Posturbanizm: Postmodern çağda batılı şehir ve hafızası
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Date
2019-08-03
Authors
Alıcı, Mustafa
Journal Title
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Publisher
Bursa Uludağ Üniversitesi
Abstract
Öz Günümüzde bir şehrin hafızasını oluşturan mahalli/yerel tarihi, önemli şahsiyet veya figürleri hakkındaki dinamik sözlü hatıratlar, özgün mahalli sanat ve mikro mimari, her bir sokağı tarayarak belleğine alan şehir edebiyatı, şehrin orijinal dokusunu koruyan folkloru ve mikro beldeciliğe imkân tanıyan yerel politikalar öne çıkmaktadır. Postmodern şehir anlayışını yansıtan posturbanizm, yüceltilmiş benlikle insana, kolektif subjektifliğe sahip yerellik ile şehre ve mikron ölçeklerle mekâna aidiyetin sınırlarına işaret etmektedir. Şehrin tarihsel doku ve hafızasını olduğu gibi korumak, modern bir kavram ise onu ilham, sezgi gibi araçlarla geliştirecek eleştirel bakışa sahip olmak ve onu çağımıza uygun güncelleyerek detaylandırmak postmodern bir kavramdır.
Nowadays, local/regional history of the city which constitutes the memory of it, dynamic verbal reminiscences about its prominent figures and characters, its original local arts and microarchitecture, urban literature sticking every street in its memory by scanning each of them, its folklore that protects the original of the town and local policies enabling micro-municipality come to the forefront. Post-urbanism, reflecting the concept of postmodern city points out to human beings with exalted identity, to a city with localness containing collective subjectivity and to the limits of belonging to a place with micron scales. If protecting the historical contexture and memory of the city as it is, is a modern concept; having critical perspectives to develop it with tools such as inspiration and intuition, and to update and elaborate it in accordance with the necessities of the age could be a postmodern one.
Nowadays, local/regional history of the city which constitutes the memory of it, dynamic verbal reminiscences about its prominent figures and characters, its original local arts and microarchitecture, urban literature sticking every street in its memory by scanning each of them, its folklore that protects the original of the town and local policies enabling micro-municipality come to the forefront. Post-urbanism, reflecting the concept of postmodern city points out to human beings with exalted identity, to a city with localness containing collective subjectivity and to the limits of belonging to a place with micron scales. If protecting the historical contexture and memory of the city as it is, is a modern concept; having critical perspectives to develop it with tools such as inspiration and intuition, and to update and elaborate it in accordance with the necessities of the age could be a postmodern one.
Description
Günümüzde bir şehrin hafızasını oluşturan mahalli/yerel tarihî, önemli şahsiyet veya figürleri hakkındaki dinamik sözlü hatıratlar, özgün mahalli sanat ve mikro mimari, her bir sokağı tarayarak belleğine alan şehir edebiyatı, şehrin orijinal dokusunu koruyan folkloru ve mikro beldeciliğe imkân tanıyan yerel politikalar öne çıkmaktadır. Postmodern şehir anlayışını yansıtan posturbanizm, yüceltilmiş benlikle insana, kolektif subjektifliğe sahip yerellik ile şehre ve mikron ölçeklerle mekâna aidiyetin sınırlarına işaret etmektedir. Şehrin tarihsel doku ve hafızasını olduğu gibi korumak, modern bir kavram ise onu ilham, sezgi gibi araçlarla geliştirecek eleştirel bakışa sahip olmak ve onu çağımıza uygun güncelleyerek detaylandırmak postmodern bir kavramdır. Makaleye göre günümüzde bilhassa sosyal ve beşerî bilimlerle uğraşan bilim adamları için insanın benlik hafızası ve şehir hafızaları posturbanizmin temel ilgi alanlarından sayılabilir. Günümüzde postmodern ben tasavvuru, zihinsel açıdan insanı geleceğe hazırlarken ötekini unutmayan, ama kendine göre anlamlandıran ve böylece kendini ifade etmeye yarayan bir araç hâlini almaktadır. Bu açıdan bakıldığında “aşırı ben” ile yüklü olan postmodern insan, muğlak ve anlaşılmaz bulduğu doğa ve doğal mekânlardaki kargaşa içinde geçmişten geleceğe her zaman diliminde yine kendini görmek istemektedir. Zira postmodern insana göre etrafındaki her şeyin gizli ve aşikar öznesi yine kendisidir. Aşırı yüceltilmiş öznesine eleştirel bakmak zorunda olan insan için birinci adım, varlığın doğasını keşfetmesi, ikinci adım ise afak içinde metafiziğe yönelebilmesi olmalıdır. Her türlü olumsuzluk bir yana bilhassa “posturbanizm sosyolojisi”, aşırı eleştirel şehircilik algılarının ortaya çıkmasına söz gelişi yeni ve gelişmiş metodolojik yaklaşımlar veya pratiği hissedilen dinamik teorik aydınlatmalar hatta mikro kentlilik bilincini geliştirilen postmodern siyasetler yoluyla şehrin gerçek "hafızasına yeniden dönüşü" yani “kendi benliğini ve belleğini” bulmasına olumlu yönden katkılar sağlayabilecektir. Makaleye göre şehrin hafızası, sırasıyla şehrin oluşumunu meydana getiren kolektif izlenimler, yatay (tarihsel) ve dikey (zihniyet) değişimler ve teknik (kolaylaştırıcı) gelişimlerin toplamıdır. Bu hafıza, şehrin tarih ve kültüründeki devamlılığı korurken, şehir sakinlerinin kimlik ve birbirleriyle yakınlığını güçlendirerek son tahlilde “şehrin ruhunu” belirler. Daha açık bir dille şehrin hafızası, şehri diğerlerinden ayıran eşsiz stil ve imgeleri ortaya çıkarmak üzere maddi ve manevi yapılarındaki hatta sosyal ve kültürel formlardaki evrimi ve devamlılığı gösterir. Batılı şehrin postmodern kritiğini yaparken diyebiliriz ki posturban şehrin gelişim sürecinde hafıza, devamlı oluşan ve bizzat korunan her şeydir. Bu bakımdan her bir birey ve onlara ait her bir olay; mesela yeni bellekler yaratabilecek, hatırlanacak ve yeniden hatırlanabilecek güçte olan şeyler hafızayı oluştururlar. Buna ilave olarak kişisel hatıralar, anılar veya kolektifliği artırıcı geçmiş eylemler olarak tanımlanabilen bu posturban hafıza, bir tür ortam ve kolektif hafızadır. Bunlar içinde “şehrin oluşumu”, “değişimi” veya “gelişimi” için korunması gereken parçalar ile şehrin tarihi için kolektif hafıza meydana getiren yapılar, şehrin gerçek, orijinal ve kimlik verici unsurlarıdır. Bu yüzden denilebilir ki batılılara göre bir şehrin hâlihazırdaki gelişimi, sanayi sonrası gelişmelere bağlı olarak postmodern kolektif hafıza üzerinde derin etkilere sahip olabilir. Daha endişeli açıdan bakıldığında modern insanın ciddi, aklına iman eden ve nesnelliğe güvenen homo seriosus tipolojisi yerine postmodern insan, daha çok değişimlere ve türlü yönelimlere aşırı çeviklik içinde açık olan insandır. Bu yönüyle o, doğuştan tek bir değer yapısıyla kendini inşa etmeyen, yaşadığı evreni tek bir teşekkül şeklinde görmeyen, inandığı söylemi paradigmaya dönüştürüp onu geliştirecek kaynaklar peşinde olan gerçekliği keşfetmek için kendini yormayan biridir. Dahası o, gerçeklik denen şeyi ötelerde ve mutlak değil aksine olduğu gibi ve algılandığı şekliyle anladığından kendi “söylemini” ve ona göre de “ inşa edici dünyasını”, “bencil benliğini” ve “hafızasını” inşa eden insan yani homo rhetoricus kabul edilebilir. Posturban insan, çok sesli (polivokal) ve çok görüntülü (poli-viziual) bir panoramadan yanadır. Bu insan geçmişini taze tutan semboller sistemi olan şehrin hafızasını ve şehrin sakinlerini gerçek yaratıcılar olaak görür ve bu yaratıcıların niyetlerini daima hafızada korumak ister. Postmodern egoizm ile örülü referanslar, özgün niyetsellikleri daima güçlendirir, nötralize eder veya karşıt eylemlerin doğmasına yol açabilir. Sonuçta bir bireysel hafıza yeri olarak postmodern şehir, hem sembolik kontrol hem de eleştirel tepkiler için uygun bir alan haline gelir. Bu bakımdan Batı sosyolojisine uygun bir tarzda işleyen postmodern insan hafızası kendini dinamik kişisel hatıralarda somutlaştırabilir. Bu açıdan hafıza, batı tarafından üretilen sosyal dinamiklerle örgülü ve dış kültürel sembollere gömülü hale gelir. Dolayısıyla, Batılı şehrin sakini olmak “sosyal bir öznel deneyim” olarak görülebilir. Zira ona ait bilişsel hafıza; insanların geçmişe dair öznel algı oluşturdukları, görgü kuralları, anılarımıza yardımcı olan geçmiş olaylar bütünü sayılabilir. Neticede homo postmodernus bilinç, uzun bir evrim içinde Batı’ya ait olayların gerçekleştiği zihinsel kapasite olarak anatomik açıdan beynin karmaşık fonksiyonları tarafından saklanan, korunan ve hatırlanan; kalıcı evrimde hatırlama ve unutmanın diyalektiğine açık olan gerçek insan hafızası olarak bizzat ileri sömürgeci dönemde öne çıkarılmakta ve dünyanın diğer bölgelerinde yaşayan diğer insanları etkisi altına almaktadır.
Nowadays, there is dynamic verbal requiem about the local history along with urban figures that make up the urban memory as well as urban arts and microarchitecture that constitute urban literature scanning each street, or folklore which protects the original texture of the town. It also leads to bringing about local policies that allow micro-municipality. Post-urbanism, reflecting the concept of the post-urbanized city, points to the limits of belonging to the place with the sublimated self-humanity, the locality with collective subjectivity as well as to the micron scales. To protect the urban historical contexture and memory as it is could be considered as a modern concept while having critical perspectives to develop it with tools such as inspiration and intuition, and to update and update it according to our age could be postmodern. In this article, it is revealed that, especially for scholars engaged in social and human sciences, both human self-memory and city memories can be rated among the basic concerns of post-urbanism. Actually, the postmodern self-image becomes a tool that mentally prepares man for the future, while not forgetting “the other”, nevertheless making sense out of it in its way and thus expressing the self. From this point of view, the postmodern human being who is loaded with “excessive self” wants to see himself/herself again and again from past to future in the turmoil of nature as well as natural spaces, upon which one looks vague and incomprehensible. For the postmodern human being, it is he or she who is the secret and obvious effective subject of everything around. The first step for a person who has to look critically at his/her exalted subject should be to discover the nature of ontological beings, and the second step is to be able to turn to metaphysics even though being within the external world. All kinds of negativity aside, the posturban sociology, in particular, can contribute to the sudden emergence of excessively critical urban perceptions, for instance, new and improved methodological approaches or dynamic theoretical illuminations that are felt as well-practiced or even to the postmodern policies that developed under micro-urban consciousness, that is, by the title of “the rereturn of the city to its actual selfmemory”. According to the present article, the memory of a city is, respectively, the sum of all the collective impressions, horizontal (historical) and vertical (mentality) changes as well as the technical (facilitating) developments that generate the formation of the given city. While preserving the continuity of history and culture of the city, by strengthening the identity of its inhabitants and their close relationships with each other, in the final analysis, this memory determines “the spirit of the city”. More precisely, in order to reveal its unique styles and images that distinguish the urban life from other lifestyles, the urban memory shows the evolution and continuity in urban material and spiritual structures as well as in its social and cultural forms. In the sense of postmodern critique of the western city, we can say that in the creative process of the post-urban city, memory is everything that is constantly formed and maintained in itself. In this respect, each individual and events they have experienced, for instance, the things which could create new memories, and which would be remembered and capable of being remembered again constitute the memory. Additionally, this very post-urban memory, which can be described as personal memories, namely, private past actions that increase collectivity, is a kind of environment and collective memory. These include the parts that need to be preserved for the “formation”, “change ” or “development” of the city, and the structures that constitute collective memory for the urban city. Therefore, it can be said that the current development of a city according to westerners may have profound effects on postmodern collective memory due to post-industrial developments. From a deeply concerned point of view, instead of serious, mind trusted and objectivist homo serious typology of modern human beings, the postmodern man is more open to changes and various orientations in extreme agility. In this respect, he/she is a person who does not construct himself/herself with a single value structure from birth, therefore, does not consider the universe as a single entity, and does not tire himself /herself in order to discover the reality which seeks to develop the discourse he or she believes into a paradigm and hence develops it. Moreover, since postmodern human understands what is called reality as not beyond and absolute, but as it is, and as it is perceived, this person can be regarded as homo rhetoricus, that is, a person who constructs his or her “discourse” and accordingly, his/her “constructer-world”, “selfish self” as well as “pivotal memory”. The post-urban human being is in favor of a poly-vocal and poly-visual panorama. This person sees the urban memory which is the systems of symbols keeping his/her past fresh and local inhabitants as “the real creators” of the urban life and always wants to preserve their intentions in memory. References embedded with postmodern egoism can always strengthen, neutralize, or may lead to opposing actions. As a result, the postmodern urbanism as a place of individual memory becomes a suitable space both for symbolic control and critical reactions. Therefore, the postmodern human memory, functioning in accordance with Western sociology, can concrete up itself in dynamic personal memories. In this respect, the memory becomes braided by social dynamics produced by the West and embedded in external cultural symbols. From this point of view, being a Western urban resident can be seen as a more social subjective experience than ever. Because private cognitive memory of the resident can be regarded as the memories people can create as the subjective perception of the past, rules of good manners, and body of past events that contribute our own memories. As a result, homo postmodernus consciousness is preserved, protected and preserved as well as remembered by the complex functions of the brain anatomically whereas the mental capacity at which Western events take place in a long evolution; hence, it is highlighted in the post-colonial period as real human memory, which is open to the dialectics of remembering and forgetting in permanent evolution, and it is still influencing other people who live in other parts of the world.
Nowadays, there is dynamic verbal requiem about the local history along with urban figures that make up the urban memory as well as urban arts and microarchitecture that constitute urban literature scanning each street, or folklore which protects the original texture of the town. It also leads to bringing about local policies that allow micro-municipality. Post-urbanism, reflecting the concept of the post-urbanized city, points to the limits of belonging to the place with the sublimated self-humanity, the locality with collective subjectivity as well as to the micron scales. To protect the urban historical contexture and memory as it is could be considered as a modern concept while having critical perspectives to develop it with tools such as inspiration and intuition, and to update and update it according to our age could be postmodern. In this article, it is revealed that, especially for scholars engaged in social and human sciences, both human self-memory and city memories can be rated among the basic concerns of post-urbanism. Actually, the postmodern self-image becomes a tool that mentally prepares man for the future, while not forgetting “the other”, nevertheless making sense out of it in its way and thus expressing the self. From this point of view, the postmodern human being who is loaded with “excessive self” wants to see himself/herself again and again from past to future in the turmoil of nature as well as natural spaces, upon which one looks vague and incomprehensible. For the postmodern human being, it is he or she who is the secret and obvious effective subject of everything around. The first step for a person who has to look critically at his/her exalted subject should be to discover the nature of ontological beings, and the second step is to be able to turn to metaphysics even though being within the external world. All kinds of negativity aside, the posturban sociology, in particular, can contribute to the sudden emergence of excessively critical urban perceptions, for instance, new and improved methodological approaches or dynamic theoretical illuminations that are felt as well-practiced or even to the postmodern policies that developed under micro-urban consciousness, that is, by the title of “the rereturn of the city to its actual selfmemory”. According to the present article, the memory of a city is, respectively, the sum of all the collective impressions, horizontal (historical) and vertical (mentality) changes as well as the technical (facilitating) developments that generate the formation of the given city. While preserving the continuity of history and culture of the city, by strengthening the identity of its inhabitants and their close relationships with each other, in the final analysis, this memory determines “the spirit of the city”. More precisely, in order to reveal its unique styles and images that distinguish the urban life from other lifestyles, the urban memory shows the evolution and continuity in urban material and spiritual structures as well as in its social and cultural forms. In the sense of postmodern critique of the western city, we can say that in the creative process of the post-urban city, memory is everything that is constantly formed and maintained in itself. In this respect, each individual and events they have experienced, for instance, the things which could create new memories, and which would be remembered and capable of being remembered again constitute the memory. Additionally, this very post-urban memory, which can be described as personal memories, namely, private past actions that increase collectivity, is a kind of environment and collective memory. These include the parts that need to be preserved for the “formation”, “change ” or “development” of the city, and the structures that constitute collective memory for the urban city. Therefore, it can be said that the current development of a city according to westerners may have profound effects on postmodern collective memory due to post-industrial developments. From a deeply concerned point of view, instead of serious, mind trusted and objectivist homo serious typology of modern human beings, the postmodern man is more open to changes and various orientations in extreme agility. In this respect, he/she is a person who does not construct himself/herself with a single value structure from birth, therefore, does not consider the universe as a single entity, and does not tire himself /herself in order to discover the reality which seeks to develop the discourse he or she believes into a paradigm and hence develops it. Moreover, since postmodern human understands what is called reality as not beyond and absolute, but as it is, and as it is perceived, this person can be regarded as homo rhetoricus, that is, a person who constructs his or her “discourse” and accordingly, his/her “constructer-world”, “selfish self” as well as “pivotal memory”. The post-urban human being is in favor of a poly-vocal and poly-visual panorama. This person sees the urban memory which is the systems of symbols keeping his/her past fresh and local inhabitants as “the real creators” of the urban life and always wants to preserve their intentions in memory. References embedded with postmodern egoism can always strengthen, neutralize, or may lead to opposing actions. As a result, the postmodern urbanism as a place of individual memory becomes a suitable space both for symbolic control and critical reactions. Therefore, the postmodern human memory, functioning in accordance with Western sociology, can concrete up itself in dynamic personal memories. In this respect, the memory becomes braided by social dynamics produced by the West and embedded in external cultural symbols. From this point of view, being a Western urban resident can be seen as a more social subjective experience than ever. Because private cognitive memory of the resident can be regarded as the memories people can create as the subjective perception of the past, rules of good manners, and body of past events that contribute our own memories. As a result, homo postmodernus consciousness is preserved, protected and preserved as well as remembered by the complex functions of the brain anatomically whereas the mental capacity at which Western events take place in a long evolution; hence, it is highlighted in the post-colonial period as real human memory, which is open to the dialectics of remembering and forgetting in permanent evolution, and it is still influencing other people who live in other parts of the world.
Keywords
Modernizm, Postmodernizm, Posturbanizm, Şehir hafızası, Mikro şehircilik, Modernism, Postmodernism, Posturbanism, Urban memory, Micro-urbanism
Citation
Alıcı, M. (2019). “Posturbanizm: Postmodern çağda batılı şehir ve hafızası”. Oksident: Yahudilik, Hıristiyanlık ve Batı Araştırmaları Dergisi, 1(2), 145-169.