Toplumsal sorunlar\u0131n \u00e7o\u011fu zaman s\u0131n\u0131f \u00e7eli\u015fkisi, devlet zorbal\u0131\u011f\u0131 ya da ekonomik e\u015fitsizliklerle ba\u015flad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Oysa bunlar, daha temel ve \u00f6nsel bir sorunsall\u0131\u011f\u0131n kurumsalla\u015fm\u0131\u015f bi\u00e7imleridir. As\u0131l k\u00f6ken, do\u011faya i\u00e7kin diyalekti\u011fin toplumda donarak bast\u0131r\u0131lmas\u0131 ile ortaya \u00e7\u0131kar. Toplumsal sorun, \u00e7eli\u015fkinin varl\u0131\u011f\u0131ndan de\u011fil, \u00e7eli\u015fkinin bast\u0131r\u0131larak hiyerar\u015fiye d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinden do\u011far.<\/p>\n
Tart\u0131\u015f\u0131rken d\u00fc\u015f\u00fcnsel ve toplumsal diyalekti\u011fi ele al\u0131rken indirgemeci ve genellemeci yakla\u015f\u0131mdan uzak durmak gerekir. Diyalektiksel anlamda \u00e7eli\u015fkilerin donma noktas\u0131 yeni bir tart\u0131\u015fma konusudur. ku\u015fkusuz bu donma hali t\u00fcm alanlar\u0131 i\u00e7ine almaktad\u0131r fakat indirgemeci yakla\u015f\u0131ma girmemek gerekir. Kad\u0131n-erkek ili\u015fkisi, toplumun ilk ve en derin \u00e7eli\u015fkisidir. Bu \u00e7eli\u015fkinin bast\u0131r\u0131lmas\u0131, yaln\u0131zca kad\u0131n\u0131n de\u011fil, toplumun, d\u00fc\u015f\u00fcncenin ve ya\u015fam\u0131n diyalekti\u011fini de dondurmu\u015ftur. Ama \u00d6nder APO, \u2018idealizm ve materyalizm aras\u0131ndaki \u00e7eli\u015fki iyidir\u2019 demektedir. Yani bu \u00e7eli\u015fki, d\u00fc\u015f\u00fcnsel geli\u015fmeyi ve yeni \u00e7\u00f6z\u00fcm yollar\u0131n\u0131 te\u015fvik etmektedir. Sorun \u00e7eli\u015fki de\u011fildir, \u00e7eli\u015fkinin bast\u0131r\u0131lmas\u0131d\u0131r, sorun tek y\u00f6nl\u00fc diyalekti\u011fin donmas\u0131d\u0131r, idealizm-materyalizm, birey-toplum, madde-anlam gibi \u00e7eli\u015fkiler geli\u015fim alan\u0131d\u0131r. Kad\u0131n ve erkek \u00e7eli\u015fkisi ise bast\u0131r\u0131ld\u0131\u011f\u0131 i\u00e7in kriz alan\u0131d\u0131r.<\/p>\n
Diyalektik Nedir? Diyalektik, ya\u015fam\u0131n ikileme dayal\u0131 i\u00e7 dinamizm ve ritmidir. Farkl\u0131 ya da kar\u015f\u0131t \u00f6\u011felerin birbirini d\u0131\u015flamadan, bast\u0131rmadan, etkile\u015fim yoluyla birbirini d\u00f6n\u00fc\u015ft\u00fcrmesini ifade eder. Do\u011fada bu diyalektik, z\u0131tlar\u0131n birli\u011fi ilkesine g\u00f6re i\u015fler, gece-g\u00fcnd\u00fcz, \u00f6l\u00fcm-do\u011fum, hareket-dura\u011fanl\u0131k, di\u015fil-eril.<\/p>\n
Di\u015fil ve eril, do\u011fada yaln\u0131zca biyolojik farkl\u0131l\u0131klar de\u011fildir, ya\u015fam\u0131n s\u00fcreklili\u011fini sa\u011flayan, bir birini var eden ve tamamlayan kar\u015f\u0131l\u0131kl\u0131 i\u015fleyi\u015f bi\u00e7imleridir. Do\u011fada bu bir sorun de\u011fil aksine ya\u015fam\u0131 var edendir. Di\u015fil olan do\u011furgand\u0131r, i\u00e7e d\u00f6n\u00fckt\u00fcr, \u00fcreticidir, eril olan d\u0131\u015fa d\u00f6n\u00fckt\u00fcr, hareketlidir, koruyucudur. Bu fark do\u011fada \u00e7at\u0131\u015fma yaratmaz. Tersine, birlikte var olman\u0131n dinami\u011fidir.<\/p>\n
M.\u00d6. 30.000\u2019lerden itibaren geli\u015fen ilk insan topluluklar\u0131 olan klan, bu diyalekti\u011fi kendi toplumsal yap\u0131s\u0131na da ta\u015f\u0131m\u0131\u015ft\u0131r. Kad\u0131n do\u011furganl\u0131\u011f\u0131 nedeniyle ili\u015fkisel d\u00fczeye y\u00f6nelen, toplay\u0131c\u0131l\u0131k faaliyetiyle ilk k\u00fclt\u00fcr\u00fcn geli\u015fimini yaratan, \u00fcretimi ve bak\u0131m eme\u011fiyle toplumun kurucu fig\u00fcr\u00fcd\u00fcr. Erkek ise avc\u0131l\u0131k ve d\u0131\u015f savunmayla klan kom\u00fcn\u00fcn \u00e7evresiyle ili\u015fkisini d\u00fczenler. Bu i\u015fb\u00f6l\u00fcm\u00fc e\u015fitsizli\u011fe de\u011fil, kar\u015f\u0131l\u0131kl\u0131 tamamlay\u0131c\u0131l\u0131\u011fa dayan\u0131r.<\/p>\n
Bu d\u00f6nemde hen\u00fcz devlet, m\u00fclkiyet, s\u0131n\u0131f ya da yaz\u0131 yoktur. Toplumu d\u00fczenleyen \u015fey, ahlaki-politik \u00f6l\u00e7\u00fcd\u00fcr. Ortak karar alma, ya\u015famsal dengelerin g\u00f6zetilmesi, toplulu\u011fun kendini denetleme g\u00fcc\u00fc vard\u0131r. Kad\u0131n, yaln\u0131zca \u00fcretici de\u011fil, ayn\u0131 zamanda anlam verici ve kutsal bir varl\u0131k olarak tan\u0131n\u0131r. Bu nedenle yaz\u0131l\u0131 tarih \u00f6ncesi d\u00f6nemlerde tanr\u0131\u00e7a fig\u00fcrleri yayg\u0131nd\u0131r, kad\u0131n fig\u00fcr\u00fc do\u011fa, bereket, ya\u015fam, do\u011fum ve zamanla \u00f6zde\u015fle\u015ftirilmi\u015ftir.<\/p>\n
Do\u011fal toplum \u00e7eli\u015fkisiz de\u011fildir, \u00e7eli\u015fkiler vard\u0131r, kad\u0131n,\u00a0 erkek, gen\u00e7, ihtiyar, toplama, avlanma. Ama bu \u00e7eli\u015fkiler bir \u00e7at\u0131\u015fma de\u011fil, diyalektik bir ak\u0131\u015ft\u0131r. Hi\u00e7biri mutlakla\u015ft\u0131r\u0131lmaz, hiyerar\u015fiye d\u00f6n\u00fc\u015ft\u00fcr\u00fclmez, \u00e7\u00fcnk\u00fc ahlaki-politik toplum \u00e7eli\u015fkileri toplum lehine \u00e7\u00f6zecek g\u00fc\u00e7 ve iradeye sahiptir.<\/p>\n
Devlet, s\u0131n\u0131f ve \u015fehir \u00f6ncesi ya\u015fanan \u00e7eli\u015fkiler \u00e7\u00f6z\u00fclmekle birlikte, soy aras\u0131 \u00e7eli\u015fkiler aile i\u00e7inde hiyerar\u015fik bir d\u00fczeye ta\u015f\u0131r\u0131l\u0131r. Mek\u00e2nsal\u00a0 anlamda Ana erkil-ata erkil gerginli\u011fi ve \u00e7eli\u015fkisi olarak ailede erkek hiyerar\u015fisi geli\u015fir. Avc\u0131l\u0131kla somutla\u015fan g\u00fc\u00e7l\u00fc kurnaz erkek grubu, bu \u00e7eli\u015fkileri y\u00f6nlendirir ve devlet \u00e7ekirde\u011fi denilen hanedanl\u0131k k\u00fclt\u00fcr\u00fc geli\u015fir. A\u015fa\u011f\u0131 Mezopotamya ilk \u015fehir k\u00fclt\u00fcr\u00fcnde bu \u00e7eli\u015fki ve gerginlik kad\u0131n \u015fahs\u0131nda do\u011fal toplum lehine bir denge pozisyonu korunur.<\/p>\n
Bu ak\u0131\u015f\u0131n ilk sars\u0131ld\u0131\u011f\u0131 anlat\u0131, G\u0131lgam\u0131\u015f Destan\u0131d\u0131r. Uruk kral\u0131 G\u0131lgam\u0131\u015f, tanr\u0131\u00e7a \u0130nanna\u2019n\u0131n kutsal evlilik teklifini reddeder. \u00c7\u00fcnk\u00fc o d\u00f6neme kadar kutsal tap\u0131naklar\u0131nda tanr\u0131\u00e7alarla b\u00fcy\u00fck rit\u00fcel e\u015fli\u011finde geli\u015fen evlilik ili\u015fkilerinde \u00e7ok ge\u00e7meden erkekler \u00f6ld\u00fcr\u00fcl\u00fcr. Bu kad\u0131n\u0131n erki erke\u011fe devretmeme gelene\u011fi olarak geli\u015fir. Yani Bunun da sosyolojik a\u00e7\u0131klamas\u0131, tanr\u0131\u00e7a yerini erkek tanr\u0131ya b\u0131rakmak istememesidir.\u00a0 \u00c7\u00fcnk\u00fc kad\u0131n yerini bir erkek tanr\u0131ya b\u0131rak\u0131rsa ba\u015f\u0131na ne gelece\u011fini biliyor. Sonraki din ve bilim s\u00fcre\u00e7lerinde nas\u0131l bir s\u00fcre\u00e7 geli\u015fti\u011fi bilinmektedir. \u0130\u015fte G\u0131lgam\u0131\u015f\u2019\u0131n bu durum kar\u015f\u0131s\u0131nda ki tutumu ka\u00e7\u0131\u015f ve \u00f6l\u00fcms\u00fczl\u00fck aray\u0131\u015f\u0131 bi\u00e7imindedir. \u00d6ld\u00fcr\u00fclece\u011fini bildi\u011fi i\u00e7in G\u0131lgam\u0131\u015f ka\u00e7\u0131yor.<\/p>\n
\u00d6nder APO bu duruma ili\u015fkin \u2018G\u0131lgam\u0131\u015f\u2019\u0131n fark\u0131 art\u0131k \u00f6ld\u00fcr\u00fclen bir erkek olmaktan \u00e7\u0131kmas\u0131d\u0131r. \u00d6ld\u00fcr\u00fclen bir erkek olmaktan \u00e7\u0131kt\u0131ktan sonra bu destan v\u00fccut buluyor. Ve ta\u015flara kaz\u0131n\u0131yor, tu\u011flalara yaz\u0131l\u0131yor, bug\u00fcne kadar gelen bir erkeklik \u00e7a\u011f\u0131 ba\u015flat\u0131l\u0131yor. M.\u00d6. 4000\u2019lerden M. \u00d6. 2000\u2019lere Babil h\u00fck\u00fcmranl\u0131k d\u00f6nemine kadar egemenlik yava\u015f yava\u015f erke\u011fe ge\u00e7iyor. Bu sefer tersinden erkek bu y\u00fcce kad\u0131n tap\u0131na\u011f\u0131n\u0131 al\u0131yor. G\u0131lgam\u0131\u015f Enkidu\u2019ya (ki b\u00fcy\u00fck ihtimalle o da\u011flardaki proto K\u00fcrt oluyor) bir fahi\u015feyi g\u00f6nderiyor. Bir destand\u0131r ama bir fahi\u015fe \u00fczerinden erke\u011fi elde etme k\u00fclt\u00fcr\u00fc de vard\u0131r. Ne yap\u0131yorlar? Allay\u0131p pulluyorlar. Zaten tap\u0131na\u011f\u0131 var biliyorsunuz en se\u00e7me kad\u0131nlar tap\u0131naktad\u0131r\u2019. Demektedir.<\/p>\n
Yine de G\u0131lgam\u0131\u015f d\u00f6neminde kad\u0131n\u0131n kutsall\u0131\u011f\u0131 tamamen ortadan kalkmam\u0131\u015ft\u0131r. Toplumsal yap\u0131 hen\u00fcz b\u00fct\u00fcn\u00fcyle erkek egemenli\u011fine ge\u00e7memi\u015ftir. Diyalektik yara al\u0131r ama tamamen donmaz.<\/p>\n
Toplumsal ili\u015fkilenme ve \u00e7eli\u015fkilerin ger\u00e7ekten dondu\u011fu nokta, Enuma Eli\u015f destan\u0131 ile simgelenir. Babil yarat\u0131l\u0131\u015f destan\u0131nda, tanr\u0131 Marduk, di\u015fil kaos tanr\u0131\u00e7as\u0131 Tiamat\u2019\u0131 \u00f6ld\u00fcr\u00fcr. Ve onun bedeninden evreni yarat\u0131r. Bu mit yaln\u0131zca dini de\u011fil, toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fc de anlat\u0131r.<\/p>\n
Kad\u0131n, art\u0131k ya\u015fam\u0131n \u00f6znesi de\u011fil, yarat\u0131lan maddedir.<\/p>\n
Eril, yaln\u0131zca savunucu de\u011fil, yarat\u0131c\u0131 ve d\u00fczenleyicidir.<\/p>\n
Toplumsal d\u00fczen, tanr\u0131lar panteonu taraf\u0131ndan onaylanarak kurumsalla\u015ft\u0131r\u0131l\u0131r.<\/p>\n
Bu, \u00e7eli\u015fkinin tamamen bast\u0131r\u0131ld\u0131\u011f\u0131 ve diyalekti\u011fin dondu\u011fu and\u0131r.<\/p>\n
Donma \u015fu anlama gelir,<\/p>\n
Farkl\u0131l\u0131klar e\u015fit de\u011fil, hiyerar\u015fik hale gelir ve mutlak tek tarafl\u0131 bir iktidar s\u00fcreci ba\u015flar.<\/p>\n
Kar\u015f\u0131tl\u0131klar etkile\u015fmez, biri di\u011ferine hakim olur.<\/p>\n
Anlam, yaln\u0131zca bir dikey merkezde toplan\u0131r.<\/p>\n
Kad\u0131n, do\u011fa, toplum, kutsall\u0131k ve bilgi alanlar\u0131ndan sistematik bi\u00e7imde d\u0131\u015flan\u0131r.<\/p>\n
Kad\u0131n art\u0131k ikilemin di\u011fer ucu de\u011fil mutlak ektir ve\u00a0 eve hapsedilir.<\/p>\n
Sonu\u00e7 olarak, diyalektiksel donma bi\u00e7iminin geli\u015fim s\u00fcreci b\u00f6yle a\u00e7\u0131kland\u0131ktan sonra, ak\u0131\u015fkan olan diyalektiksel \u00e7eli\u015fki denilen s\u00fcrecin, kad\u0131n endeksli olmas\u0131 bir sorun olarak ele al\u0131nabilir mi? Sorusu \u00f6nemlidir.<\/p>\n
Kad\u0131n merkezli do\u011fal toplumun tarihsel varl\u0131\u011f\u0131, ne bir anaerkil miti ne de ters y\u00fcz edilmi\u015f bir tahakk\u00fcm d\u00fczeniyle a\u00e7\u0131klanabilir. Arkolojik bulgular, mitolojik anlat\u0131lar ve ya\u015fam d\u00f6ng\u00fcs\u00fcne dair kolektif haf\u0131za, bu d\u00f6nemdeki toplumsal yap\u0131n\u0131n bir egemenlik ili\u015fkisi de\u011fil, do\u011fal \u00e7eli\u015fkilerin ahlaki-politik bir denge i\u00e7inde i\u015flendi\u011fi bir sistem oldu\u011funu ortaya koyar. Kad\u0131n bu sistemin ili\u015fkisel, anlamsal, ahlaksal ve deneyimsel merkezindedir. \u00c7\u00fcnk\u00fc do\u011furgand\u0131r, besleyendir, anlam kurand\u0131r. Toplumsalla\u015fmaya do\u011fru evrilen ili\u015fkilerin ilk geli\u015ftirenidir. Bu merkezlik ya da kurucu rol, bir \u00fcst varl\u0131k olmaktan de\u011fil, toplumsal ya\u015fam\u0131n s\u00fcreklili\u011fini kuran ili\u015fkisel d\u00f6ng\u00fcn\u00fcn temsilcisi olmas\u0131ndan gelir. Bu s\u00fcre\u00e7ler san\u0131ld\u0131\u011f\u0131 gibi s\u0131radan ve yumu\u015fak bir d\u00f6nem ve alan de\u011fildir. Aksine toplumsall\u0131\u011f\u0131n in\u015fas\u0131nda do\u011fan\u0131n insanla\u015fmas\u0131, ya\u015fam\u0131n kurall\u0131 bir yap\u0131ya kavu\u015fmas\u0131 ve ahlaki-politik \u00f6l\u00e7\u00fclerin yerle\u015fmesi i\u00e7in belirli bir kat\u0131l\u0131\u011fa ihtiya\u00e7 vard\u0131r. Toplumsal ya\u015fam\u0131n s\u00fcreklili\u011fini sa\u011flayan d\u00f6ng\u00fcsel ahlak\u0131n kendisidir.<\/p>\n
Bu d\u00f6nemde erkek fig\u00fcr\u00fc bast\u0131r\u0131lm\u0131\u015f de\u011fil d\u00f6n\u00fc\u015f\u00fcm\u00fcn bir par\u00e7as\u0131d\u0131r. Avc\u0131 erkek avc\u0131l\u0131k ili\u015fkiseli\u011fi nedeniyle avc\u0131lar kul\u00fcb\u00fc olarak denilen \u00f6n militarist d\u00f6neme evrilme s\u00fcrecindedir ve toplumsall\u0131\u011fa bu i\u015f b\u00f6l\u00fcm\u00fc \u00fczerinden kat\u0131lmaktad\u0131r. Daha sonraki d\u00f6nemlerde kutsal evliliklerdeki rit\u00fcel \u00f6l\u00fcmler, bir toplumsal cezaland\u0131rma de\u011fil, \u00f6l\u00fcm-ya\u015fam d\u00f6ng\u00fcs\u00fcn\u00fcn k\u00fclt\u00fcrel yeniden ifadesidir. Kurban edilmek, mitolojik d\u00fczlemde erkek d\u00fc\u015fmanl\u0131\u011f\u0131 de\u011fil, do\u011fayla uyumlu bir ak\u0131\u015f\u0131n par\u00e7as\u0131 ve dengenin bozulmamas\u0131 i\u00e7in de toplumsal \u00fcretimin erke\u011fe ge\u00e7memesinin teminat\u0131 olarak geli\u015fir. Bu y\u00f6n\u00fcyle kad\u0131n merkezli toplumsall\u0131k, tahakk\u00fcmden de\u011fil, \u00e7eli\u015fkinin bast\u0131rmadan toplumsal anlam\u0131nda d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinden do\u011far. Diyalekti\u011fin \u00f6z\u00fc tam da budur. Farkl\u0131l\u0131klar bir biriyle \u00e7at\u0131\u015farak yok edilmez, kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimle anlam kazan\u0131r. Do\u011fal toplum bu anlamda diyalekti\u011fin canl\u0131 \u00f6rne\u011fidir, bast\u0131rma yoktur, bast\u0131r\u0131lm\u0131\u015f olan\u0131 yeniden \u00fcretme \u00e7abas\u0131 yoktur, s\u00fcreklilik vard\u0131r.<\/p>\n
Bu nedenle G\u0131lgam\u0131\u015f\u2019tan \u00f6nceki kad\u0131n merkezli ya\u015fam, iktidar de\u011fil, d\u00f6n\u00fc\u015f\u00fcm merkezli anlam kuruculu\u011fudur. \u0130ktidar, bu d\u00f6ng\u00fcn\u00fcn i\u00e7inden de\u011fil, bu d\u00f6ng\u00fcy\u00fc k\u0131rmak isteyen eril mutlakla\u015fmadan do\u011far. O k\u0131r\u0131lma an\u0131yla birlikte art\u0131k do\u011fa par\u00e7alan\u0131r, toplum hiyerar\u015fik par\u00e7alara ve dikeye d\u00f6n\u00fc\u015f\u00fcr, kad\u0131n bast\u0131r\u0131l\u0131r ve diyalekti\u011fin ak\u0131\u015f\u0131 donarak yerini devlet\u00e7i-hiyerar\u015fik mutlak tahakk\u00fcme b\u0131rak\u0131r.<\/p>\n
\u0130\u015fte bu donma hali, toplumsal sorunsall\u0131\u011f\u0131n ba\u015flang\u0131c\u0131d\u0131r. Art\u0131k sorunlar rastlant\u0131 de\u011fildir, toplumsal yap\u0131n\u0131n kendisi sorun \u00fcretir hale gelir. Kad\u0131n art\u0131k \u00fcretici \u00f6zne de\u011fil, kontrol edilmesi gereken bir nesnedir. Onunla birlikte diyalekti\u011fin t\u00fcm \u00f6\u011feleri -do\u011fa, ahlak, bilgi, \u00fcretim, topluluk, farkl\u0131l\u0131k- bast\u0131r\u0131l\u0131r.<\/p>\n
Toplum art\u0131k ak\u0131\u015fkan bir organizma de\u011fil, donmu\u015f bir iktidar makinesine d\u00f6n\u00fc\u015f\u00fcr. Bu k\u0131r\u0131lma, tarihin en k\u00f6kl\u00fc bast\u0131r\u0131lm\u0131\u015f \u00e7eli\u015fkisini do\u011furur, Kad\u0131n-erkek \u00e7eli\u015fkisi art\u0131k ne ak\u0131\u015fkan ne de d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fcd\u00fcr. Art\u0131k bu \u00e7eli\u015fki, yaln\u0131zca kad\u0131n \u00fczerinden de\u011fil, t\u00fcm toplum yap\u0131s\u0131 \u00fczerinden muazzam tekellerle yeniden \u00fcretilecektir.<\/p>\n
Diyalekti\u011fin donmas\u0131 bir anda ortaya \u00e7\u0131kmaz. \u00d6nce bir zihniyet k\u0131r\u0131lmas\u0131 ya\u015fan\u0131r, hiyerar\u015fik zihniyet m\u00fclkiyeti geli\u015fir, ard\u0131ndan bu k\u0131r\u0131lma simgesel d\u00fczlemde kal\u0131c\u0131la\u015f\u0131r, sonunda da kurumsal yap\u0131lara d\u00f6n\u00fc\u015ferek toplumu b\u00fct\u00fcn\u00fcyle bi\u00e7imlendirir. Kad\u0131n\u0131n toplumsal ya\u015famdan, kutsaldan ve anlamdan d\u0131\u015flanmas\u0131, yaln\u0131zca cinsiyet temelli bir ayr\u0131mc\u0131l\u0131k de\u011fildir. Bu, toplumun i\u00e7 dinamiklerini donduran, yarat\u0131c\u0131 \u00e7eli\u015fkileri bast\u0131ran, toplumun i\u00e7 geli\u015fim s\u00fcrecini tasfiye edip s\u0131n\u0131rland\u0131ran bir tarihsel rejimin in\u015fas\u0131d\u0131r. Enuma Eli\u015f ile simgelenen bu d\u00f6n\u00fc\u015f\u00fcm, giderek kal\u0131c\u0131 bir yap\u0131 kazan\u0131r. Art\u0131k kad\u0131n, \u00fcretici \u00f6zne de\u011fil, yarat\u0131lan bir beden, nesnele\u015ftirilmi\u015f bir madde, adanm\u0131\u015f bir hizmetk\u00e2r olarak tan\u0131mlan\u0131r.<\/p>\n
Bu zihniyetin ilk yans\u0131malar\u0131 dinsel anlat\u0131larda g\u00f6r\u00fcl\u00fcr. Zerd\u00fc\u015ftl\u00fck, di\u015fil kutsall\u0131\u011f\u0131n tamamen d\u0131\u015fland\u0131\u011f\u0131 ilk sistemli inan\u00e7 bi\u00e7imlerinden biridir. Ahura Mazda\u2019n\u0131n erkek tanr\u0131 olarak mutlakla\u015ft\u0131r\u0131lmas\u0131, eril hakikatin tek \u00f6l\u00e7\u00fc haline gelmesidir. Di\u015fil olan art\u0131k ne tanr\u0131d\u0131r ne de kutsal bir varl\u0131kt\u0131r, aksine, kirli, eksik, ayart\u0131c\u0131 ve denetlenmesi gereken bir fig\u00fcrd\u00fcr. Kad\u0131n\u0131n regl ( rahim i\u00e7 tabakas\u0131n\u0131n d\u00f6v\u00fcl\u00fcp v\u00fccuttan at\u0131lmas\u0131yla olu\u015fan s\u00fcre\u00e7) hali bile dinsel anlamda temizlik d\u0131\u015f\u0131na itilir. Cinsellik yaln\u0131zca soyun s\u00fcrd\u00fcr\u00fclmesi i\u00e7in me\u015frula\u015ft\u0131r\u0131l\u0131r ve kad\u0131n bu ba\u011flamda yaln\u0131zca bir ta\u015f\u0131y\u0131c\u0131ya d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n
Bu anlay\u0131\u015f, Babil s\u00fcrg\u00fcn\u00fc sonras\u0131 Tevrat\u2019a ge\u00e7er. Tevrat\u2019ta kad\u0131n, ilk g\u00fcnah\u0131n kayna\u011f\u0131d\u0131r. Havva\u2019n\u0131n yasak meyveyi yemesiyle birlikte insanl\u0131\u011f\u0131n cennetten kovulmas\u0131, kad\u0131n\u0131n yaln\u0131zca su\u00e7lu de\u011fil, ayn\u0131 zamanda Tanr\u0131\u2019ya kar\u015f\u0131 gelmi\u015f bir fig\u00fcr olarak damgalanmas\u0131na yol a\u00e7ar. Bu anlat\u0131, yaln\u0131zca dini bir \u00f6\u011freti de\u011fil, ayn\u0131 zamanda toplumsal d\u00fczenin me\u015frula\u015ft\u0131r\u0131lmas\u0131d\u0131r. Kad\u0131n art\u0131k yaln\u0131zca erke\u011fe ait de\u011fildir, ayn\u0131 zamanda Tanr\u0131 kar\u015f\u0131s\u0131nda da su\u00e7lu ve mahk\u00fbmdur. B\u00f6ylece kad\u0131n, hem d\u00fcnyevi hem de uhrevi d\u00fczlemde d\u0131\u015flan\u0131r. Erkek yasa koyar, kad\u0131n yasaya tabi olur. Erkek mirasa sahip olur, kad\u0131n yaln\u0131zca ona eklemlenir. Erkek bo\u015fama hakk\u0131na sahiptir, kad\u0131n ise ancak itaatiyle varl\u0131k bulabilir.<\/p>\n
H\u0131ristiyanl\u0131k, bu zihniyeti iki u\u00e7 fig\u00fcrle devam ettirir. Havva g\u00fcnah\u0131n, Meryem ise safl\u0131\u011f\u0131n simgesidir. Kad\u0131n ya azizedir ya da fahi\u015fe. Ortas\u0131 yoktur. Kilise, kad\u0131n bedenini bast\u0131r\u0131r, onun arzular\u0131n\u0131 \u015feytanla, sezgisini b\u00fcy\u00fcyle, akl\u0131n\u0131 ise eksiklikle tan\u0131mlar. Kad\u0131n e\u011fitimden, kamusal g\u00f6revden, ibadetten d\u0131\u015flan\u0131r. Toplumun ahlaki muhaf\u0131z\u0131 de\u011fil, ahlaki tehdidi olarak kodlan\u0131r. Kad\u0131n\u0131n tek yeri, erke\u011fe sadakatle ba\u011fl\u0131 oldu\u011fu evdir. Bu nedenle evlilik, kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesi de\u011fil, tamamen tutsakla\u015ft\u0131r\u0131lmas\u0131 anlam\u0131na gelir. Gelinlik yaln\u0131zca bir k\u0131yafet de\u011fil, ayn\u0131 zamanda eve kapanman\u0131n t\u00f6rensel kost\u00fcm\u00fcd\u00fcr.<\/p>\n
\u0130slam da bu gelene\u011fi s\u00fcrd\u00fcren yap\u0131lardan biridir. Kur\u2019an\u2019da kimi ayetlerde kad\u0131n ve erkek e\u015fit yarat\u0131lm\u0131\u015f gibi g\u00f6r\u00fcnse de, kad\u0131n genellikle eksik \u015fahit, yar\u0131m miras\u00e7\u0131 ve kocas\u0131n\u0131n r\u0131zas\u0131na muhta\u00e7 bir varl\u0131k olarak ele al\u0131n\u0131r. F\u0131k\u0131h gelene\u011fi ve \u0130slam hukuk sistemi, bu e\u015fitsizli\u011fi daha da kat\u0131la\u015ft\u0131r\u0131r. Harem sistemiyle kad\u0131n yaln\u0131zca beden olarak de\u011fil, mek\u00e2nsal olarak da denetlenir. Erkek istedi\u011finde bo\u015far, istedi\u011finde \u00e7ok e\u015flilik uygular, kad\u0131nsa kocas\u0131na itaatiyle tan\u0131mlan\u0131r. Haremdeki kad\u0131n, eve de\u011fil, adeta i\u00e7eriye kapat\u0131lm\u0131\u015ft\u0131r. Bu mek\u00e2nsal hapsolu\u015f, kad\u0131n\u0131n toplumdan, kamudan, anlamdan soyutlanmas\u0131n\u0131n mek\u00e2n d\u00fczenlemesidir.<\/p>\n
Ayn\u0131 d\u00f6nemde Hindistan\u2019da Sati gelene\u011fi, kad\u0131n\u0131n erke\u011fe olan aitli\u011fini \u00f6l\u00fcmle per\u00e7inler. Kad\u0131n, kocas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra onunla birlikte yak\u0131l\u0131r. Bu, yaln\u0131zca kad\u0131n\u0131n yok edilmesi de\u011fil, onun ya\u015fam\u0131n\u0131n anlam\u0131n\u0131n yaln\u0131zca erke\u011fe endekslenmesidir. Kad\u0131n, e\u011fer e\u015fsiz kal\u0131rsa art\u0131k toplumda yeri yoktur. Bu, diyalekti\u011fin donmas\u0131n\u0131n en u\u00e7 bi\u00e7imidir, kad\u0131n\u0131n tek ba\u015f\u0131na bir anlam ta\u015f\u0131yamamaktad\u0131r.<\/p>\n
T\u00fcm bu yap\u0131lar\u0131n ortak \u00f6zelli\u011fi, \u00e7eli\u015fkileri bast\u0131rmalar\u0131d\u0131r. Kad\u0131n ve erkek art\u0131k birbirine kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimle yakla\u015fmaz, biri tan\u0131mlar, di\u011feri tan\u0131mlan\u0131r. Biri yasa koyar, di\u011feri uyar. Biri hareket eder, di\u011feri y\u00f6nlendirilir. Diyalektik yerini dikey bir hiyerar\u015fiye b\u0131rak\u0131r. Farkl\u0131l\u0131k, tamamlay\u0131c\u0131l\u0131k de\u011fil, tehdit haline gelir.<\/p>\n
Bu zihinsel donman\u0131n en sofistike ve g\u00f6r\u00fcnmez hale geldi\u011fi yer ise modernitedir. Ayd\u0131nlanma, \u00f6zg\u00fcrl\u00fck ve ak\u0131l \u00e7a\u011f\u0131n\u0131n kad\u0131na getirdi\u011fi \u015fey e\u015fitlik de\u011fil, inceltilmi\u015f bir d\u0131\u015flanmad\u0131r. Kad\u0131n bu d\u00f6nemde art\u0131k evin de\u011fil, vitrinlerin, reklamlar\u0131n, piyasan\u0131n nesnesidir. Art\u0131k fiziksel olarak kapat\u0131lmasa da, duygusu, bedeni, sesi ve eme\u011fi kapitalist sistem taraf\u0131ndan metala\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Kad\u0131n g\u00f6r\u00fcn\u00fcr hale gelmi\u015ftir ama yaln\u0131zca t\u00fcketim nesnesi olarak. Reklamlarda yer al\u0131r ama ekonomide yoktur. G\u00f6r\u00fcn\u00fcr olur ama karar mekanizmalar\u0131nda sesi duyulmaz. Modern hukuk onu birey sayar ama modern ekonomi onu ba\u011f\u0131ml\u0131 k\u0131lar. Kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc art\u0131k bir yan\u0131lsamad\u0131r, diyalekti\u011fin donmu\u015f hali, bu kez \u00f6zg\u00fcrl\u00fck maskesiyle sunulmaktad\u0131r.<\/p>\n
Modern kapitalist toplumda kad\u0131n yaln\u0131zca bir birey de\u011fil, bir marka, bir ara\u00e7, bir pazarlama stratejisidir. Kad\u0131n\u0131n bedeni m\u00fclkiyetin yeni bi\u00e7imi olur. Kad\u0131n\u0131n sesi sanatta s\u00fcs\u00fc ve meta olarak yank\u0131lan\u0131r ama siyasette susturulur. Kad\u0131n\u0131n eme\u011fi evde g\u00f6r\u00fcnmez, piyasada ucuzdur. Erkek egemenli\u011fi art\u0131k kaba bir tahakk\u00fcm de\u011fil, sistemsel, inceltilmi\u015f ve i\u00e7selle\u015ftirilmi\u015f bir d\u00fczen halini alm\u0131\u015ft\u0131r.<\/p>\n
Tarih boyunca gelen t\u00fcm bast\u0131rma, s\u0131n\u0131rlama, hiyerar\u015file\u015ftirme bi\u00e7imleri, modern \u00e7a\u011fda rafine edilir, me\u015frula\u015ft\u0131r\u0131l\u0131r, kitleselle\u015ftirilir. Kad\u0131n art\u0131k yaln\u0131zca bast\u0131r\u0131lm\u0131\u015f de\u011fil, bast\u0131r\u0131ld\u0131\u011f\u0131n\u0131 unutmas\u0131 istenen, \u00f6zg\u00fcrl\u00fck yan\u0131lsamas\u0131 i\u00e7inde sistemin g\u00f6r\u00fcnmez di\u015flisi haline getirilmi\u015f bir varl\u0131kt\u0131r.<\/p>\n
\u0130\u015fte bu uzun zincir, Enuma Eli\u015f\u2019te ba\u015flayan diyalektik donman\u0131n din, bilim, sosyal bilim, hukuk, aile ve piyasa \u00fczerinden s\u00fcreklile\u015ftirilmesidir. Ve bu donma, yaln\u0131zca kad\u0131nla s\u0131n\u0131rl\u0131 kalmaz. Toplumun t\u00fcm yarat\u0131c\u0131 \u00e7eli\u015fkileri bast\u0131r\u0131lm\u0131\u015ft\u0131r, toplumsal d\u00f6n\u00fc\u015f\u00fcm durmu\u015ftur. Farkl\u0131l\u0131k d\u00fc\u015fmanl\u0131k say\u0131l\u0131r, ele\u015ftiri isyan g\u00f6r\u00fcl\u00fcr, itaat normalle\u015ftirilir. Donmu\u015f diyalekti\u011fin sonucu budur, toplumun kendisinin sorunsalla\u015fmas\u0131d\u0131r.<\/p>\n
Mitoloji ve teolojinin mutlakla\u015fmas\u0131yla, do\u011fa \u00fcst\u00fc, toplum \u00fcst\u00fc konumlanmayla d\u0131\u015fsall\u0131\u011f\u0131n mittik arg\u00fcmanlar\u0131 olu\u015fturulur, bilimde ise, do\u011fa \u00fcst\u00fc yasalar\u0131n \u00fcstten toplumda mutlak olarak d\u0131\u015fsal anlamda dayat\u0131lm\u0131\u015ft\u0131r. \u0130\u00e7 selli\u011fin sesi kesilmi\u015f ve susturulmu\u015ftur. Mutlak do\u011fru ve ger\u00e7ek olan d\u0131\u015fsall\u0131k \u00fczerinden\u00a0 \u00fcst ak\u0131l ve tek\u00e7i-hiyerar\u015fik merkezi-planlama \u00fczerinden dayat\u0131lmas\u0131d\u0131r.<\/p>\n
Toplumsal sorunsall\u0131k, yaln\u0131zca kad\u0131na y\u00f6nelmi\u015f tarihsel bir bast\u0131rma de\u011fil, ayn\u0131 zamanda \u00e7eli\u015fkinin, fark\u0131n ve kar\u015f\u0131l\u0131kl\u0131l\u0131\u011f\u0131n bast\u0131r\u0131lmas\u0131d\u0131r. Bu bast\u0131rma, toplumun diyalektik ak\u0131\u015f\u0131n\u0131 durdurmu\u015f, d\u00fc\u015f\u00fcnceyi dogmaya, ili\u015fkileri hiyerar\u015fiye, farkl\u0131l\u0131\u011f\u0131 d\u00fc\u015fmanl\u0131\u011fa \u00e7evirmi\u015ftir. Kad\u0131n\u0131n bast\u0131r\u0131lmas\u0131yla ba\u015flayan bu donma, do\u011fan\u0131n s\u00f6m\u00fcr\u00fcs\u00fcne, halklar\u0131n bast\u0131r\u0131lmas\u0131na, eme\u011fin de\u011fersizle\u015ftirilmesine ve insan ili\u015fkilerinin nesnele\u015fmesine kadar uzan\u0131r. Toplum art\u0131k ya\u015fayan bir organizma de\u011fil, i\u00e7 \u00e7eli\u015fkilerinin \u00fcst\u00fcn\u00fc \u00f6rtm\u00fc\u015f, donmu\u015f bir yap\u0131d\u0131r.<\/p>\n
Bu donmay\u0131 a\u015fmak, yaln\u0131zca kad\u0131n haklar\u0131 savunusuyla, hukuki d\u00fczenlemelerle ya da siyasal temsille m\u00fcmk\u00fcn de\u011fildir. Sorun \u00e7ok daha derindedir, bu nedenle \u00e7\u00f6z\u00fcm de \u00e7ok daha k\u00f6kl\u00fc olmak zorundad\u0131r.<\/p>\n
Bug\u00fcn kad\u0131n ve erkek aras\u0131nda ya\u015fanan bir\u00e7ok \u00e7at\u0131\u015fma, g\u00f6r\u00fcn\u00fc\u015fte bireysel ya da ahlaki birer sapma gibi de\u011ferlendirilse de, asl\u0131nda \u00e7ok daha k\u00f6kl\u00fc bir zihniyet donmas\u0131n\u0131n sonucudur. Eril ve di\u015fil farklar, do\u011fada zenginliktir. Bu farklar, ya\u015fam\u0131n \u00e7o\u011fullu\u011funu, ritmini, ak\u0131\u015f\u0131n\u0131 ve s\u00fcreklili\u011fini sa\u011flar. Ancak toplum bu farklar\u0131 bast\u0131r\u0131p mutlakla\u015ft\u0131rd\u0131\u011f\u0131nda, yani kad\u0131n\u0131 yaln\u0131zca kad\u0131n, erke\u011fi yaln\u0131zca erkek olarak tan\u0131mlad\u0131\u011f\u0131nda, diyalektik k\u0131r\u0131l\u0131r. Kar\u015f\u0131tl\u0131k donarak birbirine d\u00f6n\u00fc\u015femeyen iki u\u00e7 noktaya s\u0131k\u0131\u015f\u0131r. Bu durumda art\u0131k fark, ya\u015fam\u0131 beslemez, tersine ya\u015fam\u0131 keser.<\/p>\n
Kad\u0131n mutlak kad\u0131n oldu\u011funda, yani sadece annelik, hizmet, mahremiyet gibi kal\u0131plarla tan\u0131mland\u0131\u011f\u0131nda, onun s\u00f6z hakk\u0131, d\u00fc\u015f\u00fcnsel niteli\u011fi, tarihsel kimli\u011fi g\u00f6r\u00fcnmez olur. Ayn\u0131 \u015fekilde erkek de mutlak erkek oldu\u011funda, yaln\u0131zca g\u00fc\u00e7, tahakk\u00fcm, karar verme gibi \u00f6zelliklerle \u00f6zde\u015fle\u015ftirildi\u011finde, o da ya\u015fam\u0131n b\u00fcy\u00fck k\u0131sm\u0131ndan yabanc\u0131la\u015f\u0131r. \u0130\u015fte bu mutlakla\u015fma, \u00e7eli\u015fkinin do\u011fal d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc engeller. Diyalektik donar. Hayat\u0131n i\u00e7 devinimi, yarat\u0131c\u0131l\u0131\u011f\u0131, de\u011fi\u015fimi kurur.<\/p>\n
Toplumsal sorun tam da buradan ba\u015flar. \u00c7\u00fcnk\u00fc bu donmu\u015f yap\u0131, yaln\u0131zca d\u00fc\u015f\u00fcnsel bir sorun de\u011fildir, duygusal, ahlaki ve politik bir \u00e7at\u0131\u015fma rejimi \u00fcretir. Birbirine mutlak rollerle s\u0131k\u0131\u015fm\u0131\u015f kad\u0131n ve erkek, art\u0131k birbirini tamamlayamaz, birbirini denetlemeye, bast\u0131rmaya ve ka\u00e7\u0131n\u0131lmaz olarak \u00e7at\u0131\u015fmaya y\u00f6nelir. Aile i\u00e7i \u015fiddet, kad\u0131n cinayetleri, k\u0131skan\u00e7l\u0131k, sahiplik, m\u00fclkiyet ili\u015fkisi, tahakk\u00fcm ili\u015fkileri gibi g\u00fcnl\u00fck hayat\u0131n patolojileri, bu donmu\u015f diyalekti\u011fin yans\u0131mas\u0131d\u0131r. Bu noktada sorun sadece \u015fiddet de\u011fildir, sorun, \u00e7eli\u015fkinin i\u015flememesi, fark\u0131n d\u00f6n\u00fc\u015fememesi, ili\u015fkinin ve anlam\u0131n geli\u015fememesidir.<\/p>\n
Aile i\u00e7i \u015fiddetin nedeni, \u00e7eli\u015fki olmamas\u0131 de\u011fildir, \u00e7eli\u015fkinin bast\u0131r\u0131lm\u0131\u015f olmas\u0131d\u0131r. Mutlakl\u0131k, tek y\u00f6nl\u00fc tahakk\u00fcm \u00e7ark\u0131 i\u015flenmektedir. Dolay\u0131s\u0131yla aile i\u00e7i \u015fiddetin nedeni baz\u0131 \u015feylerin eksikli\u011fi de\u011fil, bir birini etkileyen, d\u00f6n\u00fc\u015ft\u00fcren, e\u015fit \u00f6znelliklerin ili\u015fkisinin yok edilmi\u015f olmas\u0131d\u0131r. Kad\u0131nda erkek bu nedenle \u00f6zne de\u011fildir, erkek mutlakla\u015ft\u0131r\u0131lm\u0131\u015f bir rol\u00fc oynar, sahiplik duygusu, y\u00f6nlendirme, gerekti\u011finde cezaland\u0131rma gibi. Kad\u0131n ise, buna g\u00f6re \u015fekillenmeye zorlan\u0131r. Ancak ya\u015fam, bu kadar tek boyutlu i\u015flenmez. \u0130nsan\u0131n do\u011fas\u0131nda fark vard\u0131r, d\u00f6n\u00fc\u015f\u00fcm vard\u0131r, itiraz vard\u0131r. Bast\u0131r\u0131lan kad\u0131n kimli\u011fi bir noktada ya a\u00e7\u0131\u011fa \u00e7\u0131kar ya da i\u00e7e \u00e7\u00f6ker. \u00c7eli\u015fkiler konu\u015fulmaz, e\u015fitlik temelinde d\u00f6n\u00fc\u015ft\u00fcr\u00fclmezse olan \u015fey \u015fiddettir. \u00c7\u00fcnk\u00fc \u015fiddet diyalekti\u011fin dili de\u011fil, diyalekti\u011fin yerine ge\u00e7en zorun dilidir.<\/p>\n
Kan\u0131n konu\u015ftu\u011funda erkek \u015fiddete, kad\u0131n terk etti\u011finde \u00f6ld\u00fcr\u00fcl\u00fcr \u00e7\u00fcnk\u00fc ayr\u0131lma hakk\u0131 tan\u0131nmaz, kad\u0131n karar verdi\u011finde, erkek engeller \u00e7\u00fcnk\u00fc karar\u0131 sadece kendisi verir. Bunlar duygu \u00e7eli\u015fki patlamas\u0131 de\u011fil, toplumsal ideolojik bir sistemin sonu\u00e7lar\u0131d\u0131r. \u00c7\u00fcnk\u00fc o sistemde ger\u00e7ek anlamda bir \u00e7eli\u015fki i\u015fletilmemektedir, \u00e7at\u0131\u015fmas\u0131zl\u0131k i\u00e7inde kriz hakim olur. Dolay\u0131s\u0131yla aile i\u00e7i \u015fiddet, kad\u0131n cinayetleri, bo\u015fanma patlamalar\u0131, a\u015fk\u0131n sapk\u0131n bi\u00e7imlere d\u00f6n\u00fc\u015fmesi gibi olgular, bir ahlak \u00e7\u00f6k\u00fcnt\u00fcs\u00fc de\u011fil, \u00e7eli\u015fkisizli\u011fe zorlanm\u0131\u015f hayat\u0131n patlamas\u0131d\u0131r. Bunun i\u00e7in kad\u0131n-erkek aras\u0131nda geli\u015fen sevmeme, uyum sa\u011flamamam meselesi de\u011fildir. mesele \u00e7eli\u015fkilerin bast\u0131r\u0131lmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc \u00e7eli\u015fki bast\u0131r\u0131ld\u0131\u011f\u0131nda art\u0131k sevgi de bir ili\u015fki de\u011fil, tek tarafl\u0131 sahiplenme, a\u015fk bir d\u00f6n\u00fc\u015f\u00fcm de\u011fil, erotik t\u00fcketim bi\u00e7imi olur. Toplumsal sorun tam da burada kristalle\u015fir, bast\u0131r\u0131lm\u0131\u015f \u00e7eli\u015fki, sistemin i\u00e7ini kemiren ve kriz \u00fcreten bir ruhsal, duygusal patoloji haline gelir.<\/p>\n
Baz\u0131 ak\u0131mlar, bu sorunu kad\u0131n lehine feminizmle \u00e7\u00f6zmeye \u00e7al\u0131\u015f\u0131r, baz\u0131lar\u0131 erkekli\u011fe d\u00f6nerek \u00f6z g\u00fcce \u00e7a\u011fr\u0131 yapar. Oysa her iki tutum da \u00e7eli\u015fkileri d\u00f6n\u00fc\u015ft\u00fcrmez, yaln\u0131zca onlar\u0131 yeniden kat\u0131la\u015ft\u0131r\u0131r. Kad\u0131na \u00f6zg\u00fc d\u00fc\u015f\u00fcnce, erke\u011fe \u00f6zg\u00fc d\u00fc\u015f\u00fcnce gibi ayr\u0131mlar da bu donmu\u015f yap\u0131y\u0131 me\u015frula\u015ft\u0131r\u0131r. Oysa d\u00fc\u015f\u00fcnce, cinsiyet ta\u015f\u0131maz. D\u00fc\u015f\u00fcnce, insana \u00f6zg\u00fcd\u00fcr, ak\u0131\u015fkand\u0131r, s\u0131n\u0131r tan\u0131maz, farklar\u0131 a\u015fan bir dil kurabilir.<\/p>\n
Diyalekti\u011fin \u00f6z\u00fcn\u00fc hat\u0131rlamak gerekir, ya\u015fam farkl\u0131l\u0131kla var olur, kar\u015f\u0131tl\u0131kla geli\u015fir ama d\u00f6n\u00fc\u015f\u00fcmle s\u00fcrer. Bir ili\u015fki d\u00f6n\u00fc\u015fm\u00fcyorsa, ya \u00f6l\u00fcr ya da \u015fiddete d\u00f6n\u00fc\u015f\u00fcr. Ailede, toplumda, siyasette ya\u015fanan her kriz, donmu\u015f \u00e7eli\u015fkilerin krizidir. Bu nedenle \u00e7\u00f6z\u00fcm, yaln\u0131zca hukuki d\u00fczenleme, siyasi kat\u0131l\u0131ma ya da k\u00fclt\u00fcrel temsille de\u011fil, toplumsal diyalekti\u011fin yeniden kurulmas\u0131yla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Kad\u0131n ve erkek, do\u011fa ve toplum, birey ve kolektif, inan\u00e7 ve ak\u0131l aras\u0131ndaki t\u00fcm \u00e7eli\u015fkilerin birbirine kar\u015f\u0131 de\u011fil, birlikte akabilecek bi\u00e7imde yeniden kurulmas\u0131 gerekir. Demokratik sosyalizm, bu y\u00fczden yaln\u0131zca bir sistem de\u011fil, donmu\u015f \u00e7eli\u015fkileri ak\u0131tan, bast\u0131r\u0131lm\u0131\u015f farklar\u0131 konu\u015fturan, \u00e7arp\u0131t\u0131lm\u0131\u015f bilgiye ili\u015fkiseli\u011fin \u00f6z\u00fcne d\u00f6nd\u00fcren, kar\u015f\u0131l\u0131kl\u0131 \u00f6zneliklerin tan\u0131nmas\u0131, ili\u015fki kurma kapasitesiyle, ve e\u015fitler aras\u0131 ili\u015fkiyi m\u00fcmk\u00fcn k\u0131lan bir ya\u015fam anlay\u0131\u015f\u0131d\u0131r. Burada kad\u0131n yaln\u0131zca hak talep eden bir varl\u0131k de\u011fil, ayn\u0131 zamanda bast\u0131r\u0131lm\u0131\u015f ya\u015fam\u0131n temsilcisi, konu\u015fan ve \u00f6rg\u00fctlenen hakikatin sesi ile yeni toplumun kurucu \u00f6znesidir.<\/p>\n
Toplumsal sorunlar\u0131n kayna\u011f\u0131n\u0131 bu \u00e7eli\u015fkilerin donmas\u0131nda g\u00f6rmek, yaln\u0131zca ge\u00e7mi\u015fin ele\u015ftirisi de\u011fil, bug\u00fcn\u00fcn anlam krizini a\u015fman\u0131n ve gelece\u011fi yeniden kurman\u0131n da \u00f6n ko\u015fuludur. Diyalektik akmad\u0131k\u00e7a toplum da akmaz, diyalektik donduk\u00e7a toplum d\u00f6n\u00fc\u015fmez ya\u015fam ve ili\u015fkilerde da donukla\u015f\u0131r.<\/p>\n
Toplumsal diyalekti\u011fin donmas\u0131 yaln\u0131zca ge\u00e7mi\u015fin bir sorunu de\u011fildir, bug\u00fcn\u00fcn ili\u015fkilerinde, duygular\u0131nda ve \u015fiddet bi\u00e7imlerinde de yeniden ve yeniden \u00fcretilmektedir.<\/p>\n
Yap\u0131lmas\u0131 gereken diyalekti\u011fin yeniden ak\u0131\u015f\u0131n\u0131 sa\u011flamak, bast\u0131r\u0131lm\u0131\u015f olan\u0131 konu\u015fturmak, d\u0131\u015flanm\u0131\u015f olan\u0131 toplumsal merkeze yerle\u015ftirmek ve yeniden birlikte varolu\u015fun zeminini kurmakt\u0131r. Bu da yaln\u0131zca kad\u0131n i\u00e7in de\u011fil, toplumun tamam\u0131 i\u00e7in bir yeniden dirili\u015f anlam\u0131na gelir.<\/p>\n
Kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesi bu dirili\u015fin ilk halkas\u0131d\u0131r. Kad\u0131n, yaln\u0131zca ezilen bir cinsiyet de\u011fil, ayn\u0131 zamanda toplumsall\u0131\u011f\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131, \u00fcretimin ve anlam\u0131n kurucu \u00f6znesidir. Onun yeniden \u00f6znele\u015fmesi, yaln\u0131zca bir hak de\u011fil, ayn\u0131 zamanda toplumun yeniden anlam kazanmas\u0131d\u0131r. \u00c7\u00fcnk\u00fc kad\u0131n bast\u0131r\u0131ld\u0131\u011f\u0131nda yaln\u0131zca o de\u011fil, toplumun bilgi ve ahlaki \u00f6l\u00e7\u00fcs\u00fc de bast\u0131r\u0131lm\u0131\u015f olur. Kad\u0131n konu\u015ftu\u011funda yaln\u0131zca kendi ad\u0131na de\u011fil, bast\u0131r\u0131lm\u0131\u015f do\u011fan\u0131n, g\u00f6r\u00fcnmez eme\u011fin, suskun duygular\u0131n, d\u0131\u015flanm\u0131\u015f halklar\u0131n sesi olur.<\/p>\n
\u00d6nder Apo\u2019nun \u2018sosyalizm kad\u0131nla\u00a0 konu\u015fmay\u0131 bilmekle ba\u015flar\u2019 ifadesi \u00f6z anlam\u0131nda bu diyalekti\u011fin anahtar\u0131d\u0131r. Bast\u0131r\u0131lm\u0131\u015f olan, yok say\u0131lan, sessizle\u015ftirilmi\u015f anlam\u0131n ve donmu\u015f \u00e7eli\u015fkilerin somutla\u015fm\u0131\u015f halidir. Onunla yeniden konu\u015fmak, yaln\u0131zca cinsiyetler aras\u0131 bir ili\u015fkiselik de\u011fil, toplumsal farkl\u0131l\u0131klar\u0131n, renklerin bast\u0131r\u0131lmas\u0131 tek renge b\u00fcr\u00fcnmesinin yeniden canlanmas\u0131, uyanmas\u0131, ifadeye kavu\u015fmas\u0131, anlam\u0131yla, ili\u015fkiselli\u011fiyle, eti\u011fiyle do\u011fas\u0131yla konu\u015fmas\u0131d\u0131r. Bu konu\u015fma ba\u015flad\u0131\u011f\u0131nda diyalektik yeniden akmaya ba\u015flar. Kad\u0131n\u0131n sesiyle birlikte toplum yeniden anlam kazan\u0131r, \u00e7eli\u015fkiler \u00e7\u00f6z\u00fclebilir hale gelir ve ahlaki-politik ya\u015fam yeniden \u00f6rg\u00fctlenebilir.<\/p>\n
Bu nedenle diyalekti\u011fi yeniden ak\u0131tmak demek, kad\u0131nla ba\u015flayan ama t\u00fcm topluma yay\u0131lan bir yeniden in\u015fa s\u00fcreci demektir. Bu in\u015fa, yeni bir ahlaki-politik toplum anlay\u0131\u015f\u0131na dayanmak zorundad\u0131r. Ahlaki-politik toplum, bireylerin de\u011fil, ili\u015fkilerin \u00f6zg\u00fcrle\u015fmesini esas al\u0131r. Ahlak burada yaln\u0131zca ki\u015fisel de\u011ferler de\u011fil, toplumun ortak vicdan\u0131d\u0131r. Politika ise iktidar d\u0131\u015f\u0131nda, birlikte karar verme ve kat\u0131lma bi\u00e7imidir. Bu toplumda karar yerelden ba\u015flar, kat\u0131l\u0131m esast\u0131r, kad\u0131n erkek aras\u0131nda \u00fcst\u00fcnl\u00fck de\u011fil, tamamlay\u0131c\u0131l\u0131k ili\u015fkisi kurulur. Hi\u00e7bir fark, hiyerar\u015fiye d\u00f6n\u00fc\u015fmez, \u00e7eli\u015fkiler bast\u0131r\u0131lmaz, ortak ya\u015fam\u0131n dinami\u011fi haline getirilir.<\/p>\n
B\u00f6ylesi bir toplumun maddi formu ise kom\u00fcnal ya\u015famd\u0131r. Kom\u00fcnal sistemde m\u00fclkiyet tekelle\u015fmez, \u00fcretim payla\u015f\u0131l\u0131r, ya\u015fam birlikte kurulur. Aile yap\u0131s\u0131 hiyerar\u015fiye, mutlak tekli dayatmayla de\u011fil, farkl\u0131l\u0131\u011fa dayal\u0131 e\u015fitli\u011fe dayan\u0131r. Erkek tan\u0131mlamaz, kad\u0131n tan\u0131mlanmaz. Herkes kendi kimli\u011fiyle var olur ama ortakla\u015fa ya\u015far. Bu, ne ilkel bir d\u00f6n\u00fc\u015f ne de nostaljik bir \u00f6zlem de\u011fildir. Bu, tarihsel birikimden s\u00fcz\u00fclm\u00fc\u015f, ya\u015fanabilir tek \u00f6zg\u00fcr ya\u015fam an\u0131 ve gelecektir.<\/p>\n
Bu perspektifin ad\u0131 demokratik sosyalizmdir. Ama bu, klasik anlamda bir ideoloji de\u011fil, diyalekti\u011fin yeniden kurulmas\u0131d\u0131r. Bu sosyalizm devleti b\u00fcy\u00fctmez, merkeziyet\u00e7ili\u011fi kutsamaz, tahakk\u00fcm\u00fc yeniden \u00fcretmez. Aksine, \u00e7al\u0131nan\u0131, gasp edileni, bast\u0131r\u0131lan\u0131 topluma iade eder. \u0130nsan\u0131 soyutlamaz, toplumu par\u00e7alamaz. Kad\u0131n\u0131 vitrinden \u00e7\u0131kar\u0131r, ili\u015fkiseli\u011fin merkeze yerle\u015ftirir. Toplumu yeniden ahlaki-politik hale getirir. Do\u011fa ile insan\u0131, birey ile toplumu, kad\u0131n ile erke\u011fi, farkl\u0131l\u0131k ile birli\u011fi \u00e7at\u0131\u015ft\u0131rmaz, birbirini besleyen bir dengeye oturtur.<\/p>\n
Bug\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z krizler, \u015fiddet, yoksulluk, yaln\u0131zl\u0131k, anlam kayb\u0131, do\u011fa y\u0131k\u0131m\u0131, soyk\u0131r\u0131m pratikleri, g\u00fcnl\u00fck ya\u015fanan cinnet halleri bunlar\u0131n hi\u00e7biri sadece siyasal, ekonomik yada teknik sorunlar de\u011fildir. Bunlar, donmu\u015f bir toplumsal yap\u0131n\u0131n do\u011fal sonu\u00e7lar\u0131d\u0131r. Bu nedenle \u00e7\u00f6z\u00fcm de sadece siyasi, ekonomik vs de\u011fil, diyalektiktir. Sorun bast\u0131rmadad\u0131r, \u00e7\u00f6z\u00fcm, ak\u0131\u015ft\u0131r. Sorun tek\u00e7ilikte, \u00e7\u00f6z\u00fcm, \u00e7o\u011fullukta, sorun merkeziyet\u00e7ilikte, \u00e7\u00f6z\u00fcm yerel demokrasi ve Kom\u00fcnalite de, Sorun tahakk\u00fcmde, \u00e7\u00f6z\u00fcm, \u00f6zg\u00fcr ili\u015fkidedir, Sorun donmu\u015f oland\u0131r, \u00e7\u00f6z\u00fcm akan, d\u00f6n\u00fc\u015fen, konu\u015fan ve payla\u015fan ya\u015famd\u0131r.<\/p>\n
Kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesi yaln\u0131zca bir toplumsal adalet talebi de\u011fil, ayn\u0131 zamanda, bast\u0131r\u0131lm\u0131\u015f olan\u0131n hakikatle bulu\u015fmas\u0131d\u0131r. O hakikat, yaln\u0131zca kad\u0131na ait de\u011fil, toplumun t\u00fcm \u00e7eli\u015fkilerine dairdir. Bu nedenle bu yaz\u0131n\u0131n temel tezi \u015fudur, \u00d6nder APO belirtti\u011fi gibi \u2018Toplumsal sorunun k\u00f6keni, kad\u0131n-erkek diyalekti\u011finin donmas\u0131nda yatar\u2019. Bu donman\u0131n \u00e7\u00f6z\u00fclmesi ise ancak ahlaki-politik, kom\u00fcnal, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir toplum yap\u0131s\u0131yla m\u00fcmk\u00fcnd\u00fcr. Ve bu toplumun ad\u0131, demokratik sosyalizmdir.<\/p>\n
Dolay\u0131s\u0131yla Donmu\u015f olan \u00e7\u00f6z\u00fcl\u00fcrse, akan yeniden birle\u015fir. Bast\u0131r\u0131lm\u0131\u015f olan konu\u015fursa, toplum yeniden anlam bulur. Kad\u0131n \u00f6zg\u00fcrle\u015firse, toplum dirilir.<\/p>\n
Bu nedenle g\u00fcncelde geli\u015fen ve kurulan kad\u0131n iradesi ve \u00f6zerk \u00f6zg\u00fcrl\u00fck sistemi, diyalektik ak\u0131\u015f\u0131 sa\u011flamak i\u00e7in, \u00e7eli\u015fkileri canland\u0131r\u0131p toplumsal ya\u015fam\u0131n devinimi i\u00e7in \u00e7ok b\u00fcy\u00fck bir olayd\u0131r. Toplumsal sorunun \u00e7\u00f6z\u00fcm ak\u0131\u015f\u0131 ve kalitesi buradan ba\u015flar. Kad\u0131n\u0131n toplumsal \u00f6znelli\u011fi ve \u00f6zg\u00fcn \u00f6rg\u00fctlenmesi hakikat anlam\u0131nda gereklidir.\u00a0 Mutlak eril hakimiyetine kar\u015f\u0131 di\u011fer ucu aya\u011fa kalkmas\u0131 ve\u00a0 konu\u015fmas\u0131 diyalektik olu\u015fumun \u00f6z\u00fcd\u00fcr. Diyalektik anlam\u0131nda toplumsal dengeyi yeniden kurmak, toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fc sa\u011flamak i\u00e7in in\u015fa edilmi\u015flerdir. Bu yap\u0131lar, diyalekti\u011fi yeniden ak\u0131tman\u0131n, e\u015fitli\u011fi yaln\u0131zca yasa d\u00fczeyinde de\u011fil, toplumsal zihniyet d\u00fczeyinde kurman\u0131n zorunlu a\u015famas\u0131d\u0131r. Diyalekti\u011fin \u00f6z\u00fc hi\u00e7bir \u00f6\u011fenin tak ba\u015f\u0131na mutlakla\u015fmamas\u0131, kendini ana merkeze koyarak \u00f6tekini bast\u0131rmamas\u0131d\u0131r. Hi\u00e7bir \u00f6zg\u00fcnl\u00fck mutlak de\u011fildir farkl\u0131 olabilir ama ayr\u0131cal\u0131kl\u0131 de\u011fildir. Diyalekti\u011fi donduran sadece bask\u0131 de\u011fil, ayn\u0131 zamanda tek\u00e7ile\u015fmi\u015f hakikat iddias\u0131d\u0131r.<\/p>\n
Ayr\u0131 yap\u0131lar, \u00f6zg\u00fcn \u00f6zerk kurumsalla\u015fmalar\u0131n her alanda derinle\u015fmesi iktidar olmak i\u00e7in de\u011fil, diyalekti\u011fi yeniden kurmak i\u00e7in yap\u0131ld\u0131\u011f\u0131nda ola\u011fan\u00fcst\u00fc bir geli\u015fimdir ve toplumsal d\u00f6n\u00fc\u015f\u00fcme s\u0131\u00e7rama sa\u011flar. Fakat ili\u015fkiden kopmu\u015f ayr\u0131 bir dikey merkez, ele\u015ftiriye kapal\u0131, kendi i\u00e7 \u00e7eli\u015fkileri bast\u0131ran, mutlak hakikat dayat\u0131l\u0131yorsa ve dokunulmazl\u0131k geli\u015ftiriliyorsa i\u015fte diyalektik yine donar.<\/p>\n","protected":false},"excerpt":{"rendered":"
Toplumsal sorunlar\u0131n \u00e7o\u011fu zaman s\u0131n\u0131f \u00e7eli\u015fkisi, devlet zorbal\u0131\u011f\u0131 ya da ekonomik e\u015fitsizliklerle ba\u015flad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Oysa bunlar, daha temel ve \u00f6nsel bir sorunsall\u0131\u011f\u0131n kurumsalla\u015fm\u0131\u015f bi\u00e7imleridir. As\u0131l k\u00f6ken, do\u011faya i\u00e7kin diyalekti\u011fin toplumda donarak bast\u0131r\u0131lmas\u0131 ile ortaya \u00e7\u0131kar. Toplumsal sorun, \u00e7eli\u015fkinin varl\u0131\u011f\u0131ndan de\u011fil, \u00e7eli\u015fkinin bast\u0131r\u0131larak hiyerar\u015fiye d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinden do\u011far. Tart\u0131\u015f\u0131rken d\u00fc\u015f\u00fcnsel ve toplumsal diyalekti\u011fi ele al\u0131rken indirgemeci ve genellemeci […]<\/p>\n","protected":false},"author":1,"featured_media":1472,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-7999","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-demokratik-siyaset"],"_links":{"self":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/7999","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=7999"}],"version-history":[{"count":1,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/7999\/revisions"}],"predecessor-version":[{"id":8000,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/7999\/revisions\/8000"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/media\/1472"}],"wp:attachment":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7999"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7999"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7999"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}