Papers by Doç. Dr. Muhammed YAMAÇ
Kilis 7 December University Journal of Theology, 2020
Eskiyeni, Mar 20, 2021
Tourism is one of the space where religion gained visibility in the postmodern period. In this as... more Tourism is one of the space where religion gained visibility in the postmodern period. In this aspect, tourism in Turkey has important sociological content in terms of reflecting the public/social postmodernist view of religion. Religious tourism and Islamic holiday concept are the most dynamic examples of this visibility. Fort this reason, the relationship between tourism and religion is an important research sphere that needs to be studied from the point of view of sociology of religion. The research attempts to examine the relationship between tourism and religion in Turkey in the postmodern period. In this context, it tries to examine and make sense of what kind of changes and transformations religion and religiosity have undergone in the fields of tourism in the postmodern period. In this context; "what are the postmodern dimensions of the relationship between religion and tourism? What kinds of changes have emerged in the articulation of religion to tourism? In which fields of tourism and in what ways do these changes gaining visibility? How did tourism affect religion and religiosity in the postmodern era? What is the appearance of religion in tourism and what is its function in the postmodern process?" etc. focused on the problems. The study attempts to understand and make sense of this problem of the subject from a sociological of perspective. The research is based on the analysis of data/findigs obtained through indirect observation on documents that directly or indirectly examine the relationship between tourism and religion. The relationship between tourism and religion appears in two different views in Turkey, mainly in the form of "religious tourism" and "Islamic holiday". In both tourism spaces, it comes to the fore in relation to religious motifs that differ with traditional life in the context of postmodernist tendencies and changes. At this point, both religious tourism and Islamic holidays carry important social indicators that embody the postmodern view in a section of religion and religious lifestyle (in daily practices). Due to this postmodern view, aspects and contents emerge in which a complex, paradoxical and comsumption-oriented style becomes clear in the daily life of the religious middle class. From this point of view, these touristic spaces in question offer the opportunity to depict both the relationship between tourism and religion, the attitude and behavior interaction between tourism İntihal Taraması/Plagiarism Detection: Bu makale intihal taramasından geçirildi/This paper was checked for plagiarism Etik Beyan/Ethical Statement: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur/It is declared that scientific and ethical principles have been followed while carrying out and writing this study and that all the sources used have been properly cited (Muhammed Yamaç). Geliş/
Eskişehir Osmangazi üniversitesi ilahiyat fakültesi dergisi, Mar 15, 2021
Bu makale, en az iki hakem tarafından incelenmiş ve intihal içermediği teyit edilmiştir. / This a... more Bu makale, en az iki hakem tarafından incelenmiş ve intihal içermediği teyit edilmiştir. / This article has been reviewed by least two referees and scanned via a plagiarism software.
DergiPark (Istanbul University), Jun 26, 2020
Dinin, genel olarak toplum, özel olarak topluluk/grup ile etkileşimi/ilişkisi din sosyolojisinin ... more Dinin, genel olarak toplum, özel olarak topluluk/grup ile etkileşimi/ilişkisi din sosyolojisinin ana konuları arasındadır. Din sosyologlarının üzerinde durduğu din-topluluk ilişkileri, dikkate değer bir inceleme alanı olarak karşımıza çıkmaktadır. Günümüzde artan dijitalleşmeyle birlikte din-topluluk ilişkileri/etkileşimleri sanal ortama aktarılmış veya taşınmıştır. Teknolojideki yeni gelişmeler ve sanallaşmayla birlikte günümüzde, geçmiş dönemin yüz yüze (aracısız) toplumsal ilişkiler örgüsü, farklılaşarak sosyal medya alanlarına aktarılmaya başlanmıştır. Bireyler, toplumsal ve gündelik yaşamlarındaki faaliyet ve eylemlerini artık apaçık bir biçimde resmederek ve yorumlayarak küreselleşen sosyal medyada herkesin beğenisine sunabilme imkânına sahiptir. Her geçen gün sosyal medyaya olan rağbet artmakta ve böylece toplumsallaşma da sosyal medyaya taşınmış görünmektedir. Sosyal medya toplulukları ilgi alanlarına göre çeşitli topluluklar oluşturmaktadırlar. Bunlar arasında din ile ilgili olan topluluklar, yani dini topluluklar da bulunmaktadır. Toplumsal anlamda önemi haiz olan dini toplulukların sosyal medya kullanımları incelenmesi gereken önemli bir konudur. Modern dönemde sosyal medyada oldukça fazla sayıda sanal dini topluluk hesaplarının/sayfalarının kullanıcılar/katılımcıların hizmetine açıldığı görülmektedir. Söz konusu sayfalar, dinsel veya dine atıf yapılan bir fikir/düşünce, bilgi, tartışma, değerlendirme/yorum, video ve resim paylaşımlarıyla dikkat çekmektedir. Çalışma, sosyal medya vasıtasıyla sanallaşan dini toplulukları sosyolojik bir yaklaşımla ele almayı amaçlamaktadır.
Kilis 7 aralık Üniversitesi İlahiyat fakültesi dergisi, Jun 29, 2020
TSBS Bildiriler Dergisi
Religion, social, political, cultural, economic etc. It is functional in many ways. Religion is s... more Religion, social, political, cultural, economic etc. It is functional in many ways. Religion is sometimes the main factor in the construction of a movement/group. Sometimes it functions as the glue of a movement. However, religion is sometimes extremely influential and critical in developing movements. Since religion is an important and highly effective social phenomenon, the function it assumes in the socio-political paradigm of movements fed/powered by religion can gain a vital dimension. Evangelicalism and Gulenism* (Fetullah Terrorist Organization - FETÖ), which are the subject of the study, are among these movements in which religion is the main factor or reference. Evangelism, which emerged in the Protestant sect in the context of Christianity, and Gulenism, which made Islamic teachings and arguments functional, draw attention to their similar aspects in terms of socio-political attitudes that differ and alienate from the religious tradition they refer to. In this context, it...
Dinbilimleri Akademik Araştırma Dergisi
Dijital/sanal ve teknolojik gelişmeler, birey ve toplumların yaşamında oldukça önemli ve çok boyu... more Dijital/sanal ve teknolojik gelişmeler, birey ve toplumların yaşamında oldukça önemli ve çok boyutlu değişimlere yol açmıştır. Bu değişim aynı zamanda gündelik hayatı çok boyutlu olarak sanal evrene aktarmanın ve eklemlemenin zorunlu bir sonucu olarak kendini göstermiştir. Diğer bir deyişle sanal yaşamın çok boyutlu kuşatması ve hegemonyası, bireysel ve toplumsal hayatta bir gerçeklik olarak kendini inşa etmektedir. Bu sanal gerçeklik son dönemde özellikle Metaverse’e dair içerik ve kurgularla birlikte zamanla çeşitlenmiş ve zenginleşmiş görünmektedir. Gerçekliği artırılmış (AR: Augmented Reality) sanal içerikler barındıran Metaverse (öte evren/evren ötesi), kullanıcılarına etkileyici ve cezbedici üç boyutlu arayüz ve avatarlarla sanal dünyalar kurma imkânı sunan bir dijital platformdur. Gündelik yaşamın neredeyse her alanının avatarlar aracılığıyla kurgusal olarak tasarlandığı Metaverse, bir anlamda oyun/eğlence, haz, imaj ve tüketim odaklı bir paralel evren sanallaştırmasıdır. Met...
DergiPark (Istanbul University), Jul 14, 2022
Sociological Paradigm of the Evangelic Religious Movement]". İhya Uluslararası İslam Araştırmalar... more Sociological Paradigm of the Evangelic Religious Movement]". İhya Uluslararası İslam Araştırmaları Dergisi-İhya International of Islamic Studies 8/2 (Temmuz/July 2022), 704-726. İntihal / Plagiarism: This article has been reviewed by at least two referees and scanned via a plagiarism software. / Bu makale, en az iki hakem tarafından incelendi ve intihal içermediği teyit edildi. Etik Beyan / Ethical Statement: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur / It is declared that scientific and ethical principles have been followed while carrying out and writing this study and that all the sources used have been properly cited.
06.03.2018 tarihli ve 30352 sayılı Resmi Gazetede yayımlanan “Yükseköğretim Kanunu İle Bazı Kanun... more 06.03.2018 tarihli ve 30352 sayılı Resmi Gazetede yayımlanan “Yükseköğretim Kanunu İle Bazı Kanun Ve Kanun Hükmünde Kararnamelerde Değişiklik Yapılması Hakkında Kanun” ile 18.06.2018 tarihli “Lisansüstü Tezlerin Elektronik Ortamda Toplanması, Düzenlenmesi ve Erişime Açılmasına İlişkin Yönerge” gereğince tam metin erişime açılmıştır.Bir toplumun dili o toplumun dünya görüşünü yansıtmaktadır. Bu nedenle dilde meydana gelen değişim o toplumun dünya görüşünde meydana gelen değişimi göstermektedir. Bu çalışmada ?Vahiy-Dua ve Dünya-Âhiret? kelimelerinin cahiliye döneminde ve Kur'ân'da hangi anlamlara geldiği tespit edilmiştir. Çalışmanın Kur'ân'ın Arap toplumuna getirdiği yeni dünya görüşünün tespit edilmesine yardımcı olması amaçlanmıştır. Araştırmanın sonunda nüzul sürecinin kelimelerin temel anlamlarında bir değişiklik yapmadığı, ancak kelimelere temel anlamlarla bağlantılı yeni anlamlar yüklediği görülmüştür.Language of each society reflects its world-view. That is the...
Tetkik
Din, toplumsal bir fenomendir. Özellikle dinin meşrulaştırma ve araçsallaştırma gücü, din referan... more Din, toplumsal bir fenomendir. Özellikle dinin meşrulaştırma ve araçsallaştırma gücü, din referanslı hareketlerin birçok boyutunda işlevsel olabilmektedir. Bu hareketlerin sosyo-politik bağlamı da dinin fonksiyonelliğinden bağımsız değildir. Çalışmada, din referanslı hareketlerden olan Evanjelizm ve Gülenizm (Fetullahçı Terör Örgütü: FETÖ) sosyo-politik yaklaşım açısından incelenmiştir. Bu anlamda hareketlerin birçok boyutta benzer eğilimlere sahip olduğu tespit edilmiştir. Evanjelizm ve Gülenizmin, referans aldıkları dinî gelenekten ayrışan sosyo-politik eğilimler açısından paralel yön ve ihtivalar taşıdıkları anlaşılmıştır. Çalışmada, nitel yöntem tekniklerinden biri olan dokümantasyondan, sosyolojik ve anlayıcı bir perspektifinden yararlanılmıştır. Bu çerçevede elde edilen bulguların veya verilerin salt benzer eğilimleri üzerine odaklanılmış ve bunlar karşılaştırmalı analizlerle ortaya konulmaya çalışılmıştır. Çalışma, “Evanjelizm ve Gülenizm hangi sosyo-politik eğilimler açısınd...
METAVERSE'TE DİNÎ VE TOPLUMSAL , 2023
The digital/virtual and technological developments that emerged in the 21st century have led to s... more The digital/virtual and technological developments that emerged in the 21st century have led to significant multidimensional changes in the lives of individuals and societies. This process has also manifested itself as a necessary result of transferring and articulating daily life to the virtual universe in a multidimensional way. In other words, virtual life’s multidimensional siege and hegemony constructs itself as an unshakable reality in individual and social life. In other words, virtual life’s multidimensional siege and hegemony create itself an unshakable reality in personal and social life. This virtual reality seems to have diversified and enriched over time, especially with the content and fiction of the Metaverse. Reality (AR: Augmented Reality) is a digital platform that allows its users to create virtual worlds with an impressive and attractive three-dimensional interface and avatars. Metaverse, in which almost every area of daily life is hypothetically fictionalized through avatars, is, in a sense a parallel universe virtualization focused on game/entertainment and therefore pleasure, image and consumption. In this context, what are Metaverse’s religious and social manifestations, where many daily activities or activities are carried out? Engages in a critical discussion of its problems. Qualitative methods and documentation techniques were preferred in the study. 30 | db Metaverse reflects or visualizes content based on the relationship between religion and society is very important for the discipline of the sociology of religion. Examining the religion-society relationship in the conception of the metaverse from the perspective of the Sociology of Religion now expresses a necessity rather than a necessity. It can be said that understanding and analyzing the point reached by the rapidly changing/transforming religion and social relations today through the socio-religious content and orientations of the Metaverse will meet a need in the sociology of religion. In this respect, the sociology of religion science needs to focus and concentrate on research and analysis of the Metaverse. It is almost impossible to consider religion or society completely independent of digital technologies such as Metaverse. On the other hand, when we look at the sociology of religion literature, the inadequacy of the studies carried out in the Metaverse stands out in the first place. On the other hand, diversifying the subjects and courses of the sociology of religion within this framework is a necessary dimension of today’s virtual religion and social relations. Thus, it will be easier to understand and make sense of the Metaverse, which has become a subject worthy of research and evaluation by directly entering the field of the sociology of religion. At this point, it is essential to carry out qualified studies that will contribute to the sociology of religion literature to trace the changes that may arise regarding the Metaverse in the context of religion and society. Metaverse is examined, and it is seen that some criticisms have been opened in general. At this point, there is the fictional and perceptual construction of avatar communities and the reproduction of digital religion with different designs. The main determining factor in these productions is the individual’s imagination within the digital content framework. In this context, it is recommended to produce the digital fiction and perception of an avatar design that expresses and positions the individual and determines his social status and image in the Metaverse. In this respect, Metaverse draws attention with its different manifestations of “as if” on a perceptual and fictional basis. Unlike the real social order, almost everything is f ictionalized as “as if”.
Metaverse, as an element of relatively capitalist culture, imposes a digital consciousness that suppresses society’s religious, moral or human aspects. On the other hand, this consciousness rises only under the guidance of fictional and utopian elements. In this respect, Metaverse tends to corrupt, exploit and exploit by transforming the natural and natural world of man. In this sense, Metaverse corresponds to the understanding of the individual and society, prioritizing a soulless, disembodied, uniform, secular, consumer, and hedonist approach. In this respect, Metaverse presents signs that become meaningless and uncertain in religious and social dimensions. In this context, it is observed that new understandings of society and religion are produced. A three-dimensional segment of digital society and religion productions that is closer to reality at the perceptual level is revealed. At this point, we can discuss a design that can be read as “avatar society” and “avatar religion and piety”. In this sense, there are intricate social structures, types of relationships, and religious manifestations that are shaped by the individual's desire and imagination but enabled by content based on digital data. The social and religious manifestations of the Metaverse can be expressed as a tangle of public and unpredictable power relations and interactions that prioritize realizing individual wishes and dreams. This, on the other hand, contains an aspect that is open to dangers, risks, anomalies, deviations, uncertainties, dilemmas, and multidimensional interpretations from social and religious perspectives. When we look at the religious manifestations of the Metaverse, it can be said that it has content and tendencies that open the door to religious abuse. At this point, it is understood that the absence of religious authority and lack of religious control is one of the main reasons for this. In particular, the dominance of the avatar-oriented religion approach rather than the authoritarian-oriented religion in the traditional religion is striking. This shows the ambiguity and meaninglessness of how religion will be located in the Metaverse, and the lack of (e) the content of any structure or system that can correspond to religious experience and spirituality. At this point, we do not have a religious indicator other than making a place of worship or wandering around with digital fiction. At this point, there is not enough data on how to make sense of human beings’ transcendent or religious dimensions, even through the avatar. The absence of authority to explain the religious manifestations and extras in the metaverse leads to profound ambiguity in the religious sense. It is seen that the meaning of religious behavior, attitude, symbol, and language in Metaverse is limited to digital content. This is an attempt to prevent the diversity that may occur from religious perspectives and experiences. In addition, this situation only allows it to go up to the limit determined by digital elements. This can cause religious and moral deviations and breaks in the Metaverse. Thus, it becomes possible for people to have problems regarding religious experience and interpretation due to the lack of religious authority and guidance.
The fictional and perceptual qualities of Metaverse, in a sense, are strengthened by three-dimensional avatars equipped with anthropomorphic features. It means that robotic/mechanical human beings, discovered with the saving of movement (equipments) since time and space, are imbued with divine qualities in subjects such as creation, survival, death, and the hereafter. In this sense, the human being is drawn to a field of thought that can be expressed with the motto “man is self-sufficient” or “man is the measure of everything” as a striking element in the avatar figures equipped in anthropomorphic style. In light of these analyses, the following questions may come to mind: Is a system setup contemplated in the Metaverse that can respond to religious, moral, or spiritual social needs? Or, according to the current fiction, is this need or dimension of society neglected? Or is the transcendent/religious dimension of the individual or organization completely left to human monopoly (initiative)? If the intended setup of the Metaverse is like this, wouldn't this serve the deification of man? Or at least not lay the groundwork for it? Thus, based on the transhumanist perspective, the aim of sanctifying the human being and wearing the armor of immortality can emerge. In augmented virtual reality, it is another matter of debate whether the limitation of human beings to purely digital/mechanical/robotic worlds or situations and the extent to which they want to fit into these are compatible with human nature and real life. As a result, the importance of a more detailed and different view of the religious and social manifestations of the Metaverse emerges. In this context, the idea that research based on religious and social perspectives on Metaverse should gain momentum. It seems essential to realize alternative studies for environments or applications with digital content, which can be an alternative to the fictional and perceptual world of Metaverse, which are more understandable in the religious and social dimension, sustainable, educational qualities are at the forefront, taking into account the transcendent and spiritual dimension of human beings.
Sociological Paradigm of the Evangelic Religious Movement]". İhya Uluslararası İslam Araştırmalar... more Sociological Paradigm of the Evangelic Religious Movement]". İhya Uluslararası İslam Araştırmaları Dergisi-İhya International of Islamic Studies 8/2 (Temmuz/July 2022), 704-726. İntihal / Plagiarism: This article has been reviewed by at least two referees and scanned via a plagiarism software. / Bu makale, en az iki hakem tarafından incelendi ve intihal içermediği teyit edildi. Etik Beyan / Ethical Statement: Bu çalışmanın hazırlanma sürecinde bilimsel ve etik ilkelere uyulduğu ve yararlanılan tüm çalışmaların kaynakçada belirtildiği beyan olunur / It is declared that scientific and ethical principles have been followed while carrying out and writing this study and that all the sources used have been properly cited.
oronavirus, which has become a global epidemic, has and continues to affect entire societies on a... more oronavirus, which has become a global epidemic, has and continues to affect entire societies on a global scale in a multidimensional way. After the first case detected in Turkey on March 11, 2020, a number of restrictive measures were implemented to reduce human movement, such as the practice of quarantine in social and public spaces, in order to reduce or eliminate the impact of the epidemic. In this context, health, economy, education, religion, family, business, politics, etc., it has led to significant permanent or temporary changes, transformations and developments in many Social Space. In this framework, it is very important to analyze the changes, transformations and developments arising in social life, religious life and practices and in the service areas of the Presidency of Religious Affairs (PRA) in the context of the coronavirus epidemic. In addition, as an extraordinary situation, due to the extremely shocking, destructive and socio-traumatic multidimensional impact of ...
Religion is one of the main topics of religious sociology in the society in general, and in the s... more Religion is one of the main topics of religious sociology in the society in general, and in the society/groups in particular, in terms of interactions/relations. The religion-community relations, which religious sociologists focus on, appear before us as a remarkable area of scrutiny . Today, with increasing digitalization, religion-community relations/interactions were transferred or moved to the virtual medium. With the new developments and virtualization in technology, the face-to-face (unmediated) social relations of the past period were differentiated and transferred into social media areas. In our present day, individuals have the opportunity to present their activities and actions in their social and everyday lives to everybody’s liking on globalizing social media by clearly illustrating and interpreting them. The demand for social media is growing with each passing day, and in this way, it appears that socialization has been moved to social media. Social media communities cr...
Toplum, karşılıklı etki ve tepkiler bütünüdür. Bu bakımdan dinin, birçok alanla münasebeti bulunm... more Toplum, karşılıklı etki ve tepkiler bütünüdür. Bu bakımdan dinin, birçok alanla münasebeti bulunmaktadır. Bunlar, din sosyolojisinin ana konuları arasında yerini almaktadır. Söz konusu münasebetlerden biri de siyasettir. Türkiye bağlamında dinsiyaset ilişkisini incelemek, Türk toplumunun belli dönemlerde kırılma noktasını oluşturan darbelerin etraflıca bilinmesini gerekli kılmaktadır. Cumhuriyet dönemi toplumsal, dinî ve siyasî yaşamda darbeler, önemli bir yer tutmaktadır. Çalışma, darbelerin din boyutunu ele almaktadır. Cumhuriyet dönemi darbe ve darbe girişimlerini analiz edebilmek, dönemin sosyal ve din konjonktürünü bilmeyi gerekli kılmaktadır. Cumhuriyet döneminde gerçekleşen darbeler, dini ve toplumsal hayat üzerinde doğrudan veya dolaylı olarak önemli ve kalıcı etkiler bırakmıştır. Darbelerin sosyal ve dinî etkisinin dışında siyasî, kültürel, ekonomik, eğitimsel vb. birçok farklı boyutta da etkili olduğu bilinmektedir. Ancak incelemenin konusu gereği darbelerin sadece toplumun din boyutundaki etki ve tepkileri üzerinde durulacaktır. Bu çalışma, Cumhuriyet dönemindeki darbe ve darbe girişimlerini sosyolojik bir perspektifle ele almakta ve darbelerin din boyutunu ortaya koyma amacı taşımaktadır.
Din-toplum /siyaset/devlet ilişkilerinde din, hem önemli bir meşrûiyet aracı, hem de etkili ve ço... more Din-toplum /siyaset/devlet ilişkilerinde din, hem önemli bir meşrûiyet aracı, hem de etkili ve çok boyutlu bir sosyal fenomendir. Bu ilişkiler kapsamında din-darbe ilişkisi, önemli bir boyut olarak öne çıkmaktadır. Darbe, din ile farklı ilişki boyutlarıyla ön plana çıkmaktadır. Bu ilişkilerde din, bazen darbeyi meşrû göstermek, topluma kabul ettirmek, onaylatmak, toplumu buna ikna etmek veya en azından darbeye karşı verilebilecek sert bir refleksi önlemek için bir araç olarak kullanılmaktadır. Bazen de din, 15 Temmuz'da olduğu gibi darbenin oluşma zeminini hazırlayan etkili bir olgu olmaktadır. Bu yönüyle din, darbelerin toplumsal-siyasal anlamda meşrûiyetini sağlamak için başvurulan ve işlevsel kılınan önemli bir olgu olmaktadır. 15 Temmuz 2016, AK Parti hükümetine yönelik dinî kisve altında, din istismarcı bir hareketin organizasyonluğunu yaptığı bir darbe girişimi olarak kabul edilmiştir. 17-25 Aralık 2013 olayları ile ülke yönetimini elinde bulunduran muhafazakâr ve demokrat olarak kabul edilen hükümete yönelik bu girişim, 15 Temmuz ile çoğunluğunu muhafazakâr/dindar toplumun oluşturduğu Türkiye Devleti'ne yönelmiştir. 15 Temmuz'u diğer bütün askerî darbelerden ayıran belki de en önemli boyutu, Türkiye Cumhuriyet tarihinde ilk defa (sözde) dinî örgüt referanslı askerî darbe girişimi yaşanmış olmasıdır. Söz konusu darbe teşebbüsünde (sözde) dinî bir örgüt yapılanması, darbenin ana aktörü olmuş, darbeyi püskürten veya savuşturan ise, bütün farklılıkları ile birlikte, birlik ve dayanışma ruhu içerisinde samimi ve manevi duygulara sahip olan Türkiye toplumu olmuştur. Çalışma, 15 Temmuz 2016 darbe girişiminin ve farklı özellikleriyle ön plana çıkan Gülenizm'in din boyutunu sosyolojik bir perspektifle ele almayı amaçlamaktadır.
Post-Truth Paradigma ve Medeniyetler Çatışması Tezi Bağlamında Batı ve İslâm Medeniyeti 33 brid... more Post-Truth Paradigma ve Medeniyetler Çatışması Tezi Bağlamında Batı ve İslâm Medeniyeti 33 bridization" possible on the axis of the post-truth paradigm? Or does the post-truth paradigm claims the thesis of "civilization hybridization" rather than a clash of civilizations? These questions constitute the problematic of the study. Based on the analysis of the relevant literature, the study attempts to discuss, understand and make sense of this problematic.
1960'lı yıllardan sonra Türkiye'den Avrupa'ya geçici işçi statüsünde kitlesel bir göç hareketi ge... more 1960'lı yıllardan sonra Türkiye'den Avrupa'ya geçici işçi statüsünde kitlesel bir göç hareketi gerçekleşmiştir. Türk göçmenler, bir zaman sonra birtakım nedenler dolayısıyla Avrupa'da yerleşik bir düzen kurmuşlardır. Türk göçmenler, ilk etapta dilsel, dinî, sosyo-kültürel vb. farklılıklar dolayısıyla Avrupa toplumuyla ciddi anlamda uyum sorunu yaşamışlardır. Bu sorunu aşmada yardımcı bir unsur olarak dernekleşme faaliyetlerine girişmişlerdir. Türk göçmenlerin nüfusunun artması, birçok bölgede veya ülkede benzer uyum sorunlarıyla karşılaşılması, toplumsal ve gündelik ihtiyaç ve sorunların farklılaşarak artmasıyla birlikte bir sivil çatı örgütlenmesine ihtiyaç duyulmuştur. Böylece Türk göçmen nüfusunun yoğun olduğu Avrupa ülkelerinde Türk Diyanet Vakıfları (TDV) kurulmuştur. Avrupa'da faaliyet yürüten ve ilgili devletlerin resmi mevzuatına göre kurulan sivil bir örgütlenme olarak TDV, Diyanet İşleri Başkanlığı (DİB) ile yarı-ilişkili vakıflar statüsündedir. Bu araştırma, Avrupa'da yaşayan Türk göçmenlerin dinî ve sosyo-kültürel hayatında TDV'nin etkisi, işlevsel rolü, yeri, önemini ve bunun Türk göçmenler açısından ne anlam ifade ettiğini sosyolojik olarak açıklamaya ve anlamlandırmaya girişmektedir. Araştırmada, anlayıcı (nitel) yöntem çerçevesinde dokümanlar üzerine yapılan dolaylı gözlem yoluyla elde edilen veriler/bulgular, anlamlandırılmaya ve analiz edilmeye çalışılmaktadır. Araştırmada, TDV'nin Avrupa'daki Türk göçmenlerin bireysel ve toplumsal hayatında din, eğitim, sosyal, kültürel, kimlik, dayanışma, bütünleşme vb. noktalarda önemli bir etkiye sahip olduğu ve çok boyutlu fonksiyonlar taşıdığı sonucuna varılmaktadır. Bu yönüyle TDV'nin Avrupa'daki Türk göçmenlerin toplumsal hayatında önemli bir yer tuttuğu görülmektedir.
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Papers by Doç. Dr. Muhammed YAMAÇ
Metaverse, as an element of relatively capitalist culture, imposes a digital consciousness that suppresses society’s religious, moral or human aspects. On the other hand, this consciousness rises only under the guidance of fictional and utopian elements. In this respect, Metaverse tends to corrupt, exploit and exploit by transforming the natural and natural world of man. In this sense, Metaverse corresponds to the understanding of the individual and society, prioritizing a soulless, disembodied, uniform, secular, consumer, and hedonist approach. In this respect, Metaverse presents signs that become meaningless and uncertain in religious and social dimensions. In this context, it is observed that new understandings of society and religion are produced. A three-dimensional segment of digital society and religion productions that is closer to reality at the perceptual level is revealed. At this point, we can discuss a design that can be read as “avatar society” and “avatar religion and piety”. In this sense, there are intricate social structures, types of relationships, and religious manifestations that are shaped by the individual's desire and imagination but enabled by content based on digital data. The social and religious manifestations of the Metaverse can be expressed as a tangle of public and unpredictable power relations and interactions that prioritize realizing individual wishes and dreams. This, on the other hand, contains an aspect that is open to dangers, risks, anomalies, deviations, uncertainties, dilemmas, and multidimensional interpretations from social and religious perspectives. When we look at the religious manifestations of the Metaverse, it can be said that it has content and tendencies that open the door to religious abuse. At this point, it is understood that the absence of religious authority and lack of religious control is one of the main reasons for this. In particular, the dominance of the avatar-oriented religion approach rather than the authoritarian-oriented religion in the traditional religion is striking. This shows the ambiguity and meaninglessness of how religion will be located in the Metaverse, and the lack of (e) the content of any structure or system that can correspond to religious experience and spirituality. At this point, we do not have a religious indicator other than making a place of worship or wandering around with digital fiction. At this point, there is not enough data on how to make sense of human beings’ transcendent or religious dimensions, even through the avatar. The absence of authority to explain the religious manifestations and extras in the metaverse leads to profound ambiguity in the religious sense. It is seen that the meaning of religious behavior, attitude, symbol, and language in Metaverse is limited to digital content. This is an attempt to prevent the diversity that may occur from religious perspectives and experiences. In addition, this situation only allows it to go up to the limit determined by digital elements. This can cause religious and moral deviations and breaks in the Metaverse. Thus, it becomes possible for people to have problems regarding religious experience and interpretation due to the lack of religious authority and guidance.
The fictional and perceptual qualities of Metaverse, in a sense, are strengthened by three-dimensional avatars equipped with anthropomorphic features. It means that robotic/mechanical human beings, discovered with the saving of movement (equipments) since time and space, are imbued with divine qualities in subjects such as creation, survival, death, and the hereafter. In this sense, the human being is drawn to a field of thought that can be expressed with the motto “man is self-sufficient” or “man is the measure of everything” as a striking element in the avatar figures equipped in anthropomorphic style. In light of these analyses, the following questions may come to mind: Is a system setup contemplated in the Metaverse that can respond to religious, moral, or spiritual social needs? Or, according to the current fiction, is this need or dimension of society neglected? Or is the transcendent/religious dimension of the individual or organization completely left to human monopoly (initiative)? If the intended setup of the Metaverse is like this, wouldn't this serve the deification of man? Or at least not lay the groundwork for it? Thus, based on the transhumanist perspective, the aim of sanctifying the human being and wearing the armor of immortality can emerge. In augmented virtual reality, it is another matter of debate whether the limitation of human beings to purely digital/mechanical/robotic worlds or situations and the extent to which they want to fit into these are compatible with human nature and real life. As a result, the importance of a more detailed and different view of the religious and social manifestations of the Metaverse emerges. In this context, the idea that research based on religious and social perspectives on Metaverse should gain momentum. It seems essential to realize alternative studies for environments or applications with digital content, which can be an alternative to the fictional and perceptual world of Metaverse, which are more understandable in the religious and social dimension, sustainable, educational qualities are at the forefront, taking into account the transcendent and spiritual dimension of human beings.
Metaverse, as an element of relatively capitalist culture, imposes a digital consciousness that suppresses society’s religious, moral or human aspects. On the other hand, this consciousness rises only under the guidance of fictional and utopian elements. In this respect, Metaverse tends to corrupt, exploit and exploit by transforming the natural and natural world of man. In this sense, Metaverse corresponds to the understanding of the individual and society, prioritizing a soulless, disembodied, uniform, secular, consumer, and hedonist approach. In this respect, Metaverse presents signs that become meaningless and uncertain in religious and social dimensions. In this context, it is observed that new understandings of society and religion are produced. A three-dimensional segment of digital society and religion productions that is closer to reality at the perceptual level is revealed. At this point, we can discuss a design that can be read as “avatar society” and “avatar religion and piety”. In this sense, there are intricate social structures, types of relationships, and religious manifestations that are shaped by the individual's desire and imagination but enabled by content based on digital data. The social and religious manifestations of the Metaverse can be expressed as a tangle of public and unpredictable power relations and interactions that prioritize realizing individual wishes and dreams. This, on the other hand, contains an aspect that is open to dangers, risks, anomalies, deviations, uncertainties, dilemmas, and multidimensional interpretations from social and religious perspectives. When we look at the religious manifestations of the Metaverse, it can be said that it has content and tendencies that open the door to religious abuse. At this point, it is understood that the absence of religious authority and lack of religious control is one of the main reasons for this. In particular, the dominance of the avatar-oriented religion approach rather than the authoritarian-oriented religion in the traditional religion is striking. This shows the ambiguity and meaninglessness of how religion will be located in the Metaverse, and the lack of (e) the content of any structure or system that can correspond to religious experience and spirituality. At this point, we do not have a religious indicator other than making a place of worship or wandering around with digital fiction. At this point, there is not enough data on how to make sense of human beings’ transcendent or religious dimensions, even through the avatar. The absence of authority to explain the religious manifestations and extras in the metaverse leads to profound ambiguity in the religious sense. It is seen that the meaning of religious behavior, attitude, symbol, and language in Metaverse is limited to digital content. This is an attempt to prevent the diversity that may occur from religious perspectives and experiences. In addition, this situation only allows it to go up to the limit determined by digital elements. This can cause religious and moral deviations and breaks in the Metaverse. Thus, it becomes possible for people to have problems regarding religious experience and interpretation due to the lack of religious authority and guidance.
The fictional and perceptual qualities of Metaverse, in a sense, are strengthened by three-dimensional avatars equipped with anthropomorphic features. It means that robotic/mechanical human beings, discovered with the saving of movement (equipments) since time and space, are imbued with divine qualities in subjects such as creation, survival, death, and the hereafter. In this sense, the human being is drawn to a field of thought that can be expressed with the motto “man is self-sufficient” or “man is the measure of everything” as a striking element in the avatar figures equipped in anthropomorphic style. In light of these analyses, the following questions may come to mind: Is a system setup contemplated in the Metaverse that can respond to religious, moral, or spiritual social needs? Or, according to the current fiction, is this need or dimension of society neglected? Or is the transcendent/religious dimension of the individual or organization completely left to human monopoly (initiative)? If the intended setup of the Metaverse is like this, wouldn't this serve the deification of man? Or at least not lay the groundwork for it? Thus, based on the transhumanist perspective, the aim of sanctifying the human being and wearing the armor of immortality can emerge. In augmented virtual reality, it is another matter of debate whether the limitation of human beings to purely digital/mechanical/robotic worlds or situations and the extent to which they want to fit into these are compatible with human nature and real life. As a result, the importance of a more detailed and different view of the religious and social manifestations of the Metaverse emerges. In this context, the idea that research based on religious and social perspectives on Metaverse should gain momentum. It seems essential to realize alternative studies for environments or applications with digital content, which can be an alternative to the fictional and perceptual world of Metaverse, which are more understandable in the religious and social dimension, sustainable, educational qualities are at the forefront, taking into account the transcendent and spiritual dimension of human beings.