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Titlebook: Islam’s Marriage with Neoliberalism; State Transformation Y?ld?z Atasoy Book 2009 Y?ld?z Atasoy 2009 capitalism.feminism.Islam.neoliberalis

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發(fā)表于 2025-3-21 19:30:53 | 只看該作者 |倒序瀏覽 |閱讀模式
書目名稱Islam’s Marriage with Neoliberalism
副標題State Transformation
編輯Y?ld?z Atasoy
視頻videohttp://file.papertrans.cn/476/475716/475716.mp4
圖書封面Titlebook: Islam’s Marriage with Neoliberalism; State Transformation Y?ld?z Atasoy Book 2009 Y?ld?z Atasoy 2009 capitalism.feminism.Islam.neoliberalis
描述The transformation?of the?Turkish state?is examined here in the context of globalized frames of neo-liberal capitalism and contemporary schemas of Islamic politics. It shows how the historical emergence of two distinct yet intertwined imaginaries of state structuring, laiklik and Islam, continues to influence Turkish politics today.
出版日期Book 2009
關鍵詞capitalism; feminism; Islam; neoliberalism; politics; transformation
版次1
doihttps://doi.org/10.1057/9780230246669
isbn_softcover978-1-349-36119-9
isbn_ebook978-0-230-24666-9
copyrightY?ld?z Atasoy 2009
The information of publication is updating

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Turkish Islam: Unthinking Kemalism?, instituting a social change programme that moved Turkey beyond the paradigm of the ‘first modernity.’ The precise meaning of this shift is difficult to determine, but what is readily discernable is that the Kemalist trajectory has been refashioned under the neoliberal restructuring of the Turkish e
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Kemalist State Feminism and the Islamic Dress Code,ng a brief history of women’s Islamic clothing as context for the current era of Islamic politics, this chapter examines the solidification of ‘state feminism’ during the formative years of the Kemalist state. A Kemalist debate with the ghost of Ottoman social life underpins both the state’s silenci
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Politics Without Guarantees: The Headscarf Ban,reasing presence in the public sphere in Turkey. Women who wear the Islamic headscarf insists that it helps them make sense of their public life experience, while others view it as a symbol of political Islam. With the exception of a few scholarly works on the subject (Abu-Lughod 1986/2000; Hoodfar
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Headscarf Madness: Narratives of Religious Rights,onsiders how larger projects of refashioning social and personal life interact in the making of an Islamic ethical-political standpoint. The chapter shows that as women and men endeavour to exert Islam’s presence in the public sphere, they embrace and uphold a particular Islamic interpretive positio
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