Faith in Women (summary of the book) kitap özeti kısa içerik
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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).
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