The potential for dialogical transversal politics and coalitional solidarities in the contemporary women's movement in Turkey

Building Peace in the Shadow of War: Women-to-Women Diplomacy as Alternative Peacebuilding Practice in Myanmar

“…The seminal work of Cynthia Cockburn (2007Cockburn ( , 2014 analyses the experience of women's organizations and networks in a range of contexts, for example, Bosnia-Herzegovina and Israel-Palestine, and demonstrates how women's peace activism create spaces for peaceful transformation of relationships and conflict narratives. Numerous studies of women's peacebuilding practices in cases such as Rwanda, Turkey, and Northern Ireland point to similar dynamics (Gizelis 2011;Donahoe 2017;Berry 2018, Kamenou 2020Dinçer 2020). Notably, this literature shows that women's bottom-up peacebuilding is practiced not only in the aftermath of war, but also in the midst of it, as well as in contexts of frozen conflict (Cárdenas 2019a).…”

“…Through dialogue, women recognize shared interests and barriers for their enjoyment of rights, as well as the prevalence of restrictive gender roles beyond the ethnic or religious group to which they belong (Björkdahl and Selimovic 2016;Kim 2019;Joshi and Olsson 2021). Similarly, women's peace activism in Turkey, Israel and Georgia (Aharoni 2018;Cárdenas 2019a;Dinçer 2020), illustrates how the realization of not only common experiences of the conflict, but wider patterns of gender discrimination becomes a basis for women's mobilization across conflict lines. Further, women's peace initiatives resulting from such mobilization rely on a common understanding of gender equality as an intrinsic aspect of peace.…”

“Are You God? Damn Your Family!”: The Islam–Gender Nexus in Right-Wing Populism and the New Generation of Muslim Feminist Activism in Turkey

“…However, this backlash politics reversing the existing egalitarian legal framework does not mean that the political closures in the gender regime consume all meaning-making processes around gender. Forging new types of affective and intersectional solidarity among women and proposing alternative imaginaries for a feminist-inspired social justice vision (Çelik and Göker 2021;Dinçer 2020;Simga and Goker 2017), feminist activists reject the party's attempts to establish a "narrative monoculture" where feminist imaginaries are eliminated altogether (Foroughi et al 2019). In what follows, the article discusses the ways in which young Muslim women's dissident mentalities, practices, and subjectivities pose a significant challenge to the hegemonic terms of the anti-feminist and anti-gender governmentality under the new gender regime.…”

Redefining Violence against Women and Framing Issues

“…Women acquired the right to vote in 1937 in the Philippines following a struggle led by the country's first feminist organization the Asociación Feminista Filipina formed in 1905 to obtain the right to vote for women. Women in Turkey obtained the right to vote in 1934 following both Atatürk's agenda to include women in the public sphere but also the Turkish Woman's Union (TWU) (Dinçer, 2020). Women's movements also faced repression in both countries, although this was the case at different periods of times.…”

“…Women's movements have played a considerable role in raising awareness and securing women's rights in Turkey and the Philippines. Especially when it comes to violence against women, and especially domestic violence, an issue that continues to victimize an important part of the population, women's movements were able to influence the passing of landmark law reforms (Hega, Alporha, and Evangelista, 2017;Dinçer, 2020). In the Philippines, following the toppling of the Marcos rule in 1986, the blossoming of women's movements led to multiple reforms to fight violence against women.…”