Visiting Patterns among Women of the Elite in a Small Turkish City

Aswad, Barbara C.

doi:10.2307/3317024

Cited by 21 publications

(8 citation statements)

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“…(...) In contrast to the kabul günü, the gün of the middle-class women of eighties is a meeting of a steady group' (Wolbert 1996: 188). 7 For a thorough account of kabul günü meetings, see Benedict (1974), Aswad (1974), Lindisfarne (2001), and Özbay (1999). 8 Although Wolbert recognizes the difference between kabul günü and gün while she argues that the former is arranged by elite women and the latter is by middle-class women, she still considers the two forms of meeting as 'informally regulated practice of reciprocal visits' (Wolbert: 1996, 186).…”

Section: Gün As a Women's Associationmentioning

confidence: 99%

“…The guests stay about an hour in the house of the hostess where they are served food and drink, and as Benedict puts it, 'the room always appears full during a reception, and with the staggered found at such a gathering, it seems as if people are always coming and going' (Benedict 1974: 38). The patterns of attending to the kabul günü in the towns that Aswad (1974), Benedict (1974) and Lindisfarne (2001) refers to emphasize the already existing hierarchical bonds between the women in a certain area and remains a practice of elite women. In this regard, kabul günü in towns should be differentiated from gün associations in urban areas.…”

Section: Gün As a Women's Associationmentioning

confidence: 99%

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‘How a Kaynana Should Behave?’ Discussions on the Role of Mothers-in-Law in Two Gün Groups

Ekal¹

2006

ejts

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Gün (day), as a specific form of rotating savings and credit associations in urban Turkey, is a distinct ground for women where middleclass values and norms are performed. In this context, the discussions on being a kaynana (mother-in-law) help us to consider the ways in which the notion of conjugal family is central to the self-perception of women. To oppose the role of kaynanas 'in the past' is women's way of claiming to comply with what they perceive to be the 'modern' way of forming a family and, hence, of being 'modern'. This, in turn, helps us to reconsider the ways in which kinship roles are elaborated in different contexts and shows that the ideas about the proper kinship roles shape the relation of people to the people other than their kin. Ekal, Berna (2006) 'How a Kaynana Should Behave?' Discussions on the Role of Mothers-in-Law in Two Gün Groups', European Journal of Turkish Studies, Thematic Issue N°4, The social practices of kinship. A comparative perspective, URL : http://www.ejts.org/document619.html To quote a passage, use paragraph (§). In this paper, I discuss the position of being a kaynana 1 as it is elaborated by women in two gün 2 groups in a middle-class district in Istanbul. Most of the women in the gün meetings have married children and experienced rural to urban migration either before or after their marriage. I argue that, for these women, the discussions in gün groups about the relations between mothers-inlaw and brides / grooms provide a certain ground in which women claim to comply with 'contemporary' norms, which women identify to be in contrast to the norms when they were young brides, as indicated in the expression 'şimdi başka türlü tabii' 3. This feeling of contemporaneity is distinctive of the perception of 'modern', as can be explained with regards to Mitchell's argument that

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Section: Gün As a Women's Associationmentioning

confidence: 99%

Section: Gün As a Women's Associationmentioning

confidence: 99%

‘How a Kaynana Should Behave?’ Discussions on the Role of Mothers-in-Law in Two Gün Groups

Ekal¹

2006

ejts

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“…Elite families compete and form alliances across religious lines to gather and retain power. They utilize the same strategies found among all Middle Eastern local elites: participation in exclusive social networks which function as closed information circuits (seeAswad 1974) and intermarriage among themselves. The ethnically heterogeneous (Albanian, Arabic, Kurdish, Persian, and Turkish) grand families of Antakya, an agrocity of southeastern Turkey, have utilized two marriage patterns.…”

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confidence: 99%

Class, Ethnicity, and the Family in Contemporary Society

Rody

Bilge

1979

Cent Issues Anthropol

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This paper attempts to demonstrate that observed variations in the family structure of the contemporary Capitalist World are determined primarily by the political and economic conditions peculiar to Capitalism, and that ethnicity has a subsidiary influence upon family structure. The paper also intends to explore the functions of the family within the Capitalist System and to examine the resulting positions and roles of women within the family types encountered.

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“…Women's leisure activities, such as reception days, formal teas, and other religious and formal gatherings, for instance, were a major focus of interest during the 1970s (Aswad 1967(Aswad , 1974(Aswad , 1978Benedict 1974), Iran (Good 1978), and Lebanon (Farsoun and Farsoun 1974). Such activities that were organised and attended by the elite women of the Middle East were seen as a venue of exchange and empowerment, and became a common focus of the early feminists.…”

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confidence: 99%

“…The first wave in anthropology of the Middle East embodied the initial attempts and efforts to focus on women in the Muslim world with the goal of correcting the scholarship that mostly focused on men, reflecting the common tendencies of their time in emerging feminist studies (Aswad 1967(Aswad , 1974(Aswad , 1978Fallers and Fallers 1976;Fernea and Bezirgan 1977;Keddie 1979;Keddie and Beck 1978;Maher 1974;Makhlouf 1979;Tapper 1978;Vreede-de Stuers 1968). This wave corresponded to the emergence of an Banthropology of women^that tackled Bthe problem of how women were represented in anthropology^ (Moore 1988: 1).…”

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confidence: 99%

Revisited: Muslim Women’s agency and feminist anthropology of the Middle East

Sehlikoglu

2017

Cont Islam

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This article locates imaginative aspects of human subjectivity as a feminist issue by reviewing the concept of agency in the genealogy of Muslim and Middle Eastern women in anthropological and ethnographic literature. It suggests that, if feminist scholarship of the Middle East would continue approaching to Muslim women's agency -as it has been doing for decades-, it should do so as an epistemological question and thus expand the limits of ethnographic and analytical focus beyond the broader systems, such as family, nation, religion, and state. As an example to this proposition, the article then discusses the recent work on aspects of selfhood that escape from the structures, rules, systems, and discursive limits of life but captures imaginations, aspirations, desires, yearnings, and longings.Keywords Agency . Muslim women . Anthropology of the Middle East . Desire . Feminist theory Women's Agency in Anthropology of the Middle EastIt would be reasonable to suggest that women's agency has been the primary focus in the anthropology of the Middle East since feminist anthropologists have entered into the area studies in late 1960s. Like much early feminist scholarship, the feminist anthropology of the Middle East also took a critical distance to the former scholarship and its Bmale bias^ (Reiter 1975, Moore 1988. As I discuss in following pages more extensively, the particular type of Cont Islam (2018) 12:73-92

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Visiting Patterns among Women of the Elite in a Small Turkish City

Cited by 21 publications

References 1 publication

‘How a Kaynana Should Behave?’ Discussions on the Role of Mothers-in-Law in Two Gün Groups

‘How a Kaynana Should Behave?’ Discussions on the Role of Mothers-in-Law in Two Gün Groups

Class, Ethnicity, and the Family in Contemporary Society

Revisited: Muslim Women’s agency and feminist anthropology of the Middle East

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