By F. Sayan-Cengiz
The headband factor attracts loads of public and educational recognition in Turkey, but the controversy principally unfolds in the contours of the discussions over modernization, Westernization, and the Islamic / secular divide. not often is there a dialogue approximately how the connotations of the scarf shift throughout cleavages of sophistication and standing between ladies donning it. in its place, the headband is sometimes portrayed as an emblem of Islamic identification, a 'cover' that brackets social inequalities except these in keeping with a meant 'clash of identities.' This learn appears to be like past those contours through contextualizing the scarf dialogue in an insecure and low-status deepest zone hard work marketplace – specifically, retail revenues. according to in-depth interviews, concentration teams with lower-middle-class saleswomen with headscarves, and ethnographic research in 5 towns of Turkey, this publication argues that the meanings of the scarf are regularly negotiated in the quest for social and monetary security.
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Extra info for Beyond Headscarf Culture in Turkey’s Retail Sector
First, this research 44 BEYOND HEADSCARF CULTURE IN TURKEY’S RETAIL SECTOR agenda is exclusively interested in the middle and upper middleclass women with headscarves since the ability to consume more luxurious “tesettür fashion” is portrayed as the locus of agency through which Islamic woman identity ﬁnds new and more fragmented ways of expression. In this regard, the ﬂuid and changing meanings of covering among less-wealthy women remain unexplored, leaving them in the realm of “traditional Muslim women” due to their lack of means to follow a more “reﬁned taste” of clothing.
As most headscarf research focuses on middleclass, university-educated women or university students, there is a void in terms of accounting for the experiences of lower middleclass, relatively less-educated women with the headscarf. Which discourses do they tap into while formulating their practices of covering? What kind of different experiences arise from class cleavages, different levels of education, and different positions in the labor market? Are there contradictions and tensions stemming from these differences?
Young, 1990, p. 186, emphasis mine) Besides deﬁning groups primarily by cultural forms, Young’s book also upholds that asserting and underlining a disadvantaged, stigmatized difference in positive terms and holding on to that difference is emancipating for groups who suffer oppression. In other words, Young’s account not only gives prominence to “culture” in deﬁning groups but also sees the prospects of emancipation in asserting and underlining group difference. The politics of recognition and politics of difference ﬁgure as two levels in a broad project of developing a relatively more inclusive understanding of social justice and democracy.