{"id":9845,"date":"2025-12-09T11:05:00","date_gmt":"2025-12-09T08:05:00","guid":{"rendered":"https:\/\/www.mordayanisma.org\/?p=9845"},"modified":"2026-01-02T17:05:21","modified_gmt":"2026-01-02T14:05:21","slug":"aile-yili-merceginde-sosyalist-feminizmin-guncelligi","status":"publish","type":"post","link":"https:\/\/www.mordayanisma.org\/en\/2025\/12\/09\/aile-yili-merceginde-sosyalist-feminizmin-guncelligi\/","title":{"rendered":"\u2018Aile Y\u0131l\u0131\u2019 Merce\u011finde Sosyalist Feminizmin G\u00fcncelli\u011fi"},"content":{"rendered":"
\u00d6n not:<\/strong><\/h5>\n\n\n\n

Sosyalist feminizm, patriyarka ile kapitalizmin -\u00e7eli\u015fkili ortakl\u0131\u011f\u0131n\u0131n \u201cteorik\u201d olarak birbirini d\u0131\u015flayan yap\u0131lar olmalar\u0131na ve o \u201cteorik\u201d yap\u0131sall\u0131k \u015fu ya da bu g\u00fc\u00e7te kendisini s\u00fcrece yay\u0131larak ger\u00e7ekle\u015ftirse de tam z\u0131dd\u0131nda \u00fcstelik hakim olan ba\u015fka bir ger\u00e7eklik olarak- birbirini besleyen ve tahkim eden yap\u0131lar oldu\u011funu saptar.<\/p>\n\n\n\n

Bu \u00e7eli\u015fkili ili\u015fkiyi \u201cikili tahakk\u00fcm sistemi\u201d olarak tan\u0131mlar ve kad\u0131nlar\u0131n ezilmi\u015fli\u011finin kavranmas\u0131n\u0131 ve kurtulu\u015funun yollar\u0131n\u0131 bu somut ger\u00e7eklik zemininde g\u00f6r\u00fcr.<\/p>\n\n\n\n

\u0130kili tahakk\u00fcm sistemi derken kast\u0131m\u0131z\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in biraz a\u00e7al\u0131m.<\/p>\n\n\n\n

Metalar\u0131n \u00fcretimi i\u00e7in gerekli olan ko\u015fullar\u0131n s\u00fcrekli olarak yeniden \u00fcretilmeleri gerekir. Emek g\u00fcc\u00fc, bir soyut kategori gibi alg\u0131lansa da asl\u0131nda \u00f6yle de\u011fildir. Emek, kanl\u0131 canl\u0131 insanlar taraf\u0131ndan ger\u00e7ekle\u015ftirilen bir performanst\u0131r ve o insanlar\u0131n \u00e7al\u0131\u015fma mek\u00e2n\u0131 d\u0131\u015f\u0131nda da zorunlu bir ya\u015fant\u0131lar\u0131 vard\u0131r. Emek g\u00fcc\u00fc, art\u0131 de\u011ferin tek kayna\u011f\u0131 olmas\u0131 sebebiyle sermayenin yeg\u00e2ne ko\u015fuludur. Sermaye ancak art\u0131 de\u011fere ula\u015ft\u0131k\u00e7a kendini s\u00fcrd\u00fcrebilir. \u00c7al\u0131\u015fma mek\u00e2n\u0131nda emek g\u00fcc\u00fcn\u00fc satmak zorunda olan \u201c\u00f6zg\u00fcr\u201d i\u015f\u00e7iler olmas\u0131 ve bu i\u015f\u00e7ilerin emek g\u00fc\u00e7lerini sat\u0131\u015flar\u0131n\u0131 s\u00fcreklile\u015ftirmek i\u00e7in beslenme, temizlik, bak\u0131m gibi ihtiya\u00e7lar\u0131n\u0131n kar\u015f\u0131lanmas\u0131 gerekir. Bu da bizleri patriyarkan\u0131n esas egemenlik alan\u0131na, yani ev i\u00e7ine g\u00f6t\u00fcr\u00fcr.<\/p>\n\n\n\n

\u0130\u015fte tam da bu noktada konumuz a\u00e7\u0131s\u0131ndan hayati olan \u015fu vurguyu yapmam\u0131z gerekiyor: Metalar\u0131n \u00fcretimi ile ya\u015fam\u0131n yeniden \u00fcretimi asl\u0131nda birbirlerinden kopuk olgular de\u011fil, tersine bir ve ayn\u0131 olan bir s\u00fcrecin b\u00fct\u00fcnle\u015fik par\u00e7alar\u0131d\u0131rlar.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

21. y\u00fczy\u0131l\u0131n g\u00fcncelli\u011finde, d\u00fcnya \u00f6l\u00e7e\u011finde feminizmler boy verir ve toplumsalla\u015f\u0131rken feminizmin geni\u015f skalas\u0131nda ve hatta \u2018sosyalist feminizm\u2019 \u00f6zelinde kavramsal ve de pratik olarak ya ataerkiye ya da sermayeye ili\u015fkin vurgular eskisine nazaran silikle\u015fiyor. <\/p>\n\n\n\n

Patriyarkal kapitalizm; hi\u00e7 olmad\u0131\u011f\u0131 kadar yerle\u015fikle\u015fir ve hegemonyas\u0131n\u0131 \u00e7\u0131plak bir \u015fekilde ilan ederken, ya ataerki ya kapitalizm ikileminde birinden birinin g\u00f6rmezden gelindi\u011fi, s\u00fcrekli i\u015fler h\u00e2lde olan dolay\u0131msal a\u011f\u0131rl\u0131klar\u0131n\u0131n az\u0131msand\u0131\u011f\u0131 bir tahlil yap\u0131labiliyor ve \u00e7o\u011funlukla da toplumsal cinsiyet temelli kavram kategorileri etraf\u0131nda yap\u0131lm\u0131\u015f analizlerin in\u015fa edildi\u011fi bir ideolojik d\u00fczlem olu\u015fuyor.<\/p>\n\n\n\n

Kapitalizm ve ataerki ili\u015fkiselli\u011fi ba\u011flam\u0131ndan kopar\u0131l\u0131p, toplumsal cinsiyet indirgemeci bir rejim tahlili ve tez \u00f6nceleniyor. Kapitalizme ili\u015fkin analizler silikle\u015ftik\u00e7e de anti-kapitalist eylem pratikleri zay\u0131fl\u0131yor.<\/p>\n\n\n\n

Oysa nesnel olarak d\u00fcnya \u00f6l\u00e7e\u011finde rejimleri belirleyen kapitalizmin i\u015fleyi\u015f yasalar\u0131 ve rejimlerin y\u00f6nelimlerine i\u00e7kin ard\u0131l eylem planlar\u0131, tam aksini i\u015faret ediyor. T\u00fcrkiye \u00f6l\u00e7e\u011finde Saray oligar\u015fisi taraf\u0131ndan 2025 ve sonras\u0131ndaki on y\u0131l\u0131n \u201cAile ve N\u00fcfus 10 Y\u0131l\u0131\u201d<\/strong> olarak ilan edili\u015fi bunun matematiksel ve ili\u015fkisel sa\u011flamas\u0131n\u0131 yapan bir \u00f6rnek olarak incelenebilir.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

\u00dclkemizde fa\u015fist rejimin in\u015fas\u0131, kapitalizmin ihtiya\u00e7lar\u0131 temelinde ve patriyarkal pazarl\u0131k usul\u00fcyle i\u015fliyor. AKP iktidar\u0131, 2002-2003 y\u0131llar\u0131ndan itibaren y\u00fcr\u00fcd\u00fc\u011f\u00fc g\u00fczerg\u00e2hta y\u0131llar boyunca bu zeminin \u00fczerinde s\u00f6rf yaparak rejimin omurgas\u0131n\u0131 g\u00f6vdelendirdi. Fa\u015fizmin evrensel dili ve uygulamalar\u0131na i\u00e7kin ve elbette T\u00fcrkiye orijinalitesinin \u00f6zg\u00fcnl\u00fc\u011f\u00fcnde bir nitel \u00f6z v\u00fccut buldu bu g\u00f6vdede.<\/p>\n\n\n\n

2015 y\u0131l\u0131nda \u201cAilenin ve N\u00fcfusun Dinamik Yap\u0131s\u0131n\u0131 Koruma Program\u0131\u201d ile ortaya konulan strateji, \u201cAilenin Korunmas\u0131 ve G\u00fc\u00e7lendirilmesi Vizyon Belgesi ve Eylem Plan\u0131 (2024-2028)\u201d ve nihayetinde \u201c2025 Aile Y\u0131l\u0131\u201d ilan\u0131 ile yeni bir seviyeye ta\u015f\u0131nm\u0131\u015f oldu.<\/p>\n\n\n\n

S\u00f6z konusu ilan, y\u00fczeyde \u2018toplumsal dayan\u0131\u015fma\u2019, \u2018de\u011ferler e\u011fitimi’ ve \u2018ku\u015faklar aras\u0131 ileti\u015fimi g\u00fc\u00e7lendirme\u2019 gibi gerek\u00e7elerle sunulsa da, alt\u0131nda yatan temel motivasyon patriyarkal kapitalizmin rejimin ihtiya\u00e7lar\u0131 do\u011frultusunda yeniden \u00fcretimine y\u00f6neliktir.<\/p>\n\n\n\n

Zira, aile kurumu yaln\u0131zca \u201c\u00f6zel alan\u201d\u0131n de\u011fil, ayn\u0131 zamanda kapitalist \u00fcretim ili\u015fkilerinin temel h\u00fccresidir. Kad\u0131nlar\u0131n \u00fccretsiz ev i\u00e7i eme\u011fi, sermaye birikiminin g\u00f6r\u00fcnmez ama zorunlu ko\u015fuludur.<\/p>\n\n\n\n

\u00c7\u00fcnk\u00fc aile; kapitalist \u00fcretim ili\u015fkilerinde yaln\u0131zca biyolojik yeniden \u00fcretimin de\u011fil, ayn\u0131 zamanda ideolojik ve s\u0131n\u0131fsal yeniden \u00fcretimin de ba\u015fat alan\u0131d\u0131r. <\/p>\n\n\n\n

Vurgulayal\u0131m: Aile kurumu salt ideolojik form de\u011fil, ayn\u0131 zamanda kad\u0131n eme\u011finin ve toplumsal yeniden \u00fcretimin \u00f6rg\u00fctlendi\u011fi maddi yap\u0131d\u0131r. <\/p>\n\n\n\n

Kad\u0131n eme\u011finin g\u00f6r\u00fcnmezle\u015ftirildi\u011fi, toplumsal cinsiyet rollerinin kat\u0131 bir bi\u00e7imde \u015fekillendirildi\u011fi bu yap\u0131; sermayenin fethetti\u011fi devlet formuyla b\u00fct\u00fcnle\u015fmi\u015f en k\u00fc\u00e7\u00fck toplumsal-siyasal devlet erki motifi olarak yeniden \u00fcretiliyor. Bu \u00f6zg\u00fcn yeniden \u00fcretim, patriyarkal kapitalizmin s\u00fcreklili\u011fini g\u00fcvence alt\u0131na alacak temel yap\u0131 ta\u015flar\u0131ndan biri olarak i\u015flev g\u00f6r\u00fcyor.<\/p>\n\n\n\n

Bu ba\u011flamda, aile kurumu; kad\u0131nlar\u0131n \u00fccretli-\u00fccretsiz eme\u011fini k\u0131skaca alarak, kapitalist \u00fcretim bi\u00e7iminin gereksindi\u011fi emek g\u00fcc\u00fcn\u00fcn yeniden \u00fcretildi\u011fi, kad\u0131nlar\u0131n da ara\u00e7salla\u015ft\u0131r\u0131larak – bu s\u00fcrecin ta\u015f\u0131y\u0131c\u0131 \u00f6znesi olarak konumland\u0131r\u0131ld\u0131\u011f\u0131 bir yap\u0131 mahiyeti ta\u015f\u0131r.<\/p>\n\n\n\n

\"-\"<\/figure>\n\n\n\n

Bug\u00fcn saray \u015f\u00fcrekas\u0131 taraf\u0131ndan \u201cAile Y\u0131l\u0131\u201d ad\u0131 alt\u0131nda y\u00fcr\u00fct\u00fclen kampanyalar, tam da bu yap\u0131y\u0131 tahkim etmeyi hedefliyor. \u201cAile Y\u0131l\u0131\u201d \u00e7itlemesiyle; bir yandan kad\u0131nlar\u0131 kazan\u0131lm\u0131\u015f haklar\u0131ndan ar\u0131nd\u0131r\u0131p, kamusal alandan d\u0131\u015flayarak yeniden ev i\u00e7i eme\u011fe y\u00f6nlendirmeyi bir yandan da sermayenin gereksindi\u011fi ucuz emek ihtiyac\u0131n\u0131 kad\u0131nlar \u00fczerinden kar\u015f\u0131lamay\u0131 planl\u0131yor.<\/p>\n\n\n\n

A\u00e7\u0131kt\u0131r ki AKP\/Erdo\u011fan \u00f6nc\u00fcl\u00fc\u011f\u00fcnde siyasi iktidar\u0131n \u201caile\u201d vurgusunu g\u00fc\u00e7lendirmesi ve aile merkezli politikalar\u0131 ana g\u00fcndemine almas\u0131 yaln\u0131zca cinsiyet\u00e7i, muhafazak\u00e2r bir y\u00f6nelim de\u011fil; ayn\u0131 zamanda s\u0131n\u0131fsal bir y\u00f6nelim muhtevas\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n

Tam da b\u00f6yle oldu\u011fu i\u00e7indir ki rejim d\u00f6n\u00fc\u015f\u00fcmlerini ifade eden her kritik tarihsel d\u00f6neme\u00e7te oldu\u011fu gibi, \u015fimdi de iktidar\u0131n ideolojik ve zor ayg\u0131tlar\u0131 fa\u015fist rejimin in\u015fas\u0131nda \u201caile\u201d temsili etraf\u0131nda seferber edilmi\u015f durumda. <\/p>\n\n\n\n

***<\/p>\n\n\n\n

\u201cAile y\u0131l\u0131\u201d seferberli\u011fi hayata ge\u00e7irilirken, ilkin do\u011furganl\u0131k oran\u0131ndaki d\u00fc\u015f\u00fc\u015f, bir varolu\u015fsal tehdit ve beka sorunu olarak ele al\u0131narak kad\u0131nlar\u0131n do\u011furganl\u0131\u011f\u0131 \u00fczerinden tan\u0131mlanan aile politikalar\u0131 \u00f6ne \u00e7\u0131kar\u0131ld\u0131, hatta Cumhurba\u015fkanl\u0131\u011f\u0131na ba\u011fl\u0131 merkez\u00ee n\u00fcfus kurullar\u0131 olu\u015fturuldu. Paralel olarak ailenin korunmas\u0131 temelinde bo\u015fanma oranlar\u0131ndaki art\u0131\u015f\u0131 ve evlilik oranlar\u0131ndaki d\u00fc\u015f\u00fc\u015f\u00fc engellemeyi hedefleyen yasal \u00e7er\u00e7eveler meclis arac\u0131l\u0131\u011f\u0131yla pratikle\u015ftirilmeye ba\u015fland\u0131. Evlilik ve do\u011fum te\u015fvik paketlerinin Diyanet \u0130\u015fleri Bakanl\u0131\u011f\u0131 ve Aile ve Sosyal Hizmetler Bakanl\u0131\u011f\u0131 eliyle y\u00fcr\u00fct\u00fclen \u201caile e\u011fitimleriyle\u201d birlikte uygulamaya ge\u00e7irildi\u011fi bu d\u00fczenlemelerin hemen pe\u015fi s\u0131ra, medeni kanunun tart\u0131\u015fmaya a\u00e7\u0131lmas\u0131, miras hakk\u0131nda e\u015fitli\u011fin ortadan kald\u0131r\u0131lmas\u0131 ve kad\u0131nlar\u0131n kazan\u0131lm\u0131\u015f haklar\u0131n\u0131n -nafaka hakk\u0131ndan, bo\u015fanma hakk\u0131na, sa\u011fl\u0131k hakk\u0131ndan, e\u011fitim hakk\u0131na- t\u0131rpanlanaca\u011f\u0131 aile eksenli \u00e7oklu bir planlama devreye sokuldu. <\/p>\n\n\n\n

Bu yasal zemin; yasak, bask\u0131 ve sans\u00fcr dayatmalar\u0131yla ve bir k\u00fclt\u00fcrel hegemonya operasyonuyla birlikte seyretti. Akabinde, Diyanet hutbelerinin de bu minvalde toplumun \u00fczerine boca edildi\u011fini g\u00f6rd\u00fck.<\/p>\n\n\n\n

Rejimin bekas\u0131n\u0131 merkeze alan ideolojik m\u00fcdahaleler sistematik olarak s\u00fcrerken, kad\u0131n\u0131 aile i\u00e7inde tutacak uzun vadeli bir planlamayla, aile i\u00e7inden \u00e7\u0131k\u0131\u015f se\u00e7enekleri de ba\u015ftan tasfiye planlamas\u0131na \u201caile y\u0131l\u0131 eylem plan\u0131\u201d \u00e7er\u00e7evesinde eklenerek hayata ge\u00e7iriliyor. Bo\u015fanma komisyonlar\u0131 bunun bir arac\u0131 olurken, ekonomik \u015fiddetin bizzat devlet eliyle kurumsalla\u015ft\u0131rmas\u0131n\u0131n \u00e7oklu ara\u00e7lar\u0131 sermayeye uyumland\u0131r\u0131lm\u0131\u015f vizyon belgeleri ile bi\u00e7imlendiriliyor.<\/p>\n\n\n\n

B\u00fct\u00fcn bunlar\u0131n arkas\u0131nda s\u0131r\u0131tan kad\u0131n d\u00fc\u015fman\u0131 bir erkek bilinci ne kadar \u00e7\u0131plak de\u011fil mi?<\/p>\n\n\n\n

***<\/p>\n\n\n\n

Geni\u015f tan\u0131ml\u0131 kad\u0131n i\u015fsizli\u011finin y\u00fczde 40 seviyelerine ula\u015ft\u0131\u011f\u0131, 12 milyona yak\u0131n kad\u0131n\u0131n bak\u0131m y\u00fck\u00fc nedeniyle \u00e7al\u0131\u015famad\u0131\u011f\u0131, 10 milyona yak\u0131n kad\u0131n\u0131n \u00e7ocu\u011funa bakacak kimse olmad\u0131\u011f\u0131 i\u00e7in istihdama kat\u0131lamad\u0131\u011f\u0131, milyonlarca kad\u0131n\u0131n sosyal g\u00fcvencesinin olmad\u0131\u011f\u0131 g\u00fcncel T\u00fcrkiye ko\u015fullar\u0131nda kad\u0131nlar\u0131n istihdama kat\u0131l\u0131m oranlar\u0131n\u0131n d\u00fc\u015f\u00fcr\u00fclmesi, sosyal yard\u0131m politikalar\u0131n\u0131n sadaka k\u00fclt\u00fcr\u00fcyle yeniden \u00fcretilerek \u201cerkek aile reisli\u011fi\u201d temelinde kurgulanmas\u0131 ve bak\u0131m eme\u011finin \u00f6zelle\u015ftirilmesi gibi geli\u015fmeler, g\u00fcd\u00fclen s\u0131n\u0131fsal y\u00f6nelimin yans\u0131malar\u0131 olarak vuku buldu.<\/p>\n\n\n\n

E\u015f zamanl\u0131 olarak, \u00fccretli ve \u00fccretsiz kad\u0131n eme\u011finin aile ve i\u015f uyumu temelinde \u201c12. Kalk\u0131nma Plan\u0131\u201d ve \u201cOrta Vadeli Program (OVP)\u201d \u00fczerinden \u201caile ve i\u015f g\u00fcc\u00fc uyumu\u201d ad\u0131 alt\u0131nda kad\u0131n eme\u011finin ucuz i\u015fg\u00fcc\u00fc olarak kullan\u0131lmas\u0131 i\u00e7in g\u00fcvencesiz, esnek ve uzaktan \u00e7al\u0131\u015fma modelleri \u201cyeni nesil \u00e7al\u0131\u015fma projesi\u201d olarak somutla\u015ft\u0131r\u0131ld\u0131.<\/p>\n\n\n\n

80\u2019lerin neoliberal T\u00fcrkiye h\u00fclyas\u0131, \u015eim\u015fek\u2019in OVP\u2019siyle yeni emek rejiminin kal\u0131c\u0131 kolonlar\u0131 olarak pratikle\u015ftirilip yayg\u0131nla\u015ft\u0131r\u0131l\u0131yor.<\/p>\n\n\n\n

Patriyarkal kapitalizm g\u00fcncel olarak, in\u015fa edilen fa\u015fist rejimin \u00e7\u0131karlar\u0131 do\u011frultusunda, Erdo\u011fan\/Saray orijinalitasine i\u00e7kin \u00f6zel bir \u0130slamiyet sosuna buland\u0131r\u0131lan bir muhafazak\u00e2rl\u0131k ekseninde \u201ckutsal aile\u201d parantezine al\u0131n\u0131yor. E\u015f-anne modelini ihtiya\u00e7 duydu\u011fu itaatk\u00e2r tebaa toplumu ekseninde dizayn ederken, bir yandan da T\u00fcrkiye sermayesinin acil ihtiya\u00e7 duydu\u011fu ucuz ve gen\u00e7 dinamik i\u015f g\u00fcc\u00fcn\u00fc kad\u0131n\u0131n toplumsal konumu \u00fczerinden \u015fekillendirme \u00e7abas\u0131nda.<\/p>\n\n\n\n

Bu \u00e7aban\u0131n bir \u00fcr\u00fcn\u00fc olarak OVP, sermaye birikimini \u00f6nceleyen bir ekonomi tahayy\u00fcl\u00fcn\u00fc ortaya koyarken, bu modelin g\u00f6r\u00fcnmeyen ama asli ta\u015f\u0131y\u0131c\u0131 unsurlar\u0131ndan biri olarak kad\u0131n eme\u011fini \u201cAile ve \u0130\u015f g\u00fcc\u00fc Uyumu\u201d ekseninde yap\u0131land\u0131r\u0131yor. Bu sayede kad\u0131nlar\u0131n istihdamda, bak\u0131m eme\u011finde, kamusal alanda ve g\u00fcvencesiz i\u015flerde tuttu\u011fu yeri do\u011falla\u015ft\u0131r\u0131yor ve kad\u0131n\u0131n toplumsal konumunda yeni me\u015fruiyet d\u00fczlemleri in\u015fa ediyor.<\/p>\n\n\n\n

Program\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc \u201ctasarruf\u201d politikalar\u0131 kamusal hizmetleri gitgide daralt\u0131rken, kre\u015flerin kapat\u0131ld\u0131\u011f\u0131, ya\u015fl\u0131 bak\u0131m merkezlerinin \u00f6zelle\u015ftirildi\u011fi ve \u201csosyal yard\u0131mlar\u201d sistemati\u011finin aile reisli\u011fi \u00fczerinden da\u011f\u0131t\u0131ld\u0131\u011f\u0131 bir pratik \u00e7er\u00e7evede kad\u0131nlar\u0131n \u00fccretsiz bak\u0131m eme\u011fini art\u0131r\u0131yor.<\/p>\n\n\n\n

Aile Y\u0131l\u0131 program\u0131n\u0131n merkezinde konumland\u0131rd\u0131\u011f\u0131 bu programla; emek s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn en derinle\u015fmi\u015f, en cinsiyetli h\u00e2li olarak esnek ve g\u00fcvencesiz \u00e7al\u0131\u015fmay\u0131 te\u015fvik edip, kad\u0131nlar\u0131 \u201cek gelir getiren\u201d ucuz i\u015f g\u00fcc\u00fc olarak i\u015f g\u00fcc\u00fcne entegre ediyor.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

Sonu\u00e7 olarak, yeni d\u00fczenlemelerle ataerki ve kapitalizm ili\u015fkiselli\u011finde s\u00fcreklile\u015fen bir kazan-kazan form\u00fclasyonu hayata ge\u00e7iriliyor ve patriyarkal kapitalizm rejimle kayna\u015f\u0131p b\u00fct\u00fcnle\u015ferek g\u00fcncelleniyor.<\/p>\n\n\n\n

\u201cKapitalizm ve patriyarka aras\u0131ndaki diyalektik ili\u015fki, kad\u0131nlar\u0131n hem \u00fcretici hem yeniden \u00fcretici roller \u00fczerinden nas\u0131l kontrol edildi\u011fini g\u00f6sterir.\u201d diyordu G\u00fclnur Savran, kapitalizm ve patriyarkan\u0131n diyalektik ili\u015fkisini tan\u0131mlarken. \u0130\u015fte, OVP merkezli \u201cAile Y\u0131l\u0131\u201d planlamas\u0131 kad\u0131n eme\u011finin ikili tahakk\u00fcm sistemi i\u00e7erisinde hem s\u0131n\u0131fsal hem ideolojik olarak nas\u0131l denetim alt\u0131na al\u0131nd\u0131\u011f\u0131n\u0131n g\u00fcncel \u00f6rne\u011fini sunuyor.<\/p>\n\n\n\n

Ayn\u0131 diyalektik ili\u015fki m\u00fccadele a\u00e7\u0131s\u0131ndan da ge\u00e7erli.<\/p>\n\n\n\n

Tam da bu noktada, sosyalist feminizm hi\u00e7 olmad\u0131\u011f\u0131 kadar g\u00fcncel ve kad\u0131n kurtulu\u015f m\u00fccadelesine diyalektik bir m\u00fccadele perspektifi sunuyor. Ataerki ve kapitalizme kar\u015f\u0131 verdi\u011fimiz birle\u015fik m\u00fccadelede sosyalist feminizm, g\u00fcncel olarak yaln\u0131zca kuramsal de\u011fil; ayn\u0131 zamanda pratik bir zorunluluk olarak belirginle\u015fmi\u015ftir.<\/p>\n\n\n\n

Kad\u0131n cinayetlerine, kad\u0131na y\u00f6nelik erkek \u015fiddetine, kazan\u0131lm\u0131\u015f haklar\u0131m\u0131z\u0131n gasp edilmesine kar\u015f\u0131 m\u00fccadele ederken direni\u015fin ekonomi politi\u011fini s\u0131n\u0131fsal bir zeminden \u00f6rmek, \u00fccretli-\u00fccretsiz kad\u0131n eme\u011fi s\u00f6m\u00fcr\u00fcs\u00fcne kar\u015f\u0131 kamusal haklar, insanca g\u00fcvenceli \u00e7al\u0131\u015fma ve ya\u015fama ko\u015fullar\u0131 i\u00e7in patriyarkayla i\u00e7 i\u00e7e ge\u00e7mi\u015f kapitalist s\u00f6m\u00fcr\u00fc d\u00fczenine kar\u015f\u0131 e\u015f zamanl\u0131 bir m\u00fccadele vermek ya\u015famsal bir yerde duruyor.<\/p>","protected":false},"excerpt":{"rendered":"

\u00d6n not: Sosyalist feminizm, patriyarka ile kapitalizmin -\u00e7eli\u015fkili ortakl\u0131\u011f\u0131n\u0131n \u201cteorik\u201d olarak birbirini d\u0131\u015flayan yap\u0131lar olmalar\u0131na ve o \u201cteorik\u201d yap\u0131sall\u0131k \u015fu ya da bu g\u00fc\u00e7te kendisini s\u00fcrece yay\u0131larak ger\u00e7ekle\u015ftirse de tam z\u0131dd\u0131nda \u00fcstelik hakim olan ba\u015fka bir ger\u00e7eklik olarak- birbirini besleyen ve tahkim eden yap\u0131lar oldu\u011funu saptar. Bu \u00e7eli\u015fkili ili\u015fkiyi \u201cikili tahakk\u00fcm sistemi\u201d olarak tan\u0131mlar ve…<\/p>","protected":false},"author":5,"featured_media":9846,"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":[1482],"tags":[1360,1284,1427],"ppma_author":[1255],"class_list":["post-9845","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aile-yili","tag-aile-yili","tag-gorunmeyen-emek","tag-sosyalist-feminist-mucadele","author-perihan-koca"],"authors":[{"term_id":1255,"user_id":0,"is_guest":1,"slug":"perihan-koca","display_name":"Perihan Koca","avatar_url":"https:\/\/www.mordayanisma.org\/wp-content\/litespeed\/avatar\/23494c9101089ad44ae88ce9d2f56aac.jpg?ver=1784192493","author_category":"","first_name":"","last_name":"","user_url":"","job_title":"","description":""}],"_links":{"self":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/9845","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\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/comments?post=9845"}],"version-history":[{"count":1,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/9845\/revisions"}],"predecessor-version":[{"id":9850,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/posts\/9845\/revisions\/9850"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/media\/9846"}],"wp:attachment":[{"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/media?parent=9845"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/categories?post=9845"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/tags?post=9845"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/www.mordayanisma.org\/en\/wp-json\/wp\/v2\/ppma_author?post=9845"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}