<\/p>\n
<\/p>\n
PKK\u2019nin 40. y\u0131l d\u00f6n\u00fcm\u00fcn\u00fc ba\u015fta \u00d6nderli\u011fimize, halk\u0131m\u0131za ve de t\u00fcm kad\u0131nlara kutlu olmas\u0131n\u0131 diliyoruz. Bu g\u00f6rkemli m\u00fccadelede \u015fehit d\u00fc\u015fen t\u00fcm yolda\u015flar\u0131m\u0131 sevgiyle minnetle an\u0131yor. 15000 y\u0131ll\u0131k do\u011fal toplum tarihi egemenler taraf\u0131ndan yaz\u0131lan tarihin ters y\u00fcz edilmesi olarak tan\u0131ml\u0131yoruz. Tarihin \u00f6zellikle bu kesiti \u00e7arp\u0131t\u0131larak, \u00f6z\u00fcnden uzakla\u015ft\u0131r\u0131larak ve yanl\u0131\u015f ele al\u0131narak, egemen zihniyet yeni bir tarih yaz\u0131c\u0131l\u0131\u011f\u0131 yapm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla kad\u0131n \u00f6zg\u00fcrl\u00fck sorunu, toplumsal \u00f6zg\u00fcrl\u00fck sorunu ile ilgilenen ba\u015fta kad\u0131nlar bu tarihi yeniden yorumlamak \u00f6nemlidir. Egemenlerce yaz\u0131lan tarihte kad\u0131n tarihsiz b\u0131rak\u0131lm\u0131\u015ft\u0131r. Tarih kad\u0131n\u0131 bir varl\u0131k olarak g\u00f6rmemi\u015ftir. Eme\u011fi, \u00e7abas\u0131 ortaya \u00e7\u0131kard\u0131\u011f\u0131 de\u011ferleri yok say\u0131lm\u0131\u015ft\u0131r. Egemen erkek kad\u0131n\u0131n t\u00fcm yarat\u0131mlar\u0131n\u0131, kendi yarat\u0131mlar\u0131ym\u0131\u015f gibi g\u00f6stermi\u015ftir. Bu anlay\u0131\u015ftan dolay\u0131 ilk d\u00fc\u015f\u00fcr\u00fclen cins, s\u0131n\u0131f ve ulus olan da kad\u0131n olmu\u015ftur. Neoliti\u011fin geli\u015fiminde kad\u0131n\u0131n rol\u00fc, \u00fcreten, ba\u015faran ya\u015famda s\u00fcreklilik olu\u015fturand\u0131r. Tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fc ekseninde, sistemin e\u015fitlik\u00e7i bir esasa dayand\u0131r\u0131lmas\u0131, m\u00fclkiyet anlay\u0131\u015f\u0131n\u0131n bireyselle\u015fmemesi, kom\u00fcnalitenin g\u00fcc\u00fc, inan\u00e7 ve d\u00fc\u015f\u00fcnce ortakla\u015fmas\u0131yla ya\u015fam\u0131n ve de\u011ferlerin somutlu\u011fu s\u00f6z konusudur. Hakikat belirgindir, sahte hakikatler ger\u00e7ekler yerine konulmam\u0131\u015ft\u0131r.<\/p>\n
Ya\u015fl\u0131 erkek, rahip ve askeri \u015fefin ortakl\u0131\u011f\u0131, hiyerar\u015fiyi ve iktidar\u0131 geli\u015ftirmi\u015ftir. Bu kad\u0131n\u0131n birinci cinsel k\u0131r\u0131lman\u0131n nedeninin ba\u015flang\u0131c\u0131 olmu\u015ftur. Kad\u0131n fizi\u011finin tahakk\u00fcme a\u00e7\u0131lmas\u0131, kad\u0131n\u0131n aile kurumuyla \u00f6zde\u015fle\u015ftirilmesi, ya\u015famdan kopar\u0131larak etkinli\u011finin ortadan kald\u0131r\u0131lmas\u0131, tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fcne kad\u0131n eksenli toplumsall\u0131\u011fa en b\u00fcy\u00fck darbe vurulmu\u015ftur. \u0130kinci cinsel k\u0131r\u0131lma \u00e7ok tanr\u0131l\u0131 dinler s\u00fcreciyle birlikte geli\u015fir. Kad\u0131n a\u00e7\u0131s\u0131ndan esas olarak i\u00e7erilmi\u015f k\u00f6lelik bu k\u0131r\u0131lmayla birlikte geli\u015ftiriliyor. Verili kimlik \u00f6zelliklerin kad\u0131n a\u00e7\u0131s\u0131ndan i\u00e7selle\u015ftirilmesi temelinde bir d\u00f6nemi ba\u015flat\u0131r. Kad\u0131n tanr\u0131\u00e7al\u0131ktan, iffetli ana rol\u00fcne indirgenir. En b\u00fcy\u00fck hakikat \u00e7arp\u0131tmas\u0131, iktidar\u0131n mutlakla\u015ft\u0131r\u0131lmas\u0131 dinlerle geli\u015fmi\u015ftir. Hakikat sapt\u0131r\u0131l\u0131rken, \u015fiddet ve korku temel ara\u00e7t\u0131r. Engizisyon mahkemelerinin cad\u0131 av\u0131, direnen kad\u0131n n\u00fcvelerinin diri diri yak\u0131lmas\u0131 erkek egemenli\u011finin din k\u0131l\u0131f\u0131yla kendisini uygulama bi\u00e7imleridir. Kad\u0131n eksik bir varl\u0131k olarak g\u00f6r\u00fclm\u00fc\u015f, erke\u011fin silik bir eki durumuna indirgenmi\u015f. Kapitalizm kendisinden \u00f6nceki sistemlerin toplumu oldu\u011fu gibi tahakk\u00fcm alt\u0131na alma ve bunu yaparken toplumcu niteli\u011fini koruma yakla\u015f\u0131m\u0131n\u0131n tersine toplumu birey olarak b\u00f6lerek enerjisinden yararlanma \u00f6zelli\u011fini geli\u015ftirmi\u015ftir. Bunu yaparken en fazla kad\u0131n\u0131n i\u015fg\u00fcc\u00fcnden, fizi\u011finden yararlanma ve Pazar konusu haline getirme, nesnele\u015ftirme yakla\u015f\u0131m\u0131n\u0131 en fazla uygulam\u0131\u015ft\u0131r. Birinci cinsel k\u0131r\u0131lma ile geli\u015fen \u00f6zne-nesne ayr\u0131m\u0131 liberalizmle en \u00fcst seviyeye varm\u0131\u015ft\u0131r. \u00d6zg\u00fcrl\u00fck yan\u0131lmas\u0131n\u0131 geli\u015ftirerek bunu yapm\u0131\u015ft\u0131r. Kapitalist modernite, cinsiyet\u00e7ilik, milliyet\u00e7ilik, bilimcilik, dincilik ideolojisine dayal\u0131 bir sistemi olu\u015fturdu. Bununla kad\u0131n\u0131 \u00fccretsiz i\u015f\u00e7iye d\u00f6n\u00fc\u015ft\u00fcrmekle kalmad\u0131, cinsiyet objesi haline getirerek, bedenide metala\u015ft\u0131r\u0131ld\u0131. Kad\u0131n\u0131n cinsel obje olarak g\u00f6r\u00fclmesinde, pozitif bilimin rol\u00fc \u00e7ok b\u00fcy\u00fckt\u00fcr. Liberalizmin sistem olarak kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ad\u0131na geli\u015fen her t\u00fcrl\u00fc ak\u0131m\u0131 kendi b\u00fcnyesine alarak sistemini s\u00fcrd\u00fcrmenin arac\u0131 haline getirmi\u015ftir.<\/p>\n
Ortado\u011fu neolitik devrimin geli\u015fti\u011fi topraklar olmak kadar kar\u015f\u0131 devrimin, devlet\u00e7i kurumla\u015fman\u0131n da geli\u015fti\u011fi aland\u0131r. Birinci ve \u0130kinci cinsel k\u0131r\u0131lmalarda bu topraklarda a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015ft\u0131r. Buna ra\u011fmen tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fc t\u00fcmden bu topraklardan kald\u0131r\u0131lmam\u0131\u015ft\u0131r. Tarihte kad\u0131n \u00f6rg\u00fctl\u00fcl\u00fckleri 18.y\u00fczy\u0131lla birlikte g\u00f6r\u00fclmeye ba\u015flanm\u0131\u015ft\u0131r. \u00d6ncesinde geli\u015fen direni\u015fler bireyseldir. \u00d6rg\u00fctl\u00fc olabilecek ko\u015fullarda mevcut de\u011fildir. Feminizm s\u00f6zc\u00fck k\u00f6keni olarak 15.YY\u2019da \u0130ngiltere\u2019de anlam kazansa da ilk kez Fransa\u2019da kad\u0131nc\u0131l\u0131k anlam\u0131nda dile gelmi\u015ftir. 1890\u2019da kad\u0131nlar\u0131n haklar\u0131n\u0131n savunulmas\u0131 ile ili\u015fkilendirilerek kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. 1892\u2019de Paris\u2019te yap\u0131lan 1.Uluslararas\u0131 kongresi, feminizm kelimesini kad\u0131n haklar\u0131n\u0131n savunulmas\u0131n\u0131n kuramsal ifadesi olarak benimsenmi\u015ftir. Zamanla sistemle\u015ftirilen kavram deneyimlere dayal\u0131, feministlerin sorgulamalar\u0131yla analitik a\u00e7\u0131dan g\u00fc\u00e7lendirilen, s\u00fcrekli g\u00f6zden ge\u00e7irilen, herkes i\u00e7in eri\u015filebilir olan, herkese a\u00e7\u0131k, kutsal g\u00f6r\u00fclmeyecek bir teori \u015feklinde yeni tan\u0131mlarla zenginle\u015ftirilmi\u015ftir. Fransa\u2019da, \u0130ngiltere\u2019de, Amerika\u2019da kad\u0131n\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc m\u00fccadeleler geli\u015fmi\u015ftir. Anayasa ve hukuksal olarak, kad\u0131n\u0131n se\u00e7me se\u00e7ilme hakk\u0131, e\u015fit i\u015fe e\u015fit \u00fccret vb. kapsam\u0131ndad\u0131r. Rus, \u00c7in ve geli\u015fen ulusal kurtulu\u015f m\u00fccadelesinde kad\u0131n aktif rol oynam\u0131\u015ft\u0131r. Ancak genel devrimin geli\u015fimiyle kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn de geli\u015fece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnden toplumsal de\u011fi\u015fim, devrim sonras\u0131na b\u0131rak\u0131l\u0131r. Roza L\u00fcksemburg, Clara Zetkin\u2019de \u00f6nemli roller oynamakla birlikte m\u00fccadele tarzlar\u0131 geneldir. Genel kurtulu\u015fla kad\u0131n\u0131n kurtulu\u015funun geli\u015fece\u011fine inan\u0131rlar. \u00d6nderli\u011fimiz kad\u0131n sorunu s\u0131n\u0131f ve ulus sorununun \u00f6tesinde toplumsal bir sorundur derken \u00e7\u00f6z\u00fcm ko\u015fullar\u0131n\u0131n neye dayal\u0131 geli\u015fmesi gerekti\u011fi, ulusal ya da s\u0131n\u0131fsal kurtulu\u015f perspektiflerinin kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7in yetmeyece\u011fini ortaya koymaktad\u0131r.<\/p>\n
Feminist hareketler, kad\u0131n \u00f6zg\u00fcrl\u00fck sorununun \u00e7\u00f6z\u00fcm\u00fcn\u00fc sistem s\u0131n\u0131rlar\u0131 i\u00e7inde aram\u0131\u015flard\u0131r. Sistemin d\u0131\u015f\u0131na \u00e7\u0131karak, sistemin yaratt\u0131\u011f\u0131 rol model kad\u0131na alternatif olamam\u0131\u015flard\u0131r. Radikal m\u00fccadeleyi geli\u015ftirmemeleri, \u00f6rg\u00fctl\u00fcl\u00fck ve kurumlar\u0131n\u0131 geli\u015ftirmemi\u015flerdir. Zaman\u0131nda gerekli nitelik d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc sa\u011flayamad\u0131klar\u0131ndan alternatif olamam\u0131\u015flard\u0131r. Geli\u015fen K\u00fcrt kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi, feminist ve di\u011fer geli\u015fen kad\u0131n hareketlerin bu deneyim ve m\u00fccadelelerinde b\u00fcy\u00fck sonu\u00e7lar \u00e7\u0131karm\u0131\u015ft\u0131r. Ayn\u0131 zamanda tarihte t\u00fcm kad\u0131nlar\u0131n verdi\u011fi m\u00fccadeleleri ve bedelleri kendi miras\u0131 olarak g\u00f6rm\u00fc\u015ft\u00fcr. \u00c7\u0131kard\u0131\u011f\u0131 sonu\u00e7larla da kapitalist modernite sisteminin yaratt\u0131\u011f\u0131 kad\u0131na kar\u015f\u0131, \u00f6zg\u00fcrl\u00fck bilinciyle, kad\u0131n ordula\u015fmas\u0131yla, kad\u0131n partile\u015fmesiyle ve olu\u015fturdu\u011fu konfederalizm sistemiyle alternatif olmas\u0131n\u0131 ba\u015farm\u0131\u015ft\u0131r. Genelde Ortado\u011fu \u00f6zelde K\u00fcrt ger\u00e7e\u011finde kad\u0131n konusu en fazla sanc\u0131l\u0131 olan aland\u0131r. Tanr\u0131\u00e7alar\u0131n topra\u011f\u0131nda geli\u015fen kar\u015f\u0131 devrim ve pe\u015fi s\u0131ra geli\u015fen cins k\u0131r\u0131lmas\u0131 en fazla bu alan\u0131 etkilemi\u015ftir. \u0130slamiyet\u2019in tutucu etkisi, devlet bask\u0131s\u0131, \u00e7ekirdek ailenin mutlakla\u015ft\u0131r\u0131lmas\u0131 sosyal a\u00e7\u0131dan Ortado\u011fu\u2019da \u00e7\u0131kmaza yol a\u00e7m\u0131\u015ft\u0131r. M\u0131s\u0131r ve \u0130ran\u2019da baz\u0131 feminist hareketler geli\u015fmi\u015fse de bast\u0131r\u0131lm\u0131\u015f, sistem s\u0131n\u0131rlar\u0131na \u00e7ekilmi\u015ftir. Arap \u00fclkelerinin baz\u0131lar\u0131nda kad\u0131n\u0131n hala se\u00e7me ve se\u00e7ilme hakk\u0131 yoktur. \u015eeriaat kanunlar\u0131 i\u015fletilmektedir. Birinci cinsel k\u0131r\u0131lma Ortado\u011fu \u00f6zg\u00fcl\u00fcnde geli\u015fse de evrensel sonu\u00e7lar\u0131 olan bir k\u0131r\u0131lmad\u0131r. \u00d6zellikle 20. y\u00fczy\u0131lda var olma m\u00fccadelesi veren K\u00fcrtler, girdikleri isyanlar d\u00f6nemiyle birlikte yo\u011fun imha ve inkar sonucu halk olarak b\u00fcy\u00fck ac\u0131lar ya\u015fam\u0131\u015flar. Bu isyanlarda kad\u0131n kat\u0131l\u0131m\u0131 ise belirgindir ve b\u00fcy\u00fck direni\u015fler sergileyerek, isyanlar\u0131n geli\u015fim seyrinde etkin rol \u00fcslenmi\u015flerdir. Bir \u00e7ok a\u00e7\u0131dan s\u00f6m\u00fcr\u00fclen K\u00fcrt kad\u0131n\u0131 egemen s\u00f6m\u00fcrgeci g\u00fc\u00e7lerin imha ve inkar politikalar\u0131na i\u00e7ten tepki duymu\u015f ve en \u00f6nde kar\u015f\u0131 duru\u015fu sergilemi\u015flerdir. D\u00fc\u015fman\u0131n eline sa\u011f ge\u00e7memek i\u00e7in, kendilerini u\u00e7urumlardan k\u00f6pr\u00fclerden atarak, ya\u015famlar\u0131na son vermi\u015flerdir. Ko\u00e7giri\u2019de Zarife, Dersim\u2019de Bes\u00ea, \u00a0Amed\u2019de Perixan, G\u00fcney\u2019de Leyla Kas\u0131m, \u00f6nde gelen direni\u015f\u00e7ilerdir. Yine Mina Qazi, Fate Re\u015f, Hafza Xan, G\u00fclnaz Xan\u0131m, R\u0131nde Xan, Meryem Xan vb. kad\u0131nlar kendi zamanlar\u0131nda K\u00fcrt toplumunda etkili kad\u0131nlar olmu\u015flard\u0131r. Her d\u00f6nemde ve her ko\u015fulda K\u00fcrt kad\u0131n\u0131, \u00f6zg\u00fcr ya\u015fama umudunu ve \u00fctopyas\u0131n\u0131 yitirmemi\u015ftir. PKK tarihiyle i\u00e7 i\u00e7e \u015fekillenen bir kad\u0131n \u00f6zg\u00fcrl\u00fck hareketidir. \u00d6nderlik \u00e7\u0131k\u0131\u015f\u0131yla kad\u0131n\u0131n yarat\u0131l\u0131\u015f s\u00fcreci ba\u015flam\u0131\u015ft\u0131r. Ba\u015fta m\u00fccadelemizde cins \u00e7eli\u015fkisi ve kad\u0131n kurtulu\u015f probleminin tan\u0131ml\u0131 ve m\u00fccadele perspektifli hale gelmesi \u00f6nemli bir zaman dilimini ald\u0131. Kad\u0131n \u00f6zg\u00fcrl\u00fck tarihini \u00d6nderli\u011fimizin \u00e7ocuklu\u011fuyla ba\u015flatmak gerekiyor. Kad\u0131n \u00e7eli\u015fkisiyle 7 ya\u015f\u0131ndan itibaren kar\u015f\u0131la\u015fm\u0131\u015f ve ya\u015fam\u0131\u015ft\u0131r.<\/p>\n
\u00d6nderli\u011fimiz ba\u015ftan beri kad\u0131nla ilgili olmak kadar verili kad\u0131n\u0131n kimli\u011fi kar\u015f\u0131s\u0131nda da \u00fcrkerek yakla\u015fm\u0131\u015ft\u0131r. Kad\u0131nla yolda\u015fl\u0131k istemi \u00e7ocukluk y\u0131llar\u0131nda ba\u015flay\u0131p g\u00fcn\u00fcm\u00fcze kadar derinle\u015ftirerek kapsam kazanm\u0131\u015ft\u0131r. Ya\u015fam felsefesinin k\u00f6\u015fe ta\u015f\u0131 olarak kad\u0131nla e\u015fit ve \u00f6zg\u00fcr ko\u015fullarda \u00f6zg\u00fcr \u00fclkeye y\u00fcr\u00fcy\u00fc\u015f\u00fc esas alm\u0131\u015ft\u0131r. \u00d6nderlikle bu \u00f6zg\u00fcrl\u00fck y\u00fcr\u00fcy\u00fc\u015f\u00fcnde d\u00fc\u015fenler olmu\u015f olsa da binlercesi \u015fu an \u00d6nderlikle \u00f6zg\u00fcrl\u00fck y\u00fcr\u00fcy\u00fc\u015f\u00fcndedir. Bu y\u00fcr\u00fcy\u00fc\u015f Sara, Bes\u00ea Anu\u015f ile ba\u015flay\u0131p Ar\u00een M\u00eerkan ile zirvele\u015fmi\u015ftir.<\/p>\n
PKK nas\u0131l ki \u00d6nderlik eksenli geli\u015fen bir hareketse, kad\u0131n hareketi de \u00d6nderlik eksenli geli\u015fen bir hareket olma \u00f6zelli\u011fini ta\u015f\u0131maktad\u0131r. Kad\u0131n \u00f6zg\u00fcrl\u00fck problemine duyarl\u0131l\u0131k hareketimizin ilk \u00e7\u0131k\u0131\u015f\u0131ndan itibaren hep vard\u0131r. K\u00fcrt \u00f6zg\u00fcrl\u00fck sorunsal\u0131n\u0131n sadece \u00fcst yap\u0131 \u00e7\u00f6z\u00fcmlemeleri ve klasik Marksist s\u00f6ylemlerle birka\u00e7 ekonomik nedene ba\u011flanarak \u00e7\u00f6z\u00fcmlenmeyece\u011fi tespiti ba\u015flang\u0131\u00e7ta yap\u0131lm\u0131\u015ft\u0131r. PKK \u00e7\u0131k\u0131\u015f\u0131ndan itibaren yeni kad\u0131n ve erke\u011fi yaratarak \u00f6zg\u00fcr toplumu yap\u0131land\u0131rma m\u00fccadelesi olarak geli\u015fmi\u015ftir. K\u00fcrdistan \u00f6zg\u00fcrl\u00fck hareketi, kad\u0131n\u0131n kendini bilme ve kendisi hakk\u0131nda bilgi edinme olana\u011f\u0131na ula\u015ft\u0131\u011f\u0131 ilk yerdir. Kendini s\u00fcrekli yenileyen, de\u011fi\u015fime a\u00e7\u0131k, ilkelerine sonuna kadar ba\u011fl\u0131 ama esnek ve dinamik olan yap\u0131lanmas\u0131yla \u00f6zg\u00fcrl\u00fck hareketimiz k\u0131sa s\u00fcre i\u00e7erisinde toplumun t\u00fcm kesimleri \u00fczerinde etkili olmu\u015ftur. Toplumun geleneksel yap\u0131lanmas\u0131nda devrim i\u00e7inde devrim niteli\u011fini i\u00e7eren de\u011fi\u015fim ve geli\u015fmelere yol a\u00e7m\u0131\u015ft\u0131r. \u0130deolojik gurup a\u015famas\u0131nda dahi \u00d6nderlik ideolojisi en temel fark\u0131n\u0131 toplumsal cinsiyet\u00e7ili\u011fin \u00f6zg\u00fcrle\u015ftirilmesi sorununa yakla\u015f\u0131mda ortaya koymu\u015ftur. Kad\u0131nla ve t\u00fcm canl\u0131larla tahakk\u00fcme dayal\u0131 ili\u015fkiyi reddeden, erkek egemenlikli uygarl\u0131\u011f\u0131 ve erkek akl\u0131 sorunlar\u0131n merkezine koyan bak\u0131\u015f a\u00e7\u0131s\u0131yla \u00f6zg\u00fcr toplum ve onun ili\u015fki bi\u00e7imini ya\u015fam anlay\u0131\u015f\u0131n\u0131 in\u015fa etme m\u00fccadelesi vermi\u015ftir. Devlet\u00e7i-iktidarc\u0131 mant\u0131\u011f\u0131n a\u015f\u0131lmamas\u0131, kar\u015f\u0131t\u0131na benze\u015fme ve m\u00fccadele etti\u011fi d\u00fcnya sisteminin mezhebi durumuna d\u00fc\u015fme kayna\u011f\u0131n\u0131 ki\u015filik ve kad\u0131n sorununu do\u011fru \u00e7\u00f6z\u00fcmlenmemesinden alm\u0131\u015ft\u0131r. PKK\u2019yle kad\u0131nlar ve erkekler geleneksel modelin terk edildi\u011fi yeni bir ya\u015fam, ili\u015fki ve ki\u015filik alan\u0131yla tan\u0131\u015fm\u0131\u015flard\u0131r. Kad\u0131ndan her zaman itaat ve \u00f6zverinin istendi\u011fi eril bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n a\u015f\u0131larak yeni bir kad\u0131n ve ya\u015fam form\u00fclasyonunun in\u015fa edilmesi \u00e7abas\u0131 PKK\u2019yi kad\u0131n i\u00e7in \u00e7ekim merkezi yapm\u0131\u015ft\u0131r. PKK ideolojik formasyonunu olu\u015ftururken bunu sadece s\u0131n\u0131f ve ulus egemenli\u011fiyle s\u0131n\u0131rl\u0131 tutmamakta cins egemenli\u011fine kar\u015f\u0131 da sava\u015f a\u00e7maktad\u0131r. \u00d6zg\u00fcrl\u00fck m\u00fccadelelerini tahakk\u00fcmc\u00fc zihniyetin etkilerinden kurtarman\u0131n ve kal\u0131c\u0131 ba\u015far\u0131ya g\u00f6t\u00fcrmenin tek yolu kad\u0131n\u0131n m\u00fccadeleye aktif, bilin\u00e7li ve iradeli kat\u0131l\u0131m\u0131n\u0131 sa\u011flayacak zeminin yarat\u0131lmas\u0131d\u0131r. Bir toplumun geli\u015fmi\u015flik d\u00fczeyi de o hareket i\u00e7erisinde yer alan kad\u0131nlar\u0131n \u00f6zg\u00fcrl\u00fck d\u00fczeyiyle anla\u015f\u0131lmaktad\u0131r. Hi\u00e7bir \u00f6zg\u00fcrl\u00fck hareketi kad\u0131n kat\u0131l\u0131m\u0131n\u0131 bu d\u00fczeyde olmas\u0131na cesaret edememi\u015ftir. PKK\u2019nin buna cesaret etmesi \u00f6zg\u00fcrl\u00fck ideolojisine olan g\u00fcveninden, \u00f6zg\u00fcrl\u00fck ahlak\u0131na olan inanc\u0131ndan, \u00f6zg\u00fcrl\u00fck bilincinin derinli\u011findendir. Hepsinden \u00f6nemlisi de \u00d6nderli\u011fimizin karakteri hareketin olu\u015fumunu, karakterini, ilkelerini belirlemi\u015ftir.<\/p>\n
Grup a\u015famas\u0131nda PKK\u2019nin ideolojik olarak mayalanma s\u00fcreci kadar ilk \u00f6rg\u00fctlenme \u00e7al\u0131\u015fmalar\u0131 da y\u00fcr\u00fct\u00fcl\u00fcr. K\u00fcrdistan s\u00f6m\u00fcrgedir tezi etraf\u0131nda toplanan guruba ilk kat\u0131lan kad\u0131nlar Fatma ve Sara arkada\u015ft\u0131r. \u0130lk kad\u0131n kat\u0131l\u0131mlar\u0131nda etkili olan s\u0131n\u0131fsal ve ulusal \u00e7eli\u015fkiler olmakla beraber aile ve sistem ger\u00e7ekli\u011fi de etkili olmu\u015ftur. Kad\u0131n kat\u0131l\u0131mlar\u0131nda cins \u00e7eli\u015fkisi \u00fczerinden kat\u0131l\u0131mlar olmasa da her kat\u0131l\u0131m anlaml\u0131 bir \u00f6zg\u00fcrl\u00fck \u00e7\u0131k\u0131\u015f\u0131d\u0131r. PKK\u2019de bir araya gelen kad\u0131nlar o ana kadar kad\u0131n\u0131n bildikleri ve ya\u015fad\u0131klar\u0131n\u0131n \u00e7ok \u00f6tesindedir. Sistemde aileden erkekten ilk kopu\u015fu ger\u00e7ekle\u015ftirmenin ad\u0131m\u0131n\u0131 atm\u0131\u015ft\u0131r. Ve olu\u015fturmak istedi\u011fi \u00f6zg\u00fcr ya\u015fam\u0131n ilkelerine ad\u0131m atm\u0131\u015ft\u0131r. Kendi toplumsall\u0131\u011f\u0131n\u0131 yaratma da ortak ya\u015fam k\u00fclt\u00fcr\u00fcn\u00fc olu\u015fturma da kendini ke\u015ffetme de ilk askeri e\u011fitime kat\u0131lma, ilk mermiyi s\u0131kma vb. ilkeleri ya\u015famaya ba\u015flam\u0131\u015ft\u0131. \u00d6nderlik kad\u0131na ili\u015fkin ilk kapsaml\u0131 \u00e7\u00f6z\u00fcmlemeye 8 Mart 1987\u2019de ba\u015flam\u0131\u015ft\u0131r. Kad\u0131n ve aile ger\u00e7ekli\u011fin \u00e7\u00f6z\u00fcmlenmesinin \u00f6nemini \u00d6nderlik ortaya koyuyor. Aile ger\u00e7ekli\u011finin yaratt\u0131\u011f\u0131 ki\u015filik kadroya da yans\u0131yor. 3. Kongrenin kad\u0131n-erkek ili\u015fkilerinin yeniden tan\u0131mlanmas\u0131 ihtiyac\u0131 do\u011far. Yeni K\u00fcrt bireyini yaratmak K\u00fcrdistan\u2019\u0131 yaratmakt\u0131r. Ya\u015fanan pratikler ilk s\u00fcre\u00e7lerden o d\u00f6neme ta\u015f\u0131nan ili\u015fki ve ki\u015filik yakla\u015f\u0131mlar\u0131nda k\u00f6kl\u00fc bir sorgulamay\u0131 ve bu sorgulamay\u0131 t\u00fcm kadrolara mal etmeyi zorunlu k\u0131l\u0131yor. 3. Kongreyle al\u0131nan \u00f6zg\u00fcn \u00f6rg\u00fctlenme karar\u0131 \u00f6nemli bir tarihsel birikimin sonucudur. O d\u00f6neme kadar ki kat\u0131l\u0131mlar, ba\u015fta Sara arkada\u015f olmak \u00f6zere, zindan direni\u015flerinde yer alan kad\u0131n arkada\u015flar\u0131n halk \u00fczerindeki etkisi \u00f6nemli olmu\u015ftur. Yine askeri \u00e7al\u0131\u015fmalarda \u0131srarla yer alma istemi ve \u00f6zellikle kongre \u00f6ncesi ya\u015fanan kad\u0131n \u015fahadetleri, bir d\u00fczey olu\u015fturmu\u015ftur. Bes\u00ea Anu\u015f, Azime Demirta\u015f, T\u00fcrkan Derin arkada\u015flar\u0131n \u015fahadetleri kad\u0131n\u0131n sava\u015ftaki rol\u00fcn\u00fc ortaya koyuyordu.<\/p>\n
Kad\u0131n\u0131n etkisi incelendi\u011finde bu etkinin \u00f6zg\u00fcrl\u00fck lehine \u00e7evrilmesi ve m\u00fccadelenin kazan\u0131mlar\u0131 haline getirilmesi kad\u0131n\u0131n e\u011fitimlerden ge\u00e7irilerek \u00f6zg\u00fcn \u00f6rg\u00fctlenmesi i\u00e7in temel \u00e7\u0131k\u0131\u015f noktas\u0131d\u0131r. Avrupa\u2019n\u0131n ERNK ve kad\u0131n \u00f6rg\u00fctlenmesi i\u00e7in temel alanlardan biri olarak belirlenmesi, Ozan Mizgin ve Berivan arkada\u015flar\u0131n bu sahada y\u00fcr\u00fctt\u00fckleri \u00e7al\u0131\u015fmalardan, ald\u0131klar\u0131 sonu\u00e7lardan ve Avrupa zemininde yaratt\u0131klar\u0131 m\u00fccadele ve direni\u015f zemininden kayna\u011f\u0131n\u0131 almaktad\u0131r. YJWK ilk kad\u0131n \u00f6rg\u00fctlenmesi olarak geli\u015fmi\u015ftir. 1987\u2019de ilk kongresini Avrupa\u2019da yapm\u0131\u015ft\u0131r. \u0130lk \u00f6rg\u00fctlenme deneyimi olmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir. 1989 y\u0131l\u0131nda \u0130kinci Kongre\u2019sini yapar. \u0130kinci Kongre \u015fehit d\u00fc\u015fen Berivan arkada\u015f\u0131n an\u0131s\u0131na atfedilmi\u015ftir. A\u011fustos 91\u2019de de YJWK\u2019nin \u00dc\u00e7\u00fcnc\u00fc Kongresi 1500 kad\u0131n\u0131n kat\u0131l\u0131m\u0131yla yap\u0131lm\u0131\u015ft\u0131r. Kad\u0131n hareketinin ilk yay\u0131n organ\u0131 olan \u201cJ\u0131na Serb\u0131l\u0131nd\u201d dergisi yay\u0131n hayat\u0131na ba\u015flam\u0131\u015ft\u0131r.<\/p>\n
88-89 y\u0131l\u0131na gelindi\u011finde ba\u015fta Rojava ve Mardin olmak \u00fczere kad\u0131n kat\u0131l\u0131mlar\u0131nda \u00f6nemli geli\u015fme ya\u015fanm\u0131\u015ft\u0131r. Yo\u011fun kad\u0131n kat\u0131l\u0131mlar\u0131 e\u011fitim ihtiyac\u0131n\u0131 da ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Bu nedenle 91 y\u0131l\u0131 kad\u0131n e\u011fitim ve \u00f6rg\u00fctlenmesi anlam\u0131nda \u00f6nemlidir. Bu y\u0131l, Mahsum Korkmaz akademisinde y\u00fcze yak\u0131n kad\u0131n arkada\u015f e\u011fitim devresinde yer alm\u0131\u015ft\u0131r. Bu d\u00f6nemde \u00d6nderli\u011fin yo\u011funla\u015fmas\u0131 \u00fclkede bir kad\u0131n konferans\u0131n\u0131 yapmak ve kad\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 merkezile\u015ftirmektir. Bunun i\u00e7in her \u00e7al\u0131\u015fma alan\u0131ndan kad\u0131n kadrolar \u00d6nderlik sahas\u0131na \u00e7ekilmektedir.<\/p>\n
Yine ifade etti\u011fim bu s\u00fcre\u00e7 Botan-Behdinan sava\u015f h\u00fck\u00fcmetinin tart\u0131\u015f\u0131ld\u0131\u011f\u0131 bir s\u00fcre\u00e7te kad\u0131n \u00f6zg\u00fcn \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fc g\u00fc\u00e7lendirilerek merkezi bir \u00e7al\u0131\u015fma \u00f6ng\u00f6r\u00fclmektedir. \u00d6nderlik genel e\u011fitimlerin yan\u0131 s\u0131ra kad\u0131n arkada\u015flar\u0131 \u00f6zg\u00fcn olarak yo\u011funla\u015ft\u0131rmaya ba\u015flam\u0131\u015ft\u0131r. \u00d6nderlik Botan-Behdinan alan\u0131n\u0131 K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesine a\u00e7mak ve kad\u0131n militanlardan olu\u015fan guruplar\u0131 bu hat \u00fczerinde yerle\u015ftirmek amac\u0131yla e\u011fitti\u011fi bir\u00e7ok gurubu bu alana g\u00f6ndermi\u015ftir. \u00d6nderli\u011fin teorik e\u011fitimlerin yan\u0131nda radikal denemelerinin en \u00fcst d\u00fczeyde geli\u015fti\u011fi, ataerkil sistemi reddederek \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ad\u0131mlar att\u0131\u011f\u0131 ve kendi sahas\u0131nda bunu uygulatt\u0131\u011f\u0131 y\u0131llar olmu\u015ftur. \u00d6rne\u011fin Mahsum Korkmaz akademisinde \u00d6nderli\u011fin, erkek arkada\u015flar\u0131 mutfak i\u015flerinde g\u00f6revlendirerek, kad\u0131n arkada\u015flar\u0131 bu g\u00f6revden muaf tutmas\u0131 K\u00fcrt ger\u00e7e\u011fine k\u0131yasla radikal bir ad\u0131md\u0131r. Kad\u0131n\u0131 mutfaktan \u00e7\u0131karma eylemidir. Kad\u0131n d\u00fcnyas\u0131n\u0131 geni\u015fletme ad\u0131m\u0131d\u0131r. Kad\u0131n hareketine kat\u0131l\u0131mlar nicel ve nitel olarak b\u00fcy\u00fcm\u00fc\u015ft\u00fcr. 91 y\u0131l\u0131n\u0131n sonlar\u0131nda bug\u00fcn Medya Savunma Alanlar\u0131 ad\u0131 verilen alanlarda \u00f6zg\u00fcn kad\u0131n \u00f6rg\u00fctlenmesi olu\u015fturulmu\u015f. Bu alanlarda tak\u0131m ve b\u00f6l\u00fckler olu\u015fturularak kad\u0131n ordula\u015fmas\u0131n\u0131n zemini haz\u0131rlanm\u0131\u015ft\u0131r. Kad\u0131n g\u00fcc\u00fc \u00f6rg\u00fctlendik\u00e7e sistemli hale de gelmeye ba\u015flad\u0131. En radikal \u00f6zg\u00fcrl\u00fck eylemi olarak kad\u0131n ordula\u015fmas\u0131 ve serh\u0131ldanlarla geli\u015fen kad\u0131n\u0131n siyasalla\u015fmas\u0131d\u0131r. 90 ile 95 y\u0131llar\u0131 aras\u0131ndaki s\u00fcre\u00e7te, serhildan da kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fc i\u00e7 i\u00e7e ve paralel geli\u015fmi\u015ftir. Zekiye, Reh\u015fan, Berivan ve Ronahi arkada\u015flar\u0131n kendi bedenlerini ate\u015fe vererek Newrozu kar\u015f\u0131lamalar\u0131, m\u00fccadelemizde yeni bir a\u015famay\u0131 kendisiyle birlikte getirmi\u015ftir. Sadece K\u00fcrt halk\u0131 de\u011fil, t\u00fcm d\u00fcnya K\u00fcrt kad\u0131n\u0131n\u0131n neler yapt\u0131\u011f\u0131n\u0131 ve neler yapabilece\u011fine tan\u0131kl\u0131k etmi\u015ftir. Ezilen halklara ve kad\u0131na ilham ve g\u00fc\u00e7 kayna\u011f\u0131 olurken, uluslararas\u0131 hegemonik g\u00fc\u00e7leri ve K\u00fcrt i\u015fbirlik\u00e7ilerini de \u00f6fkelendirmi\u015ftir. Hareketin kitlesel olarak b\u00fcy\u00fcmesi, serh\u0131ldanlar\u0131n yayg\u0131nla\u015fmas\u0131, K\u00fcrtler ad\u0131na PKK\u2019nin temel muhatap olarak \u00f6ne \u00e7\u0131kmas\u0131 hem uluslararas\u0131 g\u00fc\u00e7lerin Ortado\u011fu m\u00fcdahalesini zorlamakta hem de b\u00f6lgesel d\u00fczeyde K\u00fcrdistan\u0131 i\u015fgal eden devletleri zorlam\u0131\u015ft\u0131r. PKK\u2019nin halkla\u015ft\u0131\u011f\u0131 s\u00fcre\u00e7 olarak tan\u0131mlad\u0131\u011f\u0131m\u0131z yeni bir d\u00f6nem ba\u015flam\u0131\u015ft\u0131r. Yurtsever halk\u0131n geli\u015fimi \u00f6nemli bir d\u00fczeye ula\u015fm\u0131\u015ft\u0131r. Bu temelde ulusal halk meclisleri \u00f6rg\u00fctlendirilmi\u015ftir. Milis e\u011fitimleri \u00f6rg\u00fctlenmi\u015f ve silahl\u0131 sivil ordunun geli\u015ftirilmesinde \u00f6nemli geli\u015fmeler ya\u015fanm\u0131\u015ft\u0131r. Bu anlamda 92 Newroz\u2019u b\u00fcy\u00fck geli\u015fmelere tan\u0131kl\u0131k eder. Reh\u015fan Demirel arkada\u015f \u0130zmir Kadifekale?de kendini yakma eylemi ger\u00e7ekle\u015ftirir. Serh\u0131ldanlarda kad\u0131n\u0131n kat\u0131l\u0131m\u0131ndan etkilenir. Geli\u015fmeleri takip eder. Devletin Newrozu kutlatmama a\u00e7\u0131klamalar\u0131na kar\u015f\u0131l\u0131k cevab\u0131 ?ben kendimi newroz yap\u0131yorum Kadifekale\u2019den, Cizre, Mardin ve Nusaybin\u2019e cevap vermek zorunday\u0131m. \u0130smet Sezgin\u2019e (o d\u00f6nemin i\u00e7 i\u015fleri bakan\u0131) haber veriyorum; Newroz kutlanacak, lastikle olmazsa bile can\u0131m\u0131zla kutlanacak der. \u00d6nderlik \u201cReh\u015fan arkada\u015f, metrepol halk\u0131m\u0131z\u0131n kendine getirilmesinde ve \u00fclkeye ta\u015f\u0131r\u0131lmas\u0131nda bir kald\u0131ra\u00e7 ve k\u00f6pr\u00fc rol\u00fcn\u00fc oynad\u0131\u011f\u0131 daha \u00e7arp\u0131c\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00d6zellikle kad\u0131na ili\u015fkin olarak \u00e7ok say\u0131da kat\u0131l\u0131ma yol a\u00e7mas\u0131, neredeyse erkek say\u0131s\u0131ndan daha fazla bir kad\u0131n kat\u0131l\u0131m\u0131na yol a\u00e7mas\u0131, onun kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne de b\u00fcy\u00fck bir katk\u0131, bunun komuta ve ordu g\u00fcc\u00fc oldu\u011funu g\u00f6steriyor.\u201d Yine Ronahi ve Berivan arkada\u015f\u0131n eylemlerine ili\u015fkin belirtti\u011fi \u201ce\u011fer \u00f6zg\u00fcrl\u00fck kolay olsayd\u0131 Ronahi ve Berivan kendilerini yakmazlard\u0131\u201d dedi. K\u00fcrt kad\u0131n\u0131n\u0131n dirili\u015fi ve \u00f6nc\u00fcl\u00fc\u011f\u00fc gerillada kitlede her alanda ate\u015f topu misali b\u00fcy\u00fck bir y\u00fckseli\u015f ya\u015far. Kad\u0131n ordula\u015fmas\u0131n\u0131n geli\u015fimi kolay olmam\u0131\u015ft\u0131r. D\u00fcnyada denenmemi\u015f bir durumu ifade ediyordu. Ba\u015fta kad\u0131nda kendisine bu konuda g\u00fcvensiz yakla\u015fm\u0131\u015ft\u0131r. Erke\u011fin de bu alan\u0131 kendine ait g\u00f6rmesi kad\u0131na g\u00fcvensiz yakla\u015f\u0131m\u0131 a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015ft\u0131r. Kad\u0131n\u0131n orduda olmamas\u0131, geri cephede kalmas\u0131n\u0131n dayat\u0131lmas\u0131, kad\u0131n\u0131 sava\u015fta kendine benze\u015ftirme, geleneksel klasik kad\u0131nda \u0131srar etmenin teorisi olu\u015fturmu\u015ftur. Bu yan\u0131lg\u0131l\u0131 ve egemenlikli anlay\u0131\u015f ve yakla\u015f\u0131mlara kar\u015f\u0131 kad\u0131n yap\u0131s\u0131 b\u00fcy\u00fck bir m\u00fccadele vermi\u015ftir. \u00d6nderli\u011fimizin bu konudaki \u00e7abalar\u0131, kad\u0131n\u0131n m\u00fccadelesini y\u00fcr\u00fctebilmesi a\u00e7\u0131s\u0131ndan olu\u015fturdu\u011fu zeminler, kad\u0131n\u0131n irade olabilmesi a\u00e7\u0131s\u0131ndan geli\u015ftirdi\u011fi e\u011fitim ve diyaloglar, kad\u0131n ordula\u015fmas\u0131n\u0131n temel g\u00fc\u00e7 kayna\u011f\u0131 olmu\u015ftur. 92 g\u00fcney sava\u015f\u0131 ve Beritan arkada\u015f\u0131n eylemi, kad\u0131n ordula\u015fmas\u0131nda bir d\u00f6neme\u00e7tir. G\u00fcney sava\u015f\u0131na bir \u00e7ok kad\u0131n arkada\u015f ilk kez kat\u0131lmalar\u0131na ra\u011fmen, TC. ordusuna ve KDP\u2019ye kar\u015f\u0131 \u00f6nemli bir rol oynam\u0131\u015flard\u0131r. Xakurk\u00ea\u2019de Beritan arkada\u015f\u0131n, pe\u015fmergelerin eline sa\u011f ge\u00e7memek i\u00e7in kendini u\u00e7urumdan atmas\u0131, teslimiyet kar\u015f\u0131s\u0131nda tarihi bir duru\u015f ve eylem ortaya koymu\u015ftur. Burada iki \u00e7izginin sava\u015f\u0131m\u0131 vard\u0131r. Ferhat\u2019\u0131n \u015fahs\u0131nda geli\u015fen ihanet, teslimiyet ve i\u015fbirlik\u00e7i \u00e7izgiyken, Beritan arkada\u015f\u0131n \u015fahs\u0131nda geli\u015fen, direni\u015f \u00e7izgisi olmu\u015ftur. 2002-2004 tasfiyecilik s\u00fcrecinde \u00d6nderli\u011fimizin tekrardan Beritan \u00e7izgisini g\u00fcndemle\u015ftirmesi Osman-Botan \u00e7izgisinin teslimiyet\u00e7i ihanet\u00e7i yakla\u015f\u0131mlar\u0131na kar\u015f\u0131 kendi \u00e7izgisi olarak Beritan arkada\u015f\u0131n direni\u015f \u00e7izgisini g\u00fcndeme getirmi\u015ftir. Bizimde hangi \u00e7izgide oldu\u011fumuzu netle\u015ftirmemizi istemi\u015fti. Esas kad\u0131n ordula\u015fmas\u0131 G\u00fcney sava\u015f\u0131yla ba\u015flad\u0131. Kad\u0131n g\u00fcc\u00fc yeniydi ama t\u00fcm mevzilerde sava\u015fa aktif kat\u0131ld\u0131. Kad\u0131n\u0131n aktif kat\u0131l\u0131m\u0131 sonucu, erke\u011fin kad\u0131n sava\u015famaz teorisi ve yan\u0131lg\u0131l\u0131 yakla\u015f\u0131mlar\u0131 \u00f6nemli oranda a\u015f\u0131ld\u0131. Di\u011fer bir temel etkende \u00d6nderlik e\u011fitimini g\u00f6ren arkada\u015flarda cins bilincinin geli\u015fmesi ve kendi fark\u0131na varman\u0131n kendisiyle getirdi\u011fi m\u00fccadele bilinci olmu\u015ftur. \u00d6zellikle Beritan arkada\u015f\u0131n eyleminden sonra, \u00d6nderlik kad\u0131n ordula\u015fmas\u0131n\u0131 \u00e7ok kapsaml\u0131 ele al\u0131p kad\u0131n g\u00fcndemine koydu. \u00d6nderlik \u201cbirey olarak g\u00fc\u00e7lenmek yetmez, kurum olarakta g\u00fc\u00e7lenmeniz gerekir; her d\u00fczeyde ordula\u015fman\u0131z\u0131 ve kurumsalla\u015fman\u0131z\u0131 sa\u011flad\u0131\u011f\u0131n\u0131zda, erkek egemenlikli etkilere ve ki\u015filere kar\u015f\u0131 \u00e7ok iddial\u0131 bir duruma gelirsiniz.\u201d \u00d6nderlik kad\u0131n orduda olsun mu, olmas\u0131n m\u0131? Olacaksa nas\u0131l olmal\u0131? Sorgulamalar\u0131n\u0131 t\u00fcm eyaletlerin g\u00fcndemine koyup g\u00f6r\u00fc\u015f istemi\u015ftir. Botan, gerillada y\u00fczde on kad\u0131n arkada\u015flar olsun derken, di\u011fer eyaletler kad\u0131n gerillada olmas\u0131n. Toplumsal ve siyasi \u00e7al\u0131\u015fmalarda yer als\u0131n demi\u015flerdir. Buna kar\u015f\u0131l\u0131k \u00d6nderli\u011fin att\u0131\u011f\u0131 ad\u0131m 1 kas\u0131m 1993\u2019te kad\u0131n ordula\u015fmas\u0131n\u0131n talimat\u0131 olmu\u015ftur.<\/p>\n
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Yaz\u0131n\u0131n devam\u0131 KOM\u00dcNAR 74\/PKK PDF\u2019tedir<\/strong><\/p>\n \n","protected":false},"excerpt":{"rendered":" PKK\u2019nin 40. y\u0131l d\u00f6n\u00fcm\u00fcn\u00fc ba\u015fta \u00d6nderli\u011fimize, halk\u0131m\u0131za ve de t\u00fcm kad\u0131nlara kutlu olmas\u0131n\u0131 diliyoruz. Bu g\u00f6rkemli m\u00fccadelede \u015fehit d\u00fc\u015fen t\u00fcm yolda\u015flar\u0131m\u0131 sevgiyle minnetle an\u0131yor. 15000 y\u0131ll\u0131k do\u011fal toplum tarihi egemenler taraf\u0131ndan yaz\u0131lan tarihin ters y\u00fcz edilmesi olarak tan\u0131ml\u0131yoruz. Tarihin \u00f6zellikle bu kesiti \u00e7arp\u0131t\u0131larak, \u00f6z\u00fcnden uzakla\u015ft\u0131r\u0131larak ve yanl\u0131\u015f ele al\u0131narak, egemen zihniyet yeni bir […]<\/p>\n","protected":false},"author":1,"featured_media":602,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-601","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-hakikat-rejimi"],"_links":{"self":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/601","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=601"}],"version-history":[{"count":1,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/601\/revisions"}],"predecessor-version":[{"id":603,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/601\/revisions\/603"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/media\/602"}],"wp:attachment":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=601"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=601"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=601"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}