Author
Ayşem Sezer Şanlı, Beyzanur Coşğun
Publication Place
Mardin Artuklu University -
Mardin Artuklu University
Subject
Mukaddime, 2020-11, Vol.11(2), p.382-409
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 1309-6087, EISSN: 2459-0711, DOI: 10.19059/mukaddime.789439
Record ID
cdi_doaj_primary_oai_doaj_org_article_bb5a3cb75f5542cc825580fc157df98e
Library Location
DOAJ Directory of Open Access Journals
Notes
This study deals with the "headscarf protests", one of the most important activisms organized in Turkey in the 1990s. These actions were carried out at Istanbul University Beyazıt Campus in 1998. The protests initiated by headscarved students in order to continue their education while wearing a headscarf, and growing with the support of male students and outside groups, occupy an important place in the social movements literature. In the 90s, when social polarization was intense, there was a division between secular and Islamist segments in society. In this process, one of the most important debates in political life is the headscarf debate in the public sphere. After the February 28 coup, which was organized to prevent Islamic right-wing politics, a headscarf ban began to be implemented in many universities. Students constitute one of the groups that suffered the most from the rights violations of the February 28 coup. In the persuasion rooms established at Istanbul University, one of the universities that implemented the bans, students were forced to uncover their heads by using psychological pressure methods. As a result of the pressure exerted on students by the persuasion rooms, students who opposed the bans decided to protest the situation. In the study, the students' protest is evaluated within the paradigm of new social movements. Social movements based on the expression of the identities of individuals with different identities are included in this new paradigm. Headscarved students want to continue their education without compromising their identity as a group that represents both student identity and religious-based Islamic identity. In this context, the emphasis on identity becomes important in students' protest actions. On the other hand, new movements generally use non-violent forms of action. Headscarf protests started and continued as sit-in protests; Finally, it turned into a human chain action in order to include more people. Sit-in and chain actions, as forms of civil disobedience, cause students' demands for rights to gain legitimacy by excluding violence. In the study, the protest of headscarved students as new political actors is evaluated based on the social movements literature.
Detaylı Başlık
Yeni Toplumsal Hareketlerin Yeni Aktörleri: 90’li Yıllar Türkiye’sinde Başörtülü Öğrencilerin Mücadelesi
