The Experimental Design Approach in GNSS Positioning

The Social Life of Academic Discourse: Reflections on the Analysis of Piety Politics

“…For instance, in Ş işman's view, serious engagement with the political trope of the "Muslim woman" requires developing a perspective from within Islam that is emancipated from the narrow lens of neo-Orientalist theses, essentialist gendered perspectives on social ills that reduces these ills solely to women's concerns, and defensive Islamist counterarguments. 23 Similarly, for Ramazanoglu contesting the contemporary regime of representation of Muslim women requires not the development of gender consciousness among Muslim women or the catalysis of a clash of sexes, but rather the cultivation of a conscious Muslim self among both men and women. 24 Thus, these authors explicitly disavow the term "feminist" to describe their intellectual endeavors.…”

“…One should first object to a structure wherein the secular interlocutor is locked into the role of interrogator [sail] and the headscarved woman into the one responsible for answering [mesul]. 29 In politicizing the exchange between pious women and their secular interlocutors in the public sphere, Islamist women writers make a twofold argument. They contend that this exchange is structured by a power differential that reinstates the positional superiority of the secular interviewer, and that, relatedly, the exchange transforms the subjectivities of pious women, who, in confronting their interlocutors, find themselves obliged to reverse their hegemonic terms.…”

“…Demonstrating the social life of academic discourse, Ş işman's critique is indebted to the work of foreign feminist scholars such as Marnia Lazreg and Chandra Mohanty, as she acknowledges in her footnotes. 43 On the personal level, explaining her reluctance to take part in TV shows or to give interviews to journalists and academics, Ş işman cites her objection to being coded as a "headscarved" woman. She sees this common form of coding as a process of objectification (nesneleştirme süreci) whereby pious women are reduced to "headscarf advocates."…”

“…Even as veiled women presented religious motives for their veiling practices, it was this sort of instrumentalist analysis that came to dominate media, political, and academic discourse. 60 Characteristic of this shift is the rise of the term türban within Turkish politics. The secular state, the media, and academia began using this term to differentiate the veil worn by urban, young, educated, and publicly pious Turkish women from the "domesticated, apolitical, presumably authentic, Anatolian-style headscarf [başörtüsü] worn by women of modest socioeconomic backgrounds, who make no claims to enter the public sphere."…”

Adana’da Misyonerlik Faaliyetleri ve Bu Çalışmalara Müslüman Ulemanın Tepkisi (1876-1909)

“…de ruhsat alınmıştı27 . Cebel-i Bereket sancağına bağlı Hassa kazasında İngiliz Protestanları 1871-1873'de ruhsatsız bir okul açmışlardı28 . Misyonerler, eğitim konusunun yanında sağlık konusuna da el atmışlar; 1909 senesinde Amerikalı misyonerler, Adana Amerikan Hastanesi'ni faaliyete geçirmişlerdi…”