\u00dczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131m bir makalenin baz\u0131 \u00f6n de\u011ferlendirmelerini i\u00e7eren bu yaz\u0131, Kampen\u2019\u0131n \u201cLooking at Gender: The Column of Trajan and Roman Historical Relief\u201d ba\u015fl\u0131kl\u0131 makalesinde Traianus S\u00fctunu\u2019nu, kad\u0131nlar\u0131n s\u00fctundaki rolleri \u00fczerinden, imparatorun Dacia seferi onuruna diktirdi\u011fi b\u00fcy\u00fck bir fallik an\u0131t (\u201cgrand phallic monument\u201d) olarak tan\u0131mlamas\u0131ndan yola \u00e7\u0131k\u0131yor. Erkek egemen bir toplumun \u00fcretimi olarak arazide sanki ereksiyon h\u00e2linde bir penis gibi g\u00f6\u011fe y\u00fckselmi\u015f bir an\u0131t i\u00e7in bu ifade \u00e7ok da \u015fa\u015f\u0131rt\u0131c\u0131 gelmeyebilir, fakat bu tan\u0131m an\u0131t\u0131n g\u00f6r\u00fcn\u00fcm\u00fcnden daha fazlas\u0131n\u0131 b\u00fcnyesinde bar\u0131nd\u0131r\u0131r. \u00dcnl\u00fc sosyal kuramc\u0131 Henri Lefebvre Mek\u00e2n\u0131n \u00dcretimi<\/em>\u2019nde \u201cfallik dikeylik\u201dten bahsederken b\u00f6yle an\u0131tlar\u0131 \u201ckibir h\u00e2li, bask\u0131c\u0131 mek\u00e2na i\u00e7kin, b\u00fcrokratik-politik otoriterlik\u201d olarak yorumlar; \u201cg\u00f6kdelenlerin, kamusal yap\u0131lar\u0131n ve \u00f6zellikle devlet binalar\u0131n\u0131n gururlu dikeyli\u011fi g\u00f6rselin i\u00e7ine bir fallik, daha do\u011frusu fallokratik bir kibir katar, kendini te\u015fhir eder, g\u00f6sterir\u201d (Lefebvre 2016^{4<\/sup>: 64, 78, 122).<\/p>\n\n\n\n}

Lefebvre\u2019in tan\u0131m\u0131 Traianus S\u00fctunu\u2019nun i\u015flevi i\u00e7in de uygun bir ba\u015flang\u0131\u00e7 noktas\u0131 sunar. \u00d6ncelikle s\u00fctundaki kad\u0131nlara bakal\u0131m: Traianus S\u00fctunu\u2019nda kad\u0131nlar hemen her zaman yanlar\u0131nda \u00e7ocuklar\u0131yla anne olarak betimlenirler ve \u00e7e\u015fitli kamusal faaliyetlere (Traianus\u2019u kar\u015f\u0131lama, imparatorla birlikte kurban t\u00f6renine kat\u0131lma) d\u00e2hil edilirler. Kad\u0131nlar\u0131n Traianus S\u00fctunu\u2019nda esir edilmi\u015f h\u00e2lde bile nispeten sakin tasvirlerine kar\u015f\u0131n, Marcus Aurelius S\u00fctunu kad\u0131nlar\u0131 \u015fiddet ma\u011fdurlar\u0131 olarak g\u00f6sterme konusunda \u00f6ncelinden daha net davran\u0131r: Kad\u0131nlar fiziksel ve cinsel sald\u0131r\u0131ya u\u011framakta, sa\u00e7lar\u0131ndan tutulup dizginlenerek esir edilmekte, hatta \u00f6ld\u00fcr\u00fclmektedirler. Traianus S\u00fctunu’ndaki kad\u0131nlar\u0131n aksine, \u00e7ocuklar\u0131 ve e\u015fyalar\u0131yla sorunsuz \u015fekilde topraklar\u0131ndan ayr\u0131lmalar\u0131na da izin verilmez. Bunun yerine \u00e7iftlik hayvanlar\u0131yla bir araya getirilip m\u0131zrak ve kalkan zoruyla y\u00fcr\u00fct\u00fcl\u00fcr, bazen bilek veya sa\u00e7lar\u0131ndan kavranarak \u00e7ekilirler. Traianus S\u00fctunu\u2019nda kad\u0131nlar duygular\u0131n\u0131 bariz \u015fekilde d\u0131\u015far\u0131 vurmaz; ka\u00e7arken ya da esir al\u0131nd\u0131klar\u0131nda bile korku ya da endi\u015fe ifadesi sergilemezler. Oysa Marcus Aurelius s\u00fctunundaki kad\u0131nlar\u0131n y\u00fczleri \u00e7ok daha ifadelidir. Fig\u00fcrlerin b\u00fcy\u00fck g\u00f6zleri ve a\u00e7\u0131k a\u011f\u0131zlar\u0131 korkular\u0131n\u0131n ifadesidir. Bazen g\u00f6\u011f\u00fcsleri a\u00e7\u0131\u011fa \u00e7\u0131karan omuzdan d\u00fc\u015fm\u00fc\u015f elbiseler fiziksel k\u0131r\u0131lganl\u0131\u011f\u0131 ve cinsel a\u00e7\u0131dan elveri\u015flili\u011fi ima eder. Zanker’e g\u00f6re bu farkl\u0131 muamelelerin sebebi, s\u00fctunlara konu olan sava\u015flar\u0131n farkl\u0131 karakteridir. Dacia seferi fetih ve geni\u015flemeyi, nihayetinde b\u00f6lgenin Roma topraklar\u0131na ilhak\u0131n\u0131 ama\u00e7lad\u0131\u011f\u0131ndan, s\u00fctunda Traianus\u2019la birlikte Roma devlet t\u00f6renlerine kat\u0131lan pasifize edilmi\u015f Dacia\u2019l\u0131 aileler ve daha \u201cinsanc\u0131l\u201d davran\u0131lan kad\u0131nlar, gelece\u011fin Roma vatanda\u015flar\u0131 olarak alg\u0131lanm\u0131\u015ft\u0131r. \u00d6te yandan Marcomanni Sava\u015flar\u0131 imparatorlu\u011fun y\u00fczy\u0131llardan beri kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ilk ciddi tehditti; barbarlar \u0130talya\u2019ya girip Aquileia\u2019y\u0131 ku\u015fatacak kadar Roma\u2019ya yakla\u015fm\u0131\u015flard\u0131 . Dolay\u0131s\u0131yla Marcus Aurelius S\u00fctunu bu sava\u015f\u0131 bir entegrasyon de\u011fil, d\u00fc\u015fman\u0131n tamamen yok edilmesine y\u00f6nelik bir \u00f6l\u00fcm kal\u0131m m\u00fccadelesi olarak tasvir etmi\u015ftir (Zanker 2000: 172). Her h\u00e2l\u00fckarda, a\u015fa\u011f\u0131da g\u00f6rece\u011fimiz \u00fczere farkl\u0131 muameleler sonu\u00e7ta eril iktdar\u0131n peki\u015ftirilmesi i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. <\/p>\n\n\n\n

Traianus S\u00fctunu’nda yabanc\u0131 kad\u0131nlar<\/figcaption><\/figure><\/div>\n\n\n\n
$\"\"$
Marcus Aurelius S\u00fctunu’nda esir edilmi\u015f kad\u0131nlar<\/figcaption><\/figure><\/div>\n\n\n\n
Traianus S\u00fctunu\u2019nda kad\u0131nlar taraf\u0131ndan ate\u015fe verilen veya i\u015fkence edilen erkeklerin betimlendi\u011fi sahneyle (a\u015fa\u011f\u0131da) antik kaynaklar\u0131n barbar\/yabanc\u0131 kad\u0131nlara atfetti\u011fi \u015fiddetli eylemler ve duygular aras\u0131ndaki benzerlik fark edilmeyecek gibi de\u011fildir: Tacitus ellerindeki me\u015falelerle \u00e7\u0131\u011fl\u0131k atarak Romal\u0131lara sald\u0131ran Britannia\u2019daki Mona kavminin darmada\u011f\u0131n\u0131k sa\u00e7l\u0131 kad\u0131nlar\u0131n\u0131 Furia\u2019lara benzetir (Tac. Ann<\/em>. 14.30). \u00c7ocuklar\u0131n\u0131 \u00f6ld\u00fcren Medea ve evlendikleri g\u00fcn kocalar\u0131n\u0131 katleden Danaos k\u0131zlar\u0131n\u0131n \u00f6yk\u00fcleri de yaban\u0131ll\u0131\u011f\u0131 ve \u015fiddeti birbirine ba\u011flar. Ayn\u0131 zamanda bu kad\u0131nlar\u0131n, Traianus\u2019un yan\u0131nda klasik giyimli di\u011fer \u201cuysal\u201d Dacia\u2019l\u0131\/Moesia\u2019l\u0131 kad\u0131nlar kar\u015f\u0131s\u0131nda olu\u015fturduklar\u0131 tezat, imparatorluk idaresi alt\u0131nda e\u015f ve anne kad\u0131n idealini sa\u011flamla\u015ft\u0131r\u0131r. Ara Pacis\u2019te fethedilmi\u015f, Aphrodisias Sebasteion\u2019unda ise bir k\u0131sm\u0131 boyun e\u011fdirme a\u015famas\u0131ndaki halklar\u0131 temsil eden kad\u0131n ki\u015file\u015ftirmelerinin aras\u0131ndaki fark, tam da s\u00fctunun verdi\u011fi mesaj\u0131n ba\u011flam\u0131nda okunabilir. K\u0131sacas\u0131 bu \u201cvah\u015fi\u201d kad\u0131nlar ya da imparatorlar\u0131n ayaklar\u0131 alt\u0131nda ezilen di\u015fi nationes<\/em>, Roma\u2019n\u0131n kurulu eril hiyerar\u015fisini olumlayan \u00f6nyarg\u0131larla bezeli g\u00f6stergeler olarak i\u015flev g\u00f6r\u00fcrler. Ancak fethedildikten sonra sakinle\u015fir, dura\u011fanla\u015f\u0131r ve ideal bir kad\u0131n g\u00f6r\u00fcnm\u00fcne kavu\u015furlar. Kampen gibi Dillon’\u0131n da belirtti\u011fi \u00fczere Romal\u0131 askerlerin kad\u0131nlar taraf\u0131ndan, \u00fcstelik orduya \u00f6vg\u00fc i\u00e7in dikilmi\u015f b\u00f6yle bir kamu an\u0131t\u0131nda a\u015fa\u011f\u0131lanmas\u0131 mant\u0131kl\u0131 de\u011fildir. Dillon\u2019a g\u00f6re bu, anavatanlar\u0131 i\u015fgal alt\u0131ndaki Moesia\u2019l\u0131 kad\u0131nlar\u0131n i\u015fgalcilerden ald\u0131klar\u0131 intikam veya Roma ordusunu takip eden sivillere \u201ce\u011flenmeleri\u201d i\u00e7in tan\u0131nan bir f\u0131rsat gibi okunabilir. Her h\u00e2l\u00fck\u00e2rda sahne, hem Dacia\u2019l\u0131lar\u0131 k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrmekte hem de Roma\u2019ya direni\u015flerinin anormalli\u011fini, erkeklere \u015fiddet uygulayan kad\u0131nlarla g\u00f6rselle\u015ftirilen ters y\u00fcz olmu\u015f do\u011fal d\u00fczen \u00fczerinden vermektedir (Kampen 1995; Dillon 2006).<\/p>\n\n\n\n
$\"\"$
Traianus S\u00fctunu’nda erkekleri (Romal\u0131 ya da barbar?) ate\u015fe veren kad\u0131nlar<\/figcaption><\/figure><\/div>\n\n\n\n
S\u00fctunlar\u0131n fallik nitelikleri kad\u0131n tasvirleri d\u0131\u015f\u0131nda da belirgindir. Cinsellikle ilgili Latince kelimelerde askeri metaforlar \u00f6nemli bir yer tutar. Beklenebilece\u011fi gibi silahlarla ilgili benzetmeler en b\u00fcy\u00fck gruplardan birini meydana getirir. Buna ilaveten Latincede cinsel ili\u015fki i\u00e7in kullan\u0131lan vurma, kesme, yaralama, girme, kazma, d\u00f6v\u00fc\u015fme, g\u00f6rev, hizmet, at s\u00fcrmek gibi metaforlar\u0131 (Adams 1982: 19-22, 145-70) Traianus ve Marcus Aurelius s\u00fctunlar\u0131nda Roma ordusunun sava\u015fta ve sava\u015f d\u0131\u015f\u0131nda icra etti\u011fi i\u015fler ve eylemlerle kar\u015f\u0131la\u015ft\u0131rabiliriz. Roma sanat\u0131nda fethedilmi\u015f halklar ve eyaletlerin kad\u0131n ki\u015file\u015ftirmeleriyle tan\u0131mland\u0131\u011f\u0131n\u0131 tekrar hat\u0131rlarsak, s\u00fctunda ordunun sava\u015f ve di\u011fer faaliyetleri -yol a\u00e7ma, ekme-bi\u00e7me, a\u011fa\u00e7 kesme, in\u015faat vb.- “di\u015fil” bir co\u011frafyan\u0131n fethi veya bu co\u011frafyaya \u201ctecav\u00fczd\u00fcr.\u201d Traianus S\u00fctunu eril iktidar\u0131 ordunun bar\u0131\u015f (topra\u011fa y\u00f6nelik), Marcus Aurelius S\u00fctunu ise sava\u015f zaman\u0131ndaki (kad\u0131nlara y\u00f6nelik) eylemleriyle kurmaktad\u0131r.<\/p>\n\n\n\n
$\"\"$
Aphrodisias Sebasteion’unda Britannia’y\u0131 etkisiz h\u00e2le getiren Claudius<\/figcaption><\/figure><\/div>\n\n\n\n
$\"\"$ <\/figure><\/div>\n\n\n\n
$\"\"$
Ara Pacis’te (en \u00fcstte) ve Sebasteion’da (\u00fcstte) pasifize edilmi\u015f (eyalet h\u00e2line getirilmi\u015f) halklar\u0131n dura\u011fan ki\u015file\u015ftirmeleri<\/em><\/figcaption><\/figure><\/div>\n\n\n\n
Kad\u0131nlar\u0131n s\u00fctunlardaki i\u015flevini feminist d\u00fc\u015f\u00fcn\u00fcr Frye\u2019\u0131n benzetmesi \u00fczerinden de okuyabiliriz. Frye \u201cfallokratik\u201d ger\u00e7eklikteki \u00f6n-arka plan ili\u015fkisini tiyatro \u00f6rne\u011fiyle a\u00e7\u0131klar: Sahnedeki oyuncular ve setler bir oyundaki karakterlerin varl\u0131klar\u0131n\u0131 ve kimliklerini sa\u011flar, besler. Setler, \u0131\u015f\u0131kland\u0131rma, sahne donan\u0131mlar\u0131 vs. sahne g\u00f6revlileri taraf\u0131ndan -metne g\u00f6re- yarat\u0131l\u0131r, sa\u011flan\u0131r, korunur ve s\u0131k s\u0131k yeniden d\u00fczenlenir. G\u00f6revlilerin eylemleri ve ve bu eylemlerin sonu\u00e7lar\u0131 ne oyunun ne de sahnedeki karakterlerin ger\u00e7ekli\u011finin bir par\u00e7as\u0131d\u0131r, ama onlar\u0131 in\u015fa etmek i\u00e7in elzemdir. Arkaplan basit\u00e7e \u201cvard\u0131r\u201d ve yok edilemez. O y\u00fczden fallokratik ger\u00e7eklik, arkaplandaki herhangi bir \u015feye odaklan\u0131lmas\u0131n\u0131, g\u00f6zlerin kaymas\u0131n\u0131 tamamen imk\u00e2ns\u0131z h\u00e2le getirmelidir. Di\u011fer bir deyi\u015fle kad\u0131nlar (arkaplan) olmadan falloratik \u00f6nplan olamaz; \u00f6nplan arkaplan\u0131n\u0131n \u00fczerine in\u015fa edilmi\u015ftir. Kad\u0131nlar fallokratik ger\u00e7ekli\u011fin \u00f6nko\u015fuludur (Frye 1984: 167-8).<\/p>\n\n\n\n
\u0130\u015flevi farkl\u0131 olsa da M\u0131s\u0131r dikilita\u015flar\u0131n\u0131n form ve sembolizm a\u00e7\u0131s\u0131ndan s\u00fctunlar gibi a\u00e7\u0131k\u00e7a fallik bir anlamlar i\u00e7erir. M\u0131s\u0131r dilinde kelime \u201cyeniden \u00fcreme\u201d, \u201cyeniden do\u011fma\u201d (Augustus yeni rejim i\u00e7in benimsedi\u011fi propagandayla uygun anlamlar) imalar\u0131n\u0131 da bar\u0131nd\u0131ran cinsel \u00e7a\u011fr\u0131\u015f\u0131ml\u0131 \u201cdelmek\u201d, n\u00fcfuz etmek\u201d anlamlar\u0131na gelir (Swetnam-Burland 2010: 139, 151 dn. 27). Ara Pacis kar\u015f\u0131s\u0131ndaki Augustus dikilita\u015f\u0131n\u0131n (horologium<\/em> ya da g\u00fcne\u015f meridyeni) fallik i\u015flevi, an\u0131t\u0131n g\u00f6lgesiyle Ara Pacis\u2019in belirli tarihlerde ald\u0131\u011f\u0131 pozisyon \u00fczerinden de yorumlanm\u0131\u015ft\u0131r. Pollini ve Cippola s\u00f6z konusu g\u00fcnlerde g\u00f6lgenin sunak giri\u015fine do\u011fru \u201cneredeyse cinsel birle\u015fmeyi and\u0131r\u0131r \u015fekilde\u201d suna\u011fa \u201cgirdi\u011fini\u201d ifade eder (Frischer et al<\/em>. 2017: 57, 66-8). Dahas\u0131, Latincede suna\u011fa kar\u015f\u0131l\u0131k gelen ara <\/em>kelimesi, bereket tanr\u0131s\u0131 Priapos\u2019a yaz\u0131lm\u0131\u015f \u015fiirlerden birinde \u201cvulva\u201d ya da \u201cklitoris\u201d olarak kullan\u0131lm\u0131\u015ft\u0131r. Benzer \u015fekilde, Latin edebiyat\u0131nda da \u201cs\u00fctun\u201d kelimesinin penisle bir tutuldu\u011fu \u00f6rnekler az da olsa mevcuttur. Martialis bir epigram\u0131nda Priapos\u2019un erekte penisi i\u00e7in kullan\u0131r; bir ba\u015fkas\u0131ndaysa Titius adl\u0131 birinin penisini yine s\u00fctuna benzetir. Martialis d\u0131\u015f\u0131nda di\u011fer \u00f6rne\u011fimiz, Priapos\u2019un penisi i\u00e7in s\u00fctun kelimesini kullanan Corpus Priapeorum<\/em>\u2019dan gelmektedir (Mart. *Ep.<\/em> 6.49, 11.51; Priap. 73.4).<\/p>\n\n\n\n*
$\"\"$
24 Ekim’de Augustus dikilita\u015f\u0131n\u0131n Ara Pacis’e “giren” g\u00f6lgesi<\/figcaption><\/figure><\/div>\n\n\n\n
Elbette an\u0131tlar\u0131n bar\u0131nd\u0131rd\u0131\u011f\u0131 bu imalar, imparatorlar\u0131n cinsel g\u00fc\u00e7leri ve eril eylemleriyle birlikte okunmal\u0131d\u0131r. Augustus\u2019un bir kad\u0131n avc\u0131s\u0131 oldu\u011fu herkes taraf\u0131ndan biliniyordu, hatta bu huyu Marcus Antonius taraf\u0131ndan ele\u015ftirilmi\u015fti. Augustus\u2019un cinsel i\u015ftah\u0131 sadece kad\u0131nlarla s\u0131n\u0131rl\u0131 de\u011fildi. Bir\u00e7ok imparator gibi yan\u0131nda deliciae<\/em> (\u201csevgililer\u201d) olarak erkek k\u00f6leler de tuttu\u011funu \u00f6\u011freniyoruz (Suet. Aug.<\/em> 69; Plut. Ant. <\/em>59.4). Ayn\u0131 \u015fekilde, Cassius Dio ve Historia Augusta<\/em> Traianus\u2019un da yan\u0131nda b\u00f6yle gen\u00e7 ve g\u00fczel erkek k\u00f6leler bulundurdu\u011fundan bahseder (SHA Hadr<\/em>. 1.7, 4.5; Cass. Dio 68. 1.2, 68.7.4). Sayg\u0131n bir Romal\u0131 heteroseks\u00fcel ili\u015fkide oldu\u011fu gibi homoseks\u00fcel ili\u015fkide de aktif taraf olmak durumundayd\u0131. Roma\u2019da \u201cma\u00e7olu\u011fun\u201d bir nevi maskotu olan Priapos gibi, Romal\u0131 erkekler de kar\u015f\u0131lar\u0131nda ister kad\u0131n ister erkek olsun, ba\u015fkalar\u0131n\u0131n \u00fczerindeki egemenliklerini cinsel penetrasyonla g\u00f6sterme konusunda haz\u0131r, istekli ve ehil olmal\u0131yd\u0131lar. Traianus, Augustus gibi kad\u0131n d\u00fc\u015fk\u00fcn\u00fc de\u011fildi, ancak Gen\u00e7 Plinius imparatorun e\u015f se\u00e7imine uzun uzun \u00f6vg\u00fcler d\u00fczerken, \u00fcst\u00fc kapal\u0131 \u015fekilde, bu konuda yanl\u0131\u015f tercihler yapm\u0131\u015f zay\u0131f erkekler (mesela Claudius) kar\u015f\u0131s\u0131nda Traianus\u2019u \u00f6ne \u00e7\u0131karmakta, e\u015fi Plotina\u2019n\u0131n davran\u0131\u015f ve d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcndeki m\u00fctevaz\u0131l\u0131\u011f\u0131n\u0131, sadakatini imparatorun eril muktedirli\u011fine ba\u011flamaktad\u0131r (Plin. Pan<\/em>. 83). Claudius\u2019un Messalina kar\u015f\u0131s\u0131ndaki aciziyeti, onun y\u00f6netme kapasitesini ve me\u015fruiyetini sorgulatmakta, iktidar\u0131 kullanamamas\u0131n\u0131 beraberinde getirmekteydi (Joshel 1997: 243-44). \u00d6te yandan Augustus rakiplerinin e\u015flerini istedi\u011fi gibi ba\u015ftan \u00e7\u0131kar\u0131p ba\u015fka kad\u0131nlara bir cinsel nesne gibi muamele ederek, Traianus ise kendi e\u015finin karakteri ve hareketleri \u00fczerindeki h\u00e2kimiyetiyle, yani her iki imparator da kad\u0131nlar kar\u015f\u0131s\u0131ndaki eril hegemonyalar\u0131 sayesinde iktidarlar\u0131n\u0131 kurabiliyorlard\u0131. O h\u00e2lde Augustus ve Traianus\u2019un, imparatorlu\u011fun me\u015fru y\u00f6neticileri olarak konumlar\u0131, elbette ba\u015fka etmenlere ilaveten kad\u0131nlar -ve erkekler- kar\u015f\u0131s\u0131nda onlardan beklenen tav\u0131rlar\u0131n g\u00f6stermeleriyle \u015fekillenmektedir. \u00d6zetle hem Augustus hem de Traianus\u2019un fallik an\u0131tlar\u0131, onlar\u0131n me\u015fru k\u0131lan eril g\u00fc\u00e7lerinin bir sembolik-mimari uzant\u0131s\u0131 olarak al\u0131nabilir.<\/p>\n\n\n\n
*<\/p>\n\n\n\n*
kaynak\u00e7a<\/h4>\n\n\n\n
<\/p>\n\n\n\n
Adams, J.N., *The Latin Sexual Vocabulary<\/em>, Duckworth, Londra, 1982.<\/p>\n\n\n\n*
Dillon, S., \u201c\u201cWomen on the Columns of Trajan and Marcus Aurelius and the Visual Language of Roman Victory\u201d, *Representations of War in Ancient Rome<\/em>, ed. S. Dillon \u2013 K.E. Welch, Cambridge, Cambridge University Press, 2006, 244-71.<\/p>\n\n\n\n*
Frischer, B. et al<\/em>. \u201cNew Light on the Relationship between the Montecitorio Obelisk and Ara Pacis of Augustus\u201d, *SDH <\/em>1\/1, 2017, 18-119.<\/p>\n\n\n\n*
Frye M., *The Politics of Reality: Essays in Feminist Theory<\/em>, Crossing Press, California, 1984.<\/p>\n\n\n\n*
Joshel, S., \u201cFemale Desire and the Discourse of Empire: Tacitus\u2019s Messalina\u201d, *Roman Sexualities<\/em>, ed. J.P. Hallett \u2013 M.B. Skinner, Princeton University Press, Princeton, 1997, 221-55.<\/p>\n\n\n\n*
Kampen, N.B., “Looking at Gender: The Column of Trajan and Roman Historical Relief”, *Feminisms in the Academy<\/em>, ed. D.C. Stanton \u2013 A.J. Stewart, University of Michigan Press, Ann Arbor, 1995, 46-73.<\/p>\n\n\n\n*
Lefevbre, H., *Mek\u00e2n\u0131n \u00dcretimi<\/em>, \u00e7ev. I. Erg\u00fcden, Sel Yay\u0131nlar\u0131, \u0130stanbul, 2016^{4<\/sup>.<\/p>\n\n\n\n}*
Swetnam-Burland, M., \u201cAegyptus Redacta: The Egyptian Obelisk in the Augustan Campus Martius\u201d, *ABull<\/em> 92\/3, 2010, 135-53.<\/p>\n\n\n\n*
Zanker, P., \u201cDie Frauen und Kinder der Barbaren auf der Markuss\u00e4ule\u201d, La colonne aur\u00e9lienne : autour de la colonne aur\u00e9lienne : geste et image sur la colonne de Marc Aur\u00e8le \u00e0 Rome<\/em>, ed. J Scheid – V. Huet, Brepols, Turnhout, 2000 ,163-74.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u00dczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131m bir makalenin baz\u0131 \u00f6n de\u011ferlendirmelerini i\u00e7eren bu yaz\u0131, Kampen\u2019\u0131n \u201cLooking at Gender: The Column of Trajan and Roman Historical Relief\u201d ba\u015fl\u0131kl\u0131 makalesinde Traianus S\u00fctunu\u2019nu, kad\u0131nlar\u0131n s\u00fctundaki rolleri \u00fczerinden, imparatorun Dacia seferi onuruna diktirdi\u011fi b\u00fcy\u00fck bir fallik an\u0131t (\u201cgrand phallic monument\u201d) olarak tan\u0131mlamas\u0131ndan yola \u00e7\u0131k\u0131yor. Erkek egemen bir toplumun \u00fcretimi olarak arazide sanki ereksiyon … <\/p>\n
Continue reading<\/a><\/p>\n","protected":false},"author":2,"featured_media":1206,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[1],"tags":[60,100,101,102,49,99,103,98],"class_list":["post-1192","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-augustus","tag-fallik-anit","tag-feminizm","tag-henri-lefebvre","tag-kadin","tag-marcus-aurelius","tag-sutun","tag-traianus","nodate","item-wrap"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/eskicagblog.istanbul.edu.tr\/wp-content\/uploads\/fire-scaled.jpg?fit=2560%2C1920&ssl=1","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9zFXd-je","jetpack-related-posts":[],"jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts\/1192","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1192"}],"version-history":[{"count":37,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts\/1192\/revisions"}],"predecessor-version":[{"id":1236,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts\/1192\/revisions\/1236"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/media\/1206"}],"wp:attachment":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1192"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1192"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1192"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

Traianus S\u00fctunu’nda yabanc\u0131 kad\u0131nlar<\/figcaption><\/figure><\/div>\n\n\n\n
$\"\"$
Marcus Aurelius S\u00fctunu’nda esir edilmi\u015f kad\u0131nlar<\/figcaption><\/figure><\/div>\n\n\n\n
Traianus S\u00fctunu\u2019nda kad\u0131nlar taraf\u0131ndan ate\u015fe verilen veya i\u015fkence edilen erkeklerin betimlendi\u011fi sahneyle (a\u015fa\u011f\u0131da) antik kaynaklar\u0131n barbar\/yabanc\u0131 kad\u0131nlara atfetti\u011fi \u015fiddetli eylemler ve duygular aras\u0131ndaki benzerlik fark edilmeyecek gibi de\u011fildir: Tacitus ellerindeki me\u015falelerle \u00e7\u0131\u011fl\u0131k atarak Romal\u0131lara sald\u0131ran Britannia\u2019daki Mona kavminin darmada\u011f\u0131n\u0131k sa\u00e7l\u0131 kad\u0131nlar\u0131n\u0131 Furia\u2019lara benzetir (Tac. Ann<\/em>. 14.30). \u00c7ocuklar\u0131n\u0131 \u00f6ld\u00fcren Medea ve evlendikleri g\u00fcn kocalar\u0131n\u0131 katleden Danaos k\u0131zlar\u0131n\u0131n \u00f6yk\u00fcleri de yaban\u0131ll\u0131\u011f\u0131 ve \u015fiddeti birbirine ba\u011flar. Ayn\u0131 zamanda bu kad\u0131nlar\u0131n, Traianus\u2019un yan\u0131nda klasik giyimli di\u011fer \u201cuysal\u201d Dacia\u2019l\u0131\/Moesia\u2019l\u0131 kad\u0131nlar kar\u015f\u0131s\u0131nda olu\u015fturduklar\u0131 tezat, imparatorluk idaresi alt\u0131nda e\u015f ve anne kad\u0131n idealini sa\u011flamla\u015ft\u0131r\u0131r. Ara Pacis\u2019te fethedilmi\u015f, Aphrodisias Sebasteion\u2019unda ise bir k\u0131sm\u0131 boyun e\u011fdirme a\u015famas\u0131ndaki halklar\u0131 temsil eden kad\u0131n ki\u015file\u015ftirmelerinin aras\u0131ndaki fark, tam da s\u00fctunun verdi\u011fi mesaj\u0131n ba\u011flam\u0131nda okunabilir. K\u0131sacas\u0131 bu \u201cvah\u015fi\u201d kad\u0131nlar ya da imparatorlar\u0131n ayaklar\u0131 alt\u0131nda ezilen di\u015fi nationes<\/em>, Roma\u2019n\u0131n kurulu eril hiyerar\u015fisini olumlayan \u00f6nyarg\u0131larla bezeli g\u00f6stergeler olarak i\u015flev g\u00f6r\u00fcrler. Ancak fethedildikten sonra sakinle\u015fir, dura\u011fanla\u015f\u0131r ve ideal bir kad\u0131n g\u00f6r\u00fcnm\u00fcne kavu\u015furlar. Kampen gibi Dillon’\u0131n da belirtti\u011fi \u00fczere Romal\u0131 askerlerin kad\u0131nlar taraf\u0131ndan, \u00fcstelik orduya \u00f6vg\u00fc i\u00e7in dikilmi\u015f b\u00f6yle bir kamu an\u0131t\u0131nda a\u015fa\u011f\u0131lanmas\u0131 mant\u0131kl\u0131 de\u011fildir. Dillon\u2019a g\u00f6re bu, anavatanlar\u0131 i\u015fgal alt\u0131ndaki Moesia\u2019l\u0131 kad\u0131nlar\u0131n i\u015fgalcilerden ald\u0131klar\u0131 intikam veya Roma ordusunu takip eden sivillere \u201ce\u011flenmeleri\u201d i\u00e7in tan\u0131nan bir f\u0131rsat gibi okunabilir. Her h\u00e2l\u00fck\u00e2rda sahne, hem Dacia\u2019l\u0131lar\u0131 k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrmekte hem de Roma\u2019ya direni\u015flerinin anormalli\u011fini, erkeklere \u015fiddet uygulayan kad\u0131nlarla g\u00f6rselle\u015ftirilen ters y\u00fcz olmu\u015f do\u011fal d\u00fczen \u00fczerinden vermektedir (Kampen 1995; Dillon 2006).<\/p>\n\n\n\n
$\"\"$
Traianus S\u00fctunu’nda erkekleri (Romal\u0131 ya da barbar?) ate\u015fe veren kad\u0131nlar<\/figcaption><\/figure><\/div>\n\n\n\n
S\u00fctunlar\u0131n fallik nitelikleri kad\u0131n tasvirleri d\u0131\u015f\u0131nda da belirgindir. Cinsellikle ilgili Latince kelimelerde askeri metaforlar \u00f6nemli bir yer tutar. Beklenebilece\u011fi gibi silahlarla ilgili benzetmeler en b\u00fcy\u00fck gruplardan birini meydana getirir. Buna ilaveten Latincede cinsel ili\u015fki i\u00e7in kullan\u0131lan vurma, kesme, yaralama, girme, kazma, d\u00f6v\u00fc\u015fme, g\u00f6rev, hizmet, at s\u00fcrmek gibi metaforlar\u0131 (Adams 1982: 19-22, 145-70) Traianus ve Marcus Aurelius s\u00fctunlar\u0131nda Roma ordusunun sava\u015fta ve sava\u015f d\u0131\u015f\u0131nda icra etti\u011fi i\u015fler ve eylemlerle kar\u015f\u0131la\u015ft\u0131rabiliriz. Roma sanat\u0131nda fethedilmi\u015f halklar ve eyaletlerin kad\u0131n ki\u015file\u015ftirmeleriyle tan\u0131mland\u0131\u011f\u0131n\u0131 tekrar hat\u0131rlarsak, s\u00fctunda ordunun sava\u015f ve di\u011fer faaliyetleri -yol a\u00e7ma, ekme-bi\u00e7me, a\u011fa\u00e7 kesme, in\u015faat vb.- “di\u015fil” bir co\u011frafyan\u0131n fethi veya bu co\u011frafyaya \u201ctecav\u00fczd\u00fcr.\u201d Traianus S\u00fctunu eril iktidar\u0131 ordunun bar\u0131\u015f (topra\u011fa y\u00f6nelik), Marcus Aurelius S\u00fctunu ise sava\u015f zaman\u0131ndaki (kad\u0131nlara y\u00f6nelik) eylemleriyle kurmaktad\u0131r.<\/p>\n\n\n\n
$\"\"$
Aphrodisias Sebasteion’unda Britannia’y\u0131 etkisiz h\u00e2le getiren Claudius<\/figcaption><\/figure><\/div>\n\n\n\n
$\"\"$ <\/figure><\/div>\n\n\n\n
$\"\"$
Ara Pacis’te (en \u00fcstte) ve Sebasteion’da (\u00fcstte) pasifize edilmi\u015f (eyalet h\u00e2line getirilmi\u015f) halklar\u0131n dura\u011fan ki\u015file\u015ftirmeleri<\/em><\/figcaption><\/figure><\/div>\n\n\n\n
Kad\u0131nlar\u0131n s\u00fctunlardaki i\u015flevini feminist d\u00fc\u015f\u00fcn\u00fcr Frye\u2019\u0131n benzetmesi \u00fczerinden de okuyabiliriz. Frye \u201cfallokratik\u201d ger\u00e7eklikteki \u00f6n-arka plan ili\u015fkisini tiyatro \u00f6rne\u011fiyle a\u00e7\u0131klar: Sahnedeki oyuncular ve setler bir oyundaki karakterlerin varl\u0131klar\u0131n\u0131 ve kimliklerini sa\u011flar, besler. Setler, \u0131\u015f\u0131kland\u0131rma, sahne donan\u0131mlar\u0131 vs. sahne g\u00f6revlileri taraf\u0131ndan -metne g\u00f6re- yarat\u0131l\u0131r, sa\u011flan\u0131r, korunur ve s\u0131k s\u0131k yeniden d\u00fczenlenir. G\u00f6revlilerin eylemleri ve ve bu eylemlerin sonu\u00e7lar\u0131 ne oyunun ne de sahnedeki karakterlerin ger\u00e7ekli\u011finin bir par\u00e7as\u0131d\u0131r, ama onlar\u0131 in\u015fa etmek i\u00e7in elzemdir. Arkaplan basit\u00e7e \u201cvard\u0131r\u201d ve yok edilemez. O y\u00fczden fallokratik ger\u00e7eklik, arkaplandaki herhangi bir \u015feye odaklan\u0131lmas\u0131n\u0131, g\u00f6zlerin kaymas\u0131n\u0131 tamamen imk\u00e2ns\u0131z h\u00e2le getirmelidir. Di\u011fer bir deyi\u015fle kad\u0131nlar (arkaplan) olmadan falloratik \u00f6nplan olamaz; \u00f6nplan arkaplan\u0131n\u0131n \u00fczerine in\u015fa edilmi\u015ftir. Kad\u0131nlar fallokratik ger\u00e7ekli\u011fin \u00f6nko\u015fuludur (Frye 1984: 167-8).<\/p>\n\n\n\n
\u0130\u015flevi farkl\u0131 olsa da M\u0131s\u0131r dikilita\u015flar\u0131n\u0131n form ve sembolizm a\u00e7\u0131s\u0131ndan s\u00fctunlar gibi a\u00e7\u0131k\u00e7a fallik bir anlamlar i\u00e7erir. M\u0131s\u0131r dilinde kelime \u201cyeniden \u00fcreme\u201d, \u201cyeniden do\u011fma\u201d (Augustus yeni rejim i\u00e7in benimsedi\u011fi propagandayla uygun anlamlar) imalar\u0131n\u0131 da bar\u0131nd\u0131ran cinsel \u00e7a\u011fr\u0131\u015f\u0131ml\u0131 \u201cdelmek\u201d, n\u00fcfuz etmek\u201d anlamlar\u0131na gelir (Swetnam-Burland 2010: 139, 151 dn. 27). Ara Pacis kar\u015f\u0131s\u0131ndaki Augustus dikilita\u015f\u0131n\u0131n (horologium<\/em> ya da g\u00fcne\u015f meridyeni) fallik i\u015flevi, an\u0131t\u0131n g\u00f6lgesiyle Ara Pacis\u2019in belirli tarihlerde ald\u0131\u011f\u0131 pozisyon \u00fczerinden de yorumlanm\u0131\u015ft\u0131r. Pollini ve Cippola s\u00f6z konusu g\u00fcnlerde g\u00f6lgenin sunak giri\u015fine do\u011fru \u201cneredeyse cinsel birle\u015fmeyi and\u0131r\u0131r \u015fekilde\u201d suna\u011fa \u201cgirdi\u011fini\u201d ifade eder (Frischer et al<\/em>. 2017: 57, 66-8). Dahas\u0131, Latincede suna\u011fa kar\u015f\u0131l\u0131k gelen ara <\/em>kelimesi, bereket tanr\u0131s\u0131 Priapos\u2019a yaz\u0131lm\u0131\u015f \u015fiirlerden birinde \u201cvulva\u201d ya da \u201cklitoris\u201d olarak kullan\u0131lm\u0131\u015ft\u0131r. Benzer \u015fekilde, Latin edebiyat\u0131nda da \u201cs\u00fctun\u201d kelimesinin penisle bir tutuldu\u011fu \u00f6rnekler az da olsa mevcuttur. Martialis bir epigram\u0131nda Priapos\u2019un erekte penisi i\u00e7in kullan\u0131r; bir ba\u015fkas\u0131ndaysa Titius adl\u0131 birinin penisini yine s\u00fctuna benzetir. Martialis d\u0131\u015f\u0131nda di\u011fer \u00f6rne\u011fimiz, Priapos\u2019un penisi i\u00e7in s\u00fctun kelimesini kullanan Corpus Priapeorum<\/em>\u2019dan gelmektedir (Mart. *Ep.<\/em> 6.49, 11.51; Priap. 73.4).<\/p>\n\n\n\n*
$\"\"$
24 Ekim’de Augustus dikilita\u015f\u0131n\u0131n Ara Pacis’e “giren” g\u00f6lgesi<\/figcaption><\/figure><\/div>\n\n\n\n
Elbette an\u0131tlar\u0131n bar\u0131nd\u0131rd\u0131\u011f\u0131 bu imalar, imparatorlar\u0131n cinsel g\u00fc\u00e7leri ve eril eylemleriyle birlikte okunmal\u0131d\u0131r. Augustus\u2019un bir kad\u0131n avc\u0131s\u0131 oldu\u011fu herkes taraf\u0131ndan biliniyordu, hatta bu huyu Marcus Antonius taraf\u0131ndan ele\u015ftirilmi\u015fti. Augustus\u2019un cinsel i\u015ftah\u0131 sadece kad\u0131nlarla s\u0131n\u0131rl\u0131 de\u011fildi. Bir\u00e7ok imparator gibi yan\u0131nda deliciae<\/em> (\u201csevgililer\u201d) olarak erkek k\u00f6leler de tuttu\u011funu \u00f6\u011freniyoruz (Suet. Aug.<\/em> 69; Plut. Ant. <\/em>59.4). Ayn\u0131 \u015fekilde, Cassius Dio ve Historia Augusta<\/em> Traianus\u2019un da yan\u0131nda b\u00f6yle gen\u00e7 ve g\u00fczel erkek k\u00f6leler bulundurdu\u011fundan bahseder (SHA Hadr<\/em>. 1.7, 4.5; Cass. Dio 68. 1.2, 68.7.4). Sayg\u0131n bir Romal\u0131 heteroseks\u00fcel ili\u015fkide oldu\u011fu gibi homoseks\u00fcel ili\u015fkide de aktif taraf olmak durumundayd\u0131. Roma\u2019da \u201cma\u00e7olu\u011fun\u201d bir nevi maskotu olan Priapos gibi, Romal\u0131 erkekler de kar\u015f\u0131lar\u0131nda ister kad\u0131n ister erkek olsun, ba\u015fkalar\u0131n\u0131n \u00fczerindeki egemenliklerini cinsel penetrasyonla g\u00f6sterme konusunda haz\u0131r, istekli ve ehil olmal\u0131yd\u0131lar. Traianus, Augustus gibi kad\u0131n d\u00fc\u015fk\u00fcn\u00fc de\u011fildi, ancak Gen\u00e7 Plinius imparatorun e\u015f se\u00e7imine uzun uzun \u00f6vg\u00fcler d\u00fczerken, \u00fcst\u00fc kapal\u0131 \u015fekilde, bu konuda yanl\u0131\u015f tercihler yapm\u0131\u015f zay\u0131f erkekler (mesela Claudius) kar\u015f\u0131s\u0131nda Traianus\u2019u \u00f6ne \u00e7\u0131karmakta, e\u015fi Plotina\u2019n\u0131n davran\u0131\u015f ve d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcndeki m\u00fctevaz\u0131l\u0131\u011f\u0131n\u0131, sadakatini imparatorun eril muktedirli\u011fine ba\u011flamaktad\u0131r (Plin. Pan<\/em>. 83). Claudius\u2019un Messalina kar\u015f\u0131s\u0131ndaki aciziyeti, onun y\u00f6netme kapasitesini ve me\u015fruiyetini sorgulatmakta, iktidar\u0131 kullanamamas\u0131n\u0131 beraberinde getirmekteydi (Joshel 1997: 243-44). \u00d6te yandan Augustus rakiplerinin e\u015flerini istedi\u011fi gibi ba\u015ftan \u00e7\u0131kar\u0131p ba\u015fka kad\u0131nlara bir cinsel nesne gibi muamele ederek, Traianus ise kendi e\u015finin karakteri ve hareketleri \u00fczerindeki h\u00e2kimiyetiyle, yani her iki imparator da kad\u0131nlar kar\u015f\u0131s\u0131ndaki eril hegemonyalar\u0131 sayesinde iktidarlar\u0131n\u0131 kurabiliyorlard\u0131. O h\u00e2lde Augustus ve Traianus\u2019un, imparatorlu\u011fun me\u015fru y\u00f6neticileri olarak konumlar\u0131, elbette ba\u015fka etmenlere ilaveten kad\u0131nlar -ve erkekler- kar\u015f\u0131s\u0131nda onlardan beklenen tav\u0131rlar\u0131n g\u00f6stermeleriyle \u015fekillenmektedir. \u00d6zetle hem Augustus hem de Traianus\u2019un fallik an\u0131tlar\u0131, onlar\u0131n me\u015fru k\u0131lan eril g\u00fc\u00e7lerinin bir sembolik-mimari uzant\u0131s\u0131 olarak al\u0131nabilir.<\/p>\n\n\n\n
*<\/p>\n\n\n\n*
kaynak\u00e7a<\/h4>\n\n\n\n
<\/p>\n\n\n\n
Adams, J.N., *The Latin Sexual Vocabulary<\/em>, Duckworth, Londra, 1982.<\/p>\n\n\n\n*
Dillon, S., \u201c\u201cWomen on the Columns of Trajan and Marcus Aurelius and the Visual Language of Roman Victory\u201d, *Representations of War in Ancient Rome<\/em>, ed. S. Dillon \u2013 K.E. Welch, Cambridge, Cambridge University Press, 2006, 244-71.<\/p>\n\n\n\n*
Frischer, B. et al<\/em>. \u201cNew Light on the Relationship between the Montecitorio Obelisk and Ara Pacis of Augustus\u201d, *SDH <\/em>1\/1, 2017, 18-119.<\/p>\n\n\n\n*
Frye M., *The Politics of Reality: Essays in Feminist Theory<\/em>, Crossing Press, California, 1984.<\/p>\n\n\n\n*
Joshel, S., \u201cFemale Desire and the Discourse of Empire: Tacitus\u2019s Messalina\u201d, *Roman Sexualities<\/em>, ed. J.P. Hallett \u2013 M.B. Skinner, Princeton University Press, Princeton, 1997, 221-55.<\/p>\n\n\n\n*
Kampen, N.B., “Looking at Gender: The Column of Trajan and Roman Historical Relief”, *Feminisms in the Academy<\/em>, ed. D.C. Stanton \u2013 A.J. Stewart, University of Michigan Press, Ann Arbor, 1995, 46-73.<\/p>\n\n\n\n*
Lefevbre, H., *Mek\u00e2n\u0131n \u00dcretimi<\/em>, \u00e7ev. I. Erg\u00fcden, Sel Yay\u0131nlar\u0131, \u0130stanbul, 2016^{4<\/sup>.<\/p>\n\n\n\n}*
Swetnam-Burland, M., \u201cAegyptus Redacta: The Egyptian Obelisk in the Augustan Campus Martius\u201d, *ABull<\/em> 92\/3, 2010, 135-53.<\/p>\n\n\n\n*
Zanker, P., \u201cDie Frauen und Kinder der Barbaren auf der Markuss\u00e4ule\u201d, La colonne aur\u00e9lienne : autour de la colonne aur\u00e9lienne : geste et image sur la colonne de Marc Aur\u00e8le \u00e0 Rome<\/em>, ed. J Scheid – V. Huet, Brepols, Turnhout, 2000 ,163-74.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u00dczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131m bir makalenin baz\u0131 \u00f6n de\u011ferlendirmelerini i\u00e7eren bu yaz\u0131, Kampen\u2019\u0131n \u201cLooking at Gender: The Column of Trajan and Roman Historical Relief\u201d ba\u015fl\u0131kl\u0131 makalesinde Traianus S\u00fctunu\u2019nu, kad\u0131nlar\u0131n s\u00fctundaki rolleri \u00fczerinden, imparatorun Dacia seferi onuruna diktirdi\u011fi b\u00fcy\u00fck bir fallik an\u0131t (\u201cgrand phallic monument\u201d) olarak tan\u0131mlamas\u0131ndan yola \u00e7\u0131k\u0131yor. Erkek egemen bir toplumun \u00fcretimi olarak arazide sanki ereksiyon … <\/p>\n
Continue reading<\/a><\/p>\n","protected":false},"author":2,"featured_media":1206,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[1],"tags":[60,100,101,102,49,99,103,98],"class_list":["post-1192","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-augustus","tag-fallik-anit","tag-feminizm","tag-henri-lefebvre","tag-kadin","tag-marcus-aurelius","tag-sutun","tag-traianus","nodate","item-wrap"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/eskicagblog.istanbul.edu.tr\/wp-content\/uploads\/fire-scaled.jpg?fit=2560%2C1920&ssl=1","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9zFXd-je","jetpack-related-posts":[],"jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts\/1192","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1192"}],"version-history":[{"count":37,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts\/1192\/revisions"}],"predecessor-version":[{"id":1236,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/posts\/1192\/revisions\/1236"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=\/wp\/v2\/media\/1206"}],"wp:attachment":[{"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1192"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1192"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/eskicagblog.istanbul.edu.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1192"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}