{"id":6318,"date":"2026-03-22T14:44:57","date_gmt":"2026-03-22T14:44:57","guid":{"rendered":"https:\/\/marksizm.org.tr\/?p=6318"},"modified":"2026-03-23T10:17:04","modified_gmt":"2026-03-23T10:17:04","slug":"hikmet-kivilcimlinin-tarih-teorisi-ve-tarih-oncesi-kavrami","status":"publish","type":"post","link":"https:\/\/marksizm.org.tr\/?p=6318","title":{"rendered":"Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Tarih Teorisi ve Tarih \u00d6ncesi Kavram\u0131"},"content":{"rendered":"\n

Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Tarih Teorisi ve Tarih \u00d6ncesi Kavram\u0131<\/strong><\/h1>\n\n\n\n
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Cem K\u0131z\u0131l\u00e7e\u00e7  <\/strong><\/strong><\/p>\n\n\n\n

T\u00fcrkiye\u2019nin \u00f6nemli ve b\u00fcy\u00fck Marksistlerinden Hikmet K\u0131v\u0131lc\u0131ml\u0131’n\u0131n d\u00fc\u015f\u00fcnce sisteminde “tarih \u00f6ncesi”<\/strong> kavram\u0131, onun “Tarih Tezi”<\/strong> olarak bilinen \u00f6zg\u00fcn tarih anlay\u0131\u015f\u0131n\u0131n temel yap\u0131 ta\u015flar\u0131ndan biridir. Bu kavram, yaln\u0131zca yaz\u0131n\u0131n icad\u0131ndan \u00f6nceki d\u00f6nemi de\u011fil, ayn\u0131 zamanda s\u0131n\u0131fs\u0131z, kom\u00fcnal bir toplum yap\u0131s\u0131n\u0131 ve bu yap\u0131n\u0131n devrimlerle nas\u0131l a\u015f\u0131ld\u0131\u011f\u0131n\u0131 anlamak i\u00e7in kulland\u0131\u011f\u0131 bir anahtard\u0131r.<\/p>\n\n\n\n

Tarih \u00d6ncesi ve Tarih Ayr\u0131m\u0131<\/strong><\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131, insanl\u0131k tarihini iki b\u00fcy\u00fck d\u00f6neme ay\u0131r\u0131r:<\/p>\n\n\n\n

D\u00f6nem<\/strong><\/td>Kapsam\u0131<\/strong><\/td>Toplumsal Yap\u0131<\/strong><\/td>K\u0131v\u0131lc\u0131ml\u0131’n\u0131n G\u00f6r\u00fc\u015f\u00fc<\/strong><\/td><\/tr><\/thead>
Tarih \u00d6ncesi<\/strong><\/td>Yaz\u0131n\u0131n icad\u0131ndan \u00f6ncesi (M\u00d6 5-4 bin y\u0131l\u0131na kadar)<\/td>S\u0131n\u0131fs\u0131z, e\u015fitlik\u00e7i, “\u0130lkel Kom\u00fcnizm”<\/strong> veya “\u0130lkel Sosyalizm”<\/strong> <\/td>Vah\u015fet ve Barbarl\u0131k evreleri <\/td><\/tr>
Tarih<\/strong><\/td>Yaz\u0131n\u0131n icad\u0131ndan sonras\u0131 (Antik ve Modern d\u00f6nem)<\/td>S\u0131n\u0131fl\u0131 ve devletli uygarl\u0131klar<\/td>Antik Tarih (M\u00d6 14. y\u00fczy\u0131la kadar) ve Modern Tarih <\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Bu ayr\u0131m\u0131n en \u00f6zg\u00fcn yan\u0131, K\u0131v\u0131lc\u0131ml\u0131’n\u0131n tarih \u00f6ncesi d\u00f6nemi bir “karanl\u0131k \u00e7a\u011f” de\u011fil, ayd\u0131nlat\u0131lmas\u0131 gereken bir “kaynak”<\/strong> olarak g\u00f6rmesidir. K\u0131v\u0131lc\u0131ml\u0131’ya g\u00f6re, bu d\u00f6nem “unutturulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r” ve K\u0131v\u0131lc\u0131ml\u0131, bu d\u00f6nemin toplumsal ili\u015fkilerini \u00e7\u00f6z\u00fcmleyip daha sonraki modern toplumu anlaman\u0131n anahtar\u0131na ula\u015f\u0131laca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyordu .<\/p>\n\n\n\n

Tarih \u00d6ncesi D\u00f6nemin Yap\u0131s\u0131: Vah\u015fet ve Barbarl\u0131k<\/strong><\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131, tarih \u00f6ncesi d\u00f6nemi incelerken, Amerikal\u0131 antropolog Lewis Henry Morgan’\u0131n<\/strong> Eski Toplum<\/em> (Ancient Society) adl\u0131 eserinden ve Engels’in bu eserden yapt\u0131\u011f\u0131 al\u0131nt\u0131lardan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ilham al\u0131r. Morgan’\u0131n s\u0131n\u0131fland\u0131rmas\u0131n\u0131 benimseyerek, bu d\u00f6nemi iki ana \u00e7a\u011fa ve her birini kendi i\u00e7inde alt evrelere ay\u0131r\u0131r:<\/p>\n\n\n\n

Vah\u015fet \u00c7a\u011f\u0131:<\/strong> \u0130nsanl\u0131\u011f\u0131n en ilkel avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k d\u00f6nemidir.<\/p>\n\n\n\n

Barbarl\u0131k \u00c7a\u011f\u0131:<\/strong> \u00c7anak \u00e7\u00f6mle\u011fin kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131, hayvanlar\u0131n evcille\u015ftirildi\u011fi ve tar\u0131m\u0131n ba\u015flad\u0131\u011f\u0131 d\u00f6nemdir.<\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131 i\u00e7in bu d\u00f6nemler salt birer evrim basama\u011f\u0131 de\u011fildir. \u00d6zellikle “barbarl\u0131k”<\/strong> kavram\u0131, onun teorisinde merkezi bir \u00f6neme sahiptir. Barbarlar, uygarl\u0131klar\u0131n aksine, e\u015fitlik\u00e7i ve kom\u00fcnal bir ya\u015fam tarz\u0131n\u0131 (“ilkel sosyalizm”) s\u00fcrd\u00fcren topluluklard\u0131r .<\/p>\n\n\n\n

Tarih \u00d6ncesi ile Tarih Aras\u0131ndaki Ba\u011f: “Tarihsel Devrim” ve “Barbar A\u015f\u0131s\u0131”<\/strong><\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131’n\u0131n tarih tezinin en \u00f6zg\u00fcn yan\u0131, tarih \u00f6ncesi ile tarih (uygarl\u0131k) aras\u0131ndaki ge\u00e7i\u015fi a\u00e7\u0131klama bi\u00e7imidir. Bu ge\u00e7i\u015fi “tarihsel devrim”<\/strong> olarak adland\u0131r\u0131r . Bu devrimler, Marksist literat\u00fcrdeki modern “sosyal devrimlerden\u201d yani Frans\u0131z Devrimi, Ekim Devrimi gibi devrimlerden farkl\u0131d\u0131r.<\/p>\n\n\n\n

Modern sosyal devrimler bir toplumun kendi i\u00e7indeki s\u0131n\u0131f m\u00fccadelesinden do\u011farken, K\u0131v\u0131lc\u0131ml\u0131’ya g\u00f6re tarihsel devrimler<\/strong>, e\u015fitlik\u00e7i “barbar”<\/strong> topluluklar\u0131n, kat\u0131la\u015fm\u0131\u015f, s\u0131n\u0131fl\u0131 ve \u00e7\u00f6kmekte olan uygarl\u0131klar\u0131 fethedip y\u0131kmas\u0131yla ger\u00e7ekle\u015fir . K\u0131v\u0131lc\u0131ml\u0131 bu mekanizmay\u0131 “barbar a\u015f\u0131s\u0131”<\/strong> olarak adland\u0131r\u0131r. Yani, bir uygarl\u0131k bozulup s\u0131n\u0131f \u00e7eli\u015fkileriyle \u00e7\u00fcr\u00fcmeye y\u00fcz tuttu\u011funda, d\u0131\u015far\u0131dan gelen “barbar” bir topluluk, kendi e\u015fitlik\u00e7i \u00f6rg\u00fctlenmesiyle onu yeniden canland\u0131r\u0131r veya ba\u015ftan yarat\u0131r.<\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131’n\u0131n “Kom\u00fcn” Kavram\u0131 ve Kaynaklar\u0131<\/strong><\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131’n\u0131n tarih \u00f6ncesine olan bu ilgisinin merkezinde “kom\u00fcn”<\/strong> (cemaat) kavram\u0131 yer al\u0131r. Morgan’\u0131n K\u0131z\u0131lderili kabileleri aras\u0131nda ya\u015fayarak ke\u015ffetti\u011fi kom\u00fcnal yap\u0131, K\u0131v\u0131lc\u0131ml\u0131 i\u00e7in t\u0131pk\u0131 “bir atomun \u00e7ekirde\u011fi” gibidir . Ona g\u00f6re, tarih \u00f6ncesindeki bu kom\u00fcnlerin ya\u015fay\u0131\u015f bi\u00e7imini, inan\u00e7lar\u0131n\u0131 ve \u00f6rg\u00fctlenmesini anlamak, ailenin, dinin, hukukun ve devletin k\u00f6kenini \u00e7\u00f6zmek demektir.<\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131’y\u0131 bu konuda besleyen ba\u015fl\u0131ca kaynaklar \u015funlard\u0131r :<\/p>\n\n\n\n

Lewis H. Morgan:<\/strong> Eski Toplum<\/em> (Ancient Society) adl\u0131 eseriyle K\u0131v\u0131lc\u0131ml\u0131’n\u0131n vah\u015fet-barbarl\u0131k ayr\u0131m\u0131n\u0131n ve kom\u00fcn kavram\u0131n\u0131n temelini olu\u015fturur.<\/p>\n\n\n\n

Engels:<\/strong> Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni<\/em> adl\u0131 eseriyle Morgan’\u0131n bulgular\u0131n\u0131 Marksizm’e kazand\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u0130bn-i Haldun:<\/strong> K\u0131v\u0131lc\u0131ml\u0131’n\u0131n “\u0130slam’\u0131n Marx’\u0131” olarak adland\u0131rd\u0131\u011f\u0131  \u0130bn-i Haldun’un, uygarl\u0131klar\u0131n (umran) y\u00fckseli\u015f ve \u00e7\u00f6k\u00fc\u015f\u00fcne dair teorisi (\u00f6zellikle “asabiye” kavram\u0131), K\u0131v\u0131lc\u0131ml\u0131’n\u0131n tarihsel devrim ve barbar a\u015f\u0131s\u0131 fikrini \u015fekillendirmede \u00f6nemli bir rol oynam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131’n\u0131n Yakla\u015f\u0131m\u0131n\u0131n Anlam\u0131 ve \u00d6zg\u00fcnl\u00fc\u011f\u00fc<\/strong><\/p>\n\n\n\n

K\u0131v\u0131lc\u0131ml\u0131’n\u0131n “tarih \u00f6ncesi” kavram\u0131n\u0131 bu denli merkezi bir konuma oturtmas\u0131, onu bir\u00e7ok Marksist’ten ay\u0131r\u0131r. Ona g\u00f6re, Marks ve Engels’in as\u0131l ilgi alan\u0131 modern kapitalizm ve sosyal devrimlerdi. Antik tarihin ve tarih \u00f6ncesinin bulundu\u011fu co\u011frafyada ya\u015famad\u0131klar\u0131 ve zaman bulamad\u0131klar\u0131 i\u00e7in bu d\u00f6nem \u00fczerinde yeterince durmam\u0131\u015flard\u0131 . K\u0131v\u0131lc\u0131ml\u0131, i\u015fte bu bo\u015flu\u011fu doldurma iddias\u0131yla, Anadolu, Mezopotamya ve M\u0131s\u0131r’\u0131 kapsayan bu kadim co\u011frafyada ya\u015fayan bir d\u00fc\u015f\u00fcn\u00fcr olarak kendi “Tarih Tezini\u201d geli\u015ftirmi\u015f ve T\u00fcrkiye\u2019yi bu tezle a\u00e7\u0131klamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

T\u00fcrkiye’nin toplumsal yap\u0131s\u0131n\u0131 ele al\u0131rken K\u0131v\u0131lc\u0131ml\u0131 i\u00e7in T\u00fcrkiye’deki tarih \u00f6ncesi d\u00f6nem, ge\u00e7mi\u015fte kalm\u0131\u015f bir d\u00f6nem de\u011fil, g\u00fcn\u00fcm\u00fcz\u00fcn toplumsal yap\u0131lar\u0131n\u0131, hatta dinlerini ve siyasetini anlamak i\u00e7in h\u00e2l\u00e2 faal olan bir \u201cya\u015fayan ge\u00e7mi\u015f<\/strong>\u201d tir. Bu yakla\u015f\u0131m, onun \u201c\u00dc\u00e7 Katl\u0131 Sosyal Ehram<\/strong>\u201d modeliyle (\u00fcst kat<\/strong>: modern kapitalizm, orta kat<\/strong>: antika tefeci-bezirg\u00e2n d\u00fcnyas\u0131, alt kat<\/strong>: tarih \u00f6ncesi toprak ekonomisi) m\u00fckemmel bir uyum i\u00e7indedir. Bu modelde T\u00fcrkiye’deki \u201calt kat<\/strong>\u201d, tam da k\u0131rsal k\u00f6ylerde bu \u201ctarih \u00f6ncesinden” kalan, hen\u00fcz kapitalistle\u015fmemi\u015f, ilkel kom\u00fcnal ili\u015fkilerin kal\u0131nt\u0131lar\u0131n\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc bir d\u00fcnyay\u0131 ifade eder<\/p>\n\n\n\n

B\u00f6ylece <\/strong>K\u0131v\u0131lc\u0131ml\u0131’da “tarih \u00f6ncesi” kavram\u0131, yaln\u0131zca kronolojik bir d\u00f6nemi de\u011fil, e\u015fitlik\u00e7i, kom\u00fcnal ve s\u0131n\u0131fs\u0131z bir toplumsal \u00f6rg\u00fctlenme bi\u00e7imini<\/strong> temsil eder. Bu bi\u00e7im, uygarl\u0131klar\u0131n kat\u0131la\u015fmas\u0131yla yok olmaz; aksine, “barbar a\u015f\u0131s\u0131” olarak devreye girip \u00e7\u00f6ken uygarl\u0131klar\u0131 yeniden dirilten veya onlar\u0131n yerine yenilerini kuran dinamik bir g\u00fc\u00e7 olarak tarih sahnesinde yer al\u0131r. K\u0131v\u0131lc\u0131ml\u0131, bu kavramsal ara\u00e7larla hem genel bir tarih teorisi hem de T\u00fcrkiye’nin kendine \u00f6zg\u00fc (“otantik”) toplumsal yap\u0131s\u0131n\u0131 a\u00e7\u0131klayan \u00f6zg\u00fcn bir model in\u015fa etmi\u015ftir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Hikmet K\u0131v\u0131lc\u0131ml\u0131\u2019n\u0131n Tarih Teorisi ve Tarih \u00d6ncesi Kavram\u0131 Cem K\u0131z\u0131l\u00e7e\u00e7  T\u00fcrkiye\u2019nin \u00f6nemli ve b\u00fcy\u00fck Marksistlerinden Hikmet K\u0131v\u0131lc\u0131ml\u0131’n\u0131n d\u00fc\u015f\u00fcnce sisteminde “tarih \u00f6ncesi” kavram\u0131, onun “Tarih Tezi” olarak bilinen \u00f6zg\u00fcn tarih anlay\u0131\u015f\u0131n\u0131n temel yap\u0131 ta\u015flar\u0131ndan biridir. Bu kavram, yaln\u0131zca yaz\u0131n\u0131n icad\u0131ndan \u00f6nceki d\u00f6nemi de\u011fil, ayn\u0131 zamanda s\u0131n\u0131fs\u0131z, kom\u00fcnal bir toplum yap\u0131s\u0131n\u0131 ve bu yap\u0131n\u0131n devrimlerle nas\u0131l a\u015f\u0131ld\u0131\u011f\u0131n\u0131 anlamak i\u00e7in […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[53,4],"tags":[],"class_list":["post-6318","post","type-post","status-publish","format-standard","hentry","category-turkiye-sosyalizmi-tr","category-turkiye-sosyalizmi"],"blocksy_meta":[],"_links":{"self":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts\/6318","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6318"}],"version-history":[{"count":2,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts\/6318\/revisions"}],"predecessor-version":[{"id":6324,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts\/6318\/revisions\/6324"}],"wp:attachment":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6318"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6318"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6318"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}