K\u0131saca Kar\u0131ncalar olarak adland\u0131r\u0131lan T\u00fcrkiye Ekoloji Hareketleri \u0130leti\u015fim ve Dayan\u0131\u015fma A\u011f\u0131’nda (KA) Ekoloji okuma ve tart\u0131\u015fmalar\u0131 Murray Bookchin\u2019in \u201cToplumu Yeniden Kurmak\u201d kitab\u0131yla ge\u00e7ti\u011fimiz ay ba\u015flad\u0131. Tart\u0131\u015fmalar bir yandan Kar\u0131ncalar A\u011f\u0131 Google Grubunda, bir yandan da haftal\u0131k \u00e7evrimi\u00e7i toplant\u0131larda devam ediyor.<\/p>\n\n\n\n
Okumalar\u0131m\u0131za yeni kat\u0131l\u0131m sa\u011flayacak ya\u015fam savunucular\u0131 i\u00e7in k\u0131saca \u00f6zetlemek gerekirse \u00f6ncelikle, ekolojik krizin nedenleri \u00fczerinde durduk. Krizin nedeni \u015firketler, tar\u0131m i\u015fletmeleri, y\u00f6netici se\u00e7kinler, Devlet de\u011fil de “insan” m\u0131d\u0131r sorusuna yan\u0131t arad\u0131k.<\/p>\n\n\n\n
\u015eu saptamalarda bulunduk; Genellikle “do\u011faya boyun e\u011fmek” ile “do\u011faya hakim olmak” gibi iki se\u00e7ene\u011fin oldu\u011fundan bahsedilir. Birinci se\u00e7enek toplumdaki hiyerar\u015fileri ve tahakk\u00fcm ili\u015fkilerini g\u00f6rmezden gelerek ekolojik krizden t\u00fcm insanl\u0131\u011f\u0131 sorumlu g\u00f6r\u00fcyor. \u0130kinci se\u00e7enek ise do\u011fay\u0131 insan taraf\u0131ndan kullan\u0131lacak bir “\u00e7evre”ye indirgeyen insanmerkezci bir yakla\u015f\u0131m. Oysa bu iki se\u00e7enek de iklim krizini a\u015fmak i\u00e7in gereken do\u011fayla uyumlu bir ya\u015fama bizi g\u00f6t\u00fcremez. \u00c7\u00fcnk\u00fc do\u011faya tahakk\u00fcm d\u00fc\u015f\u00fcncesi insan\u0131n insan \u00fczerinde kurdu\u011fu tahakk\u00fcmden kaynaklanm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla toplumsal tahakk\u00fcm ili\u015fkileri ortadan kalkmadan do\u011faya tahakk\u00fcm d\u00fc\u015f\u00fcncesini de ortadan kald\u0131ramay\u0131z.<\/p>\n\n\n\n
Bunu yapmak i\u00e7in ilk toplumlara bak\u0131p hiyerar\u015filerin ve tahakk\u00fcm\u00fcn nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 anlamaya \u00e7al\u0131\u015ft\u0131k. \u0130kinci do\u011fa dedi\u011fimiz insanl\u0131 do\u011fan\u0131n, birinci do\u011fa denilen insans\u0131z do\u011fadan nas\u0131l \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve giderek nas\u0131l daha karma\u015f\u0131k toplumsal ili\u015fkilerin ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 inceledik. “Hiyerar\u015filerin ortaya \u00e7\u0131kmas\u0131 zorunlu muydu?” sorusuna yan\u0131t arad\u0131k. Ya\u015fl\u0131lar\u0131n gen\u00e7ler, erkeklerin kad\u0131nlar \u00fczerinde olu\u015fturdu\u011fu ilk hiyerar\u015filerin ortaya \u00e7\u0131k\u0131\u015flar\u0131n\u0131 tart\u0131\u015ft\u0131k. \u015eefliklerin ve giderek ilk devletlerin ortaya \u00e7\u0131k\u0131\u015f s\u00fcrecini inceledik. Devletin ba\u015flang\u0131\u00e7ta istikrars\u0131z ve b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kent meclislerince denetlenen bir yap\u0131 olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck. Bu yap\u0131lar\u0131n d\u00f6nem d\u00f6nem giderek otoriterle\u015fen ve b\u00fcrokratikle\u015fen ama bazen de aksi y\u00f6nde demokratikle\u015fen s\u00fcre\u00e7ler ya\u015fad\u0131\u011f\u0131n\u0131 saptayarak, farkl\u0131 \u00f6rnekleri ele ald\u0131k.<\/p>\n\n\n\n
Bookchin’in “Hiyerar\u015filer, s\u0131n\u0131flar ve devletler insanl\u0131\u011f\u0131n yarat\u0131c\u0131 g\u00fc\u00e7lerini do\u011fru yoldan sapt\u0131r\u0131rlar. \u0130nsanl\u0131\u011f\u0131n ekolojik yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n ya\u015fam\u0131n hizmetine mi, yoksa iktidar\u0131n ve imtiyaz\u0131n hizmetine mi sunulaca\u011f\u0131n\u0131n karar\u0131n\u0131 onlar verir.” \u00f6nermesine kat\u0131l\u0131p, tarihteki d\u00f6n\u00fcm noktalar\u0131n\u0131 ele ald\u0131k. Kentlerle birlikte kan ba\u011f\u0131na dayanan ili\u015fkilerin sona erdi\u011fini, ikamet ve ekonomik \u00e7\u0131kar gibi toplumsal olgular\u0131n \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck. \u00d6zel m\u00fclkiyetin ortaya \u00e7\u0131k\u0131\u015f\u0131yla s\u0131n\u0131fsal \u00e7eli\u015fkiler \u00f6ne \u00e7\u0131kmaya ba\u015flad\u0131. “Ancak, stat\u00fc gruplar\u0131 etraf\u0131nda yap\u0131lanan gerontokrasiler, patriarkal y\u00f6netimler, \u015feflikler ve daha sonraki b\u00fcrokrasiler gibi ilk ve en temel hiyerar\u015filer de yok olmad\u0131.”<\/p>\n\n\n\n
Ulus devletin ortaya \u00e7\u0131k\u0131\u015f\u0131 bir di\u011fer tarihsel d\u00f6n\u00fcm noktas\u0131yd\u0131. Bu s\u00fcre\u00e7te en az 4 y\u00fcz y\u0131l s\u00fcren bir karma ekonomi i\u00e7inde feodal ili\u015fkilerin, zanaat ekonomisinin ve kapitalizmin var oldu\u011funu g\u00f6rd\u00fck. Sonu\u00e7ta \u0130ngiltere’de sanayi kapitalizminin nas\u0131l hakim oldu\u011funu tart\u0131\u015ft\u0131k.<\/p>\n\n\n\n
“E\u015fit ve tam” adalet talebinin yaln\u0131zca reformlarla krizleri \u00e7\u00f6zmeye yarad\u0131\u011f\u0131n\u0131, \u00f6zg\u00fcrl\u00fck talebinin ise e\u015fitsizlerin e\u015fitli\u011fi eti\u011finin ya\u015fand\u0131\u011f\u0131 bir toplumu hedefledi\u011fini konu\u015ftuk. Anar\u015fist d\u00fc\u015f\u00fcn\u00fcrlerin ve liberter \u00fctopyac\u0131larin insan toplumunu ak\u0131lc\u0131 ve \u00f6zg\u00fcrle\u015ftirici bir \u00e7izgi do\u011frultusunda yeniden y\u00f6nlendirmek i\u00e7in yap\u0131labilecek se\u00e7imlere duyarl\u0131l\u0131klar\u0131n\u0131 ele ald\u0131k.<\/p>\n\n\n\n
Tart\u0131\u015fmalar 4 Temmuz Pazar ak\u015fam\u0131 21:30\u2019da Bookchin\u2019nin \u201cToplumu Yeniden Kurmak\u201d kitab\u0131 \u201cDevrimci Projeyi Tan\u0131mlamak\u201d b\u00f6l\u00fcm\u00fcyle devam edecek. Okumalar\u0131m\u0131z t\u00fcm ya\u015fam savunucular\u0131na a\u00e7\u0131kt\u0131r.<\/p>\n\n\n\n
Toplant\u0131ya kat\u0131l\u0131m linkini toplant\u0131 ba\u015flamadan 15 dakika \u00f6nce Kar\u0131ncalar’\u0131n Google Grubu ve WhatsApp Grubundan payla\u015faca\u011f\u0131z<\/strong> <\/p>\n\n\n\n