Tarihe bakt\u0131\u011f\u0131m\u0131zda Ortado\u011fu, olumlu-olumsuz bir \u00e7ok ilkin temelinin at\u0131ld\u0131\u011f\u0131 bir co\u011frafyad\u0131r. \u0130nsanl\u0131\u011f\u0131n ilk olarak yerle\u015fik hayata ge\u00e7ti\u011fi ve toplumsall\u0131\u011f\u0131n geli\u015fti\u011fi bir b\u00f6lge olmas\u0131ndan kaynakl\u0131 hep bir merkez konumunda olmu\u015f ve ara\u015ft\u0131r\u0131lan bir b\u00f6lgedir. Ortado\u011fu, bir\u00e7ok toplumsal \u00e7eli\u015fkinin kayna\u011f\u0131 durumunda olan kad\u0131n-erkek \u00e7eli\u015fkisinin de geli\u015fti\u011fi yerdir.<\/p>\n
K\u00fcrt halk \u00f6nderi Abdullah \u00d6calan, yapt\u0131\u011f\u0131 son de\u011ferlendirmelerde kad\u0131n-erkek \u00e7eli\u015fkisinin yakla\u015f\u0131k 30 bin y\u0131l \u00f6ncesine dayand\u0131\u011f\u0131n\u0131 ifade ediyor. \u015e\u00fcphesiz bu \u00e7eli\u015fkinin ba\u015flamas\u0131yla erkek mutlak egemen, kad\u0131n da mutlak tutsak durumuna d\u00fc\u015fmemi\u015ftir. Erkek h\u00e2kimiyeti, ard\u0131ndan gelen binlerce y\u0131ll\u0131k bir \u00e7at\u0131\u015fman\u0131n sonucunda geli\u015fmi\u015ftir. Yani uzun bir s\u00fcre anaerkil toplumla erkek egemenlikli gelenek i\u00e7 i\u00e7e, \u00e7eli\u015fki ve \u00e7at\u0131\u015fma i\u00e7inde ya\u015fanm\u0131\u015ft\u0131r.<\/p>\n
G\u00fcn\u00fcm\u00fczde kad\u0131n esaretinin bu kadar derinli\u011fine ya\u015fanmas\u0131n\u0131n ard\u0131nda bu tarihsel ger\u00e7ekli\u011fin pay\u0131 y\u00fcksektir. Bug\u00fcn dogmatizmin, cinsiyet\u00e7ili\u011fin derinli\u011fine ya\u015fand\u0131\u011f\u0131 Ortado\u011fu’da kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc savunmak ve kurtulu\u015f m\u00fccadelesini vermek, belki de d\u00fcnyan\u0131n en zor i\u015fidir. Ancak buna ra\u011fmen, ba\u015fta K\u00fcrdistan’da olmak \u00fczere b\u00f6lgede y\u00fckselen kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi bir o kadar g\u00f6rkemli oluyor.<\/p>\n
Kad\u0131n olgusu, ya\u015fam\u0131n \u00f6z\u00fcn\u00fc olu\u015fturdu\u011fu i\u00e7in, ilk toplum kad\u0131n etraf\u0131nda kuruldu\u011fu i\u00e7in, kad\u0131n\u0131n esaret ger\u00e7e\u011fi ile ya\u015fam\u0131n esaret ger\u00e7e\u011fi birbirine ba\u011fl\u0131d\u0131r. Erkek egemenli\u011finin binlerce y\u0131la dayanan bask\u0131s\u0131n\u0131n olu\u015fturdu\u011fu kad\u0131n esaretine ra\u011fmen bug\u00fcn halen toplumsal ili\u015fkileri belirleyen kad\u0131nd\u0131r. Bunun i\u00e7in kad\u0131n \u00f6zg\u00fcrle\u015fmeden toplum, dolay\u0131s\u0131yla ya\u015fam \u00f6zg\u00fcrle\u015femez diyoruz. Kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesinin evrenselle\u015fen ‘Jin, Jiyan, Azadi’ form\u00fcl\u00fcn\u00fcn \u00f6z\u00fc de budur.<\/p>\n
Bu nedenle kad\u0131n\u0131n tarihsel tutsakl\u0131\u011f\u0131n\u0131 ve bunun toplumsal nedenlerini ara\u015ft\u0131rmak, bilince \u00e7\u0131karmak ve anlamak, \u00f6zg\u00fcr bir toplumu in\u015fa edebilmenin temel \u015fart\u0131d\u0131r. Bu perspektiften bak\u0131ld\u0131\u011f\u0131nda, Ortado\u011fu\u2019nun kadim topraklar\u0131, kaybedilen \u00f6zg\u00fcrl\u00fc\u011f\u00fcn yeniden ke\u015ffi i\u00e7in merkezi bir \u00f6neme sahiptir. Ortado\u011fu, \u00f6zelde Mezopotamya bu anlamda kad\u0131n tarihinin hem kayboldu\u011fu hem de yeniden dirildi\u011fi co\u011frafyad\u0131r.<\/p>\n
Kad\u0131n, binlerce y\u0131ldan beridir erkek egemen toplum yap\u0131lar\u0131yla \u00e7at\u0131\u015farak bug\u00fcne gelmi\u015ftir. Erkek egemenli\u011finin toplumsal ya\u015fam\u0131 \u015fekillendirmesi, kad\u0131nlar\u0131n ya\u015fam \u00f6z\u00fcn\u00fc yava\u015f yava\u015f k\u00f6lele\u015ftirmi\u015ftir. Bu anlamda Ortado\u011fu\u2019nun 30 bin y\u0131ll\u0131k tarihi, erkek egemen zihniyetin damgas\u0131n\u0131 ta\u015f\u0131yan h\u00fck\u00fcmranl\u0131k, zul\u00fcm ve par\u00e7alanma temalar\u0131yla \u015fekillenmi\u015ftir. Ancak kad\u0131nlar buna ra\u011fmen, bu tarihsel bask\u0131 kar\u015f\u0131s\u0131nda direnmi\u015f ve k\u00fclt\u00fcrel miraslar\u0131n\u0131 korumay\u0131 ba\u015farm\u0131\u015ft\u0131r.<\/p>\n
Kad\u0131n\u0131n tarihsel direni\u015fi, sosyal bilimler a\u00e7\u0131s\u0131ndan \u00f6nemli bir ara\u015ft\u0131rma alan\u0131 sunar. E\u011fer bu tarih do\u011fru bi\u00e7imde analiz edilebilir ve ona uygun bir sosyolojik yakla\u015f\u0131m geli\u015ftirilebilirse, kad\u0131n ve toplumun \u00f6zg\u00fcn kimli\u011fi yeniden ke\u015ffedilebilir. Ortado\u011fu\u2019daki k\u00f6lelik tarihinin \u00e7\u00f6z\u00fcmlenmesi, ayn\u0131 zamanda \u00f6zg\u00fcrl\u00fck ve ya\u015fam tarihine ula\u015fman\u0131n yolunu a\u00e7acakt\u0131r. Kad\u0131n\u0131n k\u00f6lelik tarihi bu topraklarda gizlidir; dolay\u0131s\u0131yla \u00f6zg\u00fcrl\u00fc\u011f\u00fcn \u00e7\u0131k\u0131\u015f\u0131 da buradan, kad\u0131n\u0131n toplumsal \u00f6zneli\u011fiyle \u015fekillenecektir.<\/p>\n
Bu uzun tarih boyunca kad\u0131nlar, k\u00f6lelik k\u00fclt\u00fcr\u00fcn\u00fc hi\u00e7bir zaman b\u00fct\u00fcn\u00fcyle kabul etmemi\u015ftir. Farkl\u0131 stratejiler ve y\u00f6ntemlerle direni\u015fi hep s\u00fcrd\u00fcrm\u00fc\u015f, su gibi ya\u015fam\u0131n yolunda akmay\u0131 ba\u015farm\u0131\u015flard\u0131r. Lilith mitolojisi, Amazon kad\u0131nlar\u0131 ve di\u011fer tarihsel fig\u00fcrler kadar, g\u00fcncele damgas\u0131n\u0131 vurmu\u015f Zarife ve Sara gibi \u00f6rnekler, kad\u0131n direni\u015finin simgesel temsilidir.<\/p>\n
Ya\u015fad\u0131\u011f\u0131m\u0131z co\u011frafya, ilk kad\u0131n devriminin ger\u00e7ekle\u015fti\u011fi bir b\u00f6lge olarak, g\u00fcn\u00fcm\u00fczde de kad\u0131n merkezli ya\u015fam\u0131n izlerini ta\u015f\u0131r. Mitolojik hik\u00e2yelerimizde, dilimizde, bayram ve rit\u00fcellerimizde, hal\u0131 ve kilim desenlerinde, elbiselerimizde, tak\u0131lar\u0131m\u0131zda, d\u00f6vmelerimizde, ninnilerimizde ve a\u011f\u0131tlar\u0131m\u0131zda kad\u0131n eksenli ya\u015fam\u0131n derin etkileri g\u00f6zlenmektedir. Kad\u0131nlar\u0131n sa\u00e7 \u00f6rme bi\u00e7imleri bile, bu co\u011frafyan\u0131n k\u00fclt\u00fcrel belle\u011finde ya\u015fam\u0131n s\u00fcreklili\u011fini simgelemektedir.<\/p>\n
\u00d6zellikle Ortado\u011fu ve K\u00fcrdistan kad\u0131nlar\u0131n\u0131n sava\u015fta, kom\u00fcnal ya\u015famda ve dayan\u0131\u015fmada sergiledi\u011fi g\u00fc\u00e7, ancak bu tarihsel ve toplumsal k\u00f6klerle a\u00e7\u0131klanabilir. Bu k\u00f6kler, yakla\u015f\u0131k 30 bin y\u0131l \u00f6ncesine uzanmakta ve kad\u0131n-toprak-toplumsall\u0131k ili\u015fkisinin s\u00fcreklili\u011fini g\u00f6stermektedir. Topra\u011f\u0131 ve toplumsall\u0131\u011f\u0131 sevme, var olman\u0131n ve ya\u015fam\u0131n temel ilkesi olarak kad\u0131n merkezli bir bilin\u00e7le bug\u00fcn de ya\u015fat\u0131lmaktad\u0131r.<\/p>\n
Kad\u0131n\u0131n tarihsel ger\u00e7ekli\u011fi, \u00f6zg\u00fcrl\u00fck m\u00fccadelesi ve toplumsal bilincin geli\u015fimi a\u00e7\u0131s\u0131ndan merkezi bir \u00f6neme sahiptir. Kad\u0131n \u00f6zg\u00fcrl\u00fck ideolojisi, hakikate ula\u015fman\u0131n, \u00f6z\u00fcm\u00fcz\u00fc bulman\u0131n ve toplumsal e\u015fitli\u011fi sa\u011flaman\u0131n temel arac\u0131d\u0131r. Bu tarihsel bilin\u00e7te derinle\u015ferek her alanda m\u00fccadeleyi y\u00fckseltmek, bizi binlerce y\u0131ld\u0131r \u00f6zlemini \u00e7ekti\u011fimiz \u00f6zg\u00fcr ya\u015fama ula\u015ft\u0131racakt\u0131r.<\/p>\n
\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Hicran Akda\u011f\u00a0<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Tarihe bakt\u0131\u011f\u0131m\u0131zda Ortado\u011fu, olumlu-olumsuz bir \u00e7ok ilkin temelinin at\u0131ld\u0131\u011f\u0131 bir co\u011frafyad\u0131r. \u0130nsanl\u0131\u011f\u0131n ilk olarak yerle\u015fik hayata ge\u00e7ti\u011fi ve toplumsall\u0131\u011f\u0131n geli\u015fti\u011fi bir b\u00f6lge olmas\u0131ndan kaynakl\u0131 hep bir merkez konumunda olmu\u015f ve ara\u015ft\u0131r\u0131lan bir b\u00f6lgedir. Ortado\u011fu, bir\u00e7ok toplumsal \u00e7eli\u015fkinin kayna\u011f\u0131 durumunda olan kad\u0131n-erkek \u00e7eli\u015fkisinin de geli\u015fti\u011fi yerdir. K\u00fcrt halk \u00f6nderi Abdullah \u00d6calan, yapt\u0131\u011f\u0131 son de\u011ferlendirmelerde kad\u0131n-erkek \u00e7eli\u015fkisinin […]<\/p>\n","protected":false},"author":2,"featured_media":9041,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"jnews-multi-image_gallery":[],"jnews_single_post":{"format":"standard","override":[{"template":"1","parallax":"1","fullscreen":"1","layout":"right-sidebar","sidebar":"default-sidebar","second_sidebar":"default-sidebar","sticky_sidebar":"1","share_position":"top","share_float_style":"share-monocrhome","show_featured":"1","show_post_meta":"1","show_post_author_image":"1","show_post_date":"1","post_date_format":"default","post_date_format_custom":"Y\/m\/d","show_post_category":"1","post_reading_time_wpm":"300","post_calculate_word_method":"str_word_count","zoom_button_out_step":"2","zoom_button_in_step":"3","show_post_tag":"1","show_prev_next_post":"1","show_popup_post":"1","number_popup_post":"1","show_author_box":"1","show_post_related":"0","show_inline_post_related":"0"}],"image_override":[{"single_post_thumbnail_size":"crop-500","single_post_gallery_size":"crop-500"}],"trending_post_position":"meta","trending_post_label":"Trending","sponsored_post_label":"Sponsored by","disable_ad":"0","subtitle":""},"jnews_primary_category":[],"jnews_social_meta":[],"jnews_review":[],"enable_review":"","type":"percentage","name":"","summary":"","brand":"","sku":"","good":[],"bad":[],"score_override":"","override_value":"","rating":[],"price":[],"jnews_override_counter":{"view_counter_number":"0","share_counter_number":"0","like_counter_number":"0","dislike_counter_number":"0"},"jnews_post_split":{"post_split":[{"template":"1","tag":"h2","numbering":"asc","mode":"normal","first":"0","enable_toc":"0","toc_type":"normal"}]},"footnotes":""},"categories":[1,50],"tags":[],"class_list":["post-9017","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analiz","category-genc-kalemler"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"https:\/\/berru.org\/wp-content\/uploads\/2025\/11\/EuBALQ7KD89o77mGgJ67m4-1200-80.jpg","_links":{"self":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/9017","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/comments?post=9017"}],"version-history":[{"count":1,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/9017\/revisions"}],"predecessor-version":[{"id":9042,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/posts\/9017\/revisions\/9042"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/media\/9041"}],"wp:attachment":[{"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/media?parent=9017"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/categories?post=9017"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/berru.org\/index.php\/wp-json\/wp\/v2\/tags?post=9017"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}