Disiplinler ve Post-Disipliner Tarihçeler: Kuram, Çeviri ve Kültürlerötesilik

Bu makalede, disipliner tarihlerin oluşturulmasında “gezgin kuram”ın (traveling theory) rolünü ele alıyorum. En basit ifadeyle, “gezgin kuram,” “bir kuramın gerçek hayattaki özgün ifade anından koparılarak daha sonraki bir zaman ve mekâna uygulanması” olarak tanımlanabilir (Said, 1983: 226). Makale bu varsayıma eleştirel yaklaşarak, kuramların disipliner arasındaki dolaşımlarının disipliner tarihlerin oluşturulmasındaki rolüne odaklanıyor. İlkin çeviri metinlerle ilgili atlanan konuların önemini ve bunların kültürlerötesilik kavramının gelişimindeki etkilerini post-disipliner tarihçeler bağlamında ele alıyorum. Ayrıca, disipliner tarihçiler için faydalı analizler sağlayabilecek olan yeni bakış açıları, örneğin kuramların birden fazla rota izlemeleri, gecikmeleri ya da bir başka kültürde veya disiplindeki alımlama biçimlerinin de önemini vurguluyorum. Said’in aksine, çoğul olarak kullan- dığım “gezgin kuramlar” bizi dil ve bilgi arasındaki ilişkiyi yeniden düşünmeye ve bilginin çeviri yoluyla nasıl yaratıldığını ve dönüştürüldüğünü anlamaya yöneltmektedir. Çevirinin, gezgin kuramcıların ve kavramların, farklı diller ve disiplinler arasındaki ve kültürlerötesi bağlamlardaki yörüngeleri atlanamaz. Metinler dinamik çeviri süreçlerine girdikçe ortaya çıkan gecikmeler, reddetmeler ya da sahiplenmeler disiplinlerin içsel dinamikleri kadar disiplinlerarası koşullar tarafından da belirlenir. Böylelikle, bir kuramın “seyahati” hem farklı aktörler, coğrafyalar ve zamanlar arasında iletişim alanları yaratır, hem de kuram bu aktörler tarafından yaratılmış olur. Disipliner bilgi, kelimelerin, fikirlerin, kavramların, kuramların ve kuramcıların hareketiyle gelişir. Halkbilimciler, özellikle alanda kültür çevirmenleri olarak çalışırken, yayınlarında bilgiyi metinselleştirirken ya da çalışmalarını konferanslarda sunarken, fikirlerin, kuramların ve kavramların dolaşımını sağlarlar. “Gezgin kuramlar” farklı perspektiflerin sınırları nasıl aşabildiğini ve akışkan disipliner bağlamlara nasıl uyarlanabildiğini anlamamıza ve post-disipliner tarihçeler yazabilmemize olanak tanıyan önemli bir araç olarak karşımıza çıkar

Anahtar Kelimeler:

gezgin kuram", post-disipliner disiplin tarihçeleri, halkbilimi tarihi

Disciplines and Post-Disciplinary Histories: Theory, Translation, and Transculturality

This article addresses the role of “traveling theory” in the making of disciplinary histories by departing from and critically reflecting on the concept. In simple terms, Said defines “traveling theory” as “a theory divorced from its original real-life moment of articulation and applied to a later time and place” (1983, 226). Although Said revisited his earlier formulations and emphasized the crucial role context plays in “traveling theory,” both in its origins and in its adaptations and modifications at different destinations (Said 1994), certain aspects of his arguments remained open. Among other issues, Said was criticized for not adequately considering the central role of translation in facilitating or thwarting the theory’s travels. I take this important concern as one of the anchor points of this article and highlight some of the evaded issues about translated texts in traveling theories and their impact on transculturation. Rather than sticking to the singularity of the original term “traveling theory,” I employ the term in the plural strategically and emphasize that theories can take multiple routes. As such, I evoke the images of assemblage (or agencement, in French)—a concept that frames social complexity through fluidity, exchangeability, and connectivity; and rhizome—a concept in post-structuralist theory, that refers to non-linear roots and networks. Taken together these images as theoretical models can prove useful for disciplinary historians, as ideas and concepts, taken up by different disciplines, can be mutated, and eventually become something completely different. First, by tackling issues of translation and considering delays, omissions, rejections, and appropriations of theories, I underline that texts enter dynamic translation processes. Travel itself generates contact (and often, conflict) zones between different actors, geographies, and histories—a mediated transference between “source” and “host” languages and subversions of such delineations. Thus, the process of translation becomes a creative act in itself, one that produces new meanings and insights. It challenges us to rethink the relationship between language and knowledge, and to consider how knowledge is created and transformed through translation. Second, I consider the role of theory in disciplining fields, in particular, in “disciplining folkloristics.” I analyze certain key texts, theories, and theorists in folklore. In the face of recent discussions on “critical folkloristics,” (Otero ve M. Rivera 2021), I suggest that writing disciplinary histories against the backdrop of recent global developments, such as Black Lives Matter, COVID-19 protests, and other post-colonial reading human reactions to social realities, is both possible and necessary. I also underline that mistakenly construed boundaries between academic and public folklore need to be rethought and reworked. Instead, I propose an integrated, activism-oriented, post-disciplinary traveling theories, from which folklore studies will greatly benefit. Last, I take transculturation as an effective tool to understand theory’s role in postdisciplinary histories. Transculturation is a term owed to Cuban anthropologist Fernando Ortiz (1940), who questioned the common view that cultural encounters work only in one way. Instead, he suggests that they are reciprocal processes in which some cultural characteristics may be lost, while new elements emerge.

Keywords:

travelling theory, post-discipliner histories, history of folklore,

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