Son zamanlarda sosyal bilimlerde bir \u201cmek\u00e2nsal d\u00f6n\u00fc\u015f\u201d\u00fcn s\u00f6z konusu oldu\u011funu dillendiren seslerin say\u0131s\u0131 art\u0131yor. \u00d6zellikle kentlerin kamusal mek\u00e2nlar\u0131n\u0131n neoliberalizm \u00fczerinden daha sert ve s\u00fcreklilik i\u00e7eren bi\u00e7imde tahrip edilmesi ve kent mek\u00e2n\u0131n\u0131n do\u011frudan metala\u015ft\u0131r\u0131l\u0131p sermayenin a\u00e7\u0131k sald\u0131r\u0131s\u0131yla kar\u015f\u0131 kar\u015f\u0131ya gelmesi, art\u0131k vakay-\u0131 adiyeden say\u0131l\u0131yor. Buna d\u00f6n\u00fck toplumsal yan\u0131t, yer yer birer kent sava\u015f\u0131na d\u00f6n\u00fc\u015fen kendili\u011finden ve \u00f6rg\u00fctl\u00fc direni\u015fler ile toplumsal hareketlerin d\u00fc\u015f\u00fcnce evreninde kenti sermayenin elinden kurtarmaya d\u00f6n\u00fck kayda de\u011fer bir ideolojik ve politik cephanenin birikmesi olarak g\u00f6r\u00fcn\u00fcyor.
\nNeoliberal yeni \u00e7itleme giri\u015fimlerine kar\u015f\u0131 d\u00fc\u015f\u00fcnce\/teori alan\u0131nda da ciddi ele\u015ftirel meydan okumalar mevcut. Henri Lefebvre ve Manuel Castells gibi do\u011frudan kent siyaseti \u00fczerine yazm\u0131\u015f olan d\u00fc\u015f\u00fcn\u00fcrlerin yeniden ele\u015ftirel okumalar\u0131n\u0131n yap\u0131lmas\u0131n\u0131n yan\u0131 s\u0131ra Althusser, Gramsci ve Foucault gibi pek \u00e7ok d\u00fc\u015f\u00fcn\u00fcr\u00fcn teorik \u00e7er\u00e7eveleri de son zamanlarda bir t\u00fcr \u201cmek\u00e2nsal okuma\u201dya konu oluyor.<\/p>\n
![\"kent-mekanini-ozgurlestirmek-uzerine-209039-5-2\"](\"http:\/\/dokuzadabirdeniz.com\/wp-content\/uploads\/kent-mekanini-ozgurlestirmek-uzerine-209039-5-2.jpg\")
<\/p>\n
M\u00fc\u015fterekler ve \u2018heterotopya\u2019 d\u00fc\u015f\u00fcncesi<\/strong> Stavrides\u2019in Sel Yay\u0131nlar\u0131\u2019n\u0131n KentSel dizisi dahilinde Ali Karatay\u2019\u0131n harika \u00e7evirisiyle yay\u0131mlanan Kentsel Heterotopya: \u00d6zg\u00fcrle\u015fme Mek\u00e2n\u0131 Olarak E\u015fikler Kentine Do\u011fru, bahsetti\u011fimiz tart\u0131\u015fmaya d\u00f6n\u00fck g\u00fc\u00e7l\u00fc bir teorik ve politik metin. Stavrides, kenti ona i\u00e7kin toplumsal ili\u015fkilenme bi\u00e7imleri \u00fczerinden b\u00fct\u00fcn karma\u015f\u0131kl\u0131\u011f\u0131yla kavraman\u0131n, sermayeden kurtulmaya d\u00f6n\u00fck m\u00fccadelemiz a\u00e7\u0131s\u0131ndan kritik \u00f6nemde oldu\u011fu d\u00fc\u015f\u00fcncesinden yola \u00e7\u0131k\u0131yor. Adac\u0131klara kar\u015f\u0131 heterotopyalar<\/strong> M\u00fccadelenin kolektifli\u011fi ve \u2018kurtulu\u015f\u2019<\/strong>
\nMek\u00e2n literat\u00fcr\u00fcn\u00fcn son y\u0131llarda fazlas\u0131yla belirginle\u015ftirdi\u011fi patikalardan biri, kamusal mek\u00e2ndaki toplumsal ili\u015fkilerin nas\u0131l i\u015fledi\u011fini \u00e7\u00f6z\u00fcmlemek yoluyla bu mek\u00e2nlar\u0131 toplumsal praksis yoluyla sermayenin gazab\u0131ndan kurtararak m\u00fc\u015fterek ve yarat\u0131c\u0131 bi\u00e7imde kullanman\u0131n nas\u0131l m\u00fcmk\u00fcn oldu\u011funa d\u00f6n\u00fck tart\u0131\u015fma. Bu tart\u0131\u015fman\u0131n yine son y\u0131llarda olduk\u00e7a g\u00fc\u00e7l\u00fc bir teorik \u00e7er\u00e7eve \u00e7izen d\u00fc\u015f\u00fcn\u00fcrlerinden biri ise Stavros Stavrides.<\/p>\n
\nKenti, toplumsal kimliklerin kar\u015f\u0131la\u015ft\u0131\u011f\u0131, melezlendi\u011fi, payla\u015f\u0131mda bulundu\u011fu, \u00e7at\u0131\u015ft\u0131\u011f\u0131 bir fiili ve kurgusal mek\u00e2n olarak kavramamakla i\u015fe ba\u015flayan Stavrides, toplumsal mek\u00e2n\u0131 s\u00fcrekli belirli bir d\u00fczende olma hali \u00fczerinden d\u00fc\u015f\u00fcnmekten vazge\u00e7meyi, bu t\u00fcrden d\u00fc\u015f\u00fcnmenin belirli hegemonik momentleri kal\u0131c\u0131 kabul etti\u011fini ve hegemonyay\u0131 tarihe a\u00e7\u0131k bir s\u00fcre\u00e7 k\u0131lan \u201cde\u011fi\u015fim dinami\u011fini\u201d g\u00f6z ard\u0131 etti\u011fini ileri s\u00fcr\u00fcyor.
\nStavrides, Edward Soja, Benjamin Hetherington, Manfredo Tafuri ve Michel Foucault\u2019nun d\u00fc\u015f\u00fcncelerini kat ederek s\u00fcrd\u00fcrd\u00fc\u011f\u00fc \u201cheterotopya\u201d tart\u0131\u015fmas\u0131nda, heterotopyalar\u0131, \u00f6tekilik alanlar\u0131 olarak de\u011fil, \u00f6tekili\u011fe a\u00e7\u0131lan ge\u00e7itler olarak d\u00fc\u015f\u00fcnmeyi teklif ediyor. Stavrides, bir ge\u00e7it olarak heterotopyalar\u0131n \u201colan biten her \u015feyin belirli bir istikamete sahip olmaks\u0131z\u0131n \u00f6nceki d\u00fczenden ayr\u0131ld\u0131\u011f\u0131, hareket halindeki yerler\u201d oldu\u011funu ileri s\u00fcr\u00fcyor.
\nStavrides bu noktadan hareketle, farkl\u0131 toplumsal kesimlerin ya\u015fam alanlar\u0131 aras\u0131nda \u00f6\u011fretici, terbiye edici, fark\u0131na vard\u0131r\u0131c\u0131 kar\u015f\u0131la\u015fmalar\u0131 m\u00fcmk\u00fcn k\u0131lan heterotopyalar\u0131n, di\u011fer kimliklere kesin ge\u00e7i\u015fler olmaks\u0131z\u0131n yeni toplumsal maskelerin ve yeni toplumsal rollerin birer prova alan\u0131 olarak g\u00f6r\u00fclmesi gerekti\u011fine ula\u015f\u0131yor. Bu yoldan al\u0131nan bir \u201cadap\u201d, Stavrides\u2019e g\u00f6re, disipline edici iktidar\u0131n panoptik g\u00f6zetime olan ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131n yol a\u00e7t\u0131\u011f\u0131, onun g\u00f6r\u00fcnen \u015feyi var olan \u015feyle \u00f6zde\u015fle\u015ftirme hatas\u0131na d\u00fc\u015f\u00fcren durumu k\u0131sa devre yapt\u0131rmaya da olanak sa\u011flar. Heterotopyalardaki ba\u015fka bir g\u00f6r\u00fcn\u00fc\u015fe b\u00fcr\u00fcnme sanat\u0131, bu anlamda, toplumsal a\u00e7\u0131dan son derece \u00f6nem ta\u015f\u0131yan \u00f6tekili\u011fe ziyaretin, \u201cgibi davranman\u0131n\u201d itici g\u00fcc\u00fc haline gelebilecektir.<\/p>\n<\/strong>Stavrides\u2019in \u201ckentsel heterotopya\u201d kavramsalla\u015ft\u0131rmas\u0131n\u0131n kritik bile\u015fenlerinden biri de \u201ce\u015fikler kenti\u201d d\u00fc\u015f\u00fcncesi ku\u015fkusuz. Stavrides, tam g\u00fcvenlikli kentsel adac\u0131klar \u00fczerinden form\u00fcle edilen burjuva \u00fctopyas\u0131na ve sol d\u00fc\u015f\u00fcncede s\u0131kl\u0131kla dillendirilen, kentin geri kalan\u0131na kar\u015f\u0131 savunulacak m\u00fcstahkem mevkiler olarak getto d\u00fc\u015f\u00fcncesine bir arada kar\u015f\u0131 \u00e7\u0131k\u0131yor. Bunun yerine ise, kontrol noktalar\u0131yla \u201cg\u00fcvenlikli\u201d k\u0131l\u0131nan \u015fehrin \u201cge\u00e7irgen g\u00f6zenekli kamusal alan heterotopyalar\u0131\u201d eliyle y\u0131prat\u0131ld\u0131\u011f\u0131 bir ge\u00e7i\u015f tasavvur ediyor.
\nHemen s\u00f6yleyelim; Stavrides burada tarihin tekerle\u011finin bu do\u011frultuda d\u00f6nd\u00fc\u011f\u00fcn\u00fc ileri s\u00fcrm\u00fcyor; aksine, muktedir teknolojileriyle par\u00e7al\u0131 yap\u0131s\u0131 korunmaya \u00e7al\u0131\u015f\u0131lan \u015fehrin, halihaz\u0131rda kamusal mek\u00e2nda i\u015fleyen \u00f6teki ile kar\u015f\u0131la\u015fmalar yoluyla farkl\u0131 bi\u00e7imlerde bir araya getirilebildi\u011fini ve \u015fehrin kurtulu\u015funun da buralarda bir yerlerde olabilece\u011fini ileri s\u00fcr\u00fcyor. Yani Stavrides, d\u00f6rt ba\u015f\u0131 mamur bir politik stratejiden ziyade bir \u201colas\u0131l\u0131klar evreni\u201dnden s\u00f6z a\u00e7\u0131yor.<\/p>\n
\nStavrides\u2019in m\u00fc\u015fterekleri benzerlikler \u00fczerinden de\u011fil, farkl\u0131l\u0131klar\u0131n, \u00f6tekiliklerin kar\u015f\u0131la\u015fmas\u0131 \u00fczerinden tan\u0131mlamas\u0131, onun d\u00fc\u015f\u00fcncesinde, kurtulu\u015f\u00e7u m\u00fccadelelerin g\u00f6revinin sadece \u201cne yapmal\u0131?\u201d de\u011fil, ayn\u0131 zamanda \u201cnas\u0131l yapmal\u0131?\u201d ve \u201ckim yapmal\u0131?\u201d sorular\u0131na da yan\u0131t vermesi gerekti\u011fi d\u00fc\u015f\u00fcncesine uzan\u0131yor.
\nBurada Stavrides\u2019in \u00f6nerisi, yine de mu\u011flakl\u0131\u011f\u0131n\u0131 korumakla birlikte, militan \u00f6nc\u00fc toplumsal hareketlerin, verilecek son kavgaya dek kendi ilkelerinin do\u011frulanmas\u0131na de\u011fil, toplumun ritmine uygun bi\u00e7imde ortaya \u00e7\u0131km\u0131\u015f olan yeni toplumsal ili\u015fkiler yap\u0131s\u0131yla uyumlu hale getirilmesi. Stavrides\u2019in kafas\u0131ndaki kritik soru ise \u015fu: \u201cBir grup, bir kolektivite ya da bir topluluk olarak, de\u011ferlerimizi ve d\u00fc\u015f\u00fcncelerimizi, m\u00fccadelemizi y\u00fcr\u00fctmeyi tercih etti\u011fimiz bi\u00e7ime uyumlu k\u0131larak yans\u0131tabiliyor muyuz?\u201d Stavrides, buradan, bug\u00fcn\u00fcn toplumundan farkl\u0131 bir topluma ula\u015fma niyetimiz varsa, \u201c\u00f6nc\u00fcl\u00fck\u201d kavram\u0131n\u0131 art\u0131k rafa kald\u0131rmam\u0131z gerekti\u011fini; yeni olan\u0131 kuracak olan\u0131n yeni toplumsal ili\u015fkilerin ruhuna uygun yeni toplumsal \u00f6rg\u00fctlenme bi\u00e7imleri oldu\u011funu ileri s\u00fcr\u00fcyor.
\nStavrides\u2019in Kentsel Heterotopya\u2019s\u0131na d\u00f6n\u00fck s\u00f6ylenecek ve tart\u0131\u015f\u0131lacak \u00e7ok<\/a>\u015fey var fakat \u015fimdilik yerimiz elverdi\u011fince de\u011finece\u011fimiz noktalar bunlar. Kentsel Heterotopya\u2019n\u0131n mek\u00e2n siyaseti literat\u00fcr\u00fcne kapsaml\u0131 ve \u00f6zg\u00fcn bir katk\u0131 oldu\u011fu muhakkak.<\/p>\n