{"id":14166,"date":"2017-01-01T15:59:47","date_gmt":"2017-01-01T12:59:47","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=14166"},"modified":"2018-02-12T12:51:19","modified_gmt":"2018-02-12T09:51:19","slug":"20-yyda-kadinlik-erkeklik-mi-erillik-disillik-mi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2017\/01\/01\/20-yyda-kadinlik-erkeklik-mi-erillik-disillik-mi","title":{"rendered":"20.\u00a0yy\u2019da Kad\u0131nl\u0131k-Erkeklik mi, Erillik-Di\u015fillik mi?"},"content":{"rendered":"<p>Kad\u0131n ve sava\u015f ba\u015fl\u0131\u011f\u0131 alt\u0131nda sunulanlar\u0131 daha anla\u015f\u0131l\u0131r k\u0131lmak i\u00e7in \u00f6ncelikle 20. yy\u2019\u0131n nas\u0131l bir y\u00fczy\u0131l oldu\u011fu \u00fczerine fikir y\u00fcr\u00fctmek gerekli. Hatta 19. ve 20. yy aras\u0131nda ne t\u00fcr farklar var? Gibi bir sorgulama da bizleri <em>20. Y\u00fczy\u0131lda Sava\u015f ve Kad\u0131n<\/em> adl\u0131 kitab\u0131n i\u00e7eri\u011fine yak\u0131nla\u015ft\u0131racak. Ve ard\u0131ndan ya\u015fananlar\u0131n kitaba konu olan g\u00fcnl\u00fck hayata, edebiyata, tiyatroya yans\u0131malar\u0131n\u0131 daha iyi kavrayabilece\u011fiz.<\/p>\n<p>Daha en ba\u015ftan kitap hakk\u0131nda kapsay\u0131c\u0131 bir yorum yapacak olursak; kitab\u0131n en \u00f6nemli ama\u00e7lar\u0131ndan biri \u201cerke\u011fin alg\u0131s\u0131ndaki kad\u0131n\u0131n de\u011fi\u015fimi\u201d bizlere anlatmakt\u0131r. \u201cY\u00fczy\u0131l\u0131n ortas\u0131na g\u00fclle gibi oturan sava\u015flar kad\u0131nlar\u0131n hayatlar\u0131nda nas\u0131l bir etki b\u0131rakm\u0131\u015ft\u0131r?\u201d sorusunu da kitab\u0131n her b\u00f6l\u00fcm\u00fcn\u00fcn ana temas\u0131 sayabiliriz. Kitapta bu ama\u00e7 ve tema do\u011frultusunda sekiz farkl\u0131 \u00fcniversiteden, farkl\u0131 disiplinlerden akademisyenlerin \u00e7al\u0131\u015fmalar\u0131na yer verilmi\u015f.<\/p>\n<p>Sava\u015f ve kad\u0131n konusunu i\u015flemek i\u00e7in se\u00e7ilen bu d\u00f6nem aral\u0131\u011f\u0131 iki b\u00fcy\u00fck sava\u015fa tan\u0131kl\u0131k ediyor. Ayn\u0131 zamanda hat\u0131rlatmak gerekir ki bu y\u00fczy\u0131ldan bahsederken \u201ctarihin sonu\u201d, \u201cson y\u00fczy\u0131l\u201d gibi kavramlar\u0131n g\u00f6lgesi alt\u0131nda ya\u015fayan insan toplulu\u011fundan bahsediyoruz. 20. yy\u2019\u0131 karanl\u0131k bir \u00e7a\u011f olarak anmak i\u00e7in elimizde bir\u00e7ok sebep var. Petrol krizinin ortaya \u00e7\u0131kmas\u0131, Sovyetlerin \u00e7\u00f6k\u00fc\u015f\u00fc, mevcut kurumlar\u0131n alt\u00fcst olmas\u0131,n\u00fckleer silah ve so\u011fuk sava\u015f\u0131n sonlanmas\u0131yla kapanan bir y\u00fczy\u0131l.<\/p>\n<p>Karl Polanyi\u2019nin deyimi ile, y\u00fcz y\u0131ll\u0131k bar\u0131\u015f s\u00fcrecinin ard\u0131ndan gelen bir y\u00fczy\u0131ldan bahsediyoruz. 20. Y\u00fczy\u0131l medeniyeti, y\u00fcz y\u0131ll\u0131k bar\u0131\u015f s\u00fcrecinden sonra a\u00e7\u0131lan bir sahne. 19. yy\u2019da \u00f6zellikle Avrupa\u2019da insanl\u0131\u011f\u0131n vard\u0131\u011f\u0131 olgunla\u015fma noktas\u0131nda sava\u015flar\u0131n tarih \u00f6ncesinde kald\u0131\u011f\u0131 ve sava\u015f\u0131n yerini diplomas\u0131n\u0131n ald\u0131\u011f\u0131, sava\u015fla de\u011fil diplomasiyle sorunlar\u0131n \u00e7\u00f6z\u00fclmesi fikri yaln\u0131zca d\u00fc\u015f\u00fcnce olarak kalmam\u0131\u015f pratikte de kendini g\u00f6stermi\u015fti. 19. yy\u2019\u0131n sonuna do\u011fru ise sanayi devriminin nimetleriyle insanlar daha yap\u0131l\u0131 bir \u00e7evrede ya\u015famaya ba\u015flam\u0131\u015ft\u0131. Art\u0131k insanlar\u0131n do\u011fal ko\u015fullarda de\u011fil, kendi yaratt\u0131klar\u0131 ortam i\u00e7erisinde ya\u015fad\u0131\u011f\u0131n\u0131, yani \u015fehirler i\u00e7erisinde ya\u015fad\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. \u0130nsanlar\u0131n daha \u201cmedeni\u201d ve kendi yarat\u0131s\u0131 i\u00e7inde ya\u015famaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemden bahsediyoruz; ayn\u0131 zamanda \u015fehirde ya\u015faman\u0131n l\u00fcks olmaktan \u00e7\u0131kt\u0131\u011f\u0131 bir d\u00f6nemden. Karanl\u0131k tablonun di\u011fer y\u00fcz\u00fc de bu y\u00fczy\u0131l\u0131n insan\u0131n kendi kaderini tayin edebilme kabiliyetinin artt\u0131\u011f\u0131, elle tutulur ara\u00e7lar\u0131n geli\u015fti\u011fi d\u00f6nem olmas\u0131d\u0131r. Hatta t\u0131ptaki geli\u015fmelerle birlikte insan g\u00f6vdesinin dahi daha insan elinden \u00e7\u0131kma bir g\u00f6vde \u015feklini ald\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Dolay\u0131s\u0131yla ileriki paragrafta t\u00fcm bunlar\u0131n erkek-kad\u0131n tan\u0131mlar\u0131 \u00fczerinde farkl\u0131la\u015fma yarataca\u011f\u0131n\u0131 s\u00f6yleyebilece\u011fim. \u0130nsan\u0131n kendi \u00fczerine d\u00fc\u015f\u00fcnmesi ve kendi kontrol\u00fcn\u00fc git gide eline almas\u0131 onu kendi hakikatine yakla\u015ft\u0131r\u0131rken tekrar en ba\u015fta s\u00f6yledi\u011fimize, \u201ctarihin sonu\u201d adland\u0131rmalar\u0131na geliyoruz. \u0130skender Sava\u015f\u0131r\u2019\u0131n 20. yy anlat\u0131s\u0131na sad\u0131k kald\u0131\u011f\u0131m bu yaz\u0131lanlarda, t\u00fcm bu s\u00f6ylediklerimizi tek bir \u00e7at\u0131 alt\u0131nda toplamak gerekirse; insan hakikatine 20. yy\u2019da kavu\u015ftuysa bu ancak tarihin sonunda m\u00fcmk\u00fcn olur, yani son y\u00fczy\u0131lda. \u00c7\u00fcnk\u00fc Hegel\u2019in Hukuk Felsefesine Giri\u015f adl\u0131 kitab\u0131nda bahsedilen bilgeli\u011fin ku\u015fu Minerva ancak g\u00fcn batarken u\u00e7maya ba\u015flar. Yani bir \u015fey bu netlikte ancak sona erdi\u011finde anla\u015f\u0131l\u0131rm\u0131\u015f. \u00c7er\u00e7eveyi bu \u015fekilde, son y\u00fczy\u0131l temelinde ve kad\u0131n-erkek farklar\u0131n\u0131n azald\u0131\u011f\u0131 y\u00f6n\u00fcnde \u00e7izdik.<\/p>\n<p>Dikkat \u00e7ekmek istedi\u011fim nokta kitapla ayn\u0131 do\u011frultuda olarak kad\u0131n veya erkek s\u00f6ylemleri ard\u0131ndan gelen alg\u0131lar\u0131n art\u0131k de\u011fi\u015fti\u011fi ve yetersiz kald\u0131\u011f\u0131d\u0131r. Bu sebeple 19. ve 20. yy\u2019\u0131 el \u00e7abuklu\u011fu ile anlatt\u0131k. \u00d6nceki pararagrafta bahsetti\u011fim insanlar\u0131n do\u011fadan kopu\u015fu, makinelerin ve \u015fehirlili\u011fin yayg\u0131nla\u015fmas\u0131 kad\u0131nlar\u0131 nas\u0131l etkileyecek? Do\u011fas\u0131ndan kopan ve \u015fehirlile\u015fen kad\u0131na \u00f6rnek vereceksek Atina \u015fehrine ad\u0131n\u0131 veren Athena\u2019y\u0131 anmak \u00f6nemli olacak. Annesinin karn\u0131ndan de\u011fil babas\u0131 Zeus\u2019un kafas\u0131ndan do\u011fan bu kad\u0131n kendi do\u011fas\u0131ndan kopmu\u015f ve ayn\u0131 zamanda geleneksel, ana\u00e7, do\u011furgan kad\u0131n\u0131 simgeleyen Medusa\u2019n\u0131n da katili. Bu bilgiler \u0131\u015f\u0131\u011f\u0131nda kitab\u0131n kapa\u011f\u0131n\u0131 a\u00e7t\u0131\u011f\u0131m\u0131zda kar\u015f\u0131m\u0131za siyonist bir kad\u0131n Gertrude Bell\u2019i g\u00f6r\u00fcyoruz. Viktorya D\u00f6nemi\u2019nde devletin \u00e7e\u015fitli ajanl\u0131k g\u00f6revlerini en \u00f6n safhada \u00fcstlenen bu kad\u0131n ile ilgili kitapta \u015fu not yer al\u0131yor:<\/p>\n<p><em>\u201cDo\u011fu d\u00fcnyas\u0131nda, bir kad\u0131n olarak \u015feyhlerin, y\u00f6neticilerin huzurunda kendini bir erkek gibi a\u011f\u0131rlatabilmi\u015f ve kad\u0131n oldu\u011fu i\u00e7in mahrem yerlere de girebilmi\u015f.\u201d<\/em><\/p>\n<p>Kendisini bir erkek gibi a\u011f\u0131rlatabilmesi tam da Athena fig\u00fcr\u00fcne yakla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Hatta kitaptan bir \u00f6rnek daha \u00f6nceki paragrafta bahsetti\u011fim kad\u0131n-erkek tan\u0131mlar\u0131n\u0131n kar\u0131\u015fmas\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc destekleyecek. \u015e\u00f6yle ki; G. Bell \u00e7o\u011fumuzun bir \u015fekilde haberdar oldu\u011fu \u00f6nemli bir kad\u0131n hareketi olan, 1908 y\u0131l\u0131ndaki, s\u00fcfrajet hareketine kar\u015f\u0131 etkin bir bi\u00e7imde rol al\u0131yor, kad\u0131nlar\u0131n \u00f6zg\u00fcrle\u015fmesine kar\u015f\u0131 bir duru\u015f sergiliyor yani Medusay\u0131 \u00f6ld\u00fcrmeyi de ihmal etmiyor. Asl\u0131nda bu s\u00f6ylediklerimiz bir yandan kitab\u0131n giri\u015f b\u00f6l\u00fcm\u00fcndeki \u201ceril d\u00fcnyan\u0131n kabullenmekte en \u00e7ok zorland\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcm, kad\u0131n\u0131n de\u011fi\u015fen sosyal stat\u00fcs\u00fcyd\u00fc.\u201d S\u00f6z\u00fcn\u00fc, eril olan yaln\u0131zca erkekler mi? Yoksa bu meseleyi kad\u0131n-erkek tan\u0131mlar\u0131n\u0131n i\u00e7 i\u00e7e ge\u00e7ti\u011fi bu ortamda erillik ve di\u015fillik \u00fczerinden mi okumak gerekiyor? Sorular\u0131n\u0131 \u00f6n\u00fcm\u00fcze seriyor.<\/p>\n<p>Bu konuda T\u00fcrk\u00e7e ve interdisipliner ilk\u00a0 katk\u0131 olan kitap, sava\u015f olgusu \u00fczerinden kad\u0131nlara bakman\u0131n farkl\u0131 yollar\u0131n\u0131 sunuyor. Fakat \u00fczerinde durduklar\u0131 zemin ise travmatik, unutulmas\u0131 g\u00fc\u00e7.<\/p>\n<p><em>&#8211; 20. Y\u00fczy\u0131lda Sava\u015f ve Kad\u0131n, Haz. Onur Yamaner, Bilge K\u00fclt\u00fcr Sanat, 2016, 232 s.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Kad\u0131n ve sava\u015f ba\u015fl\u0131\u011f\u0131 alt\u0131nda sunulanlar\u0131 daha anla\u015f\u0131l\u0131r k\u0131lmak i\u00e7in \u00f6ncelikle 20. yy\u2019\u0131n nas\u0131l bir y\u00fczy\u0131l oldu\u011fu \u00fczerine fikir y\u00fcr\u00fctmek gerekli. Hatta 19. ve 20. yy aras\u0131nda ne t\u00fcr farklar var? Gibi bir sorgulama da bizleri 20. Y\u00fczy\u0131lda Sava\u015f ve Kad\u0131n adl\u0131 kitab\u0131n i\u00e7eri\u011fine yak\u0131nla\u015ft\u0131racak. Ve ard\u0131ndan ya\u015fananlar\u0131n kitaba konu olan g\u00fcnl\u00fck hayata, edebiyata, tiyatroya [&hellip;]<\/p>\n","protected":false},"author":685,"featured_media":14167,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[192,513,29],"tags":[1604,1603,1602,557],"class_list":["post-14166","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-155-sayi","category-kitapcil","category-toplum","tag-disi","tag-eril","tag-erkek","tag-kadin"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14166","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/685"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=14166"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14166\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/14167"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=14166"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=14166"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=14166"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}