Eğitim bilimi açısından örtük program ve halk anlatılarının örtük program bağlamında değerlendirilmesi
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Date
2006
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Publisher
Uludağ Üniversitesi
Abstract
Eğitim genel olarak “örgün bir işlem”dir. Çünkü insanları eğitme adına bütün faaliyetlerin düzenli bir biçimde yürütülebilmesi için örgütlü bir işleyişe ihtiyaç duyulmaktadır. Günümüzde bu örgütlü işleyişin adına okul denmekte, bu okullarda yürütülen işlemler de “öğretme” olarak tanımlanmaktadır. Ancak; eğitime getirilen bakış açılarının zaman içerisinde değişmesi ve öğrenci merkezli anlayışların yaygınlaşması bu defa “öğretme” yerine “öğrenme” kavramının öne çekilmesini sağlamıştır. Bu felsefi anlayış da zamanla eskidiği için eğitim bilimi yönünü tekrar insanın doğasına ve insanın kolay değiştirilemeyen kendi doğal gerçeğine çevirmiştir. O nedenle de özellikle sosyal bilimlerde artık ne “öğretme” den, ne “öğrenme” den söz edilmekte, onun yerine “edinme” ya da “kazanma” terimleri kullanılmaktadır. Çünkü, eğitimde çoğu zaman sizin anlattıklarınız önemli gibi görünse bile, aksine; dinleyenlerin ondan aldıkları pay bir değer taşımaktadır. Eğitim bilimlerinde görülen bu değişiklik diğer bilim dallarıyla beraber halk bilimini de etkilemiştir. Daha önce geliştirilmiş olan folklor kuramları sadece anlatı metnini ele alıp yorumlarken, yakın dönemlerde folklor ürününün icrasının da önemli olduğu gerçeği anlaşılmıştır. Bu bakımdan, anlatanların ve dinleyenlerin hangi ortamlarda, icra olayına nasıl katıldıkları ve hem katılma anında hem de onun sonrasında hangi davranışları sergiledikleri de incelenmeye başlanmıştır. Anlatma esasına dayanan ve birçok karmaşık olayı, olay motiflerini birbirleri ile örgütlü olarak veren “destan, hikaye, masal ve efsane” gibi türlerin dinleyenleri kültürleme yönünden son derece önemli işlevleri vardır. Bu açıdan her anlatı, kendi bağlamında bir “örtük program” kompozisyonudur. Bu makalede 1989 yılında Güney Azerbaycan’da Aşık Aslan Kosalı’dan derlenmiş olan, “Köroğlu’nun Ağca Kuzu Kolu” “örtük program” ve “dinleyici kazanımları” açısından değerlendirilmektedir.
As it is known, one of the basic functions of education is related to the values system of the philosophy named as axiology. This values system is called ethics or morals. Certainly, the most basic function of education is to convey the values system, which has been formed in time by society, to the young generations. However, it seems impossible for students to acquire moral values by having “morals knowledge” course or learning these as information. Because, not only the values system is one of the important parts of the society but also the complete phenomenon called moral just as culture shows itself in learning behaviours or acquiring manners. And, the concrete identification of this can be possible by the terms posture, attitude, action, reaction. It is a fact that these behaviours that are occupied in certain situations are formed again in certain but usually long period. It doesn’t seem possible to acquire this phenomenon period only at the limited time spent at school. For that reason, the term morals should be perceived as the values belonging to family rather than an acquisition happening at schools as a result of the application of education programs. Because, there are many different factors that affect students, although remaining outside the education programs named as “Written Program” or “Formal Program” applied at schools. What’s more, since these do not have written texts or features that change according to the conditions, they are called names like “Hidden Program” or “Covered Program”. The principles, applications, aims of the program, which are not written clearly is formed of the physical conditions, psychological environment of the school, and the manners and behaviours of the teachers that are not written, and even not consistent. These perceptions that appear as a result of direct application beyond the written rules are called messages. Also, it is another fact that these messages are adopted more by the students compared to the written rules, and that the morals, habits, and skills towards these rules are developed more. In past periods when schooling has not been developed, and thus, written program education, school education has not been considered, education was done in all stages of life. One of the environments at that time is “public sayings”, and this article deals with the education gains through public sayings. Types of public sayings are “event telling” works named as “narration”. And main of these are “epics, legends, fables, and public stories”. Narration texts, narration environments, comments of the teller related to the telling, perceptions and reactions of the listeners of this kind of long saying, form the important parts of a great education that is accomplished unconsciously. In order to underline the importance of this education environment, and to establish a model, “Köroğlu’s (Ağaca Kuzu Kolu) A Lamb Arm to a Tree” has been considered and commented on regarding “covered education” view. One of these covered educations is the comments of loves that are identified as “digression”. While in these digressions usually the behaviours of the hero appear to be praised, the ones named as “bad” or “others” are aimed at being criticised. In “A Lamb to a Tree (Ağca Kuzu)” this kind of comments are seen as well. Another perspective of indirect education encountered in almost all the parts of the story is the one that is built on falling in love and getting married. In almost all the folk tales, the events are organized as based on falling in love with someone and getting married with her, which is just lime the way in most of the Dede Korkut Clans. The result to be attained from such a fiction is most probably the appraisal of loving and falling in love and encouraging young people to do it. Another means of covert education that could be detected here is encouraging people to achieve reproduction and thus live as a majority in an environment based on power. Even if it seems in mass communication that what you tell is important, the thing that has the real importance is what listeners infer from what you tell. As the result of such an inference process, the attention firstly paid to only texts could be directed to the environment that texts emerged in, which is a fact that has enabled people to see how important the execution of folkloric products is. Behaviors, which are sociological attitudes, are also the results of an exposure to a specific culture and what creates it is the execution of folkloric products. The genres of “epics, legends, stories, tales”, which are all based on narration in a particular course of events, have some very important functions in terms of providing exposure to culture and giving several messages. During the eras in which systematic education was not given yet, educating people, training the youth and transferring culture were achieved mainly through such narratives. That is why each narrative is a composition of “covered program” in terms of providing exposure to culture and giving messages. It is very important to deal with them separately and reveal the values that were once making peoples dynamic and productive.
As it is known, one of the basic functions of education is related to the values system of the philosophy named as axiology. This values system is called ethics or morals. Certainly, the most basic function of education is to convey the values system, which has been formed in time by society, to the young generations. However, it seems impossible for students to acquire moral values by having “morals knowledge” course or learning these as information. Because, not only the values system is one of the important parts of the society but also the complete phenomenon called moral just as culture shows itself in learning behaviours or acquiring manners. And, the concrete identification of this can be possible by the terms posture, attitude, action, reaction. It is a fact that these behaviours that are occupied in certain situations are formed again in certain but usually long period. It doesn’t seem possible to acquire this phenomenon period only at the limited time spent at school. For that reason, the term morals should be perceived as the values belonging to family rather than an acquisition happening at schools as a result of the application of education programs. Because, there are many different factors that affect students, although remaining outside the education programs named as “Written Program” or “Formal Program” applied at schools. What’s more, since these do not have written texts or features that change according to the conditions, they are called names like “Hidden Program” or “Covered Program”. The principles, applications, aims of the program, which are not written clearly is formed of the physical conditions, psychological environment of the school, and the manners and behaviours of the teachers that are not written, and even not consistent. These perceptions that appear as a result of direct application beyond the written rules are called messages. Also, it is another fact that these messages are adopted more by the students compared to the written rules, and that the morals, habits, and skills towards these rules are developed more. In past periods when schooling has not been developed, and thus, written program education, school education has not been considered, education was done in all stages of life. One of the environments at that time is “public sayings”, and this article deals with the education gains through public sayings. Types of public sayings are “event telling” works named as “narration”. And main of these are “epics, legends, fables, and public stories”. Narration texts, narration environments, comments of the teller related to the telling, perceptions and reactions of the listeners of this kind of long saying, form the important parts of a great education that is accomplished unconsciously. In order to underline the importance of this education environment, and to establish a model, “Köroğlu’s (Ağaca Kuzu Kolu) A Lamb Arm to a Tree” has been considered and commented on regarding “covered education” view. One of these covered educations is the comments of loves that are identified as “digression”. While in these digressions usually the behaviours of the hero appear to be praised, the ones named as “bad” or “others” are aimed at being criticised. In “A Lamb to a Tree (Ağca Kuzu)” this kind of comments are seen as well. Another perspective of indirect education encountered in almost all the parts of the story is the one that is built on falling in love and getting married. In almost all the folk tales, the events are organized as based on falling in love with someone and getting married with her, which is just lime the way in most of the Dede Korkut Clans. The result to be attained from such a fiction is most probably the appraisal of loving and falling in love and encouraging young people to do it. Another means of covert education that could be detected here is encouraging people to achieve reproduction and thus live as a majority in an environment based on power. Even if it seems in mass communication that what you tell is important, the thing that has the real importance is what listeners infer from what you tell. As the result of such an inference process, the attention firstly paid to only texts could be directed to the environment that texts emerged in, which is a fact that has enabled people to see how important the execution of folkloric products is. Behaviors, which are sociological attitudes, are also the results of an exposure to a specific culture and what creates it is the execution of folkloric products. The genres of “epics, legends, stories, tales”, which are all based on narration in a particular course of events, have some very important functions in terms of providing exposure to culture and giving several messages. During the eras in which systematic education was not given yet, educating people, training the youth and transferring culture were achieved mainly through such narratives. That is why each narrative is a composition of “covered program” in terms of providing exposure to culture and giving messages. It is very important to deal with them separately and reveal the values that were once making peoples dynamic and productive.
Description
Keywords
Örtük program, Halk bilimi, Halk anlatıları, Ein in sich geschlossenes programm, Volkswissenschaft, Volkserzählungen
Citation
Cemiloğlu, M. (2006). "Eğitim bilimi açısından örtük program ve halk anlatılarının örtük program bağlamında değerlendirilmesi". Eğitim Fakültesi, 19(2), 257-269.