International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Arap Baharı Sürecinde İnternet ve Sosyal Medyanın Rolü Ali Korkmaz Erciyes Üniversitesi İletişim Fakültesi, Kayseri, Türkiye, alikorkmaz@erciyes.edu.tr Özet: EsФТНОn ТlОtТşТm КrКçlКrı НОnТlНТğТ zКmКn РКzОtО, rКНвo ЯО tОlОЯТzвon КФlımızК РОlТrФОn ЛЮ Рün ТntОrnОt mОНвКsı, YoЮTЮЛО, FКМОЛooФ ЯО TаТttОr РТЛТ sosвКl pКвlКşım sТtОlОrТ КФlК РОlmОФtОНТr. SosвКl pКвlКşım sТtОlОrТ ТntОrnОtТn ЛЮlЮnНЮğЮ СОr вОrНО ФЮllКnıМısınК ФОnНТ sКвПКsını olЮştЮrmК, НТğОr ФЮllКnıМılКrlК КФtТП ЛТr ЛТçТmНО ТlОtТşТm ФЮrmК ТmФânı sКğlКmКФtКНır. SosвКl mОНвК КğlКrının ortКвК çıФmКsıвlК ЛОrКЛОr НünвКНК ЛТrçoФ РОlТşmО olНЮ. TotКlТtОr ЯО ЛКsФıМı rОjТmlОrТn СüФüm sürНüğü ArКp ülФОlОrТ, sosвКl mОНвКnın örРütlОnmО РТЛТ olКnКФlКr tКnımКsı sonЮМЮnНК НОЯrТmlОr вКşКНılКr. 30-40 вıllıФ ТФtТНКrlКr, ЛТrФКç Кв ТçОrТsТnНО вıФılНı ЯО вОrlОrТnО ArКp BКСКrı НОЯlОtlОrТ ortКвК çıФtı. YОnТ mОНвК ЯО ТlОtТşТm КrКçlКrı sТвКsТ ЛТrtКФım СОНОПlОrТn РОrçОФlОşmОsТnНО ОtФin bir ЛТçТmНО ФЮllКnılmКФtКНır. BЮ çКlışmКnın КmКМı, ArКp НОЯrТmlОrТnНО sosвКl mОНвКnın rolünü КnКlТz ОtmОФtОНТr. SosвКl mОНвК, НОЯrТmО tКrКПtКr ФКzКnНırmış, ФТtlОlОrТ СКrОФОtО РОçТrmТş ЯО otoФrКtТФ rОjТmlОrТn ФorФЮlЮ rüвКsı СКlТnО РОlmТştТr. SosвКl mОНвК, bu ülФОlОrНОФТ sТЯТl toplЮmЮ orРКnТzО ОНОrОФ, sТвКsТ tКrtışmКlКrın şОФТllОnmОsТnНО olНЮФçК mОrФОzТ ЛТr rol oвnКmıştır. BüвüФ olКвlКr önМОsТnНО sıФ sıФ НОЯrТm СКФФınНК onlТnО ФonЮşmКlКr вКpКrКФ, ТnsКnlКrın protОstolКrınК zОmТn СКzırlКmıştır. Anahtar kelimeler: Sosyal medya, Arap Baharı, devrim, demokrasi. Giriş DünвК sТвКsОtТ КçısınНКn 2011 вılı çoФ önОmlТ ЛТr mТlКttır. TЮnЮs’tК ЛКşlКвКn ЯО tüm OrtК DoğЮ’вЮ ОtФТlОвОn sТвКsТ ТrКНО НОğТşТmlОrТ olmЮştЮr. ArtıФ РünümüzНО sТвКsКl ЯО sosвКl olaylar, teknoloji sКвОsТnНО КnınНК tüm НünвКвК вКвılmКФtКНır. ÖrРütlОnmОlОr, ЛЮlЮşmКlКr, tОpФТlОr sosвКl КğlКr üzОrТnНОn olmКФtКНır. İntОrnОt ЛКğlКntısı olКn ЛТr МОp tОlОПonЮ ТlО НünвКвК ЛКğlКnmКФ, НünвКНКФТ РОlТşmОlОrО НoğrЮНКn ЮlКşКЛТlmОФ ТçТn вОtОrlТНТr. Sosyal medya, kТtlОlОrТ ОtФТlОmОФtО ЯО ortКФ СКrОФОt ОtmОlОrТnО zОmТn СКzırlКmКФtКНır. ArКp BКСКrı sürОМТnНО, sosвКl mОНвКnın ЛКsФıМı rОjТmlОrТn НОЯrТlmО sürОМТnНОФТ rolü tüm НünвКНК ФКЛЮl Рörmüştür. ArКp BКСКrı’nın ФТtlОsОl nТtОlТğО НönüşmОsТnНО ЯО НТğОr ülФОlОrО СızlК вКвılmКsınНК tОФnolojТnТn ОtФТsТ önОmlТНТr. OnlКrМК вıllıФ НТФtКtörlОr, ЛТrФКç Кв ТçОrТsТnНО вОrlОrТnТ ЛırКФmКФ zorЮnНК ФКlmıştır. BЮ çКlışmКnın КmКМı, ArКp BКСКrı sürОМТnНО sosвКl mОНвКnın ОtФТsТnТ ortКвК ФoвmКФtır. 2147 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 1. Küreselleşmenin Teknolojik Alandaki Etkisi, Sosyal Medya ve Arap Baharı OrtКНoğЮ ЯО KЮzОв AПrТФК ülФОlОrТnТn lТНОrlОrТ, ArКp СКlФlКrının sТвКsТ rОПorm, ЛКğımsız ЯО КНТl sОçТmlОr, СЮФЮФЮn üstünlüğünün tОsТsТ РТЛТ tКlОplОrТnТ вКnsıtmКФtКn ЮzКФ ФКlНıФlКrı ТçТn СКlФ ТsвКnlКrınК mКrЮz ФКlmıştır (ŞОn, 2012: 101). BКştК Mısır, TЮnЮs, LТЛвК olmКФ üzОrО ЛТrçoФ OrtК DoğЮ ülФОsТnНО mОвНКnК РОlОn sТвКsТ ТçОrТФlТ СКlФ КвКФlКnmКlКrı, mТtТnРlОr ЯО protestolar ArКp BКСКrı olКrКФ КНlКnНırılmКФtКНır. SosвКl mОНвК КğlКrının ortКвК çıФmКsıвlК ЛОrКЛОr НünвКНК ЛТrçoФ РОlТşmО olНЮ. DОЯlОt НüzОnlОrТnО ЛКФtığımızНК, totКlТtОr ЯО ЛКsФıМı rОjТmlОrТn СüФüm sürНüğü ArКp ülФОlОrТ, sosвКl mОНвКnın ЛТrlОşmО ЯО örРütlОnmО РТЛТ olКnКФlКr tКnımКsı sonЮМЮnНК, ЛТr ЛТr deЯrТmlОrО ЮğrКНılКr. BТrçoФ ФТşТ ЛЮ НОЯrТmlОrТn AmОrТФК ЯО AЯrЮpК tКrКПınНКn ortКвК çıФtığı ЯКrsКвımını НК Рöz önünО КlınНıвsК НК, sosвКl mОНвКНКФТ örРütlОnmОlОrТn olmКНığını НК ФТmsО ТННТК ОНОmОНТ (AвНКn, Сttp:1sosвКlmОНвК.Мom). “Msn MОssОnРОr, YoЮtЮЛО, MвSpКМО, FКМОЛooФ, TаТttОr” РТЛТ sosвКl pКвlКşım sТtОlОrТnТn ФЮllКnımının вКвРınlКşmКsı ТlО ArКp toplЮmlКrı НКСК ПКzlК pКвlКşımНК ЛЮlЮnmКвК ЛКşlКmıştır. BöвlОМО ArКp toplЮmlКrınНК otorТtОr вönОtТmlОrНОn НЮвЮlКn rКСКtsızlığК ТlТşФТn ЛТr “ortКФ ЛТlТnç” olЮşmЮştЮr. DomТno ОtФТsТnТn mОвНКnК РОlmОsТnНО, ЛЮ ortКФ ЛТlТnМТn КrФК plКnınНКФТ sosвКl mОНвКnın pКвı ЛüвüФtür. BЮnЮnlК ЛТrlТФtО, WКОlGСonТm РТЛТ “РünНüz GooРlО’НКФТ ТşТвlО, РОМО НОЯrТm orРКnТzКsвonЮ ТlО ЮğrКşКn” orРКnТzКtörlОr, ЛЮ вОnТ КrКçlКrı ortak bilinci ОвlОmО НönüştürmОФ üzОrО НОğОrlОnНТrmТşlОrНТr. MОНвКnın ArКp toplЮmlКrı КrКsınНК СКЛОrlОşmОвТ sКğlКmКsınНК ЯО ArКp НünвКsını ТlРТlОnНТrОn ФrТtТФ ФonЮlКrın tКrtışmКвК КçılmКsınНК ФırılmК noФtКsı, El CОzТrО tОlОЯТzвonЮ ТlО olmЮştЮr. HОnüz ТntОrnОtТn вКвРınlКşmКНığı ЛТr НönОmНО вКвınК ЛКşlКвКn ЯО ArКp mОНвКsınНКФТ “oto-sКnsür КnlКвışı” çТzРТsТ НışınНК вКвın вКpКЛТlОn ЛЮ ФКnКl ТlО ArКp СКlФlКrı ortКФ sorЮnlКrК sКСТp olНЮФlКrını ПКrФ ОtmОвО ЛКşlКmıştır. ProtОsto РöstОrТlОrТ TЮnЮs’tК ЛКşlКНığınНК sürОМТn tüm Arap МoğrКПвКsınК вКвılmКsı El CОzТrО ФКnКlı КrКМılığıвlК mümФün olmЮştЮr. BКştК El CОzТrО ФКnКlı olmКФ üzОrО РОnОl olКrКФ tОlОЯТzвonЮn sКğlКНığı şОППКП ortКm ArКp ülФОlОrТnНОФТ ЛЮ РОlТşmОlОrНОn НünвК ФКmЮoвЮnЮn СКЛОrНКr olmКsını sКğlКmıştır. KonЮвlК ilgili en КçıФ örnОФ, TЮnЮs’tКФТ ТsвКnın ЛКşlКmКsı ТlО ЛОrКЛОr BТn AlТ’вО вКrНım önОrОn FrКnsК’nın, TЮnЮs’tКФТ вönОtТmТn sОrtlТğТnТ ЯО ТsвКnın ФТtlОsОllТğТnТ РöstОrОn вКвınlКrın КrНınНКn tКЯrını НОğТştТrmОsТНТr (PОşФОn, 2011). 2. İnternet ve Siyaset İntОrnОt ФЮllКnımının ТsвКnlКrı вönlОnНТrОn şОСТrlТ ФТtlОlОrО ЛüвüФ ЛТr вКrНımı olmЮştЮr. İsвКnНК ЛКşКrılı olКn ülФОlОrНО ТntОrnОt ФЮllКnım вüzНОlОrТ ФОntlОşmО вüzНОlОrТnТn вКrısı ФКНКrНır. OrКnlКr НâСТlТnНО şОСТrlОrНОФТ СОr 2-3 evden birinde internet olacКğı ЯКrsКвılНığınНК ЯО ТsвКnlКrın ФОntlОrНОn вönlОnНТrТlНТğТ НüşünülНüğünНО, ТntОrnОtТn ОtФТsТ НКСК КçıФ ЛТr şОФТlНО ortКвК çıФmКФtКНır (PОşФОn, 2011). İntОrnОt НОstОФlТ СКlФ КвКФlКnmКlКrının ТlФ örnОğТnТ İrКn BКşФКnlıФ sОçТmlОrТnНО РörmОФtОвТz (KЮzЮlЮoğlu, 2011: 14). TЮnЮs ЯО Mısır’НК ТntОrnОt, sТвКsОtО ТЯmО ФКzКnНırКn ТşlОЯТвlО ön plКnК çıФmıştır. ÖzОllТФlО sosвКl pКвlКşım sТtОlОrТ FКМОЛooФ ЯО TаТttОr, ФТtlОlОrТn ФısК sürО ТçТnНО örРütlОnmОsТnТ ЯО НОЯrТm СКrОФОtlОrТnТn Сız ФКzКnmКsını sКğlКНı. “İntОrnОttО вКФКlКnmК rТsФТ, soФКğК çıФmКФtКn çoФ НКСК Кz. İnsКnlКr, КrtıФ ЛöвlО НОЯКm 2148 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ОНОmОвОМОğТnТn ЯО ЛКşФК ЛТrçoФ ülФОНО ЛüвüФ РöstОrТlОrТn ЛЮ şОФТlНО orРКnТzО ОНТlНТğТnТn ПКrФınНКвНı. MünstОr ÜnТЯОrsТtОsТ'nНОn ЮzmКn MКrТО MöllОr, вКptığı ЛТr КrКştırmКНК НТФtКtörlüФlОrНО ТntОrnОtТn önОmТnО НОğТnmОФtОНТr. MöllОr, ЛКsФıМı rОjТmlОrНО ТnsКnlКrın МОzКlКnНırılmКФtКn ФorФtЮğЮ ТçТn soФКФlКrК çıФmКНığınК ЯО ТntОrnОtТn ЛТr protОsto КrКМı olКrКФ ЛЮ ülФОlОrНО önОmlТ ЛТr rol ОНТnНТğТnО ТşКrОt ОtmОФtОНТr (Noll, 2011). Twitter’НК 2011 вılı ТçОrТsТnНО Оn çoФ РОçОn ФОlТmОnТn “Mısır” olНЮğЮ НüşünülürsО, ArКp BКСКrı’nın Mısır’ın ФОnНТ СКlФı ЯО НünвКНКФТ ТnsКnlКr КçısınНКn nО КnlКmК РОlНТğТ ЯО Mısır’ın ArКp BКСКrı’nНК ülФО olКrКФ nОrОвО ФonНЮğЮ НКСК НК ТвТ КnlКşılКЛТlТr (Tekek, http: orsam.org.tr). KЮzОв AПrТФК'НК olКвlКr pКtlКФ ЯОrНТğТnНО BКtı MОНвКsı НОЯrТmТ СızlК КНlКnНırНı, "sosвКl medya devrimi", Facebook devrimi", "Twitter НОЯrТmТ". ArНınНКn НК ТntОrnОt ЯО sosвКl mОНвКnın mОzТвОtlОrТnО öЯРülОr РОlНТ; ArtıФ НОğТşОn ЛТr НünвКНК sosвКl mОНвКвı ОtФТn ФЮllКnКn СКlФ ФТtlОlОrТnМО ТnşКК ОНТlОМОФ ЛТr НОmoФrКsТ çКğınК РТrТвorНЮФ. BЮ sözlОr BТlТşТm ЯО TОФnolojТ HЮФЮФЮ üzОrТnО çКlışКn ÖzРür UçФКn'К КТt. UçФКn “sosвКl mОНвК ЯО mЮСКlОПОtО” вКФlКşımНК şüpСОМТlОr ЯО ТвТmsОrlОr olКrКФ ТФТвО Лölünmüş КФКНОmТsвОn МКmТКsı ТçТnНО, sosвКl mОНвКnın Рüçlü ЛТr mЮСКlОПОt olЮştЮrКЛТlНТğТnТ sКЯЮnmКФtКНır. “Mısır'НК ТntОrnОtТn ФКpКtılmКsınНКn sonrК, ЛОş Рün ТçОrisТnНО 300 ФТşТnТn ölНüğünü ЯО 1500 ФТşТnТn НО вКrКlКnНığını ЛОlТrtmТştТr. İntОrnОt РОrТ РОlНТğТnНО КrtıФ olКвlКrın sОвrТ НОğТşmТştТ” НТвОrОФ ТntОrnОt ЯО sosвКl mОНвКnın Mısır'НКФТ olКвlКrНКФТ КФtТП rolünО ЯО МТННТ rКСКtsızlıФlar ЮвКnНırНığınК ТşКret etmektedir (http: haberturk.com). SosвКl mОНвК, НОЯrТmО tКrКПtКr ФКzКnНırmış, ТstОФsТz olКnlКrı moЛТlТzО ОНОrОФ ФТtlО СКrОФОtlОrТnО nОНОn olmЮş ЯО otoФrКtТФ rОjТmlОrТn ФorФЮlЮ rüвКsı СКlТnО РОlmТştТr. KТtlОnТn korФЮlКrını КşКrКФ, КвКФlКnmКnın ФüçüФ ЛТr РrЮplК sınırlı ФКlmКmКsını sКğlКmıştır. YönОtТМТlОrТn ТlОtТşТmТ Фontrol ОttТğТ ЛЮ ülФОlОrНО sosвКl mОНвК, ЛЮ ülФОlОrНО sТЯТl toplЮmЮ ЯО ФКmЮsКl КlКnı РüçlОnНТrОmОmТştТr (SzКjФoаsФТ, 2011). 3. Sosyal Medyanın Arap Baharı Sürecindeki Rolü TКrТС’tО СОr önОmlТ РОlТşmОnТn sОmЛolТФ ЛТr ЛКşlКnРıç noФtКsı ЯКrНır. BКzılКrının OrtК DoğЮ ЯО KЮzОв AПrТФК ЛölРОsТ ТçТn “tОФtonТФ” ЛТr НОğТşТmО nОНОn olНЮğЮnЮ ТННТК ОttТğТ ArКp НünвКsınНКФТ ЛКş НönНürüМü СКlФ СКrОФОtlОrТ вК НК ЛКzı вКzКrlКrın ТПКНО ОttТğТ РТЛТ “ArКp BКСКrı” 17 ArКlıФ 2010 tКrТСТnНО TЮnЮslЮ MЮСКmmОН BЮКzТzТ’nТn ФОnНТnТ вКФmКsı ТlО ЛКşlКtılmКФlК ЛТrlТФtО; ЛölРО ЮzmКnlКrı ЯО sТвКsОt ЛТlТmМТlОr, zКtОn ЮzЮn sürОНТr ЛölРОНО СКlФlКrın СЮzЮrsЮzlЮğЮ, ЛТrТФОn РОrТlТm ЯО rОjТmlОrТn РТttТФçО КrtКn mОşrЮТвОt sorЮnlКrınК НТФФКt çОФmОФtОвНТlОr (UsЮl, 2011: 1). 2008 вılınНК ABD'nТn NОа YorФ şОСrТnНО НüzОnlОnОn ЛТr orРКnТzКsвon ЛЮРünФü РОlТşmОlОrО ışıФ tЮtmКФtКНır. "CОntОr Пor GloЛКl RОsОКrМС" вКzКrı Tonв CКrtКllЮММТ'вО РörО; "Google's Revolution Factory-Alliance of Youth Movements: Color Revolution 2.0" (Google Devrim FabrikКsı-GОnç HКrОФОtlОr İttТПКФı: RОnФ DОЯrТmТ 2.0) КНlı mКФКlОsТnНО, 2008’НО НüzОnlОnОn ЛТr zТrЯО toplКntısıвlК ЮlЮslКrКrКsı ЛТr НТjТtКl КФtТЯТzm СКrОФОtТnО НönüşОn moЯОmОnt.orР'К ТşКrОt ОtmОФtОНТr. ABD'НО tОmОllОrТ КtılКn 'GОnç HКrОФОtlОr İttТПКФı'nın КmКМı ТntОrnОt ЯО sosвКl mОНвКвı ФЮllКnКrКФ ОtФТlТ ФКmpКnвКlКr НüzОnlОmОФtТr. DünвКnın çОşТtlТ вОrlОrТnНОn НТjТtКl КФtТЯТstlОrТn ЛТrКrКвК РОtТrТlНТğТ NОа YorФ CТtв'НО 2008'НО НüzОnlОnОn "AllТКnМО oП YoЮtС MoЯОmОnts SЮmmТt"'tОn (GОnç HКrОФОtlОr İttТПКФı 2149 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Zirvesi) moЯОmОnts.orР НoğНЮ. RОsmТ sТtОsТnНО olЮşЮm КmКМını, НünвКnın çОşТtlТ ЛölРОlОrТnНО sosвКl НОğТşТmlОr вКrКtmКФ КНınК ТntОrnОt ЯО sosвКl mОНвКвı ФЮllКnКrКФ ОtФТlТ ФКmpКnвКlКr НüzОnlОmОФ ТçТn ЛТlРТ КlışЯОrТşТnНО ЛЮlЮnmКФ, ОğТtТm ФКвnКФlКrı ЯО ТmФânlКrıвlК КФtТЯТstlОr КrКsınНКФТ ЛКşКrılı ОвlОmlОrТ ЯО НОnОвТmlОrТ pКвlКşmКФ olКrКФ КçıФlКmКФtКНır. 2008'НО НüzОnlОnОn toplКntıвК Mısır'НК вКşКnКn 'sosвКl mОНвК НОЯrТmТnНО' ОtФТn rol oвnКвКn '6 NТsКn HКrОФОtТ' НО ФКtılmıştır. BЮ ТlФ zТrЯОНО OЛКmК'nın zКПОrlО çıФtığı başФКnlıФ sОçТm ФКmpКnвКsını вürütОn YОnТ MОНвК EФТЛТ, НОnОвТmlОrТnТ НКСК ОtФТlТ НТjТtКl КФtТП ОвlОmlОr вürütОЛТlmОlОrТ КНınК pКвlКşmış ФКtılımМılКrlК. OlЮşЮmНК ЛКğımsız КФtТЯТstlОrТn вКnınНК ЛüвüФ şТrФОtlОr ЯО ABD DışТşlОrТ BКФКnlığı вОtФТlТlОrТ НО bulunmaktКНır. BЮ orРКnТzКsвon sКНОМО ЛКğımsız КФtТЯТstlОrТn ЛТr КrКвК РОlНТФlОrТ ЛТr вКpılКnmК НОğТl. YıllıФ ФonПОrКnslКrНК КвrıМК РОlОМОФ ЯККt ОНОn НТjТtКl КФtТЯТstlОrlО ЛТrКrКвК РОlmОФ ЯО РörüşmОФ ТstОвОn tОФnolojТ, mОНвК, özОl ЯО ФКmЮ sОФtörünНОn ОtФТn lТНОrlОr de ЛЮlЮnmЮştЮr. GooРlО, FКМОЛooФ, HoаМКst, MTV, YoЮtЮЛО, AT&T, JОtBlЮО, GОn-Next, AММОss 360 MОНТК ЛЮnlКrНКn ЛТr ФКçıНır (Сttp:ЮвНЮ-destek.com). 4. Sosyal Medyanın Arap Baharı'ndaki Rolü Bilimsel Olarak Kanıtlandı: 21. вüzвılНК НОЯrТmlОr tОlОЯТzвon ЯОвК rКНвoНКn НЮвЮrЮlmКвК РОrОФ ФКlmКНКn önМО tаООtlОnОМОФ, ЛloРlКnКМКФ, FКМОЛooФ'tК pКвlКşılКМКФ вК НК YoЮTЮЛО'НК вКвınlКnКМКФtır. En son вКşКnКn НОЯrТmlОr ТçТn вКpılКn ЛТlТmsОl ЛТr КrКştırmКНК 3 mТlвonНКn ПКzlК tаООt, ЛТnlОrМО ЛloР РönНОrТsТ ЯО вüzlОrМО РТРКЛвtОlıФ YoЮTЮЛО ЯТНОosЮ ТnМОlОnmТştТr. SonЮçtК, sosвКl mОНвКnın ArКp BКСКrı’nНКФТ sТвКsТ tКrtışmКlКrın şОФТllОnmОsТnНО olНЮФçК mОrФОzТ ЛТr rol oвnКНığı ЯО ЛüвüФ olКвlКr önМОsТnНО sıФ sıФ НОЯrТm СКФФınНК onlТnО ФonЮşmКlКr вКpılНığı ТspКtlКnmıştır. ÖzОllТФlО TЮnЮs ЯО Mısır oНКФlı ЛЮ КrКştırmКНК, ПКМОЛooФ, tаТttОr ЯО вoЮTЮЛО’nНКn toplКnКn ЯОrТlОrlО, Mısır’НКФТ sТвКsТ аОЛ sТtОlОrТ, TЮnЮs’Юn tüm ЛloР ФürОsТnНО РОrçОФlОşОn polТtТФ НТвКloРlКr ЯО НОЯrТm ОsnКsınНК РОrçОФlОşОn ЯО ПТltrОlОnОn 3 mТlвon tаООt НОğОrlОnНТrmОвО Кlınmıştır. OrtКвК çıФКn sonЮçtК, ArКp BКСКrı’nНК sosвКl mОНвКnın ФrТtТФ rolü ФКnıtlКnmıştır. WКsСТnРton ÜnТЯОrsТtОsТ КrКştırmКМılКrının вКpmış olНЮğЮ РОnТş ФКpsКmlı çКlışmКНК, KЮzОв AПrТФК’НКn OrtКНoğЮ’вК вКвılКn özРürlüФ ЯО demokrasi temelli mesajlКrın sosвКl mОНвКНК вКвılmКsı, polТtТФ ЛКşФКlНırının ЛКşКrıвК ЮlКşmКsınК zОmТn СКzırlКmıştır. SosвКl mОНвК özРürlüФlОr вolЮnНК çoФ ФrТtТФ ЛТr КrКç СКlТnО РОlmТştТr (Сttp:О-siber.com). ArКp BКСКrı sürОМТnНО sosвКl mОНвКnın ОtФТlОrТnТn Оn ПКzlК СТssОНТlНТğТ ülФО Mısır’Нır. 2008 вılınНК Mısır’НК üç вüz ЛТn ЛloР ЯКrНı ЯО ЛЮnlКrНКn on ЛТn tКnОsТ sТвКsТ ТçОrТФlТ ТНТ. Mısır’НК 6 NТsКn СКrОФОtТ ЯО çКğrılКrı sosвКl mОНвКnın ФЮllКnımınК НКТr ТвТ ЛТr örnОФtТr. BЮ РrЮЛЮn üвОlОrТnНОn ЛТr ЛloР вКzКrı; “ÇКğrılКrınНКn sonrК olКвlКrın ЛüвüФ nОtТМОlОrО ЯКrКМКğını ФОnНТlОrТnТn ЛТlО НüşünmОНТğТnТ” ТПКНО ОtmОФtОНТr. 25 OМКФ 2011’НО TКСrТr MОвНКnı’nНК toplКnКn ЛüвüФ ФКlКЛКlığın ЛТr КrКвК РОlmОsТnНО önОmlТ ОtФОnlОrНОn ЛТrТ вТnО sosвКl mОНвКНır. ArКp BКСКrı’nНКn önМО, Mısır’НК, ТnsКnlКrın ЛКştКФТ ТНКrОМТlОrТn onКв ЯОrmОНТФlОrТ ЮвРЮlКmКlКrını sosвКl mОНвК КrКçlКrını ФЮllКnКrКФ tКrtışmКвК ЛКşlКНıФlКrı КnlКşılmКФtКНır. ÖrnОğТn; ОmnТвОt ФЮЯЯОtlОrТnТn ОЯlОrО ЛТrКz НК zorlКmК ЛКsФınlКr НüzОnlОвОЛТlmОsТ, şüpСОlОnТlmОnТn НКСТ РözКltınК КlınmКФ ТçТn вОtОrlТ olmКsı, РözКltınНК ТФОn ТşФОnМОlОrТn вКnТ tОmОl СКФ ЯО özРürlüФlОrО zКrКr РОtТrОМОФ ЮвРЮlКmКlКrın 2150 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) РОrçОФlОşmОsТ, ЛЮ ortКmlКrНК pКвlКşılmış ЯО tКrtışılmıştır. HКttК ЛКzı ТşФОnМО РörüntülОrТ YoЮtЮЛО’К НК вüФlОnmТştТr (Tekek, http: orsam.org. tr). 5. Sosyal Medya Araçlarını Geleneksel Medyadan Ayıran Özellikler SosвКl mОНвКnın РОlОnОФsОl mОНвКвК nКzКrКn önО çıФКn ПКrФlılıФlКrı şЮnlКrНır: BТrТnМТsТ, ЛЮ ПККlТвОtТn ЛüвüФ ölçüНО üМrОtsТz вК НК çoФ НüşüФ mКlТвОtlТ olЮşЮНЮr. İФТnМТsТ; sosвКl mОНвК КrКçlКrının ЛüвüФ ФТtlОlОrО ЮlКşКЛТlmО ТmФânı sЮnmКsıНır. ÜçünМüsü; ФЮllКnımın ФolКвlığıНır. DörНünМüsü; ФТtlОlОrО СızlК ЮlКşКЛТlmОsТНТr. SonЮnМЮsЮ; ФЮllКnıМının, РünМОllОmОlОr вКpКЛТlmО КЯКntКjınК sКСТp olmКsıНır. ŞüpСОsТz mКlТвОtsОl, tОФnТФ ЯО opОrКsвonОl nОНОnlОrТn вКnı sırК psТФolojТФ ЯО sosвКl nОНОnlОr НО mОЯМЮttЮr (Tekek, http orsam.org.tr). Mısır’НК Hüsnü MüЛКrОФ ТntОrnОtТn ПТşТnТ çОФtТğТnНО КslınНК çoФ РОç ФКlmıştı НОnОЛТlТr. BЮnК rКğmОn, Mısır’НК sosвКl mОНвКnın вК НК ТntОrnОtТn nОПОsТnТn ФОsТlНТğТ вОrНО НОЯrОвО ЛЮ НОПК РОlОnОФsОl mОНвК ЯО вöntОmlОrТ РТrmТştТr. İştО tКm НК ЛЮ noФtКНК El CОzТrО TV’НОn ЛКСsОtmОФ РОrОФТr. El CОzТrО’nТn (ArКpçК вКвın вКpКn El CОzТrО) Лütün zorlЮФlКrınК rКğmОn protОsto ЯО TКСrТr РünlОrТnНО вКptığı вКвınlКrlК Mısır’НК ArКp BКСКrı СОвОМКnını МКnlı ФКlmКsınК ЛüвüФ ФКtФı sКğlКmıştır. RОjТmТn НОzОnПormКsвon ТçОrОn вКвınlКrı, ФОsТntТlОrТ, ОnРОllОmОlОrТ El CОzТrО’nТn РОrçОğТ вКnsıtКn ЯО tКmКmОn вКşКnКnlКrК ЯО soФКğК НКвКnКn РörüntülОrТ ЯО СКЛОrlОrТ ТlО ЛoşК çıФКrılmış, КвКФlКnmКnın МКnlılığının вТtТrТlmОmОsТnО СТzmОt ОНОrОФ СКlФın РОrçОФlТФ КlРısınК НК вön ЯОrmТştТr. BЮРünО НОğТn OrtКНoğЮ ЯО ArКp DünвКsı’nНК вКptıФlКrı ТlО НünвКНК ПКrФlı ЛТr ФonЮmК otЮrКn ЯО mКrФКlКşКn El CОzТrО TV’nТn, ЛКğımsız ЯО nОsnОl вКвınlКrınК, protОsto РünlОrТnНО Mısır’НК Квnı ТlФОlОrlО НОЯКm ОttТğТ РözlОnmТştТr. Mısır’НК ФЮllКnılКn ТФТnМТ РОlОnОФsОl mОНвК вöntОmТ ТsО CЮmК nКmКzlКrınНКn sonrК НКğıtılКn Оl ЛroşürlОrТ olmЮştЮr. El ЛroşürlОrТ ТlО НО orРКnТzО olЮnmКsınК ФКtФı sЮnmЮştЮr (TОФОФ, Сttp: orsКm.orР. tr). TЮnЮs’tК sosвКl mОНвК КrКçlКrı КçısınНКn Mısır ЛОnzОrТ ЛТr НЮrЮmЮn вКşКnНığını söвlОmОФ ЛТrКz zorНЮr. TЮnЮs’tК olКn; ЛКşФКlНırı ЛКşlКНıФtКn sonrК sosвКl mОНвКnın НОЯrОвО РТrОrОФ ТnsКnlКrın tОpФТlОrТnТ КФtКrmК ЯО orРКnТzО olmК noФtКsınК РОtТrmОsТ şОФlТnНО РörünmОФtОНТr. Mısır’НК ArКp BКСКrı’nНКn çoФ önМОlОrТ sosвКl mОНвКНК rОjТmО ФКrşı ТsвКn ЛКвrКğı Кçılmıştı ЛТlО. TЮnЮs’tК oФЮmК-вКzmК orКnı Mısır’К РörО вüФsОФ olmКsınК rКğmОn вКsКğın РОtТrТlmОsТ sosвКl mОНвК ФЮllКnımının НüşüФ sОЯТвОНО ФКlmКsınК nОНОn olmЮştЮr. TЮnЮs’Юn ФomşЮsЮ LТЛвК’НК ТsО sosвКl mОНвКnın ЯКrlığınНКn ЯО etkilerinden ЛКСsОНОЛТlmОФ ЛТrКz Рüçtür. SosвКl mОНвК LТЛвК’НКФТ ЛОlФТ НО Оn ОtФТlТ ЯО çКrpıМı РörОЯТnТ KКННКПТ’nТn ölüm Кnını НünвКвК ЮlКştırmКФlК РОrçОФlОştТrmТştТr. LТЛвК’НК ЛКsФının КzКlmКsınНКn ЯО nОrОНОвsО sıПır noФtКsınК ТnmОsТnНОn sonrК ülФОНО FКМОЛooФ’К üвО olmК sКвısı НТФФКt çОФТМТНТr. KКННКПТ’nТn вКsКФlКmК вolЮвlК Фontrol КltınНК tЮtmКвК çКlıştığı sosвКl mОНвК КrКçlКrı, KКННКПТ’nТn ТФtТНКrının sonК ОrmОsТnНОn sonrК вoğЮn şОФТlНО rКğЛОt РörmОвО ЛКşlКmıştır. ArКp BКСКrı’nın Оn ТnКtçı ülФОsТ SЮrТвО’НО zКmКn zКmКn МОp tОlОПonЮ ТlО НünвКвК ЮlКşКn РörüntülОr СКrТМТnНО ЛТr sosвКl mОНвК ЯКrlığınНКn ЛЮРünО ФКНКr ЛКСsОtmОФ pОФ mümФün НОğТlНТr. Son olКrКФ BОşşКr El EsКН’ın İpСonО tОФnolojТsТnТn ФЮllКnımınК ОnРОl olmКвК çКlıştığı СКЛОrlОrТ ЮlКşmıştır (TОФОФ, http:orsam.org.tr). 2151 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Sonuç ArtıФ РünümüzНО вКzılı ЯО РörsОl mОНвКnın Сızı, sosвКl mОНвКnın Сızının çoФ РОrТsТnНО ФКlmıştır. DünвКnın СОrСКnРТ ЛТr ЛölРОsТnНО olКn ЛТr olКв вК НК ЛТr sorЮn, sosвКl mОНвК ФЮllКnıМılКrı tКrКПınНКn КnınНК öğrОnТlmОФtО, o ФonЮ üzОrТnНО вorЮmlКr ЯО tКrtışmКlКr ЛКşlКmКФtКНır. SosвКl mОНвК çoФ ФısК sürОНО ФТtlОlОrТ ОtФТlОmОФtО ЯО orРКnТzО olmКlКrını sКğlКmКФtКНır. SosвКl mОНвК, TЮnЮs’tК НОЯrТm РünlОrТnНО вКвРınlКşmış ЯО НОЯrТmНОn sonrК НК ОtФТlОrТ СТssОНТlmОвО ЛКşlКnmıştır. FКФКt Mısır’НК ArКp BКСКrı’nНК çoФ НКСК önМОlОrТ sosвКl mОНвК ПККlТвОtlОrТ orРКnТzО olmЮştЮr. SosвКl mОНвКnın РüМünü РörОn lТНОrlОr, ТntОrnОtТ вКsКФlКmК ЯОвК Фontrol ОtmО вolЮnК РТtmТştТr. SosвКl mОНвК, КвКФlКnmКlКr ЯО protОstolКrın ФТtlОsОl nТtОlТğО НönüşmОsТnНО önОmlТ rol oвnКmıştır. ŞТННОtО ЛКşЯЮrmКНКn, mОвНКnlКrК ТnТp, вönОtТmlОrТ protОsto ОtmТşlОrНТr. Mısır'НК ЛüвüФ ФТtlОlОrТn ЛТr КrКвК РОlmОsТnНО, sosвКl КğlКrın ОtФТsТ вКНsınКmКz. ÖzОllТФlО СКlФ, FКМОЛooФ üzОrТnНОn orРКnТzО olmЮştЮr. HКlФın tepkisi, otuz вıllıФ СüФümОt rОjТmТnТn sonК ОrmОsТnО ЯО Hüsnü MüЛКrОФ’Тn вКrРılКnmКsınК nОНОn olmЮştЮr. WКsСТnРton ÜnТЯОrsТtОsТ КrКştırmКМılКrının вКptığı ЛТr çКlışmКНК, ArКp BКСКrı sürОМТnНО özОllТФlО TЮnЮs ЯО Mısır’НК özРürlüФ ЯО НОmoФrКsТ tОmОllТ mОsКjlКr ЯО КtılКn 3 mТlвonНКn ПКzlК tаООt ПТltrОlОnОrОФ НОğОrlОnНТrmОвО Кlınmıştır. ÇıФКn sonЮç; sТвКsТ ТsвКnlКrın olЮşmКsınНК ЯО ЛКşКrıвК ЮlКşmКsınНК sosвКl mОНвКnın çoФ ФrТtТФ ЛТr ТşlОЯТ olНЮğЮ ФКnıtlКnmıştır. 2152 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Kaynakça Aydan, Levent Cem (2011). Gelecekteki Devrimler Sosyal MedyКвlК ÖnРörülОЛТlТr mТ ?, 12/29/2011, http://1sosyalmedya.com. KЮzЮlЮoğlЮ, S. (2011).İntОrnОtТn ŞКltОrТ ТnОЛТlТr mТ?, RКНТФКl GКzОtОsТ, 24, 02, 2011, s.14. Noll, AnНrОКs (2011). SosвКl MОНвКnın ArКp BКСКrınНКФТ Rolü, DОЮtsМСО WОllО TürФçО, ÇОЯ.: HülвК Köвlü, http://www.dw.de/dw/article/0,,15175703,00.html PОşФОn, H.D. (2011). OrtКНoğЮ’НКФТ HКlФ HКrОФОtlОrТnТn ArФК plКnı, http://www.bilgesam.org/tr/index .php?option=com_content&view=article&id=993:ortadoudaki-halk-hareketlerinin -arkaplan&catid=77:ortadogu-analizler&Itemid=150. SzКjФoаsФТ, B. (2011). SosвКl MОНвК ArКçlКrı ЯО ArКp BКСКrı, AltОrnКtТП PolТtТФК, CТlt.3, SКвı. 3, 420–432, KКsım 2011. ŞОn, GülrТz (2011). İrКn ЯО ArКp BКСКrı: BКğlКm, SöвlОm ЯО SТвКsОt, OrtКНoğЮ EtütlОrТ, Cilt 3, No 2, Ocak 2012, ss. 95–118. http://www.orsam.org.tr/tr/trUploads/Yazilar/Dosyalar/201227_gulrizz.pdf. UsЮl, A. R. (2011). ArКp СКlФ СКrОФОtlОrТ, ЛölРОНО НОmoФrКtТФlОşmО ТmФânlКrı, LТЛвК ЯО TürФТвО’nТn tЮtЮmЮ, http://www.gpotcenter.org/dosyalar/resul_presentation_11apr2011.pdf. TОФОФ, M. (2011). SosвКl MОНвК ЯО ArКp BКСКrı, Сttp://ааа.orsКm.orР.tr/tr/вКzТРostОr.Кspб?ID=2964, ORSAM 07 ArКlıФ 2011. İsвКn КtОşТnНО НТjТtКl Нış mihrak izleri, http://www.uydudestek.com/forum/showthread.php?t=39011. SosвКl MОНвК'НК mЮСКlОПОt mümФün mü?, http://www.haberturk.com/medya/haber/600060-sosyal-medyada-muhalefetmumkun-mu. SosвКl MОНвКnın ArКp BКСКrı'nНКФТ Rolü BТlТmsОl OlКrКФ KКnıtlКnНı, www.e-siber.com/ sosyal-medya/ sosyal-medyanin-arap-baharindaki-r. 2153 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2154 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Hermes in Ancient Religions and His Effect on Sohrevardi’s Philosophy of Islam Behnaz Hosseini Islamic Azad University of Tehran, Iran, behnaz_goneem@yahoo.com Abstract: One of the most important outcomes of the two ancient Egyptian and Greek civilizations coming together in Alexandria was the school of logical thought called Hermetism, a term derived from the name of the god to whom the school of thought was attributed. This school of thought has left noticeable effects on the Western world as well as on the Islamic world later over time. During the Middle Ages, Christians, Moslems and Jews believed that Hermes was the founder of science and the number of the European scholars who were affected by this belief was not negligible. In fact, it should be said that many of the Hermetic effects on them resulted from their studies and contacts with Islamic books and literature. In the age of the Renaissance, no effort was spared on studying this school of thought by Western scholars. Therefore, Hermetism, with its specific doctrine on various views of nature and the world, has left its deep mark on both Western and Islamic civilizations. Hence, a search into the beliefs and the aspects of this doctrine could be an appropriate advance in understanding major characteristics of the existence of the lines of logic in Islam and Christianity. The important effects of this school of thought are evident even in Islamic philosophy, specifically in SoСrОЯКrНТ’s philosophy of Ishraq describing the belief in heavenly guidance preordained for man regarding the characteristic of what is obtained and discovered through interest and observation (also referred to as tabae taam). Key words: Hermes, ancient religions, Sohrevardi, Islamic knowledge. Introduction The root of belief as personified by Hermes goes back to the mythology of Ancient Grecians. In their myths Hermes was the son of Zeus and the nymph, Maia of Plaeds Zeus made love to Maia in a cave on Mount Cyllene and, as a result of this act, Hermes was born. After birth, his mother wrapped him in a leaf fan, but he quickly grew and, before the return of his mother, his face changed. He left to pursue his own adventures and quickly became skilled in theft. This mвtСТМКl storв Тs ТnНТМКtТЯО oП КttКМФs oП trТЛОs mКНО onО КnotСОr to stОКl ОКМС otСОr’s СОrНs. eus made him his special herald and, in this way, Hermes became the god of wisdom and good luck (Smith, 1965; Persian Tr. Khosrowshahi, 2004) a Hermes is commonly thought of as the god who wears winged sandals and bears a staff fashioned of a twisted snake. He was the mediator between the heavens and the underworld and served as the guide for souls making 2155 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) their way toward the land of dead (Warner, 1975; Persian Tr. A. Esmailpour, 2007). This is indicative of how Hermes is generally characterized in Greek mythology, i.e. as the god who protected travelers, men of commerce, merchants and even road thieves in addition to being known as the special herald of all the gods on Olympus to men on earth. In Greek mythology, Hermes is popular in many respects since he is the most restless and confusing Greek god among the gods of Olympus. He is a restless god yet has deep roots in the human populous. Hermes is also known as the god symbolizing mountains and rocks (Warner, 1975; Persian Tr. A. Esmailpour, 2007). However, after the golden era of Greece and with the beginning of the Egyptian Thoth, is the time when Hermes has been placed and, as the Hermes Trismegistos (thrice Great Hermes), he has been exalted three times as the flowing spring of knowledge and spiritual belief and, ultimately, is closely identified with the Greco-Roman Hermetic literature (Warner, 1975; Persian Tr. A. Esmailpour, 2007). Upon the Hellenization of the Roman gods, Mercury became one with Hermes and the Romans in turn gave Mercury the symbols and tales of Hermes. Egyptian mythology depicts the Nile as the tears of the god of the sun. This tale can be seen in Hermetic writings. On the other hand, these writings also show the noticeable effects of Greek philosophy. There was a Platonic school in Alexandria. The effects of the journey of Genesis and Jewish spirituality are obvious in these writings. However, there is no Christian influence in any of these hand-written texts known as the Hermetic Corpus. What can be deduced from these writings is that they were all written in Alexandria at the beginning of the Christian era, and it appears that these writings were spiritual books of a religious school. Within this school, spiritual practices sucС Кs “ЛКptТzТnР”, “Сolв ПooН” and “ФТssОs oП pОКМО” аОrО pОrПormОН. The oldest works attributed to Hermes can be found in ancient Egypt. These texts then went on to Greece and were popular in the spiritual communities for some time. Later, with the growth of Christianity, the documents resettled in Alexandria again and, ultimately, with the influence of Christianity seen upon spiritual teachings and mystical knowledge, they found their way to Persia through the Hermetic school of knowledge and sciences where they were gathered and translated. The origin of Hermetica is concealed in a halo of mysteries and the unknown. However, what is certain is that this text has descended directly from Ancient Egyptian philosophy. The few remaining texts that are attributed to Hermes are not written in hieroglyphics but in Greek, Latin and Ghebti. They were all gathered during the second and third centuries in Egyptian Alexandria. In that city, Hermetic philosophy was known to be the pillar for many of the logical achievements of the ancient world (Gandy & Freke, 1959; Persian Tr. F. Radmehr, 2005). 2156 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Hermes in Sohrevari’s works1 What is meant by Hermetic philosophy is the general name for all schools leaning toward theology, soul searching, evolution seeking, alchemy and mystical sciences mixed with neoPlatonic and neo-Pythagorean doctrine which started in third century AD in Alexandria, the place where ancient Greek philosophy and Middle Eastern religious schools and the cultural communities surrounding the Mediterranean sea intersected and then expanded in various forms to Syria, Mesopotamia, and parts of Persia. In the Islamic era, Hermetic beliefs and doctrine as well as some of the writings which were attributed to Hermes were published in the Sabein-e Horran2 (Nasr, 1962). We know that Sheikh Shahabaldin Sohrevardi, Ibn Sina and Jaber Ibn Hayan who were Persian writers belonging to the Ikhvan al Safa (Brotherhood of Goodness) were all influenced by Hermetic philosophy. Sohrevardi is one of the most important representatives of the tradition of celestial calculations of Islam and Persia. He, aside from aggrandizing HОrmОs’ pОrsonКlТty, tries to tie himself to Persian mythology, science and philosophy. He cКlls HОrmОs “VКlОН Кl HoФКmК” (Father of the Knowledgeable) as well as “EЛ Кl AЛК” (FКtСОr oП Fathers) and refers to him as the owner of prophecy as well as the guardian of the sciences and theological knowledge3 Sohrevardi also equates Hermes’ name with Edris and Okhnokh and attributes various characteristics to Hermes taken from his own philosophical conclusions which carried special meanings such as tabae taam4 (absolute destiny), noor-e tames5 (owner of observations) and suchlike. Aside from this, the reason Sohrevardi called Hermes “Triangle of Greatness” (also Trismegistos) was that, in his opinion, he was the absolute of prophecy, logic and ruling6 Sohrevardi thought of himself as the inheritor of Hermetic knowledge and with regard to this issue, aside from distinguishing the two dynasties of Persian and Greek philosophers from one another, he ended the blood line of knowledge of each one with himself. The first dynasty consisting of Kiyomars, Fereidoon, Bayazid, Hallaj, and Kherghani ends with him and the other dynasty including Pythagoras, Plato, Zolnoon the Egyptian and Abo Sahlee Tastari also terminates with him. In addition to those, he recognized the Zoroastrian religion as the secret and true inheritor of knowledge (Kalbasi, 2007). Hermetic doctrine is also considered as a type of alchemy for the soul. Followers of Hermes spoke of the ascendance of the soul up to the shining and bright pole of existence in a special 1 Sohrevardi (1128 - 1166 AD) was known as the Sheikh of Ishraq, a Persian philosopher and the founder of Ishraq philosophy. 2 Sabein, one of the oldest pieces of information about Sabein is the following text, Altanbiyeh va alashraf translated into Persian by A. Payandeh, Tehran:Elmi Farhangi Publications, 1986, pp. 118-145. 3 See the collection known as Masnafat (Lyrics) written in 1165 AD by Sheikh Ishraq (In: Altahvilat vol. 1 , p. 111and vol. 2, pp 10-11; 156-158, Tehran:Moassese motaleat va tahghighate farhangi pajoheshgah, 1976). 4 Masnafat, vol. 1, p. 464. 5 Masnafat, vol. 2, p. 503. 6 Masnafat, vol. 2, pp. 304-305. 2157 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) and mystical way. In this act of ascendance, the soul passes through various stages to reach the land of light. By passing through each level the ascender can utilize the intrinsic light from the star associated with that level to advance and learn and then reduce the darkness from within until reaching the seventh heaven seen as the final level. This heaven is all light and its absolute light is dominant (Dakani, 2001). However, this philosophy has had a vast effect on the world of Islam so much so as to have influenced all Western Africa, Middle Eastern and Mediterranean regions with its teachings. It is noteworthy Manichaeans аОrО mЮМС morО ТntОrОstОН Тn ПolloаТnР HОrmОs’ pСТlosopСв tСКn Moslems and naturally took on this school of thought. Persians also were deeply influenced by Hermetic school and showed interest toward it (Nasr, 1962). Hermetic tradition is the only tradition from which we learn that our “ultimate dОstТnв” Тs the heavenly father and his guiding light of knowledge. The meaning of an incandescent human that can be traced back to the Sufi tradition of Najm-e Kobra 7 spirituality and found in the ArКЛТМ pСrКsО “shakhs men noor” (person in light) is the equivalent of the incandescent person meaning equivalent in the Greek term Φωίείυоs ʼαυθϷπоs. These Greek phrases are the Hermetic evidence furnished by Zosimos of Panopolis, a famous alchemist from the third century whose teachings are based on his careful observation of acid reactions on metals which were symbols or models of unseen processes and their metamorphosis toward reaching the light. This traditional belief also goes back to Gnosticism of which Jewish texts are representatives of that knowledge as well as to Platonic knowledge of Hermes as represented by holy Hermetic writings (Corbin, 1987; Tr. F. Javaherinia, 2000). Gnosticism before Christianity In the beginning of the Christian era, numerous Roman, Greek and Aramaic religious and philosophy groups held Gnosticism very high. Gnosticism is a key word in the Esni Jewish tribal scrolls which were found in Ghomeran. Not even the current philosophy of the era, known as Middle Platonic beliefs could completely stay untouched by the effects of this popular movement. Middle Platonic belief at first was a religious doctrine espousing belief in another world and distinguishing between logic, feelings and observations. In addition, it attended to a teaching of the closeness of the soul with the divinity. These teachings were ЛКsОН on tСО orКl trКНТtТon oП PlКto’s pСТlosopСв (Corbin, 1987; Tr. F. Javaherinia, 2000). The writing of Hermes Trismegistos (thrice Great Hermes), who is thought of being one with Thoth, the Egyptian god, contain 18 treatises, of which the most important ones are Poie Mandres and Askeleh the Pious influenced by the morals of the ancient Egyptian proverbs. Gnosticism, with its origins dating before Christ, contains spiritual and mystical elements. 7 Najm-aldin Kobra are the first documents on Sufi philosophy which bases its view on the phenomena of colors and the feelings of colors that are induced in the spiritual man during long meditation (Corbin 1987, Persian Tr. F. Javaherinia, 2000). 2158 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Gnostic philosophy has gone through changes throughout the passage of time and has left its mark on religions which appeared after it. Judaism and Christianity have taken parts of their spirituality and mysticism from Gnosticism. On the other hand, Mani (216-277 AD) also based his philosophy on Gnostic thinking and Christianity and referred to himself a prophet as Buddha, Zartousht and Jesus did. He structured Gnostic tradition under the influence of these religions. Throughout history and among Zoroastrians, Christians and Moslems, he was known as a strange founder and was also the subject of their hate (Eliade, 1987). Hermes Trismegistos (thrice Great Hermes), a name that neo-Platonians, Sufis and Alchemists gave to Thoth, the Egyptian god who was equated to the Greek Hermes. Hermetic books attributed to him are from third century AD onward. These books and Hermetic philosophy popular during seventeenth century AD were the results of Ghebti and ancient Egyptian teachings and those who still believe in mystical sciences utilize them (Mosaheb 1995). Even though the pioneers and the followers of Gnostic philosophy knew themselves as being attached to Hermes and Hermetic philosophy, neo-Christian and neo-Manichaean as well as many of Gnostic text writers have repeatedly mentioned Jesus and Mani. However, there is no evidence remaining in which Hermes is named as the founder of the religion of wisdom or whatever is recognized as Hermetic philosophy. The Hermes character who appears in Hermetic literature is, in fact, not the Greek Hermes but is certainly in close juxtaposition with the ancient Egyptian god of wisdom, Taho Tamas or Tahooti who played a role in the creation of Egyptian Pharoahs. Aside from all these characteristics, he is also the keeper of reports related to gods and serves as the guide for the souls travelling to the underworld and he is sometimes thought of as the god of roads and travelers. Hermes was known as the light and the god of roads who also was the guardian of the dark and the mystical world of night. In fact, he was the god of higher wisdom or god of knowledge who appears by names such as ”God of Love”, “TrЮО Philosophy” or “ComplОte Knowledge of Nature and Man”. This is how Hermes became known as one of the most beautiful Gnostic entities throughout the centuries. He is also the coordinator of knowledge and divine wisdom. The equivalent of Hermes in the presence of the god of wisdom in Persia is Hormuzd, who in Zoroastrianism was known as the absolute light and god of existence along with being thought of as the god of wisdom and who again appears by the name of the father of greatness and as the god of the territory of light in Manichean texts КnН MКnТ’s writings (Kaviani, 1378). Conclusion In the end, it can be said that the effects of Hermes are more numerous than can be described here in a few pages. To the knowledgeable spiritualists, alchemists and astronomists, Hermes and his school of thought have been a source of continuous inspiration and have left deep marks in the literature. Hermes in Sohrevardi tradition and philosophy is the same entity who has appeared under different names in various religions. Thus now, each individual who possesses 2159 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) that level of knowledge, spirituality and political belief can say that Hermetic references all point toward the same character who appears in difference cultures but has been described according the uniquely individual attributes of the philosophy of the respective culture. Considering the various examples from spiritual schools that arose throughout history, one can observe and realize the effect of Hermetic thought and philosophy that has been transferred all the way to this day. References Corbin, H. (1987). L'homme de lumiere le soufisme Iranien, (The Incandescent Man in Iranian Sufism. Translated into Persian by F. Javaherinia, 2000, Tehran:Golban Publication Company. Dakani, P.A. (2001). Sohrevardi and Western estrangeness, Tehran:Tandis Publications. Gandy, P. & T. Freke, (1959). The Hermetica: lost wisdom of the Pharaohs, New York City: Tarcher/Putnam. Translated into Persian by F. Radmehr (2005), Tehran:Markaz Publications. Eliade, M. (1987). The Encyclopedia of Religion: vol. 1, New York City:Macmillan. Kalbasi Ashtari, H. (2007). Hermes and the Hermetic tradition, Tehran:Ketabhaye Jibi Publications Company and Elmi Publications House. Kaviani, S. (1999), Luminous sphere of mind (concerning philosophy and studying beauty in ancient Persia), Tehran:Khorshid Book Publication Company. Mosaheb, G. (1995). Encyclopedia of Persian, vol. 2, Tehran:Amir Kabir Publication Institute. Nasr, S.H. (1962). Hermes and Hermetic Writings in the world of Islam, Tehran:College of Literature Publications No. 2. Smith, G. (1965). “GrООФ mвtСoloРв КnН RomКn МЮltЮrО” In: M.R. Parsayar (ed.) Dictionnaire de la mythologie Grecque et Romaine (Dictionary of Greek and Roman Mythology). Translated into Persian by S.B. Khosrowshahi, Tehran:Roozbahar Publishing House, 2004. Warner, R. 1975 Encyclopedia of World Mythology London:Phoebus Publishing Company in cooperation with Octopus Books Limited. Translated into Persian by A. Esmailpour, Tehran:Ostoore Publisher, 2007. 2160 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Gujjars BОrnК KКrКРözoğlЮ Tehran University, Tehran, Iran,bernaji@gmail.com Abstract: India has traditionally been the home of different cultures and people. Unity in diversity is one of the most prominent features in the people of India. Among the diversified population a significant portion is comprised of the tribal people, the original inhabitants' of the land. The tribal culture of India and their traditions and practices pervade almost all of the aspects of Indian culture and civilization. The tribes each one of them is a distinctive community either migrated from another place or the original inhabitants of the land. These different tribes still inhibits the different parts especially the seven states of the North Eastern part, and almost each and every corner of the land. Gujjars between all of these tribes has a different place.We are interested in culture of Gujjar tribe which is similar to the Turkish culture.In this study considering the similarities are intended. Keywords: Gujjars, göçerler, Gujjars’ cultures and languages, similarities between Turkish and İndin tribes. Introduction Language is a great unifying factor. In our day to-day dealings, we comminucate through the medium of a language. It also serves as a transmission line conveying the accumulated experience, wisdom and cultural forms of a society from one point to another. A multi lingual society adopts more than one language to make inter – communication easy not only for commercial and administrative but also for cultural purposes. India is a country of vast dimensions with verying culture layers and multiplicity of languages and dialects. Right from ancient times, India had faced innumerable foreign invasions. But with the passage of time, the invaders had settled in the country, mingled with the local population and got assimilated into the Indian way of life. Indian history forms a fascinating study of the initial clash and subsequent coexistence among various cultures during different periods. Each period of the history of this country enriches its culture with its unique beauty. Today there are more than 400 groups in Indian society which are officially designated as scheduled tribes.1 Nearly 40 million people inhabit the Himalayas. Generally, Hindus of Indian heritage are dominant in the Sub-Himalayas and the Middle Himalayan valleys from eastern Kashmir to Nepal. To the north Tibetan Buddhists inhabit the Great Himalayas from Ladakh to northeast India. The eastern Himalayas in India and nearby areas of eastern Bhutan are inhabited by animistic people whose culture is similar to those living in northern 1 Viriginius XaXa Transformation tribes in India terms of discourse, Economic and political weekly , June 12,1999 2161 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Myanmar and Yunnan province in China. People of western Kashmir are Muslims and have a culture similar to the inhabitants of Afghanistan and Iran. History of Gujjars Gujjars are one of the communities of tribes inhabiting in India. Gujjars mainly inhabit in the states of Jammu and Kashmir, Himachal Pradesh, Haryana, Punjab, Uttarakhand, Delhi, Gujarat, Rajasthan and Maharashtra. 2 History shows that Gujjars have always been a prosperous and dignified community an important and historical tribe. References about them are found in books by Indian, Persian, Arabic and Chinese historians. At times they have been mentioned as belonging to Central India. The majority of Gujjars are found in Pakistan, India and Afghanistan. In different countries tСО аorН “GЮjjКr” СКs МomО to ЛО Фnoаn НТППОrОntlв ЛЮt вОt Тt СКs not МСКnРОН КltoРОtСОr e.g. Gurjar, Gorjar, Gojar, Gujar. In Sanskrit the word Gurjar was used and now-a-day. Gujjar is used in place of Gurjar which predicts the qualities of a warrior Tribe. The historians tried to explain the meaning of word Gujjar/Gurjar with their views and logics. Some opinions about the creation of аorН “GЮjjКr” КrО: 1. FОа pОoplО ОstТmКtОН tСКt tСО аorН GЮjjКr СКs ПormОН Пrom tСО аorН “GКЮМСКr” (mОКns tСО pОrson аСo РrКzОs Мoа). HoаОЯОr tСТs Тs МomplОtОlв аronР ЛОМКЮsО tСО аorН “GЮjjКr” has deformed from the word Gurjar not Gauchar. In addition, the word Gurjar has used in the several pillar inscription, not Gujjar or Gujar. The word Gurjar could not be form by any means with the word Gauchar. 2. According to Prof Abdul Gani Shashi, a famous scholar of Arabic and Persion history, tСО аorН ‘KСТzКr’(К trТЛО nКmО tСКt СКН lОПt Пor KoС-e-Kaf during the era of Christ) got МСКnРОН to “GКrz” to “GКrzКr” КnН аТtС tСО pКssКРО oП tТmО tСТs TrТЛО МomО to ЛО МКllОН Кs Gujjar. 3. Another perspective Тs oП CС. FКвОz AСmОН аrТttОn Тn “MКrКt GЮjjrКn TКrООФС”. HО СКН consulted several scholars before reaching his conclusion. According to Ch. Fayez Ahmed, аСОn GЮjjКr ЮsОН to rЮlО Тn InНТК. TСОТr КrmТОs ПoЮРСt аТtС tСО СОlp oП “GЮrz” tСКt Тs “GКНК” (аОКpon of lord Hanuman), which was their symbol, Gada was to later become Gurzar and then changed to Gurjar or Gujjar. 4. AММorНТnР to GЮjjКr HТstorТОs lТФО” TКrООФС-e-GЮjrКn”, “SСКСКn-e-GЮjjКr”, “GЮrjКr ItТСКs”, “GЮjjКr КЮr GЮjrТ ZКЛКn”, “GЮjjКr TКrООФС КЮr SКФКПКt”, tСО аorН “GЮjjКr” СКs ЛООn НОrТЯОН Пrom PОrsТКn аorН “GКЮzКr” аСТМС mОКn BoНв BЮТlНОr or FТРСtОr. BОМКЮsО this community was famous for its moves and tactics in wars, its members were called “GКЮzКr” аСo РrКНЮКllв МКmО to ЛО МКllОН Кs GЮjjКrs. 2 http://tribes-of-india.blogspot.com/2009/05/gujjar-tribes-in-india.html MAY 25, 2009 Gujjar Tribes in India 2162 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 5. Few scholars agree that Gujjar actually have come from Georgia which is located near Russia and is after called as Gurjistan. According to them Gurjar is derived from Gurjistan. 6. AЛНЮl MКlТФ CСoЮСКn Тn tСО ЛooФ “SСКСКn-e-GЮjjКr” СКs НОsМrТЛОН tСО аorН GЮjjar in a different way. 7. Ali Hassan Chouhan writes in his history that the word Gujjar is derived from the word Gurjar or Garjar. In Urdu, Hindi and English the word Guarjar or Gujjar is in use but in all ancient records upto 1300-AD, It is Gurjar its Prakrit is Gujjar which is generally spoken by the people. 8. Sanskrit dictionary complied by Pandit Radha Kant (Shakabada 1181) explains: Gurjar Gur (enemy) + Ujar (destroyer) Gurjar means destroyer of the enemy 9. The most acceptable view is given by Pandit Chotalal Sharma and M.R.A Phulera in the ЛooФ “KСslrТК VКnsС PКrНООpТФК”, Тs tСКt tСО аorН GЮrjКr Тs НОrТЯОН Пrom GЮrЮttКr. It СКs explained that Guruttar has deformed into Gurujan and Gurujan has changed to Gurjar wih time. Also explained that word Guruttar has used fro Maharaja Dashrath in Ramayann of Valmiki. 10. Pundit Vasudeva Prasad a famous Sanskrit Pandit of Banaras, has proved through КnМТОnt SКnsФrТt lТtОrКtЮrО tСКt tСО аorН “GЮjjКr” ЮsОН to ЛО spoФОn КПtОr tСО nКmОs oП КntТqЮО “KКsСКtrТКs”. SМТОntТПТМ ОЯТНОnМО Кlso СКs proЯОН tСКt GЮjjКr ЛОlonР to “ArвКns”. 11. Mr. BКТj NКtС PЮrТ, К ПКmoЮs СТstorТКn oП InНТК, Тn СТs ЛooФ “TСО HТstorв oП GЮrjКrs КnН PrКtСКrКs” КnН СТstorТКn K.M. MЮnsСТ, Тn СТs ЛooФ “TСО Glorв tСКt аКs GЮrjКr DОsС”, AlТ Hassan CСoЮСКn, Тn СТs ЛooФ “A SСort HТstorв oП GЮrjКrs” КnН “TКrООФС-e-GЮrjКr” (5 ЯolЮmО Тn UrНЮ), Mr. JКtТnНОr KЮmКr VОrmК, Тn СТs ЛooФ “GЮrjКr ItСКs”, Лв аКв oП historical records, have fully proved that Gurjar and Gujjar were same word and they belonged to ArвКn DОnsТtв” There are several other theories as well about their origin. According to these historians, Lord Krishan with some of the Kashatrias who survived the Mahabarat War abandoned Mathura and went towards the west to Dwarik. The ancient Kashatria clans thronged КroЮnН LorН KrТsСnК аСo UnТtОН tСОm Тnto К МlКss КnН nКmОН Тt Кs “GЮrjКr” КnН tСОТr GoЯОrnmОnt МomО to ЛО Фnoаn Кs “GЮjrКtКr”, tСО ПТrst МКpТtКl oП аСТМС аКs ОstКЛlТsСОН Кt Dawarika. General Cunningham said: There is Kushan family among the Gujars, so he fixed their arrival into India with Kushan, Yu-Chi and Tatars in the Ist Century A.D. when the Kushans emerged into history. A latest rОsОКrМС ЛooФ ОntТtlОН ‘TСО GЮjjКr TrТЛО oП JКmmЮ КnН KКsСmТr” аrТttОn Лв reputed Tribal Researcher Dr.Javaid Rahi. According to Rahi in his book claiming that аorН “GЮjjКr” СКs been derived from Turkish word “GöçОr”, аСТМС still exist in Turkish Language and used for seasonal pastoralist nomadic communities, revealed that the 5000 year history of Gujjars unexpectedly resembles with the tribes of Turkish origins who 2163 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) according to historical evidences left for Koh-e kaf before Christ along with their, camels and other domestic animals later settled in Indian subcontinent. They roam with their herds, usually of cows, from the high Himalayas in India to the Hindu Kush of Afghanistan (although rarely are they seen in Afghanistan anymore, as Pakistan has hindered their passage through its territory and most preferred to stay within India). The study said that in the stКtО oП JКmmЮ КnН KКsСmТr, ‘TЮrФ’ (GotrК) Тs onО oП tСО most important casts of Gujjars, and hundreds of Turk Gujjars reside in different districts of the Kashmir Valley. 3 One usually finds the proof of presence and rule of Gujjars in Kashmir form the details of external aggressions. Mohammad Ghaznavi attacked Kashmir twice but he failed on both the occasions. Many kingdoms came up in Kashmir from 1038 A.D to 1326 A.D. Tung Rai Gujjar was the commander-in-chief Ghaznavi. This was the period when King Tarlochan Pal Khattana sought refuge in J&K (Javaid, 2007). SКrЯКrТ KКsКnК аrТtОs Тn СТs ОssКв “JКmmЮ KКsСmТr pКr GЮjjron ФТ СКФЮmКt” КЛoЮt tСО acceptance of Islam by Gujjars. In 1301, Shahmir Gujjar was made a minister in the royal court of Kashmir. He had already adopted Islam. Shahmir sat on the throne of Kashmir as Wazir Shamsudin. The proof of his being a Gujjar can be traced in chapter Kashmir of “AТn-e-AФЛКrТ”. It Тs Кlso аrТttОn tСКt SСКСmТr МonsТНОrОН СТmsОlП Кs НОsМОnНКnt oП Pandavas. Four sons of Shamsudin were rulers of Kashmir. One of them had ruled over LoСКr Kot аСТМС Тs noа Фnoаn Лв tСО nКmО oП LorОn. K.D MКТnТ Тn “TКrООФС TСТnРвМС” writes that in the 18th century Thingych was ruled over by Sango Gujjar who was a brave king. Gujjars have ruled from Gujarat, Jodhpur, and Kathiawad to Ballia. This entire area was known as Gujjar Desh. Chawada and Solanki Gujjars have ruled over Deccan Gujarat from 610 A.D to 942 A.D (Wayne and Losey, 1996). Gojri, or Gujari is the language of some 1.4 million or more Gujars (or Gujjars, in Indian transliteration) living in the mountainous areas of northern Afghanistan, northern Pakistan, the disputed region of Kashmir, and northern India (Wayne and Losey, 1989). Gojri language belongs to the Rajasthani language group. The communities have also developed fluency in other languages such as Punjabi, Urdu, Hindi, Pastho, Pahari languages like Kangri and Dogri. They speak a tongue wholly unrelated to any Indo-European language, although many have by now learned local languages for commercial purposes. The most recent linguistic study mentionОН Лв LosОв Тs SСКrmК‟s аorФ on the sound system and the grammar of Punch Gojri in India administered Kashmir. More recently, there have been sociolinguistic studies on Gojri conduМtОН Лв HКllЛОrР КnН O‟LОКrв and Hugoniot and Polster (Wayne and Losey, 1996). Losey (2002) identifies two dialects of Gojri: Allaiwal Bakarwal and Kaghani Bakarwal. These correspond to the Western and Eastern dialects, respectively, which are proposed by HКllЛОrР КnН O‟LОКrв (1992). TСТs stЮНв МonМОntrКtОs on tСО KКРСКnТ BКФКrаКl НТКlОМt, or Eastern dialect, found in the North West Frontier Province (N.W.F.P.) of Pakistan. 3 Gujjars are of Turk Origin By Dr Javaid Rahi http://www.gujjarnation.com/articles/gujjars-are-of-turk-origin-bydr-javaid-rahi.html 2164 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Losey (2002) is the most recent study on Gojri. It is an extensive description of GojrТ‟s phonology and morphology, as well as a preliminary description of its syntax and a sociolinguistic description of the Bakarwal people. In Gojri, there are a number of words which are Turkish in origin, thereby linking the history of the Gujjars with that of the Turks. What is also surprising is that the tribal folk art and costumes of nomadic Gujjars still resemble those of the Turkish tribes. This study presents the dialects of Gojri spoken in Pakistan.( Sharma 1979, 1982 works) I also compared Turkish languages. GOJRİ ENGLISH TURKISH (/ЛКв/) ‘ЛrotСОr’ ОrФОФ ФКrНОş /ЛКЛО/ ‘olН mКn’ вКşlı КНКm /ЛКp/ ‘ПКtСОr’ ЛКЛК /ЛrКЛКr/ ‘ОqЮКl’ ЛОrКЛОr, ОşТt /РОlТ/ ПОm. ‘аТНО’ РОnТş /РЮzКr/ ‘pКss!’ РОzОr, РОçТt /'ФОnЮ/ ‘to sКв’ ФonЮşmКФ /nane/ ‘pКtОrnКl РrКnНПКtСОr’ nТnО, ЛüвüФ КnnО /tКЛКФС/ ‘plКtО’ tКЛКФ /'tКФ/ (/'НКФ/) ‘moЮntКТn’ НКğ /tava/ ‘pКn’ tКЯК One of the latest studies in this issue was A four-day Gojri Literary and Cultural Festival organised by the Jammu and Kashmir Academy of Art, Culture and Languages (JKAACL) on 19 th of March- 21th of March in Rajouri district. This four-day long first-ever floating festival in the Gojri language was designed to promote Gujjar culture in a vibrant manner, said Dr Javaid Rahi, chief editor of the Gojri section. More than 300 artists, poets and writers from the border areas of the state were participating in the cultural meet which would be held in different educational institutions, thus enabling them to search new talent of border districts in tribal languages. The anthropological study said that, amazingly, the physical features and facial expressions of Gujjars resemble those of Turkish tribals. (Grimes , 2000). Gujjars wear their traditional dresses. Men adorn turbans on their heads in Mughal style along with long and loose 'Kurtas' or shirts with 'Salwars'. Over the shirt they wear vestcoat called 'Basket'. They also wrap 'Chaddar' or shawl around their shoulders to save them from cold. Whereas, women wear loose 'Kurta' (shirt) having collars and cuffs along with 'Suthan' or 'Salwars' in Churidar style. They flaunt vest-coat over 'Kurta' like men . Women also wrap a 'Chaddar' around their heads which is also called as 'Neelak'. Both men and 2165 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) women wear 'Desi Juttis' or shoes. Gujjar women are also fond of jewelery like necklace, nose rings and ear rings mainly made of silver. 4 GUJJARS TURKISH Result Gujjars are one of the communities of tribes inhabiting in India. Gujjars Mainly inhabit in the states of Jammu and Kashmir, Himachal Pradesh, Haryana, Punjab, Uttarakhand, Delhi, Gujarat, Rajasthan and Maharashtra. These tribes can be found mainly following Hindu and Muslim religions. 4 http://tribes-of-india.blogspot.com/2009/05/gujjar-tribes-in-india.html Border Affairs O July - September -2007 opposite 2166 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) A latest study revealed that the word "Gujjar" has been originated in Turkey and initially used by Turks of Central Asia in third millennium BC. In Turkish language the word "GЮjjКr" аКs spОllОН Кs "GöçОr" аСТМС stКnН Пor К НomТnКnt ОtСnТМ РroЮp аСo аОrО lКtОr turned into a seasonal pastoralist nomad , said a report based on the study conducted by Tribal Research and Cultural Foundation a National Organization working on Gujjars of Indian States. There are many similarities between two cultures on words and costumes. In short more studies must be done to clarify this issue. References Bailey, T. (1903). Studies in Northern Himalayan dialects. Calcutta: Baptist Mission Press. Masica, Colin P. (1991). The Indo-Aryan languages. Cambridge: Cambridge University Press. Spaulding, Frank Charles. (1994). The Gujars of Islamabad. Ohio State University. (Ph.D. dissertation). Thikri, M. Aslam Armani, and Wayne E. Losey. (2001). Gojri alphabet primer. Abbottabad: Wayne E. Losey. Grimes, Barbara F. (2000). Ethnologue: Languages of the world. 14th Edition. Dallas: SIL International. Azim, Iqbal, (1985). Gojri Dictionary. Srinagar: Jammu & Kashmir Academy of Art, Culture & Languages. Khatana, Ram Parshad. (1992). Tribal migration in Himalayan frontiers: Study of Gujar Wayne E. Losey, Writing Gojri (1996) linguistic and sociolinguistic constraints on a stКnНКrНТzОН ortСoРrКpСв Пor tСО РЮjКrs oП soЮtС КsıК ЛКМСОlor oП Кrts, аСОКton college, 1989 master of divinity, denver seminary, A Thesis Submitted to the Graduate Faculty of the University of North Dakota in partial fulfillment of the requirements for the degree of Master of Arts. HКllЛОrР, CКlТnНК E., КnН ClКrО F. O’LОКrв. (1992). Dialect variation and multilingualism among Gujars in Pakistan. Hindko and Gujari, ed. by Calvin R. Rensch, Calinda E. HКllЛОrР, КnН ClКrО F. O’LОКrв, 91-194, 259-305 Islamabad: National Institute of Pakistan Studies and Summer Institute of Linguistics. (Sociolinguistic Survey of Northern Pakistan Vol. 3). Viriginius XaXa, Transformation tribes in India terms of discourse, Economic and Political weekly , June 12,1999 http://www.gujjarnation.com/articles/gujjars-of-kashmir-by-dr-javaid-rahi.html http://paswal.com/gujjars_origin http://tribes-of-india.blogspot.com/2009/05/gujjar-tribes-in-india.htmlww.explorehimalaya.com/himalaya_people.php 2167 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) http://tribes-of-india.blogspot.com/2009/05/gujjar-tribes-in-india.html MAY 25 2009 Gujjar Tribes in India Azeem Gamar Gujjar, meaning of word gujjar http://www.gujjarnation.com/articles.html Ali Hassan Chauhan Gurjar, Gujjar history http://www.gujjarnation.com/articles.html 2168 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2169 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2170 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Kurumsal İletişimin Etkinliliği Açısından İzlenim Yönetimi Ve Retorik Cemal Civan Marmara Üniversitesi, İstanbul, Türkiye, cemalcivan@gmail.com Özet: KЮrЮmsКl ТlОtТşТm, ФürОsОl rОФКЛОt ortКmınНК, ФЮrЮmlКrın ayakta ФКlmКlКrını, ЛТrçoФ rКФТp ФЮrЮlЮş КrКsınНКn sıвrılКrКФ ПКrФlılıФlКrını ortКвК ФoвmКlКrını, tüФОtТМТ zТСnТnНО ПКrФınНКlığı вКФКlКmКвı, вОnТ ЯО РОnТş pКzКr КlКnlКrı ОlНО ОtmОвТ ФolКвlКştırКn önОmlТ bir ФКЯrКmНır. KЮrЮmlКrın ЯКrlıФlКrını ФorЮmКlКrı ЯО НОЯКm ОttТrОЛТlmОlОrТ, ФЮrЮmsКl ТlОtТşТm faalТвОtlОrТnТn önОmТnТ ПКrФ etmeleri ЯО proПОsвonОl ЛТr şОФТlНО, НoğrЮ zКmКnНК, НoğrЮ вОrНО ЯО НoğrЮ вöntОmlОrТ ФЮllКnmКlКrınК ЛКğlıНır. KЮrЮmsКl ТlОtТşТmТn ФЮrЮmlКr ТçТn ЛЮ ФКНКr önОmlТ olmКsı, sırКНКn ОtФТnlТФlОrНОn НКСК ПКrФlı вöntОm ЯО tОФnТФlОrТn ФЮllКnılmКsını РОrОФlТ ФılКr. BЮnlКrın ЛКşınНК НК ErЯТnР GoППmКnn’ ın 1959’НКФТ çКlışmКlКrınК НКвКnНırılКn ФЮrЮmsКl ‘İzlОnТm YönОtТmТ tКФtТФlОrТ РОlТr. İzlОnТm вönОtТmТ ФКЯrКmının Оn önОmlТ ЛoвЮtЮ ТsО sözМüФlОr ЯО sözМüФlОrТn ФЮllКnımınНК ortКвК ФoвЮlКn profesyonОllТФtТr. KЮrЮmsКl ТlОtТşТm КçısınНКn sözМüФlОrТn КnlКmlı olКЛТlmОlОrТ rОtorТФ sКnКtının ОtФТlТ ФЮllКnımınК ЛКğlıНır. BЮ çКlışmКНК, “ФЮrЮmsКl ТlОtТşТm”, “ТzlОnТm вönОtТmТ” ЯО “rОtorТФ” ФonЮlКrınНК вКpılКМКФ lТtОrКtür tКrКmКsının КrНınНКn, ЮвРЮlКmКНКn örnОФlОr üzОrТnНО ТçОrТФ КnКlТzlОrТ РОrçОФlОştТrТlОrОФ ФonЮnЮn önОmТ ortКвК ФoвЮlКМКФ ЯО ФonЮвlК ТlРТlТ ТzlОnОn вöntОmlОr tКrtışmКвК КçılКМКФtır. Anahtar Sözcükler: Kurumsal İletişim, İzlenim Yönetimi, Retorik Giriş KЮrЮmlКr rОФКЛОt ortКmınК КtılırФОn Оn önОmlТ РОrОФsТnТmlОrТ sЮnКМКФlКrı mal ve hizmetler ile ФЮrЮmЮn ТlТşФТ ФЮrmКФ zorЮnНК olНЮğЮ ФТşТ, ФЮrЮm, ФЮrЮlЮşlКrНır. Hedef kitle olarak tabir edilen ЛЮ ФТşТ, ФЮrЮm ЯО kЮrЮlЮşlКr; ФЮrЮm çКlışКnlКrı, potКnsТвОl Тş РüМü, tОНКrТФçТlОr, НКğıtım kanКllКrı, ЛКвТlОr, mОНвК, ФКmЮoвЮ önНОrlОrТ, НОЯlОt ФЮrЮlЮşlКrı, ПТnКns ФКвnКФlКrı ЯО tüФОtТМТlОrНТr. KЮrЮmlКr ЯКrlıФlКrını НОЯКm ОttТrОЛТlmОФ ТçТn СОНОП ФТtlОlОrТвlО sürОФlТ ТlОtТşТm СКlТnНО olmКФ zorЮnНКНırlКr. Bu НЮrЮmЮn ПКrФınНК olКn ФЮrЮmlКr ФЮrЮmsКl ТlОtТşТm faaliyetlerini kullanarak hedef kitlenin zihninde olumlu bir etki yaratmaya, onlКrı Тstedikleri НüşünМОlОrО вönОltmОвО, ТФnК ОtmОвО ve ТstОnТlОn ТmКjın СОНОП ФТtlОnТn zТСnТnНО olЮşmКsını sКğlКmКвК çКlışmКФtКНırlКr. Bu çКlışmКНК ErЯТnР GoППmКnn’ ın 1959’НКФТ çКlışmКlКrınК НКвКnНırılКn ve bireysel НКЯrКnışlКrК вönОlТФ incelenen ‘İzlОnТm YönОtТmТ tКФtТФlОrТnТn sözlü ЛoвЮtЮnЮn rОtorТФ sКnКtıвlК ЛТrlОştТrОrОФ ФЮrЮmlКrın СОНОП ФТtlОlОrТnТ ТФnК ОtmОФ üzОrО ФЮrЮmsКl ТlОtТşТm çКlışmКlКrınНК ПКrФlı ЛТr вöntОm olКrКФ nКsıl ФЮllКnmКlКrı РОrОФtТğТ BorЮsКn OtomotТЯТn вКşКmış olНЮğЮ ЛКşörtüsü ФrТzТ üzОrТnНОn КçıФlКnmКвК çКlışılmıştır. 2171 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 3. Kurumsal İletişim Kavramı Günümüz rОФКЛОt ortКmınНК şТrФОtlОr КçısınНКn РОlТnОn noФtК ЯО tОФnolojТФ РОlТşmОlОr sКвОsТnНО tüФОtТМТlОrТn ЛТlТnçlОnmОsТ ФЮrЮmlКrın ЯКrlıФlКrının НОЯКmı КçısınНКn kurumsal ТlОtТşТm çКlışmКlКrınК НКСК sТstОmКtТФ ЯО ЛТlТnçlТ вКФlКşmКlКrınК вol КçmКФtКНır. KЮrЮmsКl ТlОtТşТm ФКЯrКmı ФЮrЮmlКrın СОНОП ФТtlОlОrТnО ЮlКşmКФ ТçТn ФЮllКnНıФlКrı ТlОtТşТm faaliyetlerinТn tКmКmını ФКpsКmКФtКНır. BЮ СОНОП ФТtlОnТn ФЮrЮm ТçТnНО olmКsı ЯОвК ФЮrЮm НışınНК olmКsı вКpılКn ФЮrЮmsКl ТlОtТşТm çКlışmКsını ФЮrЮm ТçТ ТlОtТşТm ЯО ФЮrЮm Нışı ТlОtТşТm olКrКФ КвırmКФtКНır. KЮrЮmsКl ТlОtТşТmlО ТlРТlТ вКpılКn ЛКzı tКnımlКmКlКr КşКğıНКФТ gibidir. Kiessling ve Spannagl’О РörО ФЮrЮmsКl ТlОtТşТm ФЮrЮm, ФЮrЮlЮş, НОrnОФ ЯЛ. örРütlОrТn tüm ТlОtТşТm вöntОm ЯО tОФnТФlОrТnТ sТstОmКtТФ ЛТr şОФТlНО ФomЛТnО ОНОrОФ ЮвРЮlКmКsıНır. Kurumsal ilОtТşТm СОНОП ФТtlО üzОrТНО olЮmlЮ ЛТr ТmКj вКrКtmК, olЮmsЮzЮ НОğТştТrmО ЯОвК ЯКr olКn olЮmlЮ ТmКjı ФorЮmК СОНОПТ olКn ЮzЮn ЯКНОНО ЮвРЮlКnКn ЛТr ТlОtТşТmНТr (OФКв, 2008: 160). ‘RТОl ФЮrЮmsКl ТlОtТşТmТ Тç ЯО Нış ТlОtТşТmТn ЛТlТnçlТ ФЮllКnılКn türlОrТnТn, ФЮrЮmЮn ТlТşФТ ТçОrТsТnНО olmКsı РОrОФОn РrЮplКrlК olЮmlЮ ЛТr tОmОl вКrКtКМКФ şОФТlНО olКЛТlНТğТnМО ОtФТn ЯО ЯОrТmlТ ЛТr şОФТlНО ЮвЮmlКştırılНığı ЛТr вönОtТm КrКМı’ olКrКФ tКnımlКmıştır (Tosun, 2003: 175). KЮrЮmsКl ТlОtТşТm СОm ФЮrЮm ТçТ (вКtКв, НТФОв ЯО çКprКz) СОm НО ФЮrЮm Нışı ТlОtТşТmТ ТçОrОn ЛТrЛТrТnО ЛКğlı ЛТr sТstemdir (AltınışıФ, 2003: 10). KЮrЮmsКl ТlОtТşТm СОНОП ФТtlОвО ЯОrТlОn ЛТlРТ ЯО СОНОП ФТtlОНОn КlınКn ЛТlРТlОrО вönОlТФ olКrКФ sınıПlКmКвК tКЛТ tЮtЮlmКФtКНır. HОНОП ФТtlОНОn ЛТlРТ КlınmКmК ЯО ЯОrТlОmОmО НЮrЮmНКФТ ФЮrЮmsКl ТlОtТşТm tКrzı ЛüroФrКtТФ ТlОtТşТm tКrzı olКrКФ ТПКНО ОНТlТrФОn, sОçТlОn ЛТlРТlОrТn СОНОП ФТtlОНОn КlınmКsı ЯО ЯОrТlmОsТ КnlКвışı mКnТpülКtТП ТlОtТşТm tКrzını вКnsıtmКФtКНır. DОmoФrКtТФ ТlОtТşТm tКrzı КçıФlığК НКвКnКn ТlОtТşТm tКrzıНır ЯО hedef kitleye НoğrЮ ЛТlРТlОr КФtКrılırФОn, СОНОП ФТtlОНОn РОlОn ЛТlРТlОr НОğОrlОnНТrТlmОвО tКЛТ tЮtЮlmКФtКНır. OrКntısız ТlОtТşТm tКrzınНК ФЮrЮm вК СОНОП ФТtlОsТnО ЛТlРТ КФtКrımı вКpКrФОn РОlОn ЛТlРТlОrО ФКpКlı ФonЮmНК olmКФtК вК НК СОНОП ФТtlОНОn ЛТlРТlОrТ Кlıp СТçЛТr şОФТlНО ЛТlРТ pКвlКşımı вКpmКmКФtКНır (Okay, 2008: 161-162). KЮrЮmlКr РОrОФ Тç СОНОП ФТtlОlОrТnТ РОrОФsО Нış СОНОП ФТtlОlОrТnТ ОtФТlОmОФ, onlКrın ТstОnТlОn НüşünМОlОrО sКСТp olmКlКrını sКğlКmКФ ТçТn ФЮrЮmsКl ТlОtТşТm çКlışmКlКrınК вönОlmОФtОНТr. GünümüzНО вКpılКn tüm ПККlТвОtlОr ЛТrЛТrТnО çoФ benzemekte hatta birbirinin birebir taklidi şОФlТnНОНТr. KЮrЮmlКrın rОФКЛОt ortКmınНК ЯКrlıФlКrını ФorЮmКlКrı ЯО НОЯКm ОttТrОЛТlmОlОrТ ФЮrЮmsКl ТlОtТşТm ПККlТвОtlОrТnТn önОmТnТ ФКЯrКmКlКrı ЯО proПОsвonОl ЛТr şОФТlНО, НoğrЮ zКmКnНК, НoğrЮ вОrНО ЯО НoğrЮ вöntОmlОrТ ФЮllКnmКlКrınК ЛКğlıНır. KЮrЮmlКrın ПКrФlılıФlКrını ortКвК ФoвКЛТlmОФ, СОНОП ФТtlОsТ zТСnТnНО ПКrФınНКlıФ вКrКtКЛТlmОsТ КНınК sırКНКn ЯО sürОФlТ ФЮllКnılКn вöntОmlОr НışınНК, ПКrФlı вöntОm ЯО tОФnТФlОrТ ФЮllКnmКlКrı РОrОФmОФtОНТr. BЮ ПКrФlı вöntОm ЯО tОФnТФlОrНОn ЛТrТ olКrКФ ‘İzlОnТm вönОtТmТ’ РöstОrТlОЛТlТr. 2172 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 4. İzlenim Yönetimi Kavramı ErЯТnР GoППmКnn’ ın 1959’ НКФТ çКlışmКlКrınК НКвКnНırılКn ‘İzlОnТm YönОtТmТ’nТn önОmТnТ КslınНК Machiavelli 1500’lü вıllКrНК вКzНığı PrОns КНlı ОsОrТnНО şЮ МümlОlОr ЯЮrРЮlКmıştır (YılmКz, 1). “Kötülükler görünüş sayesinde görünmez olur ( The vulgar are always taken away by appearence). Hükümdarın ondan beklenen tüm erdemlere (iyi kalplilik, sadakat, insancıllık, dürüstlük ve dindarlığa) sahip olmasına gerek yoktur, ama tüm bunlara sahipmiş izlenimini uyandırması gerekir. Bu nedenlerle, insanların kendilerinden hoşnut olmasını sağlamaya çalışmalıdır.” İnsКnlКrın РОrОФ proПОsвonОl РОrОФsО sosвКl ТlТşФТlОrТnНО ТlОtТşТm ФЮrНЮФlКrı ЛТrОвlОrТn ФОnНТlОrТ СКФФınНК ФТ НüşünМОlОrТ вönlОnНТrmОФ КmКМıвlК ЛТlТnçlТ ЛТr şОФТlНО ЛКşЯЮrНЮФlКrı вöntОmlОr olКrКФ КçıФlКвКЛТlОМОğТmТz ТzlОnТm вönОtТmТnТn вКpılmış ЛТr çoФ tКnımı ЯКrНır. LОКrв ЯО KoаКlsФв ТzlОnТm вönОtТmТnТ, “bireylerin, diğer bireylerin kendilerine ilişkin izlenimlerini kontrol etme süreci” olarak tanımlarken, Rosenfeld, Giacalone ve Riordan ise ‘bireylerin diğer bireylerin kendilerine ilişkin izlenimlerini kontrol etme amacı doğrultusunda kullandıkları yöntemler” olarak tanımlamışlardır (ÖzНОmТr, 2006: 24). Leary ve Kowalsky Tablo 1: İzlenim YönОtТmТ TКnımlКrı BТr ЛТrОвТn, НТğОrlОrТnТn ФОnНТsТnО ТlТşФТn ТzlОnТmlОrТnТ Фontrol ОtmО sürОМТНТr. Leary ve Kowalsky 1990: 34 Rosenfeld, Giacalone ve Riordan BТr ЛТrОвТn НТğОrlОrТnТn ФОnНТsТnО ТlТşФТn ТzlОnТmlОrТnТ kontrol eme КmКМı НoğrЮltЮsЮnНК ФЮllКnНığı вöntОmlОrНТr. ÜnКlНı, Goffman GünНОlТФ НЮrЮmlКr ТçТnНО ЛТrОвТn ФОnНТnТ ЛКşФКlКrınК sЮnЮş tКrzı, ЛКşФКlКrının onЮn СКФФınНК ЛТçТmlОnНТrНТФlОrТ ТzlОnТmlОrТ ЯО ЛТrОвТn onlКrlК ЛТrlТФtО ТФОn вКpКЛТlОМОğТ ЯО вКpКmКвКМКğı şОвlОrТ НüzОnlОвТş ЯО Фontrol ОНТş ЛТçТmТНТr. Montagliani ve SosвКl Рüç ФКzКnmКФ КmКМıвlК sosвКl ОtФТlОşТmТ, ЛТlТnçlТ ve Montagliani Giacalone КФtТП olКrКФ вönlОnНТrmОФtТr. BТrОвlОrКrКsı ОtФТlОşТmТ Kaplan, Pourciau ve ÖzНОmТr 2006:24. 2005: 1415. ve Giacalone, ФolКвlКştırıМı otomКtТФ вöntОmlОrНТr 1998: 598608. BТr ЛТrОвТn, КrzЮ ОНТlОn ФТmlТФ ЯО ТmКjı НТğОr ЛТrОвlОrНО Kaplan vd., olЮştЮrmКФ ТçТn ФЮllКnНığı tКФtТФlОrТ ТçОrmОФtОНТr. 1990: 6393. Reckers 2173 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Crittenden ve BТrОвlОrТn НТğОr ЛТrОвlОrТn ФОnНТsТnО ТlТşФТn КlРılКrını ÖzНОmТr, ЛТlТnçlТ/ЛТlТnçsТz olКrКФ вönlОnНТrmО ЯО Фontrol ОtmО 2006: 26. Bae РТrТşТmlОrТНТr. Kacmar ve BТr ЛТrОвТn, НТğОr ЛТrОвlОrТn ФОnНТsТnО ТlТşФТn izlenimlerini Kacmar ve Фontrol ОtmОФ ТçТn ЛОllТ ЛТr ТmКjı, ЛТlТnçlТ/ ЛТlТnçsТz olarak 1994: 682. Carlson Carlson, olЮştЮrmКsı ЯО sОrРТlОmОsТ РТrТşТmlОrТНТr. Bozeman ve Kacmar BТrОвlОrТn ФОnНТ ТmКjlКrıвlК ТlРТlТ ТstОНТФlОrТ sonЮМК ЮlКşmКФ Bozeman ТçТn, sözlü ЯОвК sözsüz НКЯrКnışlКr ФЮllКnНıФlКrı ЛТr sürОçtТr. 1997: 9 ve Kacmar, Kaynak: Selen DOĞAN, SОlçЮФ KILIÇ, Örgütlerde “İzlenim Yönetimi Davranışı” Üzerine Kavramsal Bir İnceleme, AtКtürФ ÜnТЯОrsТtОsТ İФtТsКНТ ЯО İНКrТ BТlТmlОr DОrРТsТ, CТlt: 23, SКвı: 3, 2009, s.56. İletişim bakış açısıyla izlenim yönetimi, bir izleyici grubu tarafından oluşturulan izlenimleri etkilemek amacıyla enformasyonun kontrol edilmesi ve düzenlemesine yönelik amaca yönelmiş bir aktivitedir (YılmКz, 12) DrКm sКnКtı önМülОrТnНОn Erving Goffmann, sosвКl СКвКtı tüm ТnsКnlКrın çОЯrОsТnНОФТlОrТ ОtФТlОmОФ вönlОnНТrmОФ sЮrОtТвlО ФОnНТlОrТ СКФФınНК olЮmlЮ ТzlОnТmО sКСТp olmКlКrını КmКçlКНıФlКrı ЛТr tТвКtro sКСnОsТnО ЛОnzОtmТştТr (ÇОtТn ЯО BКsım, 2010: 257). BЮ РörüşО РörО ТzlОnТm вönОtТmТ çКlışmКlКrı oвЮnМЮlКrın, ТzlОвТМТlОrТn, oвЮnМЮ СКФФınНКФТ НüşünМОlОrТ ЯО tЮtЮmlКrını ОtФТlОmОsТвlО КlКФКlı НОnТlОЛТlТr (YılmКz, 1). BЮ НЮrЮmНК СОr ТnsКn СКвКtı ЛoвЮnМК ТlОtТşТmНО ЛЮlЮnНЮğЮ ortКmlКrНК ФТmТ zКmКn sОвТrМТвТ ОtФТlОmОвТ КmКçlКвКn oyuncu, kimi zaman ise НüşünМОlОrТ ОtФТlОnmОвО çКlışılКn sОвТrМТ ФonЮmЮnНКНır. YКpılКn tКnımlКr ТzlОnТm вönОtТmТnТn sКНОМО ЛТrОвlОrТn ЛКşЯЮrНЮğЮ tКФtТФlОr olКrКФ РöstОrmОФtОНТr. OвsКФТ Квnı tКФtТФlОrТ ТşlОtmОlОrНО СОНОП ФТtlОlОrТnО вönОlТФ olКrКФ ФЮllКnКrКФ onlКr üzОrТnНО ТstОНТФlОrТ ОtФТвТ ЛırКФmК olКnКğı вКФКlКmКвı ЛКşКrКrКФ ФЮrЮmsКl ТlОtТşТmТm ОtФТnlТğТnТ КrttırmКвı sКğlКвКЛТlТrlОr. ÇКlışmКНК rОtorТФ sКnКtının ТzlОnТm вönОtТmТ tКФtТФlОrТ ТlО ЛТrlОştТrТlОrОФ ФЮrЮmlКrın СОНОП ФТtlОlОrТnТ ОtФТlОmОвТ ЛКşКrКЛТlОМОФlОrТnО ЯЮrРЮ вКpılmКФtКНır. 2.1. İzlenim Yönetimi Taktikleri İzlОnТm вönОtТmТ tКФtТФlОrТnНe ЛТrçoФ КrКştırmКМı tКrКПınНКn ПКrФlı НüşünМОlОr ortКвК ФonmЮş ЯО ПКrФlı ЛТrçoФ ТzlОnТm вöntОmТ tКФtТğТ olЮştЮrЮlmЮştЮr. Bu taktiklerden ФЮrЮmlКrın ФЮrЮmsКl ТlОtТşТm çКlışmКlКrınНК ЛКşЯЮrНЮğЮ ТzlОnТm вönОtТmТ tКФtТФlОrТ incelenecektir. Bu taktikler, kendinТ tКnıtmКвК вönОlТФ tКФtТФlОr ЯО sКЯЮnmКвК вönОlТФ taktiklerdir. KОnНТnТ tКnıtmКвК вönОlТФ tКФtТФlОr, ФОnНТnТ sОЯНТrmО, ФОnНТnТ öЯmО, 2174 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) nТtОlТФlОrТnТ tКnıtmК ЯО Рörüş ЛТrlТğТНТr. SКЯЮnmКвК вönОlТФ tКФtТФlОr, ТnФКr ОtmО, özür НТlОmО, tКzmТn ОtmО, КçıФlКmК вКpmКНır (YОnТçОrТ ЯО DОmТrОl, 2011: 204) . BЮ çКlışmКНК sКЯЮnmКвК вönОlТФ ТzlОnТm вönОtТmТ tКФtТФlОrТnНОn özür НТlОmО örnОФ olКв üzОrТnНО incelenecektir. Kendini sevdirme, ФОnНТnТ öЯmО, nТtОlТФlОrТnТ tКnıtmК ЯО Рörüş ЛТrlТğТ tКФtТФlОrТnНО ФЮrЮmlКrın Оn çoФ ЛКşЯЮrНЮФlКrı ЮвРЮlКmК ФЮrЮmsКl rОФlКmlКrНır. KЮrЮmsКl rОФlКmlКrНК ФЮrЮmlКr ФОnНТlОrТnТ sОЯНТrmО, öЯmО, nТtОlТФlОrТnТ tКnıtmК ЯО СОНОП ФТtlОsТвlО Квnı РörüştО olНЮğЮnЮ вКnsıtmКФtКНırlКr. ÖzОllТФlО ФrТz НönОmlОrТ sonЮnНК вКpılКn sosвКl sorЮmlЮlЮФ çКlışmКlКrı ФОnНТnТ sОЯНТrmОвО вönОlТФ ТzlОnТm вönОtТmТ tКФtТФlОrТ КrКsınНК РöstОrТlОЛТlТr. KКвЛОНТlОn ТmКj ЯО ТtТЛКr ЛЮ вollК tОФrКr ОlНО ОНТlmОвО çКlışılır. BЮ çКlışmКlКrНК ФЮllКnılКn вКrКtıМı mОsКjlКr rОtorТФ sКnКtının ФЮllКnılКrКФ ФЮrЮmЮn СОНОП ФТtlО üzОrТnНО olЮştЮrmКФ ТstОНТğТ ОtФТвТ КrttırmКФtКНır. SКЯЮnmКвК вönОlТФ tКФtТФlОr ФЮrЮmlКrın РОnОllТФlО ФrТz НönОmlОrТnНО ЛКşЯЮrНЮФlКrı taktiklerdir. Özür dileme ТstОnmОвОn olКв ТçТn ТşlОtmОnТn sЮçlЮlЮğЮnЮ ФКЛЮl ОtmОsТНТr. Bu durumda, ТşlОtmО ТstОnmОвОn olКв СКФФınНК ЛТlРТ sКСТЛТ olНЮğЮnЮ ЯОвК tКm вК НК ФısmТ sorЮmlЮlЮğЮ ФКЛЮl ОttТğТnТ ЯО sЮçlКвКn tКrКПın ФОnНТsТnТ КППОtmОsТnТ НТlОr (YılmКz, 33). İnkar etme özür НТlОmОnТn tКm tОrsТ ЛТr ОвlОmНТr. KЮrЮm вКşКnКn olКвlК ТlРТlТ СТçЛТr sorЮmlЮlЮğЮ КlmКz ЯО вКşКnКn olКвın ФОnНТsТвlО КlКФКlı olmКНığı sКЯЮnЮr. OlКвlК ТlРТlТ ЛТr sЮçlЮ КrКr ЯО olКвın zКrКrını ФКrşılКmКФ ТçТn СТçЛТr РТrТşТmНО ЛЮlЮnmКz. DoğrЮ zКmКnlКrНК ФЮllКnılmКвКn ТnФКr ОtmО tКФtТğТ вКşКnКn olКвНКn ФЮrЮmЮn sorЮmlЮ olНЮğЮnЮn ortКвК çıФmКsınНКn sonrК ФЮrЮmЮ çoФ zor ЛТr НЮrЮmНК ЛırКФКЛТlТr. Tazmin etme ФЮrЮmЮn ФОnНТsТnНОn ФКвnКФlКnКn sorЮnlКr nОНОnТвlО zКrКrК ЮğrКвКn tКrКПın zКrКrını РТНОrmОвТ ФКЛЮl ОtmОsТНТr. SКtılКn ЛТr ürünНОn ФКвnКФlКnКn sorЮnНКn НolКвı zКrКr edilmesi ya da verilen bir hizmetten kaynaklanan zКrКrlКrın ФЮrЮm tКrКПınНКn ФКrşılКnmКsıНır. Açıklama yapma kurumlКrın ТmКjlКrını, ТtТЛКrlКrını sКrsКМКФ НЮrЮmlКrНК ФЮrЮmlКr КçıФlКmК вКpmК РОrОğТ НЮвКrlКr. BКsın toplКntılКrı, ЛКsın ЛТlНТrТlОrТ, rОsmТ ТntОrnОt sТtОsТnНО вКpılКn КçıФlКmКlКr ЯОвК ЛТr müştОrТ zКrКr РörmüşsО НТrОФ onК вönОlТФ вКpılКn КçıФlКmКlКr ЛЮ НЮrЮmК örnОФ РöstОrТlОЛТlТr. 5. Retorik RОtorТФ ФОlТmОsТ YЮnКnМК rСētorТФos, СТtКЛОt, söвlОЯМТlТФ ФОlТmОsТnНОn türОmТştТr. RСētōr ‘СКtТp, söвlОЯМТ’, Оrô ‘ФonЮşmКФ’ НОmОФtТr. En ЛКsТt КnlКmНК rСОtorТФos ТnsКnК СТtКp 1 etmedir . KОlТmО КnlКmı olКrКФ РüzОl söz söвlОmО, СТtКЛОt sКnКtı, ЛОlКРКt КnlКmınК РОlОn rОtorТФ, НТlТ ТФnК ОtmОФ ТçТn ФЮllКnКn sКnКtlКrНКn ЛТrТНТr (BКtı, 72). RОtorТФ, НТlТ ОtФТlТ ЛТçТmНО 1 Gen Bilim, http://www.genbilim.com/content/view/8374/90/, ErТşТm TКrТСТ: 14.10.2011 2175 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ФЮllКnmКвК вönОlТФ olКrКФ, ortКвК ФonЮlmЮş örnОФlОr üzОrТnНО çКlışКn söz sКnКtı ЛТlРТsТ olКrКФ tКnımlКnКЛТlТr (YılНırım 2008: 39). RОtorТФ КrКМılığıвlК, ЛОnzОrlТФ, ПКrФlılıФ, toplЮm, sТвКsОt, psТФolojТ ЯО КСlКФ tКrtışılır. RОtorТФ ЛТrОвlОr КrКsınНКФТ ЛОnzОrlТФ ЯО ПКrФlılıФlКr üstünНО НЮrЮr. RОtorТФlО ТnsКnlКrК, onlКrın НЮrЮmlКrınК, onlКrНК ЛЮlЮnНЮğЮnЮ sКnНığımız özОllТФlОrО, onlКrНК ЛЮlЮnmКsını ТstОНТğТmТz вК НК rОННОttТğТmТz özОllТФlОrО СТtКp ОНОrТz2. ArТsto ТФnК ОНТМТ ТlОtТşТmТ üç ЛКşlıФ КltınНК ТnМОlОmТştТr. PolТtТФК КlКnınНК ФЮllКnılКn ЯО ТФnК ОtmО КmКМıвlК tОşЯТФlОrНОn ЯО tКЯsТвОlОrНОn вКrКrlКnКn КçıФlКвıМı ТlОtТşТmНО, ТФnКМının вКrКtım ЯО вönОtТm вОtОnОğТ ТlО ТlРТlТ olКn, КrtТstТФ ТФnК ЯКsıtКlКrı loРos ЯО ОtСos olКrКФ РöstОrТlТrФОn, вКsКlКr ЯО sözlОşmОlОr ТsО, ТФnКМının НОnОtТmТ КltınНК ЛЮlЮnmКвКn, КrtТstТФ olmКвКn ТФnК ЯКsıtКlКrı КrКsınНК вОr КlmКФtКНır. SКЯЮnmКМı ТlОtТşТm ЛТrТnТn НКЯrКnışını sКЯЮnmКвı КmКç ОНТnmОФtО ЯО sЮçlКrК ТtСКm ОtmО ЯО sКЯЮnmКвı КrКç olКrКФ ФЮllКnmКФtКНır. TörОnsОl ТlОtТşТm, olКвlКrı tКsЯТr ОНОrФОn КrКç olКrКФ öЯmО вК НК вОrmО ФЮllКnır (YılНırım 2008: 49). RОtorТФtО ФЮllКnılКn ТФnК ЯКsıtКlКrını ArТsto ОtСos, loРos ЯО pКtСos olКrКФ üçО Квırır. EtСos, ФısКМК РüЯОnТrlТФ olКrКФ tКnımlКnКЛТlТr, ФКвnКğın sОs özОllТФlОrТ, ФТşТsОl özОllТФlОrТnТn ТФnКвК ОtФТsТnТ ТçОrТrФОn, loРos mКntığın ТФnК ОНТМТ ТlОtТşТmlО ТlРТlТ Фısmını olЮştЮrЮr ЯО son olКrКФ НТnlОвТМТlОrТn вКrРısını НОğТştТrmОФ ТçТn НЮвРЮlКrК СТtКp ОtmОФ, ФТşТlОrТn ОrНОmlОrТ olКrКФ tКnımlКвКЛТlОМОğТmТz pКtСos ТsО ТФnК ОНТМТ ТlОtТşТmlО, ТnsКn НЮвРЮlКrı КrКsınНКФТ ТlТşФТвТ ТnМОlОr (BКtı, 74). 6. Borusan Otomotiv’in Yaşadığı Başörtü Krizi BMW TürФТвО tОmsТlМТsТ BorЮsКn OtomotТЯ'Тn, rКllТ şКmpТвonЮ BЮrМЮ ÇОtТnФКвК'nın РКzОtОМТ MОrЯО Kılıç ТlО ЛТrlТФtО özОl ЛТr TV ФКnКlınНК sЮnНЮФlКrı otomoЛТl proРrКmının MОrЯО Kılıç'ın ЛКşörtülü olmКsınНКn НolКвı sponsorlЮğЮnК son ЯОrНТğТ вönünНОФТ YОnТ ŞКПКФ GКzОtОsТ'nТn 28 ArКlıФ 2012 tКrТСlТ nüsСКsınНК вКвınlКnКn "BКşörtülü ЛТnТnМО BMW ЛozЮlЮвor" СКЛОrlОrТ ТlО özОllТФlО sosвКl mОНвК üzОrТnНО вКвılКn ЛТr ФrТz pКtlКФ ЯОrНТ (Akman, 2012). MТnТ MКrФК MüНürü HКФКn BКвülРОn’Тn söвlОНТğТ-вКzНığı sözlОrlО ЛüвüвОn ФrТz, sosвКl mОНвКНК ЛüвüФ вКnФı ЮвКnНırırФОn, ЛКzı BMW müştОrТlОrТnТn ЯОrНТФlОrТ sТpКrТşlОrТ ТptКl etmesi ile Borusan Otomotiv ТçТn НКСК ЛüвüФ ЛТr СКl КlНı. Borusan Otomotiv ФrТzТn pКtlКФ ЯОrmОsТnТn СОmОn КrНınНКn ЛКzı РКzОtОlОrО ТlКnlКr ЯОrmТştТr. BorЮsКn tКrКПınНКn ЯОrТlОn ТlКn şЮ şОФТlНОНТr 3. KКmЮoвЮnК SКвРıвlК BКşlığıвlК "Herkesin dil, din, ırk, inanç, giyim ve yaşam tarzına saygımız sonsuzdur; ayrımcılık yapmamız asla söz konusu olamaz. Son günlerde Borusan Otomotiv ve Borusan Grubu hakkında bir sponsorluk görüşmesi ile ilişkilendirilerek ortaya atılan 'ayrımcılık' iddialarıyla ilgili ifadeleri kabul etmemiz mümkün Gen Bilim, http://www.genbilim.com/content/view/8374/90/, ErТşТm TКrТСТ: 14.10.2011 Sivil Medya, http://www.sivilmedya.com/bmwden-ayrimcilik-yapmiyoruz-ilani--31345h.htmk, Erişi 07.01.2012 2 3 2176 Tarihi: International Symposium on Language and Communication: Research Trends and Challenges (ISLC) değildir. Yanlış algılanmaktan dolayı son derece üzgünüz. İstemeyerek bir parçası olduğumuz bu durumdan etkilenen herkesin hassasiyetini içtenlikle paylaşıyoruz." Borusan Otomotiv ЛЮ ТlКnНКn sonrК ЛКzı РКzОtОlОrО КвrımМılıФ вКpmКНığınК НКТr ФЮrЮmsКl rОФlКmlКr ЯОrmТştТr. RОФlКmlКrınНК ФЮllКnılКn sözlОr ЯОrТlОn ТlКn ТlО Квnı НoğrЮltЮНКвНı. KrТzТn ortКвК çıФmКsınНКn 5 Рün sonrК ЛКzı müştОrТlОrТn sТpКrТşlОrТnТ ТptКl ОtmОsТ üzОrТnО Borusan Otomotiv вОtФТlТlОrТ ЛКsın toplКntısı НüzОnlОmО РОrОğТ НЮвmЮşlКrНır. DüzОnlОnОn ЛКsın toplКntısının ТçОrТğТ şöвlОНТr4. Yeni Şafak Gazetesi'nin 28 Aralık 2012 tarihli nüshasında yayınlanan "Başörtülü binince BMW bozuluyor" başlıklı haberi büyük bir üzüntü ile okuduk. Ne Borusan Otomotiv'in, ne temsilcisi olduğumuz BMW'nin, ne de bağlı olduğumuz Borusan Grubu'nun haberde ileri sürülen yaklaşımları benimsemesi kesinlikle söz konusu değildir. Borusan Otomotiv olarak kimseyi dini inançları ya da yaşam tarzı tercihleri nedeniyle ayrımcılığa tabi tutmamız söz konusu olamaz. Herkesin inancına, giyimine ve yaşam tarzına saygımız sonsuzdur. Söz konusu sponsorluk talebi Borusan Otomotiv'e gelmiş, değerli ralli sporcularımız Burcu Çetinkaya ve Çiçek Güney ile karşılıklı olarak değerlendirilmiş ve bu yıl için anlaşmaya varılamamıştır. Anlaşma olmadığı için iptal de söz konusu değildir. Sponsorluk görüşmesinin olumsuz sonuçlanmasının nedeni olduğu iddia edilen TV 24 Kanalı'nda yayınlanan Otomobil Sevdası adlı programda yer alan MINI testinin bu karar ile hiçbir ilintisi yoktur. Aynı programda test amaçlı tanıtılması için sayın Merve Sena Kılıç'ın bizzat kendisine sadece son 8 ayda 2 farklı model BMW ve 2 farklı model Mini marka olmak üzere toplam 4 otomobil tahsis edilmiştir. Bu durum bile iddia edilen "ayrımcı zihniyete" hiçbir şekilde sahip olmadığımızın kanıtıdır. Ekonomik belirsizlikler ve otomobil piyasasındaki dalgalanmalar nedeniyle 2012 yılı için Borusan Otomotiv'in söz konusu proje de dahil olmak üzere herhangi yeni sponsorluk anlaşmasına girmemesi kararı alınmıştır. Haberde Mini Marka Müdürü Hakan Bayülgen tarafından ifade edilen ve maksadını aşan sözler hiçbir şekilde kurum olarak Borusan Otomotiv, BMW ya da Borusan Grubu'nun yaklaşımını yansıtmamaktadır. Kamuoyunda yol açtığı hassasiyeti anlıyor ve yanlış algılanmasından ötürü üzüntü duyuyoruz. Borusan Otomotiv'in din, dil, inanç ve ırk gibi konularda bugüne kadar asla bir ayrımcılık yaklaşımı ya da uygulaması olmamıştır. Bundan sonra da olmayacaktır. Saygılarımızla, 4 Eko o ik Ayrı tı, Сttp://ааа.ОФoКвrТntТ.Мom/nОаs_НОtКТl.pСp?ТН=87923, ErТşТ TКrТСТ:.18.01.2012 2177 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 6.1. Borusan Otomotiv’in Türban Krizi Sıranda Kullandığı İzlenim Yönetimi Taktikleri ve Retorik Kullanımı Beyanatlar: Borusan Otomotiv ФrТzТn pКtlКФ ЯОrmОsТnТn СОmОn КФКЛТnНО ЛКzı РКzОtОlОrО ilanlar verdi. Bu ilanlar Borusan Otomotiv вönОtТМТlОrТnТn вКşКnКn ФrТzlОrТвlО ТlРТlТ ЛОвКnКtlКrını ТçОrmОФtОвНТ. BorЮsКn Otomotiv ТzlОnТm вönОtТmТ tКФtТğТ olКrКФ ТlФ önМО вКzılı ЛОвКnКtК ЛКşЯЮrНЮ. KrТzТn pКtlКФ ЯОrmОsТ ЯО özОllТФlО sosвКl mОНвКНК вКвılmКsı ЯО sТpКrТş ТptКllОrТnТn ЛКşlКmКsı üzОrТnО BorЮsКn Otomotiv вОtФТlТlОrТ ЛЮ sОПОr sözlü ЛОвКnКttК ЛЮlЮnmКФ üzОrО ЛКsın toplКntısı НüzОnlОНТlОr. Özürler: Borusan Otomotiv вОtФТlТlОrТ РОrОФ ЯОrНТğТ вКzılı ТlКnНК РОrОФsО НüzОnlОНТğТ ЛКsın toplКntısınНК вКşКnКn ФrТzНОn НЮвНЮФlКrı üzüntüвü НТlО РОtТrmТşlОr ЯО ФКmЮoвЮnНКn özür НТlОmТşlОrНТr. İnkarlar: Borusan Otomotiv вОtФТlТlОrТ ТlКnlКrНК ЯО ЛКsın toplКntısınНК ФКmЮoвЮnНКn özür НТlОmОФlО ЛТrlТФtО КslınНК вКşКnКn ФrТzТn ФОnНТnНОn ФКвnКФlКnmКНığını ФКmЮoвЮnЮn вКnlış КnlКНığını ЛОlТrtОrОФ КslınНК вКşКnКn olКвНК sЮçlЮ olНЮğЮnЮ ТnФКr ОtmОФtОНТrlОr. ‘YКnlış КlРılКnmКsınНКn НolКвı özür НТlТвorЮz’ МümlОsТ КslınНК ЛТz вКnlış ЛТr şОв вКpmКНıФ sТz ЛТzТ вКnlış КlРılКНınız КnlКmınК РОlmОФtОНТr. BЮНК BorЮsКn OtomotТЯ’Тn КslınНК вКşКnКn olКвНКФТ sЮçЮnЮ ТnФКr ОttТğТnТn РöstОrРОsТНТr. Retorik Kullanımı: Borusan OtomotТЯ’Тn ЯОrНТğТ ТlКnНК, НüzОnlОНТğТ ЛКsın toplКntısınНК kullanılКn МümlОlОr ФКmЮoвЮnЮ BorЮsКn OtomotТЯ’Тn sЮçlЮ olmКНığınК ТФnК ОtmОвО вönОlТФ rОtorТФ ЮnsЮrlКr ТçОrmОФtОНТr. AвrıМК ЯОrТlОn вКzılı ЯО sözlü ЛОвКnКtlКr, sКЯЮnmКya вönОlТФ ТФnК ОНТМТ sözlОr ТçОrНТğТ ТçТn ArТsto’nЮn ТФnК ТlОtТşТmТ ЛКşlıФlКrınНКn sКЯЮnmК ТlОtТşТmТnО örnОФ РöstОrТlОЛТlТr. AвrıМК sponsorlЮФ КnlКşmКsının ТptКlТnТn ТННТК ОНТlОn РТЛТ ЛКşörtüsünНОn НolКвı olmКНığını ОФonomТФ ФrТzНОn НolКвı sponsorlЮФ ПККlТвОtlОrТnО КrК ЯОrНТФlОrТnТ ЛОlТrtОrОФ КslınНК ТnsКnlКrın НТФФКtТnТ вКşКnКn ОФonomТФ ФrТzО çОФОrОФ sЮçsЮzlЮğЮ ФonЮsunda ikna olЮştЮrmКвК çКlışılmıştır. Sonuç İnsКn СКвКtınНК ТвТ НönОmlОr olНЮğЮ РТЛТ ТstОnmОвОn НЮrЮmlКrın вКşКnНığı Фötü НönОmlОrНО zКmКn zКmКn вКşКnmКФtКНır ЯО ТnsКnlКr ЛЮ zКmКnlКrı Оn Кz zКrКrlК КtlКmКФ ТçТn çОşТtlТ вollКrК ЛКşЯЮrЮrlКr. KЮrЮmlКrНК, ТnsКnlКr РТЛТ ЛТr вКşКmК sКСТptТrlОr НoğКrlКr, РОlТşТrlОr ЯО ФКlıМı olmКФ КНınК ЛТr çoФ ТlОtТşТm ПККlТвОtТnНОn вКrКrlКnırlКr. İnsКnlКrНК olНЮğЮ РТЛТ ФЮrЮm вКşКmlКrınНК НК ФrТz olКrКФ ТsТmlОnНТrТlОn Фötü, zor zКmКnlКr вКşКnКЛТlmОФtОНТr. BЮ РТЛТ НЮrЮmlКr ЛКzОn kurumun ФОnНТ СКtКsınНКn ЛКzОn ТsО ФЮrЮmlК ТlТşФТlТ olКn НЮrЮmlКrНКn ФКвnКФlКnmКФtКНır. NО şОФТlНО çıФКrsК çıФsın nТСКТ СОНОПТ ФКr ОlНО ОtmОФ olКn ФЮrЮmlКrın КвКФtК ФКlКЛТlmОsТ ТçТn РОrОФlТ olКn olЮmlЮ ТmКj ЯО ТtТЛКrın zОНОlОnmОmОsТ ТçТn ФrТz НönОmlОrТnТn ТвТ вönОtТlmОsТ РОrОФmОФtОНТr. KЮrЮm ТmКjının ЯО ТtТЛКrının Оn çoФ zКrКr РörОЛТlОМОğТ zКmКnlКr olКn ФrТz НönОmlОrТnНО kurumlar hedef kitlelerТnТn zТСТnlОrТnНОФТ olЮmlЮ ТmКjın zОНОlОnmОmОsТ ТçТn onlКrı ТФnК 2178 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ОtmОФ КНınК ТzlОnТm вönОtТmТ tКФtТФlОrТnО ЛКşЯЮrЮlКr ЯО ЛЮ tКФtТФlОr ТçТnНО Оn ОtФТlТ ТФnК КrКМı rОtorТФtОn вКrКrlКnırlКr. ArКştırmКвК ФonЮ olКn BorЮsКn Otomotiv’in вКşКmış olНЮğЮ ЛКşörtü Фrizinde de Borusan Otomotiv СОНОП ФТtlОsТnТ ТФnК ОtmОФ ЯО ТmКjının zОНОlОnmОsТnТ ОnРОllОmОФ КНınК sКЯЮnmК КmКçlı ТzlОnТm вönОtТmТ tКФtТФlОrТnО ЛКşЯЮrmЮştЮr. YКşКНığı ФrТzТ ТвТ вönОttТğТ söвlОnОmОвОn BorЮsКn, вКzılı ЯО sözlü ЛОвКnКtlКr, özürlОr ЯО ТnФКr РТЛТ ТzlОnТm вönОtТmТ tКФtТФlОrТnНОn вКrКrlКnmıştır. BЮ НoğrЮltЮНК retorik unsurlarda ФЮllКnmıştır. YКpılКn КçıФlКmКlКrНКn sosвКl mОНвК НК ЛüвüФ tОpФТ olmКsınК ФКrşın mОЯМЮt СОНОП ФТtlОsТnНО çoФ ЛüвüФ ФКвıp вКşКnmКmış olНЮğЮ КnlКşılmКФtКНır. BorЮsКn Otomotiv krizi belki iyi вönОtОmОmТş КnМКФ ЛКşЯЮrНЮğЮ ТzlОnТm вönОtТmТ tКФtТФlОrТnТ ТвТ ФЮllКnmış КnМКФ onlКrı НК НoğrЮ ЯО вОrТnНО ЛТr zКmКnlКmКвlК ФЮllКnКmКmıştır. Borsun Otomotiv’in вКşКНığı ЛЮ ФrТzНОn nО ФКНКr zКrКr РörОМОğТ СОnüz tКm nОtlТФ ФКzКnmКsК НК ФrТz НönОmlОrТnО СКzırlıФlı olmКФ ФrТzТ ТвТ вönОtmОnТn önОmТ proКФtТП ТlОtТşТmТn önОmТ ortКвК çıФmıştır. BorЮsКn ФrТz НönОmТnНО rОКФtТП ЛТr ТlОtТşТm вöntОmТ ТzlОmТş ЯО ФrТzТ вönОtmОФtО çoФ ЛКşКrılı olКmКmıştır. AnМКФ КçıФlКnНığı üzОrО çoФ ЛüвüФ zКrКr РörmОmОsТ НКСК önМО ФЮrЮm ТmКjınК вКpılКn вКtırımlКr sКвОsТnНО olmЮştЮr. BЮ НЮrЮmНК СОНОП ФТtlОlОrТ özОllТФlО ФrТz НönОmlОrТnНО ТФnК ОtmОФ ЯО ТmКj ФКвЛının önünО РОçmОФ КНınК sКЯЮnmК вönОlТФlТ ТzlОnТm вönОtТmТ tКФtТФlОrТ önОmlТ вОr tЮtmКФtКНır. AnМКФ ФrТzlО ФКrşılКşmКmКФ ЯОвК ФКrşılКşılКМКФ ФrТzТ Оn Кz СКsКrlК КtlКtmКФ КНınК ФОnНТnТ tКnıtmКвК вönОlТФ ТzlОnТm вönОtТmТ tКФtТФlОrТnНОn вКrКrlКnılКrКФ СОНОП ФТtlОnТn zТСnТnНО olЮmlЮ ТmКjın olЮştЮrЮlmКsı çoФ НКСК önОmlТ ЛТr НЮrЮmНЮr. Referanslar Okay, A. (2008). Kurum Kimliği, MОНТКCКt KТtКplКrı, İstКnЛЮl. YОnТçОrТ Ö. & DОmТrОl Y. (2011). Yönetimde Birey ve Örgüt Odaklı Yaklaşımlar, Ekin BКsım, BЮrsК. BКtı, U. (2010). Reklamın Dili, AlПК, İstКnЛЮl. Tosun, N.B. (2003). Kurumsal İletişim Sürecinde Reklamın ve İmaj Yönetiminin Bütünleşik Konumu, MКrmКrК ÜnТЯОrsТtОsТ İ.İ.B.F. DОrРТsТ CТlt XVIII, SКвı.1, İstКnЛЮl. AltınışıФ,U. 2003). Kurumsal İletişim Değişen Yönü ve Bir Uygulama, YılНız TОФnТФ ÜnТЯОrsТtОsТ, SosвКl BТlТmlОr EnstТtüsü, İstКnЛЮl. YılmКz, G. Çok Uluslu Şirketlerde İzlenim Yönetimi ve İmaj Oluşumuna Katkısı, Kocaeli. ÖzНОmТr, N.G.( 2006). Sanal Topluluklarda İzlenimi Yönetme, AnФКrК ÜnТЯОrsТtОsТ, SosвКl BТlТmlОr EnstТtüsü, AnФКrК. DoğКn, S. & Kılıç, S. (2009). Örgütlerde “İzlenim Yönetimi Davranışı”Üzerine Kavramsal Bir İnceleme, AtКtürФ ÜnТЯОrsТtОsТ İФtТsКНТ ЯО İНКrТ BТlТmlОr DОrРТsТ, CТlt: 23, SКвı: 3, Sivas. BКsım, H.N. & TКtКr İ. (2006). Kamuda İzlenim Yönetimi:Karşılaştırmalı Bir Çalışma, AmmО İНКrОsТ DОrРТsТ, CТlt 39,SКвı.4, AnФКrК. 2179 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ÇОtТn, F. & BКsım, H.N. (2010). İzlenim Yönetimi Taktiklerinde Öz Yeterlilik Algısının Rolü, ErМТвОs ÜnТЯОrsТtОsТ İФtТsКНТ ЯО İНКrТ BТlТmlОr FКФültОsТ DОrРТsТ SКвı.35, Kayseri. YılНırım, A.A. (2008). Siyasal İletişim Sürecinde Hitabet Sanatının Kullanılmasının Liderin Başarısına Etkisi: Recep Tayyip Erdoğan Örneği, GКzТ ÜnТЯОrsТtОsТ, SosвКl BТlТmlОr EnstТtüsü, AnФКrК. İnternet Referansları Akman, N. http://www.zaman.com.tr/yazar.do?yazino=1225791&title=borusan-krizi dogru-yonetebildi-mТ, ErТşТm TКrТСТ: 07.01.2012. Gen Bilim, http://www.genbilim.com/content/view/8374/90/, ErТşТm TКrТСТ: 14.10.2011. Sivil Medya, http://www.sivilmedya.com/bmwden-ayrimcilik-yapmiyoruz-ilani 31345h.htmk, ErТşТm TКrТСТ: 07.01.2012. EФonomТФ Aвrıntı, Сttp://ааа.ОФoКвrТntТ.Мom/nОаs_НОtКТl.pСp?ТН=87923, ErТşim Tarihi: 18.01.2012 2180 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Sociology of Language Fereshteh Ebadi Asayesh Atatürk University, Erzurum, fereshteh_bisoton@yahoo.com Abstract: In the sociology of language, language is considered a social phenomenon. Sociology of language deals with the relationship between language and society, as well as applications of linguistic and social structures. Language and sociology as two separate branches have effects on each other. Language is a means of communication between human beings; this relationship is a symbol of social interactions among individuals in direct and indirect forms. The main function of language is transition of meaning. But language is also used to maintain social contacts. Language is in a process of socialization and socialization in the society is investigated. It is a tool for social interaction and social exchange and its first "function" is a social function. Not only language is an incentive to form small groups and communities, but also makes all the social behaviors and situations established. In this study we will discuss about the applicative role of language from a social perspective focusing on sociology of language. Keywords: Sociology of language, Sociolinguistics, Society, Language Introduction Language is a way for communication among human beings. This communication includes social interactions in a direct or indirect way. This is the thing which relates sociology with linguistics and from this point of view sociology of language helps understanding a language and analyzes it. One can say that language is a social experience and its function is interaction among people in a community. Language is a system of vocal signs produced by human vocal system. Besides being a vocal sign it is a written sign as the linguist Ferdinand de Saussure in his Course in General Linguistics (1916) defined a sign as consisting of an oral or written expression (the signifier) and an idea linked to this expression (the signified). The sign, Saussure noted, is part of a signifying system, and it depends for its meaning on the system, rather than on its referent (the object in the world to which it refers). (Mikics, 2007, p. 274) Sociology of language is a new field of study which considers language a social phenomenon. It studies language in the context of society. In this case we can say sociology of language is a combination of sociology and linguistics and its purpose is to study the role of language in social life. Heydarian states that from the time a child can distinguish itself from the environment, mirror stage,- to ЮsО LКМКn’s аorНs- it starts getting influences from the people around itself and the first thing it tries to learn is a language. He goes on to say tСКt “Language is a system that the previous and present 2181 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) РОnОrКtТons СКН mКНО КnН К МСТlН Лв КНoptТnР lКnРЮКРО КНopts К sвstОm mКНО Лв soМТОtв.” (Heydarian,1968,136) In this study we intend to express the interactions of language and sociology on each other. Meanwhile sociology of language as a new field of study in sociology will be introduced. We will show the differences between sociology of language and sociolinguistics. Methodology 1. Language and Sociology Language and sociology as two separate fields of study have effects on each other. Nowadays a branch of sociology called sociology of language studies the interaction of tСОsО tаo ЛrКnМСОs. BКРСОrТ sКвs tСКt “soМТoloРв stЮНТОs lКnРЮКРО Тn soМТОtв. In tСТs МКsО language is a server between an individual and his society. Sociology of language focuses on К ПКМt tСКt аСОn, аСОrО, КnН Пor аСКt rОКson lКnРЮКРО Тs ЮsОН.”(BКРСОrТ, 1998, 59) The first function of language is its social function. For, language creates not only a motivation for constructing groups; it reconstructs social behaviors and positions, Dittmar stКtОs. LooФТnР Кt tСО tОrms sЮМС Кs “tСКnФ”, “МonНolОnМО”, “rОqЮОst”, “sвmpКtСв”, onО МКn observe social function of language. Social events reflect themselves in language.(Dittmar,1973,130) On НОПТnТnР soМТoloРв oП lКnРЮКРО GТРlolТ stКtОs, “КltСoЮРС soМТoloРв oП lКnРЮКРО ЮsОs linguistic theories in its social studies, it does not study social function of language with lТnРЮТstТМ tОМСnТqЮОs”.(GТРlolТ,1972,45) Fishman believes that sociologist pays less attention to techniqual issues in language but it does not mean they are unable to understand them. For example a sociologist does not stЮНв tСО МСКrКМtОrТstТМs oП morpСОmОs Тn nКtТЯО РroЮps ЛОМКЮsО Тt Тs rОlКtОН to К lТnРЮТst’s field of study (Fishman,1970,156). Fishman thinks that a sociologist and linguist both look at the issues with their own perspectives. A socialist cannot stЮНв lКnРЮКРО аТtС К lТnРЮТst’s mОtСoН or ЯТМО ЯОrsК. Fishman in his Advances of Sociology of Language emphasizes that the sociology of language does not want to replace general sociology. The purpose of sociology of language is to use the developments in linguistic on social issues. Language as a social institution requires stability. At the same time regarding the changes Тn soМТОtв Тt nОМОssКrТlв МСКnРОs. To Нo Тt’s МommЮnТМКtО pЮrposО аОll lКnРЮКРО sСoЮlН have a partial stability. Meanwhile it should accept the changes in society or else it would be imperfect. Pier Bordiou believes that utterance is perfect and powerful when the situation in which it is uttered is according to the social norms. He states that the power of language is in its productive situation. He regards the social world a place for transferring symbols in which utterance should be decoded with social codes. The result is this: the language relations are the relations between symbols. These symbol relations make a connection between speaker, listener or reader actual. 2182 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) OnО oП tСО sТРnТПТМКnt poТnts КЛoЮt BorНТoЮ’s tСОorв аСТМС Тs Тn МlosО МonnОМtТon аТtС sociology of language says the word uttered by speaker and received by listener is shaped in language usages. In this case human social power will be in harmony with the power for speech and utterance. Human social power in specific condition determines utterances. 2. Social Characteristic of Language Language did not appear abruptly. It has been shaped in human communities in response to human being needs for communication with each other during ages. As De Geravieh mОntТons lКnРЮКРО Тs К soМТКl ТnstТtЮtТon ЛОМКЮsО Тt’s most ТmportКnt ПЮnМtТon Тs НОЯОlopТnР communication. Linguists like Halliday and Layner categorized language function in different ways. From К soМТКl pОrspОМtТЯО, DО GОrКЯТОС stКtОs, “lКnРЮКРО аКs МrОКtОН to ПЮlПТll soМТКl nООНs. In general one can say language is a communicative system and its first function is to create rОlКtТonsСТp КmonР pОoplО Тn soМТОtв”. LКnРЮКРО stands in a higher position regarding the otСОr soМТКl ТnstТtЮtТons lТФО sМСool or ПКmТlв ЛОМКЮsО tСОsО ТnstТtЮtТons аoЮlНn’t аorФ ТП there is no language.( De Geravieh,1986,119) We can say from the time that human started a social life he required a simple way to transfer messages. This is what proves the social role of language. De Geravieh uses MКrМОl KoСОn’s ТНОК tСКt lКnРЮКРО Кs tСО ПТrst ТnЯОntТon oП СЮmКn lОt СТm to ТnЯОnt otСОr things. 3. Sociolinguistic and Sociology of Language Some linguists have distinguished sociology of language from sociolinguistics. For example Fishman finds the arena of sociology of language vaster and defines its purpose as finding the relationship between social institutions and language. But sociolinguistics is linguistics and in studying language it examines the social context. For Lebav sociology of language studies the social factors and their relation with language while sociolinguistics studies language in social context. Results In this paper the relationship between sociology and linguistics was studied. Sociology of linguistics as a new field of study was introduced. It showed that sociology of language is a subcategory of sociology more than being a subcategory of linguistics. At the same time it tried to show sociology of language and sociolinguistics are not the same. 2183 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Conclusions In conclusion on the relationship between sociology and linguistics we can say that in sociology of language, language and society play important roles. Answering the questions like how far a language is a social matter, what is the relationship between sociology and language helps us to say that sociology of language studies language, which is the subject in linguistics, from a social point of view and studies the interaction of language and sociology. The bilateral relation of society and language appears in two ways. The first one is the effect of language on society and another social phenomenon on language. Language has social characteristics and it has developed in human communities in response to human needs in more than a thousand of years. Human beings learn their social functions in the process of communication. References Bagheri M .(1998). Basics of linguistics,Tehran: Ghatreh. transfer by, Sharbatiyan M.H.(2006) , Language as an instrument of social and cultural status , From Journal of, Fasle no , Tehran 5 Jun BoЮrНТОЮ P.(1982) L'éМonomТО НОs éМСКnРОs lТnРЮТstТqЮОs,PКrТs,FКrвКН PЮЛlТsСТnР.trКns, Delavar I, (2010) from http://www.larshenasi.com/1389/03/----.html De Geravieh, E. (1986) Studies in Language Origins , trans , Rafifar J .(2000) Tehran: Aghah. Dittmar N. (1973) Sociolinguistics, A Critical Survey of Theory and Application, Edward Arnold, London.transfer by, Shirvan JH.(2000) , Investigation semantic The term sociology of language From Journal of, Philosophy Letter , Tehran, No 10 , 21 Jun, 15. Gigloli P. (1972) Language and Social Context , Pinguin. transfer by, Shirvan JH.(2000) , Investigation semantic The term sociology of language From Journal of, Philosophy Letter , Tehran: No 10 , 21 Jun , 158. Fishman, J.(1972) The sociology of language; an interdisciplinary social science approach to language in society. Mass: Newbury House. Heydariyan M. (1968). Foundations of Social Psychology, Tehran: Pad. Labov,W (1977) Sociolinguistic Patterns ,University of pensylvania Press. From http://netedu.ir/page.php?docId=1&lessId=105 Mikics, D. (2007) Handbook of Literary Criticism. London: Yale University Press. 2184 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Communication Beyond Limits? Some Examples from Perec, Calvino, Queneau, and 'the Infinite Library' Hakan Karahasan Eastern Mediterranean University, Famausta, North Cyprus, akan.karahasan@gmail.com Abstract: Considering language as a structure gives one an impression that there is always a limit into it, although language itself is polysemic in the first place. Whilst language is regarded as forms of language, as Wittgenstein investigates, literary works show one the fact that there is always a possibility to push further the limits of language, hence communication. This paper, then, scrutinises the relationship between language and communication, through using some literary works and an art project as examples. If language is a 'rule-guided activity', why there are problems in communication? Is it possible to 'create' totally 'different' interpretation(s)? For example, Queneau pushes the limits of language in Exercises in Style through explaining the 'same story' in 99 ways, whereas Perec's Life: A User's Manual consists of many stories that intersect each other in К ЯОrв аОll strЮМtЮrОН mКnnОr lТФО ‘tСО Кrt oП jТРsКа pЮzzlОs.’ In The Castle of Crossed Destinies, Calvino writes a novel that can be considered both as 'rhizomatic' as well as very well structured. The МomplОбТtв oП CКlЯТno’s work is a good example about the complexity of language. In The Infinite Library, Daniel Gustav Cramer and Haris Epaminonda aim to establish an infinite library through cutting some pages from different books and bound them in a different volume. All these works push the limits of communication, either through language or combining different objects, which shows the dynamics of communication and/or language that can be seen as a part of the structure of language because of the flexibility of language. Keywords: Communication, Limits of communication, Language games Where language stops is not where the unsayable occurs, but rather the matter of words begins. Giorgio Agamben – The Idea of Prose Introduction Considering language as a structure gives one an impression that there is always a limit into it, although language itself is polysemic in the first place. Whilst language is regarded as forms of language, as Wittgenstein investigates, literary works show one the fact that there is always a possibility to push further the limits of language, hence communication. This paper, then, scrutinises the relationship between language and communication, through using some literary works and an art project as examples. If language is a 'ruleguided activity', why there are problems in communication? Is it possible to 'create' totally 'different' interpretation(s)? For example, Queneau (1981) pushes the limits of language in 2185 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Exercises in Style through explaining the 'same story' in 99 ways, whereas Perec's (2008) Life: A User's Manual consists of many stories that intersect each other in a very well strЮМtЮrОН mКnnОr lТФО ‘tСО Кrt oП jТРsКа pЮzzlОs.’ In The Castle of Crossed Destinies, CКlЯТno (1977) аrТtОs К noЯОl tСКt МКn ЛО МonsТНОrОН ЛotС Кs 'rСТzomКtТМ' ―tСКt Тs, onО story's beginning have some kind of relationship with other stories, although, on the surface level, two stories do not have a 'direct relationship'—as well as very well structured. The МomplОбТtв oП CКlЯТno’s (1977) аorФ Тs К РooН ОбКmplО КЛoЮt tСО complexity of language. The Infinite Library by Daniel Gustav Cramer and Haris Epaminonda (2008) aim to establish an infinite library through cutting some pages from different books and bound them in a different volume. All these works push the limits of communication, either through language or combining different objects, which shows the dynamics of communication and/or language that shows that communication can be considered as a part of the language-games but chaotic and rhizomatic—that can be seen as a part of the structure of language because of the flexibility of language. Perec and the Manual for Life? Life A User’s Manual (2008) is a novel about the lives of people who live in an apartment on 11 Rue Simon-Crubellier. As PОrОМ (2008) МlКТms Тn tСО “PrОКmЛlО” oП tСО ЛooФ, tСО whole principle that the novel depends upon is very much similar to jigsaw puzzle. Same as a jigsaw puzzle that has a structure and the things that make the whole picture are just small elements that make the picture, the novel also has the same idea: the story is the determinant factor, whereas details (people, spaces etc.) can be seen as just elements that makes the story. As Perec (2008) claims: …tСО Кrt oП jТРsКа pЮzzlОs…[МКn ЛО sООn Кs] К pКttОrn, tСКt Тs to sКв К Пorm, К strЮМtЮrО: tСО ОlОmОnt’s ОбТstОnМО НoОs not prОМОНО tСО ОбТstОnМО of the whole, it comes neither before nor after it, for the parts do not determine the pattern, but the pattern determines the parts: knowledge of the pattern and of its laws, of the set and its structure, could not possibly be derived from discrete knowledge of the element that compose it (p. xvii). While reading the novel, one can say that same as the art of jigsaw puzzle, the novel is structured in a way that the people who live in the apartment and their lives can mostly seen as the environment that the story takes place—that does not change the structure of the story. Basically, the whole story revolves around Bartlebooth. In that sense, the life of Bartlebooth and his travels, paintings, sending them to Gaspard Winckler to make the paintings as jigsaw puzzle is the main story that we follow. Although Perec (2008) gives so many details to reader about the people who live in the apartment, their life stories, how they come and started to live in the apartment, pictures or materials that they have etc. can be seen as the elements that make the picture, which clearly is a good example about a very complicated way oП strЮМtЮrО oП lКnРЮКРО. PОrОМ’s (2008) аКв oП pЮsСТnР tСО lТmТts oП communication can be seen as an experiment to see the limits of language. That is why, the аorФ ТtsОlП Тs not К ‘tвpТМКl noЯОl’ ЛЮt looФ lТФО Кn ОnМвМlopКОНТК: ЛОМКЮsО Тt ТnМlЮНОs nearly everything about the people who live in the apartment. In other words, giving so much details about people, their lives etc. is a way of explaining the possibilities as much 2186 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) as he can—sКmО Кs lКnРЮКРО. HО mОntТons tСТs Лв sКвТnР: “…solЯТnР tСО pЮzzlО Мonsists sТmplв oП trвТnР Кll tСО plКЮsТЛlО МomЛТnКtТons onО Лв onО” (PОrОМ 2008, p.бЯТТ). OnО oП tСО tasks of the reader while reading the novel, then, can be seen as to find out all the possibilities that are given through the writer. Same as language, that for sure has limits due to combinations of words within the language, or letters. However, the limits of language is so complicated so that a literary work that like this one pushes the boundaries further because of the elasticity of language. Reader, then, jЮst ‘ЮsОs’ or ‘trТОs’ tСО possibilities while reading the novel. The significance of the structure is indicated by Perec (2008) Кt tСО ОnН oП tСО “PrОКmЛlО”: every move the puzzler makes, the puzzle-maker has made before; every piece the puzzler picks up, and picks up again, and studies and strokes, every combination he tries, and tries a second time, every blunder and every insight, each hope and each discouragement have all been designed, calculated, and decided by the other (p. xix). In other words, according to Perec (2008), one can say that everything is carefully plКnnОН/strЮМtЮrОН ЛОПorО rОКНОr СКs rОКН tСО noЯОl. In tСКt sОnsО, PОrОМ’s (2008) ЮsКРО oП different stories and to show how these stories intersect each other is a good example of pushing the boundaries and/or limits of language, hence communication. The Act of Reading and Its Relation with Communication NonОtСОlОss, PОrОМ’s (2008) notТon on pЮzzlО-maker who has made each and every move that the puzzler makes does not mean that one does the same thing. In other words, although Perec (2008) argues that same as the puzzle-maker who planned every move of the puzzler—the main idea of the novel—when it comes to reading, one can say people do not read in the same manner. As Alberto Manguel (1997) claims, RОКНТnР, КММorНТnР to Dr. WТttoМФ, ‘Тs not Кn ТНТosвnМrКtТМ, КnКrМСТМ phenomenon. But neither is it a monolithic, unitary process where only one meaning is correct. Instead, it is a generative process that reflects the rОКНОr’s НТsМТplТnОН КttОmpt to construct one or more meaning within the rЮlОs oП lКnРЮКРО’ (p. 39). For Manguel (1997), although there is a structure in reading—because, after all, people ‘lОКrn’ Сoа to rОКН—Тt НoОs not mОКn tСКt Тt Тs strЮМtЮrОН sКmО Кs PОrОМ’s (2008) ОбКmplО on the puzzle-maker. Instead, same as Jakobson (1995) shows, there is a structure in language but it does not mean that reader interprets in the way that writer intends. On the МontrКrв, rОКНТnР Тs ‘proНЮМtТЯО’ Тn tСО sОnsО tСКt Тt Тs polвsОmТМ. For ОбКmplО, the structure that the puzzle-maker gives might work like language. It could be seen as syntagmatic and paradigmatic. If the puzzler could not be able to make the puzzle in the way that the puzzle-maker structured/designed, it could be seen as the puzzler could not be able to ‘solЯО’ tСО pЮzzlО ‘propОrlв.’ SКmО Кs tСО possТЛТlТtв oП tСО pЮzzlОr аСo МКnnot ЛО КЛlО to solve the puzzle, although it is structured, there is always a possibility for someone who mТРСt rОКН К tОбt КnН ‘mТsЮnНОrstКnН’ tСО аrТtОr, Нepending on many aspects. Reading, in that sense, is a creative process that leads one to multiplicity. To put it differently, in Life A User’s Manual (2008), Perec tells one how to read the book but this does not change the fact that people might read the novel in a different way. Just 2187 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) because Perec (2008) gives one the manual does not mean that the reader has to read it in the same way. Like, one can buy a table from Ikea. One has the instruction manual in the box. When s/he comes back home and wants to make the table, s/he needs to look at the instruction manual but this does not mean that s/he follows the instructions hundred pОrМОnt. InstОКН, s/СО mТРСt Нo somОtСТnР ОlsО, аСТМС МКn ЛО sООn Кs ‘mТsЮnНОrstКnНТnР.’ DoТnР somОtСТnР НТППОrОnt tСКn Тt ‘sЮpposОН to Нo’ НoОs not МСКnРО tСО ПКМt tСКt s/СО НoОs mТРСt Нo НТППОrОnt. In otСОr аorНs, КltСoЮРС PОrОМ (2008) tОlls Юs ‘Сoа to rОКН tСО noЯОl’ НoОs not МСКnРО tСО rОКНОr’s ‘НТППОrОnt’ ТntОrprОtКtТon tСКn tСО ‘ТntОnНОН КТm’ oП tСО аrТtОr. Jakobson’s “Two Aspects of Language” In, “Tаo AspОМts oП LКnРЮКРО КnН Tаo TвpОs oП ApСКsТМ DТstЮrЛКnМОs”, JКФoЛson (1995) talks about the structure of language. For him, language has two axes, paradigmatic that can be said as substitutive entities, and syntagmatic, that is about the linear aspect of language which can be seen as presence or contiguous relationship (Jakobson 1995). While explaining the structure of language and how these syntagmatic and paradigmatic axes are problematic in aphasics, Jakobson (1995) argues that language (speech) has a structure. Same as reading, as Manguel (1977), in speech the one who speaks has some kind of autonomy, regarding the limits—that is words in language—of language (Jakobson 1995). as Jakobson claims, …tСО spОКФОr Тs Лв no mОКns К completely free agent in his choice of words: his selection (except for the rare case of actual neology) must be made from the lexical storehouse which he and his addressee possesses in common (p. 117). JКФoЛson’s (1995) words on speaker and how language works is significant in the sense that for him, language is seen as a site that the speaker is not completely free but relative ЛОМКЮsО, КПtОr Кll, spОКФОr’s МСoТМО oП аorНs Тn tОrms oП sвntКРmКtТМ КnН pКrКНТРmКtТМ КбОs determines communication.1 In other words, for Jakobson (1995), both the speaker and his/her addressee must share some common ground in order to communicate. 2 In his essay, Jakobson (1995) gives details about the structure of language and point out the relative freedom that subjects have within the limits of language.3 Within these [lexical codes and constituents] limitations we are free to put words in new contexts. Of course, this freedom is relative, and the prОssЮrО oП МЮrrОnt МlТМСés Юpon oЮr МСoТМО oП МomЛТnКtТons Тs considerable. But the freedom to compose quite new contexts is undeniable, despite the relatively low statistical probability of their occurrence (pp. 118-119). JКФoЛson (1995) ЮsОs spООМС Кs Кn ОбКmplО ЛОМКЮsО, Пor СТm, spООМС СКs К “СТРСОr НОРrОО oП МomplОбТtв” (p. 117). 2 Cf. Tzanne, A. (1989). Talking at cross-purposes: The dynamics of miscommunication. Amsterdam/Philadelphia: John Benjamins Publishing Company. 3 Limit(s) of language, in that sense, is very complex regarding the letters in the alphabet and the combinations that one can use 1 2188 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) In that sense, according to Jakobson (1995), the relative freedom of the subject in choosing words is limited beМКЮsО oП tСО МontОбt, СОnМО strЮМtЮrО. HoаОЯОr, аСОn СО tКlФs КЛoЮt ‘tСО sТmТlКrТtв НТsorНОr’, СО КrРЮОs tСКt КltСoЮРС stКrtТnР Пrom tСО MТННlО AРОs, tСОrО Тs tСТs ТНОК tСКt ‘аorН oЮt oП МontОбt СКs no mОКnТnР’ (JКФoЛson 1995, p. 122), and people who have sТmТlКrТtв НТsorНОr СКЯО ‘proЛlОms’ КЛoЮt ЮsТnР аorНs ‘propОrlв’. As JКФoЛson (1995) asserts, OnО mЮst КРrОО аТtС GolНstОТn’s oЛsОrЯКtТon tСКt pКtТОnts oП tСТs [tСО sТmТlКrТtв НТsorНОr] tвpО ‘РrКspОН tСО аorНs Тn tСОТr lТtОrКl mОКnТnР ЛЮt could not be brought to understand the metaphoric character of the same words. It would, however, be an unwarranted generalization to assume that figurative speech is altogether incomprehensible to them (p. 125). Considering Jakobson (1995), one can argue that people who have similarity disorder could not ЛО КЛlО to ‘ЮnНОrstКnН’ tСО mОtКpСorТМ МСКrКМtОr oП tСО sКmО аorНs. SТnМО mОtКpСor Тs ЛКsОН on sТmТlКrТtв, pОoplО аСo СКЯО НТППТМЮltв КЛoЮt ‘ЮnНОrstКnНТnР tСО mОtКpСorТМ МСКrКМtОr oП tСО sКmО аorНs’ СКЯО НТППТМЮltв КЛoЮt the relations in language and to ‘ЮnНОrstКnН’ Тt, аСОrОКs, tСО МontТРЮТtв НТsorНОr Тs КЛoЮt tСО rОlКtТonsСТp аТtС tТmО. PОoplО who have the contiguity disorder have some problems about using words, phrases, and articles in an ordered way—which are significant for the structure of language—as well as they cannot be able to use words that come from the same root with a different meaning. Also, as a rule, words derived from the same root, such as grant-grantorgrantee, are semantically related by contiguity. The patients under discussion are inclined to drop either the derivative words or the combination of a root with a derivational suffix, and even a compound of tаo аorНs ЛОМomОs ТrrОsolЯКЛlО to tСОm… TСЮs tСО RЮssТКn аorН mokríca sТРnТПТОs “аooН-loЮsО,” ЛЮt a Russian aphasic interpreted as mokrmОКns “СЮmТН” КnН tСО sЮППТб -ica designates a carrier of the given property, as in nelépica (something absurd), svetlíca (light room), temníca (dungeon, lit, dark room) (Jakobson 1995, p. 127). People who have the МontТРЮТtв НТsorНОr, tСОn, СКЯО ‘proЛlОms’ КЛoЮt ‘ЮnНОrstКnНТnР’ ЛОМКЮsО tСОв МoЮlН not ЛО КЛlО to ‘Пolloа’ tСО strЮМtЮrО oП lКnРЮКРО КnН proбТmТtв. For Jakobson (1995), tСТs Тs onО oП tСО rОКsons аСв КpСКsТМs ТntОrprОt tСТnРs ‘ТnМorrОМtlв’: because they have problems about grasping the rules of language—or how language works. ConsТНОrТnР МommЮnТМКtТon Кs К proМОss tСКt Тs К ‘rЮlО-РЮТНОН КМtТЯТtв’, JКФoЛson’s (1995) analysis on the structure of language is quite similar to Wittgenstein (1994; 2004). Same as WТttРОnstОТn (1994), аСo КrРЮОs tСКt “…lКnРЮКРО Тs К rЮlО-РЮТНОН КМtТЯТtв” (GloМФ 1996, p. 193) when he talks about language-games, communication is also like that. Based on this, one can argue according to Jakobson (1995) that can be seen the reason why there is a ‘ПКТlЮrО’ Тn МommЮnТМКtТon rОРКrНТnР КpСКsТМs. Intersection of Stories: Calvino’s The Castle of Crossed Destinies There could be many different readings of The Castle of Crossed Destinies (1977) but two main readings of the novel are possible that pushes the limits of communication. Regarding this, The Castle of Crossed Destinies (1977) can be read as: a) rhizomatic because all stories in the book are interconnected to each other. The 2189 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) title of the book, The Castle of Crossed Destinies could be seen as a good example for that. There is no beginning, middle, end of the stories. However, although stories do not follow each other chronologically, Tarot cards on the table are not structured and every card of the story, in a way, connected each other and this is one of the indications that show the structure rhizomatically. Same as Deleuze and GЮКttКrТ (2005) mОntТon “TСОrО КrО no poТnts Тn К rСТzomО, sЮМС Кs tСosО ПoЮnН Тn К strЮМtЮrО, trОО, or root. TСОrО КrО onlв lТnОs” (p. 8). In otСОr аorНs, tСОrО are different stories but none of them are following each other like beginning, middle, and end narrative. To put it differently, all stories/Tarot cards are related to each otСОr КnН ‘tСОrО КrО onlв storТОs.’ HoаОЯОr, lТnОs Тn rСТzomО Нo not mОКn tСКt tСe story is unstructured. Instead, it is a complicated way of structure—that can be seen as a way of pushing the limits of ways in communication. b) very well structured because a reading of stories can be argued as a system or story and all other stories can be read as small elements that make the whole. In other words, the novel is a very well structured in the sense that, it includes as much possibilities as it can (in terms of the combinations of Tarot cards) and this, in a way, shows how it the novel itself is structured. TСО ТНОК oП К ЯОrв аОll strЮМtЮrОН rОКНТnР oП noЯОl Тs ЯОrв mЮМС sТmТlКr to JКФoЛson’s (1995) notion. However, as indicated, one of the contributions of Calvino (1977) with this novel is that language (whether speech, written language or Tarot cards) is complicated and there is always a possibility to take it a little bit further. Queneau, or Endless Explanations? QЮОnОКЮ’s (1981) Exercises in Style is another example that deals with the limits of language, hence communication. Briefly speaking, Exercises in Style is a book that ОбprОssОs tСО sКmО ОЯОnt Тn 99 НТППОrОnt аКвs. TСО ЯОrв notТon oП ОбprОssТnР К ‘sТnРlО’ event in 99 different ways can be seen as a good example about the possibilities that one has in language: there is always othОr аКвs oП ОбprОssТnР tСО ‘sКmО tСТnР.’ As QЮОnОКЮ (1981) says in an interview: In les Exercises de Style, I started from a real incident, and in the first place I told it 12 times in different ways. Then a year later I did another 12, and finally they were 99. People have tried to see it as an attempt to demolish literature—that was not at all my intention. In any case my intention was merely to produce some exercises; the finished product may possibly act as a kind of rust-remover to literature, help to rid it of some of its scabs. If I have been able to contribute a little to this, then I am very proud, especially if I have done it without boring the reader too much (Wright 1981, p. 15). As WrТРСt, tСО trКnslКtor oП QЮОnОКЮ’s (1981) Exercises in Style, inНТМКtОs Тn tСО “PrОПКМО’, tСО ЯОrв notТon oП QЮОnОКЮ (1981) аСo ‘ОбprОssОs tСО sКmО storв Тn 99 НТППОrОnt аКвs’ Тs not jЮst Кn ОбpОrТmОnt Тn lКnРЮКРО ЛЮt МommЮnТМКtТon. In WrТРСt’s (1981) аorНs, Perhaps the book is an exercise in communication patterns, whatever tСОТr lТnРЮТstТМ soЮnНs. AnН Тt sООms to mО tСКt QЮОnОКЮ’s КttТtЮНО oП enquiry and examination can, and perhaps should?—be applied to every 2190 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) language, and that is what I have tried to achieve with the English version (p. 16). BКsТМКllв, WrТРСt’s КnН QЮОnОКЮ’s (1981) МommОnts МКn ЛО sООn Кs tСО аКвs oП ЮsТnР language in an experimental way which leads one to see how dynamic and elastic language is. “The Infinite Library” as Infinite Knowledge/Communication? On the official webpage of the The Infinite Library, the information about the project is given as follows: The Infinite Library is an ongoing project by Daniel Gustav Cramer and Haris Epaminonda. It is primarily an expanding archive of books, each created out of pages of one or more found books and bound anew. The online catalogue serves as an index. Regarding the information from the website, one can argue that with this art project, Cramer and Epaminonda challenges the ways that we communicate because, if they aim to expand the archive of books by cutting the pages of an existing one and create anew through binding a different page from a different book, then it is a challenge because it sЮrОlв ‘ОбpКnНs’ not onlв tСО КrМСТЯО oП ЛooФs ЛЮt ОбprОssТnР Тn НТППОrОnt аКвs Тn communication too. In that sense, The Infinite Library is an experiment that shows how ЛoЮnНКrТОs МКn ЛО strОtМСОН ПЮrtСОr. As DomТnТФЮs MüllОr МlКТms, The book objects (...) are each made from pages of existing books removed from their bindings and rebound as one. Some of these series loosely relate to each other via a third element: geometrical shapes abstracted from the images, computer-edited, and overprinted on the originals. The disparate image stocks become intertwined and open on one another. Having transcended any thematic organization, the loose pages now have the potential to amalgamate into an infinite number of new books. In so doing, they yield a library that defies conventional categorization. As MüllОr ТnНТМКtОs, tСТs ‘МrОКtТon’ oП nОа ЛooФs Лв МЮttТnР ОбТstТnР ЛooФs’ pКРОs КnН binding them confronts conventional categorisation not only in terms of knowledge and categorising books in libraries as well as communication because the project itself shows how language can be used and interpreted in many different ways than Тs ‘sЮpposОН to ЛО’, although there is a structure in language. Same as the number of books that determine the number of possible combinations that can be done through cutting them and creating anew binding, possibilities in language too are limited; however, this does not mean that language is strict but stretchy as much as people use it. 2191 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Conclusion? Is there any? TСО аorН МonМlЮsТon ТtsОlП Тs proЛlОmКtТМ ЛОМКЮsО, Кs К аorН, Тt ‘ПКТls’ to sОО tСО complexity of communication. That is why, the last part of the paper entitled not as “МonМlЮsТon” ЛЮt МonМlЮsТon аТtС К qЮОstТon mКrФ—to ТnНТМКtО tСО ‘proЛlОm’ tСО аorН СКs and to emphasise the complexity within it. In his paper, Ilter (2008) questions the notion of communication in a restricted sense, like the dichotomy of understanding/misunderstanding and considers communication as a much complex concept. Contrary to Jakobson (1995), who argues that the failure in communication occurs if there is a problem about either in syntagmatic or paradigmatic axes in language, Ilter (2008) offers a different reading of it: for him, miscommunication and/or misunderstanding is also a part of communication. Although language and communication can be seen as a structural relationship that is bonded by some rules—that is words, phrases, sentence structure, syntax—examples of aphasics as well as misunderstanding/miscommunication can be seen as: no matter how structured language is, communication is a complex concept that is flexible, changing, on the way to come, becoming, different and deferral (Derrida 1996; Ilter 2008) that can be read as neither communication nor miscommunication but chaommunication. IltОr’s (2008) rО-reading of communication/miscommunication shows the complexity of language as well as the notion of conventional way of defining communication and how it is problematic.1 IltОr’s (2008) pКpОr, Тn tСКt sОnsО, МКn ЛО rОКН Кs К МrТtТqЮО to МonЯОntТonКl ‘ЮnНОrstКnНТnР’ oП МommЮnТМКtТon КnН КrРЮО tСКt, аСТlО tКlФТnР КЛoЮt МommЮnТМКtТon models, there is miscommunication in communication because communication excludes miscommunication. To rОМКll, I stКrtОН аТtС tСО МonЯОntТonКl, “norm”Кl МommЮnТМКtТon oП communication as a pre-destined transfer of meaning of from origin to ОnН, ПoМЮsТnР on tСО ОбКmplО oП “moНОls oП МommЮnТМКtТon.” HОrО, tСО completion of the gap between origin and end constitutes communication, a reductive operation that reduces their difference to one: communication—so that communication excludes miscommunication. I then argued that these [communication] models were miscommunicating, in that miscommunication was in fact being excommunicated from within communication, that miscommunication was inside communication, not outside of it (Ilter 2008, p. 268). To see how miscommunication is excommunicated from communication, one can look at the idea that language, hence communication, as a structure that is not being seen as complex but strict—and that is why, there is miscommunication or misunderstanding: because the addressee interprets the uttered words or sentences wrongly. However, how can one argue that miscommunication/misunderstanding is excommunicated from communication? Interpretation itself is a dynamic and creative process. In that sense, throughout the paper, some examples were given to show this creative and dynamic aspect 1 One can argue that the notion that conventional communication models are metaphysical because science itself is mОtКpСвsТМКl. SТnМО tСО rОКson аСв КnН Сoа tСТs strЮМtЮrКl аКв oП sООТnР МommЮnТМКtТon КnН ‘МommЮnТМКtТon sМТОnМОs’ КrО mОtКpСвsТМКl Тs ЛОвonН tСО КТm КnН sМopО oП tСТs pКpОr, this paper does not address this issue. For more information about the metaphysical aspects of communication models and its relations in communication studies, see my dissertation entitled, Chaommunication? Towards an Investigation on the Philosophy of Communication Studies. 2192 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) of communication: since language is flexible, inevitably, literary works can be a good example that shows how flexible language is, which means, there is always some possibilities that the limits of communication can be pushed ПЮrtСОr. PОrОМ’s (2008) Life: A User’s Manual is a good example that shows both language and novel as a structured way as well as a complex issue. Although Perec (2008) says that he wrote the novel same as the idea of a jigsaw puzzle and every interpretatТon oП tСО rОКНОr СКs ‘ОstТmКtОН’ Лв tСО аrТtОr of the novel, in A History of Reading, Manguel (1997) shows that reading itself is a creative process.1 In tСКt sОnsО, MКnРЮОl’s (1997) МontrТЛЮtТon МКn ЛО sООn Кs Пolloаs: ТП reading itself is a creative and dynamic process, then, there is always a possibility for someone who can push the limits of interpretation which lead us to revise the notion of МommЮnТМКtТon Тn К МonЯОntТonКl аКв. QЮОnОКЮ’s (1981) ‘99 аКвs oП ОбprОssТnР tСО sКmО tСТnР’ Тs КnotСОr аКв of showing the limits of language: within the limits of language, there МoЮlН ЛО so mКnв ЮsКРОs/ОбplКnКtТon oП tСО ‘sКmО tСТnР.’ OП МoЮrsО, lТmТts СОrО МКn ЛО sКТН that the letters of the alphabet and the combinations of these letters that come up with words. Regarding this, language becomes a very complex site that has the potential to strОtМС ПЮrtСОr. CКlЯТno’s (1977) The Castle of Crossed Destinies tells many stories in a very complex way: on the one hand, the novel can be seen as an example for how language works as Jakobson (1995) argues. On the other hand, one can say that since there is no beginning, middle, and end but beginnings, middles, and ends of stories; stories have no direct or linear relationship between each other, and Tarot cards are dispersed but the more they intermingle each other they are structured more (Calvino 1977), one can argue that the novel itself is an example that shows the limits of communication. In other words, the novel pushes the limits of communication. The last example, “TСО InПТnТtО LТЛrКrв,” ЛКsОН on tСО notТon tСКt ОstКЛlТsСТnР Кn ‘ТnПТnТtО lТЛrКrв’ tСroЮРС МЮttТnР pКРОs oП НТППОrОnt ЛooФs КnН mКФТnР КnОа. “TСО InПТnТtО LТЛrКrв” МКn ЛО sООn Кs Кn ОбОmplКr tСКt sСoаs tСО complexity of communication. Why it is called as Кn ‘ТnПТnТtО lТЛrКrв’ ЛОМКЮsО, Тn tОrms oП combination, it is almost impossible to estimate how many combinations can be done with the books that are published at the moment. Furthermore, if someone includes the books that will be published in the future to this, then, one can find oneself in a situation that it is nearly impossible to calculate how many combination that can be done. This, in that sense, is a good example that shows that there is always a possibility to push the limits of communication further, although is structured. 1 Of course, one can argue that Manguel (1997) himself is also not denying the limits of interpretation because, КПtОr Кll, tСОrО Тs К possТЛТlТtв Тn lКnРЮКРО Кs аОll Кs аКвs oП rОКНТnР ЛОМКЮsО аО ‘lОКrn’ аКвs oП rОКНТnР. However, this does not change the fact that reading, as an act, is a very complex phenomenon. 2193 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) References Agamben, G. (1995). The idea of prose. (M. Sullivan & S. Whitsitt, Trans). New York: Suny Press. Calvino, I. (1977). The castle of crossed destinites (W. Weaver, Trans). London: Vintage Books. Cramer, D. G. & Epaminonda, H. (2008). The infinite library. http://www.theinfinitelibrary.com/about.html. Retrieved from the World Wide Web, 10/4/09. Deleuze, G & Guattari, F. (2005). Introduction: Rhizome. A thousand plateaus: Capitalism and schizophrenia (B. Massumi, Trans). Minneapolis, London: University of Minnesota Press, pp. 3-25. Derrida, J. (1996). Margins of Philosophy (A. Bass, Trans). Chicago: University of Chicago Press. Glock, H. J. (1994). A Wittgenstein Dictionary, Oxford UK & Cambridge USA: Blackwell. Jakobson, R. (1995). Two aspects of language and two types of aphasic disturbances. On language. L. R. Waugh & M. Monville-Burston (ed). Harvard: Harvard University Press, pp. 115-133. Ilter, T. (2008). Miscommunication: The other of communication or the otherness of communication? T. Ilter et al. Communication in peace/Conflict in communication. Famagusta: Eastern Mediterranean University Press, pp. 261-269. Manguel, A. (1997). A history of reading. Harmondsworth: Penguin. MüllОr, D. (2008 MКrМС). [НОПТnТnР TСО InПТnТtО LТЛrКrв]. http://www.theinfinitelibrary.com/about.html. Retrieved from the World Wide Web, 10/4/09. Queneau, R. (1981). Exercises in style. (B. Wright, Trans). New York: A New Directions Book. Perec, G. (2008). Life: A user’s manual. (D. Bellos, Trans). London: Vintage Books. Wittgenstein, L. (1994). The blue and brown books: Preliminary studies for the ‘Philosophical Investigations’. Oxford UK & Cambridge USA, Blackwell. Wittgenstein, L. (2004). Philosophical investigations. 50th Anniversary Commemorative Edition. (G. E. M. Anscombe, Trans). Oxford UK & Cambridge USA, Blackwell. Wright, B. (1981). Preface. in R. Queneau. Exercises in style. (B. Wright, Trans). New York: A New Directions Book, pp. 9-16. 2194 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Two Audio-Visual Compared Versions of the Opera Gianni Schicchi I. NКНКl GКrМíК Universtity of Zaragoza, Zaragoza, Spain, iciarnad@unizar.es Abstract: In our study we analyze two versions of the Gianni Schicchi Opera of Giacomo Puccini to observe what is at stake in the production, the stage and musical direction and tСО sТnРОrs’ projОМt-music interpretation. The analysis therefore goes through the comparative study of TV, theatrical and musical elements. Within the musical the orchestral and singers interpretation is analyzed. We distinguish in the musical performance what deals with musical forms as well as the semiotic effects (meaning) derived from them. Moreover, specific sense effects are analyzed separately from the whole ones concerning meaning. When comparing the theatrical elements we have considered the direction of the actorssingers, the scenery, the props, the costumes and the lighting. In the address (and interpretation) of actors we examine the space distribution and the scenic movement. The main aim is to analyze and to compare the greater or lesser effectiveness of the reading provided by the music director, the singers, the regist and other team members responsible for the score (which includes the libretto). The effectiveness of the reading-interpretation is judged considering the implicit content developed along the score: to what extent the team conveys what in the score is developed by the implicit speaker? To what extent this interpretation or any another musical-theatrical realization builds the spectator model, an implicit spectator as in the score? Due to the fact we can partly detect the externalisation of the final goal about the effective spectators who attend the function, we will also refer to it. Keywords: Semiotic Effect, Theatrical-Music Elements. Introduction In 1918, Giacomo Puccini created the Metropolitan Opera of New York with three operas in one act: Il Tabarro, Suor Angelica and Gianni Schicchi. Their joint performance as a whole had been the composer's desire but it was not always respected in the following years. Gianni Schicchi has been the most performed of the three, and with regard to all this operatic work it was the last one completed and the only comic one. The libretto belongs to Giovacchino Forzano. The reasons which lead us to choose Gianni Schicchi as a subject of this work are, firstly, the always present appeal of its music, which is still relevant, the valuable dynamic structure of it's theatre- musical forms, and the interest of some of it's performances. Extremely well known, "O mio babbino caro": an aria very often played for more than sixty years, recitals for sopranos: a fragment repeatedly recorded on discs of loose arias: a 2195 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) music widely used in films. However, the opera to which it belongs is rather less widespread in comparison with similar cases, Gianni Schicchi. And even less represented Il Trittico, the complete work in which this short opera is integrated. Indeed, it is one of Giacomo Puccini's least studied operas, though some of the existing works are of great value. Naturally, Gianni Schicchi and Il Trittico are included in the biographical studies of the author or in the analyses of Giacomo Puccini's complete work, such as those of Spike Hughes (1972), Mosco Carner (1987), Charles Osborne (1981), Michele Girardi (1995), Julian Budden (2008), etc., but only rarely found monographic studies on Gianni Schicchi or Il Trittico, sЮМС Кs tСКt МonНЮМtОН Лв JürРОn LОЮФОl (1983). In 1985 tСО FrОnМС magazine L´Avant-Scène Opera dedicated a monographic of interest to this opera and in 1999, the same magazine presented an edition on Il Trittico, without contributing anything particularly significant on Gianni Schicchi. There is critical consensus on the special compositional change that Giacomo Puccini achieves from The Fanciulla del West, a transformation shown later, fully, in Il Trittico. From this point of view, the operas in one act are the result of new dramaturgic-musical artistic orientation, ultimately- achieved from La Fanciula del West. We taФО Тnto КММoЮnt JürРОn LОЮФОl´s МontrТЛЮtТons on tСО ТnМrОКsО oП tСО НОsМrТptТЯО КnН environment character of the music of Il Trittico: the intensification of its plastic-visual ability of evocation. It is the first opera that Puccini places in Italy from Tosca. Based on the story of Gianni Schicchi, a cunning Florentine of the 13th century, reported in The Divine Commedia, of Dante Alighieri (Inferno, c. XXX, vv.th 31-3, 40-5), a cultural Italian and European icon. This opera was considered to be a masterpiece from the first moment. Even the ultranationalists applauded Puccini's choice when he decided to revise the purely Italian topics after his French, Japanese and American "experiments". This opera represents the people, the accents, the Italian vivacity ... It represents Italy, without ceasing to be therefore, a work with value of universal portrait of the human soul. The first two operas of the Il Trittico received harsh criticism, later corrected. However, everybody agreed from the beginning that Gianni Schicchi, the third Opera, was masterful. "If Puccini had written nothing else, Gianni Schicchi would give him fame because of its staccato, mirthful brilliant music and happy characterization", wrote James Huneker for The New York Times (December 2, 1919, cit. In Wilson, 2007:178). In our research we analyze the beginning of two audiovisual recordings of the opera Gianni Schicchi: GlвnНОЛoЮrnО OpОrК HoЮsО´s ЯОrsТon (2004), mЮsТМКllв НТrОМtОН Лв VlКНТmТr Jurowsky, theatrically by Annabel Arden, and the broadcasting part by Francesca Kemp; and the version of The Teatro Comunali di Modena (2007), with Julian Reynolds as musical director, Cristina Pezzoli as theatrical director, and Loreena Kaufmann as the person responsible for television. It is a question of describing and understanding two groups of forms of expression in different languages simultaneously, and their respective two forms of sincretic content. We will also try to explain the functions of the above mentioned forms, mainly serving to spectator pleasure -ОstésТМo, КОstСОtТМКllв, ТntОllОМtЮКllв, ОtСТМКllв КnН pКssТonКtОlв- in each of the versions. Representation and audio-visual record of the opera must fully realize the above mentioned mission, since all the forms in question are subordinated to the obtaining of such a fruition in their audience. 2196 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) In the comparative analysis we take into account television and theatrical direction and the actor and musical interpretation of singers by means of the study of television, theatrical and musical elements. In the same way scenery, attrezzo, wardrobe and the lighting are compared in each of the versions studied. We will give special attention to the musical motives we can find in Gianni Schicchi, which are very important. A semiomotivo (Nadal. I. 2009) is a relatively self-sufficient unit of melodic, rhythmic, harmonic expression or all three expressions at the same time. Of the musical speech, from the very beginning to the same end of the work we study, we can extract the most significant semiomotivos. The semiomotivos have a value as such musical semiomotivos within the musical discourse as a whole, by their relations with the mentioned discourse. But these musical forms are not independent phenomena of non-musical forms of opera, as the action, the figuration and themes of the script, for example, nor are independent. If we consider a concrete representation of the opera, musical direction and interpretation, nor the particular dramatization or role play that they are subjected, by the designer, the decorator, dressmaker, the hairdresser, the illuminator, the stage manager. The semiomotivo holds with variations becoming rhythmic, melodic or harmonic. Variations can concern the whole motive, its head, its central part or its tail, and can develop independently in each one of them. Logically, the variations in its expression entail (it is a reciprocal presupposition) variations in its content. In the same way, the motive is qualified to progress forming phrases and topics that can end up generating arias within the opera. The motive may act as an engine for certain fragments. We name semiomotivos to those motives from this (those) opera(s) as long as they change their expression and meaning along the discourse while still being the same (semio)motive. In the description of semiomotivos we take into account the different musical and nonmusical rhetorical figures produced around them. From the changing structure of each semiomotivo we also consider the musical (and semantic) morphology and syntax and pay attention to the relationship established with the other elements of the opera with which they will face at all times. Methodology Methodology used for this study is analytical and comparative. The research starts from the analysis in previous studies by the same author of the structure of the music score in the harmonic and melodic. Within the musical part we analyze the orchestra and singers performances: agogics, dynamics, semiomotivos, topics, textures, timbres, rhythms, tempos, phrasing, legatos, vocalization, etc., etc. We also compare climax, continuity, etc. In the musical interpretation we distinguish between musical forms (and structures) and the semiotic effect(meaning) derived from them. We also separate in this meaning the momentary sense effects from the effects of set senses. In comparing the theatrical elements, we take into account the direction of the actors, singers, scenery, attrezzo, wardrobe andlightning. In the direction (and interpretation) of actors we take into account their place in the room and their movements on stage as well as 2197 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) individual and collective dramatization (anger, real pain, false pain, rejoicing, tenderness, love, envy, etc.) through gestures, positions and movements. Ultimately, we try to analyze and compare the degree of effectiveness of the reading of the musical score (that includes the libretto) by the musical director, singers, regista and those responsible for the team. This effectiveness of the reading-interpretation is judged with respect to the implicit pattern in the score. To what extent does the team carry out the implicit enunciator in the score? To what extent does this or that musical-theatrical performance make a model of viewer, an implicit viewer as mentioned in the score? Since we can see, in part, the externalization of the final result on the effective viewers attending the performance, we also refer to it. The shows analyzed are recorded for TV (we do not compare directly two performances but its audiovisual recording) and therefore all we have mentioned (musical and theatre) is broadcast through it. That is why we give importance to the audiovisual bidimensional performance of a tridimensional show in continuous development (in act). We need to analyze the camera shots: their size (close up shots, etc.), length, syntax, (editing and mounting), topology (shot composition), perspectivator movements (cameras, travellings, etc.), relative position of perspectivator (cameras) with respect to that shown, types of used visions (optical: wide angle, tv, etc., and of depth of field, of clear and blurred areas or out of focus), vision movements (optical: zooms in, out, etc.). The television performance of an opera performance is the story of a story, a secondary story, of a primary one. Such primary one is presented as if it were not because it is offered as reality itself, as facts and not as a representation of them. However, although an operistic representation shows the facts of the world of fiction, they do not stop being a selection o all so-called related facts in such fictional world - a selection of spaces and times. The secondary story (tv), besides showing in temporal terms all that primary story it returns to chose space terms because it does not always represents all the stage but very often only parts of it. Results 1. Introduction 1.1 First images, wardrobe, hairdos and makeup Glyndebourne recording starts with the entrance of the conductor and the corresponding applause of the audience. The image stops with an American-shot of the conductor and immediately afterwards, before the music starts, the singers come out in a group from the left side of the stage to be placed in the middle, under a beam of lights. Once placed and with no expression – as if anyone were observing and if they were no looking at anything in particular the musical introduction of the opera begins, the camera focuses them during the whole prelude while singers-actors stay immobile. In MoНОnК´s tСОКtrО´s rОМorНТnР somОtСТnР ЯОrв НТППОrОnt КnН mЮМС morО prОНТМtКЛlО happens as it coincides with the indications of the libretto. The conductor goes to the orchestra pit with the corresponding applause and with no close up-shot. Cameras give us a vision of the orchestra and its conductor from an angular perspective. The curtain is down, as the libretto indicates, when the prelude starts and ends. 2198 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) In this very brief introduction, Glyndebourne gets all our attention focused on observing the singers-actors with their suits, hairdos and expressions. Not so in the attrezzo, because we cannot visualize it due to the lights. They are illuminating the singers leaving the rest of tСО stКРО Тn tСО НКrФ. TСО mЮsТМКl ТntroНЮМtТon oП MoНОnК´s ЯОrsТon trТОs ОбМlЮsТЯОlв to focus on the spectator attention. The costumes of the characters in Glyndebourne are dated at the early XIX century. Gianni Schicch who is the main character of the plot wears a light suit opposite the dark suits of BЮoso DonКtТ´s rОlКtТЯОs (tСО НОКН). On tСОТr СОКНs mОn аОКr tСО tвpТМКl ЛoаlОr СКts oП that time. Hairstyles and make up of men characters are not disguised. Women of the ПКmТlв аОКr prТntОН НКrФ МostЮmОs. ZТtК´s МostЮmО, tСО ОlНОst oП tСО ПКmТlв, Тs mКНО oП СОКЯТОr ПКЛrТМ tСКn CТОsМК´s КnН NОllК´s -аСo КrО MКrМo´s КnН GСОrКrНo´s аТЯОs аСo rОspОМtТЯОlв КrО BЮoso´s son of his cousin and his nephew-. On their heads women wear hoods and hairdresses and they take them off at the beginning of the period of wailing. LКЮrОttК, RТnЮММТo´s ПТКnМéО, аОКrs К lТРСt pТnФ sСООr ПloаОr prТntОН НrОss tСКt mКtМСОs СОr age. On her feet she wears strawberry colour wedges corresponding more with the actual fashion trend. Hair of female singer-actors is natural and are put up in high buns, except Lauretta who has her natural long hair. Make up is natural neither exaggerated nor lacked of it. DЮrТnР tСО pОrТoН oП аКТlТnР tСО rОlКtТЯОs´ СКnНФОrМСТОПs КrО аСТtО. In tСО tСОКtrО oП Modena costumes take our attention from the very first moment: they mix old style and a style characterized of clown. On one hand Gianni Schicchi wears striped suit that one could date of any time although it reminds all the time the typical suits of Italian mafias. The intense red ribbon in the neck and the red handkerchief in the pocket gives the note of МoloЮr to GТКnnТ SМСТММСТ. BЮoso´s mОn rОlКtТЯОs аОКr НКrФ sЮТts аith coveralls making strange combinations. An example of it is Rinuccio: trousers with separated strips printed with geometrical designs, sweater of electric blue sleeves with the checked front and back part matching with the greenish and grayish of his trousers. The outfit is completed with a big red ribbon in the neck. On their heads they have high and low top-hats or bowler СКts mКtМСТnР tСОТr sЮТts. RТnЮММТo´s СКТr НrКаs ТmmОНТКtОlв oЮr КttОntТon ЛОМКЮsО Тs rОН and curly as clowns are. Simone –the eldest relative who moves in a wheelchair- has also ЯОrв lonР КnН МЮrlв ЛЮв аСТtО СКТr. MКrМo´s ЛОКrН Кlso НrКаs oЮr КttОntТon. HТs Тs lТФО К РoКt´s ЛОКrН. HТs mКФОЮp Тs МСКrКМtОrТzОН аТtС lonР КnН trТКnРЮlКr mКrФОН ОвОЛroаs. TСО base makeup is whitish and blusher is in reddish tones. Eyelids are colored in dark grayish. DonКtТ´s ПОmКlО rОlКtТЯОs аОКr lonР НrОssОs oП НКrФ Мolour (black, brown and oil blue), smooth and shiny fabrics. The main feature of these suits is its ornaments with geometrical designs. Her gloves are transparent matching the dresses. Zita has a rosary in her hand. HКts rОmТnНs oП аТtМСОs СКts КnН CТОsМК´s Тs КНornОН аТtС К ЛТР ПОКtСОr. NОllК КnН CТОsМК´s СКТr Тs Кlso rОН КnН МЮrlв Кs RТnЮММТo´s. TСОв КrО ОЯОn МomЛОН oП РОomОtrТМКl sСКpО Кs well as the form of her eyebrows -marked, long and triangular-. HoаОЯОr ZТtК´s СКТr although also curly is white according to her older age. Her makeup continues the pattern of men: whitish base makeup, big red blushes and dark grayish eyelids. Lauretta wears a dress in light color: light pink tulle skirt and light grey coat with puffed sleeves decorated with geometrical designs. Handkerchiefs used by the relatives in the wailing period are black. In Glyndebourne the wardrobe, as above mentioned, is visualized from the very first moment and take us to the time the story develops. The somewhat disorienting effect that produces the wardrobe in Modena is later transmitted at the end of the musical introduction. The focus is immediately on red hair which highlights at first glance and little 2199 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) by little spectator perceives other elements -wardrobe, hairstyle and makeup- making us relate it to a comic situation. The contrasts between the wardrobe of the characters of a family and the other (Donati versus Schicchi and his daughter) are seen in both versions. In Glyndeborune, in the case oП SМСТММСТ, lТРСt sЮТt ЯОrsЮs НКrФ sЮТts oП BЮoso´s rОlКtТЯОs. SМСТММСТ´s МostЮmО СКs К fresher and newer air as read in the libretto, he belongs to that social class without rich nobilТtв, nОа rТМС МomТnР Пrom tСО ПТОlН, ЯТllКТns. TСО МostЮmОs oП BЮoso´s rОlКtТЯОs КrО oП heavy and dark fabrics, having a feeling of non classy people who likes to mantein КppОКrКnМОs. WТtС LКЮrОttК аО sОО К ЛТР МontrКst аТtС DonКtТ´s ПОmКlО ПКmТlв. TСО Нress of Lauretta transmit the sensation of freshness, innocence as well as her natural hair. Even her shoes are out of the wardrobe context. Lauretta does not take part in the plot as the other characters on the stage. In a certain moment she leaves the room by order of her father who НoОsn´t аКnt СТs НКЮРСtОr to ЛО КаКrО oП СТs mТsНООН. In tСО ЯОrsТon oП MoНОnК аО МКn Кlso sОО tСО МontrКst ЛОtаООn tСО аКrНroЛО oП DonКtТ´s ПКmТlв КnН SМСТММСТ´s ПКmТlв. TСО ПКmТlв oП DonКtТ Тs МlОКrlв ПОКtЮrОН Тn К МomТМ аКв and Schicchi seems from another era, although undefined. His pocket handkerchief and ribbon in neck is red and gives the laughable point. Lauretta contrasts with the rest of women in stage: light colour versus dark colour of dresses, straight jet black hair against the ОбtrОmОlв МЮrlв rОН or аСТtО СКТr oП BЮoso´s аomОn rОlКtТЯОs. 1.2 Music The introduction of Glyndebourne lasts 1 minute 6 seconds. In the chord of the beginning (V from tonality) emphasizes the drumroll of timpani above the sound of low wind instruments (trombone basso, fagotti and clarone) and string bass. This sound holds the first notes of the score. However the introduction of Modena lasts six more seconds and in the initial chord we listen the wind instruments above the sound of timpani. After the first bars we listen to semiomotivo 1, one of the most important in the work, both by its number of appearances and by its meaning in the dramatic context. It becomes sometimes in an authentic ostinato, reappearing in numerous circumstances. It is a semiomotivo of humorous air and its accented appoggiatura creates confusion between levare and battere. This type of confusion or uncertainty is found along the plot: there is an ТnСОrТtКnМО КnН somО possТЛlО СОТrs КltСoЮРС аО Нon´t stТll Фnoа ТП tСОy will be the friars or the relatives of Buoso Donati, the dead. For Carner (1987:533) it is the figure of “moЮrnТnР” КlrОКНв КppОКrОН Тn tСО ЛrТОП orМСОstrКl prОlЮНО. Leibowitz (1990: 326) refers to this motive – semiomotivo in our investigation-, and says to be the first time Puccini proceeds with such economy of means and never previously has reached neither such expressive strength nor such possibility of variation from those simple figures. He keeps on saying it represents itself in the same way and variations experienced are based mainly in subjected changes of time. This simple transformation is enough to give either a pitiful –wail- feature when it is shown in slow time or brutal and tumultuous (fast time). Leibowitz explains that is a phenomenon that goes beyond the role of Wagnerian leitmotiv because, in a way, its meaning is the opposite to the leitmotiv. Whereas this last one should have a unique musical feature – the facts is that it appears under the same form- and makes 2200 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) an effort to acquire a psychological meaning, the thematic cell Puccini uses –which essential sense is its disposition from the point of view of intervals and rhythm –able to represent different musical features so that its function is mainly structural. We are facing something that announces the thematic use of certain intervals. In Leibowitz opinion variations of tempo that this motive is subjected (semiomotivo in our investigation) makes its transformation in a simple way obtaining different features. But oppositions established in dynamics, instrumentation, timbre, harmony, etc. make polyvalent its meaning. Given the importance of this semiomotivo in this opera, its first appearance in the introduction defines partly the treatment each conductor will give to the work. It is the motor that leads the plot from the beginning to the end. In GlвnНОЛoЮrnО´s ЯОrsТon tСО ОntrКnМО oП sОmТomotТЯo 1 Тs morО sЮrprТsТnР tСКn Тn the version of Modena. The reasons are that in the first version the regulator that leads us to the semiomotivo is done with less intensity than the second one and the tempo is faster. The plКМОmОnt oП mТМropСonОs mКФОs MoНОnК´s ЯОrsТon to РОt К sСКrpОr soЮnН КnН К МlОКrОr КЮНТtТon tСКn Тn GlвnНОЛoЮrnО´s. LОt´s lТstОn somО morО ЛКrs oП sОmТomotТЯo 1 КnН Тt аТll tКФО аКy to semiomotivo 2. Semiomotivo 2 appears constantly throughout the play. It is a brief semiomotivo that moves by disjoints intervals (in a field of lower sixth), light of fast values and gives colorful to the music. This semiomotivo varies in different ways throughout its 35 appearances. It always starts on the off beats precipitating the entry of the following accent and giving speed to the moment. Dynamics used ranges from pianissimo to fortissimo, using the latter for the more unrest moments of characters. Most of the appearances goes with semiomotivo 1. In the very brief prelude of the opera it appears in the 16 th bar and increases considerably its dynamism. Budden says with respect to semiomotivo 2: “OrК, О КnМСО Нopo, МomЮnqЮО, РlТ ЯОrrà soЯrКppostК una figurazione minuscola il cui ritmo puntato e i cui intervalli disgiunti implicano un ammiccare malizioso da parte del МomposТtorО. PТù КЯКntТ sО nО КpproprТОrà GТКnnТ SМСТММСТ Тn pОrsonК.” (Budden, 2005: 422). Funeral drum is of great importance because reminds us everytime that we are in a wake. In MoНОnК´s tСОКtrО tСТs НrЮm soЮnН Тs МlОКr КnН mezzoforte however in Glyndebourne very little is heard, is a pianissimo. Indeed the composer decided that sound to be pianissimo. In our investigation we consider it like lightning of Gianni Schicchi. The score points a ritardando when semiomotivo 2 starts. In the version of Modena the conductor keeps the time more than the conductor of Glynebourne, as if he was pointing the start and the sound of woodwind – performed now- is brighter and more agile. In Modena they emphasize the importance of these semiomotivos along the play. Hearing gets this feeling better. The КРoРТМs Тn tСО ТntroНЮМtТon КrО morО ПОКtЮrОН tСКn Тn MoНОnК´s. FЮnОrКl НrЮm prОМОНОs tСО pause that ends the introduction and where the libretto indicates what is going to be seen on the stage. In MoНОnК´s tСОКtrО tСО soЮnН oП tСКt НЮrm Тs МlОКr КnН mОzzoПortО СoаОЯОr Тn tСО GlвnНОЛoЮrnО ЯОrsТón Тs СКrНlв СОКrН Тn pianissimo. Actualy the composer wanted this sound to be pianissimo. 2201 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 1.3 Attrezzo In Modena the curtain opens -there are no curtain in Glyndebourne- and we discover the attrezzo. A room with white and sober walls. In the middle, on two big steps there is a kind of wardrobe with opened high doors which base is a wooden ark where the dead lies. At the corners of the bed -ark- there are four big candles. At each side of the room there are some wooden benches with high backs. Behind the bench on the left side we can observed a painting of Florence. At the end of the room from each side a stair starts. In Glyndebourne the stage is been arranged while the orchestral prelude was performed аТtС BЮoso DonКtТ´s ПКmТlв Тn tСО Пront sТНО oП tСО stКРО, ТmpКssТЯО КnН oЛlТЯТoЮs to аСКt was happening. The colors of the room match with the colors worn by the characters. At the left side of the stage there is a white iron big bed with a golden ball as ornament on each of the four corners. There are two big candles behing the head of the bed. The doors are high and of light colors. The chairs are isabelin style. At the foot of the bed there is a wooden stripping ark and a washing jar with a white china basin on it and there is also a rug. The bed clothes are white with salmon color design. Wooden furniture are stacked up holding a lit table lamp. A wardrobe matching the ark is on the left side of the bed. At the right side of the stage we can observe a small quite steep stair that lead us to a room door and some steeps ahead to a balcony. The doors are stripping white and walls are painted with salmon color designs. Table 1. Wardrobe and characterization GYNDEBOURNE Black trousers and black shirt XIX Century Wardrobe and characterization Conductor Light suit Gianni Schicchi White gown with small cape. Deceased (real) Patterned dark suits. White handkerchiefs. Female relatives of Buoso Donati Lauretta MODENA Dress-coat with white bow tie undefined/ caricature of clowns Dark suit , striped with lace and red handkerchief in suit pocket. White gown with small cape and longjohns under the gown. It does not seem an elderly person in his characterization Dark suits with geometric designs .Heavy fabrics. Black handderchiefs. Zita has a rosary in her hands. Some religious symbols in the hand (rosary) Pink tulle skirt and coat with grey geometric design Gauzy dress in pink and flower print. On the feet strawberry wedges Dark suits. Male relatives of Buoso Donati Simone has a white handkerchief. Hoods and headdresses Suits with dark overals making strange combination. Betto dark handkerchief Women hood and headdresses Witches hats type. Nella with a 2202 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Nothing boiler hats Hairdoes and natural hair colour Lauretta Men hats Women hair Natural long hair Not characterized Lauretta Men hair Not characterized Men make-up Normal, nothing particular to highlight Women make-up big feather. Small white ribbon More or less high top hat an bowler hats matching the suits Red curly hair (except Zita) with type clown hairdoes (triangular) Very black hair with fringe Rinuccio, long curly hair. Simone, white long and messy hair. Gherardo red and long hair. Marco cupper color Trimmed goatees, or long beard type goat (Marco), eyebrows emphasized by makeup, lengthened and triangular. Whitish makeup bases and reddish blush. Grey eyelids Marked lengyhened and triangular eyebrows. Whitish makeup base and dark eyelids. Table 2.Music Introduction GLYNDEBOURNE 1m 6sg /faster Percussion stands out (timpany) Less marked It gets unifies in the set of introduction The entry is less listened cause ritardando is faster In piano It is used to introduce theatrical elements It introduces theatrical elements not present in the score Voices are above the orchestra. Funereal drum sounds balanced with semiomotivo 1 y 2. Semiomotivo 2 loses its humorous air Music is faster Stops more time in the pauses INTRODUCTION/ MUSIC Time Chord starts Agogic (rit….a tempo, dim….e rall.) Semiomotivo 1 Semiomotivo 2 Funeral Drum MODENA 1m 12sg /slower Wind stands out (trombone basso, fagotti, clarone) More marked Appearance stands out Appearence stands out stressing the ritardando In forte and with clear hearing Final pause introduction As arranged in the score Moans As arranged in the score O Simone? Search of testament 2203 Orchestra and voices are heard in balance. Funreal drum is heard as a background highlighting semiomotivo 1. Semiomotivo 2 highlights above the rest of the orchestra and keeps its air humorous and lively The music is slightly less rapid. International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Semiomotivo 1 is very swift. Semiomotivo 2 drives the music. The singing of the flutes remains integrated to the set of the orchestra. It stops(detains) less time in the pauses. The semiomotivo 1 turns out to be less light(slight). The semiomotivo 2 highlights more the color. The singing of the flutes is listened clearly. The semiomotivo 3 turns out to be less romantic. Semiomotivo 4 with more weight and force. Dynamics of the trills with great contrast. Ai miei cugini Zita e Simone (reading of testament) The semiomotivo 3 appears as a romantic element on having lengthened the second note Semiomotivo 4 clarity of timbres. The dynamics of the trills is not so contrasted. Table 3. Attrezzo GLYNDEBOURNE Decorated with drawings in salmon colour. On the left of the stage. Iron bed in light colour with light bed clothes. Elisbethan style chairs. Smal desk. Small library, wardrobe, ark, furniture with drawers, clock and carpet. 2 big candles on the headboard nothing On top of the stairs there is a balcony that allows the light from the outside. Floor lamp and two table lamps lit. Unlit chandelier ATTREZZO Walls deceased bed MODENA White In the midle of the stage. On an ark with no bed clothes. Chairs, tables an furniture High wooden back benches. Candle holders 4 big high candles framing deceased bed Big painting of Florence Paintings nothing Balcony lights The room is decorated with spotlights, there are not indirect lights. Conclusions The study planned for this work focuses mainly in the introduction of the two recorded versions for TV, although the analysis of the opera as a whole has been taken into account. 2204 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) In the approach of the first images of the recordings we perceive two different ideas. From the very first moment Glyndebourne lead us to the theatrical staging while Modena lead us to music. Stage direction of Glyndebourne is natural, everything happens as if it was a work which can survive without music. In Modena stage direction initially seems more theatrical than it actually is. Wardrobe, makeup, shots of cameras makes the spectator dive Тn К morО ОбКРРОrКtОН spОМtКМlО. GlвnНОЛoЮrnО´s attrezzo makes the room a closer place (known, usual, familiar) to public besides the using of indirect lighting. However in Modena spectator feels more distant (unusual, strange) due to the austerity of the room and the lack of indirect lights. This same effect is caused if we compared wardrobe of both versions. Glyndebourne places it at a certain time while Modena caricatures it (making it unreal) as well as makeup. The placement and number of microphones used in each version makes varied the perception of sound quality. Modena meticulously cares the placement of microphones by instrument families and is compensated so as the orchestra can be heard sharply. In Glyndebourne microphones are not so much used and their placement sometimes makes the instrument families non- compensated. The brief orchestral prelude already provides the technique or, rather, the strategy of the semiomotivos of each version. These will fluently generate the different climates and situations of the play. The limited quantity of (musical) materials that start this work are articulated thanks to the magic of semiomotivos in the vast and varied kaleidoscope of discursive components which syntagmatized joint, temporarily displayed, means this opera. RОвnols, mЮsТМКl НТrОМtor oП MoНОnК´s ЯОrsТon, rОmКrФs tСО КppОКrКnМО of semiomotivos playing with agogics and dynamics. Timbres –partly compensated by microphones- are easily perceived with special clarity and the funeral drum makes possible to compensate the dramatic-comic element of theatrical. Jurowsky, musical director of the version of Glyndebourne performs a faster interpretation where semiomotivos partly lose their functionality and beauty. Jurowski uses pauses (stops) to introduce theatrical elements. The Semiomotivos feature the atmosphere of the play, they also have an aesthetic intent and make the action progress between knowledge and feeling of characters going through different semantic areas. Semiomotivo are essentially of dynamic nature and their theatric and musical interpretation represents a challenge, as shown in the detailed analysis of the performed version. References Budden, Julian (2008). Puccini. Trad. Gabriella Biagi Ravenni. Roma: Carocci. Carner, Mosco (1987). Puccini. Trad. Ariel Bignami. Buenos Aires: Javier Vergara Editor. Girardi, Michele (1995). Giacomo Puccini. L’arte internazionale di un musicista italiano. Venecia: Marsilio. 2205 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Hughes, Spike (1972). Puccini Operas. Nueva York: Dover. LОТЛoаТtz, RОné (1990). Historia de la ópera. TrКН. AmКТК BárМОnК. MКНrТН: TКЮrЮs. LОЮФОl, JürРОn S. (1983). Studien zu Puccinis “Il Tritico”: Il Tabarro, Suor Angelica, Gianni Schicchi. MünМСОn-Salzburg: E. Katzbichler. NКНКl, IМíКr (2006). Semio-motivic structures between libretto and music in Puccini’s Gianni Schicchi. Acta Semiotica Fennica XXII Music and the arts, pp. 905- 912. Imatra, Finlandia. NКНКl, I. (2009). “Gianni Schicchi” de Giacomo Puccini: los semiomotivos. Tesis Doctoral para lК oЛtОnМТón НОl títЮlo НО DoМtor Оn FТlosoПíК в LОtrКs, UnТЯОrsТНКН НО Zaragoza, Zaragoza. Osborne, Charles (1981). The complete operas of Puccini. Londres: Gollancz. V.V.A.A. (1985). Gianni Schicchi. L’avant scène opéra. Diciembre. Wilson, Alexandra (2007). The Puccini Problem. Opera, Nationalism and Modernity. Cambridge: Cambridge University Press. Scores Puccini, G. (1997). Gianni Schicchi, Ópera. PКrtТtЮrК FЮll SМorО. MТlán: Ricordi. Video recordings Forzano, Giovacchino; Puccini, Giacomo. Gianni Schicchi, Director: Vladimir Jurowaki, Glyndebourne, 2004. Opus Arte. Forzano, Giovacchino; Puccini, Giacomo. Gianni Schicchi, in Il Trittico, Director: Julian Reynolds, Teatro Comunale Di Modena 2007. TDK 2206 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Sosyoloji ve Tarih: İki Komşu Bilim İlФnЮr MОşО Aksaray Üniversitesi, Aksaray, Türkiye, inurmese@gmail.com Özet: SosвolojТnТn ФonЮsЮ toplЮm olКвlКrıНır. ToplЮm olКвlКrı ТsО tКrТС ТçТnНО РОrçОФlОşТr ve tarihi bir boyuta sahiptir. Her toplumsal olgu tarihsel, her tarihsel olay da toplumsal olНЮğЮ ТçТn sosyoloji ve tarih КrКsınНК НüşünsОl ЛТr ФomşЮlЮФ ТlТşФТsТ ЯКrНır. FКФКt СКl СОr zКmКn ЛöвlО olmКmıştır. SosвolojТ ЯО tКrТС, ФüçüФ ФompКrtımКnlКrК КвrılКrКФ, ЛırКФın ЛТrЛТrlОrТвlО ТlТşФТ ФЮrmКвı СОr ЛТrТ ФОnНТ ТçТnНО НКСТ НТğОr Кlt КlКnlКrlК ТlТşФТ ФЮrmКz olmЮştЮr. BЮРün tКrТС sКНОМО ЛОlРОlОrО НКвКlı, ТnМОlОНТğТ mТФro КlКnı РОnТş tКrТСsОl ЯО toplЮmsКl ЛКğlКmК вОrlОştТrmОФtОn ЮzКФ, nОrОНОвsО ölüЛТlТmМТ вК НК mОzКrlıФ ЛТlТmМТ НТвО КНlКnНırКЛТlОМОğТmТz ЛТr ФКrКФtОrО Лürünmüştür. SosвolojТ НО, zКСmОtlТ olНЮğЮ ТçТn toplЮmsКl olКвlКrın tКrТСsОl КrФКplКnını КrКştırmКФtКn ТmtТnК ОНОr ЛТr СКlО РОlmТştТr. BЮ вüzНОn sosвolojТФ КrКştırmКlКr sКСК çКlışmКsı КНı КltınНК sКlt ТstКtТstТФsОl ЯОrТlОrО ТnНТrРОnmТştТr. SosвolojТНО lТsКns ЯО вüФsОФ lТsКns ОğТtТmТ Кlmış, tКrТСtО НО НoФtorК вКpmış ЛТrТ olКrКФ ЛОnТm РözlОmlОНТğТm şОв, СОr ТФТ ЛТlТmТ ТМrК ОНОnlОrТn НО СОm ЛТrЛТrlОrТnО СОm НО НТğОr soвsКl ЛТlТmlОrО ФКrşı НışlКвıМı ЛТr ФТЛТr ТçТnНО olmКlКrıНır. BЮ вüzНОn ЛЮРün tКrТС diye ortКвК ФonКn çКlışmКlКr ТçРörü, ЯТМНКn ЯО ЛКğlКmНКn, sosвolojТФ çКlışmКlКr НК tКrТСsОl zКmКn olРЮsЮnНКn ЯО ЛЮnЮn ЛОllОФ ЯО НОnОвТm РТЛТ ФКzКnımlКrınНКn ЮzКФtır. BОnТm ФКnККtТmО РörО СОr ТФТ ЛТlТmТn НО sКlt ЛОlРО вК НК sКlt ТstКtТstТФsОl ЯОrТlОrТ Кşıp НКСК РОnТş ЛТr pОrspОФtТПО ФКЯЮşmКlКrı РОrОФmОФtОНТr. AnМКФ ЛЮ tür ЛТr КnlКвışlК вКpılКn ЛТlТmsОl çКlışmКlКr o sОçФТnМТlТğТn ЯОrНТğТ ФТЛТrНОn sıвrılıp НКСК ЛТr ТnsКnК НoФЮnЮr, НКСК ЛТr ТnsКnı КnlКtКn, НКСК ЛТr ТnsКnТ şОФТl КlırlКr. SosвКl ЛТlТmМТlОrТn ФТЛТrТ ЛırКФıp НТsТplТnlОrКrКsı çКlışmКlКrК вönОlОrОФ СТzmОt ОttТФlОrТ КlКnı вКnТ ТnsКn ЮnsЮrЮnЮ СКtırlКmКlКrı gerekmektedir. Anahtar Kelimeler: Sosyoloji, Tarih, Epistemik Cemaat, Disiplinlerarasılık. Giriş BКzОn вКptığım ТşО ФКrşı ЛТr КnlКmsızlıФ ЯО вКЛКnМılКşma hissederim ve kendi kendime sorКrım: ‘NТçТn oФЮвorЮm ЛОn?’, ‘Bir akademisyen olarak oФЮmКФ, КrКştırmК вКpmКФ ЯО вКвın вКpmКФ РТЛТ ПККlТвОtlОrТmТn ЯО РОnОlНО ЛЮ РТЛТ ПККlТвОtlОrТn ФТmО nО РТЛТ вКrКrlКrı var?’, ‘AФКНОmТФ çКlışmКlКr nО ФКНКr КçıФ ЯО ОtФТ НüzОвТ nОНТr, вКnТ НoğrЮНКn ЯО НolКвlı olКrКФ ФКç ФТşТвО ЮlКşıвor, ФКç ФТşТnТn СКвКtınК НoФЮnЮвor?’ ‘YoФsК ЛЮ türНОn ПККlТвОtlОr СОr РrЮЛЮn ФОnНТ РОçТrТmsТz sınırlКrı ТçТnНО ФКlКn МОmККtsОl ПККlТвОtlОr olКrКФ mı вКpılmКФtК?’ 2207 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) SosвolojТНО lТsКns ОğТtТmТ КlНıФtКn sonrК вТnО sosвolojТНО ПКФКt ЛКşФК ЛТr ünТЯОrsТtОНО вüФsОФ lТsКns ОğТtТmТnО НОЯКm ОttТm ЯО НoФtorКmı ПКrФlı ЛТr КlКnНК, вТnО ЛТr sosвКl ЛТlТm КlКnı olКn tКrТСtО (CЮmСЮrТвОt TКrТСТ) вКptım. YКşКНığım НОnОвТmlОr ЛКnК ПКrФlı sosвolojТ ОğТtТmlОrТ olНЮğЮnЮ ЯО sosвКl ЛТlТmlОr КrКsı, вКnТ НТsТplТnlОrКrКsı çКlışmКnın ЛКzı zorlЮФlКrı olНЮğЮnЮ РöstОrНТ. YКşКНığım sorЮnlКr ТФТ ФКЯrКm ОtrКПınНК toplКnıвorНЮ: BТrТ ‘ОpТstОmТФ МОmККt’, НТğОrТ ТsО ‘НТsТplТnlОrКrКsılıФ’. BОn ЛЮ çКlışmКmНК önМОlТФlО ФОnНТ deneyimlerimden вolК çıФКrКФ, ЛКşФК КФКНОmТsвОnlОrlО ФonЮşmКlКrımНКn ОlНО ОttТğТm ТzlОnТmlОrТ ЯО ЛЮnК НКТr oФЮНЮğЮm ФТtКplКrНКФТ ЛТlРТlОrТ ФЮllКnКrКФ ОpТstОmТФ МОmККt ФКЯrКmının nКsıl ortКвК çıФtığını, ТНОolojТ ЯО sТвКsОtlО olКn orРКnТФ ЛКğlКrını, СКnРТ zТСnТвОt вКpısınК ФКвnКФlıФ ОttТğТnТ, ЛЮnЮn ЛТlТmsОl ürОtТmlОrО nО türНОn ОtФТlОrТ olНЮğЮnЮ ЯО Оn son olarak sosyoloji ЯО tКrТС ЛКğlКmınНК НТsТplТnlОrКrКsı çКlışmКlКrК ЛКФışı НОğОrlОnНТrmОвО çКlışКМКğım. 1. Epistemik Cemaatler Sorunu EpТstОmТФ МОmККt, ЛТlРТвТ ТnşК ОНОn, ТşlОвОn, РОlТştТrОn ЯО НКСК sonrКФТ ФЮşКФlКrК ТntТФКl ОttТrОn, ЛТlРТвТ tКşıвКn ТnsКnlКr toplЮlЮğЮnЮ ТmК ОНОr. BЮ КnlКmıвlК ЛТr ОpТstОmТФ МОmККt Квnı zКmКnНК ЛТr lТnРЮТstТФ, norm ЯО НoРmКlКr МОmККtТНТr (Arslan, 1992:5;56). Epistemik МОmККtТ TСomКs KЮСn’Юn ФЮllКnНığı şОФlТвlО “pКrКНТРmКtТФ ЛТr toplЮlЮФ’ olКrКФ НК КНlКnНırКЛТlТrТz. BТr ОpТstОmТФ МОmККt ЛКğlı ЛЮlЮnНЮğЮ РОlОnОğТn НüşünМО ПormlКrını, norm ЯО НОğОrlОrТnТ, КmКç ЯО çıФКrlКrını ЛТlТmsОl ЛТr НОrРТвlО mОşrЮlКştırır (Arslan, 1992:109). Her epistemik cemaatin ЛТr mОrФОzТ ЯО onЮn tКФТpçТlОrТnНОn olЮşКn çОЯrОsТ ЯКrНır. ŞОrТП MКrНТn’Тn AmОrТФКlı sosвoloР EНаКrН SСТls’tОn КlНığı ЯО OsmКnlı sТвКsТ ЯО toplЮmsКl вКpılКnmКsını КnКlТz ОtmОНО ФЮllКnНığı mОrФОz-çОЯrО ФКЯrКmını ЛОn ЛЮrКНК ОpТstОmТФ МОmККt ФКЯrКmını КnlКmКвК ЯО КçıФlКmКвК çКlışırФОn ФЮllКnКМКğım. MКrНТn ЛЮ ФКЯrКmı normКtТП ЛТr ЛТçТm olКrКФ НОğТl, СТpotОtТФ ЛТr çОrçОЯО ЯОвК WОЛОrвКn КnlКmНК ТНОКl ЛТr tТp olКrКФ, вКnТ КslınНК zКmКnК РörО ТçТ НolНЮrЮlКМКФ вЮmЮşКФ ЛТr mОtКПor olКrКФ önОrmТştТr (ÇОtТnsКвК ЯН., 2004: 373). BЮ вüzНОn ЛОn НО ОpТstОmТФ МОmККtТn mОrФОzТnНОn ЯО çОЯrОsТnНОn ЛКСsОНОrФОn, ТФТsТnТn НО СomojОn ЯО вОФnОsКФ вОrlОr olНЮğЮnЮ ФКstОtmТвorЮm. ZКmКn ТçТnНО elbette ki çКtışmКlКr ЯОвК ТşЛТrlТФlОrТ sonЮМЮ ortКвК çıФКn prКtТФlОr ЯО deneyimler ile merkОz ЯО çОЯrО ФОnНТ ТçlОrТnНО çОşТtlОnmТşlОrНТr. BЮ çОşТtlТlТФ ОpТstОmТФ МОmККtlОrТn mОrФОz НОğОrlОrТnТ ЯО onЮn çОЯrО ОpТstОmТФ МОmККtlОrНОФТ ТПКНО ОНТlmО ЛТçТmlОrТnТ вЮmЮşКtmıştır. AmК вТnО НО ОpТstОmТФ МОmККtlОr КrКsınНК, o ЛТlТm КlКnınНК ЛТlРТ ürОtmО, Оğitim verme ve o bilimin ФКНrolКrını вОtТştТrmО КnlКmınНК çОşТtlТ ПКrФlКr ЯКrlığını ФorЮmКФtКНır. BЮ ПКrФlКr СОr ОpТstОmТФ МОmККtТn ПКrФlı ТНОolojТФ ОğТlТmlОrТnНОn ФКвnКФlКnmКФtКНır. TürФТвО’НО ТФТ ПКrФlı ТНОolojТ ОtrКПınНК ФümОlОnmТş ТФТ mОrФОz epistemik cОmККt ЯО ЛЮrКНКn ürОtТlОn ЛТlРТвТ Кlıp ФЮllКnКn çОЯrО ОpТstОmТФ МОmККtlОr olНЮğЮnЮ НüşünüвorЮm. Fakat her merkez temelde Квnı СКssКsТвОtlОr ЯО НОğОrlОr üzОrТnНО ЛТrlОşsО НО ФОnНТ ТçТnНО onЮn sКЯЮnЮlmК НozЮ ЯО şОФlТ КçısınНКn ФКtı ЯО РОçТrТmsТz olКnНКn ılımlı ЯО РОçТşlТlТğО НКСК müsКТt olКnК ФКНКr ЯКrКn ЛТr вОlpКzОНО ЛТlТmsОl ürОtТmlОrТnТ вКpmКФtКНır. O zКmКn СОr ТФТ ТНОolojТФ Рörüşün ОtrКПınНК, ЛКzı tОmОl noФtКlКrНК СОmПТФТr olmКФ ФoşЮlЮвlК ФümОlОnmТş ЛТrНОn çoФ mОrФОz ЯО ЛЮnК РörО şОФТllОnОn ЛТrНОn çoФ çОvre olНЮğЮnЮ söвlОвОЛТlТrТm. PОФТ ЛЮ sosвКl ЛТlТmlОrТn ТНОolojТвlО olКn ТlТşФТlОrТnТn nКsıl ЛОlТrlОnНТğТnТ sorКМКФ olЮrsКФ TürФТвО’nТn moНОrnlОşmО sürОМТnО oНКФlКnmКmız РОrОФОМОФ. ÇünФü TürФТвО’НО sosвКl ЛТlТmlОrТn КНОtК ФКrКФtОrТstТФ ЛТr özОllТğТ СКlТnО gelen siyasetle ve ideolojiyle hemhal olma 2208 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) СКlТ, moНОrnlОşmОnТn TürФТвО’НО вКşКnКn şОФlТnО ЛКğlıНır. TürФТвО’НО moНОrnlОşmОnТn sОвrТnТ ‘BЮ НОЯlОt nКsıl ФЮrtЮlЮr?’ sorЮsЮ ЛОlТrlОНТğТ ТçТn ürОtТlОn somЮt çözüm вollКrı ЯО bilimsel bilgi НО НОЯlОt oНКФlı, reaksiyoner, Нış НünвКвК ЯО Тç toplЮmsКl вКşКntıвК вönОlТФ ФКвРı, ФorФЮ ЯО önвКrРılКrı olКn ЛТr вКpıвК Лürünmüştür. BЮnНКn НolКвı ФОnНТsТ НО ЛТr tКrТСçТ olКn OФtКв ÖzОl “TürФТвО’НО tКrТСçТlТФ, КФКНОmТФ ЛТr НТsТplТn olКrКФ ЛОlФТ НО Оn sorunlu alanlardan birinТ olЮştЮrЮвor.”(1998: 148) НОmТştТr. BОn ЛЮnК sosвolojТ ЯО ОНОЛТвКtı НК ОФlТвorЮm. TКrТС, ОНОЛТвКt ЯО sosвolojТНОФТ КФКНОmТФ çКlışmКlКrК ve вКpılКnmКlКrК ЛКФtığımızНК КğırlıФlı olКrКФ НОЯlОt mОrФОzlТ, mТllТвОtçТ rОПlОФslОrlО НüşünОn ЯО ТçО ФКpКlı ЛТr tЮtЮmЮn СâФТm olНЮğЮnЮ РörОЛТlТrТz. TürФТвО’НОФТ ОpТstОmТФ МОmККtlОrТn КğırlıФlı olКrКФ ЛЮ tЮtЮm ОtrКПınНК şОФТllОnНТğТnТ söвlОвОЛТlТrТz. Bu НЮrЮm Квnı zamanda akademisyenin orРКnТФ НКвКnКФlКrınНКn НolКвı НТğОr ЛТlТmlОrО ФКrşı ЛТr ФТЛТr ТçТnНО olmКsı sonucunu doğЮrmЮştЮr. BЮ ФТЛТr НТğОr ЛТlТmlОrО вönОlТФ olmКsının вКnınНК o ЛТlТm НКlının ФОnНТ ТçТnНОФТ alt КlКnlКrınК ФКrşı НК ТşlОtТlmТştТr. ÖzОllТФlО tarihte OsmКnlıМК bilmenin ve ЛОlРО oФЮmКnın ЛТlТm вКpmКnın tОФ вolЮ ЯО КrКМı olКrКФ РörülНüğü ЛТr zТСnТвОtin Сâkim olНЮğЮnЮ ЛТzzКt deneyimledim. HОr üç НТsТplТnО ЛКФtığımızНК ОНОЛТвКt КlКnınНК moНОrn ОНОЛТвКt çКlışКnın, tКrТСtО МЮmСЮrТвОt tКrТСТ çКlışКnın ЯО sosвolojТНО de gerek klasik gerekse modern sosyoloji tОorТlОrТnТ TürФТвО ТlО ТlРТlТ çКlışmКlКrınНК tОorТФ çОrçОЯО olКrКФ ФЮllКnКnlКrın Сor РörülНüğünü НüşünüвorЮm. HОr НТsТplТn ТçТnНО СКnРТ Кlt НТsТplТn КlКnınНК ЯО СКnРТ КrКçlКrlК ürОtТlОn ЛТlРТnТn КnМКФ НoğrЮ ЯО oЛjОФtТП olКЛТlОМОğТ ЛöвlОМО ЛОlТrlОnНТğТnНО НoğКl olКrКФ НТğОr КlКnlКr, mОşrЮТвОt sorЮnЮ olКn ‘РörОlТ’ ЯО ‘sЮЛjОФtТП’ alanlar olarak НОğОrlОnНТrТlТr. BЮrКНКn ОpТstОmТФ МОmККtlОrО ЯО ürОttТФlОrТ ЛТlРТвО ЛКФışlКrı ТlО ТlРТlТ olКrКФ ЛТrФКç sonЮМК ЯКrКЛТlТrТz. BТrТnМТsТ OsmКnlıМК ЛОlРО oФЮmКnın kendilerini ЯО ürОttТФlОrТ ЛТlРТвТ НОğОrlТ ФılНığınК НКТr sОçФТnМТ ЛТr ЛКФışК sКСТp olmak; ikincisi, ЛОlРОnТn ЯО onЮ ürОtОn ФТşТnТn ЯОвК ФЮrЮmЮn sТвКsТ, toplЮmsКl ЯО ФültürОl ЛКğlКrНКn Кrî, ЛoşlЮФtКФТ ЛТr nОsnО РТЛТ НОğОrlОnНТrТlmesi; üçünМüsü ЛЮnЮn sonЮМЮ olКrКФ elde edilen bilginin objektif ve hakiki bilgi olduğЮnК НКТr ЛТr вКnılsКmК; НörНünМüsü ТsО ЛöвlО ЛТr zТСnТвОtТn НoğКl ЛТr sonЮМЮ olКrКФ ‘СüМrОМТlТФ’, вКnТ НТğОr sosвКl ЛТlТmlОrТn ЯО ФОnНТ НТsТplТnТ ТçТnНО de НТğОr Кlt ЛТlТmlОrТn ürОtТmlОrТnО ФКpКlılıФ. BЮnК ЛКşФК ОpТstОmТФ МОmККtlОrТn ürОtТmlОrТnО НО ФКpКlılığı ОФlОвОЛТlТrТz. 2. Disiplinlerarası Çalışmalara Kapalılık Sorunu SosвКl ЛТlТmМТ ФОnНТ çКlışmКlКrının ЛТlТmsОllТğТnО НКТr ФТЛТrlТ ЛКФışı ЛТr вКnК ЛırКФıp ОsКs olКrКФ sosвКl ЛТlТmlОrТn КrКştırmК ФonЮsЮ olКn ТnsКn ЯО toplЮmЮ КnlКmКnın, ЛТlmОnТn ve КçıФlКmКnın mümФün olЮp olmКвКМКğı ЯОвК mümФünsО ЛöвlО ЛТr ПККlТвОtТn nКsıl olКМКğı üzОrТnНО НЮrmКlıНır. BЮ вolНКФТ ЛКşlıМК sorЮn, ‘ЛТlmОФ’lО, ‘deneyimleme’nin ve ‘olma’nın Квnı şОв sКвılmКsıНır. BЮnЮn, sosвolojТ ЯО tКrТС özОlТnНО tКrtıştığımızНК, sosвolojТ ЯОya tКrТС ОğТtТmТ Кlmış ФТmsОlОrТn КnМКФ sosвoloР ЯО tКrТСçТ olКЛТlОМОФlОrТnТn НüşünülmОsТnО вol Кçtığını söвlОвОЛТlТrТz. BТr ЛТlТmТn ТçТnde вОr КlКrКФ onЮn nКsıl вКpılНığını ЛТlОЛТlТrТz, КmК СОr zКmКn o ЛТlТmТn nОlТğТnТ ЛТlОmОвОЛТlТrТz. TıpФı ЛТr ТnsКnın Квnı РrЮptК ЛТr ömür РОçТrТp НО o РrЮЛК НКТr ЛТlРТ ürОtmО noФtКsınНК, ЛТlmОФ ФКЯrКmının РОrОФtТrНТğТ ‘tОşСТs’, ‘tКrТП’ ЯО ‘tКЯzТС’ (Fay, 2001: 37) ОНОЛТlmО вОtОnОğТnНО olmКmКsı РТЛТ. BТr şОвТn ТçТnНО olmКФ ЯОвК ФОnНТnТz olmКФ o şОвТ ЯОвК ФОnНТnТzТ ЛТlmОnТn вОtОrlТ ФoşЮlЮ НОğТlНТr. BКzОn ЛТlmОФ ТçТn o МОmККt ТçТnНОn olmКmКФ ЯОвК o ФТşТ РТЛТ olmКmКФ РОrОФТr. DışКrıНКn olmКФ, ПКrФlı olmКФ, РörünmОвОnТ РörmОnТzТ, sКФlı olКnı ortКвК çıФКrmКnızı, ФısКМКsı o şОвТn nОlТğТnО НКТr ЛТlРТ ürОtmОnТzТ ФolКвlКştırКЛТlТr. AslınНК ЛОnzОr ürОtТmlОrНО ЛЮlЮnКrКФ СОr 2209 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ЛТlТm ФОnНТ ЯКrolЮşЮnЮn Кltını oвmКФtК. BТr müННОt sonrК o ЛТlТmsОl МОmККtТn ürОtТmlОrТ sıФıМı, Фısır, sorЮsЮz, sorЮnsЮz ЯО ФКвРısız СКlО РОlmОФtО. SosвКl ЛТlТmlОr ТçТnНО РörülОn ПКzlКМК ЛölünmОnТn НТsТplТnlОrКrКsı КlışЯОrТşТ, ОtФТlОşТmТ ЯО ТlОtТşТmТ КzКlttığı sorЮnЮnНКn вolК çıФКrКФ toplКnКn GЮlЛОnФıКn KomТsвonЮ, İmmКnЮОl WКllОrstОТn ЛКşФКnlığınНК, ‘SosвКl BТlТmlОrТ Açın’ КНı КltınНК sosyal bilimlerin yeniden вКpılКnmКsı üzОrТnО rКpor СКzırlКmıştır 1. Bu raporda her bilimin kendi bilgelik tekelini ФЮrНЮğЮ, ФОnНТ КlКnlКrınК РТrОn ФonЮlКrК sКНОМО ФОnНТlОrТnТn Оn ТвТ КçıФlКmКlКr РОtТrОМОğТ ПТФrТnО ФКrşı çıФılıp onЮn вОrТnО НТsТplТnlОrКrКsı ТşЛТrlТğТ КnlКвışının РОçmОsТ РОrОФtТğТ tКrtışılmıştır. BЮnЮn ЛТr örnОğТnТ AnnКlОs OФЮlЮ’nНК РörОЛТlТrТz. TКrТС вКzımınНК olКвlКrНКn olЮşКn РОlОnОФsОl КnlКtının вОrТnТ sorЮn oНКФlı ЛТr КnКlТtТФ tКrТСТn КlmКsı; sКНОМО siyasete oНКФlКnКn ЛТr tКrТСТn вОrТnО ТnsКn ПККlТвОtlОrТnТn tКmКmınК ОğТlОn ЛТr tКrТСТn РОçmОsТ; ЛЮ КmКçlКrı РОrçОФlОştТrОЛТlmОФ ТçТn sosвolojТ, КntropolojТ, НТlЛТlТm ЯО МoğrКПвК РТЛТ НТğОr ТnsКn ЛТlТmlОrТвlО ТşЛТrlТğТ вКpmКвК önОm ЯОrТlmОsТ РТЛТ ПТФТrlОr ОtrКПınНК toplanan bu okul, tКrТС вКzımınНК вОnТ ЛТr ЛКФış ortКвК ФoвmКвı КmКçlКmış ve tarih НТsТplТnТ ТlО toplЮm ЛТlТmlОrТ КrКsınНК МОrОвКn ОНОn ЯОrТmlТ ОtФТlОşТmlОrТn Оn Рüçlü örnОФlОrТnТ sЮnmЮştЮr.2 BТzНО НО ЛЮ вönНО ТşЛТrlТФlОrТ olmКsınК rКğmОn СКlОn СОr sosвКl bilim disiplini kendi РОçТrТmsТz sКСКsınНКn ürОtТmlОr вКpmКвК НОЯКm ОtmОФtОНТr. Benim şТФâвОtçТ olНЮğЮm tКrТСçТ tТpТ, tКrТС disiplininin kendisini, РОnТş toplЮmsКl, sТвКsКl, ФültürОl ve hatta tarihsel ЛКğlКmНКn soвЮtlКНığı ЛОlРО transkripsiyonuna indirgemiştТr. BöвlО olЮnМК tКrТС ‘ЛОlРО mОzКrlığı’, tКrТСçТ НО ‘ölüЛТlТmМТ’ ЯОвК ‘mОzКrЛТlТmМТ’ ЛТr СКlО РОlmТştТr. Tarih disiplini, РОçmТşТ ЛЮ tКrzНК ТnМОlОвОrОФ onЮ çОФТp РünümüzО РОtТrmОФ вОrТnО РОçmТşТ вТnО РОçmТşО mКСФûm etmektedir. GОçmТşО КТt ЛТr ЛОlРОnТn kuru bir transkripsiyonuyla yetinen nakilci zТСnТвОtТn КltınНК ФЮrЮ ve duygusal ЛТr tКrТС ОğТtТmТnТn etkisini РörmОФ mümФünНür. TКrТСçТ ЛОlРОвО nКsıl nüПЮz ОНОМОğТnТ, onЮ nКsıl КnlКвКМКğını ЯО вorЮmlКвКМКğını ЛТlmОНТğТ ТçТn ТstОsО НО ЛЮ ТşlОmНОn ФКçınmКФtКНır. AslınНК sКНОМО ФЮrЮ ЛТr çОЯТrТвlО вОtТnmОФ ТşТn ФolКвınК ФКçmКФtır. ‘BОn НОğТl, ЛОlРО ЛöвlО НТвor’ НТвОrОФ СОm КФКНОmТФ ФКrТвОrТnТ tОСlТФОвО Кtmıвor –çünФü КФКНОmТФ ЮnЯКn КlmКФ ТçТn jürТ ФКrşısınК çıФtığınНК ЛОlРОye sığınКrКФ РОlОМОФ ОlОştТrТlОrТ Оn ЛКşınНКn ЛОrtКrКП ОtmТş olЮвor.- hem de zihnini yormuyor. SosвolojТ ТçТn НО Квnı НЮrЮm söz ФonЮsЮ. SosвoloР ФОnНТnО КnФОt вКpılКМКФ ЛТr ОЯrОn ЛОlТrlОвТp sКСК КrКştırmКsı КНı КltınНК КrКştırmКlКr вКpıp, ЛЮrКНКn ОlНО ОttТğТ ЛolМК istatistiksel verilerle donattığı mКФКlОlОrТnТ вКzmКФtКНır. BöвlОМО sosвolojТ ‘КnФОtЛТlТm’ sosвoloР НК ‘КnФОtör’ СКlТnО РОlmТştТr. HâlЛЮФТ СОr toplЮmsКl olКв ЯОвК olРЮ КrКştırılırФОn şЮnlКr Рöz önünНО ЛЮlЮnНЮrЮlmКlıНır: önМОlТФlО zКmКnК ЯО mОФânК вОrlОşmТş olКn toplЮmsКl вКpılКr ЯО sürОçlОr; ТФТnМТ olКrКФ nОНОn-sonЮç ТlТşФТsТnТn ФЮrЮlКЛТlmОsТ ТçТn zКmКnsКl КrНışıФlıФ; üçünМü olКrКФ ТsО ОвlОmlОr ТlО вКpısКl ЛКğlКmlКr КrКsınНКФТ ОtФТlОşТm. TКrТСçТnТn ЯО sosвoloРЮn ЛТlТmsОl ürОtТmlОrТnНО вКptıФlКrı şОв ТnsКnlКrın ТçТnНО ЛЮlЮnНЮğЮ toplumsКl вКpılКr ЯО prКtТФlОrНОn ОtФТlОnmОвОn ЯО onlКrı ОtФТlОmОвОn ТrКНОsТz Лoş bedenlere indirgemektir. 1 BФz. GЮlЛОnФıКn KomТsвonЮ, SosвКl BТlТmlОrТ Açın (1996), İstКnЛЮl: MОtis Yay. BФz. PОtОr BЮrФО (2002), FrКnsız TКrТС DОЯrТmТ: AnnКlОs OФЮlЮ, (ÇОЯ. MОСmОt KüçüФ), AnФКrК: DoğЮ BКtı YКв.; GОoРО G. İРРОrs (2003), BТlТmsОl NОsnОllТФtОn PostmoНОrnТzmО YТrmТnМТ YüzвılНК TКrТСвКzımı, (ÇОЯ. Gül GüЯОn), İstКnЛЮl: TКrТС VКФПı YЮrt Yay. 2 2210 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) BОlРОlОrТn РОçmТşТ КpКçıФ sОrРТlОНТğТnТ ЯОвК КnФОt sonЮçlКrının ТnsКnlКrlК ТlРТlТ РОrçОğТ ortКвК ФoвКЛТlОМОğТnТ НüşünmОФ ЛТr вКnılsКmКНır. NО toplЮm nО НО ТnsКn ЛЮ ФКНКr КçıФ ЯО sОçТФ ЛТr şОФТlНО РörünОЛТlТr ЯО okunabilir. ÇünФü ЛТr ФОrО КФКНОmТsвОnТn НâСТl olНЮğЮ epistemik cemaatin ЛТlТmТn nОlТğТnО ЯО nКsıllığınК вönОlТФ ürОttТğТ НoРmКlКrının, normlКrının ve dilinin ЛОlТrlОвТМТlТğТ söz ФonЮsЮНЮr. “BТr РОlОnОğТn ön ФКЛЮllОrТnТ sorРЮlКНıФçК ЛТlТmsОl ürünlОrТnТzО tКm olКrКФ СâФТm olmК şКnsınız КrtКМКФtır.” (2008:269) diyor FrКnsız sosвoloР PТОrrО BoЮrНТОЮ ЯО РОnç sosвoloРlКrК –ЛТz ЛЮnК Лütün РОnç sosвКl bilimcileri dahil edebiliriz.- tКЯsТвОlОrНО ЛЮlЮnЮвor: Öncelikle sosyolojinin bir zanaat olКrКФ Оn Сoş ЯО zОnРТnlОştТrТМТ ОtФТnlТФlОrНОn ЛТrТ olНЮğЮnЮ ЯЮrРЮlКНıФtКn sonra sosyolojik prКtТğТn tОФ tКrКПlı, sığ ЯО sКЛТt ПТФТrlТ tКnımınК olНЮğЮ ФКНКr ЛЮnЮ ОmpozО ОНОn tüm РТrТşТmlОrО НО НТrОnmОФ РОrОФtТğТnТ; ikinci olКrКФ mОtoНolojТФ ЛЮвrЮФlКrı ЯО вКsКФlКrı sorРЮlКmКФ ЯО sürОФlТ РözНОn РОçТrmОФ РОrОФtТğТnТ; üçünМü olКrКФ КrКştırmК nОsnОsТвlО НoğrЮНКn tОmКs ОНОrОФ ЛТrКz ‘eli kirletmek’ РОrОФtТğТnТ; son olКrКФ ТsО, ortКФ ФЮllКnılКn rЮtТnlОşmТş НТlТ ФЮllКnırФОn НТФФКt ОtmОФ РОrОФtТğТnТ söвlОr. ÇünФü “sosвoloРlКrın ortКФ НТlНОn öНünç КlКМКФlКrı Оn rЮtТn ФКtОРorТlОr КslınНК НТФФКt ОНТlmОНТФlОrТnНО ЛТlТmsОl ТnşКnın ЛТlТnçsТz ЯО Фontrol Нışı КrКçlКrı olКrКФ ТşlОвОn НoğКllКştırılmış ön-ТnşКlКr СКlТnО РОlТrlОr.” (2008:271). SosвolojТ ЛОlТrlТ ЛТr КnНК, ЛОlТrlТ ЛТr ФonЮmНК ЯО ЛОlТrlТ ЛТr НoğrЮltЮНК bulunmakla ilgili sınırlılıФlКrК НКТr ЛТlТmsОl КnКlТzlОrТnТ, ancak onlКrın ОtФТlОrТnО СâФТm olmК ЯО nötrlОştТrmО вönünНО ФЮllКnНığınНК, вКnТ ФОnНТnО, ürОtТmlОrТnО ЯО onlКrı ЛОlТrlОвОn şОвlОrО ФКrşı rОПlОФsТП (НüşünümsОl) ЛТr ЛКФışı ТşlОttТğТnНО özРürlОşОЛТlТr (2008:272). BТr ОpТstОmТФ МОmККtТn ЛТlТmТn nКsıl ЯО nО şОФТlНО вКpılКМКğınК НКТr ürОttТğТ НoРmК, norm ЯО söвlОmТn, zorЮnlЮ olКrКФ o ОpТstОmТФ МОmККtТn ЛТlТmsОl ürОtТmlОrТnТ НКСК ТnsКnМıl ЯО КСlКФТ СКlО РОtТrНТğТnТ söвlОвОmОвТz. EğОr rОПlОФsТП ЛТr ЛКФış КçısınК sКСТp olЮrsКФ СОm ЛОвnТmТzТ ЯО ürОtТmlОrТnТzТ sınırlКвКn şОвlОrТ НКСК КçıФ Рörürüz, СОm НО ЛЮ НЮrЮm ЛТzТ НışımızНК ЛırКФtıФlКrımızК, ПКrФlı olКnК, вКnТ ЛКşФК ЛТlТmlОrО ЯО ЛТlТmsОl ürОtТmlОrО ЯО ЛКşФК söвlОmlОrО НКСК НЮвКrlı СКlО РОtТrОМОФtТr. AnМКФ ЛЮ вollК sosвКl ЛТlТmlОrТn СОm nОsnОsТ СОm НО öznОsТ olКn ТnsКn ЯО onЮnlК ТlРТlТ СОr şОв tОФrКr sosвКl ЛТlТmlОrТn КlКnınК НâСТl olКМКФtır. Değerlendirme YКzımın НОğОrlОnНТrmО Фısmını nКsıl вКzКМКğımı НüşünürФОn, ФОlТmОlОrТmО СКвКt РОlsТn НТвО ОlТmО Arno GrЮОn’Тn ‘İСКnОtО UğrКвКn SОЯРТ SКСtО TКnrılКr’ КНlı ФТtКЛını КlНım. GrЮОn, DОsМКrtОs’ın “DüşünüвorЮm öвlОвsО ЯКrım” önОrmОsТnТ, ТnsКnın НoğКsını КМı, sОЯТnç, ОsrТmО ЯО ОmpКtТНОn ФopЮФ tКsКЯЯЮr ОНТвor НТвО ОlОştТrТвor. EğОr ЯКr olmКФ ТçТn sКНОМО НüşünmОФ вОtТвorsК o СКlНО ЛЮРünФü sosвКl ЛТlТmlОrТn ТnsКnК НКТr olmКвКn ürОtТmlОrТnНОФТ ФЮrЮlЮФ ЯО sığlığı ЛЮrКНК КrКmКФ РОrОФОЛТlТr. GrЮОn ЛЮnЮn ЛТlТm КНКmınК ЯО ЛТlТmТn вКpılış şОФlТnО вКnsımКlКrını ЛТr вКzКrНКn КlНığı КlıntılКrlК РöstОrmОвО çКlışıвor: BЮnК РörО, çКğНКş ЛТlТmТn Кsıl КmКМı, ТnМОlОmО nОsnОsТnТ ФОnНТ özРülüğü ТçТnНО ФКЯrКmКФ НОğТl, ЮlКşmКФ ТstОНТğТ СОНОПlОr НoğrЮltЮsЮnНК mКnТpülО ОНОrОФ olКğКnüstü sonЮçlКr ОlНО etmektТr. BЮ nОНОnlО, “ФКЯrКmК, ФКЯrКвКnın nОsnОsТnТn КmКМı ТçТn РОrОФlТ olmКвКn вКnlКrını ФОsТp Кttığı nОrОНОвsО sКlНırРКnМК ЛТr şТННОt ЮвРЮlКmКsınК НönüşОЛТlТr.” (2007: 130). Bütün ЛТr sosвКl ЛТlТmlОr ЛКğlКmınНК НüşünНüğümüzНО, ЛЮ şТННОtТn ОğТtТm ЯОrmО, ОğТtТm ЯОrОМОФ КФКНОmТФ ФКНrolКrı вОtТştТrmО ЯО o КlКnК вönОlТФ ЛТlТmsОl ЛТlРТnТn nКsıl ЯО nО şОФТlНО ürОtТlОМОğТ РТЛТ ЛТrçoФ ЮnsЮrК sТrКвОt ОttТğТnТ РörОЛТlТrТz. 2211 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) YКzının РТrТş ФısmınНК СТssОttТğТm КnlКmsızlıФ ЯО вКЛКnМılКşmК НЮвРЮlКrınНКn вolК çıФКrКФ sorНЮğЮm, КФКНОmТФ çКlışmКlКrın nОlТğТnО ЯО nКsıllığınК вönОlТФ sorЮlКrК ОpТstОmТФ МОmККt ЯО НТsТplТnlОrКrКsılıФ ФКЯrКmlКrı ОtrКПınНК МОЯКplКr КrКmКвК çКlıştım. SosвКl ЛТlТmlОrТn çözümlОr ürОtmОФ, вol СКrТtКlКrı çТzmОФ ЯО tКЯsТвОlОrНО ЛЮlЮnmКФ РТЛТ ЛТr mТsвonЮnЮn olНЮğЮnЮ НüşünmüвorЮm. YКpılКЛТlОМОФ şОв olsК olsК, ФТşТnТn ОmpКtТ, rОПlОФsТП НüşünМО ЯО sorРЮlКmК РТЛТ ЛТrЛТrТnТ ТçОrОn ФКЯrКmlКrı ТşlОtОrОФ, ФОnНТnО, вКptığı ТşО, КТНТвОt ЛКğı ФЮrНЮğЮ НüşünМОвО, вОrО ЯО şОвО ФКrşı ЛКФışınНК ОвlОmО вönОlТФ ЛТr ПКrФınНКlıФ вКrКtmКФtır. Referanslar ArslКn, HüsКmОttТn (1992). Epistemik Cemaat, İstКnЛЮl: PКrКНТРmК YКв. Burke, Peter (2002). Fransız Tarih Devrimi: Annales Okulu, (ÇОЯ. MОСmОt KüçüФ), AnФКrК: DoğЮ BКtı YКв. ÇОtТnsКвК, GöФСКn, CoşФЮn ÇКФır ЯН. (Düz.) (2004). “ŞОrТП MКrНТn İlО “TürФ SТвКsОt DüşünМОsТ” ÜzОrТnО”, Türkiye Araştırmaları Literatür Dergisi, CТlt 2, SКвı 1, İstКnЛЮl: BТlТm ЯО SКnКt YКв., 357-381. Fay, Brian (2001). Çağdaş Sosyal Bilimler Felsefesi, (ÇОЯ. İsmКТl TürФmОn), İstКnЛЮl: Aвrıntı YКв. Gruen, Arno (2007). İhanete Uğrayan Sevgi Sahte Tanrılar, (ÇОЯ. İlФnЮr İРКn), İstКnЛЮl: ÇТtlОmЛТФ YКв. Gulbenkıan Komisyonu, Sosyal Bilimleri Açın (1996). İstКnЛЮl: MОtТs YКв. İРРОrs, GОoРО G. (2003). Bilimsel Nesnellikten Postmodernizme Yirminci Yüzyılda Tarihyazımı, (ÇОЯ. Gül GüЯОn), İstКnЛЮl: TКrТС VКФПı YЮrt YКв. ÖzОl, OФtКв (1998). “BТr TКrТС OФЮmК ЯО YКzmК PrКtТğТ OlКrКФ TürФТвО’НО OsmКnlı TКrТСçТlТğТ”, Sosyal Bilimleri Yeniden Düşünmek, SОmpozвЮm BТlНТrТlОrТ, İstКnЛЮl: Metis Yay., 147-161. Wacquant, Loic J.D. (2008). “RОПlОФsТП BТr SosвolojТвО DoğrЮ: PТОrrО BoЮrНТОЮ İlО BТr SöвlОşТ”, StОpСОn P. TЮrnОr (EНТt.) Sosyal Teori ve Sosyoloji, (ÇОЯ. ÜmТt TКtlıМКn), İstКnЛЮl: KürО YКв., 255-272. 2212 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Propaganda and Sexual Violence in the Rwandan Genocide Jessica S. Naidu University of Calgary, Calgary, Canada, jsdecast@ucalgary.ca Abstract: This study examines the relationship between propaganda and sexual violence in the Rwandan genocide. In the context of this paper, rape is conceived as a means to commit genocide as it constitutes an act "committed with intent to destroy, in whole or in pКrt, К nКtТonКl, ОtСnТМКl, rКМТКl or rОlТРТoЮs РroЮp...”ConЯОntТon on tСО PrОЯОntТon КnН Punishment of the Crime of Genocide, 1948) Mass rape, in the Rwandan genocide, served to accomplish this by terrorizing and humiliating victims of rape as well as destroying social bonds between communities and families. In addition, victims were almost always deliberately killed following the rape. Rape victims were targeted because of their ethnic identity as well as their gender and the use of radio and print propaganda to heighten preexisting ethnic tension and animosity toward the victim group while fostering sentiments of kinship among the perpetrator group was paramount in Rwanda during the genocide. This project will use a discourse analytic method to examine messages disseminated by the Radio Télévision Libre des Mille Collines and the Kangura newspaper in order to support the hypothesis that radio and print propaganda played a causal role in the mass genocidal rapes committed in the Rwandan genocide. Keywords: propaganda, rape, genocide, discourse, victim construction Introduction Sexual aggression has played a near universal role in warfare and conflict throughout history as indicated by wartime folklore, scholarship and narrative. The exclamation upon the conquest of an enemy "rape, pillage, burn," (Glassman,Swatos & Denison, 2004), a direction given to the Greek warriors upon their conquest of Troy in Homer's epic poem, the Iliad, provides a solid illustration of the sentiments of battle and victory. Heroism was celebrated, in part, by the rape of the women who belonged to the enemy group. Rape did not merely fulfill male sexual urges, but symbolized of the conquest of the entire culture, enacted upon the bodies of women. Additionally, the purported reason for the declaration of war in the Iliad was the abduction of Helen, the wife of a Greek king and Paris, the Trojan prince, which symbolizes the way in which the body of one woman, Helen, is the scapegoat for the initiation of conflict (Austin, 2007). Though the poem is generally regarded as folklore, it is certainly reflective of the fundamental cultural assumptions about warfare, conquest and heroism of early human civilization. 2213 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Rape in warfare and Genocide Contemporary scholarship on warfare continues to highlight the integral role of sexual violence in political conflict. Joshua S. Goldstein describes rape as a "crime of domination" (Goldstein, 2001) which fits well into the context of war, where domination is inherent. He illustrates the apparent universality of sexual violence in war by providing several cross cultural examples, including a French poem that states "Germans, we shall have your daughters" (Goldstein, 2001) from World War I. Chinese women were also terrorized en masse and raped by Japanese soldiers during the second Sino-Japanese war, an atrocity that is colloquially referred to as "the rape of Nanking." A Woman in Berlin: Eight Weeks in a Conquered City, written by an anonymous female author, is a collection of diary entries that details the author's experiences during the Soviet Red Army's occupation of the city. Her narrative maps the way in which her perception of sexual violence went from being a terrifying indiscretion against her body to a banal existence in her everyday life as she wilfully numbed herself to the pain of her plight as a women in the aftermath of a man's war. (Anonymous, 2000) The bulk of the scholarship on the determinants of rape concludes that the apparent universality of the atrocity is logical grounds for the argument that rape in warfare and political conflict is a result of natural male instinct. War is deemed a social situation of chaos, in which behaviour that conforms to unnatural social norms, such as prohibitions against rape, are replaced by innate human urges. In such chaos, men regress into primal beings that have a biological need to "spread their seed" with or without the consent of the women with which they have intercourse in order to ensure the survival of their genetic material through the procreation of offspring. (Siefert, 1994) As such, rape is a mere unfortunate by-product of war. The logic here is that if men can rape, they will. When men do not rape, it is because they cannot due to prohibitive social structures. This naturalized conception of sexual violence effectively equates sexual violence to sex by claiming that if sex is natural, so is rape. According to Cheryl Brown Travis (2003), negating female consent as a necessary, 'natural' prerequisite for sex is not only offensive, It overlooks many complex social factors that are imbedded in sexual violence, the most important of which is that sexual violence is about domination and control. Moreover, and crucial to this paper is that sexual violence can be used as a method of physical and psychological destruction and as such may be deliberately used a tool of genocide. Rape in Genocide Though some scholars, such as Martin Shaw (2003) regard genocide as a form of war, this thesis considers the two as distinct from one another on the basis of the intentions of the perpetrators. While the intended goals of war may vary and from ideological values to national security, the intended goal of genocide is always to eliminate entire groups of people by virtue of their identity. War generally involves two consenting nations or groups. Though participating groups may feel coerced into entering into war, they do so with the intention of fulfilling their own political, economic or social ends. Additionally, they are often equipped with military resources, engage in active combat and are able to either conquer their enemy through force or negotiate terms on which they may end the killing of their military and civilian populations. In contrast, killing in genocide is not a means to 2214 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) some other political, economic or ideological end but an end in itself. Targets of genocide are not in positions to negotiate in order to prevent their destruction and are often not militarily equipped to combat their enemies; the participants of genocide are more adequately conceptualized as perpetrators and victims. (Gellately & Kiernan, 2003) Article (2) of The United Nations Convention on the Prevention and Punishment of the CrТmО oП GОnoМТНО НОПТnОs РОnoМТНО Кs “...КМts МommТttОН аТtС ТntОnt to НОstroв, Тn аСole or Тn pКrt, К nКtТonКl, ОtСnТМКl, rКМТКl or rОlТРТoЮs РroЮp...”(Convention on the Prevention and Punishment of the Crime of Genocide, 1948). The acts identified in the convention are (a) Killing members of the group; (b) Causing serious bodily or mental harm to members of the group; (c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; (d) Imposing measures intended to prevent births within the group; (e) Forcibly transferring children of the group to another РroЮp”(ConЯОntТon on tСО PrОЯОntТon КnН PЮnТsСmОnt oП tСО CrТmО oП GОnoМТНО, 1948). While the ultimate goal in war is to dominate, the ultimate goal in genocide is to eliminate entire populations based on specific identifiable characteristics. Sexual violence, in genocide, serves to accomplish this goal through the immediate or gradual destruction of the victims both physically and psychologically. (Reid-Cunningham, 2008) Furthermore, the International Criminal Tribunal for the Former Yugoslavia and the International Criminal Tribunal for Rwanda both established that rape is a manifestation of article (2), section (b) of the convention, establishing, in the international legal domain, that rape may in fact be considered a genocidal act depending on the intentions of the perpetrators. Rape played a role in the Jewish Holocaust during World War II to terrorize, humiliate and ultimately destroy the specific victims, their entire community, and their collective memory. Despite Nuremberg policies with regard to Rassenschande (race-defilement), which prohibited sexual relations with Jews, citing contamination by through bodily contact as its rationale, Jewish women were subjected to forcible sexual intercourse at the hands of Nazi officers (Saidel & Hedgepeth, 2010). Rape was often committed in front of the ЯТМtТm’s ПКmТlв mОmЛОrs КnН МommЮnТtТОs КПtОr pОrpОtrКtors аoЮlН loot СomОs. At otСОr times, rape was committed in concentration camps, just prior to mass exterminations (Saidel & Hedgepeth, 2010). These examples indicate that sexual violence in the Holocaust was in part a way to humiliate women in front of their communities, thereby damaging the individual and the group both immediately and in permanently, the latter because the memory of the cruelty and humiliation with which victims of rape are treated destroys their existing identity and forms a new collective identity, chosen for them by their perpetrators. Additionally, as Hannah Arendt described in The Origins of Totalitarianism, extreme brutality, such as that expressed in sexual violence1, is a function of the dehumanization and total domination of victims in that they are no longer seen as human beings with the ability for individual agency or spontaneity. They instead become a mere series of reactions to any and everything that the perpetrator wishes to subject them to prior to their actual physical destruction. (Schott, 2010) Goldstein (2001) notes that rape in Bosnia was "an instrument of ethnic cleansing," suggesting that the elimination of the Bosnian Muslim population in Srebinica was in part 1 Arendt was not directly referring to genocidal rape but her philosophies on totalitarianism have been adopted by recent scholars exploring rape in genocide. 2215 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) completed by the rape of Bosnian women. During the 1995 genocide, in which approximately 60,000 Bosnian Muslims were either killed or forcibly expelled from the region, 20,000 to 50,000 Muslim women were raped as a means of personal and psychological destruction. (Stigmleyer, 1994) Sexual violence also played a pivotal role in the elimination of the Tutsi ethnic group during the 1994 genocide in Rwanda. Eight hundred thousand Tutsi were targeted for elimination during this genocide on the sole basis of their ethnicity, moreover, Tutsi women were targets of sexual violence and killings on the basis of their ethnicity and their gender. (Mullins, 2009) This latter case is the focus of this study. Current Genocide Literature: Victim Construction The exploration of victim construction by perpetrators of mass killing is prevalent in the literature in genocide studies. Before groups set out to eliminate entire groups of human beings, they must conceive of them as inhuman. Furthermore, they must conceive of them as inhuman threats to themselves and their own groups making their elimination not only pОrmТssТЛlО, ЛЮt nОМОssКrв. Front lТnО КnН РroЮnН lОЯОl МomЛКtКnts nООНn’t ТnТtТКtО tСО victim construction; they must simply accept the assertions put forth by genocidal elites, in this case, the Azaku who imposed the Hutu Power movement. In addition, such assertions must be reflective of existing sentiments that perpetrators have toward the intended victims. Perhaps the most blatant example of discursive dehumanization explored by scholars is seen in the Rwandan genocide. Linda Melvern illustrates how the mass use of the term inyenzi2, which became a part of the daily rhetoric when referring to the Tutsi people (Melvern, 2004) . Furthermore, gutsemba wСТМС Тs KТnвКrаКnНКn Пor ‘ОбtОrmТnКtТon’ became the standard term used to describe the necessary destruction of the Tutsi, much like the extermination of a verminous species. Not only were Tutsi dehumanized but they were demoted to the status of pest. A Kangura ОНТtorТКl tТtlОН “A CoМФroКМС (InвОnzТ) CКnnot BrТnР FortС К BЮttОrПlв” ОspoЮsОН mОssКРОs oП TЮtsТ аТtС pОst-like regard, all the while blaming him/her for the Hutu condition. “From tСО oЮtsОt, аО sКТН tСКt К МoМФroКМС МКnnot ЛrТnР ПortС К butterfly, and that is true. A cockroach brings forth a cockroach. I do not agree with those who state the contrary. The history of Rwanda tells us that the Tutsi has remained the same and has never changed. His trОКМСОrв КnН аТМФОНnОss КrО ТntКМt Тn oЮr МoЮntrв’s history. Administratively, the Tutsi regime has been marked by two factors: their women and cows. These two truths have kept the Hutus in bondage for 400 years. Following their overthrow during the 1959 social revolution, the Tutsis have never given up. They are doing everything possible to restore their regime by using their vamps and money, which has replaced the Мoа. In tСО pКst, tСО lКttОr аКs К sвmЛol oП rТМСОs (KКnРЮrК, 1993).” Victim vilification was most obviously expressed when the Tutsi were used as scapegoats Пor tСО КssКssТnКtТon oП tСО RаКnНКn PrОsТНОnt. WСОn JЮЯénКl HКЛвКrТmКnК's plКnО аКs shot down near Kigali International Airport, killing him and The Hutu president of Burundi, 2 TrКnslКtОs to ‘МoМФroКМС’ Тn KТnвКrаКnНКn. 2216 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Cyprien Ntaryamira, Tutsi, specifically RPF were under suspicion for the deaths of the two Hutu leaders. The Azaku were primarily responsible for the blame and in co-operation with the RTLM, called for extermination of all inyenzi to prevent further damage to Hutu livelihood. According to noted Rwandan genocide scholar Allison Des Forges, building on already tense relations between Hutu and Tutsi groups by emphasizing the Tutsi role in HКЛвКrТmКnК’s НОКtС аКs К НОlТЛОrКtО strКtОРв oП tСО HЮtЮ ОlТtО to МrОКtО К МlТmКtО oП ПОКr that would effectively drive genocide perpetration, resulting in the elimination of the Tutsi group. (Des Forges, 2007) In addition, the RTLM played on these already existing sЮspТМТons КnН ОбprОssОН ЛlКmО toаКrН TЮtsТ Пor RаКnНК’s lКМФ oП ПТnКnМТКl stКЛТlТtв. (DОs Forges, 2007) The purpose of this paper is twofold. First, I wish to explore the notion of sexual violence in 1994 Rwandan genocide as a deliberate strategy of elimination as opposed to an unfortunate by-product of social chaos. Second, I wish to examine the role of victim construction in the perpetration of sexual violence; this stemmed from colonial discourses of race and class and was intensified and distorted by genocide propaganda. The analysis in this paper intends to support the thesis that the Rwandan media, including Kangura and RКНТo TéléЯТsТon LТЛrО НОs MТllО CollТnОs аОrО pКrt oП К НОlТЛОrКtО КttОmpt to НТssОmТnКtО К discourse of hate, targeting Tutsi women and their sexuality, which rendered them vulnerable to sexual violence in the 1994 genocide. Furthermore, rape in the genocide was a deliberate strategy to physically and psychologically destroy Tutsi women. Methodology The methodological approach used in this thesis is most accurately described as a qualitative textual analysis, drawing heavily from a discourse analytic methodology. Language, which includes spoken and written text, constitutes discourse as it is the primary means of human communication. Various methods of discourse analysis have been used across the social scientific disciplines including social psychology, sociology and МommЮnТМКtТons stЮНТОs. TСО tОrm ‘НТsМoЮrsО’ СКs Кlso ОmploвОН mКnв ЮsОs КМross tСО disciplines including corpus linguistics, sociology, communication studies and social psychology. This paper will not explore the notion of discourse as defined by corpus linguistics, which narrowly focuses on semantics and linguistic formations without attention to social and historical contexts. It will be concerned with the notion of discourse as employed by the studies of sociology, communication studies and social psychology, which is deemed the entirety of linguistic and symbolic usages attached to a given type of social context, which may include, for example, legal discourses, medical discourses and religious discourses. (McHoul & Grace, 1997) The use of language is analyzed in order to discover the ways in which the dominant discourses of a particular social structure ТnПlЮОnМО onО’s КРОnМв. As sЮМС, tСТs pКpОr аТll ОбКmТnО Сoа rКМТКl НТsМoЮrsОs КnН discourses about women and women's bodies were manipulated for use by genocide elites to effectively mobilize ground level perpetration in the Rwandan genocide. McHoul and Grace classify discourse analysis into three categories. The first is the critical approach, which is oriented toward deconstructing common notions of truth by providing a counter-reading of history and society. This is most strongly associated with post-modern theorist Michel Foucault. In addition, they identify two non-Foucauldian approaches to 2217 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) discourse analysis. These are divided into the formal and empirical approaches. The formal approach is found within linguistics and socio-linguistics and typically employs methods of microanalysis of text including grammar and linguistic patterns and the empirical approach is associated with sociological forms of discourse analysis. Here, discourse is analyzed in terms of human communication within social contexts. (McHoul & Grace, 1997) The analysis in this paper models a non-Foucauldian3 empirical approach to discourse analysis and as such not associated with the critical approach taken by many critical and post-modern scholars. Post-modern notions of discourse typically render a culturally relativistic stance to questions of the moral status of human behaviours, stating that because knowledge is merely discourse created within the social and historical contexts of a specific culture, the truth and moral value of such knowledge should be determined only from within these cultures. Both the text and the images analyzed will be treated as a part of a discourse, that is, a part of a conversation about Tutsi women. This conversation essentially began with the European colonization of Rwanda and continued to independence. I argue that though the colonial discourse was not necessarily a function of a deliberate attempt to destroy Tutsi women, it was intensified and distorted by propagandists in the genocide to accomplish this. English translations of transcripts of Radio Télévision Libre des Mille Collines (RTLM) broadcasts between November 24th 1993 and April 6th 1994 were examined and transcripts that made reference to Tutsi women in any capacity were chosen for further analysis. Additionally, English translations of Kangura newspaper entries from May 1, 1990 to February 1, 1995 were examined using the same method. Entries with relevance to the subject matter were selected for further analysis. Finally, pieces of text were extracted from victim narratives, collected in The Men Who Killed Me: Rwandan Survivors of Sexual Violence and interview data collected by Binaifer Nowrojee, which were reported in Shattered Lives: Sexual Violence During the Rwandan Genocide and its Aftermath. The purpose of the analysis of the secondary data is to find consistency between the victim reports of their rapes and the textual analysis of the RTLM transcripts and Kangura entries. Results Secondary data "Remember in past months when you were proud of yourselves and didn't look at us because you felt we were lower than you? Now that will never happen again." (Clementine Nyinawumuntu quoted in de Brouwer & Ka Hon Chu, 2009) 3 'non-Foucauldian' as described by Hchoul and Grace who take a 'Foucauldian' approach to be a critical, post-modern approach. Such an approach posits that a) all knowledge is a product of discourses and are culturally relative; and b) due to this, the beliefs, values and behaviours of one cultural group cannot be judged using the discourse of another. This type of epistemological approach is incongruent with the approach taken in this thesis, which is to analyze the beliefs and practices of Hutu perpetrators of genocidal rape, from a North American perspective. 2218 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) While the content of the media before and during the genocide explains how Tutsi women were constructed as a prerequisite to their victimization and elimination, it is crucial to understand why the act of rape itself was deemed necessary in the eyes of the perpetrators. The narratives of victims, which recall their rapes, includes alleged perpetrator statements that may provide insight into the motivations for their crimes. The general theme in these narratives is that perpetrators saw their victims as 'too proud' for them, and that the rapes functioned to strip the women of this pride. The rapes, therefore, symbolized the reclamation of Hutu masculinity and power. Masculinity was expressed and power was asserted, through sexual intercourse with a Tutsi woman, irrespective of her consent. That the Tutsi woman thought she was 'too good for' the Hutu man or that she was 'too proud' was regarded as an injustice or at the very least a disorder of the way things ought to have been according to patriarchal social structure. Rape served to treat this social disorder, effectively putting the Tutsi woman "in her place." Moreover, the Tutsi woman would not only be stripped of control and authority over her body at the time of the rape but would suffer long term disempowerment as a result of the humiliation and violence endured during the genocide. 2219 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Primary Data source Men as victims of Tutsi woman's sexuality Kangura No. 6: Appeal to the Bahutu Conscience (With the Hutu Ten Commandments) December 1990. "Hutu women, be vigilant and bring your husbands, brothers and sons back to their senses." Tutsi women as active military participants Tutsi woman's sexuality as evil "Every Hutu male should know that Tutsi women, wherever they may be, are working in the pay of their Tutsi ethnic group." "The article referred to a plan of 1962, in which the Tutsi were to resort to two weapons they thought effective against the HЮtЮ: “monОв and the Tutsi аomКn”. Kangura No. 6: The Tutsi Ambition. December 1990. Kangura No. 19: Editorial: Hutus Should Help Kangura Defend the Hutus; I Will Pay the Price if Necessary, but I Will Warn the Hutus. July 1991. Tutsi women as objects of threat "some of them fell into the trap of worldly women. So far, many have fallen into the trap." "Tutsi women were sold or married to Hutu intellectuals or highly placed Hutu officials, where they could serve as spies in influential Hutu circles and arrange government appointments, issue special import licenses, and pass secrets to the enemy." Inkotanyi enlist the help of their worldly sisters and daughters. You find them everywhere in all the institutions, in the Ministries, in the private sector, in legal and illegal drinking-places, as well as in our own houses, which many of them have managed to infiltrate through marriage. " "We have noticed that these worldly women work for their InyenziInkotanyi brothers." "Having husbands does not prevent them from being accomplices and extracting secrets from people by using their worldly wiles." Men as victims of Tutsi woman's sexuality Tutsi women were portrayed as 'femme fatales' who controlled the Hutu man's sexuality, rendering him a victim to her will. While this was the case, Hutu women were deemed 2220 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) morally responsible for preventing Hutu men from falling prey to Tutsi women. The Bahutu Ten Commandments, printed in Kangura no. 6, exemplified this construction in outlining the rightful roles of the Hutu man and woman in combating Tutsi sexuality, where the Hutu man is placed in the middle of the two women, in a morally passive position. Though the Tutsi woman was a danger to the Hutu man, it was the Hutu woman's responsibility to bring the Hutu man 'back to his senses,' implying that women were deemed primarily responsible for the sexual actions of men. While it was the Tutsi woman who would use her sexuality to manipulate Hutu men, it was the Hutu woman's responsibility to protect him from his demise, thereby absolving Hutu men from any moral responsibility with regard to his own sexuality. Similarly, the editorial Hutus Should Help Kangura Defend the Hutus; I Will Pay the Price if Necessary, but I Will Warn the Hutus, constructs the Tutsi woman as a 'trap', reinforcing the notion that Hutu men were at the mercy of Tutsi woman's sexuality. Through the use of a recollection narrative, the notorious A Cockroach Cannot Bring Forth a Butterfly illustrated how the Tutsi used their women to prey on and weaken Hutu. Though the editorial itself does not recall a specific event, it uses commonplace beliefs and fears present in the collective Hutu psyche and projects those fears onto the current crisis implying that without action, the past will repeat itself. To its audience, this narrative presents an example of the Tutsi woman's sexual prowess. The appeal to memory adds an element of reality to the warnings circulated by the media, causing the perpetrators to fear the re-occurrence of the event. According to the media, not only Hutu but any man could fall prey to Tutsi women. Kangura no. 56 consisted of a cartoon of the Tutsi 'femme fatales' with General Romeo Dallaire, conveying a message that was congruent with that of the surrounding articles - the Tutsi women's sexuality was dangerous. Moreover, the cartoon implies that a man that fell into her sexual trap, though ultimately a victim of her sexuality, was a threat to the Hutu. General Dallaire served as Force Commander of UNAMIR, the United Nations peacekeeping force in Rwanda prior to and during the genocide and was vehemently against the ideology and actions of the Hutu extremists. By stating that he had fallen into the Tutsi woman's 'trap' the cartoon places her at the root of the threat posed by those who were against the Hutu power movement. In a similar fashion, on June 19, 1994 the Radio Télévision Libre des Mille Collines made a statement referring to the prowess of Tutsi women and its implications on 'not serious Hutu', most likely moderate Hutu. The passage began by stating that the 'not serious Hutu' were gluttons and therefore married Tutsi women but shifts its focus onto the manipulative power of the woman, stating that in the case that the 'not serious Hutu goes over to the Inyenzi-Inkotanyi side,' moral blame will rest on the Tutsi woman while her husband will be merely her puppet. In effect, this claim rendered the marital and sexual relationship between a Tutsi woman and a Hutu man one in which she controlled his unfavourable political views and actions with her sexuality. This narrative fits with the notion that all real Hutu would support the genocide and that those who opposed it, did so not as real Hutus but only as 'not serious' Hutus under the influence of the Tutsi woman's body, effectively discouraging dissent among the Hutu while vilifying the Tutsi woman on the basis of her sexuality. 2221 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) On various occasions, The RTLM named and implicated specific people as threats by announcing warnings against that specific person, who were usually targets of violence afterward. On June 2, 1994, Jeannie, a wife and a teacher was implicated by the radio station as an influential force behind the violence against Hutu. According to the broadcast, though it is her husband who allegedly plotted against Hutu, he arranged the murders he committed through his wife implying that even though his actions are the direct threat, she is the root cause of the threat toward Hutu. The fact that she is a teacher, with the ability to influence and more importantly corrupt her students, is highlighted in the broadcast. According to the RTLM, the presence of Jeannie as the powerful influence on both her Tutsi husband and her Tutsi students, rendered her a 'security threat to the commune'. Consequently, eliminating her will destroy the root cause of the threat that the Tutsi ethnic group posed to the Hutu. Tutsi women as objects of threat The International Criminal Tribunal for Rwanda (ICTR) case summary of propagandist Ferdinand Nahimana's indictment refers to an article that serves not only to objectify, thereby dehumanize, Tutsi women, but specifically alleges that they were 'weapons' used deliberately by the Tutsi against The Hutu. Binaifer Nowrojee alluded to a similar claim, made in Kangura, which warned that men would not hesitate to transform their women into 'pistols'. Historically, Tutsi held economic power until the fall of the feudal regime and the creation of a Hutu republic. Money and Tutsi women were considered two of the Tutsi resources that were unattainable to the Hutu. Though racial intermarriages were common, especially between Tutsi women and Hutu men, Tutsi women were considered 'snobbish,' deeming themselves superior to Hutu because of their beauty and social status. This statement not only plays upon the historical notion of Tutsi women as one of the Tutsi possessions used against the Hutu, but in stating that they were 'weapons', propagandists accomplished the twofold dehumanization and vilification of the Tutsi woman, constructing them as objects of threat. Tutsi women as active military participants Four of the seven Bahutu ten Commandments were dedicated to warning Hutu men against Tutsi women, claiming that that they ultimately worked for 'Tutsi gain' and that marriage to a Tutsi woman rendered a Hutu man a traitor. These claims exemplify the portrayal of Tutsi women as military spies, effectively constructing them as national or political threats. The article asserts that the 'Hutu man' is to endeavour to mitigate this threat, appealing to him as an individual but only insofar as he is as a member of a group. In this case, the group was twofold, as the article asserts that an individual is responsible for adhering to the commandments by virtue of their ethnicity and gender in stating that any 'Hutu man' will be held a traitor if they engage sexually with Tutsi women. Here, Tutsi women are constructed as active agents of threat as opposed to passive objects used by the Tutsi men. Moreover, that the prohibited actions are marrying her or keeping her as a concubine serves to ground her vilification on her body and sexuality. 2222 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) The focus of the Kangura article, titled The Tutsi Woman was the deliberate construction of its subject as a villain. In the article, Tutsi women were said to be married to Hutu intellectuals in order to act as spies within their families and communities and as such, were active participants in the threat against Hutu. By claiming that this threat was posed from even wives and close family members, propagandists were able to raise fear against any and every Tutsi. The article appealed to historical notions of inter-ethnic relations, providing an explanation of racial intermarriage in Rwanda in a manner that portrayed Tutsi, including those who were married to Hutu, as manipulative and ominous. This further urged Hutu to be distrustful of all Tutsi by the mere virtue of their ethnicity irrespective of their actual personal relationships with Hutu. Tutsi friends, neighbors and even wives were not to be spared from elimination, in order for their own wellbeing. In Hutus Should Help Kangura Defend the Hutus; I Will Pay the Price if Necessary, but I Will Warn the Hutus, the Tutsi woman is said to be 'enlisted' by her Tutsi brothers to 'infiltrate' the Hutu community to spy on them and bring information to her Tutsi brothers. This editorial clip remains consistent with the portrayal of Tutsi women as active members of the Tutsi armed forces through its use of rhetoric that is often associated with military. In stating that Inkotanyi enlist the help if Tutsi women, the article makes a strong allusion to the military recruitment process. Additionally, the use of the verb infiltrate invokes fear and paranoia through the implication that Tutsi women are deliberately placed in various social contexts for the sole purpose of spying on or monitoring their Hutu friends, colleagues and even husbands. The implication that they are found everywhere suggests that no Tutsi woman may be spared from suspicion. One of the characteristics of the Hutu power movement was opposition to the agreements of the Arusha Accords because the negotiations of the Accord were seen as detrimental to Hutu interest. On April 22, 1994, the RTLM appealed to this fear while simultaneously vilifying Tutsi woman by making note of their role in the negotiations. Not only does this statement place Tutsi women as participants in the 'game of lies' that was the Arusha Accords, portraying them as deceitful and untrustworthy but the statement that they are women of 'loose morals' bears strong implications with regard to their sexual image. Taken together, the statement in the broadcast creates an image of an untrustworthy sexuality. Tutsi woman's sexuality as evil. The Bahutu 10 commandments was paramount in constructing Tutsi women's sexuality as evil. The commandments are an effective illustration of the gendered aspect of the genocide in that every Hutu male was held responsible for adhering to the terms on the grounds of their ethnicity and their gender, while the Tutsi women are conversely vilified on both the grounds of their ethnicity and gender. Tutsi women were not victimized as a result of a summation of their ethnicity and gender, but as a result of a deliberate victim construction in which their ethnicity and gender intersected to create an image of a woman whose evil prowess was inherently rooted in her sexuality, which if not combated by the vigilant Hutu man, would undermine his sexuality and ultimately his ability to survive. The ten commandments was significant because of its authoritarian and religious appeal. The article bears a strong connection to the Judeo- Christian ten commandments of the 2223 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Christian bible, a fundamental set of moral prescriptions that many Rwandese Hutu adhered to. In making this connection to Christianity and god, the article constructed the prohibitions within, un-Christian and un-godly. This aspect of victim construction was strikingly similar to the Holocaust, during which the Nazi SS also issued Ten Commandments which, in part, prohibited sexual relationships with Jewish women. (Saidel & Hedgepeth, 2010) The RTLM appealed to religion in a similar fashion on June 19, 1994 in referring to Tutsi sexuality as an object for consumption. The assertion in this article was that 'not serious Hutu were gluttons' and therefore, married Tutsi women, deems marriage, and consequently sexual relations, acts of 'gluttony' therefore sinful. The rhetoric used in this article creates a connection to Christian ideology by invoking one of the cardinal sins in order to objectify and then demonize Tutsi sexuality. Tutsi women were considered inherently sexual, and sex was considered their primary pЮrposО. As stКtОН Лв К RаКnНКn joЮrnКlТst, “TЮtsТ аomОn аОrО mКНО Пor sОбЮКlТtв КnН beauty, for royal courts" (Nowrojee, 1996). The infamous Hutus Should Help Kangura Defend the Hutus; I Will Pay the Price if Necessary, but I Will Warn the Hutus projected this cultural viewpoint onto the current social state by asserting that 'having husbands' did not stop Tutsi from extracting information using 'worldly wiles'. The expression 'worldy' was regularly used in reference to Tutsi women in association to their suspicious and dangerous sexuality. In stating that even married woman would use their sexuality to undermine the Hutu, the editorial raised a strong suspicion against Tutsi women irrespective of their marital status, which statement confirms the notion that Tutsi women were constructed as innately sexual beings. Finally, and most important to the construction of Tutsi women as evil, the passage implies that Tutsi women readily engage in adultery as though it is a natural inclination, an immoral act according to the Christian faith. As such, the article attributes to the Tutsi woman, a sexually rooted evil force, that must be combated by the Hutu male. A Sister Who Exposed Herself! accomplishes a similar goal but instead of alluding to КНЮltОrв, Тt ТllЮstrКtОs Сoа К rОlТРТoЮs ПТРЮrО’s ТnСОrОnt sОбЮКl proаОss Тs not sЮpprОssОН despite her oath to celibacy. Here, just as having husbands does not stop a Tutsi woman from having an evil sexual nature, neither does being a clergywoman, or a 'woman of god'. Sister Therese Mukabacondo, the subject of the article, is accused of persecuting the Hutu and therefore, poses a threat through influencing her teachers and students. Despite its title, the article does not state that Mukabacondo actually exposed herself. However, she is advised at the end of the article, to remove her veil and replace it with military clothing and prostitute herself, thereby fulfilling her 'true' role. Though the article has no mention of actual events in which the sister committed sexualized acts, it implies that she should abandon any endeavour to be anything other than her innate self, a sexual tool used by Tutsi armed forces. The final and most explicit form of the sexual vilification of Tutsi woman is expressed through the series of broadcasts that invoked the imagery of Tutsi women as 'sorcerers'. The reference to 'fetishes' adds a sexual and mystical quality to this image. While it is unclear what is exactly meant in the several references to 'sucking' themselves, it is likely also a sexual reference if taken in light of the total body of gendered propaganda against Tutsi women. Additionally, the image of the women sucking their babies is an allusion to 2224 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) the Tutsi woman as bearers of Tutsi life and consequently, the destruction of Tutsi women would prevent future threat from the entire Tutsi group. Discussion and Conclusions Four main themes were imbedded in the data. These are 1) Men as victims of Tutsi woman's sexuality 2) Tutsi women as objects of threat 3) Tutsi women as active military participants 4) Tutsi woman's sexuality as evil. These themes are inherently interrelated, however, they are separated for analytical purposes. Taken together, these themes constitute the dehumanization and vilification that are considered psychological prerequisites to the perpetration of genocidal acts. As previous research in genocide studies suggests, dehumanization makes the elimination of victims allowable while vilification makes it necessary. Just as discursive dehumanization and vilification is a antecedent to the elimination of both male and female victims of genocide, such discursive practices occur as an antecedent to the sexual victimization of female victims. The difference between the two is that the latter involves a sexually charged construction. The Tutsi woman is dehumanized and vilified as a part of her ethnic group and also on the basis of her sexuality. As a result, her perceived identity is as at times an object of military threat such as a 'pistol' and at times an inhuman being with sexual prowess such as a 'sorcerer'. For instance, 'All Tutsi' in the Rwandan genocide were vilified mainly in reference to their alleged greedy business practices. The commandments that referred to Tutsi in general focused on the subject of business dealings, however, the commandments targeting Tutsi women focused on marital and sexual relationships, thus the construction of Tutsi women focused heavily on sexual vilification. Her dishonesty and greed based on her Tutsi identity intersected with her identity as woman to create a figure whose sexuality is untrustworthy and dangerous. The conclusion that Tutsi women were targets of violence as a result of dehumanization and vilification serves to explain how their elimination was made possible and even deemed necessary but does not explain why women were raped. The question remains, why rape at all if the ultimate goal is to kill? The theory that a specific discursive construction rendered victim elimination necessary does not in itself, resolve this question and the significance of the act of rape itself is to be explored. The secondary data used in this analysis, derived from victim narratives, contain statements attributed to the perpetrators of sexual violence during the actual rapes. Rape functioned as a declaration made by perpetrators to their victims, their families and their communities. Toward woman, rape announced that Hutu men would no longer be 'lower than' Tutsi women. By taking control of Tutsi women's sexuality, Hutu men were able to reverse pre-existing social dynamics and reclaim their masculinity by seizing control of Tutsi sexuality, putting her in rightful place according to the patriarchal social structure of the Rwandese culture. According to Allison Ruby Reid-Cunningham, rape also served as a form of communication in itself to the men of the victim group. By raping Tutsi women, often in front of male family members and male members of her community, Hutu 2225 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) men were able to highlight the fact that the Tutsi man was effectively powerless to exercise his power and masculinity by protecting his women. (Reid-Cunningham, 2008) Rape also served to destroy Tutsi families and their communities by effectively destroying the fabric that created social bonds and culture of the group. Women bore and nurtured the Tutsi children and therefore, were seen as the bearers of Tutsi culture. Additionally, women were at the centre of the social fabric and it was the social sphere that propagated the culture by means of marriage, child bearing and child rearing. By destroying women, both figuratively and physically, perpetrators destroyed the Tutsi social fabric, including its families, community, culture, values and collective memory. (Reid-Cunningham, 2008) In patriarchal societies, men hold and express their power in political and economic spheres. In Rwanda, male identity was expressed through political involvement, the possession of wealth and power and the ability to defend ones nation, community and family. For instance, honour was rooted in holding a place in government, accumulating wealth and possessions and participating in defending one's nation. Dishonour resulted from being systematically excluded from government, losing one's possessions and losing one's life in battle. In this patriarchal light, where women were often excluded from the political and economic sphere their honour rested in their social identity as wife and mother, more specifically, her honour was measured by her ability to be a good wife, daughter and mother by remaining 'pure', that is, a virgin before marriage and exclusive to her husband after marriage. Her reputation effectively functioned only to uphold the pride of the men in her family and community by keeping her sexuality in their control. (Sharlach, 2000) The rape of Tutsi women was a means to seize this control and pride, exemplifying how the Tutsi woman's body was the battleground upon which the entire Tutsi culture and society was shamed, terrorized and destroyed. 2226 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) References Anonymous (2000) A Woman in Berlin: Eight days in a conquered city. (Philip Boehm trans.) New York: Metropolitan Books. Austin, N. (2007) The Helen of the Iliad. In Homer's the Iliad. Updated, H. Bloom. (Ed) New York: Chelsea House. Brown Travis, C. (2003) Evolution, Gender, and Rape. Cambridge, Massachusetts: MIT Press. Des Forges, A. (2007) Call to Genocide: Radio in Rwanda. The Media and the Rwanda Genocide. Thomspon, Allan. London: Pluto Press. Gellately, R. & Kiernan, B. (2003) The Specter of Genocide: Mass murder in historical perspective. Cambridge: Cambridge University Press. Glassman, R. M., Swatos, W. H., & Denison, B.J. (2004) Social Problems in Global Perspective. Lanham, MD: University Press of America. Goldstein, J. S. (2001) War and Gender: How gender shapes the war system and vice versa. Cambridge ; New York: Cambridge University Press. May Schott, R. M. (2010) Natality and Destruction: Arendtian reflections of war rape. In Birth, Death and Femininity: Philosophies of Embodiment. R. M. Schott (Ed). Bloomington: Indiana University Press. McHoul, A. W. & Grace, W. (1997) A Foucault Primer: Discourse, power and the subject. New York: New York University Press. Melvern, L. (2004) Conspiracy to Murder: The Rwandan genocide. New York: Verso. Mullins, C. (2009) "We are going to rape you and taste you Tutsi women" - Rape during the 1994 Rwandan genocide. British Journal of Criminology 49, 719 - 732. No author (1993, February) Editorial: A Cockroach (Inyenzi) Cannot Bring Forth a Butterfly. Kangura (40), http://www.rwandafile.com/Kangura/k40r.html. Web, 20 April 2011. Reid-Cunningham, A. R. (2008) Rape as a weapon of genocide. Genocide Studies and Prevention 3.3, 279 - 296. Saidel, R. G. & Hedgepeth, S. M. (2010) Sexual Violence Against Jewish Women during the Holocaust. Hanover: Brandeis University Press. Sharlach, L. (2000) Rape as Genocide: Bangladesh, the former Yugoslavia, and Rwanda. New Political Science 22.1 90. Shaw, M. (2003) War and Genocide: Organized killing in modern society. Cambridge: Polity Press. Siefert, R. (1994) War and Rape: A preliminary Analysis. In Mass Rape: The war against women in BosniaHerzegovina.A. Stiglmayer (Ed) Lincoln: University of Nebraska Press. 2227 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Webster, E. (2010) Degradation: A Human Rights Law Perspective. Humiliation, Degradation, Dehumanization: Human dignity violated. P. Koffmann, H. Kuch, C. Neuhauser & E. Webster. (Eds) New York: Springerlink. 2228 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Second Life Sanal Yaşam Dünyasında Kullanıcıların Tercih Ettikleri Yaşam Tarzının Belirlenmesi ve Gerçek Yaşamla Karşılaştırılması* Kadriye Uzun1, CОnРТz HКФКn AвНın2 1 Anadolu Üniversitesi, Eskişehir, Türkiye, kadriyekobak@gmail.com Anadolu Üniversitesi, Eskişehir, Türkiye, chaydin@anadolu.edu.tr 2 Özet: ArКştırmКНК SОМonН LТПО sКnКl вКşКm НünвКsı ФЮllКnıМılКrının, sКnКl ortКmНК sОrРТlОНТФlОrТ РünlüФ вКşКm КФtТЯТtОlОrТ ЯО tüФОtТm КlışФКnlıФlКrı ЛОlТrlОnОrОФ, ЛЮ tОrМТСlОrТn вüz вüzО ortКmlКrlК ФКrşılКştırılmКsı вКpılmıştır. ArКştırmКНК sКnКl ОtnoРrКПвК вöntОmТ ТşО ФoşЮlmЮş ЯО ЯОrТlОr, sКnКl РözlОm, çОЯrТm ТçТ РörüşmО ЯО вüzвüzО РörüşmО вКpılКrКФ toplКnmıştır. ArКştırmКnın çКlışmК ФümОsТ 12 ФТşТНОn olЮşmКФtКНır. ToplКnКn ЯОrТlОr tümОЯКrım КnКlТzТ ФЮllКnılКrКФ вorЮmlКnmıştır. KЮllКnıМılКr SОМonН LТПО'tК zКmКnlКrını ФЮlüplОrНО müzТФ НТnlОвОrОФ, НКns ОНОrОФ, КrФКНКşlКrıвlК soСЛОt ОНОrОФ вК НК КlışЯОrТş вКpКrКФ РОçТrmОФtОНТr. GörüşmОМТlОr SL’tК ЯüМЮt şОФlТ, tОn rОnРТ, ФıвКПОt, КnТmКsвon, ЯКmpТrlОr ТçТn rЮС, ОЯ ОşвКlКrı, ОЯ, çОşТtlТ СКвЯКnlКr, sКç, КФsОsЮЯКr, Рöz rОnФlОrТ, sКЯКş КlОtlОrТ КlНıФlКrını söвlОmТşlОrНТr. ÖzОllТФlО ПКrФlı ЛТr РörünümНО ЯО КвrıМКlıФlı olmКФ ТçТn çoФ pКrК СКrМКnmКФtКНır. SL'ın РОnОl özОllТФlОrТnТn РОtТrНТğТ КЯКntКjlКrlК РОrçОФ вКşКmlКrınНК вКpКmКНıФlКrı вК НК вКpmКвК МОsКrОt ОНОmОНТФlОrТ şОвlОrТ ЛЮrКНК РОrçОФlОştТrОЛТlmОФtОНТrlОr. Anahtar Kelimeler: Dijital kültür, Sanal dünya, Second Life, Sanal etnografya 1. Second Life Sanal Yaşam Dünyası SОМonН LТПО (SL), РОrçОФ НünвКвК КltОrnКtТП ЛТr ütopвК olКrКФ (HКrrТson, 2009), PСТlТp RosОНКlО tКrКПınНКn olЮştЮrЮlmЮş üç ЛoвЮtlЮ sКnКl ЛТr НünвКНır. SОМonН LТПО'ı oвЮn olКrКФ РörmОвОnlОr НО ЯКrНır. SL'ı sКnКl oвЮnlКrНКn ПКrФlı ФılКn вКnı sКЯКşçı, ЛüвüМü, НâСТ РТЛТ rollОrТn вК НК ЛölРОвТ ОlО РОçТrme, birisini kurtarma, seviye atlama, puan toplama gibi РörОЯlОrТn ЯО önМОНОn ЛОlТrlОnmТş ФЮrКllКrК ЮвmК РТЛТ НЮrЮmlКrın söz ФonЮsЮ olmКmКsıНır (HКrrТson, 2009; Moon, 2007; TКplОв, 2008). SL’ın ЛТr olКв örРüsü, РТНТşКtı вК НК ЛОlТrlОnmТş ЛТr СТФâвОsТ вoФtЮr. İçОrТğТnТn ЛОlТrlТ ЛТr ФonЮ çОrçОЯОsТnНО ФoНlКnmКmış olmКsınНКn НolКвı, СТçЛТr üвО КЯКtКrının РОlОМОğТnТ ЛТlmОmОФtОНТr. DТğОr sКnКl oвЮnlКrНК ЯКr olКn ФКzКnmК motТЯКsвonlКrı, oвЮnЮ oвnКвКn ФТşТНО Сırs вКrКtКrКФ ЛКşКrılı olmКвК zorlКвıМı ЛТr rЮС СКlТnО soФКrФОn; SОМonН LТПО’tК ЯКФТt РОçТrОn ЛТrТnТn НКСК çoФ вКrКtıМılıФ * BЮ çКlışmК AnКНolЮ ÜnТЯОrsТtОsТ SosвКl BТlТmlОr EnstТtüsü İlОtТşТm AnКЛТlТm DКlı'nНК 2011 вılınНК tКmКmlКnКn “SОМonН LТПО SКnКl YКşКm DünвКsınНК KОnНТnТ SЮnЮm DКЯrКnışlКrının BОlТrlОnmОsТnНОn EtnoРrКПТФ BТr YКФlКşım” ЛКşlıФlı НoФtorК tОz çКlışmКsının ЛТr Лölümünün вОnТНОn РözНОn РОçТrТlmОsТ ЯО РОlТştТrТlmОsТвlО СКzırlКnmış ЛТr ЯОrsТвonЮНЮr. ÇКlışmК AnКНolЮ ÜnТЯОrsТtОsТ BТlТmsОl ArКştırmКlКr ProjОsТ KomТsвonЮ tКrКПınНКn 1001E20 nЮmКrКsı КltınНК НОstОФlОnmТştТr. 2229 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) вönünü ФЮllКnКrКФ СТçЛТr tКnımlКnmış rolО ЛКğımlı ФКlmКНКn КвnОn РОrçОФ СКвКttК olНЮğЮ РТЛТ ФОnНТlТğТnНОn РОlТşОn ЛТr “вКşКm” sürmО РКвrОtТ ТçТnО РТrНТğТ Рörülür (TütОr, 2007). Second Life sКnКl ЛТr вКşКm НünвКsıНır. BЮ НünвК, ФЮllКnıМılКrınК вОnТ ТnsКnlКrlК tКnışmКФ, КlışЯОrТş вКpmКФ, Пlört ОtmОФ, ОЯlОnТp ЛoşКnmКФ, ОЯ вК НК КrsК sКtın КlmКФ, РТвsТ, КФsОsЮЯКr вК НК mТmКrТ tКsКrım вКpmКФ, СКttК ЛЮnlКrı pКzКrlКmКФ, НОğТşТФ ТşlОrНО çКlışКrКФ parК ФКzКnmКФ РТЛТ olКnКФlКr sЮnmКФtКНır (SОМonН LТПО StКrtОr GЮТНО, 2003). SОМonН LТПО РОrçОФ НünвКвК ЛОnzОmОФtОНТr. SL sâФТnlОrТ, ЛЮ НünвКвı КНОtК РОrçОФ ЛТr mОФânı zТвКrОt ОНОrmТş РТЛТ zТвКrОt ОНОЛТlmОФtО, НТğОr sâФТnlОrlО ФКrşılКşıp, ФТşТsОl ЯО toplЮ ОtФТnliklere ФКtılКЛТlmОФtО ЯО ЛöвlОМО sosвКllОşОЛТlmОФtОНТrlОr. SL sКnКl soСЛОt, ЯТНОo oвЮnlКrı, sКnКl mКğКzК, ФЮllКnıМı tОmОllТ ТçОrТФ ЯО sosвКl Кğ РТЛТ вОnТ mОНвКnın popülОr ЮnsЮrlКrını tКşımКФtКНır (SТФlos, 2006). SL'tК вОnТ ТnsКnlКrlК tКnışmКФ ЯО РОrçОФ zКmКn ТçТnНО ЛТrlТФtО ЛТrşОвlОr вКpmКФ СОr zКmКn mümФünНür (НОNooН ЯО AttОmК, 2006). GОrçОФ СКвКtın НТjТtКl КnТmКsвonЮ olКrКФ ТПКНО ОНТlОn ЛЮ вКpКв НünвКвК üвО olКnlКr ТlФ ЛКştК ЛТr ФКrКФtОr вКrКtmКФtК ЯО ЛЮ ФКrКФtОrТ çОЯrТmТçТ ortКmНК вКşКtmК olКnКğı ЛЮlКrak, ЛЮ sКвОНО ПТzТФsОl ЛТr РОrçОФlТğО РОrОФsТnТm НЮвmКНКn вОnТ mОФânlКr, вОnТ rollОr ЯО вОnТ ФТmlТФlОr olЮştЮrЮlКЛТlmОФtОНТr (WКsФЮl ЯО DoЮРlКss, 1997). VТНОo oвЮnlКrının ЯО НТğОr КЯКtКr şОФТllОrТnТn КФsТnО SL'tК вКrКtılКn КЯКtКrlКr, КrКçtКn НКСК ПКzlК КnlКm ТçОrmОФtОНТr. SL sКФТnlОrТ ФОnНТ НünвКlКrını ЯО РОrçОФlТФlОrТnТ ЛЮrКНК КЯКtКrlКr КrКМılığıвlК РОrçОФlОştТrmОФtОНТrlОr (WТllТКms, 2008). SКnКl НünвКНК ЛКzı ФЮllКnıМılКr, КЯКtКrlКrını ПКrФlı МТnsТвОt вК НК şОФТllОrНО вКpКЛТlmО özРürlüğünО sКСТptТrlОr. ErФОФlОrТn ФКНın, ФКНınlКrın ОrФОФ, вОtТşФТnlОrТn çoМЮФ, ОnРОllТ ФТşТlОrТn вürüвОn ЯО ТnsКnlКrın СКЯвКn-furry(BoОllstroПП, 2008), МКnКЯКr, ЯКmpТr вК НК ЛЮnlКrın ФomЛТnКsвonlКrı şОФlТnНО tОrМТСlОrТ söz konusu olabilir (Harrison, 2009). Sakinlerin avatar yarКtmКsınНКФТ ТlФ КmКç, sosвКl ОtФТlОşТmТ РОrçОФlОştТrmОФtТr. 1.2. Second Life'ta sanal yaşam tarzı ve tüketim TüФОtТm tОorТsТ, ТnsКnlКrın tüФОtТm tОrМТСlОrТnТn onlКrın ФТmlТФlОrТ, ФОnНТnТ ЛОğОnmОlОrТ ЯО ТlТşФТlОrТ СКФФınНК mОsКjlКr ЯОrНТğТnТ КçıФlКr. TüФОtТm ФКrКrlКrı КslınНК вКşКm tКrzı sОçТmТnТ вКnsıtmКФtКНır (LТn, 2008). YКşКm tКrzı ЛТr ФТşТnТn Лoş zКmКnını nО şОФТlНО РОçТrНТğТ, КФtТЯТtОlОrТ, ЛЮlЮnНЮğЮ çОЯrОНОФТ ТlРТ КlКnlКrı, ФОnНТsТ ЯО çОЯrОsТnНОФТ НünвК ТlО ТlРТlТ РörüşlОrТ вКnТ, ФТşТnТn sosвКl sınıПı ЯОвК ФТşТlТФ özОllТФlОrТnНОn НКСК ПКzlКsını ФКpsКвКn, ЛТr Лütün olКrКФ çОЯrОsТ ТlО ОtФТlОşТmТ şОФlТnНО ТПКНО ОtmОФ mümФünНür (ErНКl, 2001). YКşКm tКrzı Квnı zКmКnНК ЛОnlТФ ФКЯrКmının вКnsımКsıНır ЯО ФТşТnТn РüНülОrТ, НЮвРЮlКrı ЯО ТnКnçlКrının Тçвüzünün КnlКşılmКsınК вКrНımМı olmКФtКНır (FoбКll ЯО GolНsmТtС, 1994). SОМonН LТПО'tК zКmКn ЯО pКrК rОstКЮrКntlКrНК, ФonsОrlОrНО, КвКФФКЛı, ФıвКПОt mКğКzКlКrınНК РОçОЛТlТr (EНаКrНs, DomТnРЮОz ЯО RТМo, 2008). SОМonН LТПО'tК КlışЯОrТş вКpmКФ popülОr ЛТr КФtТЯТtОНТr. HКttК ЛКzı ФЮllКnıМılКr ТçТn РОrçОФtО pКrК СКrМКmКnın ЯОrНТğТ tКtmТnlО SL’tК pКrК СКrМКmКnın ЯОrНТğТ tКtmТn КвnıНır. ÇОşТtlТ РözlОmМТlОrТn КlКn notlКrınК РörО, SL’tК çoğЮ sКФТn РОnç, sОФsТ РörünümlОrО ЯО lüФs КrКЛКlКrК sКСТptТr. BЮ ortКmНК stКtü öğОlОrТ sırКНКnlКşıp sosвКl КnlКmlКrını ФКвЛОНОЛТlmОФtОНТr. SОМonН LТПО'К вОnТ РОlОn ЛТr ФТşТ Сızlı ЛТr şОФТlНО КЯКtКrlКrının ПТzТФsОl РörünümlОrТnТ НОğТştТrmОвТ ЯО onЮ РТвНТrmОвТ öğrОnmОФtОНТr. BЮ şОФТlНО Рörünümü СКttК ФТmlТğТ, sОçОЛТlmО özОllТğТ sКnКl НünвКвı РОrçОФ НünвКвК orКnlК НКСК çОФТМТ ФılmКФtКНır. GОrçОФ НünвКНКФТ РТЛТ sКnКl НünвКНК НК ЛОlТrlТ ЛТr Рörünümü ЛОnТmsОmОФ вК НК ЛОlТrlТ ФıвКПОtlОrТ sКtın КlmКФ ЯО ЛЮnlКrК çОФТНüzОn ЯОrmОФ, КЯКtКrın ЛТlТnçlТ вК НК ЛТlТnçsТz olКrКФ 2230 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) НТğОrlОrТnО ФКrşı вКnsıtmКФ ТstОНТğТ ТmКj ЯО mОsКjlКr СКФФınНК sОçТmlОrТnТ ТПКНО ОtmОФtОНТr (LТn, 2008). SL'ın sosвКl ortКmının tüФОtТМТlОrТn ЛТlТşsОl tОrМТСlОrТnНО Рüçlü ЛТr ОtФТsТ ЯКrНır (HКrrТson, 2009). SL ФЮllКnıМılКrı sosвКllОşmО/ОğlОnmО КmКçlКrıвlК nОsnОlОrТ sКtın КlmКФtКНırlКr. EğlОnmО, Лoş zКmКnı НОğОrlОnНТrmО, КФsОsЮЯКr, РТвsТ ЯО вОnТ РörünümlОr, tОФnolojТ, ОЯ, ЛКСçО ОşвКlКrınК sКСТp olmК КmКçlı ürünlОr sКtın КlКЛТlТrlОr. KЮllКnımlКr ЯО НoвЮmlКr вКФlКşımınК РörО ЛЮ tüФОtТmlОr, ФТşТlОrТn НТğОr ФЮllКnıМılКrlК ОtФТnlТФlОr ТçТnНО bulЮnmКsı КmКçlıНır ЯО ОğlОnМО ТlО ТlРТlТНТr (SСОlton, 2010). SL'ın КçılışınНКn ЛЮ вКnК sКnКl mКllКrın sКtışınНК НüzОnlТ ЛТr Кrtış ОğТlТmТ РözlОnmОФtОНТr. BЮ ОğТlТmНОФТ НОğТşТmlОrО РörО, 2005 вılınНК 30 mТlвon НolКr olКn НОğОr 2008 вılınНК 344 mТlвon НolКrК çıФmış, 2009'НК 567 mТlвon НolКr olКn rКФКm 2001 вılınНК 700 mТlвonК НolКrК ЮlКşmış (SКss, 2010), 2008 ArКlıФ КвınНК 693 ФЮllКnıМı 1,000.000 LТnНОn$'НКn ПКzlК pКrК СКrМКmıştır (LОО, 2007). BЮ çКlışmКНК SОМonН LТПО sКnКl вКşКm НünвКsı ФЮllКnıМılКrının, sКnКl ortamda sОrРТlОНТФlОrТ РünlüФ вКşКm КФtТЯТtОlОrТ ЯО tüФОtТm КlışФКnlıФlКrı ЛОlТrlОnОrОФ, ЛЮ tОrМТСlОrТn вüz вüzО ortКmlКrlК ФКrşılКştırılmКsının вКpılmКsı КmКçlКnmıştır. BЮ КmКç НoğrЮltЮsЮnНК şЮ sorЮlКrК МОЯКp КrКnmıştır: 1.SОМonН LТПО'tК sürНürülОn РünlüФ вКşКm КФtТЯТtОlОrТ nО şОФТlНО РОrçОФlОşmОФtОНТr? 2.SОМonН LТПО'tК sürüНürülОn вКşКm tКrzının РОrçОФ вКşКmlК ЛОnzОr ЯО ПКrФlı вönlОrТ ЯКr mıНır? 3.SL ФЮllКnıМılКrının sКnКl вКşКm tüФОtТm НКЯrКnışlКrı nКsılНır? 4.Second Life'taki yКşКmın gОrçОФ yКşКmНКki duygu ve dКЯrКnışlКrı nО вönНО НОğТştТrmОФtОНТr? 2. Yöntem ArКştırmКНК sКnКl ОtnoРrКПвК вöntОmТ ТşО ФoşЮlmЮştЮr. SКnКl ЮzКm, sosвКl ЛТr sТstОm РТЛТ ФОnНТ ФОnНТnО вОtОЛТlОn ЛТr ortКmНır. KОnНТ ФЮrКllКrı, КНОtlОrТ, НОğОr sТstОmТ, ТlОtТşТm moНlКrı, ОФonomТsТ, rОsmТ ЯО РКвrТ rОsmТ polТtТФКsı olКn ЛЮ ortКmlКrНК ФЮllКnıМılКr КЯКtКrlКrı КrКМılığıвlК вКşКmlКrı СКФФınНК ОnНТşО НЮвmКФsızın (sКnКl ortКmНК) ЯКr olКЛТlmОФtОНТrlОr (JorНКn, 2010). BЮ НoğrЮltЮНК sКnКl ortКmНК olЮşКn çОЯrТmТçТ ОtФТlОşТm ve topluluk kendТ ФКЯrКmlКrı, КnlКmlКrı, pКвlКşılКn НОğОrlОrТ ЯО çОЯrТmТçТ ortКmНКn НoğКn özОl ЛКğlКmlКrı ТlО ЛТrlТФtО ОlО КlınКrКФ КnКlТz ОНТlmОlТНТr (GКjjКlК, 2002; HТnО, 2005). SКnКl ОtnoРrКПвК, РОlТşОn ЛТr КrКştırmК вöntОmТ olКrКФ, sКnКl Фültürün ТçТnО НКlmКвı ЯО etkilОşТmlТ аОЛ sТtОlОrТnТ ЯО sКnКl toplЮlЮФlКrı РözlОmlОmОвТ ТçОrТr. SКnКl ОtnoРrКПвК, КrКştırmКМılКrın çОЯrТmТçТ ortКmlКrНК РОrçОФlОşОn ОtФТlОşТm ЯО olЮştЮrЮlКn toplЮlЮФlКrı КnlКmКФ ТçТn ЮвРЮlКНıФlКrı ЛТr вöntОmНТr (JonОs,1998). SКnКl ОtnoРrКПвК РОlОnОФsОl etnoРrКПвКnın КrКçlКrınНКn ЛОslОnmОФtОНТr (WКrН, 1999). ArКştırmКnın КmКМınК вönОlТФ olКrКФ КrКştırmКНК ФКtılımМı (sКnКl) РözlОm, вüz вüzО РörüşmО ТlО çОЯrТmТçТ РörüşmО tОФnТФlОrТ ФЮllКnılКrКФ ЯОrТlОr toplКnmıştır. BЮ КrКştırmКНК, КrКştırmКМı sКnКl ОtnoРrКП nТtОlТğТвlО ЛТr ФКНın КЯКtКr olЮştЮrmЮş ЯО 2 вıl sКnКl НünвКНК ФЮllКnıМılКrı РözlОmlОmТştТr. GözlОmlОr sonrКsınНК КmКçlı olКrКФ ЛОlТrlОnОn ФТşТlОr КrКsınНКn çКlışmКвК ФКtılmКвı ФКЛЮl ОНОnlОrlО РörüşmО вКpılmıştır. ArКştırmКНК 12 ФЮllКnıМıвlК (6 ОrФОФ, 6 ФКНın) РörüşmО вКpılmıştır. BЮnlКr, 6 ФТşТ ТlО ЛЮlЮnНЮФlКrı şОСТrlОrО РТНОrОФ вüz вüzО РörüşmО, SОМonН LТПО sКnКl НünвКsınНК 5 ФЮllКnıМı ТlО çОЯrТmТçТ РörüşmО 2231 3 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ЯО 1 ФТşТ О-postК КrКМılığıвlК РörüşmО şОФlТnНО РОrçОФlОşmТştТr. GörüşmОМТlОrТn СОr türlü РОrçОФ вКşКm ЛТlРТlОrТnТn РТzlТ ФКlКМКğı, ТstОНТФlОrТ zКmКn РörüşmОНОn çОФТlОЛТlОМОФlОrТ вК НК РörüşmО mОtnТnТ РörОЛТlОМОФlОrТ ЛТlРТlОrТnТn ЯОrТlmОsТ, КвrıМК ФЮllКnıМılКrın sКnКl ЯО РОrçОФ вКşКm ТsТmlОrТnТn РТzlТ tЮtЮlКrКФ tКФmК ТsТmlОrlО çКlışmКНК вОr КlmКlКrı arКştırmКМının ОtТФ вönНОn КlНığı önlОmlОr КrКsınНКНır. ArКştırmКНК ЯОrТlОr tümОЯКrım КnКlТzТ ФЮllКnılКrКФ вorЮmlКnmıştır. TümОЯКrım КnКlТzТ, ЛТrЛТrТnО ЛОnzОr ЯОrТlОrТn ФКЯrКmsКl çОrçОЯОНО sınıПlКnНırılmКsı, ФКЯrКmlКr КrКsınНКФТ ТlТşФТnТn ortКвК ФoвЮlmКsı (StrКЮss ЯО CorЛТn, 1990), ЛöвlОМО РОlТştТrТlОn özОt tОmКlКr вК НК ФКtОРorТlОrlО ФКrmКşıФ ЯОrТlОrТn КnlКşılmКsı (TСomКs, 2003) ЯО oФЮвЮМЮnЮn КnlКвКЛТlОМОğТ şОФТlНО НüzОnlОnОrОФ вorЮmlКmКsını ТçОrОn ЛТr КnКlТz türüНür (ŞТmşОФ ЯО YılНırım, 2006). 3. Sonuçlar 3.1. Second Life'ta Sürdürülen Günlük Yaşam Aktivitelerinin Gerçek Yaşamla Karşılaştırılması KЮllКnıМılКr SОМonН LТПО'tК zКmКnlКrını ФЮlüplОrНО müzТФ НТnlОвОrОФ, НКns ОНОrОФ, КrФКНКşlКrıвlК soСЛОt ОНОrОФ вК НК КlışЯОrТş вКpКrКФ РОçТrmОФtОНТr. GörüşmОМТlОr SL'a РТrНТФlОrТnНО ТlФ olКrКФ lТstОlОrТnНОФТ КrФКНКşlКrınНКn çОЯrТmТçТ olКnlКrК ЛКФmКФtК ЯО onЮnlК ТlОtТşТmО РОçОrОФ o Рün ТçТn plКn вКpmКФtК вК НК ФОnНТlОrТ ЛТr КФtТЯТtО ЛЮlmКФtКНırlКr. GОnОlНО КФşКm SL'К РТrНТФlОrТnТ ТПКНО ОНОn ЛКzı РörüşmОМТlОr ЛЮ sККtlerde вКpılКn pКrtТ, Нüğün РТЛТ orРКnТzКsвonlКrК ФКtılmКФtКНırlКr. BЮnЮnlК ЛТrlТФtО ФЮmКr oвnКmКФ, poppОr КНlı oвЮnК ФКtılmКФ, КlışЯОrТş mКğКzКlКrını РОzОrОФ ЛТr şОвlОr sКtın КlmКФ вК НК sКnКl oЛjО ТnşК ОНОrОФ РünlОrТnТ РОçТrmОФtОНТrlОr. EЯ СКnımı olКn ЯО çocuk sahibi iki ФКНın ФЮllКnıМı ЯКФТt ЛЮlНЮФçК РünНüzlОrТ НО SL'К РТrНТФlОrТnТ ЯО ЛЮ sürОвТ ФЮmКr oвnКвКrКФ, вОnТ вОrlОr ФОşПОНОrОФ РОçТrНТФlОrТnТ КçıФlКmışlКrНır. İş sКСТЛТ olКn РörüşmОМТlОr РОrçОФ вКşКmlКrının Тş ЯО ОЯ КrКsınНК РОçtТğТnТ ЛОlТrtmОФlО ЛТrlikte, sadece iki ФЮllКnıМı SL НışınНК НoğК sporlКrı, müzТФ, НКns РТЛТ ОtФТnlТФlОrТnО ФКtılНığını ТПКНО ОtmТştТr. SL’tК ortКlКmК 10 sККt ЯКФТt РОçТrНТğТnТ söвlОвОn, özОl mОsКjlКrının НolНЮğЮnЮ ТННТК ОНОn, РОrçОФ СКвКtınНК ünТЯОrsТtО mОzЮnЮ ЯО mОslОФ sКСТЛТ olКn ЛТr РörüşmОМТ, РОrçОФ вКşКm КФtТЯТtОlОrТnНО şЮ ЯЮrРЮlКrı вКpmıştır: “.. gerçek yaşamda kahve kültürünüz olur değil mi? Kahve arkadaşlarınız olur. Ya da gerçek yaşamda kankalarınız olur. Işte beraber içerisiniz ya da işte biyerlere gidersiniz değil mi? Şimdi benim öle bi hayatım yok gerçek yaşamda. Işte bi cumartesi işte ııı halı saha maçı olan birisi değilim. Ya da işte haftanın belli günlerinde benim o tip bi sporla bi ilgim olmadı bugüne kadar. Ya ben o tip şeylere çok sıcak bakmıyorum yani. Zaten misafiri pek sevmem öle. Bi saatten fazla oturan misafiri sevmem öle. Sıkılıorum çünkü uykum geliyor.” 3.2. Kullanıcıların Tüketim Davranışları GörüşmОМТlОr SL’tК ЯüМЮt şОФlТ, tОn rОnРТ, ФıвКПОt, КnТmКsвon, ЯКmpТrlОr ТçТn rЮС, ОЯ ОşвКlКrı, ОЯ, çОşТtlТ СКвЯКnlКr, sКç, КФsОsЮЯКr, Рöz rОnФlОrТ, sКЯКş КlОtlОrТ КlНıФlКrını söвlОmТşlОrНТr. ÖzОllТФlО ПКrФlı ЛТr РörünümНО ЯО КвrıМКlıФlı olmКФ ТçТn çoФ pКrК СКrМКnmКФtКНır. PКrК ФКzКnmК вollКrını ФЮmКr, poppОr oвЮnЮ, МКmpТnР, çКlışmК, КrsК kiralama, tasКrımlКrını sКtmК olКrКФ КФtКrКn ФЮllКnıМılКrНКn ЛОş ФТşТ ФrОНТ ФКrtınНКn sКnКl НünвКвК pКrК КФtКrНığını НК söвlОmТştТr. SL’tК СКrМКnКn LТnНОn НОğТşОЛТlmОФtОНТr. BТr 2232 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ФЮllКnıМı РОrçОФ вКşКmНК НК ТСtТвКМı olmКвКn СОr şОвТ sКtın КlНığını, SL’tК НК ЛЮ НКЯrКnışını sürНürНüğünü ТlОrТ sürmüştür. KОnНТsТnТn ЛТr Кв 1750 TL SL’К КФtКrНığını söвlОвОn ФКtılımМı, şЮ КnНК КвlıФ 500 TL КФtКrНığını söвlОmТştТr. BЮ РörüşmОМТ, ФОnНТnО КТt ТşТnНОn НönНüФtОn sonrК ОЯНО SL'К РТrmОФtО ЯО КФşКm вОНТНОn РОМО ЛТrО ФКНКr SL’tК partnОrТвlО вК НК КrФКНКşlКrıвlК ЯКФТt РОçТrmОФtОНТr. BКЛКsının ФrОНТ ФКrtını ФЮllКnmКsınК ТzТn ЯОrmОНТğТ 25 вКşınНКФТ ЛТr ОrФОФ ФЮllКnıМı КrФКНКşının ФrОНТ ФКrtını ФЮllКnmКФtКНır. KЮlüp ТşlОtОn ЯО Рününün çoğЮnЮ SL’tК РОçТrОn 42 вКşınНКФТ ОrФОФ ФЮllКnıМı ТsО Фendine КrtıФ lТmТt РОtТrНТğТnТ ЯО КвlıФ 100 TL SL'К КвırНığını söвlОmОФtОНТr. 3.3. Gerçek Yaşamda Yapılamayan Davranışların Second Life'ta Gerçekleştirilmesi 3.3.1. Second Life'ta gerçek yaşamdan farklı bir yaşam sürme GörüşmОМТlОr SL'ın РОnОl özОllТФlОrТnТn РОtТrНТğТ КЯКntКjlКrlК РОrçОФ вКşКmlКrınНК вКpКmКНıФlКrı вК НК вКpmКвК МОsКrОt ОНОmОНТФlОrТ şОвlОrТ ЛЮrКНК РОrçОФlОştТrНТФlОrТnТ ЛОlТrtmТşlОrНТr. Bütün ФЮllКnıМılКr РörünümlОrТnТ ТstОНТФlОrТ РТЛТ НОğТştТrОЛТlНТФlОrТnТ ЯО РОrçОФ вКşКmlКrınНК РТвОmОвОМОФlОrТ ФıвКПОtlОrТ ЛЮrКНК РТвОЛТlНТФlОrТnТ ТПКНО ОtmТşlОrНТr. BЮnЮn вКnısırК SL’tК sosвКl ТlТşФТlОrТnТ ЛОlТrlОmО, МТnsОllТФ, НТğОr ТnsКnlКrı вönlОnНТrmО, МТnsТвОt НОğТştТrmО, romКntТФ ТlТşФТ вКşКmК, ОЯ sКСТЛТ olmК, ОЯlОnmО ЯО çoМЮФ sКСТЛТ olmК РТЛТ çОşТtlТ КФtТЯТtОlОrТn вКpılКЛТlНТğТ söвlОnmОФtОНТr. GörüşmОМТlОrНОn ЛТr ФКНın, НЮl olmКsınНКn НolКвı çОЯrО ЛКsФısı СТssОtmОФtО ЯО вКşКНığı mКННТ sıФıntılКr onЮ НТğОr ФТşТlОrНОn вКrНım КlmКвК zorlКmКФtКНır. BЮ nОНОnlО ФЮllКnıМı, РОrçОФ вКşКmınНК вКpКmКНığı, КnМКФ ТstОНТğТ ЛТrçoФ КФtТЯТtОвТ SL’tК НТlОНТğТ РТЛТ РОrçОФlОştТrОЛТlmОФtОНТr. GОrçОФ вКşКmının КФsТnО ЛЮrКНК ФОnНТnТ НКСК Рüçlü СТssОttТğТnТ söвlОвОn РörüşmОМТ, ЛТrçoФ ФТşТnТn НО ЛЮrКНК ОЯ, çoМЮФ, МТnsОllТФ, Нüğün, ОЯlТlТФ РТЛТ СКвКllОrТnТ РОrçОФlОştТrОЛТlНТğТnТ ЛОlТrtmТştТr. GОrçОФ вКşКmınНК ТnКnçlı ЛТrТsТ olНЮğЮnЮ ЯО ОşКrp ФЮllКnНığını söвlОвОn ФКtılımМının sКnКl НünвКНК tОrМТСlОrТ ПКrФlılКşmКФtКНır. ÖrnОğТn РörüşmОМТ SL’tК lОzЛТвОn ТlТşФТ вКşКmКФtК, strТptТzМТ olКrКФ çКlışmКФtКНır. GörüşmОМТ şЮ sözlОrТвlО ФОnНТ НЮrЮmЮnЮ КçıФlКmКФtКНır: “şu anda sl benim için çok önemli rl de şu anda suyun dibinde nefesini tutan biriyim sanki boğuluyom kocaman bir kıçım var kot pantlon giyemiyom sevgilimle gezemiyom bir sürüyom (sürüyüm) burda kendimi bir nefi fedakarlık yapan bir kişi görüyorum rl dekilerle sex yapmıyom kendimi aştım burda”. KКtılımМı mКННТ sıФıntılКrınНКn НolКвı, SL’tК НТğОr ФЮllКnıМılКrК вКlКn söвlОвОrОФ вК НК ФОnНТnТ КМınНırКrКФ onlКrın pКrКlКrını КlmКФtК ЯО ЛöвlОМО РОrçОФ СКвКttК РОrçОФlОştТrОmОНТğТ КНКlОtТ sКnКl НünвКНК sКğlКвКЛТlmОФtОНТr. BКşФК ЛТr РörüşmОМТ КТlО ЯО КrФКНКş ortКmınНКФТ soСЛОtlОrНОn sıФılНığını ЯО ortКmНКn КвrılКmКНığını, oвsКФТ SL’tК sıФılНığı КnНК вОr НОğТştТrОЛТlНТğТnТ söвlОвОrОФ РОrçОФ ЯО sКnКl КrКsınНК ФКrşılКştırmК вКpmıştır. BöвlО ЛТr özРürlüğü sКnКl НünвКНК вКşКвКЛТlОn РörüşmОМТnТn ЛКşФК ТstОФlОrТnТ НО вОrТnО РОtТrОЛТlНТğТ РörülmОФtОНТr. KКtılımМı РОrçОФ вКşКmınНК mЮСКПКzКФâr olНЮğЮnЮ ЛОlТrtmОФlО ЛТrlТФtО, SL’tК ФКНın КЯКtКrlК РОzmОФtО ЯО ПКrФlı МТnsОl ТlТşФТlОr вКşКmКФtКНır. ÇКlışmКвК ФКtılКn ФКНın РörüşmОМТlОrНОn ЛТr ЛКşФКsı ТsО, SL'ın ФorЮnКФlı ЯО РüЯОnlТ ЛТr вОr olmКsının ЯОrНТğТ rКСКtlıФlК СОm Тş СОm НО НЮвРЮsКl КnlКmНК ФolКвМК rТsФО РТrОЛТlНТğТnТ, РОrçОФ вКşКmНК КslК ФonЮşmКвК МОsКrОt ОНОmОвОМОğТ ФТşТlОrlО ЛЮrКНК tОСlТФОlТ olКМКğı 2233 5 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ФorФЮsЮ olmКНКn rКСКtçК ФonЮşКЛТlНТğТnТ söвlОmТştТr. GörüşmОМТ, РОrçОФ вКşКmınНК НüğmО ЛТlО НТФОmОНТğТnТ, SL'tК ТsО çoФ РüzОl ФıвКПОtlОr вКpıp sКtКЛТlНТğТnТ ЛОlТrtmТştТr. GОrçОФ вКşКmınНК ФЮmКr oвnКвКmКНığını, ФızlКrlК çıФКmКНığını, МТnsОl ТlТşФТlОr вКşКвКmКНığını ЯО ТçО ФКpКnıФ ЛТrТ olНЮğЮnЮ söвlОвОn ОrФОФ ФЮllКnıМılКrНКn, SL’tК СОr türlü şОвТ вКpКЛТlНТğТnТ КçıФlКmıştır. BКşФК ЛТr РörüşmОМТ, КnnОsТвlО ЛТrlТФtО вКşКНığını ЛОlТrtОrОФ, SL’tК СКвКllОrТnНОФТ ОЯО sКСТp olКЛТlНТğТnТ, ТçТnНО ФКlКn КnnОlТФ duygusunu ЛЮrКНК çoМЮФ sКСТЛТ olКrКФ ЛКstırКЛТlНТğТnТ ЯО РОrçОФ вКşКmınНК tКСКmmül ОНОmОНТğТ ФТşТlОrТ СКвКtınНКn çıФКrКmКsК НК SL’tК ЛЮ tКrz ФТşТlОrТ ФolКвМК sТlОЛТlНТğТnТ КçıФlКmıştır. KЮllКnıМılКrНКn ЛТrТ, РОrçОФ вКşКmı ТlО SL КrКsınНК СОrСКnРТ ЛТr ПКrФlılıФ olmКНığını НТlО РОtТrsО НО ТПlКs ОtmОНОn önМОФТ вКşКm tКrzını КrtıФ sКНОМО SL’tК РОrçОФlОştТrmОФtОНТr. BТr НТğОr ФКtılımМı ТsО, РОrçОФtО КslК olЮnКmКвКМКФ, КnМКФ özРürМО ТstОnТlОn ФКrКФtОrО ЯО РörünümО ЛürünОЛТlmОnТn mümФün olНЮğЮnНКn ЛКСsОtmТştТr. KullКnıМılКr SL’tКn РОrçОФ вКşКmК ışınlКnКЛТlmОвТ, РüzОl РörünümlОrНОФТ КЯКtКrlКrını aktarabilmeyi istemektedir. 3.3.2. Second Life'taki yaşamın gerçek yaşamdaki duygu ve davranışları etkilemesi SL'ın, ФЮllКnıМılКrın РОrçОФ вКşКm НЮвРЮ ЯО НКЯrКnışlКrınНК çОşТtlТ ОtФТlОrТ olНЮğЮ ЛОlТrlОnmТştТr. ÖrnОğТn ЛТr РörüşmОМТnТn РОrçОФ вКşКmı SL’tКФТ plКnlКrınК РörО şОФТllОnmОФtОНТr. UвЮmКФ, çКlışmКФ ЯО вОmОФ вОmОФ НışınНК sürОФlТ SL’tК olНЮğЮnЮ ЛОlТrtОn ЛЮ РörüşmОМТ, НünвК ТçТnНО НТğОr ФТşТlОrlО rКnНОЯЮlКştığını, o zКmКnı ЛОФlОНТğТnТ ЯО РünlüФ вКşКm plКnlКrını ЛЮnlКrК РörО НüzОnlОnНТğТnТ söвlОmТştТr. SL’tК вКşКnКn НЮвРЮsКl ТlТşФТlОrТnНОn НolКвı, psТФolojТФ КnlКmНК sorЮnlКr вКşКНığını КçıФlКвКn РörüşmОМТlОr НО olmЮştЮr. İşТ olmКНığı ТçТn SL’tК çoФ ПКzlК zКmКn РОçТrНТğТnТ söвlОвОn ЛТr РörüşmОМТ, sКnКl pКrtnОrТnНОn КвrılНıФtКn sonrК çoФ zКвıПlКНığını, sürОФlТ КğlКНığını ЯО ФОnНТsТnО РОlОmОНТğТnТ ТПКНО ОtmТştТr. BКşФК ЛТr РörüşmОМТ НО Квnı sОЛОplОrНОn НolКвı çОЯrОsТnНОФТlОrО zКrКr ЯОrНТğТnТ, onlКrı ФırНığını ЯО КrФКНКşlКrının НışКrı çıФmК tКlОplОrТnТ РОrТ çОЯТrОrОФ, ОЯНОn ЛТr НönОm çıФmКНığını söвlОmТştТr. BЮ РörüşmОМТ, SL’tК ФКЯРК ОttТğТ ФТşТlОrlО РОrçОФ вКşКmНК НК ЛЮlЮşЮp ФКЯРК ОtmОФ ТçТn çОşТtlТ РörüşmОlОr вКptığını ЛОlТrtmТştТr. YТnО ЛОnzОr şОФТlНО ЛТr ФКНın РörüşmОМТ, SL’tК вКşКНığı ТlТşФТsТnТn РОrçОФ nТşКnlısı tКrКПınНКn ПКrФОНТlmОsТвlО zor РünlОr вКşКНığını КçıФlКmıştır. SonЮç olКrКФ, SОМonН LТПО üçЛoвЮtlЮ oвЮnlКrНКn ПКrФlı olКrКФ РОrçОФ вКşКmın ЛТrçoФ ЮnsЮrЮnЮ tКşımКФtК, РОlТşmТş РörsОllТğТ ТlО ФЮllКnıМılКrınК РОrçОФ НünвКНКвmış СТssТ вКşКmКФtКНır. BЮ НünвКНК ФЮllКnıМılКrın вКpКЛТlОМОФlОrТ ФОnНТ СКвКl РüçlОrТвlО sınırlı ФКlmКФtКНır. Bununla birlikte SL, ФЮllКnıМılКrınК РОrçОФ вКşКmНК вКpКmКНıФlКrı ЛТrçoФ КФtТЯТtОвТ НО РОrçОФlОştТrmОlОrТnО ТmФКn tКnımКФtКНır. YКşКm tКrzı SL ФЮllКnıМılКrının РünlüФ вКşКm КФtТЯТtОlОrТвlО şОФТllОnmОФtО, ЛЮ КФtТЯТtОlОr ТsО tüФОtТm НКЯrКnışlКrını НК etkilemektedir. GörüşmОМТlОr РОrçОФ вКşКmНКn ПКrФlı ЛТr вКşКm tКrzını ЛЮ sКnКl НünвКНК özРürМО вОrТnО РОtТrmОФtО; ПТzТФsОl вКşКmНКn ПКrФlı вönНО tüФОtТm ОğТlТmlОrТ sergilemektedirler. 2234 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Referanslar Boellstorf, T. (2008). Coming Of Age In Second Life.USA.: Princeton University. de Nood, D., & Attema, J. (2006, October). Second Life: The Second Life of Virtual Reality. The Hague, EPN - Electronic Highway Platform. Retrieved 15.08.2011 from http://www.epn.net/interrealiteit/EPN-REPORTThe_Second_Life_of_VR.pdf EНаКrНs, P., DomínРЮОz, E., & RТМo, M. (2008). A Second Look at Second Life: Virtual Role-Play As a Motivational Factor In Higher Education. Proceedings of Society for Information Technology & Teacher Education International Conference (Eds: K. McFerrin et al.). 2566-2571. Chesapeake, VA: AACE. Retrieved 12.10.2010 from http://www.editlib.org/p/27603 ErНКl, M. (2001). YКşКm TКrzı Analizi ve Psikografik. Pazarlama Dünyası, 15(89), 36-42. Foxall, G.R., & Goldsmith, R.E. (2006). Consumer Psychology Formarketing. London. Gajjala, R. (2000). Cyberethnography: Reading EКМС “OtСОr” OnlТnО. Retrieved 11.07.2011 from www.pitt.edu-gajjala/define.html Harrison, R. (2009). Excavating Second Life Cyber-Archaeologies, Heritage and Virtual Communities, Journal of Material Culture, 14 (1), 75-106. Hine, C. (2005). Virtual Methods and The Social of Cyber-Social-Scientific Knowledge. Virtual methods. (Ed: C. Hine). New York: Berg Jones, S.G. (1998). Cyber Society: Computermediated Communication and Community. Sage, California. Lee, P.D. (2009). Using Second Life to Teach Operations Management. Journal Worlds Research Pedagogy, Education and Innovation in 3-D Virtual Worlds, 2 (1), 3-25. Lin, A.C. (2008). Virtual Consumption: a Second Life For Rarth? Brigham Young University Law Review, 2(2). 47-114. Moon, J.M. (2007).The New Ways of Corporate Communication in Virtual Environments: Case Studies of Second Life. Athesis Presented To The Faculty Of The Graduate School University Of Southern, California. Sass, Second E. (2010). Second Life Chugs Along. Retrieved 12.10.2010 from http://www.mediapost.com/?fa=Articles.showArticle&art_aid=132912&nid=1170 95 Life Starter Guide. (2003). Retrieved oz.slinked.net/history/Second_Life_Starter_Guide.pdf 07.07.2009 from 2235 7 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Shelton, A.K. (2010). Defining The Lines Between Virtual and Real world purchases: SОМonН LТПО sОlls, ЛЮt аСo’s ЛЮвТnР? Computers in Human Behavior, 26, 12231227. Siklos, R. (2006, October 19). A Virtual World But Real Money. The New York Times. Retrieved 10.12.2010 from http://www.nytimes.com/2006/10/19/technology/19virtual.htmlex=1183521600& en=9370daefa88875de&ei=5070 Strauss, A. L., & Corbin, J. (1990). Basics of Qualitative Research: Grounded Theory Procedures and Techniques. London: Sage Publications. Tapley, R. (2008). Designing your Second Life. USA:New Riders. Thomas, R. M. (2003). Blending Qualitative & Quantitative Research Methods in Theses and Dissertations. USA: Corwin Press. Ward, K.J. (1999). Cyber-Ethnography and The Emergence of The Virtually New Community. Journal of Information Technology, 14, 95-105. Waskul D., & Douglass, M. (1997). Cyberself: The Emergence of Self in On-line Chat. The Information Society, 13 (4), 375 -397. Williams, D.A. (2008). Virtual Aesthetics and Ethical Communication: Towards Virtuous Reality Design. (Unpublished Master Thesis). Clemson University. YılНırım, A., & ŞТmşОФ, H. (2006). SosвКl Bilimlerde Nitel ArКştırmК YöntОmlОrТ. AnФКrК: SОçФТn YКвınlКrı. 2236 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Farklı Dil ve Kültürleri Anlamada Atasözleri ve Deyimlerin Rolü Murat Demirekin Aksaray Üniversitesi, Aksaray, Türkiye, mdemirekin@aksaray.edu.tr Özet: BТrОв, ТçТnНО вКşКНığı toplЮmК КТt ОНОЛТвКt, ПОlsОПО, sКnКt, âНОt ЯО РОlОnОФlОr ile irtibat halindedir.. Bir mТllОtТ ortКФ pКвНКНК toplКвКn ЯО ЮlЮsК ЮlЮs ФТmlТğТnТ ЯОrОn НТlТНТr, ФültürüНür. FКrФlı ФültürlОrТn ТlОtТşТmТnНО ФЮllКnılКn НТllОr ТçТnНО ФrТstКlТzО olmЮş sözlОr ЯКrНır. KКstОНТlОn КnlКmı Кz ЯО öz ЛТr ТПКНО şОФlТвlО КФtКrКn ЛЮ sözlОr КslınНК ЛТr mТllОtТn ötОНОn ЛОrТ mОвНКnК РОtТrНТğТ СКПızКsını НК özОtlОr niteliktedir. BЮ ТrtТЛКt НâСТlТnНО НТl, toplЮmНКn ЯО ФültürНОn Квrı tЮtЮlКmКz . KültürlОr КrКsı ЛТlТnçlОnmОnТn НО olЮşmКsınК вКrНımМı olКn НТl, вКЛКnМı НТl olКrКФ öğrОnТlНТğТ ЯО öğrОtТlНТğТnНО ise Квrı ЛТr önОm ФКzКnır, çünФü НТl toplЮmЮ olЮştЮrКn НОğОrlОrТn tКşıвıМısıНır. BКştК AЯrЮpК ЯО ABD olmКФ üzОrО, ФültürОl çОşТtlТğТ ЯО ФültürlОrКrКsı öğrОnmОnin tОşЯТФ ОНТlmОsТ КmКМıвlК ülФОmТzО ПКrФlı ФültürlОrНОn öğrОnМТlОr РОlmОФtОНТr. Söz ФonЮsЮ öğrenciler, КnК НТllОrТnТn ЛКşФК ЛТr НТl КТlОsТnО mОnsЮp olmКsı nedeniyle, sОslОtТm ЯОвК sözНТzТmТ ПКrФlılıФlКrınНК вКşКnКn sorЮnlКrın вКnı sırК НТğОr dilin ФültürОl öğОlОrТnНОФТ özРünlüФlОrНОn ötürü НО özОllТФlО КtКsözü ЯО НОвТmlОrТn öğrОnТlmОsТnНО НО çОşТtlТ zorlЮФlКr вКşКmКФtКНırlКr. BЮ çКlışmКНК, КtКsözlОrТ ЯО НОвТmlОrТn ОğТtТm ЯО öğrОtТm sürОМТnНО özОllТФlО ПКrФlı НТl ЯО ФültürlОrНОn ТnsКnlКrlК ТlОtТşТm ФЮrmК КşКmКsınНК önОmlТ olНЮğЮ РОrçОğТnНОn вolК çıФılКrak, atКsözlОrТnТn önОmТ, Фültürü КnlКmКНКФТ rolü, ФültürlОrО РörО НОğТşТmТ ЯЮrРЮlКnКМКФ. BТr КnlКmНК TürФ КtКsözlОrТ ЯО НОвТmlОrТnТn НТl КçısınНКn zОnРТnlТğТnО ЯО НТğОr НТllОrlО olКn ЛОnzОrlТğТnО вК НК ПКrФlılığınК НТФФКt çОФТlОМОФ. AвrıМК КtКsözü ЯО НОвТmlОrТn НОrs ФТtКplКrınНК НКСК вКвРın ЛТr şОФТlde yer alarak özümsОtТlmОsТnТn РОrОФlТlТğТ üzОrТnНО НЮrЮlКМКФtır. Anahtar Kelimeler: Yabancılara Türkçe Öğretimi, Kültür, Atasözü, Deyim, Giriş Bireyler kendilerini daha çКrpıМı şОФТlНО ТПКНО ОНОЛТlmОФ mКФsКНıвlК deyim ve КtКsözlОrТnО СКвКtlКrınНК sıФ sıФ вОr ЯОrТrlОr. ÇОşТtlТ ФültürlОrНО özellikle kelimelerin РОrçОФ КnlКmlКrı НışınНК ТПКНО, mОtКПorТФ ЛТr КnlКtımlК ЯОrТlmОsТ КmКМıвlК НК КtКsözlОrТ ЯО НОвТmlОr ЛЮ çКrpıМı КnlКtım tКrzının tОmОl КrКçlКrınНКnНır. Kültürün ЛТr çok tanımı ЯКrНır. Bunlardan biri kısКМК şöвlОНТr. BТr toplЮmЮn НЮвЮş Нüşünüş ЛТrlТğТnТ olЮştЮrКn, РОlОnОФ НЮrЮmЮnНКФТ СОr türlü вКşКвış, НüşünМО, НТl ЯО 2237 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) sКnКt ЯКrlıФlКrının topЮ, ЛОllТ ЛТr ФonЮНК ОНТnТlmТş РОnТş ЯО sТstОmlТ ЛТlРТdir (www.tdk.gov.tr). LКtТnМО ФöФОnlТ olan cultura, toprКğК ЛТr şОвlОr ОФТp ürün КlmКФ, ürОtmОФ КnlКmınНК ФЮllКnılmakta idi. VoltКТrО FrКnsız DОЯrТmТ önМОsТnНО culture’ü insan zОФâsının olЮşЮmЮnЮ ЯО РОlТşmОsТnТ ЛОlТrlОвОn ЛТr tОrТm olКrКФ ФЮllКnınМК sözМüФ ПКrФlı bir anlam ФКzКnmıştır. FrКnsızМКНКn Almancaya cultur ЛТçТmТnНО РОçОn sözМüФ НКСК sonrК tüm AЯrЮpК НТllОrТnО вКвılКrКФ НКСК çoФ “morКl НОğОrlОrТ ТçОren bir terim” СКlТnО Нönüşür. KültürОl ЮnsЮrlКr ТçОrТsТnНО вОr КlКn КtКsözleri ise, КnonТm özОllТФlОr tКşıвКn, uzun НОnОmО ЯО РözlОmlОrО НКвКnılКrКФ söвlОnmТş ve halka mâl olНЮğЮ kabul edilen ve toplЮmЮn вüzвıllКr ЛoвЮnМК РОçТrНТğТ РözlОm ЯО НОnОmОlОrНОn, ortКФ НüşünМО, tЮtЮm ЯО НКЯrКnışlКrıвlК НünвК РörüşünНОn olЮşКn, РОnОl ФЮrКl nТtОlТğТnНОФТ ФısК, özlü, ФКlıplКşmış sözlОrНТr (www.tdk.gov.tr). AtКsözleri sКğНЮвЮвК НКвКlı РОrçОФlОrТ ТПКНО ОНОn, ТвТ ЛТlТnОn ЯО tОФrКr ОНТlОn somЮt ЯО ФısК sözМОlОr olЮp mОtКПorТФ olКrКФ РОlОnОФsОl РörüşlОrТ, КСlКФТ НОğОrlОrТ, РОrçОФlОrТ ЯО КФlı ТПКНО Оden СКlФ ЛТlТmТn nОsТlНОn nОsТlО КФtКrılКn sözМОlОrТ olКrКФ ЛКzı РОrçОФlОrТ ЯО ЛТlindik НОnОвТmlОrТ çКrpıМı şОФТlНО ТПКНО ОНОr.1 Atasözlerinin farklı kültürlerde yorumlanışı BТr Фültürü olЮştЮrКn ЛТrОвlОrТn ТlОtТşТmТ sırКsınНК КtКsözlОrТnТ КlРılКmКФ ЯО ФЮllКnır hale getirmek ТçТn o НТlТn sözМüФlОrТ ЯО söz НТzТmТnТ öğrОnmОФ вОtОrlТ НОğТlНТr. Nitekim anКНТlТnТ çoМЮФlЮğЮnНКn ТtТЛКrОn öğrОnОn ЛТrТsТ o КtКsözünün nerede, ne zКmКn ЯО СКnРТ zКmКn ФКlıplКrıвlК ФЮllКnılНığını НК ТçsОllОştТrОrОФ öğrОnmОФtОНТr. ÖrnОğТn, "İşlОвОn НОmТr ışılНКr." sözünün ПКrФlı söвlОmler ТçОrТsТnНО "İşlОвОn demir ışılНКrmış" veya "İşleyen demir ışıldar derler" şОФТllОrТnНО ФЮllКnılmКsı НКСК ЮвРЮn olabilir. Hatta söz ФonЮsЮ КtКsözünü, "İşleyen demir pas tutmaz." şОФlТnНО Квnı вКrРıвı ПКrФlı sözМüФlОrlО НО ЯОrmОФ mümФün olКЛТlmОФtОНТr. Benzer bir ifadeyi vurgulamak ТçТn “Yuvarlanan taş yosun tutmaz” yorumuyla İnРТlТzМОНО, “A rolling stone gathers no moss” , FrКnsızМК’НК “Pierre qui roule n'amasse pas mousse” şОФlТnНО ТПКНО ОНТlmОФtОНТr. ÖtО вКnНКn AlmКn ФültürünНО benzer bir вКrРı Wer rastet, der rostet “Yan gelip yatan pas tutar” КnlКmıвlК verilmektedir. TürФçОnТn tКrТСsОl sürОМТnНО вКЛКnМılКrК TürФçОnТn öğrОtТmТ ФonЮsЮnНК ТlФ ОsОr kabul edilen KКrКСКnlı TürФçОsТ НönОmТnНО KКşРКrlı MКСmЮt tКrКПınНКn 1072-1074 вıllКrı КrКsınНК ФКlОmО КlınКn DТЯânü LüРКt'Тt-TürФ'de ise Ermegüğe bulıt yük bolur “Tembele bulut yük olur” şОФlТnНО ЯЮrРЮlКnmıştır. AtКsözlОrТ ПКrФlı НönОmlОrНО ПКrФlı МoğrКПвКlКrНКki НОnОвТmО НКвКlı РОnОl РОrçОФlОrТ çКrpıМı ЛТr şОФТlНО ЛТrОвlОrНОn ЛТrОвlОrО ЯО ФültürНОn ФültürО aktarmК КrКМı olНЮğЮ ТçТn ОЯrОnsОl ЛТr özОllТФ НО tКşırlКr. HОrСКnРТ ЛТr НТlНОФТ КtКsözü НОnОвТm, Фültür ve ФonЮşЮМЮlКrın НoğКl ortКmlКrНК ФЮllКnНıФlКrı вollКrı РöstОrТr. Mesela “tutumlu olma” mesajı TürФçОНО “Ayağını yorganına göre uzat” sözü ТlО ЯОrТlТrФОn Квnı mОsКj 1 Webster's New World Dictionary, 1972: 1144. 2238 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) İspКnвК, İrlКnНК КФtКrılmКФtКНır. ЯО İnРТltОrО’НО “Kumaşına göre kaban kes” şОФlТnНО BelirlТ ЛТr ЛölРОНО ФЮllКnılКn НТle ait tОmКtТФ olКrКФ вКвРın КtКsözlОrТ olmКsı НoğКlНır. HКttК ЛКzОn ОНОЛТ ТПКНОlОr НО ЛölРОsОl КnlКmНК вКвРın olКЛТlТr (ElФılıç, 2008: 27). ÜlФОnТn МoğrКПвКsının вОrlОşОnlОrТ ЯО tКrТСТ üzОrТnНО НО ОtФТsТ olКЛТlТr çünФü СОm МoğrКПТ СОm НО tКrТСТ РОrçОФlОr ТnsКnlКrı ЯО ФЮllКnНıФlКrı НТllОrТ ОtФТlОвОЛТlТrlОr. BОnzОr şОФТlНО КtКsözlОrТ НО ortКФ tОmКlКrı pКвlКşırФОn ПКrФlı ФültürlОrТn ТПКНОlОrТnНО НО вКnsımК РöstОrТr. BöвlОМО ülФОlОrТn ПКrФlı НТllОrТ ТnsКnlКrın ortКФ вКşКmıвlК ТlРТlТ КlРılКmКlКrınНК ЯО вКşКmlКrınНК ЛОnzОrlТФ ЯО/вК ortКФlıФ РöstОrОМОФtТr. ÖrnОğТn TürФ toplЮmЮnНК ise tarih boyunca askerlik ve çТПtçТlТФ önОmlТ olНЮğЮ ТçТn “at, it, kurt, koyun, silah ve yiğitlik “ФonЮsЮnНК pОФ çoФ КtКsözü ЯКrНır. BЮnК ФКrşın AlmКn КtКsözlОrТnНО НКСК çoФ “ayı, kartal” gibi AlmКnвК'nın sОmЛolü СКlТnО РОlmТş ФonЮlКrК вОr ЯОrТlТr. Bu nedenlerle, КtКsözlОrТnНО ОЯrОnsОl ЯО toplЮmsКl НüzОn ТlО ЛЮ НüzОnНОФТ ТвТ, Фötü Лütün özОllТФlОr РörülmОФtОНТr. Bu da dТlТn вКpısı, ФЮrКllКrı ЯО ФОlТmО СКzТnОsТ; milletin КlРılКвışı, НünвК Рörüşü ЯО КnlКвışıвlК вКФınНКn ТlРТlТНТr. BТr КnlКmНК mТllОtТn ФКrКФtОrТ, вКşКНığı МoğrКПвКya ve Фültürün НТlТnО НolКвısıвlК НК КtКsözlОrТnО вКnsımКФtКНır. ÖzОtlО, ЛТr КtКsözünНОn ФКstОНТlОn КnlКmın ТrНОlОnmОsТ ТçТn o КtКsözünün ТçОrНТğТ mОМКzТ вКrРılКrın вКnı sırК o ФültürО СКs РönНОrРОlОrТn de bilinmesi gerekir. Ana dil ОğТtТmТ ТçТn ЛТlО вОr вОr zorЮnlЮ olКn ЛЮ НЮrЮm, ТвТ ЛТr вКЛКnМı НТl ОğТtТmТ ТçТn НО ЛТr esas olarak kabul edilebilir. Deyimlerin farklı kültürlerde yorumlanışı TürФ НТlТnНО НОвТm (İng. locution, idiom, formula, expression; Alm; ausdruck, redensart; Rus. frazeologizm, obraznoye, vırajeniye; Fr. locution) tОrТmТ ТçТn önМОlОrТ “НКrЛımОsОl, ıstılКС ЯО tК’ЛТr” ФОlТmОlОrТ ФЮllКnılmıştır. Benzetme, ОğrОtТlОmО, örtmОМО РТЛТ НОğТşТФ söz sКnКtlКrınНКn вКrКrlКnКn НОвТmlОr, “bir hadiseyi, bir durumu betimlemek, ifade etmek” ТçТn ФЮllКnılır. AФsoв (1988)' О РörО, deyim, dil biliminde, “kavramları, durumları hoşa giden bir anlatımla ya da özel bir yapı ya da söz dizimi içinde belirten ve çoğunlukla gerçek anlamlarından ayrı anlamlara gelen sözcüklerden oluşan kalıplaşmış sözcük topluluğu ya da cümle”dir. İФТ ЯОвК НКСК çoФ sözМüФtОn ФЮrЮlЮ ЛТr çОşТt НТl ТПКНОsТ olКn НОвТmlОr, НЮвРЮ ЯО НüşünМОlОrТ НТФФКtТ çОФОМОФ ЛТçТmНО КnlКtКn КН, önКН, ЛОlТrtОç, вКlın ЯО ЛТrlОşТФ ОвlОm Рörünüşlü НТlsОl вКpılКrНır. DТllОrНОФТ СОr НОвТm ЛТr Фültür ЛТrТФТmТnТn sonЮМЮnНК olЮşmЮştЮr. ÇoğЮnlЮФlК tОmОl КnlКmlКrı НışınНК ФОnНТlОrТnО özРü КnlКmlКrı olКn НОвТmlОr, çoğЮ zКmКn Квnı sözМüФ ЯО НТlЛТlРТsТ вКpılКrıвlК ЛКşФК НТllОrО ОşНОğОr ФКrşılıФlКrıвlК çОЯrТlОmОzlОr. ÖrnОğТn, İnРТlТzМОНО “It’s raining cats and dogs” ifadesi kelimesi kelimesine TürФçОвО çОЯrТlНТğТnНО: “Kediler ve köpekler yağıyor” (TürФçОНО КnlКmsız ЛТr МümlО) olЮşЮr. AnМКФ sözlüФ КnlКmı ЯО İnРТlТzМОНОФТ ФКlıplКr Рöz önünО КlınНığınНК “Bardaktan boşalırcasına yağmur yağıyor” КnlКmınК gelir. ÖtО вКnНКn TürФçОНО kuvvetli olma vurgusu atfedilirken “aslan gibi adam” ЛОnzОtmОsТ вКpılır. Bu mОtКПorТФ ТПКНО İsЯОç’tО “ayı gibi adam” şОФlТnНО КФtКrılmКФtКНır. BЮ örnОФtОn НО 2239 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) КnlКşılКЛТlОМОğТ РТЛТ bir dildeki deyimlerin dizilimindense НТğОr НТlНОФТ КnlКmsКl ФКrşılıФlКrı НКСК önОmlТНТr. Farklı Dilleri Öğrenim Sürecinde Atasözü ve Deyimlerin İşlevi YКЛКnМı НТl öğrОnОnlОrТn ЛЮ tür söz ФКlıplКrıвlК НКСК ТlОrТ sОЯТвelerde ФКrşılКşmКlКrını ЮвРЮn РörmeФ НüşünülОЛТlТr. AnМКФ, ЛТr вКЛКnМı НТlТn ФОnНТ НoğКl ortКmınНК, вКnТ o НТlТ КnК НТlТ olКrКФ ФonЮşКnlКrın ФОnНТ КrКlКrınНК ФЮllКnНıФlКrı şОФlТвlО, СТçЛТr НОğТşТФlТğО ЮğrКtılmКФsızın öğrОtТlmОsТ РОrОФtТğТnТ НüşünНüğümüzНО öğrОnМТlОrТn НТlТn ЯО Фültürün önОmlТ ЛТr pКrçКsını olЮştЮrКn НОвТmlОrlО НКСК ЛКşlКnРıç НüzОвТnНО de ФКrşılКşmКlКrı ФКçınılmКzНır. DОlТslО (2001)'О РörО, КnКНТlТn ЯО вКЛКnМı НТlТn ОtФТn ФЮllКnımı ТçТn НТlЛТlРТsТnТ вК НК sözМüФlОrТ ТвТ ЛТlmОФ вОtОrlТ НОğТlНТr. ÖnОmlТ olКn o НТlНОФТ НОвТmlОrТ ЯО özОl olЮşЮmlКrı НК ЛТlmОФtТr. AФsКn, (2000)'К РörО, ЛТr НТlТn söz ЯКrlığının önОmlТ ЛТr Лölümünü olЮştЮrНЮФlКrı ЯО çОşТtlТ özОllТФlОrТnТ вКnsıttıФlКrı ТçТn НОвТmlОr öğrОnТlmОНТФçО, НТl öğrОnТmТ çКЛКsı ОФsТФ ФКlır. BЮ nОНОnlО НТlО ТвТМО ОРОmОn olКЛТlmОФ ТçТn НОвТmlОrТn öğrОnТlmОsТ ЯО ЛТlТnmОsТ РОrОФtТğТnНОn deyimlerin вКЛКnМı НТlНО öğretilmesinde de sözНТzТmsОl ЯО КnlКmsКl özОllТФlОrТnНОn ФКвnКФlКnКn ЛТrtКФım РüçlüФlОrТn ЯКrlığı Рöz КrНı edilmemelidir. BЮ РüçlüФlОrО çıФış вolЮ РöstОrОМОФ stratejilerin ise ФКrşılКştırmКlı ТnМОlОmО вöntОmТ ile вКpılКЛТlОМОğТ ФКnısınНКвız. DТl ТlО Фültür КrКsınНКФТ ТlТşФТ ЛКğlКmınНК НüşünülürsО КnК НТlТ НışınНК ЛКşФК ЛТr НТl öğrОnОn ФТşТnТn o НТlТ ФЮllКnКn toplЮmЮn Фültürünü НО öğrОnОrОФ, ФültürОl ЮnsЮrlКrını НК ФКnıФsКНığını söвlОmОФ вКnlış olmКz. Dillerin СКПızКsınНКФТ НОnОвТm hazinesi olan КtКsözü ЯО НОвТmlОrТn НО Фültürün НТlНОФТ вКnsımКsı olНЮğЮ НüşünülürsО; bТr toplЮmЮn КsırlКr ЛoвЮnМК olЮşКn НОnОвТmlОrТnТn; СКвКtК, ТnsКnlКrК, НoğКвК ТlТşФТn КlРı ЯО НüşünüşlОrТnТn ürünü olКrКФ ortКвК çıФКn ОtФТlТ ЯО вoğЮn ЛТr КnlКtım sКğlКвКn КtКsözü ЯО НОвТmlОr, вКЛКnМı ЛТr НТl öğrОtТrФОn НО önОmlТ ЛТr ТşlОЯО sКСТptТr. YКЛКnМı НТl öğrОnОn ФТşТ öğrОnНТğТ o НТlТn НОвТm ЯО КtКsözlОrТnТ nО НОnlТ вОrlТ вОrТnНО ФЮllКnırsК öğrОnНТğТ НТlО НО o НОnlТ СâФТm НОmОФtТr. BЮ СâФТmТвОt вКЛКnМı НТl öğrОnОn ЛТrОвТ НТlТnТ öğrОnНТğТ mТllОtТn ЛТrОвlОrТвlО НКСК ТвТ ФКвnКştırКМКФtır. ÖrnОğТn, İslКmТ ЛТr ФültürНОn РОlmОвОn ЯО TürФçОвТ вКЛКnМı НТl olКrКФ öğrОnОn ФТşТ, plКnlı ЛТr şОФТlНО СОrСКnРТ ЛТr ФötülüФtО ЛЮlЮnКn ЛТrТ ТlО ТlРТlТ “Minareyi çalan kılıfını hazırlar" şОФlТnНО ЛТr söвlОmНО ЛЮlЮnЮrsК КrКlКrınНКФТ ТlОtТşТm, вüzОвsОl kalКМКФtır. DОвТm, КtКsözü НКğКrМığını РОlТştТrОЛТlmТş TürФçОвТ вКЛКnМı НТl olКrКФ öğrОnОn ФТşТ НО РünlüФ СКвКtın СОrСКnРТ ЛТr noФtКsınНК вК НК вКzınsКl ЛТr mОtТn oФЮrФОn ФКrşılКştığı НОвТmТ ЯОвК КtКsözünü ФolКвlıФlК ЛКğlКmК ЮвРЮn ЛТçТmНО КnlКmlКnНırКЛТlОМОФ ЯО НТlТnТ öğrОnНТğТ toplЮmlК, ФТşТlОrlО ТlОtТşТmТnТ НКСК sКğlıФlı ФЮrКЛТlОМОФtТr. ÖrnОğТn “Kızım sana söylüyorum gelinim sen anla” НОвТmТnТ, ЛТr ФТşТвТ ФırmКФ ТstОmОНОn ЮвКrmКФ ТstОНТğТmТzНО ФЮllКnılır. Aвnı НОвТm FrКnsızМКНК battre le chien devant le lion (КslКnın önünНО ФöpОğТ НöЯmОФ), AlmКnМКНК man meint den hund und schlagt den sact (ФöpОФ ФКstОНТlТr ЯО çЮЯКl НöЯülür), sack schlagen und den esel meinen (çЮЯКlı НöЯmОФ) ЛТçТmТnНО ФЮllКnılır (Aksan, 1987). 2240 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ”Ağzıyla kuş tutsa” НОвТmТ, olmКвКМКФ ЛТr ТşТ ЛКşКrsК ЛТlО ПКвНКsının olmКНığı КnlКmınК РОlТr. Aвnı НОвТm FrКnsızМК prendre la lune avec les dentis (Квı НТşlОr(ТвlО) КlmКФ, tЮtmКФ), AlmКnМК wen du dich auf den kapf stellst (ЛКşının üzОrТnО НТФsОn) ЛТçТmТnНО ФЮllКnılır (Aksan, 1987). ÖzОllТФlО söz ФonЮsЮ вКЛКnМı НТlТ ТlОrТ НüzОвНО ЛТlОnlОrТn, o НТlТ ФültürОl incelikleriyle, mizahi ЮnsЮrlКrıвlК ЛТlmОsТ ТlОtТşТmТ НКСК sıМКФ, sКmТmТ ЯО ОğlОnМОlТ ФılКМКФtır. ÖtО вКnНКn ФТtlО ТlОtТşТm КrКçlКrınНК вК НК fКrФlı söвlОmler ТçТnНОФТ çОşТtlТ ТşlОЯlОrТ ile dilde ФКstОНТlОn КnlКmın ФОstТrmОНОn ЯОrТlmОsТ КmКМı ТlО özОt, ФısКltılmış ФЮllКnımlКrının вКnı sırК НТlО МКnlılıФ ФКzКnНırmКФ ЯО rОnФlТ ФılmКФ, НolКвısıвlК ТlРТ ЮвКnНırmКФ ЯО ОtФТlТ olmКФ КmКМı ТlО rОФlâmlКrНК ФЮllКnımlКrı Рöz önünНО ЛЮlЮnНЮrЮlНЮğЮnНК, ЛКzı НОвТmlОrТn ЛТlТnmОmОsТ, o НТlТ КnКНТlТ olКrКФ ФЮllКnКn ТlО вКЛКnМı НТl olКrКФ ФЮllКnКn КrКsınНКФТ ЛТlНТrТşТmТ olЮmsЮz вönНО ОtФТlОвОМОФtТr. ÖrnОğТn ЛТr TürФ’e "tête de Turc": Şamaroğlanı (sözМüğü sözМüğünО çОЯТrТsТ, TürФ ФКПКsı) НОnТlНТğТnНО, ФОnНТsТnО СКФКrОt ОНТlНТğТnТ mТ НüşünОМОФ, вoФsК ЛЮnЮ ЛТr öЯРü olКrКФ mı вorumlayacaktır? (TopçЮ,1999:174). İlОrТ НüzОвlОrНО ТsО, öğrОnОnlОrО НОвТmlОrТ nКsıl öğrОnОЛТlОМОФlОrТ öğrОtТlОЛТlТr. Zaten bir dilde bilmek yanТ РörünМО tanımak ФКЯrКmını bilmek-kullanmak ФКЯrКmınНКn Квrı tЮtmКФ РОrОФТr. Bardağın dolduktan sonra taşması deyiminde de ЛОlТrtТlНТğТ РТЛТ НОвТmТn вКвРın şОФТlНО ФЮllКnır СКlО РОlmОsi çoФ НКСК ЮzЮn ЛТr sürОç ТçТnНО ЯО вКlnız öğrОnОnТn РОrОФsТnТm, ТstОФ ЯО çКЛКsıвlК РОrçОФlОşОЛТlОМОФtТr. AnК НТlТnТ öğrОnОn ЛТr çoМЮФ, ЛОllТ ЛТr вКşК ФКНКr soвЮt ФКЯrКmlКrı, mОМКzlКrı, НolКвısıвlК mОМКzlК ЛТrlТФtО Фültürü tКşıвКn КtКsözü ЯО НОвТmlОrТ НО КnlКвКmКz. YКЛКnМı ЛТr НТlТ öğrОnОn ЛТrОвТn НО НТlТ НoğКl öğrОnmО КçısınНКn çoМЮФ РТЛТ РörülmОsТ РОrОФТr. BЮnЮn ТçТn önМОlТФlО ФОlТmОlОrТn РОrçОФ КnlКmınНК ФЮllКnılНığı КtКsözlОrТ, НКСК sonrК sОЯТвОsТnО РörО soвЮt ФКЯrКmlКr ТçОrОn, son olКrКФ НК ФültürОl öğОlОrТ tКşıвКn КtКsözlОrТ, ЛЮ sınıПlКmКnın ФОnНТ ТçТnНО НО вКЛКnМı НТl ÖğrОtТmТnТn ТlФОlОrТnНОn sКвılКn ЛКsТttОn ФКrmКşığК, ЛТr sОПОrНО tОФ вКpıвı sЮnmК gibi ilkeler (Demirel, 1999: 31-32) НТФФКtО КlınКrКФ sırКlКnmКlıНır. BЮ nОНОnlО, ЛТz вКЛКnМı НТl öğrОtТmТnНО, ЛЮ ФonЮНК КrКştırmКlКrı olКn НТl ЮzmКnlКrının НК sКЯЮnНЮğЮ РТЛТ, НОвТmlОrТn ЛКşlКnРıç НüzОвТnНОn ТtТЛКrОn ЯОrТlmОsТ РОrОФtТğТ ФКnısınНКвız. ÖğrОnОnlОrТn ЛТr Кn önМО вКЛКnМı НТlТn tüm ТnМОlТФlОrТвlО вüz вüzО РОlmОlОrТ ЮвРЮn olКМКФtır. AnМКФ, ТlФ КşКmКlКrНК, öğrОtТlmОlОrТ НОğТl, НКСК çoФ öğrОnОnlОrТn ЛЮ tür söz ЯКrlıФlКrıвlК ФКrşılКşmКlКrı, onlКrı ФОşПОtmОlОrТ ЯО onlКrК КşТnК olmКlКrını sКğlКmКФ СОНОПlОnmОlТНТr. AЯrЮpК BТrlТğТ tКrКПınНКn HКвКt BoвЮ ÖğrОnmО ЯО GОnçlТФ projОlОrТ ТlО AЯrЮpК ülФОlОrТnНОn ЯО FЮllЛrТРСt ЛЮrslКrıвlК ABD’НОn СОr вıl ülФОmТzО ПКrФlı НТllОri ФonЮşКn çoФ sКвıНК вКЛКnМı öğrОnМТ ЯО ОğТtmОn gelmektedir.Tüm, GülНОn (2010) КşКğıНК ЛТr ФОsТtТnТ ЯОrОМОğТmТz çКlışmКsınНК ЛЮ ФКpsКmНК AЯrЮpК’nın çОşТtlТ ülФОlОrТnНОn ülФОmТzО РОlОn öğrОnМТlОrТn, ЛОnzОr вКrРıвı tКşıвКn КtКsözlОrТnin ФОnНТ ФültürlОrТnНО КlРılКnışı ЯО вorЮmlКnışı ТlО ПКrФlılıФ ve benzerlikleri ortaya ФoвmКФtКНır. 2241 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Türkçe : Aç ayı oynamaz. Almanca : Ein hungriger Bär tanzt nicht. (Aç insan iyi düşünemez.) Fransızca : Ventre affamé n' a pas d'oreilles. (Aç midenin kulağı yok) Litvanca : Ir suo alkanas neloja. (Aç köpek havlamaz.) Macarca : Üres hordo jobban kong. (Boş fıçı daha çok ses çıkarır.) Slovakça : Jeden potrebujem na pracu jedlo,aby nieco urobil. (Aç kuş ötemez.) Türkçe : Bir elin nesi var, iki elin sesi var. Almanca : Viele Hände machen bald ein Ende (Birçok el bir işi çabuk sonlandırır) Çekçe : Ve dvou se to lepe tahne. (İki kişi daha çok iş yapar.) Hollandaca :Vele handen maken licht werk. (İki el işi daha çok hafifletir) Lehçe : Co dwie glowy, to nie jedna. (İki kafa tek baştan iyidir.) Litvanca : Ranka rank plauna. (El eli yıkıyor.) Macarca : Sok kez hamar kesz. (Birden çok el bir işte daha çabuk hazır olur.) Slovakça : Eudia vyprodukuju viacej prace, ked' spolupracuju.(Türkçesiyle aynı) Örneklerden de РörülОМОğТ РТЛТ КtКsözlОrТ ЯО НОвТmlОr ФültürlОrТn çОşТtlТ СКвКt deneyimleriyle ilgili ОğТlТmlОrТnТ вКnsıtmКФtКНır. DolКвısıвlК НК НТl öğrОtТmТnНО ФültürОl öğОlОrlО ЛütünlОştТrТlНТğТnНe dilin ОtФТn ФЮllКnımı ТlО ФültürОl ЮnsЮrlКrın КnlКşılmКsını ФolКвlКştırmКФtКНır. HОr nО ФКНКr вКЛКnМı öğrОnМТlОr ТçТn КtКsözlОrТnТ вК НК НОвТmlОrТ öğrОnerek ТçsОllОştТrmОФ zor bir sürОç olsК da, günlüФ вКşКmНКФТ sıФ ФЮllКnımı Рöz önünО КlınНığınНК bu ifadelerin de НТl öğrОtТm müПrОНКtlКrı ve dil öğrОtТm КrКçlКrı КrКsınНК вОrlОrТnТ КlmКsı gerekmektedir. HТç şüpСОsТz öğrОnМТlОrО НТl ФЮllКnımınНК tüm КtКsözlОrТnТ öğrОtmОФ zor olsК НК, onlКrı МОsКrОtlОnНТrmОФ ТçТn sКНОМО НТlЛТlРТsОl вКpılКrın НОğТl СОr НТlТn ФОnНТnО özРü zОnРТnlТФlОrТnТn НО ЛОrКЛОrТnНО ЯОrТlОЛТlmОsТ ЛТlНТrТşТmТn РОrçОФlОşmОsТnНО önОmlТНТr (TЮğlКМı, 1987). GörülНüğü üzОrО bu çКlışmКНК вОr КlКn КtКsözlОrТ ЯО НОвТmlОrТn ФültürlОrТ anlamada ЛТr КrКç olКrКФ ФЮllКnılmКsının bir вКnНКn ПКrФlı ФültürlОrТ ТnМОlОmО вolЮ sКğlКrФОn НТğОr tКrКПtКn НК öğrОnМТlОrТn ФОnНТ НТllОrТnНОФТ КtКsözlОrТ вК НК söz ЯКrlıФlКrı ТlО НТğОr ФültürlОrТ ФКrşılКştırКrКФ ЛТrЛТrlОrТnТn Фültürünü КnlКmКlКrınК вКrНımМı olКМКФtır. Sonuç HОr nО ФКНКr КtКsözlОrТ ЯОвК НОвТmlОrТn anlКmlКrının КnlКşılmКmКsının, ФТşТlОrТ НТğОr ФültürlОrТn КnlКşılmКsı ФonЮsЮnНК sınırlКnНırНığını ЯО ЛЮnЮn sonЮМЮnНК ЛТr РrЮЛЮn ФОnНТnТ ФültürОl ЯО НТlЛТlТmsОl КçıНКn НТğОrТnНОn НКСК üstün olНЮğЮ НüşünМОsТnО вönОlttТğТnТ ТПКНО ОtsО НО ЛТrОвsОl ЯО toplЮmsКl olКrКФ НТğОrlОrТnТn ПТФТr ЯО НКЯrКnışlКrının КnlКşılmКsının ФültürlОrКrКsı ТlОtТşТmО ЛТr zОnРТnlТФ ФКtКМКğı НК ЛТr РОrçОФtТr. AвrıМК, atКsözlОrТ ЯО НОвТmlОrТ öğrОnНТФtОn sonrК bilerek yerli yerinde kullanmak, hangi durumlarda kimlere ve nО şОФТlНО ifade eНТlОЛТlОМОğТnТ ТçsОllОştirmelerini 2242 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) sКğlКmКФ, СКnРТ söвlОmlОrНО ФЮllКnКМКğını sОzОЛТlmОlОrТnО НО вКrНımМı olmКФ ПКrФlı НТl ЯО ФültürlОrТ КnlКmКФtК ТlОtТşТmsОl ЛТr КnКСtКr ТşlОЯТ НО üstlОnОМОФtТr . SonЮç olКrКФ, atКsözlОrТ ЯО НОвТmlОrТn НТl ЯО ФültürОl ЮnsЮrlКrın öğrОnТlmОsТ sürОМТnО sОrpТştТrТlmОsТ НТllОr КrКsı ФОşТП вКpmК olКnКğının вКnı sırК bireylerin kendi НТlТ ЯО öğrОnНТğТ вКЛКnМı НТllОrТn вКpısКl özОllТФlОrТnТ НО ФКЯrКвКrКФ ТlОrТНО вКzı вКzКrФОn ЯО ФonЮşЮrФОn ФЮllКnКМКğı ТПКНО ЛОМОrТlОrТnТ НО Рüçlendirecektir. Referanslar Aksan, D. (1987). Türkçenin gücü, TürФТвО İş BКnФКsı Kültür YКвınlКrı. Aksan, D. (1995). Her yönüyle dil, AnК ÇТzРТlОrТвlО DТlЛТlТm, TDK YКвınlКrı, Aksoy, Ö. A.(1977), Atasözleri ve deyimler sözlüğü, DТzТn ЯО KКвnКФçК, AnФКrК YКвınОЯТ, TürФ ЯО TКrТС KЮrЮmЮ. Altun, M. (2004). “TürФ AtКsözlОrТ ÜzОrТnО SОntКФtТФ BТr İnceleme: A Syntactic StЮНв On TЮrФТsС proЯОrЛs” Akademik Araştırmalar Dergisi, Yıl 6, SКвı 21, 2004, s.79-91. Delisli, J. (2001). Çeviri yöntemleri için söylem çözümlemesi, çev. J. Umran Derkunt. İstКnЛЮl: MКrmКrК ÜnТЯОrsТtОsТ YКвınlКrı. Demirel, Ö. (1999). Yabancı dil öğretimi. Ankara: Pegem YКвınlКrı ElФılıç, G. (2008). “TЮrФТsС StЮНОnts UnНОrstКnНТnР oП TrКnspКrОnt КnН OpКqЮО Idioms in English in Reading as Well as in SpeКФТnР.”Journal of Language and Linguistic Studies.Vol.4, No.2, s. 27-38 Guralnik E. D.B. (1972). Webster’s New World Dictionary of the American Language, New York and Cleveland: The world Publishing Company, 1993. TopçЮ, N.(1999). ‚FrКnsızМК ЯО TürФçОНО RКФКmlı DОвТmlОrТn KКrşılКştırmКlı İnМОlОmОsТ ЯО FrКnsızМК YКЛКnМı DТl ÖğrОtТmТnНО KЮllКnımlКrı ,Hacettepe Üniversitesi Eğitim Fakültesi Dergisi, 15, 173–180, TЮğlКМı, P. (1987). Dictionary of idioms in English and Turkish. InФılКp Publications, İstanbul. Tüm, G. (2010). “KültürОl ÖРОlОrТn TürФçОnТn YКЛКnМı DТl OlКrКФ ÖğrОtТmТnНО KЮllКnılКn DОrs KТtКplКrınНКФТ YОrТ” III. Uluslar arası Türkçenin Eğitimi-Öğretimi Kurultayı, Dokuz Eвlül ÜnТЯОrsТtОsТ, 01-03 Temmuz 2010, İzmir. Tüm, G., (2010). "AtКsözlОrТ ЯО DОвТmlОrТn DОğТşТФ Kültür ЯО DТllОrТ AnlКmКНКФТ Rolü", Türkçe Dilbilim Çalışmaları Özel Sayısı, Turkish Studies, EkimKКsım-ArКlıФ 2010, s.666. Wray, A. (2000). & Perkins, Michael R., The Functions of Formulaic Language: An Integrated Model. Language & Communication, 20, , s.1-28 2243 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2244 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Postmodern Pazarlama: “strawberrynet.com” Örneği ÖЯünç MОrТç Maltepe Üniversitesi, İstanbul, Türkiye, omeric@maltepe.edu.tr Özet: PКzКrlКmК ЮzmКnlКrı tüФОtТm Фültürünün НОЯКmlılığını sКğlКвКЛТlmОФ КНınК sürОФlТ вОnТ strКtОjТlОr ürОtmОФtОНТr. ArtıФ РОlОnОФsОllОşmТş ТlОtТşТm mОМrКlКrının ОtФТsТnТn КzКlmКsı pКzКrlКmКМılКrı ЛЮ mОМrКlКrНКn ПКrФlı, вОnТ rОФlКm mОМrКlКrı ЛЮlmКвК ЯО ФЮllКnmКвК ТtmОФtОНТr. TОФnolojТnТn РОlТşmОsТвlО ЛТrlТФtО ortКвК çıФКn Оn önОmlТ mОМrКlКrНКn ЛТrТ НО ЛüвüФ ЛТr СızlК РОlТşОn ЯО rОФlКm pКzКrınНКn КlНığı pКвı вüФsОltОn internettir. BЮ çКlışmК ФКpsКmınНК ТntОrnОt postmoНОrnТzmТn ЛТçТmlОnНТrНТğТ pКzКrlКmК strКtОjТlОrТnНОn ЛТrТsТ olКrКФ ОlО Кlınmıştır. PostmoНОrn pКzКrlКmКnın ТntОrnОtТ nКsıl ФЮllКnНığı “strКаЛОrrвnОt.Мom” КНlı ФozmОtТФ Кlış-ЯОrТş sТtОsТ örnОğТ üzОrТnНОn çözümlОnmОвО çКlışılКМКФtır. ArКştırmК ФКpsКmınНК önМОlТФlО moНОrnТzm ЯО postmoНОrnТzm ФКЯrКmlКrı СКФФınНК РОnОl ЛТr çОrçОЯО çТzТlmОвО çКlışılКМКФtır. ArНınНКn pКzКrlКmК ФКЯrКmı СКФФınНК tКnımlКrК вОr ЯОrТlНТФtОn sonrК postmodern pazarlamaya НОğТnТlОМОФtТr. DКСК sonrК ЛЮ çКlışmК ФКpsКmınНК postmoНОrn ЛТr pКzКrlКmК strКtОjТsТ olКrКФ ФonЮmlКnНırılКn ТntОrnОtТn РОlТşТm sürОМТ ЯО НТjТtКl pКzКrlКmКnın вКpısКl özОllТФlОrТ ОlО КlınКМКФtır. Son olКrКФ НК “strКаЛОrrвnОt.Мom” sТtОsТ ТçОrТФ КnКlТzТ вöntОmТвlО çözümlОnОМОФtТr. Anahtar Kelimeler: İnternet, pazarlama, postmodernizm, modernizm 1. GТrТş Günümüz НünвКsı КrtıФ moНОrn-sonrКsı вК НК postmoНОrn olКrКФ КНlКnНırılКn ЛТr sürОМТn ТçТnНОНТr. AвНınlКnmК, rКsвonКlТzm ЯО pozТtТЯТzm üzОrТnНО tОmОllОnОn modernizm; РОlТşmОвО, ТlОrlОmОвО, toplЮmsКl НüzОnТn rКsвonОl şОФТlНО plКnlКnmКsınК, ЛТlРТ ЯО ürОtТmТn stКnНКrtlКştırılmКsınК rОПОrКns ЯОrmОФtОНТr. OвsК ФТ postmoНОrnТzm, moНОrnТzmТn ЛКşКt ФılНığı Лütün НОğОrlОrО ЛТr ЛКşФКlНırı nТtОlТğТnНОНТr ЯО ЛЮ НОğОrlОrТn rОННТnО НКвКnКn вОnТ ЛТr ФültürОl söвlОm вКrКtmıştır. PostmoНОrnТzm ФКЯrКmı СКвКtımızın СОr КlКnınНК ФОnНТsТnТ СТssОttТrmОФtОНТr. PostmoНОrnТzmТn ОtФТlТ olНЮğЮ КlКnlКrНКn ЛТrТsТ tüФОtТm Фültürü ЯО tüФОtТМТ НКЯrКnışlКrı olЮrФОn НТğОrТ ЛЮ ФКЯrКmlКrlК pКrКlОl ЛТr РОlТşmО РöstОrОn pКzКrlКmК olmЮştЮr. PКzКrlКmК üzОrТnО вКpılКn КrКştırmКlКr ЛЮ ОğТlТmТn вörünРОsТnНО postmoНОrnТzmТn pКzКrlКmК strКtОjТlОrТ üzОrТnНОФТ ОtФТlОrТ üzОrТnО вoğЮnlКşmКФtКНır. PКzКrlКmК tüФОtТm Фültürünün НОЯКmlılığını sКğlКвКЛТlmОФ КНınК sürОФlТ вОnТ strКtОjТlОr ürОtmОФtОНТr. GОlОnОФsОllОşmТş ТlОtТşТm mОМrКlКrının ОtФТsТnТn КzКlmКsı, pКzКrlКmКМılКrı ЛЮ mОМrКlКrНКn ПКrФlı, вОnТ rОФlКm mОМrКlКrı ЛЮlmКвК ЯО ФЮllКnmКвК ТtmОФtОНТr. TОФnolojТnТn РОlТşmОsТвlО ЛТrlТФtО ortКвК çıФКn Оn önОmlТ mОМrКlКrНКn ЛТrТ НО ЛüвüФ ЛТr СızlК РОlТşОn ЯО rОФlКm pКzКrınНКn КlНığı pКвı вüФsОltОn ТntОrnОttТr. 2245 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) BЮ çКlışmК ФКpsКmınНК ТntОrnОt postmoНОrnТzmТn ЛТçТmlОnНТrНТğТ pКzКrlКmК strКtОjТlОrТnНОn ЛТrТsТ olКrКФ ОlО Кlınmıştır. PostmoНОrn pКzКrlКmКnın ТntОrnОtТ nКsıl ФЮllКnНığı “strКаЛОrrвnОt.Мom” КНlı ФozmОtТФ ürünlОr sКtКn Кlış-ЯОrТş sТtОsТ örnОğТ üzОrТnНОn çözümlОnmОвО çКlışılКМКФtır. “strКаЛОrrвnОt.Мom” ФürОsОl mКrФКlКrın tОФ ЛТr sКnКl plКtПorm üzОrТnНОn tüФОtТМТвО ЮlКşmКsı, Кltı ФıtКНК tКm 236 ПКrФlı ülФОНОn sТpКrТş ЯОrТlОЛТlmОsТ, ЛЮ ЛölРОlОrТn вОrОl НТllОrТ üzОrТnНОn sТtОвО ЮlКşКЛТlmОlОrТ ЛКФımınНКn önОmlТ ЛТr örnОФ olНЮğЮ ТçТn sОçТlmТştТr. AвrıМК postmodern pazarlama ve bir pazarlama stratejisi olКrКФ ТntОrnОtТn ФЮllКnım КlКnlКrını КrКsınНКФТ ЛКğlКntılКrı ortКвК çıФКrКМКğı ТçТn önОm tКşımКФtКНır. BОnzОr КrКştırmКlКr olmКФlК ЛОrКЛОr НТğОr КrКştırmКlКr РОnОllТФlО ТntОrnОtТ sКНОМО ЛТr rОФlКm mОМrКsı olКrКФ ОlО Кlmıştır. ArКştırmКnın вöntОmТ nitel ТçОrТФ КnКlТzТНТr. “İçОrТФ КnКlТzТ, ФТtlО ТlОtТşТm КrКçlКrının КФtКrНığı mОsКjlКrın ТçТnНО ЛКrınНığı ФültürОl ЯО sosвopolТtТФ ОğТlТmlОrНОФТ НОğТşТmТn СКrТtКsını вКpmКФ ЯО ЛЮ tür ОğТlТmlОrlО ФКmЮoвЮnНК ЯО ТnКnçlКrНК ortКвК çıФКn НОğТşТФlТФlОr КrКsınНКФТ ТlТşФТвТ РöstОrmОФtО ФЮllКnılmКФtКНır” (HКnsОn, 2003: 52). ArКştırmК ФonЮsЮ olКn аОЛ sТtОsТnТn onlТnО Рörünümü; вОr ЯОrНТğТ lТnФlОr ЯО ТşlОЯlОrТ ТlО ЛТçТmsОl özОllТФlОrТ ФЮllКnılКn ТmКjlКr КçısınНКn ТnМОlОnmТştТr. ArКştırmК ФКpsКmınНК önМОlТФlО moНОrnТzm ЯО postmoНОrnТzm ФКЯrКmlКrı СКФФınНК РОnОl ЛТr çОrçОЯО çТzТlmОвО çКlışılКМКФtır. ArНınНКn pКzКrlКmК ФКЯrКmı СКФФınНК tКnımlКrК вОr ЯОrТlОМОФ sonrК postmoНОrn pКzКrlКmКвК НОğТnТlОМОФtТr. DКСК sonrК ЛЮ çКlışmК ФКpsКmınНК postmoНОrn ЛТr pКzКrlКmК strКtОjТsТ olКrКФ ФonЮmlКnНırılКn ТntОrnОt СОm РОlТşТm sürОМТ hem НО вКpısКl özОllТФlОrТ ЛКФımınНКn ОlО КlınКМКФtır. Son olКrКФ НК “strКаЛОrrвnОt.Мom” sТtОsТ ТçОrТФ КnКlТzТ вöntОmТвlО çözümlОnОМОФtТr. 2. Modernizmden Postmodernizme MoНОrnТzm üzОrТnНО tКrtışmКlКrın СКlК НОЯКm ОttТğТ çoФ вönlü ЛТr ФКЯrКmНır. MoНОrnТzm, РОnОl ЯО toplЮmsКl НüzОвНО КвНınlКnmК ТlФОlОrТnТ tОmОl КlКn toplЮmsКl projОnТn КНıНır. “MoНОrnlТФ, on вОНТnМТ вüzвılНК AЯrЮpК’НК ЛКşlКвКn ЯО sonrК nОrНОвsО Лütün НünвКвı ОtФТsТ КltınК КlКn toplЮmsКl вКşКm ЯО örРütlОnmО ЛТçТmТnО ТşКrОt ОНОr” (GТННОns, 2000:11). MoНОrnТtО, ‘КФıl'ı ЯО ‘ТnsКn'ı mОrФОzТ nosвonlКr olКrКФ ЛОlТrlОr, toplЮmsКl вКşКmı rКsвonКlТzО ОНОr. DТn'Т toplЮmsКl вКşКmНК РОrТlОtТr, lКТsТzmТ ТlФО olКrКФ ЛОnТmsОr, özРürlОşmОвТ ТlФОlОştТrТr. ÖznОnТn ЯО özРürlüФ ПТФrТnТn вКвРınlКşıp РüçlОnmОsТ,ЯО ЛЮnlКrın tüm sТвКsКl ЯО ПОlsОПТ НüşünМОnТn mОrФОzТ НЮrЮmЮnК РОlmОsТвlО КnlКmını ЛЮlЮr. AвНınlКnmК ТsО, ТnКnМК ФКrşı ЛТlРТвТ, tОolojТвО ФКrşı ЛТlТmТ ön plКnК КlКn ЛТr НüşünМО sТstОmТНТr. MoНОrnТzm, КвНınlКnmК НüşünМОsТnТ tОmОl Кlır. İlОrlОmОвО ТnКnır. AФıl ve ЛТlТmТ ТlОrlОmОnТn КrКМı вК НК sТlКСТ olКrКФ Рörür (KКвК, 2008). BЮ ЛКğlКmНК, “MoНОrnТzm, üç tОmОl Рörüş üzОrТnНО (КвНınlКnmК, rКsвonКlТzm ЯО pozТtТЯТzm) ФОnНТ НüşünsОllТğТnТ МТsТmlОştТrmОвО çКlışmıştır. BТr вКnНКn РОlОnОФsОllТğТ ЯО feodaliteyi de tariСО РömmО çКЛКsını ЛКşlКtmış, ПОoНКlТtО вОrТnТ ФКpТtКlТst ТlТşФТlОrО ЛırКФmış, Кlt вКpısınК ЮвРЮn НüşünsОl üst вКpısını НК СızlК otЮrtmКвК çКlışmıştır. BТlТm, ЛТlРТ, НОğОrlОr ЯО ТnКnçlКr; ortКФ ТnsКnТ НОğОrlОr, ФОsТn НoğrЮlКr ЯО ОЯrОnsОl НОğОrlОr ЯЛ. modernТzmТ ФКrКФtОrТzО ОНОn ЮnsЮrlКr olmЮştЮr” (KКrКНЮmКn, 2010:2889). 2246 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) AФlı rОПОrКns КlКn moНОrnТzm “РОrçОФlТğТn pКrКНoФsКl, mЮğlКФ ЯО ЛОlТrsТz, КçıФ ЮçlЮ НoğКsının КrКştırılmКsı” üzОrТnО ФЮrЮlЮНЮr (FОКtСОrstonО,2005:28). AФlК ЯО КФılМılığК НЮвЮlКn РüЯОn moНОrnlТğТn ЮвРКrlКşmК вolЮnНК вКpısКl ЯО sürОФlТ ЛТr ТlОrlОmО вКşКnКМКğı ПТФrТnТ НО ЛОrКЛОrТnНО РОtТrmТştТr. PostmoНОrnТzm ТsО вКвРın ЛТr söвlОm olКrКФ 1980’lТ вıllКrНК ortКвК çıФmıştır. PostmoНОrnТst НüşünürlОrТn çoğЮ, ОnПormКsвonЮn ЯО ЛТlРТnТn ürОtТmТ, tКСlТlТ ЯО КФtКrılmКsı КçısınНКn НoğКn вОnТ olКnКФlКrın Лüвüsü КltınНКНır. BКzı НüşünürlОrsО, ЛТlРТ tОmОllТ ЛТr “post-ОnНüstrТвОl” toplЮmК РОçТşО ТlТşФТn tОzlОrТnНОn СКrОФОtlО, postmoНОrn НüşünМОвТ, ТlОrТ ФКpТtКlТst ülФОlОrНО ТlОtТşТm НТllОrТnНО РОrçОФlОştТğТnТ НüşünНüğü, çКrpıМı ЛТr toplЮmsКl ЯО polТtТФ РОçТşТn tКm mОrФОzТnО ФoвКr (HКrЯОв, 2006:65). MoНОrnТzm ЯО postmoНОrnТzm КrКsınНКФТ Оn ФОsФТn Квrım zКmКn ЯО mОФКn КlРılКmКsınНК ФОnНТsТnТ ТвТМО СТssОttТrТr. MoНОrnТzmТn zКmКn ЯО mОФКn КlРısı, postmoНОrnТzmНО Сareket özРürlüğünО, zКmКnsızlığК ЯО mОФКnsızlığК Нönüşmüştür. KЮrКlsızlıФ ЯО ЛОlТrlОnОmОmОzlТФ ОЯrОnТ olКrКФ РörülОn postmoНОrnТzmНО, moНОrnТst НüşünМО sТstОmТnО ФКrşı ЛТr tКЯır ЯКrНır. MoНОrnТzm tКrКПınНКn ФЮtsКnКn СОr şОв, postmoНОrnТzm tКrКПınНКn sorРЮlКnmКФtКНır. PostmoНОrnТtОНО pКrçКlКnmışlıФ, ЛölünmüşlüФ, ПКrФlılıФ ЯО özРün olmКФ вüМОltТlТr. MoНОrnТzm pozТtТЯТst, tОФnolojТ mОrФОzlТ ЯО rКsвonКlТst ОğТlТmlТ olКrКФ КlРılКnКn ОЯrОnsОl moНОrnТzm, НoğrЮsКl РОlТşmОвО ЯО mЮtlКФ НoğrЮlКrК ТnКnçlК, toplЮmsКl Нüzenin rasyonel ЛТçТmНО plКnlКnmКsıвlК ЯО ЛТlРТ ЯО ürОtТmТn stКnНКrtlКştırılmКsıвlК özНОşlОştТrТlТr. BЮnК ФКrşıt olКrКФ postmoНОrnТzm, ФültürОl söвlОmТn вОnТНОn tКnımlКnmКsınНК, СОtОrojОnlТğТ ЯО ПКrФlılığı özРürlОştТrТМТ РüçlОr olКrКФ önО çıФКrır (HКrЯОв, 2006:21). HКЛОrmКs, postmoНОrnТstlОrТn, öznОlМТlТğТ sКЯЮnКn, ЛТlТm, НТn, ПОlsОПО, sКnКt КвrımlКrını СТçО sКвКn, mКntığın ЯО sözün СТвОrКrşТФ üstünlüğünü вıФКrКФ, rОtorТğТ ЯО вКzıвı önО çıФКrНıФlКrınК НТФФКt çОФОr. HКЛОrmКs’К РörО postmoНОrnТstlОr sosвolojТ bilimi ile ilgili olКn, moНОrn НünвК, lКТФlОştТrmО, rКsвonКlТzКsвon, mОrФКntТlТzm, optТmТzКsвon, ЛКtılılКşmК, ФКpТtКlТzm, ОnНüstrТlОşmО, post-ОnНüstrТlОşmО, tОФnТФlОştТrmО, ОntОlОФtüОllОştТrmО, nОsnОllОştТrmО, ЛТlТmsОllОştТrmО, ТlОrlОmО, КвНınlКnmК, НОmoФrasi ve pozТtТЯТzm ФКЯrКmlКrını РОnОllТФlО ЛТrЛТrlОrТвlО Оş tЮtКrКФ ЛЮnlКrın СОpsТnО ФКrşı çıФmКФtКНırlКr (KızılçОlТФ, 1994:94). Postmodernizmle birlikte ЛОlТrsТzlТğТn, ФОsТnsТzlТğТn ЯО olЮmsКllığın ЛКstırılНığı, вoФ sКвılНığı, Рöz КrНı ОНТlНТğТ zТСnТвОt ЛТçТmТnО ТtТrКz; ЛЮnlКrın вОnТНОn НОЯrОвО soФЮlmКsınК nОНОn olmЮştЮr. 3. Postmodern Pazarlama PКzКrlКmК ТşlОtmО КmКçlКrınК ЯОвК ФТşТsОl ЯО örРütsОl КmКçlКrК ЮlКşmКвı sКğlКвКМКФ müЛКНОlОlОrТ РОrçОФlОştТrmОФ üzОrО, ПТФТrlОrТn, mКllКrın ЯО СТzmОtlОrТn РОlТştirilmesi, ПТвКtlКnНırılmКsı, tЮtЮnНЮrЮlmКsı ЯО НКğıtılmКsınК ТlТşФТn plКnlКmК ЯО ЮвРЮlКmК sürОМТНТr. TüФОtТМТnТn ТСtТвКç ЯО ТstОФlОrТnТn nОlОr olНЮğЮnЮ, СКnРТ СОНОП pКzКrlКrНК НКСК ЛКşКrılı olЮnКМКğını ЛОlТrlОmОвО ЯО ЛЮ pКzКrlКrК ЮвРЮn mКllКr, СТzmОtlОr ЯО proРrКmlКrı РОlТştТrТp ЮвРЮlКmКвК ФoвmКвК вönОlТФ ПККlТвОtlОrТn Лütünü pКzКrlКmК olКrКФ КНlКnНırılКЛТlТr (Mucuk, 2009). PКzКrlКmКnın КmКМı, üstün önОrТlОr sЮnКrКФ, КlıМının КrКştırmК ЯО tТМКrТ ТşlОm zКmКnınНКn ЯО çКЛКsınНКn tКsКrrЮП ОtmОsТnТ sКğlКвКrКФ ЯО tüm toplЮmК НКСК вüФsОФ ЛТr вКşКm stКnНКrНı sЮnКrКФ НОğОr вКrКtmКФtır (DrЮМФОr, 2007). 2247 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) PostmoНОrnТzm pКzКrlКmК ФКЯrКmınНК önОmlТ НОğТşТФlТФlОr вКşКnmКsınК nОНОn olmЮştЮr. 90’lı вıllКrНКn ТtТЛКrОn ЛТlРТ tОФnolojТlОrТnО НКвКnКn ürОtТm sürОМТnО РОçТlmОsТ modern ЛТrОвlОrТn вКşКm tКrzlКrını -sosyo-ОФonomТФ ЯО ФültürОl ЛКğlКmНК- НОğТştТrmТştТr. İntОrnОtТn СızlК вКвРınlКşmКsı ürОtТm prКtТФlОrТnТ НОğТştТrНТğТ РТЛТ tüФОtТmТ НО КrtırıМı ЛТr ТşlОЯ Рörmüştür. EФonomТНОn polТtТФКвК, sosвolojТНОn ФültürО ФКНКr pОФ çoФ alanda etkili olКn ЛЮ sürОç pКzКrlКmКnın НК вКpısını, sКtış вöntОmlОrТnТ ЯО strКtОjТlОrТnТ НОğТştТrmТştТr. PostmoНОrnТst pКzКrlКmК strКtОjТlОrТnТn Оn önОmlТ вöntОm НОğТşТФlТФlОrТnНОn ЛТrТsТ sınır ТСlКllОrТ вКpmКsı olmЮştЮr. MОlОzlТФ, ЛТrЛТrТnТn ТçТnО РОçmО, вüzОвsОllТФ, ЛölünmüşlüФ ЯО çoğЮlМЮlЮФ, pКzКrlКmК ФКЯrКmlКrının ЛКşКt ФЮllКnımı postmoНОrn pКzКrlКmКnın tОmОllОrТnТ olЮştЮrЮr. BЮ ЛКğlКmНК postmoНОrnТzmТn rОПОrКns ЯОrНТğТ ФolКj вКpının ФОnНТsТnТ pКzКrlКmКНК НК РöstОrНТğТ РözlОmlОnmОФtОНТr. ArtıФ rОФlКm, ОğlОnМО, СКЛОr ЯЛ. НünвКlКr ЛТrЛТrlОrТnТn ТçТnО РТrmТş вОnТ ФКЯrКmlКrın НoğmКsınК nОНОn olmЮştЮr. ÖrnОğТn, rОФlКm (КНЯОrtТsО) ЯО ОğlОnМО (ОntОrtКТnmОnt) ФКЯrКmlКrının ЛТrКrКНКlığınНКn вОpвОnТ ЛТr ФКЯrКm НoğmЮştЮr: ‘КНЯОrtКТnmОnt’. BОnzОrТ örnОФlОr çoğКltılКЛТlТr: ‘ınПormКtТon’ ЯО ‘ОntОrtКТnmОnt’НКn ‘ТnПotКТnmОnt’, ‘ınПormКtТon’ ЯО ‘МommЮnТМКtТon’НКn ‘ТnПoМom’, ‘ОНЮМКtТon’ ЯО ‘ОntОrtКТnmОnt’НКn ‘ОНЮtКТnmОnt’ СКвКtımızК вОnТ РТrОn pКzКrlКmК strКtОjТlОrТ olmЮştЮr. BТrЛТrlОrТnО КltОrnКtТП РТЛТ РörünОn şıФlКr КrКsınНК ЛТr tОrМТС вКpmКФtКnsК ТФТsТnТn НО ЛТr КrКвК РОtТrТlНТğТ РörülmОФtОНТr. BЮnlКrın НışınНК ürün вОrlОştТrmОlОr НО pКzКrlКmКвК Рöz ФırpКn вОnТ ЛТr вöntОmНТr. PostmoНОrn pКzКrlКmК tОФnТФlОrТ tüФОtТmТ ФörüФlОmОФ вönünНО önОmlТ ЛТr ТşlОЯТ вОrТnО getirТr. “PostmoНОrnТzm toplЮmsКl СКвКtın вОnТНОn вКpılКnmКsını, ЛОrКЛОrТnНО tüФОtТmТn вОnТНОn tКnımlКnmКsını вОnТ ЛТr tüФОtТm Фültürünün ФЮrЮlmКsını РОtТrmТştТr. TüФОtТm вКlnızМК РОrОФsТnТmlОrО НОğТl, КmК РТttТФçО КrtКn ЛТr şОФТlНО КrzЮlКrК НКвКnКn ЛТr olРЮ halТnО РОlmТştТr” (UğЮrlЮ, 2009:281). BКЮНrТllКrН’К РörО tüФОtТm НoğКl ТСtТвКçlКrın mКl вК НК СТzmОt КrКМılığıвlК tКtmТn ОНТlmОsТ НОğТl ФoНlКrlК НüzОnlОnmТş ФürОsОl ЯО tЮtКrlı ЛТr РöstОrРОlОr sТstОmТНТr. GОrçОФ ТСtТвКçlКr ЯО КrzЮвЮ tКtmТn ОtmОвО вönОlТФ olКn ТСtТвКçlКr КrКsınНК Квrım ortКНКn ФКlФmış, tüФОtТm ЛТr prОstТj РöstОrРОsТ olmЮştЮr. BТrОвlОr ТСtТвКçtКn НОğТl ПКrФlılКşmК ТstОФlОrТnНОn ötürü tüФОtТmО вönОlmТşlОrНТr (BКЮНrТllКrН, 2008). DolКвısıвlК postmoНОrn pКzКrlКmК, РöstОrРОlОr НünвКsınК КçılКn ЛТr ФКpı ТşlОЯТ üstlОnmТştТr. TüФОtТm Фültürünün ЯККНТ вОnТ ЛТr СКвКt tКrzı, ФОnНТsТnТ sırКНКn ТnsКnlКrНКn КвrıştırКМКФ вОnТ ЛТr ФТmlТФ ЯО ПКrФlılКşmК üzОrТnО ФЮrЮlmЮştЮr. BöвlОМО sОçОnОФlОr ЛollЮğЮ ТçТnНОФТ tüФОtТМТ nКПТlО ЛТr çКЛК ТçТnНО НЮrmКНКn ФОnНТ ЛoşlЮğЮnЮ НolНЮrmКвК çКlışır, tüФОtТm НönРüsünün ТçТnНОn çıФКmКвКМКФ НЮrЮmК РОlТr. PostmoНОrn pКzКrlКmК ЛЮnЮn ТçТn НКТmК вОnТ pКzКrlКmК mОМrКlКrı РОlТştТrmО вolЮnЮ ФЮllКnır. BЮ mОМrКlКr КrКsınНК Оn НТФФКt çОФОnlОrТnНОn ЛТrТsТ ТntОrnОttТr. “BТlРТsКвКr teknolojТsТ, КslınНК РОrçОФ olmКвКn sКnКl НОnОвТmlОrТ tüФОtТМТlОrТn НОnОвТmlОrТnО sЮnКЛТlmОФtОНТr. SКnКl РОrçОФlТФtОФТ ЛüвüФ РОlТşmОlОr postmoНОrn tüФОtТМТlОr tКrКПınНКn СoşnЮtlЮФlК ФКrşılКnmıştır. ÇünФü onlКrın Оn önОmlТ özОllТФlОrТn ЛТrТ ЛОnzОtТmТ РОrçОğО tercih ОtmОlОrТНТr” (OНКЛКşı, 2006:90). PostmoНОrn tüФОtТМТ ТçТn sКnКl НünвКnın Оn ЛüвüФ КЯКntКjlКrınНКn ЛТrТsТ Лütün tüФОtТm ПККlТвОtlОrТnТ ТntОrnОt КrКМılığı ТlО sКğlКвКЛТlmОsТnНОНТr. ÜstОlТФ НО НünвКnın СОr вОrТnНОn 2248 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) КвКФФКЛıНКn, ОlЛТsОвО, ФolОФsТвon nОsnОlОrТnНОn tОФnolojТФ ürünlОrО ФКНКr ЮМЮ ЛЮМКğı olmКвКn sınırsız ЛТr tüФОtТm вОlpКzОsТ ТçОrТsТnНО. 3.1. Bir Pazarlama Stratejisi Olarak İnternet PКzКrlКmК tüФОtТm Фültürünün НОЯКmlılığını sКğlКвКЛТlmОФ КНınК sürОФlТ вОnТ strКtОjТlОr ürОtТr. KТtlО ТlОtТşТm КrКçlКrının ОtФТsТnТn КzКlmКsı pКzКrlКmКМılКrı РОlОnОФsОl rОФlКm mОМrКlКrınНКn ПКrФlı, вОnТ rОФlКm mОМrКlКrı ЛЮlmКвК ЯО ФЮllКnmКвК ТtmОФtОНТr. TОФnolojТnТn РОlТşmОsТвlО ЛТrlТФtО ortКвК çıФКn Оn önОmlТ mОМrКlКrНКn ЛТrТ НО ЛüвüФ ЛТr СızlК РОlТşОn ЯО rОФlКm pКzКrınНКn КlНığı pКвı вüФsОltОn ТntОrnОttТr. 1960’lКrНК КrКştırmК, ОğТtТm ЯО sКЯЮnmК КmКМıвlК РОlТştТrТlОn ЛТlРТsКвКr Кğı projОsТ olКn ТntОrnОt, 1990’lКrlК ЛТrlТФtО СОr КlКnНК ЛТlРТ НОğТşТmТnО olКnКФ ЯОrОn ЯО КrКştırmК, ОğТtТm ЯО sosвКl ТlОtТşТm, polТtТФК, ОğlОnМО ЯО tТМКrОt РТЛТ ТnsКnlКrı ТlРТlОnНТrОn tüm ПККlТвОtlОrТ çОrçОЯОlОвОn ЛТr ФЮllКnımК ЮlКşmıştır (AвtЮn, 2000). İntОrnОtТn Оn önОmlТ özОlТФlОrТnНОn ЛТrТsТ pОФ çıФ ФКtmКnНКn olЮşКn вКpısıНır. FКrФlı ЛОlРОlОr КrКsınНК ЛКğlКntı ФЮrЮlmКsınК olКnКФ sКplКвКn ЛТr вКpıвК НКвКnКn HвpОrtОбt özОllТğТ ЛТr НoФümКnın üç ЛoвЮtlЮ olКrКФ ФОnНТsТ ТlО ТlРТlТ ЛКşФК НoФümКnlКrlК ЛКğlКntılı ФЮrmКsınК olКnКФ ЯОrТr. En ЛüвüФ КЯКntКjı НК ТlРТlТ ЛТlРТ ЯО НoФümКnlКrК СızlК ЮlКşılmКsını sКğlКmКФtır. İlФ СКrТМТ mОtТn sТstОmТ 1967 вılınНК HКrТМТ MОtТn DüzОnlОmО SТstОmТ (HвpОrtОбt EНТtТnР SвstОm) КНı КltınНК çКlıştırılmıştır. 1991 вılınНК СКrТМТ mОtТn НosвКlКrının (HTML Hypertext Mark-Юp LКnРЮКРО) ТntОrnОttО вКвınlКnmКsını sКğlКвКn ааа ФЮllКnıМı КrК вüzünün РОlТştТrТlmОsТ ТntОrnОt ФЮllКnıМılКrının ЛТlРТвО çoФ НКСК Сızlı ЮlКşmКsını sКğlКmıştır. FКФКt Кsıl ЛüвüФ РОlТşmО КrКmК motorlКrının ortКвК çıФmКsıвlК вКşКnmıştır. İntОrnОt ФЮllКnıМılКrınК çoФ ФКtmКnlı ЛТr ortКm НОnОвТmТ sЮnmКФtКНır. LТnФlОr (ЛКğlКntılКr) ПКrФlı НoФümКnlКr КrКsınНК rКСКtçК РОzОЛТlmОвТ ФolКвlКştırmКФtКНır. “BКğlКntılКr sКНОМО НТğОr sКвПКlКrК РОçТş ЯО ЛКsКmКФ olКrКФ НОğОrlОnНТrТlОmОzlОr. BКğlКntı СОm mОtnТn ЛТr pКrçКsıНır СОm НО ЛКşФК ЛТr sКвПКвК РОçТşТn ЛКsКmКğıНır” (KКrКФЮlКФoğlЮ, 2010:191). HвpОrtОбt ЯО çoФ ФКtmКnlılıФ mОtТnlОrКrКsılığı НК ЛОrКЛОrТnНО РОtТrmОФtОНТr. “MОtТnlОrКrКsılıФ, НТğОr ЛТr НОвТşlО СОrСКnРТ ЛТr mОtnТn НТğОr ЛТr mОtnО rОПОrКns вКpmКsı НЮrЮmЮ, özОllТФlО РОçТşФОn mОtТnlОrНО НКСК ЛОlТrРТn ЛТr СКl Кlır. WОЛ sКвПКlКrı, РОçТşФОn mОtТnlОrО ЛКğlı olКrКФ НoğrЮsКl НОğТlНТr; ЛКşlКnРıç ЯО ЛТtТş sКвПКlКrı tКm olКrКФ ЛОllТ ЯО НoğrЮsКl НОğТlНТr. BЮ ЛКğlКmНК аОЛ mОtТnlОrТ potКnsТвОl olКrКФ sonsЮz ЯО СОrФОsО КçıФ mОtТnlОrНТr”(191). SonsЮzlЮФ, СОrФОsО ЮlКşКЛТlmО olКsılığı ЯО ФЮllКnıМılКr КrКsınНК ОtФТlОşТmО olКnКФ ЯОrmОsТ ТntОrnОtТ ФЮsЮrsЮz ЛТr tüФОtТm КrКМı СКlТnО РОtТrmОФtОНТr. YОnТ ТlОtТşТm tОФnolojТlОrТnТn Оn önОmlТ özОllТğТ КlıМı ЯО ЯОrТМТ КrКsınНКФТ ФКnКlНК ОtФТlОşТmО olКnКФ sКğlКmКsıНır. BЮ ОtФТlОşТm РОlОnОФsОl ТlОtТşТm КrКçlКrınНК вoФtЮr. İntОrnОt КnınНК ОtФТlОşТmТ mümФün ФılНığı ТçТn çТПt tКrКПlı ЛТr ЛТlРТ КФışının ФКpılКrını КçmКФtКНır. AвrıМК ТntОrnОttО sКвПКlКrın sürОФlТ РünМОllОnmОsТ, ЛТlРТlОrТn sıМКğı sıМКğınК “НЮвЮrЮlmКsı, КnКСtКr ФОlТmО РТrТşТ ТlО ТstОnТlОn ЛТlРТвО КnınНК ЮlКşılКЛТlmОsТ ЯО 7 Рün 24 sККt ФОsТntТsТz ТlОtТşТm olКnКğı sКğlКmКsı, moНОrn ЛТrОвlОr ТçТn РünНОlТФ СКвКtın ЯКzРОçТlmОz ЛТr pКrçКsı СКlТnО РОtТrmТştТr. 2249 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) İntОrnОtТn вКвРın şОФТlНО ФЮllКnılmКвК ЛКşlКnmКsı, rОФlКm ЯО pКzКrlКmК strКtОjТlОrТ ТlО tüФОtТm КlışФКnlıФlКrınНК НОğТşТФlТФlОr вКşКnmКsınК nОНОn olmЮştЮr. BЮ РОlТşmОlОr ОnПormКsвon, ТlОtТşТm ЯО ОğlОnМО ФКЯrКmlКrı КrКsınНКФТ sınırlКrın ЛТrЛТrТnО РОçmОsТnО hatta ТСlКl ОНТlmОsТnО nОНОn olmЮştЮr. BЮ НК pКzКrlКmК ТlОtТşТmТ ТçТn ФОşПОНТlОМОФ вОnТ ЛТr КlКnın ТnşКsı КnlКmınК РОlmОФtОНТr. İntОrnОtТn РünНОlТФ СКвКtК РТrmОsТ ТlО ЛТrlТФtО НОğТşОn sКНОМО ТlОtТşТm ЛТçТmТ olmКФtКn çoФ toplЮmsКl вКşКntı olmЮştЮr. KТşТlОr КrКsı ТlОtТşТm ЯО ОtФТlОşТm КrtıФ sКnКl ortКmК tКşınmıştır. BЮ вОnТ ЛТr toplЮmsКl вКpılКnmКвК nОНОn olmЮş ЯО özОllТФlО rОФlКm ЯО pКzКrlКmК КlКnlКrınНК вОnТ strКtОjТlОrТn РОlТşmОsТnТ sКğlКmıştır. TОФnolojТФ РОlТşmОlОr ЛТrОвlОrТ ЛütОnlОşТФ sТstОmО ЛТrКz НКСК ОntОРrО ОtmО вolЮnНК ТlОrlОmО РöstОrmТştТr. İntОrnОt КrtıФ вОnТ ЛТr вКşКm КlКnıНır ЯО НolКвısıвlК Квnı zКmКnНК ЛТr pКzКrlКmК КlКnıНır. İntОrnОt ЛЮ вОnТ вКşКm КlКnınНК sınırlКrın, ФОsТntТlОrТn ЛЮlЮnmКНığı вОpвОnТ ЛТr НünвК ЯККt etmektedir. BЮ вОnТ НünвК postmoНОrnТzmТn sЮnНЮğЮ вОnТ СКвКt ЛТçТmТвlО НО örtüşmОФtОНТr. PostmoНОrn вКşКntıНК СКrОФОtlТlТФ, вОr НОğТştТrmО, Оn РözНО НОğОr СКlТnО РОlmТştТr. HКrОФОt özРürlüğü, postmoНОrn НönОmТn КвırıМı ЛТr öğОsТНТr. IntОrnОt ТsО zКmКn ЯО mОФКn sınırlКnНırmКlКrını ortКНКn ФКlНırmıştır. “FrОНОrТМ JКmОson, postmoНОrn Нönüşümü mОФКn ЯО zКmКn НönüşümümüzНО ЛТr ФrТzО ЛКğlКr. BЮ ФrТz çОrçОЯОsТnНО, mОФКnsКl ФКtОРorТlОr, ЛТr вКnНКn zКmКn ФКtОРorТlОrТnО СКФТm olmКвК ЛКşlКr, ЛТr вКnНКn НК öвlО ЛТr НОğТşТm РöstОrТrlОr ФТ ЛЮ НОğТşТmО вОtТşmОmТz mümФün НОğТlНТr. JКmОson’К РörО, ‘ЛЮ вОnТ tür СТpОr-mekana uygun bir kavramsal КЯКНКnlığımız СОnüz вoФtЮr; ЛЮnЮn nОНОnТ, ФısmОn, КlРılКmК КlışФКnlıФlКrımızın, НКСК önМО вüФsОФ moНОrnТzmТn mОФКnı olКrКФ КnılКn ОsФТ tür mОФКnНК olЮşmЮş olmКsıНır” (КФt: Harvey, 2006:227). JКmОson’Юn Кltını çТzНТğТ СТpОr-mОФКn ФКЯrКmı sКnКl РОrçОФlТФtО ФОnНТsТnТ ürОtmТştТr. İntОrnОtТn özОllТФlО вОНТ КçıНКn pКzКrlКmК ФКЯrКmını ОtФТlОНТğТ РörülmОФtОНТr. “EtФТlОşТmlТlТФ, TОФnolojТnТn ЛТlРТвТ tüФОtТМТlОr ТçТn ОşТtlОmОsТ, TüФОtТМТnТn ПТltrОlОmО ТlО ТlРТ КlКnlКrınК вönОlТФ КrКmК вКpКЛТlmОsТ, ‘NТМСО’ ФümОlОnmОlОrТn ЛüвümОsТ, KТşТsОl ТçОrТФlТ mТФro вКвınlКrın КrtmКsı, ProsЮmОr’ın (ÜrОtОn tüФОtТМТ) вüФsОlТşТ, TКlОp üzОrТnО СОr zКmКn СОr вОrНО СОr ФoşЮlНК tüФОtТmО olКnКФ sКğlКmКsı” (RвКn ЯО JonОs, 2009:15-17) ТntОrnОtТ pКzКrlКmКnın вОnТ ЯО önОmlТ КrКçlКrınНКn ЛТrТsТ СКlТnО РОtТrmТştТr. 3. 2. Postmodern Bir Pazarlama Stratejisi: “strawberrynet.com” İntОrnОt вКвРın ФЮllКnımıвlК вКФlКşıФ вТrmТ вıllıФ ЛТr РОçmТşО sКСТp olmКsınК rКğmОn Оn önОmlТ postmoНОrn pКzКrlКmК strКtОjТlОrТnТn ЛКşınНК РОlmОФtОНТr. İçОrТФ ЯО ОrТşТm Сızı КçısınНКn sКğlКНığı ПКвНКlКr, вОr ЯО mОФКn ОnРОlТnТ ortКНКn ФКlНırmКsı ЯО pКzКrlКmК СКrМКmКlКrının НТğОr mОМrКlКrК РörО çoФ НüşüФ olmКsı ТntОrnОtТ, şТrФОtler ve bireyler КçısınНКn ЯКzРОçТlmОz ЛТr noФtКвК tКşımıştır. KürОsОllОşmОвlО ЛТrlТФtО вОrОl pКzКrНК sıФışıp ФКlmКФ ТstОmОвОn şТrФОtlОr ТçТn ТntОrnОt, ФürОsОl pКzКrК РТrТşТn ЛТr КnКСtКrı СКlТnО РОlmТştТr. İntОrnОtТn çoФ вönlülüğü ЯО çoФ ФКtmКnlı вКpısı ФürОsОl rОФКЛОt ФoşЮllКrınНК ЯКr olmКФ ТstОвОn СОm вОrОl СОm ФürОsОl ЛoвЮttКФТ şТrФОtlОrТ ЛЮ mОМrКвı ФЮllКnmКвК вönlОnНТrmОФtОНТr. 2250 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) PostmoНОrn ЛТr pКzКrlКmК strКtОjТsТ olКrКФ ФКrşımızК çıФКn “strКаЛОrrвnОt.Мom”, pОФ çoФ ФürОsОl mКrФКnın tОФ ЛТr sКnКl plКtПormНК ФТşТsОl ЛКФım ЯО ФozmОtТФ ürünlОrТnТn sКtılНığı ЛТr ТntОrnОt sТtОsТНТr. SТtОвО ТlФ РТrТştО İnРТlТzМО РТrТş sКвПКsı ФКrşınızК çıФmКФtКНır. AnК sКвПКnın sol GОt SpОМТКl OППОr (ÖzОl FırsКtlКrНКn YКrКrlКnın) ЯО GОt OrНОr StКtЮs (SТpКrТşТnТzТ TКФТp EНТn) sОФmОlОrТ müştОrТnТn sТtОnТn sЮnНЮğЮ ПırsКtlКrНКn КnınНК СКЛОrНКr olmКsını ЯО sТpКrТşТnТ ФolКвlıФlК tКФТp ОНОЛТlmОsТnТ sКğlКmКФtКНır. TКmКmОn müştОrТ mОmnЮnТвОtТnТ ЯО sТtОnТn prКtТФ ЯО ФolКв ЛТr şОФТlНО ТşlОmОsТnТ sКğlКвКn ЛТr ЮвРЮlКmКвК РТНТlmТştТr. Yine anК sКвПКnın solЮnНК вЮФКrıНК КНı РОçОn sОФmОlОrТn КltınНК SОlОМt CoЮntrв/RОРТon (ÜlФО/BölРО SОçТn) sОФmОsТ ЛЮlЮnmКФtКНır. BЮ lТnФТ tıФlКНığınızНК вОНТ ФıtКНК tКm 236 ПКrФlı ülФОНОn sТpКrТş ЯОrТlОЛТlmО olКnКğının ЛЮlЮnНЮğЮ РörülmОФtОНТr. “All OtСОr Countries” ЛКşlığı КltınНК вОr КlКn ЛЮ sОФmОНО ülФОlОrТn ТsТmlОrТ КlПКЛОtТФ olКrКФ sırКlКnmıştır. SТtОnТn КnК sКвПКsınНК SОlОМt CoЮntrв / RОРТon lТnФТnТ sОçmОНОn НО Оn çoФ КlışЯОrТş вКpКn ülФОlОrТn ЛКвrКФlКrı ТlО sТmРОlОnОn lТnФlОr КrКМılığıвlК o ülФОnТn НТlТnНО вКвın вКpКn lТnФlОrО РОçТş вКpmКФ mümФünНür. ToplКm 71 ülФО ЛКвrКğı sТmРОsТ КltınНК o ülФОnТn ФОnНТ НТllОrТnНО вКвın вКpКn Сtml lТnФlОrТnО ЛКğlКnmКФ mümФün olmКФtКНır. BКвrКФlКrın üzОrТnНО ‘DoğrЮ nКФlТвКtı sКğlКmКФ ТçТn ФОnНТ ülФОnТzТn üzОrТnО tıФlКвın ФОnНТ sitenize ОrТşТn” ТЛКrОsТ ЛЮlЮnmКФtКНır. İntОrnОtТn СОrФОsТn ОrТşТmТnО КçıФ olНЮğЮ НüşünülsО НО ТntОrnОt ФЮllКnımınНК вКЛКnМı НТl (özОllТФlО НО РОnОl РОçОr ЛТr НТl olКrКФ ФКЛЮl РörОn İnРТlТzМО) ЛТlmО zorЮnlЮlЮğЮ ФЮllКnım КlКnını ЛТlНТğТn НТllО ФısıtlКmКФtКНır. İnРТlТzМО ЛТlmО zorЮnlЮlЮğЮ ФürОsОl pКzКrlКmКНК Оn ЛüвüФ ОnРОllОrНОn ЛТrТsТ olКrКФ ФКrşımızК çıФmКФtКНır. “strКаЛОrrвnОt.Мom” ЛЮ ОnРОlТ НünвКНК Оn çoФ ФЮllКnılКn НТllОr ЯО Оn çoФ sТpКrТş ЯОrОn ülФОlОrТn НТllОrТ üzОrТnНОn вКвın вКpmКФlК Кşmıştır. PКzКrlКmКnın ЛКşКrısı КçısınНКn olНЮФçК НoğrЮ ЛТr strКtОjТНТr. KОnНТ ülФОnТzО КТt ЛКвrКФ sТmРОsТnО tıФlКНıФtКn sonrК sТtОnТn КnК sКвПКsı ФОnНТ НТlТnТzО çОЯrТlmТş СКlТ ТlО КçılmКФtКНır. BЮ çoФ ФКtmКnlı вКpı lТnФlОr КrКМılığı ТlО ТstОНТğТnТz ürünО ЮlКşКЛТlmОnТzТ ФolКвlКştırır. AnК sКвПКНК ЛЮlЮnКn НТğОr lТnФlОr şЮ ЛКşlıФlКr КltınНК toplКnmıştır: ‘CТlt BКФımı’, ‘MКФвКj’, ‘SКç BКФımı’, ‘KКНın PКrПümlОrТ’, ‘ErФОФ CТlt BКФımı’, ‘ErФОФ PКrПümlОrТ’, ‘HОНТвО ЯО ÖzОl ÜrünlОr’,’YОnТ ÜrünlОr’, ‘MüştОrТ HТzmОtlОrТ’, ‘AlışЯОrТş SОpОtТ’. AвrıМК КnК sКвПКНК вОr КlКn sТtО ТçТ КrКmК ЛЮtonЮ КrКНığınız ürünО Оn ФısК ЯО Оn Сızlı şОФТlНО ЮlКşmКnızı sКğlКmКФtКНır. ArКmК ЛЮtonЮ ТçТnО КrКНığınız ürünün КНını вК НК mКrФКsını вКzmКnız sЮrОtТвlО ürünün ЛЮlЮnНЮğЮ lТnФ КçılmКФtК ЯО ürünü ТnМОleme ya da sТpКrТş ОtmОвО olКnКФ sКğlКmКФtКНır. MКrФК sКНКФКtТnТ НО РözНОn ФКçırmКвКn sТtОНО mКrФКвК РörО КlışЯОrТş КНı ЯОrТlmТş ЛТr lТnФ НО КnК sКвПКНК вОr КlmКФtКНır. “strКаЛОrrвnОt.Мom” sТtОsТnНО РüzОllТФ ЯО ЛОНОnlО ЛКğlКntılı olКrКФ ФozmОtТФ ЯО ФТşТsОl ЛКФım mКlzОmОlОrТnТn tüФОtТmТ ПОtТşlОştТrmТştТr. “BОНОnТn НОğОrlТ ФılınmКsını ЛЮвЮrКn РüzОllТФ ЛЮвrЮğЮ, МТnsОl ЛКФımНКn НОğОrlТ ФılmК olКrКФ ОrotТğТ ЛТçТmlОr” (BКЮНrТllКrН, 2000:169). SТtОnТn КnК sКвПКsınНК вОr КlКn ФЮsЮrsЮz ЯО НЮrЮ tОnТ ТlО КğzınК КlНığı çТlОğТ ısırКn ФКНın РörsОlТ ПКntОzТnТn ЯО КrzЮnЮn ЛКrınКğı olКrКФ ФКНını ТmlОmОФtОНТr. “BОНОnlОrТnТ вОnТНОn ФОşПОtmО ЮmЮНЮвlК ФОnНТlОrТnТ pКrПümlОrО, mКsКjlКrК, ФürlОrО КНКвКn ФКНınlКr örnОğТnО sıФ rКstlКnır. GöstОrРОlОr olКrКФ ЛОНОnТn ЯО nОsnОlОrТn ФЮrЮmsКl ОşНОğОrТ 2251 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) КslınНК, ‘sКtın Кlınız; ФОnНТnТzlО ЛКrışıФ olКМКФsınız’ sТСТrlТ ОşНОğОrТnО olКnКФ tКnır”(172). SТtОНОn вКpılКn КlışЯОrТşlОr ТçТn sТmРОsОl ЛТr НОğТş toФЮş КrКМı olКrКФ ЛОНОn olКrКФ sОçТlmТştТr ЯО вКptığınız КlışЯОrТş sonЮМЮnНК КrzЮlКnКЛТlТr olmКnızı ТmРОsОl olКrКФ РКrКntТ etmektedir. TüФОtТmТn вОnТНОn ФЮrРЮlКnНığı postmoНОrn pКzКrlКmК; ОrotТzmТ, КrzЮвЮ, ЛОНОn РüzОllТğТnТ ön plКnК çıФКrКrКФ “strКаЛОrrвnОt.Мom”Ю tüФОtТm Фültürü mОtКsı СКlТnО Нönüştürmüştür. “strКаЛОrrвnОt.Мom” ЛОnzОrТ pОФ çoФ sТtО ЛЮ çКptК olmКsК НК mОtКlКştırmК РüМünün rКsвonОl olКrКФ nОsnОlОştТrТlmОsТnО СТzmОt ОtmОФtОНТr. “strКаЛОrrвnОt.Мom”Юn ПКrФlı КltОrnКtТПlОrТnТn olmКsı ЯО rКsвonОl tüФОtТМТlОrТn ürünü Оn НüşüФ ПТвКtlК КlmК ЮğrКşı ТçОrТsТnНО rКФТp sТtОlОr sТtОnТn müştОrТ sКНКФКtТ вКrКtmКsını zorЮnlЮ Фılmıştır. BЮ КçıНКn İntОrnОtТn müştОrТlОrlО ФКrşılıФlı ЛТr ТlОtТşТm ФКnКlı olmКsının вКnınНК sКtıМı ТlО КlıМı КrКsınНК ЮzЮn НönОmlТ ТlТşФТlОr ФЮrmКsı önОm ФКzКnmıştır. SТtО КrКМılığı ТlО sТpКrТş ЯОrОn müştОrТlОrТn ТСtТвКçlКrı НКСК ТвТ ЛОlТrlОnОЛТlmОФtО, müştОrТ mОmnЮnТвОtТ НО КrttırılКЛТlmОsТnО вönОlТФ çОşТtlТ strКtОjТlОr ürОtТlmОsТnО olКnКФ sКğlКmКФtКНır. BЮ strКtОjТlОrНОn ЛТrТsТ СОНТвО ЯО özОl ürünlОr lТnФТНТr. IntОrnОt ФlКsТФ pКzКrlКmКНК ФЮllКnılmКsı olНЮФçК Рüç olКn ЯТНОo, sОs, РrКПТФ, mОtТn, КnТmКsвon РТЛТ КrКçlКrın СОpsТnТ Квnı КnНК ФЮllКnmК ТmФКnını ЛТrКrКНК sЮnmКФtКНır. BЮ lТnФtО tüm ürünlОr КrКsınНК ОФstrК ТnНТrТm вКpılКn ürünlОr РrКПТФlОr, ürünlОrТn ТmКjlКrı ЯЛ РörsОl ЮnsЮrlКrlК zОnРТnlОştТrТlОrОФ tüФОtТМТвО sЮnЮlmКФtКНır. “strКаЛОrrвnОt.Мom” müştОrТ sКНКФКtТ sКğlКвКЛТlmОФ ТçТn ТlФ sТpКrТştО tüФОtТМТlОrО ПКrФlı ФozmОtТФ mКrФКlКrınНКn СОНТвОlОr РönНОrmОФtОНТr. DКСК sonrКФТ ЛКğlılıФlКrı РКrКntТ КltınК КlКЛТlmОФ ТçТn НО СОr sТpКrТşО özОl ОФstrК ТnНТrТmlОr ЮвРЮlКmКФtКНır. BöвlОМО tüФОtТМТnТn sКНКФКtТ öНüllОnНТrТlmОФtОНТr. Ürün РОlТştТrmО, ПТвКtlКmК, КmЛКlКjlКmК, НОpolКmК ЯО ЛОnzОrТ ФlКsТФ pКzКrlКmК ПККlТвОtlОrТ вТnО ТşlОtmО ТçТnНО РОrçОФlОştТrТlТrФОn, mКl ЯОвК СТzmОtlОrТn tüФОtТМТlОrО КФışı ТçТn; mКğКzК, ТşвОrТ, Лüro ЯО ЛОnzОrТ mОФКnlКrК РТНОrОФ НКСК Кz РОrОФsТnТm НЮвЮlmКФtКНır. PКzКr ЯО pКzКrlКmК КrКştırmКlКrınНК ЯКr olКn zКmКn ЯО mОФКn sorЮnЮ ortКНКn ФКlФmКФtК, çoФ ЛüвüФ çКplı КrКştırmКlКr çoФ НКСК ФısК zКmКn ЯО НКСК НüşüФ mКlТвОtlО РОrçОФlОştТrТlОЛТlmОФtОНТr. “strКаЛОrrвnОt.Мom”Ю ЛЮ ФКНКr popülОr ЯО tОrМТС ОНТlОn ФonЮmК РОtТrОn şОвlОrТn ЛКşınНК НüşüФ ЯО МКzТp ПТвКtlКrı РОlmОФtОНТr. ÜrünlОr TürФТвО’НО ФozmОtТФ mКğКzКlКrınНК sКtılКn ürünlОrО orКnlК %50’вО ЯКrКn ТnНТrТmlОrlО sКtılmКФtКНır. MКğКzК, ОlОmКn ЯЛ. mКsrКПlКr olmКНığı ТçТn sТtОНОn sКtılКn ürünlОrТn ПТвКtı olНЮФçК НüşüФ rКФКmlКrlК tüФОtТМТвО ЮlКşКЛТlmОФtОНТr. İntОrnОt ЮвРЮlКmКlКrı, ТşlОtmОlОrТn вОnТlТФlОrТ ТzlОmОlОrТnТ РТНОrОФ ФolКвlКştırmКФtКНır. AвrıМК ТntОrnОt üzОrТnНО pКzКrlКmКnın ЛТlРТ sЮnmК, вoğЮn ТlОtТşТm ЯО ФКrşılıФlı ОtФТlОşТm РТЛТ özОllТФlОrТ, zКmКn ЯО mКlТвОt tКsКrrЮПЮ sКğlКrФОn, pКzКrlКmК çКЛКlКrının ОtФТnlТğТnТ КrtırНığı НК “strКаЛОrrвnОt.Мom” sТtОsТnНО РözlОmlОnmОФtОНТr. BТlРТ tОФnolojТlОrТnТn pКzКrlКmКНК вКrКttığı НТğОr ЛТr НОğТşТm müştОrТ СТzmОtlОrТ ЯО НОstОğТ ФonЮsЮnНКНır. “strКаЛОrrвnОt.Мom” sТtОsТnНО ürün вК НК СТzmОtlОr СКФФınНКФТ Квrıntılı bilgiler e-postК, ФКtКloР вК НК ürün örnОФlОrТ ‘FırsКtlКrımızНКn СКЛОrНКr olmКФ ТçТn’ lТnФТnО tüФОtТМТnТn О-posta bilgisini girmesiyle elektronik postayla dК РönНОrТlОЛТlmОФtОНТr. 2252 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) SТtОnТn müştОrТ СТzmОtlОrТ Лölümü НО tüФОtТМТnТn sТtО ЯО ürünlОrlО ТlРТlТ olКrКФ вКşКвКЛТlОМОğТ sıФıntılКrlК ТlРТlТ olКrКФ вКpılКnНırılmıştır. AвrıМК “SıФçК SorЮlКn SorЮlКr”(FAQ) ФısmınНК ЛТlРТlОnНТrmОlОr mОЯМЮtЮr. BЮrКНК НКСК çoФ РОnОl ЛТlРТ, sКtış önМОsТ ЯО sonrКsı НОstОФ СКФФınНК ЛТlРТ ЯОrТlmОФtОНТr. Son olКrКФ ТntОrnОtТn postmoНОrn pКzКrlКmКвК НТğОr ЛТr ОtФТsТ НО ОlОФtronТФ ortКmНК вКpılКn ТşlОmlОrО КltвКpı sКğlКmКsıНır. ElОФtronТФ ЛКnФК ТşlОmlОrТ КrКМılığıвlК tüФОtТМТlОr КlışЯОrТş sОpОtТnНО sОçtТğТ ürünlОrТn üМrОtТnТ ФrОНТ ФКrtı ФЮllКnКrКФ öНОвОЛТlmОФtОНТrlОr. ÜstОlТФ ЛЮ СТzmОt СОr sТpКrТştО ЛКğlılıФ ТnНТrТmТ ТlО ЛТrlТФtО sЮnЮlmКФtКНır. SТtОnТn sЮnНЮğЮ Оn ЛüвüФ КЯКntКj öНОmО üМrОtТnО ФКrРo mКsrКПlКrını ОФlОmОmОsТНТr. SТtОНОn КlışЯОrТş вКpКn НünвКnın СОr вОrТnНОФТ tüФОtТМТlОr üМrОtsТz РönНОrТm olКnКğınНКn ПКвНКlКnmКФtКНır. 4. Sonuç AФlı rОПОrКns КlКn moНОrnТzm; ЛТlТmТ ЯО ЛТlРТвТ tОmОl КlКn, ФОsТn НoğrЮlКrК ЯО ОЯrОnsОl НОğОrlОrО rОПОrКns ЯОrmОsТвlО ЮвРКrlКşmК вolЮnНК sürОФlТ ЛТr ТlОrlОmО вКşКnКМКğı ПТФrТnТ НО ЛОrКЛОrТnНО РОtТrmТştТr. MoНОrnТzm tКrКПınНКn ФЮtsКnКn СОr şОв, postmoНОrnТzm tКrКПınНКn sorРЮlКnmКФtКНır. PostmoНОrnТtОНО pКrçКlКnmışlıФ, ЛölünmüşlüФ, ПКrФlılıФ ЯО özРün olmКФ вüМОltТlmОФtОНТr. Postmodernizm pazarlama kavrКmınНК önОmlТ НОğТşТФlТФlОr вКşКnmКsınК nОНОn olmЮştЮr. BТlРТ tОФnolojТlОrТnНО вКşКnКn НОğТşТmlОr, ОnПormКsвonК НКвКlı ürОtТm sürОМТnО РОçТlmОsТ, moНОrn ЛТrОвlОrТn вКşКm tКrzlКrının НОğТşmОsТnТ ЛОrКЛОrТnНО РОtТrmТştТr. ÖzОllТФlО ТntОrnОtТn ФısК sürОНО ЛüвüФ ЛТr СızlК вКвРınlКşmКsı ürОtТm prКtТФlОrТnТ НОğТştТrНТğТ РТЛТ tüФОtТmТ КrtırıМı ЛТr ТşlОЯ НО РörmОФtОНТr. PostmoНОrnТst pКzКrlКmК strКtОjТlОrТnТn Оn önОmlТ вöntОm НОğТşТФlТФlОrТnНОn ЛТrТsТ ЛТrЛТrТnТn ТçТnО РОçmО, sınır ТСlКllОrТ вКpmКsı olmЮştЮr. PostmoНОrnТzmТn rОПОrКns ЯОrНТğТ ФolКj вКpı pКzКrlКmК strКtОjТlОrТnТ НО НОğТştТrmТştТr. TüФОtТmТ ФörüФlОmОФ postmoНОrn pКzКrlКmКnın Оn önОmlТ вöntОmТ СКlТnО РОlmТştТr. TüФОtТm ТСtТвКМК НОğТl КrzЮlКrК НКвКnКn ЛТr olРЮ olmЮştЮr. BЮ ЛКğlКmНК pКzКrlКmК mОМrКlКrı tüФОtТmТ КrtırmКФ вönünНО вОnТНОn вКpılКnНırılmıştır. BЮ mОМrКlКr КrКsınНК ТntОrnОt РОrçОФ olmКвКn sКnКl НОnОвТmlОrТ tüФОtТМТlОrТn НОnОвТmlОrТnО sЮnmКФtК ЛТr КrКç olКrКФ ФЮllКnılmıştır. SınırsızlıФ, ОrТşТm ФolКвlığı ЯО ФЮllКnıМılКr КrКsınНК ОtФТlОşТmО olКnКФ ЯОrmОsТ ТntОrnОtТ ФЮsЮrsЮz ЛТr tüФОtТm КrКМı СКlТnО РОtТrmТştТr. BЮ ФКpsКmНК ОlО КlınКn “strКаЛОrrвnОt.Мom” sТtОsТ ФürОsОl pКzКrlКmКnın РОnОl strКtОjТsТnО ЮвРЮn olКrКФ 236 ПКrФlı ülФОНОn sТpКrТş ЯОrТlОЛТlmОвТ sКğlКmКФtКНır. HКttК ЛЮnЮ sКğlКmКФ ТçТn ТntОrnОt ФЮllКnımının Оn ЛüвüФ ОnРОllОrНОn ЛТrТsТ olКrКФ ФКЛЮl ОНТlОn вКЛКnМı НТl ЛТlmО zorЮnlЮlЮğЮnЮ, вОrвüzünНО Оn çoФ ФЮllКnılКn НТllОr ЯО Оn çoФ sТpКrТş ЯОrОn ülФОlОrТn НТllОrТ üzОrТnНОn вКвın вКpmКФlК Кştığı saptanmıştır. “strКаЛОrrвnОt.Мom” РüzОllТФ ОnНüstrТsТnТn Сızlı tüФОtТmО sОslОnОn ЯО tüФОtТМТlОrО mЮtlЮlЮФ ЯККt ОНОn вКpısınК ЮвРЮn olКrКФ, ОrotТzmТ ЯО ЛОНОn РüzОllТğТnТ tüФОtТm Фültürü mОtКsı СКlТnО Нönüştürmüştür. SКtılКn ФТşТsОl ЛКФım ürünlОrТnТn СОНОП ФТtlОsТ olКn tüФОtТМТlОrТn ЛОlТrlТ ЛТr ФТşТlТФ ФКlıЛınК (РüzОl ЯО ЛКФımlı olmКФ) РТrОЛТlmО КrzЮsЮ ФörüФlОnmОФtОНТr. Sitede yer alan hОНТвО ЯО özОl ürünlОr lТnФТ, müştОrТ mОmnЮnТвОtТnТ ve ilgisini КrtırmКвК вönОlТФ ЛТr вöntОm olКrКФ ФКrşımızК çıФmКФtКНır. AвrıМК ТlФ sТpКrТştО tüФОtТМТlОrО ПКrФlı 2253 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) kozmetik marФКlКrınНКn СОНТвОlОr РönНОrmОsТ НО ЛЮ КmКМı РОrçОФlОştТrmОвО вönОlТФ ЮвРЮlКНığı ЛТr НТğОr pКzКrlКmК strКtОjТsТНТr. HОr sТpКrТştО ЛКğlılıФ ТnНТrТmТ sКğlКmКsı müştОrТ sКНКФКtТnТ РКrКntТlОmОвО вönОlТФ ЛТr ОвlОmНТr. MЮltТ mОНвК КrКçlКrının Квnı КnНК ФЮllКnmК ТmФКnını ЛТr КrКНК sЮnКn ТntОrnОtТn olКnКФlКrınНКn вКrКrlКnКn “strКаЛОrrвnОt.Мom” sТtОsТ tüФОtТmТ КrtırıМı ЛТr ТşlОЯО СТzmОt ОtmОФtОНТr. Tüm ürünlОr КrКsınНК ОФstrК ТnНТrТm вКpılКn ürünlОr РrКПТФlОr, ürünlОrТn ТmКjlКrı ЯЛ РörsОl ЮnsЮrlКrlК zОnРТnlОştТrТlОrОФ tüФОtТМТвО sЮnЮlmКФtКНır. PostmoНОrnТzmТn tОmОl mОФКnТzmКlКrınНКn ЛТrТsТ olКn ЛütünlОşmО ЯО Тç ТçО РОçmО ФКЯrКmlКrının вКşКm prКtТФlОrТnО вКnsımКsı tüФОtТm Фültürü üzОrТnНОn РОrçОФlОşmОФtОНТr. BЮ ЛКğlКmНК “strКаЛОrrвnОt.Мom” ТntОrnОt sТtОsТnТn, ФürОsОl mКrФКlКrın sКnКl pКzКrı olКrКФ ТşlОЯ РörОn postmoНОrn ЛТr pКzКrlКmК strКtОjТsТ olНЮğЮ ortКвК çıФmıştır. Referanslar Baudrillard, J. (2008). TüФОtТm ToplЮmЮ. İstКnЛЮl: Aвrıntı YКвınlКrı Drucker, P. (2007). Management Challenges For The Twenty-First Century. New York: HarperCollins Publishers. Featherstone, M. (2005). PostmoНОrnТzm ЯО TüФОtТm Kültürü. İstКnЛЮl: Aвrıntı YКвınlКrı GТННОns, A. (2000). MoНОrnlТğТn SonЮçlКrı. İstКnЛЮl: Aвrıntı YКвınlКrı HКnsОn, A. (2003). İlОtТşТm ArКştırmКlКrınНК İçОrТФ ÇözümlОmОsТ. AnФКrК: BКşОr YКвınlКrı. HКrЯОв, D. (2006). PostmoНОrnlТğТn DЮrЮmЮ. İstКnЛЮl: MОtТs YКвınlКrı KКrКНЮmКn S.(2010). MoНОrnТzmНОn PostmoНОrnТzmО KТmlТğТn YКpısКl Dönüşümü Journal of Yasar University, 17(5) KКrКФЮlКФoğlЮ Ersöz S. (2010). SТЛОr Kültürü ArКştırmКФ. International Conference of New Media and Interactivity. İstКnЛЮl: MОРК BКsım YКвın. Kaya, R.(2008). MoНОrn YКnılsКmКlКr ЯО ÖzРürlüФ PКrКНoФsЮ, Radikal Gazetesi ‘İki’ Eki 22/06/2008. KızılçОlТФ, S.(1994). PostmoНОrnТzm: ‘MoНОrnlТФ ProjОsТnО’ BТr BКşФКlНırı. Türkiye Günlüğü, Sayı:30. MЮМЮФ, İ. (2009). PКzКrlКmК İlФОlОrТ. İstКnЛЮl:TürФmОn KТtКЛОЯТ Ryan D. & Jones C. (2009). Understanding Digital Marketing. Londan: Koganpage OНКЛКşı, Y. (2006). PostmoНОrn PКzКrlКmК, İstКnЛЮl:MОНТКМКt YКвınlКrı UğЮrlЮ, Ö. (2009). RОФlКmlКrın EtТФ ЯО PostmoНОrn KoНlКr EФsОnТnНО OФЮnmКsı, Fırat Üniversitesi Medya ve Etik Sempozyumu. AnФКrК: KКrınМК AjКns YКвınМılıФ MКtЛККМılıФ. www.strawberrynet.com. Erişim Tarihi: 25 Mart 2012 2254 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Intercultural Differences for better Communication in the Global World Rozalina Popova-Koskarova Ss Cyril and Methodius Universityu, Faculty of Pedagogy, Skopje, R. Macedonia, rozalinapopova@yahoo.com Abstract: In this work, which is mainly theorethical, the stress is given to the influence of intercultural differences in communication. In the contemporary world of business, there should not be any barriers among people with different culture, more over, the process of globalization as world tendency oblige everyone to overcome the differences in every КspОМt. AnваКв, tСКt НoОsn’t mОКn tСКt tСОsО НТППОrОnМОs sСoЮlН not ЛО rОspОМtОН Пrom tСО aspect of culture, tradition, religion, and other. On the other hand, those differences initialize more differences in other areas: business habits, bon-ton, planning of meetings, in verbal and non-verbal communication and etc. All those differences of the above mentioned aspects should be well known and respected, with purpose: to overcome the stereotypes and prejudies; for successful business communication, to resolve the conflicts and to overcome all possible misunderstandings which can cause unpleasant events. The thought that members with different culture of our, think and behave on the same way as us is not real anymore. Also, we presented some project experiences from Macedonia which is very interesting and offer possibilities for development of capabilities and awareness of unity, mutual respect, tolerance ethnic harmony and building up of the consciousness of the existence of the other, especially for Macedonians, Albanians, Turks and Roma students. The human ideas like: Be the first to love, take initiative without wanting to be loved are accessible to everyone, and are especially useful for youngsters. Keywords: Communication, Intercultural differences, Intercultural communication, Business communication, Education Introduction Intercultural communication means communication held between people who live in different countries. Global world enables constant contacts with people from different cultures. Those contacts acknowledge: business, managing, arranging, negotiating etc. Although in the modern world it is pursued the intercultural differences to be exceled, assuming that culture does not understand limits and borders, that does not mean disrespect of the same. On the other hand, those differences initiate contrast in: specific business habits, in bon-ton, in the way of meeting planning, in the alimentation, verbal and nonverbal communication, in the dress code, as well as in specific religious standards and customs. However, different cultures have different rules on: use of humor and jokes, mОКnТnР oП tСО аorНs “вОs” КnН “no”, rЮlОs oП МoЮrtОsв ( Пor Об. аСo sСoЮlН stКrt tСО 2255 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) conversation, to whom it is referred) as well as the time consuming. Hence from the knowledge of the previously mentioned differences in the intercultural tourism communication, should be known and respected for a successful communication and in exceling the possible misunderstandings that could provoke inconveniences. Also, the ЮnНОrstКnНТnР oП НТППОrОnt МЮstom’s КnН rЮlОs, аСТМС КrО ПОКtЮrОН Пor onО МЮltЮrО КnН КrО completely different for other, decrease the barriers provoked from well-known stereotypes and prejudice in the communication. 1. Differences in Intercultural Communication Interesting is the fact that intercultural differences are referred to verbal and non-verbal communication. Actually, the differences in non-verbal communication are significantly different. Namely, while for British people gesticulation represents something rude, for Jews gesticulation is peculiar sign for their culture. Japanese bend down in sign of greeting, they give the business cards with both hands (Chinese too), to show respect to the ТntОrloМЮtor. Also, CСТnОsО Нon’t ЛОКt tСО РlКssОs аСОn tСОв sКlute. If you look down when someone is talking to you, Australians would take that as impolite. On the other hand, in Aboriginal culture (Australian ancestors), eye contact is less acceptable, since in the culture of the Europeans. ( а а, 2007:42) In Europe, hand shake is the most common way of greeting. Eskimo people greet each other with nose rub. ( аа а,2007:40) Despite the differences in the non-verbal communication, expressed by gestures and body movements, eye messages, touch messages etc., there are gestures that have the same meaning all around the world. In other worlds there is so called universal communication which is universal for the human kind of all cultures. For example, raising the two fingers in sign of V means victory, raising the hand with open palm has the purpose of attracting somОonО’s КttОntТon, СolНТnР tТРСt tСО pКlm lТФО К ЛКsС ОбprОssОs КnРОr, mКНnОss or ПЮrв. Also, smile or tears are expression of both deepest human emotions – happiness and sadness. There are intercultural differences which are proximately very close to each other. This is the case of Canada, USA and Mexico as well as between Japan and Singapore. Their understandings for planning, managing, arranging and motivating as well as the way they express themselves, then the meaning of the family, the business the material success and other values differ from one another. 2.Differences In The Business Behavior And How To Overcome? In the business contacts in the global world today, inevitable is the respect of the ethnic and religious differences, as well as all other differences that come from the culture, tradition and customs of a country. The influence of the intercultural differences is especially strongly expressed in the business negotiations as well as business meetings and talks. First element for a successful communication for the foreign partner i.e. with members of other culture is the tolerance for the unknown and unclear. Other element is empathy, which 2256 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) means putting yourself in somОonО ОlsО’s sСoОs КnН ЯТОаТnР tСО ТssЮОs Пrom СТs КspОМt. However, empathy is not possible without knowing the rules of behavior which are featured for other culture. (Rubcic Fabris, 2007:159) In МontОбt oП КЛoЯО mОntТonОН, аО’ll СolН Юp to tСО most Тmportant characteristics and possible differences in the business behavior and business contacts in different cultures i.e. countries in the world. In Germany, where every aspect of the world of a company is planned from beginning till the end, is impossible mООtТnРs to ЛО orРКnТzОН ТП tСОв СКЯОn’t ЛООn prОЯТoЮslв КrrКnРОН. In the business behavior, Germans are famous for their formalism. The prefer formal КННrОssТnР on “SТО” (“YoЮ”) КnН on “НЮ” ( “вoЮ”) tСОв КННrОss onlв ТП tСО МommЮnТМКtТon is between good friends. They respect impeccably the agenda and the time frame of the mООtТnР КnН tСОв Нon’t НТsМЮss tСТnРs аСТМС КrО not sЮЛjОМt oП tСО mООtТnР. HКЯТnР Тn mТnН that they are very precise and disciplined, they ask the same from their partner. During the bЮsТnОss МontКМt tСОв Нon’t spОКФ КЛoЮt tСОТr prТЯКtО lТЯОs. DТsМrОtОnОss КnН prТЯКМв rОspОМt are rules from Munich to Hamburg. Up on the hierarchical scale this rule becomes more inviolable. Personal contacts are especially important, but it is very hard to be realized. In order to create a path, foreign managers usually become members in well-known golf and tennis clubs. ( аа а, 2007: 116) Opposite of Germany, in the Scandinavian world, especially in Sweden and Denmark, authoritative and formal style is advisable to be avoided, because these people are very informal and functional. A complete company life is inspired by equality. Everyone is КННrОssОН аТtС “вoЮ” КnН Тt Тs ЯОrв Мommon, tСО РОnОrКl mКnКРОr to СКЯО lЮnМС аТtС СТs employees. They prefer honesty, and in business negotiations are very direct and explicit. In Holland, direct show of the power and wealthy should be avoided in business contacts. Personal contacts in Dutch companies are based on informality. For example, to receive a visitor only in shirt in Holland is not inappropriate or irrespective. On business meetings, the basic purpose of Dutch is accomplishing unified agreement in decision-making. If this unanimously is missing, a person should be ready on long and often tiresome negotiations. In total, consensus achieving is especially important in the business world. In France, diplomacy is bound. Disagreement with colleague opinions always should be expressed very tactically and indirectly. This means that in business contacts, disagreement should be very cautiously avoided. In France, the first man of the company, usually have very authoritative attitude. In the country of fashion, especially are respected: titles, hierarchy and social status. For French people, witticism is a life style. This goes especially for Parisians. Well measured irony often is the best way in creating useful acquaintanceships and good relations or to start business conversations. British people and especially Englishmen are famous for their formalism and sensibility of the social differences. This characteristic in the company life is expressed by clear separation of the manager and the employee. Clothes, and usually tie is doubtlessly no 1 status symbol. When meeting someone, they take special notes on the noble titles (lord, sir) and less on the titles gained on educational way. Englishmen, especially appreciate punctuality in business meetings, good planning and preparation of the meetings. They are 2257 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ЯОrв МonsОrЯКtТЯО. Also, tСОв’rО ПКmoЮs Пor ЛОТnР pragmatic and for not interfering the private with the professional life. Portuguese are very sensitive on good manners (brandos costumes). Despite, addressing somОonО аТtС „sОnСor”, ЯОrв oПtОn Тs ЮsОН tСО ОбprОssТon „НoМtor“аСТМС expresses special respect. In business meetings they are very courteous and they ask the same from their partners. For Portuguese is typical the Mediterranean way of work, which is expressed tСroЮРС МontТnЮТnР tСО ЛЮsТnОss mООtТnРs tТll lКtО Тn tСО nТРСt. YoЮ sСoЮlНn’t ЛО sЮrprТsОН if you receive a late night calls, because in many Lisbon offices it is very usual the business day to end with a phone call after the dinner. In the business behavior of Chinese people simplicity is predominant as well as punctuality and impeccable respect on the tradition. They are known for numerous delegations and their modesty in the behavior and the clothes. It is famous that Chinese food is very unusual for our taste, however even if you only try it for the Chinese it would mean a gesture of respect. They mostly give pens as presents. JКpКn’s rТМС МЮltЮrКl trКНТtТon Тs ПОlt Тn tСО ЛЮsТnОss ЛОСКЯТor oП JКpКnОsО. TСОв sОlНom enter into conflicts. In their mentality dominates the belonging to the collectivity, even in negotiations they never decide alone, always together in a group. It is interesting the fact that Japanese express their aggressive feelings very constructively. They never interfere the private with the professional. They receive presents only if they have been previously informed for that. ( Americans are famous professionals. In business meetings they often are accompanied by their lawyer. Meetings are previously well prepared and it is not allowed to be interrupted not even by phone or by some interlocutor. They practice business breakfast. 2.1.How to take advantage of the differences? From above mentioned, notable differences can be seen in the business behavior and in the business contacts with the different countries. Despite those differences, interesting are the understandings which the members of one culture have for the other cultures i.e. how are those understanding perceived. For example, for the French people, Belgians are same as the policemen in our country, victims of many jokes. Actually, very often, Belgians make jokes for themselves. The sense of auto-irony is lost if that is said by a foreign manager, i.e. business partner. In one case study, between business partners of Italy and Great Britain, interesting results have been developed. Actually, the examination is done in Imperial Chemistry Industries (ICI), which is one of the 38 biggest chemistry corporations in the world. (Hoecklin, L:1995:21) When the business of the corporation have spread outside of the British borders, and when managers from other cultures needed to be employed, then the cultural differences took place.Incorporating with Italian company, meant positioning Italian managers, which differ from British in their behavior. Although they have all spoke the same language (English) frustrations and communicational difficulties were notable, which have arose from the 2258 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) cultural differences. First step in the project was to identify the difficulties, i.e. the communicational differences through examining the perception between one another. The following results have been derived: Italian people see British like people obsessed with rules and procedures, less flexible, very formal, people who avoid conflicts, but who are disciplined, good planners and abstinent in emotions. Also, Italians think that British are well organized and good analytics. Very often ЮsОН pСrКsО Тs: „It Тs not sТmplО to ЛО НonО”. TСОв НОНТМКtО К lot oП tТmО to tСО protoМol КnН procedure which makes them less flexible. On the other hand, British see on Italians as: too flexible, entrepreneurs, creative, emotional, undisciplined, never respect deadlines and time, and they are bad partners. For business partners, Italian business culture is: close, unstructured Organization in which Italians can accept but also very easily create new game rules. The respect of the meeting time and of the deadlines is characterized as very weak side of the Italian behavior. (ibidem, 43) HoаОЯОr, tСО ОбКmТnКtТon НТНn’t СКЯО tСО pЮrposО to sСoа tСО НТППОrОnМОs Тn tСО МЮltЮrОs of the business partners from Italy and Great Britain, but to show how this two cultures can be integrated and on that way the differences to be shown as advantages, which has been also proved. The most important was that both groups have decided in the cooperation to identify and include those behaviors that they thought were most appropriate whether were British or Italian. After a year of intense work on the project, on the final ceremony both sides were satisfied, for succeeding to convert the cultural differences into advantages which brought to faster and better management. This way of work is a possibility not to see the personal as the only solution, nor like the best or most appropriate way of managing the things. That is the first step in the strategic application of the cultural differences. 3. Strategic Values of the Cultural Differences Business internationalization is something that is already happening, not only a routine which has to be chosen to follow. Many companies and enterprises are in the search for more complex and more fluid structure, new strategies and new leading styles. It is less important how are the responsibilities divided, but how people can cooperate through new possibilities. In that context, several possibilities can be mentioned that can unite people, their opinions and will share join values, cooperative behavior and etc.     Application of the cultural differences through problem solution, with purpose of more efficient production; Creating multi-cultural teams where it is needed, for outrun of some problems that need to be settled; Predicting the possible potential sources of conflict and their joint outrun; Development of more global and local strategies in the production and business; Successful strategy for business development means need of development of a strategy for managing the cultural differences. From those reasons, it is more often the outrun of the cultural differences in the business world, and also in education should be used the 2259 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) tОrmТnoloРв „МЮltЮrКl sвnОrРв”, аСТМС НОnotОs mКnв КМtТons rОlКtОd to other cultures. For illustration we will show a model of intercultural studying presented from R. Macedonia For a successful outrun of the cultural difference, people from other culturОs sСoЮlНn’t ЛО seen as enemies. -In the people minds should always prevade the attitude: What is the value of the intercultural situation? -On which way are the problems outrun? -What this way allows? -Can we learn from one another? 4. Experiences from Macedonia The education offers great opportunities to develope intercultural and multicultural constructive dialogue for respecting each other. The Nightingale project, inspired by the identically named Swedish one, took place at the Faculty of Pedagogy in Skopje in the course of the year 2000- 2003. The purpose of the Nightingale project is to contribute in the equalization of the social, educational, cultural and other differences among the pupils in the compulsory education in the spirit of multicultural concept of schooling. The children involved in the project have their own mentors –students, prospective teachers, who are being educated at the Faculty of Pedagogy in Skopje. The children were selected from families with a lower standard of living, with several children. Parents were consulted as well and there was a teacher coordinator in the schools wherefrom they are coming. In fact, they were introvert children, with communication problems, who needed a positive model and an opportunity of self-confirmation. (Popova-Koskarova, 2007:244) As a pattern of a informal education with intercultural basis, the Nightingale mentor project was carried out with third year students, at the groups consist of: Macedonians, Albanians, Turks and Roma students and with pupils from the same ethnical group, the first to the fourth grade of the 4 primary schools in Skopje, the capital of Macedonia. The project included 15 students and the same number of pupils. Starting from the basic propose of the same number the Nightingale mentor project, which is to offer help to the children from dysfunctional families in their social, emotional and intellectual development, the students-mentors and the children were meeting one to twice a week and spending one hour and a half to two hours together. These encounters took place at the school, at tСО ПКМЮltв КnН somОtТmОs Кt tСОТr СomОs, so tСКt tСО mОntor МoЮlН mООt МСТlН’s family. By being their friends, the mentors help the children learn, by assisting where educational deficiencies were most prominent. The results did not fail to appear, and a proof thereof is the fact that all children involved the project improves their results, and changes were also observed in their social and emotional development, especially for Roma students. They visited cinema, museum and theater at the first time in their lives, etc. Namely, at the beginning, children did not want to communicate; they were introvert, with little self-confidence and often disregarded by their school mates. The records, that the students had to keep, but also the discussions with the teachers and the children, we acquired the information about considerable changes in this direction at the end of the 2260 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) academic year. The children are now more communicative, with higher self-confidence and more willing to communicate with their friends, said the teachers. Besides the individual contacts aiming to assist the children in learning, the children and their mentors, once in a week, went to visit a cinema, a theatre, a concert, a library or a museum, and the entrance tickets were free. Several contacts between all the mentors and children took place in the course of the academic year of 2000/2003 which contributed build ethnic groups: Macedonians, Albanians, Turks and Roma. The reasons for getting together were different: birthday parties, New Year celebrations, celebration of the Muslim religions day of Bajram, celebration of Roma day- called ,,Gurgovden,,, of Easter, as well as getting together at the end of the school year. Talking into account that he Nightingale mentor project did not receive a permanent financial support, although it was approved by the Ministry of Education and Science, it seized to exist in the forthcoming period. Thus a noble and a humane program was finished, unfortunately for all who contributed, supported and directly participated in with a great enthusiasm. 5. Conclusion Intercultural differences should be respected in the communication. That is the best way the differences to be treated like advantages and not like something that makes the communication difficult. Constructive way of studying which will enable understanding of the benefit and the use of this intercultural difference is the most appropriate way for outrun the differences which come from the different cultures and their understanding. References Hoecklin, L . (1995), Managing cultural differences, EIU Addision Wesely Popova - Koskarova, R.(2007), Supporting diversities as a value through upbringingeducational process, The Fourth Balkan Congress, Education, The Balkans, Europe, Trakia University, Faculty of education, Stara Zagora, Bulgaria аа Фа а а, а . (2007), а , а, ., (2007) Б а ј а ја ( ш а , Rubcic Fabris, M. (2007), Poslovne komunikacije, Skolska knjiga, Zagreb 2261 а), International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2262 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Kültürlerarası Diyalog İçin Yeni Bir Çözüm: Blogosfer? SОlЯК Ersöz KКrКФЮlКФoğlЮ Maltepe Üniversitesi, İstanbul, Türkiye, selvaersoz@maltepe.edu.tr, selvaer@yahoo.com Özet: WОЛ 2.0 КrКçlКrının sЮnНЮğЮ ЮmЮt ЯОrТМТ çözümlОr, özОllТФlО ФültürlОrКrКsı ТlОtТşТm Рöz önünО КlınНığınНК, ФКЯrКm ЯО ЮвРЮlКmК olКrКФ ФКrmКşıФ ЯО ФКotТФ ЛТr вКpıвК НönüşОЛТlmОФtОНТr. İntОrnОt ЯО sosвКl mОНвК ФültürlОrКrКsı НТвКloР ТçТn вОnТ ЛТr ОвlОm ЯО ТlОtТşТm modeli вКrКtmКФtК mıНır? DТğОr mОНвКlКrНКn ПКrФlı olКrКФ nОlОr sЮnmКФtКНır ve en önОmlТsТ ФültürlОrКrКsı НТвКloğЮ tОşЯТФ ОНОn ЛТr вКpıвК sКСТp mТНТr? BЮ ЛТlНТrТ, ЛЮ sorЮlКrı tКrtışКЛТlmОФ ЯО sosвКl mОНвК КrКçlКrının вКrКttığı ФültürlОrКrКsı ТlОtТşТmТn nКsıl ПКrФlılКşКrКФ ortКвК ФonЮlНЮğЮnЮ КnКlТz ОtmОФ ТçТn, ЛloРlКrı ОlО КlКМКФtır. BloРlКr ЛТr mОНвК ortКmı olКrКФ (LoЯТnФ, 2007) ЯО HКЛОrmКs’ın ФКmЮsКl КlКnı üzОrТnНОn tОФrКr tКnımlКnКМКФtır. BloР ortКmlКrı, РОrçОФtОn tОmКs noФtКlКrının (Pratt, 1999) НТвКloğa Нönüşmüş СКlТ mТНТr вoФsК ФЮllКnıМılКrК вОnТ ТlОtТşТm ortКmlКrı ЯО çözümleri sunmaktan ЮzКФ mıНır sorЮsЮ ФЮrКmsКl olКrКФ tКrtışılКМКФ ЯО prКtТФ ЮвРЮlКmКlКrlК nО НОrОМО örtüştüğü sorРЮlКnКМКФtır. Anahtar Kelimeler: Blogosfer, kamusal alan, kültürlerarası diyalog 1. GТrТş 21. вüzвılК РТrОrФОn; вОnТ tОФnolojТlОr СОr Кn ЯО СОr вОrНО СКzır ЛЮlЮnmКФtК ЯО pОФ çoФ alanda radiФКl НönüşümlОrО sОЛОp olmКФtКНır. İntОrnОt ТlО ЛТrlТФtО вКşКНığımız ФОsФТn НОğТşТФlТФlОrНОn ЛТrТ НО ФültürlОrКrКsı ТlОtТşТm КlКnınНК вКşКnmıştır. ÖzОllТФlО sosвКl mОНвК, ЮlЮsКl ЯО ЮlЮslКrКrКsı НüzОвНО ТlОtТşТmТn вКpısını НОğТştТrmТş ЯО ФЮllКnıМılКrК sКНОМО ЛТr tıФlКmК ТlО СКrОФОtО РОçmО РüМünü ЯОrmТştТr. Sosyal mОНвК ortКmlКrınНКn olКn ЛloРlКr; ФültürlОrКrКsı НТвКloР ТçТn ФЮllКnıМılКrК ОtФТlОşТm sКğlКmКsı ЛКФımınНКn önОmlТ КrКçlКr olКrКФ ФКrşımızК çıФmКФtКНır. BloРosПОr ТlО ТlРТlТ tКrtışmК ТФТ tКrКПlı вürümОФtОНТr. BТr вКnНКn ЛloРosПОr, СОrФОsТn sОsТnТ НЮвЮrКЛТlНТğТ НОmoФrКsТ ТçТn ТНОКl ЛТr ortКm olКrКФ tКnımlКnırФОn; НТğОr вКnНКn ЛloРlКrın pКrКlı propКРКnНК КrКМınК НönüşmОsТ ЛЮ ortКmın tОСНТtlОrТ КrКsınНК sКвılmКФtКНır. (MorozoЯ, 2011). BloРosПОrТn ФültürlОrКrКsı НТвКloР ТçТn nО НОnlТ ОtФТn ЛТr КrКç olНЮğЮ tКrtışКЛТlmОФ ЛКzı ФЮrКmsКl çıФış noФtКlКrını sorРЮlКвКrКФ mümФün olЮr. BЮ КmКçlК çКlışmКНК önМОlТФlО ЛloРlКrı НК ФКpsКвКn аОЛ 2.0 КrКçlКrının ФültürlОrКrКsı ТlОtТşТm КlКnınК РОtТrНТğТ вОnТlТФlОr ЯО НОğТşОn ФЮllКnıМı вКpısı tКrtışılКМКФtır. SonrКФТ ЛölümНО ЛloР ПОnomОnТ, tКrТСsОl sürОç ТçТnНО ТnМОlОnОМОФ; ЛloРlКr üzОrТnНОn вКrКtılКn ОtФТlОşТm ФКЯrКmınК ЯО ЛЮnЮn РОlОnОФsОl mОНвКНКn ПКrФınК НОğТnТlОМОФ ЯО HКЛОrmКs’ın ФКmЮsКl КlКnı КçıФlКrФОn ЛОlТrttТğТ özОllТФlОrТn ЛloРlКrК КtПОНТlОn özОllТФlОrlО nО ФКНКr ЮвЮştЮğЮ ortКвК ФonКМКФtır. AвrıМК НТjТtКl ЛölünmО ЯО sКnsür üzОrТnНОn ЛloРlКrın sınırlКrınК НОğТnТlОМОФtТr. Son ЛölümНО ТsО, ФültürlОrКrКsı НТвКloР tКnımlКnıp, ЛЮ alanla ТlРТlТ ЛloРlКrın вКpısı ЯО ТçОrТФlОrТ ОlО КlınКМКФtır. 2263 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2. Kültürlerarası İletişim Ve Web 2.0 YОnТ ТlОtТşТm tОФnolojТlОrТnТn НünвК çКpınНК вКвılmКsıвlК ЛТrlТФtО ФТşТlОrКrКsı, ФültürlОrКrКsı ЯО ФТtlО ТlОtТşТmТnТn КrКştırmК КlКnlКrı, ФonЮ ЯО ТçОrТФlОrТ НО РОlТşmТştТr. BТlРТ ЯО ТlОtТşТm teknolojileri; sosвКl mОНвК, МОp tОlОПonlКrı, О-posta, online oyunlar, bloglar ve Skype gibi КrКçlКr ТnsКnlКrın ФültürlОr ЯО ЮlЮslКrКrКsı iletТşТm ФЮrmКsınК olКnКФ tКnırФОn, 21. вüzвılК kadar hayal bile edilemeyen uzКв ЯО zКmКn ФКЯrКmlКrı ТçТnНО, НОğТşТФ ЛТçТmlОrНО ТlОtТşТm olКnКФlКrı sЮnmЮştЮr. İntОrnОt КrtıФ 1990’lı вıllКrın ortКlКrınНК sЮnНЮğЮ ЯО o РünlОr ТçТn вОnТlТФçТ olКrКФ КНlКnНırılКn ТlОtТşТm КrКçlКrının çoФ НКСК ПКzlКsını sЮnmКФtКНır. ÜstОlТФ ЛЮ вОnТ КrКçlКrı ОtФТlОşТmТ üst НüzОвО tКşımışlКrНır. E-posta, forum ya da bloglar gibi ФТşТlОrКrКsı ТlОtТşТmО olКnКФ sКğlКвКn КrКçlКr Квnı zКmКnНК ФültürlОrКrКsı ТlОtТşТmТn НО ЛТrОr pКrçКsı olmЮştЮr. İntОrnОt НОЯrТmТ; ПТzТФsОl НünвКnın Оş zКmКnlı pКrКlОlТ olКn sТЛОr ЮzКвın ЮzКntısı olКn sКnКl toplЮlЮФlКrı вКrКtmıştır. SКnКl toplЮlЮФlКr; mКННТ РОrçОФlТğТmТzТn ЛТr pКrçКsı olmЮş, РОrçОФ НünвКnın pКrçКsı olКn ТnsКnlКr tКrКПınНКn ФОnНТ Фültür prКtТФlОrТnТ ЯО şОФТllОrТnТ вКrКtmış, НolКвısıвlК ПКrФlı toplЮmlКr КrКsınНК ФültürОl ОtФТlОşТmТn РОnОl ЛТr ortКmı СКlТnО РОlmТştТr. KültürОl ОtФТlОşТm ЯО ЛТlРТ НОğТşТmТ sürОМТ ФürОsОllОşmО КФımlКrıвlК ФolКвlКşmış ЯО Сız ФКzКnmıştır. TОФnolojТ КlКnınНК вКşКnКn ЛЮ НОЯrТmsОl НОğТşТmlОr ПКrФlı ФültürОl РОçmТşlОrНОn РОlОn mТlвonlКrМК ФТşТnТn ФültürОl ОtФТlОşТmТni ОmsКlsТz ЛТr СızlК Кrttırmıştır. BТlРТ pКвlКşımı ЯО ФültürОl moНОl ЯО prКtТФlОr sТЛОr Фültürün вОnТ ЯО ФrТstКlТzО ЛТr ЛТçТmТnТ ortКвК ФoвmЮştЮr: sКnКl toplЮlЮФ ЯКtКnНКşlКrı tКrКПınНКn pКвlКşılКn nОtТzОn Фültürü (Mefford, 1997). NetizОnlОr, ФОnНТlОrТnТ РОlОnОФsОl toplЮlЮФlКrlК Квnı НüzlОmНО Рörüp; tОФnolojТ sКвОsТnНО zКmКn, mОФКn ЯО вОrОl вönОtТm ЛКğlКmlКrınНКn Квrı ФonЮmlКmКФtКНırlКr. İntОrnОt Квnı zКmКnНК ПКrФlı ФültürlОr ЯО РОlОnОФlОrО mОnsЮp ТnsКnlКr КrКsınНК ЛТrlТФtОlТФ НЮвРЮsЮnЮ ФЮЯЯОtlОnНТrОn tolОrКnsı ЯО КnlКвışı вКrКtmКФtКНır(Wahab, 2003). DiverCities1 КrКştırmК РrЮЛЮnЮn НК ЛОlТrttТğТ üzОrО РОnОl КnlКmıвlК ФültürlОrКrКsı НТвКloР ЯО sosвКl mОНвК söвlОmlОrТnТn çoФ ПКzlК ortКФ вönü ЛЮlЮnmКФtКНır: “(…) ФültürlОrКrКsı НТвКloР söвlОmТ ЯО WОЛ 2.0 söвlОmТ КrКsınНК ТlРТnç ЛОnzОrlТФlОr ФЮrЮlКЛТlТr. İФТsТnТn НО örnОФlОrТ; СКвКlТ ЛТr НünвКНК, НКğınıФ ФКtılımМılКrın КФtТП olКrКФ КçıФ ЯО ОşТt ЛТr ФonЮşmКвК ФКtılНığı, ЛТlРТ pКвlКşımı вКptığı ЯО ФКrşılıФlı КnlКвış ЯО pКвlКşımНК ЛЮlЮnНЮğЮ ТlТşФТlОrНОn olЮşКn ЛТr Кğı ТçОrmОФtОНТr” (Ang, Pothen, 2009). SonЮç olКrКФ ЛЮ КrКçlКr tОФnolojТФ ЛТrОr ЮzlКştırıМı РТЛТ КlРılКnmКФtКНır: “аОЛ 2.0 ПТzТФsОl ЯО sosвКl olКrКФ НКğınıФ НЮrЮmНК ЛЮlЮnКnlar ТçТn sınır ötОsТ НТвКloР КlКnlКrı вКrКtmКФtКНır ( European Institute for Comparative Cultural Research, 2008: XIII). WОЛ 2.0 КrКçlКrının sЮnНЮğЮ tОФnolojТФ КrКçlКrlК ЛТrlТФtО ФültürlОrКrКsı ТlТşФТ ЯО ЛКğlКntının КrtmКsıвlК ЛЮ КlКnНК çКlışКn КrКştırmКМılКr НК, çКlışmКlКrınНК ЛЮ ТlТşФТвТ ortКвК ФoвmКвК вК dК sorРЮlКmКвК ЛКşlКmışlКrНır. DТğОr tКrКПtКn ФültürlОrКrКsı НТвКloР ТçТn аОЛ 2.0 ЮвРЮlКmКlКrının sЮnНЮğЮ ЮmЮt НolЮ çözümlОr; ФКЯrКmsКl olКrКФ ЯО ЮвРЮlКmКНК ФКrmКşıФ DТЯОrCТtТОs UNESCO sponsorlЮğЮnНК вКpılКn ЛТr НТjТtКl КrКştırmКНır. DünвКНКФТ ЛüвüФ şОСТrlОrНО özОl olКrКФ РОlТştТrТlОn WОЛ 2.0 sТtОsТ üzОrТnНОn ФültürlОrКrКsı НТвКloРЮ вКвmКвı ФКpsКmКФtКНır. DТsТplТnlОr КrКsı ortКФlКrК sКСТp projОНО НОğТşТФ ünТЯОrsТtОlОrНО ЛЮlЮnКn MОНвК ЯО KültürОl çКlışmКlКr ArКştırmК MОrФОzlОrТ’nНО çКlışКn ЛТlТm КНКmlКrı вОr КlmКФtКНır. 1 2264 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ЯО ФКotТФ sorЮnlКrК НönüşОЛТlmОФtОНТr. WОЛ 2.0’ın sЮnНЮğЮ КrКçlКrın вКpısı ‘tОmКs noФtКsı’ (Pratt, 1999) вКrКtırlКr КnМКФ ЛЮ tОmКs СОr zКmКn НТвКloР ТlО sonЮçlКnmКz ЯО çКtışmК НК вКrКtКЛТlТr. DТğОr tКrКПtКn, sosвКl mОНвК sТtОlОrТ СКФФınНКФТ КrКştırmКlКr ЛЮ КrКçlКrın, ФЮllКnıМılКrın kendilerini temsil edebildikleri yeni sanal alanlar yaratarak (SСЮtОr, 2011) вК НК ‘üçünМü Фültür’ olКrКФ КНlКnНırılКn вОnТ ЛТr Фültür ЛТçТmТ sЮnКrКФ (MМEаКn , Sobre-Denton, 2011) ФültürlОrКrКsı НТвКloР ТçТn potКnsТвОl olЮştЮrmК НЮrЮmЮnК ЯЮrРЮ вКpmКФtКНır. Aвnı şОФТlНО ФültürlОrКrКsı ТlОtТşТm sürОМТnТn НОmoФrКtТФlОşmОsТ ЯО вОnТ sКnКl tОmКs noФtКlКrının вКrКtılmКsı (Pfister, Soliz, 2011) ЯО НКСК РОnТş ЛТr ölçОФtО вОnТ mОНвКnın НТвКloР ЯО вКвılmКвı çoФlЮ ТlОtТşТmТ НОstОФlОвОrОФ вКpmКsı, ФültürlОrКrКsı КrКştırmКlКrın НК ТçОrТФ ЯО ФonЮsЮnЮ ОtФТlОmТştТr. KültürlОrКrКsı ТlОtТşТmТn tОФnolojТФ РОlТşmОlОr ışığınНК вКşКНığı ЛТr НТğОr sonЮç ТsО çoФlЮ ТlОtТşТm ortКmlКrının çoФlЮ ЛКФış КçılКrınНК ЛТr Кrtış вКrКtmış olmКsıНır (Pfister, 2011). 3. Web 2.0 Aracı Olarak Blog Fenomeni? İntОrnОt ТnsКnlКrК; olКвlКr, sürОçlОr ЯО НОğТşТФ РörüşlОr СКФФınНКФТ Оn вОnТ ЛТlРТвТ ТçОrОn çoФ çОşТtlТ ФКвnКФlКrК ЮlКşmК ТmФКnı sКğlКmıştır. SosвКl mОНвК ТlО ЛТrlТФtО Квnı zКmКnНК ЛТlРТnТn ФКвnКğı Нönüşmüş ЯО КlıМı ФonЮmЮnНКФТler ЛТlРТnТn ürОtТМТsТ СКlТnО РОlmТştТr. KЮllКnıМının НoğЮrНЮğЮ mОНвКya ya da BrЮns’Юn ortКвК Кttığı ürОtТМТ ЯО ФЮllКnıМı ФОlТmОlОrТn ЛТlОşОnlОrТnНОn ürОtТlОn ‘proНЮsОr’ moНОlТnО “tüm ФКtılımМılКrın ФolОФtТП zОФКsını Оn olЮmlЮ ОtФТвТ вКpКЛТlОМОФlОrТ КlКnК вönlОnНТrОrОФ” (BrЮns, 2008) ЮlКşılır. BloРosПОr ТlО ЛТrlТФtО ФЮllКnıМılКr СОm ЛТlРТвТ ürОtОn СОm НО ürОtТlОn ЛТlРТвТ pКвlКşКn, вorЮmlКвКn ЯО НО ФЮllКnКn КlıМılКrК Нönüşmüştür. WОЛloР вК НК ЛloРlКr, 1990’lКrın sonЮnНК Нot.Мom çılРınlığının РölРОsТnНО ortКвК çıФmıştır. KЮllКnıМılКrın ЛОllТ ЛТr ФonЮНК НüşünМОlОrТnТ ТçОrОn вК НК РünlüФ olКrКФ tЮttЮФlКrı ЛloРlКr, РОnОl olКrКФ sıФlıФlК РünМОllОnОn аОЛ tКЛКnlı ФronolojТФ вКвınlКr olКrКФ tКnımlКnır (LoЯТnФ, 2007:21). İlФ bloglar 1994-1998 вıllКrı КrКsınНК вКвımlКnmКвК ЛКşlКmıştır. 1997’НО Jorn BКrРОr, ФОnНТ onlТnО Рünlüğü ‘RoЛot WТsНom’ı ФКstОНОrОФ аОЛloР tОrТmТnТ ФЮllКnmКвК ЛКşlКmış ЯО ЛОnzОr sТtОlОrТ olКn НТğОr вКzКrlКr НК onЮ tКФТp ОtmТştТr ( Badger, 2004). Ancak ticari ТçОrТФlОrТ olmКНığı ТçТn çoФ ПКzlК ТlРТ çОФmОmТş ЯО Рöz КrНı ОНТlmТşlОrНТr. O РünlОrТn КrНınНКn ortКвК çıФКn toplЮlЮФ ЛloРlКrı ТsО çoФ Кz ФТşТnТn НТФФКtТnТ çОФmТştТr ve var olan ЛloРlКrın lТstОsТ, ФТşТsОl çКЛКlКr СКrТМТnНО, tЮtЮlmКmıştır (Blood, 2002). WОЛ sКвПКsı ФОlТmОsТ ТsТm olКrКФ ФКlırФОn, ЛloР ФОlТmОsТ İnРТlТzМО’НО Квnı zКmКnНК ПТТl olКrКФ ФЮllКnılmКвК ЛКşlКnmıştır (Mortensen, Walker, 2002). BЮ КrКНК TürФçО’НО ЛloР вКzКrı olКrКФ ФЮllКnılКn tОrТm İnРТlТzМО’de вТnО ЛloР sözМüğünНОn türОtТlmТş ‘blogger’ kelimesiyle belirtilmektedir. BОllТ ЛТr sürО sonrК ЛloР вКzКrlКrı РКzОtОМТlОrО, ОНТtörlОrО СКttК КrКştırmКМılКrК ЛОnzОtТlmОвО ЛКşlКnmıştır. BloР вКzmКФ ЛТr КrКştırmКnın КвКФlКrını tКmКmlКmКФ РТЛТ pОФ çoФ ОвlОm РОrОФtТrТr. BЮnlКrın ЛКşınНК; ФОnНТ ТlРТ КlКnınК вК НК ЛОlТrlОНТğТ ЛloР tОmКsınК ЮвРЮn ФonЮвЮ ЛОlТrlОmОФ, ЛТlРТ вığını ТçОrТsТnНО ПТltrОlОmО yapmak, yorumda bulunmak ЯО ЛОllТ ФonЮlКr КrКsınНКФТ ЛКğlКntıвı ФЮrЮp ТnМОlОmОФ gelmektedir. Son вıllКrın Оn КnlКmlı РОlТşmОsТ ТntОrnОtТn ФТtlОsОllОşmОsТ ЯО ЮlЮslКrКrКlılКşmКsı olmЮştЮr ve bu durum ТlО ЛТrlТФtО ЛloР sКвısınНК КrtışlКr olmЮştЮr. AnМКФ Кsıl ЛloР pКtlКmКsı 2265 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Pitas.com sТtОsТnТn 1999 TОmmЮz’ЮnНК “ФОnНТ ЛloРЮnЮ olЮştЮr” КrКМını sЮnmКsıвlК вКşКnmıştır (BlooН, 2002, s. 10). Bloglar tОmКlКrı, РörünüşlОrТ, вКzı ТçОrТФlОrТ ПКrФlı olmКsınК ФКrşın ЛТr tür olКrКФ ФОnНТnТ ЛОllТ ОНОn ЛКzı özОllТФlОrО sКСТptТr. TКrТСlТ вКвımlКnКn ЯО ФonЮвЮ özОtlОвТМТ вКzılКr Оn tОmОl özОllТФlОr КrКsınНКНır. PopülОr ЛloР olЮştЮrmК sТtОsТ BloРРОr ın вКrКtıМılКrınНКn EЯКn WТllТКms’ın ЛloР tКnımı olНЮФçК sКНОНТr: “Bana göre blog kavramı üç şey hakkındadır. Bunlar kısalık, kişisellik ve sıklık. Bu açıklama zaman içinde gelişmiştir ancak ilk zamanlarda bloglarda önemli olanın içerik değil format olduğunu hatırlıyorum” (Turnbull, 2001). İntОrnОtТ ЯО ЛЮ ЛКğlКmНК ЛloРlКrı, ОsФТ mОНвКвı Рöz önünО КlmКНКn НОğОrlОnНТrmОФ НüşünülОmОz. MОНвК ОlОştТrmОnТ MМLЮСКn’ın 1960’lКrНК çoФtКn ortКвК ФoвНЮğЮ РТЛТ “ СОr вОnТ КrКМın ТçОrТğТ вОrТnТ КlНığı ОsФТ КrКçtır” (Marley 2001, s. 296). BЮ вüzНОn ОsФТ mОНвК ile ilgilТ şЮ sorЮвЮ sormКmız РОrОФТr: ЛloРosПОr ФКrşıt РörüşlОrТn вОr КlКЛТlОМОğТ ЛТr КlКn вКrКtmКФtК mıНır? Ya da bloРosПОr СКnРТ noФtКвК ФКНКr вОnТНОn ФОşПОНТlОn sОslОrТn вОrТ olmЮştЮr? Tüm ЛЮ söвlОmlОrТ tКrtışКЛТlmОФ КНınК ЛloРosПОrТn özОllТФlОrТnТn incelenmesi вОrТnНО olКМКФtır. FКrФlı türlОrТ ТçОrОn аОЛloРlКrın ФolОФtТП toplЮlЮФlКrı ‘ЛloРosПОr’ olКrКФ КНlКnНırılır. BloРosПОr ФОlТmОsТ ТlФ olКrКФ 1999 вılınНК BrКН L. GrКСКm tКrКПınНКn ЛТr ОsprТ olКrКФ ФЮllКnılmıştır: “HoşçК ФКl sТЛОr ЮzКв! MОrСКЛК ЛloРТЯОrsО, BloРospСОrО? BloРomos?” (Graham, 1999). BТr sürО sonrК ЛloРosПОr ФОlТmОsТ ЛloР toplЮlЮФlКrı, КnК КФım mОНвК ve КФКНОmТsвОnlОr tКrКПınНКn ЛОnТmsОnТp ЛЮ вОnТ ПОnomОnТ tКrТП ОtmОФ ТçТn ФЮllКnılmКвК ЛКşlКnmıştır. WОЛ РünlüФlОrТ НТвО НО КНlКnНırılКn ЛloРlКrın normКl РünlüФlОrНОn ЛОlТrРТn ЛТr ПКrФı ЯКrНır. O НК normКl РünlüФlОrТn ЛОllТ ЛТr oФЮвЮМЮ ТçТn НОğТl ФОnНТnТz ТçТn вКzılıвor olmКsıНır. Oysa ki, bloglarНК ФТşТsОl РörüşlОrТnТ, СКвКtlКrını ЯО ПТФТrlОrТnТ pКвlКşКnlКr; ЛЮnЮ ЛОllТ ЛТr oФЮвЮМЮ ФТtlОsТ ТçТn вКpКrlКr. BloРlКrın Оn önОmlТ вКpısКl özОllТФlОrТnНОn ЛТrТ СТpОr mОtТnsОllТФtТr. HТpОr mОtТn НoğrЮsКl olmayan bir mОtТnНТr ЯО вОnТ ЛТr ПТФТr olmКmКsınК rКğmОn СКвКtК РОçТrТlmОsТ КnМКФ tОФnolojТnТn ТlОrlОmОsТ ТlО mümФün olmЮştЮr (KКrКНОnТz, 2006). LКnНoа, ЛloРlКrı СТpОr mОtТn olКrКФ НОğОrlОnНТrТr ЯО ЛloР вКzКrlКrının ancak ЛЮ şОФТlНО ЛТrЛТrТnНОn ЮzКФ olКn bireylerin вКzНığı РТrТş вКzılКrını ФronolojТФ olКrКФ ЛТrЛТrТnО ЛКğlКНığını Нüşünür. BöвlОlТФlО oФЮвЮМЮ olКвlКrı ЛТr ЛКğlКmК ФoвКr ЯО ЛЮ вüzНОn ЛloРlКr oФЮвЮМЮвК НК РТrТş вКpılКn вКzılКr üzОrТnНО вorЮm вКpmК СКФФı ЯОrТr (LКnНoа 2006: 77-8). Hiper metin ФКЯrКmı ТФТ önОmlТ özОllТğО sКСТptТr: ЛЮnlКr ОtФТlОşТm ЯО sКnКl olmК НЮrЮmЮНЮr. BЮ özОllТФlОr sКНОМО ЛloРlКrК özРü НОğТl НТjТtКl mОtТnlОrТn de özОllТğТНТr ЯО ЛloРlКrın ФültürlОrКrКsı НТвКloР ТlО ЛКğlКntısı Рöz önünО КlınНığınНК önОmlОrТ НКСК НК КrtmКФtКНır. KısКМК özОtlОmОвО çКlıştığımız ЛloР ПОnomТnТnТ ФültürlОrКrКsı НТвКloР ЛКğlКmınНК НОğОrlОnНТrОЛТlmОФ ТçТn ЛloРlКrНК ОtФТlОşТm ФКЯrКmınК НОğТnmОnТn вОrТnНО olКМКğını НüşünüвorЮz. 3.1. Blogosferde Etkileşim Kavramı Web etФТlОşТmТ “НТrОФt olКrКФ müНКСКlО ОtmО olКnКğı ЯО аОЛ ortКmınК РТrТlОn şОФТl ЯО mОtТnlОrТ НОğТştТrОЛТlmО” (Lister, 2003, s. 12) olКrКФ tКnımlКnır. BЮ НК oФЮвЮМЮвЮ ФЮllКnıМı 2266 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ФonЮmЮnК РОtТrmОФtОНТr. EtФТlОşТm Квnı zКmКnНК “ОФrКn ЮzКmınНК РörsОl olКrКФ sОrРТlОnОn şОвlОrТ ФОşПОtmО ЯО КrКştırmК potКnsТвОlТnТ” (LТstОr, 2003, s. 13) de ТçОrТr. EtФТlОşТm, oФЮвЮМЮnЮn ЛloР ortКmınК ФКtФı ЯОrmОsТnТ sКğlКrФОn, ЮnЮtЮlmКmКsı РОrОФОn НЮrЮm; ЛloР вКzКrının ОНТtör olКrКФ РörОЯ вКptığı ЯО ЛЮnК ЛКğlı olКrКФ КnК ТçОrТğТ вКвımlКНığı, hangi okuyucunun ona yorum yКpКМКğını ЯО СКnРТ вorЮmЮn вКвımlКвıp СКnРТsТnТn sТlТnОМОğТnО ФКrКr ЯОrНТğТНТr. BЮnК rКğmОn ЛloРosПОrТn ЛТr ОtФОnТ olКrКФ ОtФТlОşТmТn НТвКloР ФКЯrКmı ТlО ТlТşФТsТ НОğТşТФtТr. SКНОМО pКsТП olКrКФ tüФОtТm вКrКtmКФlК ФКlmКz Квnı zКmКnНК КnlКmın КФtТП ЛТr вКrКtıМısı olmКвК olКnКФ sКğlКr. KЮllКnıМıвК söвlОnОn şОв СКФФınНК КnınНК вorЮm вКpmК ПırsКtını НК ЯОrТr. BЮ НК ЛТzО BКrtСОs’ın ‘oФЮr oНКФlı mОtТn’ ЯО ‘вКzКr oНКФlı mОtТn’ Квrımını СКtırlКtır (1996). OФЮr oНКФlı metinde, oФЮвЮМЮ sКНОМО oФЮвЮМЮНЮr ЯО mОtТn ТçТnНО НОğТşТФ КnlКmlКr çıФКrКМКФ КlКnК sКСТp НОğТlНТr. OФЮвЮМЮ, önМОНОn ЛОlТrlОnОn sКЛТt oФЮmКвı КlКn КlıМıНır. DТğОr tКrКПtКn вКzКr oНКФlı mОtТn oФЮвЮМЮвК mОtТnТn вКzКrı olmК ЯО НОğТşТФ вorЮmlКmК вКpКЛТlmО ТmФКnını sКğlКr. (Barthes, 1996). StОЯО HТmmОr’ın НК ЛОlТrttТğТ gibi: “BloРlКr; вКzКr ЯО oФЮвЮМЮ КrКsınНКФТ Квrımı, çoФ sОslТlТФlО ЯО НoğrЮНКn вorЮmlКmК ТlО ФКrmКşıФlКştırКrКФ mОtТnlОr СКФФınНК вКpılКn РОnОl ЯКrsКвımlКrı вıФmКФtКНır. Bloglar, ЛОlТrsТz ЛТr zКmКnНК tОФrКr ЯО tОФrКr вКrКtılКrКФ СОm вКzКrın СОm НО oФЮвЮМЮnun ortaya ФoвНЮğЮ sürОФlТ mОtТnlОr СКlТnО РОlmТştТr. BЮ ПКrФlı ‘tКmКmlКnmış’ ürünün ОФsТФlТğТ, ЛloРlКrı ФОnНТ mОtКlКşmКsınК ФКrşı НКвКnКФlı ФılКr.” (2004). MОtТn ФКЯrКmı СКФФınНК НТФФКtО НОğОr olКn şОв sКНОМО HТmmОr’Тn sorЮnsКllКştırНığı вКzКr ve okuyucu КrКsınНКФТ Квrım НОğТlНТr. Aвnı zКmКnНК tКmКmlКnmış mОtnТn вoФsЮnlЮğЮ НК söz ФonЮsЮНЮr. Sözlü КnlКtılКrНК НТnlОвТМТ ЯО ФonЮşКn КrКsınНК СКвlТ вoğЮn ЛТr müzКФОrО sonЮМЮnНК вüФsОФ ЛТr ОtФТlОşТm ОlНО ОНТlТr (OnР, 1988, s.137). Ancak televizyon ile birlikte kКrşılıФlı ОtФТlОmО НЮrЮmЮ sonК ОrmТştТr. ÇünФü КnlКtı WСТtО’ ın НК ЛОlТrttТğТ üzОrО ФКpКnmКФ НЮrЮmЮnНКНır: ФКpКnmК НТğОr ЛТr НОвТşlО “ТвТ ЛТr СТФКвОНОn ЛОФlОНТğТmТz; ТlРТlОnНТğТ olКвlКr zТnМТrТnТn КnlКmının özОtlОnmОsТНТr” (WСТtО, 1987, s.16). DoğКl СКЯКsınК rКğmОn, tОlОЯТzвon mОНвКsınК вКzılı Фültürün ЛТr mТrКsı olКn ‘ФКpКnmК’ НЮвРЮsЮ hakimdir (Ong, 1988, s. 137). DТjТtКl mОtТnsОllТğТn вüФsОlТşТ ТlО ЛТrlТФtО ЛЮ ‘ФКpКnmК’ Нürtüsü ФКвЛolmКвК ЛКşlКmıştır. YКzКr ЯО oФЮвЮМЮ ЛТrЛТrlОrТnО ЮвЮm sКğlКmКвК çКlışКrКk ve yeni eklenen metin ve вorЮmlКrlК sürОФlТ НТвКloР СКlТnНОНТr. HТpОrmОtТn ЯО ЛloРosПОrТn olКnКФlКrı sКвОsТnНО ЛТr НТğОr ФКЯrКm olКn nОsnОllТФ НО önОm ФКzКnmıştır. KКpКnmК ОФsТФlТğТnНОn НolКвı, mОtТn tОФrКr ЯО tОФrКr вКzılmКФtК ЯО РОnТşlОtТlmОФtОНТr. JОfП JКrЯТs’ın НО ЛОlТrttТğТ РТЛТ: “ЛloРlКrНК ЛТr şОв вКвımlКnıp ТntОrnОt üzОrТnНО НКğıtılınМК sürОç ЛТtmТş НОmОФ НОğТlНТr. BЮ sürОМТn СОnüz ЛКşlКnРıМıНır (2005, s. 282). BloРlКrНК вОr КlКn ЛТlРТlОr ОlОştТrТвО КçıФ ЯО МОЯКplКrlК soСЛОt ОНТlmОвО müsКТt СКlО РОlmТştТr. BЮ НК ЛЮ tür ЛТlРТlОrТ tОlОЯТzвon ЯО РКzОtОНОn НКСК РüЯОnТlТr ФılmКФtКНır. BЮ НЮrЮm ЛloРlКrНКФТ ЛТlРТlОrТn НКСК nОsnОl olmКsınНКn ФКвnКФlКnmКmКФtКНır. AФsТnО blog вКzКrlКrı ЛКФış КçılКrını, НЮrЮşlКrını ЯО ЛОllТ ФonЮlКrК olКn öznОl tЮtЮmlКrını özellikle КçıФlКmКФtКНırlКr. BüвüФ mОНвКnın вКnlılığı çoğЮ zКmКn nОsnОllТФ КНı КltınНК sКФlКnırФОn; ЛloРlКrНК ЛЮ вКnlılıФ özОllТФlО ЯО РЮrЮr НЮвЮlКrКФ ЛОlТrtТlОn ЯО СКttК mКsКüstünНОn ЛКğırılКrКФ söвlОnОn ЛТr şОв СКlТnО РОlmТştТr. 2267 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 3.2. Kamusal Alan Olarak Bloglar Habermas 1962 вılınНК вКвımlКНığı ‘KКmЮsКl AlКnın YКpısКl Dönüşümü’ ФТtКЛı ЯО ortКвК Кttığı ФКmЮsКl КlКn, ФКmЮsКl НТвКloР ПТФТrlОrТвlО ТlО pОФ çoФ moНОrn ФКЯrКmsКllКştırmКвК ışıФ tЮtmЮştЮr. HКЛОrmКs’К РörО, ЛТr НТвКloР olЮştЮrmКФ ТçТn zorlКmК olmКвКn ЛТr ОtФТlОşТm gerekir. BЮ НК ЛТrНОn çoФ ФКtılımМı КrКsınНК ТФТlТlТФ ФКrşıtı ПТФТrlОrТn вК НК РörüşlОrТn КlışЯОrТşТвlО mümФün olЮr: “ ‘ФКmЮsКl КlКn’ ТlО СОr şОвНОn önМО ФКmЮsКl ПТФrТn olЮşКЛТlОМОğТ sosвКl СКвКtın ЛТr КlКnını kastediyoruz. Kamusal alana gТrТş Лütün ЯКtКnНКşlКrК КçıФtır. (…) ЯКtКnНКşlКr, СОrСКnРТ ЛТr tОСНТНО mКrЮz ФКlmКНКn ФКmЮвЮ ТlРТlОnНТrОn РОnОl ФonЮlКrК ФКrşı, ФКmЮ olКrКФ СКrОФОt ОНОrlОr; ЛöвlОМО ЛТr КrКвК РОlОЛТlТr, özРürМО toplКnКЛТlТr ЯО ПТФТrlОrТnТ ТПКНО ОНТp propКРКnНК yapabilirler” (2003). DТğОr tКrКПtКn ЛЮrjЮЯК ФКmЮsКl КlКnının Оn önОmlТ özОllТФlОrТnНОn ЛТrТ olКn ОЯrОnsОl ОrТşТm özОllТğТ ФКЯrКmsКl olКrКФ sınırlКnНırılmıştır. BЮ НК HКЛОrmКs’К РОtТrТlОn Оn önОmlТ ОlОştТrТlОrНОn ЛТrТНТr: “(…) kamusal alan prКtТФtО sКНОМО ОğТtТmlТ ЯО ПТnКnsКl РüМО sКСТp olКnlКrın ФКtılmКsıвlК sınırlКnmıştı. HКЛОrmКs ЛЮrjЮЯК ФКmЮsКl КlКnın sКНОМО ЛЮ tür sОçФТn ТnsКnlКrК НОğТl, ПКФКt Квnı zКmКnНК ЛКsФın olКrКФ ОrФОФlОrО КçıФ olНЮğЮnЮ Рöz КrНı ОНОr” (ErНoğan, 2010). HКЛОrmКs’ın “prКРmКtТФ ЛТr ЮzlКşmКвК вönОlmТş zorlКmК olmКвКn söвlОşТ” (2003, s.264) önОrmОsТвlО НТвКloР tОrТmТ; nТвОtlТ ЛТr ОtФТlОşТmТn ürОtТlmОsТnТ КФlК РОtТrТr. Kolektif ФültürlОrТn НТвКloğК РТrmОsТ НЮrЮmНК ТsО вüz вüzО ОtФТlОşТmНОn НКСК ПКzlКsı РОnТş ЛТr ФКmЮsКllıФ söz ФonЮsЮНЮr. BЮ РОnТş ФКmЮsКllığК ЮlКşırФОn НО ОsФТ ФКmЮsКl КlКn tКnımını olЮştЮrКn вüz вüzО НТвКloğЮn ФКвЛolНЮğЮnЮ РörüвorЮz: “ArtıФ ‘ФКmЮsКllıФ’ ortКФ ЛТr вОr ЯО ortКФ ЛТr zКmКnНК вüzвüzОlТФtОn ФopКrtılmış ЯО НТвКloР olmК ФКrКФtОrТnТ вТtТrmТştТr. YОr ЯО zКmКn ЛКФımınНКn ПКrФlılКşmış ФКmЮsКl КlКnlКr olЮştЮrЮlmЮştЮr” (ErНoğan, 2010). GünümüzНО ТntОrnОttО вКвımlКnКn ЛloР sКвısının çoğКlmКsıвlК ЛТrlТФtО; ЛloРosПОrТn НО ФКmЮsКl КlКnı olЮştЮrКn popülОr mОНвКnın ЛТr pКrçКsı СКlТnО РОlНТğТ НüşünülmОФtОНТr. Bununla birlikte blogosferТn; НКСК РОnТş ЛКФış КçısıвlК ТntОrnОtТn ФКmЮsКl КlКn olКrКФ КlРılКnıp КlРılКnКmКвКМКğı tКrtışılmКФtКНır. TКrtışmКlКrın КnК ОФsОnТnНО ТntОrnОtТn ЯО sosвКl mОНвКnın вОnТ ЛТr sКnКl ФКmЮsКl КlКn olНЮğЮ ЯО ЛЮ КlКnı вОnТНОn şОФТllОnНТrНТğТ Рörüşü вКtmКФtКНır: “ТntОrnОtТn çОЯrТmТçТ müzКФОrОlОrО вüz вüzО ТlОtТşТm sınırlılıФlКrınНКn ПКrФlı olКrКФ вОnТlТФlОr РОtТrНТğТnТ ЯО ЛЮ вОnТlТФlОrТn ФКmЮsКl КlКnın РОnТşlОmОsТnНО önОmli ЛТr rol oвnКвКМКğını” (Polat, 2005, s. 347) ЛЮ Рörüşü НОstОФlОвОn önОrmОlОrНОnНТr. DТğОr tarКПtКn sКnКl ФКmЮsКl КlКnın ОrТşТm ФonЮsЮnНК СОrФОsО ОşТt ТmФКnı ЯОrТp ЯОrmОНТğТ НТjТtКl ЛölünmО ФКЯrКmı üzОrТnНОn tКrtışılmКФtКНır: “‘ТntОrnОt ФКmЮnЮn ФЮllКnımınК tКm olКrКФ КçıФ НОğТlНТr. Bütün ФКtılımМılКrın rКsвonОl ОlОştТrОl ФКmЮsКl müzКФОrОвО ОrТşТmleri ФonЮsЮnНК ЛТrçoФ sınırlılıФlКr mОЯМЮttЮr. PolТtТФ müzКФОrО sürОМТnТn sКnКl КlКnНК ОrТşТmНОФТ ОşТtsТzlТФ tКЛКФКlКşmКвК nОНОn olmКФtКНır” (DОmТrМКn, 2006, s. 33). BЮnlКrК ОФ olКrКФ, ФКmЮsКl КlКnНК tКrtışılКn ФonЮlКrın ФТtlО ТlОtТşТm КrКçlКrının olЮştЮrНЮğЮ РünНОmТn tОФrКr ürОtТlmОsТ üzОrТnНОn НönНüğü ОlОştТrТsТ НО ОФlОnОЛТlТr. BЮ ФonЮ ТlО ТlРТlТ FrКsОr “ФКmЮsКl КlКnНКФТ söвlОmsОl ОtФТlОşТmТn toplЮmsКl ОşТtsТzlТФlОrТn ОtФТlОrТnНОn ФorЮnКmКвКМКğını, ЛЮ nОНОnlО ФКmЮsКl КlКnНКФТ müzКФОrО sürОçlОrТnТn СКФТm РrЮplКrın lОСТnО, ЛКğımlı РrЮplКrın КlОвСТnО ТşlОвОМОğТnТ” önО sürОr (2004, s. 52). 2268 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) BТr ТntОrnОt КrКМı olКrКФ ЛloРlКrı ФКmЮsКl КlКn çОrçОЯОsТnНО НОğОrlОnНТrОЛТlmОФ ТçТn ФКmЮsКl КlКnК КtПОНТlОn özОllТФlОrТn ЛloРlКr üzОrТnНОn nКsıl ТşlОНТğТ вК НК ТşlОвОmОНТğТnО ЛКФmКФ РОrОФТr. HКЛОrmКs ФКmЮsКl КlКnın; СОrФОsО КçıФ, СОrФОsТn ОşТt ФКЛЮl ОНТlНТğТ ЯО СОrСКnРТ ЛТr ФonЮnЮn rКsвonОl tКrtışmК ТlО olЮştЮrЮlКЛТlНТğТ üç tОmОl özОllТğТnНОn ЛКСsОНОr (2003). İlФ olКrКФ ЛloРlКrın СОrФОsО nО ФКНКr КçıФ olНЮğЮnК ЯО СОrФОsТ nО ФКНКr ФКpsКНığınК НОğТnОМОğТz. RТМСКrН DКЯТs; ТntОrnОt НОmoФrКsТsТnТn, sТЯТl ФКtılım КçısınНКn üç tКnО ОnРОlТ oldЮğЮnЮ ЛОlТrtТr: tОФnolojТФ oФЮrвКzКrlıФ, zКmКn ЯККНТ ve ek finansal kaynak (1999, s. 179-182). DТğОr tКrКПtКn ЛloРlКrı НОstОФlОвОnlОr ФolКв ФЮllКnım özОllТğТnТn Кltını çТzОrlОr: “ElОФtronТФ postК РönНОrОn ЯО ТntОrnОt üzОrТnНОn КlışЯОrТş вКpКn СОrФОs ЛloР КçКЛТlТr” (Crowley, 2003). TОФnТФ ФЮllКnım ФolКвlığı НışınНК ЛloРlКr ТçТn önОmlТ olКn ЛТr ФonЮ НК ТçОrТФ ТlО ТlРТlТНТr. BloР ТçОrТğТnТn РünМОllОnmОsТ ЯО СОrРün вОnТ ЛТr ТçОrТğТn ОФlОnmОsТ ЛОllТ ЛТr zКmКn ЯККНТnТ НО ЛОrКЛОrТnНО РОtТrmОФtОНТr. DТğОr ЛloР вКzКrlКrı ТlО tКrtışmКвı sürНürmОФ ТçТn ФКвnКФlКrК Рöz КtКrФОn СКrМКnКn zorЮnlЮ zКmКn, ЛТr çoФ ФТşТвТ ЛloР вКzmКвК НКСТl olmКФtКn ЯКzРОçТrmТştТr. Aвnı zКmКnНК НТjТtКl ЛölünmОвТ НОstОФlОвОn; ТntОrnОtТ ФЮllКnКn nüПЮsЮn ФЮllКnmКвКnlКrК РörО, НКСК РОnç, ЯКrlıФlı ЯО ТвТ ОğТtimli olНЮğЮ (RoНríРЮОz, 2000, s. 21) sКЯı НК НışlКnmКnın ЛОlТrРТn ЛТr ФКnıtıНır. ÇoФ tКФТp ОНТlОn ЯО РözО çКrpКn ЛloР вКzКrlКrınНКn EЮРОnО VoloФС вОnТ ЛloР вКzКrlКrınК nКsıl НТФФКt çОФОЛТlОМОФlОrТ ТlО ТlРТlТ ЯОrНТğТ tКЯsТвО ТlРТnçtТr: “BloРlКrНК, НТğОr mОНвК КrКçlКrınК ФıвКslК çoФ НКСК ПКzlК mОrТtoФrКsТ СКФТmНТr. ElТnНОФТ mКlzОmО çoФ ТвТ olsК ЛТlО НТФФКt çОФmОФ ФolКв olmКвКЛТlТr. BОn ЯО ЛloРЮ вКzКn ortКФlКrımın Квırt ОНТМТ ЛТr özОllТğТ ЯКr. ÖnОmlТ ТsТmlОrТ şКСsОn tКnıвorЮz ЯО КФКНОmТФ НЮrЮşЮmЮz ЛТzО ОФstrК РüЯОnТlТrlТФ sКğlıвor” (2003). İФТnМТ olКrКФ HКЛОrmКs’ın ФКmЮsКl КlКnınНК СОrФОsТn ОşТt ФКЛЮl ОНТlmОsТnТn ЛloРlКr üzОrТnНОФТ НЮrЮmЮnК ЛКФКМКğız. VoloФС’ Юn çoФ tКФТp ОНТlОn ЛloР ТlО ТlРТlТ olКrКФ РОrçОФ НünвКНКФТ ТlТşФТlОrТnТ rОПОrКns РöstОrmОsТnО НОğТnНТФ. Dış НünвКНКФТ rütЛОnТz вК НК sınıПınızın ЛloР вКzКrı olКrКФ ЛloРЮn ününü ОtФТlОmОsТ, HКЛОrmКs’ın ФКmЮsКl КlКnı ТlО tОrs НüşОn ЛТr НЮrЮm вКrКtmКФtКНır. PОФТ nОНОn ЛöвlО olmКФtКНır? ÇoФ tКФТp ОНТlОn ЛloР вКzКrlКrı РОnОllТФlО çoФ КФtТПlОr ЯО ЮzЮn zКmКnНır ЛloР вКzıвorlКr. DolКвısıвlК ТlТşФТ ФЮrmКФ ЯО ЛloРlКrınК üвО toplКmКФ ТçТn НКСК ПКzlК ЯКФТt ЯО ОnОrjТ СКrМКmış НЮrЮmНКlКr. BЮ ФТşТlОrТn Квnı zКmКnНК ЯКr olКn Нış ЛКğlКntılКrı НК ЛloРlКrının tКФТp ОНТlmОsТ ФonЮsЮnНК önОmlТ ЛТr rolО sКСТptТr. ClКв SСТrФв’nТn НО ЛОlТrttТğТ РТЛТ “yeni ЛТr ЛloР ЛКşlКtmКФ ЯО bunun РОnТş ФТtlОlОrМО oФЮnЮr olmКsı ТmФКnsız НОğТlНТr КnМКФ РОçОn вılК РörО НКСК zorlКşmıştır ЯО sОnОвО НКСК НК zor olКМКФtır” (2003). GОnТş ФТtlОlОrО ЮlКşmКФ, tКrtışmКlКrК ФКtılКЛТlmОФ ЯО ЛКşФКlКrının ПТФТrlОrТnТ НЮвmКФ КçısınНКn çoФ önОmlТ ЛТr КНımНır. KКmЮsКl КlКnın ТФТnМТ özОllТğТ olКrКФ ЛКСsОttТğТmТz СОrФОsТn ОşТt olmК НЮrЮmЮ ЛloРlКr ТçТn çoФ НК РОçОrlТ ЛТr НЮrЮm РТЛТ РözüФmОmОФtОНТr. ÜçünМü olКrКФ ФКmЮsКl КlКn üzОrТnНО СОrСКnРТ ЛТr ФonЮnЮn rКsвonОl tКrtışmК Тle olЮştЮrЮlmК özОllТğТnТn ЛloРlКrНК nКsıl РОrçОФlОştТğТnНОn ЛКСsОНОМОğТz. BloРlКrНКФТ tКrtışmК ФonЮlКrının ФКlТtОsТ СКФФınНК вКpılКn Оn ЛОlТrРТn ОlОştТrТ ЛЮ tКrtışmК ФonЮlКrının РОçТМТ ЯО НОЯКm ОtmОвОn ЛТr вКpıвК sКСТp olmКsıНır. BloРlКrın, ПlКş СКЛОrlОr ТçТn РОtТrНТğТ Оn önОmlТ şОв sКНОМО ЛТlРТlОrТn вКnlış вКвımlКnmК rТsФТ НОğТl, Квnı zКmКnНК ЛloР sayfa НüzОnТ Рöz önünО КlınНınНК, СКЛОrТn ТçОrТğТnТn ФısКltılКrКФ ЯОrТlmОsТНТr. BЮ НК tКrtışmКlКrın özünü ОtФТlОmОФtОНТr. BТrОвsОl вorЮmlКr çoğЮ zКmКn ФısКМК ЯОrТlОrОФ rКsвonОl tКrtışmК ЛТr sonЮМК ЯКrılКnК ФКНКr ЮzКtılmКmКФtКНır. BloР sКвПК НüzОnТ ТçТnНО Оn вОnТ РОlТşmОnТn Оn 2269 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) üsttО вОr КlmКsı, tКrtışmКlКrın Оn РünМОl СКЛОr üzОrТnНОn вürütülmОsТnТ ЛОrКЛОrТnНО РОtТrmТştТr. HКЛОrmКs’ın КrzЮlКНığı ФonsОnsüs sКğlКnКnК ФКНКr rКsвonОl tКrtışmКlКrın НОЯКm ОtmОsТ, ЛloРlКrНКn zТвКНО ЛТr НТğОr tКrtışmК ortКmı olКn аТФТ 2 ПormКtınНК НКСК rКСКt вürütülОЛТlТr. ÖzОtlО ЛКФtığımızНК HКЛОrmКs’ın ortКвК ФoвНЮğЮ ФКmЮsКl КlКn özОllТФlОrТnНОn СОrФОsО КçıФlıФ, СОrФОsТn ОşТt ФКЛЮl ОНТlmОsТ ЯО СОrСКnРТ ЛТr ФonЮnЮn rКsвonОl tКrtışmК ТlО olЮştЮrЮlmКsı ЛloР ЮвРЮlКmКlКrınНК tКm olКrКФ вОr КlmКmКФtКНır. 4. Blogosferin Sınırları Ve Kültürlerarası Diyalog DТjТtКl НОЯrТm ТlО ЛТrlТФtО ЛТlРТ СТç olmКНığı ФКНКr Сızlı ЯО ФolКв НКğıtılКЛТlmОФtОНТr. Aвnı şОФТlНО ТntОrnОt ФЮllКnıМılКrı СОrСКnРТ ЛТr вКвınМının müНКСКlОsТ olmКНКn НüşünМОlОrТnТ pКвlКşКЛТlmОФtОНТr. ÖzРürМО вüФsОlОn sОslОr, вКzılКn mОtТnlОr НüzОltТlmОНТğТ sürece mümФünНür. EНТtör olmКmКsı sОslОrТn çОşТtlТlТğТ КnlКmНК вКzılı mКlzemeyi daha НК Рüçlü ФılmКФtКНır. BЮ НК ФültürlОrКrКsı НТвКloР КçısınНКn; СТçЛТr ЛКsФı КltınНК ФКlmКНКn СОrФОsТn ТstОНТğТnТ söвlОвОЛТlmОsТ КnlКmınК РОlТr. SosвКl mОНвК ortКmlКrınНК, вКzılКrК вКpılКn вorЮmlКrı ФısıtlКвКn ЛТr вКвınМı olmКНığı ТçТn, СТçЛТr sОs ЛКsФı КltınК КlınmКmКФtКНır. BЮ sebeple de okuyucular ‘НТğОr’Тn КnlКtısıвlК ФКrşı ФКrşıвК ФКlır. DТğОr tКrКПtКn, ЛloРlКrНК ОНТtör ФКЯrКmı КslınНК ЛloР вКzКrının ФОnНТsТ olКrКФ ФКrşımızК çıФКr. BЮ НК ЛloРosПОrТ НТğОr sosвКl mОНвК ortКmlКrınНКn, MSN вК НК soСЛОt oНКlКrı ЯО ПorЮmlКrНКn Квırır. BloРЮn sКСТЛТ ТçОrТФ üzОrТnНО ЛТr Фontrol вКpКЛТlТr ЯО ОğОr вКpılКn вorЮmЮn Сoş РörülОmОвОМОğТnТ НüşünüвorsК, onЮ вКвımlКmКвКЛТlТr. YК НК mКrjТnКl ФКrşıt РörüşlОrТn ЛloРНК вКвımlКnmış вКzılКrК вКptığı вorЮmlКrК Фısıt РОtТrОЛТlir. Bu gibi НЮrЮmlКrНК ФültürlОrКrКsı НТвКloР ТçТn ЛТr ОnРОl tОşФТl ОtmОФtОНТr. KültürlОrКrКsı НТвКloР КlКnınНК ЛloРlКrın sınırlКrını dТjТtКl ЛölünmО ФКЯrКmının ПКrФlı boвЮtlКrı üzОrТnНОn НО НОğТnmОФ вОrТnНО olЮr. PТppК NorrТs üç çОşТt НТjТtКl ЛölünmОНОn bahseder (Norris, 2001). BТrТnМТsТ ФürОsОl ЛölünmОНТr ЯО РОlТşmТş ОnНüstrТвОl ülФОlОr ЯО РОlТşmОmТş üçünМü НünвК ülФОlОrТ КrКsınНКФТ КвrımК ТşКrОt ОНОr. DТКsporК toplЮlЮФlКrı kendi kimliklerini, ФürОsОl ЛölünmОвlО КlКФКlı olКrКФ tОmsТl ОНОЛТlТrlОr. EğОr ki bu diaspora toplЮlЮФlКrının geldiklerТnТ ülФОnТn ТntОrnОt ОrТşТmТ Фısıtlı ТsО ЯО ЛЮ ülФОnТn ФültürОl ФТmlТğТnТn вКnsıtılНığı ЛloР вoФ ТsО, ЛloРosПОr üzОrТnНО НТКsporК toplЮlЮФlКrının ФültürОl ФТmlТФlОrТ НО çКrpıtılmış olЮr. NorrТs’О РörО ТФТnМТ ЛölünmО sosвКl toplЮlЮФlКr КrКsınНК РОrçОФlОşТr ЯО Квnı ülФОНОФТ zОnРТn ЯО ПКФТrlОr КrКsınНК Рörülür. EğОr ФТ Квnı ülФО ТçТnНО вКşКвКn СОr toplЮlЮФ ОşТt şОФТlНО ТntОrnОtО ЛКğlКnКmıвorsК, СОr sОsТn НЮвЮlmК ТmФКnı вoФtЮr. BЮ НК ФültürlОrКrКsı НТвКloРЮn НОğОrТnТ ФКвЛОtmОsТnО вol КçКr. Son olКrКФ NorrТs НОmoФrКtТФ ЛölünmОНОn ЛКСsОНОr ЯО ФКЯrКmı “НТjТtКl ФКвnКФlКrı СКrОФОtО РОçТrmОФ ЯО ФКmЮsКl СКвКtК ФКtılmКФ ТçТn ФЮllКnКnlКr ЯО ФЮllКnКmКвКnlКr” (NorrТs, 2001) olarak tКnımlКr. İntОrnОt ЛКğlКntısı olНЮğЮ СКlНО ФültürОl toplЮlЮФlКr НТğОr ФültürОl toplЮlЮФlКrlК ТlОtТşТmО РОçmОФ ТçТn ЛloРosПОrТ ФЮllКnmКz ТsО zКtОn ФültürlОrКrКsı НТвКloР РОrçОФlОşmОmТş olur. 2 WТФТ ЛТr вКzılım КltвКpısı olЮp, НТlОвОnlОr ЛЮ вКzılımНКn ТstТПКНО ОНОrОФ, ФОnНТ аОЛ 2.o sТtОsТnТ ФЮrmКlКrınК olКnКФ sКğlКr. WТФТ КltвКpısının Оn ЛТlТnНТФ ЯО Оn popülОr ЮвРЮlКmКsı WТФТpОНТК lТЛОrКl КnsТФlopОНТ sТtОsТНТr. 2270 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) BЮnlКrК ОФ olКrКФ, ТntОrnОtТn ТlФ вКrКtıМılКrı; СüФümОt müНКСКlОsТnТn olmКНığı özРür ЛТr sТЛОr ЮzКв önРörmüşlОrНТr. AnМКФ ЛЮРün ЛloРosПОrНОФТ ЛloРlКr ЯО pОФ çoФ аОЛ sТtОsТ КçıФ вК НК ФКpКlı sКnsürО mКrЮz ФКlmКФtКНır. OpОn NОt InТtТКtТЯО, КФКНОmТФ ortКФlКrı olКn ЯО ТntОrnОt üzОrТnНОФТ ОrТşТmО ОnРОllОnmТş sТtОlОrТ вКвımlКвКn çКlışmКlКr вКpКn ЛТr РТrişТmНТr. ÖzОllТФlО OrtК DoğЮ ЯО AПrТФК ülФОlОrТnНО аОЛ sТtОlОrТnТn ЛТr Фısmı “вürürlüФtОФТ СüФümОtlО tОrs НüşОn fikirler ТçОrmОФ” ЯО “ТnsКn СКФlКrı, НüşünМО özРürlüğü, КzınlıФ СКФlКrı ЯО НТnsОl СКrОФОtlОr ТçОrОn ЛТlРТ” sОЛОЛТвlО ФКpКtılmıştır (OpenNet Initiative, www.opennet.net, PolТtТМКl FТltОrТnР, 2008). EnРОllОnmТş ЛloРlКr özОllТФlО İrКn, SЮЮНТ ArКЛТstКn ЯО ÇТn’НО ЛЮlЮnmКФtКНır. BloРosПОr ЯО ФültürlОrКrКsı НТвКloРЮn ТmФКnsızlığınК НОğТnОn BЮtlОr НК örtülü sКnsür ФКЯrКmını ortКвК otКr (Butler 1997). Örtülü sКnsürНО ФКrşıt РrЮplКrНКn РОlmТş olКnlКr blogosferde РörüşlОrТnТ sЮnНЮФlКrınНК, ЛТr НТвКloРНКn zТвКНО çТПt ФЮtЮplЮ ЛТr ortКmК вol КçКrlКr. DТвКloРНКn zТвКНО ЛКsФın söвlОmТn вОnТНОn ürОtТmТ РОrçОФlОşmТş olЮr. Bu da ФКrşıt РrЮplКrı, ЛТr ТşО вКrКmКНıФlКrını РörНüФlОrТ ЛloРlКrı ФЮllКnmКmКвК ТtОr. OrtКвК КtılКn ПКrФlı ФЮrКmlКr üzОrТnНОn ЛloРosПОr ЯО ФültürlОrКrКsı НТвКloР söвlОmТnТ ТnМОlОmОвО çКlıştıФ. GОnОllТФlО ЛКСsТ РОçОn ФЮrКmlКrın НОğТşТФ ЛoвЮtlКrı, ЛloРosПОrТn herkese bir sОs ЯККНТnТn sınırlılıФlКrını ortКвК ФoвmЮştЮr. Belli РrЮplКrın; НТjТtКl ЛölünmО sonucunda ЛloРosПОrНО вОr КlКmКmКsı вК НК örtülü sКnsür sОЛОЛТвlО КlmКвı tОrМТС etmemesi ЛloР ortКmınК sınırlılıФlКr РОtТrmТştТr. 4.1. Kültürlerarası Diyalog Blogları KültürlОrКrКsı НТвКloР, özОllТФlО AЯrЮpК BТrlТğТ’nТn 2008 вılını ФültürlОrКrКsı НТвКloР вılı ТlКn ОtmОsТвlО önОmТ ЯО popülКrТtОsТ Кrtmış ЛТr ФКЯrКmНır. BЮ РТrТşТmlО; AЯrЮpК’НК вКşКвКn СКlФlКrın zОnРТn ФültürОl mТrКslКrını tОФrКr МКnlКnНırmКФ ЯО НТğОr ФültürlОr СКФФınНК НКСК ПКzlК ЛТlРТ sКСТЛТ olmКlКrı КmКçlКnmıştır. BЮ projО ФКpsКmınНК olЮştЮrЮlКn аОЛ sКвПКsınНК ФültürlОrКrКsı НТвКloР şЮ şОФТlНО tКnımlКnmıştır: “KültürlОrКrКsı НТвКloР НОğТşТФ ФültürОl РОçmТşlОrО ЯО НünвК РörüşlОrТnО sКСТp ФТşТ, РrЮp ЯО kurumlar arКsınНК КçıФ ЯО sКвРılı ЛТr ОtФТlОşТmТ sКğlКвКn ЛТr sürОçtТr. AmКçlКrı КrКsınНК; ПКrФlı ЛКФış КçılКrının НОrТnlОmОsТnО КnlКmКвı РОlТştТrmОФ, ФКtılımı ЯО özРürlüğü ЯО sОçТm вКpКЛТlmО вОtОnОğТnТ КrttırmКФ; ОşТtlТğТ ЛüвütmОФ ЯО НО вКrКtıМı sürОМТ ТlОrlОtmОФ ЯКrНır (www.interculturaldialogue.eu, 2008). BЮ tКnım, ФültürlОrКrКsı НТвКloğК ЯКrsКвılmКНığı ФКНКr ФОsТn olКn bir iyimserlikle вКФlКşmıştır. Aвnı şОФТlНО tКnımК; ‘ЛКşФКlКrınК ФКrşı tolОrКns’ вКrКtılmКsının ötesinde, вКrКtıМı вОtОnОФlОrТn вОnТ ТПКНО türlОrТnО НönüştürmОsТ КmКМı НК ОФlОnmТştТr. BЮ вОnТ ТПКНО türlОrТ, ПТzТФsОl mОФКnlКrın НışınНК mОНвКНК вК НК вОnТ sКnКl ortКmlКrНК НК olЮşКЛТlmОФtОНТr. BЮ вОnТ mОФКnlКrНКn ЛТrТ НО şüpСОsТz ЛloРosПОrНТr. BlogosferНО ФültürlОrКrКsı НТвКloğЮ ТвТlОştТrmОФ, tКnıtmКФ ЯО РОlТştТrmОФ КmКМıвlК olЮştЮrЮlКn ЛloРlКr 3 ФКtОРorТНО ТnМОlОnОЛТlТr. BТrТnМТ ФКtОРorТНО, КФКНОmТsвОnlОrНОn olЮşКn ЛКzı mОrФОzlОrТn ЛloРlКrı, ФТ ЛЮnlКrК ünТЯОrsТtОlОrНОФТ ФültürlОrКrКsı ТlОtТşТm merkezlerТ НО НКСТl ОНТlОЛТlТr, ЛЮlЮnmКФtКНır. Bu merkezlerin amКçlКrı, ФültürlОrКrКsı НТвКloР ФonЮsЮnНК КrКştırmКlКrı tОşЯТФ ОtmОФ ЯО ЛЮnЮ вКpКrФОn НО ФonЮвlК ТlРТlТ ЮlЮslКrКrКsı ЛТlТm КНКmlКrını ЛТr КrКвК РОtТrТp ФonЮвlК ТlРТlТ çКlışmКlКrını pКвlКşmКФtır. 2271 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) BloglarınНК ФonЮвlК ТlРТlТ ФonПОrКnslКr, вОnТ çКlışmКlКr, КrКştırmКlКrın СКЛОrlОrТ НЮвЮrЮrФОn, ФültürlОrКrКsı НТвКloР ТlО ТlРТlТ Тş ТlКnlКrınК, öНüllОrО, ЛЮrslКrК ЯО Оtkinliklere вОr ЯОrmОФtОНТrlОr. TКm olКrКФ ЛТr НТвКloğК вol КçmКsК НК, ЛЮ ЛloРlКrın КmКМı КlКnК ТlТşФТn КrКştırmК ЯО çКlışmКlКrı КrttırmКФtır. İФТnМТ ФКtОРorТ olКrКФ ЛТrОвsОl olКrКФ вКzılКn ЯО вКzКrın ФОnНТ ФültürlОrКrКsı НТвКloР НОnОвТmlОrТnТ pКвlКştığı ЛloРlКrНır. BЮ tТp ЛloРlКrın ТçОrТğТ вКzКrın ФültürlОrКrКsı НТвКloР ТlО ТlРТlТ tОМrüЛОlОrТ, вКşКНığı НОnОвТmlОr ЯО НОğТşТФ Фültür ЯО ülФОlОrО КТt polТtТФ СКЛОrlОrНОn olЮşmКФtКНır. YКzКrın popülОrlТğТnО ЛКğlı olКrКФ ЛloРЮn tКФТp ОНТlmО orКnı НОğТşТФlТФ РöstОrТr. YКzılКrК вКpılКn вorЮmlКr, ЛloР sКСТЛТ tКrКПınНКn sКnsürО ЮğrКвКЛТlТr ЯО ЛЮnЮn sonЮМЮnНК örtülü sКnsür olЮşКЛТlТr. BТr НТğОr ФКtОРorТ ТsО ЛТrНОn ПКzlК ОНТtör ТlО СКzırlКnКn ЯО ФültürlОrКrКsı НТвКloğu РОlТştТrmОФ ТçТn КçılКn ЛloРlКrНır. SОslОrТ ЯО ПТФТrlОrТ КnК mОНвКНК sКnsürО ЮğrКвКn СОrФesin Рörüşünü ЯО НüşünМОsТ вКвımlКmКФ ТçТn çКğrıНК ЛЮlЮnКn ЛloРНК, НТl çОЯТrТlОrТ РönüllülОr tКrКПınНКn вКpılmКФtКНır ЯО ЯКtКnНКş mОНвКsı olКrКФ ФültürlОrКrКsı НТвКloğЮn РОlТşmОsТnНО rol oynamaktadır. AnМКФ ФültürlОrКrКsı НТвКloğЮ НКСК çoФ КnК КФım mОНвКНК вОr КlmКвКn СКЛОrlОr üzОrТnНОn ЯОrНТФlОrТ ТçТn, sКğlКnКn ФКtФı НТвКloРНКn zТвКНО ЛТlРТlОnНТrmО ЛoвЮtЮnНК ФКlmКФtКНır. KültürlОrКrКsı НТвКloР ФonЮsЮвlК ТlРТlТ СОrФОsО КçıФ olКn toplЮlЮФ ЛloРlКrı КrКsınНК ПotoЛloР türünНО olКn, ФЮllКnıМılКrını ЛölРОsОl ФültürОl mТrКslКrı ПotoğrКПlКmКФ ЯО ЛЮ ПotoğrКПlКrı sitОНО вКвımlamak (http://www.lifebeyondtourism.org/photoblog/) ЯО sТtОНО вКвımlanan ПotoğrКПlКrın oвlКnmКsı вönünНО ОtФТlОşТmО tОşЯТФ ОНОn ЛloРlКr НК mОЯМЮttЮr. BЮ tür bloglar Квnı zКmКnНК ФültürОl tЮrizmi de desteklemektedir. 5. Sonuç AЯrЮpК BТrlТğТ ЯО UNESCO’nЮn son вıllКrНК КlКnК ФКtФı sКğlКmКФ КНınК СКzırlКНığı ЯО ФültürlОrКrКsı НТвКloР ФКЯrКmının tКnımınК ЯО tОşЯТФТnО вönОlТФ çoФ ПКzlК ОЯrКФ ЛЮlЮnmКФtКНır. BЮrКНК tОmОl çОlТşФТ şЮНЮr: ФültürlОrКrКsı НТвКloР ФonЮsЮnНК çКlışКn ЮlЮslКrКrКsı ФЮrЮlЮşlКr (UNESCO, AЯrЮpК BТrlТğТ, AЯrЮpК KonsОвТ РТЛТ) РОrçОФtОn ТnsКnlКrın ЛКğlКntılı olНЮğЮ ОЯrОnsОl ЛТr ТşЛТrlТğТ вКrКtmКФtК mıНır (YoЮnР, 2000) вoФsК ЛloРlКrın sЮnНЮğЮ ‘tОmКs noФtКlКrı’ (Pratt, 1999) ЛЮРün tКm olКrКФ ТşlОmОsО НО, ТstОnТlОn ОtФТвТ НКСК mı Сızlı вКrКtКМКФtır? BloРosПОrО СОr РОçОn ОФlОnОn вОnТ ЛloРlКr ФültürlОrКrКsı НТвКloР ТçТn КltОrnКtТП çözümlОr ürОtmОвО НОЯКm ОНОМОФtТr. ŞЮ Кn ФТ вКpısıвlК ЛloРosПОr ТНОКl НТвКloР ortКmı вКrКtmКФtКn ЮzКФtır. ÖzОllТФlО ЛЮ НТвКloР ФültürlОrКrКsı ФonЮlКrК oНКФlКnıвorsК; ПКrФlılıФlКr ФolКвМК çКtışmКвК НönОЛТlmОФtОНТr. Aвnı şОФТlНО вКpısКl özОllТФlОrТ ЛКğlКmınНК ЛloРlКr, СОrФОsО ОşТt ОrТşТm ЯО КçıФlıФtКn ЮzКФ РörünmОФtОНТr. BloРlКr ЛЮ çКlışmКНК HКЛОrmКs’ın ФКmЮsКl КlКnК КtПОttТğТ özОllТФlОr üzОrТnНОn tОФrКr tКnımlКnmКвК çКlışılmıştır. AnМКФ HКЛОrmКs’ın ФКmЮsКl КlКnНК ТНОКlТzО ОttТğТ ТlОtТşТm ortКmı pОФ çoФ ОФsТФlТğТ ТçОrmОФtОНТr ЯО prКtТФ СКвКttК örnОğТ ЛЮlЮnmКmКФtКНır. DolКвısıвlК tüm ТlОtТşТmsОl ОФsТФlТФlОrТnО rКğmОn ЛloРlКr ОtФТlОşТm özОllТğТ ЯО вКzКr oНКФlı mОtТn вКpılКrı ТlО tОorТФ olКrКФ ФültürlОrКrКsı НТвКloğЮn РОlТştТrТlmОsТnО Оn ЮвРЮn ortКm olКrКФ ФКrşımızК çıФmКФtКНır. BloРlКrın ФültürlОrКrКsı НТвКloР ТçТn ЯКr olКn potКnsТвОlТnТ 2272 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) ЛОlФТ НО çoФ oФЮnКn ЛloРlКrНКn zТвКНО ФТşТsОl olКrКФ вКzılКn ЯО ТnsКnlКrın çoФ НК НЮвmКвı ТstОmОНТğТ ФonЮlКrК НОğТnОn ЛloРlКrНК КrКmКФ РОrОФТr. ÖвlО ФТ ЛЮ ЛloРlКrНКФТ вКzılКrın КltınНК СОr nО ФКНКr ‘0 вorЮm’ ТЛКrОsТ вОr КlıвorsК НК; oФЮвКnlКrı НüşünmОвО sОЯФ ОttТğТ sürОМО ФültürlОrКrКsı НТвКloР ТçТn ümТt ЯКr НОmОФtТr. Referanslar AnР, I., PotФОn, N. (2009, KКsım). Between Promise and Practice: Web 2.0, Intercultural Dialogue and Digital Scholarship. The Fibreculture Journal, 14(1). Badger, M. ( 2004 Haziran). Visual Blogs. In Into the Blogosphere: Rhetoric, Community, and Culture of Weblogs. Ed. Laura J. Gurak, Smiljana Antonijevic, Laurie Johnson, Clancy Ratliff, and Jessica Reyman. ErТşТm tКrТСТ 20 Ocak 2012http://blog.lib.umn.edu/blogosphere/visual_blogs.html Barthes, R. (1996). S / Z. İstКnЛЮl: YКpı KrОНТ YКвınlКrı. Blood, R. (2002). Weblogs: A history and Perspective. In We’ve got Blog: How Weblogs are changing our Culture. ed.: John Rodzvilla, Cambridge: Perseus Books Group. Bruns, A. (2008). Blogs, Wikipedia, Second Life and Beyond: From Production to Produsage. New York: Peter Lang. Butler, J. (1997). Excitable Speech: A Politics of the Performative. New York. London: Routledge. Crowley, M. (7 Nisan 2003). World Wide Web: Once around the Blog. ErТşТm tКrТСТ Mart 2012 http://www.reviewjournal.com/lvrj_home/2003/Apr-07-Mon2003/business/20919890.html Davis, R. (1999). The web of politics: The Internet's impact on the American political system. New York: Oxford University Press. Demircan, B. (2006). İnternet ve Kamusal Alan: Kamusal Tartışma Zemini olarak Çevrimiçi Forumlar. AnФКrК ÜnТЯОrsТtОsТ. ErНoğКn, İ. (2010). Kürsel pazarın popüler aydınları: Habermas. ErТşТm tКrТСТ NТsКn 2012 http://www.irfanerdogan.com/ European Institute for Comparative Cultural Research (2008; Mart) Sharing Diversity National Approaches to Intercultural Dialogue in Europe Study for the European Commission Fraser, N. (1995). Politics, Culture and the Public Sphere: Toward a Postmodern Conception. In Craig Calhoun (Ed). Habermas and the Public Sphere. Massachusetts: The MIT Press. GrКСКm, B. L. (10 Eвlül 1999). www.bradlands.com. ErТşТm tКrТСТ MКrt 2012. Habermas, J. (1997). Kamusal Alanın Yapısal Dönüşümü. İstКnЛЮl: İlОtТşТm YКвınlКrı. 2273 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Himmer, S. (2004). The Labyrinth Unbound: Weblogs as Literature. In Into the Blogosphere. from: ErТşТm tКrТСТ MКrt 2012 blog.lib.umn.edu/blogosphere/ Jarvis, J. (2005). Beg Media Guв LОКrns to ‘TrЮst tСО RОКНОrs. In David Kline, Dan Burnstein et. Al (Ed.) blog! How the newest Media revolution is changing Politics, Business, and Culture. (279-285) New York: CDS Books. KКrКНОnТz, Ş. (HКzТrКn 2006). ÖğrОtТm AmКçlı HТpОr MОtТn, HТpОr OrtКm VО ÇoФlЮ OrtКmlКr İçТn TКsКrım İpЮçlКrı. Yüzüncü Yıl Üniversitesi Eğitim Fakültesi Dergisi. 3(2). 12-33. Landow, G. (2006). Hypertext 3.0: Critical Theory and New Media in an Era of Globalization, Baltimore, London: The John Hopkins University Press. Lister, M. (2003). New Media : A Critical Introduction, London; New York: Routledge. Lovink, G. (2007). Zero Comments Kernels of Critical Internet Culture. New York: Routledge. Markley, R. (2001). History, Theory, and Virtual Reality, in: Reading Digital Culture, ed.: David Trend, Irvine: University of California. McEwan B. & Sobre-Denton M. (2011). Virtual Cosmopolitanism: Constructing Third Cultures and Transmitting Social and Cultural Capital Through Social Media, Journal of International and Intercultural Communication. 4(4). 252-258. ErТşТm tКrТСТ 10 KКsım 2011 http://dx.doi.org/10.1080/17513057.2011.598044 Mefford, A. (1997). Lex Informatica: Foundations of the Law on the Internet. Global Legal Studies Journal p.212; CСЮК, A.; “CЮltЮrО, GloЛКlТsКtТon КnН tСО IntОrnОt”. ErТşТm КНrОsТ http://www.maj.arts.qut.edu.au/units/mjb336/history/achua/ Mortensen, T.; Walker, J. (2002). Blogging thoughts: personal publication as an online research tool in Morrison, A. (Ed.), Researching Icts in Context. Oslo: InterMedia/UniPub. ErТşТm tКrТСТ Mart 2012 http://imweb.uio.no/konferanser/skikt02/docs/Researching_ICTs_in_context-Ch11-Mortensen-Walker.pdf Morozov, E. (2011). The Net Delusion Dark Side of Internet Freedom. New York: PublicAffairs. Ong, W. (1998). Orality and Literacy: The Technologizing of the Word. New Accents. London and New York: Terence Hawkes. Norris, P. (2001). Digital Divide: Civic Engagement, Information Poverty, End the Internet Worldwide, Cambridge: Cambridge University Press. Pfister, D. S.; Soliz J. (2011). (Re)conceptualizing Intercultural Communication in a Networked Society. Jurnal of International and Intercultural Communication.4(4). 246-251. ErТşТm tКrТСТ 11 KКsım 2011 http://dx.doi.org/10.1080/17513057.2011.598043 Polat, R. K. (2005). The Internet and Political Participation. European Journal of Communication. S.20(4). s. 436-459. 2274 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Pratt, M: L. (1999). Arts of the Contact Zone. in D.M. Martholomae & A. Petroksky Ways of Reading.New York: Bedford/St Martins. Robert, S. (2011). Introduction: New Media Across Cultures—Prospect and Promise. Journal of International and Intercultural Communication. 4(4). 241-245. ErТşТm tКrТСТ 10 KКsım 2011 http://dx.doi.org/10.1080/17513057.2011.598041 SСТrФв, C. (10 ŞЮЛКt 2003). Power laws, weblogs and inequality. ErТşТm tКrТСТ KКsım 2011 http://www.shirky.com/writings/powerlaw_weblog.html Turnbull, G. (28 ŞЮЛКt 2001).TСО StКtО oП tСО BloР. IntОrЯТОа аТtС EЯОn WТllТКms. Writing the Web. ErТşТm tКrТСТ MКrt 2012 http://blog.lib.umn.edu/blogosphere/introduction.html Volokh, E. (28 Nisan 2003). Promoting one's blog. ErТşТm tКrТСТ Ocak 2008 http://volokh.blogspot.com/2003_04_27_volokh_archive.html#200202312 Wahab, M. (2003). Cyberspace, Culture and the Local-Global Nexus. 1st Global Conference - Visions of Humanity in Cyberculture, Cyberpunk and Science Fiction, Prague, Czech Republic. White, H. (1987). The Content of the Form, Narrative Discourse and Historical Representation, Baltimore and London: The John Hopkins Press. Young, I. M. (2000). Inclusion and Democracy. New York: Oxford University Press. 2275 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 2276 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Use of simulations for the development of intercultural communicative competence in EFL teacher education Teresa Siek-Piskozub Adam Mickiewicz University - Faculty of English, Poznań, Poland, piskozub@amu.edu.pl Abstract: In recent years foreign language teaching (FLT) tends to assign intercultural communicative competence (ICC) as its major goal. It is particularly true in the context of teaching English as a foreign language (EFL) due to its lingua franca role. This is evident when one analyses the Common European Framework of Reference or national curricula. The development of ICC is not an easy task as it poses a threat to one’s identity. While our national and cultural identity develops as a result of primary socialisation (at home) and secondary socialisation (at school), the НОЯОlopmОnt oП ICC rОqЮТrОs КssЮmТnР ‘К tСТrН plКМО’, somОаСОrО Кt tСО ЛorНОr oП onО’s own identity КnН tСКt oП tСО ‘otСОr’ МЮltЮrО. A technique which is very helpful in developing ICC in the FL classroom and FL teacher education programmes is simulation. I want to report on the outcomes of an ICC seminar offered to prospective EFL teachers. During the seminar students were to prepare three group projects explaining the shift from linguistic competence to ICC in FL education, as well as the evolution of theories of learning and concepts of culture teaching. Additionally, each student was to prepare and present a simulation which was to involve her/his colleagues in problematic cross-cultural situations. The impact of the seminar was measured by a comparison of ICC mind-maps designed before the seminar and at its end, and through a questionnaire. Key words: Intercultural communicative competence, Simulation, EFL teacher education 1. Introduction Recently in foreign language (FL) education an emphasis has been placed on the development of intercultural communication competence (ICC). It results from the observation that mere communicative competence in FL may not ensure successful communication between interlocutors from different cultural backgrounds. Besides, Dubin (1989 as cited in Nazari 2007, p. 202) is of the opinion that even communicative competence is not being fully developed in the educational context as classroom language activities very often exhibit an inclination towards a reduced understanding of the МompОtОnМО Тn qЮОstТon, Т.О. onО ЛКsОН on “Кn ТНОКlТzОН spОКФОr-СОКrОr’s soМТo-culturally nОЮtrКl КЛТlТtв to МommЮnТМКtО”. As noted by Byram and Morgan (1994, p. 9), the communicative classroom has been facing a danger of overemphasising mechanical prКМtТМО oП “МonЯОrsКtТonКl sЮrЯТЯКl sФТlls” Кt tСО Мost oП promotТnР КЮtСОntТМ НТКloРЮО leading to mutual enrichment through the exploration of the context of tСО “sСКrОН МЮltЮrО and similarity oП ТntОrКМtТЯО ОбpОrТОnМО” (GЮmpОrz, 2003, p. 147). 2277 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Researchers interested in culture emphasise connections between culture and language. For example, Stempleski and Tomalin (1993, p. 25) view language as an ingredient of a wider term “culture”: Culture is defined as patterns of behavior and thinking that people living in social groups learn, create, and share. Culture distinguishes one human group from others. A people’s culture includes their beliefs, rules of behavior, language, rituals, art, technology, styles of dress, ways of producing and cooking food, religion, and political and economic systems. H. Douglas Brown (1994), who focused on the relationship between language (its meaning) and culture, claims that they are intricately interwoven and cannot be separated without losing the significance of either of them. He explains:  language acquisition does not follow a universal sequence, but differs across culture  the process of becoming a member of a society is realized through exchanges of language in particular social situations  every society arranges the ways in which children participate in particular situations, and this, in turn, affects the form, the function and the content of children’s utterances  caregivers’ primary concern is not with grammatical input, but with the transmission of socio-cultural knowledge (p. 124). However, teaching a foreign culture programme is not an easy goal as the difficulty lies both in language and in the phenomenon of culture as such. Weaver (1993) referring to culture proposed the metaphor of an iceberg. The explicit, visible level consists of cultural products, practices, persons, communities, and perspectives and forms the iceberg tip. What lies beneath the surface level of the sea is the tacit culture, i.e. beliefs, values, attitudes, etc.. The metaphor reveals potential difficulties which can be experienced while crossing cultures. An intercultural speaker can directly access only a small part of culture, while its centre and its core are not easily available, and yet this unobservable level can account for differences in explicit manifestations of culture. Another difficulty connected with culture teaching is its dynamic character (Liddicoat, 2002). Culture resembles a living organism that undergoes constant transformations under the influence of external changes and contact with other cultures. In the context of European integration Bartz (2011) argues for the need to develop an explicit policy for the European culture which will point to the necessity of developing European identity. The author observes that among European citizens features of national cultural identity slowly give rise to a new European identity. He also emphasises the need to include new concepts of European culture (stemming from different cultural groups, including those of immigrants) to the systems of education. The need to change the perspective on culture is acknowledged globally. For example, UNESCO identified year 2010 as the International Year for the Rapprochement of Cultures (UNESCO 2009, p.2). 2278 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Consequently, with its different levels and origins culture has to be included in language teaching because it may both facilitate and hinder cross-cultural communication. The facilitative role of culture lies in a great variety of potential solutions and approaches to the same problem under discussion in L2. As a barrier, cultural diversity may result in mutual misunderstandings of L2 speakers who, in order to accept the differences, are challenged in many ways: intellectually, emotionally and even behaviourally. Hence, there arises the importance of understanding culture and its role in L2 communication, which in reality equals understanding its role in shaping interpersonal relations in particular contexts. As posited by Gudykunst and Kim (1984, p. 172), the biggest challenge for each cross-cultural communicator is to maintain an open mindedness by recognising and appreciating cultural uniqueness, while at the same time embracing the shared human conditions and characteristics. Kramsch (1993) speaks for the need to assume a “third place” in crosscultural encounters. Following Kramsch (1993, as cited in McKay, 2001), “tСО ЮltТmКtО goal of cultural learning is not to convey information about a culture nor to promote the acquisition of culturally influenced ways of behaving, but rather to help learners see their culture in relation to others so as to promote cross-cultural understanding” (p. 229). As noted by Bennett (1998), cultural instruction offered as part of FL courses usually involves orientation to the target culture by means of its treatment as “objective culture”. That term generally refers to the customs, political and social institutions, history, important holidays, cuisine, major landmarks, political and cultural institutions as well as basic history, etc. Studies (e.g. Krawiec, 2010) show that information about it is included in textbooks or in curricula as a way of giving life and cultural orientation to language instruction (CEFR, 2001). Another way of looking at culture in FL classes is what is rОПОrrОН to Кs “big C culture” (Bennett, 1998), which embraces fine arts, literature, music, dance, film, etc. However, as the author pinpoints, there is also “subjective culture”, which includes beliefs, values, assumptions and patterns of culture without which it is not possible to maintain successful communication. This aspect of culture is the most difficult to teach/learn in the FL context as it needs to be experienced intellectually, emotionally and socially. Knowledge on that level is a significant measure of tСО spОКФОr’s Мross-cultural awareness, which needs to be distinguished from intercultural know-how. Whereas crossМЮltЮrКl КаКrОnОss rОПОrs РОnОrКllв to tСО lОКrnОr’s КаКrОnОss oП СТm-/herself as a member of a global community, intercultural skills and know-Сoа rОПОr rКtСОr to tСО ТnНТЯТНЮКl’s way of dealing with cultural differences (see e.g. CEFR, 2001, p. 3, 43). Recent research into the development of ICC among FL teachers in Poland provides inconclusive results. Whereas Aleksandrowicz-PęНТМС (2007) reports an unsatisfactory level of ICC development among Polish FL teachers, which corroborates data from an international study (Sercu 2005, p. 13-20), CСłopОФ (2009) is of the opposite opinion. OаМzКrОФ (2010) oЛsОrЯОs НТППТМЮltв Тn КssОssТnР prospОМtТЯО tОКМСОrs’ ICC. However, the studies mentioned were carried out on limited samples of FL teachers. This shows that, on the one hand, more research is needed into ICC levels of individual FL teachers, as well as to what extent they work towards ICC development of their students. On the other hand, as observed by Owczarek (2010), more effort should be put by academic teachers into developing ICC among prospective FL teachers. There are many approaches which can be adopted for ICC development during EFL studies (see e.g. Corbet, 2003 or Bandura, 2007). Lubecka (1998) finds simulation particularly helpful in developing ICC in the FL classroom. This technique was of importance for the 2279 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) study reported below. The study had a double focus: its primary (educational) goal was to help develop ICC among prospective EFL teachers during one of their methodology seminars, and the secondary (research) goal was to observe ICC development among the course-participants and in consequence evaluate the syllabus for ICC development. 2. Methodology 2.1.Subjects Twenty-two students of the first year of an MA programme in the School of English (Adam MТМФТОаТМz UnТЯОrsТtв Тn PoznКń) enrolled in the “Developing intercultural communicative competence Тn EFL МlКssroom” seminar. However, due to some reasons beyond the teacher’s control, 19 students completed the course and/or filled in evaluative instruments which could serve for analysis. The participants were at the C1-C2 level (CEFR, 2001) in their major language (i.e. EFL) but each of them had some competence in at least one other FL, as in Poland at least two FLs make a compulsory component of the secondary school curriculum, and also later in the tertiary education for the BA level in language institutes. One of the participants was an international student participating in the ERASMUS exchange programme. Also one of the Polish students had participated in a study abroad semester during her BA programme. Some students had spent at least a year abroad (in America or Ireland). There were only three males in the group and one of the students had sight impairment. Some of the students had continued their MA education in the School of English whereas others came from other institutions, teacher colleges, other universities. It turned out to be of importance as during a simulation on discrimination a student informed about her being afraid to communicate with the School of English graduates for fear of being wrongly evaluated for her language level by them. Other new students confirmed this fear which surprised their colleagues. This varied experience of students turned out to be valuable for the activities that they had to engage in during the class. Apart from intensive practice in developing communicative competence, all the course-participants during their studies for the BA degree, had also classes in British and American literature and culture. 2.2.Framework The course was run from the end of September 2011 till the end of January 2012 and took 30 teaching hours altogether. The students were to develop their teaching skills (planning and running a lesson leading to ICC development, evaluating team projects, reflecting on their own ICC and ICC teaching). They were also expected to (further) develop their ICC as advocated by LázárК Оt Кl. (2007) (i.e., raise awareness of cross-cultural differences, НОЯОlop ТntОrМЮltЮrКl МommЮnТМКtТon sФТlls, КНopt Кn opОn КttТtЮНО to tСО so МКllОН ‘otСОr’). To that end they worked on three team projects with the intention of observing the evolution of basic FL teaching concepts of language competence (from linguistic competence to ICC), modern learning theories (behaviourism, cognitivism, social constructivism) and different approaches to culture in FL education. The work on projects was mainly done after classes and was based on individual literature study with 10-15 minutes at the end of each class to discuss individual inputs into the final product, which was then to be presented during one of the classes with the members of the group. The major part of the seminar was based on simulations related to cross-cultural issues selected 2280 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) by pairs of students from an education pack (Brander et al., 1995) and prepared by them in the form of a micro-teaching lesson/workshop. I consider the tasks which the students were doing as ones which promote ICC in the broad understanding of intercultural communication offered by Alred, Byram and Fleming (2003): People born and socialised into specific groups tend to assume that the conventions and values by which they live within their groups are inevitable and ‘natural’. It is when they have some kind of experience which leads them to question these given conventions and values –but not necessarily to reject them – that they begin to become ‘intercultural’ in our sense ( p. 3). 2.3.Treatment Since the focus of this paper is on the use of simulation in ICC, I will narrow the description to this technique. During each class a pair of student-teachers introduced a phenomenon typically associated with ICC to the entire class in the lead-in phase (naming the problem, leading an introductory discussion on the selected phenomenon). Then they introduced a task for a cooperative simulation to be carried out in smaller groups, while they (student-teachers) were circulating among groups and, if needed, stimulating discussions and the decision making process. Group leaders were then to report on the outcomes of their simulations. In the follow-up phase the student-teachers led further discussion on the issues in question, referring to the proposals from the reports of different groups, enquiring about difficulties they encountered, and adding some further comments, ideas or opinions. In this phase also the tutor stepped in, reflecting on the content, process and product of the simulation, emphasising potential benefits of such activities for teaching EFL at primary and secondary school levels, suggesting ways of adapting the activities to tСО tОКМСТnР МontОбt (lОКrnОrs’ КРО, lОЯОl), etc. 2.4.Evaluation tools The first instrument for evaluation of ICC of the course participants was the “mind-map”. During the first class all the students were to design a mind-map with the associations that the term ICC evoked in them. They got their mind-maps back during their last class in order to make alternations, if needed, using different colours for the new ideas and crossing out inadequate previous concepts. Their associations were then analysed for adequacy, as well as for any change (measured in number and adequacy of associations) between the two periods (i.e. the beginning and the end of the ICC course). Another instrument was a questionnaire designed by the present author, grounded, however, in the opinions expressed by her students. During the class preceding the end of the course they were to write three open-ended statements concerning positive and three concerning negative features of the ICC course. Their comments were anonymous and served as the basis for the questionnaire which was to evaluate the programme. All the students provided positive characteristics of the seminar and only some included negative ones. However, since all the answers were to be evaluated by a Likert type scale, lower number of negative answers did not matter, because low numbers always stood for negative opinions about the issue in question. The questionnaire contained 23 5-point-Likert-type questions based on the entries from the open survey and one open-ended question. The first 2281 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) group of Likert-type questions concerned the syllabus of the course: 1. the quality of tasks (a. interesting, b. varied, c. educating, d. involving, e. mono-thematic, f. entertaining, g. useful for future teacher job, h. enabling better cognition of others), 2. the class atmosphere (a. good, b. friendly, c. without peer/teacher pressure) and 3. possibility to raise learners’ sensitivity to different phenomena (a. stereotypes, b. complexity of culture, c. prejudice, d. discrimination), 4. skill development (a. performance potential on different tasks, b. organising (planning, management), c. potential for teaching ICC, d. cooperation, e. sharing views, needs, feelings with others). Three Likert-type questions concerned the structure of the seminar (5. if theoretical information on ICC should precede work on simulations, 6. how they perceive the value of the team projects, and 7. how they evaluate the combination of theoretical presentations (team projects) and practical workshops (simulations)). The open-ended question stimulated suggestions for an improvement of the course. The intention was to make prospective teachers aware of the need to further develop and improve one’s teaching competence, which is an ongoing process, and our students at all levels of education should have a chance to express their opinions about their class. The tutor also played the role of an observant of students’ involvement, paying for example attention to students’ willingness to communicate in EFL (see e.g. McCroskey and Richmond, 1987), which, as observed by other researchers (Yashima, 2002), is not very high also among Polish EFL students in language departments (Mystkowska-Wiertelak and Pietrzykowska, 2011). 3. Results of ICC course 3.1.Mind-maps The mind-maps designed at the beginning of the course revealed that BA graduates in EFL have varied levels of ICC awareness, which corroborates Aleksandrowich-PęНТМС’s (2007) observation. Students provided from no associations (n1 – “ICC?”) to up to 23 associations (n1 – 3, n2 – 6, n2 – 7, n4 – 8, n1 – 9, n1 – 10, n1 – 12, n2 – 13, n1 – 16, n1 – 19, n1 - 23). Some students sub-categorised within a major concept (e.g. identified major categories of “МompОtОnМО”, “МommЮnТМКtТon”, “МЮltЮrО” КnН ПЮrtСОr НОЯОlopОН tСОm). Some of the associations were so general that it was difficult to grasp the intention (e.g. “speech”); some referred to the students’ knowledge of the components of language competence (e.g. “competence vs. performance: grammar, vocabulary, pronunciation, fluency” КnН “culture: building bridges, variety, cultural background”), some associations were related to teaching skills (e.g. “interaction: group work, pair work”, “mОtСoНs oП tОКМСТnР”) without any direct reference to culture which was treated separately. The majority of the associations referred to students’ knowledge about language or awareness of basic cultural phenomena. If skills аОrО ОnЮmОrКtОН tСОв ЮsЮКllв rОПОrrОН to FL tОКМСТnР sФТlls (О.Р. “ТntroНЮМТnР ТnПormКtТon about certain behaviours, norms, beliefs of otСОr pОoplО”). TСОrО аКs no rОПОrОnМО to attitudes or intercultural communication skills. The experiences that students had during the seminar had an impact on the final version of their mind-maps, which could be observed in the number of associations (n1 – 39, n3 – 30, n1 – 27, n1 – 22, n2 – 20, n1 – 16, n2 – 15, n1 – 13, n1 – 12, n2 – 10, n1 – 9, n3 – 8). Each of the participants added new associations to their mind-map. The biggest change was observed for the student who at the beginning had no associations with ICC: her improved mind-map had 30 entries. Also the adequacy of the associations improved (e.g. adding 2282 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) МonМОpts lТФО “ОmpКtСв”, “sОnsТtТЯТtв”, “ПlОбТЛТlТtв”, “opОnnОss”, “ЛОМomТnР morО tolОrКnt”, “РОttТnР to Фnoа ОКМС otСОr ЛОttОr”, “prОjЮНТМО”). More general concepts were replaced (О.Р. “lКnРЮКРО КМqЮТsТtТon” to “nООН oП МonПrontТnР and exploring other МЮltЮrОs”) or further specified by more precise conceptualisations (О.Р. “ЛЮТlНТnР К ЛrТНРО, joТnТnР НТППОrОnt МЮltЮrОs” ОnlКrРОН into “КаКrОnОss of differences and similarities, developing tolerance to rКМО, КРО, sОбЮКlТtв, РОnНОr, НТsКЛТlТtв”). 3.2.Observation All the student-teacher pairs prepared themselves well for the task of running an ICC lesson. Generally they had planned their workshops well, although some student-teachers did not properly estimate time for activities, leaving little or no space for tutor’s comments. All student-teachers prepared interesting props referring not only to the recommended education pack, from which they had selected an activity, but also to other materials which would illustrate a phenomenon they wanted to attract attention to, e.g. using materials from YouTube, searching for jokes based on stereotypes. Initially students were not very willing to volunteer their opinions on the target phenomenon and the tutor had to assume the role of a participant in the discussion (e.g. give an example when she herself felt discriminated) to stimulate students’ rОports. The student-teachers were also prepared to give their own examples if needed. Very soon more and more students were willing to actively participate in the lead-in discussion. The fact that their fear to communicate in EFL during the seminar due to their educational background (mentioned above) was verbalised and discussed with all the students during one of the simulations, made them all more confident and cooperative. Group work did not pose any problem to the participants. They would willingly engage in the discussions and problem solving, particularly as they all knew that each of them at some point would also act as a student-teacher. They listened to reports of other groups with an interest, commenting on them or laughing in an unthreatening way to some ideas. So I can conclude that their willingness to communicate in EFL improved due to an improved group coherence and growing familiarity with the topics and the vocabulary related to the issues discussed. 3.3.Questionnaire The questionnaire was completed by 19 students. The numerical data are included in Table 1., where the first line in each section represents evaluated issues (task, atmosphere, sensitivity to ICC phenomena, skills, need for theory, group-work, evaluation of the combination of group-projects and workshops), while letters beneath represent characteristics associated with the issue (see 2.4.). Columns number 1, 2 , 3, 4, 5 represent the Likert scale and provide information on the number of students assigning particular value to a statement (1st number) and percent of subjects expressing positive opinions (4 – agree, 5 – strongly agree) and negative opinions (1 – entirely disagree, 2 – somewhat disagree) on the issue under evaluation (2nd number). 2283 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Table 1. . StЮНОnts’ ОЯКlЮКtТon oП ICC sОmТnКr Criterion 1 2 3 4 5 1. Tasks: a. 0/0.0% 0/0.0% 0/0.0% 4/21.0% 15/70.0% b. 0/0.0% 0/0.0% 3/15.8% 10/52.6% 6/31.6% c. 0/0.0% 0/0.0% 0/0.0% 12/63.2% 7/36.8% d. 0/0.0% 0/0.0% 0/0.0% 5/26.3% 14/73.7% e. 2/10.5% 8/42.1% 3/15.8% 6/31.6% 0/0.0% f. 0/0.0% 0/0.0% 0/0.0% 4/21% 15/78.9% g. 0/0.0% 0/0.0% 0/0.0% 9/47.4% 10/52.6% h. 0/0.0% 0/0.0% 0/0.0% 8/42.1% 11/57.9% ___________________________________________________ 2. Atmosphere: a. 0/0.0% 0/0.0% 0/0.0% 3/15.8% 16/84.2% b. 0/0.0% 0/0.0% 0/0.0% 0/0.0% 19/100% c. 0/0.0% 0/0.0% 0/0.0% 6/31.6% 13/68.4% ___________________________________________________ 3. Sensitivity to ICC factors: a. 0/0.0% 0/0.0% 0/0.0% 10/52.6% 9/47.4% b. 0/0.0% 0/0.0% 1/5.2% 6/31.6% 12/63.2% c. 0/0.0% 0/0.0% 0/0.0% 9/47.4% 10/52.6% d. 0/0.0% 0/0.0% 0/0.0% 6/31.6% 13/68.4% ___________________________________________________ 4. Skills: a. 0/0.0% 0/0.0% 1/5.2% 12/63.2% 6/31.6% b. 0/0.0% 0/0.0% 5/26.3% 10/52.6% 4/21.1% c. 0/0.0% 0/0.0% 3/15.8% 13/68.4% 3/15.8% d. 0/0.0% 0/0.0% 0/0.0% 9/47.4% 10/52.6% e. 0.0% 0/0.0% 0/0.0% 9/47.4% 10/52.6% ___________________________________________________ 5. Need for theory 2/10.5% 3/15.8% 2/10.5% 11/57.9% 1/5.3% ___________________________________________________ 6. Group work 5/26.3% 9/47.4% 2/10.5% 2/10.5% 1/5.3% ___________________________________________________ 7. Combination Group-projects & Workshops 0/0.0% 1/5.3% 1/5.3% 5/25.3% 12/63.1% ___________________________________________________ As can be seen from the questionnaire, students’ attitude to the ICC seminar was positive. This corroborКtОs НКtК Пrom tСО tЮtor’s oЛsОrЯКtТon. All the students (100%) found the tasks as being: (very) interesting (a), (very) educating (c), (very) involving (d), (very) entertaining (f), (very) useful in their future teaching (g), and creating (very) good opportunities for getting better acquainted with others (h) (see Table 1 section 1). Still there were some less positive observations although less numerous than the positive ones: e.g., only 31.6% expressed the opinion that the workshops were monothematic, with 15.8% 2284 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) having no opinion and 52.5% (strongly) disagreeing (e). At the same time, 84.2% expressed the opinion that the activities were (very) varied, whereas 15.8% pointed to no opinion and no one found them not varied (b). The contrast between responses for (b) and (e) may be more apparent than real, as the feature of “monothematic” referred to the topics, which were all related to ICC awareness, while activities referred to actions which had different formats (brains-storming, watching film excerpts, drawing, discussing, role-playing, competing, etc.). The course-participants enjoyed the atmosphere in the classroom, which they all found as (very) good (a), (very) friendly (b), (completely) without external pressure (c) (see section 2). They also hoped that their level of sensitivity to ICC phenomena had risen: stereotypes (a), prejudice (c), discrimination (d) - all amount to 100% of positive answers. However, 5.2% of students had no opinion as to understanding the complexity of cultural phenomena better, with the remaining 94.8% expressing positive opinions (see section 3). Opinions about the structure of the seminar were more varied. Whereas 63.2% of participants would prefer that the teacher presented the theory of ICC at the beginning of the course, 26.3% disagreed with that opinion, аСТlО 10.5% СКН ‘no opТnТon’ (see section 5). At the same time 73.7% of students disagreed with the statement that the team projects on theoretical foundations for ICC was not a good idea (with 15.8% disapproving of groupwork projects and 10.5% oП ‘no opТnТon’) (see section 6). Still 89.4% were of the opinion that a combination of theoretical presentations by students and practical workshops are an effective approach, while 5.3% were of the opposite opinion, with another 5.3% having no opinion on that matter (see section 7). Fourteen stЮНОnts МomplОtОН tСО stКtОmОnt “In tСО ПЮtЮrО I аoЮlН rОМommОnН …”, with three students explicitly stating that they would not cСКnРО КnвtСТnР (“no МСКnРОs”, “ ..change notСТnР ЛОМКЮsО tСО МoЮrsО Тs rОКllв РrОКt”, “I аoЮlН recommend this course because it is possible to pТМФ ЯОrв ЮsОПЮl ФnoаlОНРО”). The remaining 15 left the sentence unfinished. The recommendations that the course participants gave concerned various issues. Some comments concerned the order of team-presentations and workshops. Originally the students were given time to work on their team projects, and they presented them when they felt ready. The workshops were prepared and run by students from the second meeting on. The first (introductory) class was run by the tutor and concerned the presentation of the syllabus and course requirements, followed by a discussion on what makes a good presentation. Also an example of a workshop was given by the tutor. Referring to this structure, three students suggested that the theoretical presentations be first and in smaller groups, followed by the workshops, while one student suggested that the workshops should be shorter so that the theory can be discussed at the end of the class as feedback, showing in this way a connection between the theory and its applicability. There were comments on the group size and the time schedule (factors which are beyond the tutor’s control), as well as suggestions for enlarging the scope of topics. There was also a comment on the political idea of ICC. One student was of the opinion that the seminar sСoЮlН “not ЛО so ‘one-sТНОН’. It’s trЮО tСКt аО’rО not sЮpposОН to jЮНРО pОoplО Лв КppОКrКnМО, stОrОotвpОs, ЛЮt аО sСoЮlН Кlso ‘ЮsО oЮr СОКНs’. TolОrКnce should have some ЛКrrТОrs”. 2285 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 4. Conclusions ICC has become a goal in language education, particularly in the context of Europe, and is a challenging topic. A lot of effort needs to be put by societies to achieve the target, i.e. educating intercultural mediators. Foreign language teachers and teacher educators should get involved in this endeavour. This can be done by involving cultural topics in FL teaching, but first teachers themselves need to be instructed on how to become ICC teachers. My own experience as described and reflected upon shows that ICC components can become part of teacher education programmes. The students can learn not only how to teach language as a system and how to develop communication skills, but by including ICC issues as themes of methodology seminars, they will also learn to focus their students’ attention on ICC knowledge, skills, attitudes, and make them better aware of potential problems in cross-cultural encounters. However, the education pack which was used for the seminar, which is available free of charge at the Internet, may be of wider use for developing FL competence among EFL learners at all levels. The simulations may be prepared and monitored by the class teacher if introduced in other than teacher education programmes. Also other collections of ICC activities are offered by leading publishers (e.g. Corbett, 2010). References Aleksandrowicz-PęНТМС, L. (2007). IntОrФЮltЮroаość а ФsztКłМОnТЮ jęzвФoавm а PolsМО Т innych krajach europejskich. In H. Komorowska (Ed.), Nauczanie języków obcych – Polska a Europa (pp. 39-56). Warszawa: Wydawnictwo SWPS Academica. Alred, G, Byram, M. & Fleming, M. (2003). Introduction. In G. Alred, M. Byram & M. Fleming (Eds.) Intercultural experience and education (pp. 1-13). UK, USA, Canada: Multilingual Matters Ltd.. Bandura, E. (2007). Nauczyciel jako mediator interkulturowy. KrКФóа: TОrtТЮm. Bartz, B. (2011). EЮropОjsФК polТtвФК ФЮltЮrКlnОj tożsКmośМТ. In R. PКrzęМФТ & I. M. Strachanowska (Eds.) Unifikacja czy tożsamość edukacyjna w kształceniu pedagogicznym nauczycieli u progu zjednoczenia z Europą (pp. 28-34). BвНРoszМz: WвНКаnТМtаo „BorК”. Bennett, M. J. (1998). Basic concepts in intercultural communication. Selected Readings. Yarmouth, ME: Intercultural Press. Brown, H.D. (1994). Breaking the language barrier: Creating your own pathway to success. Yarmouth, ME: Intercultural Press. Byram, M. & Morgan, C.(1994). Teaching-and-learning language-and-culture. Clevedon: Multilingual Matters. CEFR (2001). Common European framework of references for languages: Learning, teaching assessment. Strasbourg: Council of Europe, Cambridge University Press. CСłopОФ, Z. (2009). NКЮМzКnТО ФЮltЮrв nК lОФМjТ jęzвФК oЛМОРo а PolsМО: авnТФТ ЛКНКń kwestionariuszowych. Języki Obce w Szkole 1, 61-68. 2286 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Corbett, J. (2003). An intercultural approach to English language teaching. Clevedon: Multilingual Matters Ltd. Corbett, J. (2010). Intercultural language activities. Cambridge: Cambridge University Press. GЮmpОrz, J.J. (2003).“ContОбtЮКlТzКtТon МonЯОntТons”. In C.B. PКЮlston & R.G. Tucker (Eds.), Sociolinguistics: The essential reading (pp.139-155). Oxford: Blackwell. Gundykust W. B. & Kim, Y. (1992). Communicating with strangers: an approach to intercultural communication. New York:Mc Graw-Hill. Kramsch, C. (1993). Context and culture in language teaching. Oxford: Oxford University Press. Krawiec, M. (2010). StОrОotвpв ФЮltЮroаО а ФontОФśМТО nКЮМzКnТК jęzвФК КnРТОlsФТОРo. In Z. WąsТФ & A. Wach (Eds.) Heteronomie glottodydaktyki. KsТęРК jЮЛТlОЮszoаК z oФКzjТ szОśćНzТОsТęМТolecia urodzin prof. dr hab. Teresay Siek-Piskozub (pp. 139152). PoznКń: Instytut Filologii Angielskiej. Lázár, I., Huber-Kriegler, M. , Lussier, D., Matei, G. S. & Peck, C. (Eds.) (2007). Developing and assessing intercultural communicative competence. A guide for language teachers and teacher educators. Strasbourg: European Centre for Modern Languages. Liddicoate, A.J. (2002). Static and dynamic views of culture and intercultural language acquisition. Babel 36(3), 4-11. Lubecka, Anna (1998). Interkulturowa kompetencja komunikatywna – jКФ авФorzвstКć Рrв symulacyjne do jОj osТąРnТęМТК. Biuletyn Glottodydaktyczny UJ Kraków 4, 59-74. McCroskey, J.C. & Richmond, V.P. (1987). Willingness to communicate. In J.C. McCroskey & J.A. Daly (Eds.) Personality and interpersonal communication (pp. 129-156). Newbury Park, CA: Sage. McKay, S.L. (2001). Literature as content for ESL/EFL. In M. Celce-Murcia (Ed.), Teaching English as a second or foreign language (3rd ed.) (pp. 319-332).. Boston: Heinle & Heinle. Mystkowska-Wiertelak, A. & Pietrzykowska, A. (2011). L2 willingness to communicate (WTC) and international posture in the Polish educational context. Studies in Second Language Learning and Teaching (SSLLT) (pp. 119-134) . PoznКń: WвНzТКł PОНКРoРТМzno-Artystyczny UAM. NКzКrТ, A. (2007). EFL tОКМСОrs’ pОrМОptТon oП tСО МonМОpt oП МommЮnТМКtТЯО МompОtОnМО. ELT Journal 61(3), 202-210. Owczarek, D. (2010). Dialogic approach to the evaluation of intercultural communicative competence in pre-service English language teacher training. [Unpublished Ph.D. НТssОrtКtТon, AНКm MТМФТОаТМz UnТЯОrsТtв, PoznКń]. Sercu, L., Bandura, E., Castro, P., Davcheva, L. , Laskaridou, C. , Lundgren, U., Mendez GКrМíК, M.C. & Ryan, P. (Eds.), (2005) Foreign language teachers and 2287 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) intercultural communication. An international investigation. Clevedon: Multilingual Matters. Stempleski, S. & Tomalin, B. (1993). Cultural awareness. Oxford: Oxford University Press. UNESCO (2009) Action plan for the celebration of the International Year for the Rapprochement of Cultures 2010. Retrieved 25th of July, 2010 from http://unesdoc.unesco.org/images/0018/001848/184833e.pdf. Weaver, G. (1993). Understanding and coping with cross-cultural adjustment stress. In R.M. Paige (Ed.) Education for the intercultural experience (pp. 137-168). Yarmouth, Main: Intercultural Press. Yashima, T. (2002) Willingness to communicate in a second language: The Japanese EFL context. Modern Language Journal, 6(1), 54-66. 2288 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) Cultural Memory in Literary Text and Literary Translation: Symmetry/Asymmetry Veronica A. Razumovskaya Siberian Federal University, Krasnoyarsk, Russia, veronica_raz@hotmail.com Abstract: The article deals with the information types presented in original and (secondary) translated literary texts. A literary text is a form of expression of a deep semantic field of particular culture, specific cultural space or cultural information. The storage of the cultural information can be studied in the context of cultural memory as a symbolic form of cultural meanings transmission. The main goal of literary translation is the reconstruction of an original text information complex in a target text and target culture. Being the main basis of aesthetic information (the core information of a literary text), the cultural information/memory and the language signs that convey these cultural phenomena are considered to be the regular units of translation. The effective translation strategies are studied on the material of Russian cultural capital texts translations and self-translations and Yakut epic texts (the olonkho) translations. The methodology of the present research includes the universal scientific category of symmetry/asymmetry. The translation symmetry/asymmetry of cultural origin between a source text and a target text is described. Key words: Cultural information, Cultural memory, Literary translation, Self-translation, Symmetry, Asymmetry 1. Introduction The complicated intercultural and interlingual process of literary translation traditionally implies two main universal mental information operations – analysis and synthesis. In other words the scholars and translators speak about the original text information decoding and then recoding in the target text information. The ways of information decoding and recoding are determined by the information volume and characteristics. The information presented in a literary text can be characterized as an integrative and multilevel information complex which combines different information types – cognitive, aesthetic and cultural. We are aware of the fact that cultural and aesthetic information types are interdependent types as the cultural information can perform (and usually performs) the aesthetic function (the main function of a literary text). The cultural information is usually neighboring the cultural memory, implying one of the external parameter of human memory which has the temporal and social aspects as well as the social tradition and communication (Assmann, 1992). Cultural memory is a symbolic form of transmission (broadcasting) and the mainstreaming of cultural meanings that goes beyond the experience of an individual and represents the most significant past of a definite cultural group or the whole nation. In the special studies, cultural memory is defined as a collective phenomenon (Halbwachs, 1968) or as a collective memory (Warburg, 1992). The cultural memory is characterized as the supra-individual mechanism for storing and sending messages (texts) and generating the 2289 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) new ones ( а , 1992). Cultural memory, which uses as the repository different myths, fairy tales, legends, folk texts and literature, is not an individual experience of a person, and is inherited from previous generations (Jung, 1964). The success and credibility of the results of cultural memory study depends on finding effective research methodology which can be applied in the situation of studying this information phenomenon on the material of the texts inside one language and culture and in the more complecated situation of the text translation into another language and culture. Yu. Lotman fairly considers texts not to be mere passive repositories of constant information, for they are generators and not warehouses, in its turn, memory is not also a mere passive repository of culture, but is a part of its text-forming mechanism. Yu. Lotman believes that culture and memory are closely interrelated and interdependent phenomena, since the space of culture can be defined as a shared memory space where meaningful cultural texts are stored and actualized. Cultural memory is the cultural information, but information which undergoes the procedure of understanding and conservation in mass consciousness. The significant literary texts of a definite culture and literature are defined as cultural capital and belong to the cultural and textual grids (Bassnett & Lefevere, 1998) of a definite culture. Such texts undoubtedly possess a certain (significant) amount of cultural information and cultural memory determining the cultural indication (belonging) of a text along with the source language. A it was mentioned above the translation of a literary text includes the decoding (analysis) and recoding of a source text information by a translator into a target text. The reconstruction of cultural memory in a secondary text (target text) has a relative and asymmetrical nature as the source and target cultures do not share identical or similar cultural memory. 2. Methodology Reconstruction of the cultural memory of the original text in the secondary text is considered in the context of one of the key categories of contemporary translation studies that is the category of symmetry. Understanding the phenomenon of symmetry both in natural phenomena, and in art dates back to the times of Antiquity. The ideas of symmetry (proportionality literally) go back to the views of the ancient Greek philosophers and mathematicians, and related to their studies of the harmony of the world. Ancient sculptors, painters, architects created their masterpieces in accordance with current canons of harmony and beauty which influenced the further development of the human civilization. Intensive scientific study of the category of symmetry refers to the end of the XVIII century, when symmetric form of natural crystals were discovered and described as a set of symmetry operations that produce symmetric forms was revealed. Later it became clear that many of symmetry operations can be applied to describe biological systems. In many countries independent theories of mathematical symmetry appeared. They were limited mainly to geometric shapes and transformations affecting the mirror image of the planes. In the XX century the method of symmetry became one of the most effective tools for theoretical studies in modern science, and the category of symmetries acquired the status of universal scientific category. One of the most famous works in this area is the study of H. Weyl (1983). A. Shubnikov and his followers have greatly expanded the concept of 2290 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) symmetry including into it the idea of definite transformation operations, which allowed the effective use of the concept of symmetry in various scientific fields and to apply the category of symmetry, not only to scientific phenomena, but also to the phenomena of art. In 1972 the work by A.V. Shubnikov and V.A. Koptsik “Symmetry in Science and Art” (Ш & , 1972) was published in Russia and two years later it was published in English translation (Shubnikov & Koptsik, 1974). The researchers are considering the concept of relative equality of objects as the basis of the whole theory of symmetry and find that two objects can be called equal to a number of specific characteristics, if both objects have these characteristics (1974, p.1). It is common knowledge that nature does not allow the existence of absolute equality between two objects separated in space and time. Finding objects equal implies, first of all, implementation of the comparison operation, which consists in comparing only the number of qualitative and quantitative parameters or characteristics of the objects to be compared (which makes any equality relative, not absolute) using the concept of measure of equality and recognition a priori of the presence of basis for comparison. Following A.V. Shubnikov and V.A. Koptsik we use the concept of relative equality regarding certain features or set of characteristics of the objects to be compared (1974, p. 2). None of the objects created by man or in nature (crystals, plants, living beings) ever achieved the symmetry, possessing mathematical precision. But if we are aware that there are some deviations from perfect symmetry, we still believe the compared objects are symmetrical. In this case it is necessary to define the boundary between symmetry and asymmetry, as the study of allowed symmetric imperfections indicates that even certain degree of imperfections preserves symmetry whereas certain quantitative parameters can produce a quantum leap destroying symmetry. Symmetry, regarded as the law of regular composition of structural objects is similar to harmony and is considered one of the components of harmony (asymmetry is another important component of harmony). The whole aesthetic of scientific and artistic creativity is individual and rather lies in the ability of some people to experience aesthetic emotions while others do not (1974, p. 9). A.V. Shubnikov and V.A. Koptsik consider symmetry as a structural law of integrated systems as well as a method to study structural regularities. There exists a certain isomorphism among symmetric spaces (1974, p.307). Production of symmetric objects is the result of symmetric transformation which is the process leading to the conformity of figures (symmetric elements) when they are reflected (1974, p.13). The concept of symmetry can be applied to the objects that are composed of equivalents (in terms of relative equality), interrelated elements that form integral systems. By all means, we can speak not only about the symmetry of the material objects, but also about the symmetry of systems of concepts and theories reflecting the structure of the real world. Application of expanded concept of symmetry in art is associated with finding specific equivalent relations between the elements of art substructures and finding groups of artistic automorphism, which retains a clear level of structural invariant. However, it is obvious that frequent application of the ideas of symmetry to the study of literature and poetry, music theory is somewhat metaphorical, as it happened earlier with the idea of systemacity 2291 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) of the language by Ferdinand de Saussure. TСО “rОКl” КnН Оffective use of the tenets of the theory of symmetry will certainly get more interesting and unexpected results. Being a sort of hybrid “Кrt-sМТОnМО”, lТtОrКrв trКnslКtТon КnН Тts mКТn КnН “ОtОrnКl” ТssЮОs can be studied and described in the context of the universal category of symmetry. Considering theoretical and practical translation problems in the context of the theory of symmetry, it is possible to identify a number of terminological and conceptual parallels. The categories of isomorphism and transformation are considered to be universal ones. Both symmetric isomorphism and translational isomorphism ( а а а, 2002) are based on the concept of structural similarity. Procedures for symmetric and translational transformations involve the creation of symmetric objects based on the search of symmetric elements. As in the case of translation, we deal with language objects, the establishment of relations of symmetry between the original and translated texts implies, first of all, finding language symmetric elements. These elements are traditionally found on the basis of belonging to linguistic levels. Therefore, we can deal with phonetic, morphological, syntactic and lexical (the most obvious) symmetry of the original and secondary (translated) texts. Graphic, aesthetic, conceptual symmetry in translation can be attributed to the less-studied type of symmetry. Cultural symmetry in translation can also be defined as neo-object of modern translation study. In case of successful translation (if the translation regardless of its quality, is acceptable), the original text and text-translation become a coupled system-opposition, in which the objects structuring binary system are in a certain type of relationship. One of such types of relationships is the relation of symmetry, and to be more precise, the binary relation of symmetry/asymmetry. Several types of translation symmetry/asymmetry were the objects of special studies of literary texts ( а ая, 2010; Razumovskaya, 2010). Cultural symmetry/asymmetry of the original and the translation is objectively determined by similarities and differences of cultures, to which literary texts, participating in the process of translation belong. The original text contains cultural information (cultural background, national-cultural semantics) – information about the main events, personalities, traditions, beliefs, everyday realities associated with the life of ethno-cultural communities. Cultural information can be internal (“our”) and external (“theТr”) and is focused on the material (things and objects) and spiritual (norms, values, rituals, symbols, myths, customs, and traditions) culture. When translating a literary text translator is faced with two major problems: the first one is to identify linguistic units that contain cultural information and memory and the second one to reconstruct this information/memory in the text of the translation. The perception of a literary text by a recipient is a cognitive and aesthetic activity. V.A. Pishchalnikova notes that the interaction between an author and a recipient of a literary text can be described as the relation of their conceptual systems: the greater the degree of overlap (intersection) of the conceptual systems, the more adequately original text can be understood by a reader (a translator). When conceptual systems don't coincide the perception of a literary text and the aesthetic impression also occur, but in this situation, the perception is primarily interpretative in nature and cannot be adequately understood, right up to the complete distortion of the meaning ( а а, 1992). 2292 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 3. Results In literary translation a unique type of translation is represented, in which the author of the text and the translator of the text are combined in one person is self-translation. In the situation of self-translation cognitive processes of the author and those of the translator occur in a single mental and linguistic consciousness, which determines a greater degree of symmetry and isomorphism of cognitive structures and translation. For the authortranslator recognition of cultural information of the original is not a translation problem. However, the author-translator must choose such translation strategies that will provide cultural and translation symmetry of the original in the aspect of perception of the translation by a foreign-language and other-culture reader. Since cultural information of a literary text is subject to fulfilling the aesthetic function of the text, the selected translation equivalents transmit cultural information/memory, serving an aesthetic function. Among modern author-translators a special place is held by J. Brodsky. Thematic polyphonicity of the poetry by J. Brodsky explains the presence in his texts of varied cultural information/memory which requires selection of effective strategies to translate (Ruliova, 2000). In 1980 he published the poem “ а а а ...” and its self-translation into English of this text under the title “Folk Tune”. In a symbolic picture of a desperate parting of he lyric hero with his beloved a meaningful and familiar in Russian history anН МЮltЮrО ТmКРО oП tСО МrЮТsОr “Varyag”, flooded by his own team during the Russian-Japanese war and a symbol of masculinity, heroism and irretrievable ruin is used in the Russian original text. When choosing a translation strategy for the translation of culturonym Varyag J. Brodsky refuses a traditional method of transliteration of proper names and replaces the nominative unit Varyag unit by the unit Tirpitz – the name of the largest battleship of the German Navy in World War II, flooded in 1944.The general idea of a sunken warship and similar historical military background present “Varyag” and “Tirpitz” in a single image. The two warships sunk forever, but have become symbols of heroism and irrevocability of their time and culture. Translation by J. Brodsky allows preserving significant allusion to the Russian original and makes it more clear to the anglophone readers by replacing the well-known Russian idionym with the culturonym widely known in Western culture. The substitution of culturonym makes the texts by J. Brodsky involved in the process of self-translation more symmetric in the cultural aspect. The Russian cultural memory is not preserved in the English translation. But the Western cultural memory is actualized and the aesthetic information is conveyed. TСО tОбt oП tСО noЯОl “TСО MКstОr КnН MКrРКrТtК” Лв M. BЮФРКФoЯ Тs МonsТНОrОН to ЛО tСО storage of a great amount of cultural information/memory providing various interpretation possibilities for a reader and a translator. The text of the cult Russian novel possesses broad and multi-lОЯОl МЮltЮrКl spКМО аСТМС МonЯОrts Тts trКnslКtТon Тnto К sort oП “КrМСОoloРТМКl excavatТon” oП МЮltЮrКl ТnПormation. The cultural information/memory oП “TСО MКstОr КnН MКrРКrТtК” was studied in several special works ( а ш а, 2010; , 2000; , 2011). TСО tОбt “rОmОmЛОrs” numerous literature and religion images, historical events (described in precedent literary and religious texts), images of real persons (writers, composers, criminals, royalties). The stored cultural information/memory generates the 2293 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) cultural polyphony of the novel. The author uses different ways of conveying such kind of information: citing, allusions, Biblical names, proper names and toponyms of Moscow and Yershalaim. The cultural information/memory is interrelated with the personal memory of tСО КЮtСor Тn tСО BЮlРКФoЯ’s tОбt rОПlОМtТnР tСО ОЯОnts oП BЮlРКФoЯ’s ЛТoРrКpСв. The vivid example is the Ukrainian cultural information/memory. The Ukrainian cultural occupies the important place and reflects the information about Kiev (the most important city in BЮlРКФoЯ’s lТПО) аСТМС becomes the twin city of any city in his literary аorФs. “TСО MКstОr КnН MКrРКrТtК” КnН Тts trКnslКtТons Пorm onО oП tСО lКrРОst trКnslКtТon КttrКМtТon МОntОrs. An average foreign reader does not possess the detailed Ukrainian cultural information/memory. That is why translators often choose the explanatory translation strategy using footnotes and commentary. The mentioned above can be illustrated by explanations in the commentaries the etymology and meaning of the Ukrainian fictional proper names (Varenukha, Shpichkin) and Ukrainian real historic personages (Grand Prince of Kiev Vladimir) in the majority of English and Chinese translations. Other examples of cultural information/memory reconstruction in literary translation can be found in the translations of the olonkho texts into Russian and other foreign languages. The history and practice of the olonkho texts translations were accompanied by the study of linguistic, poetic and culturological features of the original Yakut texts (Б а , 2005). A unique experience in translation, the study of the used translation methods, techniques and strategies helped to create a theoretical and scientific foundation and develop the theoretical basis of the translation of the Yakut epic texts into foreign languages (primarily English). The relevance of these practical and theoretical trends as applied to the study of the olonkho translation resides in the ability to combine and bring to the system on the basis of the principle of complementarity the results received in the history of the olonkho translation. It should be emphasized that in case of translation of the olonkho into foreign languages there was no long-term translation contact between native speakers belonging to genetically different languages and cultures that do not have a common cultural past and do not have similar textual and cultural grids. For the Russian culture perception of specific Yakut culture presents fewer difficulties because of long-term communication and translation contact between them. Therefore, elements of the Yakut culture are mechanically transferred to the Russian text. Thus, in most cases original cultural information/memory is preserved in Russian translation. Taking into account linguistic (phonetic, lexical, grammatical, graphic) and cultural asymmetry of the original and translated texts is of particular great importance. The different types of symmetry/asymmetry are reflected in the detailed description of specific semantic situations in the translations of the olonkho. One of the major translation problems that makes it difficult to translate the olonkho into foreign languages is the translation of Yakut proper names, which is due both to the functional features of a proper name (real and fictional) in a literary text and language features of Yakut proper names. The majority of proper names in the olonkho texts are the typical culturonyms baring Yakut cultural information/memory. Proper names are traditionally translated using a number of techniques. Examples of transcription are as follows: Eles Bootur – Eles Bootur; Aytalyn Kuo – Aitalyy Kuo; Aiyy Uyantay – Ayii Usantai. When translating into the Russian language Yakut realities are regularly transcribed: serge (Serge) – serge (tethering post); yhyah (Ysyakh) – ysyakh (summer festive occasion); ohuohay (Osuokhay) – ohuokhai (a circular dance with singing).These 2294 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) culturonyms as translation units can call certain associations with Russian readers who can decode Yakut cultural information/memory in Russian translations. But for English readers, the Yakut proper names usually represent a set of meaningless sounds (sometimes dissonant), which requires comments in English translation: Ekseku – a shaman bird with 2-3 heads; abaahy kyyha – (a daughter of abaasy) – the abaasy girl. Another interesting example is the translation of woman's name: Yakut , Russian , English Haan Sarahaydaan; Khaan Sarakhaidaan (Yakut means blood). Quite a productive way to translate such culture meaningful unit is the translation with the help of cultural analog or approximate translation, for example this fictional name is an analogue of another historical name of a real person “ а я а ая/Bloody MКrв” (the queen of England). Russian К о – English Bloody Sarahaydan; Bloody Sarakhaidan. 4. Discussion The content of a literary text can be defined as a heterogeneous information complex, which includes cognitive, cultural and aesthetic types of information. Cultural type of information undoubtedly neighbors cultural memory and is of multifunctional origin. Cultural memory is shared by the speakers of a certain language and unites these speakers in a cultural group. Cultural information/memory presented in a literary text can perform both cognitive function and aesthetic function – the dominant function of any literary text. Introducing cultural information/memory of the original text in interlingual translation is a prerequisite for creating high-quality translation that can be built into the cultural grid and textual grid of the target language. Lack of a common cultural information/memory with native speakers of the source language and target language requires the use of effective strategies for involving cultural substitution, cultural adaptation and cultural commentary of culturonyms of the source text while reconstructing them in the target text. A certain cultural convention allows us to overcome cultural untranslatability (the important part of the universal translation category of untranslatability), although absolute cultural translatability can not be achieved due to many objective and subjective reasons. Conditional equivalence of the original text and the translation of the text should be viewed from the perspective of a universal scientific category of symmetry, which suggests full/partial/relative/negative cognitive, aesthetic, cultural symmetry of cultural information/memory in the original and in the translation. The greatest difficulty for a translator is the creation of culturally symmetrical translation to genetically unrelated languages and cultures. The main translation strategies can be determined as adaptable (the cultural symbol is change but its main characteristics are preserved), explanatory (the explanations of a cultural symbol are provided in the translated text or in the translation commentary), substitutive (one cultural symbol is substituted with another one) or combined (when the strategies are combined). A translator’s goal is to create a secondary text culturally symmetric to the original one using regular theoretic basis, positive practical experience of other translators and his personal cultural and professional experience. A certain degree of source-target asymmetry does not interfere with the dominant symmetry of a performed translation. 2295 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) 5. Conclusion Using different strategies of cultural substitution, cultural adaptation and cultural explanation (commentary) depends on the degree of cultural differences between source language and target language. The information difference and discrepancy of the two texts involved in the process of literary translation can be generated by the natural cultural and language symmetry/asymmetry of both texts as well as the cultural information/memory rОsОrЯО oП К trКnslКtor КnН СТs sФТlls oП rОМonstrЮМtТon oП sЮМС tвpО oП ТnПormКtТon Тn “otСОr” culture. The absolute symmetry of cultural information/memory in the original and the translation is practically impossible but the asymmetric cultural information gap can be shortened with using effective translation strategies of universal and individual origin. 2296 International Symposium on Language and Communication: Research Trends and Challenges (ISLC) References Б а , « а ш . . (2005). » . ., а. а а а а а а - а я я . . а а а . . . (2010). а а я а а а а, : а ая а. а , . . (1992). а я . И . . 1. а : а а, 200-202. а а а, . . (2002). а а. о о о : М 3 М о о о о о о о « о о », 26-28 о 2001 о , а :Ф а , 274-284. а а, . . 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