{"id":1586,"date":"2025-10-20T12:56:12","date_gmt":"2025-10-20T12:56:12","guid":{"rendered":"https:\/\/zanistencivaki.org\/tr\/?p=1586"},"modified":"2025-10-20T12:56:12","modified_gmt":"2025-10-20T12:56:12","slug":"kadin-ozgurlugu-dil-ve-tarih-m-harfinin-sembolizmi-uzerinden-anaerkil-komunaliteden-kastik-katil-sistemine-bir-analiz","status":"publish","type":"post","link":"https:\/\/zanistencivaki.org\/tr\/kadin-ozgurlugu-dil-ve-tarih-m-harfinin-sembolizmi-uzerinden-anaerkil-komunaliteden-kastik-katil-sistemine-bir-analiz\/","title":{"rendered":"Kad\u0131n \u00d6zg\u00fcrl\u00fc\u011f\u00fc, Dil ve Tarih: \u2018M\u2019 Harfinin Sembolizmi \u00dczerinden Anaerkil Kom\u00fcnaliteden Kastik Katil Sistemine Bir Analiz"},"content":{"rendered":"<p><strong>Bu analiz Delil Zilan taraf\u0131nda yaz\u0131lm\u0131\u015ft\u0131r. \u00d6zelikle \u00e7a\u011f\u0131m\u0131z\u0131n filozofu Reber Abdullah \u00d6calan\u2019\u0131n kitaplar\u0131ndan ve yazar Y\u0131ld\u0131z C\u0131b\u0131ro\u011flu\u2019nun kitaplar\u0131na dayanarak bu analiz yaz\u0131s\u0131 haz\u0131rlanm\u0131\u015ft\u0131r. <\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<iframe loading=\"lazy\"  id=\"_ytid_79829\"  width=\"800\" height=\"450\"  data-origwidth=\"800\" data-origheight=\"450\" src=\"https:\/\/www.youtube.com\/embed\/d-7pMzpbHw0?enablejsapi=1&autoplay=0&cc_load_policy=0&cc_lang_pref=&iv_load_policy=1&loop=0&rel=0&fs=1&playsinline=0&autohide=2&theme=dark&color=red&controls=1&disablekb=0&\" class=\"__youtube_prefs__  no-lazyload\" title=\"YouTube player\"  allow=\"fullscreen; accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen data-no-lazy=\"1\" data-skipgform_ajax_framebjll=\"\"><\/iframe>\n<p>&nbsp;<\/p>\n<p>Bu makale, <strong>Reber Abdullah \u00d6calan<\/strong>\u2019\u0131n kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne dair tezleri ile Y\u0131ld\u0131z C\u0131b\u0131ro\u011flu\u2019nun \u201cM\u201d harfine ili\u015fkin dilbilimsel ve k\u00fclt\u00fcrel analizlerini kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak incelemeyi ve yorumlamay\u0131 ama\u00e7lamaktad\u0131r. Her iki d\u00fc\u015f\u00fcn\u00fcr de insanl\u0131k tarihindeki en b\u00fcy\u00fck k\u0131r\u0131lman\u0131n, yani anaerkil toplumdan ataerkil (erkek egemen) topluma ge\u00e7i\u015fin, kad\u0131n\u0131n toplumsal konumunu k\u00f6leli\u011fe indirgedi\u011fi konusunda hemfikirdirler. C\u0131b\u0131ro\u011flu, bu tarihsel ger\u00e7ekli\u011fin dilin ve seslerin en derin katmanlar\u0131nda, \u00f6zellikle de \u201cM\u201d sesinin kutsall\u0131\u011f\u0131nda kodland\u0131\u011f\u0131n\u0131 g\u00f6sterirken, <strong>Reber Abdullah \u00d6calan<\/strong>, bu \u00e7\u00f6k\u00fc\u015f\u00fcn sosyolojik temellerini ve modern \u00e7\u00f6z\u00fcm yollar\u0131n\u0131 \u201cToplumsal Do\u011fan\u0131n Olu\u015fumu ve Kad\u0131n\u0131n Rol\u00fc\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda detayland\u0131rarak, bu durumu \u201cKastik Katil\u201d sisteminin do\u011fu\u015fu olarak kavramsalla\u015ft\u0131rmaktad\u0131r. Bu \u00e7al\u0131\u015fma, kad\u0131n\u0131n kurucu rol\u00fcn\u00fcn sembolik izlerini ve bu rol\u00fcn tahrip edilmesinin tarihsel sosyolojisini ortaya koymay\u0131 hedeflemektedir.<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><strong> Anaerkil D\u00f6nem ve \u2018M\u2019nin Evrensel Kodu<\/strong><\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p>Y\u0131ld\u0131z C\u0131b\u0131ro\u011flu\u2019nun kapsaml\u0131 ara\u015ft\u0131rmas\u0131na g\u00f6re, \u201cM\u201d harf sesi, <strong>anaerkil \u00e7a\u011fla en \u00e7ok ya\u015famsal ba\u011f\u0131 olan ve harf sesleri i\u00e7inde en g\u00f6rkemli olan\u0131d\u0131r<\/strong>. Bu ses, dilin ve k\u00fclt\u00fcr\u00fcn kurucu \u00f6\u011fesi olan Tanr\u0131-ana\u2019n\u0131n, yani g\u00f6rkemli ve zek\u00e2 dolu kad\u0131n\u0131n kimli\u011fiyle \u00f6zde\u015fle\u015fmi\u015ftir. \u201cM\u201d sesi, Tanr\u0131-analar\u0131n ba\u015flatt\u0131klar\u0131 ya\u015famsal \u00f6nemdeki etkinliklerden do\u011fan s\u00f6zc\u00fcklere <strong>att\u0131klar\u0131 bir imza niteli\u011findedir<\/strong>.<\/p>\n<p>&nbsp;<\/p>\n<p>Anaerkil \u00e7a\u011fda kad\u0131n, <strong>\u00fcretimin ba\u015flat\u0131c\u0131s\u0131 ve tek yetkili ki\u015fisiydi<\/strong>. Kad\u0131nlar topra\u011fa de\u011fer kazand\u0131ran, sebzeleri yeti\u015ftirmenin gereklili\u011fini kavrayan, ilk \u00fcretici, ilk tar\u0131mc\u0131 ve ilk hayvanc\u0131d\u0131r. <strong>Reber Abdullah \u00d6calan<\/strong> da bu tespiti destekleyerek, <strong>toplumsal do\u011fan\u0131n kad\u0131n etraf\u0131nda geli\u015fti\u011fini<\/strong> ve kad\u0131n merkezli toplumsalla\u015fman\u0131n S\u00fcmer toplumuna kadar egemen bir k\u00fclt\u00fcr oldu\u011funu belirtir. Kad\u0131n, bitki tohumlar\u0131 etraf\u0131nda toplumsall\u0131\u011f\u0131 olu\u015ftururken, erkek avlanmay\u0131 (\u00f6ld\u00fcrmeyi) esas alm\u0131\u015ft\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<p>C\u0131b\u0131ro\u011flu, bu kad\u0131n merkezli yap\u0131n\u0131n dile yans\u0131mas\u0131n\u0131 \u201cM\u201d dili olarak a\u00e7\u0131klar. Kad\u0131n merkezli \u201cM\u201d dilini bu g\u00fc\u00e7l\u00fcl\u00fckte olu\u015fturmalar\u0131, <strong>\u00e7e\u015fitli \u00fcretim alanlar\u0131n\u0131 erkeklerden \u00f6nce ba\u015flat\u0131p y\u00f6nlendirmi\u015f ve denetlemi\u015f olmalar\u0131ndan<\/strong> kaynaklan\u0131r. \u201cM\u201d sesi; s\u00fct, su, deniz, bereket, b\u00fcy\u00fc, bilgi ve \u00fcretmeyi yan\u0131na alm\u0131\u015ft\u0131r. Dilin as\u0131l sahipleri \u201c\u00fcretenler\u201d oldu\u011funa g\u00f6re, ilk yarat\u0131c\u0131n\u0131n di\u015fil olmas\u0131 nedeniyle cans\u0131z varl\u0131klar, s\u00f6zc\u00fckler, adlar, ezgiler onun karn\u0131ndan \u00e7\u0131km\u0131\u015ft\u0131r. Kad\u0131n, <strong>ilk \u201cben yapt\u0131m\u201d ve \u201cbenim\u201d diyen ki\u015fi<\/strong> olarak ilk bireydir. <strong>Reber Abdullah \u00d6calan<\/strong>, bu d\u00f6neme ait en \u00e7arp\u0131c\u0131 kan\u0131t olarak S\u00fcmerlerin ba\u015f tanr\u0131\u00e7as\u0131 <strong>Ninhursag<\/strong> ad\u0131n\u0131 g\u00f6sterir; kelimenin Proto-K\u00fcrt\u00e7e\u2019de \u201cDa\u011f b\u00f6lgesinin kad\u0131n tanr\u0131\u00e7as\u0131\u201d anlam\u0131na gelmesi, <strong>kad\u0131n merkezli toplumsall\u0131\u011f\u0131n bu co\u011frafyada olu\u015ftu\u011funu<\/strong> kan\u0131tlar.<\/p>\n<p>&nbsp;<\/p>\n<p>Anaerkil d\u00f6nemde kad\u0131n\u0131n rol\u00fc sadece \u00fcretimle s\u0131n\u0131rl\u0131 de\u011fildi. Tanr\u0131-ana, yasalar\u0131 koyan, \u00f6l\u00e7en, bi\u00e7en, adalet ve pay da\u011f\u0131tan ki\u015fiydi. <strong>M\u00fczik, \u015fiir, dans<\/strong> onun yetki alan\u0131ndayd\u0131, zira \u015fiir b\u00fcy\u00fcden do\u011fmu\u015f ve ilk uygulay\u0131c\u0131lar\u0131 kad\u0131nlard\u0131. Bu k\u00fclt\u00fcrde <strong>cinsellik \u00f6zg\u00fcr ve kutsal k\u0131l\u0131nm\u0131\u015f<\/strong>, sevi\u015fmeyi erkeklere \u00f6\u011fretenler kad\u0131nlard\u0131.<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><strong> Toplumsal Yar\u0131lma ve \u2018Kastik Katil\u2019 Sisteminin Y\u00fckseli\u015fi<\/strong><\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>Reber Abdullah \u00d6calan<\/strong>, toplumsal sorunsall\u0131\u011f\u0131n ba\u015flang\u0131c\u0131n\u0131 s\u0131n\u0131fla de\u011fil, <strong>kad\u0131n toplumsall\u0131\u011f\u0131 etraf\u0131nda geli\u015fen bir yar\u0131lmayla<\/strong> a\u00e7\u0131klar. Bu, avc\u0131 kul\u00fcb\u00fcndeki erkek egemen grubun, ana kad\u0131n etraf\u0131nda olu\u015fan toplumsall\u0131\u011fa sald\u0131rmas\u0131yla ba\u015flar. Bu erkek grubu, hayvan \u00f6ld\u00fcre \u00f6ld\u00fcre kendilerini <strong>\u201cKastik Katil\u201d<\/strong> haline getirir.<\/p>\n<p>&nbsp;<\/p>\n<p>Bu <strong>Kastik Katil<\/strong> zihniyet, ba\u015fta kad\u0131n\u0131, giderek \u00e7ocuklar\u0131 ve elinin ula\u015ft\u0131\u011f\u0131 her yerde insanl\u0131\u011f\u0131 <strong>k\u00f6lelik sistemine \u00e7eker<\/strong>. <strong>Reber Abdullah \u00d6calan<\/strong>, erke\u011fin bu sald\u0131rganl\u0131\u011f\u0131na dair somut ekonomik temeli de ortaya koyar: Erkek, kad\u0131n\u0131n toplad\u0131\u011f\u0131 besinlere (art\u0131k de\u011fere) g\u00f6z diker ve hem besine hem de kad\u0131na el koyarak bir ta\u015fla iki ku\u015f vurur. Bu, ayn\u0131 zamanda <strong>kad\u0131n k\u00f6leli\u011finin kurumsalla\u015fmas\u0131n\u0131n temelini atm\u0131\u015ft\u0131r<\/strong>.<\/p>\n<p>&nbsp;<\/p>\n<p>Bu ge\u00e7i\u015f d\u00f6neminin en \u00e7arp\u0131c\u0131 \u00f6rnekleri S\u00fcmer mitolojisinde g\u00f6r\u00fcl\u00fcr:<\/p>\n<ol>\n<li><strong>G\u0131lgam\u0131\u015f Destan\u0131:<\/strong> Kad\u0131n merkezli tap\u0131nakta kutsal evlili\u011fi yapan g\u00fc\u00e7l\u00fc erke\u011fin ertesi g\u00fcn \u00f6ld\u00fcr\u00fclmesi kural\u0131, kad\u0131n\u0131n yerini erkek tanr\u0131ya b\u0131rakmak istememesinden kaynaklan\u0131r. G\u0131lgam\u0131\u015f\u2019\u0131n \u00f6l\u00fcms\u00fczl\u00fck aray\u0131\u015f\u0131, <strong>can\u0131n\u0131 kurtarma iste\u011fiyle ilgilidir<\/strong>. G\u0131lgam\u0131\u015f\u2019\u0131n kurtulu\u015fu, <strong>kad\u0131n\u0131n \u00f6ld\u00fcr\u00fclen erkek olmaktan \u00e7\u0131kmas\u0131yla<\/strong> v\u00fccut bulan bir erkeklik \u00e7a\u011f\u0131n\u0131 ba\u015flat\u0131r.<\/li>\n<li><strong>Enki\u2019nin \u00c7almas\u0131:<\/strong> C\u0131b\u0131ro\u011flu\u2019nun da bahsetti\u011fi \u0130nanna-Enki destan\u0131nda, <strong>kurnaz tanr\u0131 Enki, \u0130nanna\u2019n\u0131n y\u00fczlerce yarat\u0131m sanat\u0131na (Me\u2019lere) el koyar ve \u00e7alar<\/strong>.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p>Bu tarihsel yar\u0131lma sonucunda kad\u0131n k\u00f6leli\u011finin kurumsalla\u015fmas\u0131yla birlikte, kad\u0131n tap\u0131na\u011f\u0131 Musakkafn\u2019e (genelev\/kerhane) d\u00f6n\u00fc\u015f\u00fcr. Kad\u0131n, cinsel obje olarak kullan\u0131lmak ve yeni k\u00f6leler do\u011furmak i\u00e7in al\u0131konulur. Bu d\u00f6nemde <strong>kad\u0131n\u0131n eve kapat\u0131lmas\u0131<\/strong>, evlili\u011fin de eve kapat\u0131lma anlam\u0131na gelmesiyle, kad\u0131n\u0131n mutlak k\u00f6leli\u011finin kal\u0131b\u0131 olu\u015fmu\u015ftur. Bu durum, g\u00fcn\u00fcm\u00fczdeki <strong>kad\u0131n cinayetlerinin Kastik Katil\u2019den gelen bir kal\u0131nt\u0131<\/strong> oldu\u011funu g\u00f6sterir.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>III. Sembolik Sava\u015f: \u2018M\u2019nin D\u0131\u015flanmas\u0131 ve Dilin K\u00f6lele\u015fmesi<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p>Ataerkil egemenlik yerle\u015ftik\u00e7e, kad\u0131nlar\u0131n kurucu rol\u00fc dilde, dinde ve k\u00fclt\u00fcrde bilin\u00e7li olarak tahrip edilir ve tersine \u00e7evrilir.<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><strong> Dilin K\u00f6lele\u015fmesi ve \u201cM\u201dnin D\u0131\u015flanmas\u0131:<\/strong><\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p>C\u0131b\u0131ro\u011flu\u2019na g\u00f6re, ataerkil d\u00fc\u015f\u00fcnce dizgesi \u00fcst\u00fcn duruma geldi\u011finde, <strong>bir s\u00fcre ayn\u0131 imzay\u0131 (M sesini) kullanmak zorunda kalm\u0131\u015ft\u0131r<\/strong> \u00e7\u00fcnk\u00fc bu ses bir k\u00fclt\u00fcr\u00fcn sesiydi. Ancak daha sonra \u201cM\u201d ve onun se\u00e7ene\u011fi olan \u201cN\u201d yerine <strong>\u201cB\u201d ve \u201cP\u201d seslerini ke\u015ffettiler<\/strong>. \u00d6rne\u011fin, \u201cM\u201d ile ba\u015flayan kutsal seslemler \u201cbel\u201de ve \u201cbil\u201de d\u00f6n\u00fc\u015ft\u00fc. Bir\u00e7ok dilde eski \u00e7a\u011flardan kalma \u201cM\u201dli s\u00f6zc\u00fckler daha sonra \u201cB\u201d ile ba\u015flam\u0131\u015ft\u0131r; bal, bicik (meme), b\u00fcy\u00fc (\u00f6nceden \u201cmaya\u201dyd\u0131) gibi.<\/p>\n<p>&nbsp;<\/p>\n<p>Bu linguistik de\u011fi\u015fim, kad\u0131n\u0131n toplumsal stat\u00fcs\u00fcn\u00fcn d\u00fc\u015f\u00fc\u015f\u00fcyle paralellik g\u00f6sterir:<\/p>\n<ul>\n<li>Kad\u0131n dili, eskiden <strong>h\u00e2kim bir dil<\/strong> iken, ataerkil d\u00f6nemde <strong>eksik, yaramaz, yetmez, aleyhte bir dil<\/strong> haline gelir.<\/li>\n<li>Kad\u0131n da <strong>a\u011flamakl\u0131 konu\u015fur<\/strong> ve <strong>erke\u011fin izni \u00f6l\u00e7\u00fcs\u00fcnde sesini \u00e7\u0131karabilir<\/strong>.<\/li>\n<li>Kad\u0131n, sanata yans\u0131ma bi\u00e7imi giderek <strong>cinsel bir objeye d\u00f6n\u00fc\u015f\u00fcr<\/strong>.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p>Erkek yaz\u0131c\u0131lar, ataerkil d\u00f6nemi g\u00fc\u00e7lendirmek i\u00e7in <strong>\u201cyanl\u0131(-\u015f)\u201d yazm\u0131\u015f<\/strong> ve kad\u0131nlar\u0131 ge\u00e7mi\u015fteki ba\u015far\u0131lar\u0131ndan soyutlam\u0131\u015f olabilirler. \u00d6rne\u011fin, Tevrat\u2019\u0131n, S\u00fcmer mitolojisindeki kad\u0131n tap\u0131mlar\u0131yla ili\u015fkili s\u00f6ylenceleri al\u0131p <strong>ataerkille\u015ftirme amac\u0131yla tersy\u00fcz etti\u011fi<\/strong> bilim adamlar\u0131 taraf\u0131ndan g\u00f6sterilmektedir. Tevrat, kad\u0131nlar\u0131n elinden tarihi al\u0131r, \u00e7\u00fcnk\u00fc yaz\u0131s\u0131z tarihi yapanlar kad\u0131nlard\u0131r ve yaz\u0131l\u0131 tarihe ge\u00e7ildi\u011fi d\u00f6nemde <strong>kad\u0131nlar\u0131 yok saymak \u00e7ok kolayd\u0131r<\/strong>.<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><strong> Kutsal Bilginin Gasp\u0131:<\/strong><\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p>Tanr\u0131-ana, \u00e7a\u011f\u0131n\u0131n en bilgili ki\u015fisiydi; tar\u0131m\u0131, ebelik, \u00e7\u00f6mlek\u00e7ilik, dokumay\u0131, matemati\u011fi ve g\u00f6kbilimi bulan ve y\u00f6neten oydu. Bu bilgi birikimi, kad\u0131n tap\u0131mlar\u0131nda gizemli ve b\u00fcy\u00fcl\u00fc kabul edilirdi.<\/p>\n<p>&nbsp;<\/p>\n<p>Eril tanr\u0131, bilginin tek sahibi olmak istedi\u011fi i\u00e7in, Tanr\u0131-ana\u2019n\u0131n bilgi a\u011fac\u0131n\u0131 (Elma A\u011fac\u0131) yasaklar. Elma, Tanr\u0131-ana\u2019ya ait oldu\u011fu ve onun bilgeli\u011fini\/cinsel \u00e7ekicili\u011fini simgeledi\u011fi i\u00e7in lanetlenir. Bu yasaklama, eril tanr\u0131n\u0131n <strong>bilgiyi payla\u015fmak istememesinden<\/strong> ve <strong>kad\u0131n\u0131n iktidar\u0131n\u0131 k\u00f6k\u00fcnden y\u0131kma<\/strong> arzusundan do\u011far.<\/p>\n<ol>\n<li><strong> \u00d6zg\u00fcrl\u00fck Yolu: Kom\u00fcnalite ve Yeni Ba\u015flang\u0131\u00e7<\/strong><\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>Reber Abdullah \u00d6calan<\/strong>, toplumsal sorunsall\u0131\u011f\u0131n temelinde <strong>Kastik Katil<\/strong>\u2019in yatt\u0131\u011f\u0131n\u0131 belirterek, bu sorunu a\u015fman\u0131n <strong>kad\u0131n ekseninde geli\u015fecek yeni bir sosyoloji ve sosyalizm<\/strong> ile m\u00fcmk\u00fcn oldu\u011funu ileri s\u00fcrer. Antikapitalist ve sosyalist olman\u0131n temel ilkesi, bu kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ilkesini esas almaktan ge\u00e7er.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Reber Abdullah \u00d6calan<\/strong>, \u00e7\u00f6z\u00fcm\u00fcn kom\u00fcnalite ve kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden ge\u00e7ti\u011fini vurgular:<\/p>\n<ul>\n<li>Toplumun asl\u0131nda <strong>kom\u00fcnal bir olay<\/strong> oldu\u011funu ve klan\u0131n ilkel kom\u00fcn demek oldu\u011funu ifade eder.<\/li>\n<li><strong>Kom\u00fcns\u00fcz \u00f6zg\u00fcr bir kad\u0131n\u0131n olamayaca\u011f\u0131n\u0131<\/strong> bilinmesi gerekti\u011fini ve her yere <strong>kad\u0131n kom\u00fcnleri in\u015fa edilebilece\u011fini<\/strong> belirtir.<\/li>\n<li>Kad\u0131n, <strong>Tanr\u0131\u00e7a \u0130nanna\u2019n\u0131n elinden al\u0131nan de\u011ferleri yeniden kazanmak istiyorsa<\/strong>, bunun vazge\u00e7ilmez arac\u0131 <strong>demokratik kom\u00fcnd\u00fcr<\/strong>.<\/li>\n<li>Kom\u00fcnal ya\u015fam\u0131n \u00f6z\u00fcn\u00fcn Zagroslar\u2019da var oldu\u011funu ve kom\u00fcn \u00f6rg\u00fctlemenin <strong>\u015fiir gibi bir ya\u015fam\u0131 in\u015fa etmek<\/strong> oldu\u011funu s\u00f6yler.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p>Bu yakla\u015f\u0131mlar, C\u0131b\u0131ro\u011flu\u2019nun betimledi\u011fi, <strong>payla\u015fmac\u0131 ve e\u015fitlik\u00e7i d\u00fc\u015f\u00fcnce yap\u0131s\u0131na<\/strong> sahip anaerkil bitki toplumunun \u00f6zellikleriyle \u00f6rt\u00fc\u015f\u00fcr. Anaerkil toplumda k\u00fcme halinde ya\u015fama, \u00e7ocuklara m\u00fc\u015fterek bakma ve her \u015feyin ortak olmas\u0131, kom\u00fcnal ya\u015fam\u0131n tarihsel temelini olu\u015fturur.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Reber Abdullah \u00d6calan<\/strong>\u2019\u0131n ki\u015fisel deneyimlerinden yola \u00e7\u0131karak geli\u015ftirdi\u011fi <strong>\u201ckurtuldum\u201d<\/strong> tezi, erke\u011fi \u00f6ld\u00fcrme e\u011filimini (eril sistemi tasfiye etmeyi) i\u00e7eren bir ak\u0131ll\u0131l\u0131k olarak g\u00f6r\u00fcl\u00fcr. \u201ckurtuldum\u201d demesi, <strong>kal\u0131pla\u015fm\u0131\u015f kad\u0131n k\u00f6leli\u011finden nefret etmesinin<\/strong> ve kad\u0131na dayat\u0131lan bu k\u00f6leli\u011fi kendine yak\u0131\u015ft\u0131rmayan kad\u0131n olgusunu savunmas\u0131n\u0131n bir ifadesidir.<\/p>\n<p>Sonu\u00e7 olarak, C\u0131b\u0131ro\u011flu\u2019nun dilbilimsel ve k\u00fclt\u00fcrel analizleri, <strong>Reber Abdullah \u00d6calan<\/strong>\u2019\u0131n sosyolojik tezlerine g\u00fc\u00e7l\u00fc bir tarihsel ve sembolik zemin sunmaktad\u0131r. \u201cM\u201d harfinin temsil etti\u011fi kad\u0131n merkezli kurucu g\u00fcc\u00fcn, ataerkil \u201cKastik Katil\u201d sistemi taraf\u0131ndan sistematik olarak dil, tarih ve sosyolojiden silinme s\u00fcreci, g\u00fcn\u00fcm\u00fczde kad\u0131n kom\u00fcnlerinin in\u015fas\u0131 ve kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn mutlak ilke olarak kabul edilmesiyle a\u015f\u0131lmay\u0131 bekleyen <strong>b\u00fcy\u00fck bir tarihsel sorunsall\u0131k<\/strong> olarak kar\u015f\u0131m\u0131zda durmaktad\u0131r. Ger\u00e7ek bir uygarl\u0131k ve \u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131, bu ilk toplumsal yar\u0131lman\u0131n, yani eril egemenli\u011fin yaratt\u0131\u011f\u0131 <strong>\u2018\u00e7\u00f6pl\u00fck\u2019 karakterinden<\/strong> ar\u0131narak, kad\u0131n\u0131n kurucu kom\u00fcnalitesine d\u00f6nme zorunlulu\u011funu i\u015faret etmektedir.<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Bu analiz Delil Zilan taraf\u0131nda yaz\u0131lm\u0131\u015ft\u0131r. \u00d6zelikle \u00e7a\u011f\u0131m\u0131z\u0131n filozofu Reber Abdullah \u00d6calan\u2019\u0131n kitaplar\u0131ndan ve yazar Y\u0131ld\u0131z C\u0131b\u0131ro\u011flu\u2019nun kitaplar\u0131na dayanarak bu analiz yaz\u0131s\u0131 haz\u0131rlanm\u0131\u015ft\u0131r. \u00a0 &nbsp; Bu makale, Reber Abdullah \u00d6calan\u2019\u0131n kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcne dair tezleri ile Y\u0131ld\u0131z C\u0131b\u0131ro\u011flu\u2019nun \u201cM\u201d harfine ili\u015fkin dilbilimsel ve k\u00fclt\u00fcrel analizlerini kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak incelemeyi ve yorumlamay\u0131 ama\u00e7lamaktad\u0131r. Her iki d\u00fc\u015f\u00fcn\u00fcr de insanl\u0131k &hellip;<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47],"tags":[],"class_list":["post-1586","post","type-post","status-publish","format-standard","hentry","category-video"],"_links":{"self":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1586","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=1586"}],"version-history":[{"count":1,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1586\/revisions"}],"predecessor-version":[{"id":1587,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1586\/revisions\/1587"}],"wp:attachment":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/media?parent=1586"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/categories?post=1586"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/tags?post=1586"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}