The Invention of (Re)Covering

Abstract

In the previous two chapters, I have demonstrated that the Turkish nation-in-formation was structured around a masculine ideal, both bodily and psychically. Although this is basically not much different from any nation-building process in Europe or elsewhere in the ‘Third World’, the Turkish case was almost unique in that it witnessed the rebirth of a primordial Father image during this process, something unprecedented in any other nation-building experience. Women were usually included in any nation-building process as symbolic of the ‘natio’ (Kandiyoti 1991; Walby 1996), but were then excluded since the ‘citizens’ created in the process were supposed to be based on a masculine model. The most revealing example of this reversal was probably witnessed in the ‘seminal’ nation-building event, the French Revolution: Delacroix’s legendary painting with Lady Liberty visually placed the feminine image at centre stage (bearing both phallic images, the flag and the rifle), but in 1793 the Revolution silenced and executed the demanding and confusing feminine logos in the persona of Olympe de Gouges who dared publish the Déclaration des droits de la femme et de la citoyenne (1791). The woman was acceptable as a symbol, as long as she accepted to remain a symbol, but the nation would be built on the Déclaration des droits de l’homme et du citoyen, and there was no arguing against that.

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.).

Quran, Surat-al Nur, 24/31