{"id":4519,"date":"2010-04-27T14:17:49","date_gmt":"2010-04-27T11:17:49","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/04\/27\/tanil-bora-ile-soylesi\/"},"modified":"2010-04-27T14:17:49","modified_gmt":"2010-04-27T11:17:49","slug":"tanil-bora-ile-soylesi","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/tanil-bora-ile-soylesi\/","title":{"rendered":"Tan\u0131l Bora ile S\u00f6yle\u015fi"},"content":{"rendered":"

Siyaseti soldan d\u00fc\u015f\u00fcnme yollar\u0131n\u0131n umutsuzca tan\u0131d\u0131kla\u015fmas\u0131n\u0131 \u00f6nlemek i\u00e7in yap\u0131lan, birka\u00e7 orijinal \u00e7aba \u00f6rne\u011fi var \u00f6n\u00fcm\u00fczde. Her t\u00fcrl\u00fc siyasetin ad\u0131n\u0131n \u00f6n\u00fcne s\u0131k\u00e7a gelmeye ba\u015flayan “post” ekinin konumlar\u0131m\u0131z\u0131 belirlemede yetersiz kald\u0131\u011f\u0131 bir d\u00f6nemde, Tan\u0131l Bora olarak o \u00f6zlenir \u00f6zg\u00fcrl\u00fck\u00e7\u00fc siyasetin n\u00fcveleri i\u00e7in en az\u0131ndan \u00e7aba g\u00f6sterdi\u011finiz a\u015fik\u00e2r. \u015euradan ba\u015flayal\u0131m istiyorum: Kitab\u0131n\u0131z\u0131 olu\u015fturan yaz\u0131lar\u0131 hangi kayg\u0131lardan dolay\u0131 yazd\u0131n\u0131z?<\/strong><\/p>\n

Varolun, moral veriyorsunuz. Asl\u0131nda daha ziyade sa\u011f \u00fczerine, milliyet\u00e7ilik \u00fczerine, fa\u015fizm \u00fczerine, k\u0131sacas\u0131 \u201ck\u00f6t\u00fcl\u00fckler\u201d \u00fczerine yaz\u0131yorum. Kendime verdi\u011fim esas \u00f6dev bu. Solculuk, her \u015feyden \u00f6nce ele\u015ftirel bak\u0131\u015ft\u0131r bence. Anlama cehdidir, ard\u0131n\u0131 arkas\u0131n\u0131 g\u00f6rme kabiliyetidir. T\u00fcrk sa\u011f\u0131 \u00fczerine \u00e7al\u0131\u015f\u0131rken, hep, ayn\u0131 zamanda solun bu kabiliyetini, bu hassas\u0131n\u0131 geli\u015ftirmenin bir temsili olarak da g\u00f6rd\u00fcm bunu. Ama bunun yan\u0131nda, do\u011frudan do\u011fruya solun kendi dertleriyle ilgili d\u00fc\u015f\u00fcnd\u00fcklerimi de yazm\u0131\u015fl\u0131\u011f\u0131m var. Bu kitap, on y\u0131l\u0131 a\u015fk\u0131n bir zamana yay\u0131lan bu yaz\u0131lar\u0131n hasad\u0131d\u0131r.<\/p>\n

Hangi kayg\u0131lar derseniz, neticede b\u00fcy\u00fck \u00e7o\u011funlu\u011fu Birikim\u2019de yaz\u0131lm\u0131\u015f yaz\u0131lar, Birikim\u2019in de kayg\u0131s\u0131, ta 70\u2019lerden beri, sosyalizmi yeniden tan\u0131mlama kayg\u0131s\u0131d\u0131r. Yeniden tan\u0131mlamak derken, Sovyetler\u2019in \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra, \u201cduvardan sonra\u201d hep anla\u015f\u0131ld\u0131\u011f\u0131 gibi ah vah g\u00f6\u011fs\u00fcn\u00fc yumruklayan bir kendine kahretme halini kastetmiyorum. Birikim ’70\u2019lerde solun fiyakas\u0131 yerindeyken de sosyalizmi yeniden tan\u0131mlaman\u0131n pe\u015findeydi. Burada murad edilen, sosyalizmi bir doktrin darl\u0131\u011f\u0131ndan \u00e7\u0131karmak, hem kendi geni\u015f d\u00fc\u015f\u00fcnsel tarihiyle, hem de b\u00fct\u00fcn d\u00fcnya bilgileriyle al\u0131\u015fveri\u015fli hale getirmek. Art\u0131k kli\u015fele\u015fip bizzat bir ezbere d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in kullanmaktan \u00e7ekiniyorum ama, ger\u00e7ekten, ezberleri bozmak.<\/p>\n

Yeni bir \u015fey s\u00f6ylemenin derdindesiniz, bilindi\u011fi d\u00fc\u015f\u00fcn\u00fclenlerin zeminini sarsmay\u0131 deniyorsunuz. Bu s\u00fcre\u00e7te sinizme e\u011filme sebebiniz nedir? Niye sinizm? Soldaki yeri nedir?<\/strong><\/p>\n

Sinizmle kastetti\u011fim, her \u015feyi gayet iyi biliyor, anl\u0131yoruz, \u201cb\u00fcy\u00fck resmin\u201d fark\u0131nday\u0131z havalar\u0131nda, bu fark\u0131ndal\u0131\u011f\u0131 bir nafilelik duygusuna d\u00f6n\u00fc\u015ft\u00fcrmek. Her \u00f6zg\u00fcl meseleyi, kapitalizmin, emperyalizmin, g\u00fc\u00e7 odaklar\u0131n\u0131n b\u00fct\u00fcnsel egemenli\u011fiyle tartmak. Dolay\u0131s\u0131yla hi\u00e7bir \u00f6zg\u00fcl meselenin kendisine odaklanmamak, hi\u00e7bir i\u015fi kendi ger\u00e7ekli\u011fi i\u00e7inde ciddiye almamak. G\u00f6n\u00fcl ferahl\u0131\u011f\u0131yla k\u00fc\u00e7\u00fck ad\u0131mlar atamamak. Bu y\u00f6nelim, 1990\u2019larla birlikte, solun yenilgi halet-i ruhiyesinin bir neticesi olarak k\u00f6kle\u015fti. Son Ergenekon meselesinde solun baz\u0131 muhitlerinde g\u00f6zlenen tutum, bunun bir \u00f6rne\u011fi. Halihaz\u0131r Ergenekon soru\u015fturmas\u0131n\u0131n s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 te\u015fhir etmek, onu y\u00fcr\u00fcten iradenin ba\u015fka hesaplar pe\u015finde oldu\u011funu g\u00f6rmek ba\u015fka, bunlar\u0131n fark\u0131nda olarak bu meselenin \u00fczerine daha s\u0131k\u0131 gidilmesini istemek, dahas\u0131 bunu bizzat, kendi s\u00f6z\u00fc ve talepleriyle bir kampanyaya d\u00f6n\u00fc\u015ft\u00fcrmeye \u00e7al\u0131\u015fmak ba\u015fka. \u201cZaten egemenlerin kendi aras\u0131na d\u00f6nen bir i\u015ftir, bir \u015fey \u00e7\u0131kmaz\u201d diye bo\u015fvermek ve enerjisinin k\u0131sm-\u0131 azamisini bu kay\u0131ts\u0131zl\u0131\u011f\u0131 yaymaya harcamak, sinizmdir. Solda herkesin de\u011fil ama bir\u00e7oklar\u0131n\u0131n kap\u0131ld\u0131\u011f\u0131 bir e\u011filim bu.<\/p>\n

Sinizm, pragmatizm \u00fczerinden devam edersek: Sa\u011f ya da solda olmak ne demek? Sa\u011fda ya da solda, kar\u015f\u0131ya savrulmadan durabilmek her \u015fekilde “ayak diretme”yi mi, yoksa bir \u015fekilde “ayak uydurma”y\u0131 m\u0131 gerektirir?<\/strong><\/p>\n

Solun ay\u0131rt edici vasf\u0131, insan\u0131n, toplumun, tarihin, do\u011fan\u0131n de\u011fi\u015firli\u011fine, de\u011fi\u015febilirli\u011fine, de\u011fi\u015ftirilebilirli\u011fine inanmas\u0131. Marksizmden, sosyalizmden falan ba\u011f\u0131ms\u0131z olarak, evrensel bir sol-sa\u011f ayr\u0131m\u0131 yapabilirsek, ki bence yapabiliriz, o \u015fum\u00fblde bir vas\u0131f olarak s\u00f6yl\u00fcyorum bunu. Nitekim sa\u011fdan bak\u0131ld\u0131\u011f\u0131nda sola en can-\u0131 g\u00f6n\u00fclden h\u00fccum edilen nokta budur: Solun insan do\u011fas\u0131na veya f\u0131trata, halihaz\u0131rda \u201czaten\u201d olana riayet etmemesi\u2026 Pozitivizmin toplum m\u00fchendisli\u011fi anlay\u0131\u015f\u0131, solun bu d\u00fcnyay\u0131, halihaz\u0131r olan\u0131 de\u011fi\u015ftirme ve kendi kaderine hakim olma iradesinin bir karikat\u00fcr\u00fc olarak zevkle abart\u0131l\u0131r hatta, sol d\u00fc\u015f\u00fcnce o mekanik zihniyete indirgenir. Tabii, solun \u00f6yle \u015fubeleri de yok de\u011fil. Fakat benim anlad\u0131\u011f\u0131m sol, -ki bu anlay\u0131\u015f da bana mahsus de\u011fil, ciddi bir fikr\u00ee gelene\u011fi var-, insan\u0131n de\u011fi\u015fimini mutlaka onun yetenekleriyle, \u2018imk\u00e2nlar\u0131yla\u2019, -Siz isterseniz f\u0131trat\u0131yla deyin buna-,\u00a0 ve i\u00e7selle\u015ftirildi\u011fi \u00fctopyayla veya \u00fclk\u00fcyle birlikte d\u00fc\u015f\u00fcn\u00fcr. Bunu ba\u015f\u0131 sonu belli bir program dahilinde de\u011fil, ucu a\u00e7\u0131k bir s\u00fcre\u00e7 olarak d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n

Sol-pragmatizm ili\u015fkisini bu \u00e7er\u00e7evede d\u00fc\u015f\u00fcn\u00fcyorum. Kitapta da anlat\u0131yorum, bir \u2018k\u00f6t\u00fc\u2019 pragmatizm var, faydac\u0131l\u0131k, oport\u00fcnizm, her \u015feyi ara\u00e7salla\u015ft\u0131rma anlam\u0131nda. Bir de \u2018iyi\u2019 pragmatizm var, bir bak\u0131ma kervan\u0131n yolda d\u00fczelece\u011fine inanarak yola koyulma, tecr\u00fcbe etme, eylemin ve deneyimin yap\u0131c\u0131l\u0131\u011f\u0131na g\u00fcvenme anlam\u0131nda. \u2018Olurunu arama\u2019 anlam\u0131nda. Bu anlamda \u2018iyi\u2019 pragmatizmin sola l\u00e2z\u0131m oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Herkese l\u00e2z\u0131md\u0131r!<\/p>\n

\u015eu \u201cduru\u015f\u201d s\u00f6z\u00fcn\u00fcn son zamanlarda moda olmas\u0131ndan da huylan\u0131yorum, bu bak\u0131mdan. Ku\u015fkusuz tutarl\u0131l\u0131k, sebat sayg\u0131de\u011ferdir ama k\u0131p\u0131rdamadan, hi\u00e7bir \u015fey yapmadan, akl\u0131n\u0131 yormadan, b\u00f6ylece herhangi bir ilkeye de hale getirmeden \u2018duruyor\u2019 olmak o kadar da gururland\u0131rmamal\u0131 bizi!<\/p>\n

Genel olarak teorik bir yakla\u015f\u0131m\u0131n\u0131z var.\u00d6te yandan prati\u011fe de de\u011fgin bir teoriklik bu Zapatistalar\u0131n “Preguntando caminamos” (Sorarak y\u00fcr\u00fcyoruz) derken ifade ettikleri kesin cevaplar\u0131n tahakk\u00fcmc\u00fcl\u00fc\u011f\u00fcnden uzak, var\u0131lacak yerden \u00e7ok y\u00fcr\u00fcy\u00fc\u015f\u00fcn ve aray\u0131\u015f\u0131n kendisini \u00f6n plana \u00e7\u0131karan bir tahayy\u00fcle i\u015faret eden halleri sizin i\u00e7in olmazsa olmaz bir k\u0131lavuz mu?<\/strong><\/p>\n

Evet. Sosyalizmin devrimci de\u011fil de reformist kanad\u0131n\u0131n bir d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn ifadesini araklarsak: Var\u0131lacak yer de\u011fil, yani sadece o de\u011fil, gidi\u015f yolu \u00f6nemlidir.<\/p>\n

Defter dergisi ile ilgili bir yaz\u0131n\u0131z var. Bir yerde ayn\u0131 kulvarda yay\u0131mlanan Toplum ve Bilim dergisini haz\u0131rl\u0131yorsunuz. Tezkire ile ilgili ele\u015ftirel(\u201cspek\u00fclatif\u201d) bir yarg\u0131n\u0131z\u0131 an\u0131ms\u0131yorum. Teori, pratik ve akademi ili\u015fkilerini sol dert ba\u011flam\u0131nda nas\u0131l bi\u00e7imlendiriyorsunuz?<\/strong><\/p>\n

Politik dil, teorik dil, akademik dil, edebi dil\u2026 Bunlar, evet, farkl\u0131 diller, farkl\u0131 hitap \u00e7er\u00e7eveleri. D\u00fc\u015f\u00fcncenin ve s\u00f6z\u00fcn kendisiyle ilgili bir farkl\u0131la\u015fma, bir kere: Hangi saikle, hangi y\u00f6nelimle s\u00f6ylenen bir s\u00f6z, hangi malzemeyle kurulan bir s\u00f6z? Buna g\u00f6re farkl\u0131la\u015f\u0131r bu lisanlar. Sonra, kime hitaben konu\u015fuyorsunuz? \u201cHerkese idrakine g\u00f6re hitap ediniz\u201de tekab\u00fcl eden bir ayr\u0131\u015fma\u2026 Bunlar anlams\u0131z, i\u015flevsiz ayr\u0131mlar de\u011fil. Beri yandan, bunlar birbirine yabanc\u0131 diller de olmamal\u0131, ge\u00e7irimsiz kopartmanlar olmamal\u0131. Bu diller birbirine bakmal\u0131, al\u0131\u015fveri\u015fe girmeli. Bu al\u0131\u015fveri\u015f, d\u00fc\u015f\u00fcncenin d\u00fczeyleri ve usulleri aras\u0131nda bir al\u0131\u015f veri\u015f demektir. Defter\u2019i hay\u0131rla anmam\u0131z\u0131n nedeni, bu al\u0131\u015f veri\u015f i\u00e7in bir zemin olmas\u0131yd\u0131.<\/p>\n

Akademik derinle\u015fme pek\u00e2l\u00e2 l\u00fczumludur, spek\u00fclasyon sa\u00e7mal\u0131k de\u011fildir; yeter ki bir derdin, bir aray\u0131\u015f\u0131n pe\u015finde olsun. Akademik metinlerde \u00e7ok kar\u015f\u0131la\u015f\u0131lan sorun, sahici bir merakla de\u011fil de yay\u0131n yapm\u0131\u015f olmak i\u00e7in yaz\u0131lm\u0131\u015f olmalar\u0131. Bir de, teoriyle malzeme aras\u0131nda, teoriyle mevzu aras\u0131nda organik bir ili\u015fki kurmadan, teori nakilcili\u011fi veya aranjman\u0131 yapmalar\u0131. Toplum ve Bilim\u2019de bu noktada tetik durmaya \u00e7al\u0131\u015f\u0131yoruz, merak i\u00e7eren, kendi kelimeleriyle konu\u015fan, meseleli yaz\u0131lar istiyoruz.<\/p>\n

S\u00f6z, eylemdir. \u0130nsan d\u00fcnyay\u0131 s\u00f6zle anlamland\u0131rageldi. \u0130ktidara da, be\u015feri m\u00fcnasebetlere de, s\u00f6zle nizam verildi, veriliyor. S\u00f6z kurmak bir d\u00fcnya kurmakt\u0131r. S\u00f6z bir tekliftir. S\u00f6ze tabii ki \u00f6zeneceksiniz!<\/p>\n

S\u00f6z\u00fc buharla\u015fmaktan koruma sorumlulu\u011fu duydu\u011funuz g\u00f6r\u00fcl\u00fcyor\/hissediliyor. Dil ve s\u00f6z \u00fczerine tart\u0131\u015fman\u0131n\/konu\u015fman\u0131n sol tahayy\u00fcle katk\u0131lar\u0131 neler?<\/strong><\/p>\n

Marx, sosyal demokratlar\u0131n reformist program\u0131na yazd\u0131\u011f\u0131 ele\u015ftiriyi, \u0130ncil\u2019den bir s\u00f6zle bitirir: \u201cS\u00f6yledim ve ruhumu kurtard\u0131m\u201d. Evet, s\u00f6yleyerek, bir kay\u0131t d\u00fc\u015fersiniz, \u201cen az\u0131ndan s\u00f6ylemi\u015f\u201d olursunuz. Ama zaman\u0131m\u0131zda s\u00f6z \u00e7ok daha kolay buharla\u015f\u0131yor. Bir s\u00f6z sa\u011fana\u011f\u0131 var. Yaln\u0131z s\u00f6z de\u011fil yaz\u0131 da u\u00e7uyor. Medyayla ilgili tart\u0131\u015fman\u0131n \u00f6z\u00fc, bu meseledir: S\u00f6z nereye gidiyor? Nas\u0131l s\u00f6ylemeli? Sol uzun s\u00fcre l\u00e2f\u0131n\u0131 ula\u015ft\u0131ramamaktan yak\u0131n\u0131rd\u0131. Hem yasaklardan hem eri\u015fim olanaklar\u0131n\u0131n k\u0131s\u0131tl\u0131l\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fc. Bir diyebilsek\u2026! Problemin bundan ibaret oldu\u011funu d\u00fc\u015f\u00fcnm\u00fcyorum. Hem s\u00f6z\u00fcn kendisiyle, hem vas\u0131talar\u0131n, mecralar\u0131n kendisiyle ilgili problemler var. Bunlar \u00fczerine de d\u00fc\u015f\u00fcnmek gerekiyor.<\/p>\n

Kendinden \u00e7ok emin olan ve kadercilikle “tek kurtulu\u015f yolu”nu vaaz eden solculuk ayn\u0131 zamanda muhafazak\u00e2r bir zihniyet hali mi?<\/strong><\/p>\n

Solculu\u011fun, elbette bilinemezci bir mu\u011flakl\u0131k veya \u201cliberal\u201d bir kay\u0131ts\u0131zl\u0131\u011f\u0131 kastetmiyorum, ama belirli bir ucu a\u00e7\u0131kl\u0131\u011fa h\u00fcrmetk\u00e2r olmak demek oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Az evvel de konu\u015ftuk ya, puan\u0131 neticeden \u00e7ok gidi\u015f yoluna vermiyor muyuz! Anar\u015fizmle sosyalizm aras\u0131ndaki zorlu ili\u015fkinin en bel\u00e2l\u0131 ve en verimli u\u011fra\u011f\u0131 bence buras\u0131d\u0131r.<\/p>\n

Sinik bir soru olarak alg\u0131lanma ihtimalini de g\u00f6z \u00f6n\u00fcnde bulundurarak \u015funu sormak istiyorum:Biliyorsunuz, T\u00fcrk(iye) solu y\u0131llard\u0131r kendi d\u0131\u015f\u0131ndaki bask\u0131n e\u011filimlerin g\u00f6lgesinde kalm\u0131\u015ft\u0131r, Hi\u00e7bir zaman kendi kimli\u011fiyle varl\u0131k g\u00f6sterememi\u015ftir. Sol alanda geli\u015ftirilen teorilerse (daha \u00e7ok) dergi\/kitap sayfalar\u0131nda kalm\u0131\u015ft\u0131r. Bunun b\u00f6yle olu\u015fu, asl\u0131nda onun yetersizli\u011fini de vurgulam\u0131yor mu?<\/strong><\/p>\n

Herhalde \u201ckendi d\u0131\u015f\u0131ndaki bask\u0131n e\u011filimler\u201dle Kemalizmi kastediyorsunuz. Burada bir hakikat pay\u0131 var elbette. Evet, solun baz\u0131 kesimleri, Kemalizmin zihniyet kal\u0131plar\u0131n\u0131 yeniden \u00fcretegeldiler, veya onun etkisi alt\u0131nda kimi ideolojik bariyerleri a\u015famad\u0131lar, a\u015fam\u0131yorlar. Do\u011fru. Ama solun en az k\u0131rk y\u0131ld\u0131r bu meseleyle bo\u011fu\u015ftu\u011funu, 1968-71 hareketinin Kemalizmden kopu\u015f hamlesinin o zamandan beri d\u00f6ne d\u00f6ne tart\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 unutmamak l\u00e2z\u0131m. 12 Mart darbesi vesilesiyle tart\u0131\u015f\u0131ld\u0131, 12 Eyl\u00fcl sonras\u0131nda yeniden tart\u0131\u015f\u0131ld\u0131, K\u00fcrt meselesinin 1980\u2019lerden sonra kazand\u0131\u011f\u0131 boyutlar vesilesiyle yeniden tart\u0131\u015f\u0131ld\u0131, \u015fimdi bu ulusalc\u0131l\u0131k ve Ergenekon g\u00fcndemi vesilesiyle yeniden tart\u0131\u015f\u0131l\u0131yor. Her seferinde de sahiden tart\u0131\u015f\u0131l\u0131yor, yeni kopu\u015flar oluyor. Her seferinde, Kemalizmle sosyalist sol aras\u0131ndaki kopu\u015f teorik ve ideolojik olarak tazeleniyor ve derinle\u015fiyor. Yani Kemalizmin g\u00fc\u00e7l\u00fc bir zamk\u0131 var ise, beri yandan o zamk\u0131 kaz\u0131maya d\u00f6n\u00fck g\u00fc\u00e7l\u00fc ve istikrarl\u0131 bir irade de var.<\/p>\n

Ama burada sola d\u0131\u015far\u0131dan bakanlar\u0131n da bir problemi var. Soruyu bak\u0131n nas\u0131l soruyorsunuz: \u201cT\u00fcrkiye solu hi\u00e7bir zaman kendi kimli\u011fiyle varl\u0131k g\u00f6sterememi\u015ftir\u201d diyorsunuz, gayet emin bir \u015fekilde. Hi\u00e7bir zaman m\u0131? Yok art\u0131k! Bu, \u0130sl\u00e2mc\u0131lar\u0131n da kendini alamad\u0131\u011f\u0131 milliyet\u00e7i-muhafazak\u00e2r karalama dilidir. Bu da bir ezber i\u015fte: \u201cSol Kemalizmin g\u00f6lgesinde yeti\u015fti, ba\u015ftan a\u015fa\u011f\u0131 pozitivisttir, Bat\u0131c\u0131d\u0131r, taklit\u00e7idir, yerli de\u011fildir\u2026\u201d Gayet konforlu bir ezber. Sosyalist solun fikri ve pratik deneyimine ger\u00e7ekten bakarsan\u0131z, bu ezberle hi\u00e7bir \u015feyin izah edilemeyece\u011fini g\u00f6r\u00fcrs\u00fcn\u00fcz. Sosyalist solun pek\u00e2l\u00e2 kendine ait bir \u00e2lemi, bir \u2018hayat\u0131\u2019 oldu. 70\u2019lerde bir hayli de g\u00fc\u00e7l\u00fcyd\u00fc bu; o d\u00f6nemin problemi dergide-kitapta kalmak de\u011fil tersine derginin-kitab\u0131n eksik kalmas\u0131yd\u0131! Otuz y\u0131l\u0131 a\u015fan bozgun zamanlar\u0131nda da, zay\u0131f olabilir, g\u00fc\u00e7s\u00fcz olabilir ama kendi kimli\u011fiyle varoldu\u011fu bir hayat alan\u0131 da yok de\u011fildir.

Bug\u00fcne kadar, kapitalizm kar\u015f\u0131t\u0131 sol hareketler; kapitalizmi temsil eden bir mekanizma olarak hedefe (sadece\/genellikle) devleti oturttular. Ancak art\u0131k, devlet kavram\u0131 da eskisine g\u00f6re daha belirsiz, g\u00f6r\u00fcnmez halde. \u015eu halde, m\u00fccadele ama\u00e7 ve hedeflerinde ne gibi de\u011fi\u015fiklikler gerekiyor?<\/strong><\/p>\n

Bu noktada asl\u0131nda g\u00fc\u00e7l\u00fc bir kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131 var. Bilhassa T\u00fcrkiye\u2019de. Zira T\u00fcrkiye solu \u00e7ok uzun d\u00f6nem, iktisadi kalk\u0131nma paradigmas\u0131na tutkun olarak, iktisadi devlet\u00e7ili\u011fe sempati duydu. Devletin ideolojik cephesi, bask\u0131 ayg\u0131t\u0131 cephesi has\u0131m iken, en az\u0131ndan fikr\u00ee d\u00fczeyde, devletin iktisaden b\u00fcy\u00fck olmas\u0131na itiraz yoktu. Nitekim bug\u00fcn ger\u00e7i tart\u0131\u015f\u0131lmaya ba\u015flad\u0131 ama kamu kavram\u0131 da b\u00fcy\u00fck \u00f6l\u00e7\u00fcde devletle \u00f6zde\u015fle\u015ftiriliyor. Kamusal alan\u0131n devletten \u00f6zerk bir alan olarak kavranmas\u0131n\u0131 sa\u011flamak i\u00e7in daha \u00e7ok u\u011fra\u015fmak gerekecek.<\/p>\n

\u00d6te yandan, devletin \u201cg\u00fcvenlik devleti\u201d cephesiyle \u201csosyal devlet\u201d cephesi aras\u0131nda ayr\u0131m yapmak ve ilkine kar\u015f\u0131 ikincisini savunmak, bug\u00fcn ger\u00e7ekten global d\u00fczeyde anlam ta\u015f\u0131yor. Ama bu sosyal refah devleti paradigmas\u0131n\u0131n ihya etmek anlam\u0131n\u0131 ta\u015f\u0131r m\u0131? Pek \u00e7ok durumda \u201cdevlet kapitalizmi\u201dnden fazl\u0131 fark\u0131 kalmayan bir \u201cdevlet sosyalizmi\u201d fikrine kap\u0131lacak halimiz yok!<\/p>\n

Burada hallolmam\u0131\u015f bir dizi tart\u0131\u015fma var. Piyasa kavram\u0131 etraf\u0131ndaki tart\u0131\u015fma, bunun ba\u015fl\u0131ba\u015f\u0131na \u00f6nemli bir ba\u015fl\u0131\u011f\u0131. Fazla vak\u0131f olmad\u0131\u011f\u0131m ama \u00f6nemli bir tart\u0131\u015fma.<\/p>\n

Toparlarsam, devlet meselesinde solun, devletle \u00f6zde\u015fle\u015ftirilmeyen, sahih anlam\u0131yla kamu kavram\u0131na y\u00fcklenmesi, onu yeniden anlamland\u0131rmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n

Solda neoliberal hegemonyay\u0131 sarsmaya \u00e7abalarken yerelle\u015fmeyle demokratikle\u015fme ve sosyalizme giden yol aras\u0131nda pozitif\/negatif ili\u015fkiler dedi\u011fimizde neler s\u00f6ylenebilir?<\/strong><\/p>\n

Kitab\u0131n ba\u015f\u0131ndaki yaz\u0131da da \u00fczerinde durdu\u011fum bir nokta bu: Yerel deneyimlerin ve mikro-politikan\u0131n hayr\u0131na inan\u0131yorum. Bu t\u00fcm d\u00fcnyay\u0131 d\u00fc\u015f\u00fcnmeyi, \u2018y\u00fcksek politikay\u0131\u2019 ihmal etmek anlam\u0131na gelmiyor.<\/p>\n

Ge\u00e7ende bir arkada\u015f\u0131m, kadim bir anlat\u0131da ge\u00e7en \u015fu \u00e7\u00f6mlek\u00e7i hik\u00e2yesini anlatt\u0131\u2026 Hani, \u00e7\u00f6mleklerini boyamak i\u00e7in kulland\u0131\u011f\u0131 mavi boya bitip de o boyan\u0131n \u00fcretildi\u011fi memlekette sava\u015f \u00e7\u0131kt\u0131\u011f\u0131n\u0131 \u00f6\u011frenince \u201cne al\u00e2kas\u0131 var sava\u015fla benim \u00e7\u00f6mleklerimin?\u201d diye hayret eden \u00e7\u00f6mlek\u00e7i\u2026 Arkada\u015f\u0131m, m\u00fcthi\u015f bir gams\u0131zl\u0131\u011f\u0131n, dar kafal\u0131l\u0131\u011f\u0131n \u00f6rne\u011fi olarak anlatt\u0131 bu \u00e7\u00f6mlek\u00e7i meselini. Ben de dedim ki, eyvallah, ama belki de, g\u00f6kten ta\u015f ya\u011fsa kendi i\u015fini yapmay\u0131 s\u00fcrd\u00fcren (ticari anlamda i\u015f demiyorum!), kafay\u0131 takt\u0131\u011f\u0131 faaliyete zinhar ara vermeyen, biraz naif ve sebatk\u00e2r birisi olabilir o \u00e7\u00f6mlek\u00e7i. Belki de \u00f6yledir! Velh\u00e2s\u0131l, \u00e7\u00f6mlek\u00e7inin o yan\u0131n\u0131 da ihmal etmemekten yanay\u0131m. Tabii ki d\u00fcnyay\u0131 unutmadan, at g\u00f6zl\u00fc\u011f\u00fc takmadan, ama \u201chi\u00e7 \u00f6lmeyecekmi\u015f gibi\u201d i\u011fne ile kuyu kazmak\u2026 buna ihtiyac\u0131m\u0131z oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n

Yoksulluk en \u00f6nemli insanl\u0131k sorunlar\u0131ndan biri. AKP\u2019nin sosyal yard\u0131mlar\u0131n\u0131, yoksullarla \u201cdayan\u0131\u015fma\u201d politikalar\u0131n\u0131 nas\u0131l de\u011ferlendiriyorsunuz?<\/strong><\/p>\n

AKP\u2019nin bu alandaki politikas\u0131na, hay\u0131r-hasenat ili\u015fkileri ve klientalizm y\u00f6n veriyor. Her ikisi de muhta\u00e7l\u0131\u011f\u0131 yeniden \u00fcreten, minnet tahsil etmeye d\u00f6n\u00fck y\u00f6ntemler. Kitaptaki bu konuyla ilgili yaz\u0131da da tart\u0131\u015f\u0131yorum, hay\u0131r-hasenata da sinik bi\u00e7imde yakla\u015fmamak gerekir, onun da bir hayr\u0131 ve haysiyeti vard\u0131r. Ama yoksulluk ayn\u0131 zamanda bir insanl\u0131ktan ihra\u00e7 edilme durumuysa, ki \u00f6yledir, onlar\u0131n \u2018birisi\u2019 haline gelmesini, \u00f6zne olmas\u0131n\u0131 azam\u00ee \u00f6nemsemek zorunday\u0131z. Hay\u0131r-hasenat ve klientalizm politikalar\u0131n\u0131n b\u00f6yle bir g\u00f6z\u00fc yoktur, yoksullar\u0131n onuruna bakmaz. Yoksullara yard\u0131m, yoksullarla dayan\u0131\u015fma, ihsan de\u011fil hak temeline oturmal\u0131.<\/p>\n

AKP\u2019ye dair olas\u0131 nitelikli bir muhalefetin ya\u015fanan bir nevi k\u00f6r d\u00f6v\u00fc\u015f i\u00e7inde\u00a0 bir t\u00fcrl\u00fc ye\u015feremedi\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. AKP soldan nas\u0131l g\u00f6r\u00fcl\u00fcyor?<\/strong><\/p>\n

AKP\u2019nin en ba\u015far\u0131l\u0131 yan\u0131, bence, politika yetene\u011fi ve iradesidir. Onu k\u00f6\u015feye s\u0131k\u0131\u015ft\u0131ran sorunlar\u0131, -tabii en b\u00fcy\u00fc\u011f\u00fc asker\u00ee vesayet-, bir kamusal tart\u0131\u015fmaya ta\u015f\u0131yarak, politikan\u0131n alan\u0131n\u0131 geni\u015fleterek \u00e7\u00f6zme iradesi… Pragmatik bir demokratl\u0131k \u2018a\u00e7\u0131l\u0131m\u0131n\u0131\u2019 temsil ediyor. Bu a\u00e7\u0131l\u0131m zaman zaman ger\u00e7ekten hay\u0131rl\u0131 sonu\u00e7lar veya \u2018ara sonu\u00e7lar\u2019 do\u011furuyor. Ama \u2018iyi\u2019 pragmatizm \u2018k\u00f6t\u00fc\u2019 pragmatizmle i\u00e7 i\u00e7e! Politik alan\u0131n davetsiz misafirlerine kar\u015f\u0131 kolayca tahamm\u00fcls\u00fczle\u015fiyorlar. Parlamento d\u0131\u015f\u0131 akt\u00f6rlere, solculara, i\u015f\u00e7ilere, K\u00fcrt siyasi akt\u00f6rlerine, kadidi \u00e7\u0131km\u0131\u015f So\u011fuk Sava\u015f diliyle sald\u0131rabiliyorlar. Bunun, AKP\u2019nin bir b\u00fcy\u00fck sa\u011f koalisyon olmas\u0131yla da ilgisi var, T\u00fcrk sa\u011f\u0131n\u0131n ananevi reflekslerini s\u00fcrd\u00fcrmesiyle ilgisi var. Ben zaten AKP\u2019nin netice itibar\u0131yla \u201cyeni merkez sa\u011f\u0131\u201d temsil etti\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Beynelmilel muhafazak\u00e2r-liberal siyasetin T\u00fcrkiyelisidir. AKP\u2019nin, egemen s\u0131n\u0131flar i\u00e7inde bir yeni fraksiyona, bir yeni elite dayand\u0131\u011f\u0131n\u0131 da hi\u00e7 unutmamak gerek.<\/p>\n

Romantik kapitalizm kar\u015f\u0131tl\u0131\u011f\u0131 ba\u011flam\u0131nda Nurettin Top\u00e7u\u2019yu (da) irdeledi\u011finiz yaz\u0131y\u0131 okurken ister istemez akl\u0131ma Top\u00e7u\u2019nun d\u00fc\u015f\u00fcnsel e\u011filimleri geldi.Sizce Top\u00e7u d\u00fc\u015f\u00fcncesi nas\u0131l bir kapitalizm kar\u015f\u0131tl\u0131\u011f\u0131 sunuyor?<\/strong><\/p>\n

Top\u00e7u\u2019nun anti-kapitalizminin sempatik yan\u0131, kapitalizmin hem e\u015fitsizli\u011fi \u00e7o\u011faltan yap\u0131s\u0131na hem insan\u0131 \u2018yabanc\u0131la\u015ft\u0131ran\u2019, makinenin di\u015flisine indirgeyen mant\u0131\u011f\u0131na tiksintiyle veryans\u0131n etmesidir. Son derece antipatik olan yan\u0131 ise \u015fedit bir anti-semitizmle mal\u00fbl olmas\u0131d\u0131r. Bu ayn\u0131 zamanda onun anti-kapitalizmini g\u00fc\u00e7ten d\u00fc\u015f\u00fcr\u00fcr; zira onu bir tarihsel sistem olarak de\u011fil de bir komplo, bir ahl\u00e2k\u00ee fesat olarak g\u00f6rmeye g\u00f6t\u00fcr\u00fcr. Kapitalizmi ahlak fesad\u0131 olarak tasvir ve te\u015fhir etmesi hay\u0131rl\u0131d\u0131r; ahlak fesad\u0131ndan ne\u015f\u2019et eden bir Yahudi tezg\u00e2h\u0131 olarak izah etmeye kalkmas\u0131 ise hem yanl\u0131\u015f hem tehlikelidir.<\/p>\n

Peki bug\u00fcnden kurtulmak i\u00e7in ge\u00e7mi\u015fe s\u0131\u011f\u0131nma tavr\u0131\/tutumu sol olarak adland\u0131r\u0131labilir mi?<\/strong><\/p>\n

Olur mu hi\u00e7! Solun gelece\u011fe bakmas\u0131 gerekir. Tabii tarih bilincinden yoksunluk anlam\u0131na gelmiyor bu. Tersine, ge\u00e7mi\u015f sol i\u00e7in bilhassa ilgiye de\u011ferdir; sa\u011fc\u0131l\u0131\u011f\u0131n menk\u0131be ve ezel\u00ee devaml\u0131l\u0131k g\u00f6rd\u00fc\u011f\u00fc yerde o ebed\u00ee de\u011fi\u015fimi g\u00f6r\u00fcr. Sa\u011f\u0131n hamasetine kar\u015f\u0131 solun kendi hamasetini yapmas\u0131 ve bunun i\u00e7in ge\u00e7mi\u015fe ba\u015fvurmas\u0131 da hakt\u0131r. Yeter ki o \u2018alternatif\u2019 bir hamaset olsun, sola yak\u0131\u015f\u0131r de\u011ferleri y\u00fcceltsin. Ben bunun yeterince yap\u0131lmad\u0131\u011f\u0131 kan\u0131s\u0131nday\u0131m. Solun direnme ve fedak\u00e2rl\u0131ktan ba\u015fka hik\u00e2yeleri de var ge\u00e7mi\u015finde, onlar\u0131 lay\u0131\u011f\u0131nca anlatam\u0131yoruz. Ama ge\u00e7mi\u015fe s\u0131\u011f\u0131nmak, ba\u015fka bir i\u015f. Yenilgi zamanlar\u0131nda olur, do\u011fald\u0131r. Dara d\u00fc\u015fen, hali iyi olmayan, eski g\u00fczel g\u00fcnlerini anmaz m\u0131?<\/p>\n

D\u00fcnyadaki ’68 hareketi ile, T\u00fcrkiye’dekini kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131nda, ba\u015fl\u0131ca benze\u015fme ve ayr\u0131\u015fma hatlar\u0131n\u0131 \u00e7izer misiniz?<\/strong><\/p>\n

D\u00fcnyada derken, yine Bat\u0131\u2019dan s\u00f6z ediyoruz asl\u0131nda! T\u00fcrkiye\u2019yle Bat\u0131\u2019n\u0131n \u201868\u2019ini benze\u015ftiren temel esas, b\u00fct\u00fcn otoritelere meydan okuma ve d\u00fcnyay\u0131 de\u011fi\u015ftirmeye dair muazzam iyimserlik, devrimci ne\u015fe. Temel fark, T\u00fcrkiye\u2019de \u201868\u2019inin \u00f6zg\u00fcrle\u015fme perspektifinin daha k\u0131s\u0131tl\u0131 olmas\u0131 ve d\u00fc\u015f\u00fcnsel derinli\u011finin de kabul etmemiz l\u00e2z\u0131m ki daha dar olmas\u0131. \u00d6rne\u011fin feminizm Bat\u0131 \u201868\u2019inin \u00f6nemli bir bile\u015feniyken T\u00fcrkiye\u2019de b\u00f6yle bir \u015fey yok. Bat\u0131\u2019da Marksizmin sand\u0131k odas\u0131nda unutulmu\u015f kaynaklar\u0131na de\u015filirken (ger\u00e7i bu aray\u0131\u015f hazin bir bi\u00e7imde k\u0131sa zamanda feci bir dogmatizme varacakt\u0131r), T\u00fcrkiye\u2019de \u00e7o\u011funlukla y\u00fczeysel ve doktriner kaynaklarla nefis k\u00f6reltiliyor. Ama aray\u0131\u015f heyecan\u0131, kesinlikle evrensel seviyede! \u00d6nemli bir fark\u0131n da ge\u00e7mi\u015fle hesapla\u015fmayla ilgili oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Bat\u0131\u2019daki \u201968 hareketleri, \u00fclkelerindeki resm\u00ee tarihleri ve mill\u00ee mitoslar\u0131 k\u00f6k\u00fcnden sallad\u0131lar. T\u00fcrkiye\u2019de ise \u201968, anti-emperyalizmin konforuna kap\u0131larak, veya kolayc\u0131 bir anti-emperyalizm yorumuyla, Kemalizmi, milliyet\u00e7ili\u011fi ve Cumhuriyet tarihinin karanl\u0131k sayfalar\u0131n\u0131 kurcalamakta o kadar atak davranmad\u0131. Yine de, bu kurcalaman\u0131n temelleri \u201968 hamlesiyle at\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Kitab\u0131n\u0131zda, \u015fiddet sorununu\/kavram\u0131n\u0131 belirleyen s\u00fcre\u00e7te Fanon\u2019a ili\u015fkin ele\u015ftirileriniz var. \u00d6zet olarak bu sorunu a\u00e7\u0131klar m\u0131s\u0131n\u0131z?<\/strong><\/p>\n

Ancak \u00e7ok \u00f6zet s\u00f6yleyebilirim: Yerle\u015fik \u015fiddet kar\u015f\u0131tl\u0131\u011f\u0131 s\u00f6ylemi, -bilhassa \u201cter\u00f6rizm\u201d ezberiyle beraber-, sistemin yap\u0131sal \u015fiddetini g\u00f6z ard\u0131 eder. \u015eiddet kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 mutlakla\u015ft\u0131rmak ve \u201cher t\u00fcrl\u00fc \u015fiddet\u2026\u201d \u00f6c\u00fcle\u015ftirmesi, k\u00f6rle\u015ftirici hatta vicdans\u0131zla\u015ft\u0131r\u0131c\u0131 olabilir. Fanon, bunu g\u00f6sterir ve \u015fiddetin insan\u0131n iki b\u00fckl\u00fcmden aya\u011fa kalkmas\u0131, kendisine sayg\u0131s\u0131n\u0131 kazanmas\u0131 i\u00e7in gerekli olabildi\u011fini g\u00f6sterir. Buna kar\u015f\u0131l\u0131k, Fanon\u2019un co\u015fkusuna kap\u0131l\u0131p, \u015fiddetin bu \u2018ar\u0131nd\u0131r\u0131c\u0131\u2019, \u2018kurtar\u0131c\u0131\u2019 etkisini y\u00fcceltti\u011finizde, -Fanon\u2019un da uyard\u0131\u011f\u0131!-, tehlikeli noktalara gider, zalimle\u015firsiniz.<\/p>\n

Solda “kalmak” la yoksa solda “olmak” aras\u0131nda size g\u00f6re sol ya\u015fan\u0131lan yanl\u0131\u015flardan ders \u00e7\u0131karmas\u0131n\u0131 bilecek midir? Yani ge\u00e7mi\u015fi a\u00e7\u0131k y\u00fcreklilikle sorgulay\u0131p, kendi i\u00e7inde yap\u0131sal bir geli\u015fime gidebilir mi? Son olarak s\u00f6yle\u015fiyi, bu konu\u015ftuklar\u0131m\u0131za akraba olsa da, daha farkl\u0131 bir alana ta\u015f\u0131mak istiyorum:\u201cYaz\u0131n\u0131n etki g\u00fcc\u00fcne ve de\u011fi\u015ftiricili\u011fine\u201d inanmaktan kaynaklanan \u00e7al\u0131\u015fmalar\u0131n\u0131z\u0131n kitap d\u00fczleminde Yeni Bir Sol Tahayy\u00fcl\u2019den bu yana\u00a0 sol\u2019a ili\u015fkin ele\u015ftirel tutumlar\u0131, y\u00fczle\u015fmeleri kamusal d\u00fczlemde kar\u015f\u0131l\u0131k bulabildi mi? Bu s\u00fcre\u00e7te bak\u0131\u015f\u0131n, duru\u015fun de\u011fi\u015fim g\u00f6sterdi mi?<\/strong><\/p>\n

Tamamen kar\u015f\u0131l\u0131ks\u0131z kald\u0131\u011f\u0131n\u0131 s\u00f6yleyemem, bu tart\u0131\u015fma rotas\u0131nda bir ak\u0131l-fikir al\u0131\u015f veri\u015finin geli\u015fti\u011fini g\u00f6zleyebiliyorum. Fakat geni\u015f bir etkiden s\u00f6z edemem. Eninde sonunda uzun yaz\u0131lar okumaya vakti, sabr\u0131, imk\u00e2n\u0131 olanlar\u0131n d\u00fcnyas\u0131yla s\u0131n\u0131rl\u0131 bir etkile\u015fim bu ve o d\u00fcnya da galiba biraz k\u00fc\u00e7\u00fcl\u00fcyor.<\/p>\n

S\u00f6yle\u015fi i\u00e7in te\u015fekk\u00fcr ederim. . .<\/p>\n

Te\u015fekk\u00fcr bendendir.<\/p>\n

R\u00f6partaj As\u0131m \u00d6z<\/p>\n","protected":false},"excerpt":{"rendered":"

Siyaseti soldan d\u00fc\u015f\u00fcnme yollar\u0131n\u0131n umutsuzca tan\u0131d\u0131kla\u015fmas\u0131n\u0131 \u00f6nlemek i\u00e7in yap\u0131lan, birka\u00e7 orijinal \u00e7aba \u00f6rne\u011fi var \u00f6n\u00fcm\u00fczde. Her t\u00fcrl\u00fc siyasetin ad\u0131n\u0131n \u00f6n\u00fcne s\u0131k\u00e7a gelmeye ba\u015flayan “post” ekinin konumlar\u0131m\u0131z\u0131 belirlemede yetersiz kald\u0131\u011f\u0131 bir d\u00f6nemde, Tan\u0131l Bora olarak o \u00f6zlenir \u00f6zg\u00fcrl\u00fck\u00e7\u00fc siyasetin n\u00fcveleri i\u00e7in en az\u0131ndan \u00e7aba g\u00f6sterdi\u011finiz a\u015fik\u00e2r. \u015euradan ba\u015flayal\u0131m istiyorum: Kitab\u0131n\u0131z\u0131 olu\u015fturan yaz\u0131lar\u0131 hangi kayg\u0131lardan dolay\u0131 yazd\u0131n\u0131z? […]<\/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":{"0":"post-4519","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-turkiye"},"yoast_head":"\nTan\u0131l Bora ile S\u00f6yle\u015fi - 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\/04\/27\/tanil-bora-ile-soylesi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tan\u0131l Bora ile S\u00f6yle\u015fi\" \/>\n<meta property=\"og:description\" content=\"Siyaseti soldan d\u00fc\u015f\u00fcnme yollar\u0131n\u0131n umutsuzca tan\u0131d\u0131kla\u015fmas\u0131n\u0131 \u00f6nlemek i\u00e7in yap\u0131lan, birka\u00e7 orijinal \u00e7aba \u00f6rne\u011fi var \u00f6n\u00fcm\u00fczde. Her t\u00fcrl\u00fc siyasetin ad\u0131n\u0131n \u00f6n\u00fcne s\u0131k\u00e7a gelmeye ba\u015flayan “post” ekinin konumlar\u0131m\u0131z\u0131 belirlemede yetersiz kald\u0131\u011f\u0131 bir d\u00f6nemde, Tan\u0131l Bora olarak o \u00f6zlenir \u00f6zg\u00fcrl\u00fck\u00e7\u00fc siyasetin n\u00fcveleri i\u00e7in en az\u0131ndan \u00e7aba g\u00f6sterdi\u011finiz a\u015fik\u00e2r. \u015euradan ba\u015flayal\u0131m istiyorum: Kitab\u0131n\u0131z\u0131 olu\u015fturan yaz\u0131lar\u0131 hangi kayg\u0131lardan dolay\u0131 yazd\u0131n\u0131z? 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Her t\u00fcrl\u00fc siyasetin ad\u0131n\u0131n \u00f6n\u00fcne s\u0131k\u00e7a gelmeye ba\u015flayan “post” ekinin konumlar\u0131m\u0131z\u0131 belirlemede yetersiz kald\u0131\u011f\u0131 bir d\u00f6nemde, Tan\u0131l Bora olarak o \u00f6zlenir \u00f6zg\u00fcrl\u00fck\u00e7\u00fc siyasetin n\u00fcveleri i\u00e7in en az\u0131ndan \u00e7aba g\u00f6sterdi\u011finiz a\u015fik\u00e2r. \u015euradan ba\u015flayal\u0131m istiyorum: Kitab\u0131n\u0131z\u0131 olu\u015fturan yaz\u0131lar\u0131 hangi kayg\u0131lardan dolay\u0131 yazd\u0131n\u0131z? 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