{"id":1409,"date":"2022-11-14T19:40:38","date_gmt":"2022-11-14T16:40:38","guid":{"rendered":"https:\/\/jineoloji.eu\/tr\/?p=1409"},"modified":"2022-11-14T20:14:10","modified_gmt":"2022-11-14T17:14:10","slug":"kadin-yuzyilinin-slogani-jin-jiyan-azadi","status":"publish","type":"post","link":"https:\/\/jineoloji.eu\/tr\/kadin-yuzyilinin-slogani-jin-jiyan-azadi\/","title":{"rendered":"KADIN Y\u00dcZYILININ SLOGANI JIN JIYAN AZAD\u00ce"},"content":{"rendered":"

H\u00eaja Zerya<\/strong>
\n12 Kas\u0131m 2022<\/p>\n

Her slogan\u0131n bir ruhu, zaman\u0131 ve mekan\u0131 vard\u0131r. Beslendi\u011fi bir ideoloji ve dayand\u0131\u011f\u0131 bir paradigma vard\u0131r. Tarihsel, toplumsal temeli, bir zihniyet d\u00fcnyas\u0131 vard\u0131r. Toplumsal haf\u0131zan\u0131n dile geli\u015fi, d\u00fc\u015f\u00fcncenin s\u00f6ze d\u00f6k\u00fclmesi ve s\u00f6z\u00fcn kabul g\u00f6rmesi b\u00fcy\u00fck bedelleri, m\u00fccadeleleri gerektirir. Ezilen, s\u00f6m\u00fcr\u00fclen s\u0131n\u0131f, \u0131rk, kad\u0131n, halklar, k\u00fclt\u00fcr ve inan\u00e7lar ger\u00e7e\u011finin dili olan, direni\u015fini, eylemini, \u00f6zg\u00fcr ya\u015fam inanc\u0131, umudu ve iddias\u0131n\u0131 dile getiren sloganlar b\u00f6yle ortaya \u00e7\u0131kar. Devrim s\u00fcre\u00e7lerine, emek-adalet-demokrasi-\u00f6zg\u00fcrl\u00fck m\u00fccadelelerinin y\u00fckseldi\u011fi zaman ve mekanlara uzand\u0131\u011f\u0131m\u0131zda bu ger\u00e7e\u011fin en yal\u0131n dile geli\u015fiyle kar\u015f\u0131la\u015f\u0131r\u0131z. S\u00f6z\u00fcn anlam kazand\u0131\u011f\u0131, anlam\u0131n ya\u015famla bulu\u015ftu\u011fu tarihi s\u00fcre\u00e7lerin \u00fcr\u00fcn\u00fcd\u00fcrler.<\/p>\n

Sesi kesilen-duyulmayan, s\u00f6z\u00fc dinlenmeyen, karadelik misali ya\u015fam enerjisi yutulanlar\u0131n sese-s\u00f6ze-ya\u015fam g\u00fcc\u00fc-enerjisine kavu\u015fmas\u0131 b\u00fcy\u00fcleyici, \u00e7ekici ve d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir atmosfer yarat\u0131r. Bu devrim atmosferidir, kendini yeniden do\u011furman\u0131n, \u00f6zg\u00fcr do\u011fu\u015flar\u0131n direni\u015f zamanlar\u0131d\u0131r. Erkek egemen sistemin bask\u0131lad\u0131\u011f\u0131, ba\u015fkala\u015ft\u0131rmak, k\u00f6lele\u015ftirmek, yok etmek, k\u0131r\u0131m ve soyk\u0131r\u0131mdan ge\u00e7irmek istedi\u011fi kad\u0131n ve toplum do\u011fas\u0131n\u0131n, do\u011fan\u0131n yeniden dile geli\u015fidir.<\/p>\n

Kad\u0131nlar\u0131n ve halklar\u0131n;<\/p>\n

Frans\u0131z devriminde \u201cE\u015fitlik \u00d6zg\u00fcrl\u00fck Karde\u015flik\u201d,<\/p>\n

Paris Kom\u00fcn\u00fc\u2019nde \u201cYa\u015fas\u0131n Kom\u00fcn\u201d, \u201cAnayurt Tehlikede\u201d,<\/p>\n

Marxist ve sosyalistlerin, Sosyalist Enternasyonal\u2019in \u201cD\u00fcnyan\u0131n B\u00fct\u00fcn \u0130\u015f\u00e7ileri Birle\u015fin\u201d,<\/p>\n

Ekim Devrimi\u2019nde \u201cT\u00fcm \u0130ktidar Sovyetlere\u201d diye hayk\u0131rd\u0131\u011f\u0131 sloganlar ya\u015fama ve d\u00fcnyaya bak\u0131\u015f a\u00e7\u0131s\u0131 ile \u015fekillenen, moral ve ya\u015fam kayna\u011f\u0131na d\u00f6n\u00fc\u015fen sloganlard\u0131r.<\/p>\n

Yar\u0131m y\u00fczy\u0131la yakla\u015fan K\u00fcrdistan devrim m\u00fccadelesi de \u201cDirenmek Ya\u015famakt\u0131r\u201d, \u201cK\u00fcrdistan Fa\u015fizme Mezar Olacak\u201d, \u201cYa\u015fas\u0131n Halklar\u0131n Karde\u015fli\u011fi\u201d sloganlar\u0131yla \u00f6zde\u015fle\u015fen bir tarih yazm\u0131\u015f ve yazmaya devam etmektedir. Jin J\u00eeyan Azad\u00ee slogan\u0131n\u0131n bu tarih i\u00e7inde \u00f6zel bir yeri vard\u0131r.<\/p>\n

Jin J\u00eeyan Azad\u00ee<\/span><\/p>\n

2000\u2019li y\u0131llarda ilk kez Kuzey K\u00fcrdistanl\u0131 kad\u0131nlar\u0131n sesinden demokratik kad\u0131n konfederalizminin heyecan\u0131, moral ve co\u015fkusuyla form\u00fcle edilen ve h\u0131zla yayg\u0131nla\u015fan bir slogan olmu\u015ftu<\/span>r<\/span>. <\/span>\u00d6zg\u00fcrl\u00fck aray\u0131\u015f\u00e7\u0131s\u0131 kad\u0131nlar\u0131n hayk\u0131rd\u0131\u011f\u0131 b<\/span>u slogan <\/span>b<\/span>ir an\u0131n de\u011fil bir tarihin \u00fcr\u00fcn\u00fcd\u00fcr. Rojhilat\u2019ta ba\u015flayan kad\u0131n \u00f6nc\u00fcl\u00fckl\u00fc serhildanlar\u0131n temel slogan\u0131 olmas\u0131, d\u00fcnya \u00e7ap\u0131nda <\/span>bir <\/span>ilgi olu\u015ftur<\/span>du,<\/span> en liberal kesimler bile <\/span>sahiplendi,<\/span> dillendir<\/span>di<\/span>. Bu <\/span>sahipleni\u015fle birlikte<\/span> herkesi harekete ge\u00e7iren bu <\/span>slogan\u0131n ruhuna, tarihine, kimli\u011fine ili\u015fkin tart\u0131\u015fmalar da yo\u011funla\u015f<\/span>t\u0131.<\/span><\/p>\n

Jin J\u00eeyan Azad\u00ee<\/p>\n

K\u00fcrdistan devriminin ana karakterini ortaya koyan b\u00fcy\u00fcleyicili\u011fe, \u00e7ekicili\u011fe ve d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fcl\u00fc\u011fe sahip bir slogand\u0131r: Demokratik devrim, ekolojik devrim, b\u00fct\u00fcn \u00f6zg\u00fcrl\u00fcklere kap\u0131 aralayan kad\u0131n devrimi slogan\u0131d\u0131r. Kad\u0131n r\u00f6nesans\u0131n\u0131n, kad\u0131n modernitesinin, anlaml\u0131 ve \u00f6zg\u00fcr ya\u015fam paradigmas\u0131n\u0131n s\u00f6ze, sese, eyleme d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bir slogand\u0131r. Ortado\u011fu r\u00f6nesans\u0131n\u0131n \u00f6zg\u00fcr kad\u0131n karakterine dayal\u0131 geli\u015fece\u011fini form\u00fcle eden ana slogand\u0131r. Kad\u0131n\u0131n kendini ve kendinde insanl\u0131\u011f\u0131 yeniden do\u011furma, anlamland\u0131rma eyleminin xwebun slogan\u0131d\u0131r.<\/p>\n

4 Nisan 1949\u2019da \u201cbirinci do\u011fu\u015f\u201d, 1978\u2019de PKK\u2019nin kurulu\u015fuyla \u201cikinci do\u011fu\u015f\u201d ve 2000\u2019lerde demokratik ekolojik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma ile \u201c\u00fc\u00e7\u00fcnc\u00fc do\u011fu\u015f\u201dumuzla anlamla\u015fan, neolitik devrim sesi-s\u00f6z\u00fc-ya\u015fam enerjisinden beslenen kendini yeniden do\u011furma eylemimizin \u00fcr\u00fcn\u00fcd\u00fcr. \u00d6nder Apo\u2019nun 4 Nisan do\u011fu\u015funu K\u00fcrdistan halk\u0131 ve kad\u0131nlar\u0131n\u0131n, Ortado\u011fu halklar\u0131n\u0131n kendi do\u011fu\u015flar\u0131 olarak kutlamalar\u0131, \u00f6zg\u00fcrl\u00fck enerjisi-ruhu ile kutsanmalar\u0131n\u0131n anlam\u0131 burada gizlidir. Kendini yeniden yaratan insan\u0131n b\u00fct\u00fcn yarat\u0131mlar\u0131n, olu\u015fumlar\u0131n, \u00f6zg\u00fcrl\u00fc\u011fe yol al\u0131\u015flar\u0131n kayna\u011f\u0131na d\u00f6n\u00fc\u015febildi\u011fini g\u00f6steren muhte\u015fem bir varolu\u015f-yarat\u0131l\u0131\u015f destan\u0131n\u0131 anlat\u0131r.<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

Mitolojilerin \u015fifresini \u00e7\u00f6zen, k\u00f6lelik-egemenlik kodlar\u0131, dogmalar\u0131n\u0131 par\u00e7alayan, \u00f6zg\u00fcrl\u00fck eti\u011fi ve esteti\u011fi ile insan beyni, y\u00fcre\u011fi ve bedenini bulu\u015fturan, yeniden \u015fekillendiren destans\u0131 bir m\u00fccadelenin \u00fcr\u00fcn\u00fcd\u00fcr. \u00d6zg\u00fcrl\u00fck mitleri yaratan, bu mitlerin sese, s\u00f6ze, ya\u015fama n\u00fcfuz etmesi ile \u00f6zg\u00fcrl\u00fck mitolojisi, felsefesi, inanc\u0131-dini, bilimini yaratan bir ayd\u0131nlanman\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Tanr\u0131lar\u0131n gazab\u0131na u\u011frama, \u201cPrometheus gibi \u0130mral\u0131 kayal\u0131klar\u0131na zincirlenme\u201d, derin bir k\u00fclt\u00fcrel-fiziki soyk\u0131r\u0131m s\u00fcrecine tabi tutulma, kad\u0131n k\u0131r\u0131m\u0131, topra\u011fa-eme\u011fe tecav\u00fcz, el koyma, insans\u0131zla\u015ft\u0131rma tarz\u0131nda topyekun sald\u0131r\u0131 bu mitsel geli\u015fimin \u00f6n\u00fcn\u00fc almak i\u00e7indir. \u0130nsanl\u0131\u011f\u0131n gelece\u011fini g\u00fcvenceye alan topraklar\u0131n ve insanl\u0131\u011f\u0131n yeni bir Nuh Tufan\u0131\u2019na u\u011frat\u0131lmas\u0131n\u0131n nedeni budur.<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma s\u00fcrecinin slogan\u0131d\u0131r. \u0130\u015ftar\u2019\u0131n ayak izlerini takip eden tanr\u0131\u00e7alar tersine \u00e7evrilen tarihsel ak\u0131\u015f\u0131 do\u011frultuya sokmakta, tanr\u0131\u00e7a bereketli topraklar\u0131yla yeniden bulu\u015fmakta ve ya\u015fam kayna\u011f\u0131na d\u00f6n\u00fc\u015fmektedir. Bu b\u00fcy\u00fck k\u0131r\u0131lman\u0131n, k\u00fclt\u00fcrle\u015fmenin mimar\u0131, \u00f6nderi kad\u0131nla ger\u00e7ek dostluk ve yolda\u015fl\u0131k \u00e7izgisinden sapmayan \u00d6nder Abdullah \u00d6calan\u2019d\u0131r. Devlet ve iktidar akl\u0131n\u0131n tuzaklar\u0131 ve komplolar\u0131n\u0131 derin bir sezgisellikle hisseden, \u00e7\u00f6zen, ad\u0131m ad\u0131m bu tuzaklardan uzakla\u015fan, \u201cerke\u011fi \u00f6ld\u00fcrmek\u201d kuram\u0131 ile \u00f6zg\u00fcr erkekle\u015fme \u00e7izgisini ayd\u0131nlatan yeniden bir yarat\u0131l\u0131\u015f \u00f6yk\u00fcs\u00fc-mitolojisi yazm\u0131\u015ft\u0131r. Erke\u011fi \u00f6ld\u00fcrmeyi devlet ve iktidar\u0131 a\u015fmakla, demokratik sosyalizmi ya\u015famsalla\u015ft\u0131rmakla \u00f6zde\u015fle\u015ftirmi\u015ftir. Erke\u011fi devlet ve iktidar zemininden uzakla\u015ft\u0131rarak, tarihsel, toplumsal k\u00fclt\u00fcr ve de\u011ferlerle bulu\u015fturarak, egemenlik-k\u00f6lelik sistemini etkisizle\u015ftirerek \u00f6zg\u00fcr insan olmakta \u0131srar eder. Bu yeniden yarat\u0131l\u0131\u015f miti sesi-solu\u011fu kesilmek istenen insana-insanl\u0131\u011fa soluk ald\u0131rarak \u00f6zg\u00fcr erkek ve \u00f6zg\u00fcr kad\u0131n geli\u015fiminin \u00f6n\u00fcn\u00fc a\u00e7ar. Erkek aleyhine geli\u015fen k\u0131r\u0131lma hem kad\u0131n\u0131n hem erke\u011fin \u00f6zg\u00fcrle\u015fmesine yol ald\u0131rd\u0131k\u00e7a, \u00f6zg\u00fcr toplumsall\u0131\u011f\u0131 tan\u0131mlayan hakikate ula\u015f\u0131lmaktad\u0131r.<\/p>\n

\u00d6nder Abdullah \u00d6calan, Marxizmin tarihin s\u0131n\u0131f \u00e7eli\u015fki ve \u00e7at\u0131\u015fmalar\u0131 \u00fczerinden y\u00fckselen bir s\u0131n\u0131f m\u00fccadeleleri tarihi oldu\u011fu tezinin hakikate tam ula\u015ft\u0131rmad\u0131\u011f\u0131n\u0131, hakikati perdeledi\u011fini ortaya koydu. B\u00fcy\u00fck cinsel k\u0131r\u0131lmalar \u00fczerine kurulan cinsleraras\u0131 \u00e7eli\u015fki \u00fczerinden devlet ve iktidarla\u015fmaya dayal\u0131 geli\u015fen uygarl\u0131k s\u00fcrecini b\u00fcy\u00fck bir tarihsel sapma olarak de\u011ferlendirdi. Toplumsal tarihin y\u00fczde 98\u2019ini olu\u015fturan devlet ve iktidar \u00f6ncesi s\u00fcrecin \u201cilkel\u201d olmad\u0131\u011f\u0131n\u0131, anasoylu, \u00f6zg\u00fcrl\u00fck\u00e7\u00fc, etik-estetik-politik bir toplum oldu\u011funu ve halen insanl\u0131\u011f\u0131 ya\u015fatan de\u011ferleri temsil etti\u011fi hakikatini g\u00f6zler \u00f6n\u00fcne serdi. Esas\/k\u00f6k, anlaml\u0131 ve de\u011ferli olan\u0131n \u00f6zg\u00fcr zihniyetli anatanr\u0131\u00e7a ve k\u00fclt\u00fcr\u00fcn\u00fcn \u015fekillendirdi\u011fi tarihsel toplum s\u00fcreci oldu\u011funu; son y\u00fczde 2\u2019lik s\u00fcrecini olu\u015fturan devletli uygarl\u0131\u011f\u0131n egemenlik-k\u00f6lelik dayatan sava\u015f, zul\u00fcm, tecav\u00fcz, s\u00f6m\u00fcr\u00fc d\u0131\u015f\u0131nda bir \u015fey olmad\u0131\u011f\u0131 hakikatini ortaya koydu.<\/p>\n

\u00dc\u00e7 b\u00fcy\u00fck cinsel k\u0131r\u0131lman\u0131n tarihin geli\u015fim seyrine y\u00f6n verdi\u011fi tespiti ve yorumu yapan \u00d6nder Abdullah \u00d6calan, tarihsel geli\u015fimi s\u0131n\u0131f ve ulus eksenli tan\u0131m ve yorumdan cinsleraras\u0131 ili\u015fki ve \u00e7eli\u015fkiye odaklar. Marxizmde birinci, ikinci, \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck toplumsal i\u015fb\u00f6l\u00fcm\u00fc (tar\u0131m ve havyanc\u0131l\u0131k, zanaat, ticaret ayr\u0131\u015fmas\u0131) olarak s\u0131n\u0131fsal ayr\u0131\u015fma ve \u015fekillenme \u00fczerinden yorumlanan s\u0131n\u0131f eksenli tarih yorumu ve tarihi ele al\u0131\u015f y\u00f6ntemini k\u00f6kten ele\u015ftiren ve de\u011fi\u015ftiren tarihe yeni bir bak\u0131\u015f, yorum ve y\u00f6ntem geli\u015ftirir.<\/p>\n

\u00d6nder Abdullah \u00d6calan 2004\u2019te Bir Halk\u0131 Savunmak Kitab\u0131\u2019nda M\u00d6 2000\u2019lerde anatanr\u0131\u00e7a ve k\u00fclt\u00fcr\u00fcn\u00fcn karalanmaya, kad\u0131n\u0131n a\u015fa\u011f\u0131lanmaya ba\u015flad\u0131\u011f\u0131n\u0131 belirtir ve; \u201cTarihte belki de toplum ya\u015fam\u0131 \u00fczerinde en b\u00fcy\u00fck de\u011fi\u015fime yol a\u00e7acak bir cinsel k\u0131r\u0131lma ya\u015fanm\u0131\u015ft\u0131r. Ortado\u011fu k\u00fclt\u00fcr\u00fcnde kad\u0131nla ilgili bu ilk de\u011fi\u015fime birinci b\u00fcy\u00fck cinsel k\u0131r\u0131lma kar\u015f\u0131-devrimi diyebiliriz. Kar\u015f\u0131-devrim diyoruz, zira toplumun olumlu geli\u015fmesi \u00fczerinde katk\u0131s\u0131 yoktur. Tersine ataerkil toplumun kaskat\u0131 egemenli\u011fini getirerek kad\u0131n\u0131 d\u0131\u015flamakla muazzam bir ya\u015fam fakirle\u015fmesine yol a\u00e7m\u0131\u015ft\u0131r. \u00c7ift sesli toplum yerine, tek sesli erkek toplumuna yol a\u00e7m\u0131\u015ft\u0131r. Ortado\u011fu uygarl\u0131\u011f\u0131ndaki bu k\u0131r\u0131lma belki de ba\u015fa\u015fa\u011f\u0131 gidi\u015fin ilk ad\u0131m\u0131d\u0131r. Sonu\u00e7lar\u0131 her ge\u00e7en d\u00f6nem daha da karart\u0131c\u0131 olmu\u015ftur. Tek boyutlu a\u015f\u0131r\u0131 erkeksi toplum k\u00fclt\u00fcr\u00fcne ge\u00e7ilmi\u015ftir\u201d der.<\/p>\n

Kad\u0131n\u0131n \u00f6nc\u00fcl\u00fck etti\u011fi neolitik devrimi hedefleyen kar\u015f\u0131-devrim s\u00fcrecinin devam\u0131 olarak geli\u015fen ikinci b\u00fcy\u00fck cinsel k\u0131r\u0131lmay\u0131 ise \u015f\u00f6yle tan\u0131mlar;<\/p>\n

\u201cTek tanr\u0131l\u0131 dinler tarihinde kad\u0131n etraf\u0131nda ikinci b\u00fcy\u00fck cinsel k\u0131r\u0131lma k\u00fclt\u00fcr\u00fc geli\u015fme kaydeder. Mitolojik d\u00f6nem k\u0131r\u0131lmas\u0131ndaki k\u00fclt\u00fcr bu sefer tanr\u0131 emri olarak kanun haline gelir. Kad\u0131na y\u00f6nelik uygulamalar tanr\u0131n\u0131n kutsal emrine ba\u011flan\u0131r.\u201d<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma ise kad\u0131n ve toplum hakikatini ortaya \u00e7\u0131karan kad\u0131n devrimleri \u00e7a\u011f\u0131n\u0131n tarihin seyrine y\u00f6n vermesi ile geli\u015fmekte ve;<\/p>\n

\u201cOrtado\u011fu uygarl\u0131\u011f\u0131nda kad\u0131n olgusu t\u00fcm toplumsal sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde odak durumundad\u0131r. K\u0131sa tarihsel geli\u015fmesini tekrarlamaks\u0131z\u0131n \u00f6n\u00fcm\u00fczdeki d\u00f6nem i\u00e7in temel slogan\u0131m\u0131z, bu sefer i\u00e7in \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lmay\u0131 erkek aleyhine ger\u00e7ekle\u015ftirmek olmal\u0131d\u0131r. Toplumsal cinsiyet e\u015fitli\u011fi sa\u011flanmadan hi\u00e7bir \u00f6zg\u00fcrl\u00fck ve e\u015fitlik talebi anlam bulamaz ve ger\u00e7ekle\u015femez. Demokratikle\u015fmenin en kal\u0131c\u0131 ve kapsaml\u0131 unsuru yine kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcd\u00fcr. Kad\u0131n\u0131 \u00f6nce malla\u015ft\u0131ran, g\u00fcn\u00fcm\u00fczde ise her \u015feyiyle korkun\u00e7 metala\u015ft\u0131ran sistemin en zay\u0131f yan\u0131 kad\u0131n sorunudur. Bir d\u00f6nemlerin i\u015f\u00e7i s\u0131n\u0131f\u0131 denilen olgu rol\u00fcn\u00fc en iyisinden kad\u0131n soyu yapmak durumundad\u0131r. S\u0131n\u0131fsall\u0131ktan \u00f6nce kad\u0131n soyluluk \u00e7\u00f6z\u00fcmlenmelidir ki, s\u0131n\u0131fsall\u0131k ve ulusall\u0131k daha iyi kavran\u0131p \u00e7\u00f6z\u00fcmlenebilsin\u201d belirlemesi ile \u00e7er\u00e7evesi ayd\u0131nlat\u0131lmaktad\u0131r.<\/p>\n

Kad\u0131n aleyhine geli\u015fen iki b\u00fcy\u00fck cinsel k\u0131r\u0131lma ve erkek aleyhine geli\u015fecek olan \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma tan\u0131mlamalar\u0131 yeni bir tarih anlay\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bu anlay\u0131\u015f kad\u0131n hakikatini ayd\u0131nlatarak toplumsal hakikati ayd\u0131nlatma, en zay\u0131f halkadan tutarak toplumsal ger\u00e7e\u011fi \u00e7\u00f6z\u00fcmleme ve g\u00fc\u00e7lendirmeyi hedefler. Bu bak\u0131\u015f a\u00e7\u0131s\u0131 ve y\u00f6ntemin toplumsal tarih a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck geli\u015fmelere yol a\u00e7t\u0131\u011f\u0131\/a\u00e7aca\u011f\u0131, temel ve uzla\u015fmaz -antagonist- \u00e7eli\u015fkinin kal\u0131c\u0131 \u00e7\u00f6z\u00fcm\u00fcn\u00fcn form\u00fcl\u00fc oldu\u011fu K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ve kad\u0131n \u00f6zg\u00fcrl\u00fck hareketinin geli\u015fim \u00e7izgisinde netlik kazanm\u0131\u015ft\u0131r. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 olgusunun yerine kad\u0131n soyunun konulmas\u0131, m\u00fccadelenin kad\u0131n kurtulu\u015fu eksenine oturtulmas\u0131 t\u00fcm ya\u015fam alanlar\u0131nda ve ili\u015fkilerinde demokratik \u00f6zg\u00fcrl\u00fck\u00e7\u00fc geli\u015fmeye yol a\u00e7maktad\u0131r. Lenin de i\u015f\u00e7i s\u0131n\u0131f\u0131 m\u00fccadelesini \u201cmilyonlarca zay\u0131f noktan\u0131n bir araya geli\u015fi\u201d olarak tan\u0131mlam\u0131\u015f ve inan\u00e7s\u0131z yakla\u015f\u0131mlar\u0131 ele\u015ftirerek bu zay\u0131f noktan\u0131n \u00f6rg\u00fctl\u00fc oldu\u011funda nas\u0131l bir g\u00fcce d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc Ekim Devrimi ile g\u00f6stermi\u015ftir. Bu anlamda nas\u0131l \u00f6zg\u00fcrl\u00fck k\u00f6leli\u011finin fark\u0131na varan i\u015f\u00e7i i\u00e7in ama\u00e7 ve hedef haline gelmi\u015fse kad\u0131n\u0131n da k\u00f6leli\u011finin derinli\u011finin fark\u0131na varmas\u0131 ve bundan kurtulu\u015f i\u00e7in zay\u0131fl\u0131\u011f\u0131n\u0131 a\u015fman\u0131n ideolojisini, politikas\u0131n\u0131, \u00f6rg\u00fct\u00fcn\u00fc, eylemini geli\u015ftirmesi \u00f6nemli olmaktad\u0131r. Kad\u0131n kurtulu\u015f ideolojisi b\u00f6yle bir ihtiyac\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

Demokratik ekolojik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma kad\u0131n kurtulu\u015f ideolojisinden beslenen \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma s\u00fcrecinin paradigmas\u0131d\u0131r. Kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, \u00f6nc\u00fcl\u00fc\u011f\u00fc, ya\u015fam kuran \u00f6zne rol\u00fc kad\u0131n devrimi ile anlam ve ya\u015fam bularak toplumun demokratik d\u00f6n\u00fc\u015f\u00fcm\u00fcnde etkili olmaktad\u0131r. Ekolojik sorunun, s\u0131n\u0131fsal s\u00f6m\u00fcr\u00fcn\u00fcn kayna\u011f\u0131 kad\u0131n\u0131n ilk s\u0131n\u0131f, ulus ve cins olarak k\u00f6lele\u015ftirilmesi oldu\u011fundan \u00e7ekirdeksel d\u00f6n\u00fc\u015f\u00fcm b\u00fct\u00fcn d\u00f6n\u00fc\u015f\u00fcmlerin kayna\u011f\u0131na d\u00f6n\u00fc\u015fmektedir. Cinsleraras\u0131 \u00e7eli\u015fkinin \u00e7\u00f6z\u00fcm\u00fcn\u00fcn k\u00f6lelik dayat\u0131lan\u0131n \u00f6zg\u00fcrle\u015fme zemininden y\u00fckselmesi hem bilimsel hem tarihsel hem sosyolojik bir hakikattir. Kad\u0131n kurtulu\u015f ideolojisi bu hakikati ayd\u0131nlatan \u00e7ekirdek ideolojidir. Bu \u00e7ekirdek etraf\u0131nda toplumsal \u00f6ze kavu\u015farak demokratik sosyalizme ger\u00e7ek karakterini kazand\u0131rmaktad\u0131r.<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

Kad\u0131n kurtulu\u015f ideolojisinin sese, s\u00f6ze, ya\u015fama y\u00f6n veren \u00f6z\u00fcd\u00fcr. PKK ve \u00d6nderlik ideolojisi ba\u015ftan itibaren kad\u0131n eksenli bir \u00f6ze sahiptir. Sakine-Sara ki\u015fili\u011findeki d\u00fc\u015fman bilinci, direni\u015f ruhu ve \u00f6zg\u00fcr kad\u0131n iddias\u0131 toplumsalla\u015fan kad\u0131n \u00f6zg\u00fcrl\u00fck \u00e7izgisine d\u00f6n\u00fc\u015f\u00fcr. 1980\u2019lerin ortalar\u0131ndan itibaren kad\u0131n ve aile, kad\u0131n-erkek \u00e7\u00f6z\u00fcmlemeleri \u00d6nder \u00d6calan\u2019\u0131n sosyal ya\u015fam, toplumsal sorun ve sosyalizm, devrim ve devrimci ki\u015filik \u00e7\u00f6z\u00fcmlemelerinin merkezine oturmu\u015ftur. 1990\u2019l\u0131 y\u0131llar gerilla m\u00fccadelesinin toplumsalla\u015ft\u0131\u011f\u0131, kad\u0131n kat\u0131l\u0131mlar\u0131n\u0131n artt\u0131\u011f\u0131, kad\u0131n m\u00fccadelesinin geli\u015fti\u011fi, halkla\u015ft\u0131\u011f\u0131 y\u0131llard\u0131r. PKK i\u00e7inde y\u00fcr\u00fct\u00fclen ki\u015filik \u00e7\u00f6z\u00fcmlemeleri topluma ta\u015f\u0131r\u0131larak kad\u0131n ve ya\u015fam ba\u011f\u0131, bu ba\u011f \u00fczerinde yarat\u0131lan tahribat, yabanc\u0131la\u015fma ve yeniden kendi \u00f6z\u00fc ile bulu\u015fturman\u0131n yol ve y\u00f6ntemine kafa yorma bir \u00d6nderlik tarz\u0131 olarak s\u00fcreklile\u015fir. K\u00f6le kad\u0131n-egemen erkek k\u00f6rd\u00fc\u011f\u00fcm\u00fcn\u00fc a\u015fman\u0131n kavramsal, kuramsal, kurumsal yarat\u0131mlar\u0131 radikal m\u00fcdahalelerle ger\u00e7ekle\u015fir.<\/p>\n

Berivan ki\u015fili\u011fi \u00f6rg\u00fctlenen kad\u0131n gerilla kimli\u011finin halkla\u015fmas\u0131 ve serhildanlara \u00f6nc\u00fcl\u00fck d\u00fczeyine kavu\u015fmas\u0131d\u0131r. Beritan ki\u015fili\u011finde tarih ve toplum bilinci, sava\u015f ve direni\u015fte yo\u011funla\u015fan enerji kad\u0131n ordula\u015fmas\u0131na; Zilan ki\u015fili\u011findeki fedai ruh, d\u00fc\u015f\u00fcnsel ve eylemsel \u00f6nc\u00fcl\u00fck bir manifesto ve kad\u0131n kurtulu\u015f ideolojisine; Sema ki\u015fili\u011finde erke\u011fi ve iktidar\u0131 \u00e7\u00f6z\u00fcmleme, \u00f6rg\u00fctl\u00fc m\u00fccadele bilinci ve eylemi kad\u0131n partile\u015fmesine g\u00f6t\u00fcr\u00fcr. Demokratik ekolojik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma ile demokratik kad\u0131n konfederalizmi ya\u015fam, \u00f6rg\u00fctlenme ve m\u00fccadele alanlar\u0131nda \u00f6zerk bir kad\u0131n sistemine d\u00f6n\u00fc\u015f\u00fcr. Bu xwebun\u2019la\u015fma d\u00fczeyi d\u00f6rt par\u00e7a K\u00fcrdistan\u2019da \u00f6rg\u00fctlenen, iradele\u015fen, \u00f6zg\u00fcrle\u015fen ve \u00f6nc\u00fcle\u015fen kad\u0131n toplumsall\u0131\u011f\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131rken, Rojava devrimine kad\u0131n devrimi karakterini kazand\u0131rd\u0131.<\/p>\n

Kad\u0131n devriminin kuramsal altyap\u0131s\u0131 1996\u2019lardan itibaren \u00f6zg\u00fcr zihniyet yap\u0131s\u0131 ve k\u00fclt\u00fcrle\u015fmenin temelini atan Kopu\u015f Teorisi ve Erke\u011fi \u00d6ld\u00fcrmek Kuram\u0131 ile \u00f6r\u00fcld\u00fc. 1990\u2019lar\u0131n ba\u015f\u0131nda reel sosyalist devletle\u015fme da\u011f\u0131l\u0131rken, \u00d6nder \u00d6calan en temel sorunun kad\u0131n ve toplumsal \u00f6zg\u00fcrl\u00fc\u011f\u00fc geli\u015ftirmeme, devlet ve iktidar\u0131 s\u00f6nd\u00fcrmek yerine derinle\u015ftirmede yatt\u0131\u011f\u0131 tespitini yapt\u0131. Teorik, pratik, ya\u015famsal ve sistemsel \u00e7\u00f6z\u00fcm aray\u0131\u015f\u0131 ile s\u00fcreklile\u015fen bir zihniyet devrimi ve k\u00fclt\u00fcrel devrimin ya\u015fam ili\u015fkilerine etik-estetik \u00f6z kazand\u0131rarak ele\u015ftirdi\u011fi boyutlara cevap olmay\u0131 esas ald\u0131. Bunun sonucu kopu\u015f teorisi zihinsel ve fiziksel olarak kad\u0131n\u0131 egemen erkek zemininden koparmak, erke\u011fi \u00f6ld\u00fcrmek kuram\u0131 ile erke\u011fi devlet ve iktidar zemininden uzakla\u015ft\u0131rmak ve her iki cinsi \u00f6zg\u00fcrl\u00fck zeminine \u00e7ekmek radikal \u00d6nderlik eylemi olarak ya\u015fam buldu. Sonsuz bo\u015fanma tan\u0131mlamas\u0131 ile kad\u0131n\u0131n ataerkil sistemin olu\u015fturdu\u011fu dogma ve kal\u0131plar\u0131, ili\u015fkiler sistemini ve kurumla\u015fmalar\u0131n\u0131 a\u015farak toplumsal \u00f6zg\u00fcrl\u00fck alanlar\u0131na ko\u015fusu h\u0131z kazand\u0131.<\/p>\n

Varl\u0131k-bilin\u00e7-form ili\u015fki ve diyalekti\u011fi i\u00e7inde \u00f6zg\u00fcrl\u00fck kazan\u0131mlar\u0131n\u0131 g\u00fcvenceye alan kurumsalla\u015fma \u00e7al\u0131\u015fmalar\u0131 \u00f6ne \u00e7\u0131kt\u0131. E\u015fba\u015fkanl\u0131k ve e\u015fit temsiliyet sistemi \u00d6zg\u00fcr E\u015fya\u015fam Kuram\u0131\u2019n\u0131n zihinsel ve toplumsal altyap\u0131s\u0131n\u0131 devrimsel pratik i\u00e7inde \u00f6rd\u00fc. Kad\u0131n\u0131n toplumsal ya\u015fam\u0131n b\u00fct\u00fcn alanlar\u0131na e\u015fitlik ve \u00f6zg\u00fcrl\u00fck ilkesi temelinde \u00f6z iradesi ve \u00f6zerk yap\u0131lanmalar\u0131 ile kat\u0131l\u0131m\u0131 b\u00fcy\u00fck m\u00fccadelelerin, on binlerce \u015fehidin eme\u011fi ve fedaili\u011fi ile ger\u00e7ekle\u015fti. Egemen zihniyeti, ulus-devletin cinsiyet\u00e7i, dinci, milliyet\u00e7i, liberal ideolojilerini a\u015ft\u0131k\u00e7a \u00f6z ve bi\u00e7im uyumunu yakalayan, ruhu ve bedeni bulu\u015fturan ahlaki, politik, estetik \u00f6l\u00e7\u00fcler kazanan demokratik ulusla\u015fmaya \u00f6nc\u00fcl\u00fck eden bir kad\u0131n hakikati ortaya \u00e7\u0131kt\u0131.<\/p>\n

\u201cSava\u015fan, \u00f6zg\u00fcrle\u015fen ve g\u00fczelle\u015fen\u201d kad\u0131na dayanan toplumsal \u00f6zg\u00fcrl\u00fck m\u00fccadelesi etraf\u0131nda \u00f6r\u00fclen toplumsal de\u011ferler sistemi a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131. Demokratik modernite paradigmas\u0131 bu de\u011ferler \u00fczerinde y\u00fckselen \u00f6zg\u00fcr e\u015fya\u015fam paradigmas\u0131, jineoloji bu paradigman\u0131n bilimi olarak geli\u015fmektedir. Kad\u0131n tarihi ve hakikatini ayd\u0131nlatan her bilgi, direni\u015f, jineoloji ile kad\u0131n modernitesinin\/devriminin bilimsel, felsefik, toplumsal temelini sa\u011flamla\u015ft\u0131rmaktad\u0131r. Bilimsel ve felsefik e\u015fya\u015fam ili\u015fkileri, kad\u0131n-erkek \u00f6zg\u00fcr do\u011fas\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmakta, do\u011fru sosyolojiye\/\u00f6zg\u00fcrl\u00fck sosyolojisine at\u0131lan ad\u0131mlar\u0131 \u00f6rmektedir. \u201c\u0130yi d\u00fc\u015f\u00fcn, do\u011fru s\u00f6yle, g\u00fczel yap\u201d ilkesi do\u011fal toplum \u00f6z\u00fcn\u00fc ta\u015f\u0131yan bir Zerd\u00fc\u015fti felsefe olarak \u00f6zg\u00fcrl\u00fck sosyolojisine; iyi, g\u00fczel, do\u011fru ya\u015fama y\u00f6n vermeye devam etmektedir. Bu y\u00fczden Rojhilat K\u00fcrdistan\u0131\u2019nda kad\u0131n\u0131 ve halk\u0131yla, halklarla h\u0131zla bulu\u015fan, devrimsel s\u00fcrece y\u00f6n veren Jin J\u00eeyan Azad\u00ee slogan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

Kad\u0131n k\u0131r\u0131m\u0131-K\u00fcrt soyk\u0131r\u0131m\u0131n\u0131 a\u015fma, \u00f6zg\u00fcr e\u015fya\u015fam\u0131 geli\u015ftirmede kararl\u0131 ve \u0131srarl\u0131 olan K\u00fcrdistan ve kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin eylem, direni\u015f dili ve k\u00fclt\u00fcr\u00fcd\u00fcr. Kad\u0131n \u00f6zg\u00fcrl\u00fck \u00e7izgisinin d\u00f6rt par\u00e7a K\u00fcrdistan\u2019da toplumsal bir kimli\u011fe d\u00f6n\u00fc\u015fmesidir. Bu zorlu m\u00fccadelenin ad\u0131m ad\u0131m \u00f6rd\u00fc\u011f\u00fc \u00f6zg\u00fcrl\u00fck\u00e7\u00fc zihniyetin yaratt\u0131\u011f\u0131 dil, k\u00fclt\u00fcr, direni\u015f ve ya\u015fam bi\u00e7imini anlat\u0131r. Kad\u0131n k\u0131r\u0131m\u0131 ayn\u0131 zamanda toplum k\u0131r\u0131m anlam\u0131na geldi\u011finden, erkek aleyhine geli\u015fen k\u0131r\u0131lma s\u00fcrecinin slogan\u0131 olarak \u00f6zg\u00fcr toplumsalla\u015fma \u00f6n\u00fcndeki engelleri bir bir ortadan kald\u0131ran sosyalist, radikal demokrasi m\u00fccadelesinin y\u00fckselen sesidir. Bu sesin k\u0131s\u0131lmas\u0131na d\u00f6n\u00fck k\u00fcresel bir sald\u0131r\u0131 devreye sokulmu\u015f durumdad\u0131r. S\u00fcrmekte olan 3. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n kad\u0131n, toplum ve do\u011faya tecav\u00fcz ve \u015fiddette hi\u00e7bir s\u0131n\u0131r tan\u0131mamas\u0131 kad\u0131n\/demokratik modernite paradigmas\u0131 ile devletli erkek paradigmas\u0131 aras\u0131ndaki \u00e7at\u0131\u015fman\u0131n derinli\u011fini g\u00f6stermektedir. K\u00fcresel hegemonik sistemin \u00d6nder Apo\u2019ya d\u00f6n\u00fck komployu derinle\u015ftirerek \u0130mral\u0131\u2019y\u0131 ve devam\u0131nda b\u00fct\u00fcn K\u00fcrdistan\u2019\u0131 i\u015fkencehaneye-zindana, sava\u015f, i\u015fgal ve katliam alan\u0131na \u00e7evirmesi bu sava\u015f\u0131n kader\/varl\u0131k-yokluk sava\u015f\u0131 olmas\u0131 ile ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n

Bu k\u0131r\u0131m ve soyk\u0131r\u0131m sava\u015f\u0131n\u0131n hep s\u00fcrd\u00fc\u011f\u00fcn\u00fc, ba\u015f\u0131 ile sonu, K\u00fcrtlere ve kad\u0131nlara d\u00f6n\u00fck k\u0131r\u0131m-soyk\u0131r\u0131m karar\u0131 aras\u0131ndaki ba\u011f\u0131 Yeni \u00d6zg\u00fcr Politika\u2019da yazd\u0131\u011f\u0131 son k\u00f6\u015feyaz\u0131s\u0131nda i\u015fleyen \u015eehit Nagihan Akarsel Yolda\u015f \u015f\u00f6yle diyor; \u201cSoyk\u0131r\u0131m kad\u0131na ihanet eden erkek ittifak\u0131n\u0131n ilk ve temel y\u00f6ntemi. Hani Tiamat\u2019a ihaneti tasarlarken, \u2018Benim s\u00f6z\u00fcm\u00fcn \u00fczerine s\u00f6z s\u00f6ylenmemeli, tanr\u0131lar\u0131n ve tanr\u0131\u00e7alar\u0131n isimleri bana verilmeli\u2019 \u015fart\u0131n\u0131 s\u00fcren Marduk\u2019un y\u00f6ntemi… Kad\u0131n ile erkek aras\u0131ndaki ilk k\u0131r\u0131lman\u0131n mitolojik anlat\u0131m\u0131nda kar\u015f\u0131m\u0131za \u00e7\u0131kan ilk soyk\u0131r\u0131m hikayesi… Kad\u0131n\u0131n ve do\u011fan\u0131n tahakk\u00fcm alt\u0131na al\u0131nmas\u0131 ile ba\u015flayan, erkekli\u011fin d\u0131\u015f\u0131nda kalan erke\u011fin \u00e7\u0131kmazlar\u0131 ile derinle\u015fen bir hikaye. Ve ad\u0131m ad\u0131m t\u00fcm toplumu h\u00fccrelerine kadar esir alan bir zihniyetin ifadesi\u201d diyor. Bu hikayenin S\u00fcmerler\u2019den g\u00fcn\u00fcm\u00fcze s\u00fcrd\u00fc\u011f\u00fcne ve ulus-devletlerle daha da kurumla\u015ft\u0131\u011f\u0131na dikkat \u00e7ekiyor.<\/p>\n

\u00d6nder Abdullah \u00d6calan\u2019\u0131n \u201cK\u00fcrdistan s\u00f6m\u00fcrgedir\u201d tespiti ile d\u00fcnyaya kafa tutarak gerillala\u015fan, halkla\u015fan, evrenselle\u015fen bir m\u00fccadele ile bu k\u0131r\u0131m-soyk\u0131r\u0131m karar\u0131n\u0131 bo\u015fa \u00e7\u0131karmak istedi\u011fini dile getiren Nagihan Zilan Yolda\u015f yaz\u0131s\u0131n\u0131 \u015f\u00f6yle tamaml\u0131yor;<\/p>\n

\u201c\u2018Soyk\u0131r\u0131m karar\u0131\u2019 c\u00fcmlesi bir f\u0131rt\u0131na sezgisi… Ger\u00e7ek… D\u00fc\u015fman\u0131n varl\u0131\u011f\u0131n\u0131n harc\u0131na K\u00fcrt\u2019\u00fcn yoklu\u011funa katt\u0131\u011f\u0131ndan bu yana var bu karar. \u015eimdi kritik bir e\u015fikteyiz. B\u0131\u00e7ak kemikte. Topra\u011f\u0131n \u00f6z\u00fcne kar\u0131\u015fmas\u0131n diye beton kald\u0131r\u0131mlarda istiflenen, posta ile kuca\u011f\u0131m\u0131za b\u0131rak\u0131lan de\u011ferlerimizin,<\/p>\n

sokak ortas\u0131nda kanayan analar\u0131m\u0131z\u0131n, panzerlerin alt\u0131nda ezilen \u00e7ocuklar\u0131m\u0131z\u0131n, ilhak edilen topraklar\u0131m\u0131z\u0131n, yak\u0131lan ormanlar\u0131m\u0131z\u0131n intikam\u0131n\u0131 almak i\u00e7in tarihi bir f\u0131rsat ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Met\u00eena\u2019da, Zap\u2019ta, Ava\u015f\u00een\u2019de, \u015eengal\u2019de, Qami\u015flo\u2019da, Koban\u00ea\u2019de, Kirman\u015fa\u2019da, Sil\u00eaman\u00ee\u2019de, Amed\u2019de devreye giren konsept ulus devletlerin topyekun sald\u0131r\u0131 konsepti… Gerilla bunun bilinciyle sava\u015f\u0131yor. Gerillan\u0131n sava\u015f\u0131 onun sonu. Bunu biliyor, \u00e7ok iyi biliyor. \u00c7\u00fcnk\u00fc y\u00fcrek K\u00fcrdistan\u2019da gerillad\u0131r. Y\u00fcrek durursa hayat durur. Y\u00fcre\u011fimizi korumak i\u00e7in sosyal, siyasal, bilimsel elimizden ne geliyorsa onu yapman\u0131n \u2018\u00f6zg\u00fcrl\u00fck zaman\u0131nday\u0131z\u2019. \u201d<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

Bu kritik e\u015fi\u011fi a\u015fman\u0131n ve y\u00fcre\u011fimizi sa\u011flam tutman\u0131n temel slogan\u0131d\u0131r. Rojhilat K\u00fcrdistan\u0131\u2019nda Jina Em\u00een\u00ee\u2019nin katledilmesi ile ba\u015flayan halk serhildan\u0131n\u0131n halklar serhildan\u0131na d\u00f6n\u00fc\u015fmesi, \u0130rani halklardan t\u00fcm d\u00fcnyay\u0131 saran ortak bir s\u00f6ze ve sese d\u00f6n\u00fc\u015fmesi bu e\u015fi\u011fin hissedilmesinden kaynakl\u0131d\u0131r. \u00d6nder \u00d6calan\u2019a d\u00f6n\u00fck komplonun ger\u00e7ekle\u015fti\u011fi d\u00f6nemde de Rojhilat halk\u0131, kad\u0131nlar\u0131 b\u00fcy\u00fck bir serhildana kalkm\u0131\u015f, tehlikenin b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc g\u00f6rerek \u00d6nderli\u011fine, varl\u0131\u011f\u0131na ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahip \u00e7\u0131km\u0131\u015ft\u0131. \u0130kinci ay\u0131n\u0131 doldurmak \u00fczere olan bu s\u00fcre\u00e7 serhildan\u0131 a\u015farak bir halklar devrimine evrilmektedir. Mahabad\u2019\u0131, Qasimlo\u2019yu unutmam\u0131\u015flard\u0131r. Direni\u015flerini direni\u015flerine katarak ya\u015fatmakta, ayn\u0131 sonu ya\u015famamak i\u00e7in Jin J\u00eeyan Azad\u00ee hakikati etraf\u0131nda kenetlenen halklar zincirini olu\u015fturmaktad\u0131rlar. Bu hakikat K\u00fcrt halk\u0131n\u0131n ve kad\u0131n\u0131n kaderinin ortakl\u0131\u011f\u0131n\u0131 g\u00f6ren, Mazdek ve H\u00fcrremlere, Babek ve Hallac-\u0131 Mansur\u2019lara, Zerd\u00fc\u015ft\u2019e uzanan, Med direni\u015finden beslenen bir hakikattir. \u00c7a\u011fda\u015f Kawa\u2019larla \u00e7a\u011fda\u015f Dehak\u2019lara kar\u015f\u0131 halklar\u0131n demokratik sosyalist devrimini y\u00fckseltme, K\u00fcrdistan\u2019dan Ortado\u011fu\u2019ya, Ortado\u011fu\u2019dan d\u00fcnyaya a\u00e7\u0131lma slogan\u0131d\u0131r.<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

2000\u2019li y\u0131llarda K\u00fcrdistanl\u0131 kad\u0131nlar\u0131n sesinden y\u00fckseldi\u011finde T\u00fcrkiyeli kad\u0131nlar\u0131 da h\u0131zla etraf\u0131nda toplamas\u0131 ta\u015f\u0131d\u0131\u011f\u0131 evrensel \u00f6zle ba\u011flant\u0131l\u0131d\u0131r. Demokratik ulus, demokratik \u00f6zerklik ve demokratik konfederalizme y\u00fcrekten inanan, enerjisini demokratik ekolojik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigman\u0131n ya\u015famsalla\u015fmas\u0131na ak\u0131tan T\u00fcrkan Y\u00fcksel-Nudem Nurhak Yolda\u015f\u2019\u0131n bu slogan\u0131n form\u00fcle edilmesinde b\u00fcy\u00fck pay\u0131 vard\u0131r. \u00d6nder \u00d6calan\u2019\u0131n kad\u0131n ve ya\u015fam, yitik kad\u0131n ve yitik ya\u015fam, kad\u0131n ve \u00f6zg\u00fcrl\u00fck aras\u0131nda kurdu\u011fu ba\u011f\u0131, kad\u0131n ve toplumsal \u00f6nc\u00fcl\u00fck \u00e7\u00f6z\u00fcmlemelerini derinden kavrayan bir kad\u0131n bilinci a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015ft\u0131r. Bu kavray\u0131\u015f\u0131 ya\u015fam ve eylem diline d\u00f6n\u00fc\u015ft\u00fcrmeye \u00f6mr\u00fcn\u00fc adayan devrimci bir ki\u015fili\u011fe sahiptir Nudem Yolda\u015f. Kolektif kad\u0131n akl\u0131 ve iradesine olan inan\u00e7, kararl\u0131l\u0131k, bu akl\u0131 olu\u015fturma eyleminin, ekip ruhunun ve kad\u0131n yolda\u015fl\u0131\u011f\u0131n\u0131n ortak \u00fcr\u00fcn\u00fcd\u00fcr Jin J\u00eeyan Azad\u00ee slogan\u0131. Kuzey K\u00fcrdistan\u2019\u0131n en g\u00f6rkemli eylemlerinde on binlerin, y\u00fcz binlerin, Newroz alanlar\u0131nda milyonlar\u0131n a\u011fz\u0131ndan dalga dalga yaym\u0131\u015ft\u0131r devrim ve direni\u015f ruhunu. En y\u00fcksek, en co\u015fkulu sesle at\u0131lm\u0131\u015f, sokaklardan meydanlara, da\u011flara, zindanlara ula\u015farak k\u00f6k\u00fcn\u00fc derinlere salm\u0131\u015ft\u0131r.<\/p>\n

2012 y\u0131l\u0131nda ger\u00e7ekle\u015fen Rojava devrimi ile kad\u0131n devrimini hayk\u0131ran bir slogana d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. K\u00fcrdistan\u2019\u0131n d\u00f6rt par\u00e7as\u0131na, K\u00fcrt\u2019lerin zorunlu-zorla g\u00f6\u00e7 ettirildi\u011fi co\u011frafyalara ula\u015fan bir ses olmu\u015ftur. Rojava devrimi halklar devrimine evrildik\u00e7e Suryani-Keldani, Ermeni, \u00c7erkes, Arap t\u00fcm halklardan kad\u0131nlar\u0131n ortak eylemine y\u00f6n g\u00f6steren, ezilme-s\u00f6m\u00fcr\u00fcden kurtulu\u015fun birlikteli\u011fini anlatan \u00f6zg\u00fcrl\u00fck dilini yaratm\u0131\u015ft\u0131r. Bir devrim slogan\u0131d\u0131r Jin J\u00eeyan Azad\u00ee. Savunmadan e\u011fitime, sa\u011fl\u0131ktan ekonomiye, siyasete kad\u0131n \u00f6rg\u00fctl\u00fc iradesinin, kat\u0131l\u0131m\u0131n\u0131n, e\u015fba\u015fkanl\u0131k ve e\u015fit temsiliyet olarak kurumsalla\u015fmas\u0131n\u0131n dilidir.<\/p>\n

Bu s\u00fcrecin, kad\u0131n devriminin mimar\u0131 \u00d6nder Abdullah \u00d6calan 2013 y\u0131l\u0131n\u0131n 24 Haziran\u2019\u0131nda Zilan yolda\u015f\u0131n \u015fahadet y\u0131ld\u00f6n\u00fcm\u00fc yakla\u015f\u0131rken, \u201c\u0130\u00e7inde bulundu\u011fumuz ya\u015fam ko\u015fullar\u0131 ve bi\u00e7imi s\u0131n\u0131r tan\u0131maz kad\u0131n k\u00f6leli\u011fi ve \u00e7irkinli\u011fine en b\u00fcy\u00fck darbedir. Benim i\u00e7in de ger\u00e7ek bir gurur kayna\u011f\u0131d\u0131r. \u00d6nemli olan, birey ve kurum olarak bu ya\u015fam bi\u00e7iminin \u00f6z\u00fcn\u00fc nas\u0131l dolduraca\u011f\u0131n\u0131zd\u0131r. Bence erke\u011fin m\u00fcdahalesizli\u011finin azami sa\u011fland\u0131\u011f\u0131 ko\u015ful ve formasyonunuz i\u015fin s\u0131rr\u0131n\u0131 te\u015fkil etmektedir. Erke\u011fe de o ko\u015ful alt\u0131nda en ba\u015far\u0131l\u0131 yan\u0131t\u0131 veriyorsunuz\u201d tespitinde bulunur. Sahte a\u015fk aldatmacalar\u0131na ve a\u015fk\u0131n ilkel g\u00fcd\u00fclere indirgendi\u011fine de\u011finerek, \u201cTanr\u0131lar\u0131n b\u00fct\u00fcn kitaplar\u0131 Adem\u2019den beri bu a\u015fk\u0131n \u00f6ld\u00fcr\u00fcm hikayeleriyle doludur. Fakat sizler yine de \u00f6zg\u00fcr veya Jin J\u00eeyan Azad\u00ee sihirli form\u00fcl\u00fcn\u00fc \u00f6\u011fretmeye ve temsil etmeye devam etmelisiniz\u201d der. Bu form\u00fcle ba\u011fl\u0131 kalarak kad\u0131n devrimini k\u00fclt\u00fcrel devrimle tamamlama, etik-estetik ilkeyi ki\u015filik ve ya\u015fama ge\u00e7irme, derinle\u015ftirme sorumlulu\u011fu y\u00fckleyen bir s\u00fcrece girilmi\u015ftir.<\/p>\n

2022 y\u0131l\u0131 \u201ckritik e\u015fik, b\u0131\u00e7ak kemikte\u201d bir y\u0131l. Lozan\u2019\u0131n, TC\u2019nin kurulu\u015funun y\u00fcz\u00fcnc\u00fc y\u0131l\u0131n\u0131n arifesinde k\u00fcresel sermaye ve kara fa\u015fizmi k\u00fcresel ittifakla K\u00fcrt halk\u0131 ve kad\u0131nlar\u0131na \u201csoyk\u0131r\u0131m karar\u0131\u201dn\u0131 dayatmaktad\u0131r. Lozan\u2019\u0131n K\u00fcrt inkar\u0131 \u00fczerine kurulan sistemati\u011fi soyk\u0131r\u0131mla ve d\u00fcnyay\u0131 b\u00fct\u00fcn insanl\u0131\u011f\u0131 tehdit eden toplumk\u0131r\u0131mla tamamlanmak istenmektedir. 21 y\u00fczy\u0131l K\u00fcrt-kad\u0131n y\u00fczy\u0131l\u0131na d\u00f6n\u00fc\u015ft\u00fck\u00e7e, kar\u015f\u0131s\u0131na sistematik kad\u0131n k\u0131r\u0131m\u0131-K\u00fcrt soyk\u0131r\u0131m\u0131-toplumk\u0131r\u0131m konulmaktad\u0131r. Erdo\u011fan\u2019\u0131n \u201cT\u00fcrkiye y\u00fczy\u0131l\u0131\u201dn\u0131 g\u00fcndeme getirmesi, sistematik yok etme mekani\u011finin, kirli ittifak\u0131n y\u00fcr\u00fcrl\u00fckte olaca\u011f\u0131n\u0131n ilan\u0131d\u0131r.<\/p>\n

Jina Em\u00een\u00ee\u2019nin katledilmesi ile Rojhilat K\u00fcrdistan\u0131\u2019ndan y\u00fckselen sesin d\u00fcnya kad\u0131nlar\u0131n\u0131n, halklar\u0131n ortak sesine d\u00f6n\u00fc\u015fmesi 21 y\u00fczy\u0131l\u0131n kad\u0131n ve halklar y\u00fczy\u0131l\u0131 oldu\u011funu kan\u0131tlamaktad\u0131r. Rojhilat K\u00fcrdistan\u0131\u2019nda evrenselle\u015fen Jin J\u00eeyan Azad\u00ee sesi-s\u00f6z\u00fc bir destek verme bi\u00e7iminden \u00e7\u0131km\u0131\u015f, ortak amac\u0131 ve hedefi ortaya koyan bir manifesto olmu\u015ftur. Kad\u0131n ve erkeklerin ortak sesine, s\u00f6z\u00fcne d\u00f6n\u00fc\u015fmesi, kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn erke\u011fin de \u00f6zg\u00fcrle\u015fmesinin g\u00fcvencesi ve garantisi oldu\u011fu toplumsal kabulune i\u015faret etmektedir. Y\u00fczy\u0131l\u0131n manifestosu olarak toplumsal \u00f6zg\u00fcrl\u00fc\u011f\u00fcn yolunu ayd\u0131nlatmaktad\u0131r.<\/p>\n

Jin J\u00eeyan Azad\u00ee;<\/p>\n

D\u00fcnya Demokratik Kad\u0131n Konfederalizmi\u2019nin slogan\u0131d\u0131r. L\u00fcbnan\u2019da, Tunus\u2019ta, Berlin\u2019de ger\u00e7ekle\u015fen kad\u0131n konferanslar\u0131, birbirini tan\u0131ma, anlama ve ortak \u00f6rg\u00fctlenmelere giderek toplumsal sorunlara \u00e7\u00f6z\u00fcm olma ihtiyac\u0131n\u0131 daha derinden hissettirmi\u015ftir. Bu enerjinin a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131\u011f\u0131 g\u00fcc\u00fc yeni ili\u015fkilere, tan\u0131\u015fmalara, ortak a\u011flara, \u00f6rg\u00fctlenmelere ta\u015f\u0131mak \u00f6zg\u00fcrl\u00fckten ve \u00f6zg\u00fcr ya\u015famdan yana olan t\u00fcm kad\u0131nlar\u0131n sorumlulu\u011fundad\u0131r. D\u00fc\u015f\u00fcnsel, \u00f6rg\u00fctsel, eylemsel, ya\u015famsal bu zeminlerde ortaya \u00e7\u0131kan jinerji d\u00fcnyay\u0131 b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerden, sava\u015f ve tecav\u00fczden, s\u00f6m\u00fcr\u00fcn\u00fcn her bi\u00e7iminden kurtarman\u0131n mayas\u0131d\u0131r ve bu maya tutmu\u015ftur…<\/p>\n

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H\u00eaja Zerya 12 Kas\u0131m 2022 Her slogan\u0131n bir ruhu, zaman\u0131 ve mekan\u0131 vard\u0131r. Beslendi\u011fi bir ideoloji ve dayand\u0131\u011f\u0131 bir paradigma vard\u0131r. Tarihsel, toplumsal temeli, bir zihniyet d\u00fcnyas\u0131 vard\u0131r. Toplumsal haf\u0131zan\u0131n dile geli\u015fi, d\u00fc\u015f\u00fcncenin s\u00f6ze d\u00f6k\u00fclmesi ve s\u00f6z\u00fcn kabul g\u00f6rmesi b\u00fcy\u00fck bedelleri, m\u00fccadeleleri gerektirir. Ezilen, s\u00f6m\u00fcr\u00fclen s\u0131n\u0131f, \u0131rk, kad\u0131n, halklar, k\u00fclt\u00fcr ve inan\u00e7lar ger\u00e7e\u011finin dili olan, […]<\/p>\n","protected":false},"author":2,"featured_media":1410,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[53],"tags":[],"class_list":["post-1409","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1409","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/comments?post=1409"}],"version-history":[{"count":5,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1409\/revisions"}],"predecessor-version":[{"id":1415,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1409\/revisions\/1415"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/1410"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=1409"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=1409"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=1409"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}