{"id":3707,"date":"2010-01-07T12:38:48","date_gmt":"2010-01-07T09:38:48","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/07\/ev-kadinligi-mi-ev-emekciligi-mi-kadin-bedeninin-denetim-halleri\/"},"modified":"2010-01-07T12:38:48","modified_gmt":"2010-01-07T09:38:48","slug":"ev-kadinligi-mi-ev-emekciligi-mi-kadin-bedeninin-denetim-halleri","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/07\/ev-kadinligi-mi-ev-emekciligi-mi-kadin-bedeninin-denetim-halleri\/","title":{"rendered":"Ev Kad\u0131nl\u0131\u011f\u0131 m\u0131? Ev Emek\u00e7ili\u011fi mi? | Kad\u0131n Bedeninin Denetim Halleri"},"content":{"rendered":"

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

\u201cPek az i\u015f sisyphos\u2019un i\u015fkencesine sonsuza kadar tekrarlanan ev i\u015fleri kadar benzer. Temiz olan kirlenir, kirlenen temizlenir, tekrar ve tekrar, g\u00fcn be g\u00fcn. Ev kad\u0131n\u0131, zaman\u0131n d\u0131\u015f\u0131ndad\u0131r. O hi\u00e7bir \u015fey yapmaz; sadece \u015fimdiyi s\u00fcr\u00fckler.\u201d<\/p>\n

Simon De Beauvoir [1]<\/p>\n

Kad\u0131nlar\u0131n siyasette \u00f6zne olmas\u0131n\u0131n zorunlulu\u011fu, ba\u015fta siyaset \u00e7evrelerince ve \u00f6zellikle di\u011fer kad\u0131nlarca anla\u015f\u0131lagelen biyolojik cinsiyetlerinin belirlenimini sonucu oldu\u011fu y\u00f6n\u00fcndeki g\u00f6r\u00fc\u015fleri a\u015fan bir durumdur. Sadece biyolojik determinizme indirgenmi\u015f kad\u0131n fig\u00fcr\u00fcn\u00fcn di\u011fer kad\u0131nlar\u0131n yan\u0131nda yer almas\u0131n\u0131 \u201ckendili\u011finden\u201d bir s\u00fcrece b\u0131rakmak ba\u015fta feminizmi, kad\u0131n hareketlerini ve di\u011fer t\u00fcm \u00f6zg\u00fcrl\u00fck ve hak m\u00fccadelelerini \u00e7e\u015fitli handikaplar i\u00e7ine s\u00fcr\u00fckleyecektir.<\/p>\n

Siyaset sahnesinde yer alan akt\u00f6rlerin seks\u00fcel a\u00e7\u0131dan kad\u0131n olanlar\u0131na bakt\u0131\u011f\u0131m\u0131zda Thatcher\u2019den \u00c7iller\u2019e hi\u00e7bir \u00f6rnek kendi cinslerine y\u00f6nelik olumlu bir ad\u0131m atmay\u0131 b\u0131rak\u0131n, kamusal alanda kendilerine bi\u00e7ilen rol gere\u011fi kan kusturmu\u015flar ve piyasac\u0131l\u0131\u011f\u0131n, ferdiyet\u00e7ili\u011fin ve milliyet\u00e7ili\u011fin \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015flard\u0131r. Patriyarkan\u0131n ekonomik, siyasal, k\u00fclt\u00fcrel ve hukuki alanda zapt etti\u011fi kalelerini g\u00fc\u00e7lendirmek i\u00e7in sadece erkek olmak da gerekmemektedir. Eril d\u00fc\u015f\u00fcn\u00fc\u015f kal\u0131plar\u0131na sahip kad\u0131nlar da patriyarkaya sonsuz yeteneklerini ve hizmetlerini sunmaktad\u0131r. Kad\u0131nlar\u0131n lehine giri\u015filecek t\u00fcm eylemliliklerin ilk \u015fart\u0131 ve kazan\u0131mlar elde edebilmenin ilk yolu hemcinsten (ve de kar\u015f\u0131 cinsten) yolda\u015flar\u0131nca \u201ci\u00e7selle\u015ftirilmi\u015f\u201d samimiyet ve feminist perspektife sahip olmaktan ge\u00e7er. Politik \u00f6zne olarak kad\u0131nlar\u0131n kad\u0131nlara dokunaca\u011f\u0131 iyiliklerin \u00f6n\u00fc de bu sayede a\u00e7\u0131labilecektir. G\u00fcn\u00fcm\u00fczde t\u00fcm siyasi hareketlerde ve emek eksenli hareketlerde g\u00f6r\u00fclen sinizm, feminizmde ve patriyarkaya kar\u015f\u0131 a\u00e7t\u0131\u011f\u0131 sava\u015fta kad\u0131nlar\u0131n politik \u00f6zne olma m\u00fccadelelerinde de kendini g\u00f6stermi\u015ftir. Ba\u015fta sol aktivizmin ve feminist aktivizmin a\u011f\u0131rl\u0131kl\u0131 olarak kurumsal alanlar i\u00e7inde kald\u0131\u011f\u0131 ger\u00e7e\u011fi, kad\u0131n sorununun \u201cdurumu g\u00f6rece iyi olan kad\u0131nlar\u0131n, yard\u0131ma muhta\u00e7 kad\u0131nlar\u0131n sorununa e\u011filmesi\u201d olarak alg\u0131lanmas\u0131na neden olmaktad\u0131r. Bu yakla\u015f\u0131mlar\u0131n feminist aktivistlere vurabilece\u011fi en b\u00fcy\u00fck darbe, hareket i\u00e7indeki \u00f6znelerin, dolayl\u0131 olarak elitizme kayma tehlikesine yol a\u00e7mas\u0131d\u0131r. Savran\u2019\u0131n Feminist Politika dergisinde ki yaz\u0131s\u0131nda belirtti\u011fi \u00fczere, kad\u0131nlar\u0131n yapmas\u0131 gereken ataerkinin kad\u0131nlara ve t\u00fcm toplum kesimlerine y\u00fckledi\u011fi sorunlara sadece ve sadece kad\u0131n olarak bakman\u0131n \u00f6tesinde feminist bir kavray\u0131\u015f\u0131n gerekliliklerini yerine getirmektir: \u201cFeminist politika, kad\u0131nlar\u0131n kendi kurtulu\u015flar\u0131n\u0131n \u00f6znesi olmalar\u0131n\u0131n yolunu a\u00e7mak zorunda\u2026 Feministler olarak, kendimizden daha az \u00f6zg\u00fcrle\u015fmi\u015f, daha az \u2018ayd\u0131nlanm\u0131\u015f\u2019, daha \u00e7ok \u2018ma\u011fdur\u2019 oldu\u011funu varsay\u0131lan ba\u015fka kad\u0131nlar\u0131 \u00f6zg\u00fcrle\u015ftirmeye, kurtarmaya soyunmad\u0131\u011f\u0131m\u0131z\u0131; kendimizi de ezilenler taraf\u0131nda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz\u00fc, kurtulu\u015fumuzun ancak hep birlikte olaca\u011f\u0131n\u0131 bug\u00fcne kadar s\u00f6yleyegeldik\u201d.[2]<\/p>\n

Politik \u00f6zne olma hali kad\u0131nlar a\u00e7\u0131s\u0131ndan siyasal temsilde ya\u015fanan sorunlar\u0131 a\u015farak toplumun k\u0131lcal damarlar\u0131na i\u015flemi\u015f ekonomi-politik s\u00fcre\u00e7lerle yak\u0131ndan ili\u015fkilidir. 1960\u2019lar\u0131n sonunda y\u00fckselen ikinci dalga feminizmin odak noktas\u0131n\u0131 ev i\u00e7i kar\u015f\u0131l\u0131ks\u0131z eme\u011fe \u00e7evirmesi ile birlikte kad\u0131nlar\u0131n kanayan ba\u015fka bir yaras\u0131n\u0131n if\u015fa edilmeye ba\u015fland\u0131\u011f\u0131n\u0131 hepimiz az \u00e7ok biliyoruz. Marksist solun arg\u00fcman\u0131na girmesine ra\u011fmen detayland\u0131rmakta zorluk \u00e7ekti\u011fi \u201cev i\u00e7i kar\u015f\u0131l\u0131ks\u0131z emek\u201d ve ba\u015fta \u201cd\u00fcnyay\u0131 yeniden yaratan erkek i\u015f\u00e7iler\u201d olmak \u00fczere \u201chayat\u0131 yeniden yaratan\u201d kad\u0131n eme\u011fine el konulmas\u0131 sorunu, ikinci dalga ile solun ve sa\u011f\u0131n siyasal akt\u00f6rlerinin g\u00fcndemine itile kak\u0131la bile olsa d\u00e2hil edilebilindi. Ne var ki, ev i\u00e7i emek ve el konulan kad\u0131n eme\u011fi, ekonomik \u201cbiriciklik\u201d i\u00e7inde olmay\u0131 \u00e7oktan geride b\u0131rakm\u0131\u015ft\u0131r. Kapitalist patriyarkan\u0131n, \u201ccebir\u201d ve \u201czecir\u201d uzuvlar\u0131n\u0131 sonuna dek kullanarak kontrol alt\u0131nda tuttu\u011fu kad\u0131n bedeni \u00fczerinde kurulan tahakk\u00fcm ile yak\u0131ndan alakal\u0131 olup, erkek egemen hukuk ve siyaset ile de\u011fil, toplumsal ya\u015famdaki bi\u00e7imsel olmayan ili\u015fkiler a\u011flar\u0131nda yarat\u0131lan eril kaidelerle de denetime tabi k\u0131l\u0131nmaktad\u0131r. \u00dczerine bindirilen y\u00fcklerle birlikte kad\u0131n\u0131n politik \u00f6zne olabilmesi, se\u00e7mek zorunda b\u0131rakt\u0131r\u0131lm\u0131\u015f ve mek\u00e2nsal ve stat\u00fcsel ayr\u0131\u015ft\u0131rmayla yoksunla\u015ft\u0131r\u0131lm\u0131\u015f bir kad\u0131n\u0131n gayri iradi \u015fekilde politik bir safta yer almas\u0131 olarak da kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r: Kocas\u0131n\u0131n dayatmas\u0131 ile kocas\u0131n\u0131n yanda\u015f\u0131 oldu\u011fu partiye oy atmas\u0131 gibi. Burada alt\u0131 \u00e7izilmesi gereken yer, kad\u0131n\u0131n ev i\u00e7i eme\u011fine el konulmas\u0131n\u0131n yan\u0131nda genel siyasetteki \u201cbelirleyicili\u011fine\u201d el konulmas\u0131 meselesidir. Zaten patriyar\u015fi dedi\u011fimiz sistem, kapitalizmin \u00f6ncesinde yer alan kadim bir hiyerar\u015fik temele dayan\u0131r. Ve bu hiyerar\u015fi, toplumsal cinsiyete dayal\u0131 i\u015f b\u00f6l\u00fcm\u00fc \u00fczerinde kendini var ederek, kad\u0131nlar\u0131 kamusal alandan \u00f6zel alana itmeyi ba\u015farmay\u0131 s\u00fcrd\u00fcrmektedir. Patriyar\u015finin zaman dilimini pre-kapitalist i\u00e7inde de\u011ferlendirilmesi, emek-sermaye \u00e7eli\u015fkisinden farkl\u0131 bir \u00fcretim tarz\u0131n\u0131 feminizm i\u00e7inde \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r. 1970\u2019lerde s\u0131k\u00e7a kullan\u0131lmas\u0131na ra\u011fmen 1980\u2019lerde y\u00fcr\u00fct\u00fclen tart\u0131\u015fmalar sonras\u0131 patriyarka kavram\u0131 kapitalizmin tarihsel bir defo olarak ald\u0131\u011f\u0131, kendi \u00fcretim ili\u015fkilerine g\u00f6re yeniden tanzim etti\u011fi ve i\u015fg\u00fcc\u00fc piyasas\u0131ndan toplumsal t\u00fcm kurumlardaki e\u015fitsizli\u011fi devam ettirmek i\u00e7in ara\u00e7salla\u015ft\u0131rd\u0131\u011f\u0131 y\u00f6n\u00fcnde h\u00e2kim g\u00f6r\u00fc\u015fler ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

\u201c[M]\u00fclk sahibi kapitalist s\u0131n\u0131fsal olarak patriyarkal toplumsal yap\u0131lar\u0131 devralm\u0131\u015f ve bunlardan yararlanm\u0131\u015ft\u0131r, ancak bu yap\u0131lar\u0131n hepsi kapitalizm i\u00e7in gerekli olmayabilir. A\u00e7\u0131kt\u0131r ki, (\u2026) tecav\u00fcz, dayak, klitoris s\u00fcnneti ve ba\u015fka cinsel \u015fiddet bi\u00e7imleri (\u2026) kapitalizme \u00f6zg\u00fc de\u011fildir. Ancak bu pratiklerin b\u00fcr\u00fcnd\u00fc\u011f\u00fc tarihsel bi\u00e7imler ve bunlar\u0131n g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda bir\u00e7ok kad\u0131na kar\u015f\u0131 kullan\u0131lmas\u0131 da kapitalizmden ba\u011f\u0131ms\u0131z de\u011fildir.\u201d (Hennesey\/Ingraham)[3]<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere ilkel kom\u00fcnal toplum zaman\u0131ndan bug\u00fcne eril i\u015fb\u00f6l\u00fcm\u00fcne tabile\u015ftirilen kad\u0131n, ataerkinin boyunduru\u011fundan kurtulamayaca\u011f\u0131 m\u00fcddet\u00e7e, patriyarka kavram\u0131 da feminist literat\u00fcr i\u00e7inde kapitalizmin emek-sermayeden \u00e7eli\u015fkinin di\u011fer boyutu olan sosyal, i\u015f, aile-i\u00e7i, sevgili,\u2026 g\u00fcndelik ya\u015fam\u0131n i\u015fleyi\u015fini betimlemeye devam edecektir.<\/p>\n

Ev i\u00e7inde kad\u0131n\u0131n kar\u015f\u0131l\u0131ks\u0131z eme\u011fine fiziksel ve mek\u00e2nsal yak\u0131nl\u0131ktan \u00f6t\u00fcr\u00fc ili\u015fki i\u00e7inde oldu\u011fu bireylerce sistemli bi\u00e7imde el konulmas\u0131, bir \u201cde\u011fer\u201d sorunudur. \u00dcretilen bu de\u011ferin \u00fcretimi ve dola\u015f\u0131m\u0131, bildi\u011fimiz anlamda bir metan\u0131n dola\u015f\u0131m\u0131yla teknik a\u00e7\u0131dan ayn\u0131 olmasa bile \u00f6z\u00fcnde benzerlikler ta\u015f\u0131maktad\u0131r. En basit ve a\u015fikar oldu\u011fumuz, \u00e7o\u011fu ki\u015finin severek yapmad\u0131\u011f\u0131 ve sonunda analara, e\u015flere, k\u0131z evlatlara kalan \u00fct\u00fc yapmak ba\u015fl\u0131 ba\u015f\u0131na bir hizmettir, dolay\u0131s\u0131yla da bir de\u011ferdir; di\u011fer fertlerce de (koca, \u00e7ocuklar, aile b\u00fcy\u00fckleri,..) bu hizmet \u00fccretsiz olarak al\u0131nmaktad\u0131r. K\u0131sacas\u0131 kad\u0131n\u0131n \u00fct\u00fc ba\u015f\u0131nda harcad\u0131\u011f\u0131 hizmete el konulmas\u0131 beraberinde \u00fct\u00fc ve di\u011fer hizmetleri yerine getirirken harcad\u0131\u011f\u0131 zamana da el konulmas\u0131na neden olmaktad\u0131r. Ev i\u00e7ine kapat\u0131lm\u0131\u015f bir kad\u0131n\u0131n, ev i\u00e7i i\u015flerde harcad\u0131\u011f\u0131 zaman bildi\u011fimiz anlamda mesai saatleri olarak alg\u0131lanmad\u0131\u011f\u0131 ve kad\u0131n\u0131n, di\u011fer aile fertlerinin g\u00fcndelik ya\u015fam\u0131 ile harcanan emek-zaman birbirine kar\u0131\u015farak giriftle\u015fmesi ev i\u00e7i i\u015flerin niteli\u011fini gizler. Enformel patriyar\u015fik a\u011flar\u0131n dayatt\u0131\u011f\u0131 ba\u015fka bir kural ise bu i\u015flerin kad\u0131n\u0131n asli g\u00f6revlerinden oldu\u011fu ve koca-\u00e7ocuk sevgisi ile \u201ckar\u015f\u0131l\u0131ks\u0131z\u201d yap\u0131ld\u0131\u011f\u0131 y\u00f6n\u00fcndeki manip\u00fclasyonudur. Bahsetti\u011fimiz bu \u201czaman\u201d sadece mikro alanlar i\u00e7ine hapsolmu\u015f kad\u0131nlar\u0131n el konulan zaman\u0131 de\u011fildir. Uzun erimde de\u011ferlendirildi\u011finde (kapitalist\/) patriyarkay\u0131 her dakika yeniden \u00fcreten \u00e7e\u015fitli politikalara da hizmet etmektedir.<\/p>\n

\u201cEv kad\u0131nl\u0131\u011f\u0131\u201d s\u0131fat\u0131, yukar\u0131da belirtmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z erkek egemen s\u00f6ylemin ve ya\u015fam anlay\u0131\u015f\u0131n\u0131n kad\u0131nlar \u00fczerinde yaratt\u0131\u011f\u0131 tahribat\u0131 \u201cyumu\u015fatma\u201d g\u00f6revini yerine getirir. Hali haz\u0131rda patriyar\u015finin intikal eden de\u011ferler b\u00fct\u00fcn\u00fcn\u00fcn sirk\u00fclasyonu ev kad\u0131nlar\u0131 olarak adland\u0131rd\u0131\u011f\u0131m\u0131z, ger\u00e7ekte \u201cev emek\u00e7isi\u201d olan s\u0131n\u0131f taraf\u0131ndan sa\u011flan\u0131r. Marksist analizlerin tam da bu noktada sa\u011flad\u0131\u011f\u0131 fayda, ev i\u00e7i dedi\u011fimiz s\u0131n\u0131r\u0131 \u00e7izen aileyi t\u00fcketim birimi yan\u0131nda \u00fcretim birimi olarak da analiz etmesiydi. B\u00f6ylelikle sosyolojik analizler s\u0131n\u0131fsal analizlerle bulu\u015fabilmekteydi. Ev emek\u00e7ili\u011fi sorununu t\u00fcm d\u00fcnyada oldu\u011fu gibi T\u00fcrkiye\u2019de de erkek dilini kullanan iktidar \u00e7evreleri ev kad\u0131nl\u0131\u011f\u0131n\u0131 \u201ciffet\u201d, \u201cedep\u201d ve \u201cvefa\u201d gibi kavramlarla \u00f6yk\u00fcn\u00fclecek hale getirdi. Halen daha \u00e7o\u011funlukla k\u0131rsal kesimde yahut kentlerin gettolar\u0131nda ya\u015fayan, \u00f6zellikle gen\u00e7 kad\u0131nlar\u0131n kavu\u015fmak istedi\u011fi pozisyon orta s\u0131n\u0131f ev kad\u0131nl\u0131\u011f\u0131d\u0131r. Ev kad\u0131nl\u0131\u011f\u0131 sadece kad\u0131n\u0131n namus gibi soyut de\u011ferlerin bahanesiyle bedenini-eme\u011fini kontrol alt\u0131na almakla kalmamaktad\u0131r: Ev kad\u0131n\u0131 olarak kodlad\u0131\u011f\u0131m\u0131z kad\u0131n emek\u00e7i s\u0131n\u0131f\u0131, kapitalist patriyar\u015finin sadece emek-\u00fcretim-zaman gibi konular\u0131nda de\u011fil, cinsellik arac\u0131l\u0131\u011f\u0131 ile de eril denetime tabidir. Bat\u0131 tipi evrensel de\u011ferler aras\u0131nda say\u0131lan -erkek egemen heteroseks\u00fcel tek e\u015flili\u011fe- dayal\u0131 evlilik kurumu, cinsellik ve gebelik yolu ile beden \u00fczerinden denetimini ve tahakk\u00fcm\u00fcn\u00fc s\u00fcrd\u00fcrmeye devam eder. \u201cFallus\u201dun azg\u0131n i\u015ftah\u0131 \u00e7ocuk dayatmas\u0131nda bulunarak, kad\u0131n\u0131 i\u015fg\u00fcc\u00fc piyasas\u0131ndan ve g\u00fcndelik ya\u015fam\u0131n ak\u0131\u015f\u0131ndan mahrum b\u0131rak\u0131r: Ataerkil d\u00fczenin kad\u0131n\u0131n \u00fccretli eme\u011fine kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131, kad\u0131n\u0131n cinselli\u011fine ve namusuna ve erke\u011fin \u015ferefine y\u00f6nelik alg\u0131lanan tehditten kaynaklan\u0131r. Kad\u0131nlar\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 ve \u00e7al\u0131\u015fabilecekleri i\u015f \u00e7e\u015fitlili\u011fini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde k\u0131s\u0131tlar. [4] Rakamlara bak\u0131ld\u0131\u011f\u0131nda durumun vahameti ortadad\u0131r: 1990\u2019da k\u0131rsal kesimde ya\u015fayan kad\u0131nlar\u0131n %52\u2019si istihdama kat\u0131l\u0131rken, bu oran 2004 y\u0131l\u0131nda %30,9\u2019a d\u00fc\u015ft\u00fc. Bu oran kentte %17,1 oldu. T\u00fcrkiye genelinde erkeklerin %71,9\u2019u, kad\u0131nlar\u0131n ise sadece %25\u2019i i\u015fg\u00fcc\u00fcne kat\u0131lm\u0131\u015ft\u0131r. [5]<\/p>\n

Say\u0131sal ya da kategorik olarak \u00f6rneklerini artt\u0131rabilece\u011fimiz bu durumlar, Connell\u2019in \u201cToplumsal cinsiyet ve \u0130ktidar\u201d (Gender and Power) kitab\u0131nda belirtti\u011fi \u00fczere, kad\u0131nlarla erkekler aras\u0131ndaki ili\u015fki \u201cemek\u201d, \u201ciktidar\u201d ve \u201carzu\u201d temellerinde \u015fekillenir. [6]Devlet b\u00fcrokrasisini de i\u00e7ine katt\u0131\u011f\u0131m\u0131zda, ailede, sokakta ve fabrikada i\u015fleyen t\u00fcm rit\u00fceller de eril otoritenin \u201ccinsiyet rejimleri\u201d yoluyla kad\u0131nlar\u0131 ya i\u015fg\u00fcc\u00fc piyasas\u0131ndan d\u0131\u015flad\u0131\u011f\u0131n\u0131 ya da dam\u0131zl\u0131k organizma olarak kulland\u0131\u011f\u0131n\u0131n tekrardan alt\u0131n\u0131 \u00e7izmekte fayda var. K\u0131saca ekleyebilece\u011fimiz yeni husus ise, kad\u0131nlar\u0131n ev i\u00e7i eme\u011fine belirli bir \u00fccret \u00f6demeden el koyarken bu durumun daimili\u011fini yaln\u0131zca aile kurumu ve tek tek sokaktaki erkeklerin s\u00fcrd\u00fcrmedi\u011fidir. Toplumsal cinsiyet ili\u015fkilerindeki tayin edici di\u011fer etken iktidard\u0131r: Otorite, denetleme ve tahakk\u00fcm ayg\u0131tlar\u0131n\u0131 kullanan bu yap\u0131n\u0131n \u00f6nemli \u00f6zelli\u011fi kurumsalla\u015fm\u0131\u015f olmas\u0131d\u0131r. Kapitalizmden bile \u00f6nce \u201cdevlet\u201din eril g\u00fcce atfedilen referanslarla kurumsalla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 ve g\u00fcn\u00fcm\u00fcz devletinin t\u00fcm ideolojik ve bask\u0131 ayg\u0131tlar\u0131n\u0131n bu e\u015fitsiz-hiyerar\u015fik ili\u015fkiler silsilesini s\u00fcrd\u00fcrmek i\u00e7in yeniden \u00fcretildi\u011fini yak\u0131ndan biliyoruz. Refah\u0131n, verginin, k\u00e2r\u0131n ve g\u00fcvenli\u011fin ve bunlar\u0131 sa\u011flayacak akt\u00f6rlere verilen \u201csuflelerin\u201d ve \u201crollerin\u201d, kad\u0131nlar\u0131n g\u00fc\u00e7s\u00fczl\u00fckleri ve naiflikleri dolay\u0131s\u0131yla erkeklere ba\u011f\u0131ml\u0131 oldu\u011fu \u015feklindeki fikriyatlar \u00fczerine in\u015fa edilmi\u015ftir. Ordu, polis gibi kolluk kuvvetlerini, \u201ci\u015f adamlar\u0131\u201d kul\u00fcplerini ve derneklerini \u00f6rnek olarak verebiliriz. Eril iktidar\u0131n d\u00fc\u015f\u00fcn\u00fc\u015f kal\u0131plar\u0131nda rastlanan \u201czay\u0131f, k\u0131r\u0131lgan ve sulug\u00f6z\u201d kad\u0131nlar\u0131 maddi-manevi koruyacak \u201cg\u00fc\u00e7l\u00fc, mert ve so\u011fukkanl\u0131\u201d \u201crambo\u201dlara ihtiya\u00e7 vard\u0131r. Bu durum sadece kamusal alan\u0131n \u00e7eperleri i\u00e7erisinde kalmay\u0131p sinema, m\u00fczik ve di\u011fer t\u00fcm estetik, k\u00fclt\u00fcrel alanlara s\u0131\u00e7ram\u0131\u015ft\u0131r. Kad\u0131n bedeni fiziksel (zaman zaman patolojik sonu\u00e7lar do\u011furabilecek kadar fiziksel!) bask\u0131lardan kurtulsa bile ya\u015fam\u0131n di\u011fer alanlar\u0131ndaki g\u00f6rsel, i\u015fitsel ve ili\u015fki bi\u00e7imlerinde a\u00e7\u0131\u011fa \u00e7\u0131kan bask\u0131lar taraf\u0131ndan k\u0131sk\u0131vrak yakalanmaktad\u0131r. Bir kad\u0131n fabrikadaki yahut i\u015f yerindeki erkek ustaba\u015f\u0131n\u0131n veya m\u00fcd\u00fcr\u00fcn\u00fcn olumsuz davran\u0131\u015flar\u0131n\u0131 atlatabilse de, sokaktaki, toplu ta\u015f\u0131madaki bir erke\u011fin s\u00f6zl\u00fc, elli tacizine maruz kalabilme ihtimali her zaman vard\u0131r. B\u00f6ylelikle kad\u0131nlar\u0131n bir\u00e7o\u011funun i\u015fg\u00fcc\u00fc piyasas\u0131na, sosyal ya\u015fama kat\u0131lma istekleri, belirli f\u0131rsatlar\u0131 sa\u011flam\u0131\u015f olmalar\u0131na ra\u011fmen eril zihniyetin yakla\u015f\u0131m\u0131ndan \u00f6t\u00fcr\u00fc bertaraf edilmektedir.<\/p>\n

Sonu\u00e7 olarak ev i\u00e7i i\u015flere g\u00f6m\u00fclmek zorunda b\u0131rakt\u0131r\u0131lan kad\u0131n\u0131n, ev kad\u0131n\u0131 olman\u0131n \u00e7ok \u00e7ok \u00f6tesinde \u201cev emek\u00e7isi\u201d olarak \u00fcretti\u011fi de\u011fere el konulmas\u0131 ger\u00e7e\u011fi kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Ve i\u015fyerindeki i\u015f\u00e7ilerin eme\u011fine el konulma bi\u00e7imleri kadar sert, kimi zaman insanl\u0131k-d\u0131\u015f\u0131 yollara ba\u015fvurularak ger\u00e7ekle\u015ftirilmektedir. Ancak ekonomi-politik olarak tan\u0131tlad\u0131\u011f\u0131m\u0131z s\u00f6m\u00fcr\u00fc ve s\u00f6m\u00fcr\u00fc sonucunda el konulan ev i\u00e7i kar\u015f\u0131l\u0131ks\u0131z emek de\u011ferine, sadece erkek e\u015fler, b\u00fcy\u00fckler ve \u00e7ocuklarca de\u011fil, (komik gibi g\u00f6r\u00fcnse bile trajik bir hal) kaynana gibi eril vas\u0131flar\u0131 bar\u0131nd\u0131ran kad\u0131nlar taraf\u0131ndan da el konulmaktad\u0131r. Buraya s\u0131\u011fd\u0131ramayaca\u011f\u0131z ancak dolay\u0131msal niteli\u011fi a\u00e7\u0131s\u0131ndan s\u00f6ylememiz gereken \u00fcst-orta s\u0131n\u0131f kad\u0131nlar\u0131n kap\u0131c\u0131 e\u015fleri ba\u015fta olmak \u00fczere alt-s\u0131n\u0131f kad\u0131nlar\u0131n eme\u011fini sat\u0131n almas\u0131 s\u00f6m\u00fcr\u00fcn\u00fcn cinsiyetlere indirgenemeyece\u011fini i\u015faret etmektedir. Patriyar\u015finin kapitalizmle olan eklemlenebilirli\u011fi bu y\u00fczden m\u00fcmk\u00fcn olmaktad\u0131r: Hiyerar\u015fik ve e\u015fitliksiz geli\u015fen, toplumsal cinsiyet ekseninde bi\u00e7imlenen sosyal ili\u015fkilerin olu\u015fturdu\u011fu \u00e7eli\u015fkilerin kapitalizme katt\u0131\u011f\u0131 s\u0131n\u0131rs\u0131z faydalardan \u00f6t\u00fcr\u00fc. Kad\u0131n bedeni halen daha eril iktidar\u0131n anlam de\u011ferlerinin sava\u015f\u0131na tan\u0131kl\u0131k etmektedir. Bu bak\u0131mdan salt ekonomik veya salt toplumsal olmayarak siyaset-ekonomi ikili\u011fini ilgilendiren t\u00fcm ihtilaflar\u0131 ta\u015f\u0131maktad\u0131r. Kapanmak, a\u00e7\u0131lmak, zay\u0131flamak, \u2026 Erkek egemen siyasetin ve iktidar ili\u015fkilerinin \u201cev i\u00e7i eme\u011fine\u201d el koydu\u011fu kad\u0131n, ev d\u0131\u015f\u0131na \u00e7\u0131kabilme ihtimaline sahip olsa da sadece \u201ckad\u0131nl\u0131k vasf\u0131\u201d ile ayakta kalmay\u0131 s\u00fcrd\u00fcremeyece\u011fi a\u00e7\u0131kt\u0131r. Tam da burada, feminizmin, yani teorik bir hatta kad\u0131n\u0131n beden ve emek s\u00fcrecini patriyar\u015fiden kurtaracak, kad\u0131nlar\u0131n kolektif kurtulu\u015funu sa\u011flayacak politikalar\u0131n kad\u0131nlarca benimsenmesi ivedidir. Ancak bu sayede ge\u00e7ici ve \u00e7eli\u015fkileri \u00f6retecek de\u011fil, s\u00f6n\u00fcmlendirecek ad\u0131mlar at\u0131labilir.<\/p>\n

Kaynak\u00e7a:<\/p>\n

[1] G\u00fcl \u00d6zye\u011fin,\u201dBa\u015fkalar\u0131n\u0131n Kiri\u201d, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul,2005.
[2]G\u00fclnur Acar Savran, \u201cFeministler, Kad\u0131nlar ve Politik \u00d6zne Olmak\u2026\u201d, Feminist Politika Bahar Say\u0131s\u0131, No. 2, \u0130stanbul, 2009.
[3]G\u00fclnur Acar Savran, \u201cKad\u0131nlar\u0131n eme\u011fini g\u00f6r\u00fcn\u00fcr k\u0131lmak: Marx\u2019tan Delphy\u2019e ufuk taramas\u0131\u201d i\u00e7inde \u201cBeden Emek Tarih\u201d, s. 40, Kanat Yay\u0131nlar\u0131, \u0130stanbul, 2009.
[4] G\u00fcl \u00d6zye\u011fin,\u201dBa\u015fkalar\u0131n\u0131n Kiri\u201d, s. 23, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul,2005.
[5] Yurdag\u00fcl \u015eim\u015fek, \u201cKad\u0131nlar Eve Hapsediliyor\u201d, Radikal Gazetesi, 25 Ocak 2006.
[6] R. W. Connell, \u201cToplumsal Cinsiyet ve iktidar\u201d, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u0130stanbul, 1998.<\/p>\n

Kaynak: Sendika.Org<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cPek az i\u015f sisyphos\u2019un i\u015fkencesine sonsuza kadar tekrarlanan ev i\u015fleri kadar benzer. Temiz olan kirlenir, kirlenen temizlenir, tekrar ve tekrar, g\u00fcn be g\u00fcn. Ev kad\u0131n\u0131, zaman\u0131n d\u0131\u015f\u0131ndad\u0131r. O hi\u00e7bir \u015fey yapmaz; sadece \u015fimdiyi s\u00fcr\u00fckler.\u201d Simon De Beauvoir [1] Kad\u0131nlar\u0131n siyasette \u00f6zne olmas\u0131n\u0131n zorunlulu\u011fu, ba\u015fta siyaset \u00e7evrelerince ve \u00f6zellikle di\u011fer kad\u0131nlarca anla\u015f\u0131lagelen biyolojik cinsiyetlerinin belirlenimini sonucu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[176],"tags":[],"class_list":{"0":"post-3707","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kadin-a-dair"},"yoast_head":"\nEv Kad\u0131nl\u0131\u011f\u0131 m\u0131? Ev Emek\u00e7ili\u011fi mi? | Kad\u0131n Bedeninin Denetim Halleri - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/01\/07\/ev-kadinligi-mi-ev-emekciligi-mi-kadin-bedeninin-denetim-halleri\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ev Kad\u0131nl\u0131\u011f\u0131 m\u0131? Ev Emek\u00e7ili\u011fi mi? | Kad\u0131n Bedeninin Denetim Halleri\" \/>\n<meta property=\"og:description\" content=\"\u201cPek az i\u015f sisyphos\u2019un i\u015fkencesine sonsuza kadar tekrarlanan ev i\u015fleri kadar benzer. Temiz olan kirlenir, kirlenen temizlenir, tekrar ve tekrar, g\u00fcn be g\u00fcn. Ev kad\u0131n\u0131, zaman\u0131n d\u0131\u015f\u0131ndad\u0131r. 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