{"id":4969,"date":"2011-02-05T11:19:55","date_gmt":"2011-02-05T08:19:55","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/"},"modified":"2011-02-05T11:19:55","modified_gmt":"2011-02-05T08:19:55","slug":"marksizm-ve-antropoloji-rob-sewell","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/","title":{"rendered":"Marksizm ve Antropoloji | Rob Sewell"},"content":{"rendered":"

Bilim ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyay\u0131 anlamam\u0131za olanak verir. Ge\u00e7mi\u015fin bir tasvirini olu\u015fturmam\u0131z\u0131 ve hatta bizzat kendi t\u00fcr\u00fcm\u00fcz\u00fcn k\u00f6kenini anlamam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lar. Ne var ki bilimsel \u00e7al\u0131\u015fman\u0131n t\u00fcm alanlar\u0131nda oldu\u011fu gibi, antropoloji ekolleri aras\u0131nda da ge\u00e7mi\u015fin nas\u0131l yorumlanmas\u0131 gerekti\u011fi konusunda bir y\u00f6ntem \u00e7at\u0131\u015fmas\u0131 s\u00f6z konusudur. Bir ekol ana hatlar\u0131yla materyalist, evrimci yakla\u015f\u0131ma dayan\u0131rken, di\u011feri ge\u00e7mi\u015fe bug\u00fcnk\u00fc s\u0131n\u0131fl\u0131 toplumun \u00f6nyarg\u0131lar\u0131yla yakla\u015fmaya \u00e7al\u0131\u015farak, do\u011fal e\u015fitsizlik, erkek egemenli\u011fi ve s\u0131n\u0131f hakimiyeti gibi anlay\u0131\u015flar\u0131 peki\u015ftirir.<\/p>\n

Hem Marx hem de Engels, bilimin en son bulgular\u0131na derin bir ilgi duymu\u015flar ve bu ke\u015fifleri diyalektik materyalist bir yakla\u015f\u0131mla a\u00e7\u0131klamaya ve derinle\u015ftirmeye \u00e7abalam\u0131\u015flard\u0131r. \u201cMateryalist kavray\u0131\u015fa g\u00f6re tarihte belirleyici fakt\u00f6r, son tahlilde, g\u00fcndelik ya\u015fam\u0131n \u00fcretimi ve yeniden \u00fcretimidir\u201d der Engels. \u201cBu da ikili bir karaktere sahiptir: Bir yanda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmek i\u00e7in gerekli ara\u00e7lar\u0131n; yiyecek, giyecek, bar\u0131nak ve bunlar\u0131n \u00fcretimi i\u00e7in gereken aletlerin \u00fcretimi; di\u011fer yanda bizzat insano\u011flunun \u00fcretimi, yani t\u00fcr\u00fcn \u00fcremesi.\u201d Basit\u00e7e s\u00f6ylersek, insanlar\u0131n nas\u0131l ya\u015fad\u0131\u011f\u0131, bir tarafta \u00fcretici g\u00fc\u00e7lerin, di\u011fer tarafta da ailenin geli\u015fim d\u00fczeyi taraf\u0131ndan belirlenir.<\/p>\n

Marx ve Engels, Amerikal\u0131 antropolog Henry Lewis Morgan ve biyolog Charles Darwin\u2019in \u00e7arp\u0131c\u0131 ke\u015fiflerinde, savunduklar\u0131 bu yakla\u015f\u0131m\u0131n do\u011frulan\u0131\u015f\u0131n\u0131 g\u00f6rd\u00fcler. \u201cMorgan kendi yolundan giderek, k\u0131rk y\u0131l \u00f6nce Marx taraf\u0131ndan ke\u015ffedilen tarihin materyalist kavran\u0131\u015f\u0131n\u0131 Amerika\u2019da yeniden ke\u015ffetti. Barbarl\u0131k ve uygarl\u0131k kar\u015f\u0131la\u015ft\u0131rmas\u0131 Morgan\u2019\u0131 temel noktalarda Marx\u2019la ayn\u0131 sonu\u00e7lara ula\u015ft\u0131rd\u0131\u201d der Engels. (K\u00f6ken, s.11)<\/p>\n

Marx, Morgan\u2019\u0131n ke\u015fifleri hakk\u0131nda yazmaya niyetlenmi\u015fti, fakat bu b\u00fcy\u00fck arzusunu yerine getirecek kadar ya\u015famad\u0131. Bu niyeti ger\u00e7ekle\u015ftirme g\u00f6revi Engels\u2019e kald\u0131 ve 1884\u2019te Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni adl\u0131 kitab\u0131n\u0131 yay\u0131nlad\u0131. Marx s\u0131n\u0131fl\u0131 toplumun, yani k\u00f6lecili\u011fin, feodalizmin ve kapitalizmin tarihsel verilerinden sonu\u00e7lar \u00e7\u0131kartm\u0131\u015fken; Engels insano\u011flunun ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n ilk d\u00f6nemlerine ili\u015fkin materyalist g\u00f6r\u00fc\u015f\u00fc ayr\u0131nt\u0131lar\u0131yla i\u015flemek i\u00e7in kendisini Morgan\u2019\u0131n \u00e7al\u0131\u015fmas\u0131na (\u201cbiyolojide Darwin\u2019in ta\u015f\u0131d\u0131\u011f\u0131 \u00f6nem kadar b\u00fcy\u00fck bir \u00f6neme sahip\u201d) dayand\u0131rd\u0131. Eserinde Engels, Morgan\u2019\u0131n \u201cvah\u015fet, barbarl\u0131k ve uygarl\u0131k\u201d s\u0131n\u0131fland\u0131rmas\u0131n\u0131 devralm\u0131\u015f ve bunlar\u0131 a\u015fa\u011f\u0131 ve yukar\u0131 a\u015famalar olarak b\u00f6l\u00fcmlendirerek daha da geli\u015ftirmi\u015ftir. K\u00f6ken adl\u0131 eserin ilgilendi\u011fi k\u0131s\u0131m, ilk iki s\u0131n\u0131fland\u0131rmay\u0131 kapsayan \u00e7a\u011f, yani s\u0131n\u0131fl\u0131 toplumdan \u00f6nceki \u00e7a\u011fd\u0131r.<\/p>\n

\u00dcnl\u00fc arkeolog Profes\u00f6r V. Gordon Childe\u2019a g\u00f6re, \u201cMorgan tam da materyalist tarih g\u00f6r\u00fc\u015f\u00fcn\u00fc kan\u0131tlamaya uygun veriler toplam\u0131\u015ft\u0131. Vah\u015fet, barbarl\u0131k ve uygarl\u0131\u011f\u0131 birbirinden ay\u0131rmak i\u00e7in kulland\u0131\u011f\u0131 kriter, \u2013\u2018\u00fcretim tarz\u0131\u2019 \u015f\u00f6yle dursun\u2013 \u2018\u00fcretici g\u00fc\u00e7ler\u2019 de\u011filse de, en az\u0131ndan bu kritere o d\u00f6nemdeki di\u011fer t\u00fcm ekollerin savundu\u011fu kriterlerden \u00e7ok daha yak\u0131nd\u0131.\u201d Childe \u015fu sonuca var\u0131r: \u201cSonunda Engels, Morgan\u2019\u0131n \u015femas\u0131ndaki bir \u2018stat\u00fc\u2019den bir di\u011ferine ge\u00e7i\u015fi, toplumun elinin alt\u0131ndaki \u00fcretici g\u00fc\u00e7lerin de\u011fi\u015fimiyle ili\u015fkilendirmeyi parlak bir bi\u00e7imde ba\u015fard\u0131.\u201d (Toplumsal Evrim, s.10).<\/p>\n

Morgan\u2019\u0131n tan\u0131mlad\u0131\u011f\u0131 ilk \u00e7a\u011f olan vah\u015fet, bir toplay\u0131c\u0131l\u0131k ekonomisine dayan\u0131r. Arkeologlar\u0131n Paleolitik ya da Yontma Ta\u015f \u00c7a\u011f\u0131 olarak adland\u0131rd\u0131klar\u0131 ve jeologlar\u0131n Pleistosen olarak s\u0131n\u0131fland\u0131rd\u0131klar\u0131 bu \u00e7a\u011f, insanl\u0131\u011f\u0131n yery\u00fcz\u00fcndeki varl\u0131k s\u00fcresinin yakla\u015f\u0131k %98\u2019ini kapsar.<\/p>\n

Yakla\u015f\u0131k 10 il\u00e2 12 bin y\u0131l \u00f6nce, baz\u0131 toplumlar bitki ve hayvan yeti\u015ftirme sayesinde besin kaynaklar\u0131n\u0131 artt\u0131rd\u0131lar. Bu yeni besin-\u00fcretim ekonomisi Morgan taraf\u0131ndan barbarl\u0131k a\u015famas\u0131 olarak saptand\u0131. Arkeologlar bu \u00e7a\u011fa Neolitik ya da Yeni Ta\u015f \u00c7a\u011f\u0131 diyorlar. Tar\u0131m\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla birlikte yakla\u015f\u0131k iki milyon y\u0131l boyunca ya\u015fam tarz\u0131n\u0131 belirleyen avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k h\u0131zla \u00f6nemini yitirdi. Bu d\u00fc\u015f\u00fcnceler bir genelleme d\u00fczeyinde kalsa ve daha da yetkinle\u015ftirilmeye ihtiya\u00e7 duysa bile, toplumun geli\u015fimini anlamam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lan \u00f6nemli s\u0131n\u0131fland\u0131rmalard\u0131r.<\/p>\n

Bir sonraki a\u015fama, kent ya\u015fam\u0131n\u0131 ayakta tutmak i\u00e7in kullan\u0131lan besin fazlal\u0131\u011f\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131yla birlikte, Nil, Dicle-F\u0131rat ve \u0130ndus nehirlerin vadilerinde do\u011fan uygarl\u0131kt\u0131r. Uygarl\u0131\u011f\u0131n ilk iki bin y\u0131l\u0131, arkeologlar\u0131n Tun\u00e7 \u00c7a\u011f\u0131 olarak tan\u0131mlad\u0131klar\u0131 d\u00f6neme denk d\u00fc\u015fer. Bu \u00e7a\u011f ayn\u0131 zamanda s\u0131n\u0131fl\u0131 toplumun ve k\u00f6leli\u011fin ekonomik temellerinin de ortaya \u00e7\u0131k\u0131\u015f\u0131d\u0131r.<\/p>\n

\u0130nsans\u0131 Maymundan \u0130nsana<\/strong>
\u0130nsans\u0131 maymundan insana ge\u00e7i\u015f ilk hominidlerin (insans\u0131lar) ortaya \u00e7\u0131k\u0131\u015f\u0131yla birlikte muhtemelen bundan alt\u0131 milyon y\u0131l kadar \u00f6nce ger\u00e7ekle\u015fti. Engels 1876\u2019daki parlak \u00e7al\u0131\u015fmas\u0131 \u0130nsans\u0131 Maymundan \u0130nsana Ge\u00e7i\u015fte Eme\u011fin Rol\u00fc\u2019nde insani k\u00f6kenimizi a\u00e7\u0131kl\u0131yordu. Bu \u00e7al\u0131\u015fmas\u0131nda, dik durmaya ba\u015flaman\u0131n elleri alet kullanabilmek \u00fczere nas\u0131l serbest b\u0131rakt\u0131\u011f\u0131n\u0131 ve bunun da zek\u00e2y\u0131 (beyin hacmini) ve ard\u0131ndan da dilin geli\u015fimini nas\u0131l sa\u011flad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Homo sapiens\u2019in yakla\u015f\u0131k 100 bin y\u0131l veya daha uzun bir s\u00fcre \u00f6nce evrimle\u015fmi\u015f olmas\u0131na kar\u015f\u0131n, ilk aletler iki bu\u00e7uk milyon y\u0131l \u00f6nce yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bu insanlar\u0131n nas\u0131l ya\u015fad\u0131\u011f\u0131n\u0131 anlamak i\u00e7in zoolojiden, antropolojiden, paleontolojiden ve arkeolojiden elde edilen bulgular\u0131 birle\u015ftirmek zorunday\u0131z. \u0130nsan toplumsal bir hayvand\u0131r. \u0130lk insanlar kendilerini savunabilmek ve hayatta kalabilmek i\u00e7in birlikte ya\u015famak zorundayd\u0131lar. \u0130\u015fbirli\u011fi, insan toplumunun \u015fekilleni\u015findeki esas bile\u015fen idi. Kan\u0131tlar az oldu\u011fu i\u00e7in, bu insan toplulu\u011funun nas\u0131l ya\u015fad\u0131\u011f\u0131 hakk\u0131nda ancak tahmin yap\u0131labilirse de, paleontologlar ve antropologlar bize \u00f6nemli ipu\u00e7lar\u0131 sunmu\u015flard\u0131r.<\/p>\n

\u015euras\u0131 a\u00e7\u0131k ki, bu vah\u015fet d\u00f6nemine toplay\u0131c\u0131l\u0131k ve avc\u0131l\u0131\u011fa dayal\u0131 bir ya\u015fam tarz\u0131 damgas\u0131n\u0131 vurmu\u015ftu. \u0130nsans\u0131lara ait kamp yerlerinin kan\u0131tlar\u0131, atalar\u0131m\u0131z\u0131n toplumsal gruplar halinde ya\u015fad\u0131klar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmaktad\u0131r. K\u00f6k yumrular\u0131n\u0131 kaz\u0131p \u00e7\u0131karmak, derileri y\u00fczmek ve avlanmak i\u00e7in ta\u015f aletler \u00fcretilmi\u015ftir. Le\u015f yiyicilik ilk geli\u015fim d\u00f6nemlerimizde \u00f6nemli bir unsurdu. Bu a\u015famada hen\u00fcz \u00f6zel m\u00fclkiyet, s\u0131n\u0131flar veya devlet diye bir \u015fey yoktu. Asl\u0131nda, Marksist terminolojiyle ifade edersek, bu d\u00f6nem \u201cilkel kom\u00fcnizm\u201d d\u00f6nemiydi.<\/p>\n

Bu d\u00f6neme ili\u015fkin ortodoks antropolog bak\u0131\u015f a\u00e7\u0131s\u0131, yabani, vah\u015fi, erkek-egemen bir toplum tasviriydi. \u201c\u0130nsan insand\u0131r, \u015fempanze de\u011fil; \u00e7\u00fcnk\u00fc milyonlarca y\u0131l boyunca sadece bizler hayatta kalmak i\u00e7in \u00f6ld\u00fcrd\u00fck\u201d der Robert Ardrey. Raymond Dart bunu \u201cinsans\u0131 maymundan insana y\u0131rt\u0131c\u0131 ge\u00e7i\u015f\u201d \u015feklinde ifade eder. Ne var ki bu fikre, toplay\u0131c\u0131-avc\u0131 halklardan yak\u0131n zamanda elde edilen kan\u0131tlarla kar\u015f\u0131 \u00e7\u0131k\u0131ld\u0131 ve bu fikir g\u00f6zden d\u00fc\u015ft\u00fc. Kendilerini kuzey Botswana b\u00f6lgesindeki !Kung San halk\u0131 ve di\u011fer halklar \u00fczerinde yapt\u0131klar\u0131 g\u00f6zlemlere dayand\u0131ran Richard Leakey ve Roger Lewin \u015fu sonuca vard\u0131lar: mevcut kan\u0131tlar \u201cinsani \u00f6zelliklerin ortaya \u00e7\u0131k\u0131\u015f\u0131ndaki kilit unsur olarak b\u00fcy\u00fck avc\u0131 gruplar\u0131 aras\u0131ndaki i\u015fbirli\u011fine i\u015faret etmektedir … \u0130\u015fbirli\u011finin insan tabiat\u0131ndaki en temel motivasyon olmas\u0131 gerekir.\u201d Bu topluluklar\u0131 hem kendi i\u00e7lerinde hem de di\u011ferleriyle bir arada tutan \u015febeke akrabal\u0131kt\u0131r.<\/p>\n

Hem Morgan hem de Engels, bu ilk avc\u0131-toplay\u0131c\u0131 toplumlarda yaln\u0131zca i\u015fbirli\u011finin de\u011fil, yiyecekler herkes taraf\u0131ndan payla\u015f\u0131ld\u0131\u011f\u0131 i\u00e7in ayn\u0131 zamanda kad\u0131n ve erkek aras\u0131nda bir e\u015fitli\u011fin de olmas\u0131 gerekti\u011fini kavram\u0131\u015flard\u0131. Morgan, bu toplumlar\u0131n erkek egemen veya \u201cataerkil\u201d olduklar\u0131na ili\u015fkin san\u0131ya \u015fiddetle meydan okudu. Engels\u2019in de benimsedi\u011fi fikre g\u00f6re, tam tersine kad\u0131nlar toplumda y\u00fcksek bir itibara sahiptiler. Asl\u0131nda, muhtemelen varolan aile tipi veri al\u0131nd\u0131\u011f\u0131nda, \u00e7ocu\u011fun babas\u0131n\u0131n kim oldu\u011fu belirsizdir, fakat annenin kim oldu\u011fu bellidir. \u201cO halde \u015furas\u0131 a\u00e7\u0131kt\u0131r ki\u201d der Engels, \u201cgrup evlili\u011fi h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc s\u00fcrece, soy ancak anne temel al\u0131narak saptanabilir ve bu nedenle ancak kad\u0131n\u0131n soy \u00e7izgisi kabul edilebilir. Ve asl\u0131nda vah\u015fet d\u00f6nemindeki veya barbarl\u0131\u011f\u0131n alt a\u015famalar\u0131ndaki t\u00fcm halklar\u0131n durumu budur.\u201d (K\u00f6ken, s.47) Modern antropologlar da bu anal\u0131k \u00e7izgisini tan\u0131mlarlar. Engels \u201canal\u0131k hukuku\u201d terimini kullanan Bachofen\u2019e bu ke\u015ffinden \u00f6t\u00fcr\u00fc de\u011fer veriyor. Ne var ki Engels bu terimi kolayl\u0131k i\u00e7in kullanm\u0131\u015f olsa da, bunun \u201csa\u011fl\u0131kl\u0131 bir se\u00e7im olmad\u0131\u011f\u0131na\u201d inan\u0131r, \u201c\u00e7\u00fcnk\u00fc toplumun bu a\u015famas\u0131nda hukuki anlamda hen\u00fcz hi\u00e7bir \u015fekilde \u2018hukuk\u2019tan s\u00f6z edilemez.\u201d (K\u00f6ken, s.47)<\/p>\n

Cinsler aras\u0131nda, kad\u0131nlar\u0131n besin toplay\u0131c\u0131l\u0131\u011f\u0131, erkeklerinse avc\u0131l\u0131k \u00fczerinde yo\u011funla\u015ft\u0131\u011f\u0131 bir i\u015fb\u00f6l\u00fcm\u00fc geli\u015fti. Bu durum, g\u00fcn\u00fcm\u00fcz\u00fcn t\u00fcm avc\u0131-toplay\u0131c\u0131 halklar\u0131n\u0131n bir \u00f6zelli\u011fi olarak g\u00f6r\u00fcl\u00fcr ve muhtemelen daha ba\u015ftan ortaya \u00e7\u0131km\u0131\u015ft\u0131r. !Kung toplulu\u011fu, faaliyetlerini, erkeklerin avland\u0131\u011f\u0131, kad\u0131nlar\u0131nsa kabuklu yemi\u015fler, bitki k\u00f6kleri ve di\u011fer bitki ve sebzeleri toplad\u0131\u011f\u0131 bir temelde ay\u0131rm\u0131\u015ft\u0131r. \u201cOrtalama yeti\u015fkinler haftada 12 il\u00e2 19 saat \u00e7al\u0131\u015f\u0131rlar. Yiyecek aramaya ayr\u0131lan bu s\u00fcreye a\u015f\u0131r\u0131 diyebilmek \u00e7ok g\u00fc\u00e7t\u00fcr! K\u0131zlar yeti\u015fkin ya\u015fam\u0131na 15 ya\u015f civar\u0131nda ba\u015flayabilirken, erkekler genellikle yeti\u015fkinlerin d\u00fcnyas\u0131na en az\u0131ndan 20 ya\u015f\u0131na kadar ad\u0131m atmazlar. \u0130nsanlar 60 ya\u015f\u0131na geldiklerinde genellikle \u2018emekli\u2019 olmakta ve topluluk taraf\u0131ndan bak\u0131lmakta, sayg\u0131 g\u00f6rmekte ve kalan g\u00fcnlerinde beslenme ihtiya\u00e7lar\u0131 kar\u015f\u0131lanmaktad\u0131r: Ya\u015fl\u0131lara deneyimleri ve bilgeliklerinden \u00f6t\u00fcr\u00fc b\u00fcy\u00fck de\u011fer verilir. Bu nedenle !Kung toplumunda \u00e7ocuklar ve ya\u015fl\u0131lar stres ve y\u00fck\u00fcml\u00fcl\u00fcklerden muaft\u0131rlar.\u201d (Richard Leakey ve Roger Lewin, G\u00f6l \u0130nsanlar\u0131, T\u00fcbitak Yay., 5.bsk, s.83)<\/p>\n

Nas\u0131l Bir Toplum<\/strong>
Yazarlar soruyor: \u201cBu nas\u0131l bir toplumdur ki, \u00e7al\u0131\u015fma ya\u015fam\u0131 en erken 15 ya\u015f\u0131nda ba\u015flay\u0131p g\u00fcnde ortalama iki bu\u00e7uk saatlik bir \u00e7al\u0131\u015fmayla 60 ya\u015f\u0131nda sona eriyor? Amerikal\u0131 antropolog Marshall Sahlins bunu, s\u0131n\u0131rl\u0131 ihtiya\u00e7lar\u0131n asgari bir \u00e7abayla tatmin edildi\u011fi \u00f6zg\u00fcn bir refah toplumu olarak tan\u0131ml\u0131yor. Bunun \u2018pis, hayvani ve k\u0131sa\u2019 bir varolu\u015f i\u00e7in uygun bir re\u00e7ete olarak g\u00f6r\u00fcnmedi\u011fi muhakkakt\u0131r.\u201d<\/p>\n

Bu durum Engels\u2019in avc\u0131-toplay\u0131c\u0131 halklar\u0131n kom\u00fcnist\u00e7e ve e\u015fitlik\u00e7i ya\u015fam tarzlar\u0131na ili\u015fkin fikrini do\u011frular. \u201cYoksullar ve muhta\u00e7lar diye bir \u015fey olamaz \u2013kom\u00fcnist ev halk\u0131 ve gens, ya\u015fl\u0131lara, hastalara ve sava\u015fta sakat d\u00fc\u015fenlere kar\u015f\u0131 olan sorumlulu\u011funun fark\u0131ndad\u0131r. Kad\u0131nlar da dahil herkes \u00f6zg\u00fcr ve e\u015fittir. Hen\u00fcz k\u00f6lelere veya, bir kural olarak, yabanc\u0131 kabilelere boyun e\u011fi\u015fe yer yoktur. \u0130nsano\u011flunun ve insan toplumunun s\u0131n\u0131flara b\u00f6l\u00fcnmesinden \u00f6nceki durumu budur…\u201d<\/p>\n

Cinsler aras\u0131nda bir i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn ortaya \u00e7\u0131km\u0131\u015f olmas\u0131na ra\u011fmen, bu hi\u00e7 ku\u015fkusuz, egemenli\u011fe ve s\u00f6m\u00fcr\u00fcye dayal\u0131 bir i\u015fb\u00f6l\u00fcm\u00fc de\u011fil, kar\u015f\u0131l\u0131kl\u0131 sayg\u0131 ve i\u015fbirli\u011fine dayal\u0131 bir i\u015fb\u00f6l\u00fcm\u00fcd\u00fcr. T\u0131pk\u0131 avc\u0131l\u0131k gibi toplay\u0131c\u0131l\u0131k da muazzam bir beceri gerektirmekteydi. Toplay\u0131c\u0131l\u0131k i\u00e7in verimli ve kapsaml\u0131 zihinsel haritalar gerekir; mevsimlerin ve bitkilerin d\u00f6ng\u00fcs\u00fcne ait bilgi de son derece de\u011ferlidir. Avc\u0131l\u0131k ise hayvan davran\u0131\u015flar\u0131n\u0131n temel bir kavran\u0131\u015f\u0131n\u0131 gerektirir.<\/p>\n

\u0130\u015f b\u00f6l\u00fcm\u00fcn\u00fcn sebebi kad\u0131n\u0131n yeniden \u00fcretim rol\u00fcne dayan\u0131r. !Kung bebekleri en az iki bu\u00e7uk y\u0131l boyunca anneleri taraf\u0131ndan beslenir. Kad\u0131nlar yiyecek toplarken bebeklerini s\u0131rtlar\u0131nda ta\u015f\u0131rlar. !Kung kad\u0131nlar\u0131 k\u0131sa seyahatler ve hareketli kamp yerle\u015fimi y\u00fcz\u00fcnden y\u0131lda ortalama 3000 mil y\u00fcr\u00fcrler. Bir kad\u0131n ortalama d\u00f6rt y\u0131lda bir do\u011fum yapar ve \u00e7ocuklar\u0131n ancak yar\u0131s\u0131 hayatta kal\u0131r. \u00c7ocuk d\u00fc\u015f\u00fcrmenin ve yeni do\u011fan \u00e7ocuklar\u0131n \u00f6ld\u00fcr\u00fclmesinin avc\u0131-toplay\u0131c\u0131 ya\u015fam\u0131n yayg\u0131n bir par\u00e7as\u0131 olmas\u0131 hi\u00e7 de \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir ve bu \u00f6zellik bu ya\u015fam\u0131n k\u00f6kenlerine kadar uzan\u0131r.<\/p>\n

Engels, ailenin k\u00f6kenine ili\u015fkin teorileri y\u00fcz\u00fcnden sald\u0131r\u0131lara maruz kalm\u0131\u015f ve karalanm\u0131\u015ft\u0131r. 1884\u2019te kaleme al\u0131nan bir \u00e7al\u0131\u015fma, elbette o d\u00f6nemdeki antropolojik kan\u0131tlar\u0131n mevcut s\u0131n\u0131rl\u0131l\u0131\u011f\u0131ndan kaynaklanan kusurlar i\u00e7erir. K\u00f6ken\u2019in d\u00f6rd\u00fcnc\u00fc bask\u0131s\u0131n\u0131n \u00f6ns\u00fcz\u00fcnde Engels, \u201cailenin ilkel bi\u00e7imlerine ili\u015fkin bilgilerimizde \u00f6nemli ilerlemeler kaydedildi\u201d der ve ekler, \u201co halde fikirlerimizi geli\u015ftirmek i\u00e7in yap\u0131lacak \u00e7ok i\u015f var.\u201d E\u011fer Engels bug\u00fcn hayatta olsayd\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131 en son bulu\u015flara dayand\u0131r\u0131r ve muhakkak ilk tezleri \u00fczerinde de\u011fi\u015fiklikler ve uyarlamalar yapard\u0131. Ancak ona sald\u0131ranlar, onun bilimsel y\u00f6ntemine, yani Marksizme y\u00f6nelik genel sald\u0131r\u0131lar\u0131n\u0131n bir par\u00e7as\u0131 olarak diyalektik materyalist y\u00f6nteme sald\u0131rmaya giri\u015fiyorlar.<\/p>\n

Tarihte \u201canaerkil\u201d bir toplumun varolup olmad\u0131\u011f\u0131 veya kad\u0131n soy \u00e7izgisinin evrensel olup olmad\u0131\u011f\u0131 hakk\u0131ndaki tart\u0131\u015fmalar h\u00e2l\u00e2 s\u00fcrmektedir. G\u00fcn\u00fcm\u00fcz antropologlar\u0131n\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu bu fikrin yanl\u0131\u015f oldu\u011funu iddia edeceklerdir. Burada bu tart\u0131\u015fmaya girecek yerimiz yok. Fakat \u015furas\u0131 a\u00e7\u0131k ki; bu ilk topluluklarda kad\u0131nlar\u0131n ezili\u015finin izine rastlamak m\u00fcmk\u00fcn de\u011fil. Kad\u0131nlar\u0131n ezili\u015fi, \u00f6zel m\u00fclkiyetin geli\u015fimiyle ve toplumun s\u0131n\u0131flara b\u00f6l\u00fcnmesiyle, Engels\u2019in deyi\u015fiyle, \u201ckad\u0131n cinsinin d\u00fcnya tarihsel yenilgisi\u201dyle birlikte ortaya \u00e7\u0131kar.<\/p>\n","protected":false},"excerpt":{"rendered":"

Bilim ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyay\u0131 anlamam\u0131za olanak verir. Ge\u00e7mi\u015fin bir tasvirini olu\u015fturmam\u0131z\u0131 ve hatta bizzat kendi t\u00fcr\u00fcm\u00fcz\u00fcn k\u00f6kenini anlamam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lar. Ne var ki bilimsel \u00e7al\u0131\u015fman\u0131n t\u00fcm alanlar\u0131nda oldu\u011fu gibi, antropoloji ekolleri aras\u0131nda da ge\u00e7mi\u015fin nas\u0131l yorumlanmas\u0131 gerekti\u011fi konusunda bir y\u00f6ntem \u00e7at\u0131\u015fmas\u0131 s\u00f6z konusudur. Bir ekol ana hatlar\u0131yla materyalist, evrimci yakla\u015f\u0131ma dayan\u0131rken, di\u011feri ge\u00e7mi\u015fe bug\u00fcnk\u00fc s\u0131n\u0131fl\u0131 toplumun […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[178],"tags":[],"class_list":{"0":"post-4969","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nMarksizm ve Antropoloji | Rob Sewell - 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\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marksizm ve Antropoloji | Rob Sewell\" \/>\n<meta property=\"og:description\" content=\"Bilim ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyay\u0131 anlamam\u0131za olanak verir. Ge\u00e7mi\u015fin bir tasvirini olu\u015fturmam\u0131z\u0131 ve hatta bizzat kendi t\u00fcr\u00fcm\u00fcz\u00fcn k\u00f6kenini anlamam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lar. Ne var ki bilimsel \u00e7al\u0131\u015fman\u0131n t\u00fcm alanlar\u0131nda oldu\u011fu gibi, antropoloji ekolleri aras\u0131nda da ge\u00e7mi\u015fin nas\u0131l yorumlanmas\u0131 gerekti\u011fi konusunda bir y\u00f6ntem \u00e7at\u0131\u015fmas\u0131 s\u00f6z konusudur. 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Ge\u00e7mi\u015fin bir tasvirini olu\u015fturmam\u0131z\u0131 ve hatta bizzat kendi t\u00fcr\u00fcm\u00fcz\u00fcn k\u00f6kenini anlamam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lar. Ne var ki bilimsel \u00e7al\u0131\u015fman\u0131n t\u00fcm alanlar\u0131nda oldu\u011fu gibi, antropoloji ekolleri aras\u0131nda da ge\u00e7mi\u015fin nas\u0131l yorumlanmas\u0131 gerekti\u011fi konusunda bir y\u00f6ntem \u00e7at\u0131\u015fmas\u0131 s\u00f6z konusudur. Bir ekol ana hatlar\u0131yla materyalist, evrimci yakla\u015f\u0131ma dayan\u0131rken, di\u011feri ge\u00e7mi\u015fe bug\u00fcnk\u00fc s\u0131n\u0131fl\u0131 toplumun […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/","og_site_name":"narteks.net","article_published_time":"2011-02-05T08:19:55+00:00","og_image":[{"url":"http:\/\/www.buzlu.org\/images\/Antropoloji.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":"12 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Marksizm ve Antropoloji | Rob Sewell","datePublished":"2011-02-05T08:19:55+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/"},"wordCount":2402,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/#primaryimage"},"thumbnailUrl":"http:\/\/www.buzlu.org\/images\/Antropoloji.JPG","articleSection":["Marksizm"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/","url":"https:\/\/narteks.net\/index.php\/2011\/02\/05\/marksizm-ve-antropoloji-rob-sewell\/","name":"Marksizm ve Antropoloji | Rob Sewell - 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