This article investigates patriarchy in the context of migration to cities in Turkey. It focuses on the ways in which patriarchy reproduces itself in the lives of migrants - for example through the local community, which reproduces traditional patriarchal control in the urban context, and through the social construction of female labour within the framework of the ideology of familialism and the housewife ideology in which women's economic contributions are devalued. Furthermore, the labour market, which offers low-level jobs for migrant women, as well as growing concerns about moral corruption in the city, inflated by the media, act to keep women at home and inside their communities under the control of 'their men'. The article also examines the attempts of individual migrant women to create niches for themselves in which they enjoy some autonomy and find personal meaning. This suggests a dynamic relationship between women and patriarchy. By examining the significant role of culture in reproducing patriarchy, the article contributes to a further elaboration of the concept of patriarchy developed by Walby. Copyright Joint Editors and Blackwell Publishers Ltd 2001.

Summary. This article aims to develop a critical approach to squatter (gecekondu) studies in Turkey and investigates the various representations of the gecekondu people in these studies in different periods by placing them in their social, political and economic contexts. It details changes in the representation of the gecekondu population from the 'rural Other' in the 1950s and 1960s, to the 'disadvantage d Other' in the 1970s and early 1980s, to the 'urban poor Other(s)', the 'undeserving rich Other(s)' and the 'culturally inferior Other(s) as Sub-culture' between the mid 1980s and mid 1990s, and nally to the 'threatening/varoşlu Other' in the late 1990s. It asserts that, while the approach to the gecekondu people varies from an élitist one, to one which is sympathetic to the gecekondu people, this group, nevertheless, has been consistently the 'inferior Other' for Turkish gecekondu researchers.

Synopsis -This article investigates empowerment in relation to money-earning activities in the context of rural-to-urban migrant women in poor families in Turkey. Acknowledging the exploitative character of employment accessible to migrant women, it asks whether working migrant women gain something in their families in return for their economic contributions. The article points to the traditional role of men as the heads of the family and family honor (namus) as the cultural basis which acts against the empowerment of migrant women in Turkish society. It attempts to understand empowerment as articulated by the women themselves based upon their lived experiences. While doing so, it examines women's positions in the family with regard to their role in the intra-family decision making, their degree of control over their earned money, and male violence in the family. It further discusses whether or not the experiences of migrant women can be considered as empowerment, and in this way it aims to contribute to the theoretical development of the concept ''empowerment.'' D

This article demonstrates residents' transformative practices and discusses attendant outcomes to contribute to an understanding of state‐built housing estates for people affected by urban transformation projects. It draws upon ethnographic fieldwork conducted in a social housing estate (K‐TOKI) in the Northern Ankara Entrance Urban Transformation Project (NAEUTP). It addresses questions on why formalization of informal housing takes place today, under what conditions it is countered by re‐informalization practices, and what the outcomes of this process are. As informal housing became formalized by NAEUTP, gecekondu dwellers were forced into formalized spaces and lives within K‐TOKI, which was based on a middle‐class lifestyle in its design and its legally required central management. Informality re‐emerged in K‐TOKI when the state's housing institution, in response to the estate's poor marketability, moved out, allowing residents to reappropriate spaces to meet their needs and form their own management system. When cultural norms that are inscribed in the built environment and financial norms that treat residents as clients conflict with everyday practices and financial capabilities, the urban poor increasingly engage in acts of informality. I argue that the outcome of this informality in a formal context is a site of multiple discrepancies.

The mass migration from rural areas to larger cities in the Third World and the rapid social changes entailed by this transformation have attracted the attention of social and political scientists since the 1950s. The problematic issue of the “integration” of rural migrants into the urban society and the changes this transformation has brought about have long been among the most studied questions. Yet they still call for more research to increase our understanding of the phenomenon, particularly in our era, which is witnessing radical shifts from earlier times in terms of social, economic, and technological characteristics. The question of “integration to what?” becomes important in political and practical terms. In the 1950s, when mass migration to cities started, the answer to this question seemed quite clear. The cities were the places of the modernizing elites, especially in the case of Ankara, the capital of the modern Turkish Republic. As in other Third World countries, the modernizing bureaucratic and military elites of the early republic, who had assumed the role of transforming the society into a modern, Western one, regarded the city as an effective means for the acculturation of its inhabitants to modern–Western values and ways of life. The modernization theory, which maintains a dichotomy between rural and urban, supported this idea.