Araştırma Makalesi
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HOW DOES COGNITION WORK IN MOSQUE SERMONS? CONTEXT, DELIVERY, AND PERCEPTION

Yıl 2016, Cilt: 19 Sayı: 1, 224 - 249, 29.04.2016

Öz

This article examines what affects the cognition of hutbes
(mosque sermons) by the attendants during their delivery. In order to discuss
this question, we use data from an empirical research over 20 weeks from 2012
to 2013 in 10 Turkish counties. We argue that there are two stages of
cognition, alluding to the mode that hutbes are generated and perceived: first,
the discourse that the imams generate within sermons on thematic issues and
second, the comprehension of such discourse by the attendants at the Friday
prayers. Our research question is how cognition evolves from the first stage to
the second. We have two working hypotheses to test such evolution.  First, cognition among the listeners evolves
to an extent that imams relate the religious discourse in their sermons to the
particular socio-economic context where communities are situated. Second, the
form and the setting in which religious discourse is formulated and delivered
affect cognition. After the discussion of empirical evidence, the article shows
that rather than the external factors such as the socio-economic context where
the parishes are situated and socio-economic background of the listeners to the
sermons, it the role of the imams as authoritative figures that affect what the
listeners state as their cognition of hutbes.

Kaynakça

  • Adams, J. ve Padamsee, T. (2001). Signs and Regimes: Rereading Feminist Work on Welfare States. Social Politics, 8(1), 1-23.
  • Beaumont, J. (2008). Introduction: Faith-based Organisations and Urban Social Issues. Urban Studies, 45, 2011-2017.
  • Becker, G. S. (1976). The Economic Approach to Human Behavior. Chicago: Chicago University Press.
  • Béland, D. (2009). Gender, Ideational Analysis and Social Policy. Social Politics, 16(4), 558-581.
  • Boyer, P. (2005). A Reductionist Model of Distinct Modes of Religious Transmission. Harvey Whitehouse and Robert N McCauley (Ed.), In Mind and Religion Psychological and Cognitive Foundations of Religiosity (p.3-30). Walnut Creek: Alta Mira Press.
  • Brehm, S. S., Kassin, S. ve Fein, S. (2005). Social Psychology. Boston: Houghton Mifflin Company (6th ed.).
  • Bourdieu, P. (1991). Language and Symbolic Power. Cambridge: Polity Press.
  • Cox, R. H. ve Béland, D. (2013). Valence, Policy Ideas, and the Rise of Sustainability Governance. (forthcoming).
  • Campbell, J. (2004). Institutional Change and Globalization. Princeton: Princeton University Press.
  • Elder-Vass, D. (2010). The Causal Power of Social Structures. Emergence, Structure and Agency. Cambridge: Cambridge University Press.
  • Erdem, G. (2008). Religious Services in Turkey: From the Office of Şeyhülislam to the Diyanet. The Muslim World, 98, 199–215.
  • Fairclough, N. (1992). Discourse and Social Change. Cambridge: Polity Press.
  • Gaffney, P. (1994). The Prophet Pulpit: Islamic Preaching in Contemporary Egypt. Berkeley, Los Angeles, London: University of California Press.
  • Green, N. ve Searle-Chatterjee, M. (2008). Religion, Power, and Language: An Introductory Essay. Nile Green and Mary Searle-Chatterjee (Ed.), In Religion, Power and Language (s. 1-26). New York and London: Routledge.
  • Goldstein, J. ve Keohane, R. O. (1993). Ideas and Foreign Policy. Beliefs, Institutions and Political Change. New York: Cornell University Press.
  • Hackworth, J. (2012). Faith Based Religious Neoliberalism and the Politics of Welfare in the United States. Athens, Georgia: University of Georgia Press.
  • Haney, L. A. (2010). Offending Women. Power, Punishment, and the Regulation of Desire. Berkeley, Los Angeles, and London: University of California Press.
  • Haynes, J. (1998). Religion in Global Politics. London and New York: Longman.
  • Heather, N. (2000). Religious Language and Critical Discourse Analysis. Oxford et. al.: Peter Lang.
  • Hooker, M. B. (2008). Indonesian Syariah: Defining a National School of Islamic Law. Institute of Southeast Asian Studies.
  • Iannaccone, L.R. (1995). Voodoo Economics? Reviewing the Rational Choice Approach to Religion. Journal for the Scientific Study of Religion, 34(1), 76-89.
  • Iannaccone, L.R. (1990). Religious Practice: A Human Capital Approach. Journal for the Scientific Study of Religion, 29 (3), 297-314.
  • Jeeves, M. ve Brown, W. S. (2009). Neuroscience Psychology and Religion. Illusions, Delusions, and Realities about Human Nature. West Conshohocken, PA: Templeton Press.
  • Korkut, U. ve Eslen-Ziya, H. (2011). The Impact of Social Conservatism on Population Politics in Poland and Turkey. Social Politics, 18 (3), 387-418.
  • Kress, G. (1996). Representational Resources and the Production of Subjectivity. Questions for the Theoretical Development of Critical Discourse Analysis in a Multicultural Society. C.R. Caldas- Coulthard and M. Coulthard (Ed.). In Texts and Practices: Readings in Critical Discourse Analysis (p.15-31). London: Routledge.
  • Lindbeck, G. (1984). The Nature of Doctrine: Religion and Theology in a Postliberal Age. London: SPCK.
  • McQuillan, K. (2004). When Does Religion Influence Fertility? Population and Development Review, 30(1) s.25-56.
  • Percy, M. (1998). Power and the Church: Ecclesiology in an Age of Transition. London: Cassell.
  • Pyssianinen, I. (2009). Current Approaches in the Cognitive Science of Religion. Continuum.
  • Ram, H. (1994). Myth and Mobilization in Revolutionary Iran: The Use of the Friday Congregational Sermon. Amer University Press.
  • Searle, J. R. (2011). Making the Social World the Structure of Human Civilization. Oxford: Oxford University Press.
  • Slyke, J. A. V. (2011). The Cognitive Science of Religion. Aldershot: Ashgate.
  • Van Dijk, T. (1998). Principles of Critical Discourse Analysis. Jenny Cheshire and Peter Trudgill (ed.), In The Sociolinguistics Reader, Vol. 2, 367-393. London: Arnold.
  • Witten, M. G. (1993). All is Forgiven. The Secular Message in American Protestantism. Princeton, New Jersey: Princeton University Press.

CAMİ HUTBELERİNDE BİLİŞE DAİR SÜREÇLER: BAĞLAM, İCRA VE ALGILANMA

Yıl 2016, Cilt: 19 Sayı: 1, 224 - 249, 29.04.2016

Öz

Bu makale,
hutbelerin (cami hutbelerinin) katılımcıların bilişe dair süreçleri (anlama,
tefekkür, duygulanma, ikna olma, davranışa yansıtma kararını verme) üzerindeki
etkileri incelemektedir. Bunun için 2012-2013 yılları arasında Türkiye’de 20
hafta boyunca 10 farklı ilçede sürdürülen ampirik bir araştırmadan elde
edilen verileri kullanıyoruz. Hutbelerin oluşturulma ve kavranış tarzına
bir göndermeyle bilişe dair süreçlerin iki aşamasının olduğunu savunuyoruz:
bunlardan ilki imamların hutbelerine dahil ettikleri tematik konularla
oluşturduğu söylemler, ikincisiyse bu söylemlerin Cuma namazlarına katılanlar
tarafından anlaşılması.  Yanıt aranan araştırma sorusu, bilişe dair
süreçlerin birinci aşamadan ikinci aşamaya nasıl evrildiği. Böylesi bir evrilmeyi
test etmek için makalemizde iki hipotez öne sürüyoruz. Bunlardan birincisi,
dinleyiciler arasındaki bilişe dair süreçlerin, imamın hutbesindeki dini
söylemlerini cemaatin içinde konuşlandığı özel sosyo-ekonomik bağlamla
ilişkilendirdiği ölçüde evrilmesi. İkincisi ise, dini söylemin formüle ve icra
edildiği, form ve mekânsal düzenlemenin, bilişe dair süreçleri etkilemesi.
Ampirik verilerin irdelenmesinden sonra makalemiz; cemaatlerin konuşlandığı
sosyo-ekonomik bağlam ve hutbelere katılan dinleyicilerin sosyo-ekonomik
altyapıları gibi dış etkenlerden çok, dinleyicilerin ifade ettiklerine göre,
imamların otorite figürü olarak rollerinin hutbelerin kavranışını etkilediğini
gösteriyor.

Kaynakça

  • Adams, J. ve Padamsee, T. (2001). Signs and Regimes: Rereading Feminist Work on Welfare States. Social Politics, 8(1), 1-23.
  • Beaumont, J. (2008). Introduction: Faith-based Organisations and Urban Social Issues. Urban Studies, 45, 2011-2017.
  • Becker, G. S. (1976). The Economic Approach to Human Behavior. Chicago: Chicago University Press.
  • Béland, D. (2009). Gender, Ideational Analysis and Social Policy. Social Politics, 16(4), 558-581.
  • Boyer, P. (2005). A Reductionist Model of Distinct Modes of Religious Transmission. Harvey Whitehouse and Robert N McCauley (Ed.), In Mind and Religion Psychological and Cognitive Foundations of Religiosity (p.3-30). Walnut Creek: Alta Mira Press.
  • Brehm, S. S., Kassin, S. ve Fein, S. (2005). Social Psychology. Boston: Houghton Mifflin Company (6th ed.).
  • Bourdieu, P. (1991). Language and Symbolic Power. Cambridge: Polity Press.
  • Cox, R. H. ve Béland, D. (2013). Valence, Policy Ideas, and the Rise of Sustainability Governance. (forthcoming).
  • Campbell, J. (2004). Institutional Change and Globalization. Princeton: Princeton University Press.
  • Elder-Vass, D. (2010). The Causal Power of Social Structures. Emergence, Structure and Agency. Cambridge: Cambridge University Press.
  • Erdem, G. (2008). Religious Services in Turkey: From the Office of Şeyhülislam to the Diyanet. The Muslim World, 98, 199–215.
  • Fairclough, N. (1992). Discourse and Social Change. Cambridge: Polity Press.
  • Gaffney, P. (1994). The Prophet Pulpit: Islamic Preaching in Contemporary Egypt. Berkeley, Los Angeles, London: University of California Press.
  • Green, N. ve Searle-Chatterjee, M. (2008). Religion, Power, and Language: An Introductory Essay. Nile Green and Mary Searle-Chatterjee (Ed.), In Religion, Power and Language (s. 1-26). New York and London: Routledge.
  • Goldstein, J. ve Keohane, R. O. (1993). Ideas and Foreign Policy. Beliefs, Institutions and Political Change. New York: Cornell University Press.
  • Hackworth, J. (2012). Faith Based Religious Neoliberalism and the Politics of Welfare in the United States. Athens, Georgia: University of Georgia Press.
  • Haney, L. A. (2010). Offending Women. Power, Punishment, and the Regulation of Desire. Berkeley, Los Angeles, and London: University of California Press.
  • Haynes, J. (1998). Religion in Global Politics. London and New York: Longman.
  • Heather, N. (2000). Religious Language and Critical Discourse Analysis. Oxford et. al.: Peter Lang.
  • Hooker, M. B. (2008). Indonesian Syariah: Defining a National School of Islamic Law. Institute of Southeast Asian Studies.
  • Iannaccone, L.R. (1995). Voodoo Economics? Reviewing the Rational Choice Approach to Religion. Journal for the Scientific Study of Religion, 34(1), 76-89.
  • Iannaccone, L.R. (1990). Religious Practice: A Human Capital Approach. Journal for the Scientific Study of Religion, 29 (3), 297-314.
  • Jeeves, M. ve Brown, W. S. (2009). Neuroscience Psychology and Religion. Illusions, Delusions, and Realities about Human Nature. West Conshohocken, PA: Templeton Press.
  • Korkut, U. ve Eslen-Ziya, H. (2011). The Impact of Social Conservatism on Population Politics in Poland and Turkey. Social Politics, 18 (3), 387-418.
  • Kress, G. (1996). Representational Resources and the Production of Subjectivity. Questions for the Theoretical Development of Critical Discourse Analysis in a Multicultural Society. C.R. Caldas- Coulthard and M. Coulthard (Ed.). In Texts and Practices: Readings in Critical Discourse Analysis (p.15-31). London: Routledge.
  • Lindbeck, G. (1984). The Nature of Doctrine: Religion and Theology in a Postliberal Age. London: SPCK.
  • McQuillan, K. (2004). When Does Religion Influence Fertility? Population and Development Review, 30(1) s.25-56.
  • Percy, M. (1998). Power and the Church: Ecclesiology in an Age of Transition. London: Cassell.
  • Pyssianinen, I. (2009). Current Approaches in the Cognitive Science of Religion. Continuum.
  • Ram, H. (1994). Myth and Mobilization in Revolutionary Iran: The Use of the Friday Congregational Sermon. Amer University Press.
  • Searle, J. R. (2011). Making the Social World the Structure of Human Civilization. Oxford: Oxford University Press.
  • Slyke, J. A. V. (2011). The Cognitive Science of Religion. Aldershot: Ashgate.
  • Van Dijk, T. (1998). Principles of Critical Discourse Analysis. Jenny Cheshire and Peter Trudgill (ed.), In The Sociolinguistics Reader, Vol. 2, 367-393. London: Arnold.
  • Witten, M. G. (1993). All is Forgiven. The Secular Message in American Protestantism. Princeton, New Jersey: Princeton University Press.
Toplam 34 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Bölüm Makaleler
Yazarlar

HANDE Eslen Ziya Bu kişi benim

Umut Korkut Bu kişi benim

Yayımlanma Tarihi 29 Nisan 2016
Gönderilme Tarihi 29 Nisan 2016
Yayımlandığı Sayı Yıl 2016 Cilt: 19 Sayı: 1

Kaynak Göster

APA Eslen Ziya, H., & Korkut, U. (2016). CAMİ HUTBELERİNDE BİLİŞE DAİR SÜREÇLER: BAĞLAM, İCRA VE ALGILANMA. Sosyoloji Araştırmaları Dergisi, 19(1), 224-249.

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This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.

Sosyoloji Araştırmaları Dergisi / Journal of Sociological Research

SAD / JSR