Türkiye'de politik nesne olarak kadın: 28 Şubat örneği
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Dosyalar
Tarih
2019
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
İnönü Üniversitesi
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Bu çalışma ile 28 Şubat sürecinin kadınların politik olarak nesneleştirildiği aynı zamanda İslamcı kadın için özneleşmeyi başlatan iki yönlü bir süreç olarak işlediğini ortaya koymak amaçlanmıştır. Politik özne ve nesne kavramları arasında hem bir karşıtlık hem de birbirini var etme durumu söz konusudur. Özne olmanın şartı, kendi konumunu sorgulamak ve özne olma bilincine sahip olmaktır. Nesne ise belirlenmiş, bireyselleşmesi önlenmiş olandır. Politik nesneleşmeye neden olan özdeşleşme, öznenin ortaya çıkmasını sağlayan bir süreç olarak da işlemektedir. Her özne kendi içinde "öteki"sini barındırdığından özne ve nesne konumları verili ve sabit değildir. Dağıtılmış siyasal paylaşımlara karşı ortaya çıkan mücadele siyasal özneleşmeyi sağlamaktadır. Refah Partisi'nin iktidara gelmesinde partili kadınların oy toplaması etkili olmuş; ancak kadınların siyasal katılımı belirlenen sınırlar içinde kalmıştır. 28 Şubat sürecinde kadınlar, ikili söylemsel karşıtlıklar ile araçsallaştırılmış ve nesneleştirilmiştir. Başörtüsü yasakları ile kadınların belirlenen görünüm dışında kamusal alana katılımları sınırlandırılmıştır. Yasaklara karşı başörtülü kadınlar, protesto ve yürüyüşler düzenlemiş, dernek ve vakıflar aracılığıyla hak talep etmişlerdir. İçinde bulunduğu konumu sorgulamaya başlayan ve dağıtılmış siyasal paylaşımlara karşı mücadele veren başörtülü kadın, siyasal özneleşme sürecine girerek İslamcı kadına dönüşmüş ve diğer kadın gruplarından farklılaşmıştır. Çalışmada 28 Şubat süreci, olaylar, aktörler ve sonuçlar bağlamında incelenmiş, süreç içinde kadına bakış açısı ve kadınların politik özne ve nesne bağlamında konumları değerlenlendirilmiştir. Sürecin, kadınların politik olarak nesneleştirildiği aynı zamanda İslamcı kadın için özneleşmeyi başlatan iki yönlü olarak işlediği ortaya konmuştur. Anahtar Kelimeler: Politik özne, Politik Nesne, özneleşme ve nesneleşme, 28 Şubat, başörtüsü, kadın.
This research aims to establish that February 28 period functioned as a two-way process in which women were politically objectified while Islamist women were becoming political subjects simultaneously. There is both a state of antinomy and a state of mutual generation if one is to view the political subject and political object. The prerequisites of being a subject are to question one's position and to be conscious of being one. The object is the one that has been determined, prevented from becoming an individual, and has had its identity shattered. Identification that causes political objectification also works as a process that renders the emergence of the subject possible. The process of identification might cause the political objectification of one, and it also can function as a process that can enable the emergence of a subject. The status of the subject and the object are neither ascribed nor fixed, for every agent contains its own "other" within. Becoming a political subject is a course of a social struggle that materializes to counter the system of partitioned political shares. Women garnering votes were influential in helping the Welfare Party get elected (RP); however, women's inclusion in the political sphere had been limited. During the period of February 28, women were instrumentalized and objectified via binary discoursive antagonisms. Through bans imposed on the headscarf, the participation of women in the public sphere was limited save for the ones with a pre-determined outlook. Women wearing headscarf organized protests and marches against the bans and demanded their rights through NGOs. The women with the headscarf, questioning her position and opposing the partitioned political shares, transformed into the Islamist women through a process of becoming political subjects, differentiating themselves from the other female groups. The research analyzes the period of February 28 in the context of events, agents, and outcomes, also further elaborates on the viewpoints on women during the period and positions of women as political subjects and objects. During the February 28 process, women wearing the headscarf have begun to question the state they are in and they entered a course of becoming political subjects through campaigning against the partitioned political shares. It has been put forth in this paper that the February 28 process had functioned as a two-way process through which women, although being politically objectified, became political subjects as Islamist women simultaneously. Keywords: Political subject, Political object, subjectivization and objectification, February 28, headscarf, woman.
This research aims to establish that February 28 period functioned as a two-way process in which women were politically objectified while Islamist women were becoming political subjects simultaneously. There is both a state of antinomy and a state of mutual generation if one is to view the political subject and political object. The prerequisites of being a subject are to question one's position and to be conscious of being one. The object is the one that has been determined, prevented from becoming an individual, and has had its identity shattered. Identification that causes political objectification also works as a process that renders the emergence of the subject possible. The process of identification might cause the political objectification of one, and it also can function as a process that can enable the emergence of a subject. The status of the subject and the object are neither ascribed nor fixed, for every agent contains its own "other" within. Becoming a political subject is a course of a social struggle that materializes to counter the system of partitioned political shares. Women garnering votes were influential in helping the Welfare Party get elected (RP); however, women's inclusion in the political sphere had been limited. During the period of February 28, women were instrumentalized and objectified via binary discoursive antagonisms. Through bans imposed on the headscarf, the participation of women in the public sphere was limited save for the ones with a pre-determined outlook. Women wearing headscarf organized protests and marches against the bans and demanded their rights through NGOs. The women with the headscarf, questioning her position and opposing the partitioned political shares, transformed into the Islamist women through a process of becoming political subjects, differentiating themselves from the other female groups. The research analyzes the period of February 28 in the context of events, agents, and outcomes, also further elaborates on the viewpoints on women during the period and positions of women as political subjects and objects. During the February 28 process, women wearing the headscarf have begun to question the state they are in and they entered a course of becoming political subjects through campaigning against the partitioned political shares. It has been put forth in this paper that the February 28 process had functioned as a two-way process through which women, although being politically objectified, became political subjects as Islamist women simultaneously. Keywords: Political subject, Political object, subjectivization and objectification, February 28, headscarf, woman.
Açıklama
Anahtar Kelimeler
Siyasal Bilimler, Political Science
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Arslan, Ayşe Gökçen (2019). Türkiye'de politik nesne olarak kadın: 28 Şubat örneği. Yayımlanmış Yüksek Lisans tezi, İnönü Üniversitesi, Malatya.1-144 ss.
