{"id":1308,"date":"2019-02-05T11:26:44","date_gmt":"2019-02-05T11:26:44","guid":{"rendered":"https:\/\/kentenstituleri.org\/?p=1308"},"modified":"2019-02-05T11:26:45","modified_gmt":"2019-02-05T11:26:45","slug":"tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan","status":"publish","type":"post","link":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/","title":{"rendered":"Tarihsel Bir Muamma: Mek\u00e2n &#8211; P\u0131nar Yurdad\u00f6n Aslan"},"content":{"rendered":"\n<p>17 Ocak 2019&#8217;da <a href=\"http:\/\/kenthali.org\/yazi-detay.php?entry_id=21\">Kent Hali<\/a> sitesinde yay\u0131nlanan P\u0131nar Yurdad\u00f6n Aslan&#8217;\u0131n yaz\u0131s\u0131n\u0131 sizinle payla\u015fmak istedik:<\/p>\n\n\n\n<p>Bug\u00fcn mek\u00e2n\u0131n \u00e7ok boyutlu tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve farkl\u0131 perspektiflerle \u00f6r\u00fcld\u00fc\u011f\u00fc, insan etkinli\u011fine ve toplumsal eyleme konu edildi\u011fi kavramsalla\u015ft\u0131rmalar\u0131 asl\u0131nda 1970\u2019ler ve sonras\u0131 d\u00f6nemin yarat\u0131c\u0131 ve ele\u015ftirel ortam\u0131na bor\u00e7luyuz. Genel anlamda literat\u00fcrde ve planlaman\u0131n siluetinde yer alan \u201cmutlak mek\u00e2n\u201d kavram\u0131n\u0131n (absolute space) art\u0131k arkaik kald\u0131\u011f\u0131, \u201cg\u00f6reli mek\u00e2n\u201d (relative space) kavram\u0131n\u0131n ise \u015f\u00fcpheyle de\u011ferlendirildi\u011fi bir \u00e7al\u0131\u015fma ve yaz\u0131n alan\u0131na sahibiz. Bu yaz\u0131n\u0131n temel motivasyonu ise \u201ca\u015fina olunan\u0131n bilindik olmad\u0131\u011f\u0131\u201d sav\u0131yla mek\u00e2n ve co\u011frafi d\u00fc\u015f\u00fcne dair genel bir ba\u011flam ortaya koymak olup, yazar s\u00f6z konusu indirgemeyi yaparken tart\u0131\u015fman\u0131n ve konunun \u00e7ok y\u00f6nl\u00fcl\u00fc\u011f\u00fcn\u00fcn fark\u0131ndad\u0131r.<\/p>\n\n\n\n<p>\u0130lksel bir noktadan hareketle, Platon\u2019un \u2018ch\u00f4ra\u2019s\u0131na mal edilen me\u015fhur konteyn\u0131r\/kap i\u00e7erimiyle mutlak mek\u00e2n kavramsalla\u015ft\u0131rmas\u0131nda; ili\u015fkisel ve do\u011furgan, birlikte var eden ch\u00f4ra\u2019ya ve \u201cd\u00fcnyaya gelmek bir yere gelmektir\u201d diyen Platon\u2019a da haks\u0131zl\u0131k edilmi\u015f, esas fail olan feodal d\u00f6nemin pastoral ruhu ve o ruhun toprak ve manifakt\u00fcr odakl\u0131 birikim stratejisi g\u00f6zden ka\u00e7m\u0131\u015ft\u0131r. Mek\u00e2n\u0131n insan d\u0131\u015f\u0131nda, insan varl\u0131\u011f\u0131na gerek duymadan \u00e7al\u0131\u015fan, do\u011frudan tanr\u0131sal bir alan\u0131 muhatap alan haliyle mutlak mek\u00e2n, ilgin\u00e7 bir \u015fekilde fiziksel ve somut olan\u0131n alan\u0131nda kalm\u0131\u015ft\u0131r. Buradaki fiziksel boyut y\u0131llar sonra ba\u015fta Lefebvre olmak \u00fczere de Certeau ya da Annalesci\u2019lerin kurnazca de\u015fifre etti\u011fi g\u00fcndelik hayat\u0131n \u00fcretici \u00e7evreselli\u011fine yaslanan bir i\u00e7erimde de\u011fil aksine ne varsa \u00fcst\u00fcn\u00fc \u00f6rten, ge\u00e7i\u015ftiren kaba bir somutlu\u011fa, bir \u00e7e\u015fit ampirizme denk d\u00fc\u015fmektedir. Nesne ile kurulan ili\u015fki ne \u00fcretici ne de yarat\u0131c\u0131d\u0131r. Dolay\u0131s\u0131yla bu ili\u015fkinin varl\u0131\u011f\u0131 tart\u0131\u015fmal\u0131d\u0131r. Dahas\u0131 d\u00f6nemin nesne anlay\u0131\u015f\u0131n\u0131n, mek\u00e2n\u0131n tanr\u0131sal ve t\u00f6zel i\u00e7eri\u011fe d\u00f6n\u00fck zihinde zuhur eden s\u00fcre\u00e7lerin d\u0131\u015f d\u00fcnyadaki temsili ya da g\u00f6r\u00fcng\u00fcs\u00fc oldu\u011fu fikrine dayand\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, varl\u0131k yerine \u00f6z\u2019\u00fcn \u00f6ncelendi\u011fi bir ba\u011flamda nesne de \u015f\u00fcpheli kalmaktad\u0131r. Hatt\u0131 zat\u0131nda sonralar\u0131 pozitivist paradigma itkisiyle, oyun bozucu mek\u00e2n\u0131n nas\u0131l disipline edildi\u011finin deneyimlenmesinden \u00f6nceki ilk pratikler bu mutlak\u2019l\u0131k \u00e7a\u011f\u0131nda verilmi\u015ftir denilebilir. Kapal\u0131 bir sistemin de\u011fi\u015fmeyen par\u00e7as\u0131: \u201cg\u00f6rg\u00fc tan\u0131\u011f\u0131\u201d mek\u00e2n. S\u00f6z konusu kategorik mek\u00e2n kavramsalla\u015ft\u0131rmas\u0131n\u0131n ba\u015fl\u0131ca m\u00fcellifi ise co\u011frafyan\u0131n idealist yordam\u0131ndan vepratik baya\u011f\u0131l\u0131kya da baya\u011f\u0131 pratiklik hik\u00e2yesinde kendini bulan Kant\u00e7\u0131 hatta Hegelci (toplumsalla ili\u015fkilenenin \u00f6telenip yads\u0131nmas\u0131 anlam\u0131nda) bak\u0131\u015f a\u00e7\u0131s\u0131ndan ileri gelmektedir.<\/p>\n\n\n\n<p>Mek\u00e2na ili\u015fkin bilinen bilgibilimsel \u00e7er\u00e7evenin yetersiz ve i\u015flevsiz kal\u0131\u015f\u0131 asl\u0131nda ba\u015fka bir problemati\u011fin habercisi olacak olan g\u00f6reli mek\u00e2n\u0131n do\u011fmas\u0131na neden olmu\u015ftur. S\u00f6z konusu \u00e7atk\u0131, mek\u00e2nsal kantitatif devrim s\u00fcreciyle ta\u00e7lanarak, mek\u00e2n analitik ve sistematik olarak ele al\u0131nm\u0131\u015f, \u00f6zellikle iktisat\u00e7\u0131lar ve kent planc\u0131lar\u0131n g\u00fcndemi ortakla\u015fm\u0131\u015ft\u0131r. Mek\u00e2n\u0131n g\u00f6reli hali, daha \u00e7ok bilgisayar programlar\u0131n\u0131n sonsuz boyutlu uzay\u0131nda i\u015f g\u00f6rse ve yine \u201cnokta, mesafe, y\u00f6n\u201d vb. ile nesneler aras\u0131 ili\u015fkiye odaklan\u0131p karanl\u0131k bir fabrikaya (dark factory) benzetilebilir insans\u0131z bir co\u011frafyaya denk d\u00fc\u015fse de bir\u00e7ok a\u00e7\u0131dan olumlanmal\u0131d\u0131r. \u0130dealist filozof ve co\u011frafyac\u0131n\u0131n nesneden ba\u011f\u0131ms\u0131z mek\u00e2n alg\u0131s\u0131 bu d\u00f6nemde de\u011fi\u015fmi\u015ftir. Kendinde \u015fey\u2019den Descartes\u2019in \u201cuzant\u0131s\u0131 olan \u015fey\u201dine (res extensa) d\u00f6n\u00fc\u015fen mek\u00e2n, Mek\u00e2n\u0131n \u00dcretimi\u2019nde (The Production of Space) Lefebvre\u2019in de hat\u0131rlataca\u011f\u0131 gibi bir bak\u0131ma tanr\u0131dan ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 da ilan etmi\u015ftir. Bu olduk\u00e7a \u00f6nemli bir nokta, tarihsel bir d\u00f6neme\u00e7tir. Di\u011fer yandan \u015feyler aras\u0131ndaki ili\u015fkiyi, koordinat sisteminde mesafe, h\u0131z vb. de\u011fi\u015fkenlerle \u00f6l\u00e7mek i\u00e7in \u00f6l\u00e7\u00fcm\u00fcn de normatif bir hale gelmesi gerekmektedir. \u00d6l\u00e7enden ba\u011f\u0131ms\u0131z, g\u00fcvenilir ve ge\u00e7erli bir \u00f6l\u00e7\u00fcm ve de\u011fi\u015fmez bir g\u00f6nderge yap\u0131s\u0131. Bu durum say\u0131sal tekniklerde mek\u00e2n\u0131 ve ili\u015fkili olan\u0131 \u00f6l\u00e7meye y\u00f6nelik geli\u015fkin bir dili zorunlu k\u0131l\u0131p \u00f6n plana \u00e7\u0131kar\u0131rken \u00f6l\u00e7en ve \u00f6l\u00e7\u00fclen bir \u00f6zne olarak insan\u0131n olmay\u0131\u015f\u0131 yeni lisan\u0131 aksak k\u0131lm\u0131\u015f mek\u00e2n kavramsalla\u015ft\u0131rmas\u0131n\u0131 fazlas\u0131yla zorlam\u0131\u015ft\u0131r. Neo-pozitivist yakla\u015f\u0131m\u0131n \u00f6n planda oldu\u011fu bu s\u00fcrecin siyasal ve kolonyal hatt\u0131 (Yves Lacoste\u2019un s\u00f6zleriyle \u201cco\u011frafya her \u015feyden \u00f6nce sava\u015f yapmaya yarar\u201d) da d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde mek\u00e2n\u0131n yine hem epistemolojik hem de ontolojik bak\u0131mdan kural bozucu rol\u00fc ortadad\u0131r. \u00dcstelik de tam tersi objektif ve planlanabilir oldu\u011fu savlan\u0131rken[1]. Mek\u00e2n bu haliyle iktisat\u00e7\u0131lar\u0131 zorlam\u0131\u015f, mesafeleri bozmu\u015f, s\u00fcrt\u00fcnme yaratm\u0131\u015f; \u00f6rt\u00fck ve s\u00fcrprizli yap\u0131s\u0131yla biyotik bir topluluktan farkl\u0131 toplumsal gruplar, madun \u00e7evreler ya da d\u00f6rd\u00fcnc\u00fc d\u00fcnya ile birlikte kalk\u0131nmac\u0131 planlama kuramlar\u0131n\u0131 yerinden etmi\u015ftir.<\/p>\n\n\n\n<p>O zamana kadar mek\u00e2n\u0131 kaba bir metafor olarak kullanan ya da do\u011frudan mek\u00e2ns\u0131z geli\u015fen her t\u00fcrl\u00fc yakla\u015f\u0131m metinsel bir tutumdan \u00f6teye gidememi\u015ftir. S\u00f6z konusu imgesel-kurmaca ba\u011flam sosyal ger\u00e7ekli\u011fi, d\u00fcnyay\u0131 anlama ve de\u011fi\u015ftirme u\u011fra\u015f\u0131n\u0131 eksik b\u0131rakm\u0131\u015ft\u0131r. 1960\u2019lar\u0131n d\u00fc\u015f\u00fcnsel ortam\u0131 i\u015fte bu u\u011fra\u015f\u0131n bir sonucu olarak mek\u00e2na y\u00f6nelmi\u015ftir[2]. Nesne ve \u00f6zneye e\u015fs\u00fcremli odaklanan ve hatta bu dikotomileri a\u015fan mek\u00e2nsal yakla\u015f\u0131m, jargonunu da de\u011fi\u015ftirmi\u015f; somut-soyut, fiziksel-zihinsel ayr\u0131mlar\u0131n\u0131, Kartezyen logos ve Bat\u0131 metafizi\u011fini bir kenara b\u0131rakarak toplumsal praksisin etkinli\u011fiyle \u00fcreten ve \u00fcretilen \u201cili\u015fkisel mek\u00e2n\u201d (relational space) kavramsalla\u015ft\u0131rmas\u0131na varm\u0131\u015ft\u0131r. Castells\u2019in Althusser etkisindeki toplumsal deterministik mek\u00e2n\u0131 dahi bu d\u00f6nem i\u00e7in bir ilerleme olarak g\u00f6r\u00fclebilir. E\u015fzamanl\u0131 olarak Harvey\u2019in ve Lefebvre\u2019in bak\u0131\u015f a\u00e7\u0131klar\u0131ndaki farkl\u0131l\u0131klarla birlikte ortaya koyduklar\u0131 mek\u00e2nsal \u00e7er\u00e7eve, ya mek\u00e2nsal feti\u015fizme d\u00fc\u015ferek toplumsal olan\u0131 \u0131skalayan ya da toplum odakl\u0131 kalarak mek\u00e2n\u0131 yine akt\u00f6r-fail\u2019in d\u0131\u015f\u0131nda tutan mek\u00e2nsal krizin a\u015f\u0131lmas\u0131nda \u00f6nemli bir rol oynam\u0131\u015ft\u0131r. S\u00f6z konusu s\u00fcre\u00e7 Foucault\u2019nun heterotopyas\u0131, Lefebvre\u2019in \u201cya\u015fanan mek\u00e2n\u0131\u201d (representations of space), Soja\u2019n\u0131n \u00fc\u00e7\u00fcnc\u00fc mek\u00e2n\u0131 (thirdspace) gibi Bakhtinci-Kristevac\u0131 karnavalesk ruhu \u00e7ok iddial\u0131 olmamakla birlikte anti-kapitalist mek\u00e2n \u00fcretimiyle de birle\u015ftirebilen yarat\u0131c\u0131, ayk\u0131r\u0131 mek\u00e2n temsillerini ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. \u0130li\u015fkisel mek\u00e2n ne maddeye g\u00f6m\u00fcl\u00fc ama maddeye ra\u011fmenvarolan, ne de varl\u0131\u011f\u0131 tamamen ki\u015finin varl\u0131\u011f\u0131na ko\u015fut oland\u0131r. Hem g\u00fcndelik olarak deneyimlenen hem de g\u00f6r\u00fcnenin ard\u0131ndaki ger\u00e7ekli\u011fen\u00fcfuz etme potansiyeli olan, \u201cs\u0131radan\u201d ya\u015fand\u0131\u011f\u0131 varsay\u0131lana bilin\u00e7le y\u00f6n verendir. \u0130li\u015fkisel mek\u00e2n, uzaktan bak\u0131lan bir deneyim hali ya da \u00fczerine konu\u015fulamayan alogos bir temsil de\u011fildir; ya\u015famla dolay\u0131mlan\u0131r, ya\u015fama i\u00e7kin oldu\u011fu kadar a\u015fk\u0131nd\u0131r da.<\/p>\n\n\n\n<p>Toparlan\u0131rsa, David Harvey, Neil Smith ve Doreen Massey\u2019in de hat\u0131rlatt\u0131\u011f\u0131 \u00fczere mek\u00e2n\u0131n bir ekonomi-politi\u011fi vard\u0131r ve bu durum insan istencine ra\u011fmen de\u011fildir. Ortada m\u00fc\u015fterek bir in\u015fa bulunmaktad\u0131r. T\u0131pk\u0131 Edward Said\u2019in Oryantalizm\u2019in ilk sayfalar\u0131nda hat\u0131rlatt\u0131\u011f\u0131 \u00fczere insan kendi tarihini yapt\u0131\u011f\u0131 gibi co\u011frafyas\u0131n\u0131 da yapar ve bunu ger\u00e7eklikte olan bir yarat\u0131 \u00fczerine in\u015fa eder. \u0130\u015fte tam da burada \u015funu s\u00f6ylemek yerinde olacakt\u0131r; ili\u015fkisel mek\u00e2n, toplum-mek\u00e2n etkile\u015fiminden kalk\u0131narak bu diyalektik ya da triyalektik denge ve \u00e7at\u0131\u015fma \u00fczerinde y\u00fckselmektedir. \u0130li\u015fkinin olumsal hatt\u0131na ba\u011fl\u0131 kalmadan, bir bak\u0131ma \u201czorunlu\u201d olarak vard\u0131r; ancak bu olgu \u00f6ncesi oldu\u011fu anlam\u0131na da gelmemektedir. Ne zihinsel bir kategoridir mek\u00e2n ne de \u00f6zne kar\u015f\u0131s\u0131nda nesne, bir uzant\u0131, bir yay\u0131l\u0131md\u0131r. Mek\u00e2n mevcutta, orada olan olmad\u0131\u011f\u0131 gibi nesnesinden ve zamandan kopmu\u015f g\u00f6reli bir varolu\u015fun tesellisi de de\u011fildir.<\/p>\n\n\n\n<p>Bu anlamda da temel mesele Hartshorne\u2019cu ya da Schaffer\u2019ci izle\u011fin de\u011fil, Reclus\u2019cu ya da Lacoste\u2019cu yolun takip edilerek, bir bak\u0131ma co\u011frafya ve mek\u00e2n\u0131n \u201cg\u00f6kten yere indirilmesi\u201ddir.<\/p>\n\n\n\n<p>&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;&#8212;<\/p>\n\n\n\n<p>[1]Yaz\u0131da mek\u00e2n\u0131n farkl\u0131l\u0131\u011f\u0131na dair fark\u0131ndal\u0131kla birlikte genellenebilir ve k\u0131smen objektif olarak bilinebilir olu\u015fu fikri desteklenmekte olup, emsalsiz-biricik (unique) oldu\u011fu anlay\u0131\u015f\u0131ndan uzakla\u015f\u0131lmaktad\u0131r.<\/p>\n\n\n\n<p>[2]Pozitivist yakla\u015f\u0131mlar\u0131 ehlile\u015ftirmeye \u00e7al\u0131\u015fan giri\u015fimlerden biri ve ilki olarak Davran\u0131\u015fsal co\u011frafyac\u0131 perspektif kat\u0131 mek\u00e2nsal yakla\u015f\u0131m\u0131 ele\u015ftiriye tabi tutup, h\u00fcmanistik bir boyut katmaya \u00e7al\u0131\u015fsa da genel \u00e7er\u00e7evenin d\u0131\u015f\u0131na ne kadar \u00e7\u0131kt\u0131\u011f\u0131 tart\u0131\u015fmal\u0131 bir konudur.<\/p>\n\n\n\n<p>Kapak G\u00f6rseli:&nbsp;<a href=\"https:\/\/www.wikiwand.com\/en\/Jacek_Yerka\" target=\"_blank\" rel=\"noreferrer noopener\">Jacek Yerka&nbsp;<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>17 Ocak 2019&#8217;da Kent Hali sitesinde yay\u0131nlanan P\u0131nar Yurdad\u00f6n Aslan&#8217;\u0131n yaz\u0131s\u0131n\u0131 sizinle payla\u015fmak istedik: Bug\u00fcn mek\u00e2n\u0131n \u00e7ok boyutlu tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve farkl\u0131 perspektiflerle \u00f6r\u00fcld\u00fc\u011f\u00fc, insan etkinli\u011fine ve toplumsal eyleme konu edildi\u011fi kavramsalla\u015ft\u0131rmalar\u0131 asl\u0131nda 1970\u2019ler ve sonras\u0131 d\u00f6nemin yarat\u0131c\u0131 ve ele\u015ftirel ortam\u0131na bor\u00e7luyuz. Genel anlamda literat\u00fcrde ve planlaman\u0131n siluetinde yer alan \u201cmutlak mek\u00e2n\u201d kavram\u0131n\u0131n (absolute space) art\u0131k [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":1309,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.5 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Tarihsel Bir Muamma: Mek\u00e2n - P\u0131nar Yurdad\u00f6n Aslan - Kent Enstit\u00fcleri<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tarihsel Bir Muamma: Mek\u00e2n - P\u0131nar Yurdad\u00f6n Aslan - Kent Enstit\u00fcleri\" \/>\n<meta property=\"og:description\" content=\"17 Ocak 2019&#8217;da Kent Hali sitesinde yay\u0131nlanan P\u0131nar Yurdad\u00f6n Aslan&#8217;\u0131n yaz\u0131s\u0131n\u0131 sizinle payla\u015fmak istedik: Bug\u00fcn mek\u00e2n\u0131n \u00e7ok boyutlu tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve farkl\u0131 perspektiflerle \u00f6r\u00fcld\u00fc\u011f\u00fc, insan etkinli\u011fine ve toplumsal eyleme konu edildi\u011fi kavramsalla\u015ft\u0131rmalar\u0131 asl\u0131nda 1970\u2019ler ve sonras\u0131 d\u00f6nemin yarat\u0131c\u0131 ve ele\u015ftirel ortam\u0131na bor\u00e7luyuz. Genel anlamda literat\u00fcrde ve planlaman\u0131n siluetinde yer alan \u201cmutlak mek\u00e2n\u201d kavram\u0131n\u0131n (absolute space) art\u0131k [&hellip;]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/\" \/>\n<meta property=\"og:site_name\" content=\"Kent Enstit\u00fcleri\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/kentenstituleri\/\" \/>\n<meta property=\"article:published_time\" content=\"2019-02-05T11:26:44+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2019-02-05T11:26:45+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/kentenstituleri.org\/wp-content\/uploads\/2019\/02\/Ekran-Resmi-2019-02-05-14.22.43.png\" \/>\n\t<meta property=\"og:image:width\" content=\"1096\" \/>\n\t<meta property=\"og:image:height\" content=\"594\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Kent Enstit\u00fcleri\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@kentenstituleri\" \/>\n<meta name=\"twitter:site\" content=\"@kentenstituleri\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Kent Enstit\u00fcleri\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"8 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/\",\"url\":\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/\",\"name\":\"Tarihsel Bir Muamma: Mek\u00e2n - P\u0131nar Yurdad\u00f6n Aslan - Kent Enstit\u00fcleri\",\"isPartOf\":{\"@id\":\"https:\/\/kentenstituleri.org\/#website\"},\"datePublished\":\"2019-02-05T11:26:44+00:00\",\"dateModified\":\"2019-02-05T11:26:45+00:00\",\"author\":{\"@id\":\"https:\/\/kentenstituleri.org\/#\/schema\/person\/f3df8091b692293cbdb2e7e18d518c07\"},\"breadcrumb\":{\"@id\":\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/kentenstituleri.org\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Tarihsel Bir Muamma: Mek\u00e2n &#8211; P\u0131nar Yurdad\u00f6n Aslan\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/kentenstituleri.org\/#website\",\"url\":\"https:\/\/kentenstituleri.org\/\",\"name\":\"Kent Enstit\u00fcleri\",\"description\":\"Kentleri renklerimizle ku\u015fataca\u011f\u0131z!\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/kentenstituleri.org\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"tr\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/kentenstituleri.org\/#\/schema\/person\/f3df8091b692293cbdb2e7e18d518c07\",\"name\":\"Kent Enstit\u00fcleri\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/kentenstituleri.org\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/dacadf8571d4fb769d75ecbc56635973?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/dacadf8571d4fb769d75ecbc56635973?s=96&d=mm&r=g\",\"caption\":\"Kent Enstit\u00fcleri\"},\"url\":\"https:\/\/kentenstituleri.org\/author\/kentenstituleri_zomd38\/\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Tarihsel Bir Muamma: Mek\u00e2n - P\u0131nar Yurdad\u00f6n Aslan - Kent Enstit\u00fcleri","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/","og_locale":"tr_TR","og_type":"article","og_title":"Tarihsel Bir Muamma: Mek\u00e2n - P\u0131nar Yurdad\u00f6n Aslan - Kent Enstit\u00fcleri","og_description":"17 Ocak 2019&#8217;da Kent Hali sitesinde yay\u0131nlanan P\u0131nar Yurdad\u00f6n Aslan&#8217;\u0131n yaz\u0131s\u0131n\u0131 sizinle payla\u015fmak istedik: Bug\u00fcn mek\u00e2n\u0131n \u00e7ok boyutlu tart\u0131\u015f\u0131ld\u0131\u011f\u0131 ve farkl\u0131 perspektiflerle \u00f6r\u00fcld\u00fc\u011f\u00fc, insan etkinli\u011fine ve toplumsal eyleme konu edildi\u011fi kavramsalla\u015ft\u0131rmalar\u0131 asl\u0131nda 1970\u2019ler ve sonras\u0131 d\u00f6nemin yarat\u0131c\u0131 ve ele\u015ftirel ortam\u0131na bor\u00e7luyuz. Genel anlamda literat\u00fcrde ve planlaman\u0131n siluetinde yer alan \u201cmutlak mek\u00e2n\u201d kavram\u0131n\u0131n (absolute space) art\u0131k [&hellip;]","og_url":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/","og_site_name":"Kent Enstit\u00fcleri","article_publisher":"https:\/\/www.facebook.com\/kentenstituleri\/","article_published_time":"2019-02-05T11:26:44+00:00","article_modified_time":"2019-02-05T11:26:45+00:00","og_image":[{"width":1096,"height":594,"url":"https:\/\/kentenstituleri.org\/wp-content\/uploads\/2019\/02\/Ekran-Resmi-2019-02-05-14.22.43.png","type":"image\/png"}],"author":"Kent Enstit\u00fcleri","twitter_card":"summary_large_image","twitter_creator":"@kentenstituleri","twitter_site":"@kentenstituleri","twitter_misc":{"Yazan:":"Kent Enstit\u00fcleri","Tahmini okuma s\u00fcresi":"8 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/","url":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/","name":"Tarihsel Bir Muamma: Mek\u00e2n - P\u0131nar Yurdad\u00f6n Aslan - Kent Enstit\u00fcleri","isPartOf":{"@id":"https:\/\/kentenstituleri.org\/#website"},"datePublished":"2019-02-05T11:26:44+00:00","dateModified":"2019-02-05T11:26:45+00:00","author":{"@id":"https:\/\/kentenstituleri.org\/#\/schema\/person\/f3df8091b692293cbdb2e7e18d518c07"},"breadcrumb":{"@id":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/kentenstituleri.org\/2019\/02\/05\/tarihsel-bir-muamma-mekan-pinar-yurdadon-aslan\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/kentenstituleri.org\/"},{"@type":"ListItem","position":2,"name":"Tarihsel Bir Muamma: Mek\u00e2n &#8211; P\u0131nar Yurdad\u00f6n Aslan"}]},{"@type":"WebSite","@id":"https:\/\/kentenstituleri.org\/#website","url":"https:\/\/kentenstituleri.org\/","name":"Kent Enstit\u00fcleri","description":"Kentleri renklerimizle ku\u015fataca\u011f\u0131z!","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/kentenstituleri.org\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"tr"},{"@type":"Person","@id":"https:\/\/kentenstituleri.org\/#\/schema\/person\/f3df8091b692293cbdb2e7e18d518c07","name":"Kent Enstit\u00fcleri","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/kentenstituleri.org\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/dacadf8571d4fb769d75ecbc56635973?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/dacadf8571d4fb769d75ecbc56635973?s=96&d=mm&r=g","caption":"Kent Enstit\u00fcleri"},"url":"https:\/\/kentenstituleri.org\/author\/kentenstituleri_zomd38\/"}]}},"_links":{"self":[{"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/posts\/1308"}],"collection":[{"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/comments?post=1308"}],"version-history":[{"count":1,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/posts\/1308\/revisions"}],"predecessor-version":[{"id":1310,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/posts\/1308\/revisions\/1310"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/media\/1309"}],"wp:attachment":[{"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/media?parent=1308"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/categories?post=1308"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kentenstituleri.org\/wp-json\/wp\/v2\/tags?post=1308"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}