{"id":9584,"date":"2009-03-01T21:37:11","date_gmt":"2009-03-01T19:37:11","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9584"},"modified":"2017-05-20T21:47:22","modified_gmt":"2017-05-20T18:47:22","slug":"ortadogulu-kadinlarin-aciyla-dansi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/03\/01\/ortadogulu-kadinlarin-aciyla-dansi","title":{"rendered":"Ortado\u011fulu kad\u0131nlar\u0131n ac\u0131yla dans\u0131"},"content":{"rendered":"

Ilan Papp\u00e9\u2019nin \u201cOrtado\u011fu\u2019yu Anlamak\u201d kitab\u0131nda da anlat\u0131ld\u0131\u011f\u0131 gibi, Ortado\u011fulu kad\u0131nlar, erkek egemen toplumla ba\u015fa \u00e7\u0131kmak i\u00e7in \u00e7e\u015fitli y\u00f6ntemler geli\u015ftirdiler. Kendilerine kimi \u00f6zerk alanlar yaratarak, g\u00fcnl\u00fck ya\u015famdaki a\u015fa\u011f\u0131lanma ve d\u0131\u015flanmaya kar\u015f\u0131 koydular. K\u0131zlar\u0131na, boyun e\u011fme ve zay\u0131fl\u0131\u011f\u0131 de\u011fil, umudu ve g\u00fcc\u00fc simgeleyen isimler verdiler. Ya da bast\u0131r\u0131lm\u0131\u015f duygular\u0131n\u0131 d\u0131\u015favurabildikleri, ya\u015famdaki dert ve ac\u0131lardan k\u0131sa s\u00fcreli uzakla\u015fmalar\u0131n\u0131 sa\u011flayan, bo\u015falma ve rahatlama yaratan, d\u00f6v\u015fah, dan ve maval gibi danslar\u0131 yaratt\u0131lar.<\/em><\/p>\n

\u00a0<\/strong><\/p>\n

\u201cve ant i\u00e7erim ki, \/ Bir mendil i\u015fleyece\u011fim yar\u0131na kadar, \/ G\u00f6zlerine sundu\u011fum \u015fiirlerle s\u00fcsl\u00fc \/ Ve bir t\u00fcmceyle, baldan ve \u00f6p\u00fcc\u00fcklerden tatl\u0131:\u00a0 \/ \u201cBir Filistin vard\u0131, bir Filistin gene var!\u201d<\/em><\/p>\n

(Mahmud Dervi\u015f \/ Filistinli Sevgili)<\/p>\n

\u00a0<\/strong><\/p>\n

Filistinli ayd\u0131n Edward Said<\/strong>\u2019in \u201cOryantalizm\/\u015earkiyat\u00e7\u0131l\u0131k\u201d teorisinde de vurgulad\u0131\u011f\u0131 gibi Bat\u0131, Ortado\u011fu\u2019yu anlamadan, anlamaya \u00e7al\u0131\u015fmadan, \u00f6nyarg\u0131lar ve kli\u015felerle hareket eder. B\u00fct\u00fcn Ortado\u011fu\u2019yu yekpare, de\u011fi\u015fmez bir yap\u0131 gibi g\u00f6rmeye e\u011filimli bu anlay\u0131\u015f, 11 Eyl\u00fcl olay\u0131ndan sonra \u201cOrtado\u011fu e\u015fittir ter\u00f6rizm\u201d d\u00fc\u015f\u00fcncesini ise hi\u00e7 teredd\u00fct etmeden benimsedi. Oysa, medeniyetin be\u015fi\u011fi, dinlerin do\u011fdu\u011fu yer olan Ortado\u011fu \u00e7ok farkl\u0131 k\u00fclt\u00fcr ve inan\u0131\u015flar bar\u0131nd\u0131r\u0131yor. \u00d6yle ki, bug\u00fcn \u0130slam\u2019\u0131n en kat\u0131 uygulamalar\u0131n\u0131n oldu\u011fu b\u00f6lgelerde bile, farkl\u0131 k\u00fclt\u00fcrlerin izleri bulunmaktad\u0131r.<\/p>\n

\u0130\u015fte, Ortado\u011fu\u2019daki farkl\u0131l\u0131klar\u0131 sergileyen kitaplardan birisi de \u0130srailli tarih\u00e7i\/akademisyen Ilan Papp\u00e9<\/strong>\u2019nin kaleme ald\u0131\u011f\u0131 Ortado\u011fu\u2019yu Anlamak\/Modern Ortado\u011fu<\/em>.<\/strong> Siyonizm kar\u015f\u0131tl\u0131\u011f\u0131yla tan\u0131nan ve bu nedenle \u00fclkesinde ele\u015ftiri oklar\u0131na hedef olan Papp\u00e9, kitab\u0131nda Ortado\u011fu\u2019nun yak\u0131n tarihine 12 ayr\u0131 b\u00f6l\u00fcmde, farkl\u0131 a\u00e7\u0131lardan bak\u0131yor. Biz de 8 Mart Kad\u0131nlar G\u00fcn\u00fc\u2019n\u00fc d\u00fc\u015f\u00fcnerek \u201cOrtado\u011fulu Kad\u0131nlar\u0131n Tarihi\u201d ile \u201cPop\u00fcler Tarih\u201d b\u00f6l\u00fcmlerinden derlemeler yapt\u0131k. Umar\u0131z bu yaz\u0131, hi\u00e7bir \u015feyin d\u0131\u015far\u0131dan g\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi olmad\u0131\u011f\u0131n\u0131, h\u00e2l\u00e2 s\u00fcregelen baz\u0131 gelenek ve g\u00f6reneklerin anlam\u0131 ve i\u015flevi oldu\u011funu yans\u0131t\u0131r\u2026<\/p>\n

Fakat gelin \u00f6nce feminizm alan\u0131ndaki \u00e7al\u0131\u015fmalar\u0131yla tan\u0131nan Chandra Talpade Mohanty<\/strong>\u2019nin \u015fu \u201chakl\u0131\u201d uyar\u0131s\u0131na kulak verelim: \u201c…Bat\u0131da feminist ara\u015ft\u0131rmac\u0131lar dahi Ortado\u011fu konusunda oryantalist bir bak\u0131\u015f a\u00e7\u0131s\u0131na sahip. \u00d6yle ki, feminist literat\u00fcrde, \u00fc\u00e7\u00fcnc\u00fc d\u00fcnya kad\u0131nlar\u0131 geleneksel, dini ve ailevi zincirlerle ba\u011flanm\u0131\u015f, tek boyutlu, pasif objeler olarak temsil ediliyor. Cinsiyet ve geleneklerin a\u011f\u0131r k\u0131s\u0131tlamalar\u0131 alt\u0131nda ya\u015fayan, erkek \u015fovenizminin cahil ve zavall\u0131 kurbanlar\u0131 olarak alg\u0131lan\u0131yorlar. Ortado\u011fulu kad\u0131nlar, erkeklerin, s\u00f6m\u00fcrgecili\u011fin, kapitalizmin, aile de\u011ferlerinin ya da dini dogmalar\u0131n kurbanlar\u0131 olarak g\u00f6sterilirken, \u2018Bat\u0131l\u0131\u2019 kad\u0131nlardan e\u011fitimli, modern, d\u0131\u015fa d\u00f6n\u00fck ve ya\u015famlar\u0131 hakk\u0131nda tam s\u00f6z sahibiymi\u015f gibi bahsediliyor. Temel ilkelerinden birisi \u2018k\u00fcresel k\u0131z karde\u015flik\u2019 olan bu \u00e7e\u015fit bir feminizm, co\u011frafya ve k\u00fclt\u00fcre k\u00f6r bak\u0131yor\u2026\u201d Mohanty\u2019e g\u00f6re, k\u00f6keni s\u00f6m\u00fcrgeci bak\u0131\u015f a\u00e7\u0131s\u0131nda yatan bu tan\u0131mlama, siyasi, ekonomik ve sosyal \u00e7\u0131karlar u\u011fruna \u00fcst\u00fcnl\u00fck kurmak amac\u0131yla yap\u0131lm\u0131\u015f, gelece\u011fi belirsiz bir giri\u015fimin par\u00e7as\u0131.<\/p>\n

\u00a0<\/strong><\/p>\n

Geleneksel ya\u015fam\u0131n oksijen \u00e7ad\u0131rlar\u0131: \u00f6zerk alan \u00a0<\/em><\/strong><\/p>\n

Oysa, Ortado\u011fulu kad\u0131nlar Bat\u0131\u2019n\u0131n g\u00f6z\u00fcndeki kadar pasif de\u011fillerdi; erkek egemen toplumla ba\u015fa \u00e7\u0131kmak i\u00e7in ki\u015fisel olarak \u00e7abal\u0131yorlard\u0131. Bu kad\u0131nlar, i\u00e7inde bulunduklar\u0131 ger\u00e7e\u011fi de\u011fi\u015ftirmediler ya da de\u011fi\u015ftiremediler fakat kendilerine \u00f6zerk bir alan a\u00e7mak i\u00e7in u\u011fra\u015ft\u0131lar. Bask\u0131 alt\u0131ndaki insanlar\u0131n ne zaman ve nerede f\u0131rsat bulurlarsa kendileri i\u00e7in (sadece kendileri i\u00e7in) yaratt\u0131klar\u0131 bu \u00f6zel ya\u015fam alan\u0131na \u201c\u00fc\u00e7\u00fcnc\u00fc alan\u201d dendi. Buras\u0131, onlar\u0131 i\u00e7inde bulunduklar\u0131 toplumdan koruyan ya da o toplumdaki stat\u00fclerini iyile\u015ftiren bir aland\u0131. Navra Atiya<\/strong>\u2019n\u0131n b\u00fcy\u00fck \u00fcn kazanan Halhal, Be\u015f M\u0131s\u0131rl\u0131 Kad\u0131n Hik\u00e2yesini Anlat\u0131yor<\/em> adl\u0131 kitab\u0131nda \u201c\u00f6zerk alan\u201d\u0131 g\u00f6rmek m\u00fcmk\u00fcn. Kitapta, 1960\u2019lar\u0131n Kahire\u2019sinde alt ve orta s\u0131n\u0131flardan kad\u0131nlar\u0131n \u00f6yk\u00fcleri kendi a\u011f\u0131zlar\u0131ndan veriliyor.<\/p>\n

Halhal<\/em>\u2019daki be\u015f kad\u0131ndan birisi, Om Naima. Annesi babas\u0131n\u0131n ikinci e\u015fiydi. Kahraman\u0131n \u00e7ocukluk an\u0131lar\u0131ndan, annesinin birden fazla kumas\u0131n\u0131n bulundu\u011fu evlili\u011finde nas\u0131l ayakta kald\u0131\u011f\u0131n\u0131 \u00f6\u011freniyoruz. (Antropologlar\u0131n \u00e7oke\u015flilik konusunda ba\u015fka yerlerde yazd\u0131\u011f\u0131 t\u00fcrden deneyimleri yans\u0131t\u0131yor.) Bu kad\u0131nlar, genelde a\u015fa\u011f\u0131land\u0131klar\u0131 bu hayat\u0131 biraz daha dolu ya\u015famak i\u00e7in kendilerine ait bir hayal d\u00fcnyas\u0131 kurmak; ailenin daha duyarl\u0131 ve mant\u0131kl\u0131 ki\u015filerine daha yak\u0131n durmak gibi etkili yollar buldular. B\u00f6ylece g\u00fcnl\u00fck ya\u015famdaki a\u015fa\u011f\u0131lanma ve d\u0131\u015flanmaya kararl\u0131 bir \u015fekilde kar\u015f\u0131 duruyorlard\u0131.<\/p>\n

Bu arada, kitab\u0131n kahramanlar\u0131ndan Suda\u2019n\u0131n hik\u00e2yesinde de g\u00f6r\u00fcr\u00fcz, kente g\u00f6\u00e7 eden ailelerdeki kad\u0131nlar yoksulluk ve sefaletle ba\u015f etmek i\u00e7in ellerinden geleni yaparlar. Hi\u00e7 olmad\u0131, evli kad\u0131nlar\u0131n \u201ckocalar\u0131na ait\u201d olduklar\u0131n\u0131 simgeleyen alt\u0131n ya da g\u00fcm\u00fc\u015f halhallar\u0131 satarlar.<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

Canl\u0131 ve \u00f6l\u00fcyle dans<\/em><\/strong><\/p>\n

Kitaptaki kad\u0131nlar\u0131n kocalar\u0131 d\u00f6rt e\u015fli de\u011fildi belki ama, bu kad\u0131nlar kocalar\u0131n\u0131n ailelerindeki kad\u0131nlar\u0131n nefretiyle de ba\u015f etmek zorundayd\u0131lar. Kendilerine s\u00fcrekli k\u00f6t\u00fc b\u00fcy\u00fc yap\u0131l\u0131yordu. Kitaptaki her bir kad\u0131n ak\u0131l sa\u011fl\u0131\u011f\u0131n\u0131 ve haysiyetini korumak i\u00e7in buna kendi b\u00fcy\u00fc y\u00f6ntemleriyle yan\u0131t veriyordu. Bunun i\u00e7in de en \u00e7ok ba\u015fvurduklar\u0131 y\u00f6ntem, ger\u00e7ek kavgan\u0131n yerini temsili daya\u011f\u0131n ald\u0131\u011f\u0131, bilin\u00e7alt\u0131ndaki sald\u0131rganl\u0131k i\u00e7g\u00fcd\u00fclerinin daha kabul edilir bir hale getirilip ortaya \u00e7\u0131kar\u0131ld\u0131\u011f\u0131, yani \u015fiddet i\u00e7eren bir t\u00fcr halk dans\u0131\/pandomim olan d\u00f6v\u015fah<\/strong>t\u0131. Bu, aile ya\u015fam\u0131ndaki dert ve ac\u0131lardan k\u0131sa s\u00fcreli\u011fine uzakla\u015fmak i\u00e7in ba\u015fvurulan, k\u0131smen de olsa bir \u201cdelirmi\u015flik\u201d<\/strong> haliydi.<\/p>\n

Ortado\u011fu\u2019da kad\u0131nlar\u0131n duygular\u0131n\u0131 \u00f6zg\u00fcrce ifade etme \u015fans\u0131 buldu\u011fu nadir olaylardan birisi de yas t\u00f6renleri. Burada dans, psikolojik a\u00e7\u0131dan m\u00fckemmel bir bo\u015falma yolu oldu\u011fu i\u00e7in cenaze ve g\u00f6mme t\u00f6renlerinin geleneksel \u00f6zelli\u011fi olarak 20. y\u00fczy\u0131l boyunca da yas ve \u00f6l\u00fcmle ba\u011flant\u0131l\u0131 olarak s\u00fcrd\u00fc. Buna g\u00fczel bir \u00f6rnek, \u201cUmman \u00f6l\u00fcm dans\u0131: dan\u201d<\/strong>d\u0131r. Sadece Umman\u2019\u0131n g\u00fcneyinde yap\u0131lan bu dansta, \u201cdan\u201d kelimesi tekrarlan\u0131r. (Ayn\u0131 \u015fekilde, Suriye\u2019de maval ad\u0131 verilen dansta \u201cof\u201d<\/strong> kelimesi tekrarlan\u0131yor.)<\/p>\n

Dana erkekler (ve ilk zamanlar kad\u0131nlar da kat\u0131l\u0131rm\u0131\u015f) bir daire olu\u015fturuyorlar. Dairenin ortas\u0131nda hi\u00e7bir tak\u0131 takmam\u0131\u015f ya da makyajs\u0131z, tamamen \u00f6rt\u00fcnm\u00fc\u015f bir kad\u0131n dans\u00e7\u0131 yer al\u0131yor. Y\u00fcz\u00fcne dokunduktan sonra \u00e7ok ac\u0131kl\u0131 bir ifadeyle dans etmeye ba\u015fl\u0131yor. Daireyi olu\u015fturanlar ise yava\u015f\u00e7a yeri yumrukluyorlar. \u00d6yle bir an geliyor ki ortadaki dans\u00e7\u0131 kad\u0131n kendinden ge\u00e7iyor ve sembolik olarak elbiselerini y\u0131rt\u0131yor. Bu kendinden ge\u00e7menin amac\u0131, do\u011fa\u00fcst\u00fc boyutla ba\u011flant\u0131 kurmak. Dans, genellikle \u00f6len ki\u015finin evinde \u00f6l\u00fcmden \u00fc\u00e7 g\u00fcn sonra hava karar\u0131nca yap\u0131l\u0131yor. Belki de mistik etkileri karanl\u0131kla yaratmak daha kolay oldu\u011fu i\u00e7in b\u00f6yle…<\/p>\n

Papp\u00e9\u2019ye g\u00f6re kad\u0131n\u0131n, t\u00f6rene b\u00f6ylesine merkezi bir rolde kat\u0131lmas\u0131, 20.y\u00fczy\u0131l\u0131n herhangi bir d\u00f6nemi i\u00e7in olduk\u00e7a s\u0131ra d\u0131\u015f\u0131yd\u0131. Ortado\u011fu\u2019nun di\u011fer b\u00f6lgelerinde kad\u0131n\u0131n duygular\u0131n\u0131 herkese a\u00e7\u0131k yerlerde g\u00f6stermesi genellikle denetlenirken; danda dans eden kad\u0131n dans\u00e7\u0131lar b\u00f6yle k\u0131s\u0131tlamalar ya\u015fam\u0131yorlard\u0131.<\/p>\n

Umman toplumunda her iki cinsin cenaze t\u00f6renleri gibi anlaml\u0131 alanlara birlikte kat\u0131lmas\u0131, g\u00fcnl\u00fck ya\u015famda karma\u015f\u0131k ve yorucu davran\u0131\u015f kurallar\u0131 olan bir toplumda ba\u015fl\u0131ca bo\u015falma yollar\u0131ndan birisi. Bu \u00f6zellikle, \u00fcz\u00fcc\u00fc bir olay i\u00e7in dans ederken, \u201ckatarsis\u201de yol a\u00e7an bir t\u00f6renle toplumun kat\u0131 kurallar\u0131 y\u00fcz\u00fcnden bast\u0131r\u0131lm\u0131\u015f duygular\u0131n\u0131 d\u0131\u015far\u0131ya atma f\u0131rsat\u0131 bulan kad\u0131nlar i\u00e7in faydal\u0131.<\/p>\n

Ne var ki zaman ve daha \u00f6nemlisi modernle\u015fme burada ilerlemeci olmaktan \u00e7ok k\u0131s\u0131tlay\u0131c\u0131 fakt\u00f6rler oldular. Dans, y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda toplum genelinde sevin\u00e7 ve h\u00fczn\u00fc belirten g\u00fcnl\u00fck t\u00f6renlerin en \u00f6nemli par\u00e7as\u0131 olmay\u0131 s\u00fcrd\u00fcr\u00fcrken, y\u00fczy\u0131l\u0131n sonuna do\u011fru \u00f6zellikle kentlerde daha s\u0131n\u0131rlanm\u0131\u015f ve k\u0131s\u0131tlanm\u0131\u015f bir olay haline geldi.<\/p>\n

\u00a0<\/strong><\/p>\n

Umudu isimlere i\u015flemek<\/em><\/strong><\/p>\n

Ortado\u011fulu kad\u0131nlar kadere ve eve hapsedilmeye sadece \u015fiirlerde kar\u015f\u0131 durmuyorlard\u0131; bir de isim koyma eylemi vard\u0131. Kad\u0131nlar, \u00f6zellikle g\u00f6\u00e7ebe toplumlarda, kadere kar\u015f\u0131 gelmenin sembolik yolu olarak isimleri kulland\u0131lar. \u00c7ocuklar\u0131 i\u00e7in boyun e\u011fme ya da k\u00fc\u00e7\u00fclmeyi de\u011fil, umudu ve g\u00fcc\u00fc ifade eden isimler se\u00e7tiler. Yahudi folklorunda da oldu\u011fu gibi Arap s\u00f6ylenceleri ve deyi\u015fleri, o\u011flan \u00e7ocu\u011fu beklerken k\u0131z\u0131 olan babalar\u0131n ya\u015fad\u0131\u011f\u0131 b\u00fcy\u00fck hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131 anlatan g\u00f6ndermelerle doludur. Ve anneler, k\u0131z \u00e7ocu\u011fun do\u011fmas\u0131ndan sonra babalar\u0131n memnuniyetsizli\u011finden do\u011fan havay\u0131 da\u011f\u0131tmak i\u00e7in k\u0131zlar\u0131n\u0131 \u201chediye\u201d<\/strong> ya da \u201cba\u011f\u0131\u015flanan\u201d<\/strong> diye \u00e7a\u011f\u0131r\u0131rlar.<\/p>\n

 <\/p>\n

\u0130srailliler \u201ca\u015fk cinayeti\u201d i\u015fler, Filistinliler \u201cnamus\u201d<\/em><\/strong><\/p>\n

Papp\u00e9, \u00f6zetle yukar\u0131dakileri anlat\u0131rken, baz\u0131 Ortado\u011fulu kad\u0131nlar\u0131n \u00f6zerk alan kurmas\u0131n\u0131n \u015fark\u0131 ve \u015fiirlerdeki kadar kolay olmad\u0131\u011f\u0131n\u0131 da hat\u0131rlatmadan edemiyor. \u00d6yle ki, sadece Bedevi kad\u0131nlar\u0131 de\u011fil \u015fiirin \u00f6tesine ge\u00e7me cesaretini g\u00f6sterip \u201cailelerinin onurunu zedeleyen\u201d<\/strong> bir ya\u015fam\u0131 se\u00e7en kad\u0131nlar\u0131n t\u00fcm\u00fcn\u00fcn \u00f6dedi\u011fi bedel \u00e7ok a\u011f\u0131r, \u00e7o\u011funlukla da \u00f6l\u00fcm oluyor. Ancak, ge\u00e7erli kurallar\u0131 \u00e7i\u011fnedi\u011fi i\u00e7in \u00f6ld\u00fcr\u00fclen kad\u0131nlar sadece g\u00f6\u00e7ebe ya da yoksullar de\u011fil; \u0130srail bas\u0131n\u0131 sadece g\u00f6\u00e7ebe ya da Filistin k\u0131rsal\u0131nda i\u015flenen kad\u0131n cinayetlerini duyurmuyor, Yahudi kocalar\u0131 taraf\u0131ndan \u00f6ld\u00fcr\u00fclen kad\u0131nlar\u0131n \u201cdeh\u015fet verici\u201d \u00f6yk\u00fclerini de veriyor. Fakat bas\u0131n, olay laik bir Yahudi ailesinde meydana geldi\u011finde, bunu \u201ca\u015fk cinayeti\u201d ya da daha k\u00f6t\u00fcs\u00fc \u201cromantik bir ama\u00e7la i\u015flenmi\u015f cinayet\u201d olarak vermeyi tercih ederken, Filistin b\u00f6lgesindekileri namus cinayeti olarak veriyor.<\/p>\n

 <\/p>\n

Modernle\u015fme \u00e7abalar\u0131 i\u015fe yarad\u0131 m\u0131?<\/em><\/strong><\/p>\n

Papp\u00e9\u2019nin Ortado\u011fu\u2019yu Anlamak<\/em> kitab\u0131nda dikkat \u00e7ekmek istedi\u011fi bir ba\u015fka nokta, ba\u015fta M\u0131s\u0131r (Nas\u0131r d\u00f6nemi) olmak \u00fczere Ortado\u011fu \u00fclkelerinde kad\u0131nlara y\u00f6nelik modernle\u015fme \u00e7abalar\u0131n\u0131n her yerde ve hep hay\u0131rl\u0131 olmad\u0131\u011f\u0131. Bu reformlarda esas oyuncunun \u00e7o\u011fu zaman kad\u0131nlar de\u011fil erkekler oldu\u011funu ya da bir ba\u015fka deyi\u015fle, erkeklerin kad\u0131nlar ad\u0131na reformlar yapt\u0131\u011f\u0131n\u0131 da unutmamak gerekiyor. Bu reformlar, kimi yerlerde kad\u0131nlar\u0131n daha ba\u011f\u0131ms\u0131z bir ya\u015fam kurmas\u0131na ve stat\u00fclerinin iyile\u015fmesine yard\u0131m etse de, kimi yerlerde kendi kurdu\u011fu \u00f6zerkli\u011fi de yok etti ya da en az\u0131ndan zedeledi. \u00d6yle ki bazen alt s\u0131n\u0131ftaki ya da k\u0131rsaldaki kad\u0131n \u00fcst s\u0131n\u0131ftakinden ya da kenttekinden daha \u00f6zg\u00fcrd\u00fcr. \u00d6rne\u011fin, L\u00fcbnan\u2019\u0131n g\u00fcneyinde k\u00fc\u00e7\u00fck dar da\u011fl\u0131k b\u00f6lgede, \u015eii k\u00f6ylerindeki varl\u0131kl\u0131 ailelerin kad\u0131nlar\u0131 (\u00f6rne\u011fin toplumun \u201cmodern\u201d katman\u0131ndan olanlar) k\u00f6ylerinden \u00e7\u0131kamayarak ya\u015far ve y\u00fczy\u0131l\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcnde pe\u00e7e takarken, \u0131rgat kad\u0131nlar sadece ba\u015f\u00f6rt\u00fcs\u00fc tak\u0131p nispeten daha \u00f6zg\u00fcr hareket ediyorlard\u0131. L\u00fcbnan\u2019\u0131n ba\u015fka yerlerinde y\u00fcksek stat\u00fcl\u00fc ailelerde g\u00f6r\u00fcc\u00fc usul\u00fc evlilik kural iken, \u0131rgat kad\u0131nlara bir\u00e7ok durumda e\u015fini se\u00e7me hakk\u0131 veriliyordu.<\/p>\n

Ilan Papp\u00e9 kimdir?<\/strong><\/p>\n

Ilan Papp\u00e9 1954\u2019te \u0130srail\/Hayfa\u2019da d\u00fcnyaya geldi. Siyonizm kar\u015f\u0131tl\u0131\u011f\u0131yla tan\u0131nan akademisyen, 2007 y\u0131l\u0131nda, Filistin i\u015fgalini me\u015frula\u015ft\u0131rd\u0131klar\u0131 gerek\u00e7esiyle \u0130srail \u00fcniversitelerine kar\u015f\u0131 ba\u015flat\u0131lan boykota destek verdi. Bu y\u00fczden Hayfa \u00dcniversitesi\u2019ndeki g\u00f6revinden istifa etmek ve \u0130srail\u2019den ayr\u0131lmak zorunda kald\u0131. \u015eu an \u0130ngiltere\u2019deki Exeter \u00dcniversitesi tarih k\u00fcrs\u00fcs\u00fcnde g\u00f6rev yap\u0131yor. Son Gazze sald\u0131r\u0131lar\u0131nda \u0130srail\u2019in, medya ve akademik d\u00fcnyay\u0131 da kullan\u0131p yalan s\u00f6yledi\u011fini belirten Papp\u00e9, \u00fclkesini \u201cGazze kurbanlar\u0131n\u0131 ter\u00f6rist, kendi kitlesel katliamlar\u0131n\u0131 ise \u00f6z-savunma olarak g\u00f6stermekle\u201d su\u00e7lad\u0131. \u0130srail\u2019in tutumunun ideolojik k\u00f6kenlerinden birisinin Siyonizm oldu\u011funu s\u00f6yleyen Papp\u00e9, 1948\u2019deki etnik temizli\u011fin, Filistinlilerin bask\u0131 alt\u0131nda tutulmas\u0131n\u0131n, Bat\u0131 \u015eeria\u2019da ve bug\u00fcnlerde Gazze\u2019de ya\u015fanan \u015fiddetin bu ideolojiye dayand\u0131\u011f\u0131n\u0131 vurguluyor. Papp\u00e9, \u0130srail\u2019in tavr\u0131n\u0131n daha olaylar s\u0131cakl\u0131\u011f\u0131n\u0131 korurken\u00a0 uluslararas\u0131 boyutta k\u0131nanmas\u0131 hatta \u0130srail\u2019e ambargo uygulanmas\u0131 gerekti\u011fini de s\u00f6zlerine ekliyor. (1)<\/p>\n

Papp\u00e9\u2019nin di\u011fer \u00e7al\u0131\u015fmalar\u0131\u00a0 aras\u0131nda, Filistin<\/em>\u2019<\/em>de Etnik Temizlik<\/em> (2006); Modern Filistin Tarihi: Tek Vatan, \u0130ki Halk<\/em> (2003); \u0130ngiltere ve Arap-\u0130srail Anla\u015fmazl\u0131\u011f\u0131<\/em> (1994); Ortado\u011fu\u2019da \u00dcrd\u00fcn – Ortado\u011fu\u2019da \u00d6nc\u00fc Devletin Olu\u015fumu<\/em> (1994); Arap-\u0130srail Anla\u015fmazl\u0131\u011f\u0131\u2019n\u0131n Ortaya \u00c7\u0131k\u0131\u015f\u0131<\/em> (1994); \u0130srail-Filistin Sorunu<\/em> (1999); Ortado\u011fu Politikalar\u0131 ve G\u00f6r\u00fc\u015fler<\/em> (1998)\u00a0 yer al\u0131yor.<\/p>\n

D\u0130PNOT<\/strong><\/p>\n

1) Ilan Papp\u00e9, \u201cIsrael\u2019s righteous fury and its victims in Gaza\u201d (\u0130srail\u2019in adil \u00f6fkesi ve onun Gazze\u2019deki kurbanlar\u0131), www.electronicintifada.net<\/a><\/p>\n

Feminizmin hizmetindeki erkekler<\/strong><\/p>\n

Ortado\u011fu\u2019yu Anlamak<\/em> kitab\u0131n\u0131n kad\u0131nlara ait b\u00f6l\u00fcm\u00fcnde \u00f6yle bir k\u0131s\u0131m var ki, bug\u00fcn\u00fcn Irak ve M\u0131s\u0131r\u2019\u0131na bakt\u0131\u011f\u0131m\u0131zda, kad\u0131n haklar\u0131 a\u00e7\u0131s\u0131ndan ileriye de\u011fil geriye gidildi\u011fini bir kez daha ortaya koyuyor:<\/p>\n

\u201c…Y\u0131rt\u0131n pe\u00e7eleri, Irakl\u0131 kad\u0131nlar, pe\u00e7eden kurtulun! Ya\u015fam i\u00e7in de\u011fi\u015fime ihtiya\u00e7 var. Y\u0131rt onu, yak onu, teredd\u00fct etme. O sana sahte bir koruma sa\u011flad\u0131.\u201d<\/strong> Irakl\u0131 \u015fair Cemil S\u0131tk\u0131 el-Zahavi<\/strong>, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda \u00fclkesinin kad\u0131nlar\u0131na b\u00f6yle sesleniyordu. Zahavi, 19. y\u00fczy\u0131l\u0131n sonunda ortaya \u00e7\u0131kan, dinde safl\u0131k ad\u0131na ve Bat\u0131l\u0131 feminizme yan\u0131t olarak pe\u00e7enin kald\u0131r\u0131lmas\u0131n\u0131 isteyen reformcu okulun d\u00fc\u015f\u00fcncelerini tekrarl\u0131yordu. M\u0131s\u0131r Ba\u015fm\u00fcft\u00fcs\u00fc olarak yolu a\u00e7an, g\u00f6revi s\u0131ras\u0131nda (1899-1905), \u00e7oke\u015flili\u011fe son verilmesi ve pe\u00e7enin kald\u0131r\u0131lmas\u0131 \u00e7a\u011fr\u0131s\u0131nda bulunan Muhammed Abduh<\/strong>\u2019tu. Abduh\u2019un \u00e7\u0131k\u0131\u015f noktas\u0131 ise \u0130slam\u2019\u0131n ak\u0131lc\u0131 bir din oldu\u011fu ve mant\u0131ksal bir \u00e7\u0131kar\u0131mdan sonra bunlar\u0131 sal\u0131k verdi\u011fiydi. Ge\u00e7mi\u015fteki geleneklere sayg\u0131 duyan Abduh, yine de onlar\u0131 \u00e7a\u011fa ait kurallar de\u011fil, tarihi meseleler olarak g\u00f6r\u00fcyordu.<\/p>\n

\u00d6\u011frencilerinden Kas\u0131m Emin<\/strong> (1865-1908) bayra\u011f\u0131 daha ileri g\u00f6t\u00fcrerek, The Liberation of Women <\/em>(Kad\u0131nlar\u0131n Kurtulu\u015fu, 1899) adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, Kuran<\/em>\u2019daki telkinlerde yer almayan, tam tersine peygamberin \u0130slamiyet\u2019in ilk y\u0131llar\u0131nda s\u00f6ylediklerinin ihlaliyle ortaya \u00e7\u0131kan uygulamalar y\u00fcz\u00fcnden kad\u0131n\u0131n \u0130slam toplumlar\u0131nda ikinci s\u0131n\u0131fa d\u00fc\u015f\u00fcr\u00fclmesine art\u0131k son verilmesinin gerekti\u011fine vurgu yap\u0131yordu.<\/p>\n

Emin, kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesiyle, \u0130ngilizlerin M\u0131s\u0131r\u2019\u0131 1882 y\u0131l\u0131nda i\u015fgaline kar\u015f\u0131 verilen m\u00fccadele aras\u0131nda ba\u011flant\u0131 kuruyor, kendi kaderini tayin etmenin siyasi oldu\u011fu kadar toplumsal cinsiyet konusu oldu\u011funu da iddia ediyordu. \u00c7\u0131k\u0131\u015f noktas\u0131 \u00f6\u011fretmeni Abduh ile ayn\u0131yd\u0131: \u0130slami d\u00fc\u015f\u00fcnce ak\u0131lc\u0131l\u0131k ve bilimsel geli\u015fmeye dayanmal\u0131yd\u0131. Ge\u00e7mi\u015fteki \u0130slami y\u00f6neticiler kullar\u0131n\u0131 nas\u0131l k\u00fc\u00e7\u00fck g\u00f6r\u00fcyorsa, M\u00fcsl\u00fcman bir erkek de e\u015flerini \u00f6yle k\u00fc\u00e7\u00fck g\u00f6r\u00fcyordu. Emin, kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n \u0130slamiyet\u2019te yer almad\u0131\u011f\u0131n\u0131, \u0130slamiyet\u2019in kutsal kitab\u0131nda kad\u0131na sayg\u0131 g\u00f6sterildi\u011fini, Orta\u00e7a\u011f\u2019da M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul eden Arap olmayan halklar\u0131n kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 dine soktu\u011funu ileri s\u00fcr\u00fcyor. Emin, pe\u00e7eyi ve evde sadece kad\u0131nlarla kocalar\u0131na a\u00e7\u0131k kutsal alan olan haremi, esas\u0131nda kad\u0131n\u0131n safl\u0131\u011f\u0131n\u0131 ve moralini bozan \u0130slam d\u0131\u015f\u0131 al\u0131\u015fkanl\u0131klar olduklar\u0131 gerek\u00e7esiyle k\u0131n\u0131yordu. Kuran<\/em>\u2019\u0131n 12. suresi, ikinci ayetinde izin verilen birden fazla evlilik meselesine gelince, Emin\u2019in yorumuna g\u00f6re burada zorunluluk de\u011fil, sal\u0131k verme s\u00f6z konusuydu.<\/p>\n

Emin\u2019in bu yorumu y\u00fczy\u0131l\u0131n ba\u015f\u0131na rastlayan d\u00f6nem i\u00e7in istisnai de\u011fildi. 1930\u2019lara kadar ayd\u0131nlar \u0130slami ve Bat\u0131l\u0131 felsefeler aras\u0131nda k\u00f6pr\u00fc kurmak ve kayna\u015ft\u0131rmak i\u00e7in denemelerde bulunmu\u015flard\u0131. Emin\u2019in durumunda bu denemeler, onu toplumda kad\u0131nlar i\u00e7in ancak k\u0131smen e\u015fitlik istemeye g\u00f6t\u00fcrm\u00fc\u015ft\u00fc.<\/p>\n

 <\/p>\n

KAYNAKLAR<\/strong><\/p>\n

1) Edward Said, \u015earkiyat\u00e7\u0131l\u0131k<\/em>, \u00c7eviren: Berna \u00dclner, Metis Yay\u0131nlar\u0131, 2008.<\/p>\n

2) Ilan Papp\u00e9, Ortado\u011fu\u2019yu Anlamak<\/em>, \u00c7eviren: G\u00fcl Atmaca, NTV Yay\u0131nlar\u0131, 2008.<\/p>\n

3) Navra Atiya, Khul-Khal, Cairo, American University in Cairo Pres, 1991.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ilan Papp\u00e9\u2019nin \u201cOrtado\u011fu\u2019yu Anlamak\u201d kitab\u0131nda da anlat\u0131ld\u0131\u011f\u0131 gibi, Ortado\u011fulu kad\u0131nlar, erkek egemen toplumla ba\u015fa \u00e7\u0131kmak i\u00e7in \u00e7e\u015fitli y\u00f6ntemler geli\u015ftirdiler. Kendilerine kimi \u00f6zerk alanlar yaratarak, g\u00fcnl\u00fck ya\u015famdaki a\u015fa\u011f\u0131lanma ve d\u0131\u015flanmaya kar\u015f\u0131 koydular. K\u0131zlar\u0131na, boyun e\u011fme ve zay\u0131fl\u0131\u011f\u0131 de\u011fil, umudu ve g\u00fcc\u00fc simgeleyen isimler verdiler. Ya da bast\u0131r\u0131lm\u0131\u015f duygular\u0131n\u0131 d\u0131\u015favurabildikleri, ya\u015famdaki dert ve ac\u0131lardan k\u0131sa s\u00fcreli uzakla\u015fmalar\u0131n\u0131 […]<\/p>\n","protected":false},"author":672,"featured_media":9720,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[99,224,218],"tags":[599,536],"class_list":["post-9584","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-61-sayi","category-din-ve-dinler-tarihi","category-sosyoloji","tag-dinler-tarihi","tag-siyaset"],"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