Rahmi Ko\u00e7’un kamuoyunda geni\u015f tepki \u00e7eken ve bir\u00e7ok kesim taraf\u0131ndan K\u00fcrt kad\u0131nlar\u0131n\u0131 a\u015fa\u011f\u0131lay\u0131c\u0131 ve cinsiyet\u00e7i olarak de\u011ferlendirilen s\u00f6zleri, yaln\u0131zca bireysel bir gaf ya da talihsiz bir a\u00e7\u0131klama olarak g\u00f6r\u00fclemez. Bu s\u00f6zler, T\u00fcrkiye’nin ekonomik ve siyasal ya\u015fam\u0131nda belirleyici konumda bulunan egemen \u00e7evrelerin topluma, kad\u0131nlara ve K\u00fcrt halk\u0131na bak\u0131\u015f\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karan bir \u00f6rnek olarak de\u011ferlendirilmelidir.<\/p>\n\n\n\n
Rahmi Ko\u00e7 yaln\u0131zca b\u00fcy\u00fck bir holdingin y\u00f6neticisi de\u011fildir. O, T\u00fcrkiye’de ekonomik g\u00fcc\u00fcn, servetin ve siyasal n\u00fcfuzun belirli ellerde yo\u011funla\u015fmas\u0131n\u0131 temsil eden sermaye \u00e7evrelerinin en g\u00f6r\u00fcn\u00fcr simalar\u0131ndan biridir. Bu nedenle kulland\u0131\u011f\u0131 dil ve yapt\u0131\u011f\u0131 a\u00e7\u0131klamalar, bireysel g\u00f6r\u00fc\u015flerin \u00f6tesinde, temsil etti\u011fi s\u0131n\u0131f\u0131n d\u00fcnyaya bak\u0131\u015f\u0131n\u0131 ve toplumsal olaylar\u0131 de\u011ferlendirme bi\u00e7imini de yans\u0131tmaktad\u0131r. Rahmi Ko\u00e7 \u015fahs\u0131nda g\u00f6r\u00fcnen yaln\u0131zca bir patron de\u011fildir; T\u00fcrkiye oligar\u015fisinin karakteri, k\u00fclt\u00fcr\u00fc ve zihniyeti de g\u00f6r\u00fcn\u00fcr hale gelmektedir.<\/p>\n\n\n\n
Rahmi Ko\u00e7’un s\u00f6zlerinde a\u00e7\u0131\u011fa \u00e7\u0131kan yakla\u015f\u0131m, T\u00fcrkiye’de uzun y\u0131llard\u0131r K\u00fcrt meselesine h\u00e2kim olan ink\u00e2rc\u0131 ve d\u0131\u015flay\u0131c\u0131 anlay\u0131\u015flardan ba\u011f\u0131ms\u0131z de\u011fildir. K\u00fcrt halk\u0131n\u0131n dili, k\u00fclt\u00fcr\u00fc, kimli\u011fi ve siyasal varl\u0131\u011f\u0131 \u00fczerinde kurulan bask\u0131larla ilgili tarihsel tart\u0131\u015fmalar d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, K\u00fcrt kad\u0131nlar\u0131n\u0131 a\u015fa\u011f\u0131layan ifadeler yaln\u0131zca bir mizah anlay\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fclemez. Bu s\u00f6zler, K\u00fcrt halk\u0131n\u0131 e\u015fit ve \u00f6zg\u00fcr bir \u00f6zne olarak g\u00f6rmekte zorlanan tarihsel zihniyetin g\u00fcn\u00fcm\u00fczdeki yans\u0131malar\u0131ndan biri olarak de\u011ferlendirilmelidir.<\/p>\n\n\n\n
K\u00fcrt kad\u0131nlar\u0131 uzun y\u0131llard\u0131r hem kad\u0131n olmalar\u0131 hem de K\u00fcrt kimlikleri nedeniyle \u00e7ok y\u00f6nl\u00fc ayr\u0131mc\u0131l\u0131klara maruz kalm\u0131\u015ft\u0131r. Buna ra\u011fmen toplumsal ya\u015fam\u0131n her alan\u0131nda, demokrasi, \u00f6zg\u00fcrl\u00fck ve e\u015fitlik m\u00fccadelelerinde \u00f6nemli roller \u00fcstlenmi\u015flerdir. Bu nedenle K\u00fcrt kad\u0131nlar\u0131n\u0131 a\u015fa\u011f\u0131layan her yakla\u015f\u0131m yaln\u0131zca belirli bireyleri de\u011fil, onlar\u0131n temsil etti\u011fi toplumsal m\u00fccadeleyi, direnci ve varolu\u015fu da hedef almaktad\u0131r. K\u00fcrt kad\u0131nlar\u0131na y\u00f6neltilen k\u00fc\u00e7\u00fcmseyici bir yakla\u015f\u0131m ayn\u0131 zamanda b\u00fct\u00fcn kad\u0131nlara y\u00f6nelik bir sald\u0131r\u0131d\u0131r. \u00c7\u00fcnk\u00fc kad\u0131nlar aras\u0131nda etnik kimlikler \u00fczerinden kurulan her ayr\u0131m, sonu\u00e7ta kad\u0131nlar\u0131n e\u015fitlik m\u00fccadelesine zarar vermekte ve ataerkil zihniyeti yeniden \u00fcretmektedir.<\/p>\n\n\n\n
Bu nedenle kamuoyunda y\u00fckselen tepkinin nedeni yaln\u0131zca birka\u00e7 s\u00f6z de\u011fildir. Tepki g\u00f6sterilen \u015fey, kad\u0131nlar\u0131 ve halklar\u0131 a\u015fa\u011f\u0131layan, onlar\u0131 e\u015fit \u00f6znelermi\u015f gibi de\u011fil de hiyerar\u015fik bir d\u00fczenin alt basamaklar\u0131nda yer alan unsurlar olarak g\u00f6ren zihniyettir. Ayn\u0131 anlay\u0131\u015f farkl\u0131 d\u00f6nemlerde i\u015f\u00e7ilere, emek\u00e7ilere, yoksullara, kad\u0131nlara ve K\u00fcrt halk\u0131na y\u00f6nelik k\u00fc\u00e7\u00fcmseyici s\u00f6ylemlerde de kendisini g\u00f6stermi\u015ftir. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn bu yakla\u015f\u0131mlar\u0131n ortak noktas\u0131, toplumu e\u015fit yurtta\u015flardan olu\u015fan bir b\u00fct\u00fcn olarak de\u011fil, yukar\u0131dan a\u015fa\u011f\u0131ya do\u011fru s\u0131ralanm\u0131\u015f bir hiyerar\u015fi olarak g\u00f6rmesidir.<\/p>\n\n\n\n
T\u00fcrkiye’nin b\u00fcy\u00fck sermaye \u00e7evreleri y\u0131llard\u0131r \u00fclkenin ekonomik kaynaklar\u0131 \u00fczerinde belirleyici bir g\u00fc\u00e7 sahibi olmu\u015ftur. Ancak bu servetin yarat\u0131lmas\u0131nda milyonlarca i\u015f\u00e7inin, emek\u00e7inin ve \u00e7al\u0131\u015fan\u0131n al\u0131n teri bulunmaktad\u0131r. Fabrikalarda, tersanelerde, at\u00f6lyelerde ve \u00fcretimin her alan\u0131nda ortaya \u00e7\u0131kan toplumsal zenginlik, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde dar bir sermaye \u00e7evresinin elinde toplanmaktad\u0131r. Bu durum yaln\u0131zca ekonomik e\u015fitsizlik yaratmamakta, ayn\u0131 zamanda toplumsal ayr\u0131cal\u0131klar\u0131 ve s\u0131n\u0131fsal kibri de beslemektedir. Topluma yukar\u0131dan bakma al\u0131\u015fkanl\u0131\u011f\u0131, zaman zaman kullan\u0131lan dilde, yap\u0131lan a\u00e7\u0131klamalarda ve ezilen kesimlere y\u00f6nelik yakla\u015f\u0131mlarda a\u00e7\u0131k bi\u00e7imde ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n\n\n\n
Rahmi Ko\u00e7’un s\u00f6zleri etraf\u0131nda ya\u015fanan tart\u0131\u015fma da bu nedenle yaln\u0131zca bireysel bir polemik de\u011fildir. Bu s\u00f6zler, bir\u00e7ok insan taraf\u0131ndan T\u00fcrkiye oligar\u015fisinin topluma bak\u0131\u015f\u0131n\u0131 yans\u0131tan bir \u00f6rnek olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00c7\u00fcnk\u00fc oligar\u015fi yaln\u0131zca ekonomik g\u00fcc\u00fcn belirli ellerde toplanmas\u0131 de\u011fildir. Ayn\u0131 zamanda bu g\u00fcc\u00fcn yaratt\u0131\u011f\u0131 ayr\u0131cal\u0131k duygusu, kendisini toplumun geri kalan\u0131ndan \u00fcst\u00fcn g\u00f6rme e\u011filimi ve e\u015fitsizlikleri do\u011fal kabul eden bir k\u00fclt\u00fcrd\u00fcr. Bu k\u00fclt\u00fcr kimi zaman emek\u00e7ileri g\u00f6r\u00fcnmez k\u0131lar, kimi zaman kad\u0131nlar\u0131 ikinci plana iter, kimi zaman da K\u00fcrt halk\u0131n\u0131 \u00f6tekile\u015ftiren ve a\u015fa\u011f\u0131layan yakla\u015f\u0131mlar\u0131 yeniden \u00fcretir.<\/p>\n\n\n\n
Bug\u00fcn tart\u0131\u015f\u0131lmas\u0131 gereken mesele yaln\u0131zca bir ki\u015finin ne s\u00f6yledi\u011fi de\u011fildir. As\u0131l mesele, bu s\u00f6zlerin ortaya \u00e7\u0131kmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lan toplumsal, siyasal ve ekonomik zemindir. Demokratik ve e\u015fitlik\u00e7i bir toplum, hi\u00e7bir halk\u0131n a\u015fa\u011f\u0131lanmad\u0131\u011f\u0131, hi\u00e7bir kad\u0131n\u0131n kimli\u011fi nedeniyle k\u00fc\u00e7\u00fcmsenmedi\u011fi ve hi\u00e7bir toplumsal kesimin ayr\u0131cal\u0131kl\u0131 \u00e7evrelerin bak\u0131\u015f a\u00e7\u0131s\u0131na mahk\u00fbm edilmedi\u011fi bir d\u00fczeni gerektirir.<\/p>\n\n\n\n
Rahmi Ko\u00e7 etraf\u0131nda geli\u015fen tart\u0131\u015fma bu nedenle yaln\u0131zca bir s\u00f6z tart\u0131\u015fmas\u0131 de\u011fildir. Bu tart\u0131\u015fma, T\u00fcrkiye’de sermaye g\u00fcc\u00fc, toplumsal e\u015fitsizlikler, kad\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve K\u00fcrt halk\u0131n\u0131n e\u015fitlik talebi aras\u0131ndaki ili\u015fkiyi g\u00f6r\u00fcn\u00fcr hale getiren bir tart\u0131\u015fmad\u0131r. Kad\u0131nlar\u0131n onuru, halklar\u0131n e\u015fitli\u011fi ve insanl\u0131k de\u011feri hi\u00e7bir ekonomik g\u00fcc\u00fcn, toplumsal stat\u00fcn\u00fcn ya da ayr\u0131cal\u0131\u011f\u0131n g\u00f6lgesinde b\u0131rak\u0131lamaz. E\u015fitlik ancak herkes i\u00e7in e\u015fit oldu\u011funda anlam ta\u015f\u0131r; \u00f6zg\u00fcrl\u00fck ancak hi\u00e7bir halk\u0131n ink\u00e2r edilmedi\u011fi, hi\u00e7bir kad\u0131n\u0131n a\u015fa\u011f\u0131lanmad\u0131\u011f\u0131 ve hi\u00e7bir toplumsal kesimin d\u0131\u015flanmad\u0131\u011f\u0131 ko\u015fullarda ger\u00e7ek bir i\u00e7erik kazan\u0131r.<\/p>\n\n\n\n
Bu nedenle Rahmi Ko\u00e7’un s\u00f6zleri etraf\u0131nda y\u00fckselen toplumsal tepki, yaln\u0131zca belirli ifadelere duyulan \u00f6fkenin de\u011fil, uzun y\u0131llard\u0131r biriken e\u015fitsizliklere, ayr\u0131mc\u0131l\u0131klara ve egemenlik ili\u015fkilerine kar\u015f\u0131 duyulan itiraz\u0131n da ifadesidir. Tart\u0131\u015fman\u0131n merkezinde bir isimden \u00e7ok daha fazlas\u0131 bulunmaktad\u0131r. Tart\u0131\u015f\u0131lan \u015fey, T\u00fcrkiye’nin nas\u0131l bir toplumsal d\u00fczen \u00fczerine kurulaca\u011f\u0131; e\u015fitlikten mi, ayr\u0131cal\u0131klardan m\u0131 yana olunaca\u011f\u0131; halklar\u0131n ve kad\u0131nlar\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn m\u00fc, yoksa egemenlik ili\u015fkilerinin mi savunulaca\u011f\u0131 sorusudur.<\/p>\n","protected":false},"excerpt":{"rendered":"
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