Language of the Individual, Mirror of Society: Communication Output

One of the most distinguishing features of societies is the language they continue to use. The words and concepts in the language used can be grouped within themselves, and a small expression that appears to be a single word or concept can have a great social background, the strength or weakness of the national stance. Sometimes they become indicators of the stance in question, even if their content is taken from other societies. Following only that expression makes it easier to identify the corners of the stance without deepening the research.

The social customs, traditions, moral values, enthusiasm, joys and sorrows of societies extend to mythological and religious realities and give the opportunity to read their cultural codes and textures. Detailed research on these means more than etymological value.

The expression, which is a combination of the Persian word "bed" and the Arabic word "dua", is widely used among Turks, and its conscious or unconscious presence in daily life is remarkable. Beddua is observed in the form of individual language use, social mirror as well as both positive and negative communication output. The aspects of communication output in the sense of everything related to human beings attract the attention of researchers.

It is quite normal for a nation, which is in constant movement from where the sun rises to where it sets, to interact with other communities in terms of language, one of the main elements of culture. Within this normality, the Turks, who came to the geography where the languages of two neighboring but different societies were spoken, as a leading administrative power and political authority through the Oghuzs, undoubtedly used many concepts from them as they were, by changing them a little, changing them completely, and sometimes integrating them with each other due to the nature of communication. We leave the details of all these to the relevant disciplines. However, in terms of communication science, this channel directly affects the media products of today and the future much more than the past. Analyzes and even analytical evaluations as well as definitions on the contents of the works prepared and delivered to the target audience as a result of professional efforts in the fields of activity of both news agencies and other media enterprises allow pragmatic returns.

The aforementioned "Beddua" is more or less in everyone's minds as a word pronounced as a demand to reach their spiritual as well as moral exhaustion as a result of hatred, anger and resentment against those who are counted outside. If the issues at the source of access to the point mentioned are ignored, everyday language becomes complicated rather than enriched. Complexity turns into a communication blockage at the point of inaccessibility.

It should not be forgotten that communities are made up of individuals. Communities where the individual cannot communicate in a healthy way cannot rise on solid foundations. Likewise, while suffering itself cannot become a civilized pillar anywhere, those who can turn it into a weight point within the framework of thought and logic have been the owners of successful steps. In short, those who can continue life without surrendering can reach the exit of communication. These are not everything but important steps towards a successful future.

The concept itself or its content can immediately find a place in social memory. Sometimes it enters the field of appreciation much later, or more precisely, it can acquire new frameworks. Thinkers and artists consciously or unconsciously throw some of their works into the future, so that their value can be understood later. The difficulties faced may lead to the need to examine the artists and thinkers of the past.

In terms of media products, Beddua (Director: Osman F. Seden, Melih Gülgen, 1980); Üç Harfliler: Beddua (Director: Alper Mestçi, 2018) differ from each other in terms of genre and time, but the fact that they were delivered to the same target audience can be considered related to the generalization of the concept. The example of Beddua Günahsız Kadın (Director: Mehmet Bozkuş, 1973), on the other hand, shows that the same concept was transferred to the big screen with much different subjects and themes. Even though there are no signs in their content, it is noteworthy that all three cinematic works were transferred to the target audience in three different coup atmospheres. In addition, the posterization of the word "curse", which is close in meaning, was excluded from our study. However, the second title of the film Lanet (İlenç) (Director: Mesut Uçakan, 1979), although a different word, pointed to the same issue. Interestingly, it was also produced in a year that can be said to be in the shadow of the same coup processes that dragged the country into darkness.

The idea, which can also be perceived as a bad wish, demand and wish, finds a response with such a plea in the language of the individual in the face of evil, injustice and injustice, which are suffered on the basis of the thought that can be perceived as a bad wish, demand and wish. In the case in question, the victim, the oppressed has a power, even a much greater and more effective power than can be seen, and it is ready on the working table of the idea platforms with individual, familial, local, regional, national and international examples. From this point of view, those who use clichéd, stereotypical expressions, which are known to everyone, and which are the subject of the research, quickly reach a relief. The psychological evaluations of these expressions of relief are, of course, carried out by the relevant branches and will continue to be carried out in the future.

The interlocutors, the audience, who initially make them smile, have no difficulty in remembering the situation in the past when they are alone with themselves when faced with various problems, sufferings and disasters. Even if they directly associate what they have experienced with the same issue, they remain eerily silent and accept the score. Some of these acceptances may lead to inner communication and may lead to an exit on the way to meeting with the Absolute Being. The smallness of the quantity does not matter much.

The subject also has a sociological scope. It is understood that the codes, sediments and fears embedded in the individual memory of the person who uttered the words and in the cultural infrastructure of the society are effective one after the other. Since the experience of social codes and fears have found a place in the memory of the society, it is seen that the expressions used by its member individual are based on a cultural accumulation. When the metaview is realized, it sees no harm in expressing elements that it would not want to experience itself and cannot imagine in its life. In a moment of anger or in the event of an explosion, it is not as quick and easy to retract what has been said. The word does not remain in the air. Like an arrow shot from its bow, it moves steadily towards its target. It often has a devastating effect.

It is also possible to categorize the bad wishes or curses that are pronounced and hurled one after the other into various types. However, perhaps due to the fact that they are uttered by the individual, those related to the body and health are uttered more easily and more frequently; the veins shrinking, the flesh rotting, the blood drying up, the scalpel slicing, being under the knives, being hit by blind bullets, coming from the mouth and nose, swelling like a drum, writhing, the tongue not being able to turn, not being able to excrete, the pain not subsiding, not being able to die, begging for death, death coming with a groan.

In view of the fact that human life is a process, bad wishes regarding the material and spiritual development of the afterlife are also frequently used. When every individual has to be busy with work and power, spend your earnings on doctors, don't eat what you have earned and saved. May your money turn into pennies, may it be far from your blessings, may you come to blind fortune, may your fortune be black, and so on.

Others convey malicious intentions about youth, beauty and young manhood. It is also accepted that these trigger fears. It is more accurate to consider the themes of illness here in terms of communication output. As it is known, health concerns, anxieties and fears are universal. Although social memory assimilates diseases, it has very sensitive nerve endings in terms of epidemics that both humans and animals are exposed to from time to time. Bad wishes in this regard do not go unanswered. From here, as emphasized in the relevant places, the realization of death, its conditions, its form, and what happens afterwards are all references to the pain to be suffered in the research. The references to young and sudden deaths have a fear-centered effect on their elders rather than those who have not yet reached a mature age. Social memory continues to keep these alive, especially through celebrity figures.

A significant part of them are, of course, about the end of life and the afterlife. Instead of the phrase "death", they say "die", "zıbar", "may your life come out", "may Allah take your life soon", "may your jaw be tied", "may you fall into the black soil", "may your shroud be cut". May you never get enough of your youth, may your wedding dress be your shroud, may you never see the face of heaven, may you be a stump of hell, may you be a stone of hell.

Expressions used directly for the afterlife, may you never rest in the grave, may you burn brightly in hell. May the demons never fall from your feet. It is also noteworthy that the expressions used for family members and relatives are extended to the afterlife.

All bad wishes of whatever kind have a cultural weight both on those who utter them, on those who hear them, and on third parties who are members of society. While the output of communication that feeds on negativity is again negative, that of those who filter it through the filter of analysis is surely positive new horizons.

May the curse of God be upon him forever. The cry of ill-wishes, which covers both this world and the afterlife, are elements of communication in terms of cultural codes as well as the individual situation. Even if negative thoughts about their impact have been explained from a third-person perspective, experiences seem to be far from confirming this. Especially fictional media products have the power to raise awareness of prevention on both sides. The prevention of false or unnecessary cursing and the curbing of their actions rather than being the addressee of such bad wishes will be a peaceful environment not only for the two individuals, but also for their immediate surroundings, and then for the local and national fields. Every rational thinking individual will have no difficulty in realizing the frighteningness of this situation. The stages of delivering media products to the target audience will feed the social memory positively.

The belief of the victim and the oppressed in the divine power becomes stronger and they get closer to the line of Absolute Being. The shaping of expressions in this direction does not escape attention. Likewise, mythological characters and animals are used to represent fears.

Not all aspects can be expected to manifest the same in every individual and society. This is because perceptions, cultural codes, degrees of belief and other characteristics can bring both the people with bad wishes and their interlocutors to quite different positions.

In short, the language of the individual shapes the communication channel of the society's lifestyle. In a sense, it creates a mirror position with the object. No matter how negative the anger point is in life, the language of the individual becomes the mirror of the society to which he/she belongs. The healthy analysis of the reflection in the mirror is a sign of positive communication output.