İletişim ve Sosyal Etkinin Dinî Davranış Oluşumundaki Rolleri

İsmail Sağlam

The Role of Communication and Social Impact on Formation of A Religious Behavior

Year 2009, Volume: 7 Issue: 18, 81 - 105, 01.12.2009

Abstract

Accomplishment of educational activities is proportional to the extent
of behavioral objectives that the person achieves. The performance of religious
education and instruction is also comparable to the degree of formation
of religious behavior. The formation of religious behavior is more complex than
achievement knowledge, as well as the achievement of religious behavior is.
Among the factors, “communication” and “social impact” are the two noteworthy
factors.
In communication, there needs to be four elements; source of communication
(i.e. a speaking agent), message (the subject desired to be transmitted), channel
(means), and listener (message receiver). But they are not enough by themselves
for an effective communication unless each of them has some particular
features.
About the source of communication, these features are expertise, reliability,
and to be beloved. One of the main causes of ineffective communication in
terms of religious behavior is the source’s lack of competency which expertise
requires, and that he/she could not sustain it. The reliability of the source
of communication is the another main condition for effective communication.
Unreliable parents, teacher, or preacher fails to create an effective communication
with the addressees. As a consequent, a religious behavior will not be
acted by kids, students, congregation or anyone else who is the object of the
education in question. The third condition is to be beloved. If the source of the
communication is beloved, approved and respected, it will make the effective
communication easier.
On the other hand, the message aimed at the formation of a religious behavior
should be clear and easily understood. Also it should have explanatory information
for the person who needs a change of religious behavior about where he/she
starts and what stages he/she needs to pass. The channel chosen for the message
should be the same in the minds of both message sender and receiver, which
should avoid both of them to associate different meanings. For this, the message
sender should know about the socio-cultural background of the receiver and the
connotations of words or symbols in the receiver’s world.
For the effective communication in terms of formation of a religious behavior,
the message receiver should have some specific features, too. For example,
a person who is biased, unwilling to communicate, learn and understand can
make a perfect message and its sender disfunctional. Thus, its characteristic
example in the history of prophets is the people who deliberately resist to the
message and its sender, prophets.
One of the methods in motivating a person to a particular behavior is “social
effect”. Social effect can be defined as changes in his/her attitudes, ideas, and
convictions emerged as a result of being exposed to those of another person.
After the social effect, the behavior develops in two manners: “conformity” and
“obedience”.
Conformity as the result of social effect occurres without any difference in
status. The major factor of conformity behavior is social norms. Person can
change his own behavior or idea in order not to incompatible with those norms.
So, we can say, it is important, for a person who is desired to behave in a particular
manner, to be in a social environment or with friends behaving like that.
In obedience behavior as the another result of social effect, there is a status
difference between the source of effect (message sender) and the target (message
receiver), or one of them is authoritarian above the other. In this kind of
social effect, the source makes the target person or people (no matter what they
think) appear the approved behavior by using his status or authority, and then
control him/her or them. But in the conformity behavior, there is not a status
difference or authority.
This social effect is the reason why respected and notable people due to their
knowledge, values and virtuous behaviors are naturally regarded as authority in
religious issues and obeyed by the others. So, taking the apparent commands of
the Qur’an and hadiths with obedience is a sign of belief and respect in God and
the Prophet. The authority established by the Qur’an and the Prophet brought
the obedience behavior with it.
It is obvious that the educator having a higher status and authority is burdened
with more responsibilities, so he/she should be more controlled in his/her words
and behaviors. Because, when they say wrong or behave badly, there could be a
risk that people affected by them adopt those behaviors. This is a responsibility
in itself.

Keywords

Communication, Social impact, Religious behavior, Religious education, Acquiring behavior.

References

Albayrak, A. (1995). Ergenlerin dinî gelişiminde sevgi ve korku motifinin etkinliği. Yayımlanmamış yüksek lisans tezi, Bursa: U.Ü. Sosyal Bilimler Enstitüsü.
Arkonaç, S. A. (1998). Sosyal psikoloji. İstanbul: Alfa Basım Yayım Dağıtım.
Arkonaç, S. A. (1993). Grup ilişkileri. İstanbul: Alfa Basım Yayım Dağıtım.
Aronson, E., Turner. J., & Carlsmith J. M. (1963). Comminicator, credibility and communication discrepancy. Journal of Abnormal and Social Psychology, 67, 31–36.
Asch, S. E. (1958). Effects of group pressure upon modification and distortion of judgment-in maccoby. E. E. Newcomb, T. M., & Hartley, E. L. (Ed.) Readings in Social Psychology. Holt, Rinehart, and Winston: New York.
Atkinson, R. L. (1995). Psikolojiye giriş (Çev. Kemal Atakay ve ark.). İstanbul: Sosyal Yayınları.
Aydın, A. (2000). Gelişim ve öğrenme psikolojisi. İstanbul: Alfa Basım Yayım Dağıtım.
Baron, R. A., & Byrne D. (1991). Social psychology: Understanding human interaction. Boston: Ally and Bacon.
Brock, T. C., & Becker, L.A. (1965). In effectiveness of “overhard” counterpropaganda. Journal of Social Issues, 17, 6–18.
Buhari, (1979). el-Camiu’s-Sahih I-VIII, İstanbul.
Cebeci, S. (2003). Öğrenme ve öğretme süreçlerinde dinî iletişim. İstanbul: İz Yayıncılık.
Cialdini, R. B., (1988). Influence: Science and practice. Harper collins publishers.
Cüceloğlu, D. (1998). İnsan ve davranışı. İstanbul: Remzi Kitabevi.
Çınar, A. (2006). Modern zamanların değer arayışı: Varlık-bilgi-değer birliğinin önemi. Değerler Eğitimi Dergisi, 4(11), 53-68.
Dökmen, Ü. (2000). İletişim çatışmaları ve empati. İstanbul: Sistem Yayıncılık.
Duncan, Jr. S. (1969). Nonverbal communication. Psychological Bulletin, 72, 118-139.
Ergin, A., & Birol, C. (2000). Eğitimde iletişim. Ankara: Anı Yayınları.
Freedman, J. L. (1989). Sosyal psikoloji (Çev. Ali Dönmez). İstanbul: Ara Yayıncılık.
Gündüz, T. (2004). Kur’an’da korku motifi inzar kavramına eğitimbilimsel yaklaşım. İstanbul: Düşünce Kitabevi Yayınları.
Hovland, C. I., & Weis. (1951). The influence of source credibility on communication effectiveness. Public Opinion Quarterly, 15, 635-650;
İnceoğlu, M. (2000). Tutum-algı iletişim. Ankara: İmaj Yayınevi.
Kağıtçıbaşı, Ç. (1988). İnsan ve insanlar. İstanbul: Evrim Yayınları.
Kağıtçıbaşı, Ç. (1998). Kültürel psikoloji. İstanbul: Yapı Kredi Yayınları.
Kapaklıkaya, A. (1999). Bunları kimseye anlatmamıştım. İstanbul: Beyaz Yayınları.
Kırca, C. (1988). Kur’an’a göre din eğitiminin genel metotları. Erciyes Üniversitesi İlahiyat Fakültesi Dergisi,5,167-182.
Köylü, M. (2006). Psiko-sosyal açıdan dinî iletişim. Ankara: Ankara Okulu Yayınları.
Krech, D., Crutchfield, R. S., & Ballachey, E. L. (1983). Cemiyet İçinde Fert I-II, (Çev. Mümtaz Turhan). İstanbul: Milli Eğitim Basımevi.
Milgram, S. (1963). Behovioral study of obedience. Journal of Abnormal Social Psychology, 67, 371-378.
Morgan, T. C. (1991). Psikolojiye giriş, (Çev. Hüsnü Arıcı). Ankara: Hacettepe Üniversitesi Psikoloji Bölümü Yayınları.
Müslim, (1972). Sahihu Muslim I-V (Thk. M. F. Abdulbaki), Beyrut.
Sağlam, İ., (2001). Çocuklarda davranışların şekillenmesinde etkili olan faktörlere teorik bir yaklaşım. Uludağ Üniversitesi İlahiyat Fakültesi Dergisi,10, 2.
Şanver, M. (2001). Kur’an’da tebliğ ve eğitim psikolojisi. İstanbul: Pınar Yayınları.
Şerif, M. (1936). The psychology of social Norm. New York: Harper.
Türkkan, R. O. (1998). İkna ve uzlaşma sanatı. İstanbul: Hayat Yayınları.
Ulvan, A. N. (ts). İslâmda aile eğitimi I-II (çev. C.Yıldırım). İstanbul: Kadın ve Aile Dergisi Yayını.
Uysal, E. (2008) Çağımızda değer kaymalarının doğurduğu sonuçlar ve etik kimliğin korunması. Uludağ Üniversitesi İlahiyat Fakültesi Dergisi, 17(1), 67-79.
Walster, E., & Festinger L. (1962). The effectiveness of “overheard” persuasive communications. Journal of Abnormal and Social Psychology, 65, 395–402.
Walster, E., Aronson, E., & Abrahams D. (1966). On increasing the persuasiveness of a low prestige communicator. Journal of Experimental Social Psychology, 2, 325-342.