Özneleşme ve Etkileşim Uzamları

Politik, ulusal ve kültürel özneleşme süreci zaman ve uzam içerisinde yaşama, yer alma, ve uzamlar arası ilişki kurma yoluyla devam eder; bu sebeple zaman ve uzam hem “kimlik” hem de uzamlar arası etkileşim alanları olan “diaspora” (kopuntu) tanımlarının yapılmasında temel rol oynayan iki kavramdır. Diaspora kelimesi kökeninde sürgün hayatı yaşayan Yunan ve Yahudi toplulukları için kullanılmışsa da, seneler içerisinde anlamı ve kullanımı bakımından gönüllü veya zorunlu göçü ya da kölelik, soykırım, politik anlaşmazlıklar, sürgün veya eğitim gibi nedenlerle vatanından ayrılan insanları kapsayacak şekilde genişlemiştir. Diaspora burası ve orası, şimdi ve sonrası, yerinden olma ve tekrar yer edinme kavramlarını içerdiğinden kesin tanımı olmayan, aksine üzerinde tartışılan bir terimdir; bu yüzden diaspora kelimesini artık zorunlu göç ve vatan hasreti, terk edilen yerin üstünlüğü, zorunlu göçle gelen geçmişe duyulan özlem gibi terimin klasik atıfları ile tanımlamak imkansızdır. Diaspora, tıpkı Foucault’un heteretopyası gibi, üyeleri için farklılık ve aynılık arasındaki yeni olanakları mümkün kılan muğlâk bir uzam yaratır. Bu alanda yabancılık; anlaşılmaz bir ötekilik olmaktan veya bir mesafeden yaklaşmaktan ziyade, zamanın uzam, varoluşun ise oluş üzerindeki üstünlüğü gibi Aydınlanma düşüncelerine yeni bir diyalojik boyut kazandırabilir. Uzam yalnızca geleneksel, pasif, coğrafi veya fiziki mekân formları veya cansız bir arka plan olarak görülmekten ziyade, bu makalede, Foucault’nun heterotopyasında olduğu gibi, bir üretim alanı olarak, fiziksel mekânla birlikte çoğulluk ve akışkanlık sunan soyut, kavramsal mekânları da kapsayan alanlar olarak ele alınmıştır. Bununla birlikte, zaman doğrusal değil, çok zamanlı olarak değerlendirilmiştir. Bu çalışmanın temel savı; Foucault’un herteretopyasını, benlik ve güç teknolojilerini temel alarak diaspora kimliğini geleneksel anayurt temelli tanımı dışında dinamik, yapı bozumuna uğramış ve tekrar yapılandırılmış olarak ele alarak tartışmak üzerinedir.

Anahtar Kelimeler:

Foucault, Özneleşme, heterotopya, güç teknolojileri, benlik teknolojileri

Subjectivity and Spaces of Interaction

Political, national, and cultural subjectivities are constructed through experiencing, living in, and trading in time and space; therefore, time and space are the most important ingredients in the formation of the self as well as in the evocation of diasporas as spaces of interaction. Although originally the term diaspora was used to define the Hellenic and Jewish communities living in exile, over the years, with its implications and applications, the employment of the word has been stretched to voluntary or forced migration, or to people dislocated from their homeland for reasons of slavery, genocide, political conflicts, exile or education. Diaspora is now a controversial term, including here and there, now and then, deterritorialization from and reterritorialization into a space; thus, it is difficult to define the term only through its classical association with a forced displacement in relation to nostalgic exile from the native homeland, a pride of a place and a longing for the past. Diaspora, like Foucault’s heterotopia, refers to a liminal space between difference and sameness, an ambiguous break which enables new possibilities. In this space, foreignness, rather than being an inscrutable otherness and rather than approaching from a distance, can breathe a new dialogic life into the Enlightenment concepts like superiority of time over space and being over becoming. Instead of regarding space merely as conventional, passive, geographical or physical forms of place, or as a dead backdrop, in this article it is treated as a heterotopia which encapsulates not only physical location but also abstract conceptual space offering multiplicity and fluidity and time is considered to be non linear but heterotemporal. By focusing on Foucault’s heterotopia, self and power technologies, this article, instead of concentrating on a traditional homeland-centred definition of diasporic identity, aims at discussing diasporic subjectivity as dynamic, deconstructed and reconstructed negotiations.

Keywords:

Foucault, Subjectivity, heterotopia, technologies of power, technologies of the self,

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