{"id":813,"date":"2019-11-01T14:51:48","date_gmt":"2019-11-01T14:51:48","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=813"},"modified":"2025-02-20T14:55:18","modified_gmt":"2025-02-20T14:55:18","slug":"lutfi-bergen-kentlesme-karsisinda-siyaset-ve-devlet-caresiz","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2019\/11\/01\/lutfi-bergen-kentlesme-karsisinda-siyaset-ve-devlet-caresiz\/","title":{"rendered":"L\u00fctfi Bergen:  \u201cKentle\u015fme\u201d Kar\u015f\u0131s\u0131nda Siyaset ve Devlet \u00c7aresiz"},"content":{"rendered":"<p><strong>Ailenin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc \u0130stanbul S\u00f6zle\u015fmesi\u2019ne ba\u011flayan \u00e7evrelerin aksine siz, \u201cT\u00fcrk Medeni Kanunu\u2019nun ve T\u00fcrk Ceza Kanunu\u2019nun CEDAW esaslar\u0131yla de\u011fi\u015ftirilmesi, geleneksel T\u00fcrk aile modelini yok etmi\u015ftir.\u201d \u015feklinde bir g\u00f6r\u00fc\u015f ileri s\u00fcr\u00fcyorsunuz. Bu hususu a\u00e7abilir misiniz?<\/strong><\/p>\n<p>Bu sorunuzu baz\u0131 yanl\u0131\u015f anlamalar\u0131 tashih ederek cevaplamam gerekiyor. \u0130stanbul S\u00f6zle\u015fmesi\u2019nin \u201caileyi y\u0131kan bir s\u00f6zle\u015fme oldu\u011fu\u201dna dair g\u00f6r\u00fc\u015fleri reddetmiyorum. Ancak, bu s\u00f6zle\u015fmenin etkisinin hen\u00fcz ortaya \u00e7\u0131kmad\u0131\u011f\u0131n\u0131 ifade ediyorum. Yani hen\u00fcz \u0130stanbul S\u00f6zle\u015fmesi\u2019nin gere\u011fi olan yasalar \u00e7\u0131kar\u0131lm\u0131\u015f de\u011fildir. 6284 say\u0131l\u0131 yasan\u0131n \u0130stanbul S\u00f6zle\u015fmesi kapsam\u0131nda \u00e7\u0131kar\u0131lm\u0131\u015f oldu\u011fu do\u011frudur. Fakat bu yasan\u0131n da hen\u00fcz aile meselesini \u00e7ok \u00e7ok a\u015fan h\u00fck\u00fcmleri i\u015fletilmemektedir. Bir kesim ayd\u0131nlar \u015f\u00f6yle diyor: \u201c\u0130stanbul S\u00f6zle\u015fmesi ve 6284 say\u0131l\u0131 yasa kad\u0131na \u015fiddeti artt\u0131rmaktad\u0131r. 6284 say\u0131l\u0131 yasan\u0131n y\u00fcr\u00fcrl\u00fck tarihinden \u00f6nce y\u0131lda 100 civar\u0131nda olan cinayet say\u0131s\u0131 g\u00fcn\u00fcm\u00fczde 500 civar\u0131na y\u00fckselmi\u015ftir. 6284 say\u0131l\u0131 yasa gere\u011fince y\u0131lda 500.000 civar\u0131nda verilen tedbir\/uzakla\u015ft\u0131rma kararlar\u0131 \u00f6fkeyi ve \u015fiddeti art\u0131rmaktad\u0131r.\u201d \u015eimdi bu tespit bir hususu g\u00f6zden ka\u00e7\u0131rmaktad\u0131r. Yani e\u011fer \u0130stanbul S\u00f6zle\u015fmesi\u2019nin ve 6284 say\u0131l\u0131 yasan\u0131n ele\u015ftirisi \u201cbu yasa uzakla\u015ft\u0131rma tedbirleri ve zorlama hapsi getirerek ailenin \u00e7\u00f6kmesine neden oluyor\u201d s\u00f6ylemine dayan\u0131yorsa, <strong>6284 say\u0131l\u0131 Ailenin Korunmas\u0131 ve Kad\u0131na Kar\u015f\u0131 \u015eiddetin \u00d6nlenmesine Dair Kanun<\/strong>\u2019dan \u00f6nce 14 Ocak 1998 tarihinde kabul <strong>edilen 4320 say\u0131l\u0131 Ailenin Korunmas\u0131na Dair Kanun<\/strong>\u2019da da benzer tedbirler yer almaktayd\u0131.<\/p>\n<p><strong>6284\u2019\u00fcn Hangi Ama\u00e7larla Kullan\u0131laca\u011f\u0131 Belirsiz<\/strong><\/p>\n<p>Bu noktada 4320 say\u0131l\u0131 yasa ile 6284 say\u0131l\u0131 yasa aras\u0131nda ne fark bulundu\u011fu ifade edilmelidir: 4320 say\u0131l\u0131 yasa \u201caileyi korudu\u011fu\u201d gerek\u00e7esiyle kad\u0131n dernekleri taraf\u0131ndan ele\u015ftirilmekteydi. 4320 say\u0131l\u0131 yasadaki tedbirler resmi olarak evli olmayan kad\u0131n\u0131n \u201cpartnerinin\u201d uygulad\u0131\u011f\u0131 \u015fiddetin \u00f6nlenmesini sa\u011flamad\u0131\u011f\u0131 i\u00e7in feministler taraf\u0131ndan yetersiz bulunmaktayd\u0131. 6284 say\u0131l\u0131 yasa ile kad\u0131na \u015fiddet uygulayan eski sevgili, eski koca, resmi veya dini nikahl\u0131 e\u015f, partner veya herhangi bir ki\u015fi hakk\u0131nda tedbir karar\u0131 al\u0131nabilmesinin yolu a\u00e7\u0131ld\u0131. 6284 say\u0131l\u0131 yasa 4P denilen (psikolojik, fiziksel, ekonomik, cinsel) \u015fiddetlerden biri ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 iddia eden her kad\u0131na \u015fiddet uygulayan herhangi biri hakk\u0131nda tedbir karar\u0131 ald\u0131rabilmesi yolunu a\u00e7maktad\u0131r. \u00d6rne\u011fin yasan\u0131n 5\/1-a maddesi \u201ckad\u0131na y\u00f6nelik s\u00f6zl\u00fc \u015fiddeti\u201d engellemeye y\u00f6neliktir. Yani diyelim ayn\u0131 apartmanda oturan biri kad\u0131n di\u011feri erkek iki ki\u015fiden kad\u0131n olan e\u011fer kendisine \u201cs\u00f6zl\u00fc olarak \u015fiddet uyguland\u0131\u011f\u0131n\u0131\u201d iddia ederek \u015fik\u00e2yette bulunursa, \u015fiddet uygulad\u0131\u011f\u0131n\u0131 iddia etti\u011fi erkek hakk\u0131nda uzakla\u015ft\u0131rma tedbiri ald\u0131rabilir. 6284 say\u0131l\u0131 yasan\u0131n 2\/d maddesi \u201ctoplumsal, kamusal veya \u00f6zel alanda meydana gelen fiziksel, cinsel, psikolojik, s\u00f6zl\u00fc veya ekonomik her t\u00fcrl\u00fc tutum ve davran\u0131\u015f\u0131\u201d \u015fiddet saymaktad\u0131r. Dolay\u0131s\u0131yla az \u00f6nceki \u00f6rnekte kad\u0131n ve erkek, kom\u015fu olarak ayn\u0131 apartmanda ya\u015famakta, aralar\u0131nda evlilik\/nik\u00e2h ba\u011f\u0131 ve hatta herhangi bir be\u015fer\u00ee ili\u015fki bile bulunmamaktad\u0131r. Bu kad\u0131nla erke\u011fin otopark\u0131 kullanmak, asans\u00f6re \u00f6nce\/sonra binmek, g\u00fcr\u00fclt\u00fc etmek gibi sebeplerle s\u00fcrekli tart\u0131\u015ft\u0131\u011f\u0131n\u0131 varsayal\u0131m. Bu ihtimalde kad\u0131n tart\u0131\u015fma do\u011fas\u0131 i\u00e7inde sarf edilen s\u00f6zlerden hareketle \u201c\u015fiddete u\u011frad\u0131\u011f\u0131 veya \u015fiddete u\u011frama tehlikesi alt\u0131nda oldu\u011fu\u201d iddias\u0131yla mahkemeye ba\u015fvurabilecek ve h\u00e2kim bu iddian\u0131n do\u011frulu\u011funa ikna olmu\u015fsa erkek hakk\u0131nda tedbir karar\u0131 verebilecektir. Dolay\u0131s\u0131yla toplumumuz 6284 say\u0131l\u0131 yasan\u0131n sadece aile hayat\u0131na dair riskler ta\u015f\u0131d\u0131\u011f\u0131n\u0131 zannediyor. Oysa yasa sadece kar\u0131-koca aras\u0131ndaki ili\u015fkilerdeki \u015fiddeti de\u011fil taraflardan birinin kad\u0131n oldu\u011fu her ili\u015fkide kamusal\/\u00f6zel alan ayr\u0131m\u0131 yapmaks\u0131z\u0131n her erke\u011fe kar\u015f\u0131 tedbir karar\u0131 al\u0131nmas\u0131 yolu a\u00e7\u0131yor. Dolay\u0131s\u0131yla 6284 say\u0131l\u0131 yasan\u0131n \u00f6n\u00fcm\u00fczdeki s\u00fcre\u00e7te hangi ama\u00e7larla kullan\u0131laca\u011f\u0131 hen\u00fcz belirsiz durumdad\u0131r.<\/p>\n<p><strong>Bu durumda siz 6284 say\u0131l\u0131 yasan\u0131n iptaline ili\u015fkin protestolar\u0131n 1998-2012 d\u00f6nemi d\u00fczenlemeleri g\u00f6rmezlikten geldi\u011fini mi s\u00f6yl\u00fcyorsunuz?<\/strong><\/p>\n<p>Evet, tam da bunu s\u00f6yl\u00fcyorum. E\u011fer 6284 say\u0131l\u0131 yasan\u0131n \u201caileyi y\u0131kan yasa\u201d oldu\u011fu zannediliyorsa bu \u00e7ok hatal\u0131 bir de\u011ferlendirmedir. \u00c7\u00fcnk\u00fc 6284 say\u0131l\u0131 yasadan \u00f6nce 4320 say\u0131l\u0131 yasa \u201caile i\u00e7i \u015fiddet\u201d ba\u011flam\u0131nda benzer tedbirleri getirmekteydi. 6284 say\u0131l\u0131 yasa milletimiz i\u00e7in bamba\u015fka riskler ta\u015f\u0131yor. 6284 say\u0131l\u0131 yasan\u0131n Bat\u0131\u2019n\u0131n \u201ce\u015fcinselle\u015ftirme politikas\u0131n\u0131n yasas\u0131\u201d oldu\u011funu d\u00fc\u015f\u00fcnenler de hatal\u0131 bir tespit yapmaktad\u0131r. 6284 say\u0131l\u0131 yasa iki u\u00e7lu bir d\u00fczenlemedir. Birinci olarak \u201ckad\u0131n\u0131\u201d korumaya alarak ona ac\u0131\/keder veren her t\u00fcr \u015fiddeti ister ev i\u00e7inde ister kamusal alanda olsun cezaland\u0131rmay\u0131 ama\u00e7l\u0131yor. \u0130kinci olarak ise \u201cev i\u00e7inde\u201d ya\u015fayan fertlerin birbirlerine kar\u015f\u0131 \u015fiddetini engellemek amac\u0131n\u0131 g\u00fcd\u00fcyor. \u015eimdi T\u00fcrkiye\u2019ye yakla\u015f\u0131k d\u00f6rt milyon Suriyeli s\u0131\u011f\u0131nmac\u0131 geldi. Bu s\u0131\u011f\u0131nmac\u0131lar\u0131n bir k\u0131sm\u0131n\u0131n resmi evlilik kayd\u0131 bulunmuyor. Bu t\u00fcr ailelerin yasal tan\u0131m\u0131 \u201caile\u201d de\u011fildir. \u0130stanbul S\u00f6zle\u015fmesi\u2019ne g\u00f6re bu birliktelikler \u201cpartner\u201d olarak tan\u0131mlanabiliyor. Dolay\u0131s\u0131yla 6284 say\u0131l\u0131 yasa, zikretti\u011fim geleneksel ama gayr-\u0131 resm\u00ee evliliklerde ortaya \u00e7\u0131kan \u015fiddeti engelleme imk\u00e2n\u0131 veriyor. 4320 say\u0131l\u0131 yasada b\u00f6yle bir imk\u00e2n bulunmamaktayd\u0131. Di\u011fer ifadeyle 6284 say\u0131l\u0131 yasan\u0131n \u201ce\u015fcinselle\u015ftirme\u201d \u015feklinde gizli bir ajandas\u0131 oldu\u011funu s\u00f6ylemek k\u0131smen do\u011fru olan bir abart\u0131d\u0131r.<\/p>\n<p><strong>\u201cKad\u0131n\u0131n Beyan\u0131 Yeterli\u201d D\u00fc\u015f\u00fcncesi Savunma Hakk\u0131n\u0131 Zedeliyor <\/strong><\/p>\n<p><strong>Cevab\u0131n\u0131zdan \u0130stanbul S\u00f6zle\u015fmesi ile 6284 say\u0131l\u0131 yasan\u0131n iptal edilmesini desteklemedi\u011finizi mi anlamal\u0131y\u0131z?<\/strong><\/p>\n<p>T\u00fcrkiye\u2019nin sosyolojik yap\u0131s\u0131 \u0130stanbul S\u00f6zle\u015fmesi ve 6284 say\u0131l\u0131 yasa t\u00fcr\u00fcnden bir mevzuat\u0131 ka\u00e7\u0131n\u0131lmaz k\u0131lmaktad\u0131r. \u00c7ok ihtimalli d\u00fc\u015f\u00fcnmek gerekmektedir. <strong>Bir:<\/strong> T\u00fcrkiye\u2019de ayn\u0131 evi \u00f6\u011frenci olarak kullanan gen\u00e7ler var. Bu gen\u00e7ler aras\u0131nda ortaya \u00e7\u0131kacak s\u00f6zl\u00fc\/fiziki\/ekonomik \u015fiddeti yasa olmadan engelleyebilir misiniz? <strong>\u0130ki:<\/strong> Ekonomik s\u0131k\u0131nt\u0131lar nedeniyle evinin bir odas\u0131n\u0131 kiralayan bir kesim olu\u015fmaya ba\u015flad\u0131. Bu t\u00fcr akitlerde ev i\u00e7inde \u015fiddeti nas\u0131l engelleyeceksiniz? <strong>\u00dc\u00e7:<\/strong> T\u00fcrkiye\u2019de \u201cnitelikli birliktelik\u201d denilen sek\u00fcler ama \u201caile benzeri\u201d ya\u015fam tarzlar\u0131 geli\u015fti. Aralar\u0131nda resmi nik\u00e2h bulunmayan \u00e7iftlerin ili\u015fkilerinde ortaya \u00e7\u0131kan 4P kapsam\u0131ndaki \u015fiddet TMK (T\u00fcrk Medeni Kanunu) kapsam\u0131nda engellenebilir mi? <strong>D\u00f6rt:<\/strong> Din\u00ee nik\u00e2hl\u0131 aileler de resmen \u201caile\u201d say\u0131lmad\u0131\u011f\u0131na g\u00f6re bu t\u00fcr birlikteliklerde \u201cev i\u00e7i \u015fiddeti\u201d nas\u0131l engelleyece\u011fiz? 6284 say\u0131l\u0131 yasa sadece kocan\u0131n kar\u0131s\u0131na y\u00f6nelik \u015fiddetini de\u011fil, evde ya\u015fayanlar\u0131n birbirlerine \u015fiddetini engellemeyi ama\u00e7layan bir d\u00fczenleme olarak de\u011ferlendirilmelidir. Fakat bu yasan\u0131n 8\/3 maddesindeki \u201cKoruyucu tedbir karar\u0131 verilebilmesi i\u00e7in, \u015fiddetin uyguland\u0131\u011f\u0131 hususunda delil veya belge aranmaz.\u00a0 \u00d6nleyici tedbir karar\u0131, geciktirilmeksizin verilir\u201d h\u00fckm\u00fcn\u00fcn kald\u0131r\u0131lmas\u0131 gereklidir. \u201cKad\u0131n\u0131n beyan\u0131n\u0131n yeterli oldu\u011fu\u201d d\u00fc\u015f\u00fcncesi \u201csavunma hakk\u0131\u201dn\u0131 zedelemektedir. Yani Mecelle\u2019nin 8. maddesinde \u201cBer\u00e2et-i zimmet asld\u0131r\u201d h\u00fckm\u00fc vard\u0131r. Yani, \u201cBor\u00e7lu veya su\u00e7lu olmad\u0131\u011f\u0131n\u0131 isbat et!\u201d demek abestir. 4721 say\u0131l\u0131 TMK\u2019n\u0131n 6. maddesi de \u201cm\u00fcdde\u00ee iddias\u0131n\u0131 ispatla m\u00fckelleftir\u201d anlam\u0131na gelen \u015fu h\u00fckm\u00fc getirmi\u015ftir: \u201cKanunda aksine bir h\u00fck\u00fcm bulunmad\u0131k\u00e7a, taraflardan her biri, hakk\u0131n\u0131 dayand\u0131rd\u0131\u011f\u0131 olgular\u0131n varl\u0131\u011f\u0131n\u0131 ispatla y\u00fck\u00fcml\u00fcd\u00fcr.\u201d Ancak 6284 say\u0131l\u0131 yasa TMK\u2019n\u0131n bu ilkesinden ayr\u0131lm\u0131\u015ft\u0131r.<\/p>\n<p><strong>Dindar-Muhafazak\u00e2rlar\u0131n Problemi<\/strong><\/p>\n<p><strong>O halde siz \u0130stanbul S\u00f6zle\u015fmesi\u2019nin ve 6284 say\u0131l\u0131 yasan\u0131n iptalini de\u011fil de revize edilmesini mi teklif ediyorsunuz?<\/strong><\/p>\n<p>\u0130stanbul S\u00f6zle\u015fmesi\u2019nin etkilerinin hen\u00fcz ortaya \u00e7\u0131kmad\u0131\u011f\u0131ndan az \u00f6nce bahsetmi\u015ftim. 6284 say\u0131l\u0131 yasan\u0131n 1. maddesi <strong>\u201c\u0131srarl\u0131 takip\u201d<\/strong> kavram\u0131 getirmi\u015ftir: \u201cBu Kanunun amac\u0131; \u015fiddete u\u011frayan veya \u015fiddete u\u011frama tehlikesi bulunan kad\u0131nlar\u0131n, \u00e7ocuklar\u0131n, aile bireylerinin ve tek tarafl\u0131 \u0131srarl\u0131 takip ma\u011fduru olan ki\u015filerin korunmas\u0131 ve bu ki\u015filere y\u00f6nelik \u015fiddetin \u00f6nlenmesi amac\u0131yla al\u0131nacak tedbirlere ili\u015fkin usul ve esaslar\u0131 d\u00fczenlemektir.\u201d Israrl\u0131 takip \u00f6rne\u011fin birini s\u00fcrekli telefonla aramak, ona mesaj ya da e-posta g\u00f6ndererek rahats\u0131zl\u0131k vermek, sosyal medya hesaplar\u0131n\u0131 denetlemek, ba\u015fkas\u0131n\u0131n izni ve bilgisi haricinde onu rencide edici payla\u015f\u0131mlar yapmak amac\u0131yla izinsiz sosyal medya hesaplar\u0131 a\u00e7mak gibi haks\u0131z fiilleri i\u00e7ermektedir. Bu konuda TCK 123\u2019te <strong>\u201cKi\u015filerin Huzur ve S\u00fckununu Bozma Su\u00e7u\u201d<\/strong> d\u00fczenlenmi\u015ftir. 6284 say\u0131l\u0131 yasa i\u015fte bu haks\u0131z fiil hakk\u0131nda yeni bir tedbir getirmekte, \u201cpratik bir ceza yasas\u0131\u201d gibi d\u00fczenlenmi\u015ftir. Fakat bu yasa radikal \u015fekilde uygulan\u0131rsa bir k\u0131z babas\u0131 veya abisi hakk\u0131nda \u201cbana s\u00fcrekli mesaj at\u0131yor, sosyal medya hesaplar\u0131m\u0131 kontrol ediyor\u201d diyerek evden uzakla\u015ft\u0131rmayla neticelenen tedbir karar\u0131 ald\u0131rabilir. Ancak b\u00fct\u00fcn bunlar toplumun bu yasay\u0131 ne derece i\u015fletece\u011fine dair verece\u011fi karara ba\u011fl\u0131d\u0131r. Yoksa zaten 1998\u2019den beri bu \u00fclkede aile i\u00e7i \u015fiddet nedeniyle kocalar hakk\u0131nda 4320 say\u0131l\u0131 yasaya dayanarak evden uzakla\u015ft\u0131rma tedbiri verilmekte ve bu tedbir ihlal edildi\u011finde de disiplin hapsi yapt\u0131r\u0131m\u0131 uygulanmaktayd\u0131. Di\u011fer ifadeyle sorun 6284 say\u0131l\u0131 yasadan kaynaklanmamaktad\u0131r. Anayasa\u2019n\u0131n 41\/1. maddesi \u201cAile, T\u00fcrk toplumunun temelidir ve e\u015fler aras\u0131nda e\u015fitli\u011fe dayan\u0131r\u201d h\u00fckm\u00fcn\u00fc getirmi\u015ftir. \u015eimdi dindar-muhafazak\u00e2r kesim AY 41\/1\u2019deki ikinci c\u00fcmle gere\u011fi (\u201cAile, e\u015fler aras\u0131nda e\u015fitli\u011fe dayan\u0131r\u201d) geleneksel aileyi kuramamaktad\u0131r. Dolay\u0131s\u0131yla dindar-muhafazak\u00e2rlar\u0131n esas problemi \u0130stanbul S\u00f6zle\u015fmesi ve 6284 say\u0131l\u0131 yasan\u0131n h\u00fck\u00fcmleri de\u011fildir. CEDAW etkisiyle y\u00fcr\u00fcrl\u00fc\u011fe giren AY, TMK, TCK, \u0130\u0130K gibi mevzuatlardaki h\u00fck\u00fcmlerdir.<\/p>\n<p><strong>\u0130stanbul S\u00f6zle\u015fmesi\u2019nde \u201cpartner\u201d kavram\u0131 toplumumuzun ahl\u00e2k normlar\u0131na uymayan t\u00fcrl\u00fc sap\u0131kl\u0131klara ve e\u015fcinselli\u011fe me\u015fruiyet kazand\u0131rm\u0131\u015f olmuyor mu? Bunu neden dikkate alm\u0131yorsunuz? <\/strong><\/p>\n<p>Bir kere ayn\u0131 cinsten bireylerin de ayr\u0131 cinsten bireylerin de aralar\u0131ndaki \u201cpartner\u201d \u015feklindeki cinsel birliktelikleri f\u0131kh\u00ee anlamda \u201czina\u201d h\u00fckm\u00fcndedir. Baz\u0131 \u00e7evrelerin \u0130stanbul S\u00f6zle\u015fmesi\u2019nin getirdi\u011fi \u201cpartner\u201d kelimesini \u201ce\u015fcinselli\u011fin me\u015frula\u015ft\u0131r\u0131lmas\u0131\u201d olarak yorumlamas\u0131 asl\u0131nda toplumumuzdaki cinsel sapman\u0131n kavramla\u015ft\u0131rma d\u00fczenini bozmu\u015f de\u011fil midir? Dikkat edilirse T\u00fcrkiye\u2019de dindar-muhafazak\u00e2rlar \u0130stanbul S\u00f6zle\u015fmesi\u2019nin e\u015fcinselle\u015ftirmeyi me\u015frula\u015ft\u0131rd\u0131\u011f\u0131na i\u015faret ederek aileden sapmay\u0131 homoseks\u00fcalite olarak kodlam\u0131\u015f olmaktad\u0131r. Oysa burada kavramsal vurgu \u201czina\u201d hakk\u0131nda olmal\u0131d\u0131r. \u00a0Bir vak\u0131a olarak iki e\u015fcinsel ayn\u0131 evi payla\u015f\u0131yor ve taraflardan biri di\u011ferine \u015fiddet uyguluyorsa buna nas\u0131l m\u00fcdahale edilebilir? Bence toplumun esas g\u00f6revi \u201ci\u00e7inizden bek\u00e2r olanlar\u0131 evlendirin\u201d h\u00fckm\u00fcn\u00fcn gere\u011fince davranmak olmal\u0131d\u0131r. T\u00fcrkiye\u2019de 15 ila 30 ya\u015f aras\u0131nda yakla\u015f\u0131k 15 milyon gen\u00e7 \u00f6\u011frenci, i\u015fsiz ve bek\u00e2rd\u0131r. B\u00f6yle bir yap\u0131dan zina ve\/veya homoseks\u00fcalite do\u011fmamas\u0131 nas\u0131l beklenebilir. T\u00fcrkiye\u2019de zek\u00e2t potansiyeli bu bek\u00e2rl\u0131\u011f\u0131 beslemekte ve \u00f6\u011frenci kitlelerin finansman\u0131n\u0131 sa\u011flamaktad\u0131r. Milletimiz art\u0131k zek\u00e2tlar\u0131 \u201cevler\/beytler in\u015fa edin, i\u00e7inizde aileleri \u00e7o\u011falt\u0131n\u201d emri gere\u011fince da\u011f\u0131tman\u0131n yollar\u0131n\u0131 bulmal\u0131d\u0131r.<\/p>\n<p><strong>CEDAW\u2019\u0131n Medeni Kanun\u2019a Getirdi\u011fi De\u011fi\u015fiklikler<\/strong><\/p>\n<p><strong>O halde kad\u0131n lehine tedbirlerin artmas\u0131n\u0131n T\u00fcrk toplumunun \u201caile\u201dyi kaybetmesinden kaynakland\u0131\u011f\u0131n\u0131, bunun ekonomik veya sosyal s\u00fcre\u00e7lerle ilgili oldu\u011funu mu anlamak gerekir?<\/strong><\/p>\n<p>Evet. Ger\u00e7ekten de bug\u00fcn kocalar aleyhine bu tedbirlerin art\u0131\u015f\u0131n\u0131 dindar-muhafazak\u00e2r kesimin \u201cideal aile modeli\u201d geli\u015ftirememesinin bir neticesi olarak okumak gerekir. Dindar-muhafazak\u00e2r kesim 4721 say\u0131l\u0131 T\u00fcrk Medeni Kanunu\u2019nun (TMK) CEDAW ilkeleriyle 2002\u2019de y\u00fcr\u00fcrl\u00fc\u011fe girmesi s\u00fcrecinde meseleye taraf olamam\u0131\u015ft\u0131r. CEDAW, TMK\u2019da \u015fu de\u011fi\u015fiklikleri yapt\u0131: 1) Ailenin reisi kocad\u0131r h\u00fckm\u00fc kald\u0131r\u0131ld\u0131, 2) Ailenin nafakas\u0131n\u0131n koca taraf\u0131ndan kar\u015f\u0131lanaca\u011f\u0131 h\u00fckm\u00fc kald\u0131r\u0131ld\u0131; 3) \u201cKad\u0131n\u0131n \u00e7al\u0131\u015fmas\u0131 kocan\u0131n iznine ba\u011fl\u0131d\u0131r\u201d d\u00fczenlemesini getiren eski Medeni Kanun\u2019un 156. maddesi h\u00fckm\u00fc AY Mahkemesi\u2019nce iptal edildi; 4) \u201cMal ayr\u0131l\u0131\u011f\u0131\u201d rejimi kald\u0131r\u0131ld\u0131 ve yerine \u201cedinilmi\u015f mallara kat\u0131lma rejimi\u201d getirildi; 5) Bo\u015fanan kad\u0131na \u00f6m\u00fcr boyu (s\u00fcresiz) yoksulluk nafakas\u0131 h\u00fckm\u00fc getirildi; 6) Eski kanunun 88. maddesindeki \u201cErkek on yedi, kad\u0131n on be\u015f ya\u015f\u0131n\u0131 ikmal etmedik\u00e7e evlenemez. \u015eu kadar ki h\u00e2kim, fevkalade hallerde ve pek m\u00fchim bir sebebe mebni on be\u015f ya\u015f\u0131n\u0131 ikmal etmi\u015f olan bir erke\u011fin veya on d\u00f6rt ya\u015f\u0131n\u0131 bitirmi\u015f olan bir kad\u0131n\u0131n evlenmesine m\u00fcsaade edebilir\u201d h\u00fckm\u00fc yeni TMK\u2019n\u0131n 124. maddesinde \u201cErkek veya kad\u0131n on yedi ya\u015f\u0131n\u0131 doldurmad\u0131k\u00e7a evlenemez. Ancak, h\u00e2kim ola\u011fan\u00fcst\u00fc durumlarda ve pek \u00f6nemli bir sebeple on alt\u0131 ya\u015f\u0131n\u0131 doldurmu\u015f olan erkek veya kad\u0131n\u0131n evlenmesine izin verebilir\u201d \u015feklinde d\u00fczenlendi. Dolay\u0131s\u0131yla \u201c\u0130stanbul S\u00f6zle\u015fmesi ve 6284 say\u0131l\u0131 yasa iptal edilsin\u201d diyen \u00e7evreler asl\u0131nda b\u00fct\u00fcn problemlerin 4721 say\u0131l\u0131 TMK\u2019dan kaynakland\u0131\u011f\u0131n\u0131 g\u00f6rmezden gelmektedir.<\/p>\n<p><strong>T\u00fcm Peygamberler \u201cAile\u201d Vurgusu Yapm\u0131\u015ft\u0131r<\/strong><\/p>\n<p>Fakat biz aileyi kaybetmeyi yine sadece CEDAW\/Anayasa\/T\u00fcrk Medeni Kanun\u2019a ba\u011flamamal\u0131y\u0131z. D\u00fc\u015f\u00fcn\u00fcn ki T\u00fcrkiye\u2019de dindarl\u0131k 1980\u2019lerde y\u00fckselmeye ba\u015flad\u0131. 1950-1980 aras\u0131nda tar\u0131mda makinele\u015fme yani trakt\u00f6r\/bi\u00e7erd\u00f6ver kullan\u0131m\u0131 art\u0131nca k\u0131rsal n\u00fcfus fakirle\u015ferek kente g\u00f6\u00e7mek zorunda kald\u0131, kent \u00e7eperlerinde gecekondular olu\u015ftu. Bu gecekondu b\u00f6lgelerinde \u201ccemaat\u201d tipi hayat yeniden \u00fcretildi. Ayn\u0131 memleketten g\u00f6\u00e7 edenler ayn\u0131 semtlerde yerle\u015ferek k\u0131rsal-k\u00f6y tipi hayat\u0131 \u015fehre ta\u015f\u0131d\u0131lar. Tek fark k\u0131rsaldaki \u00fcretim bi\u00e7iminin kentte s\u00fcrd\u00fcr\u00fclememesiydi. Bora Ayano\u011flu bir s\u00f6yle\u015fisinde g\u00fcftesi ve bestesi kendisine ait olan \u201cFabrika K\u0131z\u0131\u201d \u015fark\u0131s\u0131n\u0131n 1969\u2019da Alpay taraf\u0131ndan s\u00f6ylendi\u011fini, bunun bir a\u015fk \u015fark\u0131s\u0131 de\u011fil, \u201cMarksizm\u2019in tan\u0131m\u0131\u201d oldu\u011funu belirtir. Yani T\u00fcrk toplumunun 1950-1980 aras\u0131nda h\u0131zla modernle\u015ftirilmesi, ger\u00e7ekte kapitalizmin emek s\u00f6m\u00fcr\u00fcs\u00fc ile sermaye biriktirmesi, tekelci sanayiinin pazar problemini a\u015fmas\u0131 i\u00e7in i\u015f\u00e7ile\u015ftirilmesi amac\u0131na hizmet etmekteydi. Marksistler \u201cMilli Burjuvazi\u201dnin ortaya \u00e7\u0131kmas\u0131n\u0131 istiyor, buradan sermaye-proleterya kavgas\u0131 ve Bat\u0131 tipi bir topluma ge\u00e7i\u015f umuluyordu. Ancak gecekonduya yerle\u015fen T\u00fcrklerin \u201caile\u201d ve \u201cmahalle\u201d de\u011ferleri g\u00fc\u00e7l\u00fcyd\u00fc. Esnafl\u0131k, zanaatk\u00e2rl\u0131k reva\u00e7ta idi ve iktisad\u00ee yap\u0131 \u201caile-mahalle\u201d sistemi \u00fczerinde duruyordu. Hatta 1970-1980 aras\u0131nda \u201csol gen\u00e7lik\u201d T\u00fcrklerin 1000 y\u0131ll\u0131k ahl\u00e2k de\u011ferlerine ba\u011fl\u0131yd\u0131. \u00d6rne\u011fin Cem Karaca \u201cNamus Belas\u0131\u201dn\u0131 okuyordu. Yani \u201csol\u201dda \u201cgeleneksel \u00fcretim ili\u015fkilerinin ahl\u00e2k de\u011ferleri\u201d t\u00fcrk\u00fcle\u015fmi\u015fti. Bu sosyal yap\u0131da insanlar birbirlerine kar\u015f\u0131l\u0131ks\u0131z bor\u00e7 verebiliyor, esnaflar veresiye a\u00e7\u0131yordu. Dolay\u0131s\u0131yla k\u00f6yden-k\u0131rdan kente g\u00f6\u00e7 i\u015fe yaramam\u0131\u015ft\u0131. 1980\u2019lerden itibaren ba\u015fka bir modernle\u015fme program\u0131 uyguland\u0131: \u00dcniversite say\u0131s\u0131 artt\u0131r\u0131ld\u0131, gecekondular y\u0131k\u0131larak apartmanla\u015fma s\u00fcreci ba\u015flat\u0131ld\u0131. Ama\u00e7 mahalle\/imece yap\u0131lar\u0131n\u0131n ve ailelerin da\u011f\u0131t\u0131lmas\u0131yd\u0131. \u00c7\u00fcnk\u00fc din\/gelenek \u201caile\u201d i\u00e7inde do\u011far. \u0130lah ve ahl\u00e2k \u201caile\u201dde kendini g\u00f6sterir. Dikkat edilirse t\u00fcm peygamberler \u201caile\u201d vurgusu yapm\u0131\u015ft\u0131r. Avrupa ve Bat\u0131\u2019n\u0131n kapitalist geni\u015flemesi i\u00e7in \u201caile\u201d dejenere edilmeliydi.<\/p>\n<p><strong>12 Eyl\u00fcl, CEDAW ve B\u00fcy\u00fck\u015fehir Modeli<\/strong><\/p>\n<p>1979\u2019da BM\u2019de CEDAW imzaya a\u00e7\u0131ld\u0131. 1981\u2019de y\u00fcr\u00fcrl\u00fc\u011fe girdi. 1982 Anayasas\u0131 CEDAW ilkelerini kabul eden bir t\u00fcze olarak kabul edildi. 12 Eyl\u00fcl rejimi 1985\u2019te CEDAW s\u00f6zle\u015fmesinin imzalanmas\u0131nda \u00f6nemli bir akt\u00f6rd\u00fcr. T\u00fcrkiye\u2019de dindar-muhafazak\u00e2rlar\u0131n dikkatinden ka\u00e7an ba\u015fka bir yap\u0131lanma da \u201cB\u00fcy\u00fck\u015fehir modeli\u201d idi. T\u00fcrkiye, b\u00fcy\u00fck\u015fehir belediyesi y\u00f6netim modeliyle, 1984 y\u0131l\u0131nda tan\u0131\u015fm\u0131\u015ft\u0131r. B\u00f6ylece 1) Gecekondudan apartmana ge\u00e7i\u015f, 2) B\u00fcy\u00fck\u015fehir modeline ge\u00e7i\u015f, 3) \u00dcniversitelerin ve \u00f6\u011frenci say\u0131s\u0131n\u0131n art\u0131\u015f\u0131, 4) Ekonomik krizler (5 Nisan 1994, 1998-1999, 2001, 2007 krizleri) T\u00fcrkiye\u2019de aile modelini tasfiye etmi\u015ftir. \u00c7\u00fcnk\u00fc geleneksel ailenin ekonomik varl\u0131\u011f\u0131 yani, esnaf\/zanaatk\u00e2rl\u0131k, kanaatk\u00e2rl\u0131k, imece k\u00fclt\u00fcr\u00fc, akrabay\u0131 kollama, geleneksel \u00fcretim bi\u00e7imi kentle\u015fmeyle y\u0131k\u0131lm\u0131\u015ft\u0131r. Anla\u015f\u0131laca\u011f\u0131 \u00fczere T\u00fcrk aile modelinin en temel yasas\u0131 CEDAW ile belirlenmi\u015fken baz\u0131 kesimlerin \u201c\u0130stanbul S\u00f6zle\u015fmesi\u201dnin iptalini s\u00fcrekli g\u00fcndeme getirmesi tutarl\u0131 de\u011fildir.<\/p>\n<p><strong>\u201cKentle\u015fme\u201d Kar\u015f\u0131s\u0131nda Siyaset ve Devlet \u00c7aresiz<\/strong><\/p>\n<p><strong>Bu tespitinizden hareketle, \u201cKentle\u015fme\u201dnin beraberinde getirdi\u011fi s\u00f6z konusu k\u00fclt\u00fcrel iflasa kar\u015f\u0131 ne t\u00fcr tedbirlerle al\u0131nabilir, g\u00f6r\u00fc\u015flerinizi alabilir miyim?<\/strong><\/p>\n<p>2008\u2019den beri T\u00fcrkiye\u2019nin kentle\u015fme s\u00fcrecinin hatal\u0131 bir y\u00f6neli\u015f oldu\u011funu ifade ediyorum. Ancak 2015\u2019ten itibaren kentle\u015fme konusunda daha az yaz\u0131 yazd\u0131m. 2015 sonras\u0131 yaz\u0131lar\u0131m \u201caile\u201d, \u201ckul haklar\u0131\u201d, \u201cfeminizm\u201d, \u201ctoplumsal cinsiyet\u201d ve \u201cT\u00fcrk t\u00f6resi\u201d ile ilgili. Bunun nedeni T\u00fcrkiye\u2019nin art\u0131k kentle\u015fme konusunda t\u0131kanm\u0131\u015f olmas\u0131d\u0131r. Bu konuda devlet de siyasal partiler de \u00e7aresiz bence. \u015eimdi \u015f\u00f6yle d\u00fc\u015f\u00fcnmek gerekir: T\u00fcrkiye\u2019de konut kredisi bor\u00e7lusu 20 milyondur. Bor\u00e7lu say\u0131s\u0131n\u0131 3 ki\u015filik aile olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fczde 60 milyonluk bir kitleden bahsediyoruz. N\u00fcfusun kentlerde yo\u011funla\u015fmas\u0131 arsa fiyatlar\u0131n\u0131 y\u00fckseltti, eml\u00e2k fiyatlar\u0131 da \u00e7ekilen krediler nedeniyle ikiye\/\u00fc\u00e7e katland\u0131. Yani 60-70 bin TL de\u011ferindeki daireler 300 bin TL oldu. Bu durumda hangi siyaset\u00e7i\/ayd\u0131n \u201ckentleri bo\u015faltal\u0131m\u201d diyebilir? Halk, 300 bin TL\u2019ye mal etti\u011fi konutlardan rant beklerken \u201ck\u00f6ye d\u00f6n\u00fc\u015f projesi\u201d sonucunda b\u00fcy\u00fck de\u011fer kayb\u0131 ya\u015fayaca\u011f\u0131n\u0131, \u00f6rne\u011fin dairesini satmaya kalkt\u0131\u011f\u0131nda 150-200 bin TL\u2019ye d\u00fc\u015fece\u011fini bilmektedir. Di\u011fer de\u011fi\u015fle kentle\u015fme nedeniyle ortaya \u00e7\u0131kan k\u00fclt\u00fcrel iflasa kar\u015f\u0131 n\u00fcfusu T\u00fcrkiye\u2019nin co\u011frafyas\u0131na yaymay\u0131 g\u00f6ze alabilecek bir siyasi\/sosyal hareket \u00e7\u0131kmayacakt\u0131r. \u00c7\u00fcnk\u00fc bor\u00e7lanan ve rant bekleyen halktan oy alamayaca\u011f\u0131 ortadad\u0131r. Meselenin ikinci boyutu devlet yat\u0131r\u0131mlar\u0131d\u0131r. Bu kadar b\u00fcy\u00fck bir n\u00fcfus kentlerde yo\u011funla\u015f\u0131nca devlet karayollar\u0131 a\u011f\u0131yla, belediyelerin ellerindeki hizmet ara\u00e7lar\u0131yla, e\u011fitim kurumlar\u0131yla, al\u0131\u015f-veri\u015f merkezleriyle, hastaneleriyle, elektrik\/su\/do\u011falgaz\/kanalizasyon \u015febekeleriyle a\u011f\u0131r yat\u0131r\u0131m bedelleri \u00f6demi\u015ftir. N\u00fcfusun co\u011frafyaya yay\u0131lmas\u0131 ve kentle\u015fmenin durdurulmas\u0131n\u0131 devlet de g\u00f6ze alamaz. B\u00f6yle bir politika ekonomik olarak kald\u0131r\u0131lamayacak bor\u00e7 y\u00fck\u00fc, yani Bat\u0131\u2019ya yeni bir ba\u011f\u0131ml\u0131l\u0131k demektir. \u00dc\u00e7\u00fcnc\u00fc bir boyut daha var: K\u00fcresel sermaye hesaplar\u0131n\u0131 ve yat\u0131r\u0131mlar\u0131n\u0131 b\u00fcy\u00fck\u015fehir sistemine yapt\u0131. \u0130stanbul-Marmara B\u00f6lgesi-Ankara-\u0130zmir aral\u0131\u011f\u0131nda yakla\u015f\u0131k 50 milyon n\u00fcfus birikti ve bu n\u00fcfusun ihtiya\u00e7lar\u0131 i\u00e7in korkun\u00e7 yat\u0131r\u0131mlar yap\u0131ld\u0131. N\u00fcfusu Anadolu\u2019ya yaymak bu yat\u0131r\u0131mlar\u0131 bo\u015fa \u00e7\u0131kar\u0131r. Dolay\u0131s\u0131yla T\u00fcrkiye\u2019de bu alanda \u015fimdilik farkl\u0131 s\u00f6ylem \u00fcretilemez.<\/p>\n<p><strong>T\u00fcrkiye\u2019de Dinin Sosyal\/\u0130ktisad\u00ee\/Siyasi Yap\u0131s\u0131 Yok<\/strong><\/p>\n<p><strong>LGBT-\u0130 ad\u0131yla ortaya \u00e7\u0131kan e\u015fcinselli\u011fi savunucu dernek ve kurulu\u015flar\u0131n me\u015fruiyeti hakk\u0131nda neler s\u00f6yleyebilirsiniz. Mesela Rusya\u2019da aile ve toplumu tehdit etti\u011fi i\u00e7in yasaklanan bu t\u00fcr faaliyetler i\u00e7in neler s\u00f6yleyebilirsiniz?<\/strong><\/p>\n<p>\u015eu belirlemeyi yapmam\u0131z gerekir: Her toplumda e\u015fcinsellik, zina gibi fuh\u015fiyat g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. E\u015fcinsellik \u201caile d\u0131\u015f\u0131\u201d bir sisteme aittir. 2018\u2019de Katolik Kilisesi lideri Papa Francesco Vatikan&#8217;da g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fc bir adama, \u201cE\u015fcinsel olup olmaman m\u00fchim de\u011fil. Tanr\u0131 seni b\u00f6yle yaratm\u0131\u015f\u201d dedi. 2019\u2019un ba\u015f\u0131nda medyada yer alan bir habere g\u00f6re Frans\u0131z gazeteci, yazar ve sosyolog Fr\u00e9deric Mart\u00e9l, Papa Francesco\u2019nun etraf\u0131nda \u00e7al\u0131\u015fan \u00fcst d\u00fczey din adamlar\u0131n\u0131n yakla\u015f\u0131k y\u00fczde 80\u2019inin e\u015fcinsel; Vatikan\u2019\u0131n da \u2018d\u00fcnyadaki en b\u00fcy\u00fck e\u015fcinsel topluluk\u2019 oldu\u011funu \u00f6ne s\u00fcrd\u00fc. Di\u011fer ifadeyle Bat\u0131\u2019n\u0131n kanunlar\u0131 \u00f6ncelikle Bat\u0131\u2019n\u0131n i\u00e7tima\u00ee\/din\u00ee\/iktisad\u00ee yap\u0131s\u0131n\u0131n problemlerine \u00e7\u00f6z\u00fcm olsun diye y\u00fcr\u00fcrl\u00fck kazanm\u0131\u015ft\u0131r. Kilise Bat\u0131\u2019da bir s\u0131n\u0131f ve hatta bir devlettir. Oysa T\u00fcrkiye\u2019de dinin b\u00f6yle sosyal\/iktisad\u00ee\/siyasi yap\u0131s\u0131 yok. E\u015fcinsellik Osmanl\u0131\u2019da da g\u00f6r\u00fclmekteydi. Bunun Osmanl\u0131\u2019daki boyutlar\u0131 hakk\u0131nda fazla ayr\u0131nt\u0131 vermek istemiyorum. Fakat Osmanl\u0131\u2019n\u0131n bu mesele ile ba\u015f etme bi\u00e7imine dikkat \u00e7ekmek isterim. Osmanl\u0131 mahallesi bir \u201caile\/beyt sistemi\u201ddir. Yani Osmanl\u0131\u2019da tek ba\u015f\u0131na \u201cev-beyt\u201d in\u015fa edemezsiniz, \u201cmahalle i\u00e7inde ev\u201d olabilirsiniz. Di\u011fer taraftan bek\u00e2r bir kad\u0131n\/erkek olarak mahalle i\u00e7inde ev\/beyt a\u00e7amazs\u0131n\u0131z. Do\u011fal olarak bu sistemde mahalleye 1) Ancak aileler girebilmekte, 2) Mahalleye giren bir aileye iki aile kefil olmakta, 3) Ahl\u00e2k ve \u00e2d\u00e2ba ayk\u0131r\u0131 davranan aileler mahkemeye (kad\u0131ya) \u015fik\u00e2yet edilerek mahalleden \u00e7\u0131kar\u0131lmakta, 4) Mahalleye giren aile, avar\u0131z ak\u00e7as\u0131yla mahalle masraflar\u0131na kat\u0131lmakta, 5) Mahallede m\u00fclk sahibi biri evini satmak isterse, evi \u00f6ncelikle mahalle sakinlerine teklif etmekte idi. Mahalle sakinlerinden onay al\u0131nmadan hari\u00e7ten bir ki\u015fiye ev sat\u0131\u015f\u0131 mahalle birli\u011fi taraf\u0131ndan iptal ettirilebilmekteydi. Bu sistem sadece M\u00fcsl\u00fcman kesimlerin de\u011fil gayr-\u0131 M\u00fcslim kesimlerin de uygulayabildi\u011fi bir yap\u0131 getirmekteydi. Dolay\u0131s\u0131yla e\u015fcinsellik Osmanl\u0131 sisteminde mesk\u00fbn yerle\u015fim sahalar\u0131nda yani mahalle\/aile sisteminde kendine hukuk\u00ee me\u015fruiyet bulamam\u0131\u015ft\u0131r. T\u00fcrkiye, Avrupa \u0130nsan Haklar\u0131 S\u00f6zle\u015fmesi\u2019ni imzalad\u0131\u011f\u0131na ve bu konuda \u00e7ekince koymad\u0131\u011f\u0131na g\u00f6re uluslararas\u0131 hukukta \u201cahde vefa\u201d prensibi gere\u011fi b\u00f6yle bir yasaklamaya gidemez. O halde ba\u015fka bir \u00e7\u00f6z\u00fcm bulmas\u0131 gerekir; o da \u201cmahalle sistemi\u201ddir. Mevcut yerle\u015fme sisteminin kentle\u015fme d\u0131\u015f\u0131nda bir modele d\u00f6nmesi \u015fu an m\u00fcmk\u00fcn de\u011fil. Halk da devlet de k\u00fcresel yat\u0131r\u0131mc\u0131 da bu model de\u011fi\u015fiminin maliyetlerini ekonomik olarak kar\u015f\u0131layamaz.<\/p>\n<p><strong>As\u0131l Tehlike Fuh\u015fun Yayg\u0131nla\u015fm\u0131\u015f Olmas\u0131<\/strong><\/p>\n<p><strong>Bu kadar u\u00e7 yapm\u0131\u015f hareketlerin toplumumuzdaki yans\u0131malar\u0131n\u0131 nas\u0131l g\u00f6r\u00fcyorsunuz? Hangi sebeplere ba\u011fl\u0131yorsunuz?<\/strong><\/p>\n<p>Devletin elinde bu y\u00fcr\u00fcy\u00fc\u015flerdeki rezaletleri engelleyecek hukuk\u00ee gere\u00e7leri var. \u00d6rne\u011fin TCK 225\u2019te \u201cAlenen cinsel ili\u015fkide bulunan veya te\u015fhircilik yapan ki\u015fi, alt\u0131 aydan bir y\u0131la kadar hapis cezas\u0131 ile cezaland\u0131r\u0131l\u0131r\u201d d\u00fczenlemesi vard\u0131r. TCK 227\u2019de \u201c\u00c7ocu\u011fu fuh\u015fa te\u015fvik eden, bunun yolunu kolayla\u015ft\u0131ran, bu maksatla tedarik eden veya bar\u0131nd\u0131ran ya da \u00e7ocu\u011fun fuh\u015funa arac\u0131l\u0131k eden ki\u015fi, d\u00f6rt y\u0131ldan on y\u0131la kadar hapis ve be\u015f bin g\u00fcne kadar adl\u00ee para cezas\u0131 ile cezaland\u0131r\u0131l\u0131r\u201d h\u00fckm\u00fc d\u00fczenlenmi\u015ftir. \u201cOnur y\u00fcr\u00fcy\u00fc\u015fleri\u201dnde hem te\u015fhircilik hem \u00e7ocuk fuh\u015fu kapsam\u0131nda fiiller g\u00f6r\u00fclmektedir. Fakat kanaatimce bizim gibi \u201cM\u00fcsl\u00fcman\u201d bir \u00fclkede, bu derece \u201cmuhafazak\u00e2r\u201d bir toplumda as\u0131l tehlikeli olan konu toplumda zinan\u0131n yayg\u0131nla\u015fm\u0131\u015f olmas\u0131d\u0131r. Adalet Bakanl\u0131\u011f\u0131 2002-2010 y\u0131llar\u0131 aras\u0131ndaki su\u00e7lara dair verilen bir soru \u00f6nergesine \u015f\u00f6yle cevap vermi\u015ftir: \u201cFuhu\u015f su\u00e7lar\u0131 y\u00fczde 220, \u0131rza ge\u00e7me ve \u00e7ocuklara taciz su\u00e7lar\u0131 y\u00fczde 125 oran\u0131nda artm\u0131\u015ft\u0131r. <strong>Fuhu\u015f su\u00e7u<\/strong>ndan 2002 y\u0131l\u0131nda 2669 ki\u015fi hakk\u0131nda dava a\u00e7\u0131ld\u0131. Bu say\u0131 2007 y\u0131l\u0131nda 4494\u2019e, 2010 y\u0131l\u0131 sonu itibariyle de 8409\u2019a ula\u015ft\u0131. Fuhu\u015f su\u00e7u 8 y\u0131lda y\u00fczde 220 oran\u0131nda artt\u0131. <strong>Cinsel sald\u0131r\u0131 ve \u00e7ocuk istismar\u0131 su\u00e7lar\u0131<\/strong>ndan 2002 y\u0131l\u0131nda 16 bin 043 san\u0131k hakk\u0131nda dava a\u00e7\u0131lm\u0131\u015fken, bu say\u0131 2007 y\u0131l\u0131 sonu itibariyle 19 bin 162\u2019ye ve 2010 y\u0131l\u0131 sonu itibariyle de 35 bin 760\u2019a ula\u015farak 8 y\u0131lda yakla\u015f\u0131k y\u00fczde 125\u2019lik bir art\u0131\u015f g\u00f6sterdi. <strong>M\u00fcstehcenlik su\u00e7u<\/strong>ndan 2002\u2019de 818 san\u0131k hakk\u0131nda kamu davas\u0131 a\u00e7\u0131ld\u0131. Bu say\u0131, 2007 y\u0131l\u0131 sonunda bin 808\u2019e ve 2010 y\u0131l\u0131 sonunda ise 2 bin 200 ki\u015fiye ula\u015ft\u0131. 2002 y\u0131l\u0131ndan 2010 y\u0131l\u0131 sonuna kadar yakla\u015f\u0131k y\u00fczde 170\u2019lik bir art\u0131\u015f oldu. <strong>Te\u015fhircilik su\u00e7u,<\/strong> y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131lan 765 say\u0131l\u0131 TCK\u2019n\u0131n 419. maddesinde \u201calenen hayas\u0131zca vaz\u2019u hareket\u201d ve 5237 say\u0131l\u0131 yeni TCK\u2019n\u0131n 225. maddesinde \u201cte\u015fhircilik-alenen cinsel ili\u015fkiye girmek\u201d olarak d\u00fczenlenmi\u015ftir. Bu su\u00e7tan dolay\u0131 2002 y\u0131l\u0131nda sadece 194 ki\u015fi san\u0131k durumundayken 2007 y\u0131l\u0131nda san\u0131k say\u0131s\u0131 1025\u2019e \u00e7\u0131kt\u0131. 2010 y\u0131l\u0131 sonunda ise san\u0131k say\u0131s\u0131 1097 ki\u015fiye ula\u015ft\u0131. Bu su\u00e7taki art\u0131\u015f oran\u0131 y\u00fczde 465.\u201d Cinsel su\u00e7lardaki bu art\u0131\u015f\u0131 h\u0131zl\u0131 kentle\u015fme nedeniyle mahalle bask\u0131s\u0131n\u0131n zay\u0131flamas\u0131, 15-30 ya\u015f aras\u0131 bek\u00e2r-\u00f6\u011frenci say\u0131s\u0131ndaki yo\u011funla\u015fma, ailelerin e\u011fitim ve i\u015f gibi gerek\u00e7elerle da\u011f\u0131lmas\u0131, porno k\u00fclt\u00fcr\u00fcn\u00fcn cep telefonlar\u0131 ve bilgisayarlarla yay\u0131lmas\u0131, g\u00fcnah\u0131n rasyonelle\u015fmesi, deizmin y\u00fckseli\u015fi gibi gerek\u00e7elerle a\u00e7\u0131klamak m\u00fcmk\u00fcn bence&#8230;<\/p>\n<p><strong>T\u00fcrk Ayd\u0131n\u0131 D\u00fc\u015f\u00fcnce \u00dcretememi\u015ftir<\/strong><\/p>\n<p><strong>Karamsar bir tablo \u00e7izdiniz. Ahl\u00e2k\u00ee, manev\u00ee, dini ve k\u00fclt\u00fcrel e\u011fitim bak\u0131m\u0131ndan resmi-gayr-\u0131 resm\u00ee mercilerin yapabilece\u011fi bir \u015fey yok mu? Devlet, aile ve fert olarak nas\u0131l bir duru\u015f g\u00f6sterilebilir, neler yap\u0131labilir?<\/strong><\/p>\n<p>A\u00e7\u0131klamalar\u0131m\u0131n \u201ckaramsar\u201d kabul edilece\u011fini biliyorum. Fakat T\u00fcrkiye\u2019nin bu tabloya 1950\u2019den beri geli\u015ftirdi\u011fi politikalarla a\u015fama a\u015fama geldi\u011fini ifade etti\u011fimi d\u00fc\u015f\u00fcn\u00fcyorum. Asl\u0131nda bu s\u00fcre\u00e7 belki Nam\u0131k Kemal\u2019den beri T\u00fcrk ayd\u0131n\u0131n\u0131n Londra ve Paris\u2019i \u201cideal kent\u201d g\u00f6rmesiyle ili\u015fkilidir. Sosyologlar kentle\u015fme s\u00fcre\u00e7lerinin toplumlar\u0131n\u0131n ahl\u00e2k\u00ee de\u011ferlerini \u00e7\u00f6zd\u00fc\u011f\u00fcn\u00fc ifade ederler. En ba\u015fta Do\u011fu\u2019da \u0130bn Haldun\u2019un, Bat\u0131\u2019da Simmel-T\u00f6nnies\u2019in bunu ifade etti\u011fi s\u00f6ylenebilir. T\u00fcrk ayd\u0131n\u0131 bu ger\u00e7e\u011fi bildi\u011fi halde \u201ck\u00f6yc\u00fc\u201d d\u00fc\u015f\u00fcnce damar\u0131 i\u00e7inde fikir \u00fcretmemi\u015ftir. Ayd\u0131nlar Bat\u0131 kentine benzer bir kentle\u015fmeyi onaylad\u0131lar ve Nurettin Top\u00e7u, Remzi O\u011fuz Ar\u0131k, Ra\u015fit Hatipo\u011flu \u00e7izgisini \u201cBat\u0131\u2019n\u0131n uygarl\u0131k verilerini almal\u0131 ve \u0131slah etmeliyiz\u201d g\u00f6r\u00fc\u015f\u00fcyle \u00f6tekile\u015ftirdiler. \u00d6rne\u011fin Necip Faz\u0131l\u2019\u0131n \u201c\u0130deolocya \u00d6rg\u00fcs\u00fc\u201d kitab\u0131nda \u015f\u00f6yle c\u00fcmleleri var: \u201c\u0130sl\u00e2m ink\u0131l\u00e2b\u0131, milyonluk kitlelere, ruh\u00ee, hars\u00ee, i\u00e7tima\u00ee, siyas\u00ee, fenn\u00ee, en ileri bir merkez te\u015fkil edecek olan b\u00fcy\u00fck Metropolislerin binac\u0131s\u0131d\u0131r (\u2026) Fildi\u015fi kald\u0131r\u0131mlarda, her ya\u015ftan, maddeleri ve ruhlar\u0131 nur insanlar\u0131n sel sel akaca\u011f\u0131 \u0130sl\u00e2m Metropolisleri, Garb\u0131n milyonluk \u015fehirlerindeki ruh ihtil\u00e2c\u0131n\u0131n tam z\u0131dd\u0131na yatakl\u0131k edecektir. \u015e\u00e2ir Bodler\u2019in, 19. as\u0131rdaki cehennem\u00ee Avrupa \u015fehrinin m\u00e2n\u00e2s\u0131ndan ald\u0131\u011f\u0131 ve b\u00f6ylece 20\u2019nci asr\u0131 ihtar etmi\u015f bulundu\u011fu korku ve kasvet duygusu, \u0130sl\u00e2m Metropolisi\u2019nde b\u00fcy\u00fck refah ve \u00fcmide d\u00f6necektir.\u201d Nurettin Top\u00e7u ile g\u00f6r\u00fc\u015fleri ba\u011fda\u015fmayan Necip Faz\u0131l\u2019\u0131n \u201cahl\u00e2k\u00ee metropolis\u201d \u00fcmidi maalesef. ger\u00e7ekle\u015fmemi\u015ftir. \u00c7\u00fcnk\u00fc Bat\u0131 kenti kendi kapitalist yap\u0131s\u0131yla kanser gibi yay\u0131lmaktad\u0131r. Bu kent yay\u0131ld\u0131k\u00e7a Devlet, aile, fert ve gayr-\u0131 resmi te\u015fkilatlar\u0131n yapabilece\u011fi bir \u015fey yok. Geleneksel aileye d\u00f6n\u00fc\u015f mevcut kentleri k\u00fc\u00e7\u00fcltecektir. Bu nedenle en ba\u015fta muhafazak\u00e2r-dindar kesimler buna kar\u015f\u0131 \u00e7\u0131kacakt\u0131r. Ge\u00e7en y\u0131llarda AVM\u2019lerin hafta sonu kapat\u0131lmas\u0131 konusu g\u00fcndeme gelmi\u015fti; ilk itiraz edenler dindar-muhafazak\u00e2rlar oldu. \u201cHafta sonu nereye gidece\u011fiz\u201d dediler. Bu muhafazak\u00e2r-dindar toplumsal bilin\u00e7le \u201ccami merkezli \u015fehir\u201d de\u011fil \u201cAVM merkezli\u201d kapitalist kent kurulacakt\u0131r. Kapitalist kentler aileyi \u00e7\u00f6zmektedir.<\/p>\n<p><strong>Bat\u0131 \u0130deolojileri \u0130nsan\u0131 \u201cBirey\u201d \u015eeklinde Konumland\u0131r\u0131r<\/strong><\/p>\n<p><strong>\u201c\u0130nsan Haklar\u0131\u201d teorisini ele\u015ftiriyorsunuz. \u00a0Teknolojinin de \u201cinsan\u201d kavram\u0131n\u0131n i\u00e7eri\u011fini bo\u015faltt\u0131\u011f\u0131n\u0131 ve trans-h\u00fcmanist bir topluma ge\u00e7ildi\u011fini ifade etmektesiniz. Bu g\u00f6r\u00fc\u015flerinizi biraz a\u00e7abilir misiniz?<\/strong><\/p>\n<p>Bat\u0131\u2019daki \u201cinsan\u201d kavram\u0131 \u201cbirey\u201di ifade ediyor. Oysa \u0130sl\u00e2m f\u0131kh\u0131nda \u201cferd\u201d kavram\u0131 var. \u0130sl\u00e2m\u2019a g\u00f6re her \u015fey \u00e7ift yarat\u0131lm\u0131\u015ft\u0131r. \u0130nsan da bu anlamda \u00e7iftiyle varl\u0131k bulan bir yarat\u0131kt\u0131r. Pozitif hukuk ise kad\u0131n ve erke\u011fin birbirine \u201ce\u015f\u201d (\u00e7ift) yarat\u0131lmas\u0131 esas\u0131ndan hareket etmemekte, kad\u0131n ve erke\u011fi birbiriyle \u00e7at\u0131\u015fmal\u0131 \u201cbirey\u201d olarak ele almaktad\u0131r. \u201cBirey\u201d olmak, \u201cinsan\u0131n f\u0131trattan koparak Tanr\u0131\u2019n\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 bozmak eylemiyle hareket etmesi\u201d demektir. Tarihsel anlamda \u201cbirey\u201d kavram\u0131 Kilise\u2019ye (Tanr\u0131\u2019ya) ve feodal sisteme kar\u015f\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bat\u0131l\u0131 birey, \u201cTanr\u0131, mekanik, saat gibi i\u015fleyen bir k\u00e2inat yapt\u0131\u201d d\u00fc\u015f\u00fcncesinden do\u011fmaktad\u0131r. Bu d\u00fc\u015f\u00fcnce, \u201cTanr\u0131 evreni yaratt\u0131 kenara \u00e7ekildi, insan (birey) ba\u015fkas\u0131na zarar vermedik\u00e7e diledi\u011fini yapmakta \u00f6zg\u00fcrd\u00fcr\u201d demektedir. Birey kavram\u0131n\u0131n bu i\u00e7eri\u011fi, modern d\u00f6nemlerde feministlerin \u201cbedenim benimdir\u201d s\u00f6yleminin de ku\u015fat\u0131c\u0131s\u0131 olan bir ideolojik konumlan\u0131\u015f\u0131 sahiplenir. M\u00fcsl\u00fcman ayd\u0131nlar\u0131n da Bat\u0131\u2019n\u0131n bu \u201cbirey\u201dini d\u00fc\u015f\u00fcnce olarak benimsedi\u011fi g\u00f6r\u00fclmektedir. Hatta baz\u0131 feminist-M\u00fcsl\u00fcman kad\u0131nlar \u015f\u00f6yle dediler: \u201cBedenim benimdir, ba\u015f\u00f6rt\u00fcme dokunma.\u201d Beden insan\u0131n m\u00fclk\u00fc olmad\u0131\u011f\u0131 halde, \u0130nsan Haklar\u0131 teorisinin temelindeki varl\u0131k, i\u015fte bu malik bireydir. M\u00fcsl\u00fcman d\u00fc\u015f\u00fcncede \u201cbirey\u201d de\u011fil \u201cferd\u201d kavram\u0131 vard\u0131r. Ferd, \u201cTek, bir, yekta, e\u015fi, benzeri olmayan, Tanr\u0131 taraf\u0131ndan biricik ve \u00f6zel olarak yarat\u0131lm\u0131\u015f. Tanr\u0131\u2019ya kar\u015f\u0131 mesul, Tanr\u0131\u2019ya misak vermi\u015f varl\u0131k\u201d demektir. \u0130sl\u00e2m hukuku a\u00e7\u0131s\u0131ndan insanlar \u201cbirey\u201d de\u011fildir. Bu nedenle \u201cb\u00fct\u00fcn insanlar e\u015fittir\u201d ifadesi, f\u0131traten \u201cferd\u201d olarak yarat\u0131lm\u0131\u015f \u201cbiricik\u201d varl\u0131klar\u0131 ihata edemez. \u0130sl\u00e2m ferd kavram\u0131 nedeniyle b\u00fct\u00fcn insanlar\u0131 e\u015fitlemez. F\u0131trat\u0131 de\u011fi\u015ftirmek, B\u0130REY kavram\u0131n\u0131n b\u00fct\u00fcn insanlar\u0131 e\u015fitlemesinden kaynaklan\u0131r.<\/p>\n<p><strong>Bat\u0131\u2019da \u201c\u0130nsan\u201d Kavram\u0131 Cinsiyetsizdir<\/strong><\/p>\n<p>Bat\u0131\u2019da \u201cinsan-birey\u201d kavram\u0131n\u0131n nas\u0131l tan\u0131mland\u0131\u011f\u0131n\u0131 mahkeme kararlar\u0131na bakarak anlamak m\u00fcmk\u00fcnd\u00fcr. Avrupa \u0130nsan Haklar\u0131 S\u00f6zle\u015fmesi\u2019nin 12. maddesine g\u00f6re \u201cEvlenme \u00e7a\u011f\u0131na gelen erkek ve kad\u0131n, bu hakk\u0131n kullan\u0131lmas\u0131n\u0131 d\u00fczenleyen ulusal yasalar uyar\u0131nca evlenmek ve aile kurmak hakk\u0131na sahiptir.\u201d Avrupa \u0130nsan Haklar\u0131 Mahkemesi Schalk ve Kopf \/ Avusturya davas\u0131nda (Ba\u015fvuru no: 30141\/04, 24 Haziran 2010 tarihli karar\u0131nda), A\u0130HS\u2019nin kad\u0131n ve erke\u011fe tan\u0131d\u0131\u011f\u0131 evlenme hakk\u0131n\u0131n Avrupa Birli\u011fi Temel Haklar \u015eart\u0131\u2019nda cinsiyet belirtilmeksizin yer ald\u0131\u011f\u0131na i\u015faret etmekte ve evlenme hakk\u0131n\u0131n sadece kar\u015f\u0131t cinsiyetler aras\u0131nda s\u0131n\u0131rland\u0131r\u0131lmamas\u0131 gerekti\u011fini belirtmektedir. Anla\u015f\u0131laca\u011f\u0131 \u00fczere Avrupa-Bat\u0131\u2019da \u201caile\u201d tan\u0131m\u0131 de\u011fi\u015fmi\u015ftir. Yani cinsiyetinin ne oldu\u011fu \u00f6nemsenmeden iki insan\u0131n evlenebilece\u011fi Bat\u0131\u2019da mahkeme karar\u0131nda yer almaktad\u0131r. Bu karar, Avrupa\u2019da \u201cinsan\u201d kavram\u0131n\u0131n cinsiyetsiz oldu\u011funu belirlemektedir.<\/p>\n<p><strong>Teknolojinin yayg\u0131nla\u015fmas\u0131yla modern hayat tarz\u0131 nas\u0131l bir etkile\u015fim i\u00e7inde \u015fekilleniyor. Bu durum s\u00f6z konusu ideolojiyle ayn\u0131la\u015fan bir teknolojiye maruz kald\u0131\u011f\u0131m\u0131z\u0131 g\u00f6stermiyor mu? Mesela trans-h\u00fcmanizm?<\/strong><\/p>\n<p>\u015eimdi ilerleyen teknoloji de Bat\u0131\u2019n\u0131n \u201cinsan\u201d kavram\u0131n\u0131n \u201ccinsiyetsizli\u011fi\u201dni tahkim edecek eylem bi\u00e7imi geli\u015ftirdi. Trans-h\u00fcmanizm bu s\u00fcreci iki alanda y\u00fcr\u00fctmektedir: <strong>1) Makinelerin insanla\u015fmas\u0131:<\/strong> Yapay zek\u00e2 \u00e7al\u0131\u015fmalar\u0131 ile makineler nesnelerle do\u011frudan ileti\u015fim kurabilmekte, insan\u0131 taklit eden varl\u0131klara d\u00f6n\u00fc\u015ft\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Yapay zek\u00e2s\u0131 geli\u015ftirilmi\u015f bir robot t\u0131pk\u0131 insan gibi \u201cd\u00fc\u015f\u00fcnebilmekte\u201d, kendisini tehdit eden varl\u0131klara \u201cakl\u00ee\u201d tepkiler verebilmektedir. \u0130nsan taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131nda \u2018zekice\u2019 say\u0131lan her \u015feyi, insandan daha \u00fcst\u00fcn d\u00fczeyde yapabilen bir varl\u0131k \u201cimal edilmek\u201d istenmektedir; <strong>2) \u0130nsan\u0131n ba\u015fkala\u015ft\u0131r\u0131lmas\u0131: 2a) \u0130nsan\u0131n t\u0131p teknolojisiyle cinsiyetsizle\u015ftirilmesi: <\/strong>\u0130nsan\u0131n ba\u015fkala\u015ft\u0131r\u0131lmas\u0131 da iki s\u00fcre\u00e7le y\u00fcr\u00fct\u00fcl\u00fcyor. Birincisi insan\u0131n biyolojik varl\u0131\u011f\u0131na m\u00fcdahale etmekte ve cinsiyet kal\u0131plar\u0131n\u0131 yeteneklerini, f\u0131trat\u0131n\u0131 bozarak \u201cinsan \u00fcst\u00fc\u201d bir varl\u0131\u011fa ge\u00e7i\u015fi denemektedir. Do\u011fumun kad\u0131n f\u0131trat\u0131na ait embriyo-anne ili\u015fkisine ait bir hususiyet olmas\u0131n\u0131 kald\u0131racak \u00e7al\u0131\u015fmalar bu kapsamdad\u0131r. Yapay rahim ara\u015ft\u0131rmalar\u0131, kiral\u0131k rahim \u00e7al\u0131\u015fmalar\u0131 buna \u00f6rnek verilebilir. Bu \u00e7al\u0131\u015fmalar nesebi bozmaktad\u0131r; <strong>2b) \u0130nsan\u0131n makinelerle entegrasyonu (androidle\u015fme, cyborgle\u015fme):<\/strong> Siborg, \u201csibernetik\u201d ve \u201corganizma\u201d terimlerinden \u00fcretilmi\u015ftir. Android ise bir i\u015fletim sistemidir. Bu \u00e7al\u0131\u015fmalar ise insana bilgisayarlar, i\u015fletim sistemleri, internet eri\u015fim sistemleri, g\u00f6z ile komut verme sistemleri, yapay organlar monte edilmesiyle ilgilenmektedir. Trans-h\u00fcmanist \u00e7al\u0131\u015fmalar \u201cimal edilen\u201d veya \u201ctasarlanan\u201d bu yeni \u201cinsan-makine\u201d varl\u0131klar\u0131n t\u0131pk\u0131 insanlar gibi haklara sahip olabilmesi i\u00e7in hukuku esnetmekte ve\/veya geni\u015fletmektedir. \u00d6rne\u011fin Suudi Arabistan \u201cSophia\u201d adl\u0131 robota \u201cvatanda\u015fl\u0131k\u201d hakk\u0131 vererek onu \u201cinsan\u201d ile e\u015fitlemi\u015ftir. Medyaya yans\u0131yan bir habere g\u00f6re \u201cD\u00fcnyan\u0131n ilk vatanda\u015f robotu\u201d olan \u201cSophia\u201d, \u201caile kurmak istedi\u011fini\u201d de s\u00f6ylemi\u015ftir. Trans-h\u00fcmanist bu projenin Suudi Arabistan\u2019dan d\u00fcnyaya yay\u0131lmas\u0131 \u0130sl\u00e2m f\u0131kh\u0131 ve \u0130sl\u00e2m toplumlar\u0131 a\u00e7\u0131s\u0131ndan \u00e7ok tehlikeli bir sald\u0131r\u0131 olarak okunmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc b\u00f6yle bir te\u015febb\u00fcs, nik\u00e2h f\u0131kh\u0131na dair t\u00fcm ilkeleri, ahl\u00e2k\u00ee de\u011ferleri yok etmektedir. Hz. Peygamber Mekke m\u00fc\u015friklerine \u201cBen de sizin gibi be\u015ferim\u201d demekle emir olunmu\u015ftu: (41 Fussilet 6; 18 Kehf 110). Dolay\u0131s\u0131yla M\u00fcsl\u00fcmanlar\u0131n bedensel varl\u0131klar\u0131n\u0131 (be\u015feriyetlerini) dokunulmaz k\u0131lmalar\u0131 esast\u0131r. Yani beden\u00ee f\u0131trat\u0131n teknolojik m\u00fcdahale ile de\u011fi\u015ftirilmemesi esast\u0131r. Bu f\u0131trat dokunulmazl\u0131\u011f\u0131 cinsel hazlarla da ihlal edilmemelidir. Homoseks\u00fcalite de f\u0131trat\u0131n bozulmas\u0131 olarak okunmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc \u00fcreme kad\u0131n-erkek cinselli\u011fi ile ger\u00e7ekle\u015febilir. Ancak Bat\u0131\u2019da geli\u015fen \u201cinsan\u201d kavram\u0131 1950\u2019lerden beri cinsiyetsiz bir yolda ilerlemektedir.<\/p>\n<p>Ayl\u0131k Dergisi 182. Say\u0131, Kas\u0131m 2019<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Ailenin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc \u0130stanbul S\u00f6zle\u015fmesi\u2019ne ba\u011flayan \u00e7evrelerin aksine siz, \u201cT\u00fcrk Medeni Kanunu\u2019nun ve T\u00fcrk Ceza Kanunu\u2019nun CEDAW esaslar\u0131yla de\u011fi\u015ftirilmesi, geleneksel T\u00fcrk aile modelini yok etmi\u015ftir.\u201d \u015feklinde bir g\u00f6r\u00fc\u015f ileri s\u00fcr\u00fcyorsunuz. Bu&hellip;<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"ppma_author":[14],"class_list":["post-813","post","type-post","status-publish","format-standard","hentry","category-roportaj","author-admin","no-post-thumbnail"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.9 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>L\u00fctfi Bergen: \u201cKentle\u015fme\u201d Kar\u015f\u0131s\u0131nda Siyaset ve Devlet \u00c7aresiz - Ayl\u0131k Dergisi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.aylikdergisi.com\/index.php\/2019\/11\/01\/lutfi-bergen-kentlesme-karsisinda-siyaset-ve-devlet-caresiz\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"L\u00fctfi Bergen: \u201cKentle\u015fme\u201d Kar\u015f\u0131s\u0131nda Siyaset ve Devlet \u00c7aresiz - Ayl\u0131k Dergisi\" \/>\n<meta property=\"og:description\" content=\"Ailenin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc \u0130stanbul S\u00f6zle\u015fmesi\u2019ne ba\u011flayan \u00e7evrelerin aksine siz, \u201cT\u00fcrk Medeni Kanunu\u2019nun ve T\u00fcrk Ceza Kanunu\u2019nun CEDAW esaslar\u0131yla de\u011fi\u015ftirilmesi, geleneksel T\u00fcrk aile modelini yok etmi\u015ftir.\u201d \u015feklinde bir g\u00f6r\u00fc\u015f ileri s\u00fcr\u00fcyorsunuz. 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