Postyapısalcı ve İlişkisel Coğrafyalarda Bir Tarz Olarak Temsil Ötesi Teori(ler)

1990’lardan sonra Thrift’in çalışmaları ile ortaya çıkıp daha sonra özellikle İngiltere’de yaygınlaşan temsil ötesi teori, mekânın temsillere indirgenmesini ve özellikle yeni kültürel coğrafyanın temsil politikalarını eleştirmektedir. Bir diğer eleştiri ise kartezyen mantığın düalistik yapısıdır. Temsil ötesi teoriler doğa/kültür, zihin/beden, fail/yapı gibi ayrımlardan birini diğerine tercih etmeyip böylesi bir ikiliğin ötesine geçmeye çabalamaktadır. Postyapısalcı, ilişkisel coğrafyacıların düşüncelerini, farklı nispetlerde buluşturan temsil ötesi teori, bu özelliğinden dolayı içinde birçok teori ve yaklaşımı barındıran bir ‘şemsiye’ ya da ‘çatı’ olarak kabul edilmektedir. Bu çalışmada, ilk olarak, temsil ötesi teorinin ne olduğu, nasıl ortaya çıktığı ve hangi düşüncelerden etkilendiğinin izi sürülmüştür. İkinci olarak, temsil ötesi teorinin ilkeleri üzerinde durulduktan sonra teorinin yeni bir biçim ya da tarz olan yönü irdelenmiştir. Ayrıca, çalışmada temsil ötesi teoriye karşı yapılan eleştiriler incelenmiştir. Anglo‐amerikan coğrafyalardaki temsil ötesi teoriler tartışılırken ve Türkiye’ye aktarılırken, aktarma eyleminin de eleştirel bir bakışa ihtiyacı vardır. Bu eleştirel bakış çerçevesinde çalışmanın bir diğer amacı ise, temsil ötesi teorinin Türk coğrafyasındaki teorik ve metodolojik tartışmalara sunabileceği katkı ve imkânları ele almaktır.

Non‐representational Theory(ies) as a Style in Poststructuralist and Relational Geographies

Non-representational theory, which emerged in the 1990s through the study of Thrift, has criticized the representation of space and the new cultural geography, which obsessively focuses on the politics of representation. Additionally, non-representational theory has criticized the dualism of Cartesian logic, which is based on binary oppositions such as nature/culture, mind/body, agent/structure, and has attempted to go beyond such binary constructions. In other words, non-representational theory might be seen as an “umbrella” or a “framework” that houses several distinct approaches, including phenomenology, structuralism, feminism and post-structuralism. Thus, rather than calling it non-representational theory, one may call it non-representational theories, plural. The first aim of this paper is to cover the nature and emergence of the theory as well as the impact of the aforementioned intellectual traditions. The second aim of this paper is to highlight the main aspects and principles of non-representational theory. Finally, this paper aims to examine the critique of non-representational theory. In this respect, it is notable to mention that this paper offers a critique as well. This paper will also provide a critical overview of the intellectual activities which attempt not just to understand nonrepresentational theory in Anglo-American geographies but to transfer it into the Turkish academy in a critical fashion. In parallel, the possible contributions of the theory to the theoretical discussions in the Turkish academy will be considered briefly at the end of this essay.

Keywords:

Non‐representational theory, non‐representational style, everyday life practice, emotion,

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