{"id":1328,"date":"2021-01-05T16:31:51","date_gmt":"2021-01-05T13:31:51","guid":{"rendered":"http:\/\/jineoloji.eu\/tr\/?p=1328"},"modified":"2021-01-05T16:31:51","modified_gmt":"2021-01-05T13:31:51","slug":"jineoloji-nedir","status":"publish","type":"post","link":"https:\/\/jineoloji.eu\/tr\/jineoloji-nedir\/","title":{"rendered":"Jineoloji Nedir ?"},"content":{"rendered":"
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Jineoloj\u00ee, K\u00fcrt\u00e7e kad\u0131n (jin) ve Latince bilim (loj\u00ee) kelimeleriyle olu\u015fturulan \u00f6zg\u00fcn bir kavramd\u0131r. T\u00fcrk\u00e7e \u00e7evirisi \u201ckad\u0131n bilimi\u201ddir. \u0130lk defa 2009 y\u0131l\u0131nda Abdullah \u00d6calan taraf\u0131ndan\u00a0\u00d6zg\u00fcrl\u00fck Sosyolojisi<\/em>\u00a0kitab\u0131nda kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Etimolojik k\u00f6keninde jin ve jiyan (ya\u015fam) kelimelerini bar\u0131nd\u0131rmas\u0131, jineoloj\u00ee kavram\u0131n\u0131n, kad\u0131n, ya\u015fam ve bilim aras\u0131ndaki katmanl\u0131 ili\u015fkiyi kapsad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu okumayla jineoloj\u00ee kavram\u0131n\u0131n, bilimin kad\u0131n-toplum-ya\u015fam-do\u011fa ba\u011f\u0131 esas al\u0131narak yeniden yap\u0131land\u0131r\u0131lmas\u0131 ve anlamland\u0131r\u0131lmas\u0131na i\u015faret edi\u015fi ve pozitivist bilim ele\u015ftirisi belirginle\u015fir. \u00a0Kavramsal olarak kar\u015f\u0131l\u0131\u011f\u0131n\u0131n \u201ckad\u0131n bilimi\u201d olmas\u0131yla birlikte, kuramsal okumalarda \u201cya\u015fam bilimi\u201d, \u201ctoplum bilimi\u201d, \u201ce\u015f ya\u015fam\u0131n bilimi\u201d, \u201cdemokratik modernitenin dayand\u0131\u011f\u0131 bilgi yap\u0131lanmalar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karan bilim\u201d \u015feklinde kapsaml\u0131 tan\u0131mlamalar\u0131 da kar\u015f\u0131lamaktad\u0131r.<\/p>\n

Jineoloj\u00ee, erkek egemen tahakk\u00fcm ili\u015fkileri \u00fczerine y\u00fckselen s\u00f6m\u00fcr\u00fc sistemini, iktidar merkezli ya\u015fam anlay\u0131\u015f\u0131n\u0131 \u00e7\u00f6z\u00fcmlemeyi ama\u00e7lar. Kad\u0131n kimli\u011fini biyolojinin \u00f6tesinde sosyolojik, tarihsel, diyalektik varolu\u015fuyla tan\u0131mlayarak, \u201csosyolojinin \u00f6z\u00fc\u201d, \u201c\u00f6zne-nesne toplam\u0131\u201d, \u201cilk ve son s\u00f6m\u00fcrge\u201d olarak ele al\u0131r. Ba\u015fta sosyal bilimler olmak \u00fczere kad\u0131ndan, ya\u015famdan kopan bilimsel paradigman\u0131n yol a\u00e7t\u0131\u011f\u0131 krizlere i\u015faret ederek, \u201ce\u015f ya\u015fam\u0131n, \u00f6zellikle de kad\u0131n etraf\u0131nda geli\u015ftirilecek bilimin, do\u011fru sosyolojiye at\u0131lacak ilk ad\u0131m\u201d (\u00d6calan, 2015) olaca\u011f\u0131n\u0131 s\u00f6yler. \u00c7\u00fcnk\u00fc kad\u0131n kimli\u011fi bir cins olman\u0131n \u00f6tesinde \u00e7ok kapsaml\u0131 ekonomik, sosyal ve siyasal boyutlara sahiptir. Bu a\u00e7\u0131dan kad\u0131n do\u011fas\u0131n\u0131n ayd\u0131nlanmas\u0131 ayn\u0131 zamanda toplum do\u011fas\u0131n\u0131n da ayd\u0131nlanmas\u0131n\u0131 beraberinde getirecektir (Edit\u00f6rya, 2016) Dolay\u0131s\u0131yla jineoloj\u00ee, kad\u0131n bilimi oldu\u011fu kadar toplum bilimidir de. Do\u011fa bilimleri, insan bilimleri, sosyal bilimler olarak \u00e7izilen s\u0131n\u0131rlar\u0131 sorgulayarak, her bilimin sosyal oldu\u011funu hat\u0131rlat\u0131r jineoloj\u00ee. Tarihsel ve g\u00fcncel olarak toplumsall\u0131k en fazla kad\u0131n etraf\u0131nda \u015fekillendi\u011fi i\u00e7in, ancak kad\u0131n etraf\u0131nda geli\u015ftirilecek bilimin, erkek egemen iktidar sistemlerinin etkisinden \u00e7\u0131karak toplumsalla\u015faca\u011f\u0131n\u0131 savunur.<\/p>\n

Jineoloj\u00ee kad\u0131n\u0131n bu potansiyelini ger\u00e7ekle\u015ftirmesinin bilimsel, felsefi, sanatsal, eylemsel, \u00f6rg\u00fctsel yap\u0131lanmalar olu\u015fturmas\u0131yla m\u00fcmk\u00fcn olabilece\u011finden yola \u00e7\u0131karak, bilimsel bak\u0131\u015f\u0131 kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin bir par\u00e7as\u0131 olarak g\u00f6r\u00fcr. Jineoloj\u00ee; toplumsal ya\u015famda ve kad\u0131n kimli\u011fi ve kad\u0131n-erkek, insan-do\u011fa ili\u015fkilerinde k\u00f6rd\u00fc\u011f\u00fcm haline gelen sorunlar\u0131 tahlil etmeyi ve \u00e7\u00f6zmeyi esas al\u0131r. Toplumsal sorunlara \u00e7\u00f6z\u00fcm geli\u015ftirme sorumlulu\u011fu olan sosyal bilime, kad\u0131n\u0131n tarihsel-toplumsal varl\u0131\u011f\u0131n\u0131 par\u00e7alamadan, kad\u0131n\u0131 nesnele\u015ftirmeden, ya\u015famla, do\u011fayla ili\u015fkiselli\u011fi i\u00e7inde ele alma sorumlulu\u011funu hat\u0131rlat\u0131r (Akarsel, 2016).<\/p>\n

Oysa radikal ele\u015ftirinin radikal politikas\u0131n\u0131 geli\u015ftirmede par\u00e7al\u0131 yakla\u015f\u0131mlar \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. Farkl\u0131 bilim disiplinlerinde kad\u0131na ili\u015fkin belli ara\u015ft\u0131rma ve tezler geli\u015ftirilse de kad\u0131n\u0131n bir varl\u0131k olarak b\u00fct\u00fcnl\u00fckl\u00fc ele al\u0131nmamas\u0131, kad\u0131n \u00e7al\u0131\u015fmalar\u0131 b\u00f6l\u00fcmlerinin giderek ehlile\u015ftirilmesine ya da kad\u0131nlarla ilgili \u00e7al\u0131\u015fmalar\u0131n bu b\u00f6l\u00fcmlere s\u0131k\u0131\u015ft\u0131r\u0131lmas\u0131na neden olmu\u015ftur (Mohanty, 2010). Bu durum jineoloj\u00eeyi g\u00fcncel bir ihtiya\u00e7 haline getirmektedir. \u00d6zcesi, jineoloj\u00ee sosyal bilimlerin bir disiplin olarak kad\u0131n bilimini geli\u015ftiremedi\u011fi ele\u015ftirisiyle \u00e7\u0131k\u0131\u015f yapm\u0131\u015ft\u0131r (\u00d6calan, 2009).<\/p>\n

Kad\u0131n\u0131n salt \u201cma\u011fdur\u201d bir kimlik olarak de\u011fil, toplumsall\u0131\u011f\u0131n kurucu \u00f6znesi, olumlay\u0131c\u0131, yarat\u0131c\u0131 potansiyeli ve ger\u00e7ekli\u011fiyle bilimsel alan\u0131n konusu ve \u00f6znesi olarak ele al\u0131nmas\u0131 jineoloj\u00eenin temel ilkelerindendir.\u00a0\u00d6zg\u00fcrl\u00fck Sosyolojisi<\/em>\u2019nde (\u00d6calan, 2009) ortaya konan y\u00f6ntem-bilimi ve yorum sanat\u0131, jineoloj\u00eenin epistemolojik in\u015fas\u0131nda dayan\u0131lan ba\u015fat y\u00f6ntemlerdendir. Ya\u015fam fark\u0131ndal\u0131\u011f\u0131n\u0131 ve \u00f6zg\u00fcrl\u00fck se\u00e7eneklerini \u00e7o\u011faltmak ve geli\u015ftirmek, bu y\u00f6ntemin politikas\u0131n\u0131 olu\u015fturur. \u00d6zne-nesne ayr\u0131m\u0131na dayal\u0131 t\u00fcm ikiliklerin a\u015f\u0131lmas\u0131n\u0131 ve duygusal zeka ile analitik zekan\u0131n dengeli birlikteli\u011fine dayanan bir b\u00fct\u00fcnselli\u011fi \u00f6neren, di\u011fer taraftan mutlak evrenselcili\u011fi a\u015fan bir y\u00f6ntembilim anlay\u0131\u015f\u0131, feminist epistemolojinin ele\u015ftirileri ile de a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015ft\u0131r (Athenas, 2016; Bar\u0131n, 2016). Jineoloj\u00ee, y\u00f6ntemlerini geli\u015ftirirken feminist k\u00fclliyattan yararland\u0131\u011f\u0131 kadar, s\u0131n\u0131f m\u00fccadelelerinden ulusal kurtulu\u015f m\u00fccadelelerine, ekolojik m\u00fccadelelere kadar sistem kar\u015f\u0131t\u0131 g\u00fc\u00e7lerin olu\u015fturdu\u011fu k\u00fclliyattan da yararlan\u0131r.<\/p>\n

\u201cOrtado\u011fu, tanr\u0131\u00e7al\u0131k k\u00fclt\u00fcr\u00fcn\u00fcn yarat\u0131ld\u0131\u011f\u0131 ilk mek\u00e2n oldu\u011fu gibi kad\u0131nlar\u0131n ink\u00e2r\u0131, katledilmesi ve yabanc\u0131la\u015ft\u0131r\u0131lmas\u0131 temelinde bu k\u00fclt\u00fcr\u00fcn y\u0131k\u0131ld\u0131\u011f\u0131 ilk mek\u00e2n da olmu\u015ftur. Bu, ilk toplumsal sorun olan kad\u0131n sorununa yol a\u00e7an y\u0131k\u0131md\u0131r\u201d (Akarsel, 2020). Jineoloj\u00ee bu tespitten yola \u00e7\u0131karak, \u201ckaybedileni, kaybedilen yerde aramay\u0131\u201d, etik ve politik bir tutum olarak ele al\u0131r. Feminist hareketler, ulusal kurtulu\u015f m\u00fccadelelerinde yer alan direni\u015f\u00e7i kad\u0131nlar, gerilla kad\u0131nlar, toplumsal muhalefet hareketlerinde yer alan kad\u0131n \u00f6rg\u00fctleri ve kad\u0131n kimlikleri jineoloj\u00eenin ba\u011f kurdu\u011fu, beslendi\u011fi damarlard\u0131r. Ancak bununla birlikte K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin, Rojava kad\u0131n devriminin anlamsal ve yap\u0131sal birikimi incelenmeksizin, jineoloj\u00eenin \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fcn tart\u0131\u015f\u0131lmas\u0131 yetersiz kal\u0131r (Mirkan, 2016).<\/p>\n

Jineoloj\u00ee, ortaya \u00e7\u0131k\u0131\u015f\u0131 a\u00e7\u0131s\u0131ndan feminist hareketi, sistem kar\u015f\u0131t\u0131 radikal hareketlerin ba\u015f\u0131nda g\u00f6rmekte; kazan\u0131mlar\u0131n\u0131 miras olarak tan\u0131mlamaktad\u0131r.\u00a0 Jineoloji, feminizmin mevcut haliyle pozitivizm ve kapitalist modernite kar\u015f\u0131s\u0131nda ya\u015fad\u0131\u011f\u0131 t\u0131kanman\u0131n a\u015f\u0131lmas\u0131 sorumlulu\u011funu \u00fcstlenir. Bu sebeple par\u00e7al\u0131 d\u00fc\u015f\u00fcnce ve pratiklerinin\u00a0b\u00fct\u00fcnl\u00fckl\u00fc bir anlamland\u0131rmaya kavu\u015fturulmas\u0131, yerel k\u00fclt\u00fcrlere ve \u00f6zg\u00fcnl\u00fcklere e\u011filen \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ve sistem kar\u015f\u0131t\u0131 damar\u0131n\u0131n g\u00fc\u00e7lendirilmesi, t\u00fcm bunlar i\u00e7in de iktidar eksenli, devlet\u00e7i bilgi yap\u0131lanmalar\u0131ndan koparak, kad\u0131n eksenli bilgi yap\u0131lanmalar\u0131na ula\u015f\u0131lmas\u0131 gerekti\u011fini savunmaktad\u0131r. Jineoloji demokratik, ekolojik, kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc perspektifle ger\u00e7ekle\u015ftirilecek bir \u00f6rg\u00fctlenmenin ve toplumsal in\u015fan\u0131n \u00fcstten de\u011fil ancak tabandan sa\u011flanabilece\u011fini ve bu y\u00f6ntemin iktidar y\u00f6ntemleriyle benzer olarak ele al\u0131namayaca\u011f\u0131n\u0131 s\u00f6yleyerek, t\u00fcm kimliklerin bir \u00fcst in\u015fa oldu\u011funu s\u00f6yleyen kimi feminist yakla\u015f\u0131mlar\u0131 ele\u015ftirir.<\/p>\n

Jineoloj\u00ee 2011 y\u0131l\u0131ndan itibaren tart\u0131\u015f\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. 2015 y\u0131l\u0131nda ger\u00e7ekle\u015ftirilen 1. Konferans\u0131nda Jineoloj\u00ee Akademisi\u2019nin \u00f6rg\u00fctlenmesi kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Kad\u0131nlar\u0131n bilgileriyle bulu\u015fmak amac\u0131yla d\u00fcnyan\u0131n bir\u00e7ok yerinde seminerlerden konferanslara, kamplardan at\u00f6lyelere bir\u00e7ok \u00e7al\u0131\u015fma y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc gibi; K\u00fcrdistan\u2019da, ba\u015fta Rojava\u2019da olmak \u00fczere, sosyolojik analiz ve s\u00f6zl\u00fc k\u00fclt\u00fcr \u00e7al\u0131\u015fmalar\u0131 yapm\u0131\u015f, Akademi b\u00fcnyesinde kad\u0131n\u0131n hakikatini a\u00e7\u0131\u011fa \u00e7\u0131karan \u00e7al\u0131\u015fmalar\u0131 eksen alan ara\u015ft\u0131rma merkezleri kurulmu\u015ftur. Akademilerde e\u011fitimin yan\u0131 s\u0131ra, kad\u0131n varl\u0131\u011f\u0131, do\u011fas\u0131, siyaseti, etik ve estetik anlay\u0131\u015f\u0131, ekonomisi, edebiyat\u0131 ba\u015fta olmak \u00fczere alternatif politikalar\u0131n geli\u015ftirilebilmesi i\u00e7in \u00e7al\u0131\u015fmalar y\u00fcr\u00fct\u00fclmektedir.<\/p>\n

2016 y\u0131l\u0131nda yay\u0131na ba\u015flayan Jineoloj\u00ee Dergisi, 2017 y\u0131l\u0131nda Rojava\u2019da kurulan Jineoloj\u00ee Ara\u015ft\u0131rma Merkezleri ve Jineoloj\u00ee Fak\u00fcltesi, 2018 y\u0131l\u0131nda Bel\u00e7ika\u2019da kurulan Jineoloj\u00ee Merkezi\u2019nin yan\u0131 s\u0131ra bir\u00e7ok alanda jineoloj\u00ee komiteleri, birimleri, at\u00f6lyeleri olarak a\u011f \u00f6rg\u00fctlenmesi de ger\u00e7ekle\u015ftirilmi\u015ftir. Ayr\u0131ca Jineoloj\u00ee Dergisi, \u00f6zg\u00fcr ya\u015fam alan\u0131 olarak Rojava\u2019da Jinwar k\u00f6y\u00fcn\u00fcn kurulu\u015funda, fikir a\u015famas\u0131ndan itibaren yer almaktad\u0131r. 2019 y\u0131l\u0131nda Rojava\u2019da enternasyonal devrimci Andrea Wollf\u2019un ad\u0131yla Andrea Wollf Enstit\u00fcs\u00fc kurulmu\u015f, b\u00f6ylece Avrupa, Latin Amerika, Asya ba\u015fta olmak \u00fczere d\u00fcnya kad\u0131nlar\u0131 ve jineoloj\u00ee aras\u0131ndaki ba\u011f g\u00fc\u00e7lenmi\u015ftir.<\/p>\n

 <\/p>\n

Kaynak\u00e7a<\/strong><\/p>\n

\u00d6calan A. (2015).\u00a0K\u00fcrt Sorunu ve Demokratik Ulus \u00c7\u00f6z\u00fcm\u00fc.\u00a0<\/em>\u0130stanbul: Amara Yay\u0131nlar\u0131.<\/p>\n

\u00d6calan A. (2009).\u00a0\u00d6zg\u00fcrl\u00fck Sosyolojisi.\u00a0<\/em>\u0130stanbul: Aram Yay\u0131nlar\u0131<\/p>\n

Rajkumar D., Ar\u0131k H., Aslan \u00d6. ve Vaiya S. (2010). Akademi Ve Feminizm \u00dczerine Chandra Talpade Mohanty \u0130le S\u00f6yle\u015fi.\u00a0K\u00fclt\u00fcr ve Siyasette Feminist Yakla\u015f\u0131mlar<\/em>,\u00a012,<\/em>\u00a0140-146.<\/p>\n

Edit\u00f6rya (2016). Ba\u015flarken.\u00a0Jineoloj\u00ee Dergisi<\/em>,\u00a01<\/em>, 5-7.<\/p>\n

Athenas M. G. (2016). S\u00f6m\u00fcrgele\u015ftirilmi\u015f D\u00fc\u015f\u00fcnce Bi\u00e7imleri: Feminist Epistemoloji \u0130\u00e7in \u00d6neriler.\u00a0Jineoloj\u00ee Dergisi<\/em>,\u00a01<\/em>, 21-27.<\/p>\n

Akarsel N. (2020). Jineoloj\u00eeye Dair.\u00a0Jineoloj\u00ee<\/em>.\u00a0https:\/\/jineoloji.eu\/tr\/jineolojiye-dair\/<\/a><\/p>\n

Akarsel N (2016). Kad\u0131n Amac\u0131nda G\u00fcne\u015f Kadar Netse Y\u00f6ntemini Bulur.\u00a0Jineoloj\u00ee Dergisi<\/em>,\u00a02<\/em>, 141-153.<\/p>\n

Bar\u0131n \u00d6. (2016). Bilim, Politik Eylem ve \u00d6zg\u00fcrl\u00fck Aras\u0131ndaki \u0130li\u015fki \u00dczerine Feminist D\u00fc\u015f\u00fcnceler.\u00a0Jineoloj\u00ee Dergisi<\/em>,\u00a03,<\/em>\u00a0141-156.<\/p>\n

Mirkan \u015e. (2016). Jineoloj\u00ee Merce\u011finden \u00d6zg\u00fcrl\u00fck Deneyimimize Bakmak.\u00a0Jineoloj\u00ee Dergisi<\/em>,\u00a02<\/em>, 40-52.<\/p>\n

Jineoloj\u00ee Akademisi (2015).\u00a0Jineoloj\u00eeye Giri\u015f<\/em>. \u0130stanbul: Aram Yay\u0131nlar\u0131<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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Orjinal Kaynak : https:\/\/feministbellek.org\/jineoloji\/<\/a><\/div>\n","protected":false},"excerpt":{"rendered":"

Jineoloj\u00ee, K\u00fcrt\u00e7e kad\u0131n (jin) ve Latince bilim (loj\u00ee) kelimeleriyle olu\u015fturulan \u00f6zg\u00fcn bir kavramd\u0131r. T\u00fcrk\u00e7e \u00e7evirisi \u201ckad\u0131n bilimi\u201ddir. \u0130lk defa 2009 y\u0131l\u0131nda Abdullah \u00d6calan taraf\u0131ndan\u00a0\u00d6zg\u00fcrl\u00fck Sosyolojisi\u00a0kitab\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Etimolojik k\u00f6keninde jin ve jiyan (ya\u015fam) kelimelerini bar\u0131nd\u0131rmas\u0131, jineoloj\u00ee kavram\u0131n\u0131n, kad\u0131n, ya\u015fam ve bilim aras\u0131ndaki katmanl\u0131 ili\u015fkiyi kapsad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu okumayla jineoloj\u00ee kavram\u0131n\u0131n, bilimin kad\u0131n-toplum-ya\u015fam-do\u011fa ba\u011f\u0131 esas al\u0131narak yeniden […]<\/p>\n","protected":false},"author":5,"featured_media":1329,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[84],"tags":[],"class_list":["post-1328","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jineoloji-nedir"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1328","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/comments?post=1328"}],"version-history":[{"count":1,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1328\/revisions"}],"predecessor-version":[{"id":1330,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1328\/revisions\/1330"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/1329"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=1328"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=1328"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=1328"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}