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Catastrophic Futures, Anxious Presents: Lifestyle Activism and Hope in the Permaculture Movement in Turkey

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Catastrophic Futures, Anxious Presents: Lifestyle Activism and Hope in the Permaculture Movement in Turkey CATASTROPHIC FUTURES, ANXIOUS PRESENTS: LIFESTYLE ACTIVISM AND HOPE IN THE PERMACULTURE MOVEMENT IN TURKEY by Bürge Abiral Submitted to the Faculty of Arts and Social Sciences in partial fulfillment of the requirements for the degree of Master of Arts Sabancı University Spring 2015 Bürge Abiral 2015 All Rights Reserved ABSTRACT CATASTROPHIC FUTURES, ANXIOUS PRESENTS: LIFESTYLE ACTIVISM AND HOPE IN THE PERMACULTURE MOVEMENT IN TURKEY Bürge Abiral Cultural Studies, M.A. Thesis, 2015 Supervisor: Assoc. Prof. Dr. Ayşe Parla Keywords: Permaculture, habitus, lifestyle activism, post-politics, hope This thesis presents a critical exploration of the permaculture movement in Turkey from various interlocking angles. An ecological landscape design system that functions with the ethical values of caring for people and for Earth as well as sharing the surplus, permaculture was introduced in Australia in the 1970s, and became a worldwide movement which refrains from using a political language despite its ultimate desire to establish a “global alternative nation” that consists of ecological and self-sufficient communities. Through ethnographic fieldwork with permaculture groups, I explore the reflections of this movement and its post-ideological language in the post-coup neoliberal context in Turkey. I first describe the process of becoming a permaculturist through the narratives of my interlocutors who are mostly educated, middle and upper- middle class urbanites. Exploring how their consumer habitus shifts to an ecological habitus, I argue that this transformation is already enabled by the privileged positions occupied by permaculturists in society. I then evaluate the lifestyle strategies that they employ to enact change in the world, and I claim that the conception of social change in permaculture replicates Bourdieu’s theory of practice. I then examine the post-political nature of permaculture and discuss its transformative potential. Finally, I turn to the catastrophic scenarios that circulate among permaculturists about the future of the Earth, and argue that permaculturists produce two forms of hope, anxious hope and catastrophic hope, the interaction of which places hope both in the present and the future. iv ÖZET FELAKET DOLU GELECEKLER, ENDİŞELİ BUGÜNLER: TÜRKİYE’DEKİ PERMAKÜLTÜR HAREKETİNDE YAŞAM TARZI AKTİVİZMİ VE UMUT Bürge Abiral Kültürel Çalışmalar, Yüksek Lisans Tezi, 2015 Tez Danışmanı: Doç. Dr. Ayşe Parla Anahtar Sözcükler: Permakültür, habitus, yaşam tarzı aktivizmi, post-politika, umut Bu tez, Türkiye’deki permakültür hareketine dair eleştirel bir değerlendirmeyi birbiriyle bağlantılı çeşitli açılardan yaklaşarak sunmaktadır. Hem insanları, hem de dünyayı gözetmeyi ve üretim fazlasını paylaşmayı öngören etik değerler çerçevesinde faaliyet gösteren ekolojik bir tasarım sistemi olan permakültür, 1970’lerde Avusturalya’da geliştirildiğinden beri dünya çapında bir harekete dönüşmüştür. Ekolojik ve kendine yeterli topluluklardan meydana gelen “küresel bir alternatif ulus” inşa etmeyi nihai amaç edinmesine rağmen, hareket politik bir dil kullanmaktan kaçınmaktadır. Bu tezde, permakültür gruplarıyla gerçekleştirdiğim etnografik saha çalışması aracılığıyla, Türkiye’deki darbe sonrası neoliberal bağlamda bu hareketin ve kullandığı post- ideolojik dilin yansımalarını inceliyorum. Çoğu eğitimli, orta ve üst orta sınıf mensubu şehirliler olan görüşmecilerimin anlatıları üzerinden, permakültürcü olma sürecini irdeliyorum. Orta sınıf habituslarının nasıl ekolojik bir habitusa dönüştüğünü araştırarak bu dönüşümün zaten permakültürcülerin içinde bulunduğu ayrıcalıklı pozisyonlar sayesinde gerçekleştiğini öne sürüyorum. Daha sonra, permakültürcülerin dünyaya değişim getirmek üzere uyguladıkları yaşam tarzı stratejilerini değerlendiriyor, permakültürün öne sürdüğü toplumsal dönüşüm algısının Bourdieu’nün çerçevelendirdiği pratik kuramını içerdiğini iddia ediyorum. Ayrıca permakültürün post- politik niteliğini inceleyip dönüştürücü potansiyelini tartışıyorum. Son olarak, dünyanın geleceği hakkında dolaşan felaket senaryolarını irdeleyerek permakültürcülerin endişeli umut ve felaket umudu olarak iki farklı tür umut beslediğini, bu ikisi arasındaki etkileşimin umudu hem şimdiki zaman hem de gelecek zamanda konumlandırdığını öne sürüyorum. v ACKNOWLEDGEMENTS My gratitude extends in several directions to the many people who have contributed in the past three years to my personal and scholarly journey, which ultimately led to the completion of this thesis. In all honesty, I could not have written this piece without the intellectual and emotional support of my supervisor Ayşe Parla. She not only deeply enriched my analysis through her theoretical acuity and insightful interventions, but also encouraged me to carry on in my most insecure times through her confidence in my abilities, her endless enthusiasm, and her invaluable friendship. Thanks to her earnest teaching and advising, she provides an example to follow. I feel blessed to have worked with her, and I cannot thank her enough for her mentorship. I have learned much at Sabancı University from many valuable teachers, each of whom I feel obliged to. Particularly significant for my intellectual growth was the close guidance provided by Ayşe Gül Altınay, whose intellectual and political passion, feminist curiosity, and modesty became sources of inspiration and aspiration. I admire her use of scholarship for public pursuits, and I am deeply grateful for all the opportunities and support she provided to me throughout my journey. I owe special thanks to Aykut Çoban for sharing feedback on my initial proposal, and to Faik Kurtulmuş and Ozan Zeybek for providing commentary on my final draft and incisive suggestions for my future work. I am thankful to Daniel Lee Calvey and Kristin Ann Şendur from the Writing Center for their invaluable support this year. Many heartfelt thanks to Elif Binici and Özge Olcay for their timely and kind assistance with transcriptions and translations. Several venues contributed to my thinking throughout this research. I am indebted to the students in the Anthropology of Hope class offered in Fall 2014, and to the organizers and participants of two conferences where I presented my work in progress: “Resources of Resistance: Production, Consumption, Transformation” organized at the University of York in 2014, and “Everything is Not Going to Be OK: Optimism in the Age of Catastrophe” organized at the University at Buffalo in 2015. I am thankful to the Faculty of Arts and Social Sciences at Sabancı University for assisting with travel expenses for these conferences as well as to The Scientific and Research Council of Turkey (TÜBİTAK) for offering me a scholarship. I am deeply grateful for the presence of many precious friends in my life and their generous love and support, some of whom I would like to recognize here, in no particular order. The amazing women in my Cultural Studies cohort, you rewarded my school experience with affection, collegiality, and inspiration; a million thanks! İrem Az and İlkim Karakuş, I cannot thank you enough for your ever-present solidarity, especially during the stressful PhD application period. Pınar Budan, thanks to your warm and caring heart, I have found in our friendship the solace and the strength that I needed to continue. Caitlin Miles, I truly appreciated your companionship as my library buddy and beyond; I will always fondly cherish the long hours spent at Salt Research, and our fun lunch breaks in Karaköy. Ezgi Şeref, thanks for being my study partner earlier and for injecting in me, albeit perhaps unintentionally, your appreciation of Bourdieu, which ultimately made its way into this thesis. Aila Spathopoulou and Serdar Kandil, I have no idea how I would have survived the past semester without your friendship and kind support; thank you! vi İdil Orhon, Işıl Erdinç, and Seray Özdemir, my beloved friends with whom I converse every day online about the minute details of my life despite the distances that separate us—iyi ki varsınız! Special thanks to Işıl for dragging me to conferences and giving me a taste of the more fun part of academia. Ahmet Batal, thanks for always being available to listen to me, making me laugh, and distracting me from my worries. Kerem Uşşaklı, I am lucky to have found an anthro buddy among old friends; thank you for all your solidarity this year, academic and otherwise. Speaking of old friends, Karolin Ohanoğlu, Nilüfer Çetinkaya and Özge Onur, I cannot thank you enough for your sustained friendship, and unconditional love and support; nothing beats the comfort of knowing that you will always be there for me no matter what. Then my Anadolu Jam family, or jamily as we call it, I feel blessed to have met each and every one of you and I am thankful for your genuine fellowship. Sinan Fındık and Ekin Çapar, many thanks for sharing your home, your hearts, and your laughter during the past three years, especially when I was writing my thesis. Burcu Ertunç and Emre Ertegün, I feel grateful for your heaven-sent camaraderie as well as for your soothing care and understanding; our conversations push me to think further on my intellectual and personal pursuits, and always continue to inspire me. And Aylin Ülkümen, thank you a million times for being a most affectionate companion; your friendship, your compassion, your approach to politics, and your kind support in my direst times help me grow in ways I could not have imagined. And my parents… to whom I owe my being, words would fail to describe my gratitude to
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