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.
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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
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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
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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
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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).
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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.
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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.
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International Symposium on Language and Communication: Research Trends and Challenges (ISLC)
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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
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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).
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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.
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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).
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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
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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.
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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
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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
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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
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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
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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
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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
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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
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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
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International Symposium on Language and Communication: Research Trends and Challenges (ISLC)
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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.
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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.
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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
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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,
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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
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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
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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
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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
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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.
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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
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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
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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.
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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.
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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.
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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
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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
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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
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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
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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
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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
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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.
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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.
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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.
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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.
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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
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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.
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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
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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.
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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
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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
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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.
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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
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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
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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.
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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.
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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
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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?’
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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
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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.
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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.
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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
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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.
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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.
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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
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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.
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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.
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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
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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.
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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.
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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
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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
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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
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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.
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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.
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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.
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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.
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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
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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
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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
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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
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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.
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International Symposium on Language and Communication: Research Trends and Challenges (ISLC)
Referanslar
Boellstorf, T. (2008). Coming Of Age In Second Life.USA.: Princeton University.
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Shelton, A.K. (2010). Defining The Lines Between Virtual and Real world purchases:
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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.
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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).
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”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.
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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
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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
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International Symposium on Language and Communication: Research Trends and Challenges (ISLC)
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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.
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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).
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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).
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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
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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.
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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
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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
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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
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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
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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
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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
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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
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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
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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
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а
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а, ., (2007) Б
а
ј
а
ја
(
ш а
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Rubcic Fabris, M. (2007), Poslovne komunikacije, Skolska knjiga, Zagreb
2261
а),
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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.
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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.
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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
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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
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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.
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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).
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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
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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.
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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.
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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
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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.
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Himmer, S. (2004). The Labyrinth Unbound: Weblogs as Literature. In Into the
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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).
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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).
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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
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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
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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
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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
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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).
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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%
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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”.
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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
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– Polska a Europa (pp. 39-56). Warszawa: Wydawnictwo SWPS Academica.
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Byram, M. & Morgan, C.(1994). Teaching-and-learning language-and-culture. Clevedon:
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CСłopОФ, Z. (2009). NКЮМzКnТО ФЮltЮrв nК lОФМjТ jęzвФК oЛМОРo а PolsМО: авnТФТ ЛКНКń
kwestionariuszowych. Języki Obce w Szkole 1, 61-68.
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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
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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
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Liddicoate, A.J. (2002). Static and dynamic views of culture and intercultural language
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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.
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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
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WвНzТКł PОНКРoРТМzno-Artystyczny UAM.
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ELT Journal 61(3), 202-210.
Owczarek, D. (2010). Dialogic approach to the evaluation of intercultural communicative
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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
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intercultural communication. An international investigation. Clevedon:
Multilingual Matters.
Stempleski, S. & Tomalin, B. (1993). Cultural awareness. Oxford: Oxford University
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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,
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Yashima, T. (2002) Willingness to communicate in a second language: The Japanese EFL
context. Modern Language Journal, 6(1), 54-66.
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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
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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
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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
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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).
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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
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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
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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.
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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)
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International Symposium on Language and Communication: Research Trends and Challenges (ISLC)
2298