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Mehmet Faruk<\/strong> <\/em><\/p>\n Bu makale, \u00d6nderli\u011fin \u201ckad\u0131n toplumsall\u0131\u011f\u0131 ve sorunsall\u0131\u011f\u0131\u201d yakla\u015f\u0131m\u0131n\u0131, toplumsal cinsiyet, tarih ve uygarl\u0131k ili\u015fkisi ba\u011flam\u0131nda ele\u015ftirisel ve yap\u0131-s\u00f6k\u00fcmsel bir y\u00f6ntemle inceler. Kad\u0131n ve erkeklik bi\u00e7imlerinin tarihsel in\u015fa s\u00fcre\u00e7leri, s\u0131n\u0131f teorileriyle kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde tart\u0131\u015f\u0131l\u0131r. Deleuze, Butler, Beauvoir ve Sartre gibi d\u00fc\u015f\u00fcn\u00fcrlerin katk\u0131lar\u0131yla toplumsal cinsiyetin bir farklar rejimi mi, yoksa bask\u0131 ili\u015fkisi mi oldu\u011fu sorgulan\u0131r. Nihayetinde makale, fark\u0131 kar\u015f\u0131tl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcrmeyen bir \u00f6zg\u00fcrl\u00fck ve d\u00fc\u015f\u00fcnce zemini \u00f6nerir.<\/p>\n Fark Sorun De\u011fildir, Kar\u015f\u0131tl\u0131k Sorundur<\/p>\n \u00d6nderlik, kad\u0131n toplumsall\u0131\u011f\u0131na ili\u015fkin yakla\u015f\u0131m\u0131, uygarl\u0131\u011f\u0131n kurucu k\u0131r\u0131lmas\u0131na y\u00f6nelir. \u00d6nderli\u011fe g\u00f6re kad\u0131nla erkek aras\u0131ndaki fark do\u011fald\u0131r, ancak bu fark\u0131n toplumsal kar\u015f\u0131tl\u0131\u011fa d\u00f6n\u00fc\u015fmesiyle birlikte sorunsall\u0131k ba\u015flar:<\/p>\n \u201cDo\u011fa seni ikiye ay\u0131rsa, bu ikiye ayr\u0131lmay\u0131 bir \u00f6zg\u00fcrl\u00fck imk\u00e2n\u0131 olarak g\u00f6receksin\u2026 M\u00fchim olan bunlar\u0131 kar\u015f\u0131t hale getirmemektir.\u201d (\u00d6nderlik, 2011)<\/p>\n Bu, yaln\u0131zca bir cinsiyet ili\u015fkisi ele\u015ftirisi de\u011fildir. Ayn\u0131 zamanda uygarl\u0131k dedi\u011fimiz yap\u0131n\u0131n, temelde bu kar\u015f\u0131tl\u0131k \u00fczerine in\u015fa edildi\u011fini s\u00f6yleyen radikal bir tarih okumas\u0131d\u0131r. O halde \u015fu sorularla ilerleyebiliriz:<\/p>\n S\u0131n\u0131f, \u0130\u015f B\u00f6l\u00fcm\u00fc ve Cinsiyet: Bir Yan\u0131lsaman\u0131n Yap\u0131-S\u00f6k\u00fcm\u00fc:<\/p>\n Marksist teoriye g\u00f6re tarihin motoru s\u0131n\u0131f m\u00fccadeleleridir. Ancak bu yakla\u015f\u0131m, \u00e7o\u011fu zaman cinsiyetin kurucu etkisini tali bir mesele haline getirir. Oysa \u00d6nderlik, bu varsay\u0131m\u0131 sorgular: \u00a0\u00a0\u00a0\u201cToplumsal sorunsall\u0131k devletle ba\u015flamad\u0131\u2026 Kad\u0131n-erkek \u00e7eli\u015fkisi bu yap\u0131dan \u00e7ok \u00f6nce geli\u015fmi\u015ftir.\u201d<\/p>\n Burada \u015fu ayr\u0131m\u0131 yapmak gerekir: \u0130\u015f b\u00f6l\u00fcm\u00fc ile s\u0131n\u0131f ayn\u0131 \u015fey de\u011fildir. Avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k, do\u011fada t\u00fcrlerin ve bedenlerin ritmine g\u00f6re \u015fekillenmi\u015f do\u011fal g\u00f6rev payla\u015f\u0131m\u0131d\u0131r. Oysa s\u0131n\u0131f, ekonomik art\u0131-de\u011ferin bir grup taraf\u0131ndan denetlenmesiyle olu\u015fur. Avc\u0131 ile toplay\u0131c\u0131 aras\u0131nda bir s\u00f6m\u00fcr\u00fc ili\u015fkisi yoksa, orada s\u0131n\u0131ftan s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n \u00d6nderli\u011fin yapt\u0131\u011f\u0131, Marksist \u201cs\u0131n\u0131f \u00f6nce gelir\u201d tezine bir yap\u0131-s\u00f6k\u00fcm getirmektir. O, s\u0131n\u0131flardan da eski olan\u0131n kad\u0131n\u0131n tarihsel bast\u0131r\u0131lmas\u0131 oldu\u011funu savunur. Bu, Simone de Beauvoir\u2019\u0131n \u015fu tespitiyle \u00f6rt\u00fc\u015f\u00fcr:<\/p>\n \u201cKad\u0131n, tarih boyunca daima \u00f6teki olarak kuruldu.\u201d (Beauvoir, 1949)<\/p>\n Kad\u0131n, \u00fcretim ili\u015fkilerinin bir sonucu de\u011fil, k\u00fclt\u00fcrel-simgesel d\u00fczenin ilk nesnesidir. Kad\u0131n-erkek fark\u0131, \u00f6nce do\u011fal, sonra ideolojik bir bask\u0131 arac\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n Erkek S\u00f6z\u00fcn\u00fcn Kurulu\u015fu: Toplumsal Cinsiyetin \u0130lk Kodlar\u0131<\/p>\n \u00d6nderli\u011fin, \u201cilk toplumsal k\u0131r\u0131lma\u201dya dair de\u011ferlendirmesi, Deleuze ve Guattari\u2019nin \u201cbedensiz organlar\u201d kavram\u0131yla \u00f6rt\u00fc\u015f\u00fcr. Erkek, kad\u0131n \u00fczerinde konu\u015fmaya ba\u015flad\u0131\u011f\u0131nda, onun deneyimini ve bedenini i\u015flevsel bir nesneye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bu, di\u015fil \u00f6znenin organs\u0131zla\u015ft\u0131r\u0131lmas\u0131, yani kendi deneyimini ya\u015fayamamas\u0131 anlam\u0131na gelir.<\/p>\n \u201cKad\u0131n art\u0131k kendi bedeniyle de\u011fil; erkek taraf\u0131ndan tan\u0131mlanm\u0131\u015f i\u015flevlerle an\u0131l\u0131r.\u201d (Deleuze &<\/p>\n Guattari, 1972)<\/p>\n Bu durum, Judith Butler\u2019\u0131n toplumsal cinsiyet performanslar\u0131 teorisini de destekler. Cinsiyet, \u00f6zsel bir \u015fey de\u011fildir; tekrarlarla, d\u0131\u015fsal normlarla i\u00e7selle\u015ftirilir:<\/p>\n \u201cKad\u0131nl\u0131k bir \u00f6z de\u011fildir; tarihsel ve k\u00fclt\u00fcrel olarak in\u015fa edilen bir normatif d\u00fczendir.\u201d (Butler, 1990)<\/p>\n Dolay\u0131s\u0131yla \u201ckad\u0131nl\u0131k\u201d da, \u201cerkeklik\u201d de do\u011fada bulunmaz. Bu yap\u0131lar, tarihsel olarak \u00fcretilmi\u015f ve iktidar taraf\u0131ndan kurumsalla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n Tarih Nedir? S\u0131n\u0131f M\u00fccadelesi mi, Cinsiyet Rejimi mi?<\/p>\n Tarih yaln\u0131zca s\u0131n\u0131flar\u0131n m\u00fccadelesi midir? Yoksa tarih, cinsiyet kodlar\u0131n\u0131n, simgesel \u015femalar\u0131n, iktidar ili\u015fkilerinin de\u011fi\u015fimiyle de a\u00e7\u0131klanabilir mi?<\/p>\n \u00d6nderlik, tarihsel materyalizmin s\u0131n\u0131f merkezli anlat\u0131s\u0131na alternatif bir zemin a\u00e7ar: Kad\u0131n\u0131n bast\u0131r\u0131lmas\u0131, uygarl\u0131\u011f\u0131n ilk bi\u00e7imidir. Devletten \u00f6nce, s\u0131n\u0131ftan \u00f6nce, yaz\u0131dan \u00f6nce, kad\u0131n \u00fczerinde kurulan tahakk\u00fcm vard\u0131r. Bu g\u00f6r\u00fc\u015f, yaln\u0131zca feminist bir tespit de\u011fil; tarihin yeniden yaz\u0131m\u0131d\u0131r. Michel Foucault\u2019nun da dedi\u011fi gibi:<\/p>\n \u201cTarih, egemenlerin hik\u00e2yesidir; biz art\u0131k bedenlerin, arzular\u0131n, dillerin tarihini yazmal\u0131y\u0131z.\u201d<\/p>\n (Foucault, 1976)<\/p>\n \u00d6nderlik tam da bu \u00e7a\u011fr\u0131ya yan\u0131t verir: Kad\u0131n\u0131n tarihi yaz\u0131lmad\u0131k\u00e7a, toplumun tarihi eksiktir.<\/p>\n Bu noktada Friedrich Engels\u2019in Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni adl\u0131 yap\u0131t\u0131na g\u00f6ndermek \u00f6nemlidir. Engels, tarihsel s\u00fcre\u00e7te kad\u0131n\u0131n erkek taraf\u0131ndan ezilmesini \u201cilk s\u0131n\u0131f \u00e7eli\u015fkisi\u201d olarak tan\u0131mlar.\u00a0 \u00f6zel m\u00fclkiyet,\u00a0 kad\u0131n \u00fczerindeki egemenlikle birlikte parelel bir \u015fekilde y\u00fcr\u00fcr. \u00a0\u00a0\u00a0\u201cKad\u0131n cinsinin boyun e\u011fdirilmesi, tarihteki ilk s\u0131n\u0131f bask\u0131s\u0131na tekab\u00fcl eder. Bu bask\u0131, kutsal ailenin, \u00f6zel m\u00fclkiyetin ve devletin olu\u015fum s\u00fcreciyle el ele ilerlemi\u015ftir.\u201d (Engels, 1884) \u00a0\u00a0Bu saptama, s\u0131n\u0131f kavram\u0131n\u0131n yaln\u0131zca ekonomik s\u00f6m\u00fcr\u00fcyle s\u0131n\u0131rl\u0131 tutulamayaca\u011f\u0131n\u0131 g\u00f6sterir. Kad\u0131n\u0131n toplumsal bast\u0131r\u0131lmas\u0131 yaln\u0131zca \u00fcretim ili\u015fkileri i\u00e7inde de\u011fil; ayn\u0131 zamanda ailenin kutsanmas\u0131, erkek soyunun \u00f6n plana \u00e7\u0131kar\u0131lmas\u0131 ve ataerkil kal\u0131t\u0131m sisteminin kurulmas\u0131 \u00fczerinden de \u00f6rg\u00fctlenmi\u015ftir.<\/p>\n Bu \u00e7er\u00e7evede Marx\u2019\u0131n kad\u0131n s\u00f6m\u00fcr\u00fcs\u00fcne ili\u015fkin \u00e7ok katmanl\u0131 analizleri de dikkate de\u011ferdir. Marx, kad\u0131n\u0131n bask\u0131lanma bi\u00e7imlerinin sadece s\u0131n\u0131fsal olmad\u0131\u011f\u0131n\u0131, ayn\u0131 zamanda ulusal ve cinsel d\u00fczeyde de s\u00fcrd\u00fc\u011f\u00fcn\u00fc ifade eder. \u015e\u00f6yle der:<\/p>\n \u201cErkek, ulusal ve s\u0131n\u0131fsal d\u00fczlemde iki kez s\u00f6m\u00fcr\u00fcl\u00fcr. Kad\u0131n ise \u00fc\u00e7 kez: Ulusal, s\u0131n\u0131fsal ve cinsel olarak.\u201d<\/p>\n (Marx\u2019tan aktaran: Raya Dunayevskaya, \u201cMarxism and Freedom\u201d, 1958)<\/p>\n Bu tespit, kad\u0131n \u00fczerindeki tahakk\u00fcm\u00fcn hem s\u0131n\u0131f i\u00e7i hem s\u0131n\u0131flar aras\u0131 hem de cinsel-politik d\u00fczeyde i\u015fledi\u011fini g\u00f6sterir. Yani kad\u0131n, bir i\u015f\u00e7i olarak burjuvazi taraf\u0131ndan s\u00f6m\u00fcr\u00fcl\u00fcr; ayn\u0131 zamanda i\u015f\u00e7i s\u0131n\u0131f\u0131 i\u00e7indeki erkek taraf\u0131ndan da patriyarkal olarak bast\u0131r\u0131l\u0131r. Ve nihayet, t\u00fcm bu yap\u0131lar onun cinselli\u011fi, bedeni ve yeniden \u00fcretim i\u015flevi \u00fczerinden kurumsalla\u015f\u0131r.<\/p>\n Bu analiz, Judith Butler\u2019\u0131n toplumsal cinsiyetin yaln\u0131zca k\u00fclt\u00fcrel bir performans de\u011fil, ayn\u0131 zamanda iktidar\u0131n bedensel-teknolojik bir ayg\u0131t\u0131 oldu\u011fu y\u00f6n\u00fcndeki sav\u0131yla birle\u015fir. Butler\u2019a g\u00f6re:<\/p>\n \u201cKad\u0131nl\u0131k bir \u00f6z de\u011fildir; tarihsel ve k\u00fclt\u00fcrel olarak in\u015fa edilen bir normatif d\u00fczendir.\u201d (Butler, 1990)<\/p>\n O halde kad\u0131nl\u0131k, yaln\u0131zca ideolojik de\u011fil; ayn\u0131 zamanda biyopolitik bir kurgudur. Marx\u2019\u0131n kad\u0131n\u0131n \u00fc\u00e7l\u00fc s\u00f6m\u00fcr\u00fcs\u00fcne dair bu \u00e7er\u00e7evesi, \u00d6nderli\u011fin kad\u0131n\u0131n yaln\u0131zca bast\u0131r\u0131lm\u0131\u015f de\u011fil ayn\u0131 zamanda yeniden toplumu in\u015fa edecek \u00f6zne oldu\u011fu y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015f\u00fcne yakla\u015f\u0131r. Kad\u0131n \u00fczerindeki tarihsel tahakk\u00fcm\u00fcn \u00e7\u00f6z\u00fclmesi, yaln\u0131zca \u00f6zg\u00fcrl\u00fck de\u011fil, yeni bir toplumsall\u0131k bi\u00e7iminin de do\u011fumudur.<\/p>\n Diyalekti\u011fi Hat\u0131rlamak: Fark ve \u00d6zg\u00fcrl\u00fck Aras\u0131nda<\/p>\n \u00d6nderlik, fark\u0131 bast\u0131rmak de\u011fil; kar\u015f\u0131tl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcrmemek gerekti\u011fini savunur. Eril ve di\u015fil, do\u011fada vard\u0131r; ama bu farklar d\u00fc\u015fmanl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclmemelidir. Bu d\u00fc\u015f\u00fcnce, Deleuze\u2019\u00fcn \u201cfark ontolojisi\u201d ile \u00e7ak\u0131\u015f\u0131r:<\/p>\n \u201cVarl\u0131k bir \u00f6z de\u011fildir; farklar\u0131n hareketidir.\u201d (Deleuze, 1968)<\/p>\n Farkl\u0131l\u0131k, b\u00f6l\u00fcnmenin nedeni de\u011fil; yarat\u0131m\u0131n ko\u015fuludur. Kad\u0131nla erkek, fark \u00fczerinden bir araya geldiklerinde, yeni bir toplumsal ontoloji do\u011far. Sartre\u2019\u0131n \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131 burada yank\u0131lan\u0131r: \u0130nsan, tan\u0131mlanm\u0131\u015f de\u011fil; kendi eylemiyle tan\u0131mlayan bir varl\u0131kt\u0131r.<\/p>\n Ortak Akl\u0131n \u0130n\u015fas\u0131: Yeni D\u00f6nem \u00d6rg\u00fctl\u00fcl\u00fc\u011f\u00fc<\/p>\n \u00d6nderli\u011fin kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc paradigmas\u0131, yaln\u0131zca cinsiyet e\u015fitli\u011fi taleplerine yan\u0131t veren bir \u00e7er\u00e7eve de\u011fil; b\u00fct\u00fcnl\u00fckl\u00fc bir toplumsal yeniden in\u015fa projesidir. Bu projede, kad\u0131n akl\u0131 ve erkek akl\u0131 gibi kategorik ayr\u0131mlar\u0131n \u00f6tesine ge\u00e7ilmesi esast\u0131r. Zira \u00d6nderlik\u2019e g\u00f6re, sorun kad\u0131n ve erkek aras\u0131nda do\u011fal olarak var olan farkta de\u011fil; bu fark\u0131n tahakk\u00fcmc\u00fc bir kar\u015f\u0131tl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesindedir. Dolay\u0131s\u0131yla mesele, bir taraf\u0131 merkeze alarak di\u011ferini yeniden marjinalle\u015ftirmek de\u011fil, her iki taraf\u0131n da insanl\u0131k ad\u0131na bir b\u00fct\u00fcnl\u00fck olu\u015fturacak \u015fekilde yeniden bulu\u015fmas\u0131d\u0131r.<\/p>\n Kad\u0131n ve erkek akl\u0131n\u0131 birbirinden ayr\u0131, \u00f6zc\u00fc kategoriler olarak d\u00fc\u015f\u00fcnmek; farklar\u0131 kal\u0131c\u0131 kutupla\u015fmalara d\u00f6n\u00fc\u015ft\u00fcrmek anlam\u0131na gelir. Oysa \u00d6nderli\u011fe g\u00f6re, esas olan bu iki tarihsel tecr\u00fcbenin ve d\u00fc\u015f\u00fcnsel ak\u0131\u015f\u0131n bulu\u015fturularak, ya\u015famla daha b\u00fct\u00fcnsel bir ili\u015fki kurabilen yeni bir \u201cortak bilme bi\u00e7imi\u201dnin in\u015fa edilmesidir. Bu, hem sezgisel hem analitik, hem duyusal hem kavramsal olan\u0131n bir araya geldi\u011fi bir zihinsel yeniden kurulu\u015f anlam\u0131na gelir.<\/p>\n Bu ba\u011flamda, kad\u0131n\u0131n siyasal ve ekonomik alanda \u201ckendi alan\u0131n\u0131\u201d kurmas\u0131 bir hedef de\u011fil, a\u015f\u0131lmas\u0131 gereken bir ara evredir. \u00c7\u00fcnk\u00fc bu t\u00fcr bir ayr\u0131\u015fma, \u00f6z\u00fcnde kad\u0131n \u00fczerindeki tahakk\u00fcm\u00fcn ba\u015fka bir bi\u00e7imde devam etmesine hizmet edebilir. \u00d6nderli\u011fin perspektifi, alan ayr\u0131\u015fmalar\u0131n\u0131n \u00f6tesine ge\u00e7erek, kad\u0131n ve erke\u011fin e\u015fitlik temelinde birlikte kurucu \u00f6zne haline geldi\u011fi bir \u00f6rg\u00fctsel in\u015fay\u0131 hedefler.<\/p>\n Yeni d\u00f6nem \u00f6rg\u00fctsel yap\u0131lanma s\u00fcreci de bu ilkeyi merkeze almal\u0131d\u0131r. Kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, yaln\u0131zca kad\u0131n\u0131n g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fc de\u011fil, ayn\u0131 zamanda erkekli\u011fin \u00e7\u00f6z\u00fclmesini ve toplumsal ili\u015fkilerin cinsiyet temelli kar\u015f\u0131tl\u0131klardan ar\u0131nd\u0131r\u0131lmas\u0131n\u0131 da i\u00e7ermelidir. \u00d6rg\u00fctsel ak\u0131l; erkek egemen akl\u0131n a\u015f\u0131lmas\u0131yla, ama onun yerine \u00f6zc\u00fc bir kad\u0131n akl\u0131n\u0131n ikame edilmesiyle de\u011fil; bu iki tarihsel ak\u0131\u015f\u0131n ele\u015ftirel bir senteziyle geli\u015fmelidir.<\/p>\n \u00d6nderli\u011fin \u015fu vurgusu bu anlamda belirleyicidir:<\/p>\n \u201cKad\u0131n ve erkek bir araya geldiklerinde, yaln\u0131zca birbirlerini tamamlamamal\u0131, birlikte yeni bir toplumsal akl\u0131 do\u011furmal\u0131d\u0131rlar.\u201d<\/p>\n Dolay\u0131s\u0131yla yeni \u00f6rg\u00fctl\u00fcl\u00fck modeli, farklar\u0131 kutupla\u015fma de\u011fil diyalog zemini olarak g\u00f6ren, karar alma s\u00fcre\u00e7lerinde cinsiyetleri e\u015fit ama \u00f6zc\u00fc de\u011fil tamamlay\u0131c\u0131 ve d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir bi\u00e7imde konumland\u0131ran bir yap\u0131ya dayanmal\u0131d\u0131r. Kad\u0131n ve erkek, art\u0131k birer temsil de\u011fil; ortak ya\u015fam\u0131n kurucu bilin\u00e7leri olarak d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n Bu yakla\u015f\u0131m, sadece kad\u0131n ve erkek aras\u0131nda de\u011fil; toplumun t\u00fcm farkl\u0131l\u0131klar\u0131 aras\u0131nda yeni bir \u00f6zg\u00fcrl\u00fck ve dayan\u0131\u015fma zeminini m\u00fcmk\u00fcn k\u0131lar. B\u00f6ylece \u00f6rg\u00fct, farklar\u0131n bast\u0131r\u0131ld\u0131\u011f\u0131 de\u011fil, \u00f6zg\u00fcrce ifade edildi\u011fi ama kar\u015f\u0131tl\u0131\u011fa d\u00f6n\u00fc\u015fmedi\u011fi bir ya\u015fam alan\u0131na d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n Sonu\u00e7: Yap\u0131y\u0131 S\u00f6k\u00fcp Farkla Yeniden Kurmak<\/p>\n Tarih, yaln\u0131zca ekonomiyle; toplum yaln\u0131zca devletle; cinsiyet yaln\u0131zca do\u011fayla a\u00e7\u0131klanamaz. \u00d6nderli\u011fin yakla\u015f\u0131m\u0131, tarihsel, k\u00fclt\u00fcrel ve ontolojik bir yap\u0131-s\u00f6k\u00fcme \u00e7a\u011fr\u0131d\u0131r.<\/p>\n Kad\u0131n toplumsall\u0131\u011f\u0131, yaln\u0131zca bast\u0131r\u0131lm\u0131\u015fl\u0131\u011f\u0131n de\u011fil; ayn\u0131 zamanda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. Fark\u0131 kutupla\u015fmaya de\u011fil, diyalo\u011fa d\u00f6n\u00fc\u015ft\u00fcren bir siyasal ve etik perspektif gereklidir. Kad\u0131nl\u0131k ve erkeklik gibi kavramlar sabit de\u011fil; yeniden kurulabilir, yeniden yorumlanabilir olgulard\u0131r. Bu, yaln\u0131zca bir cinsiyet meselesi de\u011fil, insanl\u0131k durumunun yeniden kurulmas\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" Mehmet Faruk Bu makale, \u00d6nderli\u011fin \u201ckad\u0131n toplumsall\u0131\u011f\u0131 ve sorunsall\u0131\u011f\u0131\u201d yakla\u015f\u0131m\u0131n\u0131, toplumsal cinsiyet, tarih ve uygarl\u0131k ili\u015fkisi ba\u011flam\u0131nda ele\u015ftirisel ve yap\u0131-s\u00f6k\u00fcmsel bir y\u00f6ntemle inceler. Kad\u0131n ve erkeklik bi\u00e7imlerinin tarihsel in\u015fa s\u00fcre\u00e7leri, s\u0131n\u0131f teorileriyle kar\u015f\u0131la\u015ft\u0131rmal\u0131 bi\u00e7imde tart\u0131\u015f\u0131l\u0131r. Deleuze, Butler, Beauvoir ve Sartre gibi d\u00fc\u015f\u00fcn\u00fcrlerin katk\u0131lar\u0131yla toplumsal cinsiyetin bir farklar rejimi mi, yoksa bask\u0131 ili\u015fkisi mi oldu\u011fu …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-1554","post","type-post","status-publish","format-standard","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1554","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/comments?post=1554"}],"version-history":[{"count":2,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1554\/revisions"}],"predecessor-version":[{"id":1557,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1554\/revisions\/1557"}],"wp:attachment":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/media?parent=1554"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/categories?post=1554"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/tags?post=1554"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n