{"id":1742,"date":"2026-08-07T22:17:52","date_gmt":"2026-08-07T19:17:52","guid":{"rendered":"https:\/\/jineoloji.eu\/tr\/?p=1742"},"modified":"2026-08-07T22:23:51","modified_gmt":"2026-08-07T19:23:51","slug":"gul-teorisinden-kadin-devrimine-ozsavunma","status":"publish","type":"post","link":"https:\/\/jineoloji.eu\/tr\/gul-teorisinden-kadin-devrimine-ozsavunma\/","title":{"rendered":"G\u00dcL TEOR\u0130S\u0130\u2019NDEN KADIN DEVR\u0130M\u0130NE \u00d6ZSAVUNMA"},"content":{"rendered":"

\u00a0<\/strong><\/p>\n

Kendini bilmek ile kendini savunmay\u0131 bilmek birbiriyle do\u011frudan ba\u011flant\u0131l\u0131 ger\u00e7ekliklerdir. Kendini bilen kad\u0131n ve toplum, \u00f6z g\u00fcvenli\u011fini sa\u011flam\u0131\u015f kad\u0131n ve toplumdur. Evrenin olu\u015fum, ya\u015fam ve hareket tarz\u0131nda kurdu\u011fu dengede de maddi ve manevi olu\u015fum bi\u00e7imleri ve s\u00fcre\u00e7leri birbirini etkileyen, g\u00fcvenceye alan diyalektik bir ba\u011f i\u00e7indedir. Gezegenimiz D\u00fcnya, do\u011fa, canl\u0131lar alemi de varl\u0131\u011f\u0131n\u0131 koruma ve s\u00fcrd\u00fcrme \u00fczerine kurulu genel bir ekosisteme, bu ekosistem i\u00e7inde kendi \u00f6z sistemine sahiptir. Bitkiler ve hayvanlarda \u00fcreme, beslenme ve korunma farkl\u0131l\u0131klar g\u00f6stermekle birlikte \u00f6z\u00fcnde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeye d\u00f6n\u00fckt\u00fcr. Bu evrensel ve diyalektik ba\u011f\u0131 kuran baz\u0131 \u00f6rnekler verebiliriz;<\/p>\n

Evren ile atomdaki canl\u0131l\u0131k, hareketlilik, enerji ve varolu\u015f aras\u0131ndaki denge\u2026 Elektron, n\u00f6tron ve protonlar aras\u0131nda kurulan atomik denge ile makro evrende olu\u015fu m\u00fcmk\u00fcn k\u0131lan itim-\u00e7ekim g\u00fcc\u00fc aras\u0131ndaki uyum ve denge ba\u011f\u0131. \u00c7i\u00e7ek ta\u00e7 ve \u00e7anak yapraklar\u0131, \u00fcreme organlar\u0131 ile kendini d\u00f6lleyerek \u00e7o\u011falmakta, korumakta. K\u00f6kleri ve yapraklar\u0131 ile g\u00fcne\u015ften, ya\u011fmurdan, topraktan g\u0131das\u0131n\u0131 almakta. Ar\u0131 gibi di\u011fer canl\u0131lara \u00e7i\u00e7ek tozlar\u0131n\u0131 besin olarak sunmas\u0131 do\u011fada birbirini ya\u015fatan, tamamlayan simbiyotik ili\u015fkiyi anlat\u0131r. Kakt\u00fcs\u00fcn g\u00f6vdesinde biriktirdi\u011fi su ile uzun s\u00fcre canl\u0131 kalabilmesi, dikenleri ile d\u0131\u015f tehlikelerden kendini korumas\u0131. Ku\u015flar\u0131n yuvalar\u0131n\u0131 ula\u015f\u0131lamayacak, el de\u011fmeyecek y\u00fcksek a\u011fa\u00e7larda, yerlerde yapmas\u0131. Ceylan, domuz gibi baz\u0131 hayvanlar\u0131n s\u00fcr\u00fc halinde hareket etmeleri; hareket ederken \u00f6nc\u00fclerini \u00e7\u0131kararak tek s\u0131ra halinde mesafeli y\u00fcr\u00fcy\u00fc\u015fleri. Devenin \u00e7\u00f6llerde ya\u015fayabilmek i\u00e7in h\u00f6rg\u00fcc\u00fcnde su depolamas\u0131.<\/p>\n

\u0130nsan da bu diyalekti\u011fin bir par\u00e7as\u0131 ve devam\u0131 olarak milyarlarca y\u0131ldan s\u00fcz\u00fcl\u00fcp gelen y\u00fczy\u0131llar\u0131n ak\u0131\u015f\u0131 i\u00e7inde \u00f6z sistemini olu\u015fturan bir varl\u0131kt\u0131r. \u0130nsan\u0131n varl\u0131\u011f\u0131n\u0131 ve g\u00fcvenli\u011fini sa\u011flayan \u00f6z sistemi toplumsall\u0131\u011f\u0131d\u0131r. \u0130nsan toplumla\u015farak dil, d\u00fc\u015f\u00fcnce, konu\u015fma, \u00fcretim ve ya\u015fam g\u00fcc\u00fcn\u00fc geli\u015ftirdi. Toplumla\u015farak varl\u0131\u011f\u0131n\u0131 korudu ve s\u00fcrd\u00fcrd\u00fc. Beslenme, korunma ve \u00fcreme i\u00e7g\u00fcd\u00fcs\u00fc di\u011fer canl\u0131larda oldu\u011fu gibi insan ve toplum a\u00e7\u0131s\u0131ndan da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmenin temel olgular\u0131ndand\u0131r. Bunu fark\u0131na varma temelinde bilin\u00e7li ve \u00f6rg\u00fctl\u00fc k\u0131lmada ald\u0131\u011f\u0131 yol farkl\u0131l\u0131klar i\u00e7erse de ama\u00e7 varl\u0131\u011f\u0131n\u0131 s\u00fcreklile\u015ftirmektir. \u0130nsan ahlak, k\u00fclt\u00fcr, sanat, inan\u00e7, estetik gibi hem manevi hem maddi olu\u015fum s\u00fcre\u00e7lerini bu toplumsall\u0131k i\u00e7inde ya\u015fad\u0131. K\u00f6yler kurdu, bitki ve hayvanlar\u0131 evcille\u015ftirdi, tar\u0131m yapt\u0131. Toplumsall\u0131k kad\u0131n\u0131n bilgi ve bilgeli\u011fi, ya\u015fam ba\u011f\u0131 ve duyarl\u0131l\u0131\u011f\u0131 etraf\u0131nda \u00f6z ve bi\u00e7im kazand\u0131. Biny\u0131llara, g\u00fcn\u00fcm\u00fcze y\u00f6n veren toplumsal de\u011ferleri, \u00fcretim ve payla\u015f\u0131m k\u00fclt\u00fcr\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131.<\/p>\n

Yukar\u0131 Mezopotamya\u2019da Ser\u00eakan\u00ea-Til Halaf\u2019tan ba\u015flay\u0131p d\u00fcnyaya yay\u0131lan neolitik devrim toplumsall\u0131\u011f\u0131n g\u00fcc\u00fcn\u00fc ve \u00fcretkenli\u011fini g\u00f6sterir. Yerle\u015fik ya\u015fam k\u00fclt\u00fcr\u00fc ile k\u00f6k salan k\u00f6y ve tar\u0131m devrimi birinci kad\u0131n devrimi olarak Bereketli Hilal\u2019den t\u00fcm d\u00fcnyaya yay\u0131ld\u0131. Bu devrim ayn\u0131 zamanda bilim-teknik, k\u00f6y ve tar\u0131m, k\u00fclt\u00fcr ve ahlak devrimidir. \u0130nsan olman\u0131n ve insan kalman\u0131n \u00f6z de\u011ferlerini, \u00f6z \u00fcretimini ve \u00f6z savunmas\u0131n\u0131 temsil etmektedir. Birlikte d\u00fc\u015f\u00fcnme, tart\u0131\u015fma, \u00fcretme, payla\u015fma, sevinme ve \u00fcz\u00fclme \u00fczerine kurulu ortak bir ya\u015fam k\u00fclt\u00fcr\u00fcd\u00fcr. K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ve bu topraklarda k\u00f6kleriyle bulu\u015fan ikinci kad\u0131n devrimi kad\u0131n ve toplumdan \u00e7al\u0131nan \u00f6zsavunma g\u00fcc\u00fc ve k\u00fclt\u00fcr\u00fcn\u00fc yeniden insanl\u0131\u011fa kazand\u0131rma m\u00fccadelesidir.<\/p>\n

Varl\u0131\u011f\u0131n\u0131 korumak, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc g\u00fcvence alt\u0131na almay\u0131 ama\u00e7lamaktad\u0131r. 5 bin y\u0131ll\u0131k yalana, talana, erkek-devlet iktidar\u0131 ve emek h\u0131rs\u0131zl\u0131\u011f\u0131na kar\u015f\u0131 toplumun \u00f6zde\u011ferlerini savunmak, insan kalmak i\u00e7indir. Tarihsel olarak biliyoruz ki devlet ve uygarl\u0131k geli\u015fimi ile birinci b\u00fcy\u00fck cinsel k\u0131r\u0131lma ger\u00e7ekle\u015fir. Do\u011fal toplumun do\u011fal \u00f6rg\u00fctleyici, ya\u015fam kurucu g\u00fcc\u00fc kad\u0131n\u0131 toplumsal ya\u015fam alanlar\u0131n\u0131n d\u0131\u015f\u0131na iterek erkek ve aileye hizmetle s\u0131n\u0131rland\u0131r\u0131r. Art\u0131k ideoloji, politika, ekonomi, bilim, askerlik erkek i\u015fi; erke\u011fe, \u00e7ocu\u011fa, aileye hizmet kad\u0131n\u0131n i\u015fi olarak \u00f6\u011fretilir.<\/p>\n

Temelleri A\u015fa\u011f\u0131 Mezopotamya\u2019da at\u0131lan ilk devlet S\u00fcmerlerin mitolojik kaynaklar\u0131nda Enki-\u0130nanna aras\u0131nda ge\u00e7en zorlu sava\u015f bu k\u0131r\u0131lmaya kar\u015f\u0131d\u0131r. Yaratt\u0131\u011f\u0131 toplumsal de\u011ferleri, ana-kad\u0131n k\u00fclt\u00fcr\u00fcn\u00fc, ya\u015fam\u0131 koruma sava\u015f\u0131d\u0131r. Tiamat-Marduk miti de ayn\u0131 ger\u00e7ekli\u011fi anlat\u0131r. Tek tanr\u0131l\u0131 dinlerle birlikte ikinci b\u00fcy\u00fck cinsel k\u0131r\u0131lma ya\u015fan\u0131r. Havva\u2019n\u0131n Adem\u2019in kaburga kemi\u011finden yarat\u0131ld\u0131\u011f\u0131n\u0131 anlatan yarat\u0131l\u0131\u015f destan\u0131 ile kaderine boyun e\u011fmenin dinci, cinsiyet\u00e7i zihniyet kal\u0131plar\u0131 toplumlara hakim k\u0131l\u0131n\u0131r. Erkek \u015fiddetini kader, namus, ay\u0131p, g\u00fcnah ad\u0131na kabule zorlan\u0131rken toplumdan ve ya\u015famdan kopar\u0131larak \u00f6zsavunma mekanizmalar\u0131ndan uzakla\u015ft\u0131r\u0131lan bir kad\u0131n ger\u00e7e\u011fi yarat\u0131l\u0131r. Bu sald\u0131r\u0131 ve s\u00f6m\u00fcr\u00fcy\u00fc kabullenmeyen kad\u0131n demokratik uygarl\u0131k nehrine kat\u0131larak her d\u00f6nemde \u00f6zg\u00fcrl\u00fck, iyi ve g\u00fczel ya\u015fam aray\u0131\u015f\u0131, sava\u015f\u0131 i\u00e7inde olur.<\/p>\n

Enki ve Zeus\u2019a kar\u015f\u0131 \u0130nanna\u2019dan Metis\u2019e \u00f6zg\u00fcrl\u00fck ve toplumsall\u0131\u011f\u0131n\u0131 koruma m\u00fccadelesi firavunlardan nemrutlara, \u00e7a\u011fda\u015f Enki ve Zeus\u2019lara kar\u015f\u0131 devam etmektedir. Star, \u0130\u015ftar, \u0130nanna, \u0130sis, Lat-Menat-Uzza, Kali, Kibele, Demeter, Afrodit, Ven\u00fcs gelene\u011finin ard\u0131llar\u0131 olarak karanl\u0131\u011fa bo\u011fulmak istenen tarihin ayd\u0131nl\u0131k y\u00fcz\u00fcn\u00fc olu\u015fturur. Hitit\u2019te Puduhepa, Kartaca\u2019da Dido, Filistili Dalila, Babil\u2019de Semiramis, M\u0131s\u0131r\u2019da Hypatia, Palmyra\u2019da Zennube, Arabistan\u2019da Hatice, Fatma, Ay\u015fe, Rabia Adeviyye ve \u0130branilerde Mariyam bu nehre akanlardand\u0131r. Bac\u0131yan-\u0131 Rum, Beginler, Heretikler\u2019den Sufrajetlere, kad\u0131n partizanlara\u2026Gabriela Silang, Olympe de Gouges, Louise Michel, Jhans\u0131 Ranisi Lakshmiba\u0131, Rosa Luxemburg ve Clara Zetkin, Alexandra Kollontai, H\u00fcda Sha\u2019arawi, Nezihe Muhiddin, Petra Herrera, Emma Goldman, Celia Sanchez, Doria Shafik, Phoolan Devi, Camila Bouhired ve niceleri. Rusya\u2019da Kom\u00fcnist Parti kad\u0131n \u00f6rg\u00fctlenmesi Jenotiel, K\u00fcba\u2019da K\u0131z\u0131l Ordu Kad\u0131n Taburu ve kad\u0131n m\u00fcfrezeleri, \u00c7in, Vietnam, Nikaragua, Kolombiya\u2019da kad\u0131n gerillalar devrim ve toplumsal in\u015fa s\u00fcrecinde sava\u015fan ve \u00f6rg\u00fctlenen devrimci militanlar, \u00f6rg\u00fctlenmelerdir. \u00d6zsavunma ve direni\u015f damar\u0131na yeni halkalar eklerler.<\/p>\n

K\u00fcrdistan\u2019da \u0130skender\u2019e kar\u015f\u0131 Surka Alem, H\u00fcrrem, Kela Dimdim\u00ea\u2019de G\u00fcher Han\u0131m ve Zaide, R\u00eavand\u00fbz isyan\u0131nda Xatu Xanzat, Erdelan\u00ee Xatu \u015eahnaz, Ko\u00e7giri isyan\u0131nda Zarife, A\u011fr\u0131 isyan\u0131nda G\u00fclnaz, Sason\u2019da Rindexan, Dersim isyan\u0131nda Bes\u00ea, Sil\u00eaman\u00ee\u2019de Xefsa Xan\u00ea Naqib, Mehabad\u2019da Ke\u00e7a Ne\u011fedeyi, Halep\u00e7e\u2019de Adule Xan\u0131m, Leyla Qasim\u2026 Eyy\u00fcbilerde \u015eecerret el-Duri\u2026K\u00fclt\u00fcr, sanat ve edebiyatta Daya Tebrez Hawran\u00ee, Celal\u00ea Xanim L\u00fbr\u00eestan\u00ee, Diya Xazan, Meryem Xan, Rew\u015fen ve Leyla Bedirxan, Ay\u015fe \u015ean gibi daha niceleri\u2026 K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ulus ve s\u0131n\u0131f eksenli toplumsal \u00e7\u00f6z\u00fcm, bilimsel sosyalizm \u00e7izgisini a\u015far. Cinsler aras\u0131 \u00e7eli\u015fkinin \u00e7\u00f6z\u00fcm\u00fcne evrilen toplumsal \u00e7\u00f6z\u00fcm ve demokratik sosyalizm \u00e7izgisi yeni paradigman\u0131n temelini olu\u015fturur. R\u00eaber Apo bu s\u00fcreci \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma s\u00fcreci olarak tan\u0131mlad\u0131. \u00dc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma erkek, devlet ve iktidar aleyhine geli\u015fmektedir. Merkezine kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc koymakta, kad\u0131n devrimler \u00e7a\u011f\u0131 ve kad\u0131n y\u00fczy\u0131l\u0131 s\u00fcrecin karakterini belirlemektedir. Demokratik modernite paradigmas\u0131, devlet ve iktidar\u0131 a\u015fan kad\u0131n ve toplum lehine geli\u015fen ya\u015fam ve sistemi esas almaktad\u0131r.<\/p>\n

Demokratik ekolojik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma temel \u00e7eli\u015fkiyi kad\u0131n-erkek aras\u0131nda geli\u015fen \u00e7eli\u015fki, kad\u0131n k\u00f6leli\u011fini b\u00fct\u00fcn k\u00f6leliklerin kayna\u011f\u0131 olarak tespit eder. Bu y\u00fczden kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne dayal\u0131 her geli\u015fme, ya\u015fam\u0131, toplumu, do\u011fay\u0131 ve insanl\u0131\u011f\u0131 kurtaracak, g\u00fczelle\u015ftirecektir. G\u00fcl Teorisi ve \u00f6zsavunma ilkesi b\u00fct\u00fcn kriz alanlar\u0131na \u00e7\u00f6z\u00fcm\u00fc i\u00e7erir. Do\u011fadan, toplumdan, ya\u015famdan kopar\u0131lan kad\u0131n kendiyle bulu\u015ftuk\u00e7a do\u011fa, toplum ve ya\u015famla yeniden bulu\u015fur. Jineoloj\u00ee karanl\u0131kta kalan kad\u0131n tarihini ve do\u011fas\u0131na ayd\u0131nlatarak toplum tarihi ve do\u011fas\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karman\u0131n bilimi olarak demokratik paradigman\u0131n, \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lma s\u00fcrecinin bilimi olarak geli\u015fmektedir. Toplum ve ya\u015fam bilimi olarak \u00e7\u00f6z\u00fcm\u00fc i\u00e7ermektedir.<\/p>\n

\u00d6zsavunma bilinci tarih ve toplum bilinci ile geli\u015fir. Tarihten bug\u00fcne kad\u0131n\u0131n ve toplumun nas\u0131l bir ya\u015fam, ili\u015fki, \u00fcretim ve sistem yaratt\u0131\u011f\u0131n\u0131 bilmeyi i\u00e7erir. Geli\u015fen devletli sistemin, uygarl\u0131k boyunca kad\u0131na ve topluma dayatt\u0131\u011f\u0131 \u015fiddeti, bu \u015fiddet ve sava\u015fa kar\u015f\u0131 toplumun ve kad\u0131n\u0131n direnme bi\u00e7imi ve y\u00f6ntemlerini bilmeyi gerektirir. \u00a0Bu bilin\u00e7le g\u00fcn\u00fcm\u00fcz ulus-devletini, kapitalist sistemi ve k\u00fcresel s\u00f6m\u00fcrgecili\u011finin kad\u0131n\u0131n ve halklar\u0131n ba\u015f\u0131na neler getirdi\u011fini bilince \u00e7\u0131karmak anlam\u0131na gelir. Ulusal, s\u0131n\u0131fsal, cinsel s\u00f6m\u00fcr\u00fcn\u00fcn dincilik, milliyet\u00e7ilik ve cinsiyet\u00e7ilik temelinde hangi ara\u00e7, y\u00f6ntem ve politikalarla y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fcn\u00fcn fark\u0131ndal\u0131\u011f\u0131 \u00f6nemli olmaktad\u0131r.<\/p>\n

B\u00fct\u00fcn devrimci m\u00fccadelelerde \u201c\u00d6nce kad\u0131nlar\u0131 vurun\u201d politikas\u0131 erkek-devlet sisteminin \u00f6zel bir politikas\u0131d\u0131r. \u00d6zsavunma bu tarihsel s\u00fcre\u00e7lerden sonu\u00e7lar \u00e7\u0131kararak bug\u00fcnk\u00fc erkek-devlet, iktidarc\u0131 sisteme kar\u015f\u0131 donan\u0131ml\u0131 olmak demektir. Kapitalizmin cilalayarak sundu\u011fu s\u00f6m\u00fcr\u00fc sisteminin liberalize etti\u011fi, \u00e7arp\u0131tt\u0131\u011f\u0131 birey ve \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131, ya\u015fam ve ili\u015fki bi\u00e7imlerine kar\u015f\u0131 duyarl\u0131l\u0131kt\u0131r. Kad\u0131n\u0131 bir yandan dincilik ad\u0131na erke\u011fe, eve, \u00e7ar\u015fafa kapat\u0131rken di\u011fer yandan cinsel meta olarak pazara s\u00fcrmektedir. Madalyonun iki y\u00fcz\u00fcn\u00fc olu\u015fturan kapatma ve pornola\u015ft\u0131rman\u0131n ayn\u0131 zihniyetin \u00fcr\u00fcn\u00fc oldu\u011funu bilmektir.<\/p>\n

K\u00fcresel s\u00f6m\u00fcr\u00fc sistemi klasik ve yeni s\u00f6m\u00fcrgecilik bi\u00e7imini i\u00e7i\u00e7e ge\u00e7irmekte, hegemonya siyasetine yeni boyutlar kazand\u0131rmaktad\u0131r. Topraklar\u0131 i\u015fgal, ilhak ve ele ge\u00e7irmenin yan\u0131nda beyinleri i\u015fgal \u00f6ne \u00e7\u0131kmaktad\u0131r. K\u00fclt\u00fcrel soyk\u0131r\u0131m\u0131 kimliksizle\u015ftirme, yurtsuzla\u015ft\u0131rma, g\u00f6\u00e7 ettirerek insans\u0131zla\u015ft\u0131rma g\u00fcnl\u00fck politikalara d\u00f6n\u00fc\u015fm\u00fc\u015f durumdad\u0131r. G\u00fcnde milyonlarca insan ve kad\u0131n katledilmekte, tecav\u00fcze u\u011framakta, yerinden yurdundan edilerek g\u00f6\u00e7 yollar\u0131nda katledilmektedir. Modernite k\u00fclt\u00fcr\u00fc ile kimli\u011fi asimile edilmekte, eme\u011fi ve bedeni s\u00f6m\u00fcr\u00fc sisteminin her t\u00fcrl\u00fc sald\u0131r\u0131 ve kullan\u0131m\u0131na a\u00e7\u0131k hale getirilmektedir. Toplum k\u0131r\u0131m, kad\u0131n k\u0131r\u0131m\u0131, ekok\u0131r\u0131m sistematik bir devlet karakteri ve politikas\u0131 olarak y\u00fcr\u00fcrl\u00fcktedir. Bu anlamda \u00f6zsavunma sald\u0131r\u0131n\u0131n yo\u011funla\u015ft\u0131\u011f\u0131 her alanda kad\u0131n ve toplum \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcn\u00fc geli\u015ftirmekten ge\u00e7mektedir. Erkek-devlet sisteminin beynimize, y\u00fcre\u011fimize, bedenimize y\u00f6nelik \u00e7ok y\u00f6nl\u00fc sald\u0131r\u0131s\u0131na kar\u015f\u0131 beyni, y\u00fcre\u011fi ve bedeninde i\u015fgale ge\u00e7it vermemektir. Do\u011fa, toplum, kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesini b\u00fct\u00fcnl\u00fckl\u00fc y\u00fcr\u00fctmektir. Varl\u0131\u011f\u0131n\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc koruma, fiziki olarak kendini koruma ve savunmaktan tutal\u0131m, ideolojik, k\u00fclt\u00fcrel, ekonomik, etik-estetik d\u00fczeyde \u00f6zg\u00fcrl\u00fck ahlak\u0131 ve k\u00fclt\u00fcr\u00fcne dayal\u0131 \u00f6zg\u00fcr kad\u0131n ve toplum m\u00fccadelesinde \u0131srar etmektir. Topra\u011f\u0131n\u0131 savunmak, suyunu, enerjisini korumak, ya\u015fam\u0131na, eme\u011fine ve bedenine sahip \u00e7\u0131kmay\u0131 i\u00e7eriyor. Ulusal, s\u0131n\u0131fsal, cinsel kimli\u011fine d\u00f6n\u00fck k\u0131r\u0131m politikalar\u0131na kar\u015f\u0131 ulusal, s\u0131n\u0131fsal, cinsel s\u00f6m\u00fcr\u00fcden kurtulu\u015fu hedefleyen \u00f6rg\u00fctlenme, eylem ve demokratik toplumsal sistemi, ya\u015fam\u0131 ve ki\u015fili\u011fi geli\u015ftirmeyi zorunlu k\u0131l\u0131yor.<\/p>\n

Kad\u0131na d\u00f6n\u00fck \u00e7ok y\u00f6nl\u00fc s\u00f6m\u00fcr\u00fc topluma d\u00f6n\u00fck \u00e7ok y\u00f6nl\u00fc s\u00f6m\u00fcr\u00fcye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu s\u00f6m\u00fcr\u00fc ve soyk\u0131r\u0131m k\u0131skac\u0131ndan kurtulmak \u00e7o\u011ful kimliklerine sahiplenmek ve korumakt\u0131r. Devletli paradigman\u0131n kar\u015f\u0131s\u0131na demokratik ekolojik kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc paradigma ile \u00e7\u0131kmak, d\u00fcnyay\u0131 kad\u0131n ve toplum paradigmas\u0131yla yeniden yorumlamak ve de\u011fi\u015ftirme iradesini, \u00f6rg\u00fct\u00fcn\u00fc ve eylemini geli\u015ftirmektir. R\u00eaber Apo K\u00fcrtlerin, \u00f6zellikle kad\u0131nlar\u0131n varl\u0131\u011f\u0131n\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc g\u00fcvence alt\u0131na alma m\u00fccadelesini \u201cG\u00fcl Teorisi\u201d olarak tan\u0131mlad\u0131. G\u00fcl; \u00f6zg\u00fcrl\u00fc\u011f\u00fc, g\u00fczelli\u011fi, toplumsall\u0131\u011f\u0131, ya\u015fam\u0131, kad\u0131n\u0131; dikeni de bunlar\u0131 koruman\u0131n eme\u011fi, \u00f6rg\u00fct\u00fc, sava\u015f\u0131 ve m\u00fccadelesini temsil eder. \u0130yi, g\u00fczel ve do\u011fru olana ula\u015fman\u0131n zorlu m\u00fccadelesini form\u00fcle eder. Dikeni olmadan g\u00fcl her t\u00fcr sald\u0131r\u0131ya, el koymaya u\u011frayabilir. G\u00fcl ve diken ili\u015fkisinde oldu\u011fu gibi do\u011fada da g\u00fczelli\u011fini, varl\u0131\u011f\u0131n\u0131 koruma b\u00fct\u00fcnsel, diyalektik bir ili\u015fki olarak vard\u0131r.<\/p>\n

1990\u2019l\u0131 y\u0131llarda R\u00eaber Apo kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin temel ilkelerini somutla\u015ft\u0131rd\u0131\u011f\u0131 G\u00fcl Teorisi\u2019ne 2000\u2019li y\u0131llarda bilimsel ve felsefik derinlik kazand\u0131rd\u0131; g\u00fcl esteti\u011fi, dikeni eti\u011fi, ilkeyi temsil ederek ahlaki ve politik toplumun g\u00fcvenceleri olarak tan\u0131mland\u0131. R\u00eaber Apo\u2019nun, \u201cBen G\u00fcl Teorisi diyorum\u2026 G\u00fcl kendini korumak i\u00e7in diken \u00e7\u0131kar\u0131yor. Bir g\u00fcl\u00fcn, bir bitkinin bile \u00f6zsavunmas\u0131 vard\u0131r. \u00d6zsavunma i\u00e7in do\u011faya, tabiata bakmak bile yeterlidir. Bir g\u00fcl kadar bile kendimizi \u00f6zsavunmaya hakk\u0131m\u0131z yok mudur? \u00d6zsavunma kutsald\u0131r\u201d<\/em> belirlemesi erkek egemen, devlet\u00e7i, s\u00f6m\u00fcrgeci zihniyet ve sisteme, inkar ve imha sald\u0131r\u0131lar\u0131na kar\u015f\u0131 m\u00fccadele zorunlulu\u011funu ortaya koyar.<\/p>\n

Etik-estetik jineoloj\u00eenin yo\u011funla\u015ft\u0131\u011f\u0131 konular\u0131n ba\u015f\u0131nda yer almaktad\u0131r. Kad\u0131n \u00f6zg\u00fcrl\u00fck devrimine, iyi, g\u00fczel, do\u011fru ya\u015fam\u0131 \u00f6zg\u00fcrl\u00fck sosyolojisine dayal\u0131 geli\u015ftirmeye hizmet etmektedir. Xweb\u00fbn bilimi olarak \u00f6zsavunma bilinci, \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fc ve m\u00fccadelesini geli\u015ftirmede \u00f6nemli bir rol oynamaktad\u0131r. Xweb\u00fbn, \u00f6zsavunma bilinci ve g\u00fcc\u00fcn\u00fc \u00f6rg\u00fctl\u00fcl\u00fc\u011fe ve eyleme d\u00f6n\u00fc\u015ft\u00fcrerek geli\u015fir. Kad\u0131n Kurtulu\u015f \u0130deolojisi\u2019nin ilkeleri yurtseverlik, \u00f6zg\u00fcr d\u00fc\u015f\u00fcnce ve irade, \u00f6rg\u00fctl\u00fcl\u00fck, m\u00fccadele ve estetik bu bilincin ve g\u00fcc\u00fcn \u00f6zkayna\u011f\u0131d\u0131r.<\/p>\n

Kopu\u015f Teorisi, erkek-devletten hem zihniyet hem fiziki anlamda kopu\u015fu i\u00e7eren xweb\u00fbn s\u00fcrecidir. Kendi teorisini, \u00f6rg\u00fct\u00fcn\u00fc, ili\u015fkisi, eylemi, ya\u015fam\u0131 ve toplumsall\u0131\u011f\u0131n\u0131 yaratma a\u015famalar\u0131d\u0131r. Erke\u011fi \u00f6ld\u00fcrmek kuram\u0131 erke\u011fin devlet ve iktidardan uzakla\u015farak demokratik, toplumsal kimli\u011fi kazanmas\u0131d\u0131r. \u00d6zg\u00fcr e\u015fya\u015fam devlet ve iktidar alan\u0131n\u0131 daraltarak \u00f6zg\u00fcrl\u00fckler ve toplumsall\u0131k alan\u0131n\u0131 geni\u015fleten a\u011flar i\u00e7inde yeni ya\u015fam ve ili\u015fkileri kurmaya dayan\u0131r.\u00a0 \u00d6zg\u00fcn ve \u00f6zerk \u00f6rg\u00fctlenme ile kad\u0131n ordula\u015fmas\u0131, partile\u015fmesi, kad\u0131n konfederalizmine, e\u015fba\u015fkanl\u0131k ve e\u015fit temsiliyete al\u0131nan yol demokratik siyaset alan\u0131nda kad\u0131n \u00f6zg\u00fcrl\u00fck \u00e7izgisini g\u00fcvenceye al\u0131r. Demokratik, \u00f6zg\u00fcr, e\u015fit ili\u015fki, \u00e7al\u0131\u015fma ve ya\u015fam alanlar\u0131na a\u00e7\u0131lan kap\u0131d\u0131r. Bu y\u00fczden R\u00eaber Apo \u201cPolitik alanda kazanmadan hi\u00e7bir kazan\u0131m kal\u0131c\u0131 olamaz\u201d<\/em> diyerek kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn yol haritas\u0131n\u0131 belirlemi\u015ftir. Kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc b\u00fct\u00fcn \u00f6zg\u00fcrl\u00fcklerin merkezine alan K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ve K\u00fcrdistan \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck cinsel k\u0131r\u0131lman\u0131n merkezinde yer almaktad\u0131r. Cinsiyet\u00e7ilik ideolojisinin ilk boyverdi\u011fi bu alanda kendini dayatan \u00e7\u00f6z\u00fcme paradigmasal bir m\u00fcdahale ger\u00e7ekle\u015ftirerek sosyal bilimlerin ve sosyal m\u00fccadelelerin y\u00f6n\u00fcn\u00fc belirleme \u00f6zelli\u011fine sahiptir. Bu zorlu, onurlu bir sava\u015f ve m\u00fccadeledir. Devletli paradigma ile demokratik toplum paradigmas\u0131 sava\u015f halindedir. K\u00fcrdistan, Ortado\u011fu ve d\u00fcnyan\u0131n farkl\u0131 co\u011frafyalar\u0131nda geli\u015fen toplumsal m\u00fccadelelere \u00f6nc\u00fcl\u00fck eden, \u00f6rg\u00fctlenen ve direnen kad\u0131n kimli\u011fi ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Kad\u0131n kimli\u011fi cins olman\u0131n \u00f6tesinde toplumsal bir kimlik olarak tan\u0131mlanmaktad\u0131r. Tarihsel ve k\u00fclt\u00fcrel kimlik y\u00f6n\u00fc ile tamamlanmakta, k\u00f6k\u00fc ve \u00f6z\u00fcyle yeniden bulu\u015fmaktad\u0131r. Ulusal, s\u0131n\u0131fsal, cinsel, inan\u00e7, \u0131rk vb \u00f6zellikleri ile \u00e7o\u011ful kimli\u011fine sahip \u00e7\u0131kmakta ve bu \u00e7eli\u015fkilerin \u00e7\u00f6z\u00fcm\u00fcne y\u00f6n veren politik \u00f6zne, ya\u015fam kurucu \u00f6ge konumuna y\u00fckselmektedir. K\u00fcrdistan kad\u0131n \u00f6zg\u00fcrl\u00fck hareketi ve m\u00fccadelesi bu alanlardan \u00e7\u0131k\u0131\u015f yapmaya d\u00f6n\u00fck \u00f6nemli ad\u0131mlar atm\u0131\u015ft\u0131r. Kad\u0131n\u0131 erke\u011fin ve devletin m\u00fclk\u00fc olmaktan \u00e7\u0131kararak ailecilik ve hanedanl\u0131k ideolojisine kar\u015f\u0131 Kad\u0131n Kurtulu\u015f \u0130deolojisi\u2019ni ve demokratik sosyalizmi geli\u015ftirmi\u015ftir. Bu m\u00fccadele K\u00fcrt, T\u00fcrk, T\u00fcrkmen, Arap, \u00c7erkes, Asuri-S\u00fcryani, Ermeni gibi b\u00fct\u00fcn Ortado\u011fu halklar\u0131n\u0131 ve kad\u0131nlar\u0131n\u0131 kucaklayarak bir Ortado\u011fu ve d\u00fcnya devrimine yol alma potansiyeli ta\u015f\u0131maktad\u0131r.<\/p>\n

G\u00fcl Teorisi, kad\u0131n devrimine evrilerek da\u011flardan \u015fehirlere kad\u0131n\u0131n \u00f6z ve me\u015fru savunmas\u0131n\u0131 geli\u015ftirdi. \u00d6zg\u00fcn ve \u00f6zerk \u00f6rg\u00fctlenmeleriyle ekonomiden ekolojiye, e\u011fitime, sa\u011fl\u0131\u011fa, siyasetten savunmaya, diplomasi ve k\u00fclt\u00fcre toplumsal ya\u015fam\u0131n b\u00fct\u00fcn alanlar\u0131na biriktirdi\u011fi jinerjiyle akarak \u00f6zg\u00fcr toplumsall\u0131\u011f\u0131n geli\u015fmesine \u00f6nc\u00fcl\u00fck etmektedir. Tarihsel, k\u00fclt\u00fcrel ve toplumsal kad\u0131n kimli\u011fini tan\u0131mlayarak kad\u0131n\u0131 bir cins olarak ele alman\u0131n \u00f6tesine ta\u015f\u0131m\u0131\u015ft\u0131r. Jin Jiyan Azad\u00ee devrimi ile kad\u0131n konfederalizmini g\u00fcvenceli ya\u015fam alan\u0131, sistemi olarak sunmu\u015ftur. R\u00eaber Apo paradigmas\u0131 ve K\u00fcrdistan \u00f6zg\u00fcrl\u00fck m\u00fccadelesi, Rojava kad\u0131n devrimi bu g\u00fcvencenin demokratik, ekolojik, kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir ya\u015fam ve sistemde oldu\u011funu g\u00f6stermektedir. Demokratik ulus k\u00fclt\u00fcr\u00fc ve zihniyeti ulus-devlet sistemi ve kapitalist d\u00fczenin yaratt\u0131\u011f\u0131 suni s\u0131n\u0131r, \u00e7eli\u015fki, \u00e7at\u0131\u015fma ve kriz alanlar\u0131na en yarat\u0131c\u0131 ve kal\u0131c\u0131 \u00e7\u00f6z\u00fcm olmaktad\u0131r. K\u00fcrdistan, Ortado\u011fu ve d\u00fcnya demokratik halklar konfederalizmi, d\u00fcnya demokratik kad\u0131n konfederalizmi ve \u00f6zsavunmas\u0131 g\u00fcvenli birey, toplum, ya\u015fam ve ili\u015fkiler sistemi olmaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 Kendini bilmek ile kendini savunmay\u0131 bilmek birbiriyle do\u011frudan ba\u011flant\u0131l\u0131 ger\u00e7ekliklerdir. Kendini bilen kad\u0131n ve toplum, \u00f6z g\u00fcvenli\u011fini sa\u011flam\u0131\u015f kad\u0131n ve toplumdur. Evrenin olu\u015fum, ya\u015fam ve hareket tarz\u0131nda kurdu\u011fu dengede de maddi ve manevi olu\u015fum bi\u00e7imleri ve s\u00fcre\u00e7leri birbirini etkileyen, g\u00fcvenceye alan diyalektik bir ba\u011f i\u00e7indedir. Gezegenimiz D\u00fcnya, do\u011fa, canl\u0131lar alemi de varl\u0131\u011f\u0131n\u0131 koruma ve […]<\/p>\n","protected":false},"author":5,"featured_media":1743,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[78,53,47,32],"tags":[],"class_list":["post-1742","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jineoloji-akademisi","category-makale","category-ozsavunma","category-tirki"],"_links":{"self":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1742","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=1742"}],"version-history":[{"count":3,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1742\/revisions"}],"predecessor-version":[{"id":1746,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/posts\/1742\/revisions\/1746"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media\/1743"}],"wp:attachment":[{"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/media?parent=1742"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/categories?post=1742"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jineoloji.eu\/tr\/wp-json\/wp\/v2\/tags?post=1742"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}