{"id":26927,"date":"2013-12-01T16:38:28","date_gmt":"2013-12-01T14:38:28","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=26927"},"modified":"2018-06-13T17:16:24","modified_gmt":"2018-06-13T14:16:24","slug":"ahlak-tartismalari-baglaminda-osmanlidan-gunumuze-kadin","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2013\/12\/01\/ahlak-tartismalari-baglaminda-osmanlidan-gunumuze-kadin","title":{"rendered":"Ahlak tart\u0131\u015fmalar\u0131 ba\u011flam\u0131nda Osmanl\u0131\u2019dan g\u00fcn\u00fcm\u00fcze kad\u0131n"},"content":{"rendered":"

Mevcut iktidar, politik, sosyal ve ahlaki d\u00fczlemde s\u00fcrekli Osmanl\u0131\u2019y\u0131 referans g\u00f6steriyor ve kendilerini \u201cOsmanl\u0131lar\u0131n torunlar\u0131\u201d olarak ifade ediyor. Yaz\u0131m\u0131zda Osmanl\u0131 devletinde kad\u0131nlara y\u00f6nelik ahlaki\/dinsel s\u00f6ylemler \u00fczerinden kurulan bask\u0131 politikas\u0131 ve \u00f6zelde Osmanl\u0131 hanedanl\u0131\u011f\u0131 i\u00e7erisinde genelde ise toplumsal olarak kad\u0131nl\u0131\u011f\u0131n cinsel a\u00e7\u0131dan s\u00f6m\u00fcr\u00fclmesi \u00fczerine in\u015fa edilen \u2018cariye\u2019 politikas\u0131 \u00fczerinde \u00f6rnekler vererek duraca\u011f\u0131z. <\/em><\/p>\n

H\u00fck\u00fcmetin \u00f6\u011frenci evleri \u00fczerinden diline dolad\u0131\u011f\u0131 ahlak tart\u0131\u015fmas\u0131 ve bu tart\u0131\u015fma ile birlikte g\u00fcndeme getirilmeye \u00e7al\u0131\u015f\u0131lan \u00f6\u011frenci evlerine m\u00fcdahale edilmesi fikri ister istemez g\u00fcncele dair yeni bir polemi\u011fin daha do\u011fmas\u0131na neden oldu. Bu tart\u0131\u015fma ba\u015fl\u0131\u011f\u0131 bug\u00fcn\u00fc ilgilendirdi\u011fi kadar ku\u015fkusuz d\u00fcn\u00fcn tart\u0131\u015fmalar\u0131n\u0131 ve ba\u015fat olarak tart\u0131\u015fman\u0131n \u00f6znesi olan \u2018kad\u0131n\u2019 kimli\u011finin, ya\u015fad\u0131\u011f\u0131m\u0131z co\u011frafya \u00fczerinde ge\u00e7irmi\u015f oldu\u011fu siyasal, sosyal ser\u00fcveni de ilgilendirmekte.<\/p>\n

Mevcut siyasal iktidar\u0131n politik, sosyal ve ahlaki d\u00fczlemde s\u00fcrekli referans g\u00f6sterdi\u011fi ve kendilerini \u2018Osmanl\u0131lar\u0131n torunlar\u0131\u2019 olarak ifade ettikleri bir s\u00f6ylem ve bu s\u00f6ylem \u00fczerinden geli\u015ftirilmeye \u00e7al\u0131\u015f\u0131lan \u2018Yeni Osmanl\u0131c\u0131\u2019 toplum yap\u0131s\u0131n\u0131 dikkate alarak biz de tart\u0131\u015fman\u0131n \u2018Osmanl\u0131 devleti\u2019 \u00f6zelinde tarihsel alan\u0131na g\u00f6z atmaya \u00e7al\u0131\u015faca\u011f\u0131z. Bu ba\u011flamda yaz\u0131m\u0131z iki ana eksen \u00fczerinden y\u00fcr\u00fcyecek. Osmanl\u0131 devletinde kad\u0131nlara y\u00f6nelik ahlaki\/dinsel s\u00f6ylemler \u00fczerinden kurulan bask\u0131 politikas\u0131 ve \u00f6zelde Osmanl\u0131 hanedanl\u0131\u011f\u0131 i\u00e7erisinde genelde ise toplumsal olarak kad\u0131nl\u0131\u011f\u0131n cinsel a\u00e7\u0131dan s\u00f6m\u00fcr\u00fclmesi \u00fczerine in\u015fa edilen \u2018cariye\u2019 politikas\u0131, \u00e7al\u0131\u015fmam\u0131z\u0131n iki eksenini olu\u015fturacakt\u0131r.<\/p>\n

Osmanl\u0131\u2019da kad\u0131n\u0131n yeri<\/strong><\/p>\n

G\u00f6kt\u00fcrklerden itibaren sosyal ve siyasal alanda etkin olarak kimli\u011fini ya\u015fayan ve devlet i\u015fleri dahil olmak \u00fczere y\u00f6netim ve idarede g\u00f6rev alan T\u00fcrk kad\u0131nlar\u0131, Osmanl\u0131 devletinin kurulu\u015f y\u0131llar\u0131n\u0131 takiben toplumsal ya\u015famdan d\u0131\u015flanarak neredeyse evin i\u00e7ine hapsedilmi\u015f ve adeta d\u0131\u015f d\u00fcnya ile ba\u011flar\u0131 kesilmi\u015ftir. \u00d6yle ki \u00f6zellikle anne kimli\u011fi ile birlikte toplumda belirgin bir sayg\u0131nl\u0131\u011fa ula\u015fan ve sevgi g\u00f6sterilen kad\u0131nlar, siyasal yap\u0131 i\u00e7erisinde de resmi yaz\u0131\u015fmalar\u0131n m\u00fc\u015fterek imzalanmas\u0131ndan, devlet t\u00f6renlerine kat\u0131l\u0131m ve konu\u015fma yapma, devlet ad\u0131na resmi belge imzalama, dahas\u0131 devlet ba\u015fkanl\u0131\u011f\u0131 g\u00f6revlerine kadar siyasal yap\u0131n\u0131n en \u00fcst kademelerinde g\u00f6rev al\u0131rken, Osmanl\u0131 devleti ile birlikte pe\u00e7e takmadan d\u0131\u015far\u0131 \u00e7\u0131kmayacak noktaya getirilmi\u015ftir.<\/p>\n

Benzer bir bi\u00e7imde Tanzimat\u2019a kadar sosyal yap\u0131n\u0131n neredeyse d\u0131\u015f\u0131nda tutulan, e\u011fitim g\u00f6rmesine dahi m\u00fcsaade edilmeyen, miras hukuku dahil medeni hukuk ba\u011flam\u0131nda toplumsal stat\u00fcs\u00fc yok edilen kad\u0131n, maalesef bu kayb\u0131 Osmanl\u0131 ile birlikte ya\u015fam\u0131\u015ft\u0131r. Belirtti\u011fimiz \u00fczere Osmanl\u0131\u2019dan y\u00fczlerce y\u0131l \u00f6ncesinde T\u00fcrk kad\u0131nlar\u0131 gerek hane halk\u0131 i\u00e7erisinde gerekse de toplumsal yap\u0131n\u0131n di\u011fer kademelerinde sayg\u0131n bir kimli\u011fe sahiptiler. Cinsiyete ba\u011fl\u0131 i\u015fb\u00f6l\u00fcm\u00fcn olmad\u0131\u011f\u0131 T\u00fcrk toplumunda, kad\u0131nlar ayn\u0131 zamanda evin de y\u00f6neticisi konumundayd\u0131lar. Genelde tek e\u015flili\u011fin hakim oldu\u011fu bu toplumsal yap\u0131da, kad\u0131nlar gerek e\u015flerini se\u00e7mede gerekse de bo\u015fanmada \u00f6zg\u00fcrd\u00fcler. T\u00fcrk kad\u0131n\u0131n\u0131n i\u00e7inde bulundu\u011fu o d\u00f6nemi Roux, (2001, 72) (1) Orta Asya<\/em> isimli eserinde \u015f\u00f6yle ortaya koymu\u015ftur: \u201cKad\u0131n \u00f6rt\u00fcnmez, haremde kalmaz, erkeklerden ayr\u0131 ya\u015famaz. Hatta a\u015f\u0131r\u0131 serbest olduklar\u0131 da s\u00f6ylenebilir\u2026 Erkeklerle bayramlara, \u015f\u00f6lenlere ve i\u00e7ki \u00e2lemlerine kat\u0131l\u0131r; onlarla k\u0131m\u0131z ve \u015farap i\u00e7erek sarho\u015f olurlar. Yaln\u0131zca kat\u0131lmakla kalmaz, \u015f\u00f6lenleri, i\u00e7ki \u00e2lemlerini bizzat d\u00fczenler ve davetler verir. Kocas\u0131 evde olmad\u0131\u011f\u0131nda, hatta \u00f6zellikle kocas\u0131 evde olmad\u0131\u011f\u0131 zamanlarda misafirini t\u00fcm ev sahibi g\u00f6revlerini yerine getirerek a\u011f\u0131rlar. Ata erkekler gibi biner, bu, Avrupal\u0131lar\u0131 \u00e7ok \u015fa\u015f\u0131rt\u0131r. Ok atar, \u00f6k\u00fcz arabalar\u0131n\u0131 kullan\u0131r… Kocalar\u0131 dama oynarken onlar futbol oynarlar. Kendi i\u015fleriyle u\u011fra\u015f\u0131r, pazara gider ve kocas\u0131 paketlerini ta\u015f\u0131r\u2026 Ava ve sava\u015fa kat\u0131ld\u0131klar\u0131 da olur… Gen\u00e7 k\u0131zlar erkeklerle rekabet ederler, onlarla d\u00f6v\u00fc\u015f\u00fcp g\u00fcre\u015fmekten hi\u00e7 \u00e7ekinmezler.\u201d<\/p>\n

Peki, T\u00fcrk toplumunda sosyal konumu y\u00fcksek olan kad\u0131n kimli\u011finin Osmanl\u0131 devletinde bu derecede gerilemesine neden olan olgu nedir? Bu soruya yani yan\u0131t arayan pek \u00e7ok \u00e7al\u0131\u015fma yap\u0131lm\u0131\u015ft\u0131r. Bizans ve \u0130ran k\u00fclt\u00fcrlerinden etkile\u015fim ve yerle\u015fik ya\u015fama ge\u00e7i\u015fle birlikte T\u00fcrk kad\u0131nlar\u0131n\u0131n bu kayb\u0131 ya\u015fad\u0131klar\u0131n\u0131 ileri s\u00fcren tezler ile birlikte \u0130slam dininde yer alan h\u00fck\u00fcmlerin kad\u0131nlar \u00fczerinde b\u00f6yle bir sonu\u00e7 yaratt\u0131\u011f\u0131 ve Osmanl\u0131 devletinde de dinin g\u00fc\u00e7l\u00fc etkisi ile birlikte kad\u0131nlar\u0131n toplumsal yap\u0131dan d\u0131\u015fland\u0131\u011f\u0131 vb. y\u00f6nl\u00fc tezler bu \u00e7al\u0131\u015fmalar\u0131n ba\u015f\u0131nda gelmektedir. S\u00f6z konusu \u00e7al\u0131\u015fmalar \u00e7al\u0131\u015fmam\u0131z\u0131n s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131nda kalmakla birlikte bu noktada \u015funu s\u00f6yleyebiliriz: \u00d6zelikle din ba\u011flam\u0131nda, kad\u0131n\u0131 cinsel, fiziksel ve ekonomik olarak s\u00f6m\u00fcren iktidarlar, din \u00f6zelinde kad\u0131n \u00fczerine reva g\u00f6rd\u00fc\u011f\u00fc ya da uygulamak istedi\u011fi dinsel k\u0131ssa, hadis vb. metni al\u0131rken, tam tersi y\u00f6nde ortaya konulan dinsel kay\u0131tlara bihaber kalabilmektedir. Bu anlamda d\u00f6nemin iktidarlar\u0131n\u0131n kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 toplum yap\u0131s\u0131, din ba\u015fta olmak \u00fczere her t\u00fcrl\u00fc \u2018kutsal\u0131\u2019, olu\u015fturmak istedi\u011fi sosyal yap\u0131ya uygun olarak operasyonel alana dahil etmi\u015ftir.<\/p>\n

Osmanl\u0131 devletinde kad\u0131nlar\u0131n toplum d\u0131\u015f\u0131na itilmesi ve sadece kad\u0131n kimli\u011finden dolay\u0131 u\u011fram\u0131\u015f oldu\u011fu ayr\u0131mc\u0131l\u0131\u011f\u0131\/ma\u011fduriyeti g\u00f6stermek a\u00e7\u0131s\u0131ndan iki \u00f6rne\u011fi inceleyece\u011fiz: Osmanl\u0131\u2019da kad\u0131nlar\u0131n e\u011fitimi ve ba\u015f\u00f6rt\u00fc emirleri.<\/p>\n

Osmanl\u0131\u2019da kad\u0131nlar\u0131n e\u011fitim ser\u00fcveni<\/strong><\/p>\n

Osmanl\u0131 devletinde genel olarak bat\u0131 standartlar\u0131nda e\u011fitim faaliyeti ne yaz\u0131k ki ancak 19. y\u00fczy\u0131l\u0131n ortalar\u0131nda hayata ge\u00e7ebilmi\u015ftir. Bat\u0131l\u0131la\u015fma hareketleri ve Tanzimat Ferman\u0131 ile kendine ya\u015fam alan\u0131 bulan bu e\u011fitim faaliyeti \u00f6ncesinde ise k\u0131z ve erkek \u00e7ocuklar\u0131n ilk gitti\u011fi e\u011fitim kurumlar\u0131 s\u0131byan mektepleri ya da mahalle mektepleri ad\u0131yla bilinen okullard\u0131. Resmi olarak haz\u0131rlanm\u0131\u015f herhangi bir m\u00fcfredat\u0131 olmayan bu okullar\u0131n y\u00f6netimi vak\u0131flar\u0131n ellerinde idi. Be\u015f, alt\u0131 ya\u015flar\u0131nda okula ba\u015flayan \u00e7ocuklar \u00fc\u00e7 d\u00f6rt y\u0131l s\u00fcresince an\u0131lan okullarda okuma yazma, Kuran<\/em> ve temel din bilgilerini \u00f6\u011frenirlerdi. \u00d6\u011fretmenli\u011fini cami hocalar\u0131n\u0131n yapt\u0131\u011f\u0131 bu okullar \u0130stanbul\u2019da ilk defa Fatih Sultan Mehmet d\u00f6neminde a\u00e7\u0131lm\u0131\u015ft\u0131r. Bu okullara b\u00fct\u00fcn \u00f6\u011frencilerin gitmesi i\u00e7in bile d\u00f6rt y\u00fcz y\u0131ll\u0131k bir d\u00f6nemin ge\u00e7mesi beklenmi\u015f ve ancak II. Mahmut d\u00f6neminde \u0130stanbul\u2019da t\u00fcm \u00e7ocuklar\u0131n mahalle mekteplerine gitme zorunlulu\u011fu karar\u0131 al\u0131nm\u0131\u015ft\u0131r. Ayn\u0131 karar\u0131n b\u00fct\u00fcn \u015fehirlerde uygulanmas\u0131 i\u00e7in de Kanun-i Esasi beklenmi\u015f ve nihayet 1876 y\u0131l\u0131nda k\u0131z \u00e7ocuklar\u0131n\u0131n okula g\u00f6nderilmesi mecburi hale getirilmi\u015ftir.<\/p>\n

S\u0131byan mektepleri sonras\u0131nda ise erkek \u00e7ocuklar\u0131n bir k\u0131sm\u0131 medreselere gidebilirken, k\u0131zlar bu haktan mahrum b\u0131rak\u0131lm\u0131\u015ft\u0131r. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere Osmanl\u0131\u2019da genel olarak e\u011fitim sisteminde olduk\u00e7a k\u00f6hne bir yap\u0131 h\u00e2kimken k\u0131z \u00e7ocuklar\u0131n e\u011fitimi a\u00e7\u0131s\u0131ndan bu durum daha vahimdir. \u00d6yle ki 1859 y\u0131l\u0131na kadar k\u0131z \u00e7ocuklar\u0131 i\u00e7in s\u0131byan mektepleri d\u0131\u015f\u0131nda gidebilecekleri herhangi bir e\u011fitim kurumu yoktu. \u0130lk k\u0131z r\u00fc\u015ftiyesi (orta okul) olan Cevri Usta \u0130nas R\u00fc\u015ftiyesi, Ocak 1859\u2019da \u0130stanbul\u2019da a\u00e7\u0131labilmi\u015ftir. Pek tabi Tanzimat y\u0131llar\u0131 i\u00e7erisinde gerek d\u00f6nemin ayd\u0131nlar\u0131 gerekse bas\u0131n k\u0131z \u00e7ocuklar\u0131n e\u011fitim durumlar\u0131n\u0131n y\u00fckselebilmesi i\u00e7in \u00f6nemli \u00e7al\u0131\u015fmalar ger\u00e7ekle\u015ftirmi\u015fler ve bu do\u011frultuda etkili yaz\u0131lara imza atm\u0131\u015flard\u0131r. E\u011fitim sisteminin karma haline bakt\u0131\u011f\u0131m\u0131zda ise hakim ayr\u0131mc\u0131 tabloyu burada da g\u00f6r\u00fcr\u00fcz. \u00d6yle ki bir mahalle ya da k\u00f6yde iki s\u0131byan mektebi varsa bunlardan biri k\u0131z \u00e7ocuklar\u0131na di\u011feri ise erkek \u00e7ocuklar\u0131na ayr\u0131l\u0131rd\u0131. E\u011fer b\u00f6yle bir imkan yoksa k\u0131z erkek \u00e7ocuklar\u0131 ayr\u0131 s\u0131ralarda oturtulur, hatta k\u0131z \u00e7ocuklar\u0131 s\u0131n\u0131f\u0131n bir taraf\u0131na erkek \u00e7ocuklar\u0131 da bir di\u011fer tarafa ayr\u0131larak oturtulurdu. E\u011fitimin kalitesi ise beklenildi\u011fi \u00fczere \u00e7a\u011fda\u015f e\u011fitim normlar\u0131ndan \u00e7ok uzakt\u0131, hatta o kadar ki bu okullar\u0131 bitirenlerin \u00e7o\u011fu okuma yazma \u00f6\u011frenemeden sadece Kuran<\/em>\u2019dan sureleri ezberleyerek mezun oluyorlard\u0131.<\/p>\n

R\u00fc\u015ftiye mekteplerine geri d\u00f6nersek bu okullar\u0131n a\u00e7\u0131lma amac\u0131n\u0131 h\u00fck\u00fcmet \u015f\u00f6yle a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201cOkuyup yazman\u0131n erkek ve kad\u0131nlar i\u00e7in elzem olup ge\u00e7inmek i\u00e7in a\u011f\u0131r i\u015fler g\u00f6ren erkeklerin ev i\u015flerinde rahat etmeleri ancak kad\u0131nlar\u0131n dahi din ve d\u00fcnyalar\u0131n\u0131 bilerek<\/p>\n

kocalar\u0131n\u0131n emirlerine itaat etmeleriyle ve istemediklerini yapmaktan sak\u0131nmalar\u0131yla iffetlerini koruyup kanaat ehli olmalar\u0131yla m\u00fcmk\u00fcn olacakt\u0131r.\u201d (2) Yani ama\u00e7 ev kad\u0131n\u0131 yeti\u015ftirmektir. Buna ra\u011fmen s\u00f6z konusu okullar \u00fclke geneline yay\u0131lmaz ve \u0130stanbul ile birka\u00e7 \u015fehir d\u0131\u015f\u0131nda bu okullarda etkin bir e\u011fitim faaliyeti y\u00fcr\u00fct\u00fclemez. \u00c7\u00fcnk\u00fc bir taraftan an\u0131lan okullarda e\u011fitim verecek \u00f6\u011fretmen yoktur, di\u011fer taraftan halk da k\u0131z \u00e7ocuklar\u0131na erkek \u00f6\u011fretmenlerin e\u011fitim verdi\u011fi gerek\u00e7esi ile \u00e7ocuklar\u0131n\u0131 bu okullara g\u00f6ndermekte isteksiz kal\u0131r! Bu durumun sonucunda ortaya \u015f\u00f6yle bir tablo \u00e7\u0131kar: \u201c1871\u2019de \u0130stanbul\u2019da 8 adet k\u0131z r\u00fc\u015ftiyesi ve buralarda 207 k\u0131z \u00f6\u011frenci vard\u0131. Oysa o tarihte \u0130stanbul\u2019da 14 adet erkek r\u00fc\u015ftiyesi ve buralarda 1421 erkek \u00f6\u011frenci bulunuyordu. 1876-1877\u2019de ise \u0130stanbul\u2019da 9 k\u0131z r\u00fc\u015ftiyesi ve buralarda 309 \u00f6\u011frenci varken ayn\u0131 tarihte \u0130stanbul\u2019da 21 erkek r\u00fc\u015ftiyesinde 1795 \u00f6\u011frenci okuyordu. (3) Bu vahim tablonun \u00f6n\u00fcne ge\u00e7mek ve k\u0131z \u00e7ocuklar\u0131n\u0131 erkek \u00f6\u011fretmenlerden dolay\u0131 okula g\u00f6ndermeyen velilerin r\u00fc\u015ftiye okullar\u0131na kar\u015f\u0131 g\u00fcvenlerini kazanmak i\u00e7in 26\u00a0Nisan 1870\u2019de, Dar\u00fclmuallimat (kad\u0131n \u00f6\u011fretmenler yeti\u015ftirmek amac\u0131yla kurulan \u00f6\u011fretmen okulu), E\u011fitim Bakan\u0131 Saffet Pa\u015fa\u2019n\u0131n bir nutku ile a\u00e7\u0131lm\u0131\u015ft\u0131r.<\/p>\n

K\u0131zlar i\u00e7in lise d\u00fczeyinde e\u011fitim veren kurumlar\u0131n a\u00e7\u0131lmas\u0131 da yine yo\u011fun tart\u0131\u015fmalar sonras\u0131nda g\u00fcndeme gelebilmi\u015f ve baz\u0131 ara\u015ft\u0131rmac\u0131lara g\u00f6re ilk liseler 1880\u2019li y\u0131llarda a\u00e7\u0131labilmi\u015ftir. Di\u011fer taraftan Aky\u00fcz ilk k\u0131z lisesinin a\u00e7\u0131l\u0131\u015f\u0131n\u0131 1911 y\u0131l\u0131 olarak tespit etmi\u015ftir. An\u0131lan y\u0131lda \u0130nas \u0130dadisi (lise) ad\u0131yla a\u00e7\u0131lan bu ilk lise sonraki y\u0131llarda isim de\u011fi\u015ftirmi\u015f ve 1922 y\u0131l\u0131nda \u0130stanbul K\u0131z Lisesi ad\u0131n\u0131 alm\u0131\u015ft\u0131r. K\u0131zlar i\u00e7in ilk \u00fcniversite ise onu takip eden y\u0131llarda g\u00fcndeme gelmi\u015f ve 1914 y\u0131l\u0131nda ilk \u0130nas D\u00e2r\u00fclf\u00fcnunu ad\u0131n\u0131 ta\u015f\u0131yan, k\u0131zlar i\u00e7in bir \u00fcniversite a\u00e7\u0131lm\u0131\u015ft\u0131r. Bununla birlikte t\u0131p, di\u015f\u00e7ilik, eczac\u0131l\u0131k b\u00f6l\u00fcmlerinde k\u0131z \u00f6\u011frencilerin de okuyabilmesine ancak 1917 y\u0131l\u0131nda izin verilmi\u015ftir. (4)<\/p>\n

K\u0131z \u00e7ocuklar\u0131na y\u00f6nelik okullar\u0131n yayg\u0131nla\u015fmas\u0131 ve nihai olarak 1914\u2019te K\u0131z Dar\u00fclf\u00fcn\u00fbnu\u2019nun (\u00fcniversite) a\u00e7\u0131lmas\u0131 ve bat\u0131l\u0131la\u015fma hareketleri ile birlikte, karma e\u011fitim meselesi ilk defa tart\u0131\u015fma g\u00fcndemine girebilmi\u015ftir. \u00d6yle ki 1914 y\u0131l\u0131nda a\u00e7\u0131lan ilk k\u0131z \u00fcniversitesi dersleri Dar\u00fclf\u00fcn\u00fbn binas\u0131nda, erkek \u00f6\u011frencilerden ayr\u0131 zamanlarda g\u00f6r\u00fcl\u00fcyordu. Erkek ve k\u0131z \u00f6\u011frencilerin bu ayn\u0131 binada ama farkl\u0131 zamanlarda e\u011fitim g\u00f6rmesi 1919 y\u0131l\u0131nda gazete haberlerine \u2018karma e\u011fitim\u2019 yap\u0131laca\u011f\u0131 \u015feklinde g\u00fcndeme gelmi\u015f, buna kar\u015f\u0131l\u0131k d\u00f6nemin Milli E\u011fitim Bakan\u0131 \u015fu a\u00e7\u0131klamay\u0131 yaparak tart\u0131\u015fmalar\u0131 sonland\u0131rm\u0131\u015ft\u0131r: \u201c\u0130nas Dar\u00fclf\u00fcn\u00fbnu i\u00e7in bir bina sa\u011flanarak \u00f6\u011frenciler oraya nakledilmedik\u00e7e ba\u015fka t\u00fcrl\u00fc yapmaya imk\u00e2n yoktur. D\u00e2r\u00fclf\u00fcnun \u00f6\u011fretmenleri ayr\u0131 saatlerde, ayr\u0131 dershanelerde k\u0131zlara ayr\u0131, erkeklere ayr\u0131 ders vermeyi s\u00fcrd\u00fcr\u00fcyorlar. Erkek \u00f6\u011frenciler \u00f6\u011fleden \u00f6nce, k\u0131z \u00f6\u011frenciler \u00f6\u011fleden sonra ders g\u00f6rmektedirler.\u201d (5) Her ne kadar karma e\u011fitim bu \u015fekilde \u00f6nlenmek istense de \u00e7ok ge\u00e7meden bu uygulama tarihe kar\u0131\u015facakt\u0131r.<\/p>\n

Biz d\u00f6nelim ilk \u0130nas D\u00e2r\u00fclf\u00fcnunu\u2019na. 1914 y\u0131l\u0131nda a\u00e7\u0131lan bu okul 1920\u2019de Dar\u00fclmuallimat-\u0131 \u00c2liye\u2019den ayr\u0131l\u0131p Dar\u00fclf\u00fcn\u00fbna ba\u011flanm\u0131\u015f ve sonras\u0131nda derslerde yine k\u0131z-erkek ayr\u0131 e\u011fitim yap\u0131lm\u0131\u015ft\u0131r. Buna kar\u015f\u0131l\u0131k Fen ve Edebiyat \u015fubelerindeki k\u0131z \u00f6\u011frenciler bu karar\u0131 protesto ederek kendi s\u0131n\u0131flar\u0131n\u0131 boykot edip erkek \u00f6\u011frencilerin s\u0131n\u0131flar\u0131na girmi\u015fler ve \u0130nas Dar\u00fclf\u00fcn\u00fbnu Eyl\u00fcl 1921\u2019de tarihe kar\u0131\u015fm\u0131\u015ft\u0131r. Verilen bu m\u00fccadelenin bir sonucu olarak da Hukuk Fak\u00fcltesi 1921-1922, T\u0131p Fak\u00fcltesi 1922-1923 \u00f6\u011fretim y\u0131l\u0131ndan itibaren k\u0131z \u00f6\u011frenci alm\u0131\u015f ve karma e\u011fitim talebi \u00f6\u011frencilerin \u00e7abalar\u0131 ile \u00f6\u011frenim hayat\u0131na girmi\u015ftir.<\/p>\n

Ana hatlar\u0131yla aktarmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z Osmanl\u0131 devletinde kad\u0131n\u0131n e\u011fitim alan\u0131ndaki yerine dair \u015fu saptamalar\u0131 yapabiliriz:<\/p>\n

– Sosyalizasyon alan\u0131 olarak da g\u00f6rebilece\u011fimiz e\u011fitim kurumlar\u0131 Osmanl\u0131 devletinde ge\u00e7 bir d\u00f6nemde 19. y\u00fczy\u0131l ortalar\u0131nda boy g\u00f6sterdi.<\/p>\n

– K\u0131z \u00e7ocuklar\u0131n\u0131n e\u011fitim s\u00fcre\u00e7lerine d\u00e2hil edilmesi ise hep tart\u0131\u015fmalar sonras\u0131nda g\u00fcndeme geldi.<\/p>\n

– \u0130\u00e7 ve d\u0131\u015f dinamikler sonras\u0131nda e\u011fitim kurumlar\u0131na d\u00e2hil edilen k\u0131z \u00e7ocuklar\u0131 \u00fczerinde hep bir bask\u0131 politikas\u0131 uyguland\u0131.<\/p>\n

– \u00d6zellikle karma e\u011fitim ve k\u0131z \u00e7ocuklar\u0131n erkek \u00f6\u011fretmen taraf\u0131ndan \u00f6\u011fretime tabi tutulmas\u0131 Osmanl\u0131 devlet y\u00f6netimince uzun bir d\u00f6nem kabul g\u00f6rmedi.<\/p>\n

– Osmanl\u0131\u2019da kad\u0131nlar \u00fczerinde uygulanan dinsel\/ahlaki bask\u0131lar e\u011fitim s\u00fcre\u00e7lerinde bask\u0131n bir bi\u00e7imde ortaya \u00e7\u0131kt\u0131.<\/p>\n

Osmanl\u0131\u2019da kad\u0131nlar \u00fczerinde uygulanan ba\u015f\u00f6rt\u00fc yasalar\u0131<\/strong><\/p>\n

Kad\u0131n \u00fczerinde \u00f6zellikle \u00f6rt\u00fcnme ba\u011flam\u0131nda \u00e7\u0131kar\u0131lan yasa ve h\u00fck\u00fcmlerin ge\u00e7mi\u015fi uzun as\u0131rlar \u00f6ncesine dayan\u0131r. Bu ba\u011flamda kad\u0131nlarla ilgili tarihte ilk yaz\u0131l\u0131 kaynaklar Asurlarda g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Asur yasalar\u0131nda \u201c(tanr\u0131lara adanm\u0131\u015f) fahi\u015fe olmayan kad\u0131nlar\u0131n \u00f6rt\u00fcnmesi zorunlu k\u0131l\u0131nm\u0131\u015ft\u0131r. Buna g\u00f6re an\u0131lan toplumda fahi\u015felerin ba\u015f\u0131 a\u00e7\u0131kken, fahi\u015fe olmayan kad\u0131nlar\u0131n kapanmas\u0131 zorunlu hale getirilmi\u015ftir. Yine Yunan uygarl\u0131\u011f\u0131n\u0131n ilk d\u00f6nemlerinde kad\u0131n\u0131n toplumdaki yeri ikinci plandad\u0131r. \u00d6rne\u011fin insanl\u0131\u011f\u0131n ba\u015f\u0131na gelen b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131 olarak g\u00f6sterilen Pandora bir kad\u0131nd\u0131r. B\u00fct\u00fcn olumlu \u00f6zellikler erke\u011fe atfedilmi\u015ftir. Kad\u0131nlar ise ilerleyen d\u00f6nemlerde bu dezavantajl\u0131 konumlar\u0131ndan uzakla\u015fsa da, an\u0131lan d\u00f6nemde erkeklerle bir arada bulunmamalar\u0131 ve ba\u015flar\u0131n\u0131 \u00f6rtmeleri y\u00f6n\u00fcnde uyar\u0131lara maruz kalm\u0131\u015flard\u0131r. Dahas\u0131 Truval\u0131 Paris\u2019in ka\u00e7\u0131rd\u0131\u011f\u0131 Helen, evlendi\u011fi g\u00fcn tanr\u0131\u00e7a Afrodit\u2019in verdi\u011fi alt\u0131n i\u015flemeli ya\u015fma\u011f\u0131 ba\u015f\u0131na ge\u00e7irmi\u015f ve b\u00f6ylelikle evlenmekle kad\u0131n\u0131n \u00f6rt\u00fcnmesi aras\u0131nda bir ba\u011f oldu\u011funu g\u00f6stermi\u015ftir. (6) Heraklit de Yunanistan ve M\u0131s\u0131r\u2019da ya\u015fayan kad\u0131nlar\u0131n \u00f6rt\u00fcnme bi\u00e7imlerini \u015f\u00f6yle anlat\u0131r: \u201cGiysilerin ba\u015fa gelen k\u0131s\u0131mlar\u0131 \u00f6yle sar\u0131l\u0131r ki, y\u00fcz\u00fcn t\u00fcm\u00fc pe\u00e7e ile \u00f6rt\u00fcnm\u00fc\u015f gibi g\u00f6r\u00fcl\u00fcr. Zira sadece g\u00f6zler ortada kal\u0131r, y\u00fcz\u00fcn di\u011fer b\u00f6l\u00fcmleri ise giysinin bir par\u00e7as\u0131 ile tamamen \u00f6rt\u00fcn\u00fcr.\u201d (7)<\/p>\n

Kad\u0131n\u0131n kapanmas\u0131 ve ba\u015f\u00f6rt\u00fcs\u00fc ile ilgili h\u00fck\u00fcmlerin dinlerde de bask\u0131n bir bi\u00e7imde yer ald\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Gerek Yahudilerde, gerek H\u0131ristiyanlarda gerekse de M\u00fcsl\u00fcmanlarda, ba\u015f\u00f6rt\u00fcs\u00fc, iffet ve namus kavramlar\u0131 \u00f6zde\u015fle\u015ftirilmi\u015f ve kad\u0131nlar\u0131n ba\u015f\u00f6rt\u00fcs\u00fc takmas\u0131 i\u00e7in kimi zaman \u00e7ok a\u011f\u0131r yapt\u0131r\u0131mlar uygulanm\u0131\u015ft\u0131r. O kadar ki Yahudilerde \u00f6rt\u00fcnme kad\u0131na zulmetme ve bask\u0131 arac\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f, kad\u0131nlar\u0131n ba\u015flar\u0131n\u0131 \u00f6rtmemeleri su\u00e7 say\u0131lm\u0131\u015f ve dindar Yahudi kad\u0131nlar evlenince sa\u00e7lar\u0131n\u0131 t\u0131ra\u015f ettirip bir peruk ya da ba\u015f\u00f6rt\u00fcs\u00fc ile ba\u015flar\u0131n\u0131 \u00f6rtm\u00fc\u015ft\u00fcr. (8) Benzer bi\u00e7imde H\u0131ristiyan toplumunda da kad\u0131nlar\u0131n \u00f6rt\u00fcnmesi ile ilgili ciddi bask\u0131lar uygulanm\u0131\u015f ve bu durum bir ahlak kural\u0131 gibi g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u0130lerleyen d\u00f6nem i\u00e7erisinde de H\u0131ristiyanlar i\u00e7in bakire ve evli kad\u0131nlar\u0131n ba\u015flar\u0131n\u0131 \u00f6rtmesi zorunlu hale getirilmi\u015ftir. \u0130slam\u2019da ise \u00f6rt\u00fcnme ile ilgili sureler Medine d\u00f6neminde ve \u0130slam Peygamberinin 23 y\u0131ll\u0131k tebli\u011f s\u00fcrecinin 18-19. y\u0131llar\u0131nda g\u00fcndeme gelmi\u015ftir. \u0130slam \u00f6ncesi d\u00f6nemde ise \u00f6rt\u00fc ayn\u0131 zamanda se\u00e7kin aileler taraf\u0131ndan kullan\u0131lan bir stat\u00fc sembol\u00fc olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

\u0130slam inanc\u0131nda vuku bulan \u00f6rt\u00fcnme ile ilgili surelerin tefsirlerine bakt\u0131\u011f\u0131m\u0131zda, \u00f6rt\u00fcnmenin mevcut toplumda kad\u0131nlar\u0131n ba\u015flar\u0131na gelebilecek tehlikelerden korunmalar\u0131 i\u00e7in gerekli bir giyinme bi\u00e7imi olarak tan\u0131t\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bununla birlikte \u0130slam\u2019da \u00f6rt\u00fcnme, iman\u0131n de\u011fil amelin alan\u0131na dahil bir konudur. Di\u011fer bir ifadeyle kad\u0131n \u00f6rt\u00fcnmese de M\u00fcsl\u00fcman\u2019d\u0131r. T\u0131pk\u0131, ki\u015finin kendini M\u00fcsl\u00fcman olarak tan\u0131mlamas\u0131na ra\u011fmen namaz k\u0131lmamas\u0131, zek\u00e2t vermemesi, oru\u00e7 tutmamas\u0131 ve hacca gitmemesi gibi. \u00c7\u00fcnk\u00fc say\u0131lan ibadetler bir rit\u00fcel olup, dinin inan\u00e7 esaslar\u0131n\u0131 de\u011fil, davran\u0131\u015fsal, ibadete y\u00f6nelik yanlar\u0131n\u0131 g\u00f6sterir. Belirleyici olan ise usul de\u011fil, esasa ili\u015fkin iman \u015fartlar\u0131 oldu\u011fu i\u00e7in ki\u015finin \u00f6rt\u00fcnmemesi ile M\u00fcsl\u00fcman olup olmamas\u0131 aras\u0131nda bir ba\u011f yoktur. Di\u011fer taraftan \u00f6rt\u00fcnme ile ilgili surelere ili\u015fkin herhangi bir yap\u0131sal, tarihsel analize gidilmeyip, salt\u0131k olarak bu sureleri de\u011ferlendirme yakla\u015f\u0131m\u0131, kad\u0131nlara \u00f6rt\u00fcnmenin dayat\u0131lmas\u0131n\u0131n temelini olu\u015fturmu\u015ftur. Ayn\u0131 gerek\u00e7e ile \u201cba\u015f\u00f6rt\u00fcs\u00fc siyaseti\u201d s\u00fcrekli bir bi\u00e7imde g\u00fcndemde yerini alabilmi\u015ftir.<\/p>\n

Osmanl\u0131 toplumunda \u00f6rt\u00fcnme konusuna ge\u00e7meden \u00f6nce \u015funu ifade etmeliyiz ki, M\u00fcsl\u00fcman olmadan \u00f6nce T\u00fcrk kad\u0131nlar\u0131nda \u00f6rt\u00fcnme olmad\u0131\u011f\u0131, tarihe ge\u00e7en bir kay\u0131t olarak g\u00f6z\u00fckmektedir. \u00d6yle ki MS 900\u2019l\u00fc y\u0131llarda O\u011fuzlar\u0131n aras\u0131nda bir s\u00fcre kalan \u0130bn Fazlan, kad\u0131nlar\u0131n erkeklerle bir arada oldu\u011funu ve \u00f6rt\u00fcnmedi\u011fimi ifade etmi\u015ftir. (9) T\u00fcrklerin \u00f6rt\u00fcnmeyle tan\u0131\u015ft\u0131klar\u0131 d\u00f6nem ise M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul ettikleri 9. ve 11. y\u00fczy\u0131la kadar uzan\u0131r. Yine de \u0130bni Battuta, 14. y\u00fczy\u0131lda T\u00fcrk b\u00f6lgelerinde kad\u0131n ve erkek aras\u0131ndaki e\u015fitli\u011fi ve kad\u0131nlar\u0131n \u00f6rt\u00fcl\u00fc olmad\u0131\u011f\u0131n\u0131 ifade eder. (10)<\/p>\n

Osmanl\u0131 devletinin ilk d\u00f6nemlerinde de, yukar\u0131da ifade etti\u011fimiz bi\u00e7imde, kad\u0131n ve erkek e\u015fitli\u011finin sonraki d\u00f6nemlere g\u00f6re ileri bir noktada oldu\u011fu ve kad\u0131nlar\u0131n bu d\u00f6nemlerde daha serbest ya\u015fad\u0131klar\u0131n\u0131 s\u00f6yleyebiliriz. (11) Dahas\u0131 \u00f6rt\u00fcnmenin \u0130stanbul ele ge\u00e7irilene kadar kurumsalla\u015fmad\u0131\u011f\u0131n\u0131, \u00f6rt\u00fcnme konusunun da dinsel gerek\u00e7elerden ziyade kad\u0131nlarla ilgili \u2018ahlaki\u2019 kayg\u0131lardan do\u011fdu\u011funu g\u00f6rmekteyiz. \u0130lerleyen d\u00f6nemlerde ise Bizans gelene\u011fi ile tan\u0131\u015fan Osmanl\u0131 hanedanl\u0131\u011f\u0131 devlet b\u00fcrokrasisinde ve aile yap\u0131s\u0131nda kimi de\u011fi\u015fikliklere gitmi\u015f, Bizans\u2019\u0131n s\u0131n\u0131fl\u0131 yap\u0131s\u0131nda bask\u0131n bir bi\u00e7imde g\u00f6r\u00fclen hiyerar\u015fik yap\u0131lanmay\u0131 kendi saray ya\u015fam\u0131na da ta\u015f\u0131m\u0131\u015ft\u0131r. Bu noktada \u2018harem\u2019 gelene\u011fi saray\u0131n i\u00e7ine yerle\u015fmi\u015f ve kad\u0131nlar da Anadolu\u2019da g\u00f6z\u00fckmeyen bir bi\u00e7imde odalara hapsedilerek, \u00f6rt\u00fcnmeye ba\u015flam\u0131\u015flard\u0131r.<\/p>\n

Di\u011fer taraftan Yavuz Sultan Selim ile ba\u015flayan Do\u011fu politikas\u0131 ve g\u00fc\u00e7l\u00fc dini vurgular\u0131n g\u00fcndeme getirilmesi kad\u0131nlar\u0131n giyim ku\u015fam\u0131 \u00fczerinde etkili olmu\u015f ve an\u0131lan padi\u015fah ile birlikte kad\u0131nlarla ilgili pe\u015f pe\u015fe emirler yay\u0131nlanmaya ba\u015flanm\u0131\u015ft\u0131r. 16. y\u00fczy\u0131ldan ba\u015flay\u0131p 19. y\u00fczy\u0131l\u0131n ortalar\u0131na kadar olduk\u00e7a kat\u0131 bir \u015fekilde uygulanan emirlerde \u201c\u015eeriat ve ahlak ad\u0131na, kad\u0131n\u0131n giyimi \u00fczerine ayr\u0131nt\u0131lar bile tan\u0131mlanm\u0131\u015f, feracelerin yaka boylar\u0131, \u00fczerindeki nak\u0131\u015flar, ya\u015fmaklar\u0131n bi\u00e7imleri, inceli\u011fi gibi detaylar bile bu emirlere konu olmu\u015ftur.\u201d (12) Bu yasaklarla kad\u0131nlar\u0131n sokakta g\u00f6r\u00fcnmeleri ve erkeklerle olan ili\u015fkileri de kontrol alt\u0131na al\u0131nmaya \u00e7al\u0131\u015f\u0131l\u0131r.<\/p>\n

\u00d6rt\u00fcnme ile ilgili ilk yasak emri 1725\u2019te \u0130stanbul\u2019da ya\u015fayan kad\u0131nlara y\u00f6nelik yay\u0131nlan\u0131r. Bu yasakta \u0130stanbul Kad\u0131s\u0131na ve Yeni\u00e7eri A\u011fas\u0131na ve Bostanc\u0131ba\u015f\u0131 A\u011fa\u2019ya \u015f\u00f6yle seslenilir: \u201c\u0130stanbul memleketimizin y\u00fcz\u00fc suyu, bilginler, d\u00fcr\u00fcstler ve edipler beldesidir. Halk\u0131n\u0131n da g\u00fcnl\u00fck k\u0131yafetlerinin \u015feriata uygun olmas\u0131 devlet namusu gere\u011findedir. Fakat sava\u015flar y\u00fcz\u00fcnden \u00e7ok \u00f6nemli i\u015flerle u\u011fra\u015f\u0131l\u0131rken bu husus ihmal edilmi\u015ftir. Baz\u0131 yaramaz kad\u0131nlar bunu f\u0131rsat bilip, sokaklarda halk\u0131 ba\u015ftan \u00e7\u0131karmak gayesiyle a\u015f\u0131r\u0131 s\u00fcslenmeye ba\u015flam\u0131\u015flard\u0131r. Yeni bi\u00e7imlerde \u00e7e\u015fitli esvaplar yapt\u0131rm\u0131\u015flar; H\u0131ristiyan kad\u0131nlar\u0131n\u0131 taklit ederek ba\u015flar\u0131na acayip serpu\u015flar ge\u00e7irmi\u015flerdir\u2026 Bundan b\u00f6yle kad\u0131nlar bir kar\u0131\u015ftan ziyade b\u00fcy\u00fck yakal\u0131 ferace ve \u00fc\u00e7 de\u011firmiden fazla ba\u015f yemenisi ile soka\u011fa \u00e7\u0131kamayacaklard\u0131r. Feracelerde s\u00fcs olarak bir parmaktan enli \u015ferit kullan\u0131lmayacakt\u0131r. Bu yasaklar\u0131 dinlemeyecek olan kad\u0131nlar\u0131n yakalar\u0131 kesilece\u011fi ve esvaplar\u0131n\u0131n y\u0131rt\u0131laca\u011f\u0131 ilan olunsun. Dinlememekte \u0131srar edenler yakalan\u0131p ba\u015fka \u015fehirlere s\u00fcr\u00fclecektir.\u201d (13)<\/p>\n

S\u00f6z konusu d\u00f6nemde bu emirnamenin d\u0131\u015f\u0131nda, kad\u0131nlar\u0131n H\u0131ristiyan kad\u0131nlara benzememesi i\u00e7in \u2018koyu renkli giysiler yerine renkli giysiler giymeleri\u2019 ya da \u2018renkli giysiler yasakland\u0131\u011f\u0131 i\u00e7in \u00e7ar\u015faf giymeleri\u2019 \u015feklinde emirler de yay\u0131nlan\u0131r. Bu fermanlar\u0131n do\u011fal bir sonucu ya da \u2018dini akidelerle\u2019 ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz ve kad\u0131n giyiminde \u00f6rt\u00fcnmenin en \u00fcst boyutu olarak nitelendirebilece\u011fimiz \u2018\u00e7ar\u015faf\u2019 ise 1800\u2019l\u00fc y\u0131llar\u0131n sonlar\u0131na do\u011fru yayg\u0131nla\u015f\u0131r. Buna kar\u015f\u0131n \u00e7ar\u015faf\u0131n yayg\u0131nla\u015fmas\u0131n\u0131 \u2018Saray\u2019 olumlu kar\u015f\u0131lamam\u0131\u015f, aksine II. Abd\u00fclhamit d\u00f6neminde \u00e7ar\u015faf giyimi bile yasaklanm\u0131\u015ft\u0131r. Suikast tehlikesi dolay\u0131s\u0131yla II. Abd\u00fclhamit taraf\u0131ndan yasakland\u0131\u011f\u0131 \u00f6ne s\u00fcr\u00fclen \u00e7ar\u015faf giyimi ile ilgili ba\u015fka \u00e7ekincelerin de oldu\u011fu dile getirilmi\u015ftir. \u00c7ar\u015faf\u0131n H\u0131ristiyan k\u00fclt\u00fcr\u00fcnde matemi temsil etmesi ve \u00e7ar\u015faf giyen erkeklerin yapt\u0131klar\u0131 soygunlar da yasa\u011f\u0131n gerek\u00e7elerindendir. \u0130stanbul\u2019da bu t\u00fcr yasaklar olmas\u0131na kar\u015f\u0131n, Anadolu\u2019da ferace giyimi ya da \u00e7ar\u015faf gibi g\u00fcncel bir tart\u0131\u015fma vuku bulmam\u0131\u015ft\u0131r. Dahas\u0131 Anadolu kad\u0131nlar\u0131 ya\u015fmak ve pe\u00e7e bile kullanma al\u0131\u015fkanl\u0131\u011f\u0131 g\u00f6stermemi\u015f, 1882\u2019de ferace giymeleri hakk\u0131nda \u00e7\u0131kar\u0131lan fermana isyan etmi\u015flerdir. Bu durum 27 Temmuz 1882\u2019de Levant Herald<\/em> gazetesinde \u015fu \u015fekilde haberle\u015ftirilir: \u201cYeni \u0130zmir valisi, civar k\u00f6ylerden pazarda satmak i\u00e7in, pazara mal getiren, ferace giymemi\u015f ve aya\u011f\u0131nda pabu\u00e7 olmayan T\u00fcrk kad\u0131nlar\u0131n\u0131n be\u015f g\u00fcn hapis ve bir mecidiye para cezas\u0131na \u00e7arpt\u0131r\u0131laca\u011f\u0131 konusunda bir yasak \u00e7\u0131kard\u0131. Bu yasa\u011fa kar\u015f\u0131l\u0131k k\u00f6yl\u00fc kad\u0131nlar, atalar\u0131ndan kalm\u0131\u015f gelenek ve g\u00f6reneklerini hi\u00e7e say\u0131p bask\u0131 alt\u0131na alan bu yeni kanuna uymaktansa, k\u00f6ylerinde kalmay\u0131 ye\u011flediler.\u201d (14)<\/p>\n

Kad\u0131n giyiminin toplumsal gerek\u00e7eler bahane edilerek yasalarla belirlenmek istenmesi kad\u0131n\u0131n toplumsalla\u015fma s\u00fcre\u00e7lerini de engellemi\u015ftir. Bu anlay\u0131\u015f, iktidar g\u00fcc\u00fcn\u00fc arkas\u0131na ald\u0131\u011f\u0131nda b\u00fcy\u00fck tahribat yaratabilir. \u00d6rne\u011fin Suudi Arabistan\u2019da 2005 ve 2011 se\u00e7imlerinde kad\u0131nlar\u0131n se\u00e7men ve aday olarak kat\u0131l\u0131m\u0131 bile sa\u011flanamam\u0131\u015ft\u0131r. Dahas\u0131 Suudi Arabistan\u2019da kad\u0131nlar\u0131n kimli\u011fi bile daha d\u00fcne kadar yoktu. Bug\u00fcn ise 2000 y\u0131l\u0131nda y\u00fcr\u00fcrl\u00fc\u011fe giren kanunla kad\u0131nlar ancak \u2018yasal velilerinden\u2019 yani baba, e\u015f ya da erkek karde\u015flerinden izin belgesi ve e\u011fer \u00e7al\u0131\u015f\u0131yorlarsa i\u015fverenlerinden belge almalar\u0131 durumunda kimlik almaya hak kazanm\u0131\u015flard\u0131r. Bunun i\u00e7in ayr\u0131ca bir ya\u015f s\u0131n\u0131r\u0131 belirlenmi\u015f; kimlik almak isteyenler i\u00e7in \u00e7\u0131kar\u0131lan kanunda bu s\u0131n\u0131r en az 22 ya\u015f ve \u00fcst\u00fc olarak ilan edilmi\u015ftir. Suudi Arabistan\u2019da kad\u0131nlar aleyhine benzer bir durum aile hukukunda da g\u00f6zlenir. \u00d6rne\u011fin kad\u0131nlar\u0131n kocalar\u0131ndan bo\u015fanmalar\u0131, erke\u011fin iktidars\u0131z olmas\u0131 veya kendisini terk etme \u015fart\u0131na ba\u011flanm\u0131\u015ft\u0131r. Yine Arabistan\u2019da Suudi kad\u0131nlar\u0131n ba\u015fka \u00fclke vatanda\u015flar\u0131 ile evlenmeleri durumunda, \u00e7ocuklar\u0131n\u0131 Suudi vatanda\u015fl\u0131\u011f\u0131na ge\u00e7irme hakk\u0131 tan\u0131nmam\u0131\u015ft\u0131r. Oysa ayn\u0131 hak erkekler i\u00e7in vard\u0131r. Bu durumdaki Suudi kad\u0131nlar\u0131n sadece erkek \u00e7ocuklar\u0131 18 ya\u015f\u0131n\u0131 ge\u00e7tikten sonra vatanda\u015fl\u0131k i\u00e7in yasal ba\u015fvuruda bulunabilmektedirler. Ayr\u0131ca bu \u00fclkede hali haz\u0131rda var olan himaye sistemine g\u00f6re kad\u0131nlar\u0131n \u00e7al\u0131\u015fmalar\u0131, seyahatleri ve e\u011fitim almalar\u0131 erkek velilerinin (erkek karde\u015f, baba, e\u015f) iznine tabidir.<\/p>\n

B\u00fct\u00fcn bu yasal k\u0131s\u0131tlar\u0131n yan\u0131 s\u0131ra s\u00f6z konusu \u00fclkede, Haia ad\u0131yla bilinen din polisleri g\u00fcnl\u00fck ya\u015fama m\u00fcdahale ederek vahim sonu\u00e7lar\u0131n ortaya \u00e7\u0131kmas\u0131na neden olmu\u015ftur. \u00d6rne\u011fin 2002 y\u0131l\u0131nda Mekke\u2019de bir okulda \u00e7\u0131kan ve 15 gencin \u00f6lmesine sebep olan yang\u0131nla ilgili iddialar kan dondurucudur. \u00d6yle ki bu yang\u0131nda itfaiye g\u00f6revlilerinin \u2018\u00f6\u011frencilerin k\u0131yafetleri\u2019 nedeniyle yang\u0131na m\u00fcdahale etmedikleri, yine Haia\u2019lar\u0131n da k\u0131zlar\u0131n k\u0131yafeti nedeniyle okul binas\u0131n\u0131 terk etmelerine izin vermedikleri \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Konu ile ilgili g\u00f6r\u00fclen davada ise Haia su\u00e7suz bulunmu\u015f, olay\u0131n sorumlular\u0131 ise okulda sigara i\u00e7en \u00f6\u011frencilerle, okul y\u00f6netimi olarak belirlenmi\u015ftir. Din polisleri ile ilgili di\u011fer bir olay da \u015f\u00f6yle ya\u015fanm\u0131\u015ft\u0131r: \u201c2010 tarihinde bir \u00e7ifte, kad\u0131n\u0131n g\u00f6zlerini de kapatmas\u0131 i\u00e7in m\u00fcdahale eden dini polisler, e\u015fini a\u011f\u0131r bir \u015fekilde d\u00f6vm\u00fc\u015flerdi. Bu olay da yarg\u0131ya ta\u015f\u0131nm\u0131\u015f ancak dini polis hakl\u0131 bulunarak kar\u015f\u0131 \u00e7\u0131kan e\u015fe 350 k\u0131rba\u00e7 cezas\u0131 verilmi\u015ftir. Olaydan k\u0131sa bir s\u00fcre sonra ise olay\u0131n ger\u00e7ekle\u015fti\u011fi yer olan Hail vilayetinde kad\u0131nlar\u0131n g\u00f6zlerinin de kapal\u0131 olmas\u0131 gerekti\u011fine y\u00f6nelik bir karar al\u0131nm\u0131\u015f ve kamuya duyurulmu\u015ftur.\u201d (15)<\/p>\n

Her ne kadar \u00fclkemizde en az\u0131ndan aile hukuku nezdinde bu t\u00fcr \u00f6rnekler ya\u015fanmasa da, s\u00f6z\u00fcm ona ahlaki kayg\u0131larla hareket eden kimi muhafazak\u00e2r cemaat t\u00fcr\u00fc yap\u0131lanmalarda, kad\u0131nlar\u0131n erkeklerle e\u015fit olmad\u0131klar\u0131 anlay\u0131\u015f\u0131 kabul g\u00f6rmekte, \u00f6tesi bu yakla\u015f\u0131m yayg\u0131nla\u015ft\u0131r\u0131lmak istenmektedir.<\/p>\n

Cariyelik<\/strong><\/p>\n

Osmanl\u0131\u2019da cariyelik, \u00e7o\u011fu zaman \u00fcst\u00fc kapat\u0131lan ya da konu\u015fuldu\u011funda t\u00fcrl\u00fc gerek\u00e7elerle me\u015frula\u015ft\u0131r\u0131lmaya, oldu\u011fundan farkl\u0131 g\u00f6sterilmeye \u00e7al\u0131\u015fan bir olgudur. Konunun tarihsel olmas\u0131 ve cariyelik olgusunun k\u00f6lelik paralelinde Hint, \u00c7in Mezopotamya, Roma, Eski M\u0131s\u0131r gibi uygarl\u0131klara kadar uzanmas\u0131 meselenin \u00f6nemini ya da vahametini ortadan kald\u0131rm\u0131yor. Osmanl\u0131\u2019da cariyelik, \u2018harem\u2019 hayat\u0131 ile devlet kat\u0131nda, \u2018esir pazarlar\u0131\u2019 ile ekonomik alanda yayg\u0131n ya\u015fanan ve bir pazar alan\u0131 olarak b\u00fcy\u00fck k\u00e2rlar elde edilen bir \u2018sekt\u00f6r\u2019d\u00fcr. Dahas\u0131 harem hayat\u0131 ile odal\u0131klara kapat\u0131lan cariyelerin ya\u015famlar\u0131, bug\u00fcn \u00fczeri \u0131srarla \u00f6rt\u00fclmeye \u00e7al\u0131\u015f\u0131lsa da, trajik olaylarla doludur.<\/p>\n

G\u00fcn\u00fcm\u00fcze de damgas\u0131n\u0131 vuran ahlak anlay\u0131\u015f\u0131n\u0131n daha sa\u011fl\u0131kl\u0131 bir bi\u00e7imde tart\u0131\u015f\u0131labilmesi i\u00e7in, bu tart\u0131\u015fmalar\u0131 g\u00fcndeme sokan muhafazak\u00e2r iradenin ge\u00e7mi\u015fine bakmak gerekiyor. Ahlak kavgas\u0131 bug\u00fcn kad\u0131n kimli\u011fi ve o kimli\u011fe y\u00fcklenen \u2018cinsellik\u2019 olgusu \u00fczerinde d\u00fc\u011f\u00fcmleniyor. Bu d\u00fc\u011f\u00fcm\u00fcn \u00e7\u00f6z\u00fclmesi de b\u00fcy\u00fck bir y\u00fczle\u015fme ve hesapla\u015fma ile m\u00fcmk\u00fcn. Tam bu noktada cariyelik ve harem kurumu ile ilgili mahrem tarihin kap\u0131s\u0131n\u0131n aralanmas\u0131 gerekiyor.<\/p>\n

Cariye\u00a0ya da\u00a0halay\u0131k, yabanc\u0131 \u00fclkelerden ka\u00e7\u0131r\u0131l\u0131p \u00f6zg\u00fcrl\u00fckten yoksun b\u0131rak\u0131lan, al\u0131n\u0131p sat\u0131labilen ve her konuda efendisinin isteklerine ba\u011fl\u0131 bulunan gen\u00e7 kad\u0131n anlam\u0131na gelir. Gerek \u0130slam \u00f6ncesi d\u00f6nemde gerekse de \u0130slamiyet\u2019le birlikte esir pazarlar\u0131nda al\u0131n\u0131p sat\u0131lan cariyelere sahip olan ve al\u0131\u015fveri\u015ften para kazanan sadece esir t\u00fcccarlar\u0131 de\u011fildi. Bizzat \u00f6nemli kamu g\u00f6revlileri bu pazar\u0131n i\u00e7indeyken, iktidarlar da vergiler yoluyla cariye sat\u0131\u015flar\u0131ndan kayda de\u011fer bir gelir elde etmi\u015flerdir.<\/p>\n

Kad\u0131n k\u00f6le olarak bilinen cariyeler neredeyse Osmanl\u0131\u2019n\u0131n kurulu\u015fundan beri esir pazarlar\u0131n\u0131n \u2018metalar\u0131\u2019 haline gelmi\u015ftir. Devletin ilk ba\u015fkenti Bursa\u2019da ve ikinci ba\u015fkenti Edirne\u2019de esir pazarlar\u0131 kurulmu\u015f, yabanc\u0131 devletlerden getirilen cariyeler buralarda sat\u0131lm\u0131\u015ft\u0131r. M\u0131s\u0131r, \u0130ran, Kuzey Afrika, Orta Asya \u00fclkeleri, Hindistan ve \u0130spanya k\u00f6lelerin getirildi\u011fi \u00fclkelerden baz\u0131lard\u0131r. K\u00f6le sahiplerinden k\u00f6lelerin g\u00fcmr\u00fck ge\u00e7i\u015fi s\u0131ras\u0131nda pen\u00e7ik vergisi al\u0131n\u0131yordu. Edirne\u2019nin fethinden sonra I. Murat taraf\u0131ndan uygulanmaya ba\u015flanan pen\u00e7ik vergisi kanununa g\u00f6re her be\u015f esirden biri devlet ad\u0131na vergi olarak al\u0131nm\u0131\u015ft\u0131r. 1857 y\u0131l\u0131na kadar devam eden pen\u00e7ik vergisi ile ilgili, ikisi de II. Beyaz\u0131t d\u00f6nemine ait olan iki pen\u00e7ik kanunnamesi yay\u0131nlanm\u0131\u015ft\u0131r. Bu kanunlarda g\u00fcmr\u00fcklerden ge\u00e7ecek olan k\u00f6leler tasnife tabi tutulmu\u015f ve her bir k\u00f6le i\u00e7in verilecek olan vergi miktarlar\u0131 belirlenmi\u015ftir. Buna g\u00f6re; 3 ya\u015f\u0131na kadar olan bebeklerden al\u0131nan vergi miktar\u0131 10 ile 30 ak\u00e7e aral\u0131\u011f\u0131nda, 3 ila 8 ya\u015f aras\u0131ndakiler i\u00e7in vergi miktar\u0131 100 ak\u00e7e olarak belirlenmi\u015ftir. Ya\u015f y\u00fckseldik\u00e7e al\u0131nacak vergi miktar\u0131 da art\u0131r\u0131lm\u0131\u015f; 8 ila 12 ya\u015f aras\u0131 k\u00f6lelerden 200 ak\u00e7e, bali\u011f olmu\u015f k\u00f6lelerden 250 ila 280, sakall\u0131 tabir olan ki\u015filerden 250 ila 270 ak\u00e7e, ya\u015fl\u0131 olan k\u00f6lelerden ise 150 ila 250 ak\u00e7e aras\u0131nda bir vergi al\u0131nm\u0131\u015ft\u0131r. Kad\u0131n k\u00f6lelerde ise vergi tan\u0131mlanmalar\u0131 daha k\u0131sa yap\u0131lm\u0131\u015f \u00f6rne\u011fin bu s\u0131n\u0131fta sadece \u00fcmm\u00fc veled\u2019den (sahibinden \u00e7ocuk do\u011furan cariye) 120 ila 150 ak\u00e7e aras\u0131nda de\u011fi\u015fen bir vergi al\u0131naca\u011f\u0131 kayd\u0131 konulmu\u015f, di\u011fer kad\u0131n k\u00f6leler i\u00e7in b\u00f6yle a\u00e7\u0131k rakamlar belirlenmemi\u015ftir. Ayr\u0131ca hastal\u0131kl\u0131, sakat, tek g\u00f6zl\u00fc ya da elli, ay\u0131pl\u0131 kad\u0131n k\u00f6le tan\u0131mlar\u0131 yap\u0131larak bu k\u00f6lelerden de 130 ak\u00e7e ila 150 ak\u00e7e aras\u0131nda de\u011fi\u015fen bir vergi al\u0131nmas\u0131 \u015fart\u0131 koyulmu\u015ftur. (16) Bu vergiler d\u0131\u015f\u0131nda esir pazarlar\u0131n\u0131n g\u00fcvenini sa\u011flayan \u2018esirciler emini\u2019 de devlete i\u015fletim hakk\u0131 olarak y\u0131ll\u0131k bir bedel (iltizam) \u00f6demektedir. Bunun d\u0131\u015f\u0131nda esir sat\u0131\u015flar\u0131ndan her esir ba\u015f\u0131na 1\/10 oran\u0131nda al\u0131nan \u2018nafaka\u2019 ve \u2018tellaliye\u2019 ad\u0131ndaki vergilerin devlet ad\u0131na tahsil edilmesi i\u015flemi de esircilere aittir. Yine bac-\u0131 bazar denilen ge\u00e7i\u015f vergisi ile de k\u00f6le sat\u0131\u015flar\u0131ndan 30 ak\u00e7e al\u0131nm\u0131\u015ft\u0131r. \u00d6te taraftan farkl\u0131 pazarlarda bu vergilerin d\u0131\u015f\u0131nda al\u0131nan vergi t\u00fcrleri de bulunmaktayd\u0131. (17)<\/p>\n

Pazara getirilen esirlerin ba\u015f\u0131nda \u2018esir borsas\u0131n\u0131\u2019 idare etmek ve di\u011fer d\u00fczenlemeleri sa\u011flamak \u00fczere esir esnaf\u0131 taraf\u0131ndan bir esir \u015feyhi se\u00e7ilirdi. Burada \u00e7al\u0131\u015fan esir esnaflar\u0131 kendi esirleri d\u0131\u015f\u0131nda b\u0131rak\u0131lan cariye ve k\u00f6leleri de bir komisyon kar\u015f\u0131l\u0131\u011f\u0131nda sat\u0131yorlard\u0131. Ayr\u0131ca bu esnaflar ikinci elden esir al\u0131p satma ile esir ana baban\u0131n \u00e7ocuklar\u0131n\u0131 al\u0131p yeti\u015ftirerek sat\u0131\u015fa \u00e7\u0131karma hakk\u0131na sahipti. Esir ticaretinden en \u00e7ok para sava\u015f d\u00f6nemlerinde kazan\u0131l\u0131rd\u0131; bu d\u00f6nemlerde esir t\u00fcccarlar\u0131 zaman\u0131n en b\u00fcy\u00fck zenginleri olarak faaliyetlerini s\u00fcrd\u00fcrm\u00fc\u015flerdir. (18) K\u00f6le ticaret hacminin geldi\u011fi boyutu g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u015fu rakamlar \u00e7arp\u0131c\u0131d\u0131r: 1607-1645 y\u0131llar\u0131 aras\u0131nda K\u0131r\u0131m ak\u0131nlar\u0131ndan elde edilen k\u00f6le say\u0131s\u0131 126.840\u2019d\u0131r. Bu k\u00f6lelerin 100.000\u2019i belirtilen tarihlerin ilk on y\u0131l\u0131nda ele ge\u00e7irilmi\u015ftir. Ayr\u0131ca 1659\u2019da Ruslardan Konotop \u00f6n\u00fcnde 30.000, yine 1660\u2019da 50.000 k\u00f6le al\u0131nm\u0131\u015ft\u0131r. 1736\u2019da Fethi Giray Han, Ukrayna\u2019dan 30.000 k\u00f6le getirmi\u015ftir. (19) II. Murat\u2019\u0131n \u00e7\u0131kt\u0131\u011f\u0131 Belgrat seferi de bu noktada \u00f6nemlidir. \u00d6yle ki bu sefer sonras\u0131nda o kadar k\u00f6le ve cariye ele ge\u00e7irilmi\u015ftir ki nerdeyse bir \u00e7izme ile bir cariye al\u0131nabilmektedir. Bu sefere kat\u0131lan \u00fcnl\u00fc Osmanl\u0131 tarih\u00e7isi A\u015f\u0131k Pa\u015fazade sefer sonras\u0131nda bizzat II. Mahmut\u2019un kendisine de esir, 5000 ak\u00e7e ve 2 at verdi\u011fini, bunlar\u0131 Edirne\u2019de satt\u0131\u011f\u0131n\u0131 anlat\u0131r. (20)<\/p>\n

Sarayda cariyeler<\/strong><\/p>\n

Cariyelik kurumunun \u00f6nemli bir aya\u011f\u0131n\u0131 da sarayda harem i\u00e7erisinde kullan\u0131lan kad\u0131n k\u00f6leler olu\u015fturur. \u0130lk d\u00f6nemlerde sava\u015flarda esir edilen kad\u0131nlar ve k\u0131zlar aras\u0131ndan se\u00e7ilen cariyeler, daha sonra sat\u0131n alma yoluyla da saraya getirilmi\u015ftir. \u00c7erkez, G\u00fcrc\u00fc ve Rus uyruklu cariyeler genelde sat\u0131n al\u0131narak saraya gelmi\u015flerdir. Cariyeler sarayda \u00e7al\u0131\u015fma alanlar\u0131na g\u00f6re s\u0131n\u0131fland\u0131rmaya sokulurdu. Ya\u015f\u0131 b\u00fcy\u00fck olanlar hizmet\u00e7i olarak, g\u00fczel ve al\u0131ml\u0131 olanlar padi\u015fah ve hanedan \u00fcyeleri i\u00e7in odal\u0131k olarak, ya\u015f\u0131 be\u015f ila yedi aras\u0131nda de\u011fi\u015fen cariyeler de yeti\u015ftirilip sat\u0131lmak \u00fczere ayr\u0131l\u0131rd\u0131. Haremdeki cariyelerin say\u0131s\u0131n\u0131n y\u0131llar ge\u00e7tik\u00e7e artt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. I. Mahmut zaman\u0131nda ilk defa listesi yap\u0131lan cariye say\u0131s\u0131 456 iken, ilerleyen d\u00f6nemlerde say\u0131 1000\u2019lere \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 \u2018Mutluluk Dairesi\u2019 olarak tan\u0131mlanan ve gizli yer anlam\u0131na gelen harem, Osmanl\u0131\u2019n\u0131n kurulu\u015fundan yakla\u015f\u0131k 100 y\u0131l sonra cariyelerle birlikte an\u0131lmaya ve ya\u015fanmaya ba\u015flam\u0131\u015ft\u0131r. Topkap\u0131 Saray\u0131\u2019nda bulunan harem, i\u00e7inde 400 odan\u0131n bulundu\u011fu b\u00fcy\u00fck bir yap\u0131 olarak in\u015fa edilmi\u015ftir. Sat\u0131n al\u0131nan cariyeler muayene edilerek saraya getirilir, burada bir g\u00fcn bekletilir, bir kusuru g\u00f6r\u00fclmezse sarayda kal\u0131r, e\u011fer kusur g\u00f6zlenirse ertesi g\u00fcn sahibine iade edilirdi. Bu derecede b\u00fcy\u00fck bir yap\u0131 i\u00e7erisine al\u0131nan y\u00fczlerce cariye ba\u015fta g\u00fcnl\u00fck saray hizmetleri olmak \u00fczere, odal\u0131k olarak da kullan\u0131l\u0131rd\u0131.<\/p>\n

Haremde, t\u00fcm \u00f6nlemlere kar\u015f\u0131n uygunsuz durumlar da ya\u015fan\u0131rd\u0131. Bu durumda cariyelere verilen cezalar s\u00fcrg\u00fcn \u015feklinde olurdu. Cariyelerin can\u0131 en \u00e7ok padi\u015fah de\u011fi\u015fikliklerinde yanard\u0131. Bu d\u00f6nemlerde saraydan zorla \u00e7\u0131kart\u0131l\u0131r, kovulur ya da eski saraya g\u00f6nderilip evlendirilirlerdi. \u00d6rne\u011fin III. Murat \u00f6ld\u00fc\u011f\u00fcnde cariyelerinin \u00e7o\u011fu saraydan at\u0131lm\u0131\u015ft\u0131. Avc\u0131 Mehmet\u2019in h\u00fck\u00fcmdarl\u0131\u011f\u0131 zaman\u0131nda sarayda bulunan 700\u2019den fazla cariyenin 500\u2019\u00fc padi\u015fah tahtan indirilence, Topkap\u0131 Saray\u0131\u2019n\u0131n basanlar taraf\u0131ndan saraydan \u00e7\u0131kar\u0131lm\u0131\u015flard\u0131. \u201cH. G. Rosedale, III. Murat\u2019\u0131n \u00f6l\u00fcm\u00fc ve o\u011flu III. Mehmet taraf\u0131ndan 19 karde\u015finin \u00f6ld\u00fcr\u00fclmesini, kad\u0131n ve cariyelerinin Topkap\u0131 Saray\u0131\u2019ndan Eski Saray\u2019a g\u00f6nderilmelerini, \u00e7a\u011fda\u015f bir yazara dayanarak, \u015f\u00f6yle anlatmaktad\u0131r: \u2018Halk\u0131n \u00e7ok yak\u0131\u015f\u0131kl\u0131 olduklar\u0131n\u0131 s\u00f6yledikleri \u015fehzadelerin hemen g\u00f6m\u00fclmesinden sonra, halk, saray kap\u0131s\u0131nda toplanarak onlar\u0131n annelerinin, padi\u015fah\u0131n di\u011fer kad\u0131nlar\u0131n\u0131n \u00e7ocuklar\u0131n\u0131n ve e\u015fyalar\u0131n\u0131n saraydan ayr\u0131l\u0131\u015f\u0131n\u0131 seyretmeye geldi. Bu maksat i\u00e7in saray\u0131n b\u00fct\u00fcn arabalar\u0131, ko\u00e7olar\u0131 kat\u0131r ve atlar\u0131 kullan\u0131ld\u0131. Padi\u015fah\u0131n kad\u0131nlar\u0131ndan ba\u015fka 27 k\u0131z\u0131 ve 200\u2019den fazla cariye ve dad\u0131n\u0131n bulundu\u011fu topluluk eski padi\u015fahlar\u0131n kad\u0131nlar\u0131 ve k\u0131zlar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131, harem a\u011falar\u0131 taraf\u0131ndan muhafaza ve hizmet edilen Eski Saray\u2019a g\u00f6t\u00fcr\u00fcld\u00fc. Bunlar orada \u00f6rd\u00fcr\u00fclen \u00e7ocuklar\u0131 i\u00e7in istedikleri kadar a\u011flayabilirler ve derecelerine g\u00f6re de padi\u015fahl\u0131\u011f\u0131n adetlerine g\u00f6re evlenebilirlerdi. Sarayda yaln\u0131z \u00e7ocuklu ve gebe kad\u0131nlar, \u00e7ocuklar\u0131 do\u011funcaya kadar kalabilirlerdi\u201d (21) Ayn\u0131 \u015fekilde II. Abd\u00fclhamit tahtan indirilince Y\u0131ld\u0131z Saray\u0131\u2019nda buluna b\u00fct\u00fcn cariyeleri de d\u0131\u015far\u0131 at\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Cariyelerin ba\u015f\u0131na gelen zorluklar kimi zaman bununla s\u0131n\u0131rl\u0131 kalmaz \u00f6l\u00fcmler de olurdu. \u00d6rne\u011fin Fatih Sultan Mehmet kad\u0131nlar\u0131ndan \u0130leri ile Anna\u2019y\u0131, Kanuni n\u00f6betine gelmedi\u011fi i\u00e7in G\u00fclfem Hatun\u2019u, Turhan Sultan da bir suikasta kurban gitmemek i\u00e7in K\u00f6sem Sultan\u2019\u0131 \u00f6ld\u00fcrtm\u00fc\u015ft\u00fcr. Yine IV. Mustafa\u2019n\u0131n kad\u0131n\u0131 Peykidil ve Abd\u00fclmecit\u2019in ba\u015f kad\u0131n\u0131 Servetseza kad\u0131n \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bunun d\u0131\u015f\u0131nda bir de toplu \u00f6ld\u00fcrmeler vard\u0131r ki, Osmanl\u0131\u2019da harem i\u00e7erisinde ya\u015fanan vah\u015fetin geldi\u011fi boyutu g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00e7arp\u0131c\u0131d\u0131r. \u00d6rne\u011fin III. Murat \u00f6l\u00fcnce gebe kalan 7 cariyesi \u00f6ld\u00fcr\u00fcl\u00fcp denize at\u0131lm\u0131\u015ft\u0131r. (22)<\/p>\n

Bir di\u011fer konu da saraydaki sultanlar\u0131n evlenme ya\u015flar\u0131d\u0131r. \u00c7ocuk ya\u015flarda nik\u00e2hlanan sultanlarla ilgili \u015fu bilgiler olduk\u00e7a \u00e7arp\u0131c\u0131d\u0131r: \u201cSultanlar, ergenlik \u00e7a\u011f\u0131na girmeden \u00f6nce ni\u015fanlanabilirlerdi. Genellikle ergenlik \u00e7a\u011f\u0131na gelince de (14-16) evlenirlerdi. Fakat I. Ahmet zaman\u0131ndan sonra buna \u00f6nem verilmedi. Bu \u00e7\u0131\u011f\u0131r\u0131 I. Ahmet\u2019in e\u015fi \u00fcnl\u00fc K\u00f6sem Sultan a\u00e7t\u0131. \u0130ktidarda kalmak, durumunu kuvvetlendirmek i\u00e7in k\u00fc\u00e7\u00fck ya\u015ftaki k\u0131zlar\u0131n\u0131, devrinin kalbur\u00fcst\u00fc ve az\u0131l\u0131 pa\u015falar\u0131yla evlendirdi. I. Ahmed, k\u0131z\u0131 Ay\u015fe Sultan\u2019\u0131 ve Fatma Sultan\u2019\u0131 13, Sultan \u0130brahim Gevher Sultan\u2019\u0131 3, Beyhan Sultan\u2019\u0131 2; II. Mustafa k\u0131zlar\u0131 Ay\u015fe, Emine ve Safiye Sultanlar\u0131 7; III. Ahmet k\u0131z\u0131 Fatma Sultan\u2019\u0131 5, \u00dcmm\u00fcg\u00fcls\u00fcm Sultan\u2019\u0131 2, Atike Sultan\u2019\u0131 12; III. Mustafa \u015eah Sultan\u2019\u0131 3 ya\u015f\u0131nda iken nik\u00e2hland\u0131rd\u0131. VXII. y\u00fczy\u0131lda ba\u015flayan bu \u00e7ocuk ya\u015fta evlendirme usul\u00fc II. Mahmut\u2019a kadar s\u00fcregeldi. II. Mahmut bu anormal durumu kald\u0131rd\u0131; eskiden oldu\u011fu gibi evlenmede erginlik \u00e7a\u011f\u0131 kabul edildi. Bu, saltanat\u0131n kald\u0131r\u0131lmas\u0131na kadar b\u00f6yle s\u00fcr\u00fcp geldi.\u201d (23)<\/p>\n

Son olarak harem a\u011falar\u0131ndan s\u00f6z edelim. Haremde nizam\u0131 sa\u011flamak \u00fczere g\u00f6revlendirilen bu a\u011falar ilk ba\u015flarda \u2018beyaz\u2019 tenlilerden se\u00e7ilirken, Osmanl\u0131n\u0131n geni\u015fleme d\u00f6nemi ile had\u0131m edilen bu a\u011falar siyah\u00eelerden se\u00e7ilmeye ba\u015flanm\u0131\u015ft\u0131r. Bunun iki nedeni vard\u0131r. Birincisi, beyaz a\u011falar dayan\u0131ks\u0131zd\u0131 ve \u00e7o\u011fu had\u0131m edildikten sonra \u00f6l\u00fcyordu. \u0130kincisi, siyah\u00ee a\u011falar ilk ba\u015flarda daha ucuza getiriliyordu. Esir t\u00fcccarlar\u0131 taraf\u0131ndan M\u0131s\u0131r, Habe\u015fistan ve Orta Afrika\u2019dan getirilen bu a\u011falar\u0131n say\u0131s\u0131 bat\u0131l\u0131 tarih\u00e7ilerce abart\u0131l\u0131 bi\u00e7imde aktar\u0131lsa da \u015f\u00f6yle verilmi\u015ftir: Fatih zaman\u0131nda 20, 1517\u2019de 40, 1537 20, XVI. sonlar\u0131na do\u011fru 600-800, XVIII 300-500\u2019d\u00fcr. Haremdeki k\u0131zlar a\u011fas\u0131n\u0131n derecesi ise sadrazam ve \u015feyh\u00fclislamdan sonra gelirdi. Padi\u015faha olduk\u00e7a yak\u0131n bu a\u011falar zaman i\u00e7erisinde g\u00fcc\u00fcn\u00fc ve kudretini art\u0131rabilmi\u015ftir.<\/p>\n

B\u00fct\u00fcn bu bilgiler sonras\u0131nda \u015funu s\u00f6yleyebiliriz ki, padi\u015fahlar i\u00e7in kurulan harem y\u00fczlerce hayat\u0131n kararmas\u0131na neden olmu\u015f bir kara kutudur.<\/p>\n

Dipnotlar<\/strong><\/p>\n

1) Jean Paul Roux (2001), Orta Asya (\u00e7ev. L. Aslan), \u0130stanbul, Kabalc\u0131 Yay\u0131nlar\u0131.<\/p>\n

2) Enver Ziya Karal (1995), Osmanl\u0131 Tarihi, cilt VI, Ankara, TTK Bas\u0131mevi.<\/p>\n

3) Ayla Oktay-Cemil \u00d6zt\u00fcrk\u2019ten aktaran Yahya Aky\u00fcz, T\u00fcrkiye\u2019de K\u0131zlar\u0131n E\u011fitimi,\u00a0E\u011fitimde Nitelik Geli\u015ftirme, \u0130stanbul, 1991.<\/p>\n

4) Yahya Aky\u00fcz, Osmanl\u0131 Son D\u00f6neminde K\u0131zlar\u0131n E\u011fitimi ve \u00d6\u011fretmen Faika \u00dcnl\u00fcer\u2019in Yeti\u015fmesi ve Meslek Hayat\u0131,\u00a0Milli E\u011fitim Dergisi.<\/p>\n

5) A.g.e.<\/p>\n

6) Murat Aksoy, Ba\u015f\u00f6rt\u00fcs\u00fc T\u00fcrba-Bat\u0131l\u0131\u015fama, Modernle\u015fme-Laiklik ve \u00d6rt\u00fcnme, Kitap Yay\u0131nevi, \u0130stanbul 2005).<\/p>\n

7) Meral Akkent, Gaby Franger, Ba\u015f\u00f6rt\u00fcs\u00fc, Da\u011fyeli Yay, Frankfurt 1987.<\/p>\n

8) Muazzez \u0130lmiye \u00c7\u0131\u011f, Kuran, \u0130ncil ve Tevrat\u2019\u0131n S\u00fcmerdeki K\u00f6keni Kaynak Yay, 2004<\/p>\n

9) \u0130bn Fazlan Seyahatnamesi Bedir Yay., 1985.<\/p>\n

10) Tezer Ta\u015fk\u0131ran, Cumhuriyetin 50.y\u0131l\u0131nda T\u00fcrk kad\u0131n haklar\u0131, ba\u015fbakanl\u0131k k\u00fclt\u00fcr m\u00fcste\u015farl\u0131\u011f\u0131 Yay., 1973.<\/p>\n

11) Pars Tu\u011flac\u0131, Osmanl\u0131 d\u00f6neminde \u0130stanbul kad\u0131nlar\u0131, Cem yay., 1984.<\/p>\n

12) Murat Aksoy, a.g.e.<\/p>\n

13) Meral Akkent, Gaby Franger, Ba\u015f\u00f6rt\u00fcs\u00fc, Da\u011fyeli Yay., Frankfurt 1987.<\/p>\n

14) A.g.e.<\/p>\n

15) Nebahat Tanr\u0131verdi. O Ya\u015far Ortado\u011fu analiz, \u015fubat 2013 say\u0131 50 cilt 5<\/p>\n

16) Z\u00fcbeyde G\u00fcne\u015f Ya\u011fc\u0131, \u0130stanbul g\u00fcmr\u00fck defterine g\u00f6re Karadeniz k\u00f6le ticareti, history studies, 2011<\/p>\n

17) \u00d6mer \u015een, Osmanl\u0131da K\u00f6le olmak, Kap\u0131 yay 2007.<\/p>\n

18) Nihat Engin, Osmanl\u0131 devletinde k\u00f6lelik Marmara \u00dcni.\u0130lahiyat Fak Vakf\u0131 yay \u0130stanbul 1998)<\/p>\n

19) Z\u00fcbeyde G\u00fcne\u015f Ya\u011fc\u0131, a.g.e<\/p>\n

20) A\u015f\u0131kpa\u015fazade Osmanal\u0131lar\u0131n tarihi K Kitapl\u0131\u011f\u0131 2003<\/p>\n

21) \u00c7a\u011fatay Ulu\u00e7ay, Harem, \u00d6t\u00fcken Yay, 1985<\/p>\n

22) \u0130zahl\u0131 Osmanl\u0131 Kronolojisi-III<\/p>\n

23) \u00c7a\u011fatay Ulu\u00e7ay, a.g.e<\/p>\n","protected":false},"excerpt":{"rendered":"

Mevcut iktidar, politik, sosyal ve ahlaki d\u00fczlemde s\u00fcrekli Osmanl\u0131\u2019y\u0131 referans g\u00f6steriyor ve kendilerini \u201cOsmanl\u0131lar\u0131n torunlar\u0131\u201d olarak ifade ediyor. Yaz\u0131m\u0131zda Osmanl\u0131 devletinde kad\u0131nlara y\u00f6nelik ahlaki\/dinsel s\u00f6ylemler \u00fczerinden kurulan bask\u0131 politikas\u0131 ve \u00f6zelde Osmanl\u0131 hanedanl\u0131\u011f\u0131 i\u00e7erisinde genelde ise toplumsal olarak kad\u0131nl\u0131\u011f\u0131n cinsel a\u00e7\u0131dan s\u00f6m\u00fcr\u00fclmesi \u00fczerine in\u015fa edilen \u2018cariye\u2019 politikas\u0131 \u00fczerinde \u00f6rnekler vererek duraca\u011f\u0131z. H\u00fck\u00fcmetin \u00f6\u011frenci evleri \u00fczerinden […]<\/p>\n","protected":false},"author":568,"featured_media":26943,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[155,222,29],"tags":[979,557,2899],"class_list":["post-26927","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-118-sayi","category-tarih","category-toplum","tag-ahlak","tag-kadin","tag-osmanli-devleti"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t