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Thomas</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">Brunel University</p></div></div></ul></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="6267088">View All (8)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="6267088" href="https://www.academia.edu/Documents/in/Problems_of_Geographical_Sciences"><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://independent.academia.edu/AynurOzugurlu","location":"/AynurOzugurlu","scheme":"https","host":"independent.academia.edu","port":null,"pathname":"/AynurOzugurlu","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" 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data-component-name="Pill" data-props="{"color":"gray","children":["Gender Studies"]}" data-trace="false" data-dom-id="Pill-react-component-80ed6f13-424e-4512-9c77-2079991be38c"></div> <div id="Pill-react-component-80ed6f13-424e-4512-9c77-2079991be38c"></div> </a></div></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Aynur Ozugurlu</h3></div><div class="js-work-strip profile--work_container" data-work-id="117475493"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117475493/%C4%B0n%C5%9Faat_%C4%B0%C5%9F%C3%A7i_si_Olmak_Remzi_Ethem_%C4%B0le_S%C3%B6yle%C5%9Fi_"><img alt="Research paper thumbnail of İnşaat İşçi̇si̇ Olmak: Remzi̇ Ethem İle Söyleşi̇" class="work-thumbnail" src="https://attachments.academia-assets.com/113322685/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117475493/%C4%B0n%C5%9Faat_%C4%B0%C5%9F%C3%A7i_si_Olmak_Remzi_Ethem_%C4%B0le_S%C3%B6yle%C5%9Fi_">İnşaat İşçi̇si̇ Olmak: Remzi̇ Ethem İle Söyleşi̇</a></div><div class="wp-workCard_item"><span>Mesleki Sağlık ve Güvenlik Dergisi (MSG)</span><span>, Feb 7, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Remzi Ethem 1955 yılında Çorum'un bir köyünde altı çocuklu bir ailenin oğlu olarak dünyaya geldi....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Remzi Ethem 1955 yılında Çorum'un bir köyünde altı çocuklu bir ailenin oğlu olarak dünyaya geldi. Diğer üç erkek kardeşi gibi 10-11 yaşından itibaren Kırıkkale'nin köylerinde her sene yaz mevsimi boyunca hasat işleri ve hayvan bakımında çalışmak üzere azapçılığa gitti. İnşaat işçisi olarak çalışmaya ilk kez 14 yaşında, ilkokulu bitirdikten sonra başladı. O günden beridir inşaat işçiliğine devam ediyor. 1985 yılında Mamak'ta bir gecekondu kiralayarak karısını ve çocuklarını da Ankara'ya taşıdı. Ertesi yıl, kendi gecekondusunu yaptı. Yıkımdan ötürü evini iki kez inşa etmek zorunda kaldı. Karısı 1998 yılında bir temizlik firmasında taşeron işçi olarak ilk kez ücretli çalışmaya başladı. İki oğlu, bir kızı var. Oğulları öğrenimleri boyunca kimi zaman babalarıyla birlikte inşaatta kimi zaman da küçük atölyelerde geçici işlerde çalıştılar. Remzi Ethem mülakatın yapıldığı sırada (Ağustos, 2001) 2 aydır işsizdi. RE: Ankara'ya ilk adımımı attım, sene 1969. Abimle birlikte çalışmaya geldik. Etlik hastanesinin arka tarafı daha yeni kuruluyordu, yukarılarda ev yoktu. Dolmuş 50 kuruş, yevmiye 25 liraydı. Ameliliğe gidiyoruz, betona gidiyoruz, betona gidersek 30 lira alıyoruz. O da şimdiki gibi şey de yok, iskeleyle atıyoruz O iskeleden bu iskeleye atıyoruz 5 katlı binayı. Bulduğumuz yerde çalıştık işte, Ulus'ta, Düşeş'te duruyoruz. AÖ: Düşeş? RE: İşçi durağı var. Düşeş derler oraya. AÖ: Hala var mı aynı durak Remzi Abi? RE: Hala var. Daha öncesinde de varmış. Ben 69'da geldim o durağa, bu yaşa kadar da… Düşeş Kahvesi de halen duruyor. Zincirli Camii'nin bitişiğinde kahve var, Düşeş Kahvesi derler oraya Eski sahibi yakınaca duruyordu; geçenlerde bir uğradım, eskilerden göremedim kimseyi. Sabahleyin simitçisi orada, çekirdekçisi, börekçisi orada. Seyyar satıcıların hepsi orada. Sabah 6'da. Çaycısı da orada. Zabıta gelene kadar onlar işlerini bitirirler. 9'dan sonra da zaten bitiyor. AÖ: İş çıkarsa 9'a kadar çıkıyor? RE: 9' a kadar. 9'dan sonra durmazlar, kahvede otururlar. AÖ: Diyelim işsiz biri, kimseyi tanımadan gelip orada bekleyebilir mi? RE: Tabii. Zaten hep öyle, aynı konumda. Her yöreden insan var Düşeş'te. Grup grup dururlar sabahleyin. Sıvacıların ayrı grubu var, duvarcıların ayrı grubu, fayansçısının, boyacısının ayrı grubu vardır. 9'a kadar orada dururlar, 9'dan sonra herkes çekilir gider. Artık pek gelen yok zaten. İnşaat işi öldü. AÖ: Kaç yıldır böyle? RE: Aşağı yukarı 3-5 yıldır doğru dürüst iş yok Düşeş'te. Önceden iş oluyordu. Şimdi bütün etraf kooperatif, şirket doldu. Şirketler ekseriyetle Doğuluları çalıştırır, onlar çok düşük ücretle çalıştıkları için. Şirketler kendi işçisini kendi bulur zaten. Burada da adı üstünde, Düşeş! Diyelim ne tutturdun, 10 milyon, 15 milyon. Adam gelir 'Ne vereceğiz yevmiye hemşerim?' der, 15 diyorsun, adam 'haydi' diyor. Adamın acil bir işi var yani, yoksa sürekli çalıştıracak insanlar gelmiyor oraya. Şirketler anca insana bunalırsa, birkaç günlüğüne gelir, alır götürür; birkaç gün sonra bırakır seni. AÖ: Çok zor öyleyse Düşeş'te işin denk gelmesi? RE: Zor. Bu dediğim yıllardan sonra zorlaştı. Ama önceden fazla şirket yoktu. Benim geldiğimde, 69'da, Gençlik Parkı'nın orada megafonla 'Belediyeye çöpçü alınacak, gece bekçisi alınacak' diye bağırırlardı. Biz ona bakmıyorduk, iş boldu. 'Boşver, belediyesinin verdiği maaş ne? Biz onu birkaç günde alıyoruz' diyorduk. Bugünlerin geleceğini düşünmüyorduk o zaman. Kazanıyorduk, köyde yiyorduk. Ben bir sefer Büyükşehir Belediyesi'nde işe girdim, 2-3 gün çalıştım, Bentderesi'nin önünde yukarı kar küredim. Baktım maaş az. Dedim, 'Yav, bu parayı ben 2 günde alıyorum, 1 ay ne bekleyeceğim?' Çıktım. O zaman çok imkan vardı ama düşünemedik işte. Şimdi tek fikrim, bana bir şey olursa, geride bir emekli maaşı bırakmak.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a53007a17152e6e2c453c72d4031c087" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113322685,"asset_id":117475493,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113322685/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117475493"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117475493"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117475493; 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İlki 8 Mart 2017'de düzenlenen ve 55 ülkede çeşitli feminist grupları, lbgti+'ları, yerlileri, göçmenleri bir araya getiren uluslararası kadın grevleri, bu yükselişin benzersiz örneklerinden biriydi. 1 Grevler kimi zaman, Arjantin'de olduğu üzere, insan hakları hareketi, kuruculuğunu kadınların yaptığı işsizler hareketi ve kökleri 1970'lere uzanan eşcinsel kurtuluş hareketi gibi geçmiş mücadele birikimlerini de sahneye taşıdı. Dünyanın herhangi bir yerinde kendileri için ayağa kalkan kadınların ve lbgti+'ların ürettiği fikirler, belgeler, geliştirdikleri protesto biçimleri ve sloganlar, dijital teknolojilerin de sağladığı kolaylıkla hızla hepimizin ortak bilgisi, eylemi ve sloganı hâline geldi. Grevler kadar LasTesis feminist kolektifin Kasım-Aralık 2019'da ilk kez Şili'de sergilediği performans gibi ya da "Bir Kişi Daha Eksilmeyeceğiz", "Yakamadığınız Cadıların Torunlarıyız" sloganları gibi…</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c09f3b81394800d9e7d7af6e0309a0e8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":104979205,"asset_id":105559271,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/104979205/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="105559271"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="105559271"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 105559271; 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Ayni yillar, feminist hareketin, tarihinde daha once hic tecrube etmedigi olcude yerel ve kuresel duzeyde hizla kurumsallasmasina da tanik oldu ve bu surec yer yer neoliberalizm kuresel yeniden yapilanmasinin temel aktorleriyle yakin iliskilere, hatta isbirligine evrildi. Nihayet, feminizmin gecmis 30 yilindan bugun geriye, Hester Eisenstein’in tabiriyle, “Marksizmle mutsuz evlilikten kapitalizmle tehlikeli florte” donusen sorunlu bir iliski kaldi. Bu gecmis simdi, kapitalizmin kuresel krizi kosullarinda feminizmin kendi konumu yeniden tarif etme ihtiyacinin bir parcasi olarak sorgulanmaktadir. Feminist politikada sinifsal tutum sorunu, soz konusu sorgulamanin onemli alanlarindan birini olusturmaktadir. 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I greatly appreciate the value of working in partnership with the young friends in ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">... patience. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40473248"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40473248/SOSYAL_SERMAYE_KAMUNUN_TRAJEDISI_YA_DA_EME%C4%9EIN_S%C3%96M%C3%9CRGELE%C5%9ETIRILMESINDE_YENI_BIR_E%C5%9EIK_1_SOCIAL_CAPITAL_TRAGEDY_OF_PUBLIC_OR_A_NEW_EDGE_FOR_THE_COLONISATION_OF_LABOUR"><img alt="Research paper thumbnail of SOSYAL SERMAYE: KAMUNUN TRAJEDISI YA DA EMEĞIN SÖMÜRGELEŞTIRILMESINDE YENI BIR EŞIK 1 SOCIAL CAPITAL: TRAGEDY OF PUBLIC OR A NEW EDGE FOR THE COLONISATION OF LABOUR" class="work-thumbnail" src="https://attachments.academia-assets.com/60739268/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40473248/SOSYAL_SERMAYE_KAMUNUN_TRAJEDISI_YA_DA_EME%C4%9EIN_S%C3%96M%C3%9CRGELE%C5%9ETIRILMESINDE_YENI_BIR_E%C5%9EIK_1_SOCIAL_CAPITAL_TRAGEDY_OF_PUBLIC_OR_A_NEW_EDGE_FOR_THE_COLONISATION_OF_LABOUR">SOSYAL SERMAYE: KAMUNUN TRAJEDISI YA DA EMEĞIN SÖMÜRGELEŞTIRILMESINDE YENI BIR EŞIK 1 SOCIAL CAPITAL: TRAGEDY OF PUBLIC OR A NEW EDGE FOR THE COLONISATION OF LABOUR</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ÖZET Bu çalışma emeğin toplumsal yeniden üretim süreçlerinin, özel olarak da yoksulluk algısının ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ÖZET Bu çalışma emeğin toplumsal yeniden üretim süreçlerinin, özel olarak da yoksulluk algısının nasıl dönüştürüldüğü sorusu açısından sosyal sermaye kavramını incelemektedir. Bu amaçla sosyal sermayenin yaslandığı şu iki kritik kavramsal aracı ele almaktadır: İlki toplumsal refahın özelleştirilmesine sosyolojik çerçeve de sağlayan bir mit olarak topluluklar; ikincisi ise, emeğin bütün toplumsal izlerini gündelik hayattan silerek kapitalist değerleri toplumsal değerlerimizin kaynağı haline getiren ve böylece kamu fikrinin ideolojik tasfiyesine de olanak sağlayan sermaye dili. ABSTRACT Concerning the question how the processes of social reproduction of labour in general and the poverty problem in particular are transformed, this study is devoted to the scrutiny of the concept of social capital. The social capital, from this question, relies on two critical conceptual tools: Firstly, the communities as a myth which also provides a sociological framework for the privatisation of the social well-being. Secondly, the language of the capital which enables the ideological liquidation of the idea of public by erasing all the traces of labour in the everyday life so to make the capitalistic values as a source of our social values.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9c380fb1e7d77b9c5b1b841da5ea0dad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60739268,"asset_id":40473248,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60739268/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40473248"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40473248"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40473248; 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Aynı yıllar, feminist hareketin, tarihinde daha önce hiç tecrübe etmediği ölçüde yerel ve küresel düzeyde hızla kurumsallaşmasına da tanık oldu ve bu süreç yer yer neoliberalizm küresel yeniden yapılanmasının temel aktörleriyle yakın ilişkilere, hatta işbirliğine evrildi. Nihayet, feminizmin geçmiş 30 yılından bugün geriye, Hester Eisenstein'in tabiriyle, "Marksizmle mutsuz evlilikten kapitalizmle tehlikeli flörte" dönüşen sorunlu bir ilişki kaldı. Bu geçmiş şimdi, kapitalizmin küresel krizi koşullarında feminizmin kendi konumu yeniden tarif etme ihtiyacının bir parçası olarak sorgulanmaktadır. Feminist politikada sınıfsal tutum sorunu, söz konusu sorgulamanın önemli alanlarından birini oluşturmaktadır. Bu çalışma, feminist yakın geçmişe dönük çözümlemeleri gözden geçirerek, neoliberalizme karşı feminist politikada sınıfsal ekseninin anlamını hakkında bir tartışma yürütmekte, bu amaçla, feminist yakın tarihe ilişkin bir sorgulama çerçevesi geliştirmektedir.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9826e50b3db4bf96e494c4fced58ddb1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53899457,"asset_id":33931894,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53899457/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33931894"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33931894"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33931894; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="7245253" id="papers"><div class="js-work-strip profile--work_container" data-work-id="117475493"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117475493/%C4%B0n%C5%9Faat_%C4%B0%C5%9F%C3%A7i_si_Olmak_Remzi_Ethem_%C4%B0le_S%C3%B6yle%C5%9Fi_"><img alt="Research paper thumbnail of İnşaat İşçi̇si̇ Olmak: Remzi̇ Ethem İle Söyleşi̇" class="work-thumbnail" src="https://attachments.academia-assets.com/113322685/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117475493/%C4%B0n%C5%9Faat_%C4%B0%C5%9F%C3%A7i_si_Olmak_Remzi_Ethem_%C4%B0le_S%C3%B6yle%C5%9Fi_">İnşaat İşçi̇si̇ Olmak: Remzi̇ Ethem İle Söyleşi̇</a></div><div class="wp-workCard_item"><span>Mesleki Sağlık ve Güvenlik Dergisi (MSG)</span><span>, Feb 7, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Remzi Ethem 1955 yılında Çorum'un bir köyünde altı çocuklu bir ailenin oğlu olarak dünyaya geldi....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Remzi Ethem 1955 yılında Çorum'un bir köyünde altı çocuklu bir ailenin oğlu olarak dünyaya geldi. Diğer üç erkek kardeşi gibi 10-11 yaşından itibaren Kırıkkale'nin köylerinde her sene yaz mevsimi boyunca hasat işleri ve hayvan bakımında çalışmak üzere azapçılığa gitti. İnşaat işçisi olarak çalışmaya ilk kez 14 yaşında, ilkokulu bitirdikten sonra başladı. O günden beridir inşaat işçiliğine devam ediyor. 1985 yılında Mamak'ta bir gecekondu kiralayarak karısını ve çocuklarını da Ankara'ya taşıdı. Ertesi yıl, kendi gecekondusunu yaptı. Yıkımdan ötürü evini iki kez inşa etmek zorunda kaldı. Karısı 1998 yılında bir temizlik firmasında taşeron işçi olarak ilk kez ücretli çalışmaya başladı. İki oğlu, bir kızı var. Oğulları öğrenimleri boyunca kimi zaman babalarıyla birlikte inşaatta kimi zaman da küçük atölyelerde geçici işlerde çalıştılar. Remzi Ethem mülakatın yapıldığı sırada (Ağustos, 2001) 2 aydır işsizdi. RE: Ankara'ya ilk adımımı attım, sene 1969. Abimle birlikte çalışmaya geldik. Etlik hastanesinin arka tarafı daha yeni kuruluyordu, yukarılarda ev yoktu. Dolmuş 50 kuruş, yevmiye 25 liraydı. Ameliliğe gidiyoruz, betona gidiyoruz, betona gidersek 30 lira alıyoruz. O da şimdiki gibi şey de yok, iskeleyle atıyoruz O iskeleden bu iskeleye atıyoruz 5 katlı binayı. Bulduğumuz yerde çalıştık işte, Ulus'ta, Düşeş'te duruyoruz. AÖ: Düşeş? RE: İşçi durağı var. Düşeş derler oraya. AÖ: Hala var mı aynı durak Remzi Abi? RE: Hala var. Daha öncesinde de varmış. Ben 69'da geldim o durağa, bu yaşa kadar da… Düşeş Kahvesi de halen duruyor. Zincirli Camii'nin bitişiğinde kahve var, Düşeş Kahvesi derler oraya Eski sahibi yakınaca duruyordu; geçenlerde bir uğradım, eskilerden göremedim kimseyi. Sabahleyin simitçisi orada, çekirdekçisi, börekçisi orada. Seyyar satıcıların hepsi orada. Sabah 6'da. Çaycısı da orada. Zabıta gelene kadar onlar işlerini bitirirler. 9'dan sonra da zaten bitiyor. AÖ: İş çıkarsa 9'a kadar çıkıyor? RE: 9' a kadar. 9'dan sonra durmazlar, kahvede otururlar. AÖ: Diyelim işsiz biri, kimseyi tanımadan gelip orada bekleyebilir mi? RE: Tabii. Zaten hep öyle, aynı konumda. Her yöreden insan var Düşeş'te. Grup grup dururlar sabahleyin. Sıvacıların ayrı grubu var, duvarcıların ayrı grubu, fayansçısının, boyacısının ayrı grubu vardır. 9'a kadar orada dururlar, 9'dan sonra herkes çekilir gider. Artık pek gelen yok zaten. İnşaat işi öldü. AÖ: Kaç yıldır böyle? RE: Aşağı yukarı 3-5 yıldır doğru dürüst iş yok Düşeş'te. Önceden iş oluyordu. Şimdi bütün etraf kooperatif, şirket doldu. Şirketler ekseriyetle Doğuluları çalıştırır, onlar çok düşük ücretle çalıştıkları için. Şirketler kendi işçisini kendi bulur zaten. Burada da adı üstünde, Düşeş! Diyelim ne tutturdun, 10 milyon, 15 milyon. Adam gelir 'Ne vereceğiz yevmiye hemşerim?' der, 15 diyorsun, adam 'haydi' diyor. Adamın acil bir işi var yani, yoksa sürekli çalıştıracak insanlar gelmiyor oraya. Şirketler anca insana bunalırsa, birkaç günlüğüne gelir, alır götürür; birkaç gün sonra bırakır seni. AÖ: Çok zor öyleyse Düşeş'te işin denk gelmesi? RE: Zor. Bu dediğim yıllardan sonra zorlaştı. Ama önceden fazla şirket yoktu. Benim geldiğimde, 69'da, Gençlik Parkı'nın orada megafonla 'Belediyeye çöpçü alınacak, gece bekçisi alınacak' diye bağırırlardı. Biz ona bakmıyorduk, iş boldu. 'Boşver, belediyesinin verdiği maaş ne? Biz onu birkaç günde alıyoruz' diyorduk. Bugünlerin geleceğini düşünmüyorduk o zaman. Kazanıyorduk, köyde yiyorduk. Ben bir sefer Büyükşehir Belediyesi'nde işe girdim, 2-3 gün çalıştım, Bentderesi'nin önünde yukarı kar küredim. Baktım maaş az. Dedim, 'Yav, bu parayı ben 2 günde alıyorum, 1 ay ne bekleyeceğim?' Çıktım. O zaman çok imkan vardı ama düşünemedik işte. 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İlki 8 Mart 2017'de düzenlenen ve 55 ülkede çeşitli feminist grupları, lbgti+'ları, yerlileri, göçmenleri bir araya getiren uluslararası kadın grevleri, bu yükselişin benzersiz örneklerinden biriydi. 1 Grevler kimi zaman, Arjantin'de olduğu üzere, insan hakları hareketi, kuruculuğunu kadınların yaptığı işsizler hareketi ve kökleri 1970'lere uzanan eşcinsel kurtuluş hareketi gibi geçmiş mücadele birikimlerini de sahneye taşıdı. Dünyanın herhangi bir yerinde kendileri için ayağa kalkan kadınların ve lbgti+'ların ürettiği fikirler, belgeler, geliştirdikleri protesto biçimleri ve sloganlar, dijital teknolojilerin de sağladığı kolaylıkla hızla hepimizin ortak bilgisi, eylemi ve sloganı hâline geldi. 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Ayni yillar, feminist hareketin, tarihinde daha once hic tecrube etmedigi olcude yerel ve kuresel duzeyde hizla kurumsallasmasina da tanik oldu ve bu surec yer yer neoliberalizm kuresel yeniden yapilanmasinin temel aktorleriyle yakin iliskilere, hatta isbirligine evrildi. Nihayet, feminizmin gecmis 30 yilindan bugun geriye, Hester Eisenstein’in tabiriyle, “Marksizmle mutsuz evlilikten kapitalizmle tehlikeli florte” donusen sorunlu bir iliski kaldi. Bu gecmis simdi, kapitalizmin kuresel krizi kosullarinda feminizmin kendi konumu yeniden tarif etme ihtiyacinin bir parcasi olarak sorgulanmaktadir. Feminist politikada sinifsal tutum sorunu, soz konusu sorgulamanin onemli alanlarindan birini olusturmaktadir. Bu calisma, feminist yakin gecmise donuk cozumlemeleri gozden gecirerek, neoliberalizme karsi feminist politikada sinifsal ekseninin anlamini hakkinda bir tartisma yurutmekte, bu amacla, feminist yakin tarihe iliskin bir sorgulama cercevesi gelistirmektedir.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="95228892"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="95228892"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 95228892; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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I greatly appreciate the value of working in partnership with the young friends in ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">... patience. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40473248"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40473248/SOSYAL_SERMAYE_KAMUNUN_TRAJEDISI_YA_DA_EME%C4%9EIN_S%C3%96M%C3%9CRGELE%C5%9ETIRILMESINDE_YENI_BIR_E%C5%9EIK_1_SOCIAL_CAPITAL_TRAGEDY_OF_PUBLIC_OR_A_NEW_EDGE_FOR_THE_COLONISATION_OF_LABOUR"><img alt="Research paper thumbnail of SOSYAL SERMAYE: KAMUNUN TRAJEDISI YA DA EMEĞIN SÖMÜRGELEŞTIRILMESINDE YENI BIR EŞIK 1 SOCIAL CAPITAL: TRAGEDY OF PUBLIC OR A NEW EDGE FOR THE COLONISATION OF LABOUR" class="work-thumbnail" src="https://attachments.academia-assets.com/60739268/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40473248/SOSYAL_SERMAYE_KAMUNUN_TRAJEDISI_YA_DA_EME%C4%9EIN_S%C3%96M%C3%9CRGELE%C5%9ETIRILMESINDE_YENI_BIR_E%C5%9EIK_1_SOCIAL_CAPITAL_TRAGEDY_OF_PUBLIC_OR_A_NEW_EDGE_FOR_THE_COLONISATION_OF_LABOUR">SOSYAL SERMAYE: KAMUNUN TRAJEDISI YA DA EMEĞIN SÖMÜRGELEŞTIRILMESINDE YENI BIR EŞIK 1 SOCIAL CAPITAL: TRAGEDY OF PUBLIC OR A NEW EDGE FOR THE COLONISATION OF LABOUR</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ÖZET Bu çalışma emeğin toplumsal yeniden üretim süreçlerinin, özel olarak da yoksulluk algısının ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ÖZET Bu çalışma emeğin toplumsal yeniden üretim süreçlerinin, özel olarak da yoksulluk algısının nasıl dönüştürüldüğü sorusu açısından sosyal sermaye kavramını incelemektedir. Bu amaçla sosyal sermayenin yaslandığı şu iki kritik kavramsal aracı ele almaktadır: İlki toplumsal refahın özelleştirilmesine sosyolojik çerçeve de sağlayan bir mit olarak topluluklar; ikincisi ise, emeğin bütün toplumsal izlerini gündelik hayattan silerek kapitalist değerleri toplumsal değerlerimizin kaynağı haline getiren ve böylece kamu fikrinin ideolojik tasfiyesine de olanak sağlayan sermaye dili. ABSTRACT Concerning the question how the processes of social reproduction of labour in general and the poverty problem in particular are transformed, this study is devoted to the scrutiny of the concept of social capital. The social capital, from this question, relies on two critical conceptual tools: Firstly, the communities as a myth which also provides a sociological framework for the privatisation of the social well-being. Secondly, the language of the capital which enables the ideological liquidation of the idea of public by erasing all the traces of labour in the everyday life so to make the capitalistic values as a source of our social values.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9c380fb1e7d77b9c5b1b841da5ea0dad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60739268,"asset_id":40473248,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60739268/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40473248"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40473248"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40473248; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33931894"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33931894/NEOL%C4%B0BERAL%C4%B0ZM_VE_FEM%C4%B0N%C4%B0ST_POL%C4%B0T%C4%B0KADA_SINIFSAL_TUTUM_ARAYI%C5%9ELARI"><img alt="Research paper thumbnail of NEOLİBERALİZM VE FEMİNİST POLİTİKADA " SINIFSAL TUTUM " ARAYIŞLARI" class="work-thumbnail" src="https://attachments.academia-assets.com/53899457/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33931894/NEOL%C4%B0BERAL%C4%B0ZM_VE_FEM%C4%B0N%C4%B0ST_POL%C4%B0T%C4%B0KADA_SINIFSAL_TUTUM_ARAYI%C5%9ELARI">NEOLİBERALİZM VE FEMİNİST POLİTİKADA " SINIFSAL TUTUM " ARAYIŞLARI</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Feminizmin 1980 sonrası hakim yönelimi, politik olarak bölüşüm sorunlarından kimlik ve farklılık ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Feminizmin 1980 sonrası hakim yönelimi, politik olarak bölüşüm sorunlarından kimlik ve farklılık sorunlarına geçişi, kuramsal olarak da fenomenolojik ve hermeneutik modellerin hakimiyetini içeriyordu. Aynı yıllar, feminist hareketin, tarihinde daha önce hiç tecrübe etmediği ölçüde yerel ve küresel düzeyde hızla kurumsallaşmasına da tanık oldu ve bu süreç yer yer neoliberalizm küresel yeniden yapılanmasının temel aktörleriyle yakın ilişkilere, hatta işbirliğine evrildi. Nihayet, feminizmin geçmiş 30 yılından bugün geriye, Hester Eisenstein'in tabiriyle, "Marksizmle mutsuz evlilikten kapitalizmle tehlikeli flörte" dönüşen sorunlu bir ilişki kaldı. Bu geçmiş şimdi, kapitalizmin küresel krizi koşullarında feminizmin kendi konumu yeniden tarif etme ihtiyacının bir parçası olarak sorgulanmaktadır. Feminist politikada sınıfsal tutum sorunu, söz konusu sorgulamanın önemli alanlarından birini oluşturmaktadır. Bu çalışma, feminist yakın geçmişe dönük çözümlemeleri gözden geçirerek, neoliberalizme karşı feminist politikada sınıfsal ekseninin anlamını hakkında bir tartışma yürütmekte, bu amaçla, feminist yakın tarihe ilişkin bir sorgulama çerçevesi geliştirmektedir.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9826e50b3db4bf96e494c4fced58ddb1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53899457,"asset_id":33931894,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53899457/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33931894"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33931894"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33931894; 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