Aydemir, Mehmet AliTecim, Erhan2023-03-102023-03-102012Aydemir, M. A., Tecim, E., (2012). Türk Toplumunda Aile ve Dinin Sosyal Sermaye Potansiyeli. Selçuk Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, 28, 43-59.2667-4750https://hdl.handle.net/20.500.12395/45746Son dönem sosyal bilim tartışmalarının önemli konu başlıklarından biri olarak öne çıkan ‘sosyal sermaye’nin Türkiye özelinde geniş çaplı bir değerlendirmesi henüz yapılmamıştır. Ancak bu başlık altında çeşitli alanlarda ortaya konulan özel inceleme ve araştırmaların sayısında bir artışın olduğuna şahit olmaktayız. Türkiye toplumunun sahip olduğu potansiyel sosyal sermaye kaynaklarının başında gelen ‘aile’ ve ‘din’ yapısal olarak değerler hiyerarşisindeki yerini henüz yitirmiş görünmemektedir. Toplumun atfettiği önemi ‘Dünya Değerler Araştırması’(DDA) ve ‘Türkiye’de Aile Değerleri’ (TAD) gibi araştırmalardan elde edilen verilerle ortaya koymak bu yazının temel amacı olacaktır. Aile ve din kurumu diğer sosyolojik kurumlar arasında sosyal sermaye teorisine rahat bir şekilde eklemlenebilen bir kurumdur. Sosyal sermayenin temelinde değerlerin, güvenin ve birlikte yaşamanın olması bir anlamda aile ve din kurumunun rolleri ile örtüşmektedir. Bu açıdan aileyi bir etkileşim ağı olarak ele aldığımızda bu etkileşimde ortaya çıkan unsurların sosyal sermaye değerini ortaya koyabilmek önemlidir. Yine benzer şekilde din kurumunun bir etkileşimler ağından oluştuğunu ve bu etkileşimlerden ortaya çıkan sosyal sermaye unsurlarını ortaya koyabilmek önemlidir. Bu çalışmada aile ve din kurumunun sosyal sermaye üretebilirliğine ilişkin bütün detayların incelenmesine ve ortaya koyulmasına imkan yoktur. Ancak bu konuda bir farkındalık kazandırabilecek ölçüde vurgular yapılmaktadır. Sosyal sermaye teorisi diğer teorilerden farklı olarak toplumu daha çok etkileşim ağları ve biraradalık üzerinde değerlendirmektedir. Sosyal uyumun ortaya çıktığı, güvene dayalı ilişkilerin olduğu ve biraradalığın yaşandığı toplumlar sosyal sermaye stoğu yüksek toplumlar olmaktadırlar. Sosyal sermayenin nasıl üretileceği ve nasıl sürdürülebileceği ayrı tartışma konularıdır. Böyle olmakla birlikte bu soruların cevabını vermede aile ve din kurumunun hem yapısal unsurları hem de etkileşim örüntüleri kolaylık sağlamaktadır. Sosyal sermaye çalışmaları oldukça yeni bir alandır ve Türkiye örnekleminde daha fazla ve farklı perspektiften çalışmalara ihtiyaç olduğu görülmektedir. Yani, yerli bir perspektife ihtiyacın olduğunu ifade ederken aynı zamanda evrensel bakış açısının da kaçırılmaması gerektiği vurgulanmalıdır. Diğer yandan Aile ve din kurumu üzerine birçok çalışma yapılmıştır. Ancak sosyal sermaye ekseninde yapılan alışmalara ihitiyaç olduğu görülmektedir. Aile kurumuna ve din kurumuna dair sosyal sermaye teorisi bağlamında yapılacak tahlillere ihtiyaç olduğunu da vurgulamak gerekir. Bu çalışma katkısı azda olsa böyle bir kaygıyla ortaya koyulmuştur.A large scale assessment of the case of social capital, which is one of the most important topics of social science, has not been discussed in Turkey yet. However, we are witnessing that there is an an increase in the number of special examinations and investigations. under this heading set out in the various areas. From the beginning of the potential sources of social capital owned by the society in Turkey ‘family’ and ‘religion’ as structural place in the hierarchy of values does not seem to have lost their position yet. The main objective of this paper will be determination of the importance that the society refers with ‘World Value Survey’ (WVS) and ‘Survey of Family Values in Turkey’ (FVT). The institutions family and religion can easily articulate to social capital theory among other social institutions. Values on the basis of social capital overlap trust and a sense of living together that are consistent with the roles of family and religious institutions. In this respect, when we consider the family as an interactive network of elements, that occurs in this interaction, the determination of the value of social capital gains importance. Likewise, the institution of religion consists of a network of interactions hence these interactions are important to elucidate the elements of the social capital. In this study, it is impossible to generate social capital for the institution of family and religion and to call attention to the examination of all the details. However, it is emphasized that the awareness of this issue can be done. Unlike other theories, the theory of social capital considers the society in the context of networks and coexistence with society. The societies in which social cohesion emerges, trust-based relationships and coexistence make these societies have a high stock of social capital in communities experiencing forms. How to produce social capital and how it is sustained issues are separated to discuss. However the answers to these questions provide convenience in making family and religion institutions as well as the interaction patterns of structural elements. Even if many researchers are not aware of what is called social capital forms of interaction are based religion institution, the institution of the family is a fact that it is the practitioner. Every proposition can have missing parts and they can be incorrect. The missing part of this proposition is that religion institution does not contribute in every condition to social capital stock in a positive way. Although religon has unifying and adaptive features which are located between the followers of the group and vice versa, it can serve as the perception of non-and intra-group members. Such a perception of religion as a theological sources of their own may not be essential. But, intensive interaction with each other can transform this activity as making other for outside the group against followers. Religion and social capital and the religion have been ignored in studies of foreign literature, in this context it was tried by considering negated the beneficial effects. Whereas the positive effects of religion and religious structures in society are expressed in a way that highlighted fairly by classic sociologists. On the other hand, it is known that religion gives importance to solidarity and coexistence. None of religions does not contradict and act contrary to these values. The contribution of the family to social capital begins with its presence for continuing the relationships within the family and it can be traced back to relations of kinship. According to Bourdieu, family is the main determinant and motivation of social capital. Family, which is located in the heart of the interaction all corporate to pave the way for individuals to be a subject, offers a model for the others to enter in every type of interactions. Social environment and social heritage of the family constitute an important area of habitus for the family members. Thus, the quality and contribution of the social capital to the members of the family will develop to extent of habitus sphere. When Turkey case is examined it can easily be seen that there is obvious lack of research across the country. The data related to Turkey can be reached from World Values Survey (WVS). When this survey is taken into consideration trust level, the level of social capital and the level of civic participation are very low in Turkish society. In this study, data from the World Values Survey 2007 is based. There are two indicators of social capital analysis, the first is the overall level of trust and the other one is participation of civil organizations. According to a survey in 2007 to while the level of trust is 4.9% in Turkey, the level of active memberships to civil organizations is 1.27%. These indicators are signs that Turkey is considered to have relatively low levels of social capital. On the other hand the power of family and the value given to the family remain in very high percents. The importance of family in lives of individuals around the world remained 86.7%, while the percent for this indicator is 97.7% for Turkey. Whereas, the level of trust for family across the world is 74.3% the percent is 95.6% for Turkey. Similarly, the emphasis on family and the values learned in the family play an important role in the production of social capitaland it is consolidated that the family is more important in Turkish case. In terms of religion, while the importance of religion in the lives of individuals throughout the world was 46.4%, it was 74.6% for Turkey. However, Turkey’s level of religiosity (81.0%) remained considerably higher than the percents of the world average (67.5%). It can easily be seen from the findings religion has a great influence on individuals. According to research conducted by TÜSEV the 50.9% of the people are located in this action for religious reasons to give donations and grants for other people. In addition, the percent of people who give fitre was 79,3% whereas the percent of people who give zekat was 39,9%. According to these findings, religion as a source of social solidarity and assistance has a positive effect in entirely religion based charities. As a result, social capital researches are a relatively new area for Turkey, it seems to be a need for a sample of more and different perspectives in this field. So, it is crucial to emphasize a universal perspective when there is a need for a local perspective. On the other hand many studies have been conducted on family and religion. However it is seen that there is a need for studies which are conducted in social capital axis. There is a necessity to emphasize that there is a need of analysis in the context of social capital theory for family anf relgion. This study was done by this motive even its contribution is less.trinfo:eu-repo/semantics/openAccessSosyal SermayeAileDinDeğerlerTürkiyeSocial CapitalFamilyReligionValuesTurkeyArticle284359