2. B\u00d6L\u00dcM<\/p>\n
Kad\u0131n y\u00fczy\u0131l\u0131 ve kad\u0131n devrimleri y\u00fczy\u0131l\u0131 olmaya do\u011fru yol al\u0131rken \u00f6nemli bir m\u00fccadele tarihi ve deneyimine sahip feminist hareket kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma ve kad\u0131n modernitesinin \u00f6nemli bir bile\u015feni olma \u00f6zelli\u011fi ta\u015f\u0131yor. Kad\u0131n ve toplum k\u0131r\u0131m d\u00fczeni olan k\u00fcresel kapitalist s\u00f6m\u00fcr\u00fc sistemine kar\u015f\u0131 demokratik modernite g\u00fc\u00e7leri birlikte m\u00fccadele etme ve \u00e7\u00f6z\u00fcm \u00fcretme sorumlulu\u011fu ile kar\u015f\u0131 kar\u015f\u0131yalar.<\/p>\n
Kad\u0131n \u00f6zg\u00fcrl\u00fck hareketleri i\u00e7inde \u00f6nemli bir yeri olan feminist hareket de \u201cilk ve son s\u00f6m\u00fcrge ulus kad\u0131n\u201d m\u00fccadelesini radikal demokrasi, demokratik sosyalizm m\u00fccadelesiyle bulu\u015fturan bir a\u015famaya ta\u015f\u0131ma sorumlulu\u011fu ile kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Abya Yala\u2019dan Avrupa\u2019ya, Asya\u2019dan Afrika\u2019ya, Afganistan\u2019dan Belucistan\u2019a, K\u00fcrdistan ve Ortado\u011fu\u2019ya \u00f6zg\u00fcr ya\u015fam ve d\u00fcnya aray\u0131\u015f\u0131nda olan halklar\u0131n ve kad\u0131nlar\u0131n Jin J\u00eeyan Azad\u00ee ortak sesi ve eylemi etraf\u0131nda bir araya geli\u015fi b\u00f6yle bir ihtiyac\u0131n \u00fcr\u00fcn\u00fc. Son on y\u0131llar\u0131n k\u00fcresel kad\u0131n eylemlerinin temel g\u00fcndemi olan s\u00f6m\u00fcr\u00fcs\u00fcz, \u015fiddetsiz, cinsiyet\u00e7i ideolojilerden ve erkek-devlet sisteminden ar\u0131nm\u0131\u015f bir d\u00fcnya istemi ve \u00f6zlemi de bu aray\u0131\u015f\u0131n \u00fcr\u00fcn\u00fc.<\/p>\n
Kad\u0131n sorunu modernist, liberal politikalarla \u00e7\u00f6z\u00fclemeyecek kadar k\u00f6kl\u00fcd\u00fcr. \u00c7\u00f6z\u00fcm\u00fc de k\u00f6kl\u00fc zihniyet d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc, ki\u015filik ve ya\u015famda demokratik, toplumsal de\u011fi\u015fimi gerektirmektedir. Bunun i\u00e7in ideolojik, politik, \u00f6rg\u00fctsel m\u00fccadeleyi radikalle\u015ftirmek ve s\u00fcreklile\u015ftirmek \u00f6nemli bir ad\u0131m olmaktad\u0131r.<\/p>\n
2000\u2019li y\u0131llar\u0131n ilk \u00e7eyre\u011finin sonuna yakla\u015f\u0131rken y\u00fczy\u0131l\u0131m\u0131z\u0131 kad\u0131n \u00f6zg\u00fcrl\u00fck y\u00fczy\u0131l\u0131na \u00e7evirme, toplumsal \u00f6zg\u00fcrl\u00fck devrimini kad\u0131n devrimiyle ta\u00e7land\u0131rma zemini daha g\u00fc\u00e7l\u00fcd\u00fcr. \u00c7eyrek y\u00fczy\u0131la damgas\u0131n\u0131 vuran 3. D\u00fcnya Sava\u015f\u0131 yeni hamlelerle boyutlan\u0131rken hem halklar hem kad\u0131nlar cephesinden \u00f6zg\u00fcr ya\u015fam ve d\u00fcnya direni\u015finde \u0131srardan ba\u015fka varolu\u015f se\u00e7ene\u011fi kalmam\u0131\u015ft\u0131r. Kad\u0131nlar erkek egemen sistem, devletli paradigma ve demokratik toplum paradigmas\u0131 etraf\u0131nda yo\u011funla\u015fan bu sava\u015fta bir taraft\u0131r. Demokratik toplum ve kad\u0131n \u00f6zg\u00fcrl\u00fck paradigmas\u0131yla yol alarak varl\u0131\u011f\u0131n\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ger\u00e7ekle\u015ftirme imkanlar\u0131n\u0131 \u00e7o\u011faltmak g\u00fc\u00e7l\u00fc ve ortak bir m\u00fccadeleden ge\u00e7iyor.<\/p>\n
2016\u2019da Arjantin\u2019de ba\u015flayan \u201cBir Ki\u015fi Daha Eksilmeyece\u011fiz\u201d eylemleri k\u0131talar aras\u0131 bir eylem g\u00fcc\u00fcne d\u00f6n\u00fc\u015ft\u00fc. Ayn\u0131 y\u0131l Polonya\u2019da k\u00fcrtaj hakk\u0131 i\u00e7in on binlerce kad\u0131n\u0131n kat\u0131ld\u0131\u011f\u0131 grev ger\u00e7ekle\u015fti. 2017 8 Mart\u2019\u0131nda ABD\u2019de ger\u00e7ekle\u015fen ve Donald Trump\u2019\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc siyaseti protesto eden \u201ckad\u0131ns\u0131z bir g\u00fcn\u201d genel grevi ayn\u0131 zamanda tekelle\u015fmeye ve t\u00fcketim k\u00fclt\u00fcr\u00fcne kar\u015f\u0131 bir tutumdu. Bir y\u0131l sonra 2018 8 Mart\u2019\u0131nda \u0130spanya\u2019da milyonlarca kad\u0131n\u0131n kat\u0131ld\u0131\u011f\u0131 bir g\u00fcnl\u00fck kad\u0131n grevi cinsel s\u00f6m\u00fcr\u00fc ve \u015fiddete kar\u015f\u0131 ortak bir ses olurken, ayn\u0131 zamanda e\u015fit i\u015fe e\u015fit \u00fccret talebini g\u00fcndemle\u015ftirmekteydi. 2019\u2019da \u015eili\u2019den ba\u015flay\u0131p Abya Yala (Latin Amerika)\u2019ya, oradan Avrupa ve d\u00fcnyan\u0131n bir\u00e7ok \u00fclkesine yay\u0131lan Las Tesis Dans\u0131 kad\u0131na y\u00f6nelik \u015fiddete, cinsiyet ayr\u0131mc\u0131l\u0131\u011f\u0131na kar\u015f\u0131 milyonlar\u0131 harekete ge\u00e7irdi.<\/p>\n
Farkl\u0131 \u00fclkelerde, benzer gerek\u00e7elerle de\u011fi\u015fik eylem bi\u00e7imleri devam etmektedir. Hindistan\u2019da kad\u0131n doktora tecav\u00fcz edilmesi ve katledilmesine d\u00f6n\u00fck ger\u00e7ekle\u015ftirilen geni\u015f kat\u0131l\u0131ml\u0131 kad\u0131n eylemleri etraf\u0131nda toplanan jinerji ve sinerji bunlardan bir tanesi. Bu eylemlerde kad\u0131na y\u00f6nelik \u015fiddet, s\u00f6m\u00fcr\u00fc kadar s\u0131n\u0131fsal ve toplumsal taleplerin dile geli\u015fi, kapitalist sistem s\u00f6m\u00fcr\u00fcs\u00fcne kar\u015f\u0131 duru\u015f feminist hareketler a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Amerika k\u0131tas\u0131nda % 99 \u0130\u00e7in Feminizm: Bir Manifesto ad\u0131nda bir kitap yay\u0131nlayarak anti-kapitalist m\u00fccadeleden yana olduklar\u0131n\u0131 ilan ederler. Liberal feminizmin bu d\u00fczeyde etkili ve \u00f6n planda olmas\u0131n\u0131n \u00f6zele\u015ftirisini vererek s\u00f6m\u00fcr\u00fc sisteminden etkilenen b\u00fct\u00fcn kesimlerle bulu\u015fma \u00e7a\u011fr\u0131s\u0131nda bulunurlar.<\/p>\n
Son y\u0131llarda L\u00fcbnan, Tunus, Hamburg gibi merkezlerde yap\u0131lan uluslararas\u0131 kad\u0131n konferanslar\u0131, d\u00fcnya kad\u0131n y\u00fcr\u00fcy\u00fc\u015fleri gibi \u00f6nemli bulu\u015fmalar ya\u015fanmaktad\u0131r. Abya Yala (Latin Amerika)\u2019dan Afrika\u2019ya, Asya, Avrupa ve d\u00fcnyaya a\u00e7\u0131lan bu bulu\u015fmalar, deneyim payla\u015f\u0131m\u0131, ortak m\u00fccadele alanlar\u0131n\u0131 yaratman\u0131n ad\u0131mlar\u0131d\u0131r. Bu bulu\u015fmalarda kad\u0131n \u00f6zg\u00fcrl\u00fck sorunu ve m\u00fccadelesinin benzerli\u011fini g\u00f6rerek yak\u0131ndan birbirini tan\u0131ma, \u00f6rg\u00fctlenmede zay\u0131f ve g\u00fc\u00e7l\u00fc yanlar\u0131 tespit etme, olumlu deneyimlerden g\u00fc\u00e7 alma geli\u015fmektedir. D\u00fcnya demokratik kad\u0131n konfederalizmini \u00f6rmede feminist hareketin devlet ve iktidar d\u0131\u015f\u0131 m\u00fccadele aray\u0131\u015f\u0131na g\u00fc\u00e7 vermekte, ekolojik ve demokratik toplum m\u00fccadelesine daha aktif kat\u0131lmaya te\u015fvik etmektedir. Bu kat\u0131l\u0131m\u0131 engelleyen temel baz\u0131 t\u0131kan\u0131kl\u0131k noktalar\u0131n\u0131 sorgulama, a\u015fma ve yeni a\u00e7\u0131l\u0131mlar yapman\u0131n \u00f6n\u00fcn\u00fc a\u00e7maktad\u0131r.<\/p>\n
\u0130deolojik a\u00e7\u0131dan;<\/p>\n
Program ve politika olarak;<\/p>\n
\u00d6rg\u00fctsel a\u00e7\u0131dan;<\/p>\n
Feminist hareketin kapitalist sisteme, emek-beden s\u00f6m\u00fcr\u00fcs\u00fcne, cinsel \u015fiddet ve tecav\u00fcze, kad\u0131n katliamlar\u0131na kar\u015f\u0131 k\u00fcresel eylem g\u00fcc\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131 umut vericidir. Kad\u0131n ezilmi\u015fli\u011fi ve s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn kapitalist s\u00f6m\u00fcr\u00fc ile ba\u011f\u0131n\u0131 kuran anti-kapitalist talepler ve eylem \u00e7izgisi \u00f6ne \u00e7\u0131kmaktad\u0131r.<\/p>\n
Feminist hareket i\u00e7inde 2015\u2019ler sonras\u0131 geli\u015fen hareketlilik t\u0131kan\u0131kl\u0131k noktalar\u0131n\u0131 a\u015fma e\u011filimine i\u015faret etmekte, ancak d\u00f6nemsel kalmaktad\u0131r. \u00a0\u00a0Milyonlar\u0131 harekete ge\u00e7iren uluslararas\u0131 feminist eylemlerde anti-kapitalist, anti-s\u00f6m\u00fcrgeci, anti-fa\u015fist e\u011filim g\u00fc\u00e7lenmektedir. K\u0131talararas\u0131 geli\u015fen kad\u0131n y\u00fcr\u00fcy\u00fc\u015fleri, grevleri, Las Tesis dans\u0131 gibi eylemler sorunu g\u00f6r\u00fcn\u00fcr k\u0131ld\u0131\u011f\u0131 gibi ortak m\u00fccadele zemini ve aray\u0131\u015flar\u0131n\u0131 g\u00fc\u00e7lendirmekte, ortak \u00e7\u00f6z\u00fcm yolunu g\u00f6stermektedir. Feminist hareket demokratik modernite g\u00fc\u00e7lerinin en radikal bile\u015feni olma potansiyeline sahiptir. Cinsler aras\u0131 \u00e7eli\u015fki toplumsal sorunun kayna\u011f\u0131 iken \u00e7\u00f6z\u00fcm\u00fc de en radikal m\u00fccadele konusudur. Bu radikalizmi toptan ortadan kald\u0131ran, eylemsizli\u011fi bir varolu\u015f bi\u00e7imi olarak tan\u0131mlayan ideolojik e\u011filimler liberalizmle ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n
Kad\u0131n kimli\u011fini, do\u011fas\u0131n\u0131, tarihi ve k\u00fclt\u00fcr\u00fcn\u00fc mu\u011flakla\u015ft\u0131rarak bilinmezli\u011fe s\u00fcr\u00fckleme, neoliberalizmden beslenen yeni bir metafizik olarak ileri s\u00fcr\u00fclmektedir. Queer Teori, feminist kuram ve eylemin tarihsel, toplumsal zeminini kurutmaya d\u00f6n\u00fck \u00e7\u0131k\u0131\u015flar buradan beslenmekte, kad\u0131n\u0131n varl\u0131k ve \u00f6zg\u00fcrl\u00fck m\u00fccadelesini anlams\u0131zla\u015ft\u0131rma tehlikesiyle y\u00fczy\u00fcze b\u0131rakmaktad\u0131r. Bu y\u00fczden feminist \u00e7evreler i\u00e7inden geli\u015ftirilen baz\u0131 ele\u015ftirilerde \u201cfeminist hareket i\u00e7inden geli\u015fen bir kar\u015f\u0131-devrim\u201d olarak yorumlanmakta ve reddedilmektedir.<\/p>\n
Radikal demokrasi m\u00fccadelesinin feminist \u00f6znesi; kad\u0131n\u0131n toplumsal kimli\u011fine dayan\u0131r. \u0130deolojik, \u00f6rg\u00fctsel, eylemsel olarak sistem-kar\u015f\u0131t\u0131d\u0131r. \u0130ktidar ve devletle uyu\u015fmaz karakterdedir. Bu \u00f6ze uygun toplumsalla\u015fmay\u0131, devrimcili\u011fi, \u00f6rg\u00fctlenmeyi, m\u00fccadeleyi geli\u015ftirdi\u011fi oranda ba\u015far\u0131 \u015fans\u0131n\u0131 elde edecektir. Kapitalizme, end\u00fcstriyalizme, ulus-devlet sistemati\u011fine kar\u015f\u0131 toplumsal ya\u015fam\u0131n b\u00fct\u00fcn alanlar\u0131nda \u00f6rg\u00fctlenmek, \u00f6zsavunma g\u00fcc\u00fcn\u00fc geli\u015ftirmek hayati \u00f6nemde. \u0130deolojik, k\u00fclt\u00fcrel, ekonomik, askeri, siyasi, ahlaki vb her boyutta dayat\u0131lan \u015fiddet ve sald\u0131r\u0131lar\u0131 bo\u015fa \u00e7\u0131karacak bilin\u00e7, \u00f6rg\u00fctlenme, politika ve eylem b\u00fct\u00fcnl\u00fckl\u00fc bir m\u00fccadeleyi gerektirir.<\/p>\n
S\u00fcreklile\u015fen eylem ve m\u00fccadele hatt\u0131n\u0131 yakalama giri\u015fimleri \u00f6nemsenmesi ve toplumsal m\u00fccadele alanlar\u0131yla bulu\u015fturulmas\u0131 gereken noktalard\u0131r. Kad\u0131n\u0131n ulusal, s\u0131n\u0131fsal, \u0131rk, inan\u00e7, k\u00fclt\u00fcr gibi \u00e7o\u011ful karakterli kimli\u011fine sahip \u00e7\u0131kma, feminist m\u00fccadeleyi bu kapsama ta\u015f\u0131ma kad\u0131n \u00f6zg\u00fcrl\u00fck \u00e7izgisinin ve kad\u0131n devriminin bir gere\u011fidir. Buna denk politika, \u00f6rg\u00fct ve eylem \u00e7izgisini zenginle\u015ftirerek demokratik ittifak alanlar\u0131n\u0131 \u00e7o\u011faltmak, geli\u015ftirmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Demokratik uygarl\u0131k tarihini, karanl\u0131kta kalan kad\u0131n tarihini ayd\u0131nlatmada feminist ara\u015ft\u0131rmalar\u0131n, d\u00fc\u015f\u00fcn\u00fcrlerin, siyasal \u00f6nc\u00fclerin ve m\u00fccadelenin katk\u0131s\u0131 b\u00fcy\u00fckt\u00fcr. 20. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011finden itibaren bu m\u00fccadelenin radikal \u00f6z\u00fcn\u00fcn demokratik modernite g\u00fc\u00e7leri ile bulu\u015fmas\u0131n\u0131 engellemeyi ama\u00e7layan devlet politikalar\u0131na h\u0131z verilmi\u015ftir. BM \u00e7at\u0131s\u0131 alt\u0131nda ger\u00e7ekle\u015fen konferans, mikro kredi ve sivil toplum \u00f6rg\u00fctlenmeleri ile devlet-h\u00fck\u00fcmet politikalar\u0131na endekslenen kad\u0131n g\u00fcndemi ve m\u00fccadelesine evrilmi\u015ftir. \u00dcniversitelerde a\u00e7\u0131lan kad\u0131n ara\u015ft\u0131rmalar\u0131 b\u00f6l\u00fcmleri, k\u00fcrs\u00fcler bu aray\u0131\u015f\u0131n y\u00f6n\u00fcn\u00fc belirleyen, devlet\u00e7i sistem ve zihniyet s\u0131n\u0131r\u0131nda tutan bir rol oynamaktad\u0131r. \u00d6\u011frenilecek bilginin, yap\u0131lacak ara\u015ft\u0131rman\u0131n, yaz\u0131lacak konunun, kitab\u0131n, kelimenin i\u00e7eri\u011fine kadar bir m\u00fcdahale s\u00f6z konusudur.<\/p>\n
Kad\u0131nlar\u0131n ve kad\u0131n kurumlar\u0131n\u0131n hangi g\u00fcndeme kilitleneceklerini, ekonomik alanda hangi i\u015fleri yapacaklar\u0131n\u0131, nas\u0131l \u00f6rg\u00fctleneceklerini ve ya\u015fayacaklar\u0131n\u0131 belirleyen s\u0131n\u0131rlar olu\u015fturulmaktad\u0131r. Feminist teori ve prati\u011fi modernist d\u00fc\u015f\u00fcnce s\u0131n\u0131r\u0131nda tutma; k\u00fc\u00e7\u00fck gruplara b\u00f6lerek etkisizle\u015ftirme; sokaktan-toplumsal zeminden kopararak marjinalle\u015ftirme; ideolojik, politik, \u00f6rg\u00fctsel olarak denetimde tutma, devlet-iktidar s\u0131n\u0131rlar\u0131na \u00e7ekme k\u00fcresel hegemonik bir politika olarak devrededir. Feminist hareketin bu denetimi a\u015fabilmesi, devletli sistemin \u00f6zel sava\u015f politikalar\u0131n\u0131 bo\u015fa \u00e7\u0131karabilmesi; devlet ve iktidar\u0131 a\u015fan teori, program ve prati\u011fe ba\u011fl\u0131d\u0131r.<\/p>\n
\u00d6nder Apo feminizmin \u2018kad\u0131n\u0131 egemen erke\u011fin ezileni\u2019 olarak tan\u0131mlad\u0131\u011f\u0131 ve b\u00f6yle bir alg\u0131 yaratt\u0131\u011f\u0131n\u0131 belirterek \u00e7\u00f6z\u00fcm\u00fcn\u00fc \u015f\u00f6yle form\u00fcle ediyor; \u201cSanki sadece egemen erke\u011fin ezilen kad\u0131n\u0131ym\u0131\u015f gibi bir anlam\u0131 yans\u0131tmaktad\u0131r. Halbuki feminizmi de kapsayan kad\u0131n bilimine dayal\u0131 kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fck, e\u015fitlik ve demokratik hareketi, a\u00e7\u0131k ki toplumsal sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcnde ba\u015fat rol oynayacakt\u0131r.\u201d Bu tan\u0131m ve alg\u0131 beraberinde devletli uygarl\u0131k sistemini daha g\u00fc\u00e7l\u00fc \u00e7\u00f6z\u00fcmlemeyi engellemektedir. Ataerkil sistemin k\u00f6kenine inme ve \u00f6r\u00fclen k\u00f6lelik a\u011flar\u0131n\u0131n derinli\u011fini g\u00f6rmede ya\u015fanan zay\u0131fl\u0131k, sistem kar\u015f\u0131t\u0131 m\u00fccadelede karar k\u0131lma sorununa yol a\u00e7maktad\u0131r. Binlerce y\u0131ll\u0131k k\u00f6lelik-egemenlik sistemi \u00e7\u00f6z\u00fcmlendi\u011finde bu sisteme kar\u015f\u0131 m\u00fccadelenin ara\u00e7 ve y\u00f6ntemlerinin de sistemin s\u0131zamayaca\u011f\u0131, y\u0131kamayaca\u011f\u0131 ve da\u011f\u0131tamayaca\u011f\u0131 sa\u011flaml\u0131kta olmas\u0131 gerekti\u011fi g\u00f6r\u00fclecektir.<\/p>\n
Orta s\u0131n\u0131f, beyaz, Bat\u0131 merkezli olmay\u0131 a\u015fman\u0131n yolu, s\u00f6m\u00fcrgelerde ya\u015fanan kad\u0131n, toplum ve do\u011fa k\u0131r\u0131m\u0131n\u0131 g\u00f6rme ve buna kar\u015f\u0131 ortak m\u00fccadele a\u011flar\u0131n\u0131 \u00f6rmekte \u0131srar etmekten ge\u00e7er. Sosyalist, anar\u015fist, ekolojist, post-kolonyal feminist e\u011filimlerin bu y\u00f6nl\u00fc \u00e7abalar\u0131 olmakla birlikte eklektik ve elit kalmaktad\u0131r. Sistemin yaratt\u0131\u011f\u0131 par\u00e7al\u0131 bak\u0131\u015f ve prati\u011fi a\u015fma hedefi temel m\u00fccadele konusudur. Jineoloj\u00ee feminizm tan\u0131m\u0131, alg\u0131s\u0131 ve prati\u011finin yaratt\u0131\u011f\u0131 darl\u0131k ve kar\u015f\u0131tl\u0131\u011f\u0131 a\u015fmaya, kad\u0131n ve toplum ba\u011f\u0131n\u0131 daha g\u00fc\u00e7l\u00fc kuran teori ve prati\u011fin geli\u015fmesine, toplumsal \u00f6znele\u015fme ve \u00f6nc\u00fcl\u00fc\u011f\u00fc yaratma aray\u0131\u015flar\u0131na katk\u0131 sunabilir. Ayn\u0131 zamanda feminist m\u00fccadelenin kuram ve eyleminden de beslenen bir bilim olma sorumlulu\u011fundan hareketle bu iddiay\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n
Farkl\u0131 \u0131rk, ulus, inan\u00e7, k\u00fclt\u00fcrel ger\u00e7ekli\u011fe y\u00f6n\u00fcn\u00fc d\u00f6nen feminizme duyulan ihtiya\u00e7 kadar erkek kar\u015f\u0131tl\u0131\u011f\u0131 olarak haf\u0131zalarda yer edinen feminist hareketin erkek ger\u00e7ekli\u011fini \u00e7\u00f6z\u00fcmleme aray\u0131\u015f\u0131 \u00f6nemlidir. Erke\u011fin d\u00f6n\u00fc\u015f\u00fcm\u00fc ve \u00f6zg\u00fcrl\u00fck problemini de g\u00fcndemine almal\u0131d\u0131r. Bell Hooks gibi feminist hareket i\u00e7inde de erke\u011fi d\u0131\u015ftalayan, erkekle kar\u015f\u0131tla\u015fan kuram ve eylemi ele\u015ftiren e\u011filimler vard\u0131r. Bu e\u011filimin ele\u015ftiri kadar pratik politikaya yans\u0131mas\u0131 gerekir. \u0130ktidara ortak edilen ve iktidar arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclen erke\u011fi devletli sistem elinden \u00e7ekip kurtaramad\u0131k\u00e7a kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin bir yan\u0131 hep yar\u0131m kalacakt\u0131r. Bu yar\u0131ml\u0131k da iktidar ve devleti \u00fcretmeye devam eden k\u00fcresel s\u00f6m\u00fcr\u00fc sisteminin \u00f6mr\u00fcn\u00fc uzatma anlam\u0131na gelecektir. Kad\u0131n\u0131n k\u00f6leli\u011finin fark\u0131na varma ve a\u015fma iddia ve eylemi kadar erke\u011fin egemenlik ger\u00e7e\u011finin, yaratt\u0131\u011f\u0131 tahribat ve erkek k\u0131r\u0131m\u0131n\u0131n fark\u0131na varmas\u0131, a\u015fma iddia ve eylemi de o kadar \u00f6nemlidir.<\/p>\n
Bir b\u00fct\u00fcn\u00fcn yar\u0131s\u0131n\u0131 kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi olu\u015ftururken di\u011fer yar\u0131s\u0131n\u0131 erke\u011fin iktidardan, egemen zihniyetten ar\u0131nmas\u0131 gibi zorlu bir sava\u015fa giri\u015fmesi olu\u015fturmaktad\u0131r. Bu anlamda Simon De Beauvoir\u2019\u0131n \u201cKad\u0131n do\u011fulmaz, olunur\u201d tespitini tamamlayan \u00d6nder Apo; \u201cEgemen erkek olarak do\u011fulur, ama \u00f6zg\u00fcr erkek de olunur\u201d demektedir. Kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ve kad\u0131n devriminin demokratik ekolojik bir toplum ve devrime y\u00f6n vermesi erke\u011fin \u00f6zg\u00fcrl\u00fck sorununu \u00e7\u00f6zmesine ba\u011fl\u0131d\u0131r. Erke\u011fi d\u0131\u015ftalayan bir kad\u0131n m\u00fccadelesi toplumu d\u0131\u015ftalayan bir m\u00fccadele olur ve ba\u015far\u0131ya ula\u015famaz. Bu anlamda kad\u0131n sorununun \u00f6z\u00fcnde bir erkek sorunu oldu\u011funu belirten sosyalist \u00f6nder Abdullah \u00d6calan\u2019\u0131n \u201cerke\u011fi \u00f6ld\u00fcrmek\u201d kuram\u0131, demokrasi ve sosyalizmin devlet ve iktidar\u0131 a\u015fmas\u0131n\u0131n form\u00fclasyonudur. Erke\u011fi demokratik ve \u00f6zg\u00fcr toplumun do\u011fal bile\u015feni olarak g\u00f6ren feminist kesimler i\u00e7in de y\u00f6n g\u00f6sterici olmaktad\u0131r.<\/p>\n
Kad\u0131n devrimi ve \u00f6zg\u00fcr e\u015fya\u015fam\u0131n bilimi olarak jineoloj\u00ee \u00f6zg\u00fcrl\u00fck sosyolojisini \u00f6rerken feminist hareketi hem temel dayana\u011f\u0131 olarak g\u00f6rmekte hem de t\u0131kanma noktalar\u0131n\u0131 do\u011fru tespit etmesi ve a\u015fmas\u0131n\u0131n temel dayana\u011f\u0131 olmaktad\u0131r. Kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinde feminist hareketin \u00f6nemli bir yeri vard\u0131r. Kad\u0131n m\u00fccadele deneyimlerinden \u00f6\u011frenmek, yenilgi ve kazan\u0131mlar\u0131ndan ortak dersler \u00e7\u0131kararak demokratik kad\u0131n ittifak\u0131n\u0131 geli\u015ftirmek tarihsel ve g\u00fcncel bir g\u00f6rev olarak d\u00fcnya kad\u0131n hareketlerinin \u00f6n\u00fcnde durmaktad\u0131r. Bu ittifak\u0131 demokratik kad\u0131n konfederalizmini \u00f6rmenin temeli yapmak y\u00fczy\u0131l\u0131m\u0131z\u0131n en acil ve temel ihtiyac\u0131.<\/p>\n
Demokratik modernite kad\u0131n modernitesi ve kad\u0131n devrimleri \u00e7a\u011f\u0131d\u0131r. \u00d6rg\u00fctlenmeyi derinle\u015ftirerek, m\u00fccadelenin zengin y\u00f6ntemlerini geli\u015ftirerek bu \u00e7a\u011f\u0131n gereklerini yerine getirebilir, fa\u015fizme, kapitalizme, k\u00fcresel s\u00f6m\u00fcr\u00fc sistemine kar\u015f\u0131 eme\u011fimize, bedenimize, k\u00fclt\u00fcr\u00fcm\u00fcze ve topra\u011f\u0131m\u0131za sahip \u00e7\u0131kabiliriz. Farkl\u0131 k\u00fclt\u00fcrlerden, co\u011frafyalardan, inan\u00e7lardan, uluslardan kad\u0131nlar\u0131n \u00f6zg\u00fcn ve \u00f6zerk \u00f6rg\u00fctlenmeleri ile kad\u0131n \u00f6zg\u00fcrl\u00fck paradigmas\u0131n\u0131n ya\u015famsalla\u015fmas\u0131nda yer almalar\u0131 demokratik kad\u0131n konfederalizminin zenginli\u011fini ortaya \u00e7\u0131karacakt\u0131r. Feminist hareket d\u00fcnya demokratik kad\u0131n konfederalizminin in\u015fas\u0131nda yer alarak tarihsel birikimini toplumsal \u00f6zg\u00fcrl\u00fck paradigmas\u0131n\u0131n ya\u015famsalla\u015fmas\u0131na ak\u0131tarak kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinde ve \u00f6zg\u00fcr ya\u015fam\u0131n in\u015fas\u0131nda g\u00fc\u00e7l\u00fc bir rol oynayabilir.<\/p>\n","protected":false},"excerpt":{"rendered":"
2. B\u00d6L\u00dcM Kad\u0131n y\u00fczy\u0131l\u0131 ve kad\u0131n devrimleri y\u00fczy\u0131l\u0131 olmaya do\u011fru yol al\u0131rken \u00f6nemli bir m\u00fccadele tarihi ve deneyimine sahip feminist hareket kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma ve kad\u0131n modernitesinin \u00f6nemli bir bile\u015feni olma \u00f6zelli\u011fi ta\u015f\u0131yor. Kad\u0131n ve toplum k\u0131r\u0131m d\u00fczeni olan k\u00fcresel kapitalist s\u00f6m\u00fcr\u00fc sistemine kar\u015f\u0131 demokratik modernite g\u00fc\u00e7leri birlikte m\u00fccadele etme ve \u00e7\u00f6z\u00fcm \u00fcretme sorumlulu\u011fu ile […]<\/p>\n","protected":false},"author":5,"featured_media":1730,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[50,78,53,32],"tags":[],"class_list":["post-1729","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-feminizm","category-jineoloji-akademisi","category-makale","category-tirki"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1729","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=1729"}],"version-history":[{"count":3,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1729\/revisions"}],"predecessor-version":[{"id":1733,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1729\/revisions\/1733"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/1730"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=1729"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=1729"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=1729"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}