Zehra Arat Critices Swiss Code example essay topic

. ada Hatinolu Adam Av Ruskin Communications 102 Literature Review and Critique 11... 04.2000 TURKISH WOMEN AND CHANGE IN THE EARLY 20 TH CENTURY Gender segregation is always a major problem for Middle Eastern countries. Things have changed a lot for Turkish women in the 20th century. After the reforms of Atatrk, women had more rights than they had. These articles talk about the Turkish women and change in the early 20th century. There are four issues that are discussed in detail.

First one is education. Second issue is legal reforms. Third issue is that whether the rights given to women are fought for or given by the government. And finally, last issue is that whether the rights were enjoyed equally by the entire female population or not. First issue is education which is an important institution for a country to develop. Atatrk gave great importance to education.

Zehra Arat states that "Kemal ist reforms were not aimed at liberating women or at promoting the development of female identity" (58). She thinks that Atark gave importance to women's education to make them better wives and mothers. What she differs from other writers is that she critices Atark harshly. But she doesn't talk about Atark's adopted child Sabina Gen who was a pilot. If Atatrk was giving importance to education of women just because to make them better wives and mothers, why would he let her own child to be a pilot We all can see that a women pilot can't be a very good mother.

I think Zehra Arat should have talked about that. Zehra Arat shows us that there were differences between the curriculums of boys and girls. Girls were taught sewing, child care and courses like that while boys were taught handiwork. She also states that "female students were carefully examine by their teachers" (71).

These are very important points because we still see that today in our schools, girls are more carefully controlled in some senses. Nermin Abadan-Unat states that "Atatrk used legal reforms as a revolutionary tool to eliminate the traditional Islamic norms and jurisprudence" (188). She also thinks that this is a kind of state feminism. Zehra Arat critices Swiss code for "failing to establish full equality between the sexes" (63). Zehra Arat states that "in addition to the civil code, unequal treatments of sexes can also be found in the criminal and labor laws" (65). Kumari Jayawardena also talks about the Swiss code, but she doesn't mention the missing points of the code like other writers do.

Cem Behar and Alan Dube n state that "The Republican Code of 1926, a revolutionary document from an Islamic pon it of view, gives the legal sanction of the modernists to the traditional gender division of labor" (221). Third issue is that whether the rights given to women were fought for or given by the government. Nermin Abadan-Unat states that "the principal progressive changes were not fought for but were given by the government in order to prove that, in granting equal rights to women, the new Turkey was reaching a level of contemporary civilization and was a symbol to the world" (Jayawardena 41). Nermin Abadan nat concludes that "the major rights conferred on Turkish women were much more the result of unrelenting efforts of a small evolutionary elite, rather than the product of large-scale demands by Turkey's entire female population" (Abadan Unat 1981: 12-13). In this point, Fatmagl Berk tay thinks that "although the changes were initiated by a modernizing male elite, and although a significant women's movement was absent in the period, to say that the initiative was entirely out of the hands of women underestimates the struggle women waged for emancipation from the Tanzimat onward" (108).

Fourth issue is that whether the rights were equally enjoyed by the entire female population or not. All writers here accept that the rights were not equally enjoyed.