By F. Sayan-Cengiz
The headband factor attracts loads of public and educational awareness in Turkey, but the talk 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 scarf is sometimes portrayed as a logo of Islamic identification, a 'cover' that brackets social inequalities except these according to a meant 'clash of identities.' This learn seems to be past those contours by way of contextualizing the scarf dialogue in an insecure and low-status deepest region hard work marketplace – specifically, retail revenues. in response to in-depth interviews, concentration teams with lower-middle-class saleswomen with headscarves, and ethnographic learn in 5 towns of Turkey, this ebook argues that the meanings of the scarf are consistently negotiated in the quest for social and financial security.
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Extra info for Beyond Headscarf Culture in Turkey’s Retail Sector
Center) privileged by their attachment to the Kemalist state. ” This movement toward the “center” is framed as a process of attaining higher social status through acquiring cultural capital7. For example, Göle (2000c) conceptualizes the Islamic movement to the center as the formation of “counter elites” and argues that the social status of counter elites is determined more by cultural capital than economic capital. When the center-periphery distinction is centralized as the major locus of social stratiﬁcation in Turkey, the secular/Islamic divide, cultural difference, and the struggles to gain recognition to lifestyles and cultural codes get to be viewed as the major source of stratiﬁcation in society.
73). Young’s book goes into the question of how to defend that distinctness, or THE CULTURALIZATION OF THE HEADSCARF 29 “difference,” especially if that difference is subjected to stigmatization, humiliation, and/or oppression in the face of dominant, privileged norms in a society. Her answer is, to put very brieﬂy, to underline difference and assert a “positive group cultural identity” (Young, 1990, p. 159). Critical Perspectives The gist of the arguments in defense of politics of recognition and difference brieﬂy discussed above came under criticism from various vantage points.
Following a historical review of the retail market in Turkey, particularly as it pertains to the socially loaded distinctions between large- and small-scale retailers, the chapter provides a detailed ethnographic description of different retail settings and guides the reader through marketplaces, small shops, and tesettür stores, paying special attention to variations in social texture and social relations pervading these retail landscapes. Building on the background context of retail landscapes, Chapter 4 focuses on the different norms of visibility and conduct that dominate different retail settings and uncovers demarcation lines between settings that do and do not employ saleswomen with headscarves.