{"id":34101,"date":"2020-12-22T18:26:33","date_gmt":"2020-12-22T15:26:33","guid":{"rendered":"http:\/\/politeknik.org.tr\/?p=34101"},"modified":"2020-12-22T19:18:19","modified_gmt":"2020-12-22T16:18:19","slug":"insan-kaynaklari-kadinlari-ebru-isikli-catlakzemin-com","status":"publish","type":"post","link":"https:\/\/eonmeet.com\/pol\/insan-kaynaklari-kadinlari-ebru-isikli-catlakzemin-com\/","title":{"rendered":"\u0130nsan kaynaklar\u0131 kad\u0131nlar\u0131 &#8211; Ebru I\u015f\u0131kl\u0131 (catlakzemin.com)"},"content":{"rendered":"<p><strong>Ataerkil tahakk\u00fcmden zarar g\u00f6ren kad\u0131nlar\u0131n \u201csu\u00e7a s\u00fcr\u00fcklenen \u00e7ocuklar\u201d kavram\u0131nda oldu\u011fu gibi tahakk\u00fcme s\u00fcr\u00fcklendi\u011fini iddia ediyorum. Evet kad\u0131nlar toplumsal cinsiyet rollerindeki \u00f6zellikleri nedeniyle \u0130K alan\u0131nda daha yo\u011fun olarak bulunuyorlar. Ancak bu \u00f6zellikler m\u00fccadele etti\u011fimiz negatif \u00f6zellikler.<\/strong><\/p>\n<p>\u0130\u015fyerindeki y\u00f6netsel ara\u00e7lar ile ataerkil de\u011ferler ve fikirler aras\u0131ndaki ili\u015fki nedir? \u0130\u015fletme alan\u0131nda veya sosyolojide toplumsal cinsiyet geni\u015f \u00f6l\u00e7\u00fcde tart\u0131\u015f\u0131ld\u0131 ama y\u00f6netsel ara\u00e7lar\u0131n cinsiyetlendirilmesi ile ilgili \u00e7al\u0131\u015fma yok. \u00c7al\u0131\u015fanlar\u0131n cinsiyetinden ba\u011f\u0131ms\u0131z olarak istihdam rejimine feminist yakla\u015f\u0131mla bakmak bize bu olana\u011f\u0131 sa\u011fl\u0131yor. Kad\u0131n eme\u011finin nas\u0131l kontrol edildi\u011fi ile emek piyasas\u0131nda yeni disiplin y\u00f6ntemleri aras\u0131nda herhangi bir ortak y\u00f6n var m\u0131? Bu konuyu \u00c7atlak Zemin\u2019de daha \u00f6nce tart\u0131\u015fm\u0131\u015ft\u0131m.<strong>[1]<\/strong> Peki insan kaynaklar\u0131 alan\u0131nda kad\u0131n \u00e7al\u0131\u015fan say\u0131s\u0131ndaki yo\u011funluk, i\u015fyerinde duygu y\u00f6netimini i\u00e7eren y\u00f6netsel ara\u00e7lar\u0131n kullan\u0131m\u0131ndaki art\u0131\u015fla m\u0131 ili\u015fkili? Bu yaz\u0131da bu soruya cevap arayaca\u011f\u0131m. \u0130nsan kaynaklar\u0131 (\u0130K) alan\u0131n\u0131n kad\u0131n bask\u0131n bir alan oldu\u011funa dair genel bir kan\u0131 var. T\u00fcrkiye i\u00e7in bu kan\u0131y\u0131 do\u011frulayan bir ara\u015ft\u0131rma bulamad\u0131m ama bu kan\u0131y\u0131 g\u00fc\u00e7lendiren haberler g\u00f6r\u00fcyoruz.<strong>[2]<\/strong> \u0130nsan kaynaklar\u0131 sekt\u00f6r\u00fcn\u00fcn \u0130ngilizce ve T\u00fcrk\u00e7e dergilerinde ise \u201cNeden insan kaynaklar\u0131nda kad\u0131nlar daha \u00e7ok?\u201d sorusu sorulmu\u015f. Bu kaynaklarda insan kaynaklar\u0131 alan\u0131n\u0131n ileti\u015fim yo\u011fun olmas\u0131 nedeniyle kad\u0131nlar\u0131n kendilerini daha uygun g\u00f6rd\u00fc\u011f\u00fc ve uygun g\u00f6r\u00fcld\u00fckleri fikri var. Hem\u015firelik, \u00f6\u011fretmenlik gibi hizmet sekt\u00f6r\u00fcn\u00fcn baz\u0131 alanlar\u0131nda oldu\u011fu gibi kad\u0131nlar\u0131n duygusal emek i\u00e7in gerekli yetkinliklere daha fazla sahip oldu\u011fu arg\u00fcman\u0131 \u00f6ne s\u00fcr\u00fcl\u00fcyor.<strong>[3]<\/strong><\/p>\n<p>G\u00fcncel kapitalizmde i\u015fg\u00fcc\u00fcn\u00fcn kad\u0131nla\u015fmas\u0131ndan bahseden \u00e7al\u0131\u015fmalar var. Bu \u00e7al\u0131\u015fmalarda tekstil gibi 80 sonras\u0131 b\u00fcy\u00fcyen sekt\u00f6rlerde ucuz i\u015fg\u00fcc\u00fc olarak daha \u00e7ok kad\u0131n\u0131n \u00e7al\u0131\u015fmas\u0131 konu edilmi\u015f. \u0130nsan Kaynaklar\u0131nda kad\u0131nla\u015fan i\u015fg\u00fcc\u00fcnden bahsetmek zor. \u00c7\u00fcnk\u00fc eskiden daha \u00e7ok erkek vard\u0131 diyemiyoruz. Sekt\u00f6r ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan beri yani 1980\u2019lerden itibaren kad\u0131n yo\u011fun bir sekt\u00f6r oldu\u011fu kan\u0131s\u0131 g\u00fc\u00e7l\u00fc. Yine de sekt\u00f6r s\u0131f\u0131rdan ortaya \u00e7\u0131kmad\u0131. Personel departmanlar\u0131 i\u00e7indeki baz\u0131 ki\u015filer muhasebeye gitti ve bu departmanlar yeni i\u015flevlerle insan kaynaklar\u0131 departmanlar\u0131na d\u00f6n\u00fc\u015ft\u00fc. Bir saha \u00e7al\u0131\u015fmas\u0131nda insan kaynaklar\u0131 alan\u0131nda \u00e7al\u0131\u015fan, g\u00f6r\u00fc\u015ft\u00fc\u011f\u00fcm uzmanlar eskiden yani personel departmanlar\u0131 insan kaynaklar\u0131na hen\u00fcz d\u00f6n\u00fc\u015fmemi\u015fken alandaki y\u00f6neticilerin asker ya da di\u011fer devlet kurumu emeklisi erkekler oldu\u011funu s\u00f6ylemi\u015flerdi.<strong>[4]<\/strong> Art\u0131k kat\u0131 hiyerar\u015filerin belirledi\u011fi b\u00fcrokrasinin olmad\u0131\u011f\u0131, insanlar\u0131n tak\u0131m elbise ya da d\u00f6piyesle i\u015f g\u00f6r\u00fc\u015fmesine gitmedi\u011fi bir d\u00f6nemde bu t\u00fcr y\u00f6neticilerin t\u00fcr\u00fcn\u00fcn t\u00fckendi\u011fi tespitini de eklemi\u015flerdi. Putnam ve Mummby (1993) b\u00fcrokrasi olmasa kurumlar nas\u0131l olurdu pek d\u00fc\u015f\u00fcn\u00fclmez ama feminizm buna olanak sa\u011flar diyorlar. Onlara g\u00f6re feminen-mask\u00fclen ikili\u011fi rasyonel-duygusal ayr\u0131m\u0131 i\u00e7inde \u00e7al\u0131\u015f\u0131yor ki bu da belli bir iktidar ili\u015fkisini \u00fcretmek i\u00e7in i\u015fe yar\u0131yor. Bu nedenle feminist a\u00e7\u0131dan, b\u00fcrokrasi n\u00f6tr g\u00f6r\u00fcnmesine ra\u011fmen patriyarkan\u0131n yeniden \u00fcretildi\u011fi \u00f6zel bir bi\u00e7im diyorlar. Burada cinsiyet, ili\u015fkileri belirleyen kritik bir fakt\u00f6r. <\/p>\n<p>Bug\u00fcn i\u015fyeri b\u00fcrokrasisinin kendini eskisi gibi kat\u0131 hiyerar\u015fiyle g\u00f6stermemesi i\u015f \u00fczerinde kontrol\u00fcn artmad\u0131\u011f\u0131 anlam\u0131na gelmiyor tabii. G\u00fcncel kapitalizmde b\u00fcrokrasinin kat\u0131 formundan kopu\u015ftan ziyade kat\u0131 formlar\u0131n yumu\u015fak formlarla sentez halinde i\u015fledi\u011fini g\u00f6r\u00fcyoruz.<strong>[5]<\/strong> Performans de\u011ferlendirme sistemleri uygulamas\u0131 bunun en net g\u00f6r\u00fcld\u00fc\u011f\u00fc yer. \u015eirketlerde \u00e7al\u0131\u015fan memnuniyeti g\u00fcndemi performans sistemi tiranl\u0131\u011f\u0131yla<strong>[6]<\/strong> beraber i\u015fliyor. Z\u0131tl\u0131k i\u00e7inde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz y\u00f6netsel yakla\u015f\u0131mlar y\u00f6neticiler taraf\u0131ndan beraber kullan\u0131l\u0131yor. Bireysellik-merkeziyet\u00e7ilik, kurals\u0131zl\u0131k-a\u015f\u0131r\u0131 kurall\u0131l\u0131k gibi durumlar \u00e7eli\u015fkili bir bi\u00e7imde de\u011fil sentezlenerek varoluyor. Bu nedenle kamusal alanda insan kaynaklar\u0131 alan\u0131 bir ki\u015fisel geli\u015fim alan\u0131 gibi temsil edilse de \u201cpis i\u015flerin\u201d yap\u0131ld\u0131\u011f\u0131 yer. \u0130K alan\u0131nda \u00e7al\u0131\u015fanlar\u0131n, (i\u015fyeri i\u00e7in) krizsiz i\u015ften atma, \u00e7at\u0131\u015fmalar\u0131 g\u00fc\u00e7 dengesini bozmadan (yani g\u00fc\u00e7l\u00fcy\u00fc koruyarak) y\u00f6netme ve -t\u00fcm bunlar olmuyormu\u015f gibi- gizlilik y\u00f6netimi yapma sorumluluklar\u0131 var. \u0130K departman\u0131 olan bir yerde \u00e7al\u0131\u015fan herkes bilir: pek sevilmezler. \u00c7\u00fcnk\u00fc bizim bilmedi\u011fimiz ama \u00f6\u011frenmeye can att\u0131\u011f\u0131m\u0131z patron g\u00fcndemlerini bilirler ve uygularlar. Her ne kadar i\u015fyeri e\u011flencesini, do\u011fum g\u00fcn\u00fc kutlamas\u0131n\u0131 organize etseler ve patron-\u00e7al\u0131\u015fan, \u00e7al\u0131\u015fan-\u00e7al\u0131\u015fan aras\u0131nda hakem gibi g\u00f6r\u00fcnseler de \u201cpis i\u015fler\u201din yan\u0131s\u0131ra i\u015fveren \u00f6rg\u00fctlerinde patron temsilcisi olarak yer al\u0131rlar. Sermaye-i\u015f\u00e7i \u00e7at\u0131\u015fmas\u0131n\u0131n net olarak bir taraf\u0131nda yer al\u0131rlar. \u00c7al\u0131\u015ft\u0131\u011f\u0131m bir i\u015fyerinde, kriz nedeniyle her g\u00fcn birilerinin i\u015ften \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 g\u00fcnlerde, mesai saatinin bitmesine yak\u0131n i\u015ften at\u0131ld\u0131\u011f\u0131 haberi verilen ki\u015filer (sorun \u00e7\u0131karmas\u0131n ve i\u015f d\u0131\u015f\u0131na veri \u00e7\u0131karmas\u0131n diye herhalde) \u015firkette b\u00fcy\u00fck moral bozuklu\u011fu yaratm\u0131\u015ft\u0131. Bu moral bozuklu\u011fu \u0130K y\u00f6neticisi kad\u0131na \u00f6fke \u015fekline d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc. \u0130\u015ften \u00e7\u0131karma furyas\u0131n\u0131n son a\u015famas\u0131nda yine mesai saatine yak\u0131n, bu sefer \u0130K y\u00f6neticisi patron taraf\u0131ndan i\u015ften \u00e7\u0131kar\u0131l\u0131nca sanki intikam (!) al\u0131nm\u0131\u015ft\u0131. Toplumdaki kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n zaten sevilmeyen \u0130K i\u015flerini y\u00f6neten kad\u0131nlara nas\u0131l y\u00f6nelece\u011fini tahmin etmek g\u00fc\u00e7 de\u011fil.<\/p>\n<p>Esas konumuza geri d\u00f6nersek, \u201c\u0130K sekt\u00f6r\u00fc neden kad\u0131n yo\u011fun bir sekt\u00f6r olarak ba\u015flad\u0131?\u201dy\u0131 y\u00f6netimsel s\u00f6ylemi tarihselle\u015ftirerek anlamaya \u00e7al\u0131\u015fabiliriz. \u0130\u015ften \u00e7\u0131karman\u0131n ad\u0131 art\u0131k \u201ck\u00fc\u00e7\u00fclme\u201d oldu\u011fu, i\u015f\u00e7i meselesinin i\u015f meselesine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc<strong>[7]<\/strong> g\u00fcncel kapitalist i\u015f rejiminde s\u0131n\u0131f \u00e7eli\u015fkilerinin gizlenmesi i\u00e7in yo\u011fun bir \u00e7aba var. \u0130\u015fyerinde duygu y\u00f6netimini bu \u00e7aba i\u00e7inde sayabiliriz. \u00d6nce i\u015fyerinde duygu y\u00f6netimiyle neyi kastetti\u011fimi a\u00e7\u0131klamal\u0131y\u0131m. Yap\u0131sal d\u00fczenlemeleri, bilgi asimetrisini, emek pazar\u0131nda iyi \u015fartlarda az i\u015f oldu\u011funu gizlemede i\u015fe yarayacak ve i\u015fin yo\u011funla\u015fmas\u0131n\u0131 art\u0131racak \u015fekilde istihdam\u0131n bireyselle\u015ftirilmesini kastediyorum. Duygu y\u00f6netimi ara\u00e7lar\u0131n kullan\u0131m\u0131yla de\u011fil daha \u00e7ok \u00e7ok genel bir kan\u0131 olarak yerle\u015ftirilir. Yashin\u2019in iddia etti\u011fi gibi, iktidar dilini bireyselle\u015ftirdi\u011finde ve bireyler bunu kendi dilleri olarak alg\u0131lad\u0131klar\u0131nda s\u00f6ylem, empoze edilen fikirlerin aksine, genel taraf\u0131ndan onaylanan ortak bir kan\u0131ya d\u00f6n\u00fc\u015f\u00fcr.<strong>[8]<\/strong> \u0130stihdam ili\u015fkilerinin bireyselle\u015ftirilmesinde karakter-i\u015f uyu\u015fmas\u0131 beklentisiyle i\u015f, bireysel aray\u0131\u015f\u0131n, ki\u015finin manevi geli\u015fimin konusu olur. Yani i\u015f, i\u015f yeri ile ilgisi olmayan, s\u00f6zle\u015fme d\u0131\u015f\u0131 bir mesele olur. \u00c7al\u0131\u015fan \u00f6znelli\u011finin piyasa i\u00e7in kullan\u0131lmas\u0131yla art\u0131k i\u015f yerinde duygusall\u0131k ve rasyonellik \u00e7eli\u015fkili terimler de\u011fil. Dolay\u0131s\u0131yla duygusall\u0131\u011f\u0131n kad\u0131nl\u0131kla ili\u015fkisi de de\u011fi\u015fti.<strong>[9]<\/strong> Peki insan kaynaklar\u0131 uzmanlar\u0131 i\u00e7erisinde cinsiyete g\u00f6re da\u011f\u0131l\u0131m ile yeni y\u00f6netim stratejilerinde \u00e7al\u0131\u015fanlar\u0131n duygular\u0131n\u0131 i\u00e7eren \u00e7al\u0131\u015fma y\u00f6netimi aras\u0131nda bir ili\u015fki var m\u0131? <\/p>\n<p>\u0130nsan kaynaklar\u0131 uzmanlar\u0131n\u0131n cinsiyeti ile normatif ara\u00e7lar aras\u0131nda bir ili\u015fki var gibi g\u00f6r\u00fcn\u00fcyor. Devlet ve piyasa, son 30 y\u0131ld\u0131r istihdam\u0131 bireysel bir sorumluluk olarak \u00e7er\u00e7eveledi. \u0130stihdam ili\u015fkilerini kendini ger\u00e7ekle\u015ftirme meselesi ve anlaml\u0131 bir ya\u015fam aray\u0131\u015f\u0131 olarak sunarak s\u00f6zle\u015fme ili\u015fkisinden azade bir deneyim gibi \u00e7er\u00e7eveleyen \u0130K sekt\u00f6r\u00fcn\u00fcn bu alanda rol\u00fc b\u00fcy\u00fck. \u00c7al\u0131\u015fanlar kad\u0131nlar\u0131n y\u00f6netilmesine benzer \u015fekilde y\u00f6netiliyor. \u00c7atlak Zemin\u2019deki daha \u00f6nceki yaz\u0131mda kad\u0131nlar g\u00f6r\u00fcnmez olan\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmaya \u00e7al\u0131\u015f\u0131rken son 30 y\u0131l\u0131n y\u00f6netsel ara\u00e7lar\u0131 g\u00f6r\u00fcn\u00fcr olan\u0131 g\u00f6r\u00fcnmez k\u0131lmaya \u00e7al\u0131\u015f\u0131yor demi\u015ftim. Bo\u015funa de\u011fil emek cephesinde bir beyaz yakal\u0131 dayan\u0131\u015fma a\u011f\u0131 olan Plaza Eylem Platformunda feminizmden esin alarak \u00f6znel hikayeleri b\u00fcy\u00fck hikayelere ba\u011flamaya \u00e7al\u0131\u015fmam\u0131z. Sermaye bu \u00e7abas\u0131nda da en \u00e7ok kad\u0131nlar\u0131, tahakk\u00fcm\u00fcn s\u0131rlar\u0131n\u0131 bedeniyle bilenleri i\u015fe ko\u015fuyor. Bu kad\u0131nlar\u0131n yetkinlikleri<strong>[10]<\/strong> yani verimliliklerini art\u0131racak karakter \u00f6zellikleri bu i\u015fi yapmaya uygun bulunuyor. Ana ak\u0131m \u0130K dergilerinin neden \u0130K\u2019da kad\u0131nlar yo\u011fun sorusuna verdi\u011fi cevapta vurgulamak istedi\u011fim noktaya yakla\u015ft\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Yani kad\u0131nlar\u0131n toplumsal cinsiyet rollerinden dolay\u0131 \u0130K alan\u0131na daha uygun g\u00f6r\u00fclmesinden bahseden yakla\u015f\u0131mlar iddia etti\u011fim arg\u00fcmana yakla\u015f\u0131yorlar. Ancak \u0130K dergileri empatik, ana\u00e7 olmak, ileti\u015fimde g\u00fc\u00e7l\u00fc ve sab\u0131rl\u0131 olmak, duygusal zekalar\u0131 geli\u015fmi\u015f olmak gibi pozitif yetkinliklere vurgu yap\u0131yor.<strong>[11]<\/strong> Bense t\u00fcm \u00e7al\u0131\u015fanlar i\u00e7in kullan\u0131lan y\u00f6netsel ara\u00e7lar\u0131n kad\u0131nlar \u00fczerinde kurulan tahakk\u00fcm ara\u00e7lar\u0131yla ortak noktalar ta\u015f\u0131d\u0131\u011f\u0131n\u0131, bu ara\u00e7lar\u0131n kullan\u0131lmas\u0131nda \u0130K\u2019n\u0131n rol\u00fcn\u00fcn \u00f6nemli oldu\u011funu s\u00f6yl\u00fcyorum. Buradan yola \u00e7\u0131karak, ataerkil tahakk\u00fcmden zarar g\u00f6ren kad\u0131nlar\u0131n \u201csu\u00e7a s\u00fcr\u00fcklenen \u00e7ocuklar\u201d kavram\u0131nda oldu\u011fu gibi tahakk\u00fcme s\u00fcr\u00fcklendi\u011fini iddia ediyorum. Evet kad\u0131nlar toplumsal cinsiyet rollerindeki \u00f6zellikleri nedeniyle \u0130K alan\u0131nda daha yo\u011fun olarak bulunuyorlar. Ancak bu \u00f6zellikler m\u00fccadele etti\u011fimiz negatif \u00f6zellikler: ortada bir su\u00e7 oldu\u011funda \u00fcst\u00fcn\u00fc \u00f6rtme becerisi (ensestte oldu\u011fu gibi), krizlerde di\u011ferlerine kriz yokmu\u015f gibi yapma becerisi, maliyet azaltma becerisi, patronun isteklerini alttakilere me\u015frula\u015ft\u0131rma becerisi gibi kad\u0131n olmaktan gelen \u201cbeceriler\u201din \u015firketler taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorum. Tahakk\u00fcmle ortaya \u00e7\u0131kan bu deneyimler yine tahakk\u00fcm i\u00e7in, \u015firket \u201csu\u00e7\u201duna ortak edilmek i\u00e7in i\u015flevsel. Akl\u0131ma birka\u00e7 \u00f6rnek geliyor. \u00c7al\u0131\u015ft\u0131\u011f\u0131m bir firmada yemek harcamalar\u0131n\u0131n d\u00fc\u015f\u00fcr\u00fclmesi i\u00e7in yemek kart\u0131ndan vazge\u00e7ilmi\u015f, bir esnaf lokantas\u0131yla anla\u015fma yap\u0131lm\u0131\u015ft\u0131. \u0130K y\u00f6neticisi kad\u0131n itirazlar\u0131m\u0131z \u00fczerine kendisinin patronla konu\u015ftu\u011funu, bizim i\u00e7in tekrar yemek kart\u0131 uygulamas\u0131na ge\u00e7ilece\u011fini s\u00f6ylemi\u015fti. Ama bir \u015fartla; yemek kart\u0131n\u0131n limiti d\u00fc\u015f\u00fcr\u00fclecekti. Bunu bizi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc i\u00e7in yapt\u0131\u011f\u0131n\u0131 ve ne kadar u\u011fra\u015ft\u0131\u011f\u0131n\u0131 anlatm\u0131\u015ft\u0131. \u0130tiraz\u0131m\u0131z \u00fczerine o bizi d\u00fc\u015f\u00fcn\u00fcrken bizim onun \u00e7abas\u0131n\u0131n de\u011ferini bilmemekle su\u00e7lam\u0131\u015ft\u0131. Kad\u0131n \u0130K y\u00f6neticisinin yerinde erkek olsayd\u0131 bu ili\u015fkinin bu kadar aile i\u00e7i ili\u015fkiye benzeyece\u011fini sanm\u0131yorum. Bir di\u011fer \u00f6rnek ise ge\u00e7ti\u011fimiz y\u0131llarda bir ila\u00e7 firmas\u0131 patronu i\u00e7in \u0130K organizasyonu ile d\u00fczenlenen, giri\u015finde \u0130K y\u00f6neticisinin sunum yapt\u0131\u011f\u0131 do\u011fum g\u00fcn\u00fc partisi videosu. Bu video izleyenleri videoda yer alanlar ad\u0131na mahcup etmi\u015fti.<strong>[12]<\/strong> Bu \u00f6rnekte de ayn\u0131 \u015fekilde patronu baba, \u00e7al\u0131\u015fanlar\u0131 \u00e7ocuk yapan ili\u015fkilerde \u0130K\u2019daki kad\u0131n \u00e7al\u0131\u015fanlar\u0131n sermaye taraf\u0131ndan kullan\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. \u00d6rnekler istihdam ili\u015fkilerinin bireyselle\u015ftirildi\u011fi bir d\u00f6nemde paternal ili\u015fkilerin neoliberal formlar\u0131 gibi geliyor. Bir ara\u015ft\u0131rmayla arg\u00fcmanlar\u0131m\u0131 temellendirecek olsam bir \u0130K departman\u0131nda etnografik \u00e7al\u0131\u015fma yapar, \u015firket ili\u015fkisi koptu\u011fu i\u00e7in art\u0131k konu\u015fmakta daha rahat olacak emekli<strong>[13]<\/strong> \u0130K uzmanlar\u0131yla m\u00fclakat yapard\u0131m. \u015eimdilik daha \u00e7ok sezgisel olarak d\u00fc\u015f\u00fcnd\u00fcklerimi payla\u015fm\u0131\u015f oldum. <\/p>\n[1] https:\/\/www.catlakzemin.com\/tum-calisanlar-kadinlik-durumuna-cagriliyor\/<br \/>\n[2] T\u00fcrkiye\u2019nin en etkin 50 \u0130nsan Kaynaklar\u0131 (\u0130K) y\u00f6neticisi belirlendi. 15 Ekim\u2019de ger\u00e7ekle\u015fecek CHRO Summit 2019\u2019da \u00f6d\u00fcllerini alacak olan 50 ismin 30\u2019u kad\u0131n. https:\/\/t24.com.tr\/haber\/turkiye-nin-en-etkili-50-insan-kaynaklari-yoneticisi-belirlendi-30-kadin-yonetici-listede,842313.<br \/>\n[3] \u201cAcaba kad\u0131nlar \u0130K\u2019ya daha m\u0131 yatk\u0131n\u201d. https:\/\/burcuozcelik.wordpress.com\/2008\/06\/01\/acaba-kadinlar-ikya-daha-mi-yatkin\/<br \/>\n[4] 1960 darbesi sonras\u0131 askerlerin bozulan ekonomik durumunu iyile\u015ftirerek askeri hiyerar\u015fiyi g\u00fc\u00e7lendirme hedefine sahip olan ve ordunun kapitalizmle do\u011frudan ba\u011f\u0131n\u0131 kuran Oyak\u2019\u0131n askerlerin \u015firketlerde y\u00f6netici olmalar\u0131n\u0131 kolayla\u015ft\u0131rm\u0131\u015f olabilece\u011fi hipotezini ortaya atay\u0131m. \u0130smet Ak\u00e7a\u2019n\u0131n aktard\u0131\u011f\u0131na g\u00f6re ilk genel kurulda Vehbi Ko\u00e7\u2019un, \u0130stanbul Sanayi Odas\u0131 (\u0130SO) ba\u015fkan\u0131 N\u00fczhet Tek\u00fcl\u2019\u00fcn ve b\u00fcrokratlar\u0131n da oldu\u011fu Oyak, 1990\u2019da 23 bin \u00e7al\u0131\u015fan\u0131 olan bir \u015firket. \u0130smet Ak\u00e7a. Militarism, Capitalism and the State: Putting the Military in its Place in Turkey, yay\u0131mlanmam\u0131\u015f doktora tezi, Bo\u011fazi\u00e7i \u00dcniversitesi SBF. Bu geli\u015fmenin \u015firket-asker ili\u015fkisini \u00e7ift y\u00f6nl\u00fc geli\u015ftirdi\u011fini s\u00f6ylemek m\u00fcmk\u00fcn geldi. [5] Courpasson, D. (2000). Managerial Strategies of Domination. Power in Soft Bureaucracies. Organization Studies, 21(1), 141\u2013161.<br \/>\n[6] \u201cPerformans Y\u00f6netimi: Yeni \u0130\u015fyeri Zorbal\u0131\u011f\u0131\u201d, http:\/\/umutsen.org\/wp-content\/uploads\/performansSTUC.pdf<br \/>\n[7] Peter Cappelli, Employment Relationships, New Models of White-Collar Work. Cambridge: Cambridge Univ Press, 2008, 7.<br \/>\n[8] Yael Navaro, Devletin Suretleri, Heretik, 2020<br \/>\n[9] Linda Putnam, Dennis K Mumby. \u201cOrganizations, Emotion and the Myth of Rationality.\u201dIn Emotion in Organizations, 36\u201357. London: SAGE, 1993.<br \/>\n[10] \u0130K sekt\u00f6r\u00fcn\u00fcn yetkinlik kavram\u0131 karakter \u00f6zelliklerinin i\u015fle uyumuna i\u015faret eder: \u015eefkatli hem\u015firenin \u015fefkat becerisinin verimlili\u011fi art\u0131raca\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<br \/>\n[11] https:\/\/burcuozcelik.wordpress.com\/2008\/06\/01\/acaba-kadinlar-ikya-daha-mi-yatkin\/<br \/>\n[12] https:\/\/www.milliyet.com.tr\/cadde\/sosyal-medyayi-sallayan-nezih-barut-videosu-2124203<br \/>\n[13] Emekli bir kad\u0131n\u0131n de\u011fer-i\u015f \u00e7at\u0131\u015fmas\u0131n\u0131 anlatt\u0131\u011f\u0131 bir \u00f6rnek bu fikri verdi. \u201cNe Malum\u201dcu Patronlar | \u0130\u015f Arkada\u015f\u0131 Z\u00fcbeyde G\u00fcng\u00f6r, Nadide K\u0131sa\u2019y\u0131 Anlat\u0131yor. https:\/\/plazaeylem.org\/ne-malumcu-patronlar-is-arkadasi-zubeyde-gungor-nadide-kisayi-anlatiyor\/<\/p>\n","protected":false},"excerpt":{"rendered":"Ataerkil tahakk\u00fcmden zarar g\u00f6ren kad\u0131nlar\u0131n \u201csu\u00e7a s\u00fcr\u00fcklenen \u00e7ocuklar\u201d kavram\u0131nda oldu\u011fu gibi tahakk\u00fcme&hellip;\n","protected":false},"author":3,"featured_media":34105,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[4689],"tags":[5205,5206,4330,3712],"class_list":{"0":"post-34101","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-secki","8":"tag-ik","9":"tag-insan-kaynaklari","10":"tag-kadin-emegi","11":"tag-manset"},"acf":[],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts\/34101","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=34101"}],"version-history":[{"count":0,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts\/34101\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/media\/34105"}],"wp:attachment":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/media?parent=34101"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/categories?post=34101"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/tags?post=34101"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}