|
|
|
Sort Order |
|
|
|
Items / Page
|
|
|
|
|
|
|
| Srl | Item |
| 1 |
ID:
178471
|
|
|
|
|
| Summary/Abstract |
The familial position and social status of daughters-in-law (kelins) in ‘traditional’ Central Asian families can be characterized as low, subservient and marginalized. By adopting normative human rights discourse, this paper argues that it is an example of the relativist challenge of cultural authenticity towards the universality of human rights, specifically women’s human rights. By using participant observation which can also be qualified as experiential research, serial in-depth and informal interviews, and an analysis of posts published in social media, the forces driving the persistence of a relativist approach to kelins’ human rights such as retraditionalization, the revival of conservative Islam, an unawareness of the human rights and the patterns of authority-subordination are explored. Through a conceptual framework combining Iris Young’s concept of the ‘five faces of oppression’ and the notion of ‘harmful traditional practices’, elaborated by international human rights documents, the study conceptualizes the family position and social status of the kelins as one of structural oppression or systemic injustice, created and legitimized by informal, harmful traditional norms and practices.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 2 |
ID:
127595
|
|
|
|
|
| Publication |
2013.
|
| Summary/Abstract |
Secularism may take different shapes and forms in different contexts, from aggressively hostile toward religion to accepting and standing for the public visibility of religion. The latter model, which is depicted as passive secularism, can be qualified as a human rights-oriented and democracy-friendly model. Secularism in Turkey is undergoing fundamental transformation from assertive to passive, and the process is still going on. The continuing evolution of the "Turkish secularism" model cannot be understood properly without taking into account the peculiarities of the "internally-driven" and gradual evolutionary transformation of the Turkish elites, social forces, and society, including the "Özal and AKP factors," which have been crucial in liberalizing political, economic, and sociocultural life in Turkey. In this respect, recent Turkish experience constitutes a striking example for post-Soviet Central Asia. On the whole, passive secularism would be a better choice for the Central Asian countries in building a tolerant, stable, and viable society.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|