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The headscarf is finally free; the country is not more than a decade ago, this column predicted that what most western pundits then labeled as “turkey’s pro-freedom reformists” would bring “reforms” merely about to broaden freedoms for political islam and its symbols and restrict (non-islamist) freedoms in general.
With a constitutional principle of official secularism, the turkish government has traditionally banned women who wear headscarves from working in the public.
The headscarf was banned in government offices, hospitals, universities, and schools. By the 1980s, these lengths of cloth had taken on hot political connotations.
Women who chose to cover their heads were labelled “backward” and uneducated while those who went uncovered represented the modern ideal of a woman bravely rejecting religious conservatism. The headscarf symbolized the battle between the forces of modernity and arch-conservatism.
Mainly muslim turkey was founded as a strictly secular republic. The right of women to wear the islamic headscarf is at the heart of a fierce debate.
Unlike the armed forces in the united states and western europe, turkey's military plays a central role in politics. Constitutionally, the turkish generals have the authority to overrule.
In turkey political islam has influenced the way of life and traditions of the country, notably regarding gender relations. Since 9/11 the headscarf has become a visible sign of identity and a power struggle in schools and courts, among other institutions, in many parts of the world.
Headscarf politics in turkey previous publications siyasetin oyunu [the game of politics] (2008) ortunun altinda kalanlar [hidden under the veil] (2008) bati’da musluman olmak [to be muslim in the west] (2008) dunyanin guzel insanlari [beautiful people of the earth] (2008) basortusuz demokrasi [scarf less democracy] (2004, trans.
20 mar 2017 was among the few turkish women in politics who wore a headscarf, and no woman had ever entered the turkish parliament in a headscarf.
Aysel ozbey, 43, a headscarf-wearing woman who joined a protest rally in one of istanbul's more conservative neighbourhoods, accused erdogan of staging a coup against women.
Turkey officially banned the turban from universities in 1982 to signal politically that the country was not taking the route of ayatollah khomeinei's iran, where all females are required to cover. This move reinforced turkey's secular nature at a time when several popular leaders were using the headscarf issue as a form of political protest.
A brand of politics, which respects the religious demands of conservatives, will remain at the heart of turkish politics. There is no reason to worry, as erdoğan’s brand of struggle (rather than the liberal impostors bullied into self-critique) will be turkey’s strongest political current in the future.
This book questions the 'role model' status of the turkish republic with respect to the advancement of female agency in a secular context by using the study of women with headscarves as a case in point. Turkey's commitment to modernization depends heavily on secularism which involves, among other things, the westernization of women's appearance.
What is even worse is the fact that when the issue is the headscarf or the religious freedoms of the sunni majority, the eu sides with the turkish military.
In turkey, the recent parliamentary vote put an end to the headscarf ban, but not to the public controversy that has severely divided and deeply polarized turkish society since the post-1980 period. In turkey, the debate over the headscarf is putting secularism to a democratic test, writes nilüfer göle. In turkey, the battle in the public sphere continues among groups with different interpretations of secularism, but also among women themselves.
A headscarf signifies religious devotion, but after 10 years of erdoğan and more than three weeks of arrogance and police brutality, it may not indicate political affiliation.
The headscarf has become elevated to a political symbol, writes ömer erzeren in may 2006, after an extremist right-wing islamic gunman shot at the judges of the second chamber of the council of state in ankara, killing one judge and wounding four others, the public clamored for an explanation.
The republic of turkey has been a secular state since the constitutional amendment of 1937. Mustafa kemal atatürk introduced the secularization of the state in the turkish constitution of 1924, alongside his reforms. Atatürk never forbade the headscarf, but actively discouraged its use in public venues. The headscarf was banned in public institutions because of the 'public clothing regulation' issued after the 1980 coup and began to be implemented in a radical way after the 1997 military.
Renewed efforts to end a ban on students and civil servants wearing the muslim headscarf have triggered fresh confrontation between turkey’s government and its political opponents over the place.
Starting as early as the 1960s, and becoming more persistent into the 1980s, headscarf debates in turkey have put women’s bodies and sexualities under public and political spotlight. Through the headscarf debates, each discourse’s idealized image and sexual construction of women’s bodies have been further polarized.
On june 5, turkey's constitutional court struck down a proposed amendment that would have allowed muslim students to wear headscarves in the country's public universities.
22 feb 2017 a ban on female army officers in turkey wearing the muslim headscarf has been lifted by the government.
The headscarf is slipping not long ago women in turkey fought to cover their hair, yet now it seems the headscarf has fallen out of favour. Seventeen years into erdoganʹs rule, some things are floundering – including the assumption that turkish society is becoming increasingly conservative.
In turkey, headscarf is a women’s rights issue the young muslim women of today demand the right to express their culture, their religiosity and their dissent women participate in a protest against the results of a referendum in istanbul, turkey, on april 16, 2017.
Fairly or not, in certain turkish communities, a head covering in fact marks the wearer not just as faithful but as a believer in a particular version of islam.
But if politicians are grandstanding about head scarves, maybe that’s because head scarves, at least in turkey and a few other places, are political symbols and not purely religious “choices.
The headscarf issue draws a great deal of public and academic attention in turkey, yet the debate largely unfolds within the contours of the discussions over modernization, westernization, and the islamic / secular divide. Rarely is there a discussion about how the connotations of the headscarf.
Headscarf politics in turkey is an excellent academic read that highlights the long time headscarf ban that has affected the lives of thousands of young girls in turkey. The photo on the cover page, a young highschool student whose headscarf is physically pulled off by police officers at her school summarizes the ongoing ban that prevents girls of all ages from getting an education.
31 oct 2013 a decades-long taboo in turkey was broken as four female lawmakers from the islamist-rooted government attended parliament's general.
Headscarf politics in turkey: a postcolonial reading (inglese) copertina flessibile – 11 novembre 2014.
In recent years, one of the many restrictions on religion has included a ban on head scarves at public universities and in government buildings.
' 4 in turkey, the headscarf issue is a proxy for political struggle between secularists and islamists.
8 feb 2008 the recent proposal in turkey to lift the ban on headscarves in state universities has struck a political nerve.
24 sep 2019 sule yuksel senler played a key role in reintroducing the headscarf to making them an active part of the turkish workplace and politics.
6 apr 2020 importance of religion in international politics as well as in domestic attitudes of the justice and development party towards the headscarf.
In turkey ha ve emerged as an outcome of a highly complex and mul-. Tilayered his torical process in which the islamic headscarf was trans-.
Headscarf movement in turkey has come up with two intertwining arguments: (1) headscarf is argued to be the most important symbol of the islamist movement in turkey and (2) it is argued to be not a passive submission to patriarchy but rather a modern form of agency.
Bloomsbury publishing, 2019, series: gender and islam “with the rise to power of the justice and development party (akp) in the early 2000s in turkey, the headscarf that used be looked down upon by the secular middle and upper classes moved to the mainstream.
Turkey was one of the first countries to give women the right to vote. Foreign residents cannot vote in turkey – unless they take turkish citizenship.
Equally important, the islamic headscarf has almost become a trope to denote the problems intrinsic to the foundations of the republic and its secular regime. This also throws discredit upon the current efforts of turkey to become a liberal democracy in the interface of domestic politics and turkey–eu relations.
Abdullah gul's election in 2007 sparked controversy in turkey over the first lady's headscarf, writes elver [afp] the concept of the “first lady” is unusual for turkey.
In the head-scarf case, the elite establishment contended that allowing veiled women onto campuses threatened turkish secularism, one of the founding principles of mustafa kemal ataturk’s.
Written by a key member in the debate, headscarf politics in turkey sheds light on one of the most highly disputed issues on the turkish political agenda in the last decade: headscarf policy. Religious tolerance, women's rights, and modernity are all important components in this fascinating book by merve kavakci islam, who looks at the topic from a unique combination of scholarly distance and personal involvement.
She questions not only the government in wanting women with headscarves to fully join public life.
The majority party in turkey’s parliament, the justice and development (ak) party, is pushing to lift the 90-year-old ban on headscarves.
Politics o f the headscarf in turkey: masculinities, feminism, a nd the construction of collective identi ties.
Even if headscarf politics in turkey is centred on this event, the book is a study of the headscarf ban in turkey and is divided into six chapters. The first one is dedicated to the introduction and to the author’s theoretical framework of the interpretation of the headscarf ban employing the concepts of “orientalism” and “postcolonialism.
Tens of thousands of people gathered over the weekend to protest government plans to lift the ban on the wearing of islamic-style headscarves at turkish.
It can be said that the headscarf ban is a direct result of the monist understanding in turkish political culture. The state tradition in turkey until the ak party era has adopted french style of secularism not the anglo-saxon type, this adoption has eroded the democratic well-being of turkey.
The secular obsession with the hijab as an anathema to the notion of laicism rekindles an arcane debate around identity politics and culture wars in turkey.
Dialogue with islamist women and the ‘headscarf problem’ in turkey in 2000s. This is done by examining three magazines which claim to contribute to feminist movement and women’s studies in turkey, namely feminist.
I argue that it is not the uplifting of the islamist2 headscarf ban in the universities that we should prioritize as a danger, but the propagation of patri- archal religious.
Disputes over the headscarf and other public symbols of islam are part of a wider debate over how to reconcile modernity and tradition as turkey tries to achieve its decades-old ambition to join.
Headscarf controversy in turkey atatürk and an old woman in chador the republic of turkey has been a secular state since the constitutional amendment of 1937. Mustafa kemal atatürk introduced the secularization of the state in the turkish constitution of 1924, alongside his reforms.
Religion and politics have long been intertwined in turkish politics. Since transitioning to multi-party politics in 1946, the conflict between the secular military and religiously rooted parties has dominated turkey’s political history.
Of the headscarf, an important religious symbol in turkey, presents a risk to th e progress of democracy, and only serves to increase political polarization.
Iranian women have long been in a cat-and-mouse game with the interpretation and enforcement of many aspects of islamic law, but most especially the hijab. Since 1983, when the first written law was passed, the islamic republic has made it officially mandatory for women to wear the headscarf and loose clothing, with punishment for failing to comply ranging from lashes to imprisonment.
This development has pushed turkey's secular feminists, who had been critical of the headscarf ban, to the margins. This book is the first to trace this new phase of conservative gender politics by examining the images of women's headscarves across secular and islamic news media.
Rights (ecthr)4 upheld turkey's headscarf ban barring thousands of headscarf- wearing women from attending schools, universities, and entering government.
The headscarf controversy in turkey, which now occupies center stage in turkish politics and public debates, cannot be properly understood unless it is historicized. On the face of it, it seems to be a spurious issue that should not, under any context of “normal politics,” divide the public into two uncompromising camps.
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