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We paid attention to the relation between art and socio-cultural structure by defining the art and artistic traces as reflection of traditional mentalities of people(s). Tradition is generally treated, in sociology books, as simple doings of non formal social groups. So they seem as simple social activities. However "tradition" is an institutionalized texture of something continuing in time. Hence traditions and social mentalities are DNAs of a socio-cultural structure. Consequently as Nirun says, traditions and customs must be received as the rules shaping the social life style[1].

 

The cultural interactions of nomads, who live in both sheltered places and mountain pasture, are less then the ones of social groups in industrial ages. Their situation under effects of themselves is messenger of their slaveries. One of the best examples of these can be seen in Orkhun epitaphs. Traditional socio-cultural structure is the most conservative area of social life. If it is not; was it possible to see the same stamps on world widely known two carpets in spite of the time passed a long hundreds of years and the distance from Altays to Anatolia?

 

Many social scientists, who talk about socio-cultural life, pay attention to the relation of traditional structure and socio-cultural structure. Scientists like Taylor, Gadomer and Ricoeur express cultural life originated from daily activities[2]. All social groups` looking to wards to world is different since their historical legacy and the mentality caused by this legacy are different from each other. "The lenses of any society, looking to life with them, are unlike from the ones other societies doing with"[3]. In spite of this fact, social scientists generally continue trying to analyze social life by taking a meteor a balance to their hands. More precarious, some of them imply definite conclusions about all socio-cultural cases they only skim or scan books. Using the titles increases the depth of effect on people, even having no direct relation with the case. Because people are sincere (or cordial) and so they want to believe what the scientists with title say without inquiring. By the way, it is impossible as to demand knowing optical theory, from all people with eye-glasses; to demand, analyzing their own life-seeing, from all members of a nation. When we want to get information about eye-glasses, we hope the doctor gives all the formulas of lens, he gets. It`s doubtless that we will accept the analysis of modern world nations will be done by a social scientist"[4]. Or we have to accept. I hope this will not be a long process for us.

 

Social scientists have two main missions. First, effort for to run as forward as they can, like in all science branch; second, the activity of understanding and analyzing to the environment they live in. his mentality must do guidiance to him in such a process. We see our environment just with our eyes or by the color or number of lenses of our eye-glasses; we have. Thus according to Mucchielli, mentality is invisible reference group of a social group[5]. Because people perceive, and interpret the physical and social world without being aware of.   While looked from this point of view, "what makes them art is the form which has given to shape" says Rothackers[6]. So is not it necessary to consider the socio-cultural structure in which the art trace created, before examining it? The answer of this question must be "yes". Because the socio-cultural life does not occur in null space and the products and producers of it, are not belonging to another space. So what makes an art trace meaningful is the mentality of that people. Mentality on the other hand is the common thought, activity, seeing and style of comment of objects. Consequently, the mentality is the memory of the social group or groups. In other words "mentality is a base component or cultural identity of a group"[7] on the other hand it is necessary to know and understand the mental world of a group for understanding and commenting the activities of them, as a primary effect that indicates the social identity. If else, we can not express social groups as necessary, as we fall in difficulties to understand the content of the concept of social integration which has a great role in the process of being a nation.

 

To conclude, if some details regarding geographical conditions are treated as differences in socio-cultural life, this will delay the social integration process and may result some deviances. It will not be possible to understand the same stamps seen in different regions of Anatolia, without understanding the stamps of the first found carpet of the world. Likewise, it will not be possible to comment the ram head stamps seen on the carpets, rugs, and graves of Eastern and Western Anatolia without regarding the ram head graves and stamps of wide Turkistan geography.

 

Bibliography

[1] NİRUN, N., Sistematik Bünye Analizi, Ankara, 1991, p.91

[2] RABINOW, P., SULLİVAN, W., Toplumbilimlerde Yorumcu Yaklaşımlar (Trans. Taha Parla), Istanbul, 1990, p.12.

[3] BENEDICT, R., Krizantem ve Kılıç (trans. T.Turgut), Ankara, (No date), p.9

[4] BENEDICT, R., Ibid, p.9.

[5] MUCCHIELLI, A., Zihniyet (trans. A.Kotil),  Istanbul, 1991,

16 ROTHACKER, E., Tarihte Gelişme ve Krizler (trans. H. Batuhan -N. Uygur), İstanbul, 1995,p. 207,209

[7] MUCCHIELLİ, A., ibid, p.22

 

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