G\u00fcn\u00fcm\u00fczde daha \u00e7ok kad\u0131n kendi ayaklar\u0131 \u00fczerinde durmak i\u00e7in m\u00fccadele etmeyi s\u00fcrd\u00fcrse de kad\u0131n\u0131n mevcut toplumsal yap\u0131lanma i\u00e7erisinde, kendisini ancak evlenerek ger\u00e7ekle\u015ftirebilece\u011fi tezi ge\u00e7erlili\u011fini koruyor. Beauvoir\u2019n\u0131n evlili\u011fe ili\u015fkin g\u00f6r\u00fc\u015flerine yer verirken \u201cyazg\u0131\u201d kavram\u0131n\u0131 kullanmas\u0131ndan yola \u00e7\u0131kan Deniz Soysal da ayn\u0131 d\u00fc\u015f\u00fcnceyi payla\u015farak evlili\u011fin toplum taraf\u0131ndan \u00f6zendirilmesi, \u00f6d\u00fcllendirilmesi ve te\u015fvik edilmesi devam etti\u011fi s\u00fcrece kad\u0131n\u0131n \u00f6zg\u00fcr iradesiyle bir se\u00e7im yapt\u0131\u011f\u0131n\u0131n s\u00f6ylenemeyece\u011fine vurgu yapar. \u00c7\u00fcnk\u00fc aksi durumda kad\u0131n, evlenerek sahip olabilece\u011fi birtak\u0131m hak ve g\u00fcvencelerden mahrum b\u0131rak\u0131lmakla cezaland\u0131r\u0131l\u0131r. Evlenmeyen kad\u0131n toplumsal bask\u0131ya maruz kal\u0131r ve d\u0131\u015flan\u0131r. Dahas\u0131 evlenmemeyi tercih etti\u011fi durumlarda bile \u201cevlenememi\u015f\u201d oldu\u011fu tekrarlanarak ba\u015far\u0131s\u0131zl\u0131\u011f\u0131 y\u00fcz\u00fcne vurulur.<\/p>\n
Pek \u00e7ok kad\u0131n\u0131n evlilikle ili\u015fkisine g\u00f6re s\u0131n\u0131fland\u0131r\u0131lmaya devam etti\u011fi g\u00f6r\u00fcl\u00fcr. S\u00f6zgelimi evlenmeyen bir kad\u0131n \u201ck\u0131z kurusu\u201d ya da \u201cevde kalm\u0131\u015f\u201d olmakla itham edilirken, bo\u015fanan kad\u0131n art\u0131k \u201cdul\u201ddur, evli bir erkekle ili\u015fkisi olan kad\u0131n ise \u201cmetres\u201d ya da \u201ckapatma\u201dd\u0131r. Bek\u00e2r bir anne olmak, h\u00e2l\u00e2 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde sorunludur. Oysa erkekler i\u00e7in durum hi\u00e7 de b\u00f6yle de\u011fildir! O, bek\u00e2r ya\u015famakta da evlenmekte oldu\u011fu kadar \u00f6zg\u00fcrd\u00fcr. Evlilik d\u0131\u015f\u0131 \u00e7ocuk sahibi olmas\u0131, toplum taraf\u0131ndan ho\u015f kar\u015f\u0131lanmasa da cinsiyet\u00e7i s\u00f6ylemlere maruz kalmaz.<\/p>\n
Toplumun kad\u0131ndan esirgedi\u011fi ho\u015fg\u00f6r\u00fcy\u00fc ve anlay\u0131\u015f\u0131 erke\u011fe nas\u0131l bu kadar c\u00f6mert\u00e7e sunabildi\u011fini sorgulayan Soysal, Beauvoirc\u0131 bir okumayla, kad\u0131n\u0131n stat\u00fcs\u00fcn\u00fcn t\u00fcm kazan\u0131mlar\u0131na ra\u011fmen de\u011fi\u015fmedi\u011fi sonucuna ula\u015f\u0131r. Kad\u0131n t\u00fcr\u00fcn devam\u0131n\u0131n sa\u011flanmas\u0131ndan, ev i\u015flerinin aksamadan yerine getirilmesinden ve erke\u011fin cinsel ihtiya\u00e7lar\u0131n\u0131n giderilmesinden sorumludur. Ancak tablo hi\u00e7bir zaman bu kadar ayr\u0131nt\u0131l\u0131 g\u00f6sterilmez. Dolay\u0131s\u0131yla hangi ko\u015fullarda se\u00e7im yapt\u0131\u011f\u0131n\u0131 bilmeyen bir kad\u0131n\u0131n \u00f6zg\u00fcr iradesinden de bahsedilemez. Dahas\u0131, t\u00fcm bu ko\u015fullar alt\u0131nda kad\u0131n\u0131n \u00f6zg\u00fcr iradesiyle evlili\u011fi tercih etmesi, ancak evli kad\u0131n\u0131n sahip olabilece\u011fi birtak\u0131m hak ve imtiyazlara sahip olabilmek i\u00e7indir. Bu nedenle, evlilik kad\u0131n\u0131n yazg\u0131s\u0131 olmaya devam edece\u011fe benzemektedir.<\/p>\n
B\u00fct\u00fcn k\u00fclt\u00fcrlerde kad\u0131n\u0131n her \u015feyden \u00f6nce anne oldu\u011funa ve do\u011fan\u0131n ya da Tanr\u0131\u2019n\u0131n kad\u0131n\u0131 anne olmak i\u00e7in var etti\u011fine inan\u0131l\u0131r. Bu inan\u0131\u015f\u0131n arkas\u0131nda, kad\u0131n\u0131n hamile oldu\u011funun anla\u015f\u0131lmas\u0131yla anneli\u011fe ili\u015fkin t\u00fcm bilgi ve becerilere sahip oldu\u011fu d\u00fc\u015f\u00fcncesi yatar. Bu ayn\u0131 zamanda \u00e7ocuk bak\u0131m\u0131 i\u015fini kad\u0131nlara y\u00fcklemenin s\u00f6ylemsel hatt\u0131n\u0131 olu\u015fturur. Toplumun t\u00fcm kesimleri taraf\u0131ndan \u201cannelik i\u00e7g\u00fcd\u00fcs\u00fc\u201dn\u00fcn varl\u0131\u011f\u0131 s\u0131kl\u0131kla dile getirilir. Buna g\u00f6re, kad\u0131n\u0131n o g\u00fcne dek \u00e7ocuk bak\u0131m\u0131 konusunda tecr\u00fcbesi olup olmamas\u0131n\u0131n bir \u00f6nemi yoktur. Benzer \u015fekilde ekonomik, sosyal ve fiziksel ko\u015fullar\u0131n\u0131n \u00e7ocuk b\u00fcy\u00fctmeye elveri\u015fli olup olmad\u0131\u011f\u0131n\u0131n ve hatta isteyerek \u00e7ocuk sahibi olup olmad\u0131\u011f\u0131n\u0131n da bir \u00f6nemi yoktur! \u00c7\u00fcnk\u00fc ne yap\u0131lmas\u0131 gerekti\u011fini ancak ve yaln\u0131z \u201canne kad\u0131n\u201d bilebilir. \u00d6te yandan, anne kad\u0131n\u0131n bu bilgisi, ona o g\u00fcne kadar sahip olmad\u0131\u011f\u0131 ayr\u0131cal\u0131kl\u0131 bir konum sunar. O art\u0131k s\u00f6z sahibidir. Sa\u011fl\u0131k durumu ve moralinin yerinde olup olmad\u0131\u011f\u0131, hi\u00e7 olmad\u0131\u011f\u0131 kadar \u00f6nemlidir. Ona s\u00fcrekli can\u0131n\u0131n ne istedi\u011fi sorularak istemedikleri derh\u00e2l ortamdan uzakla\u015ft\u0131r\u0131l\u0131r, s\u0131zlanmalar\u0131na g\u00f6z yumulur.<\/p>\n
Anneli\u011fin i\u00e7g\u00fcd\u00fc oldu\u011funda diretenlerin, Beauvoir\u2019da ve Badinter\u2019de ele al\u0131nd\u0131\u011f\u0131 gibi, y\u00fcz\u00fcn\u00fc do\u011faya \u00e7evirerek di\u011fer canl\u0131lar\u0131n di\u015filerinden \u00f6rnekler verdi\u011fi g\u00f6r\u00fcl\u00fcr. Biyolojik \u00f6zc\u00fcl\u00fc\u011f\u00fcn referans al\u0131nd\u0131\u011f\u0131 bu g\u00f6r\u00fc\u015fe g\u00f6re, t\u00fcm canl\u0131lar d\u00fcnyaya geldi\u011fi andan itibaren yavrular\u0131na bak\u0131p b\u00fcy\u00fctecek bilgi birikimine sahiptir. Bu bilgi inekler, aslanlar, koyunlar ya da domuzlar i\u00e7in \u015f\u00fcphesiz do\u011frudur da\u2026 Dolay\u0131s\u0131yla- insan t\u00fcr\u00fcn\u00fcn d\u0131\u015f\u0131ndaki- di\u011fer di\u015filer i\u00e7in tek bir annelik bi\u00e7iminin oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Pek \u00e7ok t\u00fcrde, yavrular\u0131n bak\u0131m\u0131n\u0131 \u00fcstlenen annedir; ancak annenin yavrusuyla ili\u015fkisi, ona hayatta kalabilmesi i\u00e7in sahip olmas\u0131 gereken birtak\u0131m becerileri \u00f6\u011fretti\u011fi s\u00fcre ile s\u0131n\u0131rl\u0131d\u0131r. Bu bilgilere sahip olan yavru, kendi yoluna giderek \u00f6zg\u00fcn se\u00e7imlerini yapacakt\u0131r. Di\u011fer canl\u0131 t\u00fcrlerinin di\u015filerine bakarak annelik i\u00e7g\u00fcd\u00fcs\u00fcne dayanak sunmaya \u00e7al\u0131\u015fmak, ka\u00e7\u0131n\u0131lmaz olarak insan\u0131n i\u00e7g\u00fcd\u00fcleriyle hareket eden bir varl\u0131k olup olmad\u0131\u011f\u0131n\u0131n sorgulanmas\u0131n\u0131 beraberinde getirir. Dahas\u0131, anneli\u011fin bir i\u00e7g\u00fcd\u00fc oldu\u011funu s\u00f6ylemek, di\u011fer canl\u0131 t\u00fcrlerinde oldu\u011fu gibi, tek bir annelik bi\u00e7iminin var oldu\u011funu kabul etmek anlam\u0131na gelir. \u015e\u00fcphesiz pek \u00e7ok anne, verili ko\u015fullar alt\u0131nda, \u00e7ocu\u011fu\/\u00e7ocuklar\u0131 i\u00e7in her \u015feyin en iyisini yapmak ister. Pek \u00e7o\u011fumuzun aksini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc durumlarda bile\u2026 Ancak bu, \u201ck\u00f6t\u00fc anneler\u201d oldu\u011fu ger\u00e7e\u011fini de\u011fi\u015ftirmeye yetmez! \u00c7\u00fcnk\u00fc ne kadar kad\u0131n varsa, o kadar annelik bi\u00e7imi vard\u0131r. Dolay\u0131s\u0131yla insan t\u00fcr\u00fcn\u00fcn di\u015fisi i\u00e7in tek bir annelik bi\u00e7imi oldu\u011funu s\u00f6ylemek ge\u00e7ersizdir.<\/p>\n
Feminizm dalga dalga b\u00fcy\u00fcrken Simone de Beauvoir\u2019n\u0131n d\u00fc\u015f\u00fcncelerinin b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ge\u00e7erlili\u011fini korudu\u011fu a\u00e7\u0131k\u00e7a g\u00f6r\u00fclebilir. O halde feminizmin \u00e7e\u015fitlenip b\u00fcy\u00fcmesini memnuniyet verici bir geli\u015fme olarak kucaklarken, bu b\u00fcy\u00fcmenin, feminizmlerdeki a\u015fk\u0131nl\u0131k iddias\u0131na dayanak olu\u015fturamayaca\u011f\u0131n\u0131 da kabul etmek gerekiyor. Aksi halde, bug\u00fcn nas\u0131l h\u00e2l\u00e2 kad\u0131n bedenine ve cinselli\u011fine ili\u015fkin pek \u00e7ok meselede ikinci dalga feminizmin s\u00f6ylemlerine s\u0131kl\u0131kla ba\u015fvurabildi\u011fimizi a\u00e7\u0131klamak g\u00fc\u00e7le\u015fir. Feminizm ge\u00e7mi\u015f m\u00fccadelelerinden elde etti\u011fi kazan\u0131mlar\u0131, g\u00fcn\u00fcm\u00fczdeki \u00e7e\u015fitlenmesinden kendine katt\u0131klar\u0131yla ilerlemelidir. \u00c7\u00fcnk\u00fc feminist kuram ve tarih bize feministler aras\u0131ndaki \u00e7at\u0131\u015fmalardan kimin kazan\u00e7l\u0131 \u00e7\u0131kt\u0131\u011f\u0131n\u0131 bir\u00e7ok kez g\u00f6stermi\u015ftir.(2)<\/p>\n
Beauvoir Dersleri\u2019nde Simone de Beauvoir\u2019n\u0131n \u0130kinci Cins\u2019inde yer alan pek \u00e7ok ba\u015fl\u0131ktan annelik ve evlilik \u00fczerine g\u00f6r\u00fc\u015flerine yer veren Deniz Soysal, bunun kad\u0131n \u00f6zg\u00fcrle\u015fmesi \u00f6n\u00fcnde en \u00f6nemli engel oldu\u011funun alt\u0131n\u0131 \u00e7izer. \u00d6te yandan, Beauvoir\u2019n\u0131n kad\u0131n meselesine ili\u015fkin temel d\u00fc\u015f\u00fcncelerini ana hatlar\u0131yla kavraman\u0131n da m\u00fcmk\u00fcn oldu\u011funa i\u015faret eder. Belge Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kan kitab\u0131n ne yaz\u0131k ki bask\u0131s\u0131 yok. Dilerim kad\u0131n \u00e7al\u0131\u015fmalar\u0131na dair pek \u00e7ok akademik yay\u0131n gibi, Beauvoir Dersleri\u2019nin de yeni bask\u0131s\u0131n\u0131 raflarda g\u00f6rebilmek m\u00fcmk\u00fcn olur.<\/p>\n
\u2022<\/p>\n
(1) Simone de Beauvoir, \u0130kinci Cinsiyet Ya\u015fanm\u0131\u015f Deneyim<\/strong>, (\u00c7ev. G. Savran), Ko\u00e7 \u00dcniversitesi Yay\u0131nlar\u0131, 2019, s. 264. \u201cKad\u0131nlar\u0131n k\u00fc\u00e7\u00fck g\u00f6r\u00fclmesiyle annelerin ku\u015fat\u0131ld\u0131\u011f\u0131 sayg\u0131n\u0131n uzla\u015ft\u0131r\u0131lmas\u0131, fazlas\u0131yla samimiyetsizlik bar\u0131nd\u0131rmaktad\u0131r. Kad\u0131ndan her t\u00fcrl\u00fc kamusal etkinli\u011fi esirgeyip, erkek mesleklerinin kap\u0131lar\u0131n\u0131 ona kapat\u0131p, onun her alanda yetersiz oldu\u011funu s\u00f6yleyip, sonra da ona en nazik, ayr\u0131ca en a\u011f\u0131r i\u015f olan bir insan varl\u0131\u011f\u0131n\u0131 olu\u015fturup bi\u00e7imlendirme i\u015fini teslim etmek, k\u0131y\u0131c\u0131 bir paradokstur.\u201d(1) G\u00fcn\u00fcm\u00fczde daha \u00e7ok kad\u0131n kendi ayaklar\u0131 \u00fczerinde […]<\/p>\n","protected":false},"author":117,"featured_media":8903,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[15,25,30],"tags":[299,336,487,685],"_links":{"self":[{"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/posts\/8893"}],"collection":[{"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/users\/117"}],"replies":[{"embeddable":true,"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/comments?post=8893"}],"version-history":[{"count":0,"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/posts\/8893\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/media\/8903"}],"wp:attachment":[{"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/media?parent=8893"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/categories?post=8893"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/perihanciragoz.com\/dijitaltopuklar\/wp-json\/wp\/v2\/tags?post=8893"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n(2) Jane Gallop, Cinsel Tacizle Su\u00e7lanan Feminist<\/strong>, (\u00c7ev. A. \u00d6zkazan\u00e7), Dipnot Yay\u0131nlar\u0131, 2013, s. 81.<\/p>\n","protected":false},"excerpt":{"rendered":"