23.11.2005<\/p>\n
K\u0130TABIM, B\u0130REYLER\u0130N iyili\u011fi aray\u0131p bulmalar\u0131 hususunda tarafs\u0131z olmas\u0131 beklenen liberal sek\u00fcler bir toplumun, benim M\u00fcsl\u00fcman olu\u015fuma ve tesett\u00fcr\u00fc benimseyi\u015fime neden ters bir tepki g\u00f6sterdi\u011fini anlamaya \u00e7al\u0131\u015fma te\u015febb\u00fcs\u00fcyle ba\u015flam\u0131\u015ft\u0131. Ara\u015ft\u0131rmam, beni Avrupal\u0131lar\u0131n tesett\u00fcrle ilk kez y\u00fczy\u00fcze geldikleri s\u00f6m\u00fcrgecilik \u00e7a\u011f\u0131ndan ba\u015flay\u0131p, tesett\u00fcr\u00fc b\u0131rakt\u0131ktan sonra tekrar \u00f6rt\u00fcnmeyi se\u00e7en M\u00fcsl\u00fcman kad\u0131nlar\u0131n bulundu\u011fu modern zamanlara kadar devam eden bir seyahate g\u00f6t\u00fcrd\u00fc. Toronto\u2019da ya\u015fayan baz\u0131 tesett\u00fcrl\u00fc M\u00fcsl\u00fcman han\u0131mlar\u0131n g\u00f6r\u00fc\u015flerini sundum ve tesett\u00fcre kar\u015f\u0131 olan bir kad\u0131n\u0131n empatik sesini analiz ettim. Son olarak, yirmibirinci y\u00fczy\u0131l\u0131n kapitalist k\u00fclt\u00fcrlerine kar\u015f\u0131 pozitif bir tesett\u00fcr teorisini a\u00e7\u0131k\u00e7a ifade etmeye \u00e7al\u0131\u015ft\u0131m.<\/p>\n
Tesett\u00fcr, erkek ve kad\u0131n k\u0131yafetine dair bir felsefedir ve erkek\/kad\u0131n ili\u015fkilerine y\u00f6nelik bir \u0130sl\u00e2m\u00ee terbiyenin ifadesidir. Bununla birlikte, M\u00fcsl\u00fcman d\u00fcnyas\u0131nda ac\u0131 bir m\u00fccadelenin alan\u0131 oldu\u011fu kadar Bat\u0131da da d\u00fc\u015fmanl\u0131\u011f\u0131n oda\u011f\u0131nda olan \u015fey, tesett\u00fcr diye bilinen, kad\u0131n\u0131n v\u00fccudunu de\u011fi\u015fen derecelerde \u00f6rten i\u015fte bu kuma\u015f par\u00e7as\u0131d\u0131r. T\u00fcrkiye\u2019de ve Tunus\u2019ta, \u0130sl\u00e2m\u2019\u0131 geri, medeniyet-kar\u015f\u0131t\u0131, barbar ve kad\u0131nlara bask\u0131 yapan bir din olarak g\u00f6ren bir \u2018modernite\u2019 ad\u0131na, tesett\u00fcr\u00fc yasaklayan kanunlar y\u00fcr\u00fcrl\u00fc\u011fe konulmu\u015ftur.* Bu noktada, tesett\u00fcr\u00fc bask\u0131c\u0131 olarak g\u00f6ren yayg\u0131n Bat\u0131l\u0131 g\u00f6r\u00fc\u015f ile M\u00fcsl\u00fcman d\u00fcnyas\u0131n\u0131n tesett\u00fcr\u00fc yasaklama giri\u015fimleri birbirine yakla\u015fmaktad\u0131r.<\/p>\n
Sek\u00fcler M\u00fcsl\u00fcman d\u00fcnyan\u0131n tesett\u00fcr ve \u0130sl\u00e2m hususundaki de\u011ferlendirmelerinde meftun oldu\u011fu \u2018modernite,\u2019 Bat\u0131da ortaya \u00e7\u0131km\u0131\u015f bir \u2018modernite\u2019 g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Bu, oryantalistin \u0130sl\u00e2m\u2019a dair g\u00f6r\u00fc\u015f\u00fcn\u00fcn devam\u0131d\u0131r. Oryantalizm, \u0130sl\u00e2m\u2019\u0131 ve M\u00fcsl\u00fcmanlar\u0131 asl\u00ee bir \u00d6teki; gerilik i\u00e7inde durup kalm\u0131\u015f ve \u2018modern\u2019 \u00f6zg\u00fcrl\u00fck, e\u015fitlik ve demokrasi anlay\u0131\u015flar\u0131yla uyum i\u00e7inde ilerleyemeyece\u011fini g\u00f6stermi\u015f bir \u00d6teki olarak \u00f6ng\u00f6r\u00fcr. Oryantalizmin, k\u00fcresel k\u00f6y\u00fcm\u00fcz\u00fcn M\u00fcsl\u00fcman veya gayrim\u00fcslim bir\u00e7ok se\u00e7kininin ve entellekt\u00fcelinin zihinlerinde bir n\u00fcfuzu s\u00f6zkonusudur. Yine oryantalizmin, genelde, M\u00fcsl\u00fcman veya gayrim\u00fcslim, pop\u00fcler k\u00fclt\u00fcr \u00fczerinde de bir n\u00fcfuzu bulunmaktad\u0131r.<\/p>\n
Gen\u00e7 M\u00fcsl\u00fcman kad\u0131nlar\u0131n ba\u015f\u00f6rt\u00fclerini \u00e7\u0131karmad\u0131klar\u0131ndan dolay\u0131 bir Frans\u0131z lisesinden at\u0131lmalar\u0131 hadisesinin heng\u00e2mesi \u00fczerinde, Frans\u0131z solunun b\u00fcy\u00fck bir kesimi tesett\u00fcr konusunda oryantalist a\u011fz\u0131yla g\u00f6r\u00fc\u015fler beyan etti: \u201c\u0130sl\u00e2m\u00ee k\u00fclt\u00fcrel yap\u0131lar dinsel bask\u0131 ile bir tutuldu ve Bat\u0131l\u0131 sosyal uygulamalar sek\u00fcler kurtar\u0131c\u0131 norm olarak tan\u0131mland\u0131.\u201d Bir entellekt\u00fcel ve feminist olan Profes\u00f6r Badinter tesett\u00fcr\u00fc bir boyun e\u011fme fiili olarak g\u00f6r\u00fcyor ve onun \u2018bir siyasal ba\u011f\u0131ms\u0131zla\u015fma fiili olmas\u0131n\u0131n m\u00fcmk\u00fcn olamayaca\u011f\u0131n\u0131\u2019 dile getiriyordu. Badinter \u015fu yorumu yap\u0131yordu:<\/p>\n
Moruzzi\u2019nin sordu\u011fu gibi, \u201ckim yapmaz ki?\u201d Badinter, tesett\u00fcr hakk\u0131ndaki b\u00fct\u00fcn tipik basmakal\u0131p d\u00fc\u015f\u00fcnceleri say\u0131p d\u00f6k\u00fcyor.<\/p>\n
Bu bak\u0131mdan, pratikte, liberal-sek\u00fcler tercih ve tarafs\u0131zl\u0131k teorisi, oryantalistin \u0130sl\u00e2m\u2019a y\u00f6nelik eski sald\u0131r\u0131lar\u0131 ile kolayca birarada varolamaz. Bir yandan, sek\u00fclerizmin herhangi bir vatanda\u015f\u0131n kendi hayat\u0131n\u0131n i\u00e7eri\u011fini belirleyebilece\u011fi ahdini garanti alt\u0131na alman\u0131n yolunu arayan liberaller mevcuttur; ve e\u011fer bu \u00e7\u00f6z\u00fcmler tesett\u00fcr\u00fc de i\u00e7ine al\u0131yorsa, liberaller bu \u00e7abalar\u0131nda M\u00fcsl\u00fcman kad\u0131nlara yard\u0131mc\u0131 olacaklard\u0131r. Ama \u00f6te yandan, Badinter\u2019in iddias\u0131n\u0131n \u0131\u015f\u0131k tuttu\u011fu \u00fczere, bireysel tercih teorisi, Bat\u0131l\u0131 hayat tarzlar\u0131n\u0131n \u00fcst\u00fcn oldu\u011fu, ve bazen bu Bat\u0131l\u0131 hayat tarzlar\u0131n\u0131n neyin daha iyi oldu\u011funu bilemeyen \u2018zavall\u0131 g\u00f6\u00e7menin iyili\u011fi i\u00e7in\u2019 (veya \u2018geri kalm\u0131\u015f vatanda\u015flar\u0131m\u0131z\u0131n iyili\u011fi i\u00e7in\u2019) zorla uygulat\u0131lmas\u0131 gerekti\u011fi anlay\u0131\u015f\u0131yla birarada varolabilen bir doktrindir.<\/p>\n
Tesett\u00fcr bask\u0131c\u0131d\u0131r. Bu, \u2018Bat\u0131\u2019da (ve \u2018Do\u011fu\u2019da) standart bir anlay\u0131\u015ft\u0131r. Bu, kad\u0131nlar\u0131n tesett\u00fcre dair tecr\u00fcbelerinin\u2014\u0130kinci ve \u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcmlerde ispat edildi\u011fi \u00fczere\u2014\u00e7e\u015fitlili\u011fini y\u0131kan h\u00fckmedici bir hakikat iddias\u0131d\u0131r. Tarihsel bak\u0131mdan, M\u00fcsl\u00fcman kad\u0131nlar tesett\u00fcrle ilgili olarak farkl\u0131 pozisyonlar alm\u0131\u015flard\u0131r. \u00c7ocukluk ve gen\u00e7li\u011fini, Cezayir\u2019in ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131ndan k\u0131sa s\u00fcre \u00f6nce Frans\u0131z-Cezayiri\u2019nde ge\u00e7irmi\u015f olan me\u015fhur Cezayirli yazar Asiye Cebbar tesett\u00fcre, Mernissi\u2019nin bakt\u0131\u011f\u0131 g\u00f6zl\u00fckle bakar. Ona g\u00f6re, tesett\u00fcr \u2018kad\u0131nlar\u0131n bedenlerini saklama gere\u011fini\u2019 temsil etmektedir. Mernissi gibi, o da kendisini, k\u00fclt\u00fcr\u00fcndeki di\u011fer kad\u0131nlar\u0131n ka\u00e7\u0131n\u0131lmaz kaderinden (okuryazar olamama, haremlik-selaml\u0131k ve tesett\u00fcr) her nas\u0131lsa mucizev\u00ee \u015fekilde kurtar\u0131lm\u0131\u015f biri olarak kabul eder:<\/p>\n
T\u00fcrkiye\u2019de, Minai, babaannesinin \u00f6rt\u00fclerini atarat sergiledi\u011fi tepkiyi hat\u0131rl\u0131yor. Kendisi sekiz ya\u015f\u0131ndayd\u0131 ve H\u00fcda \u015ea\u2019r\u00e2v\u00ee\u2019nin \u00e7ar\u015faf\u0131n\u0131 Nil\u2019e at\u0131\u015f\u0131ndan (1923) yeni haberi olmu\u015ftu:<\/p>\n
\u0130ran\u2019da 1936\u2019da \u00e7ar\u015faf\u0131n yasaklanmas\u0131, 1920\u2019li y\u0131llardan beri kad\u0131nlar\u0131n kurtar\u0131lmas\u0131 y\u00f6n\u00fcnde tahrik edilegelmi\u015f orta ve \u00fcst s\u0131n\u0131fa mensup gen\u00e7 kad\u0131nlarca ho\u015f kar\u015f\u0131land\u0131. Buna kar\u015f\u0131l\u0131k, daha ya\u015fl\u0131 \u0130ranl\u0131 kad\u0131nlar yasa\u011f\u0131 ho\u015f kar\u015f\u0131lamad\u0131lar. Ger\u00e7ekten, baz\u0131 kad\u0131nlar yedi y\u0131l s\u00fcren yasak s\u00fcresince evlerinden hi\u00e7 \u00e7\u0131kmam\u0131\u015flard\u0131r. Hoodfar, babaannesinin bir uzla\u015fma g\u00f6stergesi olarak \u00e7ar\u015faf giymeyip ba\u015f\u0131na bir e\u015farp alarak d\u0131\u015far\u0131 \u00e7\u0131kt\u0131\u011f\u0131 g\u00fcn ya\u015fad\u0131\u011f\u0131 ac\u0131 hat\u0131ray\u0131 naklediyor: \u201cBir polisin durmas\u0131n\u0131 emretmesi \u00fczerine ka\u00e7t\u0131; polis onu takip etti, evinin bah\u00e7e kap\u0131s\u0131na yakla\u015ft\u0131\u011f\u0131nda, e\u015farb\u0131n\u0131 \u00e7ekip ald\u0131. Ninem polisin kendisinin eve kadar iffetli \u015fekilde ula\u015fmas\u0131na kasden m\u00fcsaade etti\u011fini san\u0131yordu [halbukio sokaktaki kad\u0131nlar\u0131n ba\u015f\u00f6rt\u00fclerini zorla \u00e7\u0131karmay\u0131 emreden devlet emirlerini uyguluyordu] . . .\u201d<\/p>\n
Baz\u0131 kad\u0131nlar, ba\u015fka baz\u0131lar\u0131n\u0131n zorla ba\u015f \u00f6rtt\u00fcrmede ya\u015fayabilecekleri s\u0131k\u0131nt\u0131n\u0131n ayn\u0131s\u0131n\u0131 zorla ba\u015f a\u00e7t\u0131rmada ya\u015f\u0131yorlar. \u0130ran\u2019da modern sosyal hizmetlerin kurucusu olan ve aristokrat babas\u0131n\u0131n hareminde yeti\u015fmi\u015f bulunan Fermeyan, annesinin R\u0131za \u015eah\u0131n tesett\u00fcr\u00fc yasaklay\u0131\u015f\u0131na duydu\u011fu tepkiyi \u015f\u00f6yle tasvir ediyor.<\/p>\n
\u201cBaz\u0131 kad\u0131nlar \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fturulmay\u0131 ger\u00e7ekten istemiyor.\u201d Tesett\u00fcr tart\u0131\u015fmas\u0131na\u2014o ezici midir, ezici de\u011fil midir?\u2014tart\u0131\u015fmas\u0131na kendimiz kapt\u0131ran bizler i\u00e7in, psikolojik maliyetler deh\u015fet verici olabilir. Minai \u015funlar\u0131 kaydediyor:<\/p>\n
Ailelerindeki kad\u0131nlar\u0131n \u00f6rt\u00fcnmelerine kar\u015f\u0131 \u00e7\u0131kan nice M\u00fcsl\u00fcman aile{nin tutumu, tam da bu m\u00fccadeleyi hat\u0131rlat\u0131r: Tesett\u00fcr onlar\u0131n sersem g\u00f6r\u00fcnmelerine, bir meslek sahibi olamamalar\u0131na, evlenememelerine, hayattan zevk alamamalar\u0131na yol a\u00e7acakt\u0131r. Okuyucum, bir kimsenin kendi geleneklerinin ve halk\u0131n\u0131n a\u015fa\u011f\u0131 oldu\u011funa inanmas\u0131n\u0131n nas\u0131l bir\u015fey oldu\u011funu tasavvur edebilir mi? \u0130leri gitmenin yeg\u00e2ne yolunun gelene\u011fi b\u0131rakmak oldu\u011funu d\u00fc\u015f\u00fcnebilir mi? Said\u2019in dedi\u011fi gibi: \u201cHemen her M\u00fcsl\u00fcman i\u00e7in, \u0130sl\u00e2m\u00ee bir kimli\u011fi salt savunmak, neredeyse kozmik bir meydan okuma ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilme fiili haline gelmektedir.\u201d Baz\u0131lar\u0131 varl\u0131klar\u0131n\u0131 din\u00ee kimliklerini gizleyerek s\u00fcrd\u00fcr\u00fcrler.<\/p>\n
Bug\u00fcne kadar, feminist paradigmalar, ne \u00f6rt\u00fcl\u00fc kad\u0131nlar\u0131n tesett\u00fcre ili\u015fkin pozitif tecr\u00fcbelerini anlayabilme\u015f, ne de b\u00fct\u00fcn d\u00fcnyada tesett\u00fcre ili\u015fkin olarak g\u00f6zlenen \u00e7e\u015fitlili\u011fi kavrayabilmi\u015flerdir. Giri\u015f B\u00f6l\u00fcm\u00fcnde s\u00f6z\u00fcn\u00fc etti\u011fim \u00fczere, tesett\u00fcr\u00fcn bask\u0131c\u0131 oldu\u011funu \u00f6ne s\u00fcren h\u00e2kim paradigma, tesett\u00fcrl\u00fc kad\u0131nlar\u0131n g\u00f6r\u00fc\u015flerini \u00f6n plana \u00e7\u0131karmaya kararl\u0131 bir\u00e7ok \u00e7al\u0131\u015fmaya bile egemen oluyor ve onlara s\u0131z\u0131yor olsa dahi, bu hal de\u011fi\u015fmektedir. Ben, Orta Do\u011fuya ili\u015fkin ara\u015ft\u0131rmalar\u0131 bulunan \u00f6nde gelen bir Bat\u0131l\u0131 bilim kad\u0131n\u0131n\u0131n bir seminerine kat\u0131lm\u0131\u015ft\u0131m. O, M\u00fcsl\u00fcman kad\u0131nlar aras\u0131ndaki tart\u0131\u015fmalara, farkl\u0131l\u0131klara ve \u00e7e\u015fitlili\u011fe de\u011findi ve sorulara ge\u00e7ildikten sonra bir ara \u201cBen M\u0131s\u0131r\u2019da iken ba\u015f\u0131ma bir e\u015farp ba\u011flamak istemi\u015ftim, ne var ki e\u011fer bir M\u00fcsl\u00fcman erkekle evli iseniz, onu bir kez takt\u0131n\u0131z m\u0131 art\u0131k hi\u00e7 \u00e7\u0131karamazs\u0131n\u0131z\u201d demi\u015fti. Dinleyiciler de onu ba\u015f i\u015faretleriyle tasdik ediyorlard\u0131. Ben deh\u015fete d\u00fc\u015ft\u00fcm. Benim hepsi de M\u00fcsl\u00fcman olan e\u015flerinin \u00f6rt\u00fcnmelerine izin vermedi\u011fi arkada\u015flar\u0131m ne olacak? \u0130htida etmelerinden memnun olmayan erkek arkada\u015flar\u0131 taraf\u0131ndan y\u00fcz\u00fcst\u00fc b\u0131rak\u0131lan arkada\u015flar\u0131ma ne diyelim? E\u011fer bir bilim kad\u0131n\u0131 M\u00fcsl\u00fcman de\u011filse, e\u015finin onun \u00f6rt\u00fcnmesini bile beklemeyece\u011fi, zira \u0130sl\u00e2m f\u0131kh\u0131n\u0131n kurallar\u0131n\u0131n bir gayrim\u00fcslim kad\u0131n i\u00e7in ge\u00e7erli olmad\u0131\u011f\u0131 ger\u00e7e\u011fine ne buyurulur? Bununla birlikte, bu yorumdan ve dinleyicilerin onu tasdikinden yola \u00e7\u0131karak, \u0130sl\u00e2m\u2019a ve kad\u0131nlara dair (feminist elbiseler i\u00e7inde tezah\u00fcr eden) oryantalist g\u00f6r\u00fc\u015f\u00fcn insanlar\u0131n kafalar\u0131nda h\u00fckm\u00fcn\u00fc icra ettirdi\u011fine dair ciltler dolusu kitap kaleme al\u0131nabilir. (Onun ya\u015fant\u0131s\u0131na ili\u015fkin bu yorum do\u011fru ise, genel \u2018M\u00fcsl\u00fcman\u2019 erkek deyimini kullanmak yerine ni\u00e7in \u201cKocam ba\u015f\u00f6rt\u00fcm\u00fc \u00e7\u0131karmama izin vermez\u201d demeyi tercih etmiyor?)<\/p>\n
Tesett\u00fcr bask\u0131c\u0131d\u0131r, o kad\u0131nlar\u0131 kapat\u0131r, onlar\u0131n hayatlar\u0131n\u0131 bo\u011far, seslerini k\u0131sar ve onlar\u0131 birer ki\u015fi-olmayan\u2019a \u00e7evirir. Ger\u00e7ekte, M\u00fcsl\u00fcman kad\u0131nlar\u0131 silen, ortadan kald\u0131ran h\u00fck\u00fcmran oryantalist\/feminist s\u00f6ylemdir. \u0130sl\u00e2m\u2019a veya tesett\u00fcre d\u00fc\u015fman olan; tesett\u00fcrl\u00fc kad\u0131nlar\u0131 kendi nam ve hesaplar\u0131na konu\u015famayan, kendileri ad\u0131na konu\u015facak ve onlara kendi geleneklerinin ne anlama geldi\u011fini yorumlayacak yabanc\u0131lara ihtiya\u00e7 duyan sessiz kuklalara \u00e7eviren, M\u00fcsl\u00fcman olsun veya olmas\u0131n, i\u015fte bu feminist s\u00f6ylemdir. (Bir Bat\u0131l\u0131 bilgi alan\u0131 olan) \u2018kad\u0131nlar ve \u0130sl\u00e2m\u2019 alan\u0131, bir b\u00fct\u00fcn halinde, \u00f6ze d\u00f6n\u00fc\u015fe ve yerli ara\u015ft\u0131rmac\u0131n\u0131n varl\u0131\u011f\u0131na ra\u011fmen, h\u00e2l\u00e2 daha M\u00fcsl\u00fcman kad\u0131nlar\u0131n d\u00fcnyada ezilmi\u015flikten muszdarip tek grup olduklar\u0131 veya d\u00fcnyada en \u00e7ok bask\u0131ya maruz kalan topluluk olduklar\u0131 izlenimini vermektedir. Bat\u0131l\u0131 yazarlar, kendi ki\u015filiklerini ve k\u00fclt\u00fcrlerini ara\u015ft\u0131rma d\u0131\u015f\u0131nda tutarak (yani, benzerliklerin mukayesesini yapmayarak, yaln\u0131zca farkl\u0131l\u0131\u011fa odaklanarak), kendilerinin kad\u0131nlar\u0131n ezilmi\u015fli\u011fini tecr\u00fcbe etmeyen bir toplumda ya\u015fad\u0131klar\u0131 izlenimini verirler. Ne var ki, Bat\u0131ya ili\u015fkin feminist eserlere d\u00f6n\u00fcl\u00fcnce, hik\u00e2yenin b\u00fct\u00fcn\u00fcyle farkl\u0131 oldu\u011fu ortaya \u00e7\u0131kar: Mesaj, sanki k\u00fclt\u00fcr\u00fcn h\u00e2l\u00e2 gidecek uzun bir yolu varm\u0131\u015fcas\u0131na, kad\u0131nlar\u0131n ezilmi\u015fli\u011finin s\u00fcregeldi\u011fi \u015feklindedir. Bir alt t\u00fcrden di\u011ferine ge\u00e7mek, tecr\u00fcb\u00ee bir \u015foktur.<\/p>\n
\u201c\u0130badet i\u00e7in kad\u0131nlar\u0131n asl\u0131n\u0131 bu \u015fekilde \u00f6rtmek ve ink\u00e2r etmekle hata m\u0131 ediyoruz (Govier)?\u201d Tesett\u00fcr hakk\u0131ndaki pop\u00fcler Bat\u0131l\u0131 kli\u015feyi zay\u0131flatma yetene\u011fim hususunda en ba\u015fta duydu\u011fum i\u015ftiyak, ara\u015ft\u0131rmalarla ge\u00e7en birka\u00e7 y\u0131ldan sonra s\u00f6nd\u00fc. Bu kli\u015fenin basitli\u011fine i\u015faret eden bir\u00e7ok kitap zaten vard\u0131, bir\u00e7ok bilim insan\u0131 da daha karma\u015f\u0131k ve n\u00fcanslar i\u00e7eren g\u00f6r\u00fc\u015fler dile getirmi\u015fti. Onlar\u0131n ortaya koydu\u011fu g\u00f6r\u00fc\u015fler ni\u00e7in anaak\u0131ma ula\u015famam\u0131\u015ft\u0131r? Niye bu basit\u00e7i g\u00f6r\u00fc\u015f h\u00fckm\u00fcn\u00fc s\u00fcrd\u00fcrmeye devam etmi\u015ftir? Bunu ger\u00e7ekten bilemiyorum. Ancak, bunun, bilin\u00e7alt\u0131nda sahip \u00e7\u0131k\u0131lan oryantalizmin varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi ile biraz \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fim kad\u0131nlar ve \u0130sl\u00e2m alan\u0131ndaki yorumlama tecr\u00fcbesinin etkisinin girift bir kar\u0131\u015f\u0131m\u0131yla ilgisinin oldu\u011fundan ku\u015fkulan\u0131yorum. Bat\u0131l\u0131 yayg\u0131n kli\u015felere kar\u015f\u0131 \u00e7al\u0131\u015f\u0131yor olan bilim insanlar\u0131 bulunmas\u0131na ra\u011fmen, kar\u015f\u0131 bir g\u00fc\u00e7, Bat\u0131n\u0131n ve hayat tarzlar\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcne dair bir kanaatle ilgisi olan kar\u015f\u0131 bir g\u00fc\u00e7 mevcuttur. Bunun, kimliklerimizin ve d\u00fcnya g\u00f6r\u00fc\u015flerimizin fikirlerimizin \u015fekillendi\u011fi y\u0131llarda ve birer yeti\u015fkin olarak ya\u015farken \u00e7e\u015fitli s\u00f6ylemler sayesinde bi\u00e7imlendi\u011fini anlayamamakla ilgisi vard\u0131r. Bunun, sosyal bilimlerin ba\u015fkalar\u0131n\u0131 incelemek i\u00e7in \u2018objektif\u2019 bir noktas\u0131n\u0131n bulundu\u011fu, bir topluma bak\u0131p \u2018falan \u00e2detin bask\u0131c\u0131 oldu\u011funu\u2019 s\u00f6ylemenin m\u00fcmk\u00fcn oldu\u011fu yan\u0131lg\u0131s\u0131yla ili\u015fkisi vard\u0131r. Bunun, esas olarak liberal-y\u00f6nelimli anaak\u0131m\u0131n, kendilerinin ve ba\u015fkalar\u0131n\u0131n k\u00fclt\u00fcrlerine g\u00f6re kendi duru\u015f yerlerini kavramaktaki acizlikleri ile ilgisi vard\u0131r. Yine bunun, bir\u00e7ok Bat\u0131l\u0131 entellekt\u00fcelin, d\u00fcnyaya dair bilgiler elde etme hususunda, medyaya aynen sade vatanda\u015f\u0131n g\u00fcvendi\u011fi gibi g\u00fcvendi\u011fi ger\u00e7e\u011fi ile de ilgisi vard\u0131r. Bu entellekt\u00fcel \u015fayet bir M\u00fcsl\u00fcmanla hi\u00e7 kar\u015f\u0131la\u015fmam\u0131\u015f, \u0130sl\u00e2m\u2019\u0131 hi\u00e7 incelememi\u015f veya \u0130sl\u00e2m\u2019a sadece oryantalist\/feminist eserler kanal\u0131yla incelemi\u015f ise, bu entellekt\u00fcelin aynen ba\u015fkalar\u0131 gibi \u0130sl\u00e2m ve M\u00fcsl\u00fcmanlar hakk\u0131nda yerle\u015fik kli\u015felere sahip \u00e7\u0131kmas\u0131 muhtemeldir. Said\u2019in belirtti\u011fi gibi, bilim insanl\u0131\u011f\u0131 ve yazma, \u00e7o\u011fu kez kendisini herkes\u00e7e kabul edilen hikmetten ay\u0131rmaz. Aksine, o \u2018hikmet\u2019i teyid eder ve s\u00fcrd\u00fcr\u00fcr.<\/p>\n
Medyaya gelince, tek-t\u00fck rastlanan olumlu makalelere ra\u011fmen ki\u015finin sahip olaca\u011f\u0131 genel imaj, kasvetli ve \u00fcz\u00fcc\u00fcd\u00fcr: M\u00fcsl\u00fcmanlar barbard\u0131rlar, masum insanlar\u0131 bombalarla havaya u\u00e7ururlar, sebepsiz yere adam \u00f6ld\u00fcr\u00fcrler, kad\u0131nlar\u0131 ezerler. 1980 y\u0131l\u0131nda ABD\u2019de yap\u0131lan (ama herhangi bir Bat\u0131l\u0131 \u00fclkeyi temsil edebilir durumda olan) bir anketten \u015fu sonu\u00e7lar \u00e7\u0131km\u0131\u015ft\u0131r:<\/p>\n
Bu anket 1980 y\u0131l\u0131nda uygulanm\u0131\u015f olsa bile, 1990\u2019l\u0131 y\u0131llardaki, Oklahoma City\u2019deki Federal Hizmet Binas\u0131n\u0131n 1995\u2019te y\u0131k\u0131l\u0131\u015f\u0131ndan M\u00fcsl\u00fcmanlar\u0131n sorumlu oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fcn hemen kabul\u00fc gibi hadiseler, Slade\u2019in anketinin anaak\u0131m Bat\u0131l\u0131 g\u00f6r\u00fc\u015f\u00fc h\u00e2l\u00e2 daha yans\u0131tt\u0131\u011f\u0131n\u0131 g\u00f6steriyor.<\/p>\n
Tesett\u00fcr-bask\u0131c\u0131d\u0131r kli\u015fesinin s\u00fcr\u00fcp gitmesinde g\u00fc\u00e7 politikas\u0131n\u0131n rol\u00fc g\u00f6rmezden gelinemez. Tesett\u00fcr-kar\u015f\u0131t\u0131 s\u00f6ylem, Bat\u0131l\u0131n\u0131n hegemonya projesi ile\u2014bu hegemonyan\u0131n do\u011fal oldu\u011fu ve bu veya \u015fu husus\u00ee d\u0131\u015f politikan\u0131n sonucu olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclse bile\u2014bir\u00e7ok bak\u0131mlardan ili\u015fkilidir. Badinter\u2019in, entellekt\u00fcel olsun veya olmas\u0131n bir\u00e7ok Bat\u0131l\u0131n\u0131n tepkisinin bir g\u00f6stergesi olan tepkileri, bir \u0130sl\u00e2m\u00ee k\u00f6ktendincilik korkusunu aksettirmektedir. Bu da, t\u0131pk\u0131 1950\u2019lerdeki kom\u00fcnizm korkusu gibi, Bat\u0131l\u0131n\u0131n yakas\u0131n\u0131 b\u0131rakmayan bir problem olarak durmaktad\u0131r. S\u00f6m\u00fcrge d\u00f6nemindeki oryantalist gibi, korku, Said\u2019in delillerle ortaya koydu\u011fu \u00fczere, \u0130sl\u00e2m\u2019\u0131 k\u0131y\u0131da k\u00f6\u015fede tutan engellerin y\u0131k\u0131lmas\u0131d\u0131r. Tesett\u00fcr\u00fcn Bat\u0131da ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n bertaraf edilmesi gereken kanserimsi bir geli\u015fme olarak g\u00f6r\u00fclmesine \u015fa\u015fmamak gerek.<\/p>\n
B\u00fct\u00fcn bunlara ra\u011fmen, birileri protesto edecektir. Ve bunu yapmakta hakl\u0131d\u0131r da. Bir\u00e7ok M\u00fcsl\u00fcman toplumunda kad\u0131nlar umum\u00ee hayat\u0131n d\u0131\u015f\u0131nda tutulmu\u015flard\u0131r ve g\u00fcn\u00fcm\u00fczde de tutulmaktad\u0131r; \u00f6rt\u00fcnmeye zorlanm\u0131\u015flard\u0131r, bug\u00fcn de zorlanmaktad\u0131rlar. Tesett\u00fcr kad\u0131nlar\u0131n istidatlar\u0131n\u0131 s\u0131n\u0131rlayan, az veya \u00e7ok \u015fiddete dayal\u0131 y\u00f6ntemlerle rollerini icra etmelerini engelleyen bir manzumenin par\u00e7as\u0131 olmu\u015ftur. Tesett\u00fcr kad\u0131nlar\u0131 e\u011fitimden, evin d\u0131\u015f\u0131nda \u00e7al\u0131\u015fmaktan ve oy kullanmaktan mahrum eden bir sistemin par\u00e7as\u0131 olmu\u015ftur. Mernissi gibi, bir\u00e7ok kad\u0131n\u0131n tesett\u00fcr aleyhinde kampanya a\u00e7mas\u0131nda ve onun kaybolu\u015funa sevinmesinde \u015fa\u015f\u0131lacak bir\u015fey yoktur. Bu sistem ancak k\u0131rk k\u00fcsur y\u0131l \u00f6nce \u00e7\u00f6z\u00fclm\u00fc\u015f ve kad\u0131nlar evden \u00e7\u0131k\u0131p tahsil g\u00f6rebilmi\u015f ve istihdama kat\u0131labilmi\u015ftir. Yine, tesett\u00fcr\u00fcn yeniden ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n sek\u00fcler-e\u011filimli bir\u00e7ok M\u00fcsl\u00fcman\u0131 ve yorumcuyu tedirgin etti\u011fine de \u015fa\u015fmamak gerek. Yeni \u00f6rt\u00fcnme bi\u00e7imini cazip bulan insanlar\u0131n \u00e7o\u011funun, dede ve ninelerinin y\u0131kmak i\u00e7in m\u00fccadele verdikleri sistemle bir problemleri olmam\u0131\u015ft\u0131r. Onlar\u0131n, bir \u0130sl\u00e2m devletinin nas\u0131l bir\u015fey oldu\u011funa dair ancak soyut fikirleri bulunmaktad\u0131r.<\/p>\n
Yeni \u00f6rt\u00fcnme hareketi hem Bat\u0131l\u0131 ezilme kli\u015fesine hem de geleneksel baz\u0131 m\u00fcsl\u00fcman (Arap) uygulamalar\u0131na k\u00f6kl\u00fc bir meydan okumad\u0131r. (Birka\u00e7 versiyonu bulunan) Kur\u2019\u00e2n\u2019a ve s\u00fcnnete d\u00f6nme hareketleri, i\u00e7lerinde bir\u00e7ok g\u00fcc\u00fc bar\u0131nd\u0131rmaktad\u0131r. Kendim de dahil olmak \u00fczere, Kur\u2019\u00e2n\u2019\u0131n, s\u00fcnnetin, Hz. Peygamberin ve sahabilerin kad\u0131nlar ve erkekler i\u00e7in e\u015fitli\u011fin ve adaletin somutla\u015fm\u0131\u015f halleri olduklar\u0131n\u0131 g\u00f6ren, ama bu hayat tarz\u0131n\u0131n son bind\u00f6rty\u00fcz y\u0131l i\u00e7indeki k\u00fclt\u00fcrel mayalarla \u00e7arp\u0131t\u0131ld\u0131\u011f\u0131n\u0131 kabul eden kimseler bulunmaktad\u0131r. Bu M\u00fcsl\u00fcmanlar tesett\u00fcr\u00fcn, ge\u00e7mi\u015fin kad\u0131nlar\u0131n haremlik-selaml\u0131k gibi bask\u0131c\u0131 geleneklerinden ve kad\u0131nlar\u0131 hatal\u0131 bir \u015fekilde toplulu\u011fun i\u015flerine me\u015fru tarzda kat\u0131lmaktan al\u0131koyan bask\u0131lardan soyutlanmas\u0131 gerekti\u011fini iddia ediyorlar. Onlar e\u011fitim, i\u015f, siyasal kat\u0131l\u0131m istiyorlar. Bununla birlikte, k\u0131rk y\u0131l uzun bir s\u00fcre de\u011fil; ve \u2018saf\u2019 \u0130sl\u00e2m\u2019a d\u00f6n\u00fc\u015f\u00fcn yan\u0131s\u0131ra, Kur\u2019\u00e2n ve s\u00fcnnetin k\u0131s\u0131tlay\u0131c\u0131 bi\u00e7imde yorumlayanlara sahip \u00e7\u0131kan ba\u015fkaca g\u00fc\u00e7ler de mevcut. E\u011fer bunlar kabul edilirse, geleneksel yorumlar manzumesi konumunu yeniden g\u00fc\u00e7lendirebilir. Kad\u0131nlara y\u00f6nelik tehlikeler ger\u00e7ekten var. Bununla birlikte, bilim insanlar\u0131 ve medya, olay\u0131n ge\u00e7ti\u011fi ba\u011flam\u0131n b\u00fct\u00fcn\u00fcn\u00fc, hik\u00e2yenin tamam\u0131n\u0131 vermeksizin, sadece tehlikeler \u00fczerinde, olumsuzluklar \u00fczerinde yo\u011funla\u015f\u0131yorlar. Kad\u0131nlara-y\u00f6nelik-tehlikeler hik\u00e2yesi di\u011fer hik\u00e2yeleri g\u00f6lgede b\u0131rak\u0131yor ve kad\u0131nlara-y\u00f6nelik-tehlikeler hik\u00e2yesini \u2018otantik \u0130sl\u00e2m\u2019 konumuna getiriyor. Bununla birlikte, bu t\u00fcr negatif g\u00fc\u00e7ler, kad\u0131nlar\u0131n \u00e2l\u00e2 daha e\u015fit maa\u015f ve \u00fccret, cinsiyet ayr\u0131mc\u0131l\u0131\u011f\u0131 yapan kanunlar\u0131n de\u011fi\u015ftirilmesi, ev i\u00e7i \u015fiddet, \u00e7ocuk istismar\u0131 ve benzeri \u015feylere son verilmesi m\u00fccadelesinin veriliyor oldu\u011fu Bat\u0131daki, feministlerin \u2018geri tepme\u2019 ad\u0131n\u0131 verdikleri g\u00fc\u00e7leri and\u0131rmaktad\u0131r.<\/p>\n
Benim kitab\u0131m tesett\u00fcr\u00fcn halihaz\u0131rdaki ba\u015fka bir \u00f6yk\u00fcs\u00fcn\u00fc sunma te\u015febb\u00fcs\u00fcd\u00fcr: huzur ve sevinci \u0130sl\u00e2m\u2019da bulan ve onun kad\u0131nlar\u0131 bask\u0131 alt\u0131na almad\u0131\u011f\u0131na ve tesett\u00fcr\u00fcn onlar\u0131 ezmedi\u011fine inanan benim gibi insanlar\u0131n \u00f6yk\u00fcs\u00fc. Do\u011fald\u0131r ki, kendi pozitif \u00f6yk\u00fcm\u00fcn \u2018otantik \u0130sl\u00e2m;\u2019 di\u011fer b\u00fct\u00fcn yorumlamalara h\u00e2kim olmas\u0131 gereken \u0130sl\u00e2m oldu\u011funa inan\u0131yorum. Kitab\u0131m, dinlemek isteyenlerle ileti\u015fim hatlar\u0131 a\u00e7ma giri\u015fimidir. Bu kitap, tesett\u00fcrl\u00fc olmaktan mutluluk duyan kad\u0131nlar\u0131n sayg\u0131yla muamele g\u00f6rmeleri, nezaketle dinlenmeleri ve kendileriyle iyiniyet ruhu i\u00e7inde tart\u0131\u015f\u0131lmas\u0131 ricas\u0131d\u0131r. Belli meselelerde anla\u015famama hususunda anla\u015fabiliriz, bari hi\u00e7 olmazsa; ayn\u0131 fikirde olmamay\u0131 ve yine de k\u00fcresel k\u00f6y\u00fcn ortaklar\u0131 olmay\u0131 becerebilmeliyiz.<\/p>\n","protected":false},"excerpt":{"rendered":"
23.11.2005 K\u0130TABIM, B\u0130REYLER\u0130N iyili\u011fi aray\u0131p bulmalar\u0131 hususunda tarafs\u0131z olmas\u0131 beklenen liberal sek\u00fcler bir toplumun, benim M\u00fcsl\u00fcman olu\u015fuma ve tesett\u00fcr\u00fc benimseyi\u015fime neden ters bir tepki g\u00f6sterdi\u011fini anlamaya \u00e7al\u0131\u015fma te\u015febb\u00fcs\u00fcyle ba\u015flam\u0131\u015ft\u0131. Ara\u015ft\u0131rmam, beni Avrupal\u0131lar\u0131n tesett\u00fcrle ilk kez y\u00fczy\u00fcze geldikleri s\u00f6m\u00fcrgecilik \u00e7a\u011f\u0131ndan ba\u015flay\u0131p, tesett\u00fcr\u00fc b\u0131rakt\u0131ktan sonra tekrar \u00f6rt\u00fcnmeyi se\u00e7en M\u00fcsl\u00fcman kad\u0131nlar\u0131n bulundu\u011fu modern zamanlara kadar devam eden bir […]<\/p>\n","protected":false},"author":47,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"ppma_author":[224],"class_list":["post-90267","post","type-post","status-publish","format-standard","hentry","category-arsiv"],"yoast_head":"\n