{"id":856,"date":"2008-03-18T21:59:59","date_gmt":"2008-03-18T20:59:59","guid":{"rendered":"http:\/\/wp.mehmetcanyuece.com\/2008\/03\/18\/kadnlarn-kurtulusu-marksizmsiz-olur-mu\/"},"modified":"2008-03-18T21:59:59","modified_gmt":"2008-03-18T20:59:59","slug":"kadnlarn-kurtulusu-marksizmsiz-olur-mu","status":"publish","type":"post","link":"https:\/\/mcanyuce.net\/eski\/kadnlarn-kurtulusu-marksizmsiz-olur-mu\/","title":{"rendered":"Kad\u0131nlar\u0131n kurtulu\u015fu: Marksizm’siz olur mu?"},"content":{"rendered":"
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\n \t<\/i> Read Time:<\/span>38 Minute, 7 Second <\/div>\n\n <\/div>

Sibel \u00d6ZBUDUN
Kad\u0131nlar\u0131n toplumsal kurtulu\u015fu", \u00f6ncelikle konumlar\u0131n\u0131n d\u00fczeltilmesine y\u00f6nelik toplumsal kaynaklar\u0131n tahsisini gerektirmektedir: kad\u0131n e\u011fitimi, istihdam\u0131, sa\u011fl\u0131\u011f\u0131, kad\u0131na ili\u015fkin toplumsal \/ k\u00fclt\u00fcrel de\u011ferlerin d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, kad\u0131nlar\u0131n siyasete kat\u0131l\u0131m\u0131,<\/p>\n

\u00e7ocuk ve ya\u015fl\u0131lar\u0131n bak\u0131m y\u00fck\u00fcn\u00fcn kad\u0131nlar\u0131n s\u0131rt\u0131ndan al\u0131nmas\u0131, kad\u0131nlara y\u00f6nelik \u015fiddetin engellenmesi… bunlar\u0131n t\u00fcm\u00fc, toplumun kaynaklar\u0131n\u0131n <\/em>kad\u0131nlar lehine kullan\u0131m\u0131n\u0131 gerektiren sorunlar. <\/p>\n

  "Yemek istiyorsan,
a\u015f\u00e7\u0131ya k\u00fcfretme…"[1]<\/em><\/strong><\/p>\n

 <\/p>\n

Kabul etmeli, her yeni "izm", her yeni ak\u0131m, en \u00e7ok da, en fazla beslendi\u011fi ideolojilerden bir "kopu\u015f" sav\u0131yla ortaya \u00e7\u0131kar. Hele ki, yeni "izm" kendini y\u0131k\u0131m ko\u015fullar\u0131 \u00fczerine in\u015fa etme sav\u0131 ve gayretindeyse, bu "kopu\u015f" daha sanc\u0131l\u0131, daha ink\u00e2rc\u0131, daha keskin olmaya y\u00f6nelecektir.<\/p>\n

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Bir "r\u00fc\u015ft" ispat\u0131 g\u00fcd\u00fcs\u00fcnden itim sa\u011flad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, bu anla\u015f\u0131labilir bir durumdur da…<\/p>\n

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Neo-liberal ideoloji ve uygulamalar\u0131n emek\u00e7ilerin t\u00fcm sosyal kazan\u0131mlar\u0131n\u0131 yery\u00fcz\u00fc \u00f6l\u00e7e\u011finde budad\u0131\u011f\u0131, d\u00fcnya kaynaklar\u0131n\u0131n t\u00fcm\u00fcn\u00fc bir avu\u00e7 \u00c7okuluslu \u015firketin talan alan\u0131na d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc bir tarihsel kesitte, "Marksizm iflas etti, proletarya \u00f6ld\u00fc, tarih sona erdi!" vaveylalar\u0131 aras\u0131nda boy veren "yeni sol hareketler" de, \u00f6yle g\u00f6r\u00fcl\u00fcyor ki, bu "erginleme" mant\u0131\u011f\u0131ndan, bu neredeyse "Freudyen" "patricide<\/em>" (babay\u0131 \u00f6ld\u00fcrme) g\u00fcd\u00fcs\u00fcnden ka\u00e7\u0131namamaktalar…<\/p>\n

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 "Muhalif" cephede "b\u00fcy\u00fck anlat\u0131lar" yap\u0131bozumuna u\u011frat\u0131l\u0131r, yatay s\u0131n\u0131f \u00e7eli\u015fkilerinin yerine dikey kimlik savlar\u0131 ikame edilir, giderek par\u00e7alanan [Kad\u0131n; G\u00fcneyli kad\u0131n; G\u00fcneyli siyah\u00ee kad\u0131n; G\u00fcneyli e\u015fcinsel siyah\u00ee kad\u0131n; G\u00fcneyli e\u015fcinsel, siyah\u00ee, Protestan kad\u0131n; G\u00fcneyli e\u015fcinsel, siyah\u00ee, Protestan, gen\u00e7 kad\u0131n; G\u00fcneyli e\u015fcinsel, siyah\u00ee, Protestan, gen\u00e7, i\u015fsiz kad\u0131n; ve ilh…] kesimsel talepler birbiriyle yar\u0131\u015ft\u0131r\u0131l\u0131rken, neo-liberal vah\u015fetin krizden krize s\u00fcr\u00fckledi\u011fi "egemenler" cephesinde "Marksizm’in g\u00fcncelli\u011fi" \u00e7oktan (yeniden) tart\u0131\u015fma alan\u0131na girdi bile.[2]<\/em><\/strong><\/p>\n

 <\/strong><\/p>\n

Y\u0131k\u0131m s\u00fcrecindeki, ve\/fakat bu s\u00fcre\u00e7te t\u00fcm "bios<\/em>"u pe\u015finden s\u00fcr\u00fckleyen kapitalizmin alarm \u00e7anlar\u0131 \u00e7alarken, onun en "uyan\u0131k" ideologlar\u0131, restorasyon umuduyla Marksizm’e sar\u0131l\u0131yor; pek\u00e2l\u00e2, kendini \u015fu ya da bu tarzda kapitalizm kar\u015f\u0131s\u0131nda konumland\u0131ranlar i\u00e7in Marksizm’le "bar\u0131\u015fma" vakti gelmedi mi?<\/p>\n

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Mouffe, Touraine, Habermas gibi ideologlar\u0131n g\u00f6r\u00fc\u015flerinden beslenen "yeni toplumsal hareketler"in Marx’\u0131 yeterince "\u00e7evreci", "feminist", "yerlici" vb. bulmad\u0131klar\u0131na dair ele\u015ftirilerini fazlaca dinledik. Bu ele\u015ftiriler, a\u011f\u0131rl\u0131kl\u0131 olarak Marx ile Engels’in "ne demedi\u011fi" \u00fczerine yaslanmaktayd\u0131.<\/p>\n

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Gelin bu kez tersinden bir yol izleyelim, ve \u00f6rne\u011fin Marx’\u0131n kad\u0131n sorunu \u00fczerinde s\u00f6ylediklerinden hareketle neler yapabilece\u011fimize bir bakal\u0131m…<\/p>\n

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MARKS\u0130ZM’E FEM\u0130N\u0130ST \u0130T\u0130RAZLAR<\/strong><\/p>\n

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1960’l\u0131 y\u0131llar\u0131n sonlar\u0131na do\u011fru radikal toplumsal muhalefet hareketlerinin i\u00e7erisinden \u00e7\u0131kan "yeni" feminizm(ler), \u00f6zellikle de reel sosyalizmin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ard\u0131ndan hayatta kalabilmeyi ba\u015faran di\u011fer muhalif hareketlerin \u00e7o\u011fu gibi, ideolojik a\u00e7\u0131dan h\u0131zla Marksizm’den uzakla\u015fma yoluna girdi. Bu yoldaki arg\u00fcmanlar kabaca \u015f\u00f6yle \u00f6zetlenebilir:<\/p>\n

 <\/p>\n

1- Bir s\u0131n\u0131f m\u00fccadelesi stratejisi olarak Marksizm, toplumlar\u0131n z\u0131t \u00e7\u0131karlara sahip s\u0131n\u0131flar olarak yatay bir eksende b\u00f6l\u00fcnd\u00fc\u011f\u00fcn\u00fc savunur. Oysa bu saptaman\u0131n do\u011fru olup olmad\u0131\u011f\u0131ndan ba\u011f\u0131ms\u0131z olarak toplumlar cinsiyetler ve cinsiyet rolleri, yani kad\u0131nl\u0131k ve erkeklik ekseninde dikey olarak (da) b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. T\u00fcm kad\u0131nlar, t\u00fcm erkekler taraf\u0131ndan bask\u0131 ve denetim alt\u0131nda tutulmakta ve (baz\u0131 feminist tahlillere g\u00f6re) s\u00f6m\u00fcr\u00fclmektedir. \u015eu h\u00e2lde kad\u0131nlar\u0131n m\u00fccadelesinin ana mihveri, s\u0131n\u0131fsal bask\u0131 ve s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 de\u011fil, \u00fczerlerindeki cinsel bask\u0131ya kar\u015f\u0131 m\u00fccadele olmal\u0131d\u0131r. Bir ba\u015fka deyi\u015fle kad\u0131nlar\u0131n en b\u00fcy\u00fck (ve ortak) d\u00fc\u015fman\u0131 kapitalizm (ya da s\u0131n\u0131fl\u0131 toplum) de\u011fil, Patriyarka\/Ataerkidir.<\/p>\n

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2- \u0130\u015f\u00e7ilerin\/emek\u00e7ilerin siyasal ve toplumsal kurtulu\u015fu i\u00e7in \u00e7a\u011fr\u0131 \u00e7\u0131kartan Marksizm, cinsiyet k\u00f6r\u00fcd\u00fcr; Marx’\u0131n tarihin akt\u00f6r\u00fc olmaya \u00e7a\u011f\u0131rd\u0131\u011f\u0131 i\u015f\u00e7i s\u0131n\u0131f\u0131, \u00f6z\u00fcnde "eril"dir; Marksist "toplumsal kurtulu\u015f projesi" kad\u0131nlar\u0131n "kurtulu\u015f"tan sonra bula\u015f\u0131k y\u0131kamaya, dayak yemeye devam edip etmeyecekleri konusunda bir \u015fey s\u00f6ylemez.<\/p>\n

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3- Marksizm kad\u0131nlar\u0131 burjuvazi-proletarya ekseninde b\u00f6lerek, "burjuva feminizmi" olarak mahk\u00fbm etti\u011fi, kad\u0131nlar\u0131n XIX. y\u00fczy\u0131l m\u00fccadelelerinin kad\u0131nlar a\u00e7\u0131s\u0131ndan ta\u015f\u0131d\u0131\u011f\u0131 \u00f6nemi ikincille\u015ftirmekte, \u00f6nemsizle\u015ftirmekte, g\u00f6r\u00fcnmezle\u015ftirmektedir.<\/p>\n

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4- Marksistler aras\u0131nda kad\u0131n konusunda en duyarl\u0131s\u0131 say\u0131lan Engels’in Ailenin, Devletin, \u00d6zel M\u00fclkiyetin K\u00f6keni<\/em> kitab\u0131, etnografik hatalar\u0131 ve bug\u00fcn ge\u00e7ersizli\u011fi yayg\u0131n kabul g\u00f6ren evrimci hatt\u0131 benimasmesinin yan\u0131 s\u0131ra, "kad\u0131n\u0131n tarihsel yenilgisi"ni a\u00e7\u0131klamada yetersiz, hatta hatal\u0131d\u0131r. \u00d6zel m\u00fclkiyetin erkeklerin elinde yo\u011funla\u015fmas\u0131n\u0131n, erkeklerin kad\u0131nlar\u0131 da temell\u00fck etmesine zemin haz\u0131rlad\u0131\u011f\u0131n\u0131 kabul edecek olsak bile, ne Marx, ne de Engels, \u00f6zel m\u00fclkiyetin neden kad\u0131nlar\u0131n de\u011fil de erkeklerin elinde temerk\u00fcz etti\u011fini a\u00e7\u0131klayamamaktad\u0131rlar. Bu durum, kad\u0131n\u0131n ikincil\/mad\u00fbn konumunu a\u00e7\u0131klamada ekonomi-politik d\u0131\u015f\u0131nda ba\u015fka fakt\u00f6rlerin etken olmu\u015f olabilece\u011finin kan\u0131t\u0131d\u0131r. B\u00f6ylelikle farkl\u0131 feminist e\u011filimler kad\u0131nlar\u0131n ezilmesinin k\u00f6keni konusunda farkl\u0131 a\u00e7\u0131klama \u00e7er\u00e7evelerine m\u00fcracaat edecekler: psikoloji, k\u00fclt\u00fcr, biyoloji… ya da "k\u00f6ken" aray\u0131\u015f\u0131yla ilgilenmeyi t\u00fcm\u00fcyle terk edeceklerdir[3]<\/em><\/strong>…<\/p>\n

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XX. y\u00fczy\u0131l\u0131n son \u00e7eyre\u011fi feminizmi \u00f6zet, \u00f6zet oldu\u011fu \u00f6l\u00e7\u00fcde de basitle\u015ftirilmi\u015f olan bu arg\u00fcmanlarla Marksizm’le aras\u0131na hat\u0131r\u0131 say\u0131l\u0131r bir mesafe koyarken (bu mesafede Marksistlerin feministlere kar\u015f\u0131 y\u00fcr\u00fctt\u00fckleri sert "ideolojik m\u00fccadele"nin ve ya\u015fanan sosyalizmin "Kahraman Anal\u0131k Madalyalar\u0131" gibi \u2018abs\u00fcrd’ uygulamalar\u0131n da hat\u0131r\u0131 say\u0131l\u0131r bir pay\u0131 oldu\u011fu ge\u00e7erken belirtilmeli), reel sosyalizmin \u00e7\u00f6k\u00fc\u015f\u00fc, feminizm(ler)i, yap\u0131bozumculuk, postmodernizm gibi, kendisini daha rahat hissedebilece\u011fi ba\u011flamlara yerle\u015fmesinin ortam\u0131n\u0131 bi\u00e7imlendirdi.<\/p>\n

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MARX VE ENGELS: NE D\u0130YORLARDI?<\/strong><\/p>\n

 <\/strong><\/p>\n

San\u0131yorum i\u015fe "feministlerin Marx’a, Marksizm’e y\u00f6nelttikleri ele\u015ftiriler do\u011fru mu\/ne kadar do\u011fru?" sorusuyla ba\u015flamak, sorunu t\u00fcm\u00fcyle bata\u011fa saplayacak bir giri\u015fim olacakt\u0131r. Zira b\u00f6ylesi bir soru, Marx ve Marksizm’i tamamlanm\u0131\u015f bir \u00f6\u011freti, noktalanm\u0131\u015f bir dogma olarak g\u00f6ren feminist (ya da \u00e7evreci, \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya’c\u0131, yerlici vb.) yan\u0131lg\u0131y\u0131 payla\u015fmak olacakt\u0131r.<\/p>\n

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Do\u011frudur; Marx’\u0131n onca yap\u0131t\u0131 aras\u0131nda kad\u0131nl\u0131k durumuna ili\u015fkin g\u00f6reli pek az veri vard\u0131r. Ya\u015fam\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc sermayeyi de\u015fifre etme ve insanl\u0131\u011f\u0131n sermaye tahakk\u00fcm\u00fcnden \u00f6zg\u00fcrle\u015fmesi perspektifini geli\u015ftirme yolunda ge\u00e7iren Marx, insanlar\u0131 "cinsiyet rolleri"nden \u00e7ok, sermaye kar\u015f\u0131s\u0131ndaki toplumsal konumlan\u0131\u015flar\u0131 a\u00e7\u0131s\u0131ndan ele alma e\u011filimindedir. Bu a\u00e7\u0131dan "feminist" oldu\u011fu s\u00f6ylenemez.<\/p>\n

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Ancak, Engels’le birlikte Marx, kendi \u00e7a\u011f\u0131nda kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesi perspektifinin en \u0131srarl\u0131 savunucular\u0131 aras\u0131nda yer alm\u0131\u015flard\u0131r.<\/p>\n

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"Kendi \u00e7a\u011f\u0131nda" dedim; Avrupa’da Frans\u0131z \u0130htilali’nin yaratt\u0131\u011f\u0131 alt\u00fcstl\u00fcklerin bir "burjuva d\u00fczeni" h\u00e2linde nizam ve intizama sokuldu\u011fu bu "\u00e7a\u011f"da, kad\u0131nlar\u0131n durumunu en iyi, 1804 tarihli Napoleon Medeni Yasas\u0131 temsil eder. 213. maddesinde "Koca kar\u0131s\u0131n\u0131 korumal\u0131, kad\u0131n kocas\u0131na itaat etmelidir," denilen bu yasa, evli kad\u0131nlar\u0131 kocas\u0131n\u0131n izni olmadan miras b\u0131rakmak, mirasa konmak, para biriktirmek, m\u00fclk sat\u0131n almak, satmak, yolculuk yapmak, meslek sahibi olmak, ticaretle u\u011fra\u015fmak vb. haklar\u0131ndan yoksun b\u0131rakmaktad\u0131r. Meden\u00ee Yasa’n\u0131n gerisindeki "demir yumruk", Napoleon ise, Devlet Konseyi (Conseil d’Etat)’ne \u015f\u00f6yle seslenmekte beis g\u00f6rmemekteydi: "Tabiat kad\u0131nlar\u0131 bizim k\u00f6lemiz olarak yapt\u0131. Kocan\u0131n kar\u0131s\u0131na: Madam d\u0131\u015far\u0131 \u00e7\u0131kmayacaks\u0131n\u0131z, Madam Komedya’ya gitmeyeceksiniz! Madam, \u015fu veya bu ki\u015fiyi g\u00f6rmeyeceksiniz! Yani, Madam, beden ve ruh olarak bana aitsiniz demek hakk\u0131 vard\u0131r."[4]<\/em><\/strong><\/p>\n

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Evet, devir restorasyon devridir; tabii kad\u0131nlar i\u00e7in de… Frans\u0131z \u0130htilali’nin barikatlara \u00e7\u0131kard\u0131\u011f\u0131 kad\u0131nlar evlerine geri p\u00fcsk\u00fcrt\u00fclm\u00fc\u015f, buna direnenlerse kodeslere, hatta giyotine g\u00f6nderilmi\u015ftir – Olympe de Gouges, Rose Lacombe gibi…<\/p>\n

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Napoleon Yasas\u0131’n\u0131n "ruhu", yaln\u0131zca Fransa’da de\u011fil, t\u00fcm Avrupa \u00fclkelerinde kol gezmektedir. \u00d6rne\u011fin \u0130ngiltere’de 1870’e dek, g\u00f6reneksel hukuka g\u00f6re kad\u0131n evlendi\u011finde h\u00fckm\u00ee \u015fahsiyetini yitirmekte, kocas\u0131n\u0131n yasal ki\u015fili\u011fi i\u00e7inde massolmaktayd\u0131.[5]<\/em><\/strong> Yine \u0130ngiltere’de (1840’larda) yarg\u0131\u00e7lar kocalara kar\u0131lar\u0131n\u0131 d\u00f6vme ve "zalimce davranmad\u0131\u011f\u0131 s\u00fcrece hapsetme" yetkisini vermekteydi, dahas\u0131, Almanya’da kocan\u0131n kar\u0131s\u0131na kar\u015f\u0131 zor kullanmas\u0131, 1900’e kadar yasald\u0131.[6]<\/em><\/strong><\/p>\n

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\u00dcstelik bu durum, d\u00f6nemin burjuva entelijansiyas\u0131 a\u00e7\u0131s\u0131ndan hi\u00e7 de "sorunlu" say\u0131lmamaktayd\u0131. "Kad\u0131n\u0131n kaderi ve tek \u015f\u00f6hreti erkeklerin kalbini \u00e7arp\u0131tmas\u0131d\u0131r," diyordu H. de Balzac. "Kad\u0131n kontratla elde edilen bir mald\u0131r; ta\u015f\u0131n\u0131r bir mald\u0131r, \u00e7\u00fcnk\u00fc malik olmak senettir; nihayet kad\u0131n, a\u00e7\u0131k konu\u015fursak erke\u011fin eklentisinden ba\u015fka bir \u015fey de\u011fildir."<\/p>\n

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"Napolyon gibi ben de kad\u0131nlardan hi\u00e7 ho\u015flanmam," diye ekliyordu Lord Byron. "Eline bir ayna, bir de \u015feker tutu\u015fturun, mutlu olacakt\u0131r."<\/p>\n

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Ve "kad\u0131n\u0131n yeri ne olmal\u0131d\u0131r?" sorusuna Bonald’\u0131n yan\u0131t\u0131 netti: "Kad\u0131nlar politik topluma de\u011fil, aileye aittir; ve tabiat onlar\u0131 kamu hizmetleri i\u00e7in de\u011fil, ev i\u015fleri i\u00e7in yapm\u0131\u015ft\u0131."<\/p>\n

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XIX. y\u00fczy\u0131l Avrupas\u0131’nda, kad\u0131nlar\u0131n mevcut konumlar\u0131na itirazlar, genellikle \u00fctopik ya da bilimsel, sosyalistlerden y\u00fckselmekteydi.<\/p>\n

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\u00dctopik sosyalistlerden Saint Simon, Olinde Rodrigues, Prosper Enfantin, hele ki "Toplumsal ilerleme ve \u00e7a\u011f de\u011fi\u015fimleri, kad\u0131nlar\u0131n \u00f6zg\u00fcrl\u00fc\u011fe do\u011fru ilerleyi\u015fiyle orant\u0131l\u0131d\u0131r; toplum alan\u0131nda gerilemeler ise kad\u0131nlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn azalmas\u0131yla meydana gelirler. Kad\u0131n imtiyazlar\u0131n\u0131n geni\u015flemesi, t\u00fcm toplumsal ilerlemenin genel ilkesidir," diyen, kad\u0131nlar\u0131n "diki\u015f ve mutfakla s\u0131n\u0131rlanmas\u0131"na kar\u015f\u0131 \u00e7\u0131k\u0131p kurgulad\u0131\u011f\u0131 "falanster"lerde "gen\u00e7 k\u0131zlar\u0131 bir mal olarak sunup al\u00e7altan" evlili\u011fi ilga eden, kad\u0131nlar\u0131 bilimle, e\u011fitimle u\u011fra\u015fmaya \u00e7a\u011f\u0131ran Fourier[7]<\/em><\/strong>… kad\u0131nlar i\u00e7in "\u00f6zg\u00fcrle\u015fme" \u00e7a\u011fr\u0131s\u0131 \u00e7\u0131kartan devrimci seslerdir.<\/p>\n

 <\/p>\n

Marx ile Engels, kad\u0131nlar\u0131n \u00f6zg\u00fcrle\u015fmesi konusunda \u00fctopik sosyalistlerin perspektiflerini ele\u015ftirel bir tarzda devralm\u0131\u015flard\u0131r. Marx, Kutsal Aile<\/em>‘de Fourier ile birlikte seslenir:<\/p>\n

 <\/p>\n

"Kad\u0131n cinsinin a\u015fa\u011f\u0131lanmas\u0131 ayn\u0131 zamanda hem uygarl\u0131k hem de barbarl\u0131\u011f\u0131n \u00f6zsel bir \u00f6zelli\u011fidir, \u015fu tek ay\u0131r\u0131mla ki, uygar d\u00fczen, barbarl\u0131\u011f\u0131n yal\u0131n bi\u00e7imde uygulad\u0131\u011f\u0131 kusurlardan her birini, \u00e7ift y\u00f6nl\u00fc, belirsiz ve ikiy\u00fczl\u00fc, bile\u015fik bir varolu\u015f bi\u00e7imine y\u00fckseltir… Kad\u0131n\u0131n k\u00f6lelik i\u00e7inde tutulmas\u0131 olgusundan kimse, erkekten daha derin bi\u00e7imde cezaland\u0131r\u0131lmam\u0131\u015ft\u0131r."[8]<\/em><\/strong><\/p>\n

 <\/p>\n

\u00d6te yandan, kad\u0131n\u0131n "metala\u015fmas\u0131" ile kapitalist sistem aras\u0131ndaki ba\u011flant\u0131y\u0131, erken y\u0131llar\u0131nda, 1848’de kaleme ald\u0131klar\u0131 Kom\u00fcnist Manifesto<\/em>‘da a\u00e7\u0131\u011fa \u00e7\u0131kart\u0131rlar…<\/p>\n

 <\/p>\n

"Ama siz kom\u00fcnistler kad\u0131nlar\u0131n ortakla\u015fal\u0131\u011f\u0131n\u0131 getireceksiniz" diye ba\u011f\u0131r\u0131yor t\u00fcm burjuvazi koro h\u00e2linde.<\/p>\n

 <\/p>\n

Burjuva kar\u0131s\u0131n\u0131 salt bir \u00fcretim arac\u0131 olarak g\u00f6r\u00fcr. \u00dcretim ara\u00e7lar\u0131n\u0131n ortakla\u015fa kullan\u0131laca\u011f\u0131n\u0131 duyunca do\u011fal olarak, kad\u0131nlar\u0131n da herkes i\u00e7in ortak olma yazg\u0131s\u0131ndan ka\u00e7\u0131namayaca\u011f\u0131 sonucuna var\u0131r.<\/p>\n

 <\/p>\n

Oysa burjuvalar\u0131m\u0131z\u0131n Kom\u00fcnistlerin a\u00e7\u0131k\u00e7a ve resmen tesis edeceklerini \u00f6ne s\u00fcrd\u00fckleri kad\u0131nlar\u0131n ortakla\u015fal\u0131\u011f\u0131 kar\u015f\u0131s\u0131ndaki erdemli \u00f6fkelerinden daha g\u00fcl\u00fcn\u00e7 bir \u015fey yoktur. Kom\u00fcnistlerin kad\u0131nlar\u0131n ortakla\u015fal\u0131\u011f\u0131n\u0131 getirmelerine gerek yok; o hat\u0131rlanamayacak kadar uzun bir zamand\u0131r var.<\/p>\n

 <\/p>\n

Ortak kullan\u0131lan fahi\u015feleri bir yana b\u0131rakacak olursak, emrindeki proleterlerin kar\u0131lar\u0131 ve k\u0131zlar\u0131yla yetinmeyen burjuvalar\u0131m\u0131z birbirlerinin kar\u0131lar\u0131n\u0131 ayartmaktan b\u00fcy\u00fck zevk al\u0131yorlar.<\/p>\n

 <\/p>\n

Burjuva evlili\u011fi ger\u00e7ekte ortak kar\u0131lar sistemidir ve Kom\u00fcnistler olsa olsa, ikiy\u00fczl\u00fcce gizlenen bir kad\u0131nlar\u0131n ortakla\u015fal\u0131\u011f\u0131 yerine a\u00e7\u0131k\u00e7a yasalla\u015fm\u0131\u015f bir ortakl\u0131\u011f\u0131 getirme iste\u011fiyle su\u00e7lanabilirler. \u00d6te yandan, mevcut \u00fcretim sisteminin ilgas\u0131n\u0131n bu sistemden kaynaklanan kad\u0131nlar\u0131n ortakla\u015fal\u0131\u011f\u0131n\u0131n, yani hem kamusal hem de \u00f6zel fuh\u015fun ortadan kald\u0131r\u0131lmas\u0131n\u0131 getirmesi gerekece\u011fi, kendinden bellidir."[9]<\/em><\/strong><\/p>\n

 <\/p>\n

Marx, sermayenin insanl\u0131\u011f\u0131 tahakk\u00fcm alt\u0131na al\u0131\u015f ko\u015fullar\u0131n\u0131 oldu\u011fu kadar burjuvazinin "p\u00fcriten" ahl\u00e2k\u0131ndaki ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc de a\u00e7\u0131\u011fa \u00e7\u0131kartman\u0131n pe\u015findedir:<\/p>\n

 <\/p>\n

"\u00c7apk\u0131n burjuva, evlili\u011fi ihl\u00e2l eder ve gizlice zina yapar; t\u00fcccar spek\u00fclasyon ve sahte iflas yoluyla ba\u015fkalar\u0131n\u0131 m\u00fclkiyetten mahrum b\u0131rakarak m\u00fclkiyet kurumunu ihl\u00e2l eder; gen\u00e7 burjuva kendini imk\u00e2n buldu\u011fu zaman kendi \u00f6z ailesinden ba\u011f\u0131ms\u0131z k\u0131lar; kendi \u00e7\u0131kar\u0131 i\u00e7in fiilen ailesini da\u011f\u0131t\u0131r; fakat evlilik, \u00f6zel m\u00fclkiyet, aile teorik olarak el s\u00fcr\u00fclmemi\u015f kal\u0131rlar; zira pratikte bunlar, \u00fczerinde burjuvazinin h\u00e2kimiyetini kurdu\u011fu temeldirler; zira burjuva \u015fekli ile, bunlar her zaman ihl\u00e2l edilen kanunun dini b\u00fct\u00fcn bir Yahudi’yi gene dini b\u00fct\u00fcn bir Yahudi yapt\u0131\u011f\u0131 gibi, burjuvay\u0131 burjuva yapan \u015fartlard\u0131r."[10]<\/em><\/strong><\/p>\n

 <\/p>\n

"\u00d6zg\u00fcrle\u015fme"nin \u00f6nko\u015fullar\u0131n\u0131 b\u00f6ylelikle -proletarya i\u00e7in oldu\u011fu kadar kad\u0131nlar i\u00e7in de- mevcut \u00fcretim ve m\u00fclkiyet ili\u015fkilerinin de\u011fi\u015ftirilmesi ba\u011flam\u0131na yerle\u015ftiren bu perspektifin \u00f6tesinde, Marx yaz\u0131lar\u0131nda kad\u0131nl\u0131k sorununa iki ba\u011flamda de\u011finmektedir: \u00d6zel m\u00fclkiyetin ilgas\u0131n\u0131 ailenin ilgas\u0131, dolay\u0131s\u0131yla serbest ve kurals\u0131z cinsel ili\u015fkiler olarak alg\u0131layan (kendi deyi\u015fiyle) "kaba kom\u00fcnizm"in "liberterli\u011fi" kar\u015f\u0131s\u0131nda "kom\u00fcnist ahl\u00e2k"\u0131n savunulmas\u0131 ve kad\u0131nlar\u0131n (ve \u00e7ocuklar\u0131n) XIX. y\u00fczy\u0131l Avrupas\u0131’nda emek\u00e7i s\u0131n\u0131flar i\u00e7erisindeki ac\u0131nas\u0131 ko\u015fullar\u0131na dikkat \u00e7ekmek… \u0130ki \u00f6rnekle yetinelim. \u0130lki:<\/p>\n

 <\/p>\n

"\u00d6zel m\u00fclkiyete kar\u015f\u0131, kamula\u015ft\u0131r\u0131lm\u0131\u015f \u00f6zel m\u00fclkiyeti \u00e7\u0131karmaya y\u00f6nelen bu hareket, evlili\u011fe (\u015f\u00fcphesiz bu m\u00fcnhas\u0131r \u00f6zel m\u00fclkiyetin bir \u015feklidir) kar\u015f\u0131, kad\u0131n\u0131n kolektif ve baya\u011f\u0131 bir m\u00fclkiyet h\u00e2line geldi\u011fi, kad\u0131nlar\u0131n ortakla\u015fa kullan\u0131lmas\u0131n\u0131 \u00e7\u0131kard\u0131\u011f\u0131 zaman hayvan\u00ee bir \u015fekilde ifade edilmi\u015f olur. Kad\u0131nlar\u0131n ortakla\u015fa kullan\u0131lmas\u0131 fikrinin bu kaba ve d\u00fc\u015f\u00fcnceden yoksun kom\u00fcnizmin s\u0131rr\u0131n\u0131 meydana \u00e7\u0131kard\u0131\u011f\u0131 s\u00f6ylenebilir. (…) -Her yerde insan ki\u015fili\u011fini reddeden- bu kom\u00fcnizm, zaten kendi z\u0131tt\u0131 olan \u00f6zel m\u00fclkiyetin bir belirtisidir. (…)<\/p>\n

 <\/p>\n

(…) Kolektif \u015fehveti tatmine yarayan bir nesne ve bir av gibi g\u00f6r\u00fclen kad\u0131n, sadece kendisi i\u00e7in ya\u015fayan insan\u0131n sonsuz al\u00e7al\u0131\u015f\u0131n\u0131 ifade eder; zira insan\u0131n kendi hemcinsi ile olan ili\u015fkilerinin s\u0131rr\u0131, \u00e7eli\u015fkisiz, kesin, a\u00e7\u0131k ifadesini, kad\u0131n ve erkek ili\u015fkisinde ve dolays\u0131z ve do\u011fal cinsel ili\u015fkiyi anlay\u0131\u015f tarz\u0131nda bulur. Be\u015fer\u00ee varl\u0131klar\u0131n gerekli, do\u011fal gerekli, do\u011fal, dolays\u0131z ili\u015fkisi, kad\u0131n ile erkek aras\u0131ndaki ili\u015fkidir. Bu do\u011fal ili\u015fkide, insan\u0131n do\u011fa ile ili\u015fkisi do\u011frudan do\u011fruya insan\u0131n hemcinsi ile olan ili\u015fkisini temsil eder, ayn\u0131 \u015fekilde insan\u0131n hemcinsi ile olan ili\u015fkisi, do\u011frudan do\u011fruya do\u011fa ile, kendi \u00f6z do\u011fal do\u011frultusu ile olan ili\u015fkisini temsil eder. B\u00f6ylece bu ili\u015fki, hissedilir bir \u015fekilde belirli bir olaya indirgenmi\u015f insan\u00ee \u00f6z\u00fcn ne dereceye kadar insan i\u00e7in tabiat h\u00e2line geldi\u011fini ve ne dereceye kadar tabiat\u0131n insan\u0131n be\u015fer\u00ee \u00f6z\u00fc h\u00e2line geldi\u011fini ortaya \u00e7\u0131kar\u0131r. Bunun i\u00e7indir ki, bu ili\u015fkiye dayanarak, insan\u0131n geli\u015fim derecesi hakk\u0131nda h\u00fck\u00fcm verilebilir."[11]<\/em><\/strong><\/p>\n

 <\/p>\n

Marx’a g\u00f6re burjuva d\u00fczeninin kendi "aile"sini tahrip etmesinin iki bi\u00e7imi vard\u0131r. Bunlardan ilki, "birbirlerinin kar\u0131lar\u0131n\u0131 ayartmaktan b\u00fcy\u00fck zevk duyan" burjuvazinin ikiy\u00fczl\u00fc ahl\u00e2k\u0131 ise, ikincisi, kapitalizmin ac\u0131mas\u0131z bir s\u00f6m\u00fcr\u00fc sistemiyle proleter ailesini i\u00e7erisine s\u00fcr\u00fckledi\u011fi "s\u00fcrd\u00fcr\u00fclemezlik"tir… Yani kad\u0131n ve \u00e7ocuklar\u0131 g\u00fcnde 14-15 saatlik bir \u00e7al\u0131\u015fmaya, "erimi\u015f domuz ya\u011f\u0131yla birka\u00e7 dilim ekmek ve bir fincan s\u00fcts\u00fcz \u00e7ay"dan[12]<\/em><\/strong> ibaret bir tay\u0131na, "ergen gen\u00e7 erkek ve k\u0131zlar\u0131n, babalarla annelerin, hepsinin domuzlar gibi ya\u015fay\u0131p ayn\u0131 odada beraber yatt\u0131\u011f\u0131"[13]<\/em><\/strong> ko\u015fullara mahk\u00fbm k\u0131lan kapitalizmin insanl\u0131ktan uzakla\u015ft\u0131r\u0131c\u0131 ko\u015fullar\u0131… B\u00f6ylelikle, d\u00f6nemin emek\u00e7ilerin ya\u015fam ko\u015fullar\u0131nda baz\u0131 d\u00fczeltimleri \u00f6ng\u00f6ren kimi raporlar\u0131ndan aktar\u0131r:<\/p>\n

 <\/p>\n

"\u00c7ocuklar\u0131n\u0131 okula g\u00f6nderecek yerde i\u015ften \u00e7\u0131kar\u0131lma tehdidiyle onlardan menfaat sa\u011flamaya ebeveyni zorlayan bazen bucak memuru, bazen patronlard\u0131r. T\u00fcm kuvvet ve zaman kayb\u0131, ekici ve ailesine ola\u011fan\u00fcst\u00fc ve gereksiz yorgunlu\u011fun neden oldu\u011fu t\u00fcm ac\u0131lar, ebeveynin \u00e7ocuklar\u0131ndaki ahl\u00e2ks\u0131zl\u0131\u011f\u0131 k\u0131r evlerinin s\u0131k\u0131\u015f\u0131kl\u0131\u011f\u0131na ve gruplar\u0131n i\u011fren\u00e7 tesirine ba\u011flad\u0131klar\u0131 t\u00fcm olaylar, yoksul emek\u00e7ilerin ruhunda anla\u015f\u0131lmas\u0131 kolay ve ayr\u0131nt\u0131lar\u0131na girilmesi gereksiz hisler uyand\u0131r\u0131rlar. Emek\u00e7iler, asla sorumlu olmad\u0131klar\u0131 ve ellerinde olayd\u0131 hi\u00e7bir zaman r\u0131za g\u00f6stermeyecekleri ve yenecek kudrete sahip olmad\u0131klar\u0131 \u015fartlardan gelen ahl\u00e2k\u00ee ve fiziksel dertlerle ku\u015fat\u0131lm\u0131\u015f olduklar\u0131n\u0131 gayet iyi biliyorlar."[14]<\/em><\/strong><\/p>\n

 <\/p>\n

F. Engels ise, "kad\u0131n sorunu"nu ele al\u0131\u015f\u0131 bak\u0131m\u0131ndan daha kapsaml\u0131, daha b\u00fct\u00fcnc\u00fcld\u00fcr. Ailenin, \u00d6zel M\u00fclkiyetin, Devletin K\u00f6keni<\/em> (A\u00d6MDK), kad\u0131nlar\u0131n tarihsel yenilgisiyle emek\u00e7ilerin tarihsel yenilgisini, \u00f6zel m\u00fclkiyet ve devletin ko\u015fut ortaya \u00e7\u0131k\u0131\u015f tarihi i\u00e7erisinde birbirine ba\u011fda\u015ft\u0131rma giri\u015fimidir. Modern (kapitalist) toplumda erke\u011fin kad\u0131n \u00fczerindeki ba\u015fatl\u0131\u011f\u0131n\u0131 kapitalist m\u00fclkiyet ili\u015fkileriyle a\u00e7\u0131klar. Bu ba\u015fatl\u0131k, hukuk\u00ee reformlarla giderilemez. ("Modern bireysel aile kad\u0131n\u0131n gizli ya da a\u00e7\u0131k evi\u00e7i k\u00f6leli\u011fine dayanmaktad\u0131r; ve modern toplumda yaln\u0131zca, kendisinin molek\u00fclleri gibi olan ferd\u00ee ailelerden olu\u015fmu\u015f bir y\u0131\u011f\u0131nd\u0131r. G\u00fcn\u00fcm\u00fczde, \u00f6rneklerin b\u00fcy\u00fck \u00e7o\u011funlu\u011funda erke\u011fin ailesini besleyecek paray\u0131, hi\u00e7 olmazsa mal-m\u00fclk sahibi s\u0131n\u0131flarda kazanmas\u0131 gerekir, bu da kendisine \u00f6zellikle kanunla imtiyaz tan\u0131nmas\u0131 gerekmeyen ba\u015fat bir konum vermektedir. Aile i\u00e7inde erkek burjuvad\u0131r ve kad\u0131n proletaryay\u0131 temsil eder. Ama sanayi d\u00fcnyas\u0131nda, proletarya \u00fczerindeki ekonomik bask\u0131n\u0131n \u00f6zel niteli\u011fi, b\u00fct\u00fcn a\u00e7\u0131l\u0131\u011f\u0131yla, ancak kapitalist s\u0131n\u0131flar\u0131n b\u00fct\u00fcn yasal imtiyazlar\u0131 kald\u0131r\u0131p iki s\u0131n\u0131f\u0131n hukuksal e\u015fitli\u011fi tam yerle\u015ftirilince kendisini belli eder; demokratik cumhuriyet iki s\u0131n\u0131f aras\u0131ndaki z\u0131tl\u0131\u011f\u0131 elemez, tersine bu z\u0131tl\u0131\u011f\u0131n m\u00fccadeleyle \u00e7\u00f6z\u00fcmlendi\u011fi bir alan sa\u011flamaktan ba\u015fka \u015fey yapmaz. Ve ayn\u0131 \u015fekilde, modern ailede erke\u011fin kad\u0131na \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fcn \u00f6zel niteli\u011fi ve aralar\u0131nda ger\u00e7ek bir toplumsal e\u015fitlik sa\u011flama \u015fekli ve gereklili\u011fi ancak iki cinsiyet hukuk\u00ee alanda e\u015fit haklara sahip olunca b\u00fct\u00fcn\u00fcyle g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kacakt\u0131r. \u0130\u015fte o zaman kad\u0131n\u0131n kurtulmas\u0131n\u0131n birinci \u015fart\u0131n\u0131n b\u00fct\u00fcn kad\u0131nlar\u0131n kamu sanayine girmesi oldu\u011fu ve bu \u015fart\u0131n da ferd\u00ee ailenin toplumun ekonomik birimi niteli\u011finin ortadan kald\u0131r\u0131lmas\u0131n\u0131 gerektirdi\u011fi g\u00f6r\u00fclecektir."[15]<\/em><\/strong><\/p>\n

 <\/p>\n

Hem emek\u00e7iler hem de kad\u0131nlar, her ikisi i\u00e7in de kurtulu\u015f, \u00f6zel m\u00fclkiyetin niha\u00ee bi\u00e7imi olan kapitalist \u00fcretim (ve m\u00fclkiyet) ili\u015fkilerinin ortadan kald\u0131r\u0131lmas\u0131d\u0131r. Bundan sonras\u0131 ise, gelecek ku\u015faklar\u0131n i\u015fidir:<\/p>\n

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"\u00c7ok yak\u0131nda kapitalist \u00fcretime vurulacak bir s\u00fcp\u00fcrge darbesinden sonrad\u0131r ki cinsel ili\u015fkilerin \u00f6rg\u00fctlenmesi hakk\u0131nda bulunaca\u011f\u0131m\u0131z kehanet, bilhassa ortadan kalkacak olan \u015feylerle s\u0131n\u0131rl\u0131d\u0131r. Fakat sonra ne olacakt\u0131r? Bu yeni bir nesil yeti\u015fti\u011fi zaman kararla\u015ft\u0131r\u0131lacakt\u0131r; hayatlar\u0131nda asla, bir kad\u0131n\u0131n teslimiyetini para kar\u015f\u0131l\u0131\u011f\u0131nda, veya herhangi bir sosyal zorunluluk yard\u0131m\u0131yla sat\u0131n alma durumunda kalmayacak bir erkek nesli; asla, ne kendilerini ger\u00e7ek bir a\u015fk d\u0131\u015f\u0131ndaki sebeplerden dolay\u0131 bir erke\u011fe teslim etme durumunda, ne de bu teslimiyetin ekonomik sonu\u00e7lar\u0131n\u0131n korkusu y\u00fcz\u00fcnden sevdi\u011fi ki\u015fiyi reddetme durumunda kalmayacak bir kad\u0131n nesli. Bu insanlar ya\u015fad\u0131\u011f\u0131 zaman, bug\u00fcnden nas\u0131l davranmalar\u0131 gerekti\u011fine inand\u0131\u011f\u0131m\u0131z \u015feylerden tasa duyarlarsa ne \u00e2l\u00e2; kendi t\u00f6relerini ve herkesin hareket tarz\u0131 hakk\u0131nda karar verecek kamu oyunu kendileri yaratacaklard\u0131r. \u0130\u015fte hepsi bu kadar."[16]<\/em><\/strong><\/p>\n

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ATAERK\u0130\/SINIFSAL S\u00d6M\u00dcR\u00dc – NE KADAR AYRI?<\/strong><\/p>\n

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Evet, Marx ile Engels, kad\u0131nlar\u0131n mad\u00fbnlu\u011funu, madd\u00ee ya\u015fam\u0131n \u00fcretilmesi s\u00fcre\u00e7leriyle a\u00e7\u0131klayarak, kad\u0131nlar\u0131n \u00f6zg\u00fcrle\u015fmesi konusunda maddeci bir perspektif sunmu\u015flard\u0131r. Marksizm "g\u00f6ky\u00fcz\u00fcnden inme" bir kutsal doktrin de\u011fil de, in\u015fa h\u00e2linde bir s\u00fcre\u00e7 oldu\u011fundan, bu sunum, hi\u00e7 ku\u015fku yok ki, geli\u015ftirilmeye, zenginle\u015ftirilmeye a\u00e7\u0131kt\u0131r; yine hi\u00e7 ku\u015fku yok ki "Marksizm ve kad\u0131n" denildi\u011finde akla ilk gelen katk\u0131lardan biri olan Engels’in Ailenin, \u00d6zel M\u00fclkiyetin, Devletin K\u00f6keni<\/em>‘nde, dayand\u0131\u011f\u0131 kayna\u011f\u0131n (L. H. Morgan’\u0131n Eski Toplum<\/em>‘u) etnografik eksikliklerinden ve d\u00f6nemin ba\u015fat paradigmas\u0131 evrimcili\u011fin topyek\u00fbnlu\u011fundan kaynaklanan hatalar vard\u0131r. Peki bu eksiklik ve hatalar, kad\u0131nl\u0131\u011f\u0131n mad\u00fbnlu\u011funa ili\u015fkin \u00e7\u00f6z\u00fcmlemelerde Marksizm’i bir kenara atmay\u0131 gerektirir mi? Ya da, Marksizm’i kaale almayan bir kad\u0131nlar\u0131n kurtulu\u015fu perspektifi m\u00fcmk\u00fcn m\u00fcd\u00fcr? Dilerseniz, biraz bunu tart\u0131\u015fal\u0131m…<\/p>\n

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Feminist literat\u00fcr, kendi i\u00e7erisindeki \u00e7e\u015fitli g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131na kar\u015f\u0131n, kad\u0131nlar\u0131n ezilmi\u015fli\u011finin toplumlar\u0131n s\u0131n\u0131fl\u0131 yap\u0131s\u0131ndan de\u011fil, bir "eril tahakk\u00fcm ve\/veya temell\u00fck bi\u00e7imi" olan Ataerki\/Patriyarka’dan kaynakland\u0131\u011f\u0131 konusunda neredeyse oybirli\u011fi i\u00e7erisindedir. Ataerki’nin salt bir tahakk\u00fcm bi\u00e7imi mi oldu\u011fu, yoksa kad\u0131n\u0131n bedeni \u00fczerinde oldu\u011fu kadar eme\u011fi \u00fczerinde bir temell\u00fck (dolay\u0131s\u0131yla da s\u00f6m\u00fcr\u00fcy)\u00fc i\u00e7erip i\u00e7ermedi\u011fi konusunda rivayet muhtelif de olsa, toplumlar\u0131n s\u0131n\u0131flara b\u00f6l\u00fcnmesini \u00f6nceledi\u011fi ya da onunla "ili\u015fkinsiz" oldu\u011fu, yayg\u0131n bir kabul g\u00f6rmektedir. O zaman i\u015fe, ataerkinin s\u0131n\u0131fl\u0131 toplum tarihiyle ili\u015fkileri \u00fczerine tart\u0131\u015fmakla ba\u015flamak gerekecektir.<\/p>\n

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Konuya ilk dikkat \u00e7eken, y\u0131llar boyunca SSCB’nin Stalin d\u00f6neminde benimsenmi\u015f "ilkel-k\u00f6leci-feodal-kapitalist-sosyalist" s\u0131ral\u0131 "be\u015fli toplumsal evrim \u015femas\u0131"na kar\u015f\u0131 \u015fiddetli bir m\u00fccadele y\u00fcr\u00fcten Frans\u0131z yap\u0131sal Marksistleri olmu\u015ftur.[17]<\/em><\/strong> \u00d6zetin \u00f6zetiyle, yap\u0131sal Marksistler, Marksist literat\u00fcrde "e\u015fitlik\u00e7i\/kom\u00fcnalist" olarak tan\u0131mlanan toplum tiplerindeki farkl\u0131la\u015fm\u0131\u015f g\u00fc\u00e7 ili\u015fkileri \u00fczerinde durmu\u015flar, ve \u00f6rne\u011fin, hemen t\u00fcketil(e)medi\u011fi i\u00e7in denetlenmesi gereken toplumsal bir \u00fcr\u00fcn\u00fcn, yani "hasad\u0131n" s\u00f6z konusu oldu\u011fu, bu nedenle daha istikrarl\u0131 grup yap\u0131lar\u0131 gerektiren "\u00e7apa\/bah\u00e7e-tar\u0131mc\u0131s\u0131 (horticulturalist<\/em>)" toplumlarda emek-g\u00fcc\u00fc kritik bir unsur h\u00e2line geldi\u011finden, kad\u0131nlar\u0131n \u00fcreme potansiyelinin denetim alt\u0131na al\u0131nd\u0131\u011f\u0131na, bu denetimin akraba grubu ya da kabilenin ya\u015fl\u0131 erkeklerince \u00fcstlenildi\u011fine i\u015faret etmektedir. B\u00f6ylelikle grubun ya\u015fl\u0131 erkek \u00fcyeleri bir yandan toplumsal \u00fcr\u00fcn\u00fcn \u00fcretim ve da\u011f\u0131t\u0131m\u0131n\u0131n kooperatif \u00f6rg\u00fctlenmesi, bir yandan da kad\u0131nlar\u0131n farkl\u0131 gruplar aras\u0131ndaki m\u00fcbadelesi yoluyla toplumsal yeniden-\u00fcretim\/\u00fcremenin denetimi i\u015flevini \u00fcstlenmektedirler.[18]<\/em><\/strong><\/p>\n

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Ger\u00e7ekten de, etnografik ara\u015ft\u0131rmalar \u00e7o\u011fu hortik\u00fclt\u00fcralist toplumun, \u00e7iftlerin serbest\u00e7e farkl\u0131 gruplar aras\u0131nda dola\u015fabildi\u011fi, kolayca \u00e7\u00f6z\u00fcl\u00fcp yeniden toplanabilen, istikrars\u0131z "tak\u0131m"lar h\u00e2linde \u00f6rg\u00fctlenen avc\u0131-toplay\u0131c\u0131lar\u0131n tersine, soyun ana ya da baba hatt\u0131ndan izlendi\u011fi, istikrarl\u0131 "kabileler" bi\u00e7iminde \u00f6rg\u00fctlendi\u011fini ortaya koymaktad\u0131r. B\u00f6ylelikle kad\u0131nlar\u0131n g\u00f6reli \u00f6zerk bir ya\u015fam s\u00fcrd\u00fcrebildi\u011fi avc\u0131-toplay\u0131c\u0131lar\u0131n tersine,[19]<\/em><\/strong> \u00f6zellikle soyun babadan izlendi\u011fi kabilelerde kad\u0131nlar\u0131n bedenleri ve emekleri, kabilenin ya\u015fl\u0131 erkeklerinin olu\u015fturdu\u011fu bir jerontokrasinin s\u0131k\u0131 denetimi alt\u0131nda tutulmakta, kad\u0131nlar -ittifak ve ticareti g\u00fcvence alt\u0131na al\u0131nacak tarzda- kabileler aras\u0131nda m\u00fcbadele edilmekte, kad\u0131n zinas\u0131 a\u011f\u0131r yapt\u0131r\u0131mlara tabi tutulabilmektedir…<\/p>\n

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Bu bulgular, kad\u0131nlar\u0131n "\u015feyle\u015ftirilmesi"nin, tarihsel olarak Marksist literat\u00fcr\u00fcn kabul etti\u011finden farkl\u0131 bir noktada, iktisadi-toplumsal s\u0131n\u0131flar\u0131n bi\u00e7imleni\u015finden \u00f6nceye denk d\u00fc\u015febilece\u011fine i\u015faret etmesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. [Ancak \u015funu vurgulamak \u00f6nemli: Engels, "erke\u011fin kad\u0131n \u00fczerindeki s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn tarihteki ilk s\u00f6m\u00fcr\u00fc bi\u00e7imi" oldu\u011funu s\u00f6ylerken[20]<\/em><\/strong> hortik\u00fclt\u00fcralist toplumlara ili\u015fkin, \u00e7o\u011fu XX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015f bu bulgulardan habersiz olmas\u0131na kar\u015f\u0131n, ger\u00e7ekten de \u015fa\u015f\u0131rt\u0131c\u0131 bir \u00f6nsezi sergilemektedir!]<\/p>\n

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Her durumda, ataerkinin tohumlar\u0131n\u0131 hortik\u00fclt\u00fcralist toplumlarda te\u015fhis etmek, onun s\u0131n\u0131fsal s\u00f6m\u00fcr\u00fc ili\u015fkilerinden ba\u011f\u0131ms\u0131z, cinsiyete dayal\u0131 bir g\u00f6r\u00fcng\u00fc oldu\u011funu kan\u0131tlamaya yetmemektedir. Tam tersine ataerki, ancak s\u0131n\u0131fl\u0131 toplumlarda kal\u0131c\u0131l\u0131\u011f\u0131n\u0131 sa\u011flayan, istikrar kazanan, yap\u0131salla\u015fan bir "iktidar formu", yani \u00f6z\u00fcnde siyasal bir g\u00f6r\u00fcng\u00fcd\u00fcr. Atayanl\u0131 (soyu erkek taraf\u0131ndan izleyen) kabile toplumlar\u0131nda kad\u0131nlarla erkekler aras\u0131ndaki g\u00fc\u00e7 ili\u015fkilerini kad\u0131nlar aleyhine asimetrikle\u015ftiren bu (terimin geni\u015f anlam\u0131nda yorumlanmas\u0131 kayd\u0131yla) "siyasall\u0131k", ortaya \u00e7\u0131kt\u0131\u011f\u0131nda iktisad\u00ee s\u00f6m\u00fcr\u00fcn\u00fcn i\u00e7erisine yerle\u015fece\u011fi tahakk\u00fcm kal\u0131plar\u0131n\u0131 b\u00f6ylelikle sa\u011flayabilmi\u015ftir… Ve bu asimetrikle\u015ftirici etkisi sayesindedir ki kad\u0131nlar\u0131, bilinen t\u00fcm s\u00f6m\u00fcr\u00fcye dayal\u0131 toplumsal formasyonlarda bir toplumsal kategori olarak ikincille\u015ftirebilmi\u015ftir. \u015eu h\u00e2lde "ataerki"nin, -bir s\u0131n\u0131f\u0131n bir ba\u015fka s\u0131n\u0131f\u0131 (daha do\u011frusu toplumun geri kalan\u0131n\u0131) s\u00f6m\u00fcrmesinden ibaret olan- iktisad\u00ee "\u00f6z"\u00fcn, tarihsel olarak de\u011fi\u015fken "tezah\u00fcr\u00fc" oldu\u011funu s\u00f6yleyebiliriz – ve bunu s\u00f6ylerken Marx’tan kopmam\u0131z da gerekmez…<\/p>\n

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Ataerki (tahakk\u00fcm) ile (s\u0131n\u0131fsal) s\u00f6m\u00fcr\u00fc aras\u0131ndaki ili\u015fkiyi bu tarzda kurgulamak, kad\u0131nlar \u00fczerindeki eril tahakk\u00fcm\u00fcn, s\u00f6m\u00fcr\u00fc bi\u00e7imleri de\u011fi\u015fse dahi neden ve nas\u0131l s\u00fcregitti\u011fini anlamam\u0131za olanak sa\u011flayacakt\u0131r. \u00c7\u00fcnk\u00fc, tarihte tahakk\u00fcm ve s\u00f6m\u00fcr\u00fcye dayal\u0131 t\u00fcm toplumsal ili\u015fki t\u00fcrleri, bir s\u0131n\u0131fl\u0131 toplum bi\u00e7iminden di\u011ferine, bi\u00e7im de\u011fi\u015ftirerek de olsa devredilir. Yani Asyatik, k\u00f6leci, yar\u0131-feodal ya da feodal t\u00fcm s\u00f6m\u00fcr\u00fc sistemleri, kabile toplumlar\u0131n\u0131n ba\u011fr\u0131nda bi\u00e7imlenmi\u015f olan bu e\u015fitsizlik bi\u00e7imini devralarak yeniden bi\u00e7imlendirmi\u015flerdir. Ama kad\u0131nlar\u0131n e\u015fitsizli\u011fi sorunu en \u00e7apra\u015f\u0131k bi\u00e7imini kapitalizmde edinecektir.<\/p>\n

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KAP\u0130TAL\u0130ZM\u0130N ATAERK\u0130N\u0130 YEN\u0130DEN \u00dcRETMES\u0130<\/strong><\/p>\n

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\u015eu h\u00e2lde vurgulamal\u0131, kad\u0131nlar\u0131n e\u015fitsizli\u011fi kapitalizmin bir \u00fcr\u00fcn\u00fc de\u011fil, deyim yerindeyse, bir "girdi"sidir. Kapitalizm kendisini \u00f6nceleyen sistemlerden devrald\u0131\u011f\u0131 di\u011fer e\u015fitsizlikler -k\u0131r-kent e\u015fitsizli\u011fi, etnik-dinsel az\u0131nl\u0131klar, b\u00f6lgeler aras\u0131 e\u015fitsizlikler, y\u00f6neten-y\u00f6netilen e\u015fitsizli\u011fi…- gibi, kad\u0131n-erkek e\u015fitsizli\u011fini de kendi i\u015flerli\u011fi do\u011frultusunda d\u00f6n\u00fc\u015ft\u00fcrerek i\u00e7selle\u015ftirmi\u015f\/i\u015flevselle\u015ftirmi\u015ftir.<\/p>\n

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Y\u00fckselen kapitalizmin devrald\u0131\u011f\u0131 kad\u0131nl\u0131k manzaras\u0131, kad\u0131nlar\u0131n ikinci s\u0131n\u0131f varl\u0131klar olarak konumlar\u0131n\u0131n dinsel buyrultularla tescil edildi\u011fi, kamusal alandan, yani iktisad\u00ee, siyasal, toplumsal karar alma s\u00fcre\u00e7lerinden d\u0131\u015fland\u0131klar\u0131, beden ve cinsellikleri \u00fczerinde a\u011f\u0131r bir denetim ve tahakk\u00fcm\u00fcn s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc bir sahnedir. Kapitalizm boyunca kad\u0131nlar\u0131n her t\u00fcrl\u00fc kazan\u0131m\u0131, kanlar\u0131, canlar\u0131 pahas\u0131na elde ettiklerinin tan\u0131\u011f\u0131, ta\u015flanan, hakaretlere u\u011frayan, hapislerde s\u00fcr\u00fcnen \u0130ngiliz Sufragette’ler, giyotinde can veren Frans\u0131z Olympe de Gouge ve benzerleridir…<\/p>\n

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Oysa kapitalist sistem i\u00e7erisinde kad\u0131nlar\u0131n kazand\u0131\u011f\u0131 her hak, yeni ve farkl\u0131 e\u015fitsizliklere d\u00f6n\u00fc\u015fecektir. B\u00f6ylelikle, \u00f6rne\u011fin m\u00fclk edinme, e\u011fitim g\u00f6rme, \u00e7al\u0131\u015fma, sosyal g\u00fcvence, se\u00e7me ve se\u00e7ilme gibi haklar\u0131 kazanm\u0131\u015f olmalar\u0131, kad\u0131nlar\u0131n d\u00fcnyadaki m\u00fclklerin yaln\u0131zca y\u00fczde 4’\u00fcne sahip olmalar\u0131na, e\u011fitim d\u00fczeylerinin erkeklerin gerisinde seyretmesine ve "kad\u0131nca" alanlara y\u00f6neltilmesine, en d\u00fc\u015f\u00fck gelir ve prestijli i\u015flerde yo\u011funla\u015fmalar\u0131na, erkeklerle \u00fccret farkl\u0131l\u0131\u011f\u0131n\u0131n en iyi ko\u015fullarda y\u00fczde 15-20 d\u00fczeyinde seyretmesine, siyasal karar mekanizmalar\u0131ndaki temsillerinin vitrin de\u011ferinin \u00fczerine \u00e7\u0131kamamas\u0131na, eril \u015fiddete u\u011framalar\u0131na, ev i\u015fleri ve \u00e7ocuklar\u0131n bak\u0131m y\u00fck\u00fcn\u00fc hemen t\u00fcm\u00fcyle \u00fcstlenmelerine engel olu\u015fturmam\u0131\u015ft\u0131r.<\/p>\n

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Bir ba\u015fka deyi\u015fle sistem, devrald\u0131\u011f\u0131 e\u015fitsizli\u011fi boyutland\u0131rarak s\u00fcrd\u00fcrmektedir. \u00c7\u00fcnk\u00fc \u00f6ncelleri gibi kapitalizm de, niha\u00ee olarak bir kaynak aktarma rejimidir: emek\u00e7ilerden patronlara, az\u0131nl\u0131klardan h\u00e2kim gruplara, G\u00fcney \u00fclkelerinden Kuzey’e, kad\u0131nlardan erkeklere aktar\u0131lan kaynaklar\u0131n giderek azalan say\u0131da elde yo\u011funla\u015fmas\u0131, bir sistem mant\u0131\u011f\u0131d\u0131r. Bu g\u00f6r\u00fcng\u00fcy\u00fc, "kapitalizmin ataerkini yeniden \u00fcretmesi" olarak tan\u0131mlayabiliriz.<\/p>\n

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Y\u00fczlerce y\u0131ll\u0131k s\u0131n\u0131f m\u00fccadelelerinin emek kesimine kazand\u0131rd\u0131\u011f\u0131 t\u00fcm "haklar"\u0131 berhava etme giri\u015fimi olarak, kapitalizmin "\u00f6z\u00fcne d\u00f6n\u00fc\u015f\u00fc" olarak tan\u0131mlayabilece\u011fimiz neo-liberal kapitalizmde ise bu "kaynak aktarma", emek\u00e7i s\u0131n\u0131flar\u0131n direni\u015f hatlar\u0131 geriye \u00e7ekildi\u011fi \u00f6l\u00e7\u00fcde, had safhaya ula\u015fmaktad\u0131r. Bu bak\u0131mdan kapitalizmin neo-liberal evresinde, kad\u0131nl\u0131k durumunda da bir "bozgun"un ya\u015fanmakta oldu\u011funu rahatl\u0131kla s\u00f6yleyebiliriz. \u0130\u015fte bu durumun somut verileri:<\/p>\n

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Bilindi\u011fi \u00fczere, neo-liberalizm, istihdam\u0131n "dereg\u00fclarizasyonu", "eme\u011fin esnekle\u015ftirilmesi", sermayenin "devingenle\u015fmesi" ad\u0131na i\u015fg\u00fcc\u00fcn\u00fcn en ucuz, i\u015f\u00e7ilerin en \u00f6rg\u00fcts\u00fcz oldu\u011fu b\u00f6lgelere y\u00f6nelmesini (de) i\u00e7ermektedir. En "ucuz", "uysal" ve "\u00f6rg\u00fcts\u00fcz" i\u015fg\u00fcc\u00fcn\u00fc ise, kad\u0131nlar sunmaktad\u0131r \u00e7okuluslu sermayeye.[21]<\/em><\/strong> B\u00f6ylelikle neo-liberalizm, ataerki \u015fahs\u0131nda, sermaye temerk\u00fcz\u00fc ve s\u00f6m\u00fcr\u00fcn\u00fcn yo\u011funla\u015ft\u0131r\u0131lmas\u0131 alan\u0131nda "harika" bir m\u00fcttefik bulmu\u015ftur. Bunun en \u00e7\u0131plak \u00f6rne\u011fini, bize, "bir \u00fclkenin siyasi s\u0131n\u0131rlar\u0131 i\u00e7inde bulunmas\u0131na ra\u011fmen, g\u00fcmr\u00fck uygulamalar\u0131 gibi d\u0131\u015f ticaret k\u0131s\u0131tlamalar\u0131 d\u0131\u015f\u0131nda b\u0131rak\u0131lm\u0131\u015f, yat\u0131r\u0131mc\u0131lara vergi muafiyeti tan\u0131nm\u0131\u015f, altyap\u0131 ve ileti\u015fim olanaklar\u0131 d\u00fcnya d\u00fczeyinde olan, \u00f6rg\u00fctlenme zorluklar\u0131 nedeniyle sendikalar\u0131n pek u\u011frayamad\u0131\u011f\u0131 yerler"[22]<\/em><\/strong> olan, Novamed’in kad\u0131n emek\u00e7ilerinin direni\u015finden tan\u0131d\u0131\u011f\u0131m\u0131z "serbest b\u00f6lgeler" sunmaktad\u0131r:<\/p>\n

 <\/p>\n

 "B\u00f6lge ya\u015fam alan\u0131 olarak da soyutlanm\u0131\u015f, ya duvar var \u00e7evresinde ya da tel \u00f6rg\u00fc. Kapitalizm k\u00fcresel \u00f6l\u00e7ekte yay\u0131ld\u0131k\u00e7a, \u00fcretim yedek sanayi i\u015fg\u00fcc\u00fcn\u00fcn bol bulundu\u011fu \u00fclkelere kay\u0131yor ve serbest b\u00f6lgelerin say\u0131lar\u0131 art\u0131yor. 1975’te Asya, Avrupa, Latin Amerika’da, 25 \u00fclkede 79 tane \u2018serbest \u00fcretim b\u00f6lgesi’ varken, 1995’te bunlar\u0131n say\u0131s\u0131 200’e \u00e7\u0131km\u0131\u015f. Buralarda \u00e7al\u0131\u015fan i\u015f\u00e7i say\u0131s\u0131 1970’lerde 725 bin iken, 90’lar\u0131n ikinci yar\u0131s\u0131nda 4 milyonu a\u015ft\u0131. Bu b\u00f6lgelerde \u00e7al\u0131\u015fan kad\u0131nlar\u0131n hik\u00e2yeleri ortak.<\/p>\n

 <\/p>\n

Malezya’da yabanc\u0131 sermaye yat\u0131r\u0131mlar\u0131n\u0131 \u00f6zendirmek amac\u0131yla haz\u0131rlanan bir bro\u015f\u00fcrde yaz\u0131lanlar \u2018ortak hik\u00e2ye’ tespitini destekler nitelikte: \u2018Oryantal kad\u0131nlar\u0131n el h\u00fcnerleri d\u00fcnya \u00e7ap\u0131nda me\u015fhurdur. Onlar\u0131n elleri k\u00fc\u00e7\u00fckt\u00fcr, ola\u011fan\u00fcst\u00fc bir h\u0131z ve dikkatle \u00e7al\u0131\u015f\u0131rlar. Do\u011falar\u0131ndan kaynaklanan bu meziyetlerle \u00fcretim hatt\u0131n\u0131z\u0131n etkinli\u011fine daha fazla katk\u0131 sunabilirler.’<\/p>\n

 <\/p>\n

Asya’dan Latin Amerika’ya ge\u00e7elim. \u0130lk olarak 1960’larda Meksika-Amerika s\u0131n\u0131r\u0131nda serbest b\u00f6lgede kurulan \u2018maquila’ ad\u0131 verilen ve kad\u0131nlar\u0131n par\u00e7a birle\u015ftirerek \u00fcretim yapt\u0131\u011f\u0131 fabrikalarda da durum pek farkl\u0131 de\u011fil. Yap\u0131lan ara\u015ft\u0131rmalar kad\u0131nlar\u0131n buralarda \u00e7al\u0131\u015fabilmek i\u00e7in gebelik testine, cinsel hayatlar\u0131n\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmas\u0131na, ayba\u015f\u0131 d\u00f6nemlerinin sorgulanmas\u0131na ses \u00e7\u0131karmad\u0131klar\u0131n\u0131 g\u00f6steriyor. \u00c7al\u0131\u015fma konusunda pek se\u00e7enekleri yok \u00e7\u00fcnk\u00fc.<\/p>\n

 <\/p>\n

Nikaragua’da ise h\u00fck\u00fcmet yeni serbest b\u00f6lgeler in\u015fa ediyor. Ba\u015f\u015fehir Managua yak\u0131nlar\u0131ndaki Maquila’larda kad\u0131n i\u015f\u00e7ilerin \u015fartlar\u0131 Meksika’dan farkl\u0131 de\u011fil. Nikaragua’da faaliyet g\u00f6steren \u2018Maria Elena Cuadra’ (MEC) isimli bir kad\u0131n \u00f6rg\u00fct\u00fcn\u00fcn serbest b\u00f6lgelerde \u00e7al\u0131\u015fan kad\u0131nlara ili\u015fkin g\u00f6zlemleri \u015f\u00f6yle: \u2018Kad\u0131nlar diki\u015f makinelerinde g\u00fcnde 8-12 saat, taburelerde oturarak \u00e7al\u0131\u015f\u0131yorlar. \u015eeflerin sistemli kontrol\u00fc ve a\u015fa\u011f\u0131lanmalar\u0131na maruz kalarak akort \u00fcretimi yap\u0131yorlar. G\u00fcnde iki kez tuvalete gidiyorlar. Diki\u015f tozlar\u0131 nedeniyle kad\u0131nlar\u0131n \u00e7o\u011funda nefes alma g\u00fc\u00e7l\u00fc\u011f\u00fc var. D\u00fc\u015f\u00fck say\u0131s\u0131 fazla ve sistemli cinsel tacize maruz kal\u0131yorlar. Hamile kal\u0131nca i\u015ften \u00e7\u0131kar\u0131l\u0131yorlar’…"[23]<\/em><\/strong><\/p>\n

 <\/p>\n

\u00dcstelik, neo-liberalizm ko\u015fullar\u0131nda yo\u011funla\u015fan emek, \u00f6zellikle de kad\u0131n eme\u011fi s\u00f6m\u00fcr\u00fcs\u00fc, yaln\u0131zca "serbest b\u00f6lgeler"le s\u0131n\u0131rl\u0131 de\u011fildir. 1980’lerden bu yana kad\u0131n istihdam\u0131nda -Kuzey \u00fclkelerinde art\u0131yor g\u00f6r\u00fcnse bile- genel bir daralma ve vas\u0131fs\u0131zla\u015fma s\u00fcreci ya\u015fanmaktad\u0131r. Kad\u0131nlar\u0131n gerek "esnek\/yar\u0131 zamanl\u0131 i\u015fler" olarak nitelenen ve daha d\u00fc\u015f\u00fck \u00fccretler \u00f6denen i\u015flerde, gerekse s\u00f6m\u00fcr\u00fcn\u00fcn "kay\u0131ts\u0131z \u015farts\u0131z" bir tarzda zincirinden bo\u015fand\u0131\u011f\u0131 "enformel sekt\u00f6r"de yo\u011funla\u015fmas\u0131, bir rastlant\u0131 de\u011fildir…<\/p>\n

 <\/p>\n

Durumu dilerseniz, T\u00fcrkiye verilerinden izleyelim:<\/p>\n

 <\/p>\n

2004 y\u0131l\u0131 say\u0131m\u0131na g\u00f6re T\u00fcrkiye’de 70 milyon 556 bin insan ya\u015f\u0131yor. Bu insanlar\u0131n 21 milyon 791 bini \u00e7al\u0131\u015fan n\u00fcfus. 2001’den beri \u00e7al\u0131\u015fan n\u00fcfus oran\u0131nda kayda de\u011fer bir farkl\u0131la\u015fma yok. Bu \u00e7al\u0131\u015fan say\u0131s\u0131nda 16 milyon 23 bini erkeklerden, 5 milyon 768 bini ise kad\u0131nlardan olu\u015fuyor. \u00c7al\u0131\u015fan erkeklerin 3 milyon 676 bini nitelikli tar\u0131m, hayvanc\u0131l\u0131k, ormanc\u0131l\u0131k ve su \u00fcr\u00fcnleri alan\u0131nda toplan\u0131yor ve toplam \u00e7al\u0131\u015fan erkek n\u00fcfusunun y\u00fczde 23’\u00fcn\u00fc olu\u015fturuyor. \u00c7al\u0131\u015fan kad\u0131nlar\u0131n 2 milyon 774 bini \u00e7al\u0131\u015fan erkeklerle ayn\u0131 alanda toplan\u0131yor. Yani \u00e7al\u0131\u015fan kad\u0131nlar\u0131n y\u00fczde 48’i nitelikli tar\u0131m, hayvanc\u0131l\u0131k, avc\u0131l\u0131k, ormanc\u0131l\u0131k ve su \u00fcr\u00fcnleri alan\u0131nda, bir ba\u015fka deyi\u015fle k\u0131rsal alanda toplan\u0131yor. Kad\u0131nlar\u0131n ikinci yo\u011funla\u015ft\u0131klar\u0131 alan da nitelik gerektirmeyen i\u015fler. Bu alanda \u00e7al\u0131\u015fan kad\u0131nlar\u0131n t\u00fcm \u00e7al\u0131\u015fan kad\u0131nlara oran\u0131 y\u00fczde 14.<\/p>\n

 <\/p>\n

Bu genel tablonun yan\u0131 s\u0131ra \u015funlar\u0131 da aktarmak faydal\u0131 olacakt\u0131r. Erkeklerde madencilik ve ta\u015focaklar\u0131nda 103 bin, imalat sanayiinde 3 milyon 21 bin ki\u015fi \u00e7al\u0131\u015f\u0131yor. Ula\u015ft\u0131rma, haberle\u015fme ve depolama da \u00f6nemli bir ba\u015fl\u0131k. Burada da 1 milyon 38 bin insan \u00e7al\u0131\u015f\u0131yor. Kad\u0131nlarda ise madencilik ve ta\u015foca\u011f\u0131 \u00e7ok yo\u011funluk olan bir alan ku\u015fkusuz de\u011fil. Buna ra\u011fmen imalat sanayide 779 bin ki\u015fi \u00e7al\u0131\u015f\u0131yor. Ula\u015ft\u0131rma, haberle\u015fme ve depolamada sadece 62 bin ki\u015fi \u00e7al\u0131\u015f\u0131yor. Kad\u0131nlar\u0131n ikinci b\u00fcy\u00fck i\u015f alan\u0131 sosyal hizmetler ve ki\u015fisel hizmetler alan\u0131. Bu alanda 877 bin kad\u0131n \u00e7al\u0131\u015f\u0131yor. Bu \u00e7al\u0131\u015fan n\u00fcfus da\u011f\u0131l\u0131mlar\u0131na bakarak klasik anlamda bir proleter n\u00fcfus birikiminin ciddi anlamda olmad\u0131\u011f\u0131 ileri s\u00fcr\u00fclebilir. Ayr\u0131ca \u00e7al\u0131\u015fan erkek n\u00fcfusun 3 milyon 677 bini toptan ve perakende ticaret, lokanta ve otellerde yer al\u0131yor. Bu alanda \u00e7al\u0131\u015fan kad\u0131n say\u0131s\u0131 502 bin. Buras\u0131 \u00e7al\u0131\u015fan kad\u0131nlar\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck \u00e7al\u0131\u015fma alan\u0131.<\/p>\n

 <\/p>\n

Yine 2004 say\u0131m\u0131na g\u00f6re 49 milyon 906 bin ki\u015fi 15 ya\u015f\u0131n\u0131n \u00fczerinde yani 20 milyon civar\u0131nda bir n\u00fcfus 15 ya\u015f\u0131n alt\u0131nda. Burada muhakkak i\u015farete edilmesi gereken bir n\u00fcfus kesimi de 18 milyon 763 bin i\u015fg\u00fcc\u00fcne d\u00e2hil olmayan kad\u0131ndan 13 milyon 301 binini ev kad\u0131nlar\u0131n\u0131n olu\u015fturmas\u0131.<\/p>\n

 <\/p>\n

\u015eu h\u00e2lde, T\u00fcrkiye’de \u00e7al\u0131\u015fan kad\u0131nlar\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc, yani y\u00fczde 48’i k\u0131rsal alanda, b\u00fcy\u00fck \u00e7o\u011funlu\u011fu "\u00fccretsiz aile i\u015f\u00e7isi" stat\u00fcs\u00fcyle \u00e7al\u0131\u015fmaktad\u0131r. K\u0131rsaldan kentlere g\u00f6\u00e7 artt\u0131k\u00e7a bu kad\u0131nlar "ev kad\u0131n\u0131" kimli\u011fini edinir; bir ba\u015fka deyi\u015fle \u00fclkemizde 13 milyon 301 bin kad\u0131n ev kad\u0131n\u0131, ya da daha do\u011fru bir deyi\u015fle, "gizli i\u015fsiz"dir,[24]<\/em><\/strong> ve toplumun en k\u0131r\u0131lgan kesimini olu\u015ftururlar. Dahas\u0131, son y\u0131llarda giderek "geri d\u00f6n\u00fc\u015fs\u00fcz" bir g\u00f6r\u00fcn\u00fcm y\u00fcklenen i\u015fsizlik, kad\u0131nlar\u0131n "eve \u00e7ekilmesi"ni h\u0131zland\u0131rmaktad\u0131r; \u00f6rne\u011fin, T\u00dc\u0130K (T\u00fcrkiye \u0130statistik Kurumu) Hanehalk\u0131 \u0130\u015fg\u00fcc\u00fc anketi sonu\u00e7lar\u0131na g\u00f6re 2007 y\u0131l\u0131 i\u00e7erisinde istihdam alan\u0131ndan \u00e7ekilen 368 bin ki\u015finin 248 bini kad\u0131nd\u0131r; yani son bir y\u0131l i\u00e7erisinde "ev kad\u0131nlar\u0131"n\u0131n say\u0131s\u0131 248 bin artm\u0131\u015ft\u0131r.[25]<\/em><\/strong> Buna bir de "iktisatta neo-liberal, siyasette muhafazak\u00e2r" AKP h\u00fck\u00fcmetinin kad\u0131nlar\u0131n istihdam\u0131n\u0131 te\u015fvik edici politikalardan vazge\u00e7ti\u011fini [gerek\u00e7e trajikomik: "e\u015fitli\u011fe ayk\u0131r\u0131 oldu\u011fu i\u00e7in" deniliyor…] ekleyecek olursak, bu e\u011filimin h\u0131zlanarak s\u00fcrece\u011fini kestirmek, kehanet say\u0131lmaz. \u00d6te yandan, kad\u0131n\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131n durumunda fazla bir d\u00fczeltime yol a\u00e7t\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrmek de pek m\u00fcmk\u00fcn g\u00f6z\u00fckmemekte. \u00c7\u00fcnk\u00fc:<\/p>\n

 <\/p>\n

"T\u00fcrkiye’de 9 milyon 480 bin ki\u015finin herhangi bir sosyal g\u00fcvenlik kurumuna kayd\u0131 olmadan \u00e7al\u0131\u015ft\u0131\u011f\u0131 belirlendi. T\u00fcrkiye \u0130statistik Kurumu’nun verilerine g\u00f6re kas\u0131m ay\u0131nda istihdamdaki toplam n\u00fcfus 20 milyon 867 bin ki\u015fi olurken, bunun 9 milyon 480 binini, herhangi bir sosyal g\u00fcvenlik kurulu\u015funa kayd\u0131 bulunmayanlar olu\u015fturdu. \u00dccretli olarak \u00e7al\u0131\u015fan toplam 10 milyon 989 bin ki\u015fiden, y\u00fczde 20.6 oran\u0131ndaki 2 milyon 268 bininin kay\u0131t d\u0131\u015f\u0131 \u00e7al\u0131\u015ft\u0131\u011f\u0131 belirtildi.<\/p>\n

Toplam say\u0131lar\u0131 1 milyon 468 bin olan yevmiyelilerin ise y\u00fczde 90.6 oran\u0131ndaki 1 milyon 330 bini kay\u0131t d\u0131\u015f\u0131 olarak \u00e7al\u0131\u015f\u0131yor.(…)<\/p>\n

 <\/p>\n

Kay\u0131t d\u0131\u015f\u0131 \u00e7al\u0131\u015fanlar i\u00e7inde en b\u00fcy\u00fck grubu \u00fccretsiz aile i\u015f\u00e7ileri olu\u015fturuyor. Bu ki\u015filerin toplam say\u0131s\u0131 2 milyon 722 bin ki\u015fi d\u00fczeyinde bulunuyor. Bunlar\u0131n da y\u00fczde 95.8 oran\u0131ndaki 2 milyon 609 bini sosyal g\u00fcvenlik \u015femsiyesinden yoksun durumda. Normal bir istihdam olana\u011f\u0131 elde edemedi\u011fi i\u00e7in mevcut konumda yer alan bu ki\u015filerin, \u00fccretsiz aile i\u015f\u00e7isi \u015feklinde tan\u0131mlanmas\u0131, T\u00fcrkiye’deki i\u015fsizli\u011fin boyutlar\u0131n\u0131 da oldu\u011fundan k\u00fc\u00e7\u00fck g\u00f6steriyor. Kay\u0131t d\u0131\u015f\u0131 \u00e7al\u0131\u015fanlar toplam\u0131n\u0131n 4 milyon 531 bini tar\u0131mda, 4 milyon 949 bini ise tar\u0131m d\u0131\u015f\u0131 sekt\u00f6rlerde bulunuyor. Kay\u0131t d\u0131\u015f\u0131l\u0131k oran\u0131 tar\u0131mda y\u00fczde 87, di\u011fer sekt\u00f6rler ortalamas\u0131nda y\u00fczde 31.6 d\u00fczeyinde bulunuyor."[26]<\/em><\/strong><\/p>\n

 <\/p>\n

"Kay\u0131td\u0131\u015f\u0131"nda b\u00fcy\u00fck \u00e7o\u011funlu\u011fu olu\u015fturanlar\u0131n ana g\u00f6vde itibariyle kad\u0131nlar oldu\u011funu belirtmeye gerek var m\u0131?<\/p>\n

 <\/p>\n

\u015eu h\u00e2lde gelin, bir saptama yapal\u0131m: Neo-liberal kapitalizm, \u00fclkemizde oldu\u011fu gibi k\u00fcresel \u00f6l\u00e7ekte de kad\u0131n eme\u011fini de\u011fersizle\u015ftirmektedir. Emek cephesi zay\u0131flad\u0131k\u00e7a, kad\u0131n eme\u011fi \u00fczerindeki s\u00f6m\u00fcr\u00fcn\u00fcn ve "vas\u0131flas\u0131zla\u015fma"n\u0131n s\u00fcregidece\u011fi, \u00f6ng\u00f6r\u00fclmelidir.<\/p>\n

 <\/p>\n

DE\u011eERS\u0130ZLE\u015eEN YALNIZ EMEK M\u0130?<\/strong><\/p>\n

 <\/strong><\/p>\n

Kad\u0131n eme\u011finin bu "de\u011fersizle\u015fmesi" s\u00fcrecine, kad\u0131n bedeninin ve ki\u015fili\u011finin "de\u011fersizle\u015fmesi" s\u00fcreci e\u015flik ediyor. Bunun somut g\u00f6stergeleri ise, bir yandan kad\u0131n sa\u011fl\u0131\u011f\u0131 ve kad\u0131nlara y\u00f6nelik \u015fiddete ili\u015fkin veriler, di\u011fer yanda ise, "kad\u0131n kar\u015f\u0131t\u0131 s\u00f6ylem"in eri\u015fti\u011fi pervas\u0131zl\u0131k d\u00fczeyi.<\/p>\n

 <\/p>\n

\u00d6nce ikinciden ba\u015flayal\u0131m. Bilindi\u011fi \u00fczere ABD tarihinde ilk kez bir kad\u0131n, ba\u015fkanl\u0131k yar\u0131\u015f\u0131nda sahne ald\u0131 ve Demokrat Parti’nin ba\u015fkan aday\u0131 olmak \u00fczere, k\u0131ran k\u0131rana yar\u0131\u015f\u0131yor. "Kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesi" ad\u0131na "g\u00f6z ya\u015fart\u0131c\u0131" bir \u00f6rnek, de\u011fil mi? Kaz\u0131n aya\u011f\u0131 hi\u00e7 de \u00f6yle de\u011fil oysa. Ay\u015fe Kad\u0131o\u011flu’nun izlenimlerinden okuyoruz:<\/p>\n

 <\/p>\n

"(…) Bu tart\u0131\u015fmalar aras\u0131nda, yine \u00fcnl\u00fc feminist yazar ve eylemci Robin Morgan’\u0131n Hillary Clinton’\u0131 desteklemek i\u00e7in kaleme ald\u0131\u011f\u0131 bir yaz\u0131 var ki, \u00e7ok ama \u00e7ok etkileyici. Morgan, Hillary Clinton’a deste\u011fini ise kad\u0131na kar\u015f\u0131 olan ayr\u0131mc\u0131l\u0131\u011f\u0131n ne denli \u2018ince’ bir konu oldu\u011funu hat\u0131rlatarak veriyor. \u00d6rne\u011fin, se\u00e7im konu\u015fmalar\u0131ndan birini yaparken dinleyiciler aras\u0131ndan birisi Hillary Clinton’a \u2018Sen git de benim g\u00f6mleklerimi \u00fct\u00fcle’ diye ba\u011f\u0131r\u0131yor. Bu duruma bas\u0131n ve televizyonlarda fazlaca tepki verilmiyor. Oysa, diyor Morgan, birisi \u00e7\u0131k\u0131p da Obama’ya \u2018sen git de benim pabu\u00e7lar\u0131m\u0131 parlat’ deseydi (yani \u0131rk\u00e7\u0131 bir imada bulunsayd\u0131) yer yerinden oynard\u0131. John McCain’e \u2018Di\u015fi k\u00f6pe\u011fi (bitch) nas\u0131l yenece\u011fiz?’ diye sorduklar\u0131nda, McCain kahkahalarla g\u00fcld\u00fckten sonra \u2018M\u00fckemmel bir soru’ diyerek cevap vermi\u015f. Oysa, diyor Morgan \u2018siyah pi\u00e7i nas\u0131l yenece\u011fiz?’ diye sorsalard\u0131 yer yerinden oynard\u0131. Kimi yorumcular Hillary Clinton’\u0131n kal\u0131n ayak bileklerini ne kadar sevmedi\u011fini dile getirmekte bir sak\u0131nca g\u00f6rm\u00fcyorlar. \u00dczerinde \u2018Ke\u015fke Hillary O. J. Simpson ile evli olsayd\u0131’ yazan t-shirt’ler, bir TV dizisinde ter\u00f6ristlerin Hillary Clinton’\u0131n vajinas\u0131 i\u00e7ine bomba koymaktan s\u00f6z edebilmeleri ve daha t\u00fcrl\u00fc \u00e7e\u015fitli kad\u0131n ayr\u0131mc\u0131l\u0131\u011f\u0131 i\u00e7eren ifadeler. Ve en \u00f6nemlisi, b\u00fct\u00fcn bunlar\u0131n sonucunda ortal\u0131\u011f\u0131n aya\u011fa kalkmamas\u0131. Morgan kad\u0131nlara kar\u015f\u0131 yap\u0131lan \u2018ince’ ayr\u0131mc\u0131l\u0131\u011f\u0131, belden a\u015fa\u011f\u0131ya vurman\u0131n ses getirmemesini i\u015fte b\u00f6yle anlat\u0131yor."[27]<\/em><\/strong><\/p>\n

 <\/p>\n

 "Git, g\u00f6mleklerimi \u00fct\u00fcle!" "Di\u015fi k\u00f6pek!" "Kal\u0131n bacakl\u0131!" "Vajinas\u0131na bomba kodu\u011fum!"… Ge\u00e7ti\u011fimiz y\u0131llarda Fransa’da ba\u015fkanl\u0131k se\u00e7imlerine adayl\u0131\u011f\u0131n\u0131 koyan bir ba\u015fka kad\u0131n, Segolene Royal da benzer (belki daha rafine) a\u015fa\u011f\u0131lamalar\u0131n muhatab\u0131 olmam\u0131\u015f m\u0131yd\u0131? Forbes dergisinin "D\u00fcnyan\u0131n En G\u00fc\u00e7l\u00fc 100 Kad\u0131n\u0131"[28]<\/em><\/strong> listesindeki kad\u0131nlar bu ma\u00e7o g\u00f6vde g\u00f6sterisinden yakay\u0131 kurtaram\u0131yorlarsa, bu listeye hi\u00e7bir zaman dahil olamayacak milyarlarca kad\u0131n\u0131n durumunu, var\u0131n siz tahayy\u00fcl edin.<\/p>\n

 <\/p>\n

Ya da ben \u00f6rnekler vermeye devam edeyim…<\/p>\n

* Bug\u00fcn d\u00fcnyada her \u00fc\u00e7 kad\u0131ndan biri fiziksel \u015fiddet g\u00f6r\u00fcyor.<\/p>\n

* Her y\u0131l ya\u015flar\u0131 5 ile 15 aras\u0131nda de\u011fi\u015fen iki milyona yak\u0131n k\u0131z \u00e7ocu\u011fu fuhu\u015fa zorlan\u0131yor.<\/p>\n

* D\u00fcnyada her 6 dakikada 1 kad\u0131na tecav\u00fcz ediliyor.<\/p>\n

* ABD’de her y\u0131l 4 milyon kad\u0131n \u015fiddete maruz kal\u0131yor.<\/p>\n

* Hindistan’da her g\u00fcn 5 kad\u0131n \u00e7eyiz kavgalar\u0131 y\u00fcz\u00fcnden \u00f6l\u00fcyor.<\/p>\n

* G\u00fcney Afrika’da her 90 saniyede bir kad\u0131na tecav\u00fcz ediliyor.<\/p>\n

* \u00c7in’de l milyon k\u0131z \u00e7ocu\u011fu sadece k\u0131z olduklar\u0131 i\u00e7in anne karn\u0131nda \u00f6ld\u00fcr\u00fcl\u00fcyor.<\/p>\n

* Irak’ta sava\u015f\u0131n ilk aylar\u0131nda yirmi bin kad\u0131na tecav\u00fcz edildi.[29]<\/em><\/strong><\/p>\n

* Her y\u0131l 2 milyon kad\u0131n uluslararas\u0131 kad\u0131n ticaretinde kullan\u0131l\u0131yor.[30]<\/em><\/strong><\/p>\n

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\u015eiddet, taciz, tecav\u00fcz sarmal\u0131n\u0131n par\u00e7alad\u0131\u011f\u0131 kad\u0131n bedenleri, \u00fcst\u00fcne \u00fcstl\u00fck, bor\u00e7 sarmal\u0131nda bo\u011fulan yoksul \u00fclkelerde ya\u015fayan d\u00fcnya yoksullar\u0131n\u0131n sa\u011fl\u0131k hizmetlerine eri\u015fim olanaks\u0131zl\u0131klar\u0131yla, ya da \u00e7\u00f6kertilen kamusal sa\u011fl\u0131k sekt\u00f6r\u00fcn\u00fcn enkaz\u0131 alt\u0131nda ezilmektedir. Okuyal\u0131m:<\/p>\n

 <\/p>\n

"Birle\u015fmi\u015f Milletler \u00c7ocuklara Yard\u0131m Fonu’nun (UNICEF) D\u00fcnya \u00c7ocuklar\u0131n\u0131n Durumu 2007 raporuna g\u00f6re d\u00fcnyada dakikada bir kad\u0131n hayata veda ediyor. Tahminlere g\u00f6re, d\u00fcnyada her y\u0131l 500 bini a\u015fk\u0131n kad\u0131n gebelik ve do\u011fumla ilgili nedenler sonucu \u00f6l\u00fcyor, \u00e7ok say\u0131da kad\u0131n da ya\u015famlar\u0131 boyunca s\u00fcrecek sorunla kar\u015f\u0131la\u015f\u0131yor. Anne \u00f6l\u00fcmlerinin y\u00fczde 99’u geli\u015fmekte olan \u00fclkelerde meydana geliyor. Afrika ile Asya’daki anne \u00f6l\u00fcmleri ise bu toplamda y\u00fczde 90 paya sahip.<\/p>\n

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Raporda, 2000 y\u0131l\u0131nda meydana anne \u00f6l\u00fcmlerinin \u00fc\u00e7te ikisinin d\u00fcnyan\u0131n en yoksul 13 \u00fclkesinde g\u00f6r\u00fcld\u00fc\u011f\u00fc, ayn\u0131 y\u0131lda b\u00fct\u00fcn anne \u00f6l\u00fcmlerinin d\u00f6rtte birinin Hindistan’da meydana geldi\u011fi an\u0131msat\u0131ld\u0131.<\/p>\n

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Afrika’n\u0131n G\u00fcneyi Afrika’da ya\u015fayan her 16 kad\u0131ndan birinin gebelik veya do\u011fum s\u0131ras\u0131nda \u00f6ld\u00fc\u011f\u00fc belirtilen raporda, \u015f\u00f6yle denildi: \u2018Oysa sanayile\u015fmi\u015f \u00fclkelerde bu nedenler y\u00fcz\u00fcnden \u00f6len kad\u0131n say\u0131s\u0131 d\u00f6rt binde 1’dir. Dahas\u0131, annelerini yitiren yeni do\u011fanlar\u0131n \u00f6lme olas\u0131l\u0131klar\u0131 da anneleri hayatta olan yeni do\u011fanlara g\u00f6re 3 ila 10 kat daha fazlad\u0131r. Oysa temel sa\u011fl\u0131k hizmetlerine eri\u015fim olanaklar\u0131n\u0131n bulunmas\u0131 h\u00e2linde bu kad\u0131nlar\u0131n \u00e7o\u011funun ya\u015fam\u0131 kurtar\u0131labilirdi. S\u00f6z konusu hizmetler b\u00fct\u00fcn do\u011fumlara e\u011fitilmi\u015f g\u00f6revlilerin e\u015flik etmesi ve komplikasyonlar kar\u015f\u0131s\u0131nda acil do\u011fum bak\u0131m yard\u0131mlar\u0131n\u0131n sa\u011flanmas\u0131d\u0131r.’<\/p>\n

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(…) Anne \u00f6l\u00fcm oranlar\u0131 a\u00e7\u0131s\u0131ndan T\u00fcrkiye’de de durum vahim. T\u00fcrkiye’de her y\u0131l ortalama 2 bin 500 kad\u0131n anne olmak isterken \u00f6l\u00fcyor. Anne \u00f6l\u00fcm oran\u0131 \u0130rlanda’da y\u00fcz binde 4, \u0130talya, Fransa ve \u0130spanya’da y\u00fcz binde 5, T\u00fcrkiye’de ise y\u00fcz binde 49.2."[31]<\/em><\/strong><\/p>\n

 <\/p>\n

T\u00fcrkiye’nin, kad\u0131nla ili\u015fkili t\u00fcm konularda oldu\u011fu gibi[32]<\/em><\/strong> y\u00f6nelik \u015fiddet verilerinde de "ba\u015fa g\u00fcre\u015fti\u011fi" bilinmeyen bir \u015fey de\u011fil. [33]<\/em><\/strong><\/p>\n

 <\/p>\n

Nitekim, son olarak Sabanc\u0131 \u00dcniversitesi’nden Ay\u015fe G\u00fcl Alt\u0131nay ile Bo\u011fazi\u00e7i \u00dcniversitesi’nden Ye\u015fim Arat, 18 ay s\u00fcren ara\u015ft\u0131rmayla kad\u0131na y\u00f6nelik \u015fiddetin boyutlar\u0131n\u0131 ortaya koydular. T\u00fcrkiye’de her \u00fc\u00e7 kad\u0131ndan birinin ailesi i\u00e7erisinde \u015fiddet g\u00f6rd\u00fc\u011f\u00fcn\u00fc ortaya koyan ara\u015ft\u0131rman\u0131n sonu\u00e7lar\u0131 \u015f\u00f6yle:<\/p>\n

 <\/p>\n

"E\u011fitim d\u00fczeyi artt\u0131k\u00e7a fiziksel \u015fiddet g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyen kad\u0131nlar\u0131n oran\u0131 genel e\u011filim olarak azalmaktad\u0131r. (Okuma yazma bilmeyenlerde \u015fiddete maruz kalma y\u00fczde 43, y\u00fcksek\u00f6\u011frenim g\u00f6rm\u00fc\u015f olanlarda y\u00fczde 12. \u00dcniversite mezunu alt\u0131 erkekten biri kad\u0131na \u015fiddet uyguluyor!) Aile i\u00e7i \u015fiddet kentlerde yo\u011funla\u015fmaktad\u0131r. Cinsel zorlama ve \u015fiddete u\u011frayan kad\u0131nlar\u0131n y\u00fczde 67’si ayn\u0131 zamanda \u015fiddete de maruz kalmaktalar. Gelir d\u00fczeyi y\u00fckseldik\u00e7e \u015fiddet azalmakta, buna kar\u015f\u0131l\u0131k kad\u0131nlar\u0131n aileye kocalar\u0131ndan daha \u00e7ok gelir getirmesi \u015fiddet riskini art\u0131rmaktad\u0131r." Ara\u015ft\u0131rmaya g\u00f6re kad\u0131nlara y\u00f6nelik aile i\u00e7i \u015fiddetin nedenleriyse, \u015f\u00f6yle s\u0131ralanmakta:<\/p>\n

 <\/p>\n

 "\u0130taatsizlik (y\u00fczde 13), ekonomik sorunlar (y\u00fczde 14), ge\u00e7imsizlik (y\u00fczde 6), psikolojik sorunlar (y\u00fczde 9) erkeklik g\u00f6sterisi, g\u00fc\u00e7s\u00fczl\u00fck ya da acizlik nedeniyle \u00fcst\u00fcnl\u00fck sa\u011flama (y\u00fczde 27)."[34]<\/em><\/strong><\/p>\n

 <\/p>\n

Hat\u0131rlayacaks\u0131n\u0131z; yukar\u0131da bir yerde "Neo-liberal kapitalizm, \u00fclkemizde oldu\u011fu gibi k\u00fcresel \u00f6l\u00e7ekte de kad\u0131n eme\u011fini de\u011fersizle\u015ftirmektedir. Emek cephesi zay\u0131flad\u0131k\u00e7a, kad\u0131n eme\u011fi \u00fczerindeki s\u00f6m\u00fcr\u00fcn\u00fcn ve "vas\u0131flas\u0131zla\u015fma"n\u0131n s\u00fcregidece\u011fi \u00f6ng\u00f6r\u00fclmelidir," demi\u015ftim. \u0130zninizle buna ikinci saptamam\u0131 da ekleyeyim.<\/p>\n

 <\/p>\n

Neo-liberal kapitalizmin k\u00fcresel \u00f6l\u00e7ekte yol a\u00e7t\u0131\u011f\u0131 ve "s\u00fcrd\u00fcr\u00fclemezle\u015ftirdi\u011fi" yoksulla\u015fman\u0131n \u00e7ap\u0131 geni\u015fledik\u00e7e, kad\u0131n\u0131n ki\u015filik ve bedenine y\u00f6nelik "hi\u00e7le\u015ftirme" de \u00e7ap\u0131 geni\u015fleyerek s\u00fcregidecektir…<\/p>\n

 <\/p>\n

MARKS\u0130ZM’S\u0130Z OLUR MU?<\/strong><\/p>\n

 <\/p>\n

Marx ile Engels, kad\u0131nlar\u0131n ikincil konumunun nedenlerini \u00fcretim ve m\u00fclkiyet ili\u015fkileri i\u00e7erisinde aramak gerekti\u011fini va’zetmi\u015flerdi bize; neo-liberalizm, onlar\u0131 bir kez daha do\u011fruluyor.<\/p>\n

 <\/p>\n

\u00c7\u00fcnk\u00fc kad\u0131nlar\u0131n toplumsal kurtulu\u015fu", \u00f6ncelikle konumlar\u0131n\u0131n d\u00fczeltilmesine y\u00f6nelik toplumsal kaynaklar\u0131n tahsisini gerektirmektedir: kad\u0131n e\u011fitimi, istihdam\u0131, sa\u011fl\u0131\u011f\u0131, kad\u0131na ili\u015fkin toplumsal\/k\u00fclt\u00fcrel de\u011ferlerin d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, kad\u0131nlar\u0131n siyasete kat\u0131l\u0131m\u0131, \u00e7ocuk ve ya\u015fl\u0131lar\u0131n bak\u0131m y\u00fck\u00fcn\u00fcn kad\u0131nlar\u0131n s\u0131rt\u0131ndan al\u0131nmas\u0131, kad\u0131nlara y\u00f6nelik \u015fiddetin engellenmesi… bunlar\u0131n t\u00fcm\u00fc, toplumun kaynaklar\u0131n\u0131n[35]<\/em><\/strong> kad\u0131nlar lehine kullan\u0131m\u0131n\u0131 gerektiren sorunlar.<\/p>\n

 <\/p>\n

Oysa bilindi\u011fi \u00fczere neo-liberal kapitalizm, b\u0131rak\u0131n kad\u0131nlar lehine yeni kaynak yaratmay\u0131, mevcutlar\u0131 dahi \u00c7okuluslu \u015firketlere y\u00f6neltme do\u011frultusunda s\u0131n\u0131r tan\u0131mayan bir itim anlam\u0131na geliyor. Kad\u0131n(lar)\u0131n k\u00fcresel kapitalizm a\u00e7\u0131s\u0131ndan yaln\u0131zca iki anlam\u0131 var: alt katmanlarda ucuz, \u00f6rg\u00fcts\u00fcz, azla yetinen, uysal emek\u00e7iler olmalar\u0131, ya\u015fl\u0131 ve \u00e7ocuklar\u0131n bak\u0131m\u0131n\u0131, ev i\u015flerini itirazs\u0131zca \u00fcstlenip sa\u011fl\u0131k, e\u011fitim vb. sekt\u00f6rlerdeki kesintilerin, emek\u00e7ilerin daha fazla yoksulla\u015fmas\u0131n\u0131n \u015fokunu massetmeleri; orta ve \u00fcst kesimlerdeyse t\u00fcketmeleri, daha \u00e7ok t\u00fcketmeleri[36]<\/em><\/strong>… B\u00f6ylelikle g\u00fcn\u00fcm\u00fcz kapitalizminin d\u00fcnyas\u0131, kad\u0131nlar a\u00e7\u0131s\u0131ndan, bir yanda \u2018diki\u015f makinelerinde g\u00fcnde 8-12 saat, taburelerde oturarak \u00e7al\u0131\u015fma; \u015feflerin sistemli kontrol\u00fc ve a\u015fa\u011f\u0131lanmalar\u0131na maruz kalma; g\u00fcnde iki kez tuvalete gidebilme; diki\u015f tozlar\u0131 nedeniyle nefes alma g\u00fc\u00e7l\u00fc\u011f\u00fc \u00e7ekme; birbiri pe\u015fis\u0131ra d\u00fc\u015f\u00fck yapma; sistemli cinsel tacize u\u011frama ve hamile kal\u0131nca i\u015ften \u00e7\u0131kar\u0131lma’; di\u011fer yanda ise m\u00fccevherler, rujlar, rimeller, k\u0131r\u0131\u015f\u0131k gidericiler, \u015fampuanlar, el, sa\u00e7 kremleri, ojeler, deterjanlar, parlat\u0131c\u0131lar, kire\u00e7 \u00f6nleyiciler, pedler, perdeler, koltuk tak\u0131mlar\u0131, baza ve nevresimler, bebek bezleri, mamalar, leke s\u00f6k\u00fcc\u00fcler, margarinler, bitkisel ya\u011flar, bulyonlar, kremalar, pastalar, diyet \u00fcr\u00fcnleri, sel\u00fclit gidericiler, masaj aletleri…vb. vb.den olu\u015fan bir "\u00e7\u00f6p y\u0131\u011f\u0131n\u0131"…<\/p>\n

 <\/p>\n

B\u00fct\u00fcn bunlar\u0131 duyup, bilip de, -Marksist- topyek\u00fbn bir kurtulu\u015f perspektifinin d\u0131\u015f\u0131nda bir "Kad\u0131n \u00d6zg\u00fcrl\u00fc\u011f\u00fc" tasarlamak m\u00fcmk\u00fcn m\u00fc?<\/p>\n

 <\/p>\n

26 \u015eubat 2008 20:10:53, Ankara.<\/strong><\/p>\n

 <\/p>\n

N O T L A R<\/em><\/strong><\/p>\n

 <\/p>\n

1)<\/em><\/strong> \u00c7in Atas\u00f6z\u00fc.<\/p>\n

2)<\/em><\/strong> \u00d6rne\u011fin Financial Times yazarlar\u0131ndan John Thornhill, gazetesinin 28 Aral\u0131k 2006 tarihli k\u00f6\u015fesinde soruyor: "Son k\u00fcreselle\u015fme dalgas\u0131 -ki pek \u00e7ok bak\u0131mdan Marx’\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131 an\u0131msatmaktad\u0131r- Marx’\u0131n kapitalizm ele\u015ftirisine olan ilgide bir canlanmaya yol a\u00e7m\u0131\u015ft\u0131r. Nas\u0131l oluyor da son zamanlarda yay\u0131nlanan bir BM raporunun ortaya koydu\u011fu gibi d\u00fcnyan\u0131n yeti\u015fkin n\u00fcfusunun y\u00fczde 2’si global iktisadi varl\u0131klar\u0131n y\u00fczde 50’sinden fazlas\u0131na sahipken, d\u00fcnyan\u0131n en yoksul y\u00fczde 50’si bu varl\u0131klar\u0131n sadece y\u00fczde 1’ine sahip? Sermayeyi Das Kapital olmadan nas\u0131l anlayabiliriz?" (John Thornhill, Financial Times, 28 Aral\u0131k 2006).<\/p>\n

3)<\/em><\/strong> Bu ele\u015ftirilerin bir derlemesi i\u00e7in bkz. A. Catherine MacKinnon, "Feminism, Marxism, Method and the State: An Agenda for Theory", Signs, 8: 635-658, 1983.<\/p>\n

4)<\/em><\/strong> Aktaran: Jean Freville, "\u00d6ns\u00f6z", Kad\u0131n ve Marksizm, \u00d6nc\u00fc Kitabevi, \u0130stanbul, 1975, s.27.<\/p>\n

5)<\/em><\/strong> "Koca ile kar\u0131 birdir ve bu bir, kocad\u0131r." (Blackstone).<\/p>\n

6)<\/em><\/strong> Nicole Arnaud-Duc, "Hukukun \u00c7eli\u015fkileri", Kad\u0131nlar\u0131n Tarihi, Devrimden D\u00fcnya Sava\u015f\u0131na, Feminizmin Ortaya \u00c7\u0131k\u0131\u015f\u0131, c. IV, (der.: G. Duby, M. Perrot), T\u00fcrkiye \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2005, s.97 – 104.<\/p>\n

7)<\/em><\/strong> "\u00d6ns\u00f6z", Kad\u0131n ve Marksizm, \u00d6nc\u00fc Kitabevi, \u0130stanbul, 1975, ss.32-33.<\/p>\n

8)<\/em><\/strong> K. Marx, F. Engels, Kutsal Aile ya da Ele\u015ftirel Ele\u015ftirinin Ele\u015ftirisi, Sol Yay\u0131nlar\u0131, Ankara, 1976, s.292.<\/p>\n

9)<\/em><\/strong> K. Marx, F. Engels, "Manifesto of the Communist Party", Selected Works, c. 1, Progress Publishers, Moskova, 1977, s.124.<\/p>\n

10)<\/em><\/strong> K. Marx, F. Engels, Alman \u0130deolojisi, Sosyal Yay\u0131nlar, \u0130stanbul, 1968.<\/p>\n

11)<\/em><\/strong> K. Marx, Ekonomik ve Felsef\u00ee Yaz\u0131lar, 1844.<\/p>\n

12)<\/em><\/strong> K. Marx, Kapital, I: XXIII.<\/p>\n

13)<\/em><\/strong> K. Marx, Kapital, I: XXIII.<\/p>\n

14)<\/em><\/strong> K. Marx, Kapital, I: XXIII.<\/p>\n

15)<\/em><\/strong> F. Engels, A\u00d6MDK.<\/p>\n

16)<\/em><\/strong> F. Engels, A\u00d6MDK.<\/p>\n

17)<\/em><\/strong> Konunun ayr\u0131nt\u0131l\u0131 tart\u0131\u015fmas\u0131 i\u00e7in bkz. S.\u00d6zbudun ve C. Sar\u0131, "Erkekler Kad\u0131nlar\u0131 S\u00f6m\u00fcr\u00fcyorlar m\u0131?", S.\u00d6zbudun, C. Sar\u0131, T. Demirer, K\u00fcreselle\u015fme, Kad\u0131n ve Yeni Ataerki, \u00dctopya Yay\u0131nevi, Ankara, 2007.<\/p>\n

18)<\/strong> C. Meillassoux, Femmes, greniers et capitaux, Maspero, Paris: 1975.<\/p>\n

19)<\/em><\/strong> Avc\u0131-toplay\u0131c\u0131 tak\u0131mlara bir \u00f6rnek olarak !Kung’lar aras\u0131ndan derlenmi\u015f bir ya\u015fam \u00f6yk\u00fcs\u00fc i\u00e7in bkz. M. Shostak, Nisa: Bir !Kung Kad\u0131n\u0131n\u0131n Ya\u015fam\u0131 ve S\u00f6zleri, Epsilon Yay\u0131nc\u0131l\u0131k, \u0130stanbul: 2003. \u00c7al\u0131\u015fma, \u00f6zellikle toplay\u0131c\u0131-avc\u0131 tak\u0131mlarda kad\u0131nlar\u0131n konumu, kad\u0131n-erkek ili\u015fkileri konusunda ayd\u0131nlat\u0131c\u0131 i\u00e7g\u00f6r\u00fcler sunmakta. Ne ki, yukar\u0131da s\u00f6ylenenler, "t\u00fcm" toplay\u0131c\u0131-avc\u0131larda b\u00f6ylesi bir serbestli\u011fin bulundu\u011fu bi\u00e7iminde yorumlanmamal\u0131. Aaby’nin isabetli olarak belirtti\u011fi gibi, \u00f6rne\u011fin, toplay\u0131c\u0131-avc\u0131 olan Avusturalya aborijinleri "geli\u015fkin bir kad\u0131n m\u00fcbadelesi sisteminin yan\u0131s\u0131ra, jerontokratik \u00e7oke\u015flilik sergilemekteydiler." (bkz. P. Aaby, "Engels and Women", Critique of Anthropology, 1977: 9&10, s.40.) Tabii, Avustralya aborijin topluluklar\u0131ndan baz\u0131lar\u0131nda belirgin olan jerontokrasinin, beyazlarla temas\u0131n bir getirisi oldu\u011fu yolundaki ihtiyat pay\u0131 da g\u00f6zard\u0131 edilmemeli…<\/p>\n

20)<\/em><\/strong> "Tarihte kendini g\u00f6steren ilk s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131, erkekle kad\u0131n aras\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131n kar\u0131-koca evlili\u011fi i\u00e7indeki geli\u015fmesiyle ve ilk s\u0131n\u0131f bask\u0131s\u0131 da di\u015fi cinsin eril cins taraf\u0131ndan bask\u0131 alt\u0131na al\u0131nmas\u0131yla d\u00fc\u015f\u00fcmde\u015fti. Kar\u0131-koca evlili\u011fi b\u00fcy\u00fck bir tarihsel ilerlemedir; ama ayn\u0131 zamanda k\u00f6lelik ve \u00f6zel m\u00fclkiyetin yan\u0131 s\u0131ra g\u00fcn\u00fcm\u00fcze kadar ve baz\u0131lar\u0131n\u0131n g\u00f6nen\u00e7 ve geli\u015fmesi baz\u0131lar\u0131n\u0131n da ac\u0131 ve gerilemesiyle elde edildi\u011fine g\u00f6re her ilerlemenin g\u00f6rece bir gerileme oldu\u011fu a\u00e7\u0131\u011fa \u00e7\u0131kar." (F. Engels, Ailenin \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni, Sol Yay., \u00e7ev: Kenan Somer, 2002.)<\/p>\n

21)<\/em><\/strong> Tabii bu da kapitalizmin "eski" bir hikayesi. Marx, Kapital’de Lord Ashley’in "On Saatlik \u0130\u015fg\u00fcn\u00fc" s\u00f6ylevinden (1844) \u015fu al\u0131nt\u0131y\u0131 yap\u0131yor: "Fabrikat\u00f6r M. E. makineyle ilgili i\u015flerde yaln\u0131zca kad\u0131nlar\u0131 kulland\u0131\u011f\u0131n\u0131 belirtti; bu bey, evli kad\u0131nlar\u0131, \u00f6zellikle kalabal\u0131k ailelerde evli kad\u0131nlar\u0131 tercih eder; zira evli kad\u0131nlar bek\u00e2rlardan daha dikkatli olurlar ve daha disiplinli \u00e7al\u0131\u015f\u0131rlar, \u00fcstelik ge\u00e7im ara\u00e7lar\u0131n\u0131 sa\u011flamak i\u00e7in t\u00fckenene dek \u00e7al\u0131\u015fmaya mecburdurlar. B\u00f6ylece kad\u0131n\u0131 en iyi tan\u0131mlayan faziletler onun zarar\u0131na \u00e7al\u0131\u015f\u0131rlar. Kad\u0131n\u0131n tabiat\u0131nda ahl\u00e2k ve yumu\u015fakl\u0131k gibi ne varsa sefalet ve k\u00f6leli\u011fin arac\u0131 olurlar." (Kapital, I: XXIII).<\/p>\n

22)<\/em><\/strong> Lale Bak\u0131rezen-Necla Akg\u00f6k\u00e7e, "Kad\u0131n Eme\u011finin K\u00fcresel S\u00f6m\u00fcr\u00fcs\u00fc", Radikal \u0130ki, 28 Ekim 2007, s.8.<\/p>\n

23)<\/em><\/strong> Lale Bak\u0131rezen-Necla Akg\u00f6k\u00e7e, "Kad\u0131n Eme\u011finin K\u00fcresel S\u00f6m\u00fcr\u00fcs\u00fc", Radikal \u0130ki, 28 Ekim 2007, s.8.<\/p>\n

24)<\/em><\/strong> "Kad\u0131nlar \u00e7al\u0131\u015fabilir ya\u015ftaki n\u00fcfusun y\u00fczde 50.5’ini olu\u015fturmas\u0131na ra\u011fmen, i\u015f bulma \u00fcmidinin kaybolmas\u0131 i\u015fg\u00fcc\u00fcne kat\u0131l\u0131m\u0131 s\u00fcrekli d\u00fc\u015f\u00fcr\u00fcyor.<\/p>\n

AB \u00fclkeleri i\u00e7inde kad\u0131n istihdam oran\u0131n\u0131n en d\u00fc\u015f\u00fck oldu\u011fu \u00fclkeler aras\u0131nda yer alan T\u00fcrkiye’de, \u00e7al\u0131\u015fabilir ya\u015ftaki n\u00fcfusun y\u00fczde 50.5’ini olu\u015fturan kad\u0131nlar\u0131n ancak d\u00f6rtte biri istihdam ediliyor. \u0130\u015fg\u00fcc\u00fcn\u00fcn y\u00fczde 35.4’\u00fcn\u00fc olu\u015fturan kad\u0131nlar\u0131n ancak y\u00fczde 24.9’u i\u015fg\u00fcc\u00fcne kat\u0131l\u0131rken, erkeklerin i\u015fg\u00fcc\u00fcne kat\u0131l\u0131m oran\u0131 y\u00fczde 71.5 d\u00fczeyinde bulunuyor. T\u00fcrkiye \u0130statistik Kurumu (T\u00dc\u0130K) ve Devlet Planlama Te\u015fkilat\u0131 (DPT) verilerinden yap\u0131lan derlemeye g\u00f6re, i\u015fg\u00fcc\u00fc d\u0131\u015f\u0131nda olan kad\u0131nlar\u0131n y\u00fczde 47.5’i yani yar\u0131s\u0131na yak\u0131n\u0131 ev i\u015fleriyle u\u011fra\u015fanlardan olu\u015fuyor. \u0130\u015fg\u00fcc\u00fc d\u0131\u015f\u0131ndaki kad\u0131nlar\u0131n y\u00fczde 35.4’\u00fc 15-29 ya\u015f aral\u0131\u011f\u0131nda bulunuyor. Ekonomide tar\u0131m sekt\u00f6r\u00fcn\u00fcn pay\u0131n\u0131n s\u00fcrekli azal\u0131\u015f\u0131n\u0131n sonucu olarak kad\u0131nlar\u0131n i\u015fg\u00fcc\u00fcnden \u00e7ekilmesi, kad\u0131nlar\u0131n i\u015fg\u00fcc\u00fcne kat\u0131lma oran\u0131n\u0131 d\u00fc\u015f\u00fcr\u00fcyor. Tar\u0131m sekt\u00f6r\u00fcnden ayr\u0131lan kad\u0131n i\u015fg\u00fcc\u00fc niteliksiz ve i\u015fg\u00fcc\u00fc arz\u0131 anlam\u0131nda i\u015fg\u00fcc\u00fc piyasas\u0131n\u0131n artan gerekliliklerini kar\u015f\u0131layam\u0131yor. Bu kad\u0131nlar i\u015f bulma \u00fcmitlerini kaybediyor ve i\u015fg\u00fcc\u00fc piyasas\u0131ndan \u00e7ekiliyor. Kentsel alanlarda s\u0131n\u0131rl\u0131 \u00e7ocuk ve ya\u015fl\u0131 bak\u0131m\u0131 hizmetleri de kad\u0131nlar\u0131n i\u015fg\u00fcc\u00fcne kat\u0131lmalar\u0131n\u0131n \u00f6n\u00fcnde bir engel olarak duruyor. ("Kad\u0131nlar \u0130\u015fg\u00fcc\u00fcnden \u00c7ekiliyor", Cumhuriyet, 5 Kas\u0131m 2007, s.13.) Ve T\u0130SK taraf\u0131ndan yap\u0131lan bir ara\u015ft\u0131rmaya g\u00f6re, "OECD’ye \u00fcye ve aday 30 \u00fclke aras\u0131nda \u00f6\u011frenim g\u00f6rmeyen, istihdam edilmeyen ve i\u015f aramayan gen\u00e7 k\u0131zlar\u0131n \u00e7a\u011f n\u00fcfusuna oran\u0131n\u0131n a\u00e7\u0131k arayla en y\u00fcksek T\u00fcrkiye’de oldu\u011fu ortaya konuldu. T\u00fcrkiye’de 15 – 29 ya\u015f grubu k\u0131zlar\u0131n yakla\u015f\u0131k y\u00fczde 60’\u0131, 25 – 29 ya\u015f grubundakilerin ise y\u00fczde 66’s\u0131 hem e\u011fitimin hem de istihdam\u0131n d\u0131\u015f\u0131nda." ("K\u0131zlar Evlerinde Oturuyor", Cumhuriyet, 6 \u015eubat 2008, s.13.)<\/p>\n

25)<\/em><\/strong> "Kad\u0131nlar \u2018eve’ \u00e7ekildi", Cumhuriyet, 23 \u015eubat 2008, s.4.<\/p>\n

26)<\/em><\/strong> "Ne Kay\u0131t Var ne de G\u00fcvence", Cumhuriyet, 18 \u015eubat 2008, s.13.<\/p>\n

27)<\/em><\/strong> Ay\u015fe Kad\u0131o\u011flu, "Kad\u0131nlar ve Siyaset", Radikal \u0130ki, 17 \u015eubat 2008, s.1-4.<\/p>\n

28)<\/em><\/strong> "100 G\u00fc\u00e7l\u00fc Kad\u0131n Aras\u0131nda 2 T\u00fcrk", Cumhuriyet, 1 Eyl\u00fcl 2007, s.13.<\/p>\n

29)<\/em><\/strong> Ve buna ekleyelim: "Irak’ta ABD i\u015fgalinin bedelini en a\u011f\u0131r \u00f6deyenlerin ba\u015f\u0131nda gelen kad\u0131nlar, \u015fiddet d\u00f6ng\u00fcs\u00fc i\u00e7inde bir ba\u015fka \u015fiddetin de kurban\u0131 oluyor. Kuzey Irak K\u00fcrt y\u00f6netimine ba\u011fl\u0131 S\u00fcleymaniye kentinde morgda onlarca kad\u0131n yat\u0131yor. Birka\u00e7\u0131 silahla vurulmu\u015f ya da bo\u011fulmu\u015f, \u00e7o\u011fuysa yak\u0131lm\u0131\u015f. \u00d6l\u00fcm nedenleri \u00e7at\u0131\u015fma de\u011fil, resmi belgelere kaza diye ge\u00e7iriliyor, ama asl\u0131nda \u2018namus cinayeti’. Sadece S\u00fcleymaniye’de ge\u00e7en y\u0131l 400 kad\u0131n yak\u0131lm\u0131\u015f. Bunlar\u0131n cesetlerine sahip \u00e7\u0131kan olmam\u0131\u015f. Irakl\u0131 kad\u0131nlara y\u00f6nelik \u015fiddetle m\u00fccadele i\u00e7in kurulan Asude \u00f6rg\u00fct\u00fcn\u00fcn y\u00f6neticisi Han\u0131m Rahim Latif, durumun giderek k\u00f6t\u00fcye gitti\u011fini, yakarak \u00f6ld\u00fcrmelerin artt\u0131\u011f\u0131n\u0131, elektrik kesintilerinden \u00f6t\u00fcr\u00fc her evde benzin bulundu\u011funu, ama \u00e7ok az \u00f6l\u00fcm\u00fcn kazara oldu\u011funu, yan\u0131klar\u0131n bi\u00e7imi ve \u00e7ap\u0131n\u0131n kas\u0131tl\u0131 yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterdi\u011fini s\u00f6yl\u00fcyor: \u2018Pek \u00e7ok vakada kad\u0131n ya zinayla ya da evlilik \u00f6ncesinde ili\u015fki kurmakla yahut ailesinin istemedi\u011fi bir evlilik yapmakla su\u00e7lan\u0131yor. Kocas\u0131, erkek karde\u015fi ya da ba\u015fka bir akrabas\u0131 namuslar\u0131n\u0131 korumak i\u00e7in kad\u0131n\u0131 \u00f6ld\u00fcr\u00fcyor. E\u011fer adam yoksulsa tutuklan\u0131yor, \u00f6nemli biriyse dokunulmuyor. Pek \u00e7ok vaka ise sakl\u0131 tutuluyor. Kad\u0131n\u0131n cesedi kilometrelerce uza\u011fa at\u0131l\u0131yor, bulundu\u011funda ailesi \u2018Bizim k\u0131z\u0131m\u0131z yok’ diyor.’ (…) Irak’ta art\u0131k kad\u0131n yan\u0131nda erkek e\u015flik\u00e7i olmadan sokakta dola\u015fam\u0131yor. Zira devlete ba\u011fl\u0131 olanlar dahil her silahl\u0131 grup ayn\u0131 zamanda tecav\u00fczc\u00fc. Ve Irak \u00e7ap\u0131nda daha \u00f6nce g\u00f6r\u00fclmemi\u015f say\u0131da \u00e7ok kad\u0131n \u00f6ld\u00fcr\u00fcl\u00fcyor. BM’nin Irak’taki yard\u0131m misyonu (UNAMI) ekimde K\u00fcrt b\u00f6lgesinde namus cinayetlerinin endi\u015fe verici boyutta artt\u0131\u011f\u0131n\u0131, 2007’nin ilk yar\u0131s\u0131nda 255 kad\u0131n\u0131n \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc, bunlar\u0131n d\u00f6rtte \u00fc\u00e7\u00fcn\u00fcn yak\u0131ld\u0131\u011f\u0131n\u0131 rapor etti. (…) BM’nin soru\u015fturmas\u0131nda Irakl\u0131 doktorlardan K\u00fcrt y\u00f6netimi insan haklar\u0131 bakan\u0131 Yusuf Aziz’e kadar herkes kad\u0131nlar\u0131n kendilerini yakt\u0131\u011f\u0131n\u0131 savundu. \u00d6rg\u00fctler ise, kendileri yapt\u0131larsa bile buna zorland\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyor. " Latif’in Kerk\u00fck’te bir erke\u011fe neden k\u0131z karde\u015fini \u00f6ld\u00fcrmek istedi\u011fini sordu\u011funda, ald\u0131\u011f\u0131 yan\u0131t ise, \u00e7ok \u00e7arp\u0131c\u0131: "\u00c7\u00fcnk\u00fc art\u0131k Irak’ta demokrasi var!" ("K\u00fcrtler Namus \u0130\u00e7in Kad\u0131nlar\u0131 Yak\u0131yor", Radikal, 14 Aral\u0131k 2007, s.9.)<\/p>\n

30)<\/em><\/strong> Ay\u015fe Baziki, "Kad\u0131nlara Y\u00f6nelik \u015eiddete Kar\u015f\u0131 Uluslararas\u0131 M\u00fccadele G\u00fcn\u00fc", \u00dcr\u00fcn Dergisi, No: 23, Ocak-\u015eubat 2008, s.102-13.<\/p>\n

31)<\/em><\/strong> "Siz Bu Haberi Okurken \u0130ki Kad\u0131n \u00d6lecek!", Radikal, 29 Haziran 2007, s.4.<\/p>\n

32)<\/em><\/strong> "D\u00fcnya Ekonomi Forumu’nun (DEF) 2007 K\u00fcresel Cinsiyet E\u015fitsizli\u011fi raporunda, \u0130sl\u00e2m \u00fclkelerinde kad\u0131nlar\u0131n i\u015f sahibi olmak, e\u015fit \u00fccret almak, e\u011fitime eri\u015fim ve siyasete kat\u0131lmak i\u00e7in d\u00fcnyan\u0131n di\u011fer \u00fclkelerindeki kad\u0131nlardan daha \u00e7ok m\u00fccadele etmesi gerekti\u011fi ortaya konuldu. Raporda ele al\u0131nan bir \u00f6l\u00e7\u00fct de sa\u011fl\u0131k oldu. DEF’in Birle\u015fmi\u015f Milletler \u00c7al\u0131\u015fma \u00d6rg\u00fct\u00fc, BM Kalk\u0131nma Program\u0131 ve D\u00fcnya Sa\u011fl\u0131k \u00d6rg\u00fct\u00fc verilerine dayanarak 128 \u00fclkede y\u00fcr\u00fctt\u00fc\u011f\u00fc \u00e7al\u0131\u015fmalar sonucunda d\u00fcn yay\u0131mlad\u0131\u011f\u0131 raporda, ge\u00e7en y\u0131l 115 \u00fclke aras\u0131nda 105. s\u0131rada yer alan T\u00fcrkiye’nin, 121. s\u0131raya geriledi\u011fi g\u00f6r\u00fcld\u00fc. Raporda, Avrupa \u00fclkeleriyle birlikte ele al\u0131nan T\u00fcrkiye, de\u011ferlendirmenin yap\u0131ld\u0131\u011f\u0131 4 \u00f6l\u00e7\u00fctte de, Avrupa’daki en k\u00f6t\u00fc \u00fclkenin bile \u00e7ok gerisinde kald\u0131. \u0130skandinav \u00fclkeleri, \u00f6nceki y\u0131llarda oldu\u011fu gibi listenin ilk s\u0131ras\u0131nda yer al\u0131rken listenin ortalar\u0131ndaki eski Sovyet \u00fclkelerinden Azerbaycan ve K\u0131rg\u0131zistan d\u0131\u015f\u0131nda, M\u00fcsl\u00fcmanlar\u0131n \u00e7o\u011funlu\u011fu olu\u015fturdu\u011fu Ortado\u011fu \u00fclkelerinin hemen hemen t\u00fcm\u00fc listenin son s\u0131ralar\u0131nda kald\u0131." ("T\u00fcrkiye Listenin Sonunda", Cumhuriyet, 9 Kas\u0131m 2007, s.10.) Ya da: "2007 K\u00fcresel Toplumsal Cinsiyet E\u015fitsizli\u011fi Endeksi’nde \u00fclkemiz, ne yaz\u0131k ki kad\u0131nlar\u0131n ekonomik kat\u0131l\u0131m\u0131 ve yararland\u0131klar\u0131 imk\u00e2nlarda 118. s\u0131rada. E\u015fit i\u015fe e\u015fit \u00fccret konusunda d\u00fcnyada 47. s\u0131raday\u0131z ve kad\u0131nlar\u0131n ekonomik geliri dikkate al\u0131nd\u0131\u011f\u0131nda 109. s\u0131rada yer al\u0131yoruz." (Yusuf Engin, "\u015eiddet Kad\u0131n\u0131n \u0130radesini Elinden Al\u0131yor", Radikal, 27 Kas\u0131m 2007, s.11.)<\/p>\n

33)<\/em><\/strong> "E\u011fitim-Sen Diyarbak\u0131r \u015eube Sekreteri Hafize \u0130pek, sendika binas\u0131nda d\u00fczenledi\u011fi bas\u0131n toplant\u0131s\u0131nda T\u00fcrkiye’de ge\u00e7en y\u0131l 72 bin 643 kad\u0131n\u0131n \u015fiddet i\u00e7erikli sald\u0131r\u0131lara maruz kald\u0131\u011f\u0131n\u0131, bu kad\u0131nlardan 842’sinin cinayete kurban gitti\u011fini, 9 bin 317’sinin de yaraland\u0131\u011f\u0131n\u0131 belirtti. 466 kad\u0131n\u0131n intihar etti\u011fini vurgulayan \u0130pek, 5 bin 852 kad\u0131n\u0131n da intihar giri\u015fiminde bulundu\u011funu ifade etti. Aile i\u00e7i \u015fiddete maruz kalan kad\u0131n say\u0131s\u0131n\u0131n 14 bin 989 oldu\u011funu anlatan \u0130pek, 1113 kad\u0131n\u0131n tecav\u00fcze u\u011frad\u0131\u011f\u0131n\u0131, 380 kad\u0131n\u0131n ise "sat\u0131ld\u0131\u011f\u0131"n\u0131 s\u00f6yledi. Yap\u0131lan ara\u015ft\u0131rmalara g\u00f6re t\u00fcm taciz olaylar\u0131n\u0131n y\u00fczde 46’s\u0131n\u0131n i\u015fyerinde ger\u00e7ekle\u015fti\u011fine de\u011finen \u0130pek, bunlar\u0131n da y\u00fczde 8’inin \u00f6l\u00fcmle sonu\u00e7land\u0131\u011f\u0131na i\u015faret etti." ("\u015eiddetsiz G\u00fcnleri Yok", Cumhuriyet, 24 Kas\u0131m 2007, s.3.)<\/p>\n

34)<\/em><\/strong> Derya Sazak, "Kad\u0131na \u015eiddet", Milliyet, 9 Aral\u0131k 2007, s.23.<\/p>\n

35)<\/em><\/strong> Burada "kaynak" derken yaln\u0131zca paray\u0131 de\u011fil, ayn\u0131 zamanda bilgi, ara\u015ft\u0131rma, \u00e7aba, enerji, planlama vb. etkinlikleri de kast ediyorum.<\/p>\n

36)<\/em><\/strong> Size bir \u00f6neri: Herhangi bir TV program\u0131 boyunca yay\u0131nlanan reklamlarda amat\u00f6r bir istatistik \u00e7al\u0131\u015fmas\u0131 yap\u0131n. Reklamlar\u0131n y\u00fczde 90 kadar\u0131n\u0131n kad\u0131nlara (ve dahi \u00e7ocuklara) y\u00f6nelik oldu\u011funu g\u00f6receksiniz. Ve ge\u00e7erken bir not: Kad\u0131nlara y\u00f6nelik reklamlar\u0131 izlerken onlar\u0131n tek derdinin ya\u015flanmak, ya\u015fl\u0131 g\u00f6r\u00fcnmek oldu\u011fu zehab\u0131na kap\u0131l\u0131yor insan!<\/p>\n

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Tweet<\/a><\/div>\n","protected":false},"excerpt":{"rendered":"

Sibel \u00d6ZBUDUN Kad\u0131nlar\u0131n toplumsal kurtulu\u015fu", \u00f6ncelikle konumlar\u0131n\u0131n d\u00fczeltilmesine y\u00f6nelik toplumsal kaynaklar\u0131n tahsisini gerektirmektedir: kad\u0131n e\u011fitimi, istihdam\u0131, sa\u011fl\u0131\u011f\u0131, kad\u0131na ili\u015fkin toplumsal \/ k\u00fclt\u00fcrel de\u011ferlerin d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, kad\u0131nlar\u0131n siyasete kat\u0131l\u0131m\u0131,<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_gspb_post_css":"","footnotes":""},"categories":[31],"tags":[],"class_list":["post-856","post","type-post","status-publish","format-standard","hentry","category-kad"],"blocksy_meta":[],"brizy_media":[],"_links":{"self":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/856","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/comments?post=856"}],"version-history":[{"count":0,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/856\/revisions"}],"wp:attachment":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/media?parent=856"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/categories?post=856"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/tags?post=856"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}