Bug\u00fcn insanl\u0131\u011f\u0131n temel sorunlar\u0131n\u0131n cevab\u0131 \u00f6zg\u00fcrl\u00fck ve demokraside yatmaktad\u0131r. \u0130nsanl\u0131k tarihinin en gizli, temel \u00f6zg\u00fcrl\u00fck ve demokrasi sorunu ise cinsler aras\u0131 ili\u015fkilerin d\u00fczenlenmesi sorunudur. Bir ba\u015fka deyimle, kad\u0131n sorunu g\u00fcn\u00fcm\u00fcz d\u00fcnya ger\u00e7e\u011finin en temel \u00f6zg\u00fcrle\u015fme ve demokrasi sorunudur. Genel anlamda kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, sava\u015f ve bar\u0131\u015f sorunlar\u0131ndan tutal\u0131m, \u00f6zg\u00fcr-demokratik bir ya\u015fam\u0131 ger\u00e7ekle\u015ftirmeye kadar, bir\u00e7ok sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn kilidi konumundad\u0131r.<\/p>\n\n\n\n
Demokrasi, adalet ve e\u015fitli\u011fin d\u0131\u015fta de\u011fil, \u00f6ncelikle i\u00e7te yarat\u0131lmas\u0131 gerekti\u011fine inanan K\u00fcrt kad\u0131nlar\u0131, ilk ve kapsaml\u0131 \u00f6rg\u00fctlenmelerini bu eksene dayand\u0131rmaktad\u0131rlar. K\u00fcrt Halk \u00d6nderi Abdullah \u00d6calan\u2019\u0131n kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, K\u00fcrt toplumunun \u00f6zg\u00fcrle\u015fmesi olarak ele alan ilkesel yakla\u015f\u0131m\u0131 PKK\u2019nin 40 y\u0131ll\u0131k m\u00fccadele tarihi boyunca yo\u011fun bir kad\u0131n kat\u0131l\u0131m\u0131n\u0131 da beraberinde getirmi\u015ftir. Da\u011flara ak\u0131n ak\u0131n gelen binlerce kad\u0131n bir yandan NATO\u2019nun t\u00fcm deste\u011fini alan s\u00f6m\u00fcrgeci T\u00fcrk ordusunun K\u00fcrt halk\u0131na y\u00f6nelik geli\u015ftirdi\u011fi imha ama\u00e7l\u0131 sald\u0131r\u0131lara kar\u015f\u0131 K\u00fcrt halk\u0131n\u0131n ulusal kimli\u011fi ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7in silahl\u0131 m\u00fccadelesini vermi\u015ftir. Di\u011fer yandan ise be\u015f bin y\u0131ll\u0131k erkek egemenli\u011fine kar\u015f\u0131 \u00f6z bilin\u00e7, \u00f6z \u00f6rg\u00fctl\u00fcl\u00fck ve m\u00fccadele perspektifini esas alarak ve kendi \u00f6zg\u00fcn \u00f6rg\u00fctlenmesini yaratarak kad\u0131n\u0131n cins olarak \u00f6zg\u00fcrle\u015fmesinin m\u00fccadelesini vermi\u015ftir. Bu m\u00fccadele prati\u011fi, K\u00fcrt Halk \u00d6nderi Abdullah \u00d6calan\u2019\u0131n devrim teorisinin \u00f6z\u00fcn\u00fc i\u00e7eren; toplumun \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden ge\u00e7ti\u011fi ve bunun \u00f6ncelikle devrim s\u00fcrecinde ger\u00e7ekle\u015ftirilmesi gerekti\u011fi perspektifine dayanmaktad\u0131r. K\u00fcrt kad\u0131nlar\u0131 \u00f6zg\u00fcrl\u00fck m\u00fccadelelerinin tarihsel ve felsefi dayana\u011f\u0131n\u0131 bu perspektif \u00fczerinden olu\u015fturarak PKK\u2019nin kurulu\u015fundan bu g\u00fcne kadar devam eden uzun m\u00fccadele s\u00fcreci boyunca hem cins m\u00fccadelesi, hem de K\u00fcrt halk\u0131n\u0131n ulus olarak \u00f6zg\u00fcrl\u00fck m\u00fccadelesini vererek iki y\u00f6nl\u00fc zorlu bir m\u00fccadele i\u00e7erisinde olmu\u015flard\u0131r.<\/p>\n\n\n\n
Reber Abdullah \u00d6calan ilk kad\u0131n \u00f6zg\u00fcrl\u00fck sorunu \u00e7\u00f6z\u00fcmlemesini \u2018k\u00f6le kad\u0131nla devrim olmaz\u2019<\/strong> diyerek ba\u015flatm\u0131\u015ft\u0131r. Daha sonraki y\u0131llarda kad\u0131n \u00f6zg\u00fcrl\u00fck sorunu kapsam\u0131nda kad\u0131n, aile ve cins \u00f6zg\u00fcrl\u00fc\u011f\u00fc, m\u00fccadele ara\u00e7lar\u0131- y\u00f6ntemleri konusundaki ele\u015ftiri, analiz ve perspektiflerini giderek derinle\u015ftirmi\u015ftir.<\/p>\n\n\n\n 1990\u2019larda PKK\u2019nin \u00f6zg\u00fcrl\u00fck d\u00fc\u015f\u00fcncelerinin toplumsalla\u015fmas\u0131 sonucu K\u00fcrdistan\u2019da ilk olarak 1989\u2019da kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde Nusaybin kentinde halk serh\u0131ldanlar\u0131 s\u00fcrecine girilmi\u015ftir. Reber Abdullah \u00d6calan\u2019\u0131n kad\u0131n \u00f6zg\u00fcrl\u00fck sorunu, aile ve toplum analizlerinin K\u00fcrt kad\u0131nlar\u0131 \u00fczerinde yaratt\u0131\u011f\u0131 etki, PKK saflar\u0131na ak\u0131\u015f\u0131 beraberinde getirmi\u015ftir. Feodal- a\u015firet yap\u0131lanmas\u0131na dayal\u0131 toplumsal cinsiyet\u00e7ili\u011fin kad\u0131nda yaratt\u0131\u011f\u0131 s\u0131k\u0131\u015fma ve T\u00fcrk devletinin K\u00fcrt halk\u0131 \u00fczerinde a\u011f\u0131rla\u015fan ulusal-s\u0131n\u0131fsal bask\u0131lar\u0131 K\u00fcrt kad\u0131nlar\u0131n\u0131n 90\u2019l\u0131 y\u0131llarla beraber gerilla m\u00fccadelesine kat\u0131l\u0131mlar\u0131n\u0131 yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r. T\u00fcrk devletinin geli\u015ftirdi\u011fi i\u015fkence, tutuklama, K\u00fcrt ve K\u00fcrdistan ile ilgili her \u015feye kar\u015f\u0131 koydu\u011fu yasaklara kar\u015f\u0131 duyulan \u00f6fke, cins ve ulusal \u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131 K\u00fcrt kad\u0131nlar\u0131n\u0131n m\u00fccadeleye kat\u0131l\u0131m\u0131nda temel etken olmu\u015ftur. PKK\u2019ye kat\u0131l\u0131mlar gerillaya yo\u011fun geli\u015firken, ayn\u0131 zamanda K\u00fcrdistan\u2019\u0131n hemen her b\u00f6lgesinde ve Avrupa gibi s\u00fcrg\u00fcnde ya\u015fanan yerlerde siyasi \u00e7al\u0131\u015fmalar ve eylemlere kat\u0131l\u0131mda da giderek b\u00fcy\u00fck bir art\u0131\u015f ya\u015fanm\u0131\u015ft\u0131r. \u0130lk kad\u0131n \u00f6rg\u00fctleme deneyimi T\u00fcrk devletinin imhac\u0131 ve yasak\u00e7\u0131 zihniyetinden dolay\u0131, K\u00fcrdistan\u2019da de\u011fil, 1987\u2019de Almanya\u2019n\u0131n Hannover kentinde YJWK (K\u00fcrdistan Yurtsever Kad\u0131nlar Birli\u011fi) ad\u0131yla geli\u015fmi\u015ftir. S\u00fcrg\u00fcnde ya\u015fayan K\u00fcrt kad\u0131nlar\u0131n\u0131n \u00f6zg\u00fcn \u00f6rg\u00fctlenmesini ve \u00f6zg\u00fcrl\u00fck m\u00fccadelesini hedeflemi\u015ftir.<\/p>\n\n\n\n 1990\u2019larla birlikte gerilla saflar\u0131na binlerce kad\u0131n\u0131n kat\u0131l\u0131m\u0131 nicel ve nitel bir birikimi yaratm\u0131\u015ft\u0131r. Bu geli\u015fme K\u00fcrdistan\u2019da K\u00fcrt kad\u0131nlar\u0131 a\u00e7\u0131s\u0131ndan \u00f6zellikle gerilla i\u00e7erisinde yeni bir \u00f6rg\u00fctlenmeyi gerekli hale getirmi\u015ftir. Bunun \u00fczerinden 1993\u2019te gerilla g\u00fc\u00e7leri i\u00e7erisinde ilk \u00f6zg\u00fcn kad\u0131n birliklerinin olu\u015fumuyla kad\u0131n ordula\u015fmas\u0131na giri\u015f yap\u0131lm\u0131\u015ft\u0131r<\/strong>. \u0130lk ordula\u015fma a\u015famas\u0131nda kad\u0131n\u0131n geleneksel \u015fekillenmesi, feodal toplum \u00f6zelliklerinin etkisi kad\u0131n\u0131n kendi \u00f6zg\u00fcvenine dayal\u0131 \u00f6rg\u00fctlenmesi ve m\u00fccadele etmesinde zorlanmalara yol a\u00e7m\u0131\u015ft\u0131r. Ancak K\u00fcrt kad\u0131nlar\u0131n\u0131n \u00f6zg\u00fcrl\u00fck inanc\u0131, aray\u0131\u015f\u0131, \u00f6z g\u00fcce dayanmas\u0131 ve \u00f6zg\u00fcn \u00f6rg\u00fctlenmenin yaratt\u0131\u011f\u0131 g\u00fcven h\u0131zla ideolojik, askeri, siyasal, sosyal a\u00e7\u0131dan \u00f6rg\u00fctlenmenin geli\u015fmesini sa\u011flam\u0131\u015ft\u0131r. Erke\u011fe ait g\u00f6r\u00fclen bir\u00e7ok m\u00fccadele alan\u0131nda K\u00fcrt kad\u0131nlar\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 ba\u015far\u0131l\u0131 y\u00fcr\u00fcy\u00fc\u015f kad\u0131na b\u00fcy\u00fck bir \u00f6zg\u00fcven kazand\u0131rm\u0131\u015ft\u0131r. Erke\u011fin, dolay\u0131s\u0131yla K\u00fcrt toplumunun zihniyetinde, ya\u015fam\u0131nda ve toplumsal yap\u0131lanmas\u0131nda \u00f6zg\u00fcrle\u015fme ve demokratikle\u015fmede devrim i\u00e7inde devrim niteli\u011finde de\u011fi\u015fim-d\u00f6n\u00fc\u015f\u00fcmler yaratm\u0131\u015ft\u0131r. Erke\u011fin kad\u0131na kar\u015f\u0131 olan klasik egemenlikli bak\u0131\u015f a\u00e7\u0131s\u0131 ve zihniyetinde \u00f6nemli bir de\u011fi\u015fime yol a\u00e7\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Kad\u0131n ordula\u015fmas\u0131na ba\u011fl\u0131 olarak gerilla kad\u0131nlar\u0131n toplum i\u00e7erisinde y\u00fcr\u00fctt\u00fckleri siyasal ve toplumsal \u00e7al\u0131\u015fmalar, K\u00fcrt kad\u0131nlar\u0131n\u0131 k\u00f6y ve \u015fehirlerde de \u00f6rg\u00fctlenmeye y\u00f6neltmi\u015ftir. Bu geli\u015fme sonucunda kad\u0131n ordula\u015fmas\u0131n\u0131 da i\u00e7ine alan ve toplumsal alanda siyasi \u00f6rg\u00fctlenmeleri de hedefleyen daha geni\u015f bir \u00f6rg\u00fctlenme kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Bu temelde1995\u2019te I. K\u00fcrdistan Kad\u0131n \u00f6zg\u00fcrl\u00fck Kongresinde YAJK (Yekitiya Azadiya Jinen Kurdistan) ad\u0131yla birlik \u00f6rg\u00fctlemesine gidilmi\u015ftir. <\/strong>YAJK \u00f6rg\u00fctlenmesi kad\u0131n ordula\u015fmas\u0131nda ya\u015fanan deneyimler \u00fczerinden geli\u015fmi\u015ftir. Bu s\u00fcre\u00e7 g\u00fc\u00e7 ve \u00f6rg\u00fct olmak i\u00e7in erke\u011fe benze\u015fme veya yede\u011fine d\u00fc\u015fmekten ziyade, kad\u0131n\u0131n \u00f6z iradesiyle politik ve toplumsal bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirmesi i\u00e7in \u00f6nemli bir a\u015fama olmu\u015ftur.<\/p>\n\n\n\n YAJK\u2019la birlikte K\u00fcrt kad\u0131nlar\u0131n\u0131n ula\u015ft\u0131\u011f\u0131 d\u00fczeyin di\u011fer kad\u0131nlarla ortakla\u015ft\u0131r\u0131lmas\u0131 amac\u0131yla uluslar aras\u0131 alanda kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7in m\u00fccadele eden kad\u0131n hareketleriyle ittifak aray\u0131\u015flar\u0131 geli\u015ftirilmi\u015ftir. Bu temelde 1995\u2019de Pekin\u2019de yap\u0131lan BM Kad\u0131n konferans ve etkinliklerine YAJK kat\u0131l\u0131m sa\u011flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n Edinilen bilin\u00e7 ve tecr\u00fcbeyi daha da ilerletmek i\u00e7in 1997\u2019de Reber Abdullah \u00d6calan, erkek egemenlikli sistemden, k\u00f6le kad\u0131n ki\u015fili\u011finden kurtulma m\u00fccadelesini i\u00e7eren kopu\u015f teorisini kad\u0131nlar\u0131n g\u00fcndemine koymu\u015ftur. Kopu\u015f teorisi; kad\u0131nlar\u0131n egemenlikli sistemden zihinsel, ruhsal ve k\u00fclt\u00fcrel olarak kopu\u015funu ifade etmektedir. Kopu\u015f teorisiyle egemenlikli sistemi tan\u0131ma ve buna kar\u015f\u0131 m\u00fccadele etmede bilin\u00e7, cesaret ve duru\u015f kazan\u0131lm\u0131\u015ft\u0131r. Kad\u0131nlar uzak tutuldu\u011fu t\u00fcm alanlarda kendi kimli\u011fiyle yer alarak, \u00f6rg\u00fctlemede tecr\u00fcbe kazanm\u0131\u015f, kendi kendisini y\u00f6netme ve y\u00f6nlendirmede yetkinle\u015fmi\u015ftir. Kopu\u015f teorisinin paralelinde erke\u011fi d\u00f6n\u00fc\u015ft\u00fcrme projesi ad\u0131yla erke\u011fin \u00f6zg\u00fcrle\u015fme, kendini d\u00f6n\u00fc\u015ft\u00fcrmesi i\u00e7in de \u00e7e\u015fitli \u00e7al\u0131\u015fmalar geli\u015ftirilmi\u015ftir.<\/p>\n\n\n\n 8 Mart 1998\u2019de Kad\u0131n kurtulu\u015f ideolojisiyle kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde sosyal devrimin temel ilkeleri belirlenmi\u015ftir. Kad\u0131n kurtulu\u015f ideolojisinin temel ilkeleri; yurtseverlik, \u00f6zg\u00fcr d\u00fc\u015f\u00fcnce ve iradeyle ya\u015fama kat\u0131l\u0131m, \u00f6rg\u00fctl\u00fcl\u00fck, m\u00fccadelecilik ve estetiktir.<\/strong> Kad\u0131n Kurtulu\u015f \u0130deolojisinin pratikle\u015ftirilmesi amac\u0131yla 8 Mart 1999\u2019da K\u00fcrdistan \u0130\u015f\u00e7i Kad\u0131n Partisi (PJKK)\u2019nin kurulu\u015fuyla kad\u0131n partile\u015fmesine gidilmi\u015ftir. <\/strong>\u0130lk kad\u0131n partile\u015fmesi, erkek egemenlikli uygarl\u0131k sistemini ve onun her t\u00fcrl\u00fc bi\u00e7im ve uygulamalar\u0131n\u0131 sorgulamada yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 kazanman\u0131n ba\u015flang\u0131c\u0131 olmu\u015ftur.<\/p>\n\n\n\n Kad\u0131n partile\u015fmesi m\u00fccadelenin geli\u015fimine paralel olarak toplumda a\u00e7\u0131\u011fa \u00e7\u0131kan ayd\u0131nlanma ve bilin\u00e7 d\u00fczeyine g\u00f6re i\u00e7erik ve bi\u00e7im olarak \u00e7e\u015fitli de\u011fi\u015fimlerle geli\u015fimini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. 1999\u2019da kurulan PJKK, ad\u0131n\u0131 de\u011fi\u015ftirmi\u015f, \u00f6rg\u00fctlenme ve m\u00fccadele perspektifini daha da geni\u015fletmeyi esas alm\u0131\u015ft\u0131r. Buna ba\u011fl\u0131 olarak K\u00fcrdistan Kad\u0131n \u00d6zg\u00fcrl\u00fck Hareketi 2000\u2019de Kad\u0131n \u00d6zg\u00fcrl\u00fck Partisi (PJA) \u00f6rg\u00fctlenmesiyle evrensel sorumlulu\u011fu \u00fcstlenerek, K\u00fcrt kad\u0131n deneyimlerini di\u011fer halklar\u0131n kad\u0131nlar\u0131yla payla\u015fmaya \u00f6zen g\u00f6stermi\u015ftir.<\/strong> PJA d\u00fcnya kad\u0131nlar\u0131yla ortakla\u015fmak \u00fczere Kad\u0131n Toplumsal S\u00f6zle\u015fmesini haz\u0131rlam\u0131\u015f ve 2000\u2019li y\u0131llarda kat\u0131ld\u0131\u011f\u0131 kad\u0131n etkinlikleri ve organizasyonlar\u0131nda di\u011fer kad\u0131nlar\u0131n g\u00f6r\u00fc\u015flerine sunmu\u015ftur. D\u00fcnya Kad\u0131n Anayasa tart\u0131\u015fmalar\u0131na ise haz\u0131rlad\u0131\u011f\u0131 bu Toplumsal S\u00f6zle\u015fme tasla\u011f\u0131yla kat\u0131lm\u0131\u015ft\u0131r. PJA, \u00e7e\u015fitli devrimci kad\u0131n hareketleri ba\u015fta olmak \u00fczere insan haklar\u0131, bar\u0131\u015f ve demokrasiye d\u00f6n\u00fck \u00e7al\u0131\u015fma y\u00fcr\u00fcten kad\u0131n \u00f6rg\u00fctleriyle de ili\u015fki i\u00e7inde olmu\u015ftur.<\/p>\n\n\n\n 2004\u2019te PAJK (Partiya Azadiya Jin a Kurdistan) ile kad\u0131n partisi \u00f6rg\u00fctlenmesini daha da geni\u015fleterek K\u00fcrt \u00d6zg\u00fcrl\u00fck Hareketinin \u00e7e\u015fitli \u00f6rg\u00fctlenme alanlar\u0131nda yer alan kad\u0131n g\u00fcc\u00fcn\u00fcn \u00e7at\u0131 partisi rol\u00fcn\u00fc \u00fcstlenmi\u015ftir.<\/strong> Ancak m\u00fccadelenin geli\u015fmesi ve \u00f6rg\u00fctlenmenin daha da derinle\u015fmesiyle ayd\u0131nlama ve kad\u0131n R\u00f6nesans\u0131n\u0131n ya\u015fand\u0131\u011f\u0131 K\u00fcrdistan\u2019da partiyi a\u015fan, daha esnek ve kapsaml\u0131, konfederal bir kad\u0131n \u00f6rg\u00fctlenmesi ihtiyac\u0131 a\u00e7\u0131\u011fa \u00e7\u0131km\u0131\u015ft\u0131r. Bu nedenle Nisan 2005\u2019te d\u00f6rt par\u00e7a K\u00fcrdistan\u2019\u0131n yan\u0131 s\u0131ra, yurtd\u0131\u015f\u0131ndaki kad\u0131nlar\u0131n \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcn\u00fc kapsayan Y\u00fcce Kad\u0131nlar Toplulu\u011fu (KJB) ile kad\u0131nlar\u0131n \u00e7at\u0131 bi\u00e7iminde \u00f6rg\u00fctlenmesinin kurulu\u015funa gidilmi\u015ftir.<\/strong><\/p>\n\n\n\n Amans\u0131z \u00f6zg\u00fcrl\u00fck m\u00fccadelesiyle kendini tan\u0131maya ba\u015flayan ve \u00f6z\u00fcyle bulu\u015fan K\u00fcrt kad\u0131n\u0131, toplumda sosyal d\u00f6n\u00fc\u015f\u00fcm\u00fcn \u00f6nc\u00fc g\u00fcc\u00fc olma rol\u00fcn\u00fc oynayarak K\u00fcrdistan\u2019da toplumsal devrimi \u00f6nemli oranda sa\u011flam\u0131\u015ft\u0131r. K\u00fcrt kad\u0131n\u0131 KJB ile ideolojik, teorik, politik ve stratejik kazan\u0131mlarla daha cesur ve hamleci bir karaktere sahip olmu\u015ftur. Halk i\u00e7erisinde serh\u0131ldanlarda \u00f6nc\u00fc kat\u0131l\u0131m\u0131 ve T\u00fcrk askeri ve polisinin sald\u0131r\u0131lar\u0131 kar\u015f\u0131s\u0131nda yi\u011fit\u00e7e direnen Berivan (B\u0131nev\u015f Egal) binlerce kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131na y\u00f6n vermi\u015ftir. Gerilla sava\u015f\u0131na, kad\u0131n ordula\u015fmas\u0131, komutanla\u015fmas\u0131nda Beritan (G\u00fclnaz Karata\u015f), Zilan (Zeynep K\u0131nac\u0131), \u015eilan (Meysa Baki), Viyan (Leyla Muhammed), Ronahi (\u015eirin Elamohoyi) gibi binlerce \u00f6nc\u00fc kad\u0131n ki\u015filikleri, direni\u015f ve m\u00fccadeleleriyle K\u00fcrdistan Kad\u0131n Hareketi kadar d\u00fcnyadaki kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi a\u00e7\u0131s\u0131ndan g\u00f6rkemli bir m\u00fccadele gelene\u011fini yaratm\u0131\u015flard\u0131r. K\u00fcrdistan Kad\u0131n \u00d6zg\u00fcrl\u00fck Hareketinin m\u00fccadele tarihi boyunca YJWK, YAJK, PJKK, PJA, PAJK ve en son KJB deneyimiyle ger\u00e7ekle\u015ftirdi\u011fi sosyal, k\u00fclt\u00fcrel, zihinsel devrimle K\u00fcrdistan\u2019da kad\u0131n\u0131n makus tarihi tersine \u00e7evrilerek toplumun \u00f6zg\u00fcrl\u00fc\u011f\u00fc garanti alt\u0131na al\u0131nm\u0131\u015ft\u0131r. K\u00fcrt toplumunun demokratikle\u015fmesi, dolay\u0131s\u0131yla \u00f6zg\u00fcr birey- \u00f6zg\u00fcr toplum olgusuna b\u00fcy\u00fck oranda ula\u015f\u0131lm\u0131\u015ft\u0131r. Bununla \u00f6zg\u00fcr topluma ula\u015fma m\u00fccadelesinde \u00e7ok ciddi ad\u0131mlar at\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n KJB \u00e7at\u0131 \u00f6rg\u00fct\u00fc olarak 20 Nisan 2005\u2019de kurulmu\u015f ve b\u00fct\u00fcn bile\u015fenleri ile birlikte olu\u015fumundan g\u00fcn\u00fcm\u00fcze kadar Kad\u0131n \u00d6zg\u00fcrl\u00fck Hareketinde \u00f6nemli bir y\u00f6netim ve \u00e7ekirdek \u00f6nc\u00fc \u00f6rg\u00fctlenmeyi yaratm\u0131\u015f; par\u00e7alarda ve yurtd\u0131\u015f\u0131 alanlarda az\u0131msanmayacak bir kad\u0131n \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcn\u00fc ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Fakat biriken kad\u0131n potansiyelini yeni bir toplumsall\u0131kla y\u00fcr\u00fctecek bi\u00e7imde \u00f6rg\u00fctlemede yetersiz kald\u0131\u011f\u0131ndan ve Koma Jin\u00ean Bilind (KJB) \u00e7at\u0131 \u00f6rg\u00fctlenmesi modelinin, kendisini ideolojik, \u00f6rg\u00fctsel ve savunma alanlar\u0131nda sistemle\u015ftirmeye yetmedi\u011fi gerek\u00e7esiyle K\u00fcrt kad\u0131n hareketi, \u00f6rg\u00fctlenme sistemini 2014 y\u0131l\u0131nda Komal\u00ean Jin\u00ean Kurdistan (KJK) \u2013 K\u00fcrdistan Kad\u0131nlar Toplulu\u011fu olarak kararla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Y\u0131llar i\u00e7erisinde farkl\u0131 isimler ve \u00f6rg\u00fctsel modellerle \u00f6rg\u00fctlenen K\u00fcrdistan kad\u0131n \u00f6zg\u00fcrl\u00fck hareketi m\u00fccadelesine KJK (Komal\u00ean Jin\u00ean Kurdistan\u00ea) kimli\u011fi ile devam ediyor.<\/p>\n\n\n\n KJK\u2019nin amac\u0131; demokratik, Ekolojik, Cinsiyet \u00d6zg\u00fcrl\u00fck\u00e7\u00fc Toplum hedefiyle, kad\u0131n\u0131n konfederal sistemsel \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcn\u00fc geli\u015ftirmek ve demokratik konfederalizmi kad\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde in\u015fa etmektir. Bu temelde; toplumsal cinsiyet\u00e7i zihniyet ve yap\u0131lanmalarla m\u00fccadele ederek, ataerkil devlet\u00e7i toplum sistemini a\u015fmay\u0131, kad\u0131n kurtulu\u015f ideolojisi temelinde kad\u0131n\u0131n ya\u015fam\u0131n her alan\u0131ndaki \u00f6zg\u00fcr kimli\u011fini geli\u015ftirmeyi esas almaktad\u0131r. Bunun i\u00e7in; kad\u0131n eksenli toplumsal demokrasinin geli\u015ftirilmesi temelinde kad\u0131n\u0131n konfederal \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fc olarak ideolojik, toplumsal, siyasal ve me\u015fru savunma alan\u0131nda m\u00fccadelesini geli\u015ftirmekte ve bunun i\u00e7in gerekli \u00f6rg\u00fctlenmelere gitmekte, t\u00fcm bile\u015fenleri aras\u0131nda i\u015f ve rol koordinasyonuna g\u00f6re \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n\n\n\n KJK devletsiz topluluklar olan kad\u0131nlar\u0131n demokratik konfederal sistemini \u00f6rg\u00fctleme modelini esas almaktad\u0131r. Konfederal \u00f6rg\u00fctlenme ile yerelden evrensele, tabandan-tavana \u00f6zg\u00fcn \u00f6zerk \u00f6rg\u00fctlenme modelleri ile kad\u0131n \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fcn\u00fc inan\u00e7lar, kimlikler, k\u00fclt\u00fcrler \u00fczerinden geli\u015ftirmeyi ve \u00f6zg\u00fcrle\u015fmesini sa\u011flamay\u0131 hedeflemektedir. \u0130ktidar ve devlet odakl\u0131 ya\u015fam\u0131n s\u00f6m\u00fcr\u00fc ve tahak\u00fcm \u00fcreten kurum ve kuramlar\u0131na kar\u015f\u0131, \u00f6zg\u00fcr kad\u0131n ve \u00f6zg\u00fcr toplum eksenli kurum ve kuramlar\u0131 geli\u015ftirme \u00e7abas\u0131 i\u00e7indedir. Hi\u00e7 bir kurum kuramdan ba\u011f\u0131ms\u0131z geli\u015fmez. Bu nedenle demokratik, ekolojik ve kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc paradigmas\u0131 temelinde toplumsal in\u015fa \u00e7al\u0131\u015fmalar\u0131na a\u011f\u0131rl\u0131k vermektedir. Toplumsal in\u015fa \u00e7al\u0131\u015fmalar\u0131 toplumun yarat\u0131mlar\u0131n\u0131 ve \u00fcretimini inkar ve red anlam\u0131na gelmedi\u011fi gibi toplumun \u00fcretti\u011fi ve yaratt\u0131\u011f\u0131 de\u011ferlere kar\u015f\u0131 ya\u015fad\u0131\u011f\u0131 yabanc\u0131la\u015fma duygusunu a\u015ft\u0131rtmay\u0131, ahlaki-politik toplumun \u00f6z\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kartmay\u0131 ve geli\u015ftirilmesine katk\u0131da bulunma amac\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" K\u00fcrt kad\u0131n \u00f6zg\u00fcrl\u00fck hareketi \u00f6z\u00fcnde evrensel bir kad\u0131n m\u00fccadelesidir Bug\u00fcn insanl\u0131\u011f\u0131n temel sorunlar\u0131n\u0131n cevab\u0131 \u00f6zg\u00fcrl\u00fck ve demokraside yatmaktad\u0131r. \u0130nsanl\u0131k tarihinin en gizli, temel \u00f6zg\u00fcrl\u00fck ve demokrasi sorunu ise cinsler aras\u0131 ili\u015fkilerin d\u00fczenlenmesi sorunudur. Bir ba\u015fka deyimle, kad\u0131n sorunu g\u00fcn\u00fcm\u00fcz d\u00fcnya ger\u00e7e\u011finin en temel \u00f6zg\u00fcrle\u015fme ve demokrasi sorunudur. Genel anlamda kad\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, sava\u015f ve bar\u0131\u015f sorunlar\u0131ndan […]<\/p>\n","protected":false},"author":2,"featured_media":117,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[5],"tags":[],"class_list":["post-34","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-hakkimizda"],"acf":[],"yoast_head":"\n\u00d6zg\u00fcr Kad\u0131n Ordula\u015fmas\u0131<\/h3>\n\n\n\n
Kad\u0131n Kurtulu\u015f \u0130deolojisi<\/h3>\n\n\n\n