Cultural
variability, socialization and individual difference come first in the formation
of values. While it constitutes the national-spiritual values that are unique
to the nations; the meeting of other nations in common values creates universal
values. Especially in Azerbaijan, national-spiritual values brought by belief
and culture are widespread, while universal values function with the influence
of the West. It is understood that the continuation of both types of values is
necessary for the continuity of the culture and belief of the nations and for
the continuation of the ethical and social order. In this respect, it is
concluded that families and educational institutions have important duties in
the permanent transfer of these values to other generations. This study
discusses both national-spiritual and universal values in detail with current
academic studies.
The article
“National-Spiritual Values and Universal Values in Azerbaijan” was prepared
within the scope of the project "Introducing National Spiritual Values
with Scientific Articles in English" with the financial support of the
State Support Agency for Non-Governmental Organizations of the Republic of
Azerbaijan and the initiative of the Socio-Economic Research Public Union.
Keywords:
National-Spiritual Values, Universal Values, Azerbaijan
1.
INTRODUCTION
Values, which
have a very broad meaning, reflect the individual's awareness and perspective
on life (Akbaş, 2008). As the meaning of the term; It is defined as “deep
beliefs that guide them to decide on just, right, just or desirable matters”
(Alparslan, Yastıoğlu, & Taş, 2017, p.134). It is also expressed as the
value concept of principles and beliefs accepted by the majority of society.
The most general meaning is the methods chosen to distinguish between good and
bad (Balcı & Yanpar Yelken, 2010).
Many researchers
have discussed that values are effective in directing the life of the
individual and that they have the power to direct the formation of behaviors
(Yel & Aladağ, 2012). Considering that values are related to mental
processes that affect actions and thoughts, they significantly affect one's
perspective on life. In this respect, it can be accepted that there are values
behind the behavior (Demircioğlu & Tokdemir, 2008). Values can be the
precursors of behaviors and can be guiding. For example, which behavior is
better, more beautiful; decides which ones are not according to their values
(Hökelekli, 2006). It has been emphasized that although values are related to
attitudes and beliefs, they are more comprehensive than both (Demircioğlu &
Tokdemir, 2008). In this context, experiences are effective in shaping or
changing values (Güngör, 2000). In addition, the constant change of society
necessitated a re-examination of values. The emergence of new situations may
pave the way for new ones to emerge instead of losing the importance of
previous values.
According to the
social psychologist Schwartz (1992), who is known for his work on values,
socialization and individual difference are at the forefront along with
cultural variability. Considering that the contribution of cultural orientations
in general is more in the studies carried out, the culture that shapes the
values is accepted as one of the basic elements. As cultures can vary, it is
possible for values to vary according to societies (Smith & Schwartz,
1997). However, in fast-developing societies, as the use of mass media
increases and the similarity in social sharing increases, common or universal
values become more evident. Therefore, it is understood that the search for
universal values is sought in new studies.
In Azerbaijan,
which is among the developing and western-eastern cultures, studies on values
are popular and have been one of the areas of interest of many researchers.
Basic values in Azerbaijan; seen as “safety, benevolence, universalism and
compliance with rules”
On the other
hand, in rapidly changing individual societies, it can be said that
"individualism and success" replace values (Ballı & Koca Ballı,
2014). Therefore, in recent years, in Azerbaijan, where the influence of
individualism and politics along with traditionalism is high, new values have
been sought and even existing values have been questioned. In this regard, the
values "Sincerity and Togetherness", "Productivity and
Success" and "Universal Values and Excitement for Life"
developed under the name of "value scale" by Cesur et al. (2018) can
be examples of some of these. These new values show the positive change of
cultural variables in individuals' perception of values (Alparslan et al.,
2017; Ercan and Sığrı, 2015).
Cultural
understanding has a great role in shaping the values in Azerbaijan. It can be
said that Azerbaijan, which is located in the Islamic geography, has adopted
Islamic values to a large extent and these have the greatest effect on the
formation of values. In addition, the unifying role of the Islamic lifestyle
between societies with different nations makes the formation of values
important. In this sense, when examining values in Azerbaijan, it is useful to
examine both national-spiritual values and universal values together.
This study
evaluates national-spiritual and universal values. The influence of the Islamic
understanding on the national-spiritual values of Azerbaijan, especially in the
Islamic geography, is undeniable. Universal values, on the other hand, started
with the emphasis on human rights in the West, and their transfer to other
societies has become acceptable to everyone. However, it is useful to limit it
or review it again.
2.
NATIONAL-SPITAL
VALUES
Values, above
all, are among the basic needs of society. Islam, which reveals clear lines or
certain patterns in this regard, creates a common sharing especially for
individuals to establish healthy relationships with others and to meet the
needs of other groups (Bensaid & Tekke, 2018). In this context, the Islamic
belief system has an impact on the development of the individual's spirituality
and human relations and on the shaping of values. For example, active and
dynamic values such as mutual interaction and healthy communication between
groups, embracing differences, equality, and humility are at the forefront. In
addition, it is seen that the personal development of the individual is the
most important factor in reinforcing the values and transforming them into an
effective one.
In order to
protect the moral, moral and social values of the community, belief, life,
reason, human lineage, property, dignity, environment, justice, freedom and
human-social relations must be sustainable. These Islamic ideals, faith,
health, life, reason, wealth, freedom, justice, environment, such as nurturing
the common interests and adhering to the principles of sustainable common life
and maintaining intergroup effectiveness form the core of the social structure.
Sustainable interaction and change are indispensable for national-spiritual
values.
These above
ideals reflect the innate human inclination to make life easier, provide
comfort and avoid pain, avoid discomfort and hassle, and add value to life,
health, and wealth. In this respect, Islamic values suggest that for a
sustainable life, people must control all obstacles and prejudices that may
endanger their common interests and determine the laws of life that ensure
their human connection. Common interests are advantageous not only for the
welfare of society, but also for human needs, personal development of the
individual.
In the light of
its integrative nature, Islamic values shape national-spiritual values, while
combining the innate human tendency with the aesthetics of reason and society,
it reveals an ethical and social order. For example, lending a helping hand to
the less fortunate, caring for neighbors, guiding and visiting relatives, doing
business with others, showing dignity, acting with trust and forgiveness,
visiting the sick, attending funerals, and avoiding harassment and abuse from
others and developing friendly personal relationships. Similarly, avoiding
gossip, malicious intent, and harmful conversations that represent negative
behavior can be examples. In this way, adherence to Islamic values is to
demonstrate honesty, togetherness, self-image, virtue and social status that
contributes well to others, and Islam helps human life to maintain balance over
difference and separation, inevitably by acknowledging human needs, passions
and aspirations.
Interestingly,
Islam is not concerned with ignoring human differences or mitigating the vested
rights of people, but rather with fostering self and gratitude, justice and
compassion. For example, Islam has a high regard for work, property, and
profit. Similarly, it explains the positions of men and women on gender. In
Islamic literature, power is determined not by being a man or a woman, but by
individual success and experience. Gender does not confer special privileges or
preferences. Emphasis is placed on the principle of constructive common values
such as love, compassion and compassion. This coincides with the value
understanding of our age. Individuality and success, especially emphasized both
in Azerbaijan and in the West; personal development and working and helping
others seem to be valuable virtues.
For the elderly
and disabled, who represent the cornerstones of society, it accepts the
dimension of experience that corresponds to old age, along with spirituality,
wisdom and high honor. Thus, old age is not seen as a burden but as having a
rewarding experience. In this respect, Islam, which adopts respect for the
elderly, establishes a high social respect status for elderly individuals.
Islam also takes moral, ethical and legal measures to ensure fair treatment and
compassion, displaying the core values of honor, courtesy, respect,
appreciation, convenience, support, solidarity and service (Bensaid &
Grine, 2014). In this way, besides establishing justice on rights and needs, it
makes a great contribution to the formation of spiritual values that transcend
religious, ethnic and cultural differences and opinions.
Moreover, Islam
seeks to lead a life of respect and dignity, and to strengthen the spiritual
and moral culture of the society, its social functions, and enrich the dignity
for the elderly. At the same time, Islam emphasizes the necessity of showing
gratitude to society, creator and health, comforting and socializing people
with disabilities, sharing welfare, accepting invitations and integrating with
society. In addition, it creates social awareness of values such as
philanthropy, hospitality, patriotism, heroic dignity and fondness for freedom,
which are among the national-spiritual and moral values of the society.
These Islamic
ideals, which take their place in society as national-spiritual values, appear
as the common values of Muslim societies. Although it is debatable that these
are practiced by Muslims in daily life, the adoption of these values by Islam
can be expressed as values that must be reached by Muslims. These spiritual
values not only make societies strong, but also aim to ensure the happiness and
peace of individuals.
In addition to
the magnitude of the effect of the belief in the individual's inner world and
providing positive interaction, it also ensures that the values are more
consistent and stronger. It is possible that the belief that touches the soul
and the heart can transform the values into positive. The reason why values
cannot reach the desired level in our country is the inadequacy of putting our
belief into practice as expected and required. The fact that Islamic values and
understandings do not receive enough attention from Muslims and therefore are
not implemented creates many problems in terms of values. Honesty and honesty
values, which are accepted as the basic values of social life, are only a few
of them. The fact that the belief that touches our lives is not applied in a
real sense and on the contrary remains superficial and not put into practice in
our lives can cause individual inadequacies and social weaknesses.
Inadequacy in
values can be shown as the fact that the needs of individuals in their
developmental stages are not met in a healthy way by their environment. Every
parent wants their children to grow up in line with their own understanding and
belief and guides them accordingly. If the parent makes this direction in a
healthy and positive way, his child is expected to exhibit positive values. On
the other hand, when insufficient support is provided by the parent, confusion
or confusion of values is most likely to occur. In this respect, the most
fundamental factor in the development of national-spiritual values, the role of
the environment, namely the parent, is very important. For example, in Japan,
which is one of the eastern cultures where cultural values are important, an
extra effort is made for children to gain cultural and life values in family
and later schools. The result of this is the emergence of a responsible
generation that is bound to its cultural values. In this context, the
permanence of national-spiritual values depends on generations to acquire these
values.
In case of
interruption in the nurturing of the values that continue in the family and
after school, it will create a gap in the value acquisition of the individual.
In particular, the understanding of secularism, which directly interferes with
the living of culture, beliefs and traditions, can cause dramatic results in
this regard. Although this may seem like a confusion of belonging and identity
at the beginning, the behavior, feelings and thoughts of the malnourished
individual may conflict with their own tradition, belief and culture (Ismail
& Tekke, 2015). According to the studies, it is seen that individuals who
are raised with values education have positive contributions both to themselves
and to the society. On the other hand, it has been determined that individuals
who are not adequately supported have a tendency to show problematic behavior
in the society. Especially helping, tolerating, individual and interpersonal
harmony and maintaining the social order can be given as examples. Individuals
deprived of these gains may have negative effects on society.
The most basic
requirement for acquiring national values is to adopt it. While these values
are being transferred to new generations, it is necessary to re-evaluate and
adopt them instead of changing the values depending on the change of the age.
For the new generation, the continuation of some national values may seem
bigoted. For example, if the elderly, disabled and pregnant women are
accommodated in public transport, they may abstain and exhibit negative
attitudes towards some young people. It is of great importance that individuals
accept themselves first in many values that directly affect their social life.
According to Gouveia et al. (2008), values can be transformed into functional
ones based on the needs of humanity and social demands. Within this, two
functional approaches have been developed: (1) the element that motivates the
individual's pragmatic and idealistic needs (materiality and humanism), and (2)
the element of orientation that guides the behavior of individuals or groups
(social, central and personal). It is argued that these two situations make
values functional by gaining "excitement, promotion, existence,
interaction, transpersonal and normativity". In this regard, it is argued
that the individual's adoption and internalization of values is directly
effective.
Since it is
accepted that national-spiritual values are generally mixed with culture,
working not only for ourselves but also for the benefit of others makes our
values different as well as highlighting them. Although universal values accept
to be humane, the scope of this is limited and the interests of other people
may not always be prioritized. First of all, the moral values brought by
culture and belief make cooperation necessary or compulsory and everyone can
run to the needs of people and people in need with the thought that they can
reach someone who is more needy than themselves. For example, the statement
"he who sleeps while his neighbor is hungry is not one of us" is one
of the clearest indicators of this situation. In particular, such values not
only ensure socialization in society, but also aim to strengthen social ties
with others.
Education takes
into account national-spiritual values and makes its planning. Discussions on
this are more about how and which values should be taught to students, rather
than whether values are taught or not. From this point of view, there are different
views on whether it is a stereotypical value education understanding or an
irregular value understanding. For this reason, while some educators argue that
it is appropriate to impose it by constantly repeating and recommending in
order for individuals to improve their behaviors, some educators, on the
contrary, argue that this situation does not give all values to the individual,
but to develop potential values. In this respect, discussions and research on
how to teach effective values are still continuing. If we look at the aims of
the values education program, it is aimed for the individual to adopt not only
the value judgments of the society they live in, but also the values of the
different societies of our globalizing world. In this, it is seen that the
views and attitudes of the trainer on value transfer or values are important.
For example, according to the results of the study conducted by Memiş and Gedik
(2010) on 295 classroom teachers in Zonguldak, it was seen that our female
teachers attach more importance to values such as "courage, creativity,
freedom" than male teachers. Our male teachers, on the other hand, gave
more importance to the value of "being strong" than our female
teachers. They attach the same importance to the values of "helpfulness
and tradition". According to the age factor, young teachers gave more
importance to values such as "power and enjoying life" compared to
older teachers. According to their marital status, single teachers gave more
importance to values such as "power, prestige, wealth and enjoying
life". In another study, with the participation of 4627 teachers in
Malatya, their ideas about values were tried to be determined. When the
findings were examined, it was seen that senior teachers attach great importance
to items such as "doing sports, buying luxury vehicles" and they care
less about "a high-income job, doing sports, spending time with family and
having close friends". It was determined that female teachers were higher
and more consistent than male teachers. It was observed that teachers in
general attach more importance to the values of “a happy marriage, spending
time with my family” than other values. As a result, there were differences in
teachers' perspectives on life and perceptions of values in factors such as men
and women, married and single, young and old.
There are
researchers who classify values teaching approaches in different categories. It
is generally evaluated in two groups: Value transfer approaches and value
development approaches (Meydan, 2014). Value transfer approaches are the
acceptance of the values accepted by the existing society rather than the
finding of one's own truth. These approaches are more instructor-centered. The
places where these occur are mainly family, school, university and other
educational institutions. Value development approaches are approaches that aim
at getting to know oneself and creating a system of values based on one's
individuality and experiences. In this approach, it is the situation where
individual experiences overlap with universal values. In this respect, it is
necessary for the student to create his own values while giving values
education.
In this way, the
education given both in the family and in the educational institutions is
important in terms of obtaining a certain attitude and gain of the individual.
Ensuring social cohesion and determining and maintaining common values show
that education is important. It is accepted that the lack of this situation
causes social problems. It is clearly understood that educational strategies
are important in acquiring national-spiritual and universal values. For
example, it has been seen that the values learned through role model,
experience are more permanent. In this respect, it will be important for
teachers to determine a way by considering these factors while giving values
education.
Value transfer
approaches are necessary in transmitting national-spiritual values from
generation to generation. If a generation sees and adopts the culture,
tradition and lifestyle of its ancestors, it is expected to try to apply it.
Motivational factors and educational strategies have a great deal of separation
in getting that generation ready for it. Especially when intrinsic motivation
is identified with the achievement in life, the maintenance of that value
becomes permanent.
3.
UNIVERSAL
VALUES
If a list of
values were made, perhaps many new value concepts could be created. For
example, as a result of a study conducted in twenty countries, Schwarts (1992)
made ten value definitions as value types. In the formation of values, it is
important for the individual to understand himself and think in accordance with
the cultural life of the society he lives in. In this way, the role of culture
is of great importance, given the influence of the environment in shaping
values. For example, the environment may ask the individual to carry the
desired values according to his philosophy of life. These can help the
development of the individual, in other words, to know himself and to perceive
the environment at the same time. From this point of view, the establishment of
values in the individual requires a long process. In this context, it is
important that values gain meaning with the effect of other factors rather than
a meaning alone (Çelik, 2004). The fact that these factors are national,
national values and their combination with other societies constitute universal
values.
In general,
values specific to culture are called national values. Especially in eastern,
conservative and collectivist societies, the effect of culture and belief on
values seems to be dominant. On the other hand, universality is the evaluation
of the common shares of Western and Eastern cultures within the framework of
human rights. The fact that different cultures and nations live together with
each other or the increase in refugees due to tragedies has also brought the
understanding of universal values to the fore. Here, too, the main purpose is
to share in common among people of different cultures and beliefs, and to show
understanding and respect for each other. It is human-centered and maintaining
human freedom, happiness and well-being. The universal moral principle aims to
ensure that nations live together in happiness, prosperity and democracy, in
line with the framework determined by the world human organization.
It is seen that
there are core values that unite within the framework of universal values. Many
countries have reached a consensus around common values (Doğanay, 2011). The
formalization of universal values has had a significant impact on the European
Union. Efforts are made to spread values such as human rights, human value,
freedom and democracy. Some of the universal values can be listed as follows:
Peace, equality of opportunity, fundamental freedoms, respect for others,
compliance with the law, personal responsibility (Topsakal, 2004).
Assuming that
universal values are related to the "Universal Declaration of Human
Rights", it is accepted as the protection of equality, freedom and dignity
of all human beings. Especially within the framework of religious and moral
values, the values of “justice, compassion and forgiveness” have been accepted
as universal values (Kinniers, Kernes, & Dautheribes, 2000). According to
researchers, universal value; It is classified as “being in something greater
than oneself, self-respect, humility, self-discipline and personal
responsibility, respect for others and protecting other living things and the
environment”. However, a consensus has been reached on taking the universal
values of democracy as the basic principle in practice (Tanaka, 2007).
Nations that are
highly integrated with the West, especially the Eastern nations, started with
the West as a wannabe, and then accepted their lifestyle, and it has been a
case of reconsidering the understanding of values and thus tending to the West.
Although this is interpreted negatively, there are of course also positive
aspects. The West's understanding of positivity makes a significant
contribution to the value understanding of other societies. Especially the
acceptance and learning of English, which is the most spoken language in the
world, by other nations facilitates people's information sharing and
interaction. Effective communication and international dialogue with a language
accepted as a common language strengthens mutual interaction.
In the
twenty-first century, where international interaction has increased, it is seen
that people meet each other more than ever before. When countries announce the
number of visitors as annual tourists, it is generally seen that this is
increasing every year. This shows that different groups met and mingled with
different nationalities. In this context, the need for universal values is
greater than ever for nations to communicate and develop in a healthy way. For
example, people are concerned about visiting countries that do not sufficiently
adopt universal values. In this respect, universal values are indispensable for
societies with international status.
It can be said
that the universal values that have developed within the framework of the
collective understanding of the world and the human rights brought by it have
not diversified much. With this thought, historical and cultural differences
can integrate societies in a more liberal pattern (Wieviorka, 2013). It is
evident that the struggle for universal values, especially initiated in western
societies, has spread to all societies. In this way, it is argued that
universal values can be prevented from national values. At this point, some
Western researchers (eg Donnelly, 2007; Pollis & Schwab, 2006) state that
this is not true. As emphasized at the beginning, values with strong
interaction of cultures may need to vary in different societies. In this
respect, the universal values accepted in the West may not be fully valid in
other societies, especially in third world countries. There is a prevailing
view that human rights, which are accepted as a universal value, should be
re-evaluated (eg Donnelly, 2007; Pollis & Schwab, 2006). For example, although
freedom, human rights and democracy are indisputable universal values and seem
to be universal values adopted by other societies, it is emphasized that
universal values should be restricted and anthropological values should be
increased (Donnelly, 2007). In fact, universal values that are assumed to be
ontological values have aspects that do not match with anthropological values.
In this way, it is thought that an understanding that considers both
ontological and anthropological values will serve global peace and global order
more effectively (Tanaka, 2007).
However, other
fast-developing and growing societies outside the West are beginning to
experience common problems with the West. For example, homosexuality, which is
a popular topic, is starting to become a topic of discussion in other
societies. In this context, considering the necessity of being universal even
for values contrary to cultural and religious differences, it has led to the
need to take a common step. Similar situations are approached with a common
mind and similar solutions are developed. This may be that universality
surpasses all values and takes societies to the brink of a new formation. In
other words, universal values may show that there is a risk of going beyond
national-spiritual values, the extinction of cultural and traditions, or the
risk of minimizing or even disappearing. The importance of establishing and
sustaining this balance is obvious.
CONCLUSION
With its
holistic approach to internal and external processes in both personal and
interpersonal relations, Islam emphasizes the necessity of individuals and
groups to carry sustainable values. Awareness of one's personal responsibility
gives spirituality to one's appreciation of the dignity and equality of one's
own human race. In interpersonal relations, the individual's responsibility
towards society depends on taking cultural factors into account. In this way,
it is understood that Islam can provide the necessary framework for shaping
personal and interpersonal relationships. In other words, Islam has a great
role in the formation of values such as "Sincerity and Togetherness",
"Productivity and Success" and "Universal Values and Excitement
for Living" in order to develop mutual understanding and coexistence.
However, Islamic life goes beyond culture and contributes to universal values.
Belief, one of
the main factors affecting the values of nations (Weber, 1993), offers
individuals life, thought and behavior models. When the existence of negative
emotions and thoughts in the subconscious of a person is always accepted, there
is no doubt that beliefs are a directing and regulating mechanism for them. In
this context, it draws a map of national-spiritual values, behavior or values
to nations. In particular, concepts such as human rights, law and justice make
it necessary to try to live truly universal values.
In the
"value scale" study developed by Cesur et al. (2018), five important
values emerged as "fair sharing and virtues", "traditional
values", "sincerity and togetherness", "productivity and
success" and "universal values and excitement for life". .
According to this study, national-spiritual values are included in the
traditional values factor. Universal values, on the other hand, are considered
as a separate factor on their own. Apart from these values, since the
importance of individual values in today's studies is taken into account, there
is a restructuring and balance of values. In this context, since individualism
and the value of success are accepted as a new value in our age, it is
understood that they are directly related to both national-spiritual and
universal values. At the same time, fair sharing and virtues and sincerity and
togetherness values can also be evaluated within these two value types.
The values mentioned
above are so important that the importance of national-spiritual and universal
values for the continuity of a society cannot be denied. For social happiness
as well as individual happiness, it is beneficial to increase the activities
that provide the importance of religion, justice, tradition, customs, language
and culture in accordance with the structure of the society. It is concluded
that moral, traditional, social, religious values, national values, customs and
traditions, universal values can be integrated and become inseparable from each
other, since values have the characteristics that lead to happiness over time.
While adopting
universal values, the individual should not ignore his own national-spiritual
values, and he should even continue and protect the life specific to his own
culture. A very clear example of this is that countries such as Japan and Korea
have adopted universal values while maintaining their own cultural values. This
has helped those nations to progress in every field in a real sense. On the
other hand, many individual and social problems occur primarily in the
generations of societies that neglect their own history, customs, and
national-spiritual values from their religion. For example, situations such as
identity confusion in Muslim countries that have adopted secularism are clearly
seen in the new generations, their inadequacy in national-spiritual values.
As a result, the
structural development of values and the roles of influential factors have been
tried to be discussed in detail in this study. The fact that there are problems
in the implementation of national-spiritual values on a country basis makes it
necessary to reevaluate both family life and education strategies. Since the
family and the school are a whole and it is impossible to think separately, the
education that starts in the family should be continued with the school and
efforts should be made to raise a healthy individual. Children tend to gather
information about their environment and make sense of it, as a necessity of
curiosity, which is one of the distinctive features of childhood. In this
period, raising awareness of national-spiritual values by family and school at
a sufficient level has critical importance in terms of sustainability of
values. In the meta-analysis findings, it was determined that cognitive-based
education is higher in the acquisition of values when compared to
emotional-based education (Parks-Leduc, Feldman, & Bardi 2015). It is
argued that being a conscious role model gains values in childhood, which is
inclined to curiosity, learning and discovery. In this respect, the place of
two basic institutions such as family and school is indispensable in the
establishment of national-spiritual values. In this context, we should know our
values as our essence and apply them under all conditions in order to minimize
the problems encountered in society, to ensure unity and integrity, in short,
in order to transfer our values that make us who we are, from generation to
generation. While doing this, it will be of great benefit to maintain universal
values in order to protect both national-spiritual values and international
status.
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