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Toplumsal Varolu\u015fu Sa\u011flayan Kad\u0131n Olgusu<\/p>\n
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Toplumsal ya\u015fama damgas\u0131n\u0131 vuran kad\u0131n her alanda etkili olmaktad\u0131r. Kad\u0131n toplumsal varolu\u015fu ger\u00e7ekle\u015ftiren temel \u00f6zne olmas\u0131 nedeniyle ya\u015famla \u00f6zde\u015fle\u015ftirilmi\u015ftir. Ya\u015fam\u0131n di\u011fer ad\u0131 olan kad\u0131n, tarihsel bellekte yer edinen Jin-jiyan olgusunu olu\u015fturmaktad\u0131r.\u00a0 Yarat\u0131c\u0131 g\u00fcc\u00fc ile toplamsall\u0131\u011f\u0131 olu\u015fturan kad\u0131n, ilk tar\u0131m bitkisinin, hayvan\u0131n evcille\u015ftirilmesinden tutal\u0131m, say\u0131s\u0131z teknik aletin yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 yaparak;\u00a0 Tar\u0131m ve K\u00f6y devrimine damgas\u0131n\u0131 vurmu\u015ftur. Burada ya\u015fam\u0131 hem maddi hem de manevi de\u011ferlerini geli\u015ftiren kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcd\u00fcr.\u00a0 Toplumsal ya\u015fam\u0131n hayati i\u015flerini belirleyen politika ile bu kurallar\u0131n uygulanmas\u0131n\u0131 \u015fart alt\u0131na koyan ahlak\u0131n olu\u015fumunda da kad\u0131n belirleyicidir. \u00c7\u00fcnk\u00fc nitel devrimsel geli\u015fmelere yol a\u00e7an insanl\u0131k ya\u015fam\u0131 kad\u0131n ekseninde geli\u015fim g\u00f6stermi\u015ftir.\u00a0 Kad\u0131n kendi co\u015fkulu karakterini ya\u015fama yans\u0131tarak bayram havas\u0131nda, \u00fcretken, ortak payla\u015f\u0131mc\u0131, bar\u0131\u015f\u00e7\u0131l, adaletli \u00f6zg\u00fcr ya\u015fam\u0131 m\u00fcmk\u00fcn k\u0131lm\u0131\u015ft\u0131r. Toplumun y\u00fcr\u00fct\u00fcc\u00fc, koruyucu, sorunlar\u0131na \u00e7are bulan, dertlerine derman olan kad\u0131n bunun kar\u015f\u0131l\u0131\u011f\u0131n\u0131 toplum taraf\u0131ndan Tanr\u0131\u00e7al\u0131kla simgele\u015ftirilmesinde anlama kavu\u015fmu\u015ftur.\u00a0 Ya\u015fama rengini katan t\u00fcm bu \u00f6zellikler Ana Tanr\u0131\u00e7a kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fck sistemini temsil eden \u00f6zellikler olmaktad\u0131r. Toplumsal varl\u0131k- varolu\u015f kad\u0131n zihni, sezgisi, eme\u011fiyle, duygusu ile ilmek ilmek \u00f6r\u00fclerek geli\u015ftirilmi\u015ftir.<\/p>\n
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Kad\u0131n\u0131n bu kadar yarat\u0131c\u0131 ve geli\u015ftirici karakterinin yan\u0131nda ger\u00e7ekli\u011fi en \u00e7ok \u00e7arp\u0131t\u0131lan, iradesi yok say\u0131larak kul – k\u00f6le haline getirilen, toplumsal ya\u015fama yabanc\u0131la\u015ft\u0131r\u0131lmak istenen bir olgu olmaktad\u0131r ayn\u0131 zamanda. O nedenle kad\u0131na bak\u0131\u015f\u0131m\u0131z\u0131 \u201cDemokratik Ekolojjik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigama” temelinde ele almak ona g\u00f6re anlam vermek gerekmektedir. Evrensel varolu\u015fun i\u00e7inde geli\u015fen toplumsal do\u011fan\u0131n yarat\u0131c\u0131s\u0131n\u0131n kad\u0131n olmas\u0131 bunu gerektirmektedir. Onun tarihini egemenlerin bak\u0131\u015f\u0131 ile de\u011fil, ya\u015fam\u0131n temel \u00f6znesi oldu\u011funun bilinci ile bakmak ger\u00e7e\u011fi daha iyi g\u00f6r\u00fcn\u00fcr k\u0131lacakt\u0131r. Ya\u015fam\u0131 t\u00fckeni\u015f noktas\u0131na d\u00fc\u015f\u00fcren erkek egemen zihniyetine ra\u011fmen bu g\u00fcn insanl\u0131k i\u00e7in bir kurtulu\u015f umudu varsa o da kad\u0131n\u0131n tarih i\u00e7erisinde yaratt\u0131\u011f\u0131 ve t\u00fcm sald\u0131r\u0131lara kar\u015f\u0131 koruyarak g\u00fcn\u00fcm\u00fcze kadar getirdi\u011fi ahlaki politik toplum de\u011ferleridir. \u0130nsanl\u0131\u011f\u0131m\u0131z kad\u0131n\u0131n koruyabildi\u011fi k\u00fclt\u00fcrde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmi\u015ftir. Bu de\u011fer korunumu ve ta\u015f\u0131nmas\u0131 b\u00fcy\u00fck bedeller ve m\u00fccadele kar\u015f\u0131l\u0131\u011f\u0131nda olmu\u015ftur.<\/p>\n
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Tar\u0131m k\u00f6y devriminin birikimleri tarihsel ak\u0131\u015f i\u00e7erisinde \u015fehirle\u015fmeye de yol a\u00e7m\u0131\u015ft\u0131r. Ancak ba\u015flang\u0131\u00e7ta k\u00f6y toplumu ile simbiyotik ili\u015fki i\u00e7erisinde olan \u015fehir yap\u0131lanmas\u0131 daha sonra tersine d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bu bozgunun sorumlusu kad\u0131n birikimine g\u00f6z diken, gasp eden\u00a0 \u00fc\u00e7l\u00fc erkek ittifak\u0131 (Kurnaz erkek, \u015faman, Sava\u015f\u00e7\u0131) d\u0131r.\u00a0 \u015eehirle\u015fmenin ba\u015flang\u0131c\u0131nda her \u015fehrin koruyucusu kad\u0131n tanr\u0131\u00e7alard\u0131r. Bu d\u00f6nemde kad\u0131n \u015fehirlerinin birikimlerine g\u00f6z diken, sald\u0131r\u0131lar geli\u015fmi\u015ftir.\u00a0 Bu durum kad\u0131n \u015fahs\u0131nda topluma ve do\u011faya kar\u015f\u0131 geli\u015fen ilk ihanet olmaktad\u0131r ayn\u0131 zamanda. Bu ger\u00e7e\u011fi g\u00f6ren Tanr\u0131\u00e7alar b\u00fcy\u00fck bir direni\u015fin i\u00e7erisine girmi\u015ftir. Tarihin derinliklerine bakt\u0131\u011f\u0131m\u0131zda bunun say\u0131s\u0131z \u00f6rnekleri ile kar\u015f\u0131la\u015f\u0131r\u0131z.\u00a0 Ger\u00e7e\u011fi silik b\u0131rakan ve \u00f6z\u00fcnden bo\u015falt\u0131lmaya \u00e7al\u0131\u015f\u0131lan mitolojilerin \u015fifreleri \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fcnde,\u00a0 ya\u015fam\u0131n-kad\u0131n ger\u00e7e\u011fin di\u011fer y\u00fcz\u00fcn\u00fc- hakikatini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.\u00a0 Ba\u015flang\u0131\u00e7ta kad\u0131n k\u00fclt\u00fcn\u00fc ta\u015f\u0131yan \u015fehirler daha sonra erkek k\u00fclt\u00fcr\u00fc ve hakimiyeti ile topluma tuzaklar\u0131n kuruldu\u011fu mekanlar d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Kad\u0131n\u0131n t\u00fcm direni\u015flerine ra\u011fmen d\u00fc\u015f\u00fcr\u00fclen kad\u0131nla birlikte toplumsal d\u00fc\u015f\u00fc\u015fte ka\u00e7\u0131n\u0131lmaz olmu\u015ftur.<\/p>\n
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Ancak tarihsel ak\u0131\u015fta kad\u0131n\u0131n destans\u0131 direni\u015fini g\u00f6z ard\u0131 etmemek \u00f6nemli olacakt\u0131r.\u00a0 Kapitalist modernitenin t\u00fcm \u00e7\u0131lg\u0131nca a\u00e7 g\u00f6zl\u00fcl\u00fc\u011f\u00fcne ve y\u0131k\u0131m\u0131na kar\u015f\u0131 bir ya\u015fam umudu, \u00f6z\u00fc kalm\u0131\u015fsa onu da kad\u0131n \u015fahs\u0131nda s\u00fcreklile\u015fen ahlaki politik toplum direni\u015fine bor\u00e7luyuz. Ya\u015fam\u0131n asal \u00f6\u011fesi olan kad\u0131n, do\u011fas\u0131 gere\u011fi s\u00fcrekli e\u015fitlik\u00e7i ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fc de\u011ferlerin temsilini yapm\u0131\u015ft\u0131r.\u00a0 Erke\u011fin yazd\u0131\u011f\u0131 t\u00fcm tarih \u00e7arp\u0131tmalar\u0131na ra\u011fmen a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lan kesitlerinde bu g\u00f6r\u00fclmektedir. \u0130nnana-Enki mitosu bu ger\u00e7e\u011fi g\u00f6stermektedir. Uruk \u015fehirinin koruyucu tanr\u0131\u00e7as\u0131 olan \u0130nnan\u0131n Enki\u2019ye kar\u015f\u0131 m\u00fccadelesinin \u00f6z\u00fc;\u00a0 toplumu, onun sapk\u0131nl\u0131klar\u0131ndan korumak i\u00e7indir. Enki kendisine ait olmayan, toplumsal ya\u015fam\u0131n en kutsal de\u011ferlerini olu\u015fturan 104\u2019 Me”yi \u00e7almas\u0131 kar\u015f\u0131s\u0131nda b\u00fcy\u00fck bir m\u00fccadele ba\u015flar. Sonunda \u0130nnana kendisine ait olan \u201c104 me\u201dlerini tekrardan al\u0131r. B\u00f6ylece toplumsal do\u011fan\u0131n s\u00fcreklili\u011fini sa\u011flayan de\u011ferler kad\u0131n\u0131n denetiminde g\u00fcvenceye al\u0131n\u0131r.\u00a0 Ancak bu m\u00fccadele orada bitmeyecektir. Kurnaz erkek bundan sonra ittifaklar\u0131n\u0131 g\u00fc\u00e7lendirip, kad\u0131n\u0131 daha da zay\u0131f d\u00fc\u015f\u00fcr\u00fcp, emellerine ula\u015fana dek vazge\u00e7meyecektir.\u00a0 Babil\u2019in\u00a0 \u201cEnuma-Eli\u015f Yarat\u0131l\u0131\u015f”destan\u0131nda dile gelen; Tuzlu Sular\u0131n Tanr\u0131\u00e7as\u0131 olan Tiamat ile Marduk \u015fahs\u0131nda verilen m\u00fccadelenin ger\u00e7e\u011finde bu vard\u0131r. Marduk Tiamata kar\u015f\u0131 galip gelmek i\u00e7in t\u00fcm hilelere, karalamalara ba\u015fvurarak amac\u0131na ula\u015facakt\u0131r. Tanr\u0131lar panteonunda kad\u0131na kar\u015f\u0131 bu ba\u015far\u0131s\u0131ndan dolay\u0131,\u00a0 Marduk tanr\u0131lar tanr\u0131s\u0131 olarak \u00f6d\u00fcllendirilir. Kazanan erkek kaybeden kad\u0131n, ve evrensel do\u011fa olmu\u015ftur. \u00c7\u00fcnk\u00fc k\u00f6lele\u015fen kad\u0131ndan sonra s\u0131ra do\u011fa ve topluma gelmi\u015ftir. Kad\u0131n aleyhine tarihsel birinci cinsel k\u0131r\u0131lma ile erkek zihniyeti galip gelmesiyle kad\u0131n d\u00fcnyas\u0131n\u0131 tarumar edilmi\u015ftir. Ancak bir \u00e7\u0131rp\u0131da geli\u015fmemi\u015f olan bu durumun; 2000 y\u0131l s\u00fcren k\u0131ran k\u0131rana m\u00fccadele s\u00f6z konusudur. Sonunda sahtekar erkek sava\u015f\u0131 kazansa da kad\u0131n kendi \u00f6z\u00fcn\u00fc korumay\u0131 ve f\u0131rsat\u0131n\u0131 buldu\u011funda \u00f6zg\u00fcrl\u00fck direni\u015fi y\u00fckseltmekten vazge\u00e7meyece\u011fin, s\u00fcrekli k\u0131laca\u011f\u0131n\u0131 tarih bize g\u00f6stermi\u015ftir. \u00d6nder APO bu konuya y\u00f6nelik \u015fu tespiti \u00f6nemli olmaktad\u0131r. \u201c\u0130kinci d\u00f6nem M.\u00d6. 4000- 2000 y\u0131llar\u0131 aras\u0131na denk gelir. B\u00fcy\u00fck bir bo\u011fu\u015fman\u0131n ya\u015fand\u0131\u011f\u0131 bu d\u00f6nem, ataerkil aileye ge\u00e7i\u015f d\u00f6nemidir. Mitolojide Tanr\u0131\u00e7a \u0130nanna ve Tanr\u0131 Enki simgelerinde, S\u00fcmer mitolojisinde kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulur. Bu d\u00f6nemi derinli\u011fine \u00e7\u00f6zmek i\u00e7in, mitolojiyi ve S\u00fcmer Devletinin yap\u0131s\u0131n\u0131 iyi incelemelisiniz. Kad\u0131n\u0131n k\u00f6lele\u015fmesi b\u00fcy\u00fck bir bo\u011fu\u015fma alt\u0131nda ger\u00e7ekle\u015fti. Kurnaz Tanr\u0131 Enki ve Babil Yarat\u0131l\u0131\u015f Destan\u0131n\u0131, di\u011fer mitolojileri, Hint ve Avrupa mitolojilerini de bu temelde derinli\u011fine anlamal\u0131s\u0131n\u0131z.\u201d( 2006 \u0130mral\u0131 G\u00f6r\u00fc\u015fme Notlar\u0131)<\/p>\n
Ancak kad\u0131n erke\u011fin ondan her \u015feyini \u00e7almas\u0131n\u0131 hi\u00e7bir zaman kabul etmemi\u015ftir.\u00a0 Derinle\u015ftirilen k\u00f6leli\u011fe ra\u011fmen f\u0131rsat\u0131n\u0131 buldu\u011funda kendini ger\u00e7ekle\u015ftirme eylemini sergilemekten geri kalmam\u0131\u015ft\u0131r. Bulundu\u011fu her mekan “co\u011frafyada geli\u015fen \u00f6zg\u00fcrl\u00fck direni\u015flerine rengini katm\u0131\u015ft\u0131r. B\u00fcy\u00fck d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015fl\u00fck onda b\u00fcy\u00fck ba\u015farma azmi ve tutkusunu geli\u015ftirmi\u015ftir. Her zaman egemenlerin, destpotlar\u0131n, h\u0131rs\u0131zl\u0131klar\u0131na, katlimalar\u0131na kar\u015f\u0131dan korkusuzca durmu\u015ftur. biliyoruz ki, Orta\u00e7a\u011f\u0131n karanl\u0131k d\u00f6neminde sezgisi, bilgeli\u011fiyle ya\u015fam\u0131 \u00e7\u00f6z\u00fcmleyen, gelece\u011fi g\u00f6ren kad\u0131n, egemen erkek sistemi taraf\u0131ndan hunharca katledilmi\u015ftir.\u00a0 Kad\u0131n bak\u0131\u015f\u0131n\u0131, d\u00fc\u015f\u00fcncesini, duygusunu egemen erkek d\u00fcnyas\u0131 her zaman kendisi i\u00e7in tehlike g\u00f6rm\u00fc\u015f, kad\u0131n bedenini, ki\u015fili\u011fini, duygusunu, akl\u0131n\u0131 k\u00fc\u00e7\u00fcmseyerek, karalayarak; \u201c\u015eeytan kad\u0131n, Sa\u00e7\u0131 uzun akl\u0131 k\u0131sa kad\u0131n” gibi nice tan\u0131mlamalarla ya\u015fam\u0131 belirleyen kad\u0131n g\u00fcc\u00fcn\u00fc s\u0131f\u0131rlamak istemi\u015ftir.\u00a0 Tarihin derinliklerinde mitolojilerle ba\u015flat\u0131lan bu yalanlar, dinle, yak\u0131n \u00e7a\u011fda da bilimle kurgulanarak ispatlanmak istenmi\u015ftir<\/p>\n
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Toplumsal Varolu\u015fu Sa\u011flayan Kad\u0131n Olgusu Toplumsal ya\u015fama damgas\u0131n\u0131 vuran kad\u0131n her alanda etkili olmaktad\u0131r. Kad\u0131n toplumsal varolu\u015fu ger\u00e7ekle\u015ftiren temel \u00f6zne olmas\u0131 nedeniyle ya\u015famla \u00f6zde\u015fle\u015ftirilmi\u015ftir. Ya\u015fam\u0131n di\u011fer ad\u0131 olan kad\u0131n, tarihsel bellekte yer edinen Jin-jiyan olgusunu olu\u015fturmaktad\u0131r.\u00a0 Yarat\u0131c\u0131 g\u00fcc\u00fc ile toplamsall\u0131\u011f\u0131 olu\u015fturan kad\u0131n, ilk tar\u0131m bitkisinin, hayvan\u0131n evcille\u015ftirilmesinden tutal\u0131m, say\u0131s\u0131z teknik aletin yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 yaparak;\u00a0 Tar\u0131m ve […]<\/p>\n","protected":false},"author":1,"featured_media":648,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[19],"tags":[],"class_list":["post-647","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kadin"],"_links":{"self":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/647","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=647"}],"version-history":[{"count":1,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/647\/revisions"}],"predecessor-version":[{"id":649,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/647\/revisions\/649"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/media\/648"}],"wp:attachment":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=647"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=647"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=647"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}