Building bridges across dissimilarities: Women’s activism in Turkey at the heart of the global/local paradox of human rights.

The debate surrounding the headscarf ban in Turkey has been omnipresent since Mustafa Kemal Ataturk came to power in 1923. After 624 years under Ottoman rule, the Turkish people were offered a new secular Republican nation-State. Ataturk presented his six principles- republicanism, secularism, nationalism, populism, statism and reformism, altogether constituting Kemalism- as the much-needed vehicle for the modernization of society (Karabelias,2009). These ideologies initiated the ongoing search for identity in which Turkey finds itself today- between global aspirations and the local realities. For women, the reformist principle was translated into a ban of the headscarf in public spaces. This ban was seen as an attack on Islamist women’s freedom and access to public spaces such as universities and political organs, and recently some women’s movements in the 1980s and 1990s turned their activism toward ending the headscarf ban. However women did not always agree on the terms of this...Show moreThe debate surrounding the headscarf ban in Turkey has been omnipresent since Mustafa Kemal Ataturk came to power in 1923. After 624 years under Ottoman rule, the Turkish people were offered a new secular Republican nation-State. Ataturk presented his six principles- republicanism, secularism, nationalism, populism, statism and reformism, altogether constituting Kemalism- as the much-needed vehicle for the modernization of society (Karabelias,2009). These ideologies initiated the ongoing search for identity in which Turkey finds itself today- between global aspirations and the local realities. For women, the reformist principle was translated into a ban of the headscarf in public spaces. This ban was seen as an attack on Islamist women’s freedom and access to public spaces such as universities and political organs, and recently some women’s movements in the 1980s and 1990s turned their activism toward ending the headscarf ban. However women did not always agree on the terms of this lack of visibility. For example, both feminist groups working in the public sphere and Islamic women’s groups acting within religious political parties are against the ban, as it prevents women from being represented in politics and limits right as woman (Cubukçu,2009). However, discourse shows that on the one hand, Islamic women do not support the ban because the veil is a fundamental aspect of their religion. On the other hand, feminist movements support lifting the ban so long as the old rule, where women live as men’s property, is not reinstated. (Cubukçu et al. 2004: 2012). These women fight the same battle but do not have the same rationale. Their campaign to end the headscarf ban stands between a global understanding of human rights - including women’s rights - and a local social reality concerning the needs of religious women. The research question for this dissertation is twofold: What is the tension between the local and the global in gender issues in Turkey? What role did women play in activism for human rights in the 1980s and the 1990s?Show less

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Building bridges across dissimilarities: Women’s activism in Turkey at the heart of the global/local paradox of human rights.