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G\u00fcc\u00fcn\u00fc kad\u0131n devriminden alan Jinwar\u2019a bir kad\u0131n k\u00f6y\u00fcd\u00fcr demek tek ba\u015f\u0131na yeterli olmayacakt\u0131r. Daha fazla anlam y\u00fcklemek gerekir. Kad\u0131n\u00a0 devriminin toplumsalla\u015fma ve \u00f6zg\u00fcr ya\u015fam\u0131 \u00f6rmede pratik ad\u0131mlar\u0131n\u0131n at\u0131ld\u0131\u011f\u0131 bir mekand\u0131r. Bir devrim, temel dayanaklar\u0131 ne kadar g\u00fc\u00e7l\u00fc olursa olsun toplumsalla\u015fmad\u0131k\u00e7a ve pratikle\u015fmedik\u00e7e g\u00fcc\u00fcn\u00fc, anlam\u0131n\u0131 yitirmeye ba\u015flar. Bunun bilincinde olan kad\u0131n \u00f6zg\u00fcrl\u00fck hareketi, Rojava\/Kad\u0131n Devrimi\u2019nin toplumsalla\u015fma aya\u011f\u0131n\u0131 her zaman g\u00fc\u00e7l\u00fc tutarak bu riski yok etmeye \u00e7al\u0131\u015ft\u0131. G\u00fcc\u00fcn\u00fc kad\u0131n \u00f6zg\u00fcrl\u00fck ideolojisinden alan Kad\u0131n Devrimi, zihinlerde ve ya\u015famlarda daha fazla derinliklere k\u00f6k salmaktad\u0131r.\u00a0 Bir a\u011fac\u0131n damarlar\u0131 ne kadar topra\u011f\u0131n derinliklerine inerse g\u00f6vdesi de gelebilecek zorluklara kar\u015f\u0131 direngen olur. Kad\u0131n a\u00e7\u0131s\u0131ndan da\u00a0 derinliklere inildik\u00e7e\u00a0 sa\u011flam ve g\u00fc\u00e7l\u00fc bir toplumsall\u0131k geli\u015fmektedir. Kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde toplumsalla\u015fma geli\u015ftik\u00e7e ataerkil zihniyet yap\u0131lanmalar\u0131nda da gedikler olu\u015fur. Kad\u0131n\u00a0 m\u00fccadelesini g\u00fc\u00e7l\u00fc \u00f6rerek alternatif sistemini in\u015fa etmektedir. Dolay\u0131s\u0131yla Demokratik modernitenin \u00f6zg\u00fcrl\u00fck ideolojisinin toplumsalla\u015fma aya\u011f\u0131 daha da derinle\u015ferek yayg\u0131nla\u015f\u0131r.<\/p>\n
Ku\u015fkusuz Jinwar\u2019da ideolojik ve felsefik bak\u0131\u015f a\u00e7\u0131s\u0131yla tarihsel toplumsal s\u00fcre\u00e7 i\u00e7erisinde kad\u0131n\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc durumu do\u011fru anlamland\u0131r\u0131p, g\u00fcn\u00fcm\u00fczde ya\u015fanan sorunlara do\u011fru \u00e7\u00f6z\u00fcm \u00fcreterek, Kad\u0131n Devrimi\u2019nin geli\u015fimine hizmet eder.<\/p>\n
Genelde Kurdistan\u2019\u0131n d\u00f6rt par\u00e7as\u0131nda \u00f6zelde Rojava\u2019da tarihin derinliklerinden akarak gelen\u00a0 kad\u0131n eksenli ya\u015fam ilkelerini ve ruhunu Jinwar\u2019da g\u00f6rmek m\u00fcmk\u00fcn. Do\u011fal toplum s\u00fcrecinde ana tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fcn\u00fcn ya\u015fam izleri hem arkeolojik ara\u015ft\u0131rmalarla hem de buralarda ya\u015fayan toplumlar\u0131n ya\u015fam k\u00fclt\u00fcrleriyle g\u00fcn\u00fcm\u00fcze kadar geldi. \u00d6zellikle kapitalist uygarl\u0131k ya\u015fam\u0131na hen\u00fcz bula\u015fmam\u0131\u015f K\u00fcrt kad\u0131nlar\u0131n\u0131n ya\u015fam de\u011ferlerinde\u00a0 bunu g\u00f6rmek m\u00fcmk\u00fcn. Kad\u0131n devrimi a\u00e7\u0131s\u0131ndan do\u011fal toplumun kom\u00fcnal \u00f6zg\u00fcrl\u00fck\u00e7\u00fc ya\u015fam de\u011ferlerine sahip \u00e7\u0131kmak, demokratik, ekolojik, kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma \u0131\u015f\u0131\u011f\u0131nda toplumsalla\u015fman\u0131n geli\u015fmesi b\u00fcy\u00fck anlam ta\u015f\u0131r. Bu a\u00e7\u0131dan Jinwar Projesi deneyim bak\u0131m\u0131ndan bir laboratuvar niteli\u011findedir. \u00d6nder Apo\u2019nun \u201cNeden kad\u0131n kentleri ve \u00f6zg\u00fcr kad\u0131n ya\u015fam alanlar\u0131 olmas\u0131n\u201d belirlemesi bu projenin olu\u015fumuna hem \u0131\u015f\u0131k tutmu\u015f hem de b\u00fcy\u00fck anlam y\u00fckledi.<\/p>\n
Rojava\u2019da Kad\u0131n Devrimi\u2019nin kazan\u0131mlar\u0131n\u0131n g\u00fcvence alt\u0131na al\u0131nmas\u0131 ve kom\u00fcnal ya\u015fam\u0131n \u00f6rg\u00fctlendirilmesini g\u00f6rev bilen, kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesini y\u00fcr\u00fcten \u00f6rg\u00fctl\u00fc kad\u0131nlar, bir araya gelerek Jinwar K\u00f6y Projesi\u2019nin ger\u00e7ekle\u015fmesine karar verir. Bu projeye b\u00fcy\u00fck anlam y\u00fcklendi\u011finden kolektif ak\u0131l ve ortak emekle olu\u015fumu esas al\u0131n\u0131r. Hem projenin \u00e7izim a\u015famas\u0131na hem de s\u00f6zle\u015fmenin yaz\u0131m a\u015famas\u0131na gelinceye kadar bu konuya ilgisi olan, ara\u015ft\u0131ran, kafa yoran, ko\u015fullar gere\u011fi ula\u015f\u0131labilen bir\u00e7ok kad\u0131n\u0131n g\u00f6r\u00fc\u015f ve \u00f6nerisi al\u0131n\u0131r. Umut ve heyecan geli\u015ftiren bir proje oldu\u011fundan Kurdistan\u2019\u0131n d\u00f6rt bir yan\u0131ndan ve Avrupa\u2019dan yo\u011fun bir ilgi geli\u015fir.<\/p>\n
Kad\u0131n Devrimi\u2019nin kazan\u0131mlar\u0131n\u0131n korunmas\u0131 ve geli\u015ftirilmesi i\u00e7in Jinwar K\u00f6y Projesi \u00f6nemli bir rol \u00fcstlendi. Bu a\u00e7\u0131dan her halktan, dinden, mezhepten bulunan kad\u0131nlar\u0131n bir arada kom\u00fcnal bir ya\u015fam\u0131 s\u00fcrd\u00fcrmelerinin b\u00fcy\u00fck bir anlam derinli\u011fi vard\u0131r.<\/p>\n
Anlam derinli\u011fini Jinwar S\u00f6zle\u015fmesinde de g\u00f6rmek m\u00fcmk\u00fcn. \u0130n\u015fa amac\u0131, \u201cKurdistan\u2019da \u00f6zg\u00fcr e\u015f ya\u015fam\u0131n geli\u015ftirilmesi, ahlaki ve politik toplum zemininin g\u00fc\u00e7lenmesi, ekolojik ekonominin geli\u015fmesi, tarih bilincinin kendi k\u00f6kleri \u00fczerinde canlanmas\u0131, do\u011fal t\u0131p bilgeli\u011finin devam ettirilmesi, pedagoji e\u011fitim y\u00f6ntemleriyle \u00e7ocuklar\u0131n b\u00fcy\u00fct\u00fclmesi ve e\u011fitilmesi, etik estetik bilgi ve ya\u015fam anlay\u0131\u015f\u0131yla toplumsal a\u011flar\u0131n g\u00f6zden ge\u00e7irilmesi, kendini ve toplumunu y\u00f6netme sanat\u0131 olan politika ve siyasetin kad\u0131n bilinciyle yo\u011frulmas\u0131, ya\u015fam hakk\u0131 olan \u00f6z savunma bilincinin geli\u015ftirilmesi, bu temelde kad\u0131n ve \u00e7ocuklar\u0131n ya\u015fam\u0131n\u0131n b\u00fct\u00fcnl\u00fckl\u00fc ele al\u0131nmas\u0131\u201d \u015feklinde ifade edilir. Burada ama\u00e7 olarak belirtilen her \u015feyin pratik bir kar\u015f\u0131l\u0131\u011f\u0131 bulunur.<\/p>\n
10 Mart 2017\u2019de temeli at\u0131lan Jinwar\u2019\u0131n a\u00e7\u0131l\u0131\u015f\u0131 25 Kas\u0131m 2018\u2019de ger\u00e7ekle\u015fti. Kad\u0131na kar\u015f\u0131 \u015fiddetle m\u00fccadele g\u00fcn\u00fcnde a\u00e7\u0131l\u0131\u015f\u0131n yap\u0131lmas\u0131 erkek egemen zihniyete kar\u015f\u0131 g\u00fc\u00e7l\u00fc bir cevapt\u0131r. Kad\u0131n k\u00f6y\u00fcnde 31 adet kerpi\u00e7 ev, \u015eifajin Sa\u011fl\u0131k Merkezi, d\u00fckkan, f\u0131r\u0131n, akademi, okul, \u00e7ocuk oyun alanlar\u0131,\u00e7ocuk evi, gen\u00e7lik evi, havuz, hayvan ya\u015fam alanlar\u0131, ortak mutfak ve kendi \u00fcr\u00fcnlerini ekebilecekleri toprak alan bulunmakta. B\u00fct\u00fcnl\u00fck\u00e7\u00fc bir bak\u0131\u015f a\u00e7\u0131s\u0131yla demokratik, ekolojik, kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigman\u0131n bu projeyle ya\u015fam bulmas\u0131 i\u00e7in gerekli yer ve mekan\u0131n sa\u011flanmas\u0131na dikkat edildi. \u00d6rne\u011fin; evlerin \u015fekli, b\u00fcy\u00fckl\u00fc\u011f\u00fc, kullan\u0131lacak malzeme, ye\u015fil alan\u0131n olmas\u0131, ortak ya\u015fam alanlar\u0131, hayvan ya\u015fam alanlar\u0131 vb. her \u015feyin en ince ayr\u0131nt\u0131s\u0131na kadar d\u00fc\u015f\u00fcn\u00fclerek planlan\u0131p pratikle\u015ftirilmesi \u00f6nemlidir.<\/p>\n
Neden kerpi\u00e7 ev?<\/p>\n
Kerpi\u00e7 evlerin do\u011fayla ve mekanla uyumlu yap\u0131lar oldu\u011fu ve ya\u015fama pozitif etkiler yayd\u0131\u011f\u0131 g\u00f6r\u00fcld\u00fc. \u00d6zellikle yazlar\u0131 serin, k\u0131\u015flar\u0131 s\u0131cak ve i\u00e7erideki nemi de dengeledi\u011finden sa\u011fl\u0131k a\u00e7\u0131s\u0131ndan olduk\u00e7a uygun bir malzemedir. Do\u011fal bir \u0131s\u0131tma ve so\u011futma sistemi olu\u015ftu\u011fundan ekonomik a\u00e7\u0131dan da uygundur. Ayd\u0131nlanma ve \u0131s\u0131tma sistemi i\u00e7inde g\u00fcne\u015f enerjisinden yararlan\u0131lmakta. Kerpi\u00e7, g\u00fcne\u015f enerjisinin kullan\u0131m\u0131 ve di\u011fer canl\u0131lara dair ya\u015fam alanlar\u0131n\u0131n olu\u015fturulmas\u0131 paradigman\u0131n ekolojik aya\u011f\u0131n\u0131n ya\u015fam bulmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemli bir ad\u0131md\u0131r. Kurulu\u015f fikrinin olu\u015fumundan itibaren ekolojik d\u00fc\u015f\u00fcncenin etkili olmas\u0131 prati\u011fe de olumlu yans\u0131d\u0131.<\/p>\n
K\u00f6y\u00fcn projesinin \u00e7izimi, yerin bulunmas\u0131, in\u015faat s\u00fcreci k\u0131sacas\u0131 Jinwar\u2019\u0131n olu\u015fum a\u015famalar\u0131n\u0131n her ad\u0131m\u0131 kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ger\u00e7ekle\u015fti\u011finden, yer yer erke\u011fin engellemeleriyle kar\u015f\u0131la\u015f\u0131ld\u0131. \u00d6zellikle Jinwar Projesi\u2019nin ba\u015flang\u0131\u00e7 a\u015famas\u0131nda \u015fimdi zaman\u0131 m\u0131, buras\u0131 hala kad\u0131n k\u00f6y\u00fcn\u00fc kabul edecek a\u015famada de\u011fil, gerek var m\u0131 gibi yakla\u015f\u0131mlarla dolayl\u0131 bir tarzda engelleyici olmaya \u00e7al\u0131\u015f\u0131ld\u0131. Bu yakla\u015f\u0131mlar eril zihniyetin kad\u0131na kar\u015f\u0131 olan g\u00fcvensizli\u011finin ve inan\u00e7s\u0131zl\u0131\u011f\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Kad\u0131nlar gelen ve gelebilecek olumsuz yakla\u015f\u0131mlara kar\u015f\u0131 her anlamda zihnen ve pratik olarak kendilerini haz\u0131rlay\u0131p y\u0131lmadan ve usanmadan projenin ger\u00e7ekle\u015fmesi i\u00e7in b\u00fcy\u00fck m\u00fccadele y\u00fcr\u00fctt\u00fcler. Her ne kadar Rojava Devrimi ger\u00e7ekle\u015fmi\u015f olsa da m\u00fccadele her anlamda devam etmek zorunda. Kad\u0131n her alanda ataerkil zihniyetle k\u0131rank\u0131rana \u00e7at\u0131\u015fmas\u0131n\u0131 ideolojik ve sistemsel olarak s\u00fcreklile\u015ftirerek yol al\u0131yor. Kad\u0131n\u0131n b\u00fct\u00fcnl\u00fck\u00e7\u00fc bir ya\u015fam\u0131 \u00f6rmede att\u0131\u011f\u0131 ilmekler kom\u00fcnal bir ruh ve bilin\u00e7li emekle \u00fcr\u00fcne d\u00f6n\u00fc\u015ft\u00fc Jinwar\u2019da.<\/p>\n
B\u00fct\u00fcnl\u00fckl\u00fc bir bak\u0131\u015f a\u00e7\u0131yla in\u015fa edilen Jinwar\u2019da her \u015feyin derin bir anlam\u0131 oldu\u011fu se\u00e7ilen sembol\u00fcnde de belli olmakta. Hermel otunun tanelerinden yap\u0131lan sembol\u00fcn tarihi bir anlam\u0131 var. Do\u011fal t\u0131pta \u00f6zellikle \u015fifac\u0131 kad\u0131nlar taraf\u0131ndan kullan\u0131lan bu bitkinin yakla\u015f\u0131k 200 hastal\u0131\u011fa iyi geldi\u011fi tespit edildi. B\u00fcy\u00fck bir \u015fifa kayna\u011f\u0131 olan hermel ile yap\u0131lan sembol do\u011fal toplum d\u00f6neminde kad\u0131n\u0131n ke\u015fiflerinden biri olan takvimi de simgeler. 365 adet hermel tanesinden, 12 d\u00fczineden ve \u00fcst k\u0131s\u0131mda 4 par\u00e7aya b\u00f6l\u00fcnecek \u015fekilde yap\u0131l\u0131r. Manas\u0131 365 g\u00fcn, 12 ay ve 4 mevsimdir. Di\u011fer \u00f6nemli bir y\u00f6n\u00fc ise nazardan korunma ya da negatif enerjiyi uzakla\u015ft\u0131rma ama\u00e7l\u0131 Ortado\u011fu halklar\u0131n\u0131n (K\u00fcrt, Arap, S\u00fcryani, Keldani, Ermeni ve T\u00fcrk) genelde evlerinin \u00f6nlerine asmalar\u0131d\u0131r. Halklar\u0131n ortak bir k\u00fclt\u00fcr\u00fc olarak g\u00fcn\u00fcm\u00fcze kadar kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde gelmi\u015ftir. Do\u011fal toplum d\u00f6neminde bilge kad\u0131n\u0131n bin bir emekle elde etti\u011fi icatlar\u0131 yine kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015f olmas\u0131na ra\u011fmen kaybolmakla y\u00fcz y\u00fcze kald\u0131. Bu durumun fark\u0131nda ve bilincinde olan Jinwar\u2019daki kad\u0131nlar \u00f6zellikle do\u011fal t\u0131bb\u0131n geli\u015fmesi i\u00e7in \u015eifajin \u00e7al\u0131\u015fmas\u0131n\u0131 y\u00fcr\u00fct\u00fcr.<\/p>\n
Evet sadece ortak ya\u015fam ve ortak \u00fcretim yeri olmas\u0131n\u0131n \u00e7ok \u00f6tesinde bir anlam\u0131 olan Jinwar\u2019da kad\u0131nlar bilge kad\u0131n gelene\u011fi olan \u015eifajin\u2019i olu\u015fturdu. Binlerce y\u0131ll\u0131k kad\u0131n \u015fifac\u0131l\u0131\u011f\u0131 kad\u0131n k\u00f6y\u00fcnden yeniden canlan\u0131yor…<\/p>\n
Ana tanr\u0131\u00e7an\u0131n diyar\u0131nda sesine ses olmak ve onun \u015fifal\u0131 elleriyle her yerde \u015fifa da\u011f\u0131tmak amac\u0131yla Jinwar\u2019da do\u011fal t\u0131bb\u0131n geli\u015ftiriliyor olmas\u0131 b\u00fcy\u00fck anlam ta\u015f\u0131r. Sa\u011fl\u0131k felsefesi; herkes kendi sa\u011fl\u0131k sorununu kendisi \u00e7\u00f6zmeli yakla\u015f\u0131m\u0131d\u0131r. Ki\u015fi ancak zihnen ve bedenen \u00f6zg\u00fcr oldu\u011funda sa\u011fl\u0131kl\u0131 olabilir.<\/p>\n
\u015eifajin\u2019\u0131n da tarihsel dayanaklar\u0131 \u00e7ok g\u00fc\u00e7l\u00fcd\u00fcr. Tarihin ba\u015flang\u0131c\u0131na do\u011fru yol ald\u0131\u011f\u0131m\u0131zda ana tanr\u0131\u00e7a k\u00fclt\u00fcr\u00fcn\u00fcn etkili oldu\u011fu ya\u015famda herkes sa\u011fl\u0131kl\u0131. Ya\u015fam b\u00fct\u00fcnc\u00fcl oldu\u011fundan (duyguda, d\u00fc\u015f\u00fcncede, ruhta, bedende hen\u00fcz par\u00e7alanma olmad\u0131\u011f\u0131ndan) var olan hastal\u0131klara da kolay \u00e7\u00f6z\u00fcmler \u00fcretilir. Geli\u015ftirilen \u00e7\u00f6z\u00fcmler, \u00f6zellikle do\u011fay\u0131 iyi g\u00f6zlemleyen ve do\u011fay\u0131 ilk \u00f6\u011fretmeni olarak kabul eden bilge kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcndedir. \u015eifager (bilge kad\u0131n) do\u011fayla uyumlu, do\u011fa g\u00fc\u00e7lerini hisseden ve uygulayand\u0131r.<\/p>\n
\u015eifager ( bilge kad\u0131n) do\u011fan\u0131n kar\u015f\u0131l\u0131ks\u0131z \u00e7\u0131kars\u0131z olarak sundu\u011fu bilgisini deneyimleyerek, bilince d\u00f6n\u00fc\u015ft\u00fcrerek pratikle\u015ftirir ve b\u00fcy\u00fck yetenek kazan\u0131r. Sa\u011fl\u0131\u011fa \u00f6nc\u00fcl\u00fck eden bilge kad\u0131n\u0131n, kar elde etme mant\u0131\u011f\u0131 ve para kazanma amac\u0131 olmad\u0131\u011f\u0131ndan t\u00fcm bilgilerini kar\u015f\u0131l\u0131ks\u0131z ve \u00e7\u0131kars\u0131z olarak toplumla payla\u015farak topluma mal eder. Bitkilerden, otlardan ila\u00e7 \u00fcreten \u015fifa da\u011f\u0131tan\u00a0 \u015eifager tarihin ilk doktorlar\u0131d\u0131r ayn\u0131 zamanda. Bilge kad\u0131nlar\u0131n ilk doktorlar oldu\u011fu yap\u0131lan ara\u015ft\u0131rmalar ve g\u00fcn\u00fcm\u00fcze kadar gelen deneyimler g\u00f6sterir. Bu deneyimler kad\u0131n\u0131n kad\u0131na aktard\u0131\u011f\u0131 tecr\u00fcbelerdir. Kimyasal ila\u00e7lar yerine do\u011fadaki bitkilerden elde edilen do\u011fal ila\u00e7lar\u0131 tercih etmek modern t\u0131pta bir gedik a\u00e7t\u0131. Bu m\u00fccadele bilge kad\u0131n\u0131n bug\u00fcnk\u00fc temsilcileri olan \u015eifagerler taraf\u0131ndan y\u00fcr\u00fct\u00fcl\u00fcyor. Zihinsel, ruhsal ve bedensel sa\u011fl\u0131k birbirinden kopuk ele al\u0131nmadan b\u00fct\u00fcnl\u00fck\u00e7\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131yla \u00e7\u00f6z\u00fcm \u00fcretilir. \u00d6rne\u011fin, bir hastal\u0131\u011f\u0131 anlamaya ve iyile\u015ftirmeye \u00e7al\u0131\u015f\u0131rken, t\u00fcm v\u00fccudu ve ki\u015fiyi tan\u0131maya ve \u00e7\u00f6z\u00fcmlemeye \u00e7al\u0131\u015f\u0131r. Sonu\u00e7 yerine, kayna\u011fa inerek ba\u015flang\u0131\u00e7 nedenini bularak ki\u015fiyi sa\u011fl\u0131\u011f\u0131na kavu\u015fturmay\u0131 esas al\u0131r.<\/p>\n
Ataerkil zihniyetten beslenen modern t\u0131pta, insan bedeni ve ruhu birbirinden kopuk ele al\u0131narak adeta bir robota indirgenir. D\u00fcz, mekanik, par\u00e7al\u0131 zihniyet bak\u0131\u015f\u0131, insan bedenini sadece organlar toplam\u0131ndan olu\u015ftu\u011funu esas al\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131 hem par\u00e7al\u0131l\u0131\u011f\u0131 derinle\u015ftirmekte hem de her \u015feyin birbiriyle olan uyum ve ahengini bozar.<\/p>\n
\u015eifajin, do\u011fal t\u0131p i\u00e7in kullan\u0131lacak bitkileri do\u011fadan toplarken bir sanat\u00e7\u0131 hassasiyetiyle do\u011faya yakla\u015f\u0131r. Bitkiler toplan\u0131rken hem do\u011faya zarar vermeme esas al\u0131n\u0131r hem de bitkinin toplanma zaman\u0131 g\u00f6z \u00f6n\u00fcnde bulundurulur.\u00a0 Di\u011fer bir yandan hem mevsim ko\u015fullar\u0131n\u0131n her y\u0131l ayn\u0131 olmamas\u0131 hem de her bitkiye rahat ula\u015fabilmek i\u00e7in \u015eifajin bah\u00e7esi olu\u015fturuldu. Olu\u015fturulan bah\u00e7ede do\u011fal t\u0131pta kullan\u0131lan bitkiler ve meyve a\u011fa\u00e7lar\u0131 yeti\u015ftirilir. Ekoloji, ekonomi ve sa\u011fl\u0131k aras\u0131nda kopmaz bir ba\u011f vard\u0131r. Bu ba\u011f\u0131n g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fc Jinwar\u2019da da g\u00f6r\u00fclmektedir.<\/p>\n
Jinwar\u2019da kolektif in\u015fan\u0131n bir par\u00e7as\u0131 da kendini bulmak i\u00e7in kad\u0131nlar\u0131n olu\u015fturdu\u011fu akademi…<\/p>\n
Jinwar Akademisi\u2019yle Xweb\u00fbnla\u015fma: Akademideki e\u011fitimlerde esas al\u0131nan kad\u0131n\u0131n bilin\u00e7lenmesi ve kendini tan\u0131mas\u0131 sa\u011flanarak kad\u0131n\u0131n ruhuna ve ya\u015fam\u0131na dokunarak de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm ger\u00e7ekle\u015ftirilmeye \u00e7al\u0131\u015f\u0131l\u0131r. Jinwar\u2019da her kad\u0131n\u0131n farkl\u0131 bir ya\u015fam hikayesi vard\u0131r. E\u011fitimlerde kendi ya\u015fam hikayesini anlat\u0131rken, olay ve olgular\u0131 sosyolojik olarak ele al\u0131p \u00e7\u00f6z\u00fcm \u00fcretmeye \u00e7al\u0131\u015f\u0131r. Kad\u0131n\u0131n ya\u015fam hikayesi i\u00e7erisinde kadere boyun e\u011fen y\u00f6nler ile birlikte direngen y\u00f6nler de a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131larak de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcme do\u011fru yol al\u0131n\u0131r. Kad\u0131n ya\u015fam\u0131n\u0131 \u00e7\u00f6le \u00e7eviren erke\u011fi tan\u0131y\u0131p birey olarak de\u011fil, zihniyet olarak ele al\u0131p \u00e7\u00f6z\u00fcmler. Ataerkil zihniyet taraf\u0131ndan kad\u0131n etraf\u0131nda olu\u015fturulan a\u011flar\u0131-ba\u011flar\u0131 do\u011fru \u00e7\u00f6z\u00fcmleyip \u00f6zg\u00fcrle\u015fme \u00f6n\u00fcnde engel olmaktan \u00e7\u0131karmaya \u00e7al\u0131\u015f\u0131r. Jinwar Akademisi\u2019nde g\u00f6r\u00fclen e\u011fitimlerin bir di\u011fer amac\u0131 da kad\u0131n\u0131n kendine olan g\u00fcvenini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Burada e\u011fitime kat\u0131lan herkes hem e\u011fitim veren hem de e\u011fitim alan konumdad\u0131r. Ki\u015finin kendisini tan\u0131mas\u0131 ve yetene\u011fini a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131 a\u00e7\u0131s\u0131ndan bu y\u00f6ntem \u00f6nemlidir. Ara\u015ft\u0131ran-inceleyen, sorgulayan ve \u00e7\u00f6z\u00fcm \u00fcreten bir tarz geli\u015fim sa\u011flar. \u00c7ocuklar\u0131n \u00f6zg\u00fcr yeti\u015fmesi a\u00e7\u0131s\u0131ndan da anne-\u00e7ocuk aras\u0131ndaki ili\u015fkinin ba\u011f\u0131ml\u0131l\u0131k yaratan de\u011fil, \u00f6zg\u00fcrl\u00fck yaratan konumda olmas\u0131 i\u00e7in kar\u015f\u0131l\u0131kl\u0131 \u00e7aba sarf edilerek bilin\u00e7 yarat\u0131l\u0131r.<\/p>\n
Xweb\u00fbnla\u015fma (kendi olma) yolu zorlu olsa da \u00f6zg\u00fcrl\u00fc\u011f\u00fcn tad\u0131na varma hedefi g\u00fc\u00e7leniyor. E\u011fitimlerle a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131l\u0131p kendi olma yolunda birbirine g\u00fc\u00e7 vererek kom\u00fcnal bir ya\u015fam\u0131 ilmek ilmek \u00f6r\u00fcl\u00fcr. Jinwar\u2019da ya\u015fayan kad\u0131nlar ataerkil zihniyetin kad\u0131na \u00e7izdi\u011fi kaderi de\u011fi\u015ftirmek ve kendi ya\u015fam\u0131n\u0131 kendisi olu\u015fturma yani xweb\u00fbnla\u015fmak i\u00e7in b\u00fcy\u00fck \u00e7aba sarf etti. Bug\u00fcne kadar varl\u0131k olarak g\u00f6r\u00fclmedi\u011fi, bir hi\u00e7 olarak yakla\u015f\u0131lan bir ortamdan kendisinin de\u011ferli oldu\u011fu, ya\u015fam\u0131 hakk\u0131nda fikrinin soruldu\u011fu ve kendisinin karar verdi\u011fi bir ortama gelen kad\u0131n ilk ba\u015fta anlam vermekte zorlan\u0131r. E\u011fitimlerle ve payla\u015f\u0131mlarla bu zorlanmalar\u0131n\u0131 rahat a\u015ft\u0131. Kendisine k\u00f6le gibi, m\u00fclk gibi yakla\u015fan\u0131n olmad\u0131\u011f\u0131, geleneksel bir ya\u015fam bi\u00e7iminden ayr\u0131 olan bu ortam\u0131 anlamland\u0131rmaya \u00e7al\u0131\u015ft\u0131k\u00e7a da geli\u015fti.<\/p>\n
Jinwar\u2019\u0131n ya\u015fam felsefesinde kad\u0131na dayat\u0131lan ma\u011fduriyet, bask\u0131, s\u00f6m\u00fcr\u00fc, \u015fiddet, kad\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 yok sayan anlay\u0131\u015f ve zihniyetle m\u00fccadele daimidir. \u00d6zg\u00fcr ya\u015fam alan\u0131 oldu\u011fundan, bir s\u0131\u011f\u0131nma yeri olarak yakla\u015f\u0131lan anlay\u0131\u015flar kabul edilmeyerek m\u00fccadele edilir. Erke\u011fin k\u00f6leci yakla\u015f\u0131m\u0131n\u0131 reddeden demokratik kom\u00fcnal bir ya\u015fam aray\u0131\u015f\u0131nda olan ve bu ya\u015fam\u0131 geli\u015ftirmek isteyen her kad\u0131na kap\u0131s\u0131 a\u00e7\u0131kt\u0131r. Demokratik, ekolojik, kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigman\u0131n ya\u015fam bulmas\u0131nda \u00f6nemli bir modeldir. Bu a\u00e7\u0131dan Jinwar toplumsal sorunlar\u0131 anlama ve \u00e7\u00f6z\u00fcm y\u00f6ntemi bulmada laboratuvar rol\u00fc oynar.<\/p>\n
Kom\u00fcnal Ya\u015fam Meclisle Geli\u015fiyor: Kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinde \u00f6nemli bir mihenk ta\u015f\u0131 olan Jinwar\u2019da kad\u0131nlar kendilerini meclis \u015feklinde \u00f6rg\u00fctledi. Demokrasinin, e\u015fitli\u011fin, kat\u0131l\u0131mc\u0131l\u0131\u011f\u0131n, ele\u015ftiri ve \u00f6zele\u015ftirinin geli\u015fti\u011fi, kendi kararlar\u0131n\u0131 kendilerinin ald\u0131\u011f\u0131 demokratik bir ortam olu\u015fturulur. Farkl\u0131l\u0131klar\u0131 kendi i\u00e7erisinde bar\u0131nd\u0131r\u0131r yani her kad\u0131n kendi rengi, dili ve k\u00fclt\u00fcr\u00fcyle ya\u015fama kat\u0131l\u0131r. \u00c7ok renklilik, \u00e7ok dillilik ve \u00e7ok k\u00fclt\u00fcrl\u00fcl\u00fck \u00f6nemli bir \u00f6zelliktir. Do\u011frudan kat\u0131l\u0131m ilkesi \u00e7er\u00e7evesinde her konu hakk\u0131nda herkesin kendi anadiliyle s\u00f6z s\u00f6yleme hakk\u0131 bulunur. K\u00f6y\u00fcn ihtiya\u00e7lar\u0131n\u0131n tespitinde, ya\u015fanan sorunlara \u00e7\u00f6z\u00fcm \u00fcretmede karar a\u015famalar\u0131na giderken \u00f6zg\u00fcr bir \u015fekilde tart\u0131\u015fma y\u00fcr\u00fct\u00fcl\u00fcr. \u00d6zellikle kendi kararlar\u0131n\u0131 kendilerinin al\u0131yor olmas\u0131, erkek zihniyetinin onu varl\u0131k olarak g\u00f6rmeyen ve her t\u00fcrl\u00fc karar\u0131 erke\u011fin ald\u0131\u011f\u0131 yakla\u015f\u0131ma kar\u015f\u0131 duru\u015f m\u00fccadele gerek\u00e7esidir.<\/p>\n
Ayn\u0131 \u015fekilde \u00e7ocuklar da gen\u00e7lerde\u00a0 kendi meclislerini \u00f6rg\u00fctleyerek demokratik, ekolojik ve kom\u00fcnal ilkelerin nas\u0131l ya\u015fam bulaca\u011f\u0131na dair kendi e\u011fitim, oyun, k\u00fclt\u00fcrel etkinliklere dair kararlar\u0131n\u0131 al\u0131r. \u00d6zellikle kendilerine ait yerlerinin olmas\u0131 \u00e7ocuklar\u0131n da gen\u00e7lerinde kendi olabilme ve \u00f6z iradelerini kazanabilmeleri a\u00e7\u0131s\u0131ndan da \u00f6nemlidir. \u00c7ocuklar ve gen\u00e7ler annelerinin kendilerine klasik anne gibi yakla\u015f\u0131mlar\u0131 kabul etmeyerek ele\u015ftiri konusu yapar. \u00d6zellikle annenin kendisine hak g\u00f6rd\u00fc\u011f\u00fc sesini y\u00fckseltme, dayak gibi yakla\u015f\u0131mlara y\u00f6nelmelerini kabul etmeyerek toplant\u0131lar\u0131nda ele\u015ftiri konusu yaparak annenin \u00f6z ele\u015ftiri vermesi i\u00e7in karar al\u0131r. K\u00f6y\u00fcn ilkesel bir karar\u0131 oldu\u011fu i\u00e7in bu kararlar\u0131 genellikle pratikle\u015fir.<\/p>\n
K\u00f6y\u00fcn ya\u015fam felsefesinde ba\u015f\u0131bo\u015f gezme, emeksizlik ay\u0131plan\u0131r. \u00c7al\u0131\u015fmayan ele\u015ftirilir. Herkesin kendini ifade edebilece\u011fi, yetene\u011fini geli\u015ftirebilece\u011fi \u00e7al\u0131\u015fma ko\u015fullar\u0131 var. Ya\u015fam\u0131n g\u00fczelle\u015fmesi i\u00e7in kad\u0131nlar da \u00e7ocuklar da emek verir. Jinwar\u2019da kad\u0131nlar uzun s\u00fcreli ya da k\u0131sa s\u00fcreli kal\u0131p kalmayaca\u011f\u0131 konusunda kendi kararlar\u0131n\u0131 kendileri verir.<\/p>\n
Rojava Devrimi\u2019nin Jinwar\u2019daki anlam derinli\u011finin fark\u0131na varan ve duyan d\u00fcnyan\u0131n bir\u00e7ok \u00fclkesinden farkl\u0131 ya\u015fam aray\u0131\u015f\u0131 olan enternasyonallerin ilgi oda\u011f\u0131 halindedir. \u0130n\u015fa a\u015famas\u0131ndan itibaren merak ve ilgiyle yakla\u015ft\u0131lar. Kapitalist modernist ya\u015fama kar\u015f\u0131 direnen ve kom\u00fcnal ya\u015fam aray\u0131\u015f\u0131nda olan bir\u00e7ok enternasyonalist Jinwar\u2019\u0131n kurulu\u015fundan sonrada gelip belli bir d\u00f6nem bizzat k\u00f6yde kalarak, hem kom\u00fcnal ya\u015fam ruhunu hissetme hem de ya\u015famay\u0131 tercih etmeleri zihnen ve moral olarak g\u00fc\u00e7lenmelerini sa\u011flad\u0131. Gittikleri her yerde bu alternatif kom\u00fcnal ya\u015fam\u0131n ta\u015f\u0131y\u0131c\u0131lar\u0131 ve direngen damarlar\u0131 oldular. Ve olmaya da devam ediyorlar. Kapitalist modernite ataerkil zihniyetiyle \u015fekillenen \u015fehir ya\u015fam\u0131na kar\u015f\u0131 alternatif kom\u00fcnal bir ya\u015fam\u0131n in\u015fa edildi\u011fi k\u00f6y modeli d\u00fcnyan\u0131n bir\u00e7ok yerinde uygulanabilir. Jinwar\u2019\u0131 gelip g\u00f6rm\u00fc\u015f, ya\u015fam\u0131\u015f ekolojist, anti kapitalist, sosyalist, feminist \u00f6zcesi kapitalist modernite kar\u015f\u0131t\u0131 olan bireyler, Jinwar\u2019la dayan\u0131\u015fma a\u011f\u0131n\u0131 ve ba\u011f\u0131n\u0131 s\u00fcrd\u00fcrmekte; her alanda eylem ve etkinlikler geli\u015ftirdi.<\/p>\n
Zorda kalm\u0131\u015f, erkek zulm\u00fcnden, hakaretinden b\u0131km\u0131\u015f, kendi olmak isteyen, art\u0131k erkeklik hikayelerine alet olmak istemeyen kad\u0131nlar\u0131n yeri. Bu a\u00e7\u0131dan insanl\u0131\u011fa, topluma, kad\u0131na ve do\u011faya kar\u015f\u0131 uygulanan t\u00fcm s\u00f6m\u00fcr\u00fc ve tahakk\u00fcm y\u00f6ntemlerine, kad\u0131na kar\u015f\u0131 uygulanan \u015fiddet, emek s\u00f6m\u00fcr\u00fcs\u00fc, ya\u015fam haklar\u0131n\u0131 gasp etme, cinsiyet\u00e7ilik, milliyet\u00e7ilik, dincilik ve bilimcilik uygulamalar\u0131na kar\u015f\u0131 b\u00f6ylesi alanlar\u0131n \u00e7o\u011falt\u0131lmas\u0131 kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Her daim kad\u0131n ya\u015fam ilkelerini ve kaynaklar\u0131n\u0131 kendisi yaratmaya \u00e7al\u0131\u015fan jinwar\u2019daki kad\u0131nlar\u00a0 ataerkil zihniyete kar\u015f\u0131 ba\u015fkald\u0131rarak kom\u00fcnle\u015ferek\u00a0 yoluna emin ad\u0131mlarla devam ediyor.<\/p>\n
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\u2018Kendine ait bir odam\u0131z olmal\u0131\u2019 demi\u015fti Virgina Wolf… Rojava Kad\u0131n Devrimi\u2019nin i\u00e7inde ye\u015feren Jinwar 8 y\u0131ll\u0131k deneyimi ile kad\u0131nlar i\u00e7in \u00f6nemli bir deneyim biriktirdi.<\/p>\n
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G\u00fcc\u00fcn\u00fc kad\u0131n devriminden alan Jinwar\u2019a bir kad\u0131n k\u00f6y\u00fcd\u00fcr demek tek ba\u015f\u0131na yeterli olmayacakt\u0131r. Daha fazla anlam y\u00fcklemek gerekir. Kad\u0131n\u00a0 devriminin toplumsalla\u015fma ve \u00f6zg\u00fcr ya\u015fam\u0131 \u00f6rmede pratik ad\u0131mlar\u0131n\u0131n at\u0131ld\u0131\u011f\u0131 bir mekand\u0131r. Bir devrim, temel dayanaklar\u0131 ne kadar g\u00fc\u00e7l\u00fc olursa olsun toplumsalla\u015fmad\u0131k\u00e7a ve pratikle\u015fmedik\u00e7e g\u00fcc\u00fcn\u00fc, anlam\u0131n\u0131 yitirmeye ba\u015flar. Bunun bilincinde olan kad\u0131n \u00f6zg\u00fcrl\u00fck hareketi, […]<\/p>\n","protected":false},"author":5,"featured_media":1641,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[78,32],"tags":[],"class_list":["post-1640","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jineoloji-akademisi","category-tirki"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1640","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/comments?post=1640"}],"version-history":[{"count":1,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1640\/revisions"}],"predecessor-version":[{"id":1642,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1640\/revisions\/1642"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/1641"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=1640"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=1640"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=1640"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}