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Bir toplumun kolektif hafızasının izini, çeşitli mekânlarda bulmak mümkündür. Özellikle toplumun üyelerinin gündelik pratiklerini gerçekleştirdikleri ve/veya belirli bir takvim eşliğinde sıkça ziyaret ettikleri mekânlar, sosyal yeniden üretimin en güçlü olduğu alanlardır. Bu yolla hem grup içi iletişimin artması ve aidiyet duygusunun gelişmesi hem de bununla ilişkili kimlik ediniminin gerçekleşmesi mümkün olur. Bu yüzden grupların hafızalarının düğümlendiği bu mekânlar hafıza mekânları olarak isimlendirilirler ve bu alanlar içinde mabetlerin özel bir yeri vardır. Bu bakımdan, toplulukların mekânsal örgütlenmesinin merkezinde çoğunlukla mabetlerin yer alması tesadüf değildir. Mabetler, özellikle çoğunluktan farklı bir etnik kompozisyona sahip olan göçmen grupları için bir var oluş alanıdır. Bu noktadan hareketle bu çalışmada, İstanbul’da yaşayan Ortodokslara hizmet veren Aya Panteleymon Kilisesi’nin bir hafıza mekânı olarak anlamı konu edilmektedir. Bu yolla ortak din üzerinden bir araya gelen farklı göçmen gruplarının, kolektif hafıza yaratma sürecindeki pratiklerinin anlaşılması amaçlanmaktadır. Bu çalışma, nitel araştırma yöntemleri kullanılarak yapılmıştır. Çalışma kapsamında, kilisenin tarihsel varoluşunda çeşitli kopuşların olduğu görülmüştür. Bununla birlikte, kilisenin, Sovyetler Birliğinin dağılmasıyla birlikte yeniden aktif hale geldiği anlaşılmıştır. Kilisenin cemaati, tarihsel kırılmalar, nesiller-arası kesişim ve değişen anlamlara rağmen, kiliseyi topluluk hafızasını koruyan bir tutkal olarak görmektedir. Ayrıca kilisenin cemaatinin bir kısmı, Sovyetler Birliği fikriyle Ortodoksluğu birleştirerek yeni bir kimlik yaratmaktadır.
The trace of a collective memory of a society is possible to find in various places. In particular, the places where members of the community perform their daily practices and/or frequently visit in conjunction with a specific calendar are the areas where social re-production is the strongest. In this way it is possible to increase both group communication and the development of the feeling of affiliation and the achievement of the identity associated with it. That is why these places where the memories of the groups are bound are called memories, and within these areas there is a special place for the temples. In this regard, it is not a coincidence that most of the temples are located at the center of the spatial organization of communities. Mabetes are an area of existence especially for immigrant groups with a different ethnic composition from the majority. From this point on, in this study, the meaning of the Moon Panteleymon Church, which serves the Orthodox people living in Istanbul, is discussed as a memory place. This way is aimed at understanding the practices of the different groups of migrants gathered through the common religion in the process of creating collective memory. This study was done using quality research methods. In the context of the study, there have been various divisions in the historical existence of the church. However, it was understood that the church was reactivated with the dissolution of the Soviet Union. Despite the church’s gathering, historical breakdowns, intergenerational intersection and changing meanings, it sees the church as a attachment that preserves community memory. Also, a part of the church community creates a new identity by combining Orthodoxy with the idea of the Soviet Union.
Traces of the collective memory of a society can be found in various places. In particular, places where members of the community perform their daily practices and/or visit frequently in specific times are the places where social reproduction is the strongest. In this way, it is possible to increase the communication within the group, develop the sense of belonging and construct the identity of community. For this reason, these places where the memories of the groups are tied are called memory places and the sanctuaries have a special position in these places. In this respect, it is not a coincidence that the sanctuaries are mostly at the center of the spatial organization of the communities. The sanctuaries are a place of existence, especially for migrant groups whose ethnic composition is different from the majority. From this point of view, in this study, the meaning of the Church of Aya Panteleymon in Istanbul is discussed as a place of memory. The aim of this study is to understand the practices of different groups of migrants coming together through common religion in the process of creating collective memory. This study was conducted by using qualitative research methods. Within the scope of the study, it is seen that there are various ruptures in the historical existence of the church. However, it was understood that after the collapse of Soviet Union, the church became active again. Despite historical breaks, intergenerational intersections, and changing meanings, the church's community thinks that the church is an adhesive that protects the memory of society and some people create a new identity by combining Orthodoxy with the idea of the Soviet Union.
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