Faith in Women[FrmTR Ödev Tim]

[turkmmo]

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Faith in Women Through out the history, women are exposed many inequitable practices and because of those operations, we see lots of attempts to increase the women’s status. In the first quarter of the twentieth century, a new country born where women and men are both poor and weak. This is the case of Turkey, which had transition period from an empire to a republic with a lot of changes in both public and private lives. Many scholars have written about the issue of the women until these days. They have mostly argued about the aims of Kemalist reforms and their construction, beside these debates they also came to an agreement on women’s education and reasons for the limitations of the reforms. When we have look at the Kemalist reforms, we see two separate opinions according to the scholars. On the one side, we see Nermin Abadan-Unat who supports Atatürk’s ideas and draws a subjective perspective. Atatürk’s aim was to make women equal to men but during the time of the reforms, he mainly emphasize the importance of motherhood to convince the fundamentalists. According to Abadan Unat: “Atatürk’s aim was to eliminate the power of religious rules and laws, customs and arrangements” (Abandan-Unat, 1991, p178). Jayawardena also supports both the Civil Code and other acts that are brought by Mustafa Kemal. According to her, Atatürk’s aim was to create equally liberated and modern women. She believes that civil code gave women equal rights regarding divorce, custody of children, inheritance and respecting of testimony. She also agrees with Abadan-Unat, from Jayawardena’s point of view, Kemalist reforms were adequate and successful. Even though they were government imposing, they contained not only economic and legal structures, but also included ideology and social behavior (Jayawerdena, 1986, p33-37). On the other side, we see, Yeşim Arat criticizes Atatürk’s reforms because of their limits to women’s autonomy in a feminist point of view. She claims that Atatürk’s reforms are not enough to equalize women to men in the public realm (Arat Y, 1994, p101). Another scholar, Şirin Tekeli, is also parallel with Yeşim Arat, who barely criticizes Kemalist reforms. As she mentions in her article, she perceives Kemal Atatürk as a Jacobin. Also she thinks that Atatürk’s reforms are limited and not widely expanded (Tekeli, 1990, p145). As a third member in this side, Zehra Arat is not against to the Atatürk’s regime as strict as that of other scholars. However, she addressed that Kemalist reforms had limited impact on the position of women in society. As she states in her article, “Women were seen tools for national development” instead of having equal place with men (Arat Z, 1994, p59). There is no doubt that Atatürk’s reforms made women more free than before. The scholars which are against to the reforms don’t consider the history of situation. In those days, Islamic law was very strong among the people especially in the rural regions of the country. These people were very connected to the traditions and they didn’t want to change. In these circumstances, Atatürk acted in a smart way and he didn’t expose all his thoughts to the people. As we also read in the articles, he made moves step by step and slowly. So expecting more from these reforms is nothing but a stupid dream. In the case of education, there is not such debate among the scholars. Zehra Arat claims that, education policy reinforced traditional gender roles. She thinks there is an obvious separation between girls’ and boys’ education. She also thinks that segregation within school system, coeducational schools and vocational schools were continuity of traditional gender roles (Arat Z, 1994, p67). Abadan Unat also thinks that girls have been neglected in terms of schooling and she thinks that the education for the girls was only about being a good mother and a wife (Abadan Unat, 1991, p183). Oya Çiftçi argues the same problem with education of women. Her ideas are obvious about the education written below: Educational and employment opportunities available to the lower class are limited. The socialization process teaches all girls to be mothers and wives; it does not prepare them for labor force participation. Hence, women face double discrimination on account of both their class status and their gender (Çiftçi, 1990, p105) Gok brings a complementary perspective to the other scholars