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Racism, as a word meaning, is to be prejudiced and discriminatory against a certain racial group. However, racism is not limited to discrimination against a different race or ethnic group. There is also racism that we can call urban racism. Urban racism is discrimination by urban residents against foreigners who migrate from abroad or immigrants whom they see as less native than themselves. In my opinion, discrimination in such a situation is class, not racial. There can be a great deal of discrimination against groups that live in the slums, come to the city later, and where the locals are called suburbs. The fact that they even call this group a suburb is an example of discrimination. Such naming causes people to make racism and discrimination more easily. Because a nickname given to that group makes us forget that they are human in essence. In this way, racism and discrimination become easier. I mentioned that this distinction made against this section called the suburb is class discrimination. The reason for this is that people living in slums are seen as uneducated immigrants coming from villages to the city. That's why the local people see this group, which they call the suburb, as a lower class of people. They even see people in this group as more delinquent than people in their local population. But being prone to crime is as much a personal matter as it is class, perhaps even more so.

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Another photo of a graffiti in the area where I live. 

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Another photo of a graffiti in the area where I live. 

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Sorry for the photo quality I took a screenshot from Google Maps.

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Graffiti, as the first art form that emerged in the ghettos, is a form of reaction or action against the political and political conditions of the city. Calling graffiti art may annoy some people. These people generally belong to the elite group. According to them, they think that any action from the slum cannot reach their level. Graffiti destroys these perceptions with its social, economic and political messages as well as its aesthetic nature. To me, graffiti is an art owned by all the people of the city. It cannot be bought like other works of art because it already belongs to everyone. It is displayed in front of thousands of people every day. These people are undoubtedly the people who pass by that street where the graffiti is found. To me, graffiti is art, and streets are museums where those arts are exhibited. Moreover, people of all styles can benefit from these museums free of charge. But understanding that art is a completely different matter. The messages contained in the graffiti direct the perceptions of individuals. Today, there are many events that should not happen almost every day. It is very difficult for a person to digest all these events. That's why people often prefer to forget about these events and often do so without realizing it. In order to prevent these events from being forgotten, graffiti gives messages that remind people of these events in a way that targets visual memory. In my opinion, this is one of the most beautiful aspects of graffiti.

Finally, I would like to add a photo of graffiti in the area where I live.

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Urban transformation can be defined as a comprehensive project process that takes into account the economic, spatial and social conditions in the improvement of unhealthy urban textures and in the solution of urban problems. It is aimed to reconstruct the dilapidated old residential areas, which are generally found in slums in our country. However, urban transformation should not be considered as the first option in historical districts that need to be repaired. Urban transformation projects planned to be implemented in these districts damage the history of the city. In order to keep the history of the city alive, historical places must be restored rather than transformed. Only in this way can that date be preserved. Tarlabaşı, on the other hand, needs to be renewed rather than transformed. By restoring without damaging the historical texture and buildings, it does not alienate the residents of this region and the history of this district is preserved. On the other hand, how well would repairing buildings in this neighborhood make them earthquake resistant? This is also a matter of curiosity. Building earthquake-resistant buildings on rich soil after the transformation is also necessary for the safety of people. Because the main purpose of urban transformation is to create healthy, safe and modern buildings with urban space standards in line with the urban roles that the project areas will assume in the future.

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The 1950s are the transition years of Turkey to multi-party life. The Democrat Party, which shook the single-party government and came to power, especially with the votes and support it received from the rural areas, adopted a populist approach to the phenomenon of mass migration from the village to the city in the same years and avoided taking a firm and definite stand against the construction of shanty houses. This flexible attitude of the government has made the construction of shanty houses widespread. In the 1970s, there was a paradigm shift in social sciences, and instead of evolutionist modernization theory, economics-political theories dominated in explaining social events. The Dependency Theory developed by Latin American academics during this period was particularly influential. As a result, shantytowns began to be seen as a permanent product of the urbanization phenomena experienced by peripheral countries in the capitalist system, rather than a temporary phenomenon experienced in the transition from traditional to modern. Today, slums appear as the circles in which illegal divisive political organizations take root, and where life and views contrary to the founding principles of the Republic and especially secularism prevail. In addition, shanties are the address of all kinds of violence and illegality, from thinner children to street gangs and purse-snatchers. And a new concept has been created to express this situation: suburbs. The word suburbs is gradually becoming a widely used concept in daily life, and especially in the press.

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We all live according to the rules of the society we were born in, grew up in and in. These rules draw some clear boundaries for us, and we all find it difficult to obey at least one of those boundaries. Because, in a way, we are forced to abide by these limits and rules. However, it was not like this in the first place, and there is no guarantee that we will be. In this case, according to Simmel, each of us is, in a way, strangers to the society we live in. We cannot say exactly that.

According to Simmel, some of the features of the definition of a foreigner are: The foreigner does not have a specific place in the society because he does not own any property. It is mobile like travelers. As a result of these features, the most important characteristic of the foreigner is his freedom. This makes him truly free since it is not bound by the rules of any particular part. All these features enable it to perform jobs that no one else in the society can do.

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The journeys and routes we make in the city for our daily work make us look like the words of a book read by an observer from above. When observing a city from above, the architecture or natural formations of that city are only static factors. Dynamic factors, that is, the elements that add vitality to the city, are pedestrians. Pedestrians roam the city as a dynamic mass that escapes the city's organized plan. They has a unique style of walking through the city, a kind of language that talks about the city and plays a role in creating its meaning. Walking through the city, they give new meaning to places and streets that are not the same as those originally attributed to them. According to De Certeau, they create the meaning of urban space by linking the routes and actions of pedestrians in the city.
One of the key notions in Michel De Certeau's "Walking in the City" is expressed by his assertion that "urban life increasingly permits the re-emergence of the element that the urbanistic project excluded".  This urbanistic project is, as De Certeau describes, that of standing on top of the tallest building, out of the city's grasp, and looking down at the objective totality of the city.

Walking in the City - De Certeau
"The fiction of knowledge is related to this lust to be a viewpoint and nothing more"

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It is difficult for a person to look at his life from the outside and analyze it while making him live in his own life as well as the daily life on the street. While watching in the usual routine, we cannot quite grasp the facts and relationships that make us who we are, or the objects and uses that make the street. Therefore, it is necessary to break the routine, change the rhythm and approach the pathological. In this period we are in, which is called the new normal, going out of the usual order and the differences that enter our lives, in general, can enable us to be more successful in perceiving what is happening around us.
On the other hand, the perception of the rhythm in the city has become even more difficult due to this new normal.

According to "Seen from the Window" Lefebvre thinks that a balcony or window overlooking the street is an important in-between space that allows both inside and outside the city, and has a role to distinguish and connect with rhythms in the city.

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The urban life coming to life with the modern age, the problems of the individuals, arise based on the struggle to find the freedom of the individuals and to be free from external pressures. In the modern age, the concern of protecting the individual's individuality arises in the cities. For this reason, the individual feels a great consumption obligation under the name of differentiation. As a result, cities, where different fields of occupation are created to meet the needs of individuals, are today a major trade and consumption center.
The daily pace of urban life is very contrary to the spiritual life of someone from the countryside. Urban life pushes people to be more conscious. There is no emotional and slow rhythm of rural life in cities. For example, while the small and intertwined population of rural life creates closer relationships between individuals, on the contrary, there are colder and counter human relations in cities. As a result, there is a logical and practical lifestyle rather than sentimentality, as the main center in cities is money. One of the best examples of this is the desire of the villager to come to the metropolis for money in the old Turkish movies.