[Marxism] The Essence of Kurdishness

Mehmet Cagatay mehmetcagatayaydin at yahoo.com
Thu Mar 16 08:35:59 MST 2006


...
The Kurdish question is a political question as long as surplus Kurds
resist their practical needlessness with respect to the organic
composition of Turkish capital. Namely, it is not question of politics as
the art of mutual reconciliation of diverse identities but is the question
of politics as the concentrated economics in which the identities in the
gaseous state are continuously solidifying. One could argue that the
Kurdish question might be solved by encouraging quixotic capitalists to
make more investment in the region. Probably, by increasing the division
of labour, this chivalrous charity would disrupt the semi-feudal social
network in the southeast of Turkey. But in reality, this structure owes
its stubborn existence against the modern world directly to the investment
which had torn the ancient bounds of the society in the west of Turkey.
Moreover, if it is supposed that the unemployment is the cause of the
ultimate evil (The Kurdish Question) of Turkey, one should admit that
investment is not the solution but precondition of unemployment.

One might argue that Kurds should hang on to their identity. But one
should recall that what happened to “black power” when it has been
converted to the disinfected slogan of “Black is beautiful”. After the
political emancipation of the beauty of Afro-American is granted in the
bourgeois sense, the disturbing lyrics of rap music soaring from slums has
been tamed as a demonstration of excess in which the black man can only
achieve to survive by testing his beauty with expensive cars, precious
jewelleries, dancing bombshells, etc. In this way, black men whose
humanity was once theoretically questioned have practically been regulated
as the accessories of entertainment devices to depict the travesty of
nouveau richness. So, if you are keen to claim abstractly that Kurdish
language is as substantial as Turkish language, you have to venture to
take a step on the cultural competition field of the universal bourgeois
in which the representatives from countless nations are competing with
each other to fabricate no more than bizarre forms of literature,
eccentric philosophical mixtures to interpret the eccentric word,
advertisement texts of an utopia in which the ordinary man could feel the
confidence of the social unity only in the act of consumption, etc. The
answer of capitalism to the question of reconciliation of identities is
just to transform the surplus identities into a sort of documentary ethnic
dance in which the modern man could prove his development himself by
gazing at the childish congeniality of the other. But the “other” is a
supernatural notion to conceal the reality that there is labour of this
other even in your postmodernity.

One might claim the emancipation of Kurds from Turks with regard to the
right of self-determination of oppressed nations. My understanding of
Marxism urges me to recognize not only this theoretical right, but also
the self-determination of an oppressed individual. But I have strange
feeling that woman could not emancipate from washing the dishes with hands
without the aid of dishwasher. So, my humble recognition solves nothing
without the practice of human. If man must prove the truth, fortunately we
will not wait too long to observe how he proves the Kurdish emancipation.
The de-facto Kurdish state that is been constructed vigilantly at the
northern Iraq with all the devices of an average bourgeois state will
manifest that how the conventional political emancipation corresponds with
the human emancipation. Let us see how the basic rights of an individual
in the civil society will comfort ordinary Kurds when the filthy question
of who must sweat and who should take it easy arrives? Maybe, in the
future, young Kurds will discover from the history books that the Turkmen
of Kurdistan are actually “mountain Kurds” and their penury is originating
from deficiency of technical intellect for producing oil.

These ironies are far from mirroring the calamitous history of Kurds. But
we should retain that Kurds can not emancipate from the humiliation of the
notion of “mountain Turks” by simply emancipating from Turks. They have to
emancipate from those mountains too.

In Turkey, the Turkish army is resisting against the role that they
deserved in the characteristic bourgeois state. Kurdish nationalism and
fundamental Islamism are the very last weapons remaining in their hands.
They cling on every opportunity to trigger for providing evidence of their
existence, although a certificate of death has been presented to their
close relatives from modern world. 

These assertions above could bring in mind the old idea that primitive
structures of society could only be overthrown with the revolutionary
character of bourgeois. But in Turkey, the bourgeois is the premise of
primitivism. Should we wait for the educators to complete their education?

How could you solve the essential problems of the civil society by
acknowledging it as the only ground on which the specific subject erecting
himself, folding itself, repulsing and attracting the other, than again
banishing the other after absorbing its biological energy? Just as the
magical formula of bourgeois economics, by delaying the problems, by
leaving your psychotic inheritance to following generations. 

In his “Mythologies”, Barthes describes the professional wrestling as a
circus where the spectators satisfy their hunger for the image of passion,
but not the passion itself. Unfortunately, Bathes did not live long enough
to observe the reality shows, by which the spectators have found the fever
of the real passion without undertaking the challenge to grasp the glowing
coal. Now, spectators in every part of the world are expressing their
hunger for passion in different ways. What is that passion? The passion
for the basic premise of humanity, of the property of their labour, which
will serve as a proper ground to pursue the pleasures the upper passions
of humanity as philosophy, science, art, etc. The question is should we
watch the shows of passion from our disinfected environment? If you are
not intent on running the risk of broken feelings and not willing to lost
yourself to find yourself again in the other, just as the unmediated
freedoms of civil society, your love is nothing more than a scholastic
question.

Full:
http://www.weblogmca.blogspot.com/

Mehmet Çagatay
http://weblogmca.blogspot.com/

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