{"id":3972,"date":"2023-09-19T11:44:32","date_gmt":"2023-09-19T08:44:32","guid":{"rendered":"http:\/\/mordayanisma.org\/?p=3972"},"modified":"2025-06-17T12:59:02","modified_gmt":"2025-06-17T09:59:02","slug":"barinamamanin-kadin-hali-turkiyede-guncel-mucadeleler-ve-tahayyuller","status":"publish","type":"post","link":"https:\/\/www.mordayanisma.org\/en\/2023\/09\/19\/barinamamanin-kadin-hali-turkiyede-guncel-mucadeleler-ve-tahayyuller\/","title":{"rendered":"Bar\u0131n(a)ma(ma)n\u0131n Kad\u0131n+ Hali: T\u00fcrkiye\u2019de G\u00fcncel M\u00fccadeleler ve Tahayy\u00fcller"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\">T\u00fcrkiye\u2019nin son d\u00f6nemde ya\u015fad\u0131\u011f\u0131 derin ekonomik kriz ve h\u0131zla y\u00fckselen konut fiyatlar\u0131, yak\u0131c\u0131 bir bar\u0131nma sorunu yaratm\u0131\u015f durumda.<br>Peki bu bar\u0131namama ortam\u0131nda kad\u0131n+lar ne ya\u015f\u0131yorlar? Kad\u0131n+lar\u0131n \u00f6zg\u00fcl bar\u0131nma \u2013ya da bar\u0131namama\u2013 halleri neler ve bu haller T\u00fcrkiye\u2019deki toplumsal duruma ili\u015fkin ne s\u00f6yl\u00fcyor? Feminist bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan bar\u0131nmay\u0131 nas\u0131l ele alabiliriz ve g\u00fcncel durumu nas\u0131l sorunsalla\u015ft\u0131rabiliriz? Bu sorular\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm bu makalede, feminist \u00f6rg\u00fctlenme Mor Dayan\u0131\u015fma\u2019n\u0131n davetiyle y\u00fcr\u00fctt\u00fc\u011f\u00fcm iki at\u00f6lye \u00e7al\u0131\u015fmas\u0131n\u0131n kat\u0131l\u0131mc\u0131s\u0131 kad\u0131n+lar\u0131n anlat\u0131lar\u0131 \u00fczerinden bir tart\u0131\u015fma kuruyorum. B\u00f6ylece hem T\u00fcrkiye\u2019deki g\u00fcncel durumu kad\u0131n+lar\u0131n<br>g\u00f6z\u00fcnden haritalamay\u0131 hem de yeni feminist m\u00fccadelelerin tohumlar\u0131n\u0131 ekecek yeni ara\u015ft\u0131rma konular\u0131na i\u015faret etmeyi ama\u00e7l\u0131yorum.<\/p>\n<span hidden class=\"__iawmlf-post-loop-links\" data-iawmlf-links=\"[{&quot;id&quot;:347,&quot;href&quot;:&quot;https:\\\/\\\/dergi.bilgi.edu.tr\\\/index.php\\\/reflektif\\\/article\\\/view\\\/192\\\/118&quot;,&quot;archived_href&quot;:&quot;https:\\\/\\\/web-wp.archive.org\\\/web\\\/20241206103136\\\/https:\\\/\\\/dergi.bilgi.edu.tr\\\/index.php\\\/reflektif\\\/article\\\/view\\\/192\\\/118&quot;,&quot;redirect_href&quot;:&quot;&quot;,&quot;checks&quot;:[{&quot;date&quot;:&quot;2026-05-22 01:41:40&quot;,&quot;http_code&quot;:206},{&quot;date&quot;:&quot;2026-05-31 19:01:46&quot;,&quot;http_code&quot;:206},{&quot;date&quot;:&quot;2026-07-11 08:55:14&quot;,&quot;http_code&quot;:503}],&quot;broken&quot;:false,&quot;last_checked&quot;:{&quot;date&quot;:&quot;2026-07-11 08:55:14&quot;,&quot;http_code&quot;:503},&quot;process&quot;:&quot;done&quot;}]\"><\/span>\n\n\n<p class=\"wp-block-paragraph\">\u201cPandemiden sonra gelen yoksulla\u015fmayla \u00e7ok k\u00f6t\u00fc yerlerde ya\u015fayan insanlar var. Sadece d\u00f6rt duvar aras\u0131nda de\u011fil, onurlu bir ya\u015fam s\u00fcrebilmek bar\u0131nma. Ama i\u00e7inde bulundu\u011fumuz ko\u015fullarda bundan s\u00f6z edemiyoruz. Sadece k\u00e2r, rant ama\u00e7l\u0131 bir ekonomide o insanca ya\u015fama halini \u00e7ok ger\u00e7ekle\u015ftiremiyoruz. Benim apartmanda bodrum kat, g\u00fcne\u015f g\u00f6rmeyen yeri 6,5 liraya kiraya vermi\u015fler&#8230; Asgari \u00fccretten fazla bu&#8230; Onurlu de\u011fil bu.\u201d (Sezen, aktivist)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">T\u00fcrkiye\u2019nin son d\u00f6nemde ya\u015fad\u0131\u011f\u0131 bar\u0131nma krizi hem g\u00fcndelik sohbetlerin hem de \u00fclke g\u00fcndeminin ana konular\u0131ndan: fahi\u015f t\u00fcketici enflasyonu, enflasyondan da fahi\u015f h\u0131zla artan konut fiyatlar\u0131, kira davalar\u0131na yeti\u015femeyen mahkemeler, politikac\u0131 vaatleri, sokak eylemleri, parkta uyuma protestolar\u0131, yerinden edilenler, elektri\u011fi kesilenler, \u00f6nlem i\u00e7in \u00e7\u0131kar\u0131lan yasalar, \u00e7\u0131kar\u0131lmayan yasalar&#8230; Son on y\u0131lda d\u00fcnyada konut fiyatlar\u0131n\u0131n en \u00e7ok artt\u0131\u011f\u0131 \u00fclkelerden biri oldu\u011fu ara\u015ft\u0131rmalarca ortaya konan (Knight Frank, 2022; International Monetary Fund, 2022) T\u00fcrkiye\u2019deki durum ve nedenleri \u00fczerine gittik\u00e7e geni\u015fleyen bir k\u00fclliyat \u015fimdiden olu\u015fmaya ba\u015flad\u0131 (\u00f6rn. Araman, 2022; S\u00f6nmez, 2022; \u00c7olak, 2021; Er\u00e7etin, 2022; Ulusoy, 2022). Peki bu bar\u0131namama ortam\u0131nda kad\u0131n+lar ne ya\u015f\u0131yorlar? Kad\u0131n+lar\u0131n \u00f6zg\u00fcl bar\u0131nma \u2013ya da bar\u0131namama\u2013 halleri neler ve bu haller T\u00fcrkiye\u2019deki toplumsal duruma ili\u015fkin ne s\u00f6yl\u00fcyor? Feminist bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan bar\u0131nmay\u0131 nas\u0131l ele alabiliriz ve g\u00fcncel durumu nas\u0131l sorunsalla\u015ft\u0131rabiliriz? En \u00f6nemlisi, feminist m\u00fccadeleyle bu sorunlar\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrebilir, \u00e7\u00f6zebiliriz?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu makalede, feminist \u00f6rg\u00fctlenme Mor Dayan\u0131\u015fma\u2019n\u0131n daveti ile ge\u00e7ti\u011fimiz Eyl\u00fcl ve Kas\u0131m aylar\u0131nda y\u00fcr\u00fctt\u00fc\u011f\u00fcm bar\u0131nma \u00fczerine iki at\u00f6lye \u00e7al\u0131\u015fmas\u0131n\u0131n kat\u0131l\u0131mc\u0131s\u0131 kad\u0131n+lar\u0131n anlat\u0131lar\u0131 ve at\u00f6lye bulgular\u0131m\u0131z \u00fczerinden bu sorular\u0131 tart\u0131\u015f\u0131yorum. Kad\u0131n+lar\u0131n bar\u0131nmay\u0131 nas\u0131l tan\u0131mlad\u0131klar\u0131n\u0131, nerede bar\u0131nd\u0131klar\u0131n\u0131 ya da bar\u0131namad\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcklerini, neyin aray\u0131\u015f\u0131nda olduklar\u0131n\u0131 aktararak bu anlat\u0131lar \u00fczerinden g\u00fcncel bir harita \u00e7izmeyi ve yeni \u00e7al\u0131\u015fmalarla ara\u015ft\u0131r\u0131lmas\u0131n\u0131 \u00f6nemli buldu\u011fum m\u00fccadele alanlar\u0131na i\u015faret etmeyi ama\u00e7l\u0131yorum. COVID-19 pandemisi s\u00fcrecinde kad\u0131n+lar\u0131n yoksulla\u015fmas\u0131, ev i\u00e7i g\u00f6r\u00fcnmez eme\u011finin katlanarak artmas\u0131, kent korkular\u0131n\u0131n yo\u011funla\u015fmas\u0131, ya\u015fad\u0131klar\u0131 \u015fiddet ile ilgili hem T\u00fcrkiye\u2019de hem T\u00fcrkiye d\u0131\u015f\u0131nda \u00e7ok say\u0131da \u00f6nemli ara\u015ft\u0131rma yap\u0131ld\u0131 (\u00f6rn: Acar Savran, 2021; Bora ve Toker, 2020; Tuncer ve Demirci, 2021; Birle\u015fmi\u015f Milletler, 2020; UN Women, 2020; Viglione, 2020). Bu makalede aktard\u0131\u011f\u0131m anlat\u0131lar, pandemi s\u00fcrecinin ortaya \u00e7\u0131kard\u0131\u011f\u0131 bu olgular\u0131n g\u00fcncel ekonomik kriz ve politik ortamda nas\u0131l evrildi\u011finin, kad\u0131n+lar\u0131n bar\u0131nma m\u00fccadelesini nas\u0131l etkiledi\u011finin yeni ve kapsaml\u0131 ara\u015ft\u0131rmalarca ortaya konmas\u0131n\u0131n \u00f6nemine dikkat \u00e7ekiyor.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mor Dayan\u0131\u015fma, k\u00fcrtaj hakk\u0131 eylemleri ve Gezi direni\u015fi ile \u00f6rg\u00fctlenen Antakyal\u0131 kad\u0131nlar\u0131n dernekle\u015fmesiyle 2013 y\u0131l\u0131nda kuruldu (Mor Dayan\u0131\u015fma, 2020). Bug\u00fcn T\u00fcrkiye\u2019nin pek \u00e7ok farkl\u0131 kentinde ba\u011f\u0131ms\u0131z bir \u00e7izgide feminist m\u00fccadele s\u00fcrd\u00fcr\u00fcyorlar. Benim kendileriyle yolumun kesi\u015fmesini sa\u011flayan yaz kamplar\u0131n\u0131, biri kuzey ve biri g\u00fcney kamp\u0131 olmak \u00fczere her yaz iki farkl\u0131 bulu\u015fma olarak d\u00fczenliyorlar. \u00d6rg\u00fctl\u00fc veya \u00f6rg\u00fcts\u00fcz, kendini feminist olarak tan\u0131mlayan veya tan\u0131mlamayan t\u00fcm kad\u0131n+lar\u0131n kat\u0131l\u0131m\u0131na a\u00e7\u0131k olan bu birka\u00e7 g\u00fcnl\u00fck kamplarda hem g\u00fcvenli bir alan yaratarak birlikte e\u011flenmeyi hem de birbirinden \u00f6\u011frenmeyi g\u00f6zetiyorlar. Kamplarda \u00f6zsavunma, hukuk, g\u00f6\u00e7menlik gibi farkl\u0131 konularda at\u00f6lye \u00e7al\u0131\u015fmalar\u0131 ve seminerler d\u00fczenleyerek feminist bilinci y\u00fckseltmeyi ve kad\u0131n+lar\u0131 g\u00fc\u00e7lendirmeyi \u00f6nemsiyorlar. Mahalle \u00f6rg\u00fctlenmeleriyle ula\u015ft\u0131klar\u0131, kentsel mobilitesi ve sosyal imkanlar\u0131 d\u00fc\u015f\u00fck kad\u0131n+lar\u0131 bu kamplara davet ederek bir nefes alma ve payla\u015f\u0131m alan\u0131 yaratmay\u0131 ama\u00e7l\u0131yorlar (aktaran Fatma, 20 Ka- s\u0131m 2022, Kad\u0131k\u00f6y). Ge\u00e7ti\u011fimiz eyl\u00fcl ay\u0131nda Bal\u0131kesir\u2019de d\u00fczenledikleri yaz kamp\u0131nda bar\u0131nma hakk\u0131 \u00fczerine bir at\u00f6lye y\u00fcr\u00fctmemi teklif etmeleriyle Mor Dayan\u0131\u015fma ile tan\u0131\u015f\u0131kl\u0131\u011f\u0131m\u0131z ba\u015flam\u0131\u015f oldu. Bal\u0131kesir kamp\u0131ndaki at\u00f6lyeyi takiben \u0130stanbul ekibi, kendi i\u00e7lerinden odak bir grupta ger\u00e7ekle\u015ftirece\u011fimiz ve okumalarla derinle\u015fece\u011fimiz bir yeni at\u00f6lye \u00e7al\u0131\u015fmas\u0131 yapmam\u0131z\u0131 \u00f6nerdi. B\u00f6ylece Mor Dayan\u0131\u015fma aktivistleriyle hem kendi bar\u0131nma ve bar\u0131namama deneyimlerimizi kuramsal \u00e7er\u00e7evelerle tart\u0131\u015fma hem de bu konuda nas\u0131l feminist eylem bi\u00e7imleri \u00f6rg\u00fctlediklerine ya da \u00f6rg\u00fctleyebileceklerine dair konu\u015fma imkan\u0131m\u0131z oldu.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kamptaki at\u00f6lyeyi kurgularken feminist bir y\u00f6ntemi g\u00f6zeterek a\u00e7\u0131k u\u00e7lu ve kat\u0131l\u0131mc\u0131lar\u0131n kendi deneyimleri ve seslerine olabildi\u011fine alan a\u00e7acak, s\u00fcre\u00e7 odakl\u0131 bir yakla\u015f\u0131m benimsedim. Kamp ortam\u0131n\u0131 ve kat\u0131l\u0131mc\u0131 profilini daha \u00f6nce deneyimlemedi\u011fimden, kat\u0131l\u0131mc\u0131lar\u0131n aktaracaklar\u0131 farkl\u0131 bar\u0131nma ya da bar\u0131namama deneyimlerini dinlemek ve bu aktar\u0131mlar \u00fczerinden at\u00f6lyeyi y\u00fcr\u00fctmek benim i\u00e7in \u00f6nemliydi. <\/p>\n\n\n\n<div class=\"wp-block-coblocks-gallery-offset alignfull\"><ul class=\"coblocks-gallery has-caption-style-dark has-huge-images has-no-gutter\"><li class=\"coblocks-gallery--item\"><figure class=\"wp-block-coblocks-gallery-offset__figure\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"665\" src=\"https:\/\/mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-1024x665.png\" alt=\"-\" data-id=\"3974\" data-link=\"https:\/\/mordayanisma.org\/?attachment_id=3974\" class=\"wp-image-3974\" title=\"\" srcset=\"https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-1024x665.png 1024w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-300x195.png 300w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-768x499.png 768w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-370x240.png 370w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-760x494.png 760w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37-600x390.png 600w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-18-22.32.37.png 1416w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/figure><\/li><\/ul><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">Fig\u00fcr 1 \u0130stanbul Kad\u0131k\u00f6y\u2019de bir duvar yaz\u0131s\u0131. (Foto\u011fraf: Ya\u011fmur Y\u0131ld\u0131r\u0131m)<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">At\u00f6lyeye kat\u0131l\u0131m, beklentimden \u00e7ok daha renkliydi: birbirinden \u00e7ok farkl\u0131 \u015fehirlerden, ya\u015flardan, e\u011fitim d\u00fczeyinden ve d\u00fcnya g\u00f6r\u00fc\u015flerinden, feminizmle \u00e7ok \u00e7e\u015fitli ili\u015fkilerde yakla\u015f\u0131k on sekiz ki\u015fi kat\u0131ld\u0131 ve b\u00f6ylece \u00e7ok farkl\u0131 bar\u0131nma ya da bar\u0131namama halleri \u00fczerine derinlikli bir tart\u0131\u015fma ortam\u0131 olu\u015ftu. \u0130ki turda ger\u00e7ekle\u015fen at\u00f6lyede \u00f6nce g\u00fcvenli bir alan yaratmak i\u00e7in takip edeceklerimizi ve ak\u0131\u015f\u0131 aktard\u0131m. \u0130lk turda kat\u0131l\u0131mc\u0131lardan s\u0131ra ile bar\u0131nman\u0131n onlar i\u00e7in ne ifade etti\u011fini, nerede bar\u0131nd\u0131klar\u0131n\u0131 ya da bar\u0131namad\u0131klar\u0131n\u0131 anlatmalar\u0131n\u0131 istedim. B\u00f6ylece t\u00fcm kat\u0131l\u0131mc\u0131lar kendilerini ifade edebildi ve farkl\u0131 deneyim ve g\u00f6r\u00fc\u015fleri birbiri ard\u0131na dinledik. Bu turdaki kolayla\u015ft\u0131r\u0131c\u0131l\u0131\u011f\u0131mda t\u00fcm anlat\u0131lar\u0131 tart\u0131\u015farak birbirine \u00f6rmeyi ve farkl\u0131 deneyimlerin yerle\u015ftikleri farkl\u0131 ba\u011flamlar\u0131 vurgulamay\u0131 g\u00f6zettim. Sonraki turda ise \u00e7apraz diyaloglarla kat\u0131l\u0131mc\u0131lar birbirlerinin anlat\u0131lar\u0131n\u0131 tart\u0131\u015ft\u0131lar. Anlat\u0131lardaki ortakla\u015fmalar ve ayr\u0131\u015fmalar bu turdaki daha derinlikli tart\u0131\u015fmalarda berrakla\u015ft\u0131. B\u00f6ylece \u00e7ok \u00e7e\u015fitli bar\u0131nma -ya da bar\u0131namama\u2013 anlat\u0131lar\u0131 ve bunlar \u00fczerinden bir seri anahtar kelime, ya da ba\u015fka bir deyi\u015fle feminist bir bar\u0131nma anlay\u0131\u015f\u0131na dair bir kavram \u00e7antas\u0131 ortaya \u00e7\u0131kard\u0131k.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u201cBenimkisi Bir Bar\u0131namama Hikayesi\u201d:<br>Bir M\u00fccadele ve \u00c7at\u0131\u015fma Alan\u0131 Olarak Bar\u0131nma<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Kat\u0131l\u0131mc\u0131lar g\u00fcndelik ya\u015famlar\u0131n\u0131 ve bar\u0131nma hikayelerini anlatt\u0131k\u00e7a, bar\u0131nmay\u0131 d\u00f6rt duvar\u0131 ve bir \u00e7at\u0131s\u0131 olan bir yere sahip olmaktan \u00e7ok daha karma\u015f\u0131k ve ge\u00e7irgen bir kavram olarak anlay\u0131\u015flar\u0131 belirginle\u015fti. Kad\u0131n+lar\u0131n \u00e7o\u011fu bar\u0131nmay\u0131, \u201c<em>huzur<\/em>\u201d, \u201c<em>g\u00fcvenlik<\/em>\u201d, \u201c<em>kendini rahat hissetmek<\/em>\u201d, \u201c<em>mutlu olmak<\/em>\u201d gibi kavramlarla ifade ettiler. Bir mekandaki bedenin fizikselli\u011finin \u00f6tesinde bir bar\u0131nma kavray\u0131\u015f\u0131na i\u015faret eden bu anlamlar, kad\u0131n+lar\u0131n anlat\u0131lar\u0131nda \u00f6znele\u015fmelerinin bir arac\u0131, dolay\u0131s\u0131yla hayati bir ihtiya\u00e7 olarak dikkat \u00e7ekici: \u201c<em>kendini ger\u00e7ekle\u015ftirmek<\/em>\u201d, \u201c<em>\u00f6zg\u00fcr olmak<\/em>\u201d, \u201c<em>kad\u0131n gibi olabilmek<\/em>\u201d, \u201c<em>kendine d\u00f6nebilmek ve dinleyebilmek<\/em>\u201d, \u201c<em>kendisi olmak<\/em>\u201d gibi ifadeler s\u0131k\u00e7a, bar\u0131nman\u0131n i\u00e7erdi\u011fi anlamlar olarak dile getirildi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kat\u0131l\u0131mc\u0131lar\u0131n bu ifadeleri, Iris Marion Young\u2019\u0131n bar\u0131nma hakk\u0131ndaki d\u00fc\u015f\u00fcnceleriyle yak\u0131n bir ili\u015fki kuruyor: Young, bar\u0131nmay\u0131 \u00f6znellik ve kimlikle ili\u015fkilendirir. Heidegger\u2019in (1971) bar\u0131nmay\u0131 ki\u015finin bir yere k\u00f6k salmas\u0131 ile \u00f6zde\u015fle\u015ftirmesine y\u00f6neltti\u011fi ele\u015ftirisinde Young, i\u00e7kin ve sabit olmayan, dinamik bir feminist bar\u0131nma anlay\u0131\u015f\u0131 \u00f6nerir (2005, s. 124). Young i\u00e7in ki\u015finin bar\u0131nmas\u0131, bir mekandaki bedensel al\u0131\u015fkanl\u0131klarda, ili\u015fkilerde, nesnelerde ki\u015fisel anlamlar\u0131, niyetleri, anlat\u0131lar\u0131 cisimle\u015ftirmesi, bir ba\u015fka deyi\u015fle ki\u015finin kimli\u011fini mekanda materyalle\u015ftirmesidir (A.g.y., s. 139). Bu y\u00fczden bar\u0131nma, ne i\u00e7kin ne de a\u015fk\u0131nd\u0131r; kimli\u011fin s\u00fcrekli yeniden \u00fcretildi\u011fi karma\u015f\u0131k ve dinamik bir s\u00fcre\u00e7tir (A.g.y., s. 140). M\u00fczisyen olan bir at\u00f6lye kat\u0131l\u0131mc\u0131s\u0131n\u0131n bar\u0131nmay\u0131, \u201cs\u0131rt\u0131nda bas gitar\u0131 ile \u0130stiklal Caddesi\u2019nde y\u00fcr\u00fcd\u00fc\u011f\u00fc anlar\u201d olarak tan\u0131mlay\u0131\u015f\u0131ndaki gibi, bar\u0131nma Young\u2019\u0131n d\u00fc\u015f\u00fcncesinde tek bir zamansall\u0131\u011f\u0131 ve mekansall\u0131\u011f\u0131 a\u015fan, \u00e7oklu \u00f6l\u00e7ekli bir kavram haline gelir. Bu kat\u0131l\u0131mc\u0131n\u0131n s\u00f6zleriyle ifade edilirse: \u201cPar\u00e7a par\u00e7a, yakalanabilir \u015feyler benim i\u00e7in bar\u0131nma&#8230; Ve ben onlar\u0131 art\u0131rmay\u0131 ama\u00e7l\u0131yorum.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00d6te yandan, tam da Young\u2019\u0131n i\u015faret etti\u011fi kimli\u011fin s\u00fcrekli yeniden \u00fcretili\u015fi anlam\u0131yla bar\u0131nma, kat\u0131l\u0131mc\u0131lar\u0131n anlat\u0131lar\u0131nda hem bitimsiz bir aray\u0131\u015f hem de kad\u0131n+lar\u0131n \u00f6zne olu\u015flar\u0131nda bir toplumsal \u00e7at\u0131\u015fma, ihlal ve(ya) m\u00fczakere alan\u0131 olarak belirginle\u015fiyor. 50\u2019li ya\u015flar\u0131ndaki kat\u0131l\u0131mc\u0131n\u0131n s\u00f6zlerinde bu s\u00fcrekli aray\u0131\u015f hali berrakla\u015f\u0131yor:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cHi\u00e7bir zaman bar\u0131nabildi\u011fim bir yer olmad\u0131 benim. Evlenince bar\u0131n\u0131r\u0131m sand\u0131m, olmuyormu\u015f, bo\u015fand\u0131m. Ben o adamda bar\u0131namad\u0131m. Hep \u00e7al\u0131\u015ft\u0131m, para biriktirip kendime bir yer al\u0131r\u0131m ba\u015f\u0131m\u0131 sokacak yerim olur bar\u0131n\u0131r\u0131m sand\u0131m. Kendime bir ev ald\u0131m, taksitini \u00f6dedim. Ta\u015f\u0131nd\u0131\u011f\u0131m g\u00fcn gece oldu yatt\u0131m, dedim art\u0131k bak kendine ait yerin var, kendi kendinesin. San\u0131yorum ki d\u00fcnyalar benim olacak ama i\u00e7imde bo\u015fluk oldu. Yok, yine bar\u0131namad\u0131m. Bar\u0131namad\u0131m o evde de. D\u00f6rt duvara bir yata\u011fa sahip olmak yetmiyormu\u015f. Ba\u015fka bir yere ta\u015f\u0131nd\u0131m ayn\u0131 mahallede, bar\u0131n\u0131r\u0131m sand\u0131m ama orada da bar\u0131namad\u0131m. Benimkisi bir bar\u0131namama hikayesi yani. Ama hala ar\u0131yorum bar\u0131naca\u011f\u0131m yeri ve inan\u0131yorum ki bir g\u00fcn bar\u0131naca\u011f\u0131m \u015fu d\u00fcnyada.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bir ba\u015fka kat\u0131l\u0131mc\u0131 i\u00e7inse bu aray\u0131\u015f\u0131n son bulmas\u0131 i\u00e7in ki\u015finin bedel \u00f6demesi gerekli. Bar\u0131nma aray\u0131\u015f\u0131yla s\u00fcrekli yer, \u00e7evre ve i\u015f de\u011fi\u015ftiren bu kat\u0131l\u0131mc\u0131 i\u00e7in bar\u0131nmak, \u201c\u00f6zg\u00fcrl\u00fck alan\u0131n\u0131 s\u0131n\u0131rlamayacak insanlarla beraber olmak\u201d anlam\u0131na geliyor; ya\u015fad\u0131\u011f\u0131 ve sporcu olarak \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u0130stanbul Bayrampa\u015fa\u2019da bu y\u00fczden bar\u0131nabildi\u011fini ifade ediyor:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201c\u00c7al\u0131\u015ft\u0131\u011f\u0131m yeri \u00e7ok seviyorum. \u00c7ok iyi insanlarla \u00e7al\u0131\u015f\u0131yorum. Kad\u0131nm\u0131\u015f, \u00f6yle giyinmi\u015f, b\u00f6yle yapm\u0131\u015f hi\u00e7 \u00f6yle davranm\u0131yorlar bana. Yani buras\u0131 bar\u0131nabildi\u011fim yer oldu. Benim hikayem iyi gibi g\u00f6r\u00fcn\u00fcyor size ama buraya kadar kolay olmad\u0131. Bar\u0131nabilmek i\u00e7in \u00e7ok b\u00fcy\u00fck bedeller \u00f6dedim ben. \u00c7ok \u015feyden vazge\u00e7tim. Bo\u015fand\u0131m. Hep ta\u015f\u0131nd\u0131m sonra. \u00d6yle bedel \u00f6demeden bar\u0131nam\u0131yorsunuz burada. Ben kendi bedelimi \u00f6dedim. \u015eimdi mutluyum.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu iki anlat\u0131 da, Young\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcyle kimli\u011fin yeniden \u00fcretilmesi ve materyalle\u015ftirilmesi s\u00fcreci olarak bar\u0131nma halinin ortak bir aray\u0131\u015f\u0131n\u0131 ortaya koyuyor. \u00d6nceki anlat\u0131larda da takip edilebildi\u011fi \u00fczere, bar\u0131nmay\u0131 kad\u0131n+lar bedensel ve ruhsal a\u00e7\u0131dan g\u00fcvende ve huzurlu olup kendilerini rahat\u00e7a ifade edebildikleri, \u00f6zne olabilmeleri hali olarak tan\u0131ml\u0131yorlar. Bu da bell hooks\u2019un (1990) eve dair tart\u0131\u015fmas\u0131nda iddia etti\u011fi gibi, bar\u0131nmay\u0131 kad\u0131n+lar i\u00e7in bir direni\u015f alan\u0131, feminist bir politika meselesi haline getiriyor. Kapitalist, cinsiyet\u00e7i, heteronormatif toplumsal d\u00fczende kad\u0131n+lar\u0131n bar\u0131nma aray\u0131\u015f\u0131, \u00f6znele\u015fmeleri i\u00e7in s\u00fcrekli bir m\u00fccadele, ikinci kat\u0131l\u0131mc\u0131n\u0131n ifadesiyle \u201cbedel \u00f6denmesini gerektiren\u201d bir \u00e7at\u0131\u015fma ya da m\u00fczakere s\u00fcreci oluyor. Kad\u0131n+lar\u0131n anlat\u0131lar\u0131nda merkezile\u015fen kentsel ve toplumsal denetim, g\u00f6zetim ve d\u0131\u015flama mekanizmalar\u0131yla s\u00fcrekli m\u00fccadele hali, T\u00fcrkiye\u2019de bug\u00fcn bar\u0131n(a)ma(ma)n\u0131n kad\u0131n+ halini ortaya koyuyor. \u00d6te yandan y\u0131k\u0131c\u0131l\u0131\u011f\u0131 giderek artan ekonomik kriz, eril \u015fiddet ve muhafazakar politikalar, kad\u0131n+lar\u0131n bar\u0131nma m\u00fccadelesini gittik\u00e7e sertle\u015ftiriyor. Takip eden b\u00f6l\u00fcmde bu kentsel d\u0131\u015flama ve tahakk\u00fcm mekanizmalar\u0131n\u0131 ve kad\u0131n+lar\u0131n buna dair mekansal m\u00fccadelelerini, taktiklerini ve tahayy\u00fcllerini daha detayl\u0131 aktarmaya \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u201cBu Kent Bana Dar Geliyor\u201d: Bir Bar\u0131nma Tahayy\u00fcl\u00fc Olarak Flan\u00f6zl\u00fck<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Kad\u0131n+lar\u0131n bar\u0131nma aray\u0131\u015f\u0131nda s\u00fcrekli bir m\u00fccadele konusu olarak \u201crahat etmek\u201d, anlat\u0131larda s\u0131k\u00e7a yineleniyor. Benzer bir saptamay\u0131, \u0130stanbul\u2019da bekar kad\u0131nlar \u00fczerine ara\u015ft\u0131rmas\u0131nda Ceren Lordo\u011flu da aktar\u0131r: g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc ki\u015filerin \u00e7o\u011funlu\u011fu, ev se\u00e7imlerinde en \u00f6nemsedikleri konulardan birinin \u201crahat edecekleri yerde oturmalar\u0131\u201d oldu\u011funu belirtse de bu ifadeleri soruldu\u011funda tan\u0131mlamakta zorlan\u0131rlar (2018, s. 50). Lordo\u011flu, bekar kad\u0131nlar\u0131n \u201crahat etme\u201d aray\u0131\u015f\u0131n\u0131 Sara Ahmed\u2019in (2014) kavramsal \u00e7er\u00e7evesiyle tart\u0131\u015f\u0131r: Ahmed, heteronormatif bir d\u00fczende rahat etmenin, ki\u015finin bulundu\u011fu \u00e7evrede huzurlu olmas\u0131 ve \u00e7evresine uyum sa\u011flamas\u0131 anlam\u0131na geldi\u011fini, bunun bedenin ve \u00e7evresindeki d\u00fcnyan\u0131n aras\u0131ndaki s\u0131n\u0131rlar\u0131n erimesiyle m\u00fcmk\u00fcn oldu\u011funu ifade eder. Ahmed\u2019in d\u00fc\u015f\u00fcncesinden hareketle Lordo\u011flu, bekar kad\u0131nlar\u0131n heteronormativiteyle uyumlu g\u00f6r\u00fclmedi\u011fi durumlarda rahat etmelerinin imkans\u0131zla\u015ft\u0131\u011f\u0131n\u0131, bu y\u00fczden farkl\u0131l\u0131klar\u0131n\u0131n asgari hissettirildi\u011fi yerlerde \u201crahat ettiklerini\u201d iddia eder (2018, s. 50-51).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lordo\u011flu\u2019nun rahat etmeye dair bu tart\u0131\u015fmas\u0131n\u0131, at\u00f6lye kat\u0131l\u0131mc\u0131s\u0131 kad\u0131n+lar\u0131n bar\u0131nma anlat\u0131lar\u0131nda da \u00e7arp\u0131c\u0131 bir yo\u011funlukta takip etmek m\u00fcmk\u00fcn. Kad\u0131n+lar, \u201cmakbul kad\u0131n\u201d tahakk\u00fcm\u00fcnden uzakla\u015fabildikleri \u00f6l\u00e7\u00fcde bar\u0131nabildiklerini a\u00e7\u0131k\u00e7a ifade ediyorlar: \u201cS\u00fcrekli makbul kad\u0131n olmam bekleniyor benden. Bar\u0131nam\u0131yorum i\u015fte b\u00f6yle yerlerde.\u201d (Bursa\u2019da ya\u015fayan 90 kat\u0131l\u0131mc\u0131); \u201cSeni makbul kad\u0131n diye yarg\u0131layacaksa sen zaten orada bar\u0131nam\u0131yorsun.\u201d (Fatma). Bayrampa\u015fa\u2019da sporcu olarak \u00e7al\u0131\u015fan kat\u0131l\u0131mc\u0131n\u0131n, bo\u015fanm\u0131\u015f bir gen\u00e7 kad\u0131n olarak kendisini d\u0131\u015flamayan ve yarg\u0131lamayan bir i\u015f ortam\u0131nda bar\u0131nabildi\u011fini ifade edi\u015fi gibi, kad\u0131n+lar bar\u0131nmay\u0131 toplumsal bask\u0131 ve d\u0131\u015flanmadan ka\u00e7\u0131\u015flar\u0131 ile e\u015f tutuyorlar. Bunu ger\u00e7ekle\u015ftirmek, yani \u201crahat edebilmek\u201d i\u00e7in ya\u015fad\u0131klar\u0131 mahalleyi se\u00e7iyor ya da \u00e7at\u0131\u015fmadan ka\u00e7\u0131nmak, b\u00f6ylece g\u00fcvende ve huzurlu hissetmek i\u00e7in \u00e7e\u015fitli taktikler uyguluyorlar. Burada s\u00f6z konusu olan taktikler, Michel de Certeau\u2019nun (1984) g\u00fcndelik hayata ili\u015fkin tart\u0131\u015fmas\u0131ndan yola \u00e7\u0131k\u0131yor. De Certeau, iktidara ve hegemonyaya i\u00e7kin olan stratejilerin kar\u015f\u0131s\u0131nda ki\u015filerin g\u00fcndelik hayatta icra etti\u011fi taktikleri konumland\u0131r\u0131r. Bu taktikler, stratejilerin aksine projelendirilmemi\u015ftir, d\u00fczensizdir, ge\u00e7ici eylemlerdir. Kad\u0131n+lar\u0131n anlat\u0131lar\u0131nda, ya\u015fad\u0131klar\u0131 \u00e7evrenin cinsiyet\u00e7i stratejilerine kar\u015f\u0131 geli\u015ftirdikleri taktikler s\u0131k\u00e7a ifade ediliyor: \u00f6rne\u011fin kimi zaman toplumsal normlarla uyumlu performanslar sergiliyor (\u201cbakkala mesela bol pantolonlar giyip v\u00fccudumu g\u00f6stermeyecek halimle gidiyordum ya\u015fad\u0131\u011f\u0131m mahallede\u201d \u2013 Mersin\u2019de ya\u015fayan kat\u0131l\u0131mc\u0131), veya ileti\u015fimi s\u0131n\u0131rland\u0131r\u0131yorlar (\u201ckom\u015fular \u00f6yle bak\u0131nca kafam\u0131 \u00e7eviriyorum, h\u0131zl\u0131 h\u0131zl\u0131 y\u00fcr\u00fcyorum\u201d \u2013 Bursa\u2019da ya\u015fayan kat\u0131l\u0131mc\u0131).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cRahat etme\u201dye dair anlat\u0131larda \u00f6ne \u00e7\u0131kan bir konu, kad\u0131n+lar\u0131n ya\u015fad\u0131klar\u0131 binan\u0131n, mahallenin, semtin, hatta kentin se\u00e7iminde belirleyici fakt\u00f6rlerden birinin kendilerini g\u00fcvende hissettikleri ve rahat\u00e7a ifade edebildikleri, denetim ve g\u00f6zetim mekanizmalar\u0131ndan g\u00f6rece uzakla\u015fabildikleri yerler olmas\u0131. Kad\u0131n+lar\u0131n ekonomik imkanlar\u0131 elverdi\u011fi \u00f6l\u00e7\u00fcde kentin merkezi ama daha pahal\u0131 b\u00f6lgelerine ta\u015f\u0131nma arzusu, literat\u00fcrde ortaya konmu\u015f bir olgu (\u00c7ak\u0131r ve Bozan, 2009; Lordo\u011flu, 2018); fakat T\u00fcrkiye\u2019nin mevcut ekonomik kriz ortam\u0131nda bu arzunun azalmak bir yana, daha da alevlendi\u011fini, kad\u0131n+larca neredeyse bir \u201cya\u015fam meselesi\u201d olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc anlat\u0131larda takip etmek \u00e7ok \u00e7arp\u0131c\u0131. \u00d6zellikle gen\u00e7, bekar ya da yeni evli kad\u0131n+lar\u0131n anlat\u0131lar\u0131nda \u201crahat etme\u201d aray\u0131\u015f\u0131n\u0131n, ekonomik ya da lojistik belirleyicilerin \u00f6n\u00fcne ge\u00e7en bir \u00f6ncelik olmas\u0131 dikkat \u00e7ekiyor. Kad\u0131n+lar bor\u00e7lanarak, ya\u015fam ko\u015fullar\u0131n\u0131 de\u011fi\u015ftirerek, ev payla\u015farak bu semtlere ta\u015f\u0131nmak i\u00e7in \u015fartlar\u0131n\u0131 zorluyorlar. \u00d6rne\u011fin Fatma, rahat etme aray\u0131\u015f\u0131yla Maltepe\u2019deki evinden \u0130stanbul\u2019un en pahal\u0131 semtlerinden olan Kad\u0131k\u00f6y\u2019de, \u00f6nceki evinden daha k\u00f6t\u00fc \u015fartlar\u0131 olan bir eve ta\u015f\u0131nd\u0131\u011f\u0131n\u0131 ifade ediyor:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cMaltepe\u2019de mesela parka gidip kitap okuyamazs\u0131n, e\u011fer gidersen seni rahats\u0131z edenleri \u00f6nden kabul etmek zorundas\u0131n. O y\u00fczden Kad\u0131k\u00f6y\u2019e ta\u015f\u0131nmak i\u00e7in kendimi par\u00e7alad\u0131m ben. (&#8230;) Maltepe\u2019deki evimden \u00e7ok daha k\u00f6t\u00fc bu evim ama kendimi daha evde hissediyorum.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ayn\u0131 \u00f6ncelikle, \u0130zmir\u2019de ya\u015fayan kat\u0131l\u0131mc\u0131, i\u015fyerine uzak ve rayi\u00e7 bedeli en y\u00fcksek il\u00e7elerden olan Kar\u015f\u0131yaka\u2019da oturmay\u0131 tercih etti\u011fini belirtiyor. Bar\u0131nmay\u0131 \u201cmutlu, \u00f6zg\u00fcrce hareket edebilmek\u201d olarak tan\u0131mlayan bu kat\u0131l\u0131mc\u0131, kiralad\u0131klar\u0131 evin yerini bu \u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131yla se\u00e7mi\u015f. Kar\u015f\u0131yaka\u2019n\u0131n, Kad\u0131k\u00f6y gibi, bulundu\u011fu ilin demografik olarak en y\u00fcksek e\u011fitim ve gelir d\u00fczeyi olan il\u00e7eleri aras\u0131nda oldu\u011fu g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda, g\u00fcvenlik, huzur ve mobilite aray\u0131\u015f\u0131nda bu semte y\u00f6neli\u015f anlam kazan\u0131yor (Kent95, 2018; Endeksa, 2022). Bu kat\u0131l\u0131mc\u0131,<br>bu \u00f6zellikleri ile \u201cmodern\u201d olarak ifade etti\u011fi Kar\u015f\u0131yaka\u2019ya ta\u015f\u0131narak kentsel denetim ve g\u00f6zetim mekanizmalar\u0131ndan s\u0131yr\u0131lmay\u0131 ama\u00e7lad\u0131ysa da, yine bu mekanizmalar\u0131n tahakk\u00fcm\u00fcne maruz kald\u0131\u011f\u0131n\u0131 ve bununla ba\u015f etmek i\u00e7in mobilitesini k\u0131s\u0131tlad\u0131\u011f\u0131n\u0131 aktar\u0131yor:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cKendimi g\u00fcvende hissetmedim hi\u00e7. Kar\u015f\u0131yaka\u2019y\u0131 modern bir semt oldu\u011fu i\u00e7in, g\u00fcvende olurum kimse bana kar\u0131\u015fmaz diye istemi\u015ftim ama nereye gitsen ayn\u0131ym\u0131\u015f. Modern semtte de mahalle bask\u0131s\u0131 var. Gen\u00e7 bir kad\u0131nsan hele&#8230; Kom\u015fulardan bir kap\u0131 kapan\u0131yor bir kap\u0131 a\u00e7\u0131l\u0131yor. Bir yere gitsen nereye gidiyorsun derler, kimle gidiyorsun derler. \u00c7\u00f6z\u00fcm\u00fc ben de kendimi eve kapatmakta buldum. Evden hi\u00e7 \u00e7\u0131km\u0131yorum. E\u015fim halime \u00fcz\u00fcl\u00fcyor, gel y\u00fcr\u00fcy\u00fc\u015fe \u00e7\u0131kal\u0131m diyor ama hi\u00e7 istemiyorum. \u00c7\u0131kmasam da kendi kendimi yiyorum. Bar\u0131nay\u0131m diye kalk\u0131p Kar\u015f\u0131yaka\u2019ya geldim ama kendi evimde bar\u0131namaz oldum.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ya\u015fad\u0131\u011f\u0131 \u015fehirden Ankara\u2019ya ta\u015f\u0131nan bir ba\u015fka kat\u0131l\u0131mc\u0131 da \u0130zmir\u2019de ya\u015fayan bu kat\u0131l\u0131mc\u0131n\u0131n ya\u015fad\u0131klar\u0131na benzer k\u0131s\u0131tlanma ve hayal k\u0131r\u0131kl\u0131\u011f\u0131 duygusunu aktar\u0131rken, bar\u0131namama halini \u201cbu kent bana dar geliyor, kendini burada bulam\u0131yorsun,\u201d s\u00f6zleriyle ifade ediyor. Mobilite aray\u0131\u015f\u0131yla yer de\u011fi\u015ftiren kad\u0131n+lar, mobilitelerinin k\u0131s\u0131tlanmas\u0131yla bar\u0131namad\u0131klar\u0131n\u0131, \u00f6znele\u015femediklerini ifade ediyorlar. Bir ba\u015fka deyi\u015fle, Sezen\u2019in yorumuyla: \u201cBu kad\u0131nlar kentin tad\u0131n\u0131 \u00e7\u0131karam\u0131yor i\u015fte&#8230;\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">T\u00fcm bu anlat\u0131larda bar\u0131nmayla \u00f6zde\u015fle\u015ftirilen bir flan\u00f6zl\u00fck talebini okumak m\u00fcmk\u00fcn; kad\u0131n+lar cinsiyet\u00e7i, heteronormatif denetim ve g\u00f6zetim mekanizmalar\u0131n\u0131n s\u0131n\u0131rlamalar\u0131na maruz kalmadan \u00f6zg\u00fcrce hareket edebildikleri kent mekanlar\u0131nda \u00f6znele\u015ftiklerini, yani bar\u0131nabildiklerini tahayy\u00fcl ediyorlar. Ya\u015fam alanlar\u0131n\u0131 bu \u00f6ncelikle belirlemeye \u00e7al\u0131\u015f\u0131yor, bunun i\u00e7in \u2013 Bayrampa\u015fa\u2019da ya\u015fayan kat\u0131l\u0131mc\u0131n\u0131n aktard\u0131\u011f\u0131 gibi\u2013 \u201cb\u00fcy\u00fck bedeller \u00f6demeyi\u201d g\u00f6ze al\u0131yorlar. Bu flan\u00f6zl\u00fck talebini, Ahmed\u2019in (2014) rahat etmek \u00fczerine tart\u0131\u015fmas\u0131yla birlikte d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcn: Ahmed\u2019in heteronormatif bir d\u00fczende rahat etmeyi bir bedenin \u00e7evresindeki d\u00fcnya ile ili\u015fkisinde s\u0131n\u0131rlar\u0131n kalkt\u0131\u011f\u0131 an olarak d\u00fc\u015f\u00fcnmesi gibi, kad\u0131n+lar\u0131n tahayy\u00fcl ettikleri flan\u00f6z de \u00e7evresiyle uyum i\u00e7inde, kendi bedeninin s\u0131n\u0131rlamalar\u0131n\u0131 a\u015farak onu \u00e7evreleyen d\u00fcnya ile \u00f6zde\u015fle\u015febilen \u2013ya da \u00f6znele\u015febilen\u2013 bir karakter olarak imgeleniyor.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Flan\u00f6zl\u00fck hakk\u0131na dair konu\u015furken, Mor Dayan\u0131\u015fma\u2019dan Fatma, Ezgi ve Sezen ge\u00e7ti\u011fimiz y\u0131l bu hakk\u0131n talebiyle ger\u00e7ekle\u015ftirdikleri bir eylemi aktar\u0131yorlar: \u0130stanbul\u2019un \u00e7e\u015fitli semtlerinde \u201cgece y\u00fcr\u00fcmeye korkma, biz buraday\u0131z\u201d yaz\u0131l\u0131 d\u00f6vizlerle haftan\u0131n \u00fc\u00e7-d\u00f6rt gecesi sokaklara \u00e7\u0131karak, y\u00fcr\u00fcyen kad\u0131nlara e\u015flik etmi\u015fler ve daha fazlas\u0131n\u0131 y\u00fcr\u00fcmeye te\u015fvik etmi\u015fler. Avukat olan ve Mor Dayan\u0131\u015fma\u2019da kad\u0131n+lara hukuk dan\u0131\u015fmanl\u0131\u011f\u0131 veren Sezen, h\u00fck\u00fcmetin \u0130stanbul S\u00f6zle\u015fmesi\u2019nden \u00e7ekilme karar\u0131n\u0131n ard\u0131ndan, mahalle \u00f6rg\u00fctlenmeleri arac\u0131l\u0131\u011f\u0131yla kendilerine ula\u015fan taciz bildirimlerinin \u00e7ok artt\u0131\u011f\u0131n\u0131 anlat\u0131yor. Bu eylemle kad\u0131nlar\u0131n yaln\u0131z hissetmemesini ve rahat\u00e7a sokakta y\u00fcr\u00fcmelerini ama\u00e7lad\u0131klar\u0131n\u0131 ifade ediyor:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cKartal\u2019da mesela baz\u0131 sokak ayd\u0131nlatmalar\u0131nda problem vard\u0131, her yerde in\u015faat, hep \u0131ss\u0131z yerler&#8230; Otob\u00fcslerin her yere gitmemesi de sorun oluyor. Hukuksuzluk ve cezas\u0131zl\u0131k da kad\u0131nlar\u0131n g\u00fcvende hissetmemesini tetikliyor. Daha fazla mahallelerden bu konuda bildirim almaya ba\u015flad\u0131k. Takip, taciz, vs. \u00e7ok artt\u0131. Kad\u0131n zaten \u00e7ok az para kazan\u0131yor, neden kazand\u0131\u011f\u0131 paray\u0131 taksiye versin? Taksi zaten \u00e7ok pahal\u0131 oldu. Biz de bundan sonra her gece y\u00fcr\u00fcyece\u011fiz dedik, mahalle ve sokak aralar\u0131nda y\u00fcr\u00fcd\u00fck.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sezen\u2019in aktar\u0131m\u0131nda takip edilebilece\u011fi gibi, T\u00fcrkiye\u2019de son d\u00f6nemde artan \u015fiddet ve bask\u0131 ortam\u0131 ile ekonomik zorluklar kad\u0131n+lar\u0131n g\u00fcvensizlik duygusunu ve kent korkular\u0131n\u0131 tetikliyor. Kad\u0131n+lar, bar\u0131nma aray\u0131\u015f\u0131nda \u00f6nceliklerini buna g\u00f6re belirleyerek belirli semt ve mahallelere y\u00f6neliyorlar veya kentsel mobilitelerini k\u0131s\u0131tlamay\u0131 se\u00e7iyorlar. G\u00fcncel ara\u015ft\u0131rmalar da bu bulgular\u0131 destekliyor: Kad\u0131n+lar fiziksel, psikolojik ve cinsel \u015fiddetin artt\u0131\u011f\u0131n\u0131 ve \u015fiddet uygulayanlar\u0131n gerekli cezay\u0131 g\u00f6rmedi\u011fini d\u00fc\u015f\u00fcn\u00fcyor (Kad\u0131n Savunma A\u011f\u0131, 2022). Be\u015f kad\u0131ndan d\u00f6rd\u00fc, kendisini g\u00fcvende hissetmiyor (A.g.y.). D\u00f6rt kad\u0131ndan \u00fc\u00e7\u00fc, tehlike an\u0131nda karakolu aramas\u0131 halinde gerekli deste\u011fi alamayaca\u011f\u0131na inan\u0131yor (A.g.y.). Mor Dayan\u0131\u015fma\u2019n\u0131n eyleminin \u00f6rne\u011findeki gibi, kad\u0131n+lar bu g\u00fcvensizlik ve \u00e7\u00f6z\u00fcms\u00fczl\u00fck ortam\u0131nda kendi \u00e7\u00f6z\u00fcmlerini kendileri \u00fcreterek birbiriyle dayan\u0131\u015f\u0131yor, feminist direni\u015f taktikleri geli\u015ftiriyorlar. Kent mekan\u0131nda bedensel olarak var olarak flan\u00f6zl\u00fck haklar\u0131n\u0131, ya da Judith Butler\u2019\u0131n (2018) ifadesiyle \u201carz-\u0131 endam etme haklar\u0131n\u0131\u201d talep ediyorlar.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u201cNe Mahalle Bask\u0131s\u0131, Ne De T\u00fcmden Yabanc\u0131\u201d: Mahallede Bar\u0131n(a)ma(ma)k<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Kad\u0131n+lar\u0131n bar\u0131nma ile \u00f6zde\u015fle\u015ftirdi\u011fi flan\u00f6zl\u00fck tahayy\u00fcllerinde dikkat \u00e7ekici olan, kentsel mekanda anonimlikten uzak, tan\u0131n\u0131r olduklar\u0131 bir flan\u00f6zl\u00fck hali kurmalar\u0131; bu talep, Baudelaire\u2019in (1975) ve Benjamin\u2019in (1973) kamusal alanda kendini anonimli\u011fiyle var eden erkek flan\u00f6r\u00fcnden \u00e7ok farkl\u0131 bir anlay\u0131\u015f ortaya koyuyor. Ayr\u0131ca bu flan\u00f6z imgesi, anlat\u0131larda kendini kolektif ili\u015fkilerde, \u00f6zellikle k\u0131zkarde\u015flik ba\u011flar\u0131nda var ediyor; bu y\u00f6n\u00fcyle de Baudelaire ve Benjamin\u2019in yaln\u0131zl\u0131\u011f\u0131 ile kendini kuran erkek flan\u00f6r\u00fcnden ayr\u0131l\u0131yor. Kad\u0131n+lar\u0131n, cinsiyet\u00e7i ve heteronormatif tahakk\u00fcm\u00fcn cisimle\u015fti\u011fi kent mekan\u0131nda g\u00fcvenlik ve huzur aray\u0131\u015flar\u0131, bu tan\u0131n\u0131rl\u0131k ve kolektiflik iste\u011finde belirleyici bir ihtiya\u00e7.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu sebeplerden, \u201cmahallelinin kendilerini tan\u0131mas\u0131\u201dn\u0131n kad\u0131n+lar\u0131n bar\u0131nma aray\u0131\u015f\u0131nda merkezi bir \u00f6neme sahip oldu\u011fu takip edilebiliyor. 40 y\u0131l\u0131 a\u015fk\u0131n s\u00fcredir Sar\u0131yer\u2019de ayn\u0131 mahallede oturan iki karde\u015f kat\u0131l\u0131mc\u0131n\u0131n s\u00f6zleriyle, \u201cmahalleyi tan\u0131yorsan orada bar\u0131nabiliyorsun i\u015fte.\u201d Mahalle \u00f6r\u00fcnt\u00fcs\u00fcndeki kolektif ileti\u015fim ve ihtimam hali, kad\u0131n+larca hayati bir g\u00fcvenlik unsuru olarak tan\u0131mlan\u0131yor. \u00c7ocuklu\u011funun ge\u00e7ti\u011fi Ankara\u2019daki mahalle k\u00fclt\u00fcr\u00fcn\u00fcn aray\u0131\u015f\u0131 ile Maltepe\u2019den Kad\u0131k\u00f6y\u2019e ta\u015f\u0131nan Fatma\u2019n\u0131n aktar\u0131\u015f\u0131yla:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cMahalle belli saatlerde bombo\u015ftu, kimse kimseyi tan\u0131m\u0131yordu. Maltepe\u2019den ta\u015f\u0131nma nedenim bu. Burada [Kad\u0131k\u00f6y\u2019de] kendimi g\u00fcvende hissediyorum, mesela Nihan beni tan\u0131yor, kuaf\u00f6r bu, veya makarnac\u0131&#8230; Beni tan\u0131yorlar, s\u00fcrekli g\u00f6r\u00fcyorlar, bu beni \u00e7ok rahatlat\u0131yor. Beni Fatma olarak tan\u0131yorlar, biliyorlar.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ezgi de, mahalledeki tan\u0131n\u0131rl\u0131\u011f\u0131n g\u00fcven sa\u011flay\u0131\u015f\u0131 ile ilgili Fatma\u2019ya kat\u0131l\u0131yor. K\u00fc\u00e7\u00fck bir il\u00e7eden \u0130stanbul\u2019a ta\u015f\u0131nd\u0131\u011f\u0131nda kar\u015f\u0131la\u015ft\u0131\u011f\u0131 anonimli\u011fin kendisinde korku yaratt\u0131\u011f\u0131n\u0131 ifade ediyor:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cSalihli\u2019de, y\u00fcz bin n\u00fcfuslu bir il\u00e7ede herkes birbirini bilirdi. Manav\u0131 bakkal\u0131 tan\u0131yordum. Buraya geldikten sonra bende bir korku ba\u015flad\u0131. Yani g\u00fcvensizlik bende \u0130stanbul\u2019a gelince ba\u015flad\u0131. Bu kadar insan kim, ne yap\u0131yor, nereye gidiyor dedim ve korkmaya ba\u015flad\u0131m.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00d6te yandan, mahallenin hayati bir g\u00fcvenlik unsuru olmas\u0131n\u0131 sa\u011flayan bu kolektif ileti\u015fim ve g\u00f6zetme hali, ayn\u0131 zamanda kad\u0131n+lar i\u00e7in bir denetim ve tahakk\u00fcm unsuru olabiliyor. G\u00fc- venlik aray\u0131\u015f\u0131yla semt ve mahalle de\u011fi\u015ftiren kad\u0131n+lar, ayn\u0131 \u00f6r\u00fcnt\u00fclerce bask\u0131ya maruz kal\u0131yorlar. Ezgi\u2019nin ifadesiyle:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201c\u015eey \u00e7eli\u015fkisi \u00e7ok enteresan, bir yandan o insanlar seni koruyor, g\u00fcvende hissediyorsun, bir yandan da \u015fu an beni yarg\u0131l\u0131yor mu diye d\u00fc\u015f\u00fcnmeye ba\u015fl\u0131yorsun. Bu s\u00fcrekli bir sorgulamaya gidiyor.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ezgi\u2019nin s\u00f6z\u00fcn\u00fc etti\u011fi bu \u201c\u00e7eli\u015fki\u201dyi, Lordo\u011flu da bekar kad\u0131nlar \u00fczerine ara\u015ft\u0131rmas\u0131nda saptar. Mahallenin \u201cbak\u0131\u015f\u201d\u0131 olarak kavramsalla\u015ft\u0131rd\u0131\u011f\u0131 bu s\u00fcrekli g\u00f6zetim ve sosyal kontrol halinin, kad\u0131nlar ayn\u0131 bak\u0131\u015f sayesinde kendilerini g\u00fcvende hissedip orada ya\u015famay\u0131 s\u00fcrd\u00fcrmeyi tercih etseler de s\u00fcrekli bir endi\u015fe konusu oldu\u011funu aktar\u0131r (2018, s. 125-128, 138). At\u00f6lye kat\u0131l\u0131mc\u0131lar\u0131n\u0131n anlat\u0131lar\u0131nda da Lordo\u011flu\u2019nun g\u00f6zlemini payla\u015fan bir endi\u015fe hali mevcut. Mahalle g\u00f6zetiminin yaratt\u0131\u011f\u0131 sistematik bask\u0131, kad\u0131n+lar\u0131n mobilitelerini k\u0131s\u0131tlamay\u0131 tercih etmelerine ya da mahalle ile \u00e7at\u0131\u015fmalar\u0131na, bir ba\u015fka deyi\u015fle \u201cbar\u0131namamalar\u0131na\u201d neden oluyor. Kar\u015f\u0131yaka\u2019da ya\u015fayan kat\u0131l\u0131mc\u0131n\u0131n s\u00f6zleriyle: \u201cNe mahalle bask\u0131s\u0131, ne t\u00fcmden yabanc\u0131&#8230; Tam o yerde durman laz\u0131m ama \u00f6yle bir yer yok galiba.\u201d<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Bar\u0131nman\u0131n Feminist Hali<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Kar\u015f\u0131yaka\u2019daki kat\u0131l\u0131mc\u0131n\u0131n aray\u0131\u015f\u0131nda oldu\u011fu \u201ctam o yer\u201di, yani mahallenin bask\u0131lamayan bir g\u00f6zetme ve ihtimam halini buldu\u011funu d\u00fc\u015f\u00fcnenler de var: \u00d6zg\u00fcrl\u00fck ve g\u00fcvenlik ihtiyac\u0131yla Fatma, Sezen ve Ezgi \u0130stanbul\u2019un farkl\u0131 semtlerinden Kad\u0131k\u00f6y\u2019e ta\u015f\u0131nm\u0131\u015f. Kad\u0131k\u00f6y, bu \u00fc\u00e7 kad\u0131n+n\u0131n anlat\u0131s\u0131nda denetim ve g\u00f6zetime ya\u015fad\u0131klar\u0131 di\u011fer semtlere g\u00f6re daha az maruz kald\u0131klar\u0131, \u00f6zg\u00fcrce hareket edebildikleri, kurduklar\u0131 k\u0131zkarde\u015flik ili\u015fkilerinde bar\u0131nabildikleri bir yer olarak aktar\u0131l\u0131yor. Sezen\u2019in ifadesiyle:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201c\u00dcsk\u00fcdar\u2019da ya\u015fad\u0131m, ba\u015fka yerlerde ya\u015fad\u0131m ama buradaki kadar kendimi g\u00fcvende ve rahat hissetmedim. Bir kere burada kendim olabiliyorum. Etrafta da benim gibi dola\u015fan insanlar g\u00f6r\u00fcyorum. Kad\u0131nlar var, lubunlar var. Kimse birbirine kar\u0131\u015fm\u0131yor. Buradakiler beni var olu\u015fumla yarg\u0131lam\u0131yor. Ona benzemi\u015fim benzememi\u015fim bakm\u0131yor yani.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu anlat\u0131da Kad\u0131k\u00f6y, kad\u0131n+lar\u0131n kendilerini rahat\u00e7a ifade edebildikleri i\u00e7in bar\u0131nabildikleri, yani \u00f6znele\u015febildikleri bir yer olarak kuruluyor. Kad\u0131n+lar Kad\u0131k\u00f6y\u2019\u00fcn tan\u0131d\u0131kl\u0131k ortam\u0131 i\u00e7inde rahat ediyor ve g\u00fcvenlik hissediyor, \u00f6te yandan bu tan\u0131d\u0131kl\u0131\u011f\u0131n \u00fczerlerinde g\u00fc\u00e7l\u00fc bir bask\u0131 ve g\u00f6zetim yaratmamas\u0131 dolay\u0131s\u0131yla \u201ckendileri olabiliyorlar\u201d. Bu \u00f6zg\u00fcl birle\u015fim sayesinde Kad\u0131k\u00f6y\u2019de bar\u0131nabildiklerini ifade ediyorlar. Fakat kira rayi\u00e7 bedelinin Kas\u0131m 2022 itibar\u0131 ile 17 bin TL oldu\u011fu (Gazete Kad\u0131k\u00f6y, 2022) il\u00e7ede ya\u015fayan bu kad\u0131n+lar, s\u00fcrekli yerlerinden edilmenin korkusunu ya\u015f\u0131yorlar. Yine Sezen\u2019in ifadesiyle: \u201cben ba\u015fka bir yerde oturamam ve bu y\u00fczden evimden edilece\u011fim diye \u00e7ok korkuyorum.\u201d Sezen\u2019in s\u00f6zlerinin, T\u00fcrkiye\u2019nin mevcut kira ve konut krizinde pek \u00e7ok kad\u0131n+\u2019ca payla\u015f\u0131lan kolektif bir korkuyu dillendirdi\u011fi a\u00e7\u0131k.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Yaln\u0131z T\u00fcrkiye\u2019de ya\u015fanan kira ve konut krizi de\u011fil, y\u00fcksek enflasyonun getirdi\u011fi hayat pahal\u0131l\u0131\u011f\u0131 da kad\u0131n+lar\u0131n bar\u0131namay\u0131\u015f\u0131na neden oluyor. Ezgi, Sezen ve Fatma, Mor Dayan\u0131\u015fma\u2019da bu konuda ge\u00e7ti\u011fimiz k\u0131\u015f ger\u00e7ekle\u015ftirdikleri bir eylemi aktar\u0131yor. Artan elektrik ve su faturalar\u0131n\u0131, \u0131s\u0131tma giderlerini \u00f6demekte zorluk \u00e7eken kad\u0131n+lar olarak, bir al\u0131\u015fveri\u015f merkezinde toplanarak evde yapt\u0131klar\u0131 i\u015fleri bu mekana ta\u015f\u0131m\u0131\u015flar. Bu eylemle hem artan hayat pahal\u0131l\u0131\u011f\u0131na hem de \u0130stanbul\u2019da ihtiyaca g\u00f6re ve eri\u015filebilir konuttansa al\u0131\u015fveri\u015f merkezleri ve ticari yap\u0131lar yap\u0131lmas\u0131na dikkat \u00e7ekmeyi ama\u00e7lad\u0131klar\u0131n\u0131 belirtiyorlar:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Fatma: \u201c\u0130stanbul\u2019da ihtiyaca g\u00f6re \u015fekillenen bina yok. \u0130htiyaca g\u00f6re yap\u0131lan konuttan ziyade AVMler, para harcayaca\u011f\u0131n\u0131z yerler yap\u0131l\u0131yor. Biz bununla ilgili bir eylem yapt\u0131k.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sezen: \u201cBu hem bar\u0131nma sorununu k\u00f6r\u00fckl\u00fcyor, biz de kad\u0131nlar olarak madem bize alan b\u0131rakm\u0131yorsunuz, biz de o zaman burada otururuz deyip \u00f6rg\u00fc \u00f6rd\u00fck, i\u015flerimizi yapt\u0131k, oturduk. Biz faturalar\u0131m\u0131z\u0131 \u00f6deyemiyoruz, e buras\u0131 s\u0131cak, wi-fi var&#8230; Gittik biz de oraya.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ezgi: \u201cBen \u00fct\u00fc masas\u0131n\u0131 getirip \u00fct\u00fc yapacakt\u0131m. Madem bedava elektrik burada var&#8230;\u201d Fatma: \u201cOturduk hepimiz kendi i\u015fimizi yapt\u0131k.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ezgi: \u201cSonra AVM\u2019deki insanlar da bize destek verdiler, biz de bar\u0131nam\u0131yoruz dediler. Baz\u0131lar\u0131 yan\u0131m\u0131za gelip oturdu, baz\u0131lar\u0131 alk\u0131\u015flad\u0131&#8230;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kad\u0131n+lar\u0131n bar\u0131nma talebiyle ticari \/ kamusal mekan\u0131 \u201chackledikleri\u201d bu eyleme dair anlat\u0131lar\u0131nda takip edilebilece\u011fi gibi, kad\u0131n+lar ya\u015fad\u0131klar\u0131 bar\u0131nma krizinin \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fcnde kendi \u00e7\u00f6z\u00fcmlerini \u00fcretiyor, yeni direni\u015f yollar\u0131 buluyor, ne\u015felerini ve umutlar\u0131n\u0131 yitirmeden bir- birleri ile dayan\u0131\u015farak m\u00fccadeleyi s\u00fcrd\u00fcr\u00fcyorlar. Sara Ahmed\u2019in (2017) \u201ck\u0131zkarde\u015flikte bar\u0131nmak\u201d diye nitelendirdi\u011fi, eskilerin \u201ckad\u0131n\u0131n kad\u0131n\u0131n yurdu\u201d oldu\u011funu s\u00f6yledi\u011fi, bar\u0131nman\u0131n bu feminist halinin, ya\u015fad\u0131\u011f\u0131m\u0131z krizi a\u015fmakta anahtar oldu\u011funa inan\u0131yorum.<\/p>\n\n\n\n<div class=\"wp-block-coblocks-gallery-offset alignwide\"><ul class=\"coblocks-gallery has-caption-style-dark has-large-images has-no-gutter\"><li class=\"coblocks-gallery--item\"><figure class=\"wp-block-coblocks-gallery-offset__figure\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"671\" src=\"https:\/\/mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-1024x671.png\" alt=\"-\" data-id=\"3980\" data-link=\"https:\/\/mordayanisma.org\/?attachment_id=3980\" class=\"wp-image-3980\" title=\"\" srcset=\"https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-1024x671.png 1024w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-300x197.png 300w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-768x503.png 768w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-370x242.png 370w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-760x498.png 760w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07-600x393.png 600w, https:\/\/www.mordayanisma.org\/wp-content\/uploads\/2023\/09\/Ekran-Resmi-2023-09-19-11.39.07.png 1416w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/figure><\/li><\/ul><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">Fig\u00fcr 2 Mor Dayan\u0131\u015fma\u2019n\u0131n bar\u0131nma talebiyle al\u0131\u015fveri\u015f merkezini \u201chackledi\u011fi\u201d eylemlerinden. (foto\u011fraf: Mor Dayan\u0131\u015fma, https:\/\/www.instagram.com\/p\/CZ6uul5gzgc\/?igshid=MDJmNzVkMjY%3D Mor Dayan\u0131\u015fma\u2019n\u0131n izniyle)<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Sonu\u00e7 yerine<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Ge\u00e7ti\u011fimiz g\u00fcnlerdeki bir konu\u015fmas\u0131nda Ceren Lordo\u011flu, \u0130stanbul\u2019da bekar kad\u0131n olmak \u00fczerine ara\u015ft\u0131rmas\u0131na yeniden d\u00f6nmek gerekti\u011fini, mevcut ekonomik \u015fartlar\u0131n etkisiyle yak\u0131n gelecekte belki de \u0130stanbul\u2019da yaln\u0131z ya\u015fayan bekar kad\u0131n fenomeninin g\u00f6zlemlenemeyece\u011fini s\u00f6ylemi\u015fti (2022). Lordo\u011flu\u2019nun g\u00f6zleminin ve at\u00f6lye kat\u0131l\u0131mc\u0131s\u0131 kad\u0131n+lar\u0131n anlat\u0131lar\u0131n\u0131n i\u015faret etti\u011fi gibi, ya\u015fad\u0131\u011f\u0131m\u0131z ekonomi ve konut krizi ya\u015fam \u00f6r\u00fcnt\u00fclerimizi radikal bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor. Y\u0131k\u0131c\u0131l\u0131\u011f\u0131 giderek artan bu krizlerin yan\u0131 s\u0131ra, y\u00fckselen eril \u015fiddet ve muhafazakar politikalar da kad\u0131n+lar\u0131n toplumsal bask\u0131 ve d\u0131\u015flama mekanizmalar\u0131yla m\u00fccadelesini sertle\u015ftiriyor. Bu mekanizmalar\u0131n cisimle\u015fti\u011fi kent mekan\u0131nda kad\u0131n+lar\u0131n bar\u0131nma \u2013ya da bar\u0131namama\u2013 halleri de d\u00f6n\u00fc\u015f\u00fcyor.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu halleri konu\u015fmak \u00fczere bir araya geldi\u011fimiz at\u00f6lyedeki anlat\u0131larda \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131 gibi, kad\u0131n+lar bug\u00fcn\u00fcn T\u00fcrkiyesi\u2019nde bitimsiz bir bar\u0131nma aray\u0131\u015f\u0131nda. Bu aray\u0131\u015fla kad\u0131n+lar\u0131n nerelerde nas\u0131l bar\u0131nd\u0131klar\u0131 ya da bar\u0131namad\u0131klar\u0131, nerelere s\u0131k\u0131\u015ft\u0131klar\u0131, neleri \u00f6nceledikleri, nas\u0131l \u00e7at\u0131\u015ft\u0131klar\u0131 ya da \u00e7at\u0131\u015fmadan ka\u00e7\u0131nmak i\u00e7in nas\u0131l taktikler uygulad\u0131klar\u0131, devam eden ekonomik, toplumsal ve politik ko\u015fullarda bunlar\u0131n nas\u0131l evrilece\u011fi daha kapsaml\u0131 ara\u015ft\u0131rmalar\u0131n konusu olmal\u0131. \u00d6te yandan g\u00fcncel kira krizinin, yerinden edilmelerin, ev sahibi ve kirac\u0131 \u00e7at\u0131\u015fmalar\u0131n\u0131n kad\u0131n+lara nas\u0131l yeni \u015fiddet ve tahakk\u00fcm bi\u00e7imleri getirmekte oldu\u011funun da ara\u015ft\u0131r\u0131lmas\u0131n\u0131 \u00f6nemli buluyorum. Bu ara\u015ft\u0131rmalar\u0131n ortaya koyaca\u011f\u0131 yeni tart\u0131\u015fmalar\u0131n, ya\u015fad\u0131\u011f\u0131m\u0131z krizleri a\u015fabilmek i\u00e7in yeni feminist m\u00fccadele bi\u00e7imlerinin r\u00fczgar\u0131 olaca\u011f\u0131na inan\u0131yorum.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><em><strong>Bu yaz\u0131 ilk olarak \u015furada yay\u0131nlanm\u0131\u015ft\u0131r: Kaynak: Reflektik Sosyal Bilimler Dergisi 2023, Vol. 4(1), 85-97 <\/strong><\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"https:\/\/dergi.bilgi.edu.tr\/index.php\/reflektif\/article\/view\/192\/118\" target=\"_blank\" rel=\"noopener\">https:\/\/dergi.bilgi.edu.tr\/index.php\/reflektif\/article\/view\/192\/118<\/a><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n","protected":false},"excerpt":{"rendered":"<p>T\u00fcrkiye\u2019nin son d\u00f6nemde ya\u015fad\u0131\u011f\u0131 derin ekonomik kriz ve h\u0131zla y\u00fckselen konut fiyatlar\u0131, yak\u0131c\u0131 bir bar\u0131nma sorunu yaratm\u0131\u015f durumda.Peki bu bar\u0131namama ortam\u0131nda kad\u0131n+lar ne ya\u015f\u0131yorlar? Kad\u0131n+lar\u0131n \u00f6zg\u00fcl bar\u0131nma \u2013ya da bar\u0131namama\u2013 halleri neler ve bu haller T\u00fcrkiye\u2019deki toplumsal duruma ili\u015fkin ne s\u00f6yl\u00fcyor? Feminist bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan bar\u0131nmay\u0131 nas\u0131l ele alabiliriz ve g\u00fcncel durumu nas\u0131l sorunsalla\u015ft\u0131rabiliriz? Bu&hellip;<\/p>","protected":false},"author":43,"featured_media":3974,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_coblocks_attr":"","_coblocks_dimensions":"","_coblocks_responsive_height":"","_coblocks_accordion_ie_support":"","_eb_attr":"","inline_featured_image":false,"footnotes":""},"categories":[94],"tags":[458,460,144],"ppma_author":[602],"class_list":["post-3972","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-derleme","tag-barinma","tag-kent-hakki","tag-toplumsal-cinsiyet","author-yagmur-yildirim"],"authors":[{"term_id":602,"user_id":43,"is_guest":0,"slug":null,"display_name":"Ya\u011fmur Y\u0131ld\u0131r\u0131m","avatar_url":"https:\/\/www.mordayanisma.org\/wp-content\/litespeed\/avatar\/67289b3c47c1601b3c8a8ec13cc462b1.jpg?ver=1784264855","author_category":"","first_name":"Ya\u011fmur","last_name":"Y\u0131ld\u0131r\u0131m","user_url":"http:\/\/Admin","job_title":"","description":"yagmuryildirim@gmail.com"}],"_links":{"self":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/3972","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/users\/43"}],"replies":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/comments?post=3972"}],"version-history":[{"count":0,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/3972\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/media\/3974"}],"wp:attachment":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/media?parent=3972"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/categories?post=3972"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/tags?post=3972"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/ppma_author?post=3972"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}