\/strong>, Zola<\/strong> gibi yaz\u0131lar\u0131 da yarat\u0131yordu. Fakat yak\u0131ndan bak\u0131l\u0131rsa Barb\u00fcs, anar\u015fik bir \u00fcn laz\u0131ml\u0131\u011f\u0131 i\u00e7inde kuru edebiyat kakas\u0131 kar\u0131\u015ft\u0131rmakla bir\u015fey yap\u0131lamayaca\u011f\u0131na inananlardand\u0131. Bu sebeple edebiyat silah\u0131n\u0131, b\u00fct\u00fcn ezilen ve bunalan kitlelerin kayna\u015fan hareketi i\u00e7inde, ezilenlerin bilin\u00e7li birli\u011fi ve te\u015fkilat\u0131 u\u011frunda usta bir silah\u015f\u00f6r gibi kullanmay\u0131 bildi.
A – Ate\u015f<\/strong> : B\u00fcy\u00fck emperyalist sava\u015f\u0131nda, ads\u0131z askerin i\u00e7in i\u00e7in isyan\u0131n\u0131 anlat\u0131r. Ate\u015f’in ayd\u0131nlatt\u0131\u011f\u0131 zemin \u00fczerinde, daha Gonkur \u00f6d\u00fcl\u00fcn\u00fc ald\u0131\u011f\u0131 y\u0131l (17 Mart) A.R.A.C. (Cumhuriyet\u00e7i eski sava\u015f\u00e7\u0131lar derne\u011fi)ni kurdu. 1 May\u0131s (1919) dolay\u0131siyle Lyon’da eski sava\u015f\u00e7\u0131lar ve sava\u015f yaral\u0131lar\u0131n\u0131n ilk kongresini a\u00e7t\u0131. Yani, Ate\u015f<\/strong>‘te canland\u0131rd\u0131\u011f\u0131 sava\u015f ezilenlerinin dileklerini, hayatta yasala\u015ft\u0131rd\u0131.
B-Ayd\u0131n1\u0131k<\/strong> (k1arte<\/strong>):1920’den beri hak ve adalet u\u011fruna birle\u015fmeye \u00e7a\u011f\u0131r\u0131yordu. “Fikir i\u015f\u00e7ilerini proleterya ile yanyana, Fas sava\u015f\u0131na kar\u015f\u0131 durmaya \u00e7a\u011f\u0131r\u0131\u015f\u0131<\/strong>” 1925 Temmuzunda Fas s\u00f6m\u00fcrge halk\u0131n\u0131 k\u0131l\u0131\u00e7tan ge\u00e7iren Frans\u0131z emperyalizmine kar\u015f\u0131 ana vatan ayd\u0131nlar\u0131n\u0131, i\u015f\u00e7i s\u0131n\u0131f\u0131 ile birle\u015fmeye \u00e7a\u011f\u0131r\u0131yordu. Emperyalist sava\u015f aleyhtarl\u0131\u011f\u0131 lafta kald\u0131k\u00e7a neye yarard\u0131. 27 A\u011fustos 1932’de Amsterdam’da Romen Rolland’la beraber, “emperyalist sava\u015f aleyhtarlar\u0131 kongresini<\/strong>” te\u015fkilatland\u0131rd\u0131 ve emperyalist sava\u015f aleyhtarlar\u0131 d\u00fcnya komitesinin b\u00e2\u015fkan\u0131 oldu.\u0130\u015fte Ayd\u0131nl\u0131k vs. edebi tezlerini de b\u00f6yle ger\u00e7ekle\u015ftirdi.
C – Cellatlar<\/strong>: Balkan emperyalist b\u0131zd\u0131klar\u0131n\u0131n devrimci ezilenlere kar\u015f\u0131 yapt\u0131klar\u0131 i\u015fkenceleri, yerinde g\u00f6rerek anlat\u0131yor ve reddediyordu.
Fa\u015fizm kurbanlarin\u0131 kurtarmak i\u00e7in, yaln\u0131z Cellatlar<\/strong>‘\u0131 yazmakla kalsayd\u0131, kendi kendine ihanet etmi\u015f olurdu. 4 Haziran 1933’de Paris’te “Fa\u015fizm aleyhtar\u0131 enternasyonal kongresine” \u00f6nayak olan Barb\u00fcs, o zamandan beri, “b\u00fct\u00fcn anti fa\u015fistler ile Thaelmann’\u0131 kurtarmak i\u00e7in, enternasyonal komite<\/strong>“nin ba\u015f\u0131nda \u00e7al\u0131\u015f\u0131yordu.
1928’den beri Mond<\/strong>, k\u00fclt\u00fcr u\u011fruna fa\u015fizme sava\u015f a\u00e7t\u0131 ve a\u00e7\u0131yor ilh…
G\u00f6r\u00fcl\u00fcyor ki Barb\u00fcs adeta i\u00e7g\u00fcd\u00fcs\u00fc ile, arkas\u0131ndan bir organizasyon getirmeyen ajitasyon-propogandan\u0131n, s\u0131f\u0131r olaca\u011f\u0131n\u0131 anl\u0131yordu, Onun i\u00e7in her edebiyat at\u0131l\u0131m\u0131n\u0131 bir kitle hareket ve te\u015fkilat\u0131 ile h\u0131zland\u0131rmay\u0131 bildi.
B\u00f6ylece Barb\u00fcs’de, ajitasyon-propaganda ile organizasyon birbirlerini tamamlayarak kuvvetleniyordu.1932’de”Devrimci Yazar ve Sanatkarlar Derne\u011fi’ni<\/strong>“ni kuranlardan biriydi. Ayn\u0131 te\u015fkilat\u0131n teorik organ\u0131 olan Kom\u00fcn<\/strong>‘\u00fc de Gorki, Romen Rolland ve Andre Jit’le birlikte; Barb\u00fcs y\u00f6netiyordu.
Onun i\u00e7in Barb\u00fcs, Dimitrof’un -nedense T\u00fcrk\u00e7eye \u00e7evrilirken kesilip at\u0131lm\u0131\u015f olan (6<\/span><\/sup>)- s\u00f6zlerinde i\u015faret etti\u011fi gibi \u015fu iki basit ger\u00e7e\u011fi hayat\u0131 ile ispat etti.
a – Ger\u00e7ek artist, kitle hareketinden ayr\u0131lamaz.
b – Ger\u00e7ek artist, yaln\u0131z s\u00f6zde de\u011fil, \u00f6zde, i\u015fte ve d\u00f6v\u00fc\u015fte de artisttir. <\/p>\n

III – Nihayet Barb\u00fcs, enternasyonal bir kan oldu<\/strong>: Daha ilk, “Cumhuriyet\u00e7i eski sava\u015f\u00e7\u0131lar derne\u011fi”ni kurarken, Barb\u00fcs sava\u015f biter bitmez, b\u00fct\u00fcn Fransa’n\u0131n ve d\u00fcnyan\u0131n sava\u015f\u00e7\u0131lar\u0131n\u0131 birle\u015ftirmek prensibini ortaya att\u0131. Nitekim 1920 y\u0131l\u0131n\u0131n i\u015f\u00e7i 1 May\u0131s’\u0131nda Cenevre’de “Eski Sava\u015f\u00e7\u0131lar Enternasyonali<\/strong>” \u015feklindeki birbiri ile d\u00f6\u011f\u00fc\u015fenleri, elele verdirmeye giri\u015fti.
O, inan\u00e7lar\u0131n\u0131 fare deli\u011finde saklayan tavan aras\u0131 ayd\u0131nlardan de\u011fildi.
1920-21 y\u0131l\u0131ndan itibaren, III’\u00fcnc\u00fc Kom\u00fcnist Enternasyonali’nin saflar\u0131 aras\u0131nda yeni bir d\u00fcnya kurmaya gitti\u011fini, d\u00fcnyaya bildirdi. Sovyetler’e iftira bula\u015ft\u0131rmak isteyen kirli insanlara, “i\u015fte bak\u0131n, G\u00fcrcistan’\u0131 ve Rusya’y\u0131 ne yapt\u0131lar<\/strong>” eseri ile cevap verdi.
Ezilen Fas ulusu ile birlikte Frans\u0131z emperyalizmine kar\u015f\u0131 \u00e7\u0131kt\u0131. Balkan’da cellatlar\u0131n elinde inleyen devrim kurbanlar\u0131n\u0131n yan\u0131na ko\u015ftu. Enternasyonal \u0130\u015f\u00e7i Yard\u0131m\u0131<\/strong>‘n\u0131n Antiemperyalist Lig<\/strong>‘in kurucular\u0131ndan oldu.
Sa\u011fl\u0131\u011f\u0131n\u0131n eriyip \u00e7\u00fcr\u00fcmesine ra\u011fmen 1922 ile 1930 aras\u0131nda; Anti-emperyalist, fa\u015fizm d\u00fc\u015fman\u0131 olan, veya sava\u015f\u00e7\u0131lar\u0131 toplayan b\u00fct\u00fcn enternasyonal kongrelerde militanl\u0131k yapt\u0131. “Enternasyonal emperyalist sava\u015f aleyhtarlar\u0131<\/strong>” te\u015fkilatlar\u0131 ile, fa\u015fizm aleyhtarlar\u0131<\/strong> te\u015fkilat\u0131n\u0131, bir tek sava\u015f ve fa\u015fizm aleyhtarlar\u0131 \u015feklinde birle\u015ftirmek giri\u015fimi ondan geldi.
Hastal\u0131\u011f\u0131na bakmayarak 1933 sonbahar\u0131nda “Amerikan sava\u015f ve fa\u015fizm aleyhtar\u0131 ligi<\/strong>“ni kurmak i\u00e7in Amerika’y\u0131 ba\u015ftan ba\u015fa dola\u015fan ve mitinglere kat\u0131lan, o idi.
“Sava\u015f Aleyhtar\u0131 Gen\u00e7lerin Enternasyonal Kongresi<\/strong>“ni o canlandird\u0131. 1934 yaz\u0131nda – bizde panik uyand\u0131ran- “D\u00fcnya Kad\u0131nlar Kongresi<\/strong>” ile “Br\u00fcksel \u00dcniversiteleri Kongresi<\/strong>“ne aktif surette kat\u0131ld\u0131.1935 y\u0131l\u0131n\u0131n 30 A\u011fustos’unda, veremli ve arteryas-kleoritik ci\u011ferlerini buzlu Moskova’n\u0131n k\u0131z\u0131l y\u00fcre\u011fine feda ederek, VII. Komitern Kongresi u\u011fruna devrim \u015fehidi giden de o oldu. <\/p>\n

Barb\u00fcs’\u00fcn Ana Fikirleri<\/strong> <\/p>\n

Barb\u00fcs, d\u00fcnya devriminin yazar\u0131 idi. Ni\u00e7in? Barb\u00fcs, son “Enternasyonal Yazarlar Kongresi”nde \u00f6z olarak edindi\u011fi bu d\u00fc\u015f\u00fcnceyi, ta Ayd\u0131nl\u0131k<\/strong>‘tan Mond<\/strong>‘a kadar gelen uzun edebi sava\u015flar ile savunur. Barb\u00fcs; birlik, d\u00fc\u015fmanl\u0131k ve dostluk denilebilecek basl\u0131ca \u00fc\u00e7 \u015fey etraf\u0131nda seferber olur. Bu seferberlikte onun slogan\u0131: \u0130nsanl\u0131k k\u00fclt\u00fcr\u00fcn\u00fc korumakt\u0131r<\/strong>. Barb\u00fcs’\u00fcn elinde tuttu\u011fu ve y\u00fckseltti\u011fi me\u015fale, k\u00fclt\u00fcr’d\u00fcr. Fakat k\u00fclt\u00fcr deyince akla hayattan kopmu\u015f, soyut, metafizik, mutlak ve \u00f6l\u00fc bir kal\u0131p gelmesin. Tam tersine, Barb\u00fcs’te k\u00fclt\u00fcr, bug\u00fcnk\u00fc b\u00fcy\u00fck ve devrimci sosyal politik sava\u015f\u0131n edebi ifadesi, ta kendisidir. \u00c7\u00fcnk\u00fc Barb\u00fcs artisttir. K\u00fclt\u00fcr meselesinde Barb\u00fcs’\u00fcn diyalektik hareket mant\u0131\u011f\u0131 \u015funlard\u0131r:
1 – Tez<\/strong>: \u015eovenizm- sava\u015f ve fa\u015fizm d\u00fc\u015fmanl\u0131\u011f\u0131<\/strong>.
2 – Anti-tez<\/strong>: Kafa ve kol i\u015f\u00e7ilerinin birli\u011fi<\/strong>.
3 – Sentez<\/strong> : Sovyet ve ezilen uluslar\u0131n kurtulu\u015fu dostlu\u011fu<\/strong>.
Barb\u00fcs, emperyalizmin \u015foven, militarist ve fa\u015fist hareketlerine, yani kapitalizmin \u00f6z\u00fcne d\u00fc\u015fmand\u0131. \u00c7\u00fcnk\u00fc o hareketler ile, o \u00f6z; k\u00fclt\u00fcr\u00fc<\/strong> mahvetmek \u00fczere idiler. Kapitalizmin bu k\u00fclt\u00fcr d\u00fc\u015fmanl\u0131\u011f\u0131na kar\u015f\u0131 nas\u0131l durulabilirdi ?
Ancak bir tek yol ile; b\u00fct\u00fcn kafa ve kol \u00e7al\u0131\u015fanlar\u0131n\u0131n (ayd\u0131nlar ile i\u015f\u00e7i ve k\u00f6yl\u00fclerin) tek cephe ve tek ordu olmalar\u0131 ile. B\u00fct\u00fcn d\u00fcnya gericili\u011fini durduracak olan en geni\u015f \u00e7al\u0131\u015fanlar birli\u011fi, ne \u015fekilde ger\u00e7ekle\u015febilir? Sosyalizm bi\u00e7iminde. Barb\u00fcs onun i\u00e7in Sovyet dostu idi ve emperyalizme sava\u015f a\u00e7an geri memleket ve s\u00f6m\u00fcrge isyanlar\u0131n\u0131n dostu idi.
Barb\u00fcs bir ayd\u0131n s\u0131fat\u0131 ile bu d\u00fc\u015f\u00fcncelere nas\u0131l eri\u015fmi\u015ftir? Onu bizzat kendi a\u011fz\u0131ndan dinleyelim. Barb\u00fcs’\u00fcn sanat anlay\u0131\u015f\u0131 \u00fc\u00e7 noktada toplanabilir:<\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n

-I-<\/p>\n

Sorunu \u015f\u00f6yle koyar:
1 – “Bu g\u00fcn\u00fcn ve yar\u0131n\u0131n yazar\u0131na d\u00fc\u015fecek g\u00f6rev, realiteyi oldu\u011fu gibi ay\u0131rt etmek oldu\u011funa g\u00f6re, yazar sosyal ger\u00e7ekli\u011fe bak\u0131nca g\u00f6r\u00fcr ki, bu olan biten, esas itibar\u0131 ile birbirinden farkl\u0131 iki e\u011filimden, iki k\u0131m\u0131ldan\u0131\u015ftan, bu ikisi aras\u0131nda bir d\u00f6v\u00fc\u015ften ibarettir. Bu kurulu d\u00fczeni. muhafaza etmek isteyenler var, bir de; o d\u00fczeni adalet ve genel \u00e7\u0131kar y\u00f6n\u00fcnde de\u011fi\u015ftirmek isteyenler var.”<\/em>
Yani bir devrim isteyenler, bir de istemeyenler var. Bu iki kamp\u0131 g\u00f6rmeyen yazar, i\u00e7inde ya\u015fad\u0131\u011f\u0131 devrin en b\u00fcy\u00fck ger\u00e7ekli\u011fini anlam\u0131yor demektir. B\u00f6yle bir yazar\u0131n tonla ka\u011f\u0131t t\u00fcketen bir kalem efendisinden, veya efendisinin dikte etti\u011fi hesap pusulas\u0131n\u0131 dolduran c\u00e2hil kahya ve u\u015faktan fark\u0131 yoktur. B\u00f6yle kimseler, hi\u00e7 olmazsa yazarl\u0131\u011f\u0131n ad\u0131n\u0131 pislemesin, gitsin daha namusluca ba\u015fka i\u015flerde \u00e7al\u0131\u015fs\u0131nlar. Bu g\u00fcn ve yazar\u0131n yazar olman\u0131n ilk \u015fart\u0131, devrimle gericili\u011fin g\u00fcncelli\u011fini g\u00f6recek yetenekte olmakt\u0131r.
2 – “Fakat en esasl\u0131 ak\u0131mlar\u0131 birbirine kar\u0131\u015ft\u0131rmamak, sadece ay\u0131rt etmek yetmez, se\u00e7mek gerekir. Bu ak\u0131mlar kar\u015f\u0131s\u0131nda ve i\u00e7inde bir durum almak gerekir. \u00c7\u00fcnk\u00fc burada manevi unsurlara, hareket ahlak\u0131n\u0131n unsuru da kar\u0131\u015f\u0131r. Bir kere giri\u015filmi\u015f bulunan sasyal faciaya bilin\u00e7li \u015fekilde kar\u0131\u015fmak gerekir.”<\/em>
Madem ki ister istemez toplum i\u00e7inde ya\u015f\u0131yorsun -toplum d\u0131\u015f\u0131nda ya\u015fayan insan olmaz- madem ki toplum da devrim ve gericilik diye iki ak\u0131m, insanl\u0131\u011f\u0131 iki orduya b\u00f6lm\u00fc\u015ft\u00fcr, sen de, bu iki ordudan birinin i\u00e7indesin. Avc\u0131, \u00f6n\u00fcnde ba\u015f\u0131n\u0131 kara g\u00f6men keklik gibi, i\u00e7inde bulundu\u011fun durumu bo\u015fyere g\u00f6rmemezlikten ge\u00e7i\u015ftirmeye kalk\u0131\u015faca\u011f\u0131na, mert\u00e7e bile bile kabul et; ya devrimden, ya gericilikten yanay\u0131m de… Aksini zaten yapamazs\u0131n, bari ikisinden birini se\u00e7… Koyun gibi \u015fu veya bu ak\u0131m\u0131n pe\u015finden s\u00fcr\u00fcklenece\u011fine, insan gibi \u015fu veya bu ak\u0131mda bilin\u00e7li rol oyna… Hareketin ahlak\u0131 budur: \u0130leri veya geri gidebilirsin ama, ortada duramazs\u0131n. Hareket durmamaktad\u0131r ve tarih durmaz, akar. Devrimci mi, gerici mi? Onu a\u00e7\u0131k\u00e7a g\u00f6stermemek edebi ahlaks\u0131zl\u0131kt\u0131r.
“Madem ki, insan\u0131n insan tarf\u0131ndan ezilmesi ile bundan \u00e7\u0131kan b\u00fct\u00fcn sonu\u00e7lar, birbirleriyle ba\u011fl\u0131 bir sistemden ileri gelmektedir… \u00c7aresiz b\u00fct\u00fcn yolsuzluklar birbirine ba\u011fl\u0131 bulunurlar. Ve b\u00fct\u00fcn geli\u015fmeler yekdi\u011ferlerini tutarlar.”<\/em>
Kapitalizm bir sistemdir ve iki z\u0131t kutba b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. \u0130yi ve fena her olay b\u00fct\u00fcn sistemin \u00fczerinde olumlu veya olumsuz bir etki yapmaya zorunludur. Onun i\u00e7in olumlular olumlu, olumsuzlar olumsuz etkilerinde ortakt\u0131rlar. Bu iki z\u0131t kutbun ortas\u0131 olan ate\u015f hatt\u0131 \u00fczerinde hi\u00e7 kimse duramaz. Bu iki kutbun d\u0131\u015f\u0131, yani, toplum d\u0131\u015f\u0131 ise, ba\u015fka bir d\u00fcnya, ba\u015fka bir y\u0131ld\u0131z demektir ki; \u00f6yle bir \u015fey g\u00f6rm\u00fcyoruz. \u015eu halde tarafs\u0131z insan yok mu? Evet, tarafs\u0131zl\u0131k iddias\u0131nda olanlar var. Bu gibiler, \u00f6zellikle burjuva liberalizminin etkisi alt\u0131nda d\u00fc\u015f\u00fcnen k\u00fc\u00e7\u00fck burjuva ayd\u0131nlar\u0131 aras\u0131nda \u00e7oktur.
“Akt\u00fcel burjuva liberalizminin getirdi\u011fi d\u00fc\u015f\u00fcnce karga\u015fal\u0131\u011f\u0131n\u0131, kendinden ge\u00e7meleri, manevi \u00e7atlaklari m\u00fcbala\u011faland\u0131rmak gayet kolayd\u0131r. O liberalizmdir ki, bir \u00e7ok \u015fahsiyetlere kemali saffetle, k\u00f6t\u00fc bir niyet beklemeksizin, hele hi\u00e7 temkinini bozmadan d\u00f6rt bir yana di\u011ferlerine bin tebess\u00fcm sa\u00e7arak, m\u00fcrteci ve bilameliye gayri insani bir tak\u0131m vaziyetler almak imkan\u0131n\u0131 verir. Bu zatlar afiyet ve s\u0131hhate ya\u015fad\u0131klar\u0131 halde, kafalar\u0131n\u0131n i\u00e7inde \u00f6ld\u00fcr\u00fcc\u00fc bir tak\u0131m tezadlar beslerler. Heyhat ki; paradoks yapm\u0131\u015f olmadan, bir\u00e7ok m\u00fcnevverlerin zihniyetini bu cihetten mal\u00fcl saymak m\u00fcmk\u00fcnd\u00fcr.”<\/em>
Entellekt\u00fcellerin, \u00e7o\u011funlukla maa\u015flar\u0131n\u0131 hakim s\u0131n\u0131ftan almalar\u0131 ve k\u00fc\u00e7\u00fckburjuvan\u0131n \u00f6zel m\u00fclkiyet prej\u00fcjeleri ile y\u00fckl\u00fc bulunmalar\u0131, \u00e7ok kere onlar\u0131 b\u00f6yle sade suya “tarafs\u0131z” ge\u00e7inmek kayg\u0131s\u0131na d\u00fc\u015f\u00fcr\u00fcr. Demek “tarafs\u0131z\u0131m” diyenler var. Fakat sak\u0131n, \u015feyhin kerameti kendinden menkul olmas\u0131n? Acaba ger\u00e7ekten “tarafs\u0131zl\u0131k” denilen \u015fey var m\u0131d\u0131r? Daha a\u00e7\u0131k\u00e7as\u0131, bu “tarafs\u0131z” baylar\u0131n yapt\u0131klar\u0131 nedir? Nitekim Barb\u00fcs’te:
“\u0130dealin, soysuz d\u00fcnyaya zarar\u0131 dokunmayacak kadar y\u00fcksekte, ta bulutlar aras\u0131nda t\u00fcnedi\u011fi.”<\/em>
Ayr\u0131 tutulan g\u00f6r\u00fc\u015flere i\u015faret eder. Ancak ger\u00e7ekte, sonu\u00e7 itibar\u0131 ile ayr\u0131 tutulan g\u00f6r\u00fc\u015flerden ne \u00e7\u0131kar? tarafs\u0131zl\u0131k m\u0131? Barb\u00fcs hay\u0131r diyor:
“\u0130kisi ortas\u0131 durum yoktur. Hayrul umuru evsatuha<\/strong> (i\u015flerin hay\u0131rl\u0131s\u0131), ortas\u0131 de\u011fildir. Bir \u00fc\u00e7\u00fcnc\u00fc durum kuruntu ve hayalettir. O hayalete y\u00f6nelenler, demokratik \u00f6zg\u00fcrl\u00fckleri savunmazlar, tehdit edilen k\u00fclt\u00fcr\u00fc savunmazlar. Olsa olsa, bir an i\u00e7in kendi keyif ve istirahatlarin\u0131 savunurlar. Hareketsizlik mi, dediniz?<\/em>
Hay\u0131r, onun ad\u0131; k\u00f6t\u00fc harekettir. Onlar b\u00fct\u00fcn tarafs\u0131zlar gibi, kendi tembellikleri, bo\u015fvermi\u015flikleri ile, kurulu iktidar\u0131 kuvvetlendirmi\u015f olurlar. Onlar, b\u00fct\u00fcn “apolitik lasiyasi”ler gibi, hakim politikaya yard\u0131m ederler. Ve bunun sebebi daima ayn\u0131d\u0131r. \u00c7\u00fcnk\u00fc, b\u00fct\u00fcn yolsuzluklar ve k\u00f6t\u00fcl\u00fckler bir tek v\u00fccut halindedirler. Derin d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f bir “b\u00fct\u00fcnl\u00fck anlay\u0131\u015f\u0131na kat\u0131\u015fmayan her t\u00fcrl\u00fc manevi g\u00f6r\u00fc\u015f tuzla buz olur gider<\/strong>” (a.b.\u00e7., H.K.) “Hatta sosyal ve manevi yoksulluklar\u0131n\u0131 bir prensip ve bir s\u00fcs haline getiren sanat i\u00e7in sanat sekterleri bile, kollektif ya\u015famdan ayr\u0131l\u0131\u015flar\u0131 ile, i\u015fi oluruna ba\u011flay\u0131c\u0131 (konformist) ve tutucudurlar.”<\/em><\/p>\n

\u00a0<\/p>\n

-II-<\/p>\n

B\u00f6ylece, bir taraf tutman\u0131n gereklili\u011fini ispat eden Barb\u00fcs, bu sefer d\u00f6ner, tutulacak taraf\u0131n neresi oldu\u011funu ara\u015ft\u0131rir. “Kim hakl\u0131?” Barb\u00fcs; Pekala biliyorsunuz ki, der, evrenin durumu ve gelece\u011fi sorunu bu kadar y\u00fcksek olarak ele al\u0131nd\u0131\u011f\u0131 zaman, \u015fu me\u015fhur kural meydana \u00e7\u0131kar: “Ger\u00e7e\u011fin kimde oldu\u011fu bilinirmi?” Bilmedikten sonra, ne diye yazarl\u0131\u011fa kalkars\u0131n?
Barb\u00fcs’e g\u00f6re:
“\u015eeylerin esas\u0131na dair olan metafizik ger\u00e7ek sorunu, hi\u00e7 bir zaman kapanmayan bir tart\u0131\u015fma kap\u0131s\u0131 a\u00e7ar.” Onunla bir i\u015fimiz yok. “Fakat, s\u00f6z konusu olan metafizik ger\u00e7ek de\u011fil, sosyal geli\u015fimdir. Burada ger\u00e7ek, uygulamal\u0131 bilimlerin koruma ve uyar\u0131lar\u0131 kadar \u00e7\u0131plak bir a\u00e7\u0131kl\u0131kla g\u00f6z\u00fck\u00fcr.” O halde arayaca\u011f\u0131z; Acaba ger\u00e7ek, ahlaki bir k\u00fclt\u00fcr g\u00fctmekte midir?<\/strong> “Bir s\u00f6ylentiye g\u00f6re, yazar\u0131n daima ahlaki bir kanuna boyun e\u011fdi\u011fi hikaye edilir. Hi\u00e7 bir sanat eseri bile bile ahlak d\u0131\u015f\u0131 olmad\u0131. Fakat ahlakiyet var, ahlakiyetcik var. Ve bug\u00fcn genellikle \u00fcst\u00fcn olan resmi ahlakiyet, yani s\u0131n\u0131f ahlakiyetidir. \u00c7\u00fcnk\u00fc me\u015fhur bir \u00fcnl\u00fc s\u00f6z\u00fcn dedi\u011fi gibi, bir devrin ahlakiyeti, o devirdeki hakim s\u0131n\u0131f ahlakiyetidir.”<\/em>
\u015eu halde; bir sanat eserinin s\u0131rf ahlaki olmas\u0131, ger\u00e7e\u011fe uygun bulunmas\u0131 demek de\u011fildir. Kapitalist s\u0131n\u0131f\u0131 i\u00e7in ahlaki say\u0131lan insan\u0131n insan taraf\u0131ndan soyulmas\u0131 veya ezilmesi, ezilen halk y\u0131\u011f\u0131nlar\u0131 i\u00e7in en b\u00fcy\u00fck ahlaks\u0131zl\u0131kt\u0131r. Habe\u015fistan’\u0131 \u00e7apul etmek, fa\u015fizm i\u00e7in, uygarl\u0131k ahlak\u0131d\u0131r. Proleterya k\u00fclt\u00fcr\u00fc a\u00e7\u0131s\u0131ndan ise, en emperyalist\u00e7e ahlaks\u0131zl\u0131kt\u0131r. Bu g\u00fcn bir\u00e7ok ahlaki sayd\u0131\u011f\u0131m\u0131z \u015feyler, hakim s\u0131n\u0131flar\u0131n rezaletlerinden ibarettir.
Ger\u00e7ek nerede? Barb\u00fcs’e g\u00f6re, edebi ger\u00e7e\u011fi; insanl\u0131\u011f\u0131n ilerici prensibinde aramal\u0131d\u0131r. \u0130nsanl\u0131\u011f\u0131n geli\u015fimi hangi yoldad\u0131r?<\/strong>
Bu g\u00fcn insanl\u0131\u011f\u0131n geli\u015fimi i\u00e7in iki yol var:1- Nasyonalizm ile; 2, Enternasyonalizmden hangisi do\u011fru? Barb\u00fcs m\u0131lli k\u00fclt\u00fcr sorununu ele al\u0131yor:
“Biz b\u00fct\u00fcn kuvvetimizle; milli k\u00fclt\u00fcrlerin, s\u00f6m\u00fcrge halklar\u0131 y\u00f6relerindeki k\u00fclt\u00fcrlerin serbest\u00e7e ortaya \u00e7\u0131kmas\u0131n\u0131 istemeye ve bu \u00e7\u0131k\u0131\u015fa yard\u0131m etmeye mecburuz. Zaten s\u00f6m\u00fcrge y\u00f6relerinin k\u00fclt\u00fcrleri kurulu\u015f yoluna girmi\u015f bulunuyorlar. Fakat ,su \u015fartla ki, i\u00e7ine k\u00fclt\u00fcr\u00fc zehirleyen, onu insanlar\u0131n aleyhine \u00e7eviren, ayr\u0131l\u0131k sokucu ve kar\u015f\u0131t unsurlar sokulmas\u0131n. Gene \u015fu \u015fartla ki, bu alandaki ba\u011f\u0131ms\u0131zl\u0131k ge\u00e7ici olarak kar\u015f\u0131t olmas\u0131n. Zira insanlar\u0131n gelece\u011fine ve ilerlemesine kar\u0131\u015fan her \u015fey, ister bir rejim, ister bu rejimden \u00e7\u0131kan k\u00fclt\u00fcr olsun kendili\u011finden bir \u015fey olarak de\u011fil, ama\u00e7lar\u0131na ve sonu\u00e7lar\u0131na bak\u0131larak us’u vurmal\u0131d\u0131r.”<\/em>
Barb\u00fcs bu d\u00fc\u015f\u00fcnceyi besledi\u011fi i\u00e7in, s\u00f6m\u00fcrge ayaklanmalar\u0131n\u0131n ve milli kurtulu\u015f hareketlerinin taraftar\u0131d\u0131r.
Fakat, milli k\u00fclt\u00fcr\u00fcn bu anlamda konulu\u015fu ancak Sovyet’lerde, yani enternasyonalizmde sonuna kadar m\u00fcmk\u00fcnd\u00fcr. Klasik \u015fekliyle Nasyonalist k\u00fclt\u00fcr bunun taban tabana z\u0131tt\u0131d\u0131r. Barb\u00fcs’e g\u00f6re:
“Gerileyi\u015f ve do\u011fu\u015f prensiplerine, en etkili gerek\u00e7e ve sa\u011flam kan\u0131tlar veren \u015fey Nasyonalizmdir.”<\/em>
Ni\u00e7in? \u00c7\u00fcnk\u00fc:
“B\u00fct\u00fcn zul\u00fcm g\u00fc\u00e7leri, \u00e7\u00f6z\u00fclmesi zor milli bir fikre ve dolay\u0131siyle milli k\u00fclt\u00fcr\u00fcn y\u00f6n\u00fcne, rol\u00fcne de\u011fen yolsuz ve u\u011fursuz bir doktrine dayan\u0131rlar. D\u00fcnyan\u0131n alt\u0131da be\u015finde devlet doktrini olan Nasyonalizm’in amac\u0131, toplumun alt tabakalar\u0131nda \u00e7\u0131rp\u0131nan kalabal\u0131klar\u0131n Enternasyonalistle\u015fmesini tepelemektir. Nasyonalizm anti-\u00fcniversaldir. (Enternasyonalizme z\u0131t). Hatta yery\u00fcz\u00fcn\u00fcn “b\u00fct\u00fcn \u00fclkelerinde yerle\u015fmi\u015f olsayd\u0131 bile” gene anti-\u00fcniversal olurdu. Nasyonalizm’de millet y\u00fcce bir ama\u00e7, bir duvar haline gelir. D\u00fc\u015f\u00fcnce b\u00fct\u00fcn \u00fclke aras\u0131nda ve ba\u015fka her \u00fclkeye kar\u015f\u0131 bir tek \u00fclkenin b\u00fcy\u00fckl\u00fc\u011f\u00fc u\u011fruna, zaptedilir ve angarya alt\u0131na al\u0131n\u0131r. Aile duygular\u0131na, millet \u00f6l\u00e7\u00fcs\u00fcnde agrandisman yap\u0131l\u0131r, ve bu soyut nesneye sald\u0131rgan bir anlam ve y\u00f6n verilir. B\u00fcy\u00fck ortak yuva, bir kale, \u015fu halde bir hapishane k\u0131l\u0131\u011f\u0131na sokulur. Sosyal insan\u0131 \u00f6ld\u00fcrmek i\u00e7in vatanda\u015f \u00f6ld\u00fcr\u00fclmedi\u011fi zaman, vatanda\u015f\u0131n i\u00e7inde sosyal insan \u00f6ld\u00fcr\u00fcl\u00fcr. K\u0131\u015fk\u0131rtma ve patlama \u00f6z\u00fc olan \u015f\u00f6venizm, (fanatik milliyet\u00e7ilik) polis i\u00e7 sava\u015f\u0131n\u0131 tutu\u015fturur. Ve birbirine uymayan bir insanlar kitlesini, yanyana karmakar\u0131\u015f\u0131k bir halde yahanc\u0131lara kar\u015f\u0131 kin beslemeye ve sava\u015f a\u00e7maya s\u00fcr\u00fckler. Artistik eser yaratanlar davar gibi usland\u0131r\u0131l\u0131rlar. I\u015f\u0131k ta\u015f\u0131yanlar\u0131n i\u015f ve g\u00fc\u00e7leri, art\u0131k me\u015faleleri geri \u00e7ekmekten ibaret kal\u0131r. Bundan b\u00f6yle, yaln\u0131z millet aleyhinde de\u011fil, halk aleyhinde millet vard\u0131r. Bu, Acem k\u0131l\u0131c\u0131 gibi iki y\u00fcz\u00fc de keskin bir militarizm olur. \u0130\u015fte d\u00fc\u015f\u00fcnce aleyhinde suikast ve hata denilen \u015fey budur. Hi\u00e7bir milli k\u00fblt\u00fcr, s\u0131rf kendi yetene\u011fine g\u00f6re \u00f6l\u00e7\u00fcl\u00fcp bi\u00e7ilmi\u015f ve ba\u015fkas\u0131nda bulunmayan bir insanc\u0131l ahlaka sahip olma hakk\u0131n\u0131 ta\u015f\u0131maz. Denebilir ki, nasyonalizm y\u00fcz\u00fcnden insanl\u0131k par\u00e7a par\u00e7a do\u011fran\u0131r ve par\u00e7alar sanuna kadar birbiri ile bo\u011fazla\u015f\u0131r dururlar.”<\/em>
Ya hele fa\u015fizm devrinde: Barb\u00fcs’\u00fcn tarifince:
“Fa\u015fizm ve fa\u015fistle\u015fme<\/strong>: Parababalar\u0131n\u0131n silahl\u0131 ve yola getirici kaba egemenlikleri \u015feklindedir.” Ve “fa\u015fizm derece derece yay\u0131ld\u0131k\u00e7a biz de, \u015fu d\u00fcnya i\u00e7 sava\u015f\u0131n\u0131n son a\u015famas\u0131nda bulundu\u011fumuzu s\u00f6yleyebiliriz. Bu, art\u0131k y\u0131rt\u0131c\u0131l\u0131\u011f\u0131n uygar anlay\u0131\u015fa kar\u015f\u0131 a\u00e7t\u0131\u011f\u0131 sava\u015f\u0131n daniskas\u0131d\u0131r.”<\/em>
Tahlilini buraya getireri Barb\u00fcs der ki: “Nasyonalizm ile Enternasyonalizm” aras\u0131nda, insanl\u0131\u011f\u0131n geli\u015fimi ve kurulu\u015fu sorunu, \u015f\u00f6yle konur:
l – “Nasyonalizm<\/strong>: \u0130stedi\u011fi gibi manevela oynatmak i\u00e7in, burjuva diktat\u00f6rl\u00fc\u011f\u00fcne<\/strong> zorunlu olan bir \u015feydir.” .<\/em>
2. – “Enternasyonalizm<\/strong>: Adaleti ve bar\u0131\u015f\u0131 korumalar\u0131 i\u00e7in, insanlara<\/strong> zorunlu olan bir \u015feydir.” Tabii burada “insanlar<\/strong>“dan ama\u00e7, “\u00e7al\u0131\u015fan insanlar<\/strong>“d\u0131r. Nitekim \u00e7al\u0131\u015fan insanlara kar\u015f\u0131 burjuvalar, insandan ba\u015fka bir \u015fey say\u0131l\u0131rlar.<\/em>
B\u00f6ylece ne insan\u0131 insana, ne milleti millete ezdirmeyen Enternasyonalizm, insanl\u0131\u011f\u0131n biricik ilerletici sistemi. biricik k\u00fclt\u00fcr ideali ve biricik ger\u00e7ek olur. Sorun bu kadar ayd\u0131nland\u0131ktan sonra gene: “ger\u00e7e\u011fin kimde oldu\u011fu bilinir mi?”diyenlere, Barb\u00fcs \u015fu cevab\u0131 veriyor: “Kitap sanatkar\u0131 demek olan yazar, ona paralel ve simetrik bir yoldan ger\u00e7e\u011fi bulma ve -deyim yerindeyse- icad etme g\u00f6revi ile y\u00fck\u00fcml\u00fc olan bir bilgin kadar kategorik \u015fekilde \u015fu cevab\u0131 verir: “evet bilinir!” ve anlay\u0131\u015f\u0131n olaylar kar\u015f\u0131s\u0131nda verebilece\u011fi en \u015ferefli cevap da budur.”<\/em>
Hala teredd\u00fct eden, yolunu \u015fa\u015f\u0131ran, i\u015fkillenen var m\u0131? Barb\u00fcs’e g\u00f6re bunlar, ak\u0131ldan yana zoru olan; baba hindi gibi kabaran korkak bir tak\u0131m cahillerden ba\u015fka kimseler de\u011fildir.
“Bu karars\u0131zl\u0131k, bu y\u00f6n\u00fcn\u00fc bulamay\u0131\u015f, bu endi\u015fe \u015fimdiki duruma \u00f6zg\u00fc zihin hastal\u0131klarindan birisidir. Pesimizmle katmerlenen, \u00f6zellikle bir hayli y\u00fcksekten atma ve biraz da korku ile desteklenen bir cehalet buhran\u0131 \u015feklinde ortaya \u00e7\u0131kar.”<\/p>\n

\u00a0<\/p>\n

-III-<\/p>\n

\u00d6nce, d\u00fcnyada iki k\u00fclt\u00fcr kamp\u0131 oldu\u011funu g\u00f6rd\u00fck. Nasyonalizm ve Enternasyonalizm. K\u00fclt\u00fcr ideali olarak enternasyonalizmi se\u00e7tik. \u015eimdi ne yapaca\u011f\u0131z?
Prensipler at\u0131lm\u0131\u015ft\u0131r. Buraya kadar s\u00f6z idi. Bundan sonra hareket ba\u015flar. Bu hareket Barb\u00fcs i\u00e7in \u00fc\u00e7 \u015fekilde kendini g\u00f6sterir. a) Emperyalist sava\u015flara ve fa\u015fizme kar\u015f\u0131 k\u00fclt\u00fcr\u00fc ve enternasyonalizm d\u00fc\u015f\u00fcncesini savunma; b) S\u00f6zleri, eylemle savunmak i\u00e7in, kafa ve kol i\u015f\u00e7ilerini birle\u015ftirme; c) Gerek enternasyonalizmi, gerek \u00e7al\u0131\u015fanlar birli\u011finin enternasyonali demek olan, sosyalist Sovyetler Birli\u011fini koruma.
A-Ayd\u0131nlar, k\u00fclt\u00fcr savunmas\u0131nda birle\u015fmelidirler:<\/strong> Ni\u00e7in? \u00c7\u00fcnk\u00fc:
1 – Bundan ka\u00e7\u0131namay\u0131z:<\/strong> \u00c7a\u011fda\u015f k\u00fclt\u00fcr ak\u0131mlar\u0131n\u0131n \u00fcst\u00fcnde egoist bir ba\u011f\u0131ms\u0131zl\u0131k iddias\u0131 bo\u015funad\u0131r. “Havalara ka\u00e7\u0131p saklanmam\u0131z\u0131, inzivaya \u00e7ekilmemizi olaylar yasak ediyor.”
2 – Yoksa k\u00fclt\u00fcr aleyhimize d\u00f6ner:<\/strong> Kapitalizmde, k\u00fclt\u00fcr tekelinden yararlanan imtiyazl\u0131lar, ayd\u0131nlard\u0131r. Buna kar\u015f\u0131l\u0131k, onlara d\u00fc\u015fen bor\u00e7, k\u00fclt\u00fcre kar\u015f\u0131 nank\u00f6rl\u00fc\u011f\u00fc nimet etmemektir. Yoksa aleyhim\u0131ze d\u00f6nebilir:
“Nihayet ayd\u0131n i\u015f\u00e7iler, herkese ait olan k\u00fclt\u00fcr\u00fcn emanet\u00e7ileridir. K\u00fclt\u00fcr kendi ba\u015f\u0131na kendini koruyamaz. E\u011fer onun savunulmas\u0131 ba\u015fkalar\u0131na b\u0131rak\u0131l\u0131rsa o ba\u015fkalar\u0131, k\u00fclt\u00fcr\u00fc kendileri i\u00e7in, bizim aleyhimize, yani herkesin aleyhine kullanacaklard\u0131r.”<\/em>
3 –Yahut yazarl\u0131ktan \u00e7\u0131kar\u0131z:<\/strong>
“Madem ki burada yazar\u0131n rol\u00fcnden bahsediyorum ve yazar\u0131n hi\u00e7 bir \u015fekilde rol\u00fcnden ayr\u0131lmas\u0131 ve yaz\u0131c\u0131dan ha\u015fka bir \u015fey olmas\u0131 s\u00f6z konusu de\u011fildir, onun ilk yapaca\u011f\u0131 \u015fey; bir f\u0131kri ta realiteye kadar savunmakt\u0131r. Bir fikrin savunmas\u0131 ise, yazar\u0131n onu ayd\u0131nlatmas\u0131ndan, g\u00f6zlere g\u00f6stermekle de kalmayarak, ruha ve g\u00f6n\u00fcllere i\u015flemesinden ibarettir.”<\/em>
K\u00fclt\u00fcr\u00fc savunmak i\u00e7in ne yapmal\u0131? Barb\u00fcs tarihten \u00f6rnekler al\u0131r:
“Edebiyat denilen o tam sanat\u0131n sanatk\u00e2rlar aras\u0131nda kurulu d\u00fczene kar\u015f\u0131 devaml\u0131 bir muhalefet ve ayaklanma gelene\u011fi vard\u0131r.” Eski Roma’da Nirjil, Lukras,16’nc\u0131 y\u00fczy\u0131lda, La Boetye, 17’nci y\u00fczy\u0131lda ansiklopedistler, hatta romantizm ve nat\u00fcralizmin, idealistlik ve h\u00fcmanistlik hakkinda yapt\u0131\u011f\u0131 baz\u0131 ka\u00e7amaklar; hep, devrimci k\u00fclt\u00fcr\u00fcn savunulmas\u0131n\u0131 temsil ederler. Yaln\u0131z hepsinin bir kusurlar\u0131 vard\u0131r: Da\u011f\u0131n\u0131kl\u0131k ve sistemsizlik… “Evet fakat orada \u015fampiyonlar\u0131n\u0131 yeti\u015ftirmekten geri kalmayan ve daima baz\u0131 sosyal krizlerin arkas\u0131ndan gelen bu asil ve cesur gelenek, ne genel, ne de sistemli bir \u015fey oldu. Ve bu gelene\u011fi temsil edenler, uzun y\u00fczy\u0131llar i\u00e7inde tek ba\u015flar\u0131na kalm\u0131\u015f bir alay ki\u015filer olmaktan kurtulamad\u0131lar. \u00d6zellikle, modern ve \u00e7a\u011fda\u015f zamanlarda bunun en b\u00fcy\u00fck sebebi, kl\u00e2sik h\u00fcmanizman\u0131n karmakar\u0131\u015f\u0131k\u00e7\u0131 \u00f6zelli\u011finden, zihinsel gerili\u011finden, manev\u00ee yoksullu\u011fundand\u0131r ve Frans\u0131z devriminin miras\u00e7\u0131s\u0131 olan kapitalist burjuvazinin egemenli\u011fi alt\u0131nda kalan bizlerin, i\u00e7lerimize i\u015flemi\u015f olan burjuva zihniyetimizdendir.”<\/em>
\u015eu halde ayd\u0131nlara d\u00fc\u015fen i\u015f, devrim gelene\u011fini savunmak i\u00e7in burjuva k\u00fclt\u00fcr\u00fcn\u00fcn bula\u015f\u0131k fikirlerinden yakay\u0131 kurtarmak ve kendi aralar\u0131nda sistematik, s\u00fcrekli bir birlik \u00f6rg\u00fctlemektir. (7<\/span><\/sup>)
B- Ayd\u0131nlar, \u00e7al\u0131\u015fan kitlelerle birle\u015fmelidirler:<\/strong> Ni\u00e7in? \u00c7\u00fcnk\u00fc:
1- L\u00e2fla peynir gemisi y\u00fcr\u00fcmez:<\/strong>
“Anlay\u0131\u015f\u0131n, ruhun ve k\u00fclt\u00fcr\u00fcn platonik bir bi\u00e7imde savunulmas\u0131 bo\u015f l\u00e2k\u0131rd\u0131dan ibarettir. Platonik savunma, d\u00fcnya ger\u00e7e\u011finin k\u0131v\u0131lc\u0131mlar\u0131 ile yap\u0131lm\u0131\u015f maytap oyunundan ba\u015fka bir \u015fey de\u011fildir. Ancak realizm sayesinde yerle g\u00f6k birle\u015ftirilir.”<\/em>
2 – Kitlesiz ayd\u0131n, gemisiz kaptana benzer:<\/strong> Yazar ve ayd\u0131nlar, emperyalizme, kapitalizme, \u015fovenizme ve fa\u015fizme kar\u015f\u0131 k\u00fclt\u00fcr\u00fc savunacaklard\u0131r. \u0130yi ama, hangi sosyal mekanizmaya dayanarak? Bu sebeple:
“K\u00fclt\u00fcr\u00fc biz (yani ayd\u0131nlar) yaln\u0131z ba\u015f\u0131m\u0131za savunamay\u0131z. Bir b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr, yaln\u0131z ke\u015fif kolu ile zafer kazan\u0131lamaz; demi\u015fti. (8<\/span><\/sup>) Biz de, b\u00fcy\u00fck \u00e7al\u0131\u015fan kitlelerle birle\u015fmeye zorunluyuz. \u00c7\u00fcnk\u00fc, i\u015f\u00e7i kitleleri, toplumu e\u015fitlik ve do\u011fruluk \u00e7er\u00e7evesinde kurmak istiyorlar. Ve bu i\u015fin eridirler de. Onlarla birle\u015fmeye zorunluyuz. Zira kurtar\u0131c\u0131 olan, yaln\u0131z onlard\u0131r.”<\/em>
C- Sosyalist Sovyet Cumhuriyetleri Birli\u011fi ile Dostluk:<\/strong> Yery\u00fcz\u00fcnde b\u00fct\u00fcn milliyet meselelerini k\u00f6k\u00fcnden halleden, kafa ve kol i\u015f\u00e7ilerini birle\u015ftiren, s\u00f6m\u00fcr\u00fcy\u00fc kald\u0131ran, sosyal devrimi ba\u015faran biricik sistem Sovyetimizdir. Emperyalist sava\u015f\u0131n, fa\u015fizmin ve her t\u00fcrl\u00fc gericili\u011fin en b\u00fcy\u00fck d\u00fc\u015fman\u0131, \u00e7al\u0131\u015fan ve ezilen kitlelerin en b\u00fcy\u00fck kalesi, oras\u0131d\u0131r. \u015eu halde insanc\u0131l kitlelerin ideal vatan\u0131, Sovyetler \u00fclkesidir. Barb\u00fcs 23-5-1935 tarihli Monde’da bu d\u00fc\u015f\u00fcncesini g\u00f6yle yasala\u015ft\u0131r\u0131yordu:
“1917’den beri tarih\u00e7e ne olup bitti? Ekim insanlar\u0131 bir Sosyalist devlet meydana getirdiler. Bu devlet, \u00f6tekiler gibi, \u00e7e\u015fitli milliyetlerden birle\u015fik, ger\u00e7ek bir yery\u00fcz\u00fc k\u0131tas\u0131d\u0131r. Bol\u015fevikler, sosyalistler birli\u011fi i\u00e7inde ger\u00e7ek enternasyonal d\u00fczenli kanuna dayanan bir milletler rejimi kurdular. Bu rejim sosyalizm yollar\u0131nda y\u00fcr\u00fcyerek milli \u00e7eli\u015fki ve anla\u015fmazl\u0131klar\u0131 nihai bar\u0131\u015f ve bar\u0131\u015f i\u00e7inde bir arada ya\u015famaya g\u00f6t\u00fcrd\u00fc. E\u011fer bu rejim t\u00fcm d\u00fcnyaya yay\u0131lm\u0131\u015f olsayd\u0131, ne bizim i\u00e7in, ne ba\u015fkas\u0131 i\u00e7in ortada sava\u015f; fa\u015fizm ve gerici y\u0131rt\u0131c\u0131l\u0131klar sorunu kalmazd\u0131.<\/em>
\u015eu halde bizim idealimiz bu hedef olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc; kamu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn sald\u0131r\u0131ya u\u011fr\u00e2mas\u0131, yoksulluk; sava\u015f gibi bizi kemiren ve tehdit eden u\u011fursuzluklar\u0131 ta k\u00f6k\u00fcnden s\u00f6k\u00fcp atacak tek \u015fey sosyalizmdir. “<\/em> <\/p>\n

Barb\u00fcs’\u00fcn Son G\u00fcn\u00fc<\/strong> <\/p>\n

Sovyet yazarlar\u0131ndan Mi\u015fel Keltzof, Barb\u00fcs’\u00fcn Moskova’da ge\u00e7en son g\u00fcnlerini ve halk\u00e7a nas\u0131l tan\u0131nd\u0131\u011f\u0131n\u0131 \u015f\u00f6yle yaz\u0131yor:
“Telefon \u00e7al\u0131yor. Pek iyi tan\u0131d\u0131\u011f\u0131m uyumlu ve biraz k\u0131s\u0131k sesi i\u015fitiyorum.<\/em>
– G\u00f6r\u00fcyorsun ya, \u00fc\u00e7 ay i\u00e7inde, tam \u00fc\u00e7 \u015fehirde tekrar kar\u015f\u0131la\u00e7\u0131yoruz. Ve \u015f\u00fcphesiz, Moskova’da da beni g\u00f6rmeye siz geleceksiniz. Gribe tutuldum. Doktorlar d\u0131\u015far\u0131 \u00e7\u0131kmam\u0131 yasaklad\u0131lar.<\/em>
Fakat Barb\u00fcs odada kapal\u0131 kalam\u0131yor, ikide bir d\u0131\u015far\u0131ya s\u0131v\u0131\u015f\u0131yordu. Bir toplant\u0131da beni g\u00f6r\u00fcnce \u00e7apk\u0131nca g\u00f6z k\u0131rparak dedi ki:<\/em>
– Haydi, kimse fark\u0131na varmadan gidelim metroda (9<\/span><\/sup>) bir tur yapal\u0131m; sonra gene geliriz, kimseye \u00e7akt\u0131rmay\u0131z.<\/em>
Metroda Barb\u00fcs b\u00fcsb\u00fct\u00fcn \u00e7ocuk\u00e7a bir sevin\u00e7 ve heyecana tutuldu. Ge\u00e7itlerde ve merdivenlerde uzun uzun dola\u015f\u0131yor, derin derin nefes alarak co\u015fuyordu:<\/em>
-Yok do\u011frusu, bu, bana anlatt\u0131klar\u0131ndan \u00e7ok daha g\u00fczel. Hayrete \u015fayan! \u0130nsan buras\u0131n\u0131 g\u00f6rd\u00fckten sonra, Paris metrosunu hat\u0131rlamaya bile s\u0131k\u0131l\u0131yor. Paris metrosu bunun yan\u0131nda pis bir kuyu gibi kal\u0131r!<\/em>
Vagonda iki gen\u00e7 k\u0131z\u0131n aras\u0131na s\u0131k\u0131\u015ft\u0131. Herkes onu tan\u0131d\u0131 ve her taraftan ona do\u011fru g\u00fcl\u00fcmseniyordu. Kom\u00fcnist Gen\u00e7ler Enternasyonali i\u015faretini ta\u015f\u0131yan bir gen\u00e7 Barb\u00fcs’e sokuldu.<\/em>
-Merhaba Barb\u00fcs yolda\u015f, sadece elinizi s\u0131kmama izin veriniz.<\/em>
Barb\u00fcs, gen\u00e7 Moskoval\u0131’n\u0131n elini iki eli aras\u0131na ald\u0131 ve bir m\u00fcddet kuvvetle s\u0131kt\u0131. A\u00e7\u0131k bir gururla bana d\u00f6nd\u00fc:<\/em>
-Burada da Paris’teki kadar tan\u0131n\u0131yorum.<\/em>
Sa\u011f ve solundaki iki k\u0131zla konu\u015fmak istedi.<\/em>
-Ad\u0131n\u0131z nedir?<\/em>
-Ksenya \u015eapovalova.<\/em>
-Ksenya m\u0131? Bak sen, ben gene bu ismi ancak Rus romanlar\u0131nda oldu\u011funu san\u0131rd\u0131m.<\/em>
– Amma f\u0131kir ha! Ben bir romandan \u00e7\u0131km\u0131yorum. Seyahat ediyorum. Gorki \u015fehrinden geliyorum.<\/em>
– Gorki’den mi? G\u00f6rd\u00fcn m\u00fc ya, i\u015fte tam roman budur. Sizin Gorki’niz ola\u011fan\u00fcst\u00fc g\u00fczel Devrim romanlar\u0131 yazd\u0131 ve bu romanlar \u015fa\u015f\u0131lacak derecede \u00f6m\u00fcrl\u00fc oldular. Ne ak\u0131llara hayret veren \u00fclkeniz var. Bunu ona l\u00fctfen terc\u00fcme eder misiniz…<\/em>
Terc\u00fcme ettim… vagonda bulunanlar\u0131n hepsi g\u00fclmeye ba\u015flad\u0131lar ve en uzun g\u00fclen Barb\u00fcs oldu. B\u00fct\u00fcn b\u00fct\u00fcn ne\u015felenmi\u015f, gen\u00e7le\u015fmi\u015f, tan\u0131nmaz hale gelmi\u015fti. Kendisi ta uzaklarda, yabanc\u0131 diyarlarda bask\u0131 yapan b\u00fct\u00fcn can s\u0131k\u0131c\u0131 kuruntular\u0131ndan kurtulmu\u015f gibiydi.<\/em>
Fakat v\u00fccudu sinsi bir d\u00fc\u015fman\u0131n di\u015fleri ile kemirilmi\u015fti. Bu g\u00f6r\u00fcnmez \u00f6ld\u00fcr\u00fcc\u00fc d\u00fc\u015fman, o kadar seyrek g\u00fclen bu g\u00f6zleri ebediyyen kapatmak i\u00e7in son hamlesi ile sald\u0131rmaya haz\u0131rlan\u0131yordu.”<\/em>
Barb\u00fcs’\u00fcn emek arkada\u015f\u0131 Matmazel Anet Vidal anlat\u0131yor: Barb\u00fcs \u00f6l\u00fcm d\u00f6\u015fe\u011finde iken “Habe\u015fistan’dan haber var m\u0131?” diye inliyor. “Hele iyile\u015f te, onu sonra d\u00fc\u015f\u00fcn\u00fcrs\u00fcn” diyen Anet Vidal’a Barb\u00fcs \u015fu cevab\u0131 veriyor: “Bu anda kimsenin dinlenmeye hakk\u0131 yoktur.”
Ve Barb\u00fcs son nefesini Fransa diye de\u011fil, “Habe\u015fistan Habe\u015fistan” diye veriyor.
Barb\u00fcs, daha ilk \u015fiirlerinde, “gelecek” i\u00e7in “iman serho\u015fu<\/strong>” iken, bir g\u00fcn insan\u0131n hat\u0131ras\u0131nda kendisinden nelerin kalabilece\u011fini \u015f\u00f6yle m\u0131sralam\u0131\u015ft\u0131:
Yi\u011fitlik delisi olan gururum.
\u0130\u015fte bu ilk, taze “yi\u011fitlik gurur”dur ki, hen\u00fcz 20’sini dolduran Barb\u00fcs’e sanki manevi bir saltanat vadediyordu:
“Sa\u011flam ve kutsal bir \u00fcmit<\/em>
Ta i\u00e7inde p\u0131r\u0131l p\u0131r\u0131l yan\u0131yor<\/em>
Ve sonsuz \u015f\u00fckran\u0131 nimetim<\/em>
Kral olaca\u011f\u0131m saati bekliyor.”<\/em>
Barb\u00fcs’\u00fcn umdu\u011fu “Krall\u0131k” ne bi\u00e7im bir\u015fey olacakt\u0131? Kendisi \u015f\u00f6yle der:
“Yoksullu\u011fun ihti\u015fam\u0131 olacakt\u0131r.”
Ger\u00e7ekten o “muhte\u015fem bir yokluk” haline geldi\u011fi g\u00fcn g\u00f6n\u00fcller \u00fclkesinde “Kral” oldu.
Barb\u00fcs sarayl\u0131 bir kral olmad\u0131, zaten o b\u00f6yle bir \u015fey olmaktansa yok olmaya bin kere raz\u0131 idi. Fakat, hi\u00e7 bir \u00f6l\u00fc kral\u0131n arkas\u0131nda g\u00f6r\u00fclmeyen milyonlar\u0131n k\u0131z\u0131lca k\u0131yameti, Barb\u00fcs’\u00fcn tabutunu zalimlere ve emperyalizme kar\u015f\u0131 \u00e7ekilmi\u015f bir devrim bayra\u011f\u0131 gibi g\u00f6klere \u00e7\u0131kard\u0131. Bu mah\u015ferin “ihti\u015fam\u0131” \u00f6n\u00fcnde, Barb\u00fcs’\u00fcn “\u015f\u00fckran\u0131 nimet”i nas\u0131l “sonsuz” olamazd\u0131!
Bizde ni\u00e7in adam yeti\u015fmiyor? Boylar\u0131 “parmak \u00e7ocuk”u ge\u00e7meyen \u015f\u00f6hret delisi c\u00fcceler dolu da, ni\u00e7in “adam” yok?
\u00c7\u00fcnk\u00fc, bu g\u00fcn\u00fcn adam\u0131: Hayat\u0131n, kitlenin, ve te\u015fkil\u00e2t\u0131n er\u0131ternasyonal adam\u0131d\u0131r. Ezilen kitlenin hareket ve te\u015fkil\u00e2t hayat\u0131na kar\u0131\u015fmayan ve bu hayat\u0131n evrensel \u00f6zelli\u011fini anlamayan kimseye bug\u00fcn, “adam” denmiyor.
Barb\u00fcs \u00f6yle bir adamd\u0131?..
Barb\u00fcs’\u00fcn “T\u00fcrk\u00e7eye terc\u00fcme”sinden daha \u00e7ok Barb\u00fcs’lerin T\u00fcrkiye’de do\u011fmas\u0131na \u00f6zenelim. \u00c7\u00fcnk\u00fc Barb\u00fcs “terc\u00fcme” edilemez. Barb\u00fcs bir parlak “kitap!<\/strong>” de\u011fil, sava\u015f\u00e7\u0131 bir “hayat”t\u0131r.<\/p>\n

1-10-1935<\/strong><\/div>\n
Marksizm Bibliyote\u011fi<\/strong><\/div>\n
No: VIII<\/strong><\/div>\n

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

(1) Bunu yazan \u015fair Naz\u0131m Hikmet’tir. (Bay \u015fair merak etmesin; Fabrika cehenneminde “ate\u015fi okumayan” i\u015f\u00e7i yoktur.)
(2)Bunu s\u00f6yleyen Doktor Fuat Sabri’dir. (Me\u011fer bizde ne \u00e7ok Barb\u00fcs varm\u0131\u015f ta bizim haberimiz yokmu\u015f.)
(3) Bu sa\u00e7may\u0131 k\u00fcfl\u00fc barutuna katan Profes\u00f6r Suphi Nuri’dir. (B\u00f6yle kutuplar\u0131 ke\u015ffeden” bilginlerimiz sa\u011f olduk\u00e7a, T\u00fcrkiye k\u00fclt\u00fcr\u00fcn\u00fcn ni\u00e7in buz tutmad\u0131\u011f\u0131na \u015fa\u015fmal\u0131!)
(4) Bunu da atan -ne bileyim ne- B.Kerim Sadi Nevzat G\u00fcrken’dir.(Karl Marx’\u0131n, Waytling’e ba\u011f\u0131rd\u0131\u011f\u0131 s\u00f6z ne \u00e7abuk unutulmu\u015f: “Cehalet bu g\u00fcne kadar hi\u00e7 bir vakit, hi\u00e7 kimsenin i\u015fine yaramam\u0131\u015ft\u0131r.”)
(5) Cehennem roman\u0131nda Barb\u00fcs, bir otel odas\u0131n\u0131n tavana yak\u0131n yerindeki \u00e7atlaktan yan\u0131ndaki odaya gizlice bakarak, g\u00f6rd\u00fcklerini anlat\u0131r.
(6) Barb\u00fcs’e dair usulen forma karalayan Kerim Sadi Dimitrof’un yaz\u0131s\u0131n\u0131 \u015f\u00f6yle k\u0131rparak sakatlar: Yaz\u0131n\u0131n ba\u015f\u0131ndan sonundan 26 sat\u0131r\u0131n\u0131 al\u0131r. Asl\u0131 kitle ve sava\u015fla artistin ili\u015fkisine dair olan ve bize bir \u015fey \u00f6\u011freten ve platonik “devrimci”leri utand\u0131ran 43 sat\u0131r\u0131 yutar!
(7) K\u00fclt\u00fcr\u00fcn toplumdaki b\u00fcy\u00fck rol\u00fcn\u00fc kaynaklar\u0131ndan itibaren kavramak i\u00e7in, bibliyote\u011fimizin VI. numaral\u0131 “Sosyete ve Teknik” kitab\u0131na bak\u0131la.
(8)Barb\u00fcs, Lenin’in “NeYapmal\u0131” ve “Kom\u00fcnizmin \u00c7ocuk
(9) Moskova’da yeni yap\u0131lan yeralt\u0131 treni.<\/p>\n","protected":false},"excerpt":{"rendered":"

Barb\u00fcs’\u00fcn \u00d6l\u00fcm\u00fc Ve D\u00fcnya Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc \u00f6n\u00fcnde: “\u00dc\u00e7 g\u00fcn iki ge\u00e7e devrimci Matem Mar\u015f\u0131, bir dakika bile susmad\u0131.” Ve b\u00fct\u00fcn \u00e7al\u0131\u015fan Moskova – bizde ancak vurguncu f\u0131r\u0131nc\u0131lar \u00f6n\u00fcnde ekmek al\u0131n\u0131rken g\u00f6r\u00fclen – bir \u00fc\u015f\u00fc\u015fme ile ordu oldu, ge\u00e7it yapt\u0131. Barb\u00fcs Frans\u0131zd\u0131. Moskova, Fransa de\u011fildi. Neden bu co\u015fkun yas? Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc ard\u0131nda: “K\u0131z\u0131l bir bayrak ve […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-4306","post","type-post","status-publish","format-standard","category-turkiye"],"yoast_head":"\n\u0130nkilap\u00e7\u0131 M\u00fcnevver ( Devrimci Ayd\u0131n ) Nedir ? | Hanri Barb\u00fcs - Hikmet K\u0131v\u0131lc\u0131ml\u0131 - 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\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130nkilap\u00e7\u0131 M\u00fcnevver ( Devrimci Ayd\u0131n ) Nedir ? | Hanri Barb\u00fcs - Hikmet K\u0131v\u0131lc\u0131ml\u0131\" \/>\n<meta property=\"og:description\" content=\"Barb\u00fcs’\u00fcn \u00d6l\u00fcm\u00fc Ve D\u00fcnya Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc \u00f6n\u00fcnde: “\u00dc\u00e7 g\u00fcn iki ge\u00e7e devrimci Matem Mar\u015f\u0131, bir dakika bile susmad\u0131.” Ve b\u00fct\u00fcn \u00e7al\u0131\u015fan Moskova – bizde ancak vurguncu f\u0131r\u0131nc\u0131lar \u00f6n\u00fcnde ekmek al\u0131n\u0131rken g\u00f6r\u00fclen – bir \u00fc\u015f\u00fc\u015fme ile ordu oldu, ge\u00e7it yapt\u0131. 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| Hanri Barb\u00fcs - Hikmet K\u0131v\u0131lc\u0131ml\u0131 - 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\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/","og_locale":"tr_TR","og_type":"article","og_title":"\u0130nkilap\u00e7\u0131 M\u00fcnevver ( Devrimci Ayd\u0131n ) Nedir ? | Hanri Barb\u00fcs - Hikmet K\u0131v\u0131lc\u0131ml\u0131","og_description":"Barb\u00fcs’\u00fcn \u00d6l\u00fcm\u00fc Ve D\u00fcnya Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc \u00f6n\u00fcnde: “\u00dc\u00e7 g\u00fcn iki ge\u00e7e devrimci Matem Mar\u015f\u0131, bir dakika bile susmad\u0131.” Ve b\u00fct\u00fcn \u00e7al\u0131\u015fan Moskova – bizde ancak vurguncu f\u0131r\u0131nc\u0131lar \u00f6n\u00fcnde ekmek al\u0131n\u0131rken g\u00f6r\u00fclen – bir \u00fc\u015f\u00fc\u015fme ile ordu oldu, ge\u00e7it yapt\u0131. Barb\u00fcs Frans\u0131zd\u0131. Moskova, Fransa de\u011fildi. Neden bu co\u015fkun yas? Barb\u00fcs’\u00fcn \u00f6l\u00fcs\u00fc ard\u0131nda: “K\u0131z\u0131l bir bayrak ve […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/","og_site_name":"narteks.net","article_published_time":"2010-03-03T09:13:39+00:00","og_image":[{"url":"http:\/\/www.marxists.org\/turkce\/kivilcimli\/kivilcimli-hikmet.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":"39 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/03\/inkilapci-munevver-devrimci-aydin-nedir-hanri-barbus-hikmet-kivilcimli\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"\u0130nkilap\u00e7\u0131 M\u00fcnevver ( Devrimci Ayd\u0131n ) Nedir ? 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