{"id":61492,"date":"2021-02-15T02:22:52","date_gmt":"2021-02-15T07:22:52","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=61492"},"modified":"2021-02-15T02:22:52","modified_gmt":"2021-02-15T07:22:52","slug":"ermeni-feminizmi-ve-hay-gin","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=61492","title":{"rendered":"Ermeni feminizmi ve \u2018Hay gin\u2019"},"content":{"rendered":"
\"\"<\/div>\n
Ferda Balancar<\/a><\/span><\/span><\/strong><\/div>\n

Lerna Ekmek\u00e7io\u011flu\u2019nun \u2018Bir Milleti Diriltmek (1919-1933): Toplumsal Cinsiyet Ekseninde T\u00fcrkiye\u2019de Ermenili\u011fin Yeniden \u0130n\u015fas\u0131\u2019 ba\u015fl\u0131kl\u0131 kitab\u0131 Aras Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kt\u0131. Ekmek\u00e7io\u011flu, kitab\u0131nda, I. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda i\u015fgal alt\u0131ndaki \u0130stanbul\u2019da hayatta kalan Ermenileri mercek alt\u0131na alarak Ermenilerin hangi siyasi, ekonomik ve toplumsal ad\u0131mlarla kendini yeniden in\u015fa etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131, bu s\u00fcre\u00e7te toplumsal cinsiyet rollerinin hangi \u015fekillerde yeniden \u00fcretildi\u011fini ara\u015ft\u0131r\u0131yor. Kitab\u0131n oda\u011f\u0131nda ise d\u00f6nemin kad\u0131n hareketinin \u00f6nde gelen isimlerinden Hayganu\u015f Mark taraf\u0131ndan 1919-1933 aras\u0131nda aral\u0131ks\u0131z olarak yay\u0131mlanan ve bir\u00e7ok feministin yaz\u0131lar kaleme ald\u0131\u011f\u0131 kad\u0131n dergisi \u2018Hay gin\u2019 var. Ekmek\u00e7io\u011flu ile kitab\u0131ndan yola \u00e7\u0131karak Ermeni feministlerin y\u00fcz y\u0131ll\u0131k ser\u00fcvenini konu\u015ftuk.<\/span><\/strong><\/em><\/p>\n

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Hayganu\u015f Mark\u2019\u0131n ad\u0131yla \u00f6zde\u015fle\u015fen \u2018Hay gin\u2019 1919-1933 gibi hem Ermenilerin hem de T\u00fcrkiye\u2019nin tarihinde \u00e7ok \u00f6nemli bir \u2018k\u0131r\u0131lma an\u0131\u2019nda yay\u0131nlanm\u0131\u015f bir dergi. Kitab\u0131 hen\u00fcz okumam\u0131\u015f okurlar i\u00e7in 1919-1922 d\u00f6nemindeki \u2018Hay gin\u2019 ile 1923-1933 d\u00f6nemindeki \u2018Hay gin\u2019 aras\u0131ndaki benzerlik ve farkl\u0131l\u0131klar\u0131, s\u00fcreklilik ve kopu\u015flar\u0131 anlat\u0131r m\u0131s\u0131n\u0131z?<\/strong><\/p>\n

\u0130lk d\u00f6nemde dergi Ermeni milli davas\u0131n\u0131 savunuyor. Sava\u015fta Ermenilerin ba\u015f\u0131na gelenler i\u00e7in Osmanl\u0131 h\u00fck\u00fcmetinin sorumlu tutulmas\u0131 gerekti\u011fini s\u00f6yleyebiliyor. Bu d\u00f6nemde \u0130stanbul\u2019un \u0130tilaf Devletleri i\u015fgali alt\u0131nda olmas\u0131, sans\u00fcr\u00fcn g\u00f6rece azl\u0131\u011f\u0131 ve uluslararas\u0131 siyasi durumdaki bilinmezlik b\u00f6yle bir politika uygulayabilmesine olanak sa\u011fl\u0131yor. Lozan Konferans\u0131\u2019n\u0131n ba\u015flamas\u0131ndan sonraysa gittik\u00e7e \u2018T\u00fcrkiye ve T\u00fcrk sever\u2019 oluyor. \u2018Her \u015feye ra\u011fmen Ermenili\u011fi korumaya \u00e7al\u0131\u015fmak oluyor\u2019 art\u0131k, Ermeni davas\u0131. T\u00fcm di\u011fer Ermenice ve Ermenice olmayan yay\u0131nlar gibi Mustafa Kemal\u2019e kay\u0131ts\u0131z \u015farts\u0131z ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 vurguluyor \u2018Hay gin\u2019. B\u00fct\u00fcn cemaatin i\u00e7inden ge\u00e7ti\u011fi bir s\u00fcre\u00e7 bu ama \u2018Hay gin\u2019 bu iki d\u00f6nemde kesintisiz ve ayn\u0131 edit\u00f6r taraf\u0131ndan yay\u0131nland\u0131\u011f\u0131 i\u00e7in direkt bu tarihin m\u00fckemmel bir tan\u0131\u011f\u0131. Zaten ben de o y\u00fczden bu kadar e\u011fildim. De\u011fi\u015fmeyen konuysa kad\u0131nlar\u0131n \u00f6nemi. \u2018Ermeni davas\u0131\u2019 de\u011fi\u015fiyor ama onun kad\u0131nlar olmadan ba\u015far\u0131ya ula\u015famayaca\u011f\u0131 fikri de\u011fi\u015fmiyor. Yani Ermenilikle ilgili g\u00fcndem maddeleri de\u011fi\u015fiyor ama onu diriltmek i\u00e7in kad\u0131nlara ve onlar\u0131n do\u011furacaklar\u0131 \u00e7ocuklara ihtiya\u00e7 oldu\u011fu fikri sars\u0131lm\u0131yor. H\u00e2l\u00e2 da ge\u00e7erli. O y\u00fczden de kapakta bir d\u00fc\u011f\u00fcn resmi var. Ama \u2018Hay gin\u2019i ilgin\u00e7 yapan \u00f6zellik konuyu burada b\u0131rakmamas\u0131. Hayganu\u015f Mark, kendini feminist olarak tan\u0131ml\u0131yor ve dergide bir\u00e7ok feministe yer veriyor. Ermeni davas\u0131 ve feminizm nas\u0131l birlikte var olabilir sorusunun pe\u015finde ko\u015ftum y\u0131llard\u0131r ve sonunda bu kitab\u0131 yazd\u0131m.<\/p>\n

\"Hayganu\u015f<\/div>\n
Hayganu\u015f Mark<\/span><\/em><\/div>\n

Kitab\u0131n sonu\u00e7 b\u00f6l\u00fcm\u00fcnde, \u2018paradokslar \u00f6nerme\u2019 kavramsalla\u015ft\u0131rmas\u0131 e\u015fli\u011finde \u015f\u00f6yle yazm\u0131\u015fs\u0131n\u0131z: \u201cCinsiyet e\u015fitli\u011fini destekleyen ilerici g\u00f6r\u00fc\u015f (neredeyse her zaman patriarkal olan) \u2018gelene\u011fi\u2019 bir tehdit olarak g\u00f6rd\u00fck\u00e7e, \u2018gelenek\u2019 ise Ermenilerin kendilerine ayr\u0131mc\u0131l\u0131k yapan T\u00fcrkiye\u2019de varolu\u015flar\u0131n\u0131 devam ettirebilmeleri i\u00e7in s\u0131k\u0131 s\u0131k\u0131ya tutunduklar\u0131 bir can simidi g\u00f6revi g\u00f6rd\u00fck\u00e7e, yani T\u00fcrk devleti ile Ermeniler aras\u0131ndaki g\u00fc\u00e7 dengesizli\u011fi bozulmad\u0131k\u00e7a, paradokslar, feministlerin dostu olmaya devam edecek.\u201d \u00d6zellikle son 20 y\u0131lda Ermenilerin ve \u2018Ermeni meselesi\u2019nin T\u00fcrkiye\u2019de daha g\u00f6r\u00fcn\u00fcr oldu\u011funu dikkate al\u0131rsak, paradokslar\u0131n eskisi kadar \u201cfeministlerin dostu olmad\u0131\u011f\u0131n\u0131\u201d s\u00f6ylemek m\u00fcmk\u00fcn m\u00fc?<\/strong><\/p>\n

Hay\u0131r. Burada \u00f6nemli olan g\u00f6r\u00fcn\u00fcrl\u00fck de\u011fil. Devletle Ermeni cemaati aras\u0131ndaki hukuki, tarihsel ve sosyolojik ili\u015fki. Bu ili\u015fki altyap\u0131sal olarak ast-\u00fcst ili\u015fkisi tarz\u0131 hiyerar\u015fik ve hatta devlet-kul ili\u015fkisi. T\u00fcrkiye\u2019de h\u00e2l\u00e2 Ermenilerin T\u00fcrk olmad\u0131klar\u0131 i\u00e7in ya legal olarak yapamad\u0131klar\u0131 ya da c\u00fcret edemedikleri i\u015fler, s\u00f6yleyemedikleri s\u00f6zler var. Tedirginlik devam ediyor. Sonu\u00e7ta benim bakt\u0131\u011f\u0131m ikinci d\u00f6nem olan 1923-33 aras\u0131 Lozan Antla\u015fmas\u0131\u2019n\u0131n hemen sonras\u0131n\u0131 kaps\u0131yor ve \u015fu an h\u00e2l\u00e2 Lozan y\u00fcr\u00fcrl\u00fckte. Ayn\u0131 \u015fekilde az\u0131nl\u0131klar konusunda devletin ve \u00e7o\u011funlu\u011fun g\u00f6r\u00fc\u015f\u00fc veya e\u011filimi de\u011fi\u015fmedi. H\u00e2l\u00e2 istenmiyorlar, g\u00fcvenilmiyorlar ve el mecbur birlikte ya\u015fan\u0131lmas\u0131 gereken ama yeri geldi\u011finde Bat\u0131 taraf\u0131ndan ma\u015fa olarak kullan\u0131lanlar ve kullan\u0131lacaklar olarak bak\u0131l\u0131yor. Bunu kitapta \u2018sek\u00fcler z\u0131mmilik\u2019 olarak kavramsalla\u015ft\u0131rd\u0131m. Bu devlet-cemaat ili\u015fkisi \u00e7er\u00e7evesinden bakt\u0131\u011f\u0131m\u0131zda ve de demografik fakt\u00f6rleri de g\u00f6z \u00f6n\u00fcnde bulundurdu\u011fumuzda Ermenili\u011fe de\u011fer veren ki\u015filerin, kendini ilerici ve\/ya feminist olarak tan\u0131mlayan entelekt\u00fcellerin dahil \u2018gelenek\u00e7i\u2019 olmamalar\u0131 beklenmez. Ateist oldu\u011fu halde Zadig\u2019de kiliseye gitmek gibi. Dinle ili\u015fkisi olmad\u0131\u011f\u0131 halde \u00e7ocu\u011funu \u2018gnunk (vaftiz) yapt\u0131rmama\u2019y\u0131 d\u00fc\u015f\u00fcnememesi gibi. \u0130leride kullanmayaca\u011f\u0131n\u0131 bilsen de \u00e7ocu\u011fa hayeren (Ermenice) \u00f6\u011fretmeye \u00e7abalamak gibi. \u00c7ekirdek aile kurup ataerkil de olsa ananeleri devam ettirmek gibi. Asimilasyonla bo\u011fu\u015furken \u2018muhafazak\u00e2r\u2019 olmak zorunda kalan feminist Ermeniler h\u00e2l\u00e2 Ermeni olmayan yolda\u015flar\u0131na a\u00e7\u0131klayamad\u0131klar\u0131 \u00e7eli\u015fkilerle ya\u015f\u0131yor. Feminizm do\u011fas\u0131 gere\u011fi stat\u00fcko kar\u015f\u0131t\u0131yken, Ermenili\u011fi koruyabilmek i\u00e7in feministler stat\u00fckoya yap\u0131\u015f\u0131yor ama onu e\u011fip b\u00fckmeye de \u00e7al\u0131\u015f\u0131yor. Biz 1999 y\u0131l\u0131nda Bo\u011fazi\u00e7i \u00dcniversitesi\u2019nde bir grup Ermeni feminist olarak \u00f6rg\u00fctlendi\u011fimizde i\u015fte tam da bunu yapmaya ba\u015flad\u0131k. Zaten bu konular hakk\u0131nda \u00e7al\u0131\u015fmam da \u00f6yle ba\u015flad\u0131.<\/p>\n

\"Hayganu\u015f<\/div>\n
Hayganu\u015f Mark<\/span><\/em><\/div>\n

Bildi\u011finiz gibi son y\u0131llarda T\u00fcrkiye kamuoyunda Zabel Yesayan daha fazla tan\u0131n\u0131r oldu. Bu ba\u011flamda, ayn\u0131 d\u00f6nemlerde ya\u015fam\u0131\u015f iki \u0130stanbullu Ermeni kad\u0131n olarak Yesayan ile Mark\u2019\u0131 kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131n\u0131zda neler s\u00f6yleyebilirsiniz? \u0130kisi aras\u0131nda sosyal ya da entelekt\u00fcel bir ili\u015fki, kar\u015f\u0131la\u015fma ya da tart\u0131\u015fma s\u00f6z konusu mu?<\/strong>
\nMelissa Bilal\u2019le 2006 y\u0131l\u0131nda Zabel Yesayan\u2019\u0131 T\u00fcrk\u00e7e\u2019ye ilk kez kazand\u0131rd\u0131\u011f\u0131m\u0131zda (\u2018Bir Adalet Feryad\u0131\u2019- Aras Yay\u0131nlar\u0131, kitab\u0131m\u0131zla) tam da hedefimiz bu fark\u0131ndal\u0131\u011f\u0131 yaratmakt\u0131. Bu y\u00fczden memnunuz. Fakat \u00f6te yandan da \u2018tek adam Zabel Yesayan\u2019 indirgemecili\u011fi de oluyor bazen. Melissa Bilal\u2019le halen \u00e7al\u0131\u015fmakta oldu\u011fumuz kitapta 12 kad\u0131na vurgu yaparak biraz da bunu k\u0131rmaya \u00e7al\u0131\u015f\u0131yoruz. Yesayan ger\u00e7ekten dili \u00e7ok g\u00fczel kullanan ve hayat hik\u00e2yesi itibariyle karma\u015f\u0131k biri. \u20181915\u2019ten kurtulup Sovyet Ermenistan\u0131\u2019na g\u00f6\u00e7mesi ve Stalin\u2019in kurban\u0131 olmas\u0131 bu anlamda \u00f6nemli. Hayganu\u015f Mark, biraz gen\u00e7 Yesayan\u2019dan\u2026 1905\u2019te aralar\u0131nda bir ho\u015fnutsuzluk oluyor. Yesayan, Mark\u2019\u0131n kad\u0131n dergisine \u00e7evirdi\u011fi Dzaghig\u2019de yaz\u0131 yazmay\u0131, en az\u0131ndan bedava yazmay\u0131 reddediyor. Mark bozuluyor. Zaten ilk gen\u00e7lik y\u0131llar\u0131n\u0131n \u00e7o\u011funu \u0130stanbul d\u0131\u015f\u0131nda ge\u00e7iren Yesayan\u2019la Mark\u2019\u0131n aralar\u0131 hi\u00e7 d\u00fczelmiyor ama buna ra\u011fmen \u2018Hay gin\u2019 ara ara Yesayan haberi ge\u00e7mi\u015ftir. Ermeni kad\u0131n\u0131 ya da Ermeni feminizmi deyince akla sadece Yesayan\u2019\u0131n gelmesi asl\u0131nda \u00e7ok yanl\u0131\u015f. Ger\u00e7ekten en az 40-50 kad\u0131ndan bir o kadar da \u00f6rg\u00fctten bahsediyoruz. Bunlar\u0131n bilinmemesinin sebebi hep 1915 ve sonras\u0131ndaki milli tarihyaz\u0131c\u0131l\u0131\u011f\u0131 politikalar\u0131. Maalesef yak\u0131n zamana kadar feminist historiografya a\u00e7\u0131s\u0131ndan da durum farkl\u0131 de\u011fildi.<\/p>\n

G\u00fcn\u00fcm\u00fczde T\u00fcrkiye\u2019de feminist tarihyaz\u0131m\u0131nda Hayganu\u015f Mark ve di\u011fer Ermeni feministlere ge\u00e7mi\u015fe g\u00f6re daha fazla yer verildi\u011fini s\u00f6ylemek m\u00fcmk\u00fcn m\u00fc?<\/strong>
\nEvet kesinlikle. \u2018Bir Adalet Feryad\u0131\u2019 baz\u0131 liselerde ve \u00fcniversitelerde okutuluyor. Bizim o kitab\u0131n sonu\u00e7 b\u00f6l\u00fcm\u00fcnde yapt\u0131\u011f\u0131m\u0131z tarihyaz\u0131c\u0131l\u0131\u011f\u0131na dair ele\u015ftiri asl\u0131nda olumlu kar\u015f\u0131land\u0131. Osmanl\u0131 ve T\u00fcrkiye kad\u0131n hareketi tarihini yazan bir\u00e7ok ara\u015ft\u0131rmac\u0131 art\u0131k bunu sadece T\u00fcrk M\u00fcsl\u00fcman kad\u0131nlar \u00fcst\u00fcnden yap\u0131lamayaca\u011f\u0131n\u0131 anlad\u0131. Ama tabii ki daha kat edilecek \u00e7ok yol var. \u00d6rne\u011fin Ermenilere kar\u015f\u0131 yap\u0131lagelmi\u015f devlet \u015fiddetinin T\u00fcrkiye\u2019de kad\u0131n haklar\u0131n\u0131n geli\u015fimini nas\u0131l baltalam\u0131\u015f oldu\u011fu konusuyla h\u00e2l\u00e2 hesapla\u015f\u0131lmad\u0131.<\/p>\n

Son olarak, Melissa Bilal ile birlikte haz\u0131rlad\u0131\u011f\u0131n\u0131z, pek yak\u0131nda Stanford University Press\u2019den \u00e7\u0131kacak \u2018Feminism in Armenian: An Interpretive Anthology\u2019 kitab\u0131ndan s\u00f6z eder misiniz? Ayr\u0131ca bu kitab\u0131 da yak\u0131nda T\u00fcrk\u00e7e olarak okuma f\u0131rsat\u0131 bulabilecek miyiz?<\/strong>
\nH\u00e2l\u00e2 \u00fcst\u00fcnde \u00e7al\u0131\u015f\u0131yoruz kitab\u0131n. 2022\u2019de \u00e7\u0131kar diye tahmin ediyoruz. Bin sayfay\u0131 a\u015fk\u0131n bir ansiklopedi ve referans kitab\u0131 niteli\u011finde olacak bu yay\u0131n. 1860\u2019lardan 1960\u2019lara \u0130stanbul ve diasporadaki Ermeni kad\u0131n hareketinin \u00f6nc\u00fc 12 isminin hayat\u0131n\u0131 ve eserlerinden se\u00e7kileri \u00f6nce \u0130ngilizce, sonra da Ermenice ve T\u00fcrk\u00e7e yay\u0131nlayaca\u011f\u0131z. Bu kitaptan sonra Ermenice bilmemek, Ermeni kad\u0131n tarihini bilmemek i\u00e7in bir engel te\u015fkil edemeyecek. Fakat projemizin bir de dijital ar\u015fiv aya\u011f\u0131 var. Son yirmi y\u0131ld\u0131r bu kad\u0131nlar\u0131n d\u00fcnyan\u0131n d\u00f6rt bir taraf\u0131na da\u011f\u0131lm\u0131\u015f olan ar\u015fivini toplad\u0131k. Son be\u015f y\u0131lda bunlar\u0131 dijitalize ettik ve bir web sitesinde toplad\u0131k. Kitab\u0131n \u00e7\u0131kmas\u0131yla e\u015f zamanl\u0131 olarak eri\u015fime a\u00e7aca\u011f\u0131z siteyi. B\u00f6ylelikle Ermeni feminizmi ve kad\u0131n tarihi alan\u0131nda daha fazla \u00e7al\u0131\u015fma yap\u0131lmas\u0131n\u0131 te\u015fvik etmeyi umuyoruz. Ayr\u0131ca Ermenice \u00f6\u011frenmeyi de te\u015fvik ediyoruz. Bu kitab\u0131n Ermenistan ve \u0130ran\u2019daki Ermeni kad\u0131n hareketini inceleyen versiyonunun yap\u0131lmas\u0131n\u0131 umuyoruz.<\/p>\n

\"Lerna<\/em><\/div>\n
Lerna Ekmek\u00e7io\u011flu<\/span><\/em><\/div>\n

Lerna Ekmek\u00e7io\u011flu kimdir?<\/strong><\/p>\n

1979\u2019da \u0130stanbul\u2019da do\u011fdu. Getronagan Ermeni Lisesi\u2019ni ve Bo\u011fazi\u00e7i \u00dcniversitesi Sosyoloji B\u00f6l\u00fcm\u00fc\u2019n\u00fc bitirdi. New York \u00dcniversitesi\u2019nde Ortado\u011fu-\u0130slam \u00c7al\u0131\u015fmalar\u0131 ve Tarih b\u00f6l\u00fcmlerinde yapt\u0131\u011f\u0131 doktoras\u0131n\u0131 2010\u2019da tamamlad\u0131. Michigan \u00dcniversitesi\u2019ndeki Ermeni \u00c7al\u0131\u015fmalar\u0131 K\u00fcrs\u00fcs\u00fc\u2019nde bir y\u0131ll\u0131k Manoogian Doktora Sonras\u0131 Ara\u015ft\u0131rma Bursu\u2019nu ald\u0131. Melissa Bilal ile birlikte, 2006\u2019da yay\u0131mlanan \u2018Bir Adalet Feryad\u0131: Osmanl\u0131\u2019dan T\u00fcrkiye\u2019ye Be\u015f ErmeniFeminist Yazar (1862-1933)\u2019 kitab\u0131n\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc yapt\u0131. \u015eu anda, yine Melissa Bilal ile birlikte, 1860-1960 tarihlerinde, on iki \u00f6nc\u00fc kad\u0131n\u0131n hayat\u0131 ve \u00e7al\u0131\u015fmalar\u0131n\u0131 merce\u011fe alan \u2018Feminism in Armenian: An Interpretive Anthology and Digital Archive\u2019 ba\u015fl\u0131kl\u0131 bir kitap ve dijital be\u015feri bilimler projesi \u00fczerine \u00e7al\u0131\u015f\u0131yor. Ekmek\u00e7io\u011flu, Massachusetts Teknoloji Enstitis\u00fc\u2019nde McMillan-Stewart Tarih do\u00e7enti ve Kad\u0131n ve Cinsiyet Et\u00fctleri Program\u0131 \u00fcyesi.<\/p><\/div>\n

http:\/\/www.agos.com.tr\/tr\/yazi\/25316\/ermeni-feminizmi-ve-hay-gin\u00a0<\/strong><\/em><\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Ferda Balancar Lerna Ekmek\u00e7io\u011flu\u2019nun \u2018Bir Milleti Diriltmek (1919-1933): Toplumsal Cinsiyet Ekseninde T\u00fcrkiye\u2019de Ermenili\u011fin Yeniden \u0130n\u015fas\u0131\u2019 ba\u015fl\u0131kl\u0131 kitab\u0131 Aras Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kt\u0131. Ekmek\u00e7io\u011flu, kitab\u0131nda, I. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda i\u015fgal alt\u0131ndaki \u0130stanbul\u2019da hayatta kalan Ermenileri mercek alt\u0131na alarak Ermenilerin hangi siyasi, ekonomik ve toplumsal ad\u0131mlarla kendini yeniden in\u015fa etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131, bu s\u00fcre\u00e7te toplumsal cinsiyet rollerinin hangi \u015fekillerde yeniden […]<\/p>\n","protected":false},"author":7,"featured_media":61493,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54,71,20],"tags":[],"class_list":["post-61492","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-kitaplar-elestiriler","category-mulakatlar","category-tarih-sayfalari"],"yoast_head":"\nErmeni feminizmi ve \u2018Hay gin\u2019 - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/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:\/\/akunq.net\/tr\/?p=61492\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ermeni feminizmi ve \u2018Hay gin\u2019 - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Ferda Balancar Lerna Ekmek\u00e7io\u011flu\u2019nun \u2018Bir Milleti Diriltmek (1919-1933): Toplumsal Cinsiyet Ekseninde T\u00fcrkiye\u2019de Ermenili\u011fin Yeniden \u0130n\u015fas\u0131\u2019 ba\u015fl\u0131kl\u0131 kitab\u0131 Aras Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kt\u0131. 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