XəZƏr universiteti erciyes universiteti
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If we take the closer look from the communication sciences points of view, particularly the George Herbert Mead's (1967) theory of "Symbolic interactionism", we could understand that Others also participate in the creation or construction of our own (individual and group) identity pictures. Therefore, our own self – per- ception about ourselves in terms how we want to present ourselves to others is not the most important critical reflection of our own image. In the Turkish Scholarship Holder's Guide host is showing the certain concerns not to be judged by the guests.
(Türkiye Scholarships Holder's Guide, 2013, p. 15) Here the hostshowing certain fear and concern that their own cultural values could be understood as "bad". Cultural differences of new cultural environment guest could be understood not only in a negative context but also as a way of refusing to accept them. The need and request for reexamination of Turkish cultural values are emphasized in the brochure and therefore it can be assumed they result in its acceptance by the guest. Host here rather indicates that the guest needs to respect and appreciate their culture – cultureof the host. Also, it seems that the host is aware of the fact that the guest is the only one whoprovides critical assessment of how muchthe hostreally well known by hospitality. Therefore, the host is very concerned about the possibility of judgment by the guest. The host in the Turkish Scholarship Holder's Guide is deeply aware of the cultural differences between him and guest. Not only that he realizes and indicates that the problem of accepting the new cultural frame will occur, producing the cultural shock for guest, he also gives the adviceon how "to overcome this period easily"(Türkiye Scholarships Holder's Guide, 2013, p. 15):
may experience a kind of cultural shock and don’t forget that this adap- tation period will soon pass and you will feel at home in this country… Don’t forget that cultural shock is a temporary reaction to a newlife which will pass soon…Emotional signs(of cultural shock)are home- sickness, feeling of loneliness, causeless anxiety and crying, antisocial behaviour, tendency to stay alone, loss of selfconfidence, anger and hostility against new culture… Try to observe and understand the beha- viour, belief systems, and ways of thinking and behaviour of the people around you". (Türkiye Scholarships Holder's Guide, 2013, pp. 14-15) Host is familiar with the fact that the process of accepting the new cultural surrounding is not that easy to achieve and that the international student, after arriving in Turkey, will face the certain difficulties. Let's suppose that being a good host means putting you in the place of guest. In brochure for international student that is precisely shown. Shaun Gallager (2012) pointed how it is necessary to perceive the circumstances from the position of the Other, or simply to put ourselves
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in the place of Others and then to try to understand them. That approach Gallager conceptualized as the "self-in-the-other and other-in-the-self" perspective. That perspective in high education, or in any aspect of interculturality, is necessary thing. "This approach can give more space for negotiation and co-construction of relations and encounters in the intercultural space and thus renew hospitality by rebalancing the power unbalance between the host and guest". (Dervin and Layne 2013, p. 6) Gallager is not the only one who suggests the otherness in the self in explaining the self in relation with other. Beside him, Martha Nussbaum (2013, p. 2) in reexamination of role of liberal education in pluralistic society points out how it is necessary to possess "the ability to imagine what itmight be like to be in the shoes of another person". Understanding that cultural differences as our own constructs exist and putting ourselves in the position of another is the first step for being a good host. Sometimes facing difficulties, like those ones in the cultural adaptation process, requires a respect and understanding that the accepting the new culture is not easy to reach. Especially if we take into account that, in case of international students in Turkey, they must continue their high education in foreign – Turkish language which they are not familiar with and probably in circumstances where they face that language for the first time in their lives.
Value of friendship In conceptualization of friendship Derrida startsfrom the Aristotle via Hegel to the Kantian understanding of the same. Regarding the Kantian points of view Derrida indicates that "there is no friendship without respect for the other". (Derrida 1993, p. 380) Also from the Kantian reflection throughout the ethics and politics of friendship, he indicates that the concept of friendship should be understood as sacred. Analyzing the ethno-political and philosophical discourse on friendship Derrida showed that, in the same way how we made distinction between the host and guest or war and peace, we also always produce positiveand negative Other making them friends or enemies. Derrida therefore asks; "When will we be ready for and expe- rience of equality that would be a respectful test of the friendship, and that would at last be just, just beyond justice as low, that is, measure up to its immeasure?" (Derrida 1993, p. 388) That kind of discourse distinction among the people, between the friends and enemies, again indicates on our inability to challenge the asym- metrical power relations among us. In the Turkish Scholarship Holder's Guide, as a part of cultural adaptation process and overcoming the issues regarding the cultural shock, it is indicated as necessary that making the friends is an important part of socialization of international students in Turkish culture;
Holder's Guide, 2013, p. 15) Need for socialization in terms of faster and easier accommodation and integration of international students in Turkish culture is particularly pointed out; Yüklə 4,93 Mb. Dostları ilə paylaş:
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