{"id":14770,"date":"2024-06-20T05:29:11","date_gmt":"2024-06-20T05:29:11","guid":{"rendered":"https:\/\/im-campus.com\/?p=14770"},"modified":"2024-06-20T09:44:50","modified_gmt":"2024-06-20T09:44:50","slug":"tarafsizlik-tuzagi-sessi%cc%87z-kalma-tehli%cc%87kesi%cc%87","status":"publish","type":"post","link":"https:\/\/wpbackup.im-campus.com\/tr\/tarafsizlik-tuzagi-sessi%cc%87z-kalma-tehli%cc%87kesi%cc%87\/","title":{"rendered":"Tarafs\u0131zl\u0131k Tuza\u011f\u0131: Sessiz Kalma Tehlikesi"},"content":{"rendered":"

\u00c7at\u0131\u015fmalar\u0131 \u00f6nlemeye, gerilimi azaltmaya, y\u00f6netmeye, \u00e7\u00f6zmeye ve olumlu de\u011fi\u015fim i\u00e7in f\u0131rsatlara d\u00f6n\u00fc\u015ft\u00fcrmeye adanm\u0131\u015f bir kurum olarak hizmet etme taahh\u00fcd\u00fcnde bulunan DC Arabuluculuk ve Uyu\u015fmazl\u0131k \u00c7\u00f6z\u00fcm\u00fc Enstit\u00fcs\u00fc<\/a> \"Tarafs\u0131zl\u0131k Tuza\u011f\u0131: Sessiz Kalman\u0131n Tehlikesi\" konulu sanal bir etkinlik d\u00fczenledi. Etkinlik (kayd\u0131 buradan izleyin<\/a>) \u00f6zellikli Kenneth Cloke <\/a>a\u00e7\u0131l\u0131\u015f konu\u015fmac\u0131s\u0131 olarak kat\u0131lacak ve ard\u0131ndan Joyce Mitchell, <\/a>Say\u0131n Dr. Sherif Elnegahy<\/a>, Tina Patterson,<\/a> ve Mohammed Kamel Hadieh<\/a>. Dr. Sukhsimranjit Singh, PhD<\/a>kapan\u0131\u015f konu\u015fmas\u0131n\u0131 ger\u00e7ekle\u015ftirdi.<\/p>\n\n\n\n

I.<\/strong> KENNETH CLOKE, PhD'nin A\u00c7ILI\u015e KONU\u015eMASI<\/strong><\/p>\n\n\n\n

Dr. Cloke, tarafs\u0131zl\u0131\u011f\u0131n ilkeleri ve beraberinde getirdi\u011fi ikilem hakk\u0131nda kapsaml\u0131 bir anlay\u0131\u015f sundu. Tarafs\u0131zl\u0131\u011f\u0131n hayat\u0131m\u0131z\u0131n \u00e7e\u015fitli y\u00f6nlerine n\u00fcfuz etti\u011fini, ortaklar\u0131m\u0131zla, m\u00fcvekkillerimizle ve arabuluculu\u011fa dahil olan taraflarla olan etkile\u015fimlerimizi etkiledi\u011fini vurgulad\u0131. Farkl\u0131 \u00fclkelerin vatanda\u015flar\u0131 ve k\u00fcresel vatanda\u015flar olarak bunun siyasi sonu\u00e7lar\u0131n\u0131n alt\u0131n\u0131 \u00e7izdi.<\/p>\n\n\n\n

Karma\u015f\u0131kl\u0131\u011f\u0131na ra\u011fmen, arabulucular genellikle tarafs\u0131z olarak tan\u0131mlan\u0131r, bu da tarafs\u0131z olduklar\u0131n\u0131 ve uyu\u015fmazl\u0131\u011f\u0131n sonucundan hi\u00e7bir \u00e7\u0131karlar\u0131 olmad\u0131\u011f\u0131n\u0131 ima eder. Dr. Cloke, arabuluculukta taraflar\u0131n arabulucunun kendilerine kar\u015f\u0131 \u00f6nyarg\u0131l\u0131 olmamas\u0131n\u0131 bekledikleri yayg\u0131n tarafs\u0131zl\u0131k anlay\u0131\u015f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmi\u015ftir. Ayn\u0131 zamanda, kendi lehlerine olan \u00f6nyarg\u0131 genellikle adil ve hakkaniyetli olarak alg\u0131lanmaktad\u0131r.<\/p>\n\n\n\n

Desmond Tutu'nun adaletsizlik durumlar\u0131nda tarafs\u0131zl\u0131\u011f\u0131n zalimin yan\u0131nda yer almak anlam\u0131na geldi\u011fi iddias\u0131na at\u0131fta bulunan Dr. Cloke, \u00f6zellikle diktat\u00f6rl\u00fckler, g\u00fcce dayal\u0131 \u00e7iftler, aileler ve i\u015fyerleri gibi g\u00fcce dayal\u0131 sistemler veya kurumlarda tarafs\u0131zl\u0131\u011f\u0131n her zaman anlaml\u0131 olmayabilece\u011fini savundu. Buna kar\u015f\u0131n, tarafs\u0131zl\u0131\u011f\u0131n adil bir sonucun ko\u015fulu olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc mahkemeler gibi hak temelli kurumlarda, g\u00fc\u00e7 kullanman\u0131n do\u011fas\u0131nda var olan s\u0131n\u0131rlamalar g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda, tarafs\u0131zl\u0131k \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n

Dr. Cloke, tarafs\u0131zl\u0131k kavram\u0131n\u0131n tarihsel k\u00f6kenlerine inerek kavram\u0131n k\u00f6kenlerini Aristo'nun \u00fc\u00e7 mant\u0131k yasas\u0131na dayand\u0131rd\u0131. Bu yasalar\u0131n, ifadelerin ayn\u0131 anda hem do\u011fru hem de yanl\u0131\u015f olabildi\u011fi arabuluculuk ba\u011flam\u0131ndaki s\u0131n\u0131rlamalar\u0131na dikkat \u00e7ekti. Bu karma\u015f\u0131kl\u0131\u011f\u0131n, yarg\u0131\u00e7lar\u0131n yarg\u0131 s\u00fcre\u00e7lerinde s\u0131f\u0131r toplaml\u0131 bir sonu\u00e7 elde etmede kar\u015f\u0131la\u015ft\u0131klar\u0131 zorlu\u011fa katk\u0131da bulundu\u011funu savundu.<\/p>\n\n\n\n

Yarg\u0131\u00e7 ve hakem olarak edindi\u011fi deneyimlerden yola \u00e7\u0131kan Dr. Cloke, yarg\u0131\u00e7 ve arabulucu rolleri aras\u0131ndaki fark\u0131n alt\u0131n\u0131 \u00e7izdi. Bir yarg\u0131\u00e7 tarafs\u0131zl\u0131\u011f\u0131n\u0131 korumak i\u00e7in mesafeli bir duru\u015f benimserken, arabulucular bunun aksine ayn\u0131 anda birden fazla perspektifi kucaklamaktad\u0131r. Arabulucular\u0131n, ilgili bireylere duygusal olarak uyum sa\u011flayabilece\u011fini ve yarg\u0131lama s\u00fcrecine tam olarak uymayabilecek duygusal deneyimleri kabul edebilece\u011fini ileri s\u00fcrd\u00fc.<\/p>\n\n\n\n

Dr. Cloke, tam tarafs\u0131zl\u0131k kavram\u0131na kar\u015f\u0131 \u00e7\u0131karak, \u00f6zellikle bireylerin farkl\u0131 ge\u00e7mi\u015flere ve bak\u0131\u015f a\u00e7\u0131lar\u0131na sahip oldu\u011fu durumlarda bunun ula\u015f\u0131lamaz bir ideal oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u00d6zellikle \u00f6nyarg\u0131lar\u0131n s\u0131n\u0131r ihlallerine yol a\u00e7abildi\u011fi, stereotipleri devam ettirebildi\u011fi ve ger\u00e7ek anlay\u0131\u015f\u0131 engelleyebildi\u011fi \u00e7at\u0131\u015fmalarda \u00f6nyarg\u0131lar\u0131 kabul etmenin ve ele alman\u0131n \u00f6nemini vurgulad\u0131.<\/p>\n\n\n\n

Dr. Cloke, \u00e7at\u0131\u015fmalar\u0131 y\u00f6netirken ki\u015fiyi sorundan ay\u0131rmay\u0131, konuya kar\u015f\u0131 sert, ki\u015fiye kar\u015f\u0131 yumu\u015fak olmay\u0131 savunmu\u015ftur. Belirli ba\u011flamlarda insan deneyimlerinin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 ele almada ba\u015far\u0131s\u0131z olan tarafs\u0131z bir duru\u015fun do\u011fas\u0131nda bulunan a\u015f\u0131r\u0131 basitle\u015ftirmeyi ele\u015ftirdi. Dr. Cloke, ger\u00e7ek adaletin her iki taraf\u0131n da ki\u015fisel \u00e7\u0131karlar\u0131n\u0131 anlamay\u0131, diyalo\u011fu te\u015fvik etmeyi ve \u00f6nyarg\u0131lar\u0131 a\u015fan ortak insanl\u0131\u011f\u0131 tan\u0131may\u0131 i\u00e7erdi\u011fini savundu.<\/p>\n\n\n\n

Tarafs\u0131zl\u0131\u011f\u0131n bir erdem oldu\u011fu y\u00f6n\u00fcndeki geleneksel g\u00f6r\u00fc\u015fe meydan okuyan Dr. Cloke, a\u015f\u0131r\u0131ya ka\u00e7\u0131ld\u0131\u011f\u0131nda tarafs\u0131zl\u0131\u011f\u0131n ger\u00e7ek ba\u011flant\u0131y\u0131, empatiyi ve arabuluculu\u011fun d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc g\u00fcc\u00fcn\u00fc engelleyen bir cepheye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc iddia etti. Bunun yerine, arabulucular\u0131, empati ve \u015fefkat kapasitesini korurken herkesin taraf\u0131nda yer alan \u00e7ok tarafl\u0131 bir duru\u015fu benimsemeye te\u015fvik etti.<\/p>\n\n\n\n

Sonu\u00e7 olarak Dr. Cloke, tarafs\u0131zl\u0131k yan\u0131lsamas\u0131ndan \u00e7at\u0131\u015fma \u00e7\u00f6z\u00fcm\u00fcne y\u00f6nelik daha \u00f6zg\u00fcn, duygusal olarak angaje bir yakla\u015f\u0131ma ge\u00e7ilmesi \u00e7a\u011fr\u0131s\u0131nda bulundu. Tarafs\u0131zl\u0131\u011f\u0131n tehlikelerini vurgulam\u0131\u015f, arabulucunun tam olarak mevcut olma yetene\u011fini s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131n\u0131 ve do\u011fru anlay\u0131\u015f ve uzla\u015fmay\u0131 engelleyen kopuk ve pasif-agresif bir tavr\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc belirtmi\u015ftir.<\/p>\n\n\n\n

II<\/strong>. PANEL TARTI\u015eMASI<\/strong><\/p>\n\n\n\n

Geleneksel tarafs\u0131zl\u0131k kavram\u0131, uyu\u015fmazl\u0131k \u00e7\u00f6z\u00fcm\u00fc uzmanlar\u0131n\u0131n \u00e7at\u0131\u015fma, zul\u00fcm ve adaletsizliklere kar\u015f\u0131 seslerini y\u00fckseltmelerini nas\u0131l zorla\u015ft\u0131r\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

Say\u0131n Dr. Elnegahy'ye g\u00f6re bu soruya verilecek yan\u0131t, ki\u015finin benimsedi\u011fi profesyonel role ba\u011fl\u0131 olarak de\u011fi\u015fmektedir. \u00d6rne\u011fin bir yarg\u0131\u00e7, bir insan ve bir arabulucu gibi farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 sunacakt\u0131r. Bir yarg\u0131\u00e7 olarak benim adalet anlay\u0131\u015f\u0131m hukuka dayan\u0131yordu. Birle\u015fik Krall\u0131k'ta doktoram\u0131 s\u00fcrd\u00fcr\u00fcrken, arabuluculu\u011fun adaleti sa\u011flay\u0131p sa\u011flayamayaca\u011f\u0131 genel sorusuyla bo\u011fu\u015ftum ve bu d\u00f6nemde tarafs\u0131zl\u0131k kavram\u0131 b\u00fcy\u00fck \u00f6nem kazand\u0131. Arabuluculu\u011fun adaletle \u00e7at\u0131\u015f\u0131p \u00e7at\u0131\u015fmad\u0131\u011f\u0131n\u0131 ya da adaleti tamamlay\u0131p tamamlamad\u0131\u011f\u0131n\u0131 sorgulad\u0131m. Meditasyon uygulamaya ba\u015flad\u0131\u011f\u0131mda, ikilem devam etti. Var\u0131lan anla\u015fmalar\u0131n ger\u00e7ekten adil olup olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcm. Taraflar\u0131n mahkeme sistemi arac\u0131l\u0131\u011f\u0131yla daha iyi sonu\u00e7lar elde edebileceklerini bilerek devam etmelerine izin vermeli miydim?<\/p>\n\n\n\n

Bu endi\u015feleri uzla\u015ft\u0131rmak zaman ald\u0131. Taraflar\u0131n alternatif se\u00e7eneklerden haberdar olup olmad\u0131klar\u0131n\u0131 ara\u015ft\u0131rarak teselli buldum. Bu fark\u0131ndal\u0131k, arabuluculu\u011fun -kendi kaderini tayin etme- derin de\u011ferinin alt\u0131n\u0131 \u00e7izdi. Benim bir adalet kavram\u0131n\u0131 dayatmamdan ziyade, taraflar\u0131n kendi bak\u0131\u015f a\u00e7\u0131lar\u0131na g\u00f6re kendileri i\u00e7in en iyi olana karar vermeleri arabuluculu\u011fun temel ta\u015f\u0131 oldu.<\/p>\n\n\n\n

Tarafs\u0131zl\u0131k, arabuluculuk s\u00fcrecinin sadece bir y\u00f6n\u00fcn\u00fc temsil eder. Di\u011fer kritik unsur ise taraflar\u0131n kendi kaderlerini tayin etmeleridir. Uyu\u015fmazl\u0131k \u00e7\u00f6z\u00fcm\u00fc uzmanlar\u0131 g\u00f6r\u00fc\u015flerini dile getirmeye karar vermeden \u00f6nce, bunun ilgili taraflar\u0131n arzular\u0131yla -adil ve hakkaniyetli olarak alg\u0131lad\u0131klar\u0131 \u015feylerle- uyumlu olup olmad\u0131\u011f\u0131 \u00e7ok \u00f6nemli bir husustur.<\/p>\n\n\n\n

Sonu\u00e7 olarak, \u00f6l\u00e7ekleri ne olursa olsun \u00e7at\u0131\u015fmalar nadiren sava\u015fla sonu\u00e7lan\u0131r. Bunun yerine, bir t\u00fcr anla\u015fma yoluyla sonu\u00e7lan\u0131rlar. Bir arabulucu olarak, taraflar\u0131n bir g\u00fcn \u015fiddetin faydas\u0131zl\u0131\u011f\u0131n\u0131 anlayacaklar\u0131n\u0131 ve \u00e7\u00f6z\u00fcm i\u00e7in arabuluculu\u011fa ba\u015fvuracaklar\u0131n\u0131 \u00f6ng\u00f6rerek ki\u015fisel g\u00f6r\u00fc\u015flerimi ileri s\u00fcrmemeyi tercih ettim. Ki\u015fisel g\u00f6r\u00fc\u015flerini ifade etmekten ka\u00e7\u0131nan bir arabulucu, taraflar\u0131n bir uzla\u015fmaya varmalar\u0131na yard\u0131mc\u0131 olma konusunda daha etkili bir kolayla\u015ft\u0131r\u0131c\u0131d\u0131r.<\/p>\n\n\n\n

Desmond Tutu \u015f\u00f6yle demi\u015fti: \"Adaletsizlik durumlar\u0131nda tarafs\u0131z kal\u0131rsan\u0131z, zalimin taraf\u0131n\u0131 se\u00e7mi\u015f olursunuz. E\u011fer bir filin aya\u011f\u0131 bir farenin kuyru\u011funda ise ve siz tarafs\u0131z oldu\u011funuzu s\u00f6yl\u00fcyorsan\u0131z, fare sizin tarafs\u0131zl\u0131\u011f\u0131n\u0131z\u0131 takdir etmeyecektir.\" B\u00f6yle durumlarda arabulucu olarak sorumlulu\u011fumuz nedir? Bu sorumluluk uluslararas\u0131 \u00e7at\u0131\u015fmalarda nas\u0131l ortaya \u00e7\u0131k\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

Say\u0131n Dr. Elnegahy bu al\u0131nt\u0131ya verdi\u011fi yan\u0131tta, yan\u0131t\u0131n uyu\u015fmazl\u0131k \u00e7\u00f6z\u00fcm s\u00fcrecindeki rol\u00fcn\u00fcze ba\u011fl\u0131 olarak de\u011fi\u015fti\u011fini belirtmi\u015ftir. \u0130ster davada aktif olarak arabuluculuk yap\u0131yor olun, ister s\u00fcrece dahil olmayan bir arabuluculuk uzman\u0131 olun, uyu\u015fmazl\u0131\u011fa dahil olan bir \u00fclkeden olman\u0131z da farkl\u0131l\u0131k g\u00f6sterebilir.<\/p>\n\n\n\n

Anla\u015fmazl\u0131\u011f\u0131n \u00e7\u00f6z\u00fcm\u00fcne do\u011frudan dahil olan bir arabulucu olarak benim birincil y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcm ileti\u015fimi kolayla\u015ft\u0131rmak ve taraflar\u0131 kar\u015f\u0131l\u0131kl\u0131 olarak kabul edilebilir bir \u00e7\u00f6z\u00fcme do\u011fru y\u00f6nlendirmektir. \u00c7\u00f6z\u00fcme ancak taraflar\u0131n kalplerinde hakim olan \u00f6fke ve olumsuz duygular\u0131n yerini adalet duygusu al\u0131rsa ger\u00e7ekten ula\u015f\u0131labilir. Arabulucu rol\u00fcnde, taraflar\u0131n bilgilendirilmi\u015f r\u0131zas\u0131na \u00f6ncelik vererek kendi kaderini tayin etme ilkesine ba\u011fl\u0131 kal\u0131yorum. Bu yakla\u015f\u0131m, \u00e7at\u0131\u015fan taraflar aras\u0131nda denge kurmak ve anlay\u0131\u015f\u0131 te\u015fvik etmek i\u00e7in g\u00fc\u00e7l\u00fc bir ara\u00e7t\u0131r.<\/p>\n\n\n\n

\u00d6te yandan, \u00e7at\u0131\u015fman\u0131n d\u0131\u015f\u0131nda bir arabulucu olarak hizmet verirken durum hassasla\u015f\u0131r. Ki\u015fisel g\u00f6r\u00fc\u015flerin ifade edilmesi gelecekteki arabuluculuk potansiyelini tehlikeye atabilir. Tarafs\u0131zl\u0131\u011f\u0131n korunmas\u0131 \u00e7ok \u00f6nemlidir, \u00e7\u00fcnk\u00fc ki\u015finin fikrini s\u00f6ylemesi, taraflar diyalo\u011fa girdi\u011finde ve \u00e7\u00f6z\u00fcm arad\u0131\u011f\u0131nda g\u00fcvenilir bir kaynak olma olas\u0131l\u0131\u011f\u0131n\u0131 azaltabilir. Bu rol\u00fc tehlikeye atabilecek ki\u015fisel g\u00f6r\u00fc\u015fleri ifade etmekten ka\u00e7\u0131narak taraflara dostane bir \u00e7\u00f6z\u00fcme ula\u015fmalar\u0131nda yard\u0131mc\u0131 olma f\u0131rsat\u0131n\u0131 korumak esast\u0131r.<\/p>\n\n\n\n

Mohammad'e g\u00f6re,<\/strong> s\u00fcrd\u00fcr\u00fclebi\u0307li\u0307r bi\u0307r anla\u015fma, her i\u0307ki\u0307 tarafin da ortak bi\u0307r zemi\u0307n buldu\u011fu ve bi\u0307r tarafin egemen olmadi\u011fi bi\u0307r anla\u015fmadir. Arabulucular olarak bizim sorumlulu\u011fumuz, anla\u015fmay\u0131 ele\u015ftirel bir g\u00f6zle de\u011ferlendirmek ve bireyleri di\u011fer taraf\u0131 anlamaya te\u015fvik eden bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirmektir. Arabulucular\u0131n taraflara ortak bir gelecek tasavvur etmeleri i\u00e7in rehberlik etmede \u00e7ok \u00f6nemli bir rol oynad\u0131\u011f\u0131n\u0131 belirterek, herhangi bir anla\u015fman\u0131n uzun vadeli ba\u015far\u0131s\u0131n\u0131 sa\u011flamak i\u00e7in uygulaman\u0131n inceliklerini ara\u015ft\u0131rmak \u00e7ok \u00f6nemlidir. Anla\u015fman\u0131n imzalanmas\u0131 basit g\u00f6r\u00fcnse de, as\u0131l zorluk anla\u015fman\u0131n etkili bir \u015fekilde uygulanmas\u0131nda yatmaktad\u0131r.<\/p>\n\n\n\n

Tarafs\u0131zl\u0131k veya yans\u0131zl\u0131k genellikle \u015fu \u015fekilde tan\u0131mlan\u0131r<\/em><\/strong> <\/em><\/strong>uyu\u015fmazl\u0131\u011f\u0131n sonucuna ilgisizlik ve uyu\u015fmazl\u0131k ve taraflarla ilgili ger\u00e7ek veya alg\u0131lanan \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131n\u0131n olmamas\u0131. Tarafs\u0131zl\u0131k nedir ve herhangi bir uyu\u015fmazl\u0131kta arabulucu i\u00e7in ger\u00e7ek bir tarafs\u0131zl\u0131k var m\u0131d\u0131r?<\/em><\/strong><\/em><\/strong><\/p>\n\n\n\n

Bu soruya yan\u0131t veren Tina, ilgisizlik ve tarafs\u0131zl\u0131\u011f\u0131n i\u00e7 i\u00e7e ge\u00e7ti\u011fini belirtti. Bir arabulucu olarak ilgisiz olman\u0131z gerekir. \u0130lgisizlik fikri genellikle ilgisizlik ile kar\u0131\u015ft\u0131r\u0131l\u0131r. \u0130lgisizlik, bir arabulucu olarak sizin bir g\u00f6zlemci oldu\u011funuz anlam\u0131na gelir. Arabuluculukta, uyu\u015fmazl\u0131kta menfaat sahibi olanlarla ve arzu edilen sonu\u00e7la birlikte de\u011filsinizdir. \u0130lgisiz olmak, bir arabulucunun yarg\u0131lamadan ve ilgili taraflar i\u00e7in bir sonu\u00e7 beklemeden i\u00e7inde kalmas\u0131 i\u00e7in bir f\u0131rsatt\u0131r.<\/p>\n\n\n\n

\u0130lgisizlik tarafs\u0131zl\u0131kla ili\u015fkilendirilir \u00e7\u00fcnk\u00fc insanlar bunun ayn\u0131 \u015fey oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr ama de\u011fildir. \u0130lgisiz olmak tarafs\u0131z olmak anlam\u0131na gelmez. Hakem \u015fapkam\u0131 takt\u0131\u011f\u0131mda, herhangi bir \u00f6nyarg\u0131 g\u00f6stermemek ya da bir taraf\u0131n di\u011fer tarafa kar\u015f\u0131 kendi yolundan gitmesini istememek konusunda ilgisizim.<\/p>\n\n\n\n

\u0130ster arabuluculukta ister m\u00fczakerede olsun, ilgisiz olmak zordur \u00e7\u00fcnk\u00fc diyalo\u011fu y\u00f6neten ki\u015finin kendi davran\u0131\u015f\u0131n\u0131n veya arzusunun ne kadar\u0131n\u0131n oyunun i\u00e7inde oldu\u011funun s\u00fcrekli fark\u0131nda olmas\u0131n\u0131 gerektirir. Ne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fczden ba\u011f\u0131ms\u0131z olarak, sizin adil olarak belirledi\u011finiz \u015fey taraflar i\u00e7in ayn\u0131 olmayabilir. Empatik olabilirsiniz ama ilgisiz bir zihniyetle.<\/p>\n\n\n\n

Bir arabulucunun tarafs\u0131z ve n\u00f6tr olmas\u0131 b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r \u00e7\u00fcnk\u00fc taraflar arabuluculara, sorunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn ne olaca\u011f\u0131n\u0131 belirlemelerine yard\u0131mc\u0131 olabilecek ki\u015filer olarak bakarlar. Bu, aktif dinleme, yeniden \u00e7er\u00e7eveleme vb. s\u00fcre\u00e7lerimizde tarafs\u0131z olmay\u0131 gerektirir. Tarafs\u0131z olmak sadece taraflara kar\u015f\u0131 tarafs\u0131z olmak anlam\u0131na gelmez. Ayn\u0131 zamanda kendini yans\u0131tmay\u0131 da i\u00e7erir, yani tarafs\u0131z m\u0131y\u0131m? Taraflardan duyduklar\u0131ma a\u00e7\u0131k m\u0131y\u0131m? Yeniden \u00e7er\u00e7evelerken onlar\u0131n bana s\u00f6yledikleriyle ayn\u0131 dili mi kullan\u0131yorum? E\u011fer \u00f6yle de\u011filseniz, geri ad\u0131m atman\u0131z gerekir. Taraflar bizden \u00f6nyarg\u0131l\u0131 olmamam\u0131z\u0131 bekledikleri i\u00e7in, bir arabulucu duygusal zekaya ve kendini yans\u0131tmaya sahip olmal\u0131d\u0131r.<\/p>\n\n\n\n

Arabulucular asimetrik \u00e7at\u0131\u015fmalarda asimetrileri gidermeye y\u00f6nelik m\u00fcdahalelerde bulunmal\u0131 m\u0131d\u0131r? Arabulucular \"taraflar\u0131 e\u015fitleyebilir mi\" ve e\u015fitlemeli midir? Bu t\u00fcr m\u00fcdahalelerin riskleri nelerdir? <\/em><\/strong><\/p>\n\n\n\n

Joyce'un yan\u0131t\u0131na g\u00f6re, hayatta, bizi k\u00fcresel kimli\u011fimiz ve \u00e7at\u0131\u015fmalar\u0131 daha iyi bir \u015fekilde \u00e7\u00f6zme taahh\u00fcd\u00fcm\u00fcz \u00fczerinde d\u00fc\u015f\u00fcnmeye sevk eden \u015feyler olur. Toplumumda insan ili\u015fkileri komisyonu ba\u015fkan\u0131 olarak g\u00f6rev yaparken, o\u011flumu, Maryland Ocean City sahillerinde LGBTQ+ toplulu\u011funun kar\u015f\u0131la\u015ft\u0131\u011f\u0131 zorluklar gibi acil konular\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 \u00e7e\u015fitli oturumlara getirdi\u011fimi \u00e7ok iyi hat\u0131rl\u0131yorum. Failleri merak eden o\u011flum kim olduklar\u0131n\u0131 sordu. Ben de onlar\u0131n, ho\u015flanmad\u0131klar\u0131 \u015feylerle kar\u015f\u0131la\u015ft\u0131klar\u0131nda sald\u0131rganla\u015fan ve ba\u015fkalar\u0131n\u0131n haklar\u0131n\u0131 ihlal eden s\u0131radan bireyler oldu\u011funu a\u00e7\u0131klad\u0131m. Bu fark\u0131ndal\u0131k beni duru\u015fmalar d\u00fczenlemeye sevk etti ve o\u011flumun bu t\u00fcr adaletsizliklerin \u00fczerine gitmenin \u00f6nemini kavramas\u0131n\u0131 sa\u011flad\u0131.<\/p>\n\n\n\n

Tarafs\u0131zl\u0131\u011f\u0131 benimsemek, uyu\u015fmazl\u0131k \u00e7\u00f6z\u00fcc\u00fc olarak rol\u00fcm\u00fcz\u00fcn temelini olu\u015fturur. Tarafs\u0131zl\u0131k, kurulu\u015flar aras\u0131ndaki anla\u015fmazl\u0131klar\u0131 \u00e7\u00f6zerken birinin veya belirli bir taraf\u0131n \u00e7\u0131karlar\u0131n\u0131 kay\u0131rmaktan ka\u00e7\u0131nmay\u0131 i\u00e7erir. Sessizli\u011fin her zaman bir sorun olmad\u0131\u011f\u0131n\u0131 ve dinlenmenin sesli ifadenin \u00f6tesindeki fakt\u00f6rlere ba\u011fl\u0131 olabilece\u011fini kabul ederek ortak zemini belirlemek ve dinlenecek taraflar\u0131 belirlemek \u00e7ok \u00f6nemlidir.<\/p>\n\n\n\n

Tarafs\u0131zlar olarak, bir anla\u015fmazl\u0131\u011f\u0131n \u00e7evresinde kalmay\u0131 tercih edebiliriz, ancak yap\u0131c\u0131 bir \u015fekilde katk\u0131da bulunman\u0131n yollar\u0131 da vard\u0131r. Herkes i\u00e7in evrensel insan haklar\u0131 inanc\u0131n\u0131 savunarak, Orta Do\u011fu'da ya\u015fananlar ve Black Lives Matter protestolar\u0131 gibi g\u00fcncel olaylardan duydu\u011fum ho\u015fnutsuzlu\u011fu kabul ediyorum. Ancak, tarafs\u0131z bir ki\u015fi olarak rol\u00fcm\u00fcn bazen perde arkas\u0131nda kalmay\u0131 gerektirdi\u011fini anlayarak karma\u015f\u0131kl\u0131klar\u0131n \u00fcstesinden gelmeyi \u00f6\u011frendim. Black Lives Matter protestolar\u0131 s\u0131ras\u0131nda, sokaklardaki yoklu\u011fum sorguland\u0131\u011f\u0131nda, gen\u00e7 neslin sesinin benimkinden daha g\u00fc\u00e7l\u00fc oldu\u011funu kabul ederek, etkimin \u00e7ocuklar\u0131m\u0131 g\u00f6ndermek oldu\u011funu vurgulad\u0131m.<\/p>\n\n\n\n

Bir ceza hukuku avukat\u0131 olarak ba\u015flad\u0131\u011f\u0131m mesleki yolculu\u011fum, ne zaman ve nerede savunma yapaca\u011f\u0131m\u0131 ve uygun yakla\u015f\u0131m\u0131 se\u00e7menin \u00f6nemini fark etmemi sa\u011flad\u0131. Anla\u015fmazl\u0131klar\u0131 \u00e7\u00f6zerken tarafs\u0131zl\u0131k, kararl\u0131 bir tarafs\u0131zl\u0131k gerektirir. Yine de, d\u00fcnya vatanda\u015flar\u0131 olarak, adaleti savunmak i\u00e7in bilgili, e\u011fitimli ve bilgili konumlar\u0131m\u0131zdan yararlanan \u00e7abalarda bulunmaktan sorumluyuz.<\/p>\n\n\n\n

Arabulucu s\u0131fat\u0131yla, s\u00fcrekli e\u011fitim ve kamu forumlar\u0131na aktif kat\u0131l\u0131m temel ara\u00e7lar haline gelmektedir. Amac\u0131m\u0131z, aksi takdirde duyulmayacak sesleri ortaya \u00e7\u0131karmak ve kabul g\u00f6rmeyi hak edenlerin bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 g\u00fc\u00e7lendirmek olmal\u0131d\u0131r. Tarafs\u0131zl\u0131\u011f\u0131 benimsemek, k\u00fcresel vatanda\u015flar olarak her bireyin haklar\u0131n\u0131 ve sayg\u0131 g\u00f6rmesini destekleme g\u00f6revimizden bizi muaf tutmaz. Bunun yerine, adalet ve tarafs\u0131zl\u0131k ilkelerine ba\u011fl\u0131 kalarak katk\u0131da bulunmam\u0131z i\u00e7in bize g\u00fc\u00e7 verir.<\/p>\n\n\n\n

\u00d6te yandan Tina, arabuluculuk uygulamalar\u0131mda, \u00f6zellikle ba\u015flang\u0131\u00e7ta, temel kurallar\u0131 belirlerken \u00e7e\u015fitli ara\u00e7lar kulland\u0131m. \u0130lgili taraflara sessizli\u011fin kabul edilebilir oldu\u011funu iletmek \u00e7ok \u00f6nemlidir. Ancak, herkesin kendini ifade etme f\u0131rsat\u0131na sahip olmas\u0131n\u0131 sa\u011flamak da ayn\u0131 derecede \u00f6nemlidir. Kendini g\u00fc\u00e7s\u00fcz hisseden bireylerin seslerini duyurmakta zorlanabilece\u011fi asimetriyi ele almak \u00f6zellikle \u00f6nemlidir.<\/p>\n\n\n\n

Bu durumu a\u015fmak i\u00e7in sorgulamadan ziyade ara\u015ft\u0131rmay\u0131 \u00f6ne \u00e7\u0131karan bir yakla\u015f\u0131m benimsiyorum. \"Eklemek istedi\u011finiz bir \u015fey var m\u0131?\" gibi sorular sorarak ve ard\u0131ndan bir duraklamaya izin vererek, aksi takdirde g\u00f6lgede kalabilecek ki\u015filerin sohbete katk\u0131da bulunmalar\u0131 i\u00e7in bir alan sa\u011fl\u0131yorum.<\/p>\n\n\n\n

Ancak asimetrinin ele al\u0131nmas\u0131 g\u00fc\u00e7l\u00fckler do\u011furur. Baz\u0131lar\u0131 dengesizlikleri d\u00fczeltme giri\u015fimlerini \u00f6nyarg\u0131 veya bir grubu di\u011ferine tercih etme olarak alg\u0131layabilir. Bir denge kurmak ve stereotipleri g\u00fc\u00e7lendirmekten ka\u00e7\u0131nmak \u00e7ok \u00f6nemlidir. Bu durumu, belirli gruplara ne s\u0131kl\u0131kla hitap etti\u011fimi dikkatle izleyerek ve kendilerini ifade etmeleri i\u00e7in yeterli f\u0131rsatlar\u0131 oldu\u011fundan emin olarak ele al\u0131yorum. E\u011fer birisi konu\u015fmaya haz\u0131r de\u011filse, ona bask\u0131 yapmak yerine sessizli\u011fine sayg\u0131 duyuyorum.<\/p>\n\n\n\n

Asimetriyi tan\u0131mak ve kabul etmek, uygulanabilir \u00e7\u00f6z\u00fcmler aramak i\u00e7in \u00e7ok \u00f6nemlidir. Dengesizlikler ku\u015fak veya k\u00fclt\u00fcr farkl\u0131l\u0131klar\u0131ndan, g\u00fc\u00e7 dinamiklerinden ve di\u011fer fakt\u00f6rlerden kaynaklanabilir. Bunu ele almak i\u00e7in, arabuluculuk s\u00fcrecini t\u00fcm taraflara ayr\u0131nt\u0131l\u0131 bir \u015fekilde a\u00e7\u0131klayarak yanl\u0131\u015f anlamalar\u0131 en aza indiriyorum. Bu \u015feffaf ileti\u015fim, herkesin duyuldu\u011fundan ve anla\u015f\u0131ld\u0131\u011f\u0131ndan emin olmak i\u00e7in s\u00fcrekli kontrollere zemin haz\u0131rlar.<\/p>\n\n\n\n

Hassas bir dengenin korunmas\u0131 esast\u0131r. Kapsay\u0131c\u0131l\u0131\u011f\u0131 sa\u011flarken \u00f6nyarg\u0131 veya iltimas alg\u0131lar\u0131ndan ka\u00e7\u0131nmak \u00e7ok \u00f6nemlidir. Bir arabulucu olarak, belirli perspektifleri g\u00f6z ard\u0131 etme su\u00e7lamalar\u0131n\u0131 \u00f6nlemeyi ve \u00e7\u00f6z\u00fcmlerimizin gen\u00e7 bireylerin, ya\u015fl\u0131lar\u0131n, kad\u0131nlar\u0131n ve ilgili her payda\u015f\u0131n sesini kapsayacak \u015fekilde kapsaml\u0131 ve t\u00fcm toplumu temsil eder nitelikte olmas\u0131n\u0131 sa\u011flamay\u0131 hedefliyorum.<\/p>\n\n\n\n

Tarihten yola \u00e7\u0131karak, \u00f6zellikle Orta Do\u011fu ve Kuzey Afrika'daki g\u00fcncel siyasi \u00e7at\u0131\u015fmalarda sessizli\u011fin tehlikeleri ve tarafs\u0131zl\u0131\u011f\u0131n korunmas\u0131n\u0131n \u00f6nemi hakk\u0131nda ne gibi dersler \u00e7\u0131kar\u0131labilir?<\/strong><\/p>\n\n\n\n

G\u00f6re Mohammad,<\/em><\/strong> Sessizlik, yanl\u0131\u015f\u0131n iyi oldu\u011fu yan\u0131lsamas\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr ve bu sessizli\u011fi bozman\u0131n zaman\u0131 gelmi\u015ftir. Orta Do\u011fu'da s\u00fcregelen \u00e7at\u0131\u015fmalar ileti\u015fim eksikli\u011fi nedeniyle devam etmektedir. E\u011fer bu konuyu ele almaz ve sessiz kal\u0131rsak bunun bedeli \u00e7ok a\u011f\u0131r olacakt\u0131r.<\/p>\n\n\n\n

A\u00e7\u0131k bir diyalog i\u00e7inde olmal\u0131y\u0131z. Aktif olarak dinlemeli, sorular sormal\u0131 ve anlay\u0131\u015f\u0131 te\u015fvik etmeliyiz. \u0130leti\u015fim yoluyla birbirimizin korkular\u0131, ilgi alanlar\u0131, ihtiya\u00e7lar\u0131, mevcut durumlar\u0131 ve gelece\u011fe y\u00f6nelik beklentileri hakk\u0131nda fikir sahibi oluruz.<\/p>\n\n\n\n

Birlikte bir \u015feyler in\u015fa etmek sadece m\u00fcmk\u00fcn de\u011fil ayn\u0131 zamanda gereklidir. \u0130srail ve Filistin aras\u0131ndaki karma\u015f\u0131k durumda bile bir arada ya\u015faman\u0131n m\u00fcmk\u00fcn oldu\u011funa inan\u0131yorum. Bunun i\u00e7in insanlar\u0131n duruma iyi niyetle yakla\u015fmalar\u0131 ve birbirlerini anlamak i\u00e7in ger\u00e7ekten \u00e7aba sarf etmeleri gerekir. Anahtar, g\u00fcveni ba\u015flatmak ve beslemekte yatmaktad\u0131r. Bar\u0131\u015f i\u00e7in bir temel in\u015fa etme s\u00fcrecine ba\u015flaman\u0131n zaman\u0131 geldi.<\/p>\n\n\n\n

 Panelistlerin son d\u00fc\u015f\u00fcnceleri.<\/strong><\/p>\n\n\n\n

\u0130leti\u015fim ve kolayla\u015ft\u0131r\u0131c\u0131l\u0131\u011f\u0131n paha bi\u00e7ilmez bir y\u00f6n\u00fc, zorlu ko\u015fullarda bile diyalo\u011fu te\u015fvik etmektir. Bu zor anlarda, tarafs\u0131z bir arac\u0131 olarak hizmet etmek ve bireyleri hayal k\u0131r\u0131kl\u0131klar\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade etmeye te\u015fvik etmek d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc olabilir. Perspektiflerini ifade etmelerini te\u015fvik etmek ve seslerinin duyulmas\u0131n\u0131 sa\u011flamak. Daha sonra kar\u015f\u0131 tarafla g\u00f6r\u00fc\u015fmeye istekli olup olmad\u0131klar\u0131n\u0131 sorduk. Deneyimlerim sayesinde sab\u0131r, sebat ve rehberli sezgi geli\u015ftirmenin bireyleri anlamak i\u00e7in temel oldu\u011funu \u00f6\u011frendim.<\/p>\n\n\n\n

Nihayetinde ama\u00e7, bu bireyleri do\u011fru noktada bir araya getirerek anlaml\u0131 bir diyalo\u011fa girmeleri i\u00e7in bir platform olu\u015fturmakt\u0131r.<\/p>\n\n\n\n

Arabulucular olarak, uluslararas\u0131 bir anla\u015fmazl\u0131kta tarafs\u0131zl\u0131\u011f\u0131m\u0131z\u0131 korumak, yersiz etkiden ka\u00e7\u0131nma taahh\u00fcd\u00fcm\u00fcz etraf\u0131nda d\u00f6ner. Ayn\u0131 zamanda amac\u0131m\u0131z, taraflar\u0131 k\u0131sa vadeli \u00e7\u00f6z\u00fcmlerin \u00f6tesine ge\u00e7en, s\u00fcrd\u00fcr\u00fclebilir ve uzun vadeli \u00e7\u00f6z\u00fcmleri vurgulayan \u00e7\u00f6z\u00fcmler \u00fcretmeye y\u00f6nlendirmektir. \u00c7at\u0131\u015fmaya yol a\u00e7an tarihsel fakt\u00f6rlere ili\u015fkin keskin bir fark\u0131ndal\u0131kla, ba\u015flang\u0131\u00e7taki anla\u015fmazl\u0131k durumuna geri d\u00f6nmekten ka\u00e7\u0131nabiliriz.<\/p>\n\n\n\n

Kal\u0131c\u0131 olmayan anla\u015fmalar s\u00fcrd\u00fcr\u00fclemez olabilir ve adaletsiz veya dengesiz olarak alg\u0131lanarak istikrars\u0131zl\u0131k d\u00f6ng\u00fcs\u00fcn\u00fc devam ettirebilir. Arabulucular olarak rol\u00fcm\u00fcz, temel nedenleri ele alan ve adil ve dengeli bir uluslararas\u0131 ortama katk\u0131da bulunan kal\u0131c\u0131 \u00e7\u00f6z\u00fcmleri te\u015fvik etmeyi gerektirir.<\/p>\n\n\n\n

SUKSHIMRANJIT SINGH, PhD'DEN KAPANI\u015e S\u00d6Z\u00dc<\/strong><\/p>\n\n\n\n

Dr. Singh, Mohammad'in toplulu\u011fumuz (arabulucular\/tarafs\u0131zlar) i\u00e7inde anlaml\u0131 konu\u015fmalar yapman\u0131n anlay\u0131\u015fl\u0131 bir \u00e7aba oldu\u011fu noktas\u0131n\u0131 vurgulad\u0131. S\u0131kl\u0131kla ihtilafl\u0131 taraflarla \u00e7al\u0131\u015f\u0131rken, meseleleri kendi aram\u0131zda tart\u0131\u015fman\u0131n gereklili\u011finin bazen g\u00f6z ard\u0131 edildi\u011fini belirtti. Tarafs\u0131zl\u0131\u011f\u0131n kendisinin bir \u00f6nyarg\u0131 bi\u00e7imi olup olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini k\u0131\u015fk\u0131rtarak bir meydan okuma ortaya koydu.<\/p>\n\n\n\n

Tarafs\u0131z olma kavram\u0131n\u0131n kendisi bir \u00f6nyarg\u0131 te\u015fkil edebilir. Bu soru ortaya \u00e7\u0131k\u0131yor \u00e7\u00fcnk\u00fc bizi ger\u00e7ekten rahats\u0131z eden \u015fey tam kar\u015f\u0131m\u0131zda duruyor, ancak biz bununla y\u00fczle\u015fmekten ka\u00e7\u0131nma e\u011filimindeyiz. Sessizli\u011fi bozmak i\u00e7in yap\u0131lan bir forum \u00e7a\u011fr\u0131s\u0131, g\u00f6rmezden gelme, dikkat da\u011f\u0131tma ve sahte bir rahatl\u0131kla teselli arama e\u011filimimizin dokunakl\u0131 bir hat\u0131rlat\u0131c\u0131s\u0131d\u0131r.<\/p>\n\n\n\n

\u0130nsanlar hem \u00f6zel hem de kamusal y\u00fczlerini koruyarak kendilerini aldatma sanat\u0131nda ustala\u015fm\u0131\u015flard\u0131r. G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda, anlat\u0131lar\u0131m\u0131z\u0131n ikili\u011fi, i\u00e7 huzur ihtiyac\u0131 ve \u00f6zel inan\u00e7lar\u0131m\u0131z\u0131 bar\u0131nd\u0131r\u0131rken kamusal imaj\u0131m\u0131z\u0131 kontrol etme arzusu giderek yayg\u0131nla\u015f\u0131yor.<\/p>\n\n\n\n

Kendini aldatma kavram\u0131n\u0131 inceleyelim ve insan toplumumuzun gidi\u015fat\u0131n\u0131 sorgulayal\u0131m. Kendimizi tarafs\u0131z olarak tan\u0131mlamam\u0131za ra\u011fmen, fark\u0131nda olmadan \u00f6nyarg\u0131l\u0131 m\u0131y\u0131z? Yak\u0131n zamanda nefret konusunu ara\u015ft\u0131rd\u0131m ve disiplinler aras\u0131 do\u011fas\u0131n\u0131 ke\u015ffettim. \u0130nsanl\u0131k durumumuzun temeli olan nefret, konuyu b\u00fct\u00fcnsel olarak inceleyen kapsaml\u0131 bir akademik sentezden yoksundur. Yahudiler, M\u00fcsl\u00fcmanlar, Hindular, H\u0131ristiyanlar ve evrenselciler olarak aidiyetlerimizi a\u015fmal\u0131 ve bir filozoflar, akademisyenler ve uygulay\u0131c\u0131lar toplulu\u011fu olarak birle\u015fmeliyiz. Zihnimizdeki anlat\u0131lar\u0131n ikileminde gezinirken kendi kendimizi kand\u0131rmaktan kurtulmam\u0131z gerekti\u011fi a\u00e7\u0131kt\u0131r.<\/p>\n\n\n\n

Birinci anlat\u0131 bize elimizden gelenin en iyisini yapan iyi vatanda\u015flar oldu\u011fumuzu s\u00f6ylerken, ikinci anlat\u0131 eylemlerimizin etkisini sorgulamaktad\u0131r. Birinci anlat\u0131daki yan\u0131lg\u0131, tek bir t\u0131klama ya da be\u011feninin yeterli olmas\u0131d\u0131r. Burada iki \u00f6nemli sorun var: grup aidiyetlerine dayanarak kendimize mesafe koymak ve bireysel eylemlerin g\u00fcc\u00fcn\u00fc hafife almak.<\/p>\n\n\n\n

Empatinin de s\u0131n\u0131rlar\u0131 vard\u0131r ve genellikle bilin\u00e7alt\u0131 \u00f6nyarg\u0131lar taraf\u0131ndan k\u0131s\u0131tlan\u0131r. Konfor alanlar\u0131m\u0131z\u0131 sorgulamal\u0131 ve eylemlerimizi y\u00f6neten kendini kand\u0131rmay\u0131 kabul etmeliyiz. Be\u015f kontrol hedefine g\u00f6re ya\u015famak -g\u00fcvenlik, sosyal \u00e7evre, kamuoyu alg\u0131s\u0131, \u00f6zel inan\u00e7 ve kendini kand\u0131rma- d\u00fcr\u00fcstl\u00fc\u011f\u00fcm\u00fczden \u00f6d\u00fcn vermemize neden olur.<\/p>\n\n\n\n

\u0130nsanl\u0131k durumunu ger\u00e7ekten anlamak i\u00e7in, kolektif yard\u0131m\u0131m\u0131z\u0131 talep eden durumlara ad\u0131m atmak i\u00e7in kendimize meydan okumal\u0131y\u0131z. Konfor, s\u0131k s\u0131k yap\u0131lan uluslararas\u0131 u\u00e7u\u015flar\u0131n \u00e7evresel etkilerini g\u00f6rmezden gelerek elektrikli bir araba se\u00e7mek gibi \u00f6rneklerle \u00f6rneklenen bir kelime se\u00e7imi haline geldi.<\/p>\n\n\n\n

\u0130\u015fin \u00f6z\u00fc, acil sorunlar\u0131 kolektif olarak ele alma ve \u00e7abalar\u0131m\u0131z\u0131 zaman i\u00e7inde s\u00fcrd\u00fcrme konusundaki isteklili\u011fimizdir. \u0130steklilik yaratmak e\u011fitim, fark\u0131ndal\u0131k, a\u00e7\u0131k diyalog, ki\u015fisel anlat\u0131lar ve nefrete katk\u0131da bulunan sistemik sorunlar\u0131n ara\u015ft\u0131r\u0131lmas\u0131n\u0131 i\u00e7erir. Gelecek nesillere cesareti benimsemeleri ve de\u011fi\u015fim i\u00e7in kataliz\u00f6r olmalar\u0131 \u00f6\u011fretilmelidir.<\/p>\n\n\n\n

Toplum olarak, gelecek nesillere neler b\u0131rakt\u0131\u011f\u0131m\u0131z \u00fczerinde d\u00fc\u015f\u00fcnmeliyiz. Onlar bireysel eylemlere tan\u0131kl\u0131k ediyor ve d\u00fcnya \u00fczerindeki kolektif etkimizi de\u011ferlendiriyorlar. Tavsiyem basit: konu\u015fman\u0131n \u00f6tesinde dinlemeli, zihinlerimizi de\u011fi\u015ftirmeli, motivasyonlar\u0131m\u0131z\u0131 anlamal\u0131 ve olumlu bir de\u011fi\u015fim yaratmak i\u00e7in motivasyonumuzu s\u00fcrd\u00fcrmeliyiz.<\/p>\n\n\n\n

As\u0131l zorlu\u011fumuz, etkili ileti\u015fim ve dinlemeyi engelleyen \u00f6nyarg\u0131lar\u0131n \u00fcstesinden gelmektir. Toplumsal meseleleri birlikte ele almaya y\u00f6nelik samimi bir isteklili\u011fi te\u015fvik ederek, kal\u0131c\u0131 de\u011fi\u015fimin \u00f6n\u00fcn\u00fc a\u00e7abiliriz.<\/p>\n\n\n\n

Ocak 2024'te yaz\u0131ld\u0131 Yazan Francis Ojok<\/a>, Beni Linkedin'de takip edin Burada<\/a>. DC Mediation & Dispute Resolution Institute'u LinkedIn'de takip edin Burada<\/a>.<\/p>","protected":false},"excerpt":{"rendered":"

DC Arabuluculuk ve Uyu\u015fmazl\u0131k \u00c7\u00f6z\u00fcm\u00fc Enstit\u00fcs\u00fc, \u00e7at\u0131\u015fmalar\u0131 \u00f6nlemeye, gerilimi azaltmaya, y\u00f6netmeye, \u00e7\u00f6zmeye ve olumlu de\u011fi\u015fim i\u00e7in f\u0131rsatlara d\u00f6n\u00fc\u015ft\u00fcrmeye adanm\u0131\u015f bir kurum olarak hizmet etme taahh\u00fcd\u00fcyle, \"Tarafs\u0131zl\u0131k Tuza\u011f\u0131: Sessiz Kalma Tehlikesi\" temal\u0131 sanal bir etkinlik d\u00fczenledi.<\/p>","protected":false},"author":2,"featured_media":14777,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"content-type":"","_uag_custom_page_level_css":"","footnotes":""},"categories":[4],"tags":[],"class_list":["post-14770","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog"],"acf":[],"yoast_head":"\nNeutrality Trap: The Danger of Staying Silent - International Mediation Campus<\/title>\n<meta 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