{"id":4629,"date":"2010-06-24T11:37:32","date_gmt":"2010-06-24T08:37:32","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/06\/24\/gulmek-insanlara-ozgu-bir-davranistir-hayvanlar-gulmez-rose-laub-coser\/"},"modified":"2010-06-24T11:37:32","modified_gmt":"2010-06-24T08:37:32","slug":"gulmek-insanlara-ozgu-bir-davranistir-hayvanlar-gulmez-rose-laub-coser","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/06\/24\/gulmek-insanlara-ozgu-bir-davranistir-hayvanlar-gulmez-rose-laub-coser\/","title":{"rendered":"G\u00fclmek insanlara \u00f6zg\u00fc bir davran\u0131\u015ft\u0131r. Hayvanlar g\u00fclmez | Rose Laub Coser"},"content":{"rendered":"<p style=\"text-align: justify;\"><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/www.bildirgec.org\/imaj\/empi4\/gulmek.jpg\" border=\"0\" width=\"155\" height=\"205\" style=\"float: left;\" \/>G\u00fclmek insanlara \u00f6zg\u00fc bir davran\u0131\u015ft\u0131r. Hayvanlar g\u00fclmez. Bu y\u00fczden tamamen insani bir \u00f6zellik olan g\u00fclme, antik \u00e7a\u011fdan beri filozoflar\u0131 me\u015fgul etmi\u015f; Freud&#8217;un \u00f6nc\u00fcl\u00fc\u011f\u00fcnde psikoloji ve psikanaliz, g\u00fclmeyi nas\u0131l tefsir edebilecekleri \u00fczerine yo\u011funla\u015fm\u0131\u015flard\u0131r. ( Fl\u00fcgel, 1954) Buna mukabil, g\u00fclmenin ve mizah\u0131n sosyolojik olarak analizi \u00e7ok az denenmi\u015ftir. Sosyoloji edebiyat\u0131nda mizah\u0131 belirli baz\u0131 toplumsal durumlarda tart\u0131\u015fan \u00e7al\u0131\u015fmalar g\u00f6r\u00fclmekle birlikte ( Radcliffe Brown,1952),&#8221; mizah\u0131n toplumsal fonksiyonlar\u0131n\u0131 genellemeye te\u015febb\u00fcsler yok denecek kadar azd\u0131r. ( Bleau, 1955; Burns, 1953; Fox,1953 )<\/p>\n<p>Bir\u00e7ok filozofun g\u00fclmenin hususiyle toplumsal bir faaliyet oldu\u011funu belirtmesine ra\u011fmen,mizah\u0131n ve g\u00fclmenin sosyologlar taraf\u0131ndan bu nisbi ihmaline \u015fa\u015fmamak elde de\u011fil.<\/p>\n<p>G\u00fclmek, di\u011fer benzer hissi ifadeler ve \u00e7o\u011fu fizyolojik tepkiler gibi toplum taraf\u0131ndan belirlenir. Toplum, &#8216;g\u00fclme&#8217;nin kontrol alt\u0131nda tutulmas\u0131n\u0131 bekler, \u00e7\u0131lg\u0131n veya isterik kahkahalar\u0131 pek tasvip etmez.<\/p>\n<p>G\u00fclmek, di\u011fer bir\u00e7ok insan faaliyetlerinden farkl\u0131 olarak veya \u00f6yle beklendi\u011fi i\u00e7in ancak belirli davran\u0131\u015f kal\u0131plar\u0131 i\u00e7inde ortaya \u00e7\u0131kar. A\u00e7\u0131k\u00e7as\u0131, gayri ihtiyari bir bo\u015falma ve ifade \u015fekli olan g\u00fclmek, yaln\u0131z ba\u015f\u0131na olan bir insandan beklenmez. Kendi kendine e\u011flenen veya kahkahalar atan birisine genellikle &#8216;ka\u00e7\u0131\u011f\u0131n teki&#8217; g\u00f6z\u00fcyle bak\u0131l\u0131r. B\u00f6yle bir yak\u0131\u015ft\u0131rmadan onu kurtaracak tek \u015fey, bu davran\u0131\u015f\u0131n\u0131n okumakta oldu\u011fu bir mizah kitab\u0131na veya seyretmekte oldu\u011fu filmdeki bir sahneye tepki olarak ortaya \u00e7\u0131kmas\u0131d\u0131r.)<\/p>\n<p>G\u00fclmek de t\u0131pk\u0131 konu\u015fmak gibi kar\u015f\u0131l\u0131kl\u0131 ili\u015fkiler i\u00e7inde ortaya \u00e7\u0131karak fonksiyonunu yerine getirir; dolay\u0131s\u0131yla kendi kendine g\u00fclen birisi, kendi kendine konu\u015fan veya her\u015feyi istifleyen biri gibi asosyal addedilir.G\u00fclmek payla\u015f\u0131lmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc, g\u00fclmek kar\u015f\u0131l\u0131kl\u0131 ili\u015fkiler s\u00fcrecinde asli bir yere sahiptir ve her toplumda toplumsal hayat\u0131n vazge\u00e7ilemez bir boyutu olarak tarif edilir. Francis Jeanson&#8217;un belirtti\u011fi gibi: &#8221; sevin\u00e7leriniz bile pazarda bir de\u011fer ifade etmelidir. Tabir caizse, borsada i\u015flem g\u00f6rmeyen bir \u015feyin keyfini \u00e7\u0131karman\u0131za m\u00fcsaade edilmez. E\u011fer neye g\u00fcld\u00fc\u011f\u00fcn\u00fcz\u00fc s\u00f6ylemekten ka\u00e7\u0131n\u0131yorsan\u0131z ve ni\u00e7in g\u00fcld\u00fc\u011f\u00fcn\u00fcz di\u011ferlerince anla\u015f\u0131lm\u0131yorsa size hemen &#8216;aptalca g\u00fcld\u00fc\u011f\u00fcn\u00fcz&#8217; s\u00f6ylenebilir.&#8221; Jeanson tespitine devam ediyor: &#8221; G\u00fcl\u00fc\u015f\u00fcn\u00fcz\u00fcn &#8216; ortak bilin\u00e7\u2019in tepkisini ifade etmesi beklenir. Bunun d\u0131\u015f\u0131ndaki durumlarda sa\u00e7mal\u0131ktan hastal\u0131\u011fa kadar uzanan ima ve ithamlar\u0131 beraberinde getirebilir.&#8221;<\/p>\n<p> (1) Aya\u011f\u0131 tak\u0131l\u0131p d\u00fc\u015fen birisine g\u00fclmemiz asl\u0131nda, &#8220;d\u00fc\u015fen ki\u015fi&#8217; ile kendimizi kar\u015f\u0131l\u0131kl\u0131 bir ili\u015fki i\u00e7inde g\u00f6rmemiz ve sembolik olarak &#8216;d\u00fc\u015fen&#8217;in durumunda olmad\u0131\u011f\u0131m\u0131za \u015f\u00fckretmenin bir ifadesi gibi d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n<p>Ba\u015fkalar\u0131yla birlikte g\u00fclmek &#8216;durumun ortak tarifi\u2019nin herkes\u00e7e payla\u015f\u0131ld\u0131\u011f\u0131 anlam\u0131na gelir. G\u00fclmeye kat\u0131lmayan olursa,biraz tuhaf kar\u015f\u0131lan\u0131r; &#8216;oyun bozan&#8217; olarak g\u00f6r\u00fcl\u00fcr; di\u011fer taraftan gruptaki birisinin esprisine di\u011ferleri g\u00fclmez ise espriyi yapan birden kendini tuhaf bir durumda ve ortam\u0131n d\u0131\u015f\u0131nda hisseder. G\u00fclmek ba\u015fkalar\u0131yla yap\u0131lan ve payla\u015f\u0131lan bir harekettir.<\/p>\n<p>G\u00fclmek, veya zeka dolu bir n\u00fckte ile g\u00fclme vesilesi yaratmak, birlikte olunanlar\u0131 daha yak\u0131n ve samimi olmaya davet etmektir. Ger\u00e7ekten de, g\u00fclmek ve mizah bir davet \u015feklidir.Yeme\u011fe davet gibi,sohbete davet gibi. Hepsi sosyal mesafeyi azaltmak ve yak\u0131nla\u015fmay\u0131 sa\u011flamak i\u00e7indir. LeviStrauss&#8217;\u0131n bir Frans\u0131z restoran\u0131nda, ayn\u0131 masa etraf\u0131nda \u015farap payla\u015fan yabanc\u0131lar i\u00e7in s\u00f6yledikleri mizah i\u00e7in de aynen ge\u00e7erlidir: &#8220;&#8230;kat\u0131lmayan\u0131n bir s\u00fcre sonra bundan vazge\u00e7ip payla\u015fmaya kat\u0131lmas\u0131 beklenir. Samimiyet samimiyeti gerektirir. Kom\u015funun ikram\u0131n\u0131 reddetmek olmaz, reddetmek hakaret gibi addedilir. Di\u011fer taraftan ikram\u0131n kabul edilmesi mukabil bir ikram gerektirir. konu\u015fmay\u0131, sohbeti. B\u00f6ylece kar\u015f\u0131l\u0131kl\u0131 ikram ve kabuller sonucu bir anl\u0131k toplumsal bir ba\u011f birden ger\u00e7ekle\u015fmi\u015f olur. Dahas\u0131 da var: olaylar halkas\u0131n\u0131 ba\u015flatan ki\u015fi inisiyatifi eline alm\u0131\u015f olur ve bunun kendisi i\u00e7in bir avantaj olu\u015fturdu\u011funu hemen g\u00f6r\u00fcr. Mamafih, bu t\u00fcr bir hareket beraberinde risk de ta\u015f\u0131r; muhatap ikrama cimrice ve kabaca kar\u015f\u0131l\u0131kta bulunabilir.&#8221; (LeviStrauss, 1957, 8494)<\/p>\n<p>Bu sebeple &#8220;mizah&#8221; ve &#8220;n\u00fckte&#8221;yi tart\u0131\u015fmadan g\u00fclmenin toplumsal fonksiyonunu tam olarak anlamak pek m\u00fcmk\u00fcn de\u011fildir. Bu sebepledir ki Bergson, me\u015fhur &#8220;g\u00fclmek&#8221; makalesinde \u00f6nce &#8220;g\u00fcl\u00fcn\u00e7 olan&#8221;\u0131 tahlil eder. Mizah ve g\u00fclmek i\u00e7i\u00e7e ba\u011flant\u0131l\u0131d\u0131r; \u00e7\u00fcnk\u00fc g\u00fclmeye sebep olan bir durum mizah olarak tarif edilir. Mizah ta, g\u00fclme de kat\u0131l\u0131mc\u0131lar\u0131n\u0131n ortak ilgilerinde anla\u015f\u0131labilir. Bergson &#8220;g\u00fclmeyi anlamak i\u00e7in onu, tabii ortam\u0131nda, yani toplum ortam\u0131nda d\u00fc\u015f\u00fcnmeli ve fonksiyonun toplumsal bir fayda sa\u011flad\u0131\u011f\u0131n\u0131 g\u00f6rmeliyiz.G\u00fclmek, ortakla\u015fa s\u00fcrd\u00fcr\u00fclen hayat\u0131n belli ihtiya\u00e7lar\u0131n\u0131 cevapland\u0131rmal\u0131d\u0131r. Yani toplumsal bir i\u015fareti (anlam\u0131) olmal\u0131d\u0131r. (Bergson, 1911, 89)<\/p>\n<p>Buraya kadar s\u00f6ylenenlerden de anla\u015f\u0131laca\u011f\u0131 gibi g\u00fclmek ve mizah, farkl\u0131 gruplarda farkl\u0131 derecelerde ve s\u0131kl\u0131klarda g\u00f6r\u00fcl\u00fcr. Ayr\u0131ca her milletin veya etnik gurubun kendine mahsus mizah ve n\u00fckte anlay\u0131\u015f\u0131 vard\u0131r. Yahudilerin, \u0130ngilizlerin, \u0130rlandal\u0131lar\u0131n farkl\u0131 mizah\/n\u00fckte anlay\u0131\u015flar\u0131 gibi. Mizah ve n\u00fckte toplum i\u00e7indeki stat\u00fclere g\u00f6re de de\u011fi\u015fir. Mesela bir toplumun en alt veya en \u00fcst kesimleri i\u00e7in \u00fcretilen mizah\/n\u00fckte unsurlar\u0131 gibi. Bir de farkl\u0131 siyasi sistemlerde ortaya \u00e7\u0131kan farkl\u0131 mizahlar gibi. Totaliter sistemlerdeki mizah, demokratik sistemlerdeki mizahtan olduk\u00e7a farkl\u0131d\u0131r.<\/p>\n<p>Toplumsal yap\u0131 i\u00e7inde farkl\u0131 noktalara yerle\u015ftirilmi\u015f grup veya altgruplar; farkl\u0131 mizah kal\u0131plar\u0131 \u00fcretir ve di\u011ferlerini d\u0131\u015flarlar. Belli bir grup i\u00e7inde de otorite ve roller farkl\u0131 da\u011f\u0131l\u0131m g\u00f6sterdi\u011finden; bundan kaynaklanan ili\u015fkiler de tabiat\u0131yla \u00f6zel mizah kal\u0131plar\u0131na kaynak te\u015fkil edebilir.<\/p>\n<p>Mesela bir hastanedeki hastalar. Hastalar\u0131n hastanedeki stat\u00fclerini belirleyen ba\u015fl\u0131ca \u00fc\u00e7 \u00f6zellik g\u00f6ze \u00e7arpar hemen: Hastan\u0131n g\u00fcven ihtiyac\u0131; fiziki rahats\u0131zl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda moralini kaybetmeme ihtiyac\u0131 ve hastane hiyerar\u015fisi i\u00e7inde en altta olma durumu. Dolay\u0131s\u0131yla hastalar\u0131n \u00fcrettikleri n\u00fckte bu ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak ve tehditleri bertaraf etmek i\u00e7in yap\u0131l\u0131r. Freud bunu endi\u015feleri hafifletmek i\u00e7in yap\u0131l\u0131yor kabul eder. Anlam\u0131 &#8220;&#8230;bak\u0131n, b\u00fct\u00fcn o tehlikeler benim i\u00e7in bu kadarc\u0131kt\u0131r i\u015fte. \u00c7ocuk oyunca\u011f\u0131. Dalga ge\u00e7ilecek bir \u015fey.&#8221; (Freud, 1950, 220)<\/p>\n<p>\u00d6zetlersek: mizah bir taraftan bir &#8220;emniyet s\u00fcbab\u0131&#8221;d\u0131r. Grup (veya toplum) taraf\u0131ndan bast\u0131r\u0131lm\u0131\u015f memnuniyetsizliklerin ve husumetlerin kurumla\u015ft\u0131r\u0131lm\u0131\u015f bo\u015faltma mekanizmas\u0131d\u0131r&#8230; Bir taraftan da kat\u0131l\u0131mc\u0131lar\u0131n, k\u0131sa bir zaman diliminde, \u00e7ok az bir gayretle kar\u015f\u0131l\u0131kl\u0131 olarak tecr\u00fcbelerini yorumlama, e\u011flendirme, kendi kendilerine g\u00fcven a\u015f\u0131lama, birbirlerine olan ilgilerini g\u00f6stermeye ve grubu birbirine daha da yak\u0131nla\u015ft\u0131rmaya yarar.<\/p>\n<p>&#8230;De\u011fi\u015fken ve tehditkar bir ortamda, g\u00fczelce anlat\u0131lan bir hikaye birka\u00e7 dakika i\u00e7inde hem insanlar\u0131 e\u011flendirir, hem emniyette hissetmelerini sa\u011flar, hem bilgilendirir, hem de birbirlerine daha da yak\u0131nla\u015ft\u0131r\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>G\u00fclmek insanlara \u00f6zg\u00fc bir davran\u0131\u015ft\u0131r. Hayvanlar g\u00fclmez. Bu y\u00fczden tamamen insani bir \u00f6zellik olan g\u00fclme, antik \u00e7a\u011fdan beri filozoflar\u0131 me\u015fgul etmi\u015f; Freud&#8217;un \u00f6nc\u00fcl\u00fc\u011f\u00fcnde psikoloji ve psikanaliz, g\u00fclmeyi nas\u0131l tefsir edebilecekleri \u00fczerine yo\u011funla\u015fm\u0131\u015flard\u0131r. ( Fl\u00fcgel, 1954) Buna mukabil, g\u00fclmenin ve mizah\u0131n sosyolojik olarak analizi \u00e7ok az denenmi\u015ftir. Sosyoloji edebiyat\u0131nda mizah\u0131 belirli baz\u0131 toplumsal durumlarda tart\u0131\u015fan \u00e7al\u0131\u015fmalar [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-4629","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v24.9 (Yoast SEO v24.9) - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>G\u00fclmek insanlara \u00f6zg\u00fc bir davran\u0131\u015ft\u0131r. 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