\t\t\t\t\t\t\t ![](\"http:\/\/www.lekolin.org\/wp-content\/uploads\/2020\/03\/548-1.jpg\")
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Kad\u0131n ve do\u011fa ikilemi son y\u0131llar\u0131n en \u00e7ok ilgi oda\u011f\u0131 hali
\nalan bir konu olmaktad\u0131r. \u00dczerine en \u00e7ok yo\u011funla\u015fmay\u0131, ara\u015ft\u0131rmay\u0131 ve d\u00fc\u015f\u00fcnmeyi
\ngerektiren konu olmas\u0131 itibar\u0131 ile \u00f6nem kazanan bir konum arz etmektedir.
\nG\u00fcnl\u00fck ya\u015fam i\u00e7inde, ili\u015fkilerde ve toplumsal yap\u0131larda bu konum \u00e7ok rahatl\u0131kla
\ng\u00f6r\u00fclebilecek bir durumdur. <\/p>\n
\u015eimdi bir d\u00fc\u015f\u00fcnelim bakal\u0131m hi\u00e7bir \u00e7i\u00e7e\u011fin ad\u0131n\u0131n Ali,
\nVeli, Haydar, ya da H\u00fcseyin oldu\u011fu duyulmu\u015f mu? Hi\u00e7bir erkek ismi reyhan,
\nb\u0131nev\u015f, \u015filan, menek\u015fe, \u00e7i\u011fdem, lale, sorgul, nergis vb. olmaz. Bunun nedeni
\nnedir diye bir soru sorulursa e\u011fer, cevap \u00e7ok karma\u015f\u0131k, bilinemeyecek bir soru
\nde\u011fildir. <\/p>\n
G\u00fcn\u00fcm\u00fcz erke\u011fi \u00e7i\u00e7ek yeti\u015ftirmeye, ot toplamaya, do\u011fayla ba\u015f
\nba\u015fa kalmaya meyilli de\u011fildir. Neden? \u00c7\u00fcnk\u00fc kad\u0131n\u0131n do\u011fayla ili\u015fkisine ana
\n\u00e7ocuk ili\u015fkisi kutsall\u0131\u011f\u0131nda bakam\u0131yor da ondan. Erkek, kad\u0131n gibi do\u011fayla
\nya\u015famsal, canl\u0131 bir ili\u015fki i\u00e7erisinde de\u011fildir de ondan. Erkek, kad\u0131n kadar
\ndo\u011fay\u0131 hissedemiyor, onunla do\u011frudan ba\u011f kuram\u0131yor da ondan. Kendinin onsuz
\nolamayaca\u011f\u0131 gibi \u00f6nemli bir ger\u00e7eklikten uzakt\u0131r da ondan. Hep yalana,
\nkand\u0131rmaya dayal\u0131 erkek toplumu ve karakteri hi\u00e7bir zaman bu ili\u015fki yuma\u011f\u0131
\ni\u00e7erisine kendisini yerle\u015ftiremedi. Bin y\u0131llard\u0131r yarat\u0131lmak istenen ve egemen
\nerkek zihniyetiyle \u00f6r\u00fclen ink\u00e2ra, s\u00f6m\u00fcr\u00fcye, talana dayand\u0131r\u0131lmak istenen bir
\nzihniyet s\u00f6z konusudur. Ve bu ince ve kurnazca \u00f6r\u00fclen \u00f6rg\u00fc ya\u015fam\u0131n ince
\nayr\u0131nt\u0131lar\u0131na bakabilmeyle ve g\u00f6r\u00fcp anlamland\u0131rmayla ba\u011flant\u0131l\u0131 sorunlar
\nolmaktad\u0131r. <\/p>\n
Toplum, ya\u015fam\u0131n\u0131n y\u00fczde 98\u2019lik gibi b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc ana
\nkad\u0131n etraf\u0131nda \u015fekillenen ahlakl\u0131 ve politik yap\u0131lanmaya sahip olarak
\nya\u015fam\u0131\u015ft\u0131r. Toplumsal do\u011fac\u0131l\u0131k yan\u0131 a\u011f\u0131r basan, ekolojik bir denge i\u00e7erisinde
\nya\u015fam \u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130nsanl\u0131\u011f\u0131n bu kadar uzun s\u00fcre anac\u0131l do\u011fal toplum sistemiyle
\nvarl\u0131\u011f\u0131n\u0131 devam ettirmesi, s\u00fcrekli geli\u015fim kaydederek ve kendisini yenileyerek
\nvarl\u0131k bulmas\u0131, do\u011fayla g\u00fc\u00e7l\u00fc ba\u011f\u0131n\u0131 korumas\u0131na ba\u011flanabilir. \u00c7\u00fcnk\u00fc kad\u0131n ana
\ntoplumu \u00f6yle bir toplum ve sistemdir ki herkesin kendi biricikli\u011finde kat\u0131l\u0131m\u0131
\nesast\u0131r. Toplumda herkesin g\u00fcc\u00fc oran\u0131nda kat\u0131l\u0131m\u0131n\u0131n esas alan, herkesin
\nkendini ifade hakk\u0131n\u0131n oldu\u011fu, e\u015fitlik\u00e7i, adaletli, ahlakl\u0131 bir sistem
\noturtulmu\u015ftur. Bunu da kad\u0131n\u0131n oturtmu\u015f oldu\u011fu sistem, ya\u015fam etraf\u0131nda \u00f6rm\u00fc\u015f
\noldu\u011fu ba\u011f ve do\u011fayla uyumunda yaratm\u0131\u015f oldu\u011fu denge a\u00e7\u0131klayabilir ancak.
\n\u0130nsanl\u0131\u011f\u0131n ilk olu\u015fum an\u0131ndan itibaren toplumsalla\u015fmay\u0131 geli\u015ftirmesini, do\u011fayla
\ni\u00e7 i\u00e7e, dost bir ya\u015fam geli\u015ftirme \u015fans\u0131n\u0131 ana etraf\u0131nda geli\u015fen toplumsall\u0131l\u0131\u011fa
\nbor\u00e7lu oldu\u011funu belirtmek bu anlamda yerinde olur. Kad\u0131n\u0131n sosyal ili\u015fki
\nyo\u011funlu\u011fu anlam\u0131nda \u00f6zellikle \u00e7evreyle, do\u011fayla, yine canl\u0131l\u0131kla ba\u011f\u0131 da bu
\n\u00e7er\u00e7evede \u00f6nem kazanmakta diyebiliriz. Do\u011fa, insan ve di\u011fer canl\u0131larla aras\u0131nda
\n\u00f6yle bir ba\u011f vard\u0131r ki ana-\u00e7ocuk ili\u015fkisini aratmayan, do\u011fay\u0131 ve di\u011fer canl\u0131lar\u0131
\nba\u011fr\u0131nda ya\u015fatan, kendisi de do\u011fa ve canl\u0131lar\u0131n ba\u011fr\u0131nda ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcren bir
\nyo\u011funluktad\u0131r. <\/p>\n
Ana kad\u0131n etraf\u0131nda geli\u015fen toplumsall\u0131l\u0131\u011f\u0131n kolektif Yalanc\u0131 (rahip-\u015faman), kurnaz (avc\u0131 erkek) ve g\u00fc\u00e7l\u00fc (askeri B\u00fct\u00fcn bu ya\u015fananlara ra\u011fmen halen baz\u0131 sorular\u0131 sormak Kad\u0131n do\u011fadan ve dolay\u0131s\u0131yla ya\u015famdan tamamen koptu mu peki? \u015eimdi bizim bunun i\u00e7in \u00e7ok uza\u011fa gitmemize gerek yok. Biz Leyla Kas\u0131m\u2019dan Bese\u2019ye, Zarife\u2019den Beritan\u2019a, Zilan\u2019dan \u00a0<\/p>\n Ferz\u00ea Zilan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/p>\n www.navendalekolin.com – www.lekolin.org – www.lekolin.net \u2013 \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n \t<\/p>\n
\nd\u00fc\u015f\u00fcnce ve \u00fcretim bi\u00e7imi de ya\u015fam\u0131n kutsall\u0131k kazanmas\u0131nda b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yor.
\nAhlak kolektif d\u00fc\u015f\u00fcnce, ya\u015fam bi\u00e7imini ifade ederken, politika kolektif i\u015f
\ny\u00fcr\u00fctme rol\u00fc oynar. Politika toplumun ortak \u00e7\u0131kar\u0131n\u0131 g\u00f6zetti\u011fi i\u00e7in vazge\u00e7ilmez
\n\u00f6nemdedir. Ve bu ahlak olmadan \u00e7ok fazla bir \u015fey ifade etmez. Ahlak ve politika
\ntoplumun vazge\u00e7ilmez iki ana kural g\u00fcc\u00fc olarak varl\u0131k ve de\u011fer kazan\u0131r. Toplum
\n\u00e7ok uzun s\u00fcre bu toplumsal de\u011ferlerle ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrebiliyor.\u00a0 <\/span>Huzurlu, kendine yeten, kutsall\u0131klarla dolu
\nuzun bir s\u00fcre.\u00a0 <\/span>Toplumsal ya\u015fam\u0131n anlam
\ny\u00fckl\u00fc duygusal zek\u00e2s\u0131yla, toplumsal \u00fcretimin \u00e7oklu\u011fu ve kolektif de\u011ferlere
\nta\u015f\u0131r\u0131lmas\u0131yla ge\u00e7en \u00e7ok uzun bir s\u00fcre. Ne zaman ki ahlaki ve politik
\nde\u011ferlerden uzakla\u015f\u0131ld\u0131, toplumsall\u0131k yok olmayla kar\u015f\u0131 kar\u015f\u0131ya geldi. Ya\u015fam\u0131n
\n\u015fiirsel b\u00fcy\u00fcs\u00fc bu temel de\u011ferlerden uzakla\u015fmayla zay\u0131flad\u0131 ve ba\u015f a\u015fa\u011f\u0131 do\u011fru
\ngitmeye ba\u015flad\u0131. Tam da bu noktada toplum, hakikatten kopu\u015f da diyebilece\u011fimiz
\nanlam\u0131ndan bir kopu\u015fu ya\u015fad\u0131. Hakikatten uzakla\u015ft\u0131k\u00e7a, anlamdan kopu\u015f da geldi
\nkap\u0131ya dayand\u0131. <\/p>\n
\nkomutan) erkek, ana kad\u0131n etraf\u0131nda geli\u015fen toplumsal d\u00fczeni ve ya\u015fam sistemini
\nyok edip kendi yalanc\u0131, bask\u0131c\u0131, talana ve gaspa dayal\u0131 sistemini oturtmak i\u00e7in
\n\u00f6ncelikle kad\u0131n de\u011ferlerini ele ge\u00e7irip do\u011fayla ba\u011f\u0131n\u0131 kopard\u0131. Do\u011fan\u0131n ana
\nkad\u0131n\u0131, kutsal ya\u015fam yarat\u0131c\u0131s\u0131 tanr\u0131\u00e7a kad\u0131n, art\u0131k toplumsal ya\u015famda
\netkinli\u011fini bir anlamda yitiren, do\u011fayla aras\u0131nda korkun\u00e7 mesafe a\u00e7\u0131lan,
\nkendine, do\u011fas\u0131na yabanc\u0131la\u015fmaya do\u011fru giden bir zamana do\u011fru savruluyor art\u0131k.
\nBa\u015fta en kutsal g\u00f6r\u00fclen ve toplumun ya\u015famsal gerek\u00e7esi olan ekonomi alan\u0131ndan
\nuzakla\u015ft\u0131r\u0131lmas\u0131 (ki bu \u00fcretim ve ekonomi do\u011fadan sa\u011flan\u0131yor), bir bak\u0131ma ilk
\nkendinden, toplumdan ve do\u011fadan uzakla\u015fmas\u0131 anlam\u0131 ta\u015f\u0131yor diyebiliriz. Kutsal
\nkad\u0131n, ana, art\u0131k ya\u015fam\u0131n her alan\u0131nda zay\u0131f d\u00fc\u015fmeyle, eski tanr\u0131\u00e7a
\nkutsall\u0131\u011f\u0131n\u0131 yitirmeyle y\u00fcz y\u00fcze kalm\u0131\u015f bir ger\u00e7ekli\u011fi ifade emektedir. Art\u0131k
\nkutsal ana ve a\u015fk tanr\u0131\u00e7as\u0131ndan geriye g\u00f6z\u00fc ya\u015fl\u0131 ana, ya\u015famda bir de\u011fer
\ng\u00f6rmeyen kad\u0131n, yeri geldi\u011finde d\u00f6v\u00fclen, yeri geldi\u011finde ta\u015flanan, yine
\n\u00e7o\u011funlukla da sat\u0131lan, mal konumunda olan fahi\u015fe, \u00e7ocuk do\u011furmak, yemek yapmak
\ngibi yapt\u0131\u011f\u0131 i\u015fler ucuz ve de\u011fer g\u00f6rmeyen \u00fccretsiz i\u015f\u00e7i, erke\u011fin \u00f6l\u00fcm\u00fcne
\nhizmetinde k\u00f6le konumuna al\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. \u015eairin de dedi\u011fi gibi \u2018sofradaki yeri
\n\u00f6k\u00fcz\u00fcm\u00fczden sonra gelen\u2019 bir stat\u00fcye mahk\u00fcm b\u0131rak\u0131lm\u0131\u015ft\u0131r. Bununla da
\nyetinilmemi\u015f tap\u0131nak fahi\u015fesinden, genel ve \u00f6zel ev kad\u0131nl\u0131\u011f\u0131na, \u00f6zelikle erkek
\ni\u00e7in cinsel zevk arac\u0131na ve yine \u00e7ocuk do\u011furma makinesine ve en son da
\nkapitalizm ile birlikte v\u00fccudunun her bir par\u00e7as\u0131 ayr\u0131 ayr\u0131 sat\u0131lan meta
\nkonumuna, stat\u00fcs\u00fcne indirgenmi\u015ftir. Bu konuma raz\u0131 edilmi\u015f kad\u0131n, i\u00e7erisinde
\noldu\u011fu konumun fark\u0131nda de\u011fildir. Yalan o kadar inand\u0131r\u0131c\u0131 s\u00f6ylenmi\u015f ki, t\u00fcmden
\nolmasa da kad\u0131n bu i\u00e7inde bulundu\u011fu pozisyon d\u0131\u015f\u0131nda kendisine rol bi\u00e7emez
\nduruma gelmi\u015ftir art\u0131k. Yani raz\u0131\u00a0
\n<\/span>edilmi\u015ftir.<\/p>\n
\nakl\u0131m\u0131za geliyor kad\u0131n olarak.\u00a0 <\/span>Toplumsal
\nhaf\u0131zam\u0131zda halen canl\u0131 kalm\u0131\u015fl\u0131\u011f\u0131n, ana\u2019c\u0131l toplumun \u00e7ok zay\u0131f da olsa
\nkal\u0131nt\u0131lar\u0131n\u0131 ta\u015f\u0131d\u0131\u011f\u0131m\u0131z\u0131n bir ifadesidir sorulan sorular.<\/p>\n
\nBu ya\u015fam ba\u011f\u0131 t\u00fcmden koptuysa e\u011fer, hala \u00f6zg\u00fcrl\u00fck \u00e7\u0131\u011fl\u0131klar\u0131 nas\u0131l at\u0131l\u0131yor?
\nToplumsal dinamikler\u00a0 <\/span>toplumlarda hala
\nnas\u0131l nefes alabiliyor? Ya\u015fam hala kendisini, ya\u015fad\u0131klar\u0131na ra\u011fmen nas\u0131l
\nya\u015fan\u0131l\u0131r k\u0131l\u0131yor? . Bu sorular\u0131 sorarken asl\u0131nda an\u2019da her \u015feyin bitmedi\u011fini,
\nb\u00fct\u00fcn yap\u0131lanlara ra\u011fmen halen devam eden ya\u015fam\u0131n bir yerinde do\u011fayla ba\u011f\u0131n\u0131,
\ncanl\u0131l\u0131\u011f\u0131n\u0131 yitirmeyen tarihsel bir hakikatin varl\u0131\u011f\u0131n\u0131 g\u00f6rebiliriz. Toplumsal
\ntarihin t\u00fcm evrelerinde bir bi\u00e7imde kad\u0131n\u0131n direni\u015finden kopmad\u0131\u011f\u0131n\u0131
\ns\u00f6yleyebiliriz. Tarihten g\u00fcn\u00fcm\u00fcze kadar s\u00fcre gelen kad\u0131n direni\u015flerinde de bu
\nger\u00e7e\u011f\u0131 g\u00f6rebiliriz. Mitolojik d\u00f6nemde tanr\u0131 ve tanr\u0131\u00e7alar\u0131n k\u0131yas\u0131ya
\nm\u00fccadelelerinden tutal\u0131m kilise taraf\u0131ndan cad\u0131 ad\u0131 alt\u0131nda avlan\u0131p yak\u0131lan
\nbinlerce bilge kad\u0131na, eme\u011finin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 almak i\u00e7in \u00f6l\u00fcm\u00fcne m\u00fccadele veren
\nve bu u\u011furda yak\u0131larak can veren binlerce i\u015f\u00e7i kad\u0131na, yine son d\u00f6nemlerin
\nfeminist hareketlerinden tutal\u0131m ulusal kurtulu\u015f m\u00fccadeleleri i\u00e7erisinde yer
\nalan say\u0131s\u0131z kahramanl\u0131k \u00f6rne\u011fi sergileyen, \u00f6zg\u00fcrl\u00fck m\u00fccadelesi veren kad\u0131nlar
\nbu ger\u00e7e\u011fi \u00e7ok \u00e7arp\u0131c\u0131 g\u00f6steriyorlar ger\u00e7ekten. Uygarl\u0131k tarihi boyunca erkek
\negemen zihniyetin anlamak istemedi\u011fi ve korktu\u011fu bu ger\u00e7eklik, do\u011fan\u0131n ak\u0131\u015f\u0131yla
\nahenkli bir ili\u015fki i\u00e7erisinde olan kad\u0131n ger\u00e7e\u011fidir. \u00c7\u00fcnk\u00fc y\u0131k\u0131m, talan, sava\u015f
\n\u00fczerine temellenmi\u015f erkek akl\u0131n kapsam\u0131 d\u0131\u015f\u0131ndad\u0131r. Duygusal zek\u00e2 y\u00fckl\u00fc kad\u0131n
\ntoplumu, bu y\u0131k\u0131m ve talan toplumuna ters bir yap\u0131lanmaya sahiptir. Ya\u015fam\u0131n
\ndo\u011fal ak\u0131\u015f\u0131n\u0131n \u015fenlik havas\u0131nda, bayram ve kutsall\u0131klarla dolu ge\u00e7mesi,
\nduygusal zek\u00e2 a\u011f\u0131rl\u0131kl\u0131, do\u011fayla canl\u0131 ba\u011f\u0131n\u0131 koruyan kad\u0131n sisteminin ya\u015famsal
\nolmas\u0131yla ba\u011flant\u0131l\u0131d\u0131r. <\/p>\n
\nK\u00fcrt toplumu olarak bug\u00fcn kendi toplumumuza bir bakal\u0131m. Analar\u0131m\u0131z\u0131 d\u00fc\u015f\u00fcnelim.
\nAnam\u0131z\u0131n ya\u015fad\u0131\u011f\u0131 co\u011frafyayla ili\u015fkisini, toplumuyla ba\u011f\u0131n\u0131, a\u015firet ve ailesine
\nolan yakla\u015f\u0131mlar\u0131n\u0131, \u00f6zg\u00fcrl\u00fc\u011fe susam\u0131\u015fl\u0131\u011f\u0131n\u0131 ve her g\u00fcn tank, top, zehirli gaz
\ndemeden sokaklara d\u00f6k\u00fclmesini, \u00f6z\u00fcne ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcne ula\u015fma m\u00fccadelesiyle
\nili\u015fkisini de hat\u0131rlayal\u0131m. Do\u011fayla hala canl\u0131 ili\u015fki halinde olan ve \u00f6zellikle
\nk\u00f6y toplumunda ya\u015fayan ana kad\u0131n, tarlas\u0131na, ba\u011f\u0131na, bostan\u0131na, her t\u00fcrl\u00fc evde
\nbeslenebilir hayvan\u0131na, insan\u0131na, \u00e7ocu\u011funa, ya\u015fl\u0131s\u0131na, gencine olan yakla\u015f\u0131m\u0131na
\nbir bakal\u0131m. Yine \u00fcretim ara\u00e7lar\u0131yla ve \u00fcretimle olan ili\u015fkisine bakal\u0131m. Tar\u0131m
\naletlerinin hala kutsall\u0131kla korunmas\u0131, do\u011fan\u0131n hala kendisinin bir par\u00e7as\u0131 ve
\ncanl\u0131 olarak g\u00f6r\u00fclmesi, toplumda, a\u015firette ve ailede herkesin kendi g\u00fcc\u00fc
\noran\u0131nda kat\u0131labildi\u011fi kadar ve farkl\u0131l\u0131\u011f\u0131yla kendini ifadeye kavu\u015fturmas\u0131, bu
\naranan ve \u00f6zlem duyulan kad\u0131n do\u011fa ili\u015fkisinin bir sonucu ve hala ya\u015fad\u0131\u011f\u0131n\u0131n
\nbir kan\u0131t\u0131 de\u011filse nedir o zaman? Yine kad\u0131n\u0131n toplumumuzda \u00e7ok yayg\u0131nca
\n\u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131ndan kopmay\u0131\u015f\u0131, s\u00fcrekli ama farkl\u0131 d\u00f6nemlerde hep \u00e7ok g\u00fc\u00e7l\u00fc
\naray\u0131\u015flar i\u00e7inde olup ayakta kalma m\u00fccadelesi de ana tanr\u0131\u00e7a d\u00f6neminden
\nkal\u0131nt\u0131lar de\u011fil midir? <\/p>\n
\nSema\u2019ya, Viyan\u2019dan Nuda\u2019ya s\u00fcr\u00fcp gelen ve her an her yerde kendisini s\u00fcrd\u00fcrecek
\nolan \u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131, kad\u0131n\u0131n, do\u011faya daha do\u011frusu kendisine ula\u015fma, kendini
\nbulma, bilme aray\u0131\u015f\u0131 ve kendi hakikatine ula\u015fma \u00f6zleminden ba\u015fka neyle izah
\nbulabilir? <\/p>\n
\n<\/span><\/p>\n
\nwww.lekolin.info<\/p>\n