July 17, 2017

Dr. Ahmet Yusuf Quote


The world experienced a revolution in 1492. In 1498 it experienced another. The results were hardly beneficial but they have come to be remembered as revolutions. Let us accept them and assess them as such. In 1492 Christopher Columbus discovered the Americas. In 1498 Vasco da Gama was exploring Africa and passing behind Africa was able to reach India. Following these two encounters a period of savagery and oppression begins on earth. The wealth of the locals whose land had been “discovered” were seized. The foundations of the capitalist nation-state were being laid in the flows of Mercantilism. The nation-state, whose foundations had been laid in this period, became much stronger during its classical period in the 19th Century. The savagery which emerged with this development was of its own creation. It also had the name of capitalism. It looked upon life, communities, societies, and nature only with the eyes of the colonialist. Externally it developed through oppression, colonialism, and pillage, while internally it did not recognize the right to life of the poorer classes. Representatives of the church also played a role in these developments, for example Robert Malthus. Economic developments in the world grew along this first course.

The second course began with the publication of the Communist Manifesto developed under the leadership of Karl Marx in the 1840s. Existing savagery and oppression in the market was to be taken from the capitalists and transferred to the state. The second course developed in opposition to the first. The 20th Century saw a little development in this direction but it was not able to produce a solution for the social or economic problems of humanity. Nor could it solve the problems of freedom for communities, peoples and cultures. Communities were only considered with respect to economic factors. For that reason the problems of freedom, equality, and justice could not be solved. This [second] course was shaped by Marxist-Leninism. It became concrete in the guise of the Soviet Union. It saw some development. However it was also organized as a dictatorship of the Proletariat. Capitalist countries closed themselves against it in fear. They were seized with fear that communism would spread from Eastern to Western Europe. For this reason certain social and economic schools of thought founded in the West came out with a third course. This was a new course. Its goal was to obstruct the spread of Communism in Europe, to prevent it. They planned to accomplish this by returning some of the rights seized from the poor and from workers during capitalism’s development. This third course became stronger through the 1950s, 60s and 70s. This course created a beautiful life for the workers of Germany, France and Switzerland. Workers became the bearers of other rights than just labor rights. In the Scandinavian countries workers achieved this at a very high level.

In 1991, with the fall of the Soviet Union, this course disappeared. Capitalism took back the rights which it had recognized for workers out of fear of communism one by one.

The course set out by the Kurdish People’s leader Abdullah Öcalan emerges in the 1990s after this collapse. It strengthened as it went forward. For that reason I don’t think that calling it a third course quite fits. In fact it sounds as if it is an attempt to identify it with the third course that has collapsed and is disappearing [in the West.] This course, whose foundations were laid in the 1990s, became laid in more general terms after 1999. The details became clearer after 2007. Because in these years a crisis of capitalism was emerging. In my opinion this course is a fourth course as regards the economy. Not the third course. It is a course that rests on society, social development, life, and the organization of life. It is a course which comments on and evaluates Capitalism, Marxism, and the opinions of Rosa Luxembourg. It is a course which is against a monopoly economy. It is a course that will protect the existence of communities in so much that it is a course that pays attention to ecology to the upmost. It is a course that will find a solution for the social and economic problems of the people of the region and the world. Of course for this course to develop it must be well-presented. We cannot keep it to ourselves. We need to familiarize [others] with it through practical steps.

- Dr. Ahmet Yusuf, from A Small Key Can Open A Large Door


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