Zeynep ALTINKAYNAK<\/b><\/p>\n
Afganistan\u2019\u0131n tekrardan Taliban\u2019\u0131n kontrol\u00fcne girmesinin ard\u0131ndan ya\u015fanan geli\u015fmeler ve tekerr\u00fcr eden 100 y\u0131ll\u0131k sava\u015flar silsilesinin neden ve sonu\u00e7lar\u0131n\u0131 incelemek, bu neden ve sonu\u00e7lar \u00fczerinden kad\u0131n \u00f6zg\u00fcrl\u00fck sorununu ve Afganistan toplumunun ya\u015fad\u0131\u011f\u0131 yap\u0131sal krizi tan\u0131mlamak derin bir tarihsel analize muhta\u00e7t\u0131r.<\/p>\n
Merkezi hegemon g\u00fc\u00e7ler ve Taliban aras\u0131nda Doha g\u00f6r\u00fc\u015fmeleri olarak bilinen s\u00fcrecin ard\u0131ndan, ABD\u2019nin Afganistan\u2019dan \u00e7ekilmesi ve son y\u0131llarda hakimiyet alan\u0131n\u0131 geni\u015fleten Taliban\u2019\u0131n tekrardan \u00fclkenin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fc ele ge\u00e7irmesi Afganistan tarihi, halk\u0131 ve kad\u0131nlar\u0131 a\u00e7\u0131s\u0131ndan bir ilk ya da bir son de\u011fil, n\u00fcans farklar\u0131yla tekrar eden Ortado\u011fu ve Asya\u2019y\u0131 payla\u015f\u0131m ve dizayn sava\u015flar\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. Bu plan ve payla\u015f\u0131m sava\u015flar\u0131 uzun s\u00fcreli bir d\u00fcnya politikas\u0131n\u0131n sonucudur.<\/p>\n
Reber Apo\u2019nun \u2018\u2019 21. Yy. kad\u0131n \u00f6zg\u00fcrl\u00fck y\u00fczy\u0131l\u0131 olacakt\u0131r. \u2018\u2019 belirlemesine kar\u015f\u0131 ataerkil d\u00fczen bu y\u00fczy\u0131lda kendini yeniden tanzim etmekte, bin bir emek ve bedelle elde edilmi\u015f kad\u0131n kazan\u0131mlar\u0131n\u0131n sistemli hale gelmesinin \u00f6n\u00fcn\u00fc almak istemekte ve erkek egemenli\u011fi eliyle kendini idame ettirmek i\u00e7in en fazla dincilik ve milliyet\u00e7ilik kodlar\u0131n\u0131 kullanmaktad\u0131r. Afganistan\u2019da son ya\u015fanan geli\u015fmeler bu anlamda uluslararas\u0131 bir su\u00e7<\/i> \u2019un sonucu olarak kar\u015f\u0131m\u0131zda durmaktad\u0131r. Bu su\u00e7 sadece Afganistan\u2019\u0131 ve kad\u0131nlar\u0131 Taliban karanl\u0131\u011f\u0131na terk etmekle ilgili de\u011fildir. Afganistan toplumunu ve kad\u0131nlar\u0131 bu karanl\u0131\u011f\u0131n i\u00e7ine \u00e7ekmekle, y\u00fczy\u0131llard\u0131r bu karanl\u0131\u011f\u0131 \u00fcretmekle ilgilidir. \u00d6nce Taliban\u2019\u0131 \u00f6rg\u00fctleyen ve besleyen, sonra onunla sava\u015fa giren, sonra onunla m\u00fczakere masas\u0131na oturan ve son olarak \u00fclkeyi alt\u0131n tepside sunan g\u00fc\u00e7ler Afganistan\u2019da kad\u0131nlar\u0131n ya\u015fad\u0131\u011f\u0131 varl\u0131k ve \u00f6zg\u00fcrl\u00fck sorununun ba\u015f faillerinden biridir. B\u00f6lgede kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri sorunu salt son 100 y\u0131ll\u0131k s\u00fcre\u00e7le s\u0131n\u0131rl\u0131 de\u011fil elbette. Dincilik, ataerkil kabile hiyerar\u015fisi bu co\u011frafyada biny\u0131llard\u0131r s\u00fcregelen kad\u0131n \u00f6zg\u00fcrl\u00fck sorunun sebeplerinden bir ka\u00e7\u0131 sadece. Fakat 3. D\u00fcnya sava\u015f\u0131n\u0131n karakteri t\u00fcm tarihsel s\u00fcre\u00e7ler ve sava\u015flardan daha fa\u015fist ve cinsiyet\u00e7idir. Bunu bazen modernite eliyle bazen dincilik eliyle \u00f6rg\u00fctlemektedir.<\/p>\n
Tarihsel-toplumsal devrimlerin mek\u00e2n\u0131 olan Ortado\u011fu ve Asya bu noktada merkezi bir konumdad\u0131r, ana soylu toplumsal do\u011fan\u0131n do\u011fu\u015f be\u015fi\u011fi olan bu co\u011frafya ayn\u0131 zamanda kar\u015f\u0131-devrimlerin, erkek egemenlikli uygarl\u0131klar\u0131nda, derinden ya\u015fand\u0131\u011f\u0131 bir co\u011frafyad\u0131r. Bu sebeple toplumsal direni\u015f gelene\u011fi de, merkezi uygarl\u0131k karakteri de g\u00fc\u00e7l\u00fcd\u00fcr. \u0130lk b\u00fcy\u00fck toplumsal devrimin, kad\u0131n devriminin ana ba\u011fr\u0131 olan bu gelenek, toplumsal sorunlar\u0131n zirve yapt\u0131\u011f\u0131 bu \u00e7a\u011fda, yeni bir kad\u0131n \u00f6zg\u00fcrl\u00fck devriminin ko\u015fullar\u0131n\u0131 ve deneyimini fazlas\u0131yla bar\u0131nd\u0131rmaktad\u0131r. Bu denli yo\u011fun sald\u0131r\u0131 ve k\u00fclt\u00fcrel soyk\u0131r\u0131m konseptinin en temel sebeplerinden birisi budur. Bu anlamda Afganistan\u2019da on y\u0131llard\u0131r devam eden istikrars\u0131zl\u0131k ve sava\u015f ger\u00e7e\u011fi ile kad\u0131n \u00f6zg\u00fcrl\u00fck sorununu tart\u0131\u015f\u0131rken, b\u00f6lgenin tarihsel arka plan\u0131n\u0131 g\u00f6rmek durumunday\u0131z. B\u00f6lgede, en \u00e7ok Taliban ile an\u0131lan kad\u0131n \u00f6zg\u00fcrl\u00fck sorunun bundan ibaret olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r, \u00f6ncesi ve sonras\u0131yla Afganistan\u2019da k\u00f6r\u00fcklenmi\u015f k\u00f6ktendincilik ve cinsiyet\u00e7ili\u011fin yine buna kar\u015f\u0131 \u00f6rg\u00fctlenmi\u015f kad\u0131n \u00f6zg\u00fcrl\u00fck direni\u015flerinin anla\u015f\u0131lmas\u0131 bug\u00fcne \u0131\u015f\u0131k tutmas\u0131 a\u00e7\u0131s\u0131ndan da \u00f6nemli olacakt\u0131r. Ortado\u011fu ve d\u00fcnya kad\u0131n dayan\u0131\u015fmas\u0131, kad\u0131nlar\u0131n kolektif \u00f6rg\u00fctl\u00fc g\u00fcc\u00fc her zamankinden daha yak\u0131c\u0131 bir ihtiya\u00e7t\u0131r. Bu konuda at\u0131lm\u0131\u015f \u00f6nemli ad\u0131mlar, kurulmu\u015f \u00f6nemli yap\u0131lar olmakla birlikte, Afganistan kad\u0131nlar\u0131n\u0131n beslendi\u011fi k\u00f6k damar\u0131 ve direni\u015f gelene\u011fini anlamak, direni\u015f ve dayan\u0131\u015fma y\u00f6ntemlerini g\u00fc\u00e7lendirmek a\u00e7\u0131s\u0131ndan da katk\u0131 sunacakt\u0131r.<\/p>\n
D\u00fcnya sava\u015flar tarihinin u\u011frak duraklar\u0131ndan biri olan Afganistan-Pakistan- Hindistan hatt\u0131 tarihin uygarl\u0131klar y\u00fcz\u00fcnde s\u00fcre\u011fen-par\u00e7al\u0131, s\u0131cak-so\u011fuk, uzun s\u00fcreli-k\u0131sa s\u00fcreli \u00e7ok say\u0131da sava\u015fla y\u00fcz y\u00fcze kalm\u0131\u015f, uzayan sava\u015f, bu co\u011frafyalarda uzayan ve art\u0131k rutinle\u015fen istikras\u0131zl\u0131k halini do\u011furmu\u015ftur. \u0130stikrars\u0131zl\u0131\u011f\u0131n rutinli\u011fi \u00e7eli\u015fkilerle dolu bir belirlemedir. Fakat son 200 y\u0131lda kapitalist modernitenin t\u00fcrl\u00fc m\u00fcdahaleleriyle y\u00fcz y\u00fcze kalan bu co\u011frafyalarda h\u00e2kim olan i\u00e7-d\u0131\u015f sava\u015flar bu belirlemeyi ya\u015fam\u0131n ola\u011fan seyri haline getirmi\u015ftir. \u00d6yle ki d\u00fcnya siyasetinde, analiz \u00e7al\u0131\u015fmalar\u0131nda, tarihsel-sosyolojik ara\u015ft\u0131rmalarda ele al\u0131nan temel konu bu istikrars\u0131zl\u0131k hali olmu\u015ftur. Bu ele alma bi\u00e7imi fazlas\u0131yla oryantalisttir. Sorunu kendinden menkul merkezi hegemon g\u00fc\u00e7lerin ve onun kulu\u00e7kas\u0131nda b\u00fcy\u00fcyen bilimlerin bu co\u011frafyay\u0131, toplumsal ve k\u00fclt\u00fcrel yap\u0131y\u0131, \u0130slami ak\u0131mlardan beslenen \u00f6rg\u00fctleri ve toplumdaki yans\u0131malar\u0131n\u0131 ele alma bi\u00e7imleri genellikle tarihsel arka plandan uzakt\u0131r. Modern bilimlerin analiz y\u00f6ntemleri \u2018beyaz adam uygarl\u0131\u011f\u0131\u2019n\u0131n hegemon karakterinden etkilenmi\u015ftir. Ara\u015ft\u0131rma ve analiz y\u00f6ntemleri Ortado\u011fu ger\u00e7e\u011finden uzak ve \u00fcstte kalmaktad\u0131r.<\/p>\n
Reber Apo Ortado\u011fu\u2019da devam eden 3. D\u00fcnya Sava\u015f\u0131 ger\u00e7e\u011fini \u00e7\u00f6z\u00fcmlerken; \u2018\u2019 B\u00f6lge i\u00e7in kriz ve kaos kavramlar\u0131n\u0131 s\u0131k\u00e7a kullanmaktan \u00e7ekiniyorum. Ya\u015fanan ger\u00e7eklik s\u0131cak sava\u015f ise, o zaman bunu kriz ve kaosa indirgemek yan\u0131lt\u0131c\u0131 olacakt\u0131r. \u015e\u00fcphesiz g\u00fcn\u00fcm\u00fcz sava\u015flar\u0131 ne ilk ve orta\u00e7a\u011flar\u0131n sava\u015flar\u0131na, ne de modernitenin iki d\u00fcnya sava\u015f\u0131na kadar ya\u015fatt\u0131\u011f\u0131 sava\u015f bi\u00e7imlerine benzer. \u00d6zellikle Birinci ve \u0130kinci D\u00fcnya Sava\u015flar\u0131yla birlikte sava\u015flar kitleselle\u015fti. \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019ndan sonra ise toplumsalla\u015ft\u0131. Modernitenin \u00fc\u00e7ayakl\u0131 canavar y\u00fcr\u00fcy\u00fc\u015f\u00fcnde ya\u015fanan sava\u015flar\u0131n i\u00e7 ve d\u0131\u015f ayr\u0131mlar\u0131yla toplum d\u0131\u015f\u0131nda verilmesi d\u00f6neminin sona erdi\u011fini, modernitenin yeni d\u00f6neminin ise i\u00e7 ve d\u0131\u015f sava\u015flar\u0131n toplum i\u00e7inde birle\u015fik olarak y\u00fcr\u00fct\u00fclmesi anlam\u0131na geldi\u011fini kavramak onun yeni \u00f6z\u00fcn\u00fcn gere\u011fidir. Genelde t\u00fcm Ortado\u011fu toplumunda ya\u015fanan sava\u015f ger\u00e7e\u011fini, \u00f6zelde en a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015f haliyle Filistin-\u0130srail, Afganistan-Pakistan ve \u0130ran-Irak sava\u015flar\u0131 ger\u00e7e\u011fini bu kapsamda \u00e7\u00f6z\u00fcmlemek b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r. Havsalaya s\u0131\u011fmayacak olaylar ve s\u00fcre\u00e7ler bu kapsamdaki \u00e7\u00f6z\u00fcmlemelerle daha iyi anla\u015f\u0131l\u0131r k\u0131l\u0131nacakt\u0131r.\u2019\u2019(1)<\/i><\/p>\n
Y\u00fcr\u00fcyen sava\u015f\u0131n toplumsalla\u015fmas\u0131, toplumsal sorunlar\u0131n zirvesini de kendisiyle beraber getirmi\u015ftir. \u0130ktidar ve devlet sorunu bu sava\u015flar\u0131n sonucu de\u011fil nedenidir. Resmi uygarl\u0131k s\u00fcrecinin ba\u015flang\u0131c\u0131ndan g\u00fcn\u00fcm\u00fcze kadar formlar\u0131 de\u011fi\u015fse de Ortado\u011fu \u00f6zg\u00fcl\u00fcnde ve ara\u015ft\u0131rma konusu hatta da durum \u00e7ok farkl\u0131 olmam\u0131\u015ft\u0131r. S\u00fcrekli el de\u011fi\u015ftiren iktidarlar mezarl\u0131\u011f\u0131na d\u00f6n\u00fc\u015fen Afganistan, son 200 y\u0131lda Bat\u0131l\u0131 merkezi hegemon g\u00fc\u00e7lerin \u00e7ok yo\u011fun m\u00fcdahalesine maruz kalm\u0131\u015f, bu m\u00fcdahalelerin bir aya\u011f\u0131 olarak \u00f6rg\u00fctlendirilen Selefi yap\u0131lar, bu sava\u015f\u0131n sahadaki ajan\u0131 ve me\u015frula\u015fma nedeni olmu\u015ftur. S\u0131ras\u0131yla birden \u00e7ok defa \u0130ngiltere, Sovyetler, ABD\u2019nin resmi i\u015fgalleriyle y\u00fcz y\u00fcze kalan co\u011frafya, ayn\u0131 zamanda b\u00f6lgesel ve yerel d\u00fczeyde de pek \u00e7ok sava\u015f\u0131n taraf\u0131 olmu\u015ftur. Bunun yan\u0131 s\u0131ra i\u00e7te d\u00f6nemsel y\u00fckselen etnik, dinsel, mezhepsel \u00e7eki\u015fme ve \u00e7at\u0131\u015fmalar sava\u015flarla y\u00fckl\u00fc bir yak\u0131n tarih panoramas\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n
Reber Apo bu konudaki belirlemesinde devamla; \u2018\u2019 Afganistan, Irak, \u0130ran, Suriye-L\u00fcbnan, \u0130srail-Filistin ba\u015fta olmak \u00fczere, di\u011fer Ortado\u011fu \u00fclkelerinde siyasi bunal\u0131mlar\u0131n vard\u0131\u011f\u0131 d\u00fczey yakla\u015f\u0131m\u0131m\u0131z\u0131 do\u011frulamaktad\u0131r. B\u00f6lgenin in\u015fa edilmi\u015f irili ufakl\u0131 t\u00fcm devletlerinin, ister millet\u00e7ilik ister dincilik ad\u0131yla olsun, kapitalist modernitenin bayat ajanlar\u0131, fig\u00fcranlar\u0131 rol\u00fcnden \u00f6teye rol oynamad\u0131klar\u0131 a\u00e7\u0131kt\u0131r. K\u0131sa tarihlerine bak\u0131ld\u0131\u011f\u0131nda, millici ve \u0130slamc\u0131 devletlerin son iki y\u00fczy\u0131l\u0131n emperyalizm imalatlar\u0131 olduklar\u0131n\u0131n anla\u015f\u0131lmas\u0131nda g\u00fc\u00e7l\u00fck \u00e7ekilmeyecektir. Hegemonik \u00fcr\u00fcnler olduklar\u0131 i\u00e7in, \u2018ucube yurtta\u015f\u2019 olu\u015fumu \u00fczerinden estirdikleri ter\u00f6r nedeniyle bu devletlerin ger\u00e7ek y\u00fczleri bir t\u00fcrl\u00fc anla\u015f\u0131lamam\u0131\u015ft\u0131r. Ortado\u011fu\u2019daki iktidar ve ulus-devlet g\u00fc\u00e7leri kadar ajan- fig\u00fcran rol\u00fcn\u00fc gizleyen ba\u015fka ikinci bir alan g\u00f6stermek m\u00fcmk\u00fcn de\u011fildir. Bunda iktidar ve devlet oyunlar\u0131nda edinilen binlerce y\u0131ll\u0131k tecr\u00fcbenin ve ideolojik hegemonyan\u0131n da \u00e7ok \u00f6nemli pay\u0131 vard\u0131r. \u0130ktidar ve devlet krizlerinin derinli\u011fini Afganistan, Irak ve \u0130srail-Filistin\u2019de g\u00f6zlemleyenler durumu yad\u0131rgayabilirler. Fakat bu ger\u00e7eklik sadece kriz ve kaotik durumun tarihsel temelinin derinli\u011fi kadar uygarl\u0131k \u00e7\u00f6k\u00fc\u015f\u00fc ile ilgili \u00f6nemli bir yan\u0131n\u0131n oldu\u011funu g\u00f6stermekte, kan\u0131tlamaktad\u0131r. Sadece son iki y\u00fczy\u0131ll\u0131k ulus-devlet\u00e7ikler \u00e7\u00f6z\u00fclmemekte, be\u015f bin y\u0131ll\u0131k uygarl\u0131k iktidar gelene\u011fi de \u00e7\u00f6kmektedir. \u2018\u2019(2)<\/i><\/p>\n
Nas\u0131l ki iktidar ve devlet sorunu bu y\u00fcksek yo\u011funluklu sava\u015f s\u00fcre\u00e7lerinin sonucu de\u011filse, bug\u00fcn Taliban \u015fahs\u0131nda ele al\u0131nan radikal \u0130slam da s\u00fcrecin nedeni de\u011fil sonucudur. Bu nedenle bu co\u011frafyada merkezi uygarl\u0131k krizi \u00e7\u00f6z\u00fcmlenmeden herhangi bir toplumsal problemin \u00e7\u00f6z\u00fclmeyece\u011fi de a\u00e7\u0131kt\u0131r. Afganistan yeni ve eskisinden daha sert bir d\u00f6nemece girmi\u015fken, toplumda da de\u011fi\u015fen kimi \u015feylerin oldu\u011fu a\u015fikar. Taliban eski Taliban olamayacakt\u0131r. \u00c7\u00fcnk\u00fc Afgan kad\u0131nlar\u0131 eski Afgan kad\u0131nlar\u0131 de\u011fildir. Bu durum 2001\u2019de ba\u015flayan ve 2004\u2019te s\u00f6z\u00fcm ona anayasayla g\u00fcvence alt\u0131na al\u0131nan kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri ile ilgili de\u011fildir. ABD i\u015fgalinin me\u015fruluk gerek\u00e7elerinden biri olan kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri kisvesinin Bat\u0131l\u0131 modern \u00e7\u00f6z\u00fcmlerinin bu co\u011frafya da pek de tutmad\u0131\u011f\u0131 ortadad\u0131r. Toplumda ve \u00f6zelde kad\u0131nlarda de\u011fi\u015fen, ac\u0131n\u0131n bilenmi\u015fli\u011finin getirdi\u011fi yetersiz de olsa uyan\u0131\u015ft\u0131r, bu uyan\u0131\u015f\u0131n nas\u0131l yayg\u0131n ve \u00f6rg\u00fctl\u00fc k\u0131l\u0131nabilece\u011finin yol ve y\u00f6ntemleri ele al\u0131n\u0131rken, tarihsel arka plan okumas\u0131 \u00f6nemlidir.<\/p>\n
Toplumsal yap\u0131lar\u0131 kendi k\u00f6klerinden kopuk, devletler ve moderniteler tarihiyle s\u0131n\u0131rl\u0131 ele almak bizi hakikatin uza\u011f\u0131na d\u00fc\u015f\u00fcrebilir, bu sebeple b\u00f6lgenin etnik, jeo-stratejik ve tarihsel arka plan\u0131n\u0131 genel hatlar\u0131yla da olsa ele alman\u0131n faydal\u0131 olaca\u011f\u0131na inan\u0131yoruz.<\/p>\n
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Afganistan Tarihine Genel Bir Bak\u0131\u015f<\/b><\/p>\n<\/li>\n<\/ol>\n Jeo-Stratejik Konum ve \u0130lk D\u00f6nem<\/b><\/p>\n<\/li>\n<\/ol>\n \u2018\u2019Orta Asya\u2019n\u0131n Kalbi\u201d olarak nitelendirilen Afganistan, as\u0131rlar boyunca hem b\u00f6lgesel hem de k\u00fcresel g\u00fc\u00e7ler i\u00e7in stratejik a\u00e7\u0131dan b\u00fcy\u00fck \u00f6neme sahip olmu\u015ftur. Asl\u0131nda Afganistan i\u00e7in \u201cOrta Asya\u2019n\u0131n g\u00f6z\u00fc\u201d tabirinin kullan\u0131lmas\u0131 daha do\u011fru olabilir; \u00e7\u00fcnk\u00fc buraya sahip olan g\u00fc\u00e7 hem k\u00fcresel g\u00fc\u00e7leri hem de b\u00f6lgesel g\u00fc\u00e7leri g\u00f6zlemleyebilir ve bu g\u00fc\u00e7leri kontrol alt\u0131nda tutabilir.\u2019\u2019 Afganistan\u2019\u0131n jeo-stratejik a\u00e7\u0131dan b\u00fcy\u00fck \u00f6neme sahip olmas\u0131, b\u00f6lgesel ve k\u00fcresel g\u00fc\u00e7 olma politikas\u0131 g\u00fcden g\u00fc\u00e7l\u00fc \u00fclkelere stratejik avantajlar sa\u011flayacak durumda olmas\u0131 anlam\u0131n\u0131 ta\u015f\u0131maktad\u0131r. Bu durum, \u00fclkenin s\u00fcrekli d\u0131\u015f m\u00fcdahalelere u\u011framas\u0131na neden olmu\u015ftur. S\u00fcrekli d\u0131\u015f m\u00fcdahalelerle kar\u015f\u0131 kar\u015f\u0131ya olan b\u00f6lge de toplumsal yap\u0131 zedelenmi\u015f, i\u00e7 \u00e7eli\u015fkiler k\u00f6r\u00fcklenmi\u015ftir. \u2018\u2019 (3)<\/i><\/p>\n Haritaya bak\u0131ld\u0131\u011f\u0131nda, Afganistan\u2019\u0131n jeo-stratejik konumundan kaynakl\u0131, Afganistan\u2019a h\u00e2kim olan\u0131n G\u00fcney Asya\u2019ya da h\u00e2kim olaca\u011f\u0131 g\u00f6r\u00fclmektedir. Bu b\u00f6lgeye h\u00e2kim olan, Ortado\u011fu, Orta Asya ve \u00c7in-\u0130ran eksenine m\u00fcdahale etme imk\u00e2n\u0131 elde etmekte ve bu hattan d\u00fcnyaya eri\u015fim yollar\u0131n\u0131 da ele ge\u00e7irmektedir. B\u00f6lge hem Asya\u2019n\u0131n kalbi hem de Hindistan\u2019\u0131n s\u0131cak sular\u0131na ula\u015fmak isteyen egemen g\u00fc\u00e7ler i\u00e7in ge\u00e7ilmesi gereken en \u00f6nemli g\u00fczerg\u00e2h niteli\u011findedir. Konu ile ilgili Afganistan\u2019\u0131n di\u011fer bir \u00f6nemi de tarihi \u201c\u0130pek Yolu\u201d \u00fczerinde yer almas\u0131d\u0131r. Uzun y\u0131llar boyunca Afganistan, Avrupa ile \u00c7in-Hindistan aras\u0131nda do\u011fu-bat\u0131 hatt\u0131nda, Asya\u2019da ise kuzey-g\u00fcney hatt\u0131nda ticaret ve k\u00fclt\u00fcr yollar\u0131n\u0131n kesi\u015fti\u011fi bir kav\u015fak niteli\u011fi ta\u015f\u0131maktad\u0131r. \u00d6zcesi Afganistan, \u201cBat\u0131 Asya ile Orta Do\u011fu\u201d ve \u201cOrta Asya ile Basra K\u00f6rfezi ve Hint Okyanusu aras\u0131nda stratejik bir konumda yer almaktad\u0131r. Bu nedenle Pers \u0130mparatoru B\u00fcy\u00fck Dara (M.\u00d6. 500), B\u00fcy\u00fck \u0130skender (M.\u00d6. 320) ve Timur\u2019dan (M.S. 1400) ba\u015flayarak g\u00fcn\u00fcm\u00fcze kadar gelen b\u00fcy\u00fck g\u00fc\u00e7 \u00e7at\u0131\u015fmalar\u0131n bir\u00e7o\u011funun yolu Afganistan\u2019da kesi\u015fmektedir.<\/p>\n Fakat b\u00f6lgenin tarihi s\u0131k\u00e7a yans\u0131d\u0131\u011f\u0131 gibi resmi uygarl\u0131klar tarihinden ibaret de\u011fildir. Afganistan\u2019\u0131n kadim tarihine ili\u015fkin yaz\u0131l\u0131 ve objektif kaynaklara ula\u015fmak olduk\u00e7a g\u00fc\u00e7. Fakat bilindi\u011fi kadar\u0131yla b\u00f6lgede insan ya\u015fam\u0131 en az 50bin y\u0131l \u00f6nce ba\u015flad\u0131. Yerle\u015fik d\u00fczene ise 9bin y\u0131l \u00f6nce ge\u00e7ildi\u011fi tahmin ediliyor. Arkeolojik kaz\u0131larda paleolitik, mezolitik, neolitik, bronz ve demir \u00e7a\u011flar\u0131na ait tipik eserlere rastlanan Afganistan topraklar\u0131nda, kentsel ya\u015fam\u0131n M\u00d6 3000 ile M\u00d6 2000 y\u0131llar\u0131 aras\u0131nda ba\u015flam\u0131\u015f olabilece\u011fi de\u011ferlendirilmektedir.<\/p>\n D\u00f6neme dair yap\u0131lan kaz\u0131larda ortaya \u00e7\u0131kan bulgular ana-soylu toplum k\u00fclt\u00fcn\u00fcn b\u00f6lgede g\u00fc\u00e7l\u00fc ya\u015fand\u0131\u011f\u0131n\u0131 ortaya koymaktad\u0131r. Uygarl\u0131klar tarihi ile tan\u0131\u015fmadan \u00f6nce b\u00f6lgede do\u011fal toplumun uzun s\u00fcreli ya\u015fand\u0131\u011f\u0131na dair pek \u00e7ok veri var. Ma\u011fara duvarlar\u0131na kaz\u0131nan resimler, arkeolojik kaz\u0131lardan \u00e7\u0131kan veriler \u00fczerindeki hayvan motifleri bu b\u00f6lgede Aryen k\u00fclt\u00fcr\u00fcn\u00fcn derinlikli ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bug\u00fcnde Afganistan\u2019da ya\u015fayan etnik gruplar\u0131n bir k\u0131sm\u0131 bu k\u00fclt\u00fcr\u00fcn dallar\u0131d\u0131r. \u0130ndus Vadisi veya Harappa uygarl\u0131\u011f\u0131 diye bilinen uygarl\u0131\u011f\u0131n ya\u015fam izleri 1900\u2019l\u00fc y\u0131llar\u0131n ba\u015f\u0131nda ke\u015ffedilmi\u015ftir. Kay\u0131tlara gizemli uygarl\u0131k olarak ge\u00e7en d\u00f6nem, Mezopotamya ve M\u0131s\u0131r uygarl\u0131klar\u0131 ile \u00e7ok yak\u0131n benzerlikler g\u00f6steriyor. \u0130nan\u00e7 formu, ziraat\u0131n \u00f6nde olmas\u0131 fakat ayn\u0131 zamanda bug\u00fcne at\u0131fla ilk ticaret ge\u00e7i\u015f yollar\u0131 \u00fczerinde bulunmas\u0131 co\u011frafyan\u0131n ya\u015fam bi\u00e7imi konusunda da pek \u00e7ok veriyi kan\u0131tl\u0131yor. Fakat bilindi\u011fi kadar\u0131yla b\u00f6lgede en uzun s\u00fcre h\u00fck\u00fcm s\u00fcren uygarl\u0131k Bactria-Morgana uygarl\u0131\u011f\u0131d\u0131r.<\/p>\n Bactriya diye tan\u0131mlanan b\u00f6lge; g\u00fcn\u00fcm\u00fcz Afganistan\u2019\u0131n\u0131n neredeyse tamam\u0131n\u0131, \u00d6zbekistan ve Tacikistan\u2019\u0131n bir k\u0131sm\u0131n\u0131 kapsamaktad\u0131r. Hindiku\u015f da\u011flar\u0131n\u0131n eteklerinde ve AmuDerya havzas\u0131nda kuruldu\u011fu tahmin edilen uygarl\u0131k b\u00f6lgesine dair tarih\u00e7iler aras\u0131nda g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 olsa da, Ge\u00e7 Neolitik d\u00f6nemle ba\u015flad\u0131\u011f\u0131 ve Makedonyal\u0131 \u0130skender\u2019in fethine kadar devam etti\u011fi y\u00f6n\u00fcnde. Bu b\u00f6lgede ortaya \u00e7\u0131kan eserlerde do\u011furganl\u0131k, bereket \u00f6n planda, genelde kartal, y\u0131lan, bayku\u015f motifleri kullan\u0131lm\u0131\u015f, ortaya \u00e7\u0131kan ana-kad\u0131n, tanr\u0131\u00e7a heykelciklerinin pek \u00e7o\u011fu \u0130\u015ftar- \u0130nanna- Kibele tasvirlerinin neredeyse birebir ayn\u0131s\u0131. Kad\u0131n heykelcikleri iki d\u00f6nem bi\u00e7iminde inceleniyor. \u0130lk d\u00f6nem tarih olarak tam bilinmese de, \u2018\u2019Do\u011furganl\u0131k Tanr\u0131\u00e7alar\u0131\u2019 <\/b><\/i>\u2019n\u0131n d\u00f6nemi, ikinci d\u00f6nem ise tahminen M.\u00d6 2500lerle ba\u015flayan \u2018\u2019 Bactriya Prensesleri\u2019\u2019<\/b><\/i> d\u00f6nemidir. \u0130lk d\u00f6nem heykelcikleri daha sade, \u00fcreme organlar\u0131 daha belirginken, ikinci d\u00f6nemde ba\u015fl\u0131klar, tak\u0131lar ve hayvan fig\u00fcrleri devreye girmektedir. Bactriyan Prenseslerinin toplumsal d\u00fczeni sa\u011flayan tanr\u0131\u00e7alar oldu\u011funa inan\u0131lmaktad\u0131r. Bu d\u00f6nemde sava\u015f\u0131, hiyerar\u015fiyi, ticareti i\u015faret eden fig\u00fcrler art\u0131yor.<\/p>\n B\u00f6lgede Bactriyan dili denilen hen\u00fcz tam olarak \u00e7\u00f6z\u00fclememi\u015f bir dilin konu\u015fuldu\u011fu tahmin ediliyor. Bu dil \u00e7\u00f6z\u00fclebildi\u011fi kadar\u0131yla bug\u00fcnk\u00fc Pe\u015ftucaya yak\u0131n bir dildir. Baz\u0131 tarih\u00e7iler bu tezi kabullenmeyip Pe\u015ftun kabilelerinin ve Bactriya b\u00f6lgesinin kom\u015fu k\u00fclt\u00fcrler oldu\u011funu savunsa da, k\u00fclt\u00fcrel etkile\u015fim \u00e7ok yo\u011fundur.<\/p>\n Zerd\u00fc\u015ft\u2019\u00fcn kutsal kitab\u0131 Zend Avesta\u2019da “bayraklarla ta\u00e7land\u0131r\u0131lm\u0131\u015f g\u00fczel Bactriya” olarak adland\u0131r\u0131lan b\u00f6lgede Zerd\u00fc\u015ftl\u00fc\u011f\u00fcn ve devamla Budizm\u2019in h\u00e2kim oldu\u011fu biliniyor. G\u00fcn\u00fcm\u00fcz Afganistan\u2019\u0131nda bu inan\u00e7 formlar\u0131na ait tap\u0131naklar, heykeller Taliban\u0131n erken y\u0131llar\u0131nda imha edildi. Fakat hem Bactriya d\u00f6nemi hem de Zerd\u00fc\u015ftl\u00fck ve Budizm toplumsal k\u00fclt\u00fcr \u00fczerinde olduk\u00e7a etkili olmu\u015ftur. Bu d\u00f6nemde toplumda kad\u0131n ve erkek rollerinin daha do\u011fal ve esnek oldu\u011fu, erkek egemenlikli k\u00fclt\u00fcr\u00fcn merkezi uygarl\u0131k istilalar\u0131yla toplumda per\u00e7inlendi\u011fi g\u00f6r\u00fcl\u00fcyor.<\/p>\n Afganistan\u2019\u0131n Etnik Yap\u0131s\u0131<\/b><\/p>\n<\/li>\n<\/ol>\n Afganistan yakla\u015f\u0131k 55 farkl\u0131 etnik grubun bir arada ya\u015fad\u0131\u011f\u0131, kendine \u00f6zg\u00fc heterojen bir yap\u0131ya sahiptir. Afganistan\u2019da \u00e7ok say\u0131da etnik kimlik mevcuttur. Bu nedenle \u00fclkede hem etnik yap\u0131 hem de dil ve inan\u00e7 bak\u0131m\u0131ndan bir\u00e7ok \u00e7at\u0131\u015fma ve gerginlik bulunmaktad\u0131r. Afganistan\u2019da ya\u015famakta olan etnik gruplar\u0131n her biri \u00e7ok b\u00fcy\u00fck k\u00fclt\u00fcrlerden gelmekte olup; her bir k\u00fclt\u00fcr\u00fcn kendine has \u00f6zellikleri bulunmaktad\u0131r. Bu \u00e7e\u015fitlilik bir zenginlik olarak de\u011ferlendirilebilir fakat tarihin farkl\u0131 dilimlerinde pek \u00e7ok etnik \u00e7eli\u015fki ve \u00e7at\u0131\u015fman\u0131n oldu\u011fu da biliniyor. \u00dclkenin etnik \u00e7e\u015fitlili\u011fe sahip olmas\u0131, b\u00f6lgeye h\u00e2kim olmak isteyen s\u00fcper g\u00fc\u00e7lerin Afganistan\u2019\u0131 tampon b\u00f6lge olarak kullanmas\u0131 i\u00e7in b\u00fcy\u00fck avantaj sa\u011flamaktad\u0131r. Kimlikler s\u00fcrekli birbirine kar\u015f\u0131 k\u0131\u015fk\u0131rt\u0131lmakta ve bu politika, as\u0131rlar boyunca merkezi hegemon g\u00fc\u00e7ler taraf\u0131ndan izlenen bir politikad\u0131r.<\/p>\n Pe\u015ftunlar<\/i><\/p>\n<\/li>\n<\/ol>\n \u00dclkenin temel etnik unsuru olan Pe\u015ftunlar, n\u00fcfusun en az y\u00fczde 42’lik bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturuyor. En fazla \u00fclkenin g\u00fcneyinde bulunan halk, Afganistan’\u0131n neredeyse tamam\u0131nda yerle\u015fik durumda. Pe\u015ftu n\u00fcfusun tamam\u0131na yak\u0131n\u0131n\u0131n dini inanc\u0131, Afganistan’\u0131n n\u00fcfusunun yakla\u015f\u0131k y\u00fczde 90’\u0131nda oldu\u011fu gibi, S\u00fcnni \u0130slam. S\u0131n\u0131r\u0131n Pakistan taraf\u0131nda da yo\u011fun bi\u00e7imde ya\u015fayan Pe\u015ftunlar, Taliban hareketinin de k\u00f6klerini te\u015fkil ediyor. Fakat yayg\u0131nca kabul edilen Pe\u015ftun e\u015fittir Taliban alg\u0131s\u0131 yanl\u0131\u015f bir alg\u0131d\u0131r. Taliban\u0131n \u00f6zelde bu b\u00f6lgede \u00f6rg\u00fctlendirilmesinin derin ve tarihsel sebepleri var.<\/p>\n Belluciler<\/i><\/p>\n<\/li>\n<\/ol>\n \u00dclkedeki n\u00fcfusun yakla\u015f\u0131k y\u00fczde 2’sini te\u015fkil eden Bellucilerin merkezi de Pe\u015ftunlar gibi \u00fclkenin g\u00fcneyi. Belluci n\u00fcfus s\u0131n\u0131r \u00f6tesine, \u0130ran ve Pakistan’a kadar uzan\u0131yor.<\/p>\n Hazaralar<\/i><\/p>\n<\/li>\n<\/ol>\n Afganistan’\u0131n merkezinde yo\u011funla\u015fm\u0131\u015f olan Hazara n\u00fcfusu \u00fclkenin toplam n\u00fcfusunun yakla\u015f\u0131k y\u00fczde 9’unu olu\u015fturuyor. Hazara halk\u0131n\u0131n tamam\u0131na yak\u0131n\u0131 \u015eii inanc\u0131na mensup. Bunlar\u0131n aras\u0131nda \u0130maniye mezhebinden olanlar \u00e7o\u011funluktayken, \u0130smailli mezhebi de varl\u0131k g\u00f6steriyor. Aymak k\u00f6kenli Hazaralar ise, S\u00fcnni olan tek Hazara n\u00fcfusunu olu\u015fturuyor.<\/p>\n \n Tacikler<\/i><\/p>\n<\/li>\n<\/ol>\n Pe\u015ftulardan sonra \u00fclkenin en kalabal\u0131k n\u00fcfusunu Tacikler olu\u015fturuyor. Afganistan’\u0131n y\u00fczde 27’sini olu\u015fturan Taciklerin tamam\u0131na yak\u0131n\u0131 S\u00fcnni. Tacik n\u00fcfus \u00fclkenin siyasi ve k\u00fclt\u00fcrel atmosferinin en etkili par\u00e7alar\u0131ndan biri. Her ne kadar Tacikistan adl\u0131 \u00fclke Tacik denilince akla gelen ilk \u00fclke olsa da, Afganistan’daki Tacik say\u0131s\u0131n\u0131n Tacikistan n\u00fcfusundan \u00e7ok daha fazla oldu\u011fu biliniyor.<\/p>\n \u00d6zbekler<\/i><\/p>\n<\/li>\n<\/ol>\n Afganistan’\u0131n, k\u00f6keni s\u0131n\u0131r \u00f6tesine uzanan bir di\u011fer etnik unsuru da \u00d6zbekler. Halk\u0131n yakla\u015f\u0131k y\u00fczde 9’unu olu\u015fturan \u00d6zbekler \u00e7o\u011funlukla S\u00fcnni.<\/p>\n Ayr\u0131ca \u00fclkede Aymaklar, Pa\u015failer, Nuristaniler, Pamiriler, K\u0131rg\u0131zlar ve T\u00fcrkmenlerde bulunuyor. Halklar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 S\u00fcnni \u0130slam\u2019a ve Hanefilik mezhebine inanmaktad\u0131r.<\/p>\n Uygarl\u0131klar Sava\u015f\u0131 Ba\u015fl\u0131yor <\/b><\/p>\n<\/li>\n<\/ol>\n Afganistan\u2019da Pers- Ahameni\u015f h\u00e2kimiyeti II. Kiros taraf\u0131ndan M\u00d6 6. y\u00fczy\u0131lda kurulmu\u015f ve I. Darius d\u00f6neminde zirveyi ya\u015fam\u0131\u015ft\u0131r. Site devletleri bi\u00e7iminde ya\u015fayan Bactriya b\u00f6lgesinin y\u00fcz y\u00fcze kald\u0131\u011f\u0131 ilk en b\u00fcy\u00fck sald\u0131r\u0131n\u0131n bu oldu\u011fu biliniyor. Bu siyasi varl\u0131k, B\u00fcy\u00fck \u0130skender\u2019in M.\u00d6. 4. Yy. Afganistan fetihlerine kadar h\u00fck\u00fcm s\u00fcrm\u00fc\u015ft\u00fcr. \u0130skender\u2019in Bactriya fethi sonras\u0131 b\u00f6lge Grek-Bactriya ad\u0131yla an\u0131lmaya ba\u015fl\u0131yor ve Helen k\u00fclt\u00fcr sentezinden Afganistan\u2019da nasibini alm\u0131\u015ft\u0131r. Grek-Bactriya Krall\u0131\u011f\u0131 Afganistan\u2019da \u00fcslenmi\u015ftir. Devam\u0131nda ise pek \u00e7ok irili-ufakl\u0131 kabile-hanedan devletlerin h\u00fck\u00fcmranl\u0131\u011f\u0131 alt\u0131nda ya\u015fayan b\u00f6lgede, etnik ve k\u00fclt\u00fcrel yap\u0131 \u00e7e\u015fitlenmi\u015f, toplumsal yap\u0131 \u00e7ok k\u00fclt\u00fcrl\u00fc ve \u00e7ok inan\u0131\u015fl\u0131 bir hal alm\u0131\u015ft\u0131r. A\u011f\u0131rl\u0131kl\u0131 olarak \u0130ran-Part ve T\u00fcrki k\u00f6kenli devletlerin sald\u0131r\u0131s\u0131na u\u011frayan co\u011frafyada her yeni h\u00e2kimiyet k\u00fclt\u00fcrel yap\u0131da yeni de\u011fi\u015fimlere yol a\u00e7m\u0131\u015ft\u0131r. Kabile- hanedan yap\u0131lar\u0131n\u0131n erkek egemenlikli yap\u0131lar\u0131 toplumsal yap\u0131da da pek \u00e7ok iz b\u0131rakm\u0131\u015f, \u00f6zelde da\u011fl\u0131k b\u00f6lgelerde ya\u015fayan kabilelerin karakterlerinde ciddi de\u011fi\u015fimler ya\u015fanm\u0131\u015ft\u0131r.<\/p>\n M.S. 500lerle beraber \u0130ran ve Hindistan aras\u0131ndaki n\u00fcfuz sava\u015flar\u0131 b\u00f6lgeyi ciddi anlamda etkilemi\u015f, Arap ordular\u0131n\u0131n 636 y\u0131l\u0131ndan ba\u015flay\u0131p, 880 y\u0131l\u0131na kadar devam eden fetih sava\u015flar\u0131 s\u0131ras\u0131nda b\u00f6lge pek \u00e7ok defa el de\u011fi\u015ftirmi\u015ftir. Kabil Vadisi\u2019nin \u0130slam ve Orta Asya k\u00f6kenli y\u00f6netimlerin eline ge\u00e7mesinin ard\u0131ndan da Kabil Vadisinde \u0130slamiyet\u2019in yay\u0131l\u0131\u015f\u0131na kar\u015f\u0131 halk direni\u015fi uzun s\u00fcre devam etmi\u015ftir. O d\u00f6nem kabile b\u00f6lgelerinin pek \u00e7o\u011fu Zerd\u00fc\u015fti ya da Budist\u2019tir. Bu direni\u015f uzun s\u00fcrm\u00fc\u015f, Afganistan\u2019da kent merkezleri d\u0131\u015f\u0131nda ya\u015fayan kabile b\u00f6lgelerinde \u0130slamiyet kolay benimsenmemi\u015ftir. Bug\u00fcn Taliban\u2019\u0131n ve \u00f6ncesinde Vahhabili\u011fin tam da bu b\u00f6lgelerde \u00f6rg\u00fctlenmi\u015f olmas\u0131 tesad\u00fcf de\u011fildir, \u0131srarla korunan, korunmaya \u00e7al\u0131\u015f\u0131lan bir k\u00fclt\u00fcrel formun direni\u015finin, y\u00fczy\u0131llar sonra kalbinden vurulmas\u0131d\u0131r.<\/p>\n B\u00f6lgede \u0130slamiyet\u2019in yay\u0131lmas\u0131ndan sonra \u0130rani ve Orta Asya k\u00f6kenli kavimler aras\u0131nda iktidar sava\u015flar\u0131 ba\u015flam\u0131\u015ft\u0131r. 18. Yya kadar Gaznelilerin, Gurlular\u0131n, Mo\u011follar\u0131n, Bab\u00fcrlerin ve daha pek \u00e7ok devletin k\u0131sa-orta vadeli h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc biliniyor. 18. Yy\u0131n ortalar\u0131ndan itibaren s\u00fcrekli de\u011fi\u015fen g\u00fc\u00e7 dengelerine kabilelerde d\u00e2hil olmu\u015f, bir k\u0131s\u0131m kabileler \u0130ran\u2019\u0131 bir k\u0131sm\u0131 ise Hindistan\u2019\u0131 desteklemeye ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nem Afganistan tarihinde istikrars\u0131zl\u0131\u011f\u0131n istikrar\u0131n\u0131n da ba\u015flang\u0131c\u0131d\u0131r. Kar\u0131\u015f\u0131kl\u0131k 19. Yy. \u0131n ilk yar\u0131s\u0131na kadar s\u00fcrm\u00fc\u015ft\u00fcr. Ayn\u0131 y\u0131llarda Hindistan\u2019da ba\u015flayan \u0130ngiliz m\u00fcdahalesi Afganistan\u2019da da birden \u00e7ok kez patlak vermi\u015f, iki b\u00fcy\u00fck \u0130ngiltere-Afganistan sava\u015f\u0131n\u0131n ard\u0131ndan \u00fclke b\u00fcy\u00fck oranda harap olmu\u015f, toplumsal birlikte \u00f6zelde kabileler ve etnik yap\u0131lar aras\u0131nda ciddi \u00e7atlaklar olu\u015fmu\u015ftur. Devreye oyunun bir par\u00e7as\u0131 olarak Ruslar girmi\u015f, T\u00fcrkmenistan i\u015fgaliyle Afganistan\u2019a kom\u015fu olmu\u015flard\u0131r. Literat\u00fcrde \u2018\u2019B\u00fcy\u00fck Oyun\u2019\u2019 olarak adland\u0131r\u0131lan s\u00fcrecin ba\u015flang\u0131c\u0131na denk gelen bu i\u015fgal, \u2018\u2019Orta Asya\u2019n\u0131n G\u00f6z\u00fc\u2019 \u2019n\u00fc merkezi g\u00fc\u00e7 sava\u015flar\u0131n\u0131n s\u00fcre\u011fen bir do\u011fal hedefi haline getirmi\u015ftir. Bu ili\u015fki ve \u00e7eli\u015fkiler ve \u00fc\u00e7\u00fcnc\u00fc bir Afgan- \u0130ngiliz sava\u015f\u0131n\u0131n ard\u0131ndan 8 A\u011fustos 1919\u2019da Ravalpindi Antla\u015fmas\u0131 ile Afganistan Ba\u011f\u0131ms\u0131z Devleti resmen tan\u0131nm\u0131\u015ft\u0131r.<\/p>\n Uygarl\u0131klar\u0131n g\u00fc\u00e7 sava\u015f\u0131n\u0131n ciddi bir hedefi haline gelen Afganistan\u2019da ge\u00e7mi\u015ften beri devam eden kabile \u00e7eki\u015fmeleri, etnik yap\u0131da yarat\u0131lan bozum ve i\u00e7 \u00e7eli\u015fkiler t\u0131rmanm\u0131\u015ft\u0131r. \u0130slamiyet\u2019in yay\u0131lmas\u0131n\u0131n ard\u0131ndan toplumda feodalizminde etkisiyle kad\u0131nlar\u0131n sosyolojik yap\u0131s\u0131nda ciddi de\u011fi\u015fiklikler ortaya \u00e7\u0131km\u0131\u015ft\u0131r. \u00d6rt\u00fcnme, pe\u00e7e zorunlulu\u011fu, e\u011fitim hakk\u0131n\u0131n belli bir ya\u015fla s\u0131n\u0131rl\u0131 tutulmas\u0131, kad\u0131nlar\u0131n kamusal alanda varl\u0131k g\u00f6stermelerinin k\u0131s\u0131tlanmas\u0131 bu de\u011fi\u015fimlerin bir k\u0131sm\u0131d\u0131r. Kabile b\u00f6lgelerinde erkek egemenlikli k\u00fclt\u00fcr ve \u0130slam senteziyle kad\u0131n\u0131n eve kapat\u0131lmas\u0131, m\u00fclk olarak g\u00f6r\u00fclmesi, toplumsal yap\u0131dan kopar\u0131lmas\u0131 kent merkezlerinde ise h\u00fck\u00fcm s\u00fcren devletlerin politikalar\u0131na ba\u011fl\u0131 olarak de\u011fi\u015fken bir durum ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n Afganistan Kad\u0131nlar\u0131 ve Ana Soylu Toplumun Devamc\u0131lar\u0131<\/b><\/p>\n<\/li>\n<\/ol>\n Afganistan\u2019da kad\u0131n varl\u0131\u011f\u0131n\u0131 ve dinamiklerini tarihten g\u00fcn\u00fcm\u00fcze 4 d\u00f6nem \u015feklinde okumak m\u00fcmk\u00fcnd\u00fcr. Bu b\u00f6l\u00fcmde ilk ikisini ele alaca\u011f\u0131m\u0131z d\u00f6nemlerden ilki yakla\u015f\u0131k 50bin y\u0131l \u00f6ncesine dayanan ve Bactriya k\u00fclt\u00fcr-uygarl\u0131\u011f\u0131n\u0131n sonuna kadar devam eden s\u00fcre\u00e7tir. \u0130kincisi \u0130slamiyet\u2019in b\u00f6lgeye h\u00e2kim olmas\u0131yla ba\u015flayan ve Bat\u0131 kaynakl\u0131 modernitenin b\u00f6lgeye giri\u015f yapmas\u0131na kadar devam eden s\u00fcre\u00e7tir. Bat\u0131 kaynakl\u0131 modernitenin b\u00f6lgeye giri\u015f yapmas\u0131yla birlikte \u00fclkede bireysel hak ve \u00f6zg\u00fcrl\u00fcklerin yan\u0131 s\u0131ra, kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri konusunda da Bat\u0131l\u0131 kimi ad\u0131mlar at\u0131lm\u0131\u015ft\u0131r. D\u00f6rd\u00fcnc\u00fc d\u00f6nem ise Taliban ve radikal \u0130slam \u00f6rg\u00fctlerinin b\u00f6lgeye h\u00e2kim olmas\u0131yla t\u0131rmanan s\u00fcre\u00e7tir. B\u00fct\u00fcn d\u00f6nemler aras\u0131nda yo\u011fun etkile\u015fim vard\u0131r, ama \u00f6zelde 1900l\u00fc y\u0131llarla beraber s\u00fcrekli el de\u011fi\u015ftiren siyasal iktidarlar\u0131n etkisiyle ge\u00e7i\u015fkenlik \u00e7ok fazlad\u0131r.<\/p>\n \u0130lk d\u00f6nem Afganistan k\u00fclt\u00fcr\u00fcne dair eldeki veriler \u00e7ok k\u0131s\u0131tl\u0131d\u0131r. \u0130ndus, Harappa ve Bactriya-Margiyana d\u00f6nemlerine dair elde k\u0131s\u0131tl\u0131 veriler olsa da, bu husus tarih yaz\u0131m\u0131n\u0131n erkek y\u00fcz\u00fcn\u00fcn bir kere daha zuhur etti\u011fi bir konudur. Uygarl\u0131klara kadar olan d\u00f6neme dair alt metin okumalar\u0131ndan ula\u015fabilece\u011fimiz sonu\u00e7, ana-soylu toplum \u00f6zelliklerinin b\u00f6lgede h\u00e2kim oldu\u011fudur. B\u00f6lgenin co\u011frafi \u00f6zellikleri g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda daha \u00e7ok da\u011fl\u0131k b\u00f6lgelerde \u00f6zg\u00fcr ya\u015fam\u0131\u015f kabilelerin, do\u011fal bir d\u00fczene tabi olduklar\u0131, hiyerar\u015fi ve s\u0131n\u0131f olu\u015fumunun daha ge\u00e7 tarihlere uzand\u0131\u011f\u0131d\u0131r. Yine k\u00fclt\u00fcrel olarak Mezopotamya ve M\u0131s\u0131r uygarl\u0131klar\u0131yla olduk\u00e7a benze\u015fen ilk d\u00f6nem k\u00fclt\u00fcr\u00fcnde kad\u0131n varl\u0131\u011f\u0131 merkezi bir konumdad\u0131r. Bactriya-Margiyana arkeolojik kaz\u0131 b\u00f6lgelerinde ortaya \u00e7\u0131kan Tanr\u0131\u00e7a ve Prenses heykelcikleri b\u00f6lgeye dair kimi ipu\u00e7lar\u0131 sunmaktad\u0131r. Yine b\u00f6lgede yap\u0131lan bir kaz\u0131da ortaya \u00e7\u0131kan yar\u0131 insan-yar\u0131 s\u0131\u011f\u0131r g\u00f6vdeli bir yarat\u0131\u011f\u0131n bir kaplana sald\u0131rd\u0131\u011f\u0131 tasviri, S\u00fcmer mitolojisindeki yarat\u0131c\u0131 tanr\u0131\u00e7a Aruru ile G\u0131lgame\u015f aras\u0131ndaki sava\u015f\u0131 an\u0131msatmaktad\u0131r. B\u00f6lgede erken mitolojik d\u00f6neme dair sa\u011fl\u0131kl\u0131 bir ara\u015ft\u0131rman\u0131n yap\u0131lmam\u0131\u015f olmas\u0131 bu konudaki bilmelerimizi de s\u0131n\u0131rl\u0131yor.<\/p>\n<\/li>\n<\/ul>\n S\u00f6zl\u00fc tarih anlat\u0131m\u0131, \u015fark\u0131lar, \u015fiirler ve tapalar<\/i> eliyle dilden dile g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r. Afganistan\u2019da hik\u00e2ye dili, \u00f6yk\u00fcleme \u00e7ok s\u0131k ba\u015fvurulan bir y\u00f6ntemdir. Tarih yaz\u0131m\u0131n\u0131 devletlerin \u00f6yk\u00fclerinden ibaret ele alan ve kabilelerin tarihini de \u00e7eki\u015fme ve \u0130slamiyet\u2019in etkileriyle s\u0131n\u0131rl\u0131 de\u011ferlendiren resmi tarih anlay\u0131\u015f\u0131na kar\u015f\u0131 s\u00f6zl\u00fc tarih anlat\u0131m\u0131 bir direni\u015f bi\u00e7imi gibi ele al\u0131nm\u0131\u015ft\u0131r. Tapalar ise bir nevi toplumun as\u0131rl\u0131k bilgeli\u011fini yans\u0131tan s\u00f6zl\u00fc derlemeler gibidir. Afganistan\u2019da \u00f6zelde Pe\u015ftunlar i\u00e7inde yayg\u0131n olan tapalar pek \u00e7ok konuda k\u0131sa dersler vermektedir.<\/p>\n \u2018\u2019E\u011fer erkekler sava\u015f\u0131 kazanamazsa, sevgili \u00fclkem, Kad\u0131nlar devreye girer ve sana \u015feref kazand\u0131r\u0131r.\u2019\u2019 <\/i>Bu ve bunun gibi pek \u00e7ok tapa toplumda kad\u0131n\u0131n varl\u0131k d\u00fczeyine ili\u015fkin ipu\u00e7lar\u0131 sunmaktad\u0131r. \u0130lk d\u00f6nem sonras\u0131 kad\u0131n varl\u0131\u011f\u0131 \u00e7ok merkezi konumda ele al\u0131nmam\u0131\u015f fakat \u0130slamiyet\u2019in b\u00f6lgeye h\u00e2kim olu\u015funa kadar \u00e7ok geri bir konuma da d\u00fc\u015fmemi\u015ftir. Erkek egemenlikli kabile k\u00fclt\u00fcr\u00fcn\u00fcn kad\u0131n konusundaki yakla\u015f\u0131m\u0131 da \u00e7ok \u00f6zg\u00fcrl\u00fck\u00e7\u00fc de\u011fildir fakat \u0130slam\u2019\u0131n ele al\u0131n\u0131\u015f ve uygulanma bi\u00e7imi bu yakla\u015f\u0131m\u0131 per\u00e7inlemi\u015ftir.<\/p>\n B\u00f6lge \u0130slamiyet\u2019le 7. Y\u00fczy\u0131l\u0131n sonlar\u0131nda tan\u0131\u015fm\u0131\u015ft\u0131r. Bunun \u00f6ncesinde Afganistan halklar\u0131 Zerd\u00fc\u015fti ya da Budist\u2019ti. Zerd\u00fc\u015ftili\u011fin devlet ve iktidar eksenli yorumu toplumda kad\u0131nlar a\u00e7\u0131s\u0131nda feodal erkek egemenlikli uygarl\u0131\u011f\u0131n \u00e7ok d\u0131\u015f\u0131nda de\u011fildi. Hepsi erkeklerden olu\u015fan ruhban s\u0131n\u0131f\u0131n\u0131n kad\u0131n yakla\u015f\u0131m\u0131 kad\u0131nlar\u0131 ev s\u0131n\u0131rlar\u0131nda tutan, birey olma olgusunu erkeklerle s\u0131n\u0131rlayan bir durumdayd\u0131.<\/p>\n<\/li>\n<\/ul>\n Budizm\u2019de b\u00f6lgede erken tarihlerinden beri yay\u0131l\u0131m g\u00f6stermi\u015f, Hindistan ve Grek ekol\u00fcn\u00fcn yo\u011fun etkileri alt\u0131nda yay\u0131lm\u0131\u015ft\u0131r. D\u00f6nem d\u00f6nem Zerd\u00fc\u015ftilikle \u00e7eli\u015fkiler ya\u015fayan inan\u00e7 formu kimi yerlerde Budhha-Mazda tan\u0131mlamas\u0131 ile bir senteze kavu\u015fmu\u015ftur. Mazdeizmin sembolleri ve Budizm\u2019in sembolleri Taliban bu k\u00fcltleri yerle bir edene kadar da yan yana sergilenmi\u015ftir. Budizm\u2019in kad\u0131na y\u00f6nelik yakla\u015f\u0131m\u0131 da di\u011fer din ve inan\u00e7 formlar\u0131ndan \u00e7ok farkl\u0131 de\u011fildir. Budizm\u2019de ilk ba\u015fta kad\u0131nlar dine kabul edilmezken, dine kad\u0131nlar\u0131n kabul\u00fcn\u00fcn ard\u0131ndan Budizm\u2019in saf ve ari \u00f6z\u00fcn\u00fcn bozuma u\u011frad\u0131\u011f\u0131na inan\u0131l\u0131r. Bu dinde de kad\u0131n\u0131n yeri erke\u011fe hizmet ve evdir. Dolay\u0131s\u0131yla Afganistan toplumu bu dini inan\u0131\u015flardan derinden etkilenmi\u015ftir. B\u00f6lge de \u0130slamiyet\u2019ten \u00f6nce de kad\u0131n\u0131n konumu \u00e7ok farkl\u0131 de\u011fildir.<\/p>\n \u0130slamiyet\u2019in yay\u0131l\u0131\u015f\u0131n\u0131n ve S\u00fcnni- Hanefi yorumunun ard\u0131ndan kad\u0131nlar\u0131n b\u00f6lgede ya\u015fad\u0131\u011f\u0131 ya\u015fam \u00e7ok daha zorlu hale gelmi\u015ftir. Genellikle dini ananelerin h\u00e2kim oldu\u011fu kabile ve devlet y\u00f6netimleri kad\u0131na dair \u00e7ok farkl\u0131 bir yakla\u015f\u0131m sergilememi\u015ftir. Afganistan \u00f6rt\u00fcnmenin en erkenden zorunlu hale geldi\u011fi, kad\u0131n\u0131n erke\u011fin m\u00fclk\u00fc, erke\u011fin kad\u0131n\u0131n efendisi oldu\u011fu, k\u0131z \u00e7ocuklar\u0131n\u0131n y\u00fck olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc bir orta d\u00f6nem ya\u015fam\u0131\u015ft\u0131r. Sosyal haklar a\u00e7\u0131s\u0131ndan 20. Yy. \u2019\u0131n ba\u015flar\u0131na kadar ciddi bir ad\u0131m\u0131n at\u0131lmad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Erkek \u00e7ocuk ailenin-a\u015firetin her \u015feyiyken, k\u0131z \u00e7ocu\u011fu erken ya\u015fta evlendirilecek bir m\u00fclkt\u00fcr. Bug\u00fcn pek \u00e7ok Afganistanl\u0131 kad\u0131n Taliban \u00f6ncesi Afganistan\u2019\u0131 da kad\u0131n d\u00fc\u015fman\u0131 olarak tan\u0131ml\u0131yor. 5bin y\u0131ll\u0131k erkek egemenlikli yap\u0131lar\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc t\u00fcm d\u00fcnyada durum b\u00f6yleyken, Afganistan\u2019da bu durumu bu denli yak\u0131c\u0131 hale getiren a\u00e7\u0131ktan ve din arg\u00fcman\u0131n\u0131n \u015feri yorumuyla uygulanmas\u0131d\u0131r.<\/p>\n \u00d6rne\u011fin Taliban \u00f6ncesinde de k\u0131z \u00e7ocuklar\u0131n\u0131n \u00e7al\u0131\u015fmas\u0131 neredeyse imk\u00e2ns\u0131z bir durum olarak g\u00f6r\u00fcl\u00fcyor. Yoksullu\u011fun da \u00e7ok derin oldu\u011fu Afganistan\u2019da erkek \u00e7ocu\u011fu olmayan aileler \u201cbacha posh\u201d <\/b><\/i>diye bir gelene\u011fi s\u00fcrd\u00fcr\u00fcyorlar. Bu gelene\u011fe g\u00f6re k\u0131z \u00e7ocu\u011fu, bir erkek ismiyle adland\u0131r\u0131l\u0131p, erkek gibi b\u00fcy\u00fct\u00fcl\u00fcyor. Bu \u00e7ocuklar pantolon giyebiliyor, d\u0131\u015far\u0131 \u00e7\u0131k\u0131p oyun oynayabiliyor, en \u00f6nemlisi de \u00e7al\u0131\u015fabiliyor. Erkekler de bir erkek \u00e7ocu\u011fa sahip olman\u0131n sayg\u0131nl\u0131\u011f\u0131n\u0131 bu yolla koruyor.<\/p>\n Di\u011fer yandan isimleri \u00e7ok bilinmese de Afganistan kabile tarihlerinde \u00f6nc\u00fc kad\u0131nlar\u0131n varl\u0131\u011f\u0131 biliniyor. Kad\u0131n\u0131n yaz\u0131l\u0131 tarihte yer alma bi\u00e7imi genelde bir erke\u011fin e\u015fi, k\u0131z karde\u015fi ya da annesi olmas\u0131 vesilesi iledir. Fakat bu durumun bir ad\u0131m \u00f6tesine ge\u00e7mi\u015f kad\u0131nlar\u0131n say\u0131s\u0131 hi\u00e7te az de\u011fildir.<\/p>\n G\u00fcl Makai<\/b><\/u><\/i><\/p>\n G\u00fcl Makai bir Pe\u015ftu kad\u0131n masal kahraman\u0131n\u0131n ad\u0131d\u0131r. Hik\u00e2ye farkl\u0131 co\u011frafyalarda farkl\u0131 isimlerle yer alm\u0131\u015f imk\u00e2ns\u0131z a\u015fk\u0131n dile geli\u015fidir. Peygamber \u00e7i\u00e7e\u011fi anlam\u0131na gelen G\u00fcl Makai, halk aras\u0131nda safl\u0131\u011f\u0131n ve kutsall\u0131\u011f\u0131n sembol\u00fc gibi ele al\u0131n\u0131r. Hik\u00e2yeye g\u00f6re G\u00fcl Makai ve Musa Han \u00e7ocukluk a\u015fk\u0131d\u0131r fakat ailesel ve kabilesel \u00e7eli\u015fkiler kavu\u015fmalar\u0131n\u0131n \u00f6n\u00fcnde engeldir. Musa Han G\u00fcl Makai\u2019yi defalarca ailesinden ister ve bu durum neredeyse iki kabilenin sava\u015f\u0131na neden olmak \u00fczeredir. Bildi\u011fimiz Mem u Zin, Siyabend u Xece, Romeo ve J\u00fcliet hik\u00e2yelerinin aksine G\u00fcl Makai ne \u00f6l\u00fcm\u00fc ne de ka\u00e7may\u0131 tercih eder. G\u00fcl Makai\u2019nin erkeklerin oturdu\u011fu bir meclise elinde Kur\u2019an\u2019la girdi\u011fi ve Kur\u2019an\u2019dan faydalanarak kabile sava\u015f\u0131n\u0131n \u00f6n\u00fcne ge\u00e7meye \u00e7al\u0131\u015ft\u0131\u011f\u0131 anlat\u0131l\u0131yor. G\u00fcl\u2019\u00fcn sava\u015f\u0131 ve direni\u015fi uzun s\u00fcrer fakat en sonunda hem sava\u015f\u0131n \u00f6n\u00fcne ge\u00e7meyi ba\u015far\u0131r hem de s\u00f6z\u00fc Tanr\u0131 kelam\u0131 kabul edilen erkekler meclisinin karar\u0131n\u0131 de\u011fi\u015ftirerek Musa Han\u2019la birle\u015fti\u011fi anlat\u0131l\u0131r. Bu halk masal\u0131 y\u00fczy\u0131llard\u0131r Afganistan kad\u0131nlar\u0131 i\u00e7in \u0131srar\u0131n ve inad\u0131n \u015fifresini f\u0131s\u0131ldar gibidir.<\/p>\n \n Nazo Takhi<\/b><\/u><\/i>– Masal Kahraman\u0131 Olmaktan KORKMA!<\/u> <\/b><\/u><\/i><\/p>\n Nazo Takhi 1651\u2019de g\u00fc\u00e7l\u00fc ve zengin bir Pe\u015ftun ailede do\u011far. Babas\u0131 Malakhai Takhi Gazne b\u00f6lgesinin valisidir. Nazo Takhi\u2019nin g\u00fc\u00e7l\u00fc bir e\u011fitim ald\u0131\u011f\u0131, \u00f6zg\u00fcrl\u00fck e\u011filimleri g\u00fc\u00e7l\u00fc bir kad\u0131n oldu\u011fu biliniyor, halk aras\u0131nda genelde Nazo Ana olarak tan\u0131n\u0131yor.<\/p>\n Toplum nezdinde bilge bir \u015fair olarak kabul ediliyor. Yakla\u015f\u0131k 2bin beyitlik \u015fiirler yazm\u0131\u015ft\u0131r. Pe\u015ftu kabileleri aras\u0131ndaki \u00e7eki\u015fmeleri durdurmak, \u0130ran Safevi h\u00fck\u00fcmranl\u0131\u011f\u0131na kar\u015f\u0131 durmak ve halk\u0131n birli\u011fini sa\u011flamak i\u00e7in uzun s\u00fcre m\u00fccadele ediyor. Bu duru\u015fundan kaynakl\u0131 halk aras\u0131nda \u2018Afgan Halk\u0131n\u0131n Anas\u0131\u2019 olarak benimseniyor.<\/p>\n Babas\u0131 Sur Da\u011flar\u0131 yak\u0131n\u0131nda bir sava\u015fta \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcnde, ailenin t\u00fcm erkekleri sava\u015fa gider, Nazo kalanlar\u0131, ya\u015fl\u0131lar\u0131, kad\u0131nlar\u0131 ve \u00e7ocuklar\u0131 savunmak i\u00e7in k\u0131l\u0131\u00e7 ku\u015fan\u0131r ve kabilesini d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 savunur.<\/p>\n A\u015fa\u011f\u0131daki \u015fiir Nazo Ana\u2019n\u0131n \u00f6zg\u00fcn Pe\u015ftucadan \u00e7evrilmi\u015f 2bin beytinden birisidir.<\/p>\n Melankolik bir g\u00f6zden bir g\u00f6zya\u015f\u0131 damlas\u0131 gibi, \u015fafak vakti nergislerinden \u00e7iy d\u00fc\u015fer;<\/i><\/p>\n Ey g\u00fczellik, seni a\u011flatan nedir diye sordum.<\/i><\/p>\n Hayat benim i\u00e7in \u00e7ok k\u0131sa, diye cevap verdi,<\/i><\/p>\n G\u00fczelim bir anda \u00e7i\u00e7ek a\u00e7ar ve solar,<\/i><\/p>\n Bir g\u00fcl\u00fcmseme gibi gelir ve sonsuza kadar kaybolur.<\/i><\/p>\n \n Maivandl\u0131 Malala<\/b><\/u><\/i><\/p>\n Malala Kandahar\u2019\u0131n g\u00fcneyinde 1861 y\u0131l\u0131nda do\u011far. 1880\u2019lerin sonundaki Afganistan-\u0130ngiltere sava\u015f\u0131 s\u0131ras\u0131nda ilk gen\u00e7lik y\u0131llar\u0131ndad\u0131r. Sava\u015f\u0131n i\u00e7inde Malala\u2019n\u0131n babas\u0131 ve ni\u015fanl\u0131s\u0131 da d\u00e2hil olmak \u00fczere ailesinden pek \u00e7ok ki\u015fi yer almaktad\u0131r. O y\u0131llarda sava\u015f s\u0131ras\u0131nda kad\u0131nlar genele lojistik destek ve sa\u011fl\u0131k i\u015fleriyle u\u011fra\u015f\u0131rlar, Malala da aktif bir bi\u00e7imde bu faaliyetlere kat\u0131l\u0131r.<\/p>\n 2 Eyl\u00fcl 1880 g\u00fcn\u00fc Afgan ordusu \u0130ngilizlerden say\u0131ca \u00fcst\u00fcn olmas\u0131na ra\u011fmen moral kaybetmeye ba\u015flam\u0131\u015ft\u0131. Malala’n\u0131n eline bayra\u011f\u0131 alarak ordunun \u00f6n\u00fcne ge\u00e7ti\u011fi ve \u015f\u00f6yle hayk\u0131rd\u0131\u011f\u0131 s\u00f6yleniyor;<\/p>\n \n Canlar\u0131m! E\u011fer Maivand i\u00e7in sava\u015f\u0131rken \u00f6lmezseniz,<\/i><\/p>\n Birileri sizi hep utan\u00e7 kayna\u011f\u0131 olarak hat\u0131rlayacak<\/i><\/p>\n Afgan sava\u015f\u00e7\u0131lar\u0131n bu andan sonra cesaret kazand\u0131\u011f\u0131 ve sava\u015fa tekrar y\u00fcklendi\u011fi, \u00f6ndeki bayrak ta\u015f\u0131y\u0131c\u0131s\u0131 vurulunca, Malala\u2019n\u0131n bir ad\u0131m ileri giderek bayra\u011f\u0131 yerden kald\u0131rd\u0131\u011f\u0131 anlat\u0131l\u0131yor. Hik\u00e2yenin kimi versiyonlar\u0131 onun pe\u00e7esini bayrak yapt\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Malala o esnada bir \u0130ngiliz askeri taraf\u0131ndan vurularak \u00f6ld\u00fcr\u00fcl\u00fcyor. Fakat onun \u00f6l\u00fcm\u00fc sava\u015f\u00e7\u0131lara cesaret veriyor ve Maivand sava\u015f\u0131n\u0131 Afganlar kazan\u0131yor. Malala Afganistan\u2019\u0131n Jean Darc\u2019\u0131 gibidir. Bug\u00fcn Malala\u2019n\u0131n mezar\u0131n\u0131n oldu\u011fu yer kad\u0131nlar taraf\u0131ndan t\u00fcrbe olarak kabul ediliyor, ayn\u0131 zamanda Afgan kad\u0131nlar\u0131 onun an\u0131s\u0131na bir \u015fark\u0131 yaz\u0131yor;<\/p>\n Sevgilimin vatan\u0131 savunmak i\u00e7in d\u00f6k\u00fclen<\/i> bir damla kan\u0131yla,<\/i><\/p>\n Aln\u0131ma bir g\u00fczellik lekesi koyay\u0131m, bah\u00e7edeki g\u00fcl\u00fc utand\u0131racak gibi!<\/i><\/p>\n \n K\u00fcresel \u0130li\u015fki Ve \u00c7eli\u015fkiler Yuma\u011f\u0131<\/b><\/p>\n<\/li>\n<\/ol>\n Afganistan\u2019\u0131n 1919\u2019da ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanmas\u0131 d\u00f6nem konjonkt\u00fcr\u00fcnden, 1.D\u00fcnya Sava\u015f\u0131 sonras\u0131 kapitalist modernitenin Ortado\u011fu\u2019da ki ulus-devlet\u00e7i \u00e7\u00f6z\u00fcm\u00fcnden ba\u011f\u0131ms\u0131z de\u011fildir. B\u00f6lgede uzun s\u00fcreli d\u0131\u015f m\u00fcdahalelerin ard\u0131ndan, g\u00f6r\u00fcn\u00fc\u015fte ba\u011f\u0131ms\u0131z olan Afganistan devleti, bu defa politik, ideolojik, ekonomik bir bombard\u0131man alt\u0131ndayd\u0131. Uzun s\u00fcreli \u0130ngiltere-Hindistan sava\u015flar\u0131n\u0131n ard\u0131ndan yeni kurulan Afganistan devletinin ilk s\u0131nav\u0131 modernizmle oldu. Bunun yan\u0131 s\u0131ra literat\u00fcrde \u2018B\u00fcy\u00fck Oyun\u2019 olarak da bilinen projenin en temel konular\u0131ndan biri olan Afganistan k\u00fcresel g\u00fc\u00e7 sava\u015flar\u0131ndan \u00e7ok yo\u011fun etkilendi.<\/p>\n \u2018\u2019B\u00fcy\u00fck Oyun nitelemesi, 19. y\u00fczy\u0131lda Orta Asya\u2019ya do\u011fru geni\u015fleyen Rus \u00c7arl\u0131\u011f\u0131 ile Hindistan\u2019da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fan \u0130ngilizler aras\u0131nda ge\u00e7en rekabeti, bug\u00fcn ise \u00d6zbekistan, T\u00fcrkmenistan, Tacikistan, Afganistan ve Pakistan topraklar\u0131 \u00fczerinde \u00c7in ve \u0130ran\u2019\u0131 da kapsayacak bi\u00e7imde ABD ve di\u011fer b\u00f6lgesel ve k\u00fcresel g\u00fc\u00e7ler aras\u0131nda ya\u015fanan rekabeti anlatmak i\u00e7in kullan\u0131lmaktad\u0131r. B\u00fcy\u00fck Oyun, 19. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda \u00c7arl\u0131k Rusya\u2019s\u0131 ve B\u00fcy\u00fck Britanya imparatorluklar\u0131 aras\u0131nda hegemonya ve g\u00fc\u00e7 m\u00fccadelesi olarak uzun s\u00fcre devam etmi\u015ftir. \u0130lk ba\u015fta iki b\u00fcy\u00fck g\u00fc\u00e7 aras\u0131nda bir n\u00fcfuz ve toprak m\u00fccadelesi olarak ba\u015flat\u0131lm\u0131\u015f ve bu s\u00fcre\u00e7te Afganistan her iki s\u00f6m\u00fcrgeci g\u00fc\u00e7 taraf\u0131ndan da stratejik konumundan dolay\u0131 tampon b\u00f6lge olarak kullan\u0131lm\u0131\u015ft\u0131r. B\u00fcy\u00fck Oyun, 19. y\u00fczy\u0131ldan bu yana stratejik b\u00f6lgelerin b\u00fcy\u00fck g\u00fc\u00e7ler aras\u0131ndaki rekabeti ve o b\u00f6lgeyi payla\u015fma m\u00fccadelesini ifade etmek i\u00e7in kullan\u0131lan kavramd\u0131r. Daha somut olarak ifade edilmesi gerekiyorsa, B\u00fcy\u00fck Oyun; 19. y\u00fczy\u0131lda Avrupa\u2019da y\u00fckseli\u015fe ge\u00e7en iki imparatorluk olan \u00c7arl\u0131k Rusya\u2019s\u0131 ve B\u00fcy\u00fck Britanya\u2019n\u0131n d\u00fc\u015fmanca rekabetlerini tan\u0131mlamak i\u00e7in ortaya at\u0131lan bir kavramd\u0131r. Bu d\u00f6nemde \u0130ran\u2019\u0131n \u00e7\u00f6k\u00fc\u015fte olan imparatorlu\u011fu da geli\u015fmelere ba\u011fl\u0131 olarak zaman zaman Rusya, zaman zaman da Britanya taraf\u0131nda yer alarak B\u00fcy\u00fck Oyun\u2019da k\u00fc\u00e7\u00fck bir rol oynam\u0131\u015ft\u0131r. K\u0131z\u0131l Ordu\u2019nun Afganistan\u2019a giri\u015fi, B\u00fcy\u00fck Oyun \u2019un ikinci evresini ba\u015flatm\u0131\u015f ve b\u00f6ylece tampon b\u00f6lge konumundaki Afganistan\u2019a ge\u00e7i\u015fiyle Rusya, rakipleri aras\u0131nda bir ad\u0131m \u00f6ne ge\u00e7mi\u015ftir. \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019n\u0131n 1945 y\u0131l\u0131nda bitmesiyle birlikte, d\u00fcnya \u00e7ap\u0131nda iki yeni s\u00fcper g\u00fc\u00e7 olan SSCB ve ABD aras\u0131nda So\u011fuk Sava\u015f ad\u0131 alt\u0131nda d\u00fcnyay\u0131 Kuzey ve G\u00fcney kutbuna b\u00f6len yeni bir oyun ba\u015flam\u0131\u015ft\u0131r. So\u011fuk Sava\u015f d\u00f6neminde (1945-1991), Asya k\u0131tas\u0131ndaki \u00fclkeler ile Afrika ve G\u00fcney Amerika gibi \u00fc\u00e7\u00fcnc\u00fc d\u00fcnya \u00fclkeleri iki egemen g\u00fcc\u00fcn dolayl\u0131 olarak sava\u015ft\u0131klar\u0131 alanlard\u0131. Bir yandan ABD, anti-Kom\u00fcnist rejimleri desteklemekte; di\u011fer yandan ise SSCB, farkl\u0131 \u00fclkelerdeki solcular\u0131 desteklemekteydi. \u0130ki kutuplu d\u00fcnya sistemi d\u00f6neminde iki egemen g\u00fcc\u00fcn \u00e7eki\u015fmeleri s\u0131ras\u0131nda Afganistan, bu m\u00fccadeleden en \u00e7ok etkilenen \u00fclkelerden biri olmu\u015ftur. Nihayetinde 1979 y\u0131l\u0131nda SSCB\u2019nin \u00fclkeye do\u011frudan m\u00fcdahalesi ve i\u015fgali ger\u00e7ekle\u015fmi\u015f ve b\u00f6ylece So\u011fuk Sava\u015f\u2019\u0131n ikinci evresine (1979-1985) girilmi\u015ftir.<\/i><\/p>\n Bu s\u00fcre\u00e7te ABD ve m\u00fcttefikleri, Afganistan\u2019da bulunan Ruslara kar\u015f\u0131 m\u00fccahitleri desteklemi\u015f ve sonu\u00e7 olarak SSCB\u2019nin \u00fclkede yenilgiye u\u011frayarak \u00fclkeden \u00e7\u0131kmas\u0131n\u0131 sa\u011flam\u0131\u015f ve b\u00f6ylece ABD, Vietnam yenilgisinin intikam\u0131n\u0131 Ruslardan Afganistan topraklar\u0131nda alm\u0131\u015ft\u0131r. Daha sonra ABD, kendisi 2001 y\u0131l\u0131nda \u201csonsuz \u00f6zg\u00fcrl\u00fck\u201d ad\u0131 alt\u0131nda Afganistan\u2019a m\u00fcdahale etmi\u015f ve Taliban rejimine son vermi\u015ftir.\u2019\u2019 (4)<\/i><\/p>\n Ba\u011f\u0131ms\u0131z Devlet Afganistan\u2019\u0131n Modernizmle S\u0131nav\u0131- Kad\u0131n Hak ve \u00d6zg\u00fcrl\u00fckleri<\/b><\/p>\n<\/li>\n<\/ol>\n 1920\u2019li y\u0131llar\u0131n ba\u015f\u0131ndan itibaren Afganistan\u2019da ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ard\u0131ndan bireysel hak ve \u00f6zg\u00fcrl\u00fckler tart\u0131\u015fmalar\u0131 ve reformlar\u0131 g\u00fc\u00e7lenmi\u015ftir. \u00dclke bir yandan Bat\u0131l\u0131 modern e\u011filimlerle y\u00f6netilirken di\u011fer yandan kat\u0131 \u0130slam\u2019\u0131n ve mollalar\u0131n bask\u0131s\u0131 alt\u0131ndayd\u0131. Yerel halk i\u00e7inde devlet y\u00f6netiminin aksine anayasal haklar ya da devlet hukuku de\u011fil, kabile ve \u015feriat yasalar\u0131 ge\u00e7erliydi.<\/p>\n Ayn\u0131 y\u0131llarda t\u00fcm d\u00fcnyada y\u00fckselen feminist dalgalar\u0131n, kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri m\u00fccadelelerinin Afganistan devlet politikas\u0131 \u00fczerinde de olumlu etkileri olmu\u015ftur. Fakat bu k\u0131smen olumlu ve \u0131l\u0131ml\u0131 yeni devlet politikas\u0131n\u0131n yerel halk i\u00e7erisindeki ge\u00e7erlilik oran\u0131 d\u00fc\u015f\u00fckt\u00fcr.<\/p>\n \n Kral Emanullah <\/b><\/u><\/i>d\u00f6nemi bu konuda pek \u00e7ok reformun getirildi\u011fi bir d\u00f6nemdir. Bat\u0131l\u0131 tarz\u0131n Afganistan\u2019da kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri konusunda da uygulanmas\u0131 i\u00e7in yo\u011fun bir \u00e7aba g\u00f6stermi\u015ftir. Bu d\u00f6nemde kad\u0131nlar\u0131n kamusal alandaki varl\u0131\u011f\u0131n\u0131, k\u0131z \u00e7ocuklar\u0131n\u0131n okula gitmesini, hicab\u0131n \u00e7\u0131kar\u0131lmas\u0131n\u0131 destekleyen a\u00e7\u0131klamalar yap\u0131ld\u0131 ve 1921\u2019de zorla evlilik, \u00e7ocuk ya\u015fta evlilik ve ba\u015fl\u0131k paras\u0131n\u0131 yasaklayan yasalar \u00e7\u0131kar\u0131ld\u0131, ayn\u0131 zamanda \u00e7ok e\u015flili\u011fin \u00f6n\u00fcne ge\u00e7ilecek kimi k\u0131s\u0131tlamalar getirildi.<\/p>\n<\/li>\n<\/ul>\n Fakat Kral Emanullah\u0131 esas etkileyen ve Afgan kad\u0131nlar\u0131 i\u00e7in modern sosyal reformun \u00f6n\u00fcn\u00fc a\u00e7an e\u015fi, Soraya Tarzi<\/b><\/u><\/i> ya da daha s\u0131k bilinen ismiyle Krali\u00e7e S\u00fcreyya\u2019<\/b><\/u><\/i>d\u0131r. Kad\u0131nlar\u0131n aile, evlilik, e\u011fitim ve mesleki ya\u015famlar\u0131n\u0131 iyile\u015ftirmek i\u00e7in b\u00fcy\u00fck bir m\u00fccadele y\u00fcr\u00fctt\u00fc. Afganistan\u2019\u0131n ilk kad\u0131n dergisinin yan\u0131 s\u0131ra, ilk kad\u0131n \u00f6rg\u00fct\u00fc Anjuman-i Himayat-i Niswan <\/b><\/u>bu d\u00f6nemde kuruldu. Ayn\u0131 zamanda k\u0131z okullar\u0131 Masturat<\/b> ve \u0130smat (Malala)<\/b> ile ilk kad\u0131n hastanesi Masturat\u2019\u0131<\/b> kurdu ve kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri i\u00e7in m\u00fccadeleyle dolu bir s\u00fcrecin ilk ad\u0131mlar\u0131n\u0131 att\u0131. Pe\u00e7e zorunlulu\u011funun kalkmas\u0131 i\u00e7in \u00f6nemli \u00e7al\u0131\u015fmalar y\u00fcr\u00fctt\u00fc, Afganistan\u2019da devlet y\u00f6neticileri i\u00e7erisinde yer alan ilk kad\u0131n olarak da tarihe ge\u00e7mi\u015ftir.<\/p>\n 1920\u2019lerin ortalar\u0131nda Emanullah Han halka a\u00e7\u0131k bir konu\u015fmada; \u201c\u0130slam, kad\u0131nlar\u0131n \u00f6rt\u00fcnmesini veya herhangi bir t\u00fcr pe\u00e7e takmas\u0131n\u0131 \u015fart ko\u015fmaz\u201d dedi. Peygamber’in pe\u00e7esiz sava\u015flara kat\u0131lan e\u015flerinden \u00f6rnek verdi ve \u0130slam’\u0131n do\u011fu\u015fundan \u00f6nce ve sonra kariyerini finanse eden varl\u0131kl\u0131 bir kad\u0131n olan peygamberin ilk e\u015fi Hatice’ye \u00f6zel at\u0131fta bulundu. Krali\u00e7e S\u00fcreyya bu konu\u015fman\u0131n ard\u0131ndan t\u00fcm halk\u0131n \u00f6n\u00fcnde pe\u00e7esini \u00e7\u0131kard\u0131 ve att\u0131, bu hareketi d\u00f6nemin Afgan toplumunda b\u00fcy\u00fck bir \u015fok dalgas\u0131 yaratt\u0131. Halk\u0131 ikiye b\u00f6len bu hareket mollalar ve tarikatlarca lanetlenirken, kad\u0131nlar\u0131n b\u00fcy\u00fck bir kesimi aras\u0131nda co\u015fkuyla kar\u015f\u0131land\u0131, Taliban\u2019\u0131n bug\u00fcn yeniden Afganistan\u2019\u0131 karanl\u0131\u011fa s\u00fcr\u00fcklemek istedi\u011fi bug\u00fcnlerde yeniden s\u0131k\u00e7a dillendirilen bir efsaneye d\u00f6n\u00fc\u015ft\u00fc. Krali\u00e7e S\u00fcreyya\u2019n\u0131n bu davran\u0131\u015f\u0131 ve genel olarak d\u00fc\u015f\u00fcnce sistemati\u011fi o d\u00f6nemde M\u0131s\u0131r merkezli y\u00fckselen M\u00fcsl\u00fcman Feminist hareketten etkilenmi\u015ftir.<\/p>\n O zamanlar Kabil, bir yanda ihti\u015fam ve zenginli\u011fin, di\u011fer yanda a\u015f\u0131r\u0131 yoksullu\u011fun tuhaf bir kar\u0131\u015f\u0131m\u0131yd\u0131. 1919’da \u0130ngiliz \u0130mparatorlu\u011fu’ndan ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 kazanm\u0131\u015f olmas\u0131na ra\u011fmen, \u0130ngilizler taraf\u0131ndan Afganistan’a getirilmi\u015f olan kafelerden, foto\u011fraf at\u00f6lyelerinden, modaya uygun d\u00fckk\u00e2nlardan ve otellerinden spor kul\u00fcplerine ve sinemalara kadar Avrupa’daki ya\u015fam tarzlar\u0131n\u0131n \u00e7o\u011fu h\u00e2l\u00e2 varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyordu. O d\u00f6nemde kad\u0131nlar\u0131n pe\u00e7e olmadan toplum i\u00e7ine \u00e7\u0131kmalar\u0131na izin verilmesine ra\u011fmen, bir\u00e7ok kad\u0131n gelene\u011fe sayg\u0131dan dolay\u0131 pe\u00e7e takmaya devam etti. Fakat kad\u0131nlar i\u00e7erisinde bir uyan\u0131\u015f\u0131nda ba\u015flad\u0131\u011f\u0131 biliniyor. Krali\u00e7e S\u00fcreyya kad\u0131nlar\u0131n g\u00fc\u00e7lendirilmesi ve e\u011fitimi konusunda tavsiyelerde bulunmak i\u00e7in kabine toplant\u0131lar\u0131na kat\u0131l\u0131rd\u0131.<\/p>\n Emanullah 1929\u2019da mollalar ve tarikatlar\u0131n bask\u0131s\u0131yla tahttan \u00e7ekilmeye zorland\u0131 ve S\u00fcreyya ile birlikte s\u00fcrg\u00fcne gitti. S\u00fcreyya\u2019n\u0131n hik\u00e2yesi entelekt\u00fcel bir tarih de\u011fil, kad\u0131n haklar\u0131 i\u00e7in m\u00fccadeleyle dolu bir ya\u015fam\u0131n \u00f6zetidir. S\u00fcreyya <\/b><\/i>hala Afganistan\u2019\u0131n Eva Peron\u2019u olarak an\u0131lmaktad\u0131r. Fakat ayn\u0131 zamanda sosyolojik yap\u0131ya g\u00fc\u00e7l\u00fc temas etmeyen, zihniyette k\u00f6kl\u00fc ve b\u00fcy\u00fck de\u011fi\u015fimler ya\u015fanmadan yap\u0131lacak reformlar\u0131n toplumda b\u00fcy\u00fck de\u011fi\u015fim-d\u00f6n\u00fc\u015f\u00fcmler yaratamayaca\u011f\u0131n\u0131 ve kal\u0131c\u0131 olamayaca\u011f\u0131n\u0131 g\u00f6stermektedir. Kadim Ortado\u011fu ve etraf\u0131nda ya\u015fanan toplumsal sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde, \u0130slam\u2019\u0131n radikal yorumunda Bat\u0131l\u0131-modern \u00e7\u00f6z\u00fcmlerin \u00e7okta ge\u00e7erli olamad\u0131\u011f\u0131n\u0131n ispat\u0131 gibidir. Afganistan kad\u0131nlar\u0131 bu \u00f6yk\u00fcye benzer deneyimleri yak\u0131n tarihleri boyunca s\u00fcrekli ya\u015fam\u0131\u015ft\u0131r.<\/p>\n S\u00fcreyya ve Emanullah \u2019tan sonraki d\u00f6nem pe\u00e7e ve \u00f6rt\u00fcnme zorunlulu\u011fu bir s\u00fcreli\u011fine geri gelse de \u00e7ok uzun s\u00fcrmedi. Kad\u0131n haklar\u0131n\u0131n iyile\u015ftirilmesi i\u00e7in \u00e7al\u0131\u015fmalar devam etti. \u0130kinci D\u00fcnya Sava\u015f\u0131ndan sonra kad\u0131n haklar\u0131 konusunda tekrardan reformlar s\u00fcreci ba\u015flam\u0131\u015ft\u0131r. 1946\u2019da H\u00fcmeyra Beg\u00fcm<\/b><\/u> taraf\u0131ndan Kad\u0131n Refah\u0131 Derne\u011fi<\/b><\/u><\/i> kuruldu. Bu dernek kad\u0131nlar i\u00e7in okul dersleri ve meslek e\u011fitimleri deste\u011fi ba\u015flatt\u0131, ilk defa 1951 y\u0131l\u0131nda Kabil \u00dcniversitesine kad\u0131n \u00f6\u011frenciler kabul edildi.<\/p>\n<\/li>\n<\/ul>\n Muhammed Davud Han\u2019\u0131n 1953\u2019te g\u00f6reve geli\u015finin ard\u0131ndan sosyal reformlar artt\u0131. Reformlar\u0131n ilk ama\u00e7lar\u0131ndan biri, kad\u0131nlara ikinci s\u0131n\u0131f vatanda\u015f muamelesi yapan a\u015f\u0131r\u0131 muhafazak\u00e2r- \u0130slamc\u0131 gelenekten kurtulmakt\u0131. Bu d\u00f6nem devlet y\u00f6netiminde Sovyet etkisinin de en net g\u00f6zlendi\u011fi d\u00f6nemdir. 1957\u2019de Kabil Radyosuna ilk defa kad\u0131n i\u015f\u00e7iler kat\u0131lm\u0131\u015f ve bu kad\u0131nlar Asyal\u0131 Kad\u0131nlar Konferans\u0131na delege olarak kat\u0131lm\u0131\u015ft\u0131r. Yine 1959\u2019da H\u00fcmeyra Beg\u00fcm<\/b><\/u>, Prenses Belk\u0131s<\/b><\/u> ve Zamina Beg\u00fcm<\/b><\/u>, S\u00fcreyya\u2019dan sonra ilk defa kamuya a\u00e7\u0131k resmi bir devlet t\u00f6reninde g\u00f6r\u00fcnd\u00fcler. Bunun \u00fczerine \u015feriat\u0131n yasalar\u0131n\u0131n tahrif edildi\u011fi gerek\u00e7esiyle tekrardan protestolar ba\u015flad\u0131. Devlet y\u00f6netimiyle masaya oturan mollalardan, kad\u0131nlar\u0131n kara \u00e7ar\u015faf ve pe\u00e7e zorunlulu\u011funu Kur\u2019an\u2019la ispatlamalar\u0131 istendi, fakat Kur\u2019an da bunu net ifade eden herhangi bir pasaj bulunmamaktad\u0131r. Bunun \u00fczerine h\u00fck\u00fcmet \u00e7ar\u015faf ve pe\u00e7e zorunlulu\u011funu kald\u0131rd\u0131\u011f\u0131n\u0131 duyurdu. 1964\u2019de Afganistan Anayasas\u0131 kad\u0131nlara genel oy hakk\u0131 ve se\u00e7ilme hakk\u0131 da d\u00e2hil olmak \u00fczere erkeklerle e\u015fit haklar verdi. Kad\u0131nlar kent merkezlerinde ba\u015f\u00f6rt\u00fcs\u00fc olmadan gezebiliyorlard\u0131, istedikleri t\u00fcm alanlarda \u00e7al\u0131\u015fma \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahiptiler.<\/p>\n Ancak bu reformlar\u0131n kent merkezleri d\u0131\u015f\u0131nda \u00e7ok az etkisi vard\u0131. O d\u00f6nem Afganistan toplumunun %70\u2019i k\u0131rsal b\u00f6lgelerde ya\u015f\u0131yordu ve k\u0131rsal alanda, kabile b\u00f6lgelerinde ya\u015fayan kad\u0131nlar\u0131n ya\u015fam\u0131nda ciddi bir de\u011fi\u015fiklik olmad\u0131. Topluma sirayet etmeyen reformlar s\u00fcrekli tart\u0131\u015fmal\u0131 olarak kald\u0131 hatta ataerkil kabile yap\u0131lar\u0131 yer yer bu reformlardan korunmak ad\u0131na \u015feriat yasalar\u0131na daha s\u0131k\u0131 sar\u0131ld\u0131lar. Modernizm ile toplumsal doku bir kere daha derinden bir \u00e7eli\u015fki ya\u015f\u0131yordu.<\/p>\n 1977’de Afganistan Devrimci Kad\u0131n Birli\u011fi (RAWA), Meena Ke\u015fvar Kemal taraf\u0131ndan kuruldu. RAWA halen Afganistan-Pakistan b\u00f6lgesinde faaliyet g\u00f6steriyor, yaz\u0131n\u0131n ilerleyen b\u00f6l\u00fcmlerinde RAWA\u2019ya geni\u015f yer verilecektir.<\/p>\n Sovyet M\u00fcdahalesi ve Kom\u00fcnist D\u00f6nem<\/b><\/p>\n<\/li>\n<\/ol>\n 1973\u2019te \u00fclke tekrardan siyasi istikrars\u0131zl\u0131kla \u00e7alkalan\u0131yordu. Bu durumun cereyan etmesinde iki kutuplu d\u00fcnya siyasetinin ve d\u0131\u015f g\u00fc\u00e7lerin b\u00f6lgede hakimiyet sava\u015flar\u0131n\u0131n etkisi b\u00fcy\u00fckt\u00fc. Sovyetlerin b\u00f6lgede g\u00fc\u00e7 kazanmas\u0131 buna kar\u015f\u0131 ABD deste\u011fiyle \u2018m\u00fccahitlerin \u00f6rg\u00fctlendirilmesi\u2019 devlet y\u00f6netiminde de, da\u011fl\u0131k b\u00f6lgelerde de ciddi bir kar\u0131\u015f\u0131kl\u0131\u011fa sebep olmu\u015ftur. \u00d6zellikle Afganistan-Pakistan s\u0131n\u0131r\u0131na yak\u0131n b\u00f6lgelerde \u00e7o\u011funlu\u011funu Pe\u015ftu kabilelerin olu\u015fturdu\u011fu k\u00f6ktendinci gruplar faaliyete ge\u00e7meye ba\u015fl\u0131yordu. Di\u011fer yandan Sovyetlerin ideolojik yakla\u015f\u0131m\u0131 ve ya\u015fam tarz\u0131 b\u00f6lgede etkili hale gelmeye ba\u015flad\u0131.<\/p>\n 1978\u2019de Afganistan Demokratik Halk Partisi y\u00f6netimi ele ald\u0131. Afganistan Demokratik Halk Partisi\u2019nin ilk lideri Nur Muhammed Taraki\u2019nin y\u00f6netimini, parti i\u00e7i m\u00fccadele neticesinde Hafizullah Emin, ard\u0131ndan da partinin \u201cHalk\u00e7\u0131\u201d ve Per\u00e7emci ( Marksist grup) kanatlar\u0131 aras\u0131ndaki m\u00fccadele neticesinde Babrak Karmal \u2019\u0131n liderli\u011fi izledi. Babrak Karmal d\u00f6neminde, \u00f6zellikle Sovyetlerle ili\u015fkiler en \u00fcst d\u00fczeye \u00e7\u0131kt\u0131. Zaten kendisi parti i\u00e7inde Sovyetler \u2019in de deste\u011fiyle \u00fclke y\u00f6netiminin ba\u015f\u0131na getirilmi\u015fti. Parti i\u00e7i rekabet bir tarafa b\u0131rak\u0131l\u0131rsa, halk\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 bu gen\u00e7 subaylar\u0131 destekledi. San\u0131ld\u0131\u011f\u0131 gibi yeni y\u00f6netim asker g\u00fcc\u00fcyle ayakta kalan dar bir elit de\u011fildi. \u00d6te yandan, Bat\u0131\u2019dan destek alan m\u00fccahitler Sovyetlere yak\u0131n bu sosyalist h\u00fck\u00fcmeti devirmek i\u00e7in harekete ge\u00e7ti\u011finde zorlanmaya ba\u015flad\u0131lar. Bunun \u00fczerine, Babrak Karmal h\u00fck\u00fcmete Sovyet ordular\u0131n\u0131 davet etti. Bunun i\u015fgal mi m\u00fcdahale mi oldu\u011fu hala tart\u0131\u015fmal\u0131 bir konudur. Bat\u0131\u2019n\u0131n destekledi\u011fi m\u00fccahitlere kar\u015f\u0131l\u0131k Sovyetler de yeni Afganistan Demokratik Cumhuriyeti y\u00f6netimini destekledi.<\/p>\n Bu d\u00f6nemde cinsiyet e\u015fitli\u011fi ve kad\u0131n haklar\u0131 resmen tan\u0131nd\u0131, m\u00fccahitlerin \u00f6rg\u00fctlenme zemini olan k\u0131rsal kesimlerde de uygulanmaya \u00e7al\u0131\u015f\u0131lan reformlar olduk\u00e7a geni\u015f bir yelpazeyi kaps\u0131yordu. Kad\u0131nlara ilk defa yasalar\u0131n izniyle e\u015flerini se\u00e7me hakk\u0131 verildi. AWC (Afgan Kad\u0131n Konseyi) bu y\u0131llarda reformlar\u0131 uygulay\u0131c\u0131 g\u00fc\u00e7 olarak kuruldu. 1989 y\u0131l\u0131na kadar AWC, Masuma Esmati-Wardak ve sekiz kad\u0131ndan olu\u015fan bir personel taraf\u0131ndan y\u00f6netiliyordu. AWC’nin neredeyse t\u00fcm illerde yakla\u015f\u0131k 150.000 \u00fcyesi ve ofisi vard\u0131. Mesleki e\u011fitimin desteklenip, okuma-yazma oran\u0131n\u0131 y\u00fckseltmek i\u00e7in kad\u0131n kampanyalar\u0131 \u00f6rg\u00fctlemi\u015flerdir.<\/p>\n Bu d\u00f6nemde kad\u0131n haklar\u0131 hem Afgan h\u00fck\u00fcmeti hem de Sovyetler taraf\u0131ndan desteklendi. Kad\u0131n haklar\u0131n\u0131n esas olarak kentlerle s\u0131n\u0131rl\u0131 oldu\u011fu monar\u015fi d\u00f6nemindeki durumun aksine, toplumsal cinsiyet e\u015fitli\u011fini ve kad\u0131n haklar\u0131n\u0131 toplumun t\u00fcm s\u0131n\u0131flar\u0131na, ayr\u0131ca k\u0131rsal kesimdeki kad\u0131nlara ve k\u0131z \u00e7ocuklar\u0131na da uygulamaya \u00e7al\u0131\u015ft\u0131lar. K\u0131z \u00e7ocuklar\u0131 i\u00e7in ba\u015f\u00f6rt\u00fcs\u00fc a\u00e7ma ve zorunlu e\u011fitim politikas\u0131, muhafazak\u00e2r k\u0131rsal n\u00fcfustan g\u00fc\u00e7l\u00fc bir tepkiyle kar\u015f\u0131land\u0131 ve Sovyetlere ve kom\u00fcnist rejime kar\u015f\u0131 direni\u015fe katk\u0131da bulundu.<\/p>\n 1992\u2019de Sovyetlerin b\u00f6lgeden \u00e7ekilmesinin ard\u0131ndan var olan y\u00f6netim 3 y\u0131l kadar daha h\u00fck\u00fcm s\u00fcrd\u00fc, ancak gittik\u00e7e g\u00fc\u00e7lenen ve finansmanl\u0131\u011f\u0131n\u0131 Pakistan, Suudi Arabistan ve K\u00f6rfez \u00fclkelerinin yapt\u0131\u011f\u0131 ABD destekli m\u00fccahit gruplar b\u00f6lgede gittik\u00e7e h\u00e2kim olmaya ba\u015flam\u0131\u015ft\u0131.<\/p>\n K\u00f6ktendincilik ve Taliban\u2019\u0131n \u00d6rg\u00fctlenme S\u00fcre\u00e7leri<\/b><\/p>\n<\/li>\n<\/ol>\n Afganistan\u2019da \u00f6rg\u00fctlendirilen m\u00fccahit gruplar\u0131n pek \u00e7o\u011funun k\u00f6keni Vahabbili\u011fe dayanmaktad\u0131r. \u0130slam’a ba\u011fl\u0131 S\u00fcnni-Hanbel\u00ee mezhebinin bir alt kolu olan ve 18’inci as\u0131rda Muhammed ibn Abd al-Wahhab taraf\u0131ndan ba\u015flat\u0131lm\u0131\u015ft\u0131r. Bug\u00fcn bu kavram\u0131n yerine genellikle Selefi terimi kullan\u0131lmaktad\u0131r.<\/p>\n Vahabbilik tevhit anlay\u0131\u015f\u0131na dayanmaktad\u0131r. Allah\u2019\u0131n varl\u0131\u011f\u0131 dilde, ruhta ve fikirde birlenmelidir. Bunun d\u0131\u015f\u0131ndaki t\u00fcm dini yorumlar\u0131 red ederler. Buna g\u00f6re Kur’an ve S\u00fcnnetin d\u0131\u015f\u0131nda emir ve yasak tan\u0131mamak, \u0130sl\u00e2m Peygamber\u2019inin d\u00f6neminde bulunmayan \u015feyleri ve tevess\u00fcl\u00fc terk ederek Allah\u2019\u0131 birlemek gerekir. Bu tevhide ameli tevhit denir. Herhangi bir h\u00fck\u00fcm koyucu tan\u0131mak, Allah’tan ba\u015fkas\u0131ndan yard\u0131m dilemek, Peygamber i\u00e7in bile olsa, Allah d\u0131\u015f\u0131ndaki bir varl\u0131k i\u00e7in kurban kesmek, adakta bulunmak ki\u015fiyi k\u00fcfre d\u00fc\u015f\u00fcr\u00fcr, can ve mal dokunulmazl\u0131\u011f\u0131n\u0131 ortadan kald\u0131r\u0131r ki bu can ve mal varl\u0131\u011f\u0131n\u0131n dokunulmazl\u0131\u011f\u0131n\u0131n kalkmas\u0131 meselesi onlara olduk\u00e7a geni\u015f haklar tan\u0131r.<\/p>\n \u2018\u2019Vahhabili\u011fin en \u00f6nemli \u00f6zelliklerinden birisi de bid’atlar kar\u015f\u0131s\u0131ndaki tutumudur. Bir bid’at \u00e7\u0131karan melundur ve \u00e7\u0131kard\u0131\u011f\u0131 \u015fey reddedilmelidir. Bid’atlar\u0131n \u00e7o\u011fu insanlar\u0131 \u015firke d\u00fc\u015f\u00fcrmektedir. Bunlar\u0131n ba\u015f\u0131nda mezarlar, t\u00fcrbeler ve bunlar\u0131n ziyaretleri gelir. Mezarlarda yap\u0131lan ibadetler \u015firktir. Sevap umarak Peygamberin kabrini ziyaret bile \u015firke neden olabilir. \u015eirke neden olmamalar\u0131 i\u00e7in, mezar ziyaretleri, t\u00fcrbe yap\u0131m\u0131 kesin olarak yasaklanmal\u0131d\u0131r. \u00d6l\u00fclere niyaz, tevess\u00fcl, falc\u0131lara, m\u00fcneccimlere inanmak, Peygamber’in an\u0131s\u0131n\u0131 y\u00fcceltmek, H\u0131rka-\u0131 \u015eerif ve Sakal-\u0131 \u015eerif ziyaretleri yapmak, Allah’tan ba\u015fkas\u0131na ibadet etmek, \u015firk ko\u015fmakt\u0131r.\u2019\u2019<\/i> (5) Ayn\u0131 zamanda s\u00fcslenmek, tak\u0131 takmak ve makyaj yapmakta yasakt\u0131r.<\/p>\n Hint-Pakistan ve \u00f6zelde Afganistan hatt\u0131nda h\u00e2kim olan yerel selefi yakla\u015f\u0131m\u0131 ise Devbendiye Ekol\u00fc temsil etmektedir. \u2018\u2019Hint-Pakistan-Afganistan sahas\u0131n\u0131n yerel Selefi yakla\u015f\u0131m\u0131n\u0131 temsil eden Devbendiye ekol\u00fc 1880\u2019lerde olu\u015ftu. Ancak kurulu\u015fundan sonraki y\u00fczy\u0131l boyunca \u00e7ok g\u00fc\u00e7l\u00fc olamad\u0131. Sovyetler Birli\u011fi\u2019nin b\u00f6lgeye m\u00fcdahalesi ve Pakistan\u2019da Muhammed Ziy\u00e2 \u00fcl Hak\u2019\u0131n darbeyle iktidara el koymas\u0131 durumu radikal olarak de\u011fi\u015ftirdi ve Devbendiye\u2019 ye ba\u011fl\u0131 Selefi cihadizmi h\u0131zla g\u00fc\u00e7 kazand\u0131. \u00d6zellikle K\u00f6rfez paras\u0131, Pakistan lojisti\u011fi ve ABD deste\u011fi sonras\u0131nda b\u00fcy\u00fck bir s\u0131\u00e7rama ya\u015fad\u0131. Taliban \u00e7izgisi ve temsil etti\u011fi ilahiyat b\u00f6lgede y\u00fcz y\u0131l boyunca var olsa bile bask\u0131n olamam\u0131\u015ft\u0131. Bu bak\u0131mdan buralar\u0131n tarihinde olmayan t\u00fcrden bir Selefi \u00e7izgi, esas itibar\u0131yla 1978\u2019den sonra g\u00fc\u00e7 kazand\u0131. Pakistan bu sahada da Devbendiye Okulu\u2019nun yolunu a\u00e7t\u0131. Kurumlara finansal olanaklar, dola\u015f\u0131m ve koruma sa\u011flad\u0131. Bu ayn\u0131 zamanda o d\u00f6nemin uluslararas\u0131 Bat\u0131 politikas\u0131yla da uyumluydu. Bilindi\u011fi \u00fczere, Ye\u015fil Ku\u015fak Projesi\u2019yle de \u00f6rt\u00fc\u015ft\u00fc. Sovyetler M\u00fcsl\u00fcman bir \u00e7eperle \u00e7evrelenmek isteniyordu. \u00dc\u00e7\u00fcnc\u00fc olarak da Suudi Arabistan\u2019\u0131n finansal olanaklar\u0131 devreye girdi. B\u00fct\u00fcn bunlar bu grubu g\u00fc\u00e7lendirdi. Afganistan\u2019da Devbendiye Okulu\u2019nun etkisi katbekat artt\u0131.\u2019\u2019 (6)<\/i><\/p>\n 1996 y\u0131l\u0131nda \u00f6zelde Pakistan taraf\u0131ndan donat\u0131lan m\u00fccahit gruplar Kabil\u2019e ge\u00e7ti, bir s\u00fcre sonra ABD taraf\u0131ndan tahsis edilmi\u015f Pakistan tanklar\u0131n\u0131 kullanmaya ba\u015flayan Taliban\u2019\u0131n m\u00fcdahalesi sonucu \u00fclkede y\u0131llard\u0131r \u00f6rg\u00fctlendirilen k\u00f6ktendinci gruplar iktidar\u0131 ele ge\u00e7irdi ve 2001 y\u0131l\u0131nda ABD\u2019nin s\u00f6z\u00fcm ona demokrasi ve sonsuz \u00f6zg\u00fcrl\u00fck sava\u015f\u0131na kadar \u00fclkeyi 5 y\u0131l y\u00f6nettiler.<\/p>\n Ne Vahabbilikte ne de onun Afganistan versiyonu Devbendiye Ekol\u00fcnde kad\u0131nlar\u0131n ya\u015famda yeri yoktur. Taliban\u0131n b\u00f6lgeye h\u00e2kim olu\u015fu devlet y\u00f6netimini ele ge\u00e7irmesiyle ba\u015flamad\u0131, kabileler aras\u0131nda uzun s\u00fcredir etkisini s\u00fcrd\u00fcren Deobanizmin etkisiyle kentlerde ya\u015fanan kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri reformlar\u0131n\u0131n tam tersi bir gidi\u015fat varken, y\u00f6netimin ele ge\u00e7irilmesinin ard\u0131ndan kad\u0131nlar i\u00e7in ya\u015fam y\u00fczde y\u00fcz de\u011fi\u015fti. Taliban\u2019\u0131n 5 y\u0131ll\u0131k y\u00f6netimi s\u0131ras\u0131nda Afganistan\u2019da kad\u0131nlar ev hapsindeydi, kimsenin i\u00e7eriyi veya d\u0131\u015far\u0131y\u0131 g\u00f6rmemesi i\u00e7in pencereler boyand\u0131. \u00c7al\u0131\u015fan t\u00fcm kad\u0131nlar \u00e7al\u0131\u015fma alanlar\u0131ndan uzakla\u015ft\u0131r\u0131ld\u0131 ve burka giymeyen kad\u0131nlar\u0131n soka\u011fa \u00e7\u0131kmas\u0131 yasakland\u0131.<\/p>\n \u00d6\u011fretmenlerin \u00e7o\u011fu, Taliban rejiminden \u00f6nce kad\u0131n oldu\u011fu i\u00e7in, kad\u0131n istihdam\u0131na getirilen yeni k\u0131s\u0131tlamalar, hem erkek hem de k\u0131z \u00e7ocuklar\u0131n\u0131n e\u011fitimine b\u00fcy\u00fck bir y\u00fck getiren b\u00fcy\u00fck bir \u00f6\u011fretmen eksikli\u011fi yaratt\u0131. Kad\u0131nlar\u0131n \u00f6\u011fretmenlik de d\u00e2hil olmak \u00fczere \u00e7o\u011fu i\u015fte yasaklanmas\u0131na ra\u011fmen t\u0131p alan\u0131ndaki baz\u0131 kad\u0131nlar\u0131n \u00e7al\u0131\u015fmaya devam etmelerine izin verildi, \u00e7\u00fcnk\u00fc kad\u0131nlar\u0131 sadece kad\u0131n doktorlar\u0131n tedavi edilmesine izin veriliyordu. Kesin bir dille k\u0131z \u00e7ocuklar\u0131n\u0131n erkek \u00e7ocuklarla ayn\u0131 okullarda okumalar\u0131 yasakland\u0131. 7ya\u015f\u0131n\u0131 ge\u00e7en t\u00fcm k\u0131z \u00e7ocuklar\u0131n\u0131n \u00f6rt\u00fc takmas\u0131 zorunlu hale getirildi.<\/p>\n Afganistan\u2019da eskiden kalma bir gelenek olan kad\u0131nlar\u0131n isminin an\u0131lmamas\u0131 tabusu ise Taliban\u2019\u0131n \u00fclkeye h\u00e2kim olmas\u0131yla en kat\u0131 kurallardan biri oldu. Bir kad\u0131n\u0131n ismi cenaze t\u00f6reninde bile an\u0131lm\u0131yor. \u00dclkede kad\u0131nlar bir erke\u011fin annesi, e\u015fi, k\u0131z karde\u015fi olarak biliniyor, bunun d\u0131\u015f\u0131nda bir kad\u0131n\u0131n ismi an\u0131ld\u0131\u011f\u0131nda, \u2018uygunsuz\u2019 g\u00f6r\u00fcl\u00fcyor.<\/p>\n Kad\u0131nlar\u0131n y\u00fcksek sesle konu\u015fmalar\u0131, kahkaha atmalar\u0131, aileden olmayan bir erke\u011fin kad\u0131n\u0131n sesini duymas\u0131 haram say\u0131ld\u0131 ve bir erkekle konu\u015furken g\u00f6r\u00fclen kad\u0131n a\u011f\u0131r cezalara tabi tutuldu. Makyaj yapan veya oje s\u00fcren kad\u0131nlar\u0131n parmaklar\u0131 kesildi. Okula giden k\u0131z \u00e7ocuklar\u0131 sald\u0131r\u0131ya u\u011frad\u0131 ve temelleri S\u00fcreyya zaman\u0131nda at\u0131lan k\u0131z okullar\u0131 bombaland\u0131, binlerce \u00e7ocuk ve \u00f6\u011fretmen ya\u015fam\u0131n\u0131 yitirdi.<\/p>\n Yan\u0131nda 5 ya\u015f\u0131nda da olsa bir erkek olmadan d\u0131\u015far\u0131 \u00e7\u0131kan t\u00fcm kad\u0131nlar \u00e7ok a\u011f\u0131r k\u0131rba\u00e7 ve hapis cezalar\u0131yla cezaland\u0131r\u0131ld\u0131. Kad\u0131nlara y\u00f6nelik \u015fiddet, \u00e7ocuk istismar\u0131, tecav\u00fcz, recm ve daha dilin varmayaca\u011f\u0131 pek \u00e7ok uygulama \u015feriat kanunlar\u0131na g\u00f6re hak olarak de\u011ferlendirildi. Televizyon, radyo, \u015fark\u0131 s\u00f6ylemek, dans etmek yasakland\u0131. Kurallara uymayan kad\u0131nlar ya da bazen bir kom\u015fusu ya da e\u015fi taraf\u0131ndan bilin\u00e7li bir \u015fekilde \u015fik\u00e2yet edilen kad\u0131nlar diri diri yak\u0131ld\u0131, recm edildi ya da kur\u015funa dizilerek katledildi.<\/p>\n Bu d\u00f6nem sadece kad\u0131nlar a\u00e7\u0131s\u0131ndan de\u011fil t\u00fcm toplum a\u00e7\u0131s\u0131ndan korkun\u00e7 uygulamalar\u0131n resmiyet kazand\u0131\u011f\u0131 bir s\u00fcre\u00e7. Resmiyet, \u00e7\u00fcnk\u00fc bu uygulamalar 1996 ile ba\u015flamad\u0131, \u00f6ncesinde de vard\u0131 fakat bu y\u0131llarla beraber daha \u00f6nce lokal olan uygulamalar t\u00fcm Afganistan\u2019a yay\u0131ld\u0131. Erkekler a\u00e7\u0131s\u0131ndan da sakal b\u0131rakmak, geleneksel ve \u015feri h\u00fck\u00fcmlere uygun giyinmek, buna g\u00f6re davranmak \u015fart ko\u015fuldu. Yine erkek \u00e7ocuklar\u0131 da e\u015fit d\u00fczeyde tehlike alt\u0131nda. \u00d6rne\u011fin Taliban aras\u0131nda bug\u00fcnde devam eden Bacha Bazi denen bir uygulama var, erkek \u00e7ocuklar\u0131n\u0131n cinsel anlamda istismar edildi\u011fi bu uygulama Afganistan ve Pakistan\u2019da \u00e7ok yayg\u0131n uyguland\u0131. Genelde yoksul ailelerin \u00e7ocuklar\u0131 al\u0131n\u0131yor. Bu \u00e7ocuklar ya cinsel anlamda istismar ediliyor ya da Taliban \u00fcyeleri olarak dev\u015firiliyor.<\/p>\n ABD M\u00fcdahalesi ve Kad\u0131n Haklar\u0131 Maskesi<\/b><\/p>\n<\/li>\n<\/ol>\n 2001\u2019<\/b>de ABD\u2019de El-Kaide\u2019nin ikiz kulelere sald\u0131r\u0131s\u0131n\u0131n ard\u0131ndan Usame Bin Ladin\u2019in Afganistan-Pakistan hatt\u0131nda gizlendi\u011fi gerek\u00e7esi ve insan-kad\u0131n haklar\u0131 ve \u00f6zg\u00fcrl\u00fckler bahanesiyle b\u00f6lgede ABD i\u015fgali ba\u015flad\u0131. Bu d\u00f6nemi Taliban\u2019\u0131n resmi olarak h\u00fck\u00fcmetten devrildi\u011fi kanl\u0131 bir s\u00fcre\u00e7 olarak de\u011ferlendirmek y\u00fczeysel bir kand\u0131rmaca olur. \u00c7\u00fcnk\u00fc ne Amerika bu topraklara Taliban\u2019\u0131 bir b\u00fct\u00fcn bitirmek i\u00e7in girdi ne de Amerikan m\u00fcdahalesi d\u00f6neminde Taliban bir b\u00fct\u00fcn sona erdi. Afganistan m\u00fcdahalesine bir gerek\u00e7e olarak da kad\u0131n hal ve \u00f6zg\u00fcrl\u00fckleri maskesini kullanan ABD\u2019nin, soruna yakla\u015f\u0131m\u0131 Bat\u0131l\u0131 ve modernist akl\u0131n bir ad\u0131m ilerisinde de\u011fildi. Aksine Afganistan\u2019da kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri konusu \u00e7ok uzun s\u00fcre reklam arac\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n Yasalarla yeniden g\u00fcvence alt\u0131na al\u0131nm\u0131\u015f gibi g\u00f6r\u00fcnen kad\u0131n haklar\u0131 pratikte beklenen ve yeterli d\u00fczeyde i\u015fler hale gelmedi. Gen\u00e7lere ve kad\u0131nlara y\u00f6nelik asimilasyon ve entegre politikas\u0131 \u00e7ok yo\u011fundu. B\u00f6lgeye y\u00f6nelik genelde ekonomik ve e\u011fitim hakk\u0131 maskelerini kullanan ABD\u2019nin elindeki en b\u00fcy\u00fck koz b\u00f6lge halk\u0131n\u0131n y\u0131llar s\u00fcren i\u00e7-d\u0131\u015f sava\u015flar ve istikrars\u0131zl\u0131k sonucu a\u015f\u0131r\u0131 yoksul olmas\u0131yd\u0131, milyarlarca dolar fonun ak\u0131t\u0131ld\u0131\u011f\u0131 \u00fclke ayn\u0131 zamanda merkezi hegemon g\u00fc\u00e7lerin t\u00fcm kirli i\u015flerini y\u00fcr\u00fctt\u00fckleri merkezi \u00fcsler haline geldi. Kent merkezlerinde g\u00f6r\u00fcn\u00fcrde Taliban ve Selefi \u00f6rg\u00fctlerin h\u00e2kimiyeti sona ererken, kabile b\u00f6lgelerinde bu \u00f6rg\u00fctlenme a\u011flar\u0131 yine ayn\u0131 g\u00fc\u00e7lerin ve \u00f6zelde Pakistan\u2019\u0131n deste\u011fiyle b\u00fcy\u00fcmeye devam etti. Pek \u00e7ok Taliban lideri da\u011fl\u0131k kabile b\u00f6lgelerinde \u00fcslendi ve bu b\u00f6lgelerde Deobandist \u0130slam hukuku ge\u00e7erlili\u011fini korudu.<\/p>\n 2004 anayasas\u0131yla 1964 anayasas\u0131na atfen tekrar kad\u0131n hak ve \u00f6zg\u00fcrl\u00fckleri g\u00fcvence alt\u0131na al\u0131nm\u0131\u015f gibi g\u00f6r\u00fcnd\u00fc. K\u0131z \u00e7ocuklar\u0131n\u0131n e\u011fitim hakk\u0131, kad\u0131nlar\u0131n kamusal alandaki varl\u0131klar\u0131 tekrar me\u015fru hale geldi. Pe\u00e7e ve burka kald\u0131r\u0131ld\u0131. Kad\u0131nlar hemen hemen t\u00fcm ya\u015fam alanlar\u0131nda tekrar boy g\u00f6stermeye ba\u015flad\u0131, fakat mevcut durumu ABD m\u00fcdahalesinin ba\u015far\u0131s\u0131 olarak okumak safl\u0131k olur, modern ABD anayasas\u0131 ayn\u0131 zamanda \u0130slam hukukuna sayg\u0131l\u0131 olaca\u011f\u0131n\u0131 duyuruyordu ki bu da devlet y\u00f6netiminde ve yasalarda \u00e7ok b\u00fcy\u00fck bo\u015fluklara neden oldu. Amerika\u2019n\u0131n Afganistan\u2019da ge\u00e7irdi\u011fi 20 y\u0131l boyunca ne Taliban sald\u0131r\u0131lar\u0131 durdu ne de \u00fclkedeki istikrars\u0131zl\u0131k sona erdi, tersi bi\u00e7imde k\u00f6ktendincilik eskisinden daha g\u00fc\u00e7l\u00fc arg\u00fcmanlarla, 2013 y\u0131l\u0131yla beraber yan\u0131na I\u015eID gibi \u00f6rg\u00fctleri de alarak g\u00fc\u00e7lendi. 20 y\u0131l i\u00e7inde binlerce kad\u0131n Selefi gruplar taraf\u0131ndan ka\u00e7\u0131r\u0131ld\u0131, tecav\u00fcze u\u011frad\u0131, k\u0131rba\u00e7land\u0131, katledildi.<\/p>\n Konu sadece ABD ya da herhangi bir d\u0131\u015f g\u00fc\u00e7le ilgili de\u011fildi. Kabilelerin bir k\u0131sm\u0131 Selefilikle kabile ataerkini birle\u015ftirerek yeni bir senteze gittiler ve kad\u0131nlara y\u00f6nelik uygulamalar\u0131 \u0130slam\u2019\u0131n ve geleneksel ahlak\u0131n bir gere\u011fi olarak ele ald\u0131lar. Dolay\u0131s\u0131yla ge\u00e7mi\u015f 20 y\u0131l\u0131 hak ve \u00f6zg\u00fcrl\u00fckler d\u00f6nemi olarak ele almak ciddi bir kand\u0131rmaca ve manip\u00fclasyondur. De\u011fi\u015fen kad\u0131n Afganistan\u2019da direnen kad\u0131nd\u0131r, d\u00fcnyada y\u00fckselen kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelelerinden etkilenen kad\u0131nlard\u0131r. Kendi topraklar\u0131nda <\/i>RAWA\u2019n\u0131n<\/b><\/i> m\u00fccadelesiyle etkile\u015fen ve d\u00f6n\u00fc\u015fen kad\u0131nlard\u0131r.<\/i> Taliban\u2019\u0131n devrilmesinden bu yana ge\u00e7en 20 y\u0131l i\u00e7inde, Afgan kad\u0131nlar\u0131 kendi haklar\u0131 i\u00e7in sava\u015ft\u0131lar ve Afganistan Ba\u011f\u0131ms\u0131z \u0130nsan Haklar\u0131 Komisyonu\u2019nun kurulmas\u0131 da d\u00e2hil olmak \u00fczere \u00fclkelerinde insan haklar\u0131n\u0131n geli\u015ftirilmesinde proaktif bir rol \u00fcstlendiler. Yak\u0131nda devrilen h\u00fck\u00fcmette bir Kad\u0131n \u0130\u015fleri Bakanl\u0131\u011f\u0131 vard\u0131 ve kad\u0131na y\u00f6nelik \u015fiddetle m\u00fccadele i\u00e7in 2009 y\u0131l\u0131nda d\u00f6n\u00fcm noktas\u0131 niteli\u011finde bir yasa \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131. Afganistan ayr\u0131ca, Kad\u0131nlara Kar\u015f\u0131 Her T\u00fcrl\u00fc Ayr\u0131mc\u0131l\u0131\u011f\u0131n \u00d6nlenmesi S\u00f6zle\u015fmesi gibi \u00e7e\u015fitli uluslararas\u0131 insan haklar\u0131 belgelerine de imza atm\u0131\u015ft\u0131. (7)<\/i><\/p>\n Fakat bunun yan\u0131 s\u0131ra toplumda kad\u0131nlar\u0131n ya\u015fad\u0131\u011f\u0131 problemler ge\u00e7erlili\u011fini koruyordu. ABD i\u015fgali d\u00f6neminde BM Kad\u0131nlar Kalk\u0131nma Fonunun haz\u0131rlad\u0131\u011f\u0131 istatistik verilerine bir bakal\u0131m;<\/p>\n Afgan kad\u0131nlar\u0131n\u0131n yakla\u015f\u0131k y\u00fczde 90\u2032 \u0131 okuma yazma bilmiyor.<\/p>\n<\/li>\n<\/ul>\n \u2022 K\u0131z \u00e7ocuklar\u0131n\u0131n yaln\u0131zca y\u00fczde 30\u2032 u e\u011fitim alabiliyor. E\u011fitim alamayan k\u0131z \u00e7ocuklar\u0131n\u0131n oran\u0131, g\u00fcneydeki Urozgan ve Zabul b\u00f6lgelerinde y\u00fczde 90\u2019a kadar \u00e7\u0131k\u0131yor.<\/p>\n \u2022 Bir Afgan kad\u0131n\u0131 ba\u015f\u0131na 6.6 \u00e7ocuk do\u011fumu d\u00fc\u015f\u00fcyor ki bu d\u00fcnya ortalamas\u0131n\u0131n iki bu\u00e7uk kat\u0131ndan da fazla.<\/p>\n \u2022 Her 3 Afgan kad\u0131n\u0131ndan birisi, fiziksel, psikolojik ve cinsel \u015fiddete maruz kal\u0131yor.<\/p>\n \u2022 Afgan kad\u0131nlar\u0131n\u0131n ortalama ya\u015fam \u00f6mr\u00fc 44 y\u0131l\u2026<\/p>\n \u2022 Evliliklerin y\u00fczde 70-80\u2019i \u00e7e\u015fitli nedenlerle bask\u0131 alt\u0131nda ve \u00e7ocuk ya\u015fta ger\u00e7ekle\u015ftiriliyor.<\/p>\n \u2022 K\u0131z \u00e7ocuklar\u0131n\u0131n y\u00fczde 57\u2019si 16 ya\u015f\u0131ndan \u00f6nce evlendiriliyor. Bir\u00e7ok erke\u011fin, ergenlik \u00f6ncesi ya\u015fta birden fazla e\u015fi var.<\/p>\n \u2022 Dul kalan kad\u0131nlar, \u00f6len kocalar\u0131n\u0131n akrabalar\u0131yla evlendiriliyor.<\/p>\n .\u2022 Kad\u0131nlar\u0131n m\u00fclkiyet ve miras hakk\u0131 anayasal koruma alt\u0131nda de\u011fil. Tecav\u00fcz, yasalarda a\u00e7\u0131k bir \u015fekilde su\u00e7 olarak tarif edilmiyor.<\/p>\n \u00d6zcesi \u0130slam Hukukuna sayg\u0131l\u0131 ABD y\u00f6netimi alt\u0131nda Afganistan\u2019da \u00e7ok b\u00fcy\u00fck de\u011fi\u015fimler yok. Sayg\u0131l\u0131 olunan \u0130slam, Taliban\u2019\u0131n yorumuna g\u00f6re ele ald\u0131\u011f\u0131 \u0130slam, dolay\u0131s\u0131yla toplumlar\u0131n ya\u015fam\u0131nda \u00e7ok da b\u00fcy\u00fck de\u011fi\u015fimlerin ya\u015fanmam\u0131\u015f oldu\u011fu g\u00f6r\u00fcl\u00fcyor.<\/p>\n Yine bu d\u00f6nemde bizzat devlet destekli ve fonlarla b\u00fcy\u00fcyen Tebli\u011fci Kad\u0131nlar<\/b><\/i> ismi verilen bir yap\u0131lanma var. Bu kad\u0131nlar ev ev, kap\u0131 kap\u0131 gezerek insanlara k\u0131z \u00e7ocuklar\u0131n okula g\u00f6nderilmemesi gerekti\u011fini, erkenden evlendirilip namuslar\u0131n\u0131n korunmas\u0131 gerekti\u011fini s\u00f6yl\u00fcyorlar. Bu yap\u0131lanma Cihadiler grubuna ba\u011fl\u0131 ve aktif eylemlilik i\u00e7erisindeler.<\/p>\n Bug\u00fcn Taliban\u2019la uzun s\u00fcreli m\u00fczakere s\u00fcre\u00e7lerinin ard\u0131ndan Afganistan\u2019dan \u00e7ekilen ve b\u00f6lgede ulus-devlet\u00e7i oryantalist \u00e7\u00f6z\u00fcm\u00fcn iflas\u0131n\u0131 ilan eden ABD\u2019nin b\u00f6lgeye g\u00f6r\u00fcnt\u00fcde de\u011fi\u015fen ve bir me\u015frula\u015ft\u0131rma arac\u0131na d\u00f6n\u00fc\u015fen \u015fekli kad\u0131n haklar\u0131 d\u0131\u015f\u0131nda getirdi\u011fi pek bir \u015fey yoktur. Tersi bi\u00e7imde \u2018\u2019Yeni B\u00fcy\u00fck Oyun\u2019\u2019 \u00e7er\u00e7evesinde bu b\u00f6lgede strateji de\u011fi\u015ftiren merkezi hegemon g\u00fc\u00e7lerin, kendi topraklar\u0131na sald\u0131rmad\u0131\u011f\u0131, hatta gerekli zamanlarda sald\u0131rt\u0131lmas\u0131 d\u0131\u015f\u0131nda bu g\u00fc\u00e7lerle i\u015fi kalmam\u0131\u015ft\u0131r. Ayn\u0131 risk bug\u00fcn Irak\u2019\u0131 da beklemektedir. Irak\u2019ta tekrardan \u00f6rg\u00fctlendirilen DA\u0130\u015e ve isimleri binleri bulan k\u00f6ktendinci \u00f6rg\u00fctlerin ABD\u2019nin bu b\u00f6lgeden de \u00e7ekilmesinin ard\u0131ndan bir h\u00e2kimiyet elde etme ihtimalleri olduk\u00e7a g\u00fc\u00e7l\u00fcd\u00fcr.<\/p>\n Reber Apo bu konuda; \u2018\u2019 Merkezi uygarl\u0131\u011f\u0131n ana \u00fclkesi ve b\u00f6lgesinde ya\u015fanan b\u00fcy\u00fck kaos, ulus-devlet\u00e7ili\u011fin ve iktidar payla\u015f\u0131mc\u0131l\u0131\u011f\u0131n\u0131n iflas\u0131n\u0131 t\u00fcm y\u00f6nleriyle ve b\u00fct\u00fcn \u00e7\u0131plakl\u0131\u011f\u0131yla ortaya koymaktad\u0131r. Bu kaos Filistin-\u0130srail, Irak ve Afganistan ulus-devlet\u00e7iliklerinin ve k\u00f6keni en geli\u015fkin hiyerar\u015filere dayal\u0131 olan iktidarc\u0131l\u0131\u011f\u0131n t\u00fcm maskelerini d\u00fc\u015f\u00fcrm\u00fc\u015f, sorunlar\u0131n temel kayna\u011f\u0131n\u0131 te\u015fkil ettiklerini kesinle\u015ftirmi\u015f, s\u0131n\u0131rs\u0131z \u015fiddet, ter\u00f6r, sava\u015flar ve katliamlar\u0131n bu kaynaktan beslendi\u011fini her y\u00f6n\u00fcyle g\u00f6zler \u00f6n\u00fcne sermi\u015ftir. Ulus- devlet\u00e7ilik ve iktidar payla\u015f\u0131mc\u0131l\u0131\u011f\u0131n\u0131n bumerang gibi sahiplerini vurmaktan ba\u015fka yetene\u011finin kalmad\u0131\u011f\u0131 yeterince kan\u0131tlanm\u0131\u015ft\u0131r. \u2018\u00dc\u00e7\u00fcnc\u00fc D\u00fcnya Sava\u015f\u0131\u2019 meselesine gelince, Irak, Afganistan, L\u00fcbnan, Pakistan, T\u00fcrkiye, Yemen, Somali ve M\u0131s\u0131r ba\u015fta olmak \u00fczere belli ba\u015fl\u0131 \u00fclkelerde olup bitenlerin bilan\u00e7osunun \u00e7oktan Birinci ve \u0130kinci D\u00fcnya Sava\u015flar\u0131ndaki bilan\u00e7olar\u0131 bir\u00e7ok y\u00f6nden a\u015fm\u0131\u015f olmas\u0131 bu sava\u015f\u0131n ger\u00e7ekli\u011finin anla\u015f\u0131lmas\u0131 i\u00e7in yeterlidir.\u2019\u2019 (8)<\/i><\/p>\n Fakat di\u011fer yandan Afganistan\u2019da kad\u0131nlar\u0131n m\u00fccadelesi okunmas\u0131 ve bug\u00fcn\u00fcn tahlili a\u00e7\u0131s\u0131ndan anla\u015f\u0131lmal\u0131d\u0131r. E\u011fer bug\u00fcn ne Taliban eskisi gibi kad\u0131nlara h\u00fckmedebilir ne de kad\u0131nlar bunu kabul eder diyorsak, bunun tarihsel kaynaklardan ve gelenekten kopuk olmad\u0131\u011f\u0131n\u0131 ayn\u0131 zamanda yak\u0131n tarihli kad\u0131n m\u00fccadelelerinin bir sonucu oldu\u011funu bilmek gerekmektedir.<\/p>\n RAWA- Revolutionary Association of the Women of Afghanistan<\/b><\/span><\/p>\n Afganistan Devrimci Kad\u0131nlar Birli\u011fi 1977\u2019de Meena Keshwar Kemal<\/b> taraf\u0131ndan kuruldu. Meena; <\/b>27 \u015eubat 1956\u2019da Kabil\u2019de do\u011fdu. Kabil\u2019de \u00fcniversite \u00f6\u011frencisi oldu\u011fu y\u0131llarda feminizm ve kad\u0131n haklar\u0131yla yak\u0131ndan ilgilenen Meena, 1977\u2019de \u00fcniversite e\u011fitimini tamamlamadan aktif m\u00fccadeleye ba\u015flad\u0131 ve RAWA\u2019y\u0131 kurdu. Meena ayn\u0131 zamanda mahir bir \u015fair ve hatipti, Afganistan kad\u0131nlar\u0131n\u0131n hak ve \u00f6zg\u00fcrl\u00fcklerine kavu\u015fmas\u0131 i\u00e7in k\u0131sac\u0131k \u00f6mr\u00fcne, \u00f6m\u00fcrler dolusu m\u00fccadele ve deneyim s\u0131\u011fd\u0131rd\u0131.<\/p>\n \u2018\u2019Afganistan Kad\u0131nlar\u0131 Devrimci Derne\u011fi-RAWA kad\u0131n haklar\u0131n\u0131 ve laik demokrasiyi te\u015fvik eden bir \u00f6rg\u00fctlenmedir. \u015eiddet i\u00e7ermeyen bir stratejiye sahiptir. Afgan kad\u0131nlar\u0131n\u0131 \u00f6rg\u00fctleyerek, onlar\u0131 kad\u0131nlar\u0131n insan haklar\u0131n\u0131 elde etmeye d\u00f6n\u00fck siyasi ve sosyal faaliyetlere katmay\u0131, k\u00f6ktencili\u011fe kar\u015f\u0131 demokratik ve laik ilkelere dayal\u0131 ve kad\u0131nlar\u0131n da kat\u0131labilece\u011fi bir y\u00f6netim sisteminin yarat\u0131lmas\u0131n\u0131 ama\u00e7lamaktad\u0131r. \u00c7ok tarafl\u0131 silahs\u0131zlanmay\u0131 savunmaktad\u0131r. RAWA 1977\u2019de Kabil\u2019de insan haklar\u0131 ve sosyal adalet i\u00e7in m\u00fccadele eden Afgan kad\u0131nlar\u0131n\u0131n ba\u011f\u0131ms\u0131z bir sosyal ve politik \u00f6rg\u00fct\u00fc olarak \u00e7al\u0131\u015fmalar\u0131na ba\u015flad\u0131. Daha sonra Meena\u2019n\u0131n Kabil\u2019den Pakistan\u2019\u0131n Belucistan Eyaleti\u2019nin Ba\u015fkenti Quetta\u2019ya gitmesiyle RAWA\u2019n\u0131n ana \u00fcss\u00fc oraya ta\u015f\u0131nd\u0131 ve Afgan kad\u0131nlar\u0131 i\u00e7in \u00e7al\u0131\u015fmalar oradan y\u00fcr\u00fct\u00fcld\u00fc. 27-28 Nisan 1978\u2019de General Muhammed Davud\u2019u devirerek iktidar\u0131 alan Afganistan Halk Demokratik Partisi\u2019nin kad\u0131n haklar\u0131n\u0131 g\u00fcndeminin \u00fcst s\u0131ralar\u0131na koymas\u0131na ra\u011fmen bu konuda fazla ad\u0131m atmad\u0131\u011f\u0131n\u0131 g\u00f6ren Meena ifade \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ve siyasi faaliyeti savunmak i\u00e7in 1979 y\u0131l\u0131nda bir kampanya ba\u015flatt\u0131; g\u00f6steriler ve okullarda toplant\u0131lar d\u00fczenleyerek kampanyaya deste\u011fi g\u00fc\u00e7lendirmeye \u00e7al\u0131\u015ft\u0131.\u2019\u2019<\/i><\/p>\n 1970\u2019lerin sonundan itibaren g\u00fc\u00e7lenen k\u00f6ktendincili\u011fe kar\u015f\u0131 etkin bir m\u00fccadele y\u00fcr\u00fcten Meena ve arkada\u015flar\u0131, Selefi gruplar\u0131n kad\u0131nlara kar\u015f\u0131 i\u015fledi\u011fi su\u00e7lar\u0131 te\u015fhir etmek, kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesini y\u00fckseltmek i\u00e7in 1981\u2019de Peyam-e Zan dergisini<\/b><\/u> yay\u0131nlamaya ba\u015flad\u0131. Kad\u0131n okullar\u0131 ve hastaneleri kurdular. Derginin yay\u0131nlanmas\u0131 ve d\u00fcnya kad\u0131n g\u00fcndeminde ciddi bir yank\u0131 bulmas\u0131n\u0131n ard\u0131ndan, Meena Fransa Sosyalist Parti kongresinde Afgan kad\u0131n direni\u015f hareketini temsil etti. Meena ve arkada\u015flar\u0131n\u0131n faaliyetleri t\u00fcm Afganistan\u2019da yank\u0131 buldu ve devlet y\u00f6netimi de d\u00e2hil olmak \u00fczere pek \u00e7ok kesimden defalarca tehdit almas\u0131na ra\u011fmen \u00f6zg\u00fcrl\u00fck y\u00fcr\u00fcy\u00fc\u015f\u00fcnden bir ad\u0131m geri durmad\u0131. \u00d6rg\u00fctlenme tarz\u0131 kad\u0131nlara birebir temas\u0131 esas al\u0131yordu, salt dergi yay\u0131nlamak veya fikir beyan etmekle kalm\u0131yor, bu d\u00fc\u015f\u00fcnceleri bizzat uygulamak i\u00e7in sabah\u0131n ilk \u0131\u015f\u0131klar\u0131yla yola koyuluyor ve g\u00fcn i\u00e7inde ula\u015fabilece\u011fi kadar \u00e7ok kad\u0131na ula\u015f\u0131yordu. Meena 4 \u015eubat 1987\u2019de Afgan \u0130stihbarat Servisi ya da m\u00fccahitlerce (ki aralar\u0131nda zihniyet olarak \u00e7ok b\u00fcy\u00fck farklar yoktu) Pakistan da katledildi. <\/b><\/p>\n RAWA, \u015eubat 2012\u2019de kurucusu Meena Keshwar Kamal\u2019\u0131n 25. \u00f6l\u00fcm y\u0131ld\u00f6n\u00fcm\u00fc vesilesiyle Kabil\u2019de d\u00fczenledi\u011fi anma t\u00f6reninde onun hakk\u0131nda \u015funlar\u0131 ifade etmi\u015fti: \u201cMeena k\u0131sa ama parlak ya\u015fam\u0131n\u0131n 12 y\u0131l\u0131n\u0131 anavatan\u0131 ve halk\u0131 i\u00e7in m\u00fccadeleye verdi. O, okuma yazma bilmemenin karanl\u0131\u011f\u0131na, k\u00f6ktencili\u011fin cehaletine, \u00f6zg\u00fcrl\u00fck ve e\u015fitlik ad\u0131 alt\u0131nda kad\u0131nlar\u0131m\u0131za empoze edilen yozla\u015fma ve \u00e7\u00f6k\u00fc\u015fe ra\u011fmen, sonunda n\u00fcfusun yar\u0131s\u0131n\u0131n uyanaca\u011f\u0131na ve \u00f6zg\u00fcrl\u00fc\u011fe, demokrasiye, kad\u0131n haklar\u0131na do\u011fru g\u00f6t\u00fcren yola girece\u011fine g\u00fc\u00e7l\u00fc bir inan\u00e7 besliyordu. Meena\u2019n\u0131n kalplerimizde yaratt\u0131\u011f\u0131 sevgi ve sayg\u0131 ile d\u00fc\u015fman hakl\u0131 olarak korkudan titriyordu. \u00d6zg\u00fcrl\u00fck, demokrasi ve kad\u0131n d\u00fc\u015fmanlar\u0131n\u0131n hepsinin onun m\u00fccadelesinin ate\u015finde k\u00fcl olacaklar\u0131n\u0131 biliyorlard\u0131. \u201c <\/i>Meena katledili\u015finin ard\u0131ndan RAWA ve Afganistanl\u0131 kad\u0131nlar\u0131n esin kayna\u011f\u0131 olmaya devam etti ve RAWA\u2019n\u0131n m\u00fccadelesi, Meena\u2019dan sonra an\u0131s\u0131n\u0131n g\u00fcc\u00fcyle ar\u015f\u0131nlarca ileri gitti. Meena 2006 y\u0131l\u0131nda \u2018Asya\u2019n\u0131n en etkili 60 kahraman\u0131\u2019 i\u00e7erisinde yerini alm\u0131\u015ft\u0131. Afganistan kad\u0131nlar\u0131n\u0131 uyuyan aslanlara benzetiyordu ve uyand\u0131klar\u0131 anda hem \u00fclkelerinin hem de kad\u0131n devriminin in\u015fas\u0131nda e\u015fsiz bir rol oynayacaklar\u0131na inan\u0131yordu, asl\u0131nda Meena\u2019y\u0131 Meena yapan da \u00f6zg\u00fcrl\u00fc\u011fe ve demokrasiye olan inanc\u0131yd\u0131.<\/p>\n Meena d\u00fc\u015f\u00fcnceler kadar duygulara da g\u00fc\u00e7l\u00fc hitap eden, kad\u0131nlar\u0131n ruhuna dokunmas\u0131n\u0131 bilen bir \u015fairdi.<\/p>\n \u201cBen uyanan kad\u0131n\u0131m<\/i><\/p>\n Kalkt\u0131m ve yanm\u0131\u015f \u00e7ocuklar\u0131m\u0131n k\u00fcllerini s\u00fcp\u00fcren bir f\u0131rt\u0131naya d\u00f6n\u00fc\u015ft\u00fcm<\/i><\/p>\n Karde\u015fimin kan\u0131n\u0131n olu\u015fturdu\u011fu nehirlerden y\u00fckseldim<\/i><\/p>\n Halk\u0131m\u0131n \u00f6fkesi bana g\u00fc\u00e7 verdi<\/i><\/p>\n Y\u0131k\u0131lm\u0131\u015f, yanm\u0131\u015f k\u00f6ylerim d\u00fc\u015fmana kar\u015f\u0131 nefretle doldurdu beni,<\/i><\/p>\n Ben uyanan kad\u0131n\u0131m<\/i><\/p>\n Yolumu buldum ve asla geri d\u00f6nmeyece\u011fim<\/i><\/p>\n Cehaletle kapat\u0131lan kap\u0131lar\u0131 a\u00e7t\u0131m<\/i><\/p>\n T\u00fcm alt\u0131n bileziklere veda ettim<\/i><\/p>\n Ah yurtta\u015f, ben eski ben de\u011filim<\/i><\/p>\n Ben uyanan kad\u0131n\u0131m<\/i><\/p>\n Yolumu buldum ve asla geri d\u00f6nmeyece\u011fim<\/i><\/p>\n \n \u00c7\u0131plak ayakla dola\u015fan evsiz \u00e7ocuklar g\u00f6rd\u00fcm<\/i><\/p>\n Elleri k\u0131nal\u0131 yas elbiseli gelinler g\u00f6rd\u00fcm<\/i><\/p>\n Dev hapishane duvarlar\u0131n\u0131n dev midelerinde \u00f6zg\u00fcrl\u00fc\u011f\u00fc yuttu\u011funu g\u00f6rd\u00fcm<\/i><\/p>\n Destans\u0131 direni\u015f ve cesaret jestleri aras\u0131nda yeniden dirildim<\/i><\/p>\n Son i\u00e7 \u00e7eki\u015flerde, kan dalgalar\u0131nda ve zaferde \u00f6zg\u00fcrl\u00fc\u011f\u00fcn \u015fark\u0131s\u0131n\u0131 \u00f6\u011frendim<\/i><\/p>\n Ah yurtta\u015f\u0131m, ah karde\u015fim, beni zay\u0131f ve aciz sanma art\u0131k<\/i><\/p>\n \u00dclkemin kurtulu\u015fu yolunda t\u00fcm g\u00fcc\u00fcmle yan\u0131n\u0131zday\u0131m.<\/i><\/p>\n Sesim, aya\u011fa kalkan di\u011fer binlerce kad\u0131n\u0131n sesine kar\u0131\u015ft\u0131<\/i><\/p>\n Yumruklar\u0131m binlerce yurtta\u015f\u0131n yumruklar\u0131yla s\u0131k\u0131l\u0131yor<\/i><\/p>\n Seninle yol ald\u0131m \u00fclkeme,<\/i><\/p>\n T\u00fcm bu \u0131st\u0131rab\u0131 ve t\u00fcm bu prangalar\u0131 k\u0131rmak i\u00e7in,<\/i><\/p>\n Ah yurtta\u015f, ah karde\u015fim, ben eski ben de\u011filim<\/i><\/p>\n Ben uyanan kad\u0131n\u0131m<\/i><\/p>\n Yolumu buldum ve asla geri d\u00f6nmeyece\u011fim.\u201d<\/i><\/p>\n RAWA, \u00fclkenin i\u00e7inde bulundu\u011fu politik atmosfere g\u00f6re \u00f6ncelik-sonral\u0131klar\u0131n\u0131 belirleyen bir \u00f6rg\u00fct. Sovyetler d\u00f6neminde s\u00f6m\u00fcrgecili\u011fe kar\u015f\u0131 Afganistan\u2019\u0131n ulusal ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 destekliyor ve Sovyet y\u00f6netiminin kad\u0131nlara y\u00f6nelik getirdi\u011fi kurallar\u0131n modernist oldu\u011funu ve co\u011frafyan\u0131n sosyolojik yap\u0131s\u0131yla uyum g\u00f6stermedi\u011fi ger\u00e7e\u011finden hareketle ba\u011f\u0131ms\u0131zl\u0131k m\u00fccadelesi veriyordu. Sovyetlerin Afganistan\u2019dan \u00e7ekilmesinin ard\u0131ndan Cihadiler ve sonras\u0131nda Talibanla yo\u011fun bir m\u00fccadeleye giri\u015fiyor.<\/p>\n RAWA kad\u0131n d\u00fc\u015fmanlar\u0131n\u0131n \u0130slam\u2019\u0131 ara\u00e7salla\u015ft\u0131rarak kendilerine konforlu bir alan yaratt\u0131klar\u0131n\u0131 savunuyor ve bu nedenle m\u00fccadeleyi sek\u00fcler bir zeminde y\u00fcr\u00fctmeyi \u00f6nemli buluyor. Afganistan\u2019daki kad\u0131nlara ger\u00e7ekli\u011fi \u015f\u00fcpheli olan hadisler \u00f6ne s\u00fcr\u00fclerek zulmedildi\u011fini, din egemenlerin elinde bir araca d\u00f6n\u00fc\u015ft\u00fcyse, m\u00fccadelenin din temelli y\u00fcr\u00fct\u00fclemeyece\u011fini d\u00fc\u015f\u00fcn\u00fcyorlar. RAWA\u2019n\u0131n bir\u00e7ok dindar kad\u0131n \u00fcyesi bulunmakta fakat dinin bundan y\u00fczy\u0131llar \u00f6nce ortaya koydu\u011fu baz\u0131 uygulamalar\u0131n ba\u011flam\u0131ndan kopar\u0131larak kad\u0131nlara kar\u015f\u0131 bir zul\u00fcm arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesine kar\u015f\u0131 \u00e7\u0131k\u0131yorlar.<\/p>\n Faaliyetleri i\u00e7erisinde, Afganistan ve Pakistan\u2019da kad\u0131nlar i\u00e7in gizli okullar, yetimhaneler, hem\u015firelik kurslar\u0131 ve el sanatlar\u0131 merkezleri kurman\u0131n yan\u0131 s\u0131ra din polisinin kad\u0131nlara \u015fiddetini filme alarak te\u015fhir etti. Faaliyetleri Taliban ve Birle\u015fik \u0130slami Cephe taraf\u0131ndan yasaklanmas\u0131na ra\u011fmen \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc. 2001\u2019de ba\u015flayan NATO m\u00fcdahalesini, sivil kay\u0131plar\u0131n \u00e7oklu\u011fu nedeniyle ele\u015ftirdi ve halk\u0131 NATO m\u00fcttefiki g\u00fc\u00e7lerin Taliban kadar tehlikeli olduklar\u0131 konusunda uyard\u0131. Hastaneleri, okullar\u0131 ve yetimhaneleri desteklemek i\u00e7in fon toplamakta ve bir\u00e7ok proje y\u00fcr\u00fctmektedir. 2006\u2019dan sonra her y\u0131l D\u00fcnya Kad\u0131nlar G\u00fcn\u00fc\u2019nde Afganistan\u2019da etkinlikler d\u00fczenlemeye ba\u015flad\u0131. RAWA, faaliyetleri ve m\u00fccadelesi nedeniyle d\u00fcnyan\u0131n bir\u00e7ok yerinde destek g\u00f6r\u00fcyor ve bu temelde bir\u00e7ok \u00f6d\u00fcl alm\u0131\u015f bulunuyor.<\/p>\n Asl\u0131nda hi\u00e7bir zaman \u00f6zg\u00fcrce m\u00fccadele y\u00fcr\u00fctememi\u015f RAWA, Taliban ve Birle\u015fik \u0130slami Cephenin yakla\u015f\u0131m\u0131 zaten biliniyor, fakat ABD i\u015fgali s\u00fcresince de RAWA\u2019n\u0131n faaliyetleri resmi olarak olmasa da fiili olarak hep hedeflenmi\u015f ve cihadist gruplar\u0131n sald\u0131r\u0131lar\u0131na maruz b\u0131rak\u0131lm\u0131\u015ft\u0131r. Bu sebeple RAWA \u00fcyesi kad\u0131nlar isimlerini \u00e7ok fazla kullanmamakta, yar\u0131 illegal tarzda \u00f6rg\u00fctlenmektedir. \u00d6rg\u00fctlenme tarz\u0131 daha \u00e7ok halk i\u00e7erisindedir.<\/p>\n Kad\u0131n \u00f6zg\u00fcrl\u00fck sorunsal\u0131n\u0131, toplumsal sorunlarla i\u00e7 i\u00e7e de\u011ferlendiren RAWA, sadece kad\u0131nlara y\u00f6nelik de\u011fil, t\u00fcm toplumu kucaklayacak projeler \u00fcretiyor. Misyonunu \u201cba\u011f\u0131ms\u0131z, \u00f6zg\u00fcr, demokratik ve laik bir Afganistan\u2019\u0131n kurulmas\u0131 i\u00e7in m\u00fccadele etmek\u201d olarak ifade etmektedir. Ge\u00e7ti\u011fimiz aylarda Taliban\u2019\u0131n yeniden \u00fclkeyi ele ge\u00e7irmesinden \u00f6nce adeta STK\u2019lar mezarl\u0131\u011f\u0131na d\u00f6nen \u00fclkede fon alamayan tek \u00f6rg\u00fct RAWA. Fonlar genelde ya \u0130slami \u00f6rg\u00fctlere ya da modernist STK\u2019lara ak\u0131t\u0131l\u0131yor, RAWA\u2019n\u0131n m\u00fccadelesi ise me\u015fru g\u00f6r\u00fclm\u00fcyor, bu sebeple genellikle halk deste\u011fiyle faaliyet y\u00fcr\u00fct\u00fcyor. \u00d6zellikle Afganistan\u2019da kimi b\u00f6lgelerin DA\u0130\u015e\u2019 in kontrol\u00fcne girmesinin ard\u0131ndan, Taliban d\u00f6nemine k\u0131yasla \u00e7ok daha b\u00fcy\u00fck bir kad\u0131n k\u0131y\u0131m\u0131n\u0131n ba\u015flad\u0131\u011f\u0131 \u00fclkede, m\u00fccadele y\u00fcr\u00fctmekte ge\u00e7mi\u015fe nazaran kat be kat zorla\u015fm\u0131\u015ft\u0131r. Bir\u00e7ok RAWA \u00fcyesi kad\u0131n i\u015fgal d\u00f6nemi Afganistan\u2019\u0131n\u0131n Taliban d\u00f6neminden \u00e7ok daha tehlikeli oldu\u011funu, yasalar\u0131n g\u00f6stermelik oldu\u011funu dile getiriyor. Asl\u0131nda \u00fclkenin halini en g\u00fczel Meena \u00f6zetlemi\u015ftir, Afganistan\u2019\u0131 i\u015fgal ve k\u00f6ktendincilik aras\u0131nda s\u0131k\u0131\u015fm\u0131\u015f \u00fclke olarak tan\u0131mlamaktad\u0131r. Dolay\u0131s\u0131yla RAWA\u2019n\u0131n m\u00fccadelesi salt birine kar\u015f\u0131 de\u011fil, erkek egemenlikli zihniyete kar\u015f\u0131d\u0131r.<\/p>\n RAWA pek \u00e7ok uluslararas\u0131 platformda ve kad\u0131n zeminlerinde Afganistan kad\u0131nlar\u0131n\u0131 temsil etmektedir. Afganistan\u2019da kad\u0131nlar\u0131n ya\u015fad\u0131\u011f\u0131 mevcut sorun halinin reformlarla de\u011fil, devrimle \u00e7\u00f6z\u00fclebilece\u011fini savunmaktad\u0131r. Bu nokta bu m\u00fccadeleyi \u00f6zelde K\u00fcrdistan Kad\u0131n \u00d6zg\u00fcrl\u00fck M\u00fccadelesinin deneyimiyle yak\u0131nla\u015fm\u0131\u015ft\u0131r. Bu zemini ders \u00e7\u0131kar\u0131lacak bir deneyim olarak g\u00f6rmekte, \u00f6zelde Rojava \u2019da DA\u0130\u015e\u2019e kar\u015f\u0131 y\u00fcr\u00fct\u00fclen etkin m\u00fccadeleyi ve Rojava Kad\u0131n Devrimini benimsemektedirler. RAWA\u2019n\u0131n da t\u00fcm asimetrik g\u00fc\u00e7 ili\u015fkilerine ra\u011fmen K\u00fcrt kad\u0131nlar gibi m\u00fccadeleden vazge\u00e7medi\u011fini ve umutsuzlu\u011fa kap\u0131lmad\u0131\u011f\u0131n\u0131 vurguluyorlar.<\/p>\n Direni\u015f S\u00fcr\u00fcyor<\/b><\/span><\/p>\n<\/li>\n<\/ol>\n Ge\u00e7ti\u011fimiz aylarda Taliban\u2019\u0131n tekrardan Kabile yerle\u015fmesinin ard\u0131ndan \u00fclkede kad\u0131nlar a\u00e7\u0131s\u0131ndan yeniden karanl\u0131k bir s\u00fcre\u00e7 ba\u015flam\u0131\u015ft\u0131r. Fakat \u00e7al\u0131\u015fman\u0131n \u00e7e\u015fitli b\u00f6l\u00fcmlerinde de dile getirildi\u011fi gibi Afganistan\u2019da ki kad\u0131n \u00f6zg\u00fcrl\u00fck sorunsal\u0131n\u0131 sadece Taliban\u2019\u0131n varl\u0131\u011f\u0131yla a\u00e7\u0131klamak \u00e7ok ger\u00e7ek\u00e7i de\u011fildir. Son 6 ayda t\u0131rmanan s\u00fcre\u00e7 malumun ilan\u0131ndan \u00f6te bir \u015fey de\u011fildi. Selefi \u00f6rg\u00fctlerin ilk \u00e7\u0131k\u0131\u015f s\u00fcreciyle t\u0131rmanan kad\u0131n \u00f6zg\u00fcrl\u00fck sorunu, son ya\u015fanan s\u00fcre\u00e7le t\u00fcm d\u00fcnyan\u0131n g\u00f6zleri \u00f6n\u00fcnde me\u015fruiyet kazand\u0131, bu me\u015fruiyet bizzat merkezi hegemonya eliyle \u00f6rg\u00fctlendirildi. Afganistan\u2019da kad\u0131nlar\u0131n ya\u015fad\u0131\u011f\u0131 tarihsel durumu \u00f6zetlersek;<\/p>\n Birincisi resmi uygarl\u0131klar d\u00f6neminin ve patriyarkan\u0131n y\u00fckseli\u015finin ard\u0131ndan Afganistan\u2019da erkek egemenlikli yap\u0131 en sert bi\u00e7imiyle ya\u015fanmaya ba\u015flam\u0131\u015ft\u0131r. Ataerkil kabile yap\u0131s\u0131 i\u00e7erisinde kad\u0131n varl\u0131\u011f\u0131 ve kimli\u011fi bir b\u00fct\u00fcn ortadan kalkmasa da ciddi bi\u00e7imde zedelenmi\u015ftir. Kad\u0131n daha ilk d\u00f6nemden erke\u011fin m\u00fclk\u00fc olarak ele al\u0131nm\u0131\u015f ve bu toplumsal rol ve bu rol\u00fcn pratik ya\u015fam yans\u0131malar\u0131 bir gelenek olarak kabul g\u00f6rm\u00fc\u015ft\u00fcr. K\u00f6ktendincilik kad\u0131nlar \u00fczerindeki kimi uygulamalar\u0131n\u0131 ilk d\u00f6nem ananelerine dayand\u0131rmaktad\u0131r. \u00d6rne\u011fin kad\u0131n\u0131n isminin an\u0131lmas\u0131n\u0131n uygunsuz g\u00f6r\u00fclmesi, erkek \u00e7ocu\u011fu olmayan ailelerin toplum i\u00e7inde sayg\u0131n konumda g\u00f6r\u00fclmemeleri, erken ya\u015ftan evlilik vb. uygulamalar, yine Bacha Bazi ve Bacha Posh gibi uygulamalar bunlar\u0131n i\u00e7erisinde say\u0131labilir.<\/p>\n \u0130kincisi \u0130slamiyet\u2019in b\u00f6lgeye h\u00e2kim olu\u015fuyla beraber ataerki ve Hanefi \u0130slam sentezinin ortaya \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7lard\u0131r. Ataerkiyi peki\u015ftiren, Tanr\u0131 kelam\u0131 ve Peygamber s\u00fcnneti yorumlar\u0131yla kad\u0131nlar\u0131 k\u0131skac\u0131na alan yap\u0131d\u0131r. Etnik ve kabilesel \u00e7eli\u015fkilerinde yo\u011funca k\u0131\u015fk\u0131rt\u0131ld\u0131\u011f\u0131 bu d\u00f6nemde kad\u0131nlar feodalizm ve dogmatik kal\u0131plarla i\u015flenmi\u015ftir. Ard\u0131ndan gelen say\u0131s\u0131z i\u015fgal ve \u00f6rg\u00fctlendirilen k\u00f6ktendincilikle beraber kad\u0131n\u0131n varl\u0131k alan\u0131 tamamen ortadan kald\u0131r\u0131lmak istenmi\u015ftir. Sonras\u0131 herkesin bildi\u011fi, yak\u0131ndan takip etti\u011fi fiziki ve ruhsal katliamlar silsilesidir.<\/p>\n \u00dc\u00e7\u00fcnc\u00fcs\u00fc Bat\u0131 kaynakl\u0131 modernizmin 19. Yy. ile birlikte \u00fclkede uygulamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bireysel hak ve \u00f6zg\u00fcrl\u00fckler meselesidir. Modernizmin merkezi hegemon g\u00fc\u00e7lerden b\u00f6lgesel hegemonyaya oradan da Afganistan\u2019a kopyalanan hak ve \u00f6zg\u00fcrl\u00fckler \u00e7izgisi co\u011frafyada toplumsal tabanda ciddi bir de\u011fi\u015fiklik yaratamam\u0131\u015ft\u0131r. Kadim Ortado\u011fu ve Asya\u2019n\u0131n toplumsal problemlerinin ve bu problemlerin \u00f6z kayna\u011f\u0131 cins \u00e7eli\u015fkisinin yaz\u0131l\u0131 yasalarla \u00e7\u00f6z\u00fcme kavu\u015famayaca\u011f\u0131 bu co\u011frafyada defalarca kan\u0131tlanm\u0131\u015ft\u0131r. Bu sebepledir ki, Bat\u0131l\u0131 modernite Afganistan\u2019da bozuma u\u011fram\u0131\u015f ve iflas etmi\u015ftir. Sosyalizm ad\u0131na m\u00fcdahale eden Sovyet d\u00f6neminde de, kapitalizmin m\u00fcdahalesinde de sonu\u00e7 de\u011fi\u015fmiyor, Afganistan\u2019da \u2018\u2019yabanc\u0131 y\u00f6netimler\u2019\u2019 eliyle gelen \u00e7\u00f6z\u00fcmlerin, toplumsal ve k\u00fclt\u00fcrel yap\u0131da \u00e7ok g\u00fc\u00e7l\u00fc bir kar\u015f\u0131l\u0131\u011f\u0131 olmam\u0131\u015ft\u0131r.<\/p>\n Tekrarlanan s\u00fcre\u00e7ler \u00fclkede sadece siyasi istikrars\u0131zl\u0131\u011f\u0131 de\u011fil ayn\u0131 zamanda toplumsal zeminde de belirsizlik ve istikrars\u0131zl\u0131\u011f\u0131 do\u011furmu\u015ftur. Bu durum sadece devlet y\u00f6netiminin ve h\u00e2kimiyet alanlar\u0131n\u0131n s\u00fcrekli el de\u011fi\u015ftirmesiyle ilgili de\u011fildir. Toplum uzayan sava\u015flar\u0131n sonucunda bitap d\u00fc\u015fm\u00fc\u015f, k\u0131sa s\u00fcreli zaferlerin s\u00fcre\u011fen olamamas\u0131n\u0131n getirdi\u011fi umutsuzlu\u011fu ya\u015famaktad\u0131r. Umutsuzluk ve yorgunlu\u011fun yan\u0131 s\u0131ra, uzayan sava\u015f uzayan ve gittik\u00e7e k\u00f6t\u00fcye giden ekonomiyi ve derinle\u015fen yoksullu\u011fu k\u00f6r\u00fcklemi\u015ftir. Afganistan toplumu b\u00fcy\u00fck bir yoksullukla kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Y\u0131llard\u0131r milyarlarca dolar fon ak\u0131t\u0131lan \u00fclkede, toplumun ancak %5\u2019i bu fonlardan faydalanabilmekte, geri kalan\u0131 iki g\u00fcn \u00fcst \u00fcste yiyecek yemek bulabilince kendini \u015fansl\u0131 saymaktad\u0131r.<\/p>\n T\u00fcm bunlar\u0131n ve sayamad\u0131\u011f\u0131m\u0131z t\u00fcm gerek\u00e7elerin \u0131\u015f\u0131\u011f\u0131nda g\u00fc\u00e7l\u00fc ve kolektif bir kad\u0131n direni\u015finin \u00f6rg\u00fctlenememesinin nedenleri daha iyi anla\u015f\u0131lmaktad\u0131r. Kad\u0131nlar\u0131n son 50 y\u0131l i\u00e7erisinde \u00f6zelde son 20 y\u0131lda ya\u015fanan her \u015feye, t\u00fcm vah\u015fete ra\u011fmen belli bir \u00f6rg\u00fctl\u00fcl\u00fck d\u00fczeyi kazand\u0131klar\u0131 a\u00e7\u0131k, bu konuda \u00f6zellikle RAWA\u2019n\u0131n varl\u0131\u011f\u0131 ve \u00f6rg\u00fctlenme bi\u00e7imi, yine t\u00fcm d\u00fcnyada y\u00fckselen kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadeleleri ve K\u00fcrdistan kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ve Rojava kad\u0131n devrimi olduk\u00e7a etkili. Fakat direni\u015fin yayg\u0131nla\u015famamas\u0131 ve zihinsel bir de\u011fi\u015fim d\u00f6n\u00fc\u015f\u00fcme evirilememesi bin y\u0131llard\u0131r zihinlere i\u015flenen eril kal\u0131plar\u0131n k\u0131r\u0131lamamas\u0131yla ilgili ki bu sadece Afganistan\u2019\u0131n sorunu de\u011fil. Fakat orada i\u015fleyen bir s\u00fcre\u00e7 var ve bu devrim ihtiyac\u0131n\u0131 pek \u00e7ok co\u011frafyadan daha \u00f6ncelikli hale getiriyor. Daha \u00f6nceden defalarca deneyimlendi\u011fi \u00fczere bu devrim d\u0131\u015f bir dinamikten, hegemon bir g\u00fc\u00e7ten de\u011fil, ancak kendi \u00f6z g\u00fcc\u00fcnden beslenebilir ve bu do\u011frultuda ilerleyebilir.<\/p>\n 2021 itibariyle Afganistan\u2019\u0131n tekrardan Taliban denetimine girmesinden \u00f6nce de b\u00f6lgeden d\u00fcnyan\u0131n geri kalan\u0131na \u00e7ok yo\u011fun bir kad\u0131n g\u00f6\u00e7\u00fc oldu. \u00d6zellikle 2011 y\u0131l\u0131 sonras\u0131 \u0130ran, T\u00fcrkiye ve gidebiliyorsa Avrupa\u2019ya binlerce kad\u0131n gitti. \u00c7\u00fcnk\u00fc resmi olarak iktidarda olmasa da Taliban ve di\u011fer k\u00f6ktendinci gruplar ya da bu gruplar\u0131n zihniyetiyle donanm\u0131\u015f a\u015firet\u00e7ilik kad\u0131n d\u00fc\u015fman\u0131 tavr\u0131ndan taviz vermedi. Evlenmek istemedi\u011fi i\u00e7in ta\u015flanarak katledilen kad\u0131nlar, kent merkezleri d\u0131\u015f\u0131nda hicab\u0131n\u0131 indirdi\u011fi i\u00e7in k\u0131rba\u00e7lanan kad\u0131nlar, asit atma, uzuv kesme vb. pek \u00e7ok sald\u0131r\u0131yla y\u00fcz y\u00fcze kalan on binlerce kad\u0131n var. 2015\u2019te Ferhunde Melikzade adl\u0131 feminist bir kad\u0131n Kur\u2019an\u2019\u0131 yakt\u0131\u011f\u0131 iddias\u0131yla lin\u00e7 edilerek \u00f6ld\u00fcr\u00fcld\u00fc, sonra Kabil merkezinde yak\u0131ld\u0131. Yine ayn\u0131 y\u0131l kendisinden ya\u015f\u00e7a \u00e7ok b\u00fcy\u00fck birisiyle evlenmek istemeyen Roshana recm edilerek katledildi. Bombalanan k\u0131z okullar\u0131 ve suikasta u\u011frayan kad\u0131nlar\u2026 Malala Yousufzai \u00f6yk\u00fcs\u00fc yak\u0131n tarihli ve pek \u00e7o\u011fumuzun a\u015fina oldu\u011fu bir \u00f6rnek\u2026<\/p>\n Malala Yousufzai\u2026 <\/b>Pek \u00e7ok ki\u015finin hakk\u0131nda yaz\u0131p \u00e7izdi\u011fi, yak\u0131n d\u00f6nem kad\u0131n direni\u015f tarihinin sembol isimlerinden biri, ismini Maivandl\u0131 Malala\u2019dan alm\u0131\u015f cesur bir Pe\u015ftu k\u0131z\u0131. Onu en iyi yine kendisi anlatm\u0131\u015f, Ben Malala ismiyle yay\u0131nlad\u0131\u011f\u0131 otobiyografisinde k\u0131sac\u0131k bir \u00f6mre neler s\u0131\u011far, erkek egemenlikli ak\u0131l yeti\u015fme \u00e7a\u011f\u0131ndaki gen\u00e7 bir kad\u0131n\u0131 nas\u0131l ac\u0131n\u0131n ve direni\u015fle s\u0131nayarak olgunla\u015ft\u0131r\u0131r, bunun en iyi \u00f6rne\u011fi. Kad\u0131nlara \u00e7a\u011fr\u0131s\u0131n\u0131 kitab\u0131n\u0131n ilk c\u00fcmlesi yapm\u0131\u015f Malala; \u2018\u2019 Haks\u0131zl\u0131\u011fa maruz kalan ve sonra da susturulan b\u00fct\u00fcn k\u0131zlar… Sesimizi birlikte duyuraca\u011f\u0131z…\u2019\u2019 Malala\u2019n\u0131n ya\u015fam \u00f6yk\u00fcs\u00fc Pakistan\u2019da ge\u00e7iyor fakat durum ayn\u0131 asl\u0131nda. K\u0131z \u00e7ocuklar\u0131n\u0131n e\u011fitim hakk\u0131n\u0131 savundu\u011fu ve bunu kamuoyuna a\u00e7\u0131k bir kampanyaya d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc i\u00e7in Taliban\u2019\u0131n hedefi oldu. K\u00f6ktendincili\u011fe ve \u0130slam\u2019\u0131n yanl\u0131\u015f yorumlanmas\u0131na kar\u015f\u0131 ailesiyle beraber direnen Malala, u\u011frad\u0131\u011f\u0131 sald\u0131r\u0131 sonras\u0131 bilinci kapal\u0131 bir halde Pakistan\u2019dan \u00e7\u0131kar\u0131ld\u0131, uzun ve eziyetli tedavi s\u00fcre\u00e7lerinin ard\u0131ndan \u0130ngiltere\u2019ye yerle\u015fti. Nobel \u00f6d\u00fcl\u00fc almaya hak kazanm\u0131\u015f en gen\u00e7 ki\u015fi olarak tarihe ge\u00e7ti ve oldu\u011fu yerden m\u00fccadelesini s\u00fcrd\u00fcr\u00fcyor.<\/p>\n Taliban\u2019a kar\u015f\u0131 direnen ve direnmeye devam eden kad\u0131nlar\u0131n ismi saymakla bitmiyor. A\u00e7\u0131k s\u00f6zl\u00fc kad\u0131n siyaset\u00e7i Belk\u0131s Roshan bunun \u00f6rneklerinden biri. Kad\u0131n haklar\u0131 savunucular\u0131, t\u00fcm tehditlere ra\u011fmen m\u00fccadeleden vazge\u00e7meyen ve eve kapanmayan binlerce \u00f6\u011fretmen, doktor, gazeteci, siyaset\u00e7i kad\u0131n var. Her ne kadar Taliban tekrardan iktidara geldikten sonra kad\u0131nlara y\u00f6nelik politikas\u0131nda daha \u0131l\u0131ml\u0131 olaca\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131ysa da pratik bunun tam tersini g\u00f6steriyor. Bundan birka\u00e7 y\u0131l \u00f6nce parlamentosundaki kad\u0131n milletvekili oran\u0131 ABD\u2019den daha y\u00fcksek olan Afganistan\u2019da kad\u0131nlara siyaset yasaklanm\u0131\u015f durumda. Yeni kurulan h\u00fck\u00fcmette hi\u00e7bir \u015fekilde kad\u0131n yok. Kamusal alanda \u00e7al\u0131\u015fan t\u00fcm kad\u0131nlar \u015fimdiden evlere kapat\u0131lmaya ba\u015flad\u0131. K\u0131rsal alanda ka\u00e7\u0131rmalar, bombalamalar, burka ve pe\u00e7e zorunlulu\u011fu tekrardan getirildi. Bir \u015fekilde y\u00fcz\u00fc tan\u0131nan, TV\u2019ye \u00e7\u0131km\u0131\u015f t\u00fcm kad\u0131nlar a\u00e7\u0131k hedef durumunda. Taliban eski Taliban olamayacak do\u011fru, fakat bu a\u00e7\u0131klad\u0131\u011f\u0131 s\u00f6z\u00fcm ona \u0131l\u0131ml\u0131la\u015fma politikas\u0131yla ilgili de\u011fil. Taliban ne zihniyette ne de g\u00f6r\u00fcn\u00fc\u015fte hi\u00e7bir de\u011fi\u015fim ya\u015famad\u0131.<\/p>\n Fakat Afganistan kad\u0131nlar\u0131 k\u0131smen de olsa bir de\u011fi\u015fim ya\u015fad\u0131, farkl\u0131 \u00fclkelere g\u00f6\u00e7 etmek ya da k\u00f6\u015fesine \u00e7ekilmek yerine direni\u015fi se\u00e7en, \u00fclkesinde kalmay\u0131 se\u00e7en kad\u0131nlar \u00e7ok fazla. RAWA bu konuda Afganistan kad\u0131nlar\u0131na \u00f6nc\u00fcl\u00fck etmeye devam ediyor. Bu direni\u015f kitleselle\u015fip yayg\u0131nla\u015fabilirse, Afgan kad\u0131nlar\u0131 kazan\u0131mlar\u0131n\u0131 koruyabilecekler hatta eksik kazan\u0131mlarla yetinmeyip bunun bir ad\u0131m \u00f6tesine ge\u00e7ebilecekler. DA\u0130\u015e vah\u015feti ve Taliban ayn\u0131 \u0130slami k\u00f6kenden beslenen iki grup, DA\u0130\u015e\u2019e kar\u015f\u0131 Rojava \u2019da, \u015eengal\u2019de, Maxmur\u2019da \u00f6rg\u00fctlenen direni\u015f ve kad\u0131nlar\u0131n zaferi hi\u00e7bir \u015feyin imk\u00e2ns\u0131z olmad\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Bu noktada herhangi bir merkezi hegemon g\u00fcc\u00fcn aksine, zaferi \u00f6rg\u00fctleyebilecek olan\u0131n \u00f6z \u00f6rg\u00fctl\u00fcl\u00fck ve me\u015fru savunma oldu\u011fu a\u015fik\u00e2r.<\/p>\n Kad\u0131n \u00f6zg\u00fcrl\u00fck sorunsal\u0131 merkezi hegemon g\u00fc\u00e7lerin elinde bir arg\u00fcman\u0131n \u00f6tesinde bir \u015fey de\u011fil, zira Doha g\u00f6r\u00fc\u015fmelerinde ABD\u2019nin Taliban\u2019a bu konuda minik telkinlerde bulundu\u011fu g\u00f6r\u00fcl\u00fcyor. Bu telkinlerin sebebi kad\u0131n haklar\u0131 savunuculu\u011fu de\u011fil, d\u00fcnyan\u0131n g\u00f6z\u00fcnde olu\u015fan Taliban alg\u0131s\u0131n\u0131 de\u011fi\u015ftirmek. Zira kad\u0131n \u00f6rg\u00fctleri ve sol-sosyalist-devrimci g\u00fc\u00e7ler d\u0131\u015f\u0131nda, yeni duruma g\u00fc\u00e7l\u00fc bir itiraz ya da uluslararas\u0131 bir yapt\u0131r\u0131m geli\u015fmedi. Bu noktada esas olan kad\u0131n direni\u015fi ve \u00f6z savunmas\u0131d\u0131r. Ayn\u0131 \u015fekilde son y\u0131llarda \u00f6rg\u00fctlenen pek \u00e7ok kad\u0131n m\u00fccadele platformlar\u0131n\u0131n, \u00f6rg\u00fctlerinin bu noktada Afganistan kad\u0131nlar\u0131yla dayan\u0131\u015fma i\u00e7erisinde olmas\u0131d\u0131r. Ortado\u011fu kad\u0131n konferans\u0131nda bu konuda \u00f6nemli kararlar al\u0131nm\u0131\u015ft\u0131, bu kararlar\u0131n pratikle\u015fmesi ve etkin dayan\u0131\u015fma a\u011f\u0131n\u0131n \u00f6rg\u00fctlenmesi hayati \u00f6nemdedir.<\/p>\n Son aylarda geli\u015fen eylemlilikler, dijital medya \u00fczerinden \u00f6rg\u00fctlendirilen \u2018K\u0131yafetime Dokunma\u2019 vb. etkinlikler bir uyan\u0131\u015f\u0131 ve \u00e7a\u011fr\u0131y\u0131 \u00f6rg\u00fctlemesi itibariyle \u00f6nemlidir. Eski geleneksel, renkli Afgan giyim ve ya\u015fam k\u00fclt\u00fcr\u00fcne vurgu yap\u0131lan bu eylem olduk\u00e7a ses getirdi. Eyleme kat\u0131lan kad\u0131nlardan biri; \u2018\u2019 K\u00fclt\u00fcr\u00fcm\u00fcz siyah ya da beyaza de\u011fil, renklerin uyumuna dayan\u0131yor.\u2019 diyor. Asl\u0131nda bu Afganistan\u2019da sadece giyimle ilgili de\u011fil t\u00fcm ya\u015fam alanlar\u0131yla ilgili bir ihtiya\u00e7; uyum ve dengenin t\u00fcm k\u00f6r\u00fcklemelerden, k\u0131\u015fk\u0131rtmalardan ar\u0131nd\u0131r\u0131larak tekrardan kazan\u0131lmas\u0131 \u00fclkenin i\u00e7inde bulundu\u011fu krizli halin \u00e7\u00f6z\u00fcm\u00fc i\u00e7in olduk\u00e7a \u00f6nemli bir noktad\u0131r.<\/p>\n \u2018\u2019Demokratik modernitenin demokratik ulus zihniyeti ve demokratik \u00f6zerklik yap\u0131lanmas\u0131 bu kaotik durumdan \u00e7\u0131k\u0131\u015f\u0131n en uygun e\u015fitlik\u00e7i, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ve demokratik modelidir, yeni paradigmas\u0131d\u0131r. Herkese, her topluma kal\u0131c\u0131 bar\u0131\u015f\u0131n ve g\u00fcvenli\u011fin yolunu g\u00f6steren bir modeldir. (\u2026) Taraflar\u0131n birbirlerini ink\u00e2r ederek \u00e7\u0131k\u0131\u015f yapmalar\u0131 en zay\u0131f olas\u0131l\u0131kt\u0131r. Yeni \u00e7\u0131k\u0131\u015flar\u0131n Bat\u0131 bilimi oryantalizmiyle sa\u011flanamayaca\u011f\u0131 yeterince a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015ft\u0131r. Do\u011fu\u2019nun toplumsal do\u011fas\u0131n\u0131n bilimi ise sadece \u00f6nc\u00fclerini bekliyor. Arzulanan \u00e7\u0131k\u0131\u015f bu bilimin \u00fcretimi, \u00f6rg\u00fctlenmesi, hareketlenmesi ve toplumsalla\u015fmas\u0131yla ger\u00e7ekle\u015febilir.\u2019\u2019 (9)<\/i><\/p>\n Sonu\u00e7 olarak<\/b>; \u015fu anda geli\u015fen durum Yeni B\u00fcy\u00fck Oyun kapsam\u0131nda d\u0131\u015f g\u00fc\u00e7lerin yo\u011fun m\u00fcdahalesinin bir sonucu olarak kar\u015f\u0131m\u0131zda duruyor. ABD, \u00c7in, Rusya Taliban\u2019la ekonomik ve siyasi g\u00f6r\u00fc\u015fmelere devam ediyor, T\u00fcrkiye; \u2018 Taliban\u2019la ideolojik bir farkl\u0131l\u0131\u011f\u0131m\u0131z yok\u2019 diyor. Pakistan ba\u015f\u0131ndan beri bu i\u015fin ba\u015f \u00f6rg\u00fctleyicilerinden biri ve hala da devam ediyor. Afganistan\u2019da t\u00fcm ulus-devlet\u00e7i paradigmalar t\u00fcm \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011f\u00fcyle \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fcn zirvesini ya\u015far ve ya\u015fat\u0131rken, demokratik uygarl\u0131k\u00e7\u0131 ve \u00fclkenin kendi \u00f6z g\u00fcc\u00fcne dayal\u0131 bir \u00e7\u00f6z\u00fcm d\u0131\u015f\u0131nda bir kurtulu\u015f yolu g\u00f6r\u00fcnm\u00fcyor. Bu noktada son g\u00fcnlerde artan halk ve kad\u0131n hareketlilikleri umut vericidir. Bu hareketlerin hem deneyimle hem de dayan\u0131\u015fmayla b\u00fcy\u00fct\u00fclmesine \u00f6nemle ihtiya\u00e7 vard\u0131r. Kad\u0131n direni\u015f gelenekleri istedi\u011fi, inand\u0131\u011f\u0131 ve direndi\u011fi zaman neleri kazanabildi\u011fini t\u00fcm d\u00fcnyaya ispatlam\u0131\u015ft\u0131r. Afganistan ger\u00e7e\u011finde de ge\u00e7mi\u015ften dersler \u00e7\u0131karmak ve gelece\u011fe \u00f6yle y\u00f6nelmek olduk\u00e7a \u00f6nemlidir.<\/p>\n \n \n Kaynak\u00e7a<\/b><\/p>\n Demokratik Uygarl\u0131k Manifestosu- Abdullah \u00d6CALAN<\/p>\n<\/li>\n 11 Eyl\u00fcl\u2019den Afganistan\u2019a ABD \u0130mparatorlu\u011fu- \u00dctopya Yay\u0131nlar\u0131<\/p>\n<\/li>\n 18. Y\u00fczy\u0131ldan G\u00fcn\u00fcm\u00fcze Kadar Afganistan\u2019\u0131n Jeo-stratejik \u00d6nemi- H\u00fcseyin \u015eEYHANLIO\u011eLU<\/p>\n<\/li>\n Orta Asya\u2019da Yeni B\u00fcy\u00fck Oyun\u2019 un Anahtar\u0131: Afganistan- Serpil G\u00dcD\u00dcL- Farida LAB\u0130B ROUF<\/p>\n<\/li>\n Ben Malala- Malala YOUSUFZA\u0130<\/p>\n<\/li>\n Hakan G\u00fcne\u015f r\u00f6portaj ve makaleleri- \u0130stanbul \u00dcniversitesi<\/p>\n<\/li>\n https:\/\/catlakzemin.com\/<\/a><\/u><\/span><\/p>\n<\/li>\n Newaya Jin<\/p>\n<\/li>\n\n
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