{"id":1490,"date":"2016-02-28T23:42:47","date_gmt":"2016-02-28T21:42:47","guid":{"rendered":"http:\/\/www.libridergi.org\/en\/?p=1490"},"modified":"2016-07-27T19:17:52","modified_gmt":"2016-07-27T16:17:52","slug":"lbr-0016","status":"publish","type":"post","link":"http:\/\/www.libridergi.org\/en\/2015-en\/lbr-0016","title":{"rendered":"Eski\u00e7a\u011f\u2019da Kad\u0131n, \u2018Toprak Alt\u0131ndaki Kad\u0131n\u0131n Sessiz \u00c7\u0131\u011fl\u0131\u011f\u0131\u2019"},"content":{"rendered":"<p><em><div class=\"one_fourth\"><figure class=\"image_styled image_fit_mobile\" style=\"width:177px;\">\n\t\t<div class=\"image_frame effect-zoom\"><div class=\"image_shadow_wrap\">\n\t\t<a data-fittoview=\"true\" class=\"image_size_medium lightbox\" title=\"\" href=\"http:\/\/www.libridergi.org\/wp-content\/uploads\/2015\/12\/B.-\u00c7ELEB\u0130-Eski\u00e7a\u011f\u2019da-Kad\u0131n-\u2018Toprak-Alt\u0131ndaki-Kad\u0131n\u0131n-Sessiz-\u00c7\u0131\u011fl\u0131\u011f\u0131\u2019.png\"><img decoding=\"async\" alt=\"\" src=\"http:\/\/www.libridergi.org\/wp-content\/uploads\/strikingr\/images\/1003_B.-\u00c7ELEB\u0130-Eski\u00e7a\u011f\u2019da-Kad\u0131n-\u2018Toprak-Alt\u0131ndaki-Kad\u0131n\u0131n-Sessiz-\u00c7\u0131\u011fl\u0131\u011f\u0131\u2019-175.png\" data-thumbnail=\"1003\" \/><\/a>\n\t\t<\/div><\/div><\/figure><\/div><\/em><\/p>\n<div class=\"three_fourth last\"><h2 style=\"text-align: justify;\">Eski\u00e7a\u011f\u2019da Kad\u0131n, \u2018Toprak Alt\u0131ndaki Kad\u0131n\u0131n Sessiz \u00c7\u0131\u011fl\u0131\u011f\u0131\u2019<\/h2>\n<h3>Binnur \u00c7ELEB\u0130<\/h3>\n<div class=\"divider_line\"><\/div>\n<p><strong>ISBN:\u00a0<\/strong>9786053963110<br \/>\n<strong>Translation:<\/strong><br \/>\n<strong>Page:\u00a0<\/strong>140 (14 resim ile birlikte)<br \/>\n<strong>Publication Date:\u00a0<\/strong>2015<br \/>\n<strong>Location:\u00a0<\/strong>\u0130stanbul<br \/>\n<strong>Publisher:\u00a0<\/strong>Arkeoloji ve Sanat Yay\u0131nlar\u0131<\/p><\/div><div class=\"clearboth\"><\/div>\n<p style=\"text-align: left;\"><div class=\"two_third\"><div class=\"divider_line\"><\/div>\n<strong><em>LIBRI<\/em> I (2015) 71-75<\/strong><br \/>\n<strong>DOI<\/strong>: 10.20480\/lbr.2018115467<br \/>\n<strong>Received Date<\/strong>: 18.10.2015\u00a0 \u00a0 <strong>Acceptance Date<\/strong>: 20.10.2015<br \/>\n<strong>Online Publication Date<\/strong>: 29.12.2015<br \/>\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2015<\/p>\n<p style=\"text-align: left;\"><div class=\"divider_line\"><\/div><\/div>\n<p style=\"text-align: left;\"><div class=\"one_third last\"><div id=\"framed_box_7bdf4d5e2c381539b561cbb34302419c\" class=\"framed_box\">\n\t<div class=\"framed_box_content\">\n\t\t\n<p style=\"text-align: left;\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-45\" src=\"http:\/\/journal.phaselis.org\/wp-content\/uploads\/2015\/06\/pdf.jpg\" alt=\"pdf\" width=\"18\" height=\"18\" \/>\u00a0 <strong><a href=\"http:\/\/www.libridergi.org\/wp-content\/uploads\/2015\/06\/LIBRI-1-16-Pinar_Ozturk_Eski\u00e7agda_Kadin.pdf\" target=\"_blank\">Get PDF<\/a><\/strong><\/p>\n<p style=\"text-align: left;\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-46\" src=\"http:\/\/journal.phaselis.org\/wp-content\/uploads\/2015\/06\/references.jpg\" alt=\"references\" width=\"18\" height=\"18\" \/><strong>\u00a0<\/strong> <strong><a href=\"http:\/\/www.libridergi.org\/wp-content\/uploads\/2015\/06\/LIBRI-1-16-Pinar_Ozturk_Eski\u00e7agda_Kadin.pdf\" target=\"_blank\">View PDF<\/a><\/strong><\/p>\n<p style=\"text-align: left;\"><a href=\"#refs\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-44\" src=\"http:\/\/journal.phaselis.org\/wp-content\/uploads\/2015\/06\/info.jpg\" alt=\"info\" width=\"18\" height=\"18\" \/>\u00a0 <\/a><b><a href=\"#refs\">Citation<\/a><br \/>\n<\/b><\/p>\n<p style=\"text-align: left;\">\n\t\t<div class=\"framed_box_space\"><\/div>\n\t<\/div>\n<\/div>\n<\/div><div class=\"clearboth\"><\/div>\n<p style=\"text-align: justify;\"><strong>B. \u00c7ELEB\u0130, Eski\u00e7a\u011f\u2019da Kad\u0131n, \u2018Toprak Alt\u0131ndaki Kad\u0131n\u0131n Sessiz \u00c7\u0131\u011fl\u0131\u011f\u0131\u2019. \u0130stanbul 2015. Arkeoloji ve Sanat Yay\u0131nlar\u0131, 140 sayfa (14 resim ile birlikte). ISBN: 9786053963110<\/strong><\/p>\n<p style=\"text-align: justify;\">\u00c7al\u0131\u015fmas\u0131n\u0131 kad\u0131n ara\u015ft\u0131rmalar\u0131 \u00e7er\u00e7evesinde tamamlam\u0131\u015f olan Binnur \u00c7elebi, \u2018<em>kad\u0131n<\/em>\u2019 kavram\u0131n\u0131 Eski\u00e7a\u011f Tarihi kapsam\u0131nda ele almaktad\u0131r. Yazar, sosyal olgular \u0131\u015f\u0131\u011f\u0131nda kad\u0131n\u0131n siyasal, eko\u00adnomik ve sosyal stat\u00fcs\u00fcn\u00fc daha iyi yans\u0131tabilmeyi hedeflemektedir. Bu nedenle, g\u00fcn\u00fcm\u00fczden bin\u00adlerce y\u0131l \u00f6ncesine uzanarak Eski\u00e7a\u011f kad\u0131n\u0131n\u0131n, tarihin derinliklerinde gizlenen sosyo-ekonomik yap\u0131s\u0131n\u0131 destekleyen insan d\u00fc\u015f\u00fcncesini ve geli\u015fimini, arkeolojik kal\u0131nt\u0131lar\u0131n ve filolojik kaynaklar\u0131n yard\u0131\u00adm\u0131yla aktarmaya \u00e7al\u0131\u015fmak yazar\u0131n di\u011fer ama\u00e7lar\u0131 aras\u0131ndad\u0131r. S\u00fcmer, Asur ve Hitit kanunlar\u0131 te\u00admel al\u0131\u00adnarak ataerkil toplumlarda cinselli\u011fin alg\u0131lan\u0131\u015f\u0131 ve cinsellikle ilgili kavramlar ise, odaklan\u0131lan di\u011fer konular aras\u0131ndad\u0131r. Eser \u00fc\u00e7 ana ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Her ana ba\u015fl\u0131k kendi i\u00e7inde sonu\u00e7 ve kaynak\u00e7a b\u00f6l\u00fcmleriyle noktalanmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\">Birinci b\u00f6l\u00fcm bir ana ba\u015fl\u0131k ve dokuz alt ba\u015fl\u0131ktan olu\u015fmaktad\u0131r. Bu ana ba\u015fl\u0131k alt\u0131ndaki sekiz alt ba\u015fl\u0131k ise, kronolojik bir s\u0131ra takip edilerek sunulmaktad\u0131r. B\u00f6l\u00fcm, <em>S\u00fcmer, Babil, Asur ve Hi\u00adtit Kanunlar\u0131nda Kad\u0131na Y\u00f6nelik Cinsel Su\u00e7lar ve Cezalar <\/em>(7) ana ba\u015fl\u0131\u011f\u0131 ile ba\u015flamakta, alt ba\u015f\u00adl\u0131klar ise,<em> Giri\u015f <\/em>(7-10)<em>, Babil, Assur ve Hititlerde Hukuksal D\u00fczenlemeler <\/em>(10-14)<em>, Bek\u00e2ret <\/em>(14-21)<em>, Zina <\/em>(21-27)<em>, Zina \u0130ftiras\u0131 <\/em>(27-28)<em>, Tecav\u00fcz <\/em>(28-33)<em>, Sonu\u00e7 <\/em>(33-35),<em> Kaynak\u00e7a <\/em>(35-37) \u015feklinde s\u0131\u00adralanmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em> S\u00fcmer, Babil, Assur ve Hitit Kanunlar\u0131nda Kad\u0131na Y\u00f6nelik Cinsel Su\u00e7lar ve Cezalar <\/em>(7) ana ba\u015f\u00adl\u0131\u011f\u0131n\u0131n <em>Giri\u015f <\/em>(7-10) alt ba\u015fl\u0131\u011f\u0131 alt\u0131nda, konunun temelinde yatan <em>kad\u0131n<\/em> kavram\u0131 \u00f6nce dilbilimsel a\u00e7\u0131dan a\u00e7\u0131klanmaktad\u0131r. Sonras\u0131nda ise, kavram\u0131n anlam\u0131na daha geni\u015f bir a\u00e7\u0131yla bak\u0131lmaktad\u0131r. Bu alt ba\u015fl\u0131kta ana ba\u015fl\u0131\u011f\u0131n konusu, biyolojik ve psiko-sosyal boyutlar\u0131 ile tarihsel ve k\u00fclt\u00fcrel a\u00e7\u0131\u00addan tan\u0131t\u0131lmaktad\u0131r. Eserin <em>Giri\u015f <\/em>b\u00f6l\u00fcm\u00fcnde, ana ba\u015fl\u0131\u011f\u0131n i\u00e7eri\u011fi hakk\u0131nda bilgiler de sunulmakta\u00add\u0131r. <em>Giri\u015f\u2019te<\/em> yer verilen k\u0131s\u0131mdan, bu b\u00f6l\u00fcmde tarihsel bir inceleme temel al\u0131narak hukuk ve cin\u00adsiyetin nas\u0131l bir ili\u015fki i\u00e7erisinde oldu\u011funun anlat\u0131ld\u0131\u011f\u0131n\u0131 \u00f6\u011frenmek m\u00fcmk\u00fcnd\u00fcr. Yazar hangi nok\u00adtalar \u00fczerinde a\u011f\u0131rl\u0131kl\u0131 olarak durulaca\u011f\u0131n\u0131 a\u00e7\u0131k ve net ifadelerle belirtmektedir. Bu noktalardan bi\u00adri ise s\u00f6z konusu toplumlarda hukuk yoluyla kad\u0131n\u0131n nas\u0131l bir kenara at\u0131ld\u0131\u011f\u0131 ve erkeklere ba\u00ad\u011f\u0131ml\u0131 b\u0131rak\u0131ld\u0131\u011f\u0131 konular\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131d\u0131r. Kad\u0131n konusuyla ili\u015fkili olarak kanunlar\u0131n ortak ve farkl\u0131 yanlar\u0131n\u0131n \u00f6zellikle kad\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131yla ortaya konulacak olmas\u0131na ise dikkat \u00e7ekilmektedir.<\/p>\n<p style=\"text-align: justify;\">\u0130kinci alt ba\u015fl\u0131k <em>S\u00fcmer, Babil, Assur ve Hititlerde Hukuksal D\u00fczenlemeler<\/em>\u2019i (10-14) ile ilgilidir. 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda arkeolojik ara\u015ft\u0131rmalar sayesinde, \u00e7ivi yaz\u0131l\u0131 tabletlerin bulunmas\u0131 ve \u00e7ivi yaz\u0131s\u0131n\u0131n \u00e7\u00f6z\u00fclmesi ile bu d\u00fczenlemeler \u00e7ok ge\u00e7meden ba\u015flam\u0131\u015ft\u0131r. \u00d6ncelikle baz\u0131 ara\u015ft\u0131rmac\u0131lar taraf\u0131ndan \u00e7iviyaz\u0131s\u0131 hukuku olarak tabir edilen hukuk anlay\u0131\u015f\u0131ndan bahsedilmeye ba\u015flanmakta\u00add\u0131r. Bu hukuk anlay\u0131\u015f\u0131 sonraki zamanlarda \u015fekil de\u011fi\u015ftirerek kad\u0131nlarla ilgili su\u00e7lar\u0131n ve m\u00fclkiyet haklar\u0131n\u0131n en fazla yer ald\u0131\u011f\u0131 ve cezalar\u0131n \u00e7ok daha sert oldu\u011fu Orta Asur kanunlar\u0131n\u0131 da berabe\u00adrinde getirmi\u015ftir. Bunun yan\u0131 s\u0131ra toplumsal bir varl\u0131k olan insan\u0131n evrensel do\u011fas\u0131 g\u00f6z \u00f6n\u00fcnde bulundurul\u00admakta ve cinsellik kavram\u0131 irdelenmektedir. Cinsel su\u00e7lara ili\u015fkin farkl\u0131 toplumlardaki hukuki du\u00adrumlar kar\u015f\u0131la\u015ft\u0131r\u0131larak bir g\u00f6zlem yap\u0131lmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em>Bek\u00e2ret <\/em>(14-21) adl\u0131 \u00fc\u00e7\u00fcnc\u00fc alt ba\u015fl\u0131k alt\u0131nda, bek\u00e2ret kavram\u0131 konu edilmekte ve bu kav\u00adrama y\u00fcklenen toplumsal de\u011fer yarg\u0131s\u0131ndan bahsedilmektedir. Toplumsal ahlak\u0131n <em>bek\u00e2ret <\/em>konu\u00adsunda erke\u011fe ve kad\u0131na ne \u015fekilde emretti\u011fi, bek\u00e2ret konusunun temelini olu\u015fturmaktad\u0131r. Bunun yan\u0131 s\u0131ra cinsellikte bir kad\u0131n bedeni olarak bakire olan bir k\u0131z ve olmayan bir kad\u0131n kanun\u00adlar nezdinde de\u011ferlendirilmektedir. Hukuki de\u011fi\u015fimler ve ku\u015faklararas\u0131 de\u011fi\u015fimler bak\u0131m\u0131ndan kad\u0131n\u0131n durumu da vurgulanmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em>Zina <\/em>(21-27) olarak belirlenen d\u00f6rd\u00fcnc\u00fc alt ba\u015fl\u0131kta, ataerkil d\u00fczendeki evliliklerde evli olan kad\u0131n\u0131n ve erke\u011fin birbirleri haricinde yasak bir cinsellik ya\u015famas\u0131 durumunda, e\u015fit olmaks\u0131z\u0131n uygulanan cezai ve hukuki yapt\u0131r\u0131mlar, <em>zina<\/em> ile ilgili \u00e7e\u015fitli maddeler \u00f6rnek g\u00f6sterilerek yorumlan\u00admaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em>Zina \u0130ftiras\u0131 <\/em>(27-28) adl\u0131 be\u015finci alt ba\u015fl\u0131k, b\u00f6yle bir iftira s\u00f6z konusu oldu\u011funda Eski \u00d6n Asya toplumlar\u0131nda evli kad\u0131nlar\u0131n aklanabilmesinin zorlu\u011funu i\u00e7ermektedir. Bununla birlikte cezai yap\u00adt\u0131r\u0131mlar\u0131n \u00e7e\u015fitlili\u011fi ve \u00e7o\u011funlukla \u00f6l\u00fcmle sonu\u00e7lanmas\u0131 dikkati \u00e7eken di\u011fer bir husustur.<\/p>\n<p style=\"text-align: justify;\"><em>Tecav\u00fcz <\/em>(28-33), alt\u0131nc\u0131 alt ba\u015fl\u0131k olarak belirlenmektedir. Bu kavrama bir yandan feminist yakla\u015f\u0131mla yorum getirilirken, di\u011fer yandan hukuka g\u00f6re yap\u0131lan a\u00e7\u0131klamalar dikkate al\u0131narak ayr\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 getirilmektedir. Ataerkil zihniyete g\u00f6re, kad\u0131n\u0131n tecav\u00fcze u\u011framas\u0131 \u00e7ok farkl\u0131 bir boyuttad\u0131r. \u00c7\u00fcnk\u00fc kad\u0131n bu zihniyete g\u00f6re, erke\u011fi k\u0131\u015fk\u0131rtt\u0131\u011f\u0131 i\u00e7in su\u00e7u kendisinde bar\u0131nd\u0131ran obje olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Mitolojik s\u00f6ylenceler \u0131\u015f\u0131\u011f\u0131nda, <em>tecav\u00fcz<\/em> vakas\u0131n\u0131n \u00e7ok daha eskilere dayan\u00add\u0131\u011f\u0131 belirtilmektedir. Eski\u00e7a\u011fda gelenek ve g\u00f6reneklerin kanunlarla girift ili\u015fkinden bahsedil\u00admekte ve ilgin\u00e7 \u00e7\u0131kar\u0131mlarda bulunulmaktad\u0131r. Eser \u00f6zellikle Asur ve Hitit kanunlar\u0131, \u00f6rf ve adet\u00adler\u00adi, zina, tecav\u00fcz, bek\u00e2ret gibi cinsiyet ve cinsellik i\u00e7eren konular \u00fczerindeki farkl\u0131l\u0131klar\u0131 ve ben\u00adzerlikleri, hukuki d\u00fczenlemelerdeki de\u011fi\u015fiklikleri okuyucuya sunmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\">Birinci b\u00f6l\u00fcm\u00fcn <em>Sonu\u00e7<\/em> (33-35) k\u0131sm\u0131nda kad\u0131n\u0131n ikincille\u015ftirilmesi konusunda temeller Me\u00adzo\u00adpotamya\u2019da at\u0131l\u0131rken binlerce y\u0131ll\u0131k tarih s\u00fcrecinde bu durumun kendinden sonra gelen mede\u00adniyetlere b\u0131rakt\u0131\u011f\u0131 etki \u00f6zetlenmektedir.<\/p>\n<p style=\"text-align: justify;\">\u0130kinci ana ba\u015fl\u0131k <em>Hitit Hukukunda Evlenme ve Bo\u015fanma\/Eski Ahit, Yeni Ahit ve Kur\u2019an\u2019daki Kutsal Metinlerle Benzerlikleri ve Farkl\u0131l\u0131klar\u0131 <\/em>(39) \u00fczerinedir. Bu ana ba\u015fl\u0131k alt\u0131nda on alt ba\u015fl\u0131k yer almaktad\u0131r. B\u00f6l\u00fcm; <em>Giri\u015f <\/em>(39-42)<em>, Hitit Aile Hukuku <\/em>(42-43)<em>, Hitit Kanunlar\u0131nda Evlilik <\/em>(43-51)<em>, Evlilikteki Ama\u00e7: Soyun Devam\u0131 <\/em>(51-58)<em>, \u00c7ok E\u015fli Evlilik ve Cariyeler <\/em>(58-68)<em>, \u00c7ok Evlilikte Levirat \u00d6rne\u011fi <\/em>(68-71)<em>, Hitit Kanunlar\u0131nda Bo\u015fanma <\/em>(71-79),<em> Evlili\u011fe \u0130hanet: Zina <\/em>(79-87)<em>, Sonu\u00e7 <\/em>(87-90)<em>, Kaynak\u00e7a <\/em>(90) alt ba\u015fl\u0131klar\u0131ndan olu\u015fmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em> Hitit<\/em> <em>Hukukunda Evlenme ve Bo\u015fanma<\/em> (39) konulu ikinci ana ba\u015fl\u0131k, i\u00e7erisinde <em>Eski Ahit, Yeni Ahit ve Kur\u2019an\u2019daki Kutsal Metinlerle Benzerlikleri ve Farkl\u0131l\u0131klar\u0131<\/em> bar\u0131nd\u0131rmaktad\u0131r. Bu b\u00f6l\u00fcm\u00fcn <em>Giri\u015f <\/em>(39-42) k\u0131sm\u0131nda, binlerce y\u0131l toprak alt\u0131nda kalan ve unutulan \u00f6l\u00fc dillerin \u00e7ivi yaz\u0131l\u0131 tabletler arac\u0131l\u0131\u011f\u0131yla karanl\u0131k bir d\u00f6neme tuttu\u011fu \u0131\u015f\u0131k, ku\u015fkusuz S\u00fcmerlerin k\u00fclt\u00fcrel miras\u0131 olan yaz\u0131l\u0131 huku\u00adkuna da yans\u0131maktad\u0131r. \u00c7e\u015fitli kavimlerin sahip oldu\u011fu yaz\u0131l\u0131 hukuk gelene\u011fi kapsam\u0131nda konuyla ilgili \u00f6rneklemeler yap\u0131lmaktad\u0131r. Bu \u00f6rneklemelerin yan\u0131 s\u0131ra kanun maddeleri ba\u011flam\u0131nda de\u00ad\u011fer\u00adlendirilen Hitit aile hukukunda evlilik ve bo\u015fanma konusu da irdelenmektedir.<\/p>\n<p style=\"text-align: justify;\">\u0130kinci alt ba\u015fl\u0131k <em>Hitit Aile Hukuku <\/em>(42-43) ile ilgilidir<em>. <\/em>Hitit aile hukuku<em>, <\/em>aile kurumunu ve aile\u00addeki bireyleri ilgilendiren bir medeni hukuk dal\u0131d\u0131r. Bu hukuk, medeni kanun kapsam\u0131 i\u00e7erisinde aile hukuku, evlenme ve bo\u015fanma durumunda mallar\u0131n payla\u015ft\u0131r\u0131lmas\u0131, velayet ve veraset gibi hukuki ba\u015fl\u0131klar\u0131 \u015fekillendirmektedir.<\/p>\n<p style=\"text-align: justify;\"><em>Hitit Kanunlar\u0131nda Evlilik <\/em>(43-51) \u00fc\u00e7\u00fcnc\u00fc alt ba\u015fl\u0131\u011f\u0131n konusunu olu\u015fturmaktad\u0131r. Evlilik ko\u00adnusu, ataerkil aile yap\u0131s\u0131 bak\u0131m\u0131ndan Hitit toplumlar\u0131nda da di\u011fer toplumlarda oldu\u011fu gibi toplu\u00admun en k\u00fc\u00e7\u00fck birimini olu\u015fturan aile kavram\u0131 \u00fczerinden anlat\u0131lmaktad\u0131r. Kanunlar\u0131n bu bak\u0131m\u00addan evlilik konusunda nas\u0131l yapt\u0131r\u0131mlarda bulundu\u011fu net bir \u015fekilde g\u00f6zlemlenebilmekte\u00addir. Bu\u00adnunla birlikte, Hititlerde evlilik kurumu, kad\u0131n\u0131n ataerkil toplumlarda sat\u0131lmas\u0131 esas\u0131na dayand\u0131\u00adr\u0131lmas\u0131n\u0131n \u00fczerinden hukuk maddeleri \u00f6rnek g\u00f6sterilerek yorumlanmaktad\u0131r. Ayn\u0131 \u015fekilde Hitit kanunlar\u0131n\u0131n Kur\u2019an ayetleriyle benzerlik g\u00f6stermesi de bu kanunlara ayetler kan\u0131t g\u00f6sterilerek a\u00e7\u0131klanmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em>Evlilikte Ama\u00e7: Soyun Devam\u0131 <\/em>(51-58) d\u00f6rd\u00fcnc\u00fc alt ba\u015fl\u0131kt\u0131r. Soy kavram\u0131 evlilik temel al\u0131na\u00adrak, Hitit kral\u0131 Telipinu ferman\u0131ndan, Tevrat\u2019a, H\u0131ristiyanl\u0131k\u2019tan \u0130slam\u2019a kadar bir\u00e7ok bak\u0131mlardan analiz edilmektedir.<\/p>\n<p style=\"text-align: justify;\">Be\u015finci alt ba\u015fl\u0131k<em> \u00c7ok E\u015flilik ve Cariyeler<\/em>\u2019i (58-68) konu edinmektedir. Bu ba\u015fl\u0131kta da di\u011fer ba\u015f\u00adl\u0131klarda oldu\u011fu gibi <em>\u00e7ok e\u015flilik ve cariyeler<\/em> menfu Hitit kanunlar\u0131 e\u015fli\u011finde okuyucuya sunul\u00admakta\u00add\u0131r. Hitit kanunlar\u0131 dikkate al\u0131nd\u0131\u011f\u0131 zaman, evlili\u011fin tek e\u015fli oldu\u011fu konusunda kesin h\u00fckm\u00fcn ol\u00adma\u00add\u0131\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131, yaz\u0131l\u0131 belgelerden edinilen bilgilerin nezdinde ise, cariyelerin de varl\u0131\u011f\u0131n\u0131n fark\u0131na var\u0131lmas\u0131 de\u011finilen di\u011fer hususlar aras\u0131ndad\u0131r. Yazar hangi dinde tek e\u015flilik vard\u0131, hangi dinlerde tam tersiydi ve bu durumun toplumlarda i\u015fleyi\u015fi nas\u0131ld\u0131 gibi sorulara cevap niteli\u011finde bilgiler vermektedir. \u00c7elebi, b\u00f6ylece bahsedilen i\u015fleyi\u015fle ilgili \u00e7e\u015fitli kan\u0131lara varman\u0131n m\u00fcmk\u00fcn\u00adat\u0131n\u0131 da okuyucuya sunmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em>\u00c7ok Evlilikte Levirat \u00d6rne\u011fi <\/em>(68-71) alt\u0131nc\u0131 alt ba\u015fl\u0131k olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r<em>. <\/em>Bu \u00f6rnek, akrabalar aras\u0131ndaki evlili\u011fi yasaklayan d\u00fczenlemelerle ili\u015fkilidir. Hitit kanunlar\u0131yla ve H\u0131ristiyan\u00adl\u0131k\u2019taki yapt\u0131r\u0131mlarla \u00f6rnek daha anla\u015f\u0131labilir \u015fekilde a\u00e7\u0131klanmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\">Yedinci alt ba\u015fl\u0131k olan <em>Hitit Kanunlar\u0131nda Bo\u015fanma <\/em>(71-79) konusu, Hitit toplumunda k\u00f6lele\u00adrin, \u00f6zg\u00fcrlerin ve soylu s\u0131n\u0131f\u0131n bo\u015fanmalar\u0131na ili\u015fkin belgeler ve ilgili maddeler \u00f6nc\u00fcl\u00fc\u011f\u00fcnde s\u0131n\u0131f\u00adlararas\u0131 benzerlikler ve farkl\u0131l\u0131klar ortaya koyulmaktad\u0131r. Ba\u015fl\u0131\u011f\u0131n sonuna gelindi\u011finde \u0130slam huku\u00adkunda bo\u015fanman\u0131n nas\u0131l oldu\u011fuyla ilgili a\u00e7\u0131klamalar, di\u011fer dinler g\u00f6z \u00f6n\u00fcnde tutuldu\u011funda bir kar\u015f\u0131la\u015ft\u0131rma niteli\u011findedir.<\/p>\n<p style=\"text-align: justify;\"><em>Evlili\u011fe \u0130hanet: Zina <\/em>(79-87) konusuyla olu\u015fturulan sekizinci alt ba\u015fl\u0131kta yazar\u0131n, elde bulunan mevcut maddeler \u00fczerinden kad\u0131n\u0131n haklar\u0131n\u0131n ne oldu\u011funu ya da olmad\u0131\u011f\u0131n\u0131 konu edindi\u011fi anla\u00ad\u015f\u0131lmaktad\u0131r. Bu durumun getirdi\u011fi sonu\u00e7larla ilgili bilgilere de yer verilmekte, sonu\u00e7 k\u0131sm\u0131nda ise, konu \u0130slam\u2019da ne \u015fekilde kar\u015f\u0131land\u0131\u011f\u0131yla noktalanmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\">\u0130kinci B\u00f6l\u00fcm\u00fcn<em> Sonu\u00e7<\/em> (87-90) k\u0131sm\u0131nda, evliliklerin kanuni bir \u00e7er\u00e7eve i\u00e7inde i\u015flenmesi, evlili\u00ad\u011fin temel amac\u0131n\u0131n soyun devam\u0131 olarak d\u00fc\u015f\u00fcn\u00fclmesi, Yahudi, Hristiyanl\u0131k ve \u0130slam dininde evli\u00adliklerin neyi disipline etti\u011fi \u00f6zetlenmektedir. Zina, \u00e7ok e\u015flilik gibi durumlar\u0131n din s\u00f6z konusu oldu\u00ad\u011funda nas\u0131l bir hal ald\u0131\u011f\u0131na, kad\u0131nlar\u0131n aleyhine, erkeklerin lehine olan durumlar\u0131n genel olarak neler oldu\u011funa ili\u015fkin de\u011ferlendirmelerde bulunulmaktad\u0131r.<\/p>\n<p style=\"text-align: justify;\">\u00dc\u00e7\u00fcnc\u00fc Ana ba\u015fl\u0131k <em>Eski\u00e7a\u011f Dininde Kad\u0131n-Ana Tanr\u0131\u00e7adan G\u00fcnahk\u00e2r Kad\u0131na <\/em>(95) \u015feklinde olup, bu ana ba\u015fl\u0131k kendi i\u00e7inde alt\u0131 alt ba\u015fl\u0131\u011f\u0131 i\u00e7erisinde bar\u0131nd\u0131rmaktad\u0131r. Bu alt ba\u015fl\u0131klar, <em>Giri\u015f <\/em>(95-110),<em> Hayvanlar Hakimi Ana Tanr\u0131\u00e7a <\/em>(110-112),<em> Her \u015eeyi Yaratan Kad\u0131n\u0131n Tarihi Yok Edildi <\/em>(112-119)<em>, \u015eifac\u0131 Ana Tanr\u0131\u00e7adan Cad\u0131 Tanr\u0131\u00e7aya <\/em>(119-128)<em>, Cad\u0131 \u0130lan Edilen Tanr\u0131\u00e7alar <\/em>(128-138)<em>, Kaynak\u00e7a <\/em>(128-138) \u015feklindedir.<\/p>\n<p style=\"text-align: justify;\">Yazar, <em>Giri\u015f <\/em>(95-110) k\u0131sm\u0131nda kad\u0131nlar\u0131n t\u00fcm bu akademik ara\u015ft\u0131rmalardan memnun kal\u0131p kalmad\u0131\u011f\u0131n\u0131 sorgulamaktad\u0131r. Durum b\u00f6yleyken yazar kad\u0131nlarla ilgili i\u015fledi\u011fi konunun, ortaya konulan bilgiler \u0131\u015f\u0131\u011f\u0131nda daha fazla sorgulanmas\u0131 gerekti\u011fine de ayr\u0131ca dikkati \u00e7ekmektedir. \u00dc\u00e7\u00fcn\u00adc\u00fc b\u00f6l\u00fcm, ataerkil k\u00f6kenden, kad\u0131n\u0131n toplum i\u00e7erisindeki stat\u00fcs\u00fcne, sosyal haklar\u0131ndan, din i\u00e7erisindeki yerine kadar, anlat\u0131lmak istenen durumlar\u0131 \u00e7ok geni\u015f bir yelpazede okuyucuya sun\u00admu\u015ftur. \u00c7elebi bu b\u00f6l\u00fcm\u00fcn <em>Giri\u015f<\/em> k\u0131sm\u0131nda, semavi dinlerde kad\u0131na bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 ve kad\u0131n\u0131n Eski Yunan tanr\u0131lar\u0131nda nas\u0131l betimlendi\u011fini okuyucuya aktarmaktad\u0131r. Eski Yunan inanc\u0131nda cinselli\u011fe ho\u015fg\u00f6r\u00fcyle bakan tanr\u0131lar\u0131n yan\u0131 s\u0131ra k\u00f6t\u00fc kad\u0131n olarak betimlenen zaman zaman da a\u015fk kad\u0131n\u0131 olarak g\u00f6sterilen tanr\u0131\u00e7alara da yer vermeye \u00f6zen g\u00f6stermektedir.<\/p>\n<p style=\"text-align: justify;\">\u0130kinci alt ba\u015fl\u0131k <em>Hayvanlar Hakimi Ana Tanr\u0131\u00e7a <\/em>(110-112) \u015feklinde kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r<em>.<\/em> Neo\u00adlitik \u00c7a\u011f\u2019\u0131n ba\u015f\u0131ndan beri hayvanlarla birlikte temsil edilen kad\u0131n ve tanr\u0131\u00e7alar \u00f6rneklerle anlat\u0131lmaktad\u0131r. Buradaki ama\u00e7 kad\u0131n\u0131n \u00fcstlendi\u011fi anlamda gizlidir. Kad\u0131n yer yer do\u011fa ve ya\u00ad\u015famla m\u00fccadele eden ki\u015fi olarak g\u00f6sterilirken, yer yer g\u00fc\u00e7 sembollerinden biri olarak anlat\u0131l\u00admaktad\u0131r. Her medeniyetin mitolojisine g\u00f6re, kad\u0131n kavram\u0131n\u0131n nas\u0131l de\u011fi\u015fkenlik g\u00f6sterdi\u011fi ise, de\u011finilen di\u011fer bir noktad\u0131r. Ana tanr\u0131\u00e7an\u0131n tabiata, vah\u015fi hayvanlara ve i\u00e7g\u00fcd\u00fcler \u00fczerindeki h\u00e2kimiyetinin, zaman i\u00e7erisinde erkeklere \u00f6zg\u00fc bir hal ald\u0131\u011f\u0131n\u0131 g\u00f6zlemlemesi yazar\u0131n dikkat \u00e7ek\u00adti\u011fi yorumlar aras\u0131nda yer al\u0131r.<\/p>\n<p style=\"text-align: justify;\">\u00dc\u00e7\u00fcnc\u00fc alt ba\u015fl\u0131k <em>Her \u015eeyi Yaratan Kad\u0131n\u0131n Tarihi Yok Edildi <\/em>(112-119) \u015feklindedir<em>. <\/em>Peki, bu durum s\u00fcre\u00e7 i\u00e7erisinde nas\u0131l oldu? Bu soruya farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 getiren yazar, Paleolitik \u00c7a\u011f\u2019dan itibaren uzunca bir d\u00f6nem bask\u0131n say\u0131da kad\u0131n heykelciklerinin yap\u0131lmas\u0131n\u0131n as\u0131l nedeninin, bu topluluklar\u0131n kad\u0131ndan y\u00fcksek beklentiler i\u00e7inde olmas\u0131n\u0131 birer simgesel i\u015faret olarak g\u00f6ster\u00admektedir. Yazar ilk \u00e7obanlar\u0131n kad\u0131n olmas\u0131 ya da yaz\u0131y\u0131 ilk bulan\u0131n kad\u0131n olmas\u0131 gibi \u00f6rnekler \u00f6ne s\u00fcrerek bu s\u00fcrecin nas\u0131l geli\u015fti\u011fini yorumlamaya \u00e7al\u0131\u015fmaktad\u0131r. Ayn\u0131 zamanda ana tanr\u0131\u00e7a konu\u00adsuna eseri boyunca de\u011finerek, bu konuya ba\u011fl\u0131 bilgilerin daha sonras\u0131nda erkek egemen d\u00fc\u015f\u00fcn\u00adceyle nas\u0131l \u015fekillendi\u011fine ili\u015fkin bilgilere de yer vermektedir.<\/p>\n<p style=\"text-align: justify;\">Eserin d\u00f6rd\u00fcnc\u00fc alt ba\u015fl\u0131\u011f\u0131 <em>\u015eifac\u0131 Ana Tanr\u0131\u00e7adan Cad\u0131 Tanr\u0131\u00e7aya <\/em>(119-128) ba\u015fl\u0131\u011f\u0131 alt\u0131nda okuyucuya, bir d\u00f6n\u00fc\u015f\u00fcm oldu\u011fu mesaj\u0131n\u0131 vermektedir. \u00c7elebi, eski \u00e7a\u011flardan g\u00fcn\u00fcm\u00fcze b\u00fcy\u00fc adl\u0131 olay\u0131n ilkel bir d\u00fc\u015f\u00fcncenin \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fclmesinden dolay\u0131 din kavram\u0131n\u0131n i\u00e7inde yer ala\u00admayaca\u011f\u0131ndan bahsetmektedir. B\u00fcy\u00fc denince akla gelebilen cad\u0131 kelimesinin \u00f6nce terminolojik bir de\u011ferlendirilmesi yap\u0131lm\u0131\u015ft\u0131r. Paleolitik \u00c7a\u011f\u2019dan itibaren Eski Yunan <em>pantheon<\/em>\u2019unda kad\u0131n\u0131n \u015fifac\u0131 olarak g\u00f6r\u00fclmesi, Tevrat\u2019ta sihirbaz kad\u0131nlar\u0131n \u00f6ld\u00fcr\u00fclmesinin emredilmesi, orta\u00e7a\u011fda b\u00fc\u00ady\u00fcc\u00fc\/cad\u0131 olarak yarg\u0131lananlar\u0131n\u0131n \u00e7o\u011funun kad\u0131n olmas\u0131 de\u011finilen konular aras\u0131ndad\u0131r. Bu konu\u00adlar kapsam\u0131nda \u015fifac\u0131 olarak bilinen ancak daha sonra kad\u0131n\u0131n nas\u0131l cad\u0131 tanr\u0131\u00e7aya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlatan bir olu\u015fum aktar\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n<p style=\"text-align: justify;\"><em>Cad\u0131 \u0130lan Edilen Tanr\u0131\u00e7alar <\/em>(128-138) bu b\u00f6l\u00fcm\u00fcn be\u015finci alt ba\u015fl\u0131\u011f\u0131d\u0131r<em>. <\/em>Bu tanr\u0131\u00e7alar<em>, <\/em>antik\u00ad\u00e7a\u011f\u0131n \u015fefkat ve ac\u0131ma ile insanlarla ilgilenen, \u00e7ocuk veren bir Ana Tanr\u0131\u00e7as\u0131 olarak g\u00f6r\u00fcl\u00fcrken, s\u00fcre\u00e7 i\u00e7erisinde edinilen alg\u0131da, bebek \u00f6ld\u00fcren, uzun sa\u00e7l\u0131 di\u015fi bir \u015feytana d\u00f6n\u00fc\u015fmektedir. \u0130lgili duruma bu d\u00f6n\u00fc\u015f\u00fcmle ilgili yap\u0131lan al\u0131nt\u0131lar, dini belgelerdeki bahsi ge\u00e7en yerler \u00f6rnek g\u00f6ste\u00adrilmektedir. D\u00f6n\u00fc\u015f\u00fcm ilk olarak Hekate\u2019nin yan\u0131 s\u0131ra Kirke ve Medeia gibi kad\u0131n kahramanlar \u00f6rnek g\u00f6sterilerek anlat\u0131lmaya ba\u015flanmakta, sonras\u0131nda bu durum tek tanr\u0131l\u0131 dinler ve edebiyat yoluyla toplumlar\u0131n haf\u0131zas\u0131nda ne \u015fekilde yer ald\u0131\u011f\u0131n\u0131n aktar\u0131lmas\u0131yla okuyucuya sunulmaktad\u0131r. Yazar bu d\u00f6n\u00fc\u015f\u00fcmden bahsettikten sonra \u2018<em>Korkun\u00e7 Ana\u2019<\/em> ve \u2018<em>\u00d6l\u00fcm Anas\u0131\u2019<\/em> unvanlar\u0131yla kutsal kad\u0131na y\u00f6nelik olu\u015fturulan kad\u0131n\u0131n sayg\u0131nl\u0131\u011f\u0131n\u0131 yok etmeye \u00e7al\u0131\u015fma \u00e7abas\u0131n\u0131n varl\u0131\u011f\u0131na de\u011finmektedir. Ancak bu \u00e7aban\u0131n bo\u015fa \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ifade etmektedir. Yazar buna istinaden \u00d6zg\u00fcrl\u00fck Heykeli unva\u00adn\u0131n\u0131 ta\u015f\u0131yan Hekate\u2019yi modern d\u00fcnyaya yans\u0131t\u0131lan saf bir \u0131\u015f\u0131k olarak d\u00fc\u015f\u00fcnmektedir.<\/p>\n<p style=\"text-align: justify;\">Sonu\u00e7 olarak \u00c7elebi, bu \u00e7al\u0131\u015fmas\u0131nda Kad\u0131n\u2019\u0131n antik\u00e7a\u011fdan itibaren verdi\u011fi zorlu sava\u015f\u0131 bir kad\u0131n g\u00f6z\u00fcnden de\u011ferlendirmektedir. Yazara g\u00f6re, kad\u0131n\u0131n bu denli i\u00e7inde bulundu\u011fu m\u00fccadele asl\u0131nda, onun her d\u00f6nemde ve her farkl\u0131 medeniyette ikincille\u015ftirilmeye kar\u015f\u0131 verdi\u011fi b\u00fcy\u00fck bir sava\u015f\u0131md\u0131r.<\/p>\n<p style=\"text-align: justify;\"><div class=\"one_half\"><p style=\"text-align: justify;\"><strong>Akdeniz \u00dcniversitesi<\/strong><br \/>\n<strong> Akdeniz Uygarl\u0131klar\u0131 Ara\u015ft\u0131rma Enstit\u00fcs\u00fc<\/strong><\/p>\n<p style=\"text-align: justify;\"><\/div>\n<p style=\"text-align: right;\"><div class=\"one_half last\"><p style=\"text-align: right;\"><strong>P\u0131nar \u00d6ZT\u00dcRK\u00a0(M.A.) <\/strong><br \/>\n<strong>pinar.ozturk.1988@gmail.com<\/strong><\/p>\n<p style=\"text-align: right;\"><\/div><div class=\"clearboth\"><\/div>\n<p style=\"text-align: justify;\"><div class=\"divider_padding\"><\/div>\n<p style=\"text-align: justify;\"><a name=\"refs\"><\/a><div class=\"tabs_container\"><ul class=\"tabs\"><li><a href=\"#\">Citation<\/a><\/li><li><a href=\"#\">Link<\/a><\/li><\/ul><div class=\"panes\"><div class=\"pane\"><p style=\"text-align: justify;\">B. \u00c7ELEB\u0130, Eski\u00e7a\u011f\u2019da Kad\u0131n, \u2018Toprak Alt\u0131ndaki Kad\u0131n\u0131n Sessiz \u00c7\u0131\u011fl\u0131\u011f\u0131\u2019. \u0130stanbul 2015. Arkeoloji ve Sanat Yay\u0131nlar\u0131, 140 sayfa (14 resim ile birlikte). ISBN: 9786053963110. Tan\u0131tan: P\u0131nar \u00d6ZT\u00dcRK, <em>Libri<\/em> I (2015) 71-75. DOI: 10.20480\/lbr.2018115467<\/p>\n<p style=\"text-align: justify;\"><\/div><div class=\"pane\"><p style=\"text-align: justify;\">Permanent Link: <a href=\"http:\/\/www.libridergi.org\/2015\/lbr-0016\">http:\/\/www.libridergi.org\/2015\/lbr-0016<\/a><\/p>\n<p style=\"text-align: justify;\"><\/div><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"<p>B. \u00c7ELEB\u0130, Eski\u00e7a\u011f\u2019da Kad\u0131n, \u2018Toprak Alt\u0131ndaki Kad\u0131n\u0131n Sessiz \u00c7\u0131\u011fl\u0131\u011f\u0131\u2019. \u0130stanbul 2015. Arkeoloji ve Sanat Yay\u0131nlar\u0131, 140 sayfa (14 resim ile birlikte). ISBN: 9786053963110 \u00c7al\u0131\u015fmas\u0131n\u0131 kad\u0131n ara\u015ft\u0131rmalar\u0131 \u00e7er\u00e7evesinde tamamlam\u0131\u015f olan Binnur \u00c7elebi, \u2018kad\u0131n\u2019 kavram\u0131n\u0131 Eski\u00e7a\u011f Tarihi kapsam\u0131nda ele almaktad\u0131r. Yazar, sosyal olgular \u0131\u015f\u0131\u011f\u0131nda kad\u0131n\u0131n siyasal, eko\u00adnomik ve sosyal stat\u00fcs\u00fcn\u00fc daha iyi yans\u0131tabilmeyi hedeflemektedir. Bu nedenle, g\u00fcn\u00fcm\u00fczden &#8230;<\/p>\n","protected":false},"author":1,"featured_media":1003,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[12,87],"tags":[],"class_list":["post-1490","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-2015-en","category-booknotice-15-en"],"_links":{"self":[{"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/posts\/1490","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/comments?post=1490"}],"version-history":[{"count":0,"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/posts\/1490\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/media\/1003"}],"wp:attachment":[{"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/media?parent=1490"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/categories?post=1490"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.libridergi.org\/en\/wp-json\/wp\/v2\/tags?post=1490"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}