The Veil and Urban Space in Istanbul: Women's dress,mobility and Islamic knowledge

The issue of veiling marks an ideological fault line in urban Turkey. Based on focus groups conducted with migrant women to Istanbul in the spring of 1999, this article aims to show how veiling, as a form of dress, is a spatial practice that gains its significance through women's urban mobility and their construction of Islamic understandings in the city. At the same time, both urban mobility and Islamic knowledge are structured by wider relations of power, such as the struggle between the secular state and resurgent Islamic politics. In order to situate the practice of veiling within these structures, the author argues that Istanbul is marked by a pattern of shifting 'regimes of veiling,' and that these spatialized norms of dress affect the meaning and enactment of women's veiling choices. This concept is particularly useful to draw out the ways in which veiling, despite providing some protection from urban harassment, may actually constrain women's urban mobility in the context of Istanbul. The focus group analysis illustrates these points and demonstrates how women's views on Islam provide a basis for their attitudes towards veiling, mobility and space. The author suggests that among the participants, two main trends in Islamic understandings related to veiling can be observed: one towards the 'privatization' of religion along secularist lines, accompanied by a flexible attitude towards veiling, and another towards the public contestation of formal anti-veiling regimes justified in terms of knowledge gleaned through direct, textual engagement with Islam. In this way, this study aims to link veiling, as a socio-spatial practice, to the local, gendered production of Islamic knowledge in Istanbul.     

Social and political trust in Istanbul and Moscow: a comparative analysis of individual and neighbourhood effects

Aiming to bring local context into studies of social capital, our study uses samples of 4006 individuals in Istanbul and 3476 in Moscow using a comparable questionnaire. The stratification of each city's neighbourhoods on the basis of socio-economic characteristics provided the basis for the sampling. Using a multilevel modelling procedure, we show both that locality matters (neighbourhood effect proved significant) and that social capital may indeed be constituted in very particular ways in illiberal democracies such as Russia and Turkey. Social and political trust are frequently thought to contribute to social capital – that is, to provide social resources upon which individuals or groups may draw for their political efficacy. Trust in fellow citizens in Istanbul exhibits a positive relationship to associational activities (joining clubs etc.), while in Moscow social trust can be explained predominantly in terms of (lower) socio-economic status. At the same time, important similarities emerged between the two cases. For social trust, in both cities the 'cosmopolitanization thesis', which holds that those who associate more widely are also more trusting of fellow citizens, generally applied. Further, in both cities, residents with lower socio-economic status (though in Moscow this is complicated by education) and lower likelihoods of engagement in direct political action were more trustful of parliament . While this is the opposite of what we have been led to expect based on Western democratic polities, it is a reasonable outcome of illiberal democratic governance operating in these two cities.     

Devout Muslim masculinities: the moral geographies and everyday practices of being men in Turkey

While the academic focus on Muslim women’s dress and comportment has enriched our understanding of the multifaceted formation of pious femininities, there has been much less consideration of the embodied practices of Muslim men. What work does exist on Middle Eastern men’s piety, sexuality, and everyday conduct too often falls back on established categories, such as traditional, Western, or Islamic identities. Yet it is crucial not only to critically examine how we conceptualize masculinity in the Middle East, but also to recognize the political and cultural importance of how masculinities are enacted through everyday practices. In this article, we argue that questions of dress and bodily practice are relevant to an understanding of how young devout Muslim men navigate the complex spatiality of piety, morality, and masculinity in contemporary urban Turkey. Drawing on fieldwork with young devout men in Konya and Istanbul, we illustrate how multiple, competing devout Muslim masculinities participate in the production of uneven moral geographies in these two very different Turkish cities. Further, we find that the possibility of different ways to enact devout masculinity opens questions about the universality of Islamic knowledge and practice. We suggest that the embodied construction and regulation of the looking-desiring nexus tethers male sexual desire to the public performance of Islamic morality. Our intervention is thus to demonstrate how different versions of masculinity and Islamic piety striate the moral geographies of these two Turkish cities, and thereby to further recognition of the contingency and plurality of both masculinity and Islam.