<\/p>\n
Kapsaml\u0131 Bir \u0130nceleme<\/p>\n
Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131, T\u00fcrkiye sosyalist d\u00fc\u015f\u00fcncesinin yaln\u0131zca m\u00fccadeleci bir siyasal akt\u00f6r\u00fc de\u011fil; ayn\u0131 zamanda Marksist y\u00f6ntemi Do\u011fu toplumlar\u0131n\u0131n, \u0130slam tarihinin ve Osmanl\u0131-Anadolu ger\u00e7ekli\u011finin \u00f6zg\u00fcl ko\u015fullar\u0131 i\u00e7inde yeniden yorumlamaya \u00e7al\u0131\u015fan \u00f6zg\u00fcn bir teorisyendir. Onun tarih tezi, Bat\u0131 merkezli d\u00fcz-ilerlemeci \u015femalara kar\u015f\u0131 ciddi bir itiraz ta\u015f\u0131r.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re tarih, her toplumda ayn\u0131 bi\u00e7imde tekrar eden \u201cilkel toplum – k\u00f6lecilik – feodalizm – kapitalizm\u201d \u00e7izgisine indirgenemez. Tarih; co\u011frafyan\u0131n, \u00fcretim ili\u015fkilerinin, g\u00f6\u00e7ebe-yerle\u015fik geriliminin, ticaret yollar\u0131n\u0131n, din\u00ee-ideolojik bi\u00e7imlerin ve halk hareketlerinin i\u00e7 i\u00e7e ge\u00e7ti\u011fi somut bir maddi s\u00fcre\u00e7tir. Bu nedenle onun tarih anlay\u0131\u015f\u0131nda as\u0131l mesele, medeniyetlerin hangi maddi \u015fartlarda do\u011fdu\u011funu, nas\u0131l t\u0131kan\u0131p \u00e7\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc ve hangi toplumsal g\u00fc\u00e7ler taraf\u0131ndan yenilendi\u011fini kavramakt\u0131r.<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Tarih-Devrim-Sosyalizm ekseninde geli\u015ftirdi\u011fi temel soru \u015fudur: Eski medeniyetler ni\u00e7in y\u0131k\u0131l\u0131r, yenileri hangi toplumsal enerjiyle kurulur ve modern \u00e7a\u011fda bu tarihsel hareket sosyal devrim fikrine nas\u0131l ba\u011flan\u0131r?<\/p>\n
I. Y\u00f6ntemsel Temeller: \u0130bn Haldun, Morgan, Engels ve Materyalist Tarih Okumas\u0131<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fc, farkl\u0131 tarihsel ve d\u00fc\u015f\u00fcnsel kaynaklar\u0131 mekanik bi\u00e7imde yan yana koymas\u0131nda de\u011fil; onlar\u0131 materyalist bir tarih sentezi i\u00e7inde yeniden i\u015flemesindedir.<\/p>\n
\u0130bn Haldun\u2019un Mukaddime\u2019de geli\u015ftirdi\u011fi asabiyet kavram\u0131, K\u0131v\u0131lc\u0131ml\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemli bir \u00e7\u0131k\u0131\u015f noktas\u0131d\u0131r. \u0130bn Haldun\u2019a g\u00f6re devletler ve hanedanlar zamanla bolluk, l\u00fcks, israf ve merkez\u00ee hantall\u0131k i\u00e7inde y\u0131pran\u0131r; d\u0131\u015far\u0131dan gelen daha diri topluluklar ise g\u00fc\u00e7l\u00fc asabiyetleri sayesinde eski iktidar\u0131 y\u0131k\u0131p yeni bir d\u00fczen kurarlar. K\u0131v\u0131lc\u0131ml\u0131 bu d\u00f6ng\u00fcy\u00fc, yaln\u0131zca siyasal iktidar de\u011fi\u015fimi olarak de\u011fil; s\u0131n\u0131fla\u015fma, m\u00fclkiyet, \u00fcretim ve kom\u00fcnal enerji bak\u0131m\u0131ndan yeniden okur.<\/p>\n
Lewis H. Morgan ve Friedrich Engels\u2019ten ald\u0131\u011f\u0131 barbarl\u0131k-medeniyet ayr\u0131m\u0131 da K\u0131v\u0131lc\u0131ml\u0131\u2019da k\u00fclt\u00fcrc\u00fc veya a\u015fa\u011f\u0131lay\u0131c\u0131 bir anlam ta\u015f\u0131maz. Buradaki \u201cbarbarl\u0131k\u201d, ilkel veya geri bir halk\u0131 de\u011fil; hen\u00fcz s\u0131n\u0131fl\u0131 medeniyetin tefeci-bezirg\u00e2n ili\u015fkileriyle, b\u00fcrokratik \u00e7\u00fcr\u00fcmesiyle ve m\u00fclkiyet\u00e7i \u00e7\u00f6z\u00fcl\u00fc\u015f\u00fcyle tam olarak bozulmam\u0131\u015f kom\u00fcnal toplumsal enerjiyi ifade eder. Bu enerji, eski medeniyetlerin y\u0131k\u0131l\u0131\u015f anlar\u0131nda tarihsel bir yenilenme kuvveti olarak ortaya \u00e7\u0131kar.<\/p>\n
Bu nedenle K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u201cantika tarih\u201d dedi\u011fi modern \u00f6ncesi d\u00fcnya, bir anlamda barbar topluluklarla medeniyetler aras\u0131ndaki gerilimin tarihidir. Medeniyet kurulur, geli\u015fir, s\u0131n\u0131fla\u015f\u0131r, merkezile\u015fir, tefeci-bezirg\u00e2n sermaye taraf\u0131ndan i\u00e7ten kemirilir ve sonunda d\u0131\u015far\u0131dan ya da i\u00e7eriden gelen daha diri toplumsal g\u00fc\u00e7lerle y\u0131k\u0131l\u0131r. Bu y\u0131k\u0131m, K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n kavramla\u015ft\u0131rmas\u0131yla bir \u201ctarihsel devrim\u201ddir.<\/p>\n
II. Tarihsel Devrim ile Sosyal Devrim Ayr\u0131m\u0131<\/p>\n
K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n tarih tezinin merkezinde \u201ctarihsel devrim\u201d ile \u201csosyal devrim\u201d ayr\u0131m\u0131 bulunur. Bu iki kavram, birbirine benzeyen ama ayn\u0131 anlama gelmeyen iki ayr\u0131 tarihsel hareketi anlat\u0131r.<\/p>\n
<\/p>\n
Elbette can, d\u00fczg\u00fcn tablo h\u00e2li \u015f\u00f6yle:<\/p>\n
| Boyut<\/td>\n | Tarihsel Devrim<\/td>\n | Sosyal Devrim<\/td>\n<\/tr>\n |
| D\u00f6nem<\/td>\n | Antika tarih ve modern \u00f6ncesi medeniyetler \u00e7a\u011f\u0131<\/td>\n | Kapitalizm, sanayi ve modern s\u0131n\u0131f m\u00fccadeleleri \u00e7a\u011f\u0131<\/td>\n<\/tr>\n |
| \u00d6zne<\/td>\n | Kom\u00fcnal gelene\u011fi canl\u0131 g\u00f6\u00e7ebe\/a\u015firet topluluklar\u0131, halk kitleleri, sava\u015f\u00e7\u0131 toplumsal dinamikler<\/td>\n | Bilin\u00e7li i\u015f\u00e7i s\u0131n\u0131f\u0131 ve onunla birle\u015fen emek\u00e7i halk kitleleri<\/td>\n<\/tr>\n |
| Karakter<\/td>\n | \u00c7\u00fcr\u00fcyen medeniyetin y\u0131k\u0131lmas\u0131 ve yeni bir medeniyetin kurulmas\u0131<\/td>\n | Burjuva s\u0131n\u0131f egemenli\u011finin bilin\u00e7li \u00f6rg\u00fctl\u00fc m\u00fccadeleyle a\u015f\u0131lmas\u0131<\/td>\n<\/tr>\n |
| \u0130\u015flev<\/td>\n | \u0130nsanl\u0131\u011f\u0131 bir sonraki medeniyet basama\u011f\u0131na ta\u015f\u0131mak<\/td>\n | S\u0131n\u0131fl\u0131 toplumlar tarihini a\u015farak sosyalizme y\u00f6nelmek<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n Tarihsel devrim, eski \u00e7a\u011flarda insanl\u0131\u011f\u0131n sanki zorunlu kaderi gibi i\u015fler. \u00c7\u00fcr\u00fcyen medeniyet kendini yenileyemez; \u00fcretici g\u00fc\u00e7ler t\u0131kan\u0131r, devlet ayg\u0131t\u0131 hantalla\u015f\u0131r, toplumun alt tabakalar\u0131 ezilir, tefeci-bezirg\u00e2n ili\u015fkiler b\u00fct\u00fcn canl\u0131 damarlar\u0131 kurutur. Bu anda d\u0131\u015far\u0131dan gelen veya toplumun i\u00e7inden y\u00fckselen kom\u00fcnal g\u00fc\u00e7ler, eski medeniyeti y\u0131k\u0131p yeni bir tarihsel sayfa a\u00e7ar.<\/p>\n Sosyal devrim ise modern \u00e7a\u011f\u0131n bilin\u00e7 unsurunu ta\u015f\u0131r. Kapitalizmle birlikte i\u015f\u00e7i s\u0131n\u0131f\u0131 tarih sahnesine \u00e7\u0131kar. Art\u0131k mesele yaln\u0131zca \u00e7\u00fcr\u00fcm\u00fc\u015f bir medeniyetin y\u0131k\u0131lmas\u0131 de\u011fil; s\u0131n\u0131fl\u0131 toplum d\u00fczeninin bilin\u00e7li, \u00f6rg\u00fctl\u00fc ve programl\u0131 bir m\u00fccadeleyle a\u015f\u0131lmas\u0131d\u0131r. Bu nedenle K\u0131v\u0131lc\u0131ml\u0131 a\u00e7\u0131s\u0131ndan tarihsel devrim, modern sosyal devrimin tarihsel \u00f6nc\u00fcl\u00fc gibi okunabilir; ama onun yerine ge\u00e7mez.<\/p>\n III. Osmanl\u0131 Tarihinin Maddesi: Toprak D\u00fczeni, Dirlik Sistemi ve T\u0131kanma<\/p>\n K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Osmanl\u0131 tarihine dair en \u00f6nemli itirazlar\u0131ndan biri, Osmanl\u0131 toplumunun Bat\u0131 Avrupa feodalizmi \u015femas\u0131yla a\u00e7\u0131klanamayaca\u011f\u0131 d\u00fc\u015f\u00fcncesidir. Bat\u0131\u2019daki seny\u00f6r-serf ili\u015fkisi, Osmanl\u0131 ger\u00e7ekli\u011fine mekanik olarak uygulanamaz. Osmanl\u0131\u2019n\u0131n maddesini anlamak i\u00e7in merkez\u00ee toprak d\u00fczenine, miri araziye, t\u0131mar-dirlik sistemine ve devletin \u00fcretim ili\u015fkileri \u00fczerindeki belirleyici konumuna bakmak gerekir.<\/p>\n Kurulu\u015f d\u00f6neminde Osmanl\u0131\u2019n\u0131n dinamizmi, yaln\u0131zca hanedan siyasetinden ibaret de\u011fildir. Gaziy\u00e2n-\u0131 R\u00fbm, Abdal\u00e2n-\u0131 R\u00fbm, Ahiy\u00e2n-\u0131 R\u00fbm ve B\u00e2c\u0131y\u00e2n-\u0131 R\u00fbm gibi z\u00fcmreler; halk\u00e7\u0131, alperen, kom\u00fcnal ve sava\u015f\u00e7\u0131 bir kurulu\u015f enerjisinin ta\u015f\u0131y\u0131c\u0131lar\u0131 olarak g\u00f6r\u00fcl\u00fcr. Bu z\u00fcmreler, Anadolu\u2019nun toplumsal mayas\u0131nda hem inan\u00e7sal hem iktisadi hem de asker\u00ee bir rol \u00fcstlenmi\u015ftir.<\/p>\n Fakat devlet merkezile\u015ftik\u00e7e bu kurulu\u015f enerjisi donmaya ba\u015flar. Kul sistemi, saray b\u00fcrokrasisi, ilmiye hiyerar\u015fisi ve t\u0131mar d\u00fczeninin bozulmas\u0131, \u00fcretici g\u00fc\u00e7leri serbestle\u015ftirmek yerine onlar\u0131n \u00fczerine kapanan bir merkez\u00ee kabuk yarat\u0131r. Tefeci-bezirg\u00e2n sermaye, bu bozulma s\u00fcrecinde hem k\u00f6yl\u00fcy\u00fc hem esnaf\u0131 hem de devlet mekanizmas\u0131n\u0131 i\u00e7ten kemiren bir g\u00fc\u00e7 h\u00e2line gelir.<\/p>\n K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Osmanl\u0131 i\u00e7in yapt\u0131\u011f\u0131 temel tespit \u015fudur: Osmanl\u0131 toplumu klasik Bat\u0131 feodalizmi gibi kapitalizme organik bir ge\u00e7i\u015f yaratamam\u0131\u015f; merkez\u00ee devlet yap\u0131s\u0131, toprak rejimi ve tefeci-bezirg\u00e2n ili\u015fkiler \u00fcretici g\u00fc\u00e7lerin kapitalist bir s\u0131\u00e7rama yapmas\u0131n\u0131 engellemi\u015ftir. Bu nedenle Osmanl\u0131 tarihinin b\u00fcy\u00fck t\u0131kanmas\u0131, kapitalizmi do\u011furamayan bir tarihsel yap\u0131n\u0131n trajedisidir.<\/p>\n IV. \u0130slam Tarihi, G\u00fcney Ticaret Yolu ve \u0130lk Devrimci \u00c7\u0131k\u0131\u015f<\/p>\n K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u0130slam tarihine yakla\u015f\u0131m\u0131 da soyut bir teoloji okumas\u0131 de\u011fildir. Ona g\u00f6re \u0130slam\u2019\u0131n do\u011fu\u015fu, belirli bir co\u011frafyan\u0131n, ticaret yollar\u0131n\u0131n, kabile ili\u015fkilerinin ve s\u0131n\u0131fsal gerilimlerin i\u00e7inde anla\u015f\u0131lmal\u0131d\u0131r.<\/p>\n Mekke, K\u00e2be merkezli kutsal konumunun yan\u0131 s\u0131ra, G\u00fcney Ticaret Yolu \u00fczerindeki \u00f6nemli merkezlerden biridir. Yemen, Hicaz, Umman, Basra ve Suriye\u2019ye uzanan ticaret hatlar\u0131; Mekke\u2019de tefeci-bezirg\u00e2n s\u0131n\u0131flar\u0131n g\u00fc\u00e7lenmesine zemin haz\u0131rlam\u0131\u015ft\u0131r. Kabile toplumunun ortak\u00e7\u0131 gelenekleri, bu ticari ve tefeci ili\u015fkiler alt\u0131nda \u00e7\u00f6z\u00fclmeye ba\u015flar.<\/p>\n Hz. Muhammed\u2019in \u00f6nderli\u011findeki ilk \u0130slam \u00e7\u0131k\u0131\u015f\u0131, K\u0131v\u0131lc\u0131ml\u0131 taraf\u0131ndan bu toplumsal zeminde okunur. Bu \u00e7\u0131k\u0131\u015f, yaln\u0131zca inan\u00e7sal bir tebli\u011f de\u011fil; yetimi, yoksulu, k\u00f6leyi, ezileni koruyan; faize, istife, zenginli\u011fin belli ellerde y\u0131\u011f\u0131lmas\u0131na ve Mekke oligar\u015fisinin tahakk\u00fcm\u00fcne kar\u015f\u0131 adalet\u00e7i bir tarihsel hareket niteli\u011findedir.<\/p>\n Kur\u2019an\u2019daki riba\/faiz yasa\u011f\u0131, yoksulu doyurma, yetimi koruma, infak, zek\u00e2t ve servetin dola\u015f\u0131m\u0131n\u0131 sa\u011flama vurgular\u0131, K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n okumas\u0131nda somut bir toplumsal m\u00fccadele anlam\u0131na gelir. \u0130lk \u0130slam, bu y\u00f6n\u00fcyle kabile toplumunun kolektif miras\u0131 ile yeni bir adalet d\u00fczenini birle\u015ftiren tarihsel devrimci bir hamledir.<\/p>\n Ancak bu devrimci \u00e7\u0131k\u0131\u015f, sonraki d\u00f6nemlerde Emev\u00ee ve Abb\u00e2s\u00ee saray d\u00fczenleri i\u00e7inde devletle\u015fmi\u015f, s\u0131n\u0131fla\u015fm\u0131\u015f ve ilk e\u015fitleyici \u00f6z\u00fcnden uzakla\u015fm\u0131\u015ft\u0131r. B\u00f6ylece \u0130slam tarihi de K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n genel tarih tezindeki kurulu\u015f, geni\u015fleme, s\u0131n\u0131fla\u015fma, yozla\u015fma ve yeni aray\u0131\u015flar d\u00f6ng\u00fcs\u00fc i\u00e7inde de\u011ferlendirilir.<\/p>\n V. T\u00fcrkiye Devrimcili\u011fi \u0130\u00e7in Stratejik Anlam<\/p>\n K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n tarih tezi yaln\u0131zca akademik bir tarih yorumu de\u011fildir; T\u00fcrkiye devrimcili\u011fi a\u00e7\u0131s\u0131ndan stratejik bir anlama sahiptir. Onun temel uyar\u0131s\u0131 \u015fudur: T\u00fcrkiye gibi tarihsel derinli\u011fi, Do\u011fu-Bat\u0131 ge\u00e7i\u015f konumu, Osmanl\u0131 miras\u0131, \u0130slam\u00ee halk hareketleri ve Anadolu kom\u00fcnal gelenekleri g\u00fc\u00e7l\u00fc bir \u00fclkede, devrim ithal \u015femalarla kavranamaz.<\/p>\n T\u00fcrkiye solunun en b\u00fcy\u00fck zaaflar\u0131ndan biri, Bat\u0131 Avrupa\u2019n\u0131n tarihsel geli\u015fim \u00e7izgisini Anadolu\u2019nun \u00fczerine haz\u0131r kal\u0131p gibi ge\u00e7irmeye \u00e7al\u0131\u015fmas\u0131d\u0131r. Oysa Anadolu\u2019nun tarihinde Babailer, Kalenderiler, Bedreddiniler, Ahiler, Abdallar, Celaliler, Alevi-Bekta\u015fi halk damarlar\u0131 ve k\u00f6yl\u00fc-esnaf diren\u00e7leri vard\u0131r. Bu hatlar, modern sosyalizmin yerine konulacak romantik ge\u00e7mi\u015f anlat\u0131lar\u0131 de\u011fil; halk\u0131n adalet, e\u015fitlik ve ortakl\u0131k haf\u0131zas\u0131n\u0131 anlamak i\u00e7in vazge\u00e7ilmez tarihsel damarlar olarak g\u00f6r\u00fclmelidir.<\/p>\n K\u0131v\u0131lc\u0131ml\u0131\u2019ya g\u00f6re sosyal devrim, ancak bu derin halk haf\u0131zas\u0131yla ba\u011f kurdu\u011funda kendi topraklar\u0131nda k\u00f6k salabilir. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n modern \u00f6rg\u00fctl\u00fc m\u00fccadelesi ile Anadolu\u2019nun tarihsel adalet aray\u0131\u015flar\u0131n\u0131 birbirinden koparmak, devrimci siyaseti hem teorik hem pratik olarak yoksulla\u015ft\u0131r\u0131r.<\/p>\n Bu nedenle K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n tarih tezi, bir yandan Marksist materyalizmin evrensel y\u00f6ntemini korur; \u00f6te yandan bu y\u00f6ntemi Anadolu, Osmanl\u0131, \u0130slam ve Do\u011fu toplumlar\u0131n\u0131n \u00f6zg\u00fcl maddesi i\u00e7inde yeniden kurmaya \u00e7al\u0131\u015f\u0131r.<\/p>\n Sonu\u00e7: Tarih, Saraylar\u0131n De\u011fil Halklar\u0131n da Hareketidir<\/p>\n Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n \u201ctarihsel devrim\u201d kavram\u0131, eski medeniyetlerin do\u011fu\u015funu ve y\u0131k\u0131l\u0131\u015f\u0131n\u0131 anlamak i\u00e7in g\u00fc\u00e7l\u00fc bir anahtar sunar. Bu kavram, tarihin yaln\u0131zca padi\u015fahlar\u0131n, hanedanlar\u0131n, saraylar\u0131n ve devletlerin tarihi olmad\u0131\u011f\u0131n\u0131; ayn\u0131 zamanda yoksullar\u0131n, g\u00f6\u00e7ebelerin, dervi\u015flerin, abdallar\u0131n, esnaf\u0131n, k\u00f6yl\u00fclerin, i\u015f\u00e7ilerin ve ezilen halklar\u0131n hareketiyle de kuruldu\u011funu hat\u0131rlat\u0131r.<\/p>\n K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n b\u00fcy\u00fck katk\u0131s\u0131, Marksizmi dogmatik bir \u015fema olmaktan \u00e7\u0131kar\u0131p ya\u015fayan tarihsel maddeyle bulu\u015fturma \u00e7abas\u0131d\u0131r. Onun i\u00e7in tarih, soyut kavramlar\u0131n de\u011fil, somut toplumlar\u0131n, \u00fcretim bi\u00e7imlerinin, ticaret yollar\u0131n\u0131n, s\u0131n\u0131f \u00e7at\u0131\u015fmalar\u0131n\u0131n, inan\u00e7 hareketlerinin ve halk isyanlar\u0131n\u0131n tarihidir.<\/p>\n Bu nedenle K\u0131v\u0131lc\u0131ml\u0131\u2019y\u0131 okumak, T\u00fcrkiye\u2019de devrimci d\u00fc\u015f\u00fcncenin kendi tarihsel topra\u011f\u0131n\u0131 arama \u00e7abas\u0131n\u0131 okumakt\u0131r. Onun tarih tezi, ge\u00e7mi\u015fi anlamak kadar bug\u00fcn\u00fcn devrimci imk\u00e2nlar\u0131n\u0131 kavramak i\u00e7in de h\u00e2l\u00e2 tart\u0131\u015f\u0131lmas\u0131 gereken bir mirast\u0131r.<\/p>\n K\u0131sa Kaynak\u00e7a<\/p>\n \u25cf Hikmet K\u0131v\u0131lc\u0131ml\u0131, Tarih-Devrim-Sosyalizm<\/p>\n \u25cf Hikmet K\u0131v\u0131lc\u0131ml\u0131, Osmanl\u0131 Tarihinin Maddesi<\/p>\n \u25cf Hikmet K\u0131v\u0131lc\u0131ml\u0131, Allah-Peygamber-Kitap<\/p>\n \u25cf Hikmet K\u0131v\u0131lc\u0131ml\u0131, T\u00fcrkiye\u2019de Kapitalizmin Geli\u015fimi<\/p>\n \u25cf Hikmet K\u0131v\u0131lc\u0131ml\u0131, Yol<\/p>\n \u25cf \u0130bn Haldun, Mukaddime<\/p>\n \u25cf Friedrich Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni<\/p>\n \u25cf Lewis H. Morgan, Ancient Society<\/p>\n","protected":false},"excerpt":{"rendered":" Kapsaml\u0131 Bir \u0130nceleme Dr. Hikmet K\u0131v\u0131lc\u0131ml\u0131, T\u00fcrkiye sosyalist d\u00fc\u015f\u00fcncesinin yaln\u0131zca m\u00fccadeleci bir siyasal akt\u00f6r\u00fc de\u011fil; ayn\u0131 zamanda Marksist y\u00f6ntemi Do\u011fu toplumlar\u0131n\u0131n, \u0130slam tarihinin ve Osmanl\u0131-Anadolu ger\u00e7ekli\u011finin \u00f6zg\u00fcl ko\u015fullar\u0131 i\u00e7inde…<\/p>\n","protected":false},"author":1,"featured_media":1056,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-1055","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/1055","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1055"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/1055\/revisions"}],"predecessor-version":[{"id":1057,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/1055\/revisions\/1057"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/1056"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1055"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1055"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1055"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}} |