{"id":30178,"date":"2019-01-04T18:48:04","date_gmt":"2019-01-04T15:48:04","guid":{"rendered":"http:\/\/politeknik.org.tr\/\/?p=30178"},"modified":"2019-01-28T20:39:59","modified_gmt":"2019-01-28T17:39:59","slug":"tum-calisanlar-kadinlik-durumuna-cagriliyor-ebru-isikli-catlak-zemin","status":"publish","type":"post","link":"https:\/\/eonmeet.com\/pol\/tum-calisanlar-kadinlik-durumuna-cagriliyor-ebru-isikli-catlak-zemin\/","title":{"rendered":"T\u00fcm \u00e7al\u0131\u015fanlar kad\u0131nl\u0131k durumuna \u00e7a\u011fr\u0131l\u0131yor \u2013 Ebru I\u015f\u0131kl\u0131 (\u00c7atlak Zemin)"},"content":{"rendered":"

Bug\u00fcn\u00fcn emek rejiminde emek piyasas\u0131, i\u015f hayat\u0131n\u0131n kurallar\u0131n\u0131n i\u015f d\u0131\u015f\u0131 alana ta\u015f\u0131nmas\u0131n\u0131 beklemiyor; b\u00fct\u00fcn hayat\u0131m\u0131z\u0131, ki\u015fili\u011fimizi i\u015f de\u011ferleriyle kurmam\u0131z\u0131 bekliyor. \u2026T\u00fcm \u00e7al\u0131\u015fanlar\u0131n eme\u011fi gittik\u00e7e daha fazla g\u00f6r\u00fcnmeyen kad\u0131n eme\u011fine benzer bir \u015fekilde y\u00f6netiliyor. \u0130lgin\u00e7tir ki kad\u0131n hareketi \u00f6zel olan\u0131 \u201cg\u00f6r\u00fcn\u00fcr\u201d k\u0131larken yeni emek rejimi g\u00f6r\u00fcn\u00fcr olan\u0131 \u201c\u00f6zel\u201d k\u0131l\u0131yor.<\/strong><\/p>\n

Simten Co\u015far \u00c7atlak Zemin\u2019de yay\u0131nlanan bir yaz\u0131s\u0131nda<\/a> vatanda\u015flar\u0131n sosyal haklar a\u00e7\u0131s\u0131ndan kad\u0131nl\u0131k durumuna \u00e7a\u011fr\u0131ld\u0131\u011f\u0131n\u0131 yazd\u0131. Ben de bu yaz\u0131da Co\u015far\u2019\u0131n analizine ek olarak t\u00fcm \u00e7al\u0131\u015fanlar\u0131n i\u015fle kurduklar\u0131 ili\u015fkinin kad\u0131nlar\u0131n bak\u0131m i\u015fiyle olan ili\u015fkisine benzer \u015fekilde tekrar kuruldu\u011funu iddia etmek ve bu konuyu tart\u0131\u015fmaya a\u00e7mak istiyorum. Bunun i\u00e7in \u00e7al\u0131\u015fma ili\u015fkilerine feminizm g\u00f6zl\u00fc\u011f\u00fcyle bakmay\u0131 anlaml\u0131 buluyorum.<\/p>\n

\u0130\u015f \u2013 Karakter \u00d6rt\u00fc\u015fmesi Talebi<\/strong><\/p>\n

Rejime feminist g\u00f6zl\u00fckle bakmay\u0131, yeni \u00e7al\u0131\u015fma ili\u015fkilerinde sekt\u00f6r veya cinsiyet fark etmeksizin i\u015f\u00e7ilerden \u201cyo\u011fun bir karakter talebi\u201dnin[1] ortaya \u00e7\u0131kmas\u0131ndan dolay\u0131 \u00f6nemli buluyorum. Karakter talebi, ki\u015finin do\u011fal e\u011filimleri ve bir i\u015f pozisyonu i\u00e7in beklenen davran\u0131\u015f aras\u0131ndaki mesafenin az olmas\u0131 demek. \u0130\u015fin yo\u011funla\u015fmas\u0131 i\u00e7in bu yak\u0131nl\u0131k i\u015fe alanlar i\u00e7in \u00f6nemli bulunuyor. Mesela sat\u0131\u015f\u00e7\u0131n\u0131n agresifli\u011fi ya da hem\u015firenin \u015fefkatli olmas\u0131n\u0131n, yapt\u0131klar\u0131 i\u015fin performans\u0131n\u0131 art\u0131raca\u011f\u0131 \u015feklinde bir hesap yap\u0131l\u0131yor. Bu nedenle istihdam edilebilir i\u015f\u00e7i, karakter-i\u015f uyu\u015fmas\u0131 beklentisi nedeniyle kariyerini bireysel dile terc\u00fcme eden ve ge\u00e7mi\u015fini bug\u00fcn\u00fcn kariyer gerekliliklerini g\u00f6zeterek d\u00fczenli olarak revize eden i\u015f\u00e7i haline geliyor. B\u00f6ylece istihdam bireyselle\u015ftiriliyor. Bireyselle\u015ftirme, neoliberal emek rejiminin beklentisidir. Yeni emek rejiminde istihdam bireysel bir sorumluluk meselesi olarak g\u00f6r\u00fcl\u00fcyor ve t\u00fcm d\u00fczenlemeler de buna g\u00f6re yap\u0131l\u0131yor. Bu yakla\u015f\u0131ma g\u00f6re i\u015f bulamad\u0131ysan\u0131z ya siz iyi aramam\u0131\u015fs\u0131n\u0131zd\u0131r, ya kendinizi i\u015fe al\u0131nabilir k\u0131lmam\u0131\u015fs\u0131n\u0131zd\u0131r, ya da sevmedi\u011finiz bir i\u015fle u\u011fra\u015f\u0131yorsunuzdur. Belediyenin istihdam fuar\u0131na gelmek, kariyer ko\u00e7u ile konu\u015fmak, kendini tan\u0131ma etkinliklerine kat\u0131lmak ister misiniz(!)?<\/p>\n

Bug\u00fcn\u00fcn emek rejiminde emek piyasas\u0131, i\u015f hayat\u0131n\u0131n kurallar\u0131n\u0131n i\u015f d\u0131\u015f\u0131 alana ta\u015f\u0131nmas\u0131n\u0131 beklemiyor; b\u00fct\u00fcn hayat\u0131m\u0131z\u0131, ki\u015fili\u011fimizi i\u015f de\u011ferleriyle kurmam\u0131z\u0131 bekliyor. \u00c7ocukluktan itibaren yap\u0131lan ne varsa her \u015feyi ileride i\u015fe girmede faydas\u0131 olup olmamas\u0131 y\u00f6n\u00fcyle de\u011ferlendirip, ona g\u00f6re yapmam\u0131z bekleniyor. Bu a\u00e7\u0131dan \u00e7al\u0131\u015fanlar\u0131n \u00f6znelli\u011finin kad\u0131nlar\u0131n \u00f6znelli\u011fine benzer bir \u015fekilde kuruldu\u011funu, t\u00fcm \u00e7al\u0131\u015fanlar\u0131n kad\u0131nla\u015ft\u0131r\u0131ld\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Yeni \u00e7al\u0131\u015fma rejiminde, istihdam\u0131n bireyselle\u015ftirilmesine ko\u015fut olarak, \u00e7al\u0131\u015fanlar\u0131n i\u015f i\u00e7in yapt\u0131klar\u0131 her \u015fey bir anlam meselesine evrilmi\u015f durumda. \u0130\u015f i\u00e7in sarf edilen efor, s\u00f6zle\u015fme ili\u015fkisinin de\u011fil ki\u015finin anlam aray\u0131\u015f\u0131n\u0131n konusu oluyor. Bu da \u00e7al\u0131\u015fanlar\u0131n i\u015f i\u00e7in sa\u011flad\u0131klar\u0131 girdiyi kendilerinin g\u00f6r\u00fcnmez k\u0131lmas\u0131 beklentisini getiriyor. Bu y\u00f6n\u00fcyle t\u00fcm \u00e7al\u0131\u015fanlar\u0131n eme\u011fi gittik\u00e7e artarak g\u00f6r\u00fcnmeyen kad\u0131n eme\u011fine benzer bir \u015fekilde y\u00f6netiliyor. \u0130lgin\u00e7tir ki kad\u0131n hareketi \u00f6zel olan\u0131 \u201cg\u00f6r\u00fcn\u00fcr\u201d k\u0131larken yeni emek rejimi g\u00f6r\u00fcn\u00fcr olan\u0131 \u201c\u00f6zel\u201d k\u0131l\u0131yor.<\/p>\n

Bug\u00fcn\u00fcn emek rejiminin i\u015fg\u00fcc\u00fcnden davran\u0131\u015fsal karakteristik beklentileri sosyologlar taraf\u0131ndan \u00e7e\u015fitli y\u00f6nlerden \u00e7al\u0131\u015f\u0131ld\u0131. Bu \u00e7al\u0131\u015fmalarda esas olarak duygu, karakter ve kimlik konular\u0131 merkezdeydi. Hizmet sekt\u00f6r\u00fcn\u00fcn geni\u015flemesiyle\u2014\u00f6zellikle kad\u0131n\u2014i\u015f\u00e7iler i\u015fe duygusal olarak da nas\u0131l dahil oldular;[2] turizm, \u00f6\u011fretmenlik, hem\u015firelik gibi bak\u0131m i\u00e7eren i\u015flerde duygusal emek nas\u0131l bir rol oynad\u0131;[3] yeni kapitalizmin bireyin kendisini nas\u0131l anlamland\u0131rd\u0131\u011f\u0131 \u00fczerindeki etkisi ne oldu;[4] iyi i\u015flere girmek i\u00e7in hangi t\u00fcr davran\u0131\u015flar \u00f6nemli oldu[5] ve i\u015fte bireyselli\u011fin (davran\u0131\u015f, karakter, duygu) kazand\u0131\u011f\u0131 \u00f6nem[6] nedir sorular\u0131 soruldu. Davran\u0131\u015fsal karakteristikler sadece m\u00fc\u015fterilerle y\u00fcz y\u00fcze gelen\u2014\u00f6zellikle kad\u0131n\u2014i\u015f\u00e7iler i\u00e7in de\u011fil, di\u011fer i\u015f\u00e7iler i\u00e7in de \u00f6nemli hale geldi. Hi\u00e7 m\u00fc\u015fteri g\u00f6rmeyen bir muhasebecinin ketum karakterde olmas\u0131 bekleniyor mesela. Bu nedenle i\u015f\u00e7ilerden davran\u0131\u015fsal beklentilerin artmas\u0131n\u0131 kad\u0131n \u00e7al\u0131\u015fanlarla ve kad\u0131n \u00e7al\u0131\u015fan y\u00fczdesinin genelden daha y\u00fcksek oldu\u011fu sekt\u00f6rlerle s\u0131n\u0131rl\u0131 kalmadan, cinsiyet perspektifiyle anlamal\u0131y\u0131z.<\/p>\n

Y\u00f6netim akl\u0131n\u0131 cinsiyetlendirmek: Do\u011fal olarak, bedelsiz ve kendili\u011finden \u00e7al\u0131\u015fma<\/strong><\/p>\n

Doktora tezi i\u00e7in yapt\u0131\u011f\u0131m ara\u015ft\u0131rmamda de\u011fi\u015fen emek rejimini \u00f6zel istihdam b\u00fcrolar\u0131n\u0131n pratikleri \u00fczerinden anlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131m. \u00c7al\u0131\u015fmamda i\u015fe al\u0131m sekt\u00f6r\u00fcn\u00fcn istihdam\u0131n bireyselle\u015ftirilmesi i\u00e7in norm \u00fcretme i\u015fine nas\u0131l katk\u0131da bulunduklar\u0131n\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131m. \u0130stihdam\u0131n bireyselle\u015ftirilmesine (i\u015fe al\u0131mda, yeniden organizasyon ve terfilerde) karakter \u00f6l\u00e7\u00fcmleri yoluyla nas\u0131l katk\u0131da bulunduklar\u0131n\u0131 ve davran\u0131\u015f\u0131n nas\u0131l metala\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 incelemi\u015ftim.[7] Fark ettim ki i\u015f\u00e7ilerin i\u015fle kurduklar\u0131 ili\u015fki do\u011falla\u015ft\u0131r\u0131larak tekrar tarif ediliyor ve bu da kad\u0131nlar\u0131n bak\u0131m eme\u011fiyle olan ili\u015fkilerinin kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131m\u0131z tarifine benziyor. Yine bu \u00e7al\u0131\u015fmamda i\u015fin yo\u011funla\u015ft\u0131r\u0131lmas\u0131n\u0131n i\u015fe verilen eme\u011fin g\u00f6r\u00fcnmez k\u0131l\u0131nmas\u0131yla beraber i\u015fledi\u011fini g\u00f6rd\u00fcm. Bu sonucun da kad\u0131n eme\u011finin sorunlar\u0131yla ortakla\u015ft\u0131\u011f\u0131n\u0131 fark ettim ve bu durum bana yeni bir soru sordurdu: Bug\u00fcn kad\u0131n i\u015f g\u00fcc\u00fcn\u00fcn y\u00f6netilmesiyle genel olarak i\u015f\u00e7ilerin nas\u0131l y\u00f6netildi\u011fi aras\u0131nda nas\u0131l bir ortakl\u0131k var? \u0130\u015f\u00e7ilerin i\u015fle kurduklar\u0131 ili\u015fki, kad\u0131nlar\u0131n bak\u0131m eme\u011fiyle olan ili\u015fkisine benzer bir \u015fekilde kurulmaya \u00e7al\u0131\u015f\u0131l\u0131yor diye d\u00fc\u015f\u00fcn\u00fcyorum; yani do\u011fal, bu y\u00fczden bedelsiz ve \u201ckendili\u011finden\u201d oldu\u011fu i\u00e7in kolay (e\u011fer seviyorsan).<\/p>\n

\u015eimdiye kadar emek rejimi ara\u015ft\u0131rmalar\u0131nda cinsiyet konusu sorunsalla\u015ft\u0131r\u0131ld\u0131. \u00d6rne\u011fin duygu y\u00f6netimi ve duygusal emek s\u0131kl\u0131kla hizmet sekt\u00f6r\u00fcyle ili\u015fkilendirildi ve hem\u015firelik, \u00f6\u011fretmenlik gibi kad\u0131n \u00e7al\u0131\u015fan oran\u0131n\u0131n genelden y\u00fcksek oldu\u011fu sekt\u00f6rlerde kad\u0131nlar\u0131n duygu y\u00f6netimiyle nas\u0131l idare edildi\u011fi sorusu soruldu.[8] Ya da yine kad\u0131nlar\u0131n yo\u011fun \u00e7al\u0131\u015ft\u0131\u011f\u0131 tekstil sekt\u00f6r\u00fc ele al\u0131nd\u0131.[9] Belli sekt\u00f6rlerin kad\u0131n yo\u011fun hale gelmesi tart\u0131\u015f\u0131ld\u0131. Ek olarak cinsiyet perspektifiyle teknolojinin \u00fcretimine bak\u0131ld\u0131. Teknoloji \u00fcretiminde gizlenen eme\u011fin gizlenme s\u00fcrecinin bak\u0131m eme\u011finin g\u00f6r\u00fcnmez k\u0131l\u0131nmas\u0131na benzedi\u011fine dair tespitler yap\u0131ld\u0131.[10] Bu tespitlere g\u00f6re \u015fiddet i\u00e7eren internet i\u00e7eri\u011fini ay\u0131klamak gibi, kolay ama duygusal tahribata neden olan, oysaki teknoloji sekt\u00f6r\u00fc i\u00e7in merkezi olan i\u015fler g\u00f6r\u00fcnmez k\u0131l\u0131narak de\u011fersizle\u015ftiriliyor ve d\u00fc\u015f\u00fck \u00fccrete lay\u0131k g\u00f6r\u00fcl\u00fcyor. Bu \u015fekilde s\u00fcre\u00e7te gizlenen emek ayn\u0131 zamanda \u201ckullan-at\u201d istihdam\u0131yla yap\u0131labilecek mikro, kolay ve \u00f6nemsiz olarak de\u011fersizle\u015ftiriliyor ve bu eme\u011fin \u00e7\u0131kan \u00fcr\u00fcn i\u00e7in merkezi \u00f6nemde oldu\u011fu gizleniyor. D\u00fc\u015f\u00fck \u00fccretli, y\u0131prat\u0131c\u0131 i\u015flerin \u201ckolay\u201d diye de\u011fersizle\u015ftirilmesi tespiti, i\u015f \u015fartlar\u0131n\u0131 cinsiyet meselesiyle d\u00fc\u015f\u00fcnmek i\u00e7in \u00f6nemli. T\u00fcm bu \u00e7al\u0131\u015fmalarda kad\u0131nlar i\u00e7in i\u015f ko\u015fullar\u0131 ya da i\u015fin\/i\u015f yerinin kad\u0131nla\u015ft\u0131r\u0131lmas\u0131 konular\u0131 ele al\u0131nd\u0131. Ancak i\u015f\u00e7i \u00f6znelliklerinin nas\u0131l kad\u0131nla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 sorgulamak i\u00e7in de emek rejimini feminist g\u00f6zl\u00fckle de\u011ferlendirmeye ihtiyac\u0131m\u0131z var. \u0130\u015f\u00e7ilerin nas\u0131l disipline edildi\u011fini yani y\u00f6netim akl\u0131n\u0131 cinsiyetlendirmek, i\u015f\u00e7ilerin cinsiyetlerinden ba\u011f\u0131ms\u0131z olarak feminist yakla\u015f\u0131m\u0131n bize verdi\u011fi g\u00f6zl\u00fckle istihdam rejimine bakmak demek. Bunu yapmak, karma\u015f\u0131kla\u015fan ayr\u0131mc\u0131l\u0131k durumlar\u0131n\u0131 anlamaya da yard\u0131mc\u0131 olacak bana kal\u0131rsa.<\/p>\n

Ek olarak iki konunun i\u015f\u00e7i \u00f6znelli\u011finin kad\u0131nla\u015ft\u0131r\u0131lmas\u0131yla ilgili oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Birincisi 90\u2019l\u0131 y\u0131llar \u00f6ncesi \u0130nsan Kaynaklar\u0131 departmanlar\u0131na hen\u00fcz d\u00f6n\u00fc\u015fmemi\u015f personel b\u00f6l\u00fcmlerinde y\u00f6neticilerin daha \u00e7ok erkek, hatta bazen asker emeklisi erkek olmas\u0131; sonras\u0131nda ise duygu y\u00f6netiminin i\u015f\u00e7i y\u00f6netiminde artan yeri ile ad\u0131 \u0130nsan Kaynaklar\u0131 olan bu b\u00f6l\u00fcmlerde kad\u0131nlar\u0131n daha yo\u011fun \u00e7al\u0131\u015ft\u0131\u011f\u0131 y\u00f6n\u00fcnde bir g\u00f6zlemim var. Bu g\u00f6zlemi temellendirmeye ihtiyac\u0131m var elbette. Daha \u00e7ok kad\u0131nlarla ili\u015fkilendirilen duygunun art\u0131k i\u015fe dahil edilmesiyle beraber duygunun y\u00f6netiminde de kad\u0131nlar\u0131n yer almas\u0131n\u0131 anlaml\u0131 buluyorum. Bir d\u00f6nem personel m\u00fcd\u00fcrlerinin otoriteyi daha iyi sa\u011flayaca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen eski askerler olmas\u0131, bug\u00fcnse insan kaynaklar\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f olan departmanlarda daha \u00e7ok kad\u0131nlar\u0131n \u00e7al\u0131\u015fmas\u0131, \u00e7al\u0131\u015fanlar\u0131n y\u00f6netilmesinin nas\u0131l de\u011fi\u015fti\u011fini g\u00f6stermesi a\u00e7\u0131s\u0131ndan bir i\u015faret diye d\u00fc\u015f\u00fcn\u00fcyorum. \u0130kincisi ise Fordist d\u00f6nemin duygusall\u0131k-rasyonellik kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n art\u0131k a\u015f\u0131lm\u0131\u015f olmas\u0131.[11] Burada, Simten Co\u015far\u2019\u0131n da ifade etti\u011fi gibi neoliberal d\u00fczende paradoksal yakla\u015f\u0131mlar\u0131n bir arada bulunmas\u0131 s\u00f6z konusu. Doktora i\u00e7in yapt\u0131\u011f\u0131m \u00e7al\u0131\u015fmada da benzer bir \u00e7\u0131kar\u0131m yapm\u0131\u015ft\u0131m: Yeni i\u015f yerinin yeni b\u00fcrokrasisinde \u00e7eli\u015fkili yakla\u015f\u0131mlar sentez bi\u00e7iminde bir arada bulunuyor. Otonomi-kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131ml\u0131l\u0131k, bireysellik-merkeziyet\u00e7ilik, kurals\u0131zl\u0131k-a\u015f\u0131r\u0131 kurall\u0131l\u0131k, standartla\u015ft\u0131rma- farkl\u0131la\u015ft\u0131rma ayn\u0131 anda, \u00e7eli\u015fkili bir bi\u00e7imde de\u011fil sentez bi\u00e7iminde bir arada bulunuyor.<\/p>\n

B\u00fct\u00fcn \u00e7al\u0131\u015fanlar i\u00e7in, b\u00fct\u00fcn sekt\u00f6rlerde duygu y\u00f6netimi i\u015f g\u00f6r\u00fcyor. Bu ideolojik \u00e7er\u00e7eve \u00e7al\u0131\u015fanlardan s\u00f6zle\u015fme ili\u015fkilerini ki\u015fisel alg\u0131lamas\u0131n\u0131 istiyor. Feminist yakla\u015f\u0131m\u0131n ki\u015fisel olan\u0131 politikle\u015ftirme yakla\u015f\u0131m\u0131n\u0131n aksine tan\u0131nm\u0131\u015f olanlar, mesela s\u00f6zle\u015fme ili\u015fkisi, ki\u015fiselle\u015ftiriliyor. \u0130\u015f i\u015fle, patronla, i\u015f yeriyle ve i\u015f \u015fartlar\u0131yla ili\u015fkisi olmayan ki\u015fisel bir mesele haline geliyor. Mekanla, muhatapla, s\u00f6zle\u015fmeyle kurulan ili\u015fkiler bir a\u015fk ili\u015fkisine, \u00e7al\u0131\u015fan\u0131n i\u015fle a\u015fk\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcyor. \u0130\u015f bir ge\u00e7im meselesi de\u011fil de anlam meselesiymi\u015f gibi[12] tekrar kuruluyor. Oysa kad\u0131nlar i\u00e7in bu, tersine i\u015fletilmeye \u00e7al\u0131\u015f\u0131lan bir s\u00fcre\u00e7 olmu\u015ftur hep; yani i\u015fin bir anlam de\u011fil ge\u00e7im meselesi oldu\u011funu g\u00f6stermek politik bir \u00e7aban\u0131n konusu olmu\u015ftur. Bu nedenle \u00fcretim s\u00fcrecini politize etmek istiyorsak metala\u015ft\u0131r\u0131lan bireyselli\u011fimizi nas\u0131l geri kazanaca\u011f\u0131m\u0131z\u0131 d\u00fc\u015f\u00fcn\u00fcrken feminist yakla\u015f\u0131mdan \u00f6\u011freneceklerimiz olacakt\u0131r. \u00c7al\u0131\u015fanlar \u00e7al\u0131\u015fma ko\u015fullar\u0131 itibariyle g\u00fcvencesizle\u015firken i\u015fleriyle nas\u0131l ili\u015fki kurduklar\u0131n\u0131 cinsiyet perspektifinden \u00f6\u011frendiklerimizle de\u011ferlendirebiliriz.<\/p>\n

Sonu\u00e7 olarak yap\u0131lan i\u015f de\u011fersiz, i\u015f \u015fartlar\u0131 \u00f6nemsiz olarak tarif edilirken, i\u015f\u00e7ilerin i\u015fle kurduklar\u0131 ili\u015fki\u2014yani \u00f6znellikleri\u2014de kad\u0131nla\u015ft\u0131r\u0131l\u0131yor. Bu durumda \u00e7al\u0131\u015fanlar\u0131n i\u015fle ili\u015fkisi i\u015f yeriyle ilgisiz, kendi \u00f6zel meseleleri haline geliyor. Her \u015fey ki\u015fiselse i\u015f yerinde ya\u015fad\u0131\u011f\u0131n\u0131z bir sorun sizin beceriksizli\u011finiz ya da sizin tarafl\u0131 yorumunuz olarak de\u011ferlendirilebilir. \u0130tiraz ederseniz mesela \u201csorunlu\u201d insan olursunuz. Di\u011fer yandan karakterinize uygun i\u015f bulursan\u0131z mutlu olursunuz(!). Ki\u015finin bireysel \u00f6zelliklerini kullanarak kendini ger\u00e7ekle\u015ftirece\u011fi i\u015fin vaadi mutluluktur. Mutluluk i\u015f yerinde, i\u015f ili\u015fkilerinden de\u011fil bizzat aktif eylenen i\u015ften gelecekmi\u015f gibi d\u00fc\u015f\u00fcnmemiz beklenir. \u0130\u015ften edinilecek mutluluk i\u015f yerinden kopart\u0131l\u0131rken ortaya \u00e7\u0131kan sonu\u00e7lar da bireylerin kendi tercihleri olarak de\u011ferlendirilir. Yeni rejimin ideolojisinde i\u015f arayanlar i\u015f de\u011fil mutluluk aramal\u0131d\u0131rlar. \u0130nsan kaynaklar\u0131 d\u00fcnyas\u0131nda s\u0131kl\u0131kla kullan\u0131lan bir c\u00fcmle vard\u0131r: \u201c\u0130nsanlar sevdikleri i\u015fleri yaparlarsa hayatlar\u0131 boyunca \u00e7al\u0131\u015fmak zorunda kalmazlar.\u201d<\/p>\n

Toplumsal bedeller ve sonu\u00e7<\/strong><\/p>\n

T\u00fcm \u00e7al\u0131\u015fanlar\u0131n yeni \u00e7al\u0131\u015fma rejiminin ideolojisiyle kad\u0131nl\u0131k durumuna \u00e7a\u011fr\u0131ld\u0131\u011f\u0131 zeminde, kad\u0131nlar daha karma\u015f\u0131k bir bask\u0131 bi\u00e7imi i\u00e7inde kal\u0131yor. \u00d6rne\u011fin kad\u0131nla\u015ft\u0131r\u0131lmaya \u00f6fke duyan erkek \u00e7al\u0131\u015fanlar\u0131n bu \u00f6fkeyi patronlara de\u011fil kad\u0131n i\u015f arkada\u015flar\u0131na y\u00f6neltmesi durumu ya\u015fan\u0131yor. Bir ba\u015fka durumdaysa i\u015f yerinde, hiyerar\u015fi \u00fcst\u00fc erkek \u00e7etele\u015fmesiyle (ya da grupla\u015fmas\u0131yla) i\u015f yerinin cinsiyetleri e\u015fitleyici ortam\u0131n\u0131n kad\u0131n aleyhine zorland\u0131\u011f\u0131n\u0131 biliyoruz. Di\u011fer yandan baz\u0131 i\u015fler, zorlu\u011fundan ba\u011f\u0131ms\u0131z nas\u0131l de\u011fersizle\u015ftiriliyorsa ve kad\u0131n i\u015fi olarak g\u00f6r\u00fcl\u00fcyorsa erkeklerin yapt\u0131\u011f\u0131 baz\u0131 i\u015fler de \u00f6nemli hale getiriliyor. Bu a\u00e7\u0131dan erkeklerin kad\u0131nlardan ayr\u0131\u015fmak i\u00e7in i\u015f \u00fczerindeki kontrollerini kad\u0131n\u0131 g\u00fc\u00e7s\u00fczle\u015ftirmeye y\u00f6nelik kullanmalar\u0131yla da kar\u015f\u0131la\u015f\u0131yoruz. Bu durumda feminist g\u00f6zl\u00fc\u011fe her zamankinden daha \u00e7ok ihtiyac\u0131m\u0131z var. \u0130stihdam bireyselle\u015ftirildi\u011fi ve bir anlam meselesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc i\u00e7in i\u015f art\u0131k daha fazla duygusal y\u0131k\u0131m yarat\u0131yor. Bunu i\u015f kaynakl\u0131 depresyon nedeniyle antidepresan kullan\u0131m\u0131n\u0131n artmas\u0131ndan da anlayabiliyoruz.\u00a0\u015eimdiye kadar i\u015f kaynakl\u0131 duygusal tahribat\u0131n duygusal emekle ilgisi kurulmu\u015ftur. Ancak tahribat\u0131n emek rejiminin de\u011fi\u015fiminden kaynakland\u0131\u011f\u0131 ve yo\u011fun ileti\u015fim i\u00e7ermeyen sekt\u00f6rler i\u00e7in de ge\u00e7erli oldu\u011funa dair iddia i\u00e7in yeni bir ara\u015ft\u0131rmaya ihtiya\u00e7 var, ben de buna niyetliyim. \u00d6ncesinde konuyu bu metinle tart\u0131\u015fmaya a\u00e7may\u0131 umut ediyorum. Toplumsal cinsiyet perspektifiyle yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n bu ara\u015ft\u0131rmaya kavramsal \u00e7er\u00e7eve sa\u011flama imkan\u0131 verece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n[1]Jason Hughes, \u201cBringing Emotion to Work: Emotional Intelligence, Employee Resistance and the Reinvention of Character,\u201d Work, Employment & Society 19, no. 3 (September 2005).<\/p>\n[2]Rosemary Crompton, Duncan Gallie, and Kate Purcell, Changing Forms of Employment: Organisations, Skills and Gender, ed. Rosemary Crompton, Duncan Gallie, and Kate Purcell (London, New York: Routledge, 1996).<\/p>\n[3]Arlie Russell Hochschild, The Managed Heart: Commercialization of Human Feeling (Berkeley: University of California Press, 1983); Helen Colley, \u201cLearning to Labor with Feeling: Class, Gender and Emotion in Childcare Education and Training,\u201d Contemporary Issues in Early Childhood 7, no. 1 (March 1, 2006): 15\u201329, doi:10.2304\/ciec.2006.7.1.15.<\/p>\n[4]Richard Sennett, The Corrosion of Character: The Personal Consequences of Work in the New Capitalism (New York: Norton, 1998).<\/p>\n[5]Phillip Brown and Richard Scase, Higher Education and Corporate Realities: Class, Culture, and the Decline of Graduate Careers (London; Bristol, Pa.: UCL Press, 1994); Ofer Sharone, \u201cConstructing Unemployed Job Seekers as Professional Workers: The Depoliticizing Work-Game of Job Searching,\u201d Qualitative Sociology 30, no. 4 (July 18, 2007): 403\u201316, doi:10.1007\/s11133-007-9071-z.<\/p>\n[6]Vicki Smith, Crossing the Great Divide: Worker Risk and Opportunity in the New Economy (Ithaca: LR Press, 2001); Jason Hughes, \u201cBringing Emotion to Work: Emotional Intelligence, Employee Resistance and the Reinvention of Character,\u201d Work, Employment & Society 19, no. 3 (September 2005); George Callaghan and Paul Thompson, \u201c\u2018We Recruit Attitude\u2019: The Selection and Shaping of Routine Call Centre Labor,\u201d JOMS Journal of Management Studies 39, no. 2 (2002): 233\u201354.<\/p>\n[7]I\u015f\u0131kl\u0131, Ebru, \u201c\u0130\u015fe Al\u0131m End\u00fcstrisinin \u0130\u015fsizli\u011fi Y\u00f6netmedeki Rol\u00fc,\u201d T\u00fcrkiye\u2019nin B\u00fcy\u00fck D\u00f6n\u00fc\u015f\u00fcm\u00fc, Ay\u015fe Bu\u011fra\u2019ya Arma\u011fan i\u00e7inde, der. Mehmet Ertan, Osman Sava\u015fkan, (\u0130leti\u015fim Yay\u0131nlar\u0131, 2018), 501-526.<\/p>\n[8]Helen Colley, \u201cLearning to Labor with Feeling: Class, Gender and Emotion in Childcare Education and Training,\u201d Contemporary Issues in Early Childhood 7, no. 1 (March 1, 2006): 15\u201329, doi:10.2304\/ciec.2006.7.1.15.<\/p>\n[9]Saniye Dedeo\u011flu, \u201cVisible hands\u2013invisible women: Garment production in Turkey.\u201d\u00a0Feminist Economics\u00a016.4 (2010): 1-32.<\/p>\n[10]Astra Taylor, \u201cThe Automation Charade\u201d<\/a>, October 8, 2018.<\/p>\n[11]Linda Putnam, Dennis K Mumby. \u201cOrganizations, Emotion and the Myth of Rationality.\u201d In Emotion in Organizations, 36\u201357. London: SAGE, 1993.<\/p>\n[12]Kad\u0131nlar\u0131n i\u015fin anlam de\u011fil ge\u00e7im meselesi oldu\u011funa y\u00f6nelik itiraz\u0131 i\u00e7in bir \u00f6rnek<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"Bug\u00fcn\u00fcn emek rejiminde emek piyasas\u0131, i\u015f hayat\u0131n\u0131n kurallar\u0131n\u0131n i\u015f d\u0131\u015f\u0131 alana ta\u015f\u0131nmas\u0131n\u0131…\n","protected":false},"author":3,"featured_media":40571,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[4689],"tags":[4329,4331,4328,4330,4332],"class_list":{"0":"post-30178","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-secki","8":"tag-duygusal-emek","9":"tag-ebru-isikli","10":"tag-emek-rerjimi","11":"tag-kadin-emegi","12":"tag-karakter-talebi"},"acf":[],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts\/30178","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/comments?post=30178"}],"version-history":[{"count":0,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts\/30178\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/media\/40571"}],"wp:attachment":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/media?parent=30178"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/categories?post=30178"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/tags?post=30178"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}