Nükhet Sirman
Born1951 (1951)[1]
NationalityTurkish[2]
OccupationSocial anthropologist
Academic background
EducationDoctor of Philosophy
Alma materUniversity College London
ThesisPeasants and Family Farms: The Position of Households in Cotton Production in a Village of Western Turkey (1988)
Academic work
DisciplineAnthropology[2]
Sociology[1]
Sub-disciplineEthnology[2]
Social anthropology
InstitutionsProfessor of anthropology at Department of Sociology, Boğaziçi University
Main interestsFamily and kinship
Gender
Interpretive methods
Postcolonial societies[3]
Notable ideasFamilial citizenship

Nükhet Sirman (born 1951) is a Turkish social anthropologist. She earned a doctorate degree from Britain's University College London in 1988, and since 1989, she is a professor of anthropology at the Boğaziçi University in Istanbul, Turkey. She has done academic analysis of the feminist movement in Turkey and introduced the concept of "familial citizenship" in the academic realm.

Education and academic career

Sirman finished high school education at the American Robert College of Istanbul and did a B.A., M.A. and Ph.D. in anthropology at the University College London.[4][5] She completed her Ph.D. in 1988 with the thesis titled Peasants and Family Farms: The Position of Households in Cotton Production in a Village of Western Turkey.[4][6] It was an ethnographic study of the production of cotton in Turkey's Söke which detailed "the production and labor processes during the 1980s in terms of household".[7] Since 1989, she is a professor of anthropology at sociology department of Boğaziçi University.[8]

Research

Sirman is a social anthropologist.[9] Her research subjects include gender, establishment of gender identity, ethnic conflict, family and kinship, feminist theory, interpretive methods, postcolonial societies, rural sociology, and sociology of emotions.[3][5] She has also studied "gender construction under nationalist discourses", "honor crimes and violence against women", "Kurdish women's movements", and "settlement of internally displaced persons".[2]

Feminism

Sirman is a feminist.[2] Between 1984 and 1991, she participated in Turkey's feminist movement, and she has carried out research on the life of women in Turkey.[10] In her research on the feminist struggle, Sirman pointed out three movements which she considers as "standard reference points" in the study of feminism in Turkey. She views the resistance to the "Ottoman family system" by women "within the framework of proposed reforms to save the empire" during its final decades as the first, the according of numerous rights to women by the "modernizing Turkish state" as the second, and the "reaction" of women in opposition to "the patronizing role of the Turkish state in defining how women's liberation should look" that surfaced as an after-effect of the 1980 Turkish coup d'état as the third historically important movement.[11] Sirman is of the view that the feminist movement in the 1980s was Turkish women's stand against the "Kemalist regime and the limitations of state feminism inspired by Kemalism". Some feminism and social science scholars are of the opinion that the leftist and Kemalist ideologies equally repress women's gender identity. Sirman suggests that though the "integration" of women in "traditional Islamic", "statist Kemalist" and "revolutionary leftist" ideologies made them enter the political arena, the feminist movement will gain momentum only when it would steer clear of these ideologies.[12][13][14]

In her study on the "discursive and cultural productions" of nation state, Sirman has put forward the idea that "women were made part of the nation through the control of their bodies and, through cultural elaborations of femininity, the definition and control of the cultural boundaries of the nation".[15]

Familial citizenship

Sirman studied Turkey's "nation-building discourse" which had established that a "sovereign" man and his "dependent" wife or mother are "ideal" citizens. In 2005, she devised the term "familial citizenship" to describe "a situation in which a position within a particular familial discourse provides the person with a status within the national polity." Daphna Hacker views Sirman's definition of the term as "relational and identity-based". Drawing from Christian Joppke's definition of citizenship as "membership in a State", Hacker herself applies a "physical-legal sense" to term "familial citizenship" and defines it as "the right of family members to be citizens of the same country, based on their family relations". "Familial citizenship" differs in meaning from the term "family citizenship" which was devised by Pierpaolo Donati in 1998. Donati wrote that "family citizenship means that the family as such must enjoy its own set of rights–obligations, as a reality of solidarity, and not simply as the sum of the rights–obligations of its individual members".[16]: 150 

Law

From October 2016 to June 2017, Sirman worked on a research project titled Creating a Life Alongside the Law as a research fellow at the Nantes Institute for Advanced Study Foundation. In her research, she worked to present an ethnographic study report from her field study that was conducted in Turkey's Mersin where the Kurds have moved in to, and are not living within the bounds of official laws, after being "forcefully displaced from their villages in the 1990s". Sirman labored to answer — "what exactly is the law, and what does it mean to be alongside the law; and, secondly, what do we understand from the notion of "a life," what constitutes a life?"[2]

Selected papers

  • Sirman, Nükhet (1989). "Feminism in Turkey: A Short History". New Perspectives on Turkey. Cambridge University Press. 3: 1–34. doi:10.15184/S0896634600000704. S2CID 147770162.
  • Sirman, Nükhet (2004). "Kinship, Politics and Love: Honour in Post-colonial Contexts – The Case of Turkey". In Mojab, Shahrzad; Abdo-Zubi, Nahla (eds.). Violence in the Name of Honour: Theoretical and Political Challenges. Istanbul, Turkey: Istanbul Bilgi University Press. pp. 39–56. ISBN 978-9756857984. OCLC 1030075507.
  • Sirman, Nükhet (1990). "State, Village and Gender in Western Turkey". In Finkel, Andrew; Sirman, Nükhet (eds.). Turkish State, Turkish Society (illustrated ed.). New York, USA: Routledge. pp. 21–51. ISBN 978-0415046855. LCCN 90031651. OCLC 912533333.
  • Sirman, Nükhet (2000). "Gender Construction and Nationalist Discourse: Dethroning the Father in the Early Turkish Novel". In Güneş Ayata, Ayşe; Acar, Feride (eds.). Gender and Identity Construction: Women of Central Asia, the Caucasus and Turkey. Volume 68 of Social, Economic and Political Studies of the Middle East and Asia (illustrated ed.). Boston, Massachusetts, USA: Brill. pp. 162–176. ISBN 978-9004115613. LCCN 99033641. OCLC 1014522310.
  • Sirman, Nükhet; Akınerdem, Feyza (2019). Özselçuk, Ceren; Küçük, Bülent (eds.). "From Seekers of Truth to Masters of Power: Televised Stories in a Post-Truth World". South Atlantic Quarterly. 118 (1): 129–144. doi:10.1215/00382876-7281648. S2CID 149510538.
  • Sirman, Nükhet (October 2016). "When Antigone is a Man: Feminist "Trouble" in the Late Colony". In Butler, Judith; Gambetti, Zeynep; Sabsay, Leticia (eds.). Vulnerability in Resistance. Durham, North Carolina, USA: Duke University Press. pp. 191–210. doi:10.1215/9780822373490-010. ISBN 978-0822373490. LCCN 2016021707.

See also

References

  1. 1 2 Paker, Saliha (2015) [First published 1991]. "Unmuffled Voices in the Shade and Beyond: Women's Writing in Turkish". In Forsas-Scott, Helena (ed.). Textual Liberation: European Feminist Writing in the Twentieth Century. Routledge Revivals (reprint, revised ed.). New York, USA; Oxfordshire, UK: Routledge. ISBN 978-1317578154. LCCN 90024526. OCLC 1047885621. p. 273: For instance, the sociologist Nükhet Sirman's (1951– ) analysis of the identity of a specifically "Turkish" feminism' (Sirman 1988: 2) describes feminist politics in the 1980s as one that has had to carve a space for itself by engaging in debates with two other ideologies that attempt to capture the same political ground: left-wing ideologies propounding a class-based political struggle and Islamic discourses. Both Islam and the left in Turkey today have their own recipes for the 'liberation of women from capitalist oppression'. (Sirman 1988: 3)
  2. 1 2 3 4 5 6 "Nükhet Sirman". Nantes Institute for Advanced Study Foundation. Nantes, France. Retrieved 2 March 2021.
  3. 1 2 "Nükhet Sirman". Center for the Study of Social Difference, Columbia University. New York, USA. Retrieved 2 March 2021.
  4. 1 2 "Nükhet Sirman". Boğaziçi University. Istanbul, Turkey. Archived from the original on 5 December 2021. Retrieved 2 March 2021.
  5. 1 2 Arlı, Alim (2008). Kamil Akar, Şevket; Bulut, Yücel (eds.). "Nükhet Sirman ile Türkiye'de Sosyoloji ve Antropoloji Yapmak Üzerine" [On Sociology and Anthropology in Turkey with Nükhet Sirman]. Türkiye Araştırmaları Literatür Dergisi (in Turkish). Vol. 6, no. 11. Istanbul, Turkey: Bilim ve Sanat Vakfı. pp. 303–326. ISSN 1303-9369. OCLC 54523585. p. 303: Dr. Nükhet Sirman ile akademik hayatı, Türkiye'nin mevcut toplumsal sorunları ve sosyal bilimlerdeki metodolojik ve epistemolojik sorunlar üzerine, çalıştığı kurumda uzun bir söyleşi gerçekleştirdik. Nükhet Sirman halen Boğaziçi Üniversitesi Sosyoloji bölümünde akademik hayatına devam etmektedir. Sirman özellikle, temel uzmanlık alanı olan kırsal ve tarımsal dönüşüm sosyolojisilantropolojisi, akrabalık ve aile antropolojisi konularında önemli çalışmalar yapmış ve önemli tartışmalar inşa etmiştir. Son dönemde feminist kuram, duygu sosyolojisi, etnik sorunlar ve erkek-kadın kimliklerinin kuruluşu üzerine çalışmaktadır. Yayınlanmış kitapları arasında "Turkish State - Turkish Society" (Andrew Finkel ile birlikte ed.) (Routledge: London, 1990; Üç Kuşak Cumhuriyet, (İstanbul: Tarih Vakfi Yurt Yayınları, 1998) vardır. Prof. Sirman, halen kurucusu olduğu Amargi dergisinin yayın kurulu üyeliğini yapmaktadır. Hocam, isterseniz kişisel serüveninizden başlayalım. Akademik kariyeriniz hangi aşamalardan geçti, lisans, master ve doktora eğitiminizi nerede yaptiniz? 1972 yılında Robert Kolej'den mezun olduğumda tek istediğim şey yurtdışına gitmekti. Ve İngiltere'ye gittim. İngiltere'de antropoloji okudum, lisans derecesi olarak. Yüksek lisans ve doktoramı da antropoloji bölümünde yaptım. 1988'de doktora derecemi University College of London'da yaptım. 1981'de ODTÜ Sosyoloji Bölümü'ne girdim. 1989 yılına kadar oradaydım. 1989'dan itibaren de burada, Boğaziçi Üniversitesi'ndeyim.
  6. ↑ Sirman, Nükhet (2013) [First published 2005]. "The Making of Familial Citizenship in Turkey". In Keyman, Emin Fuat; Icduygu, Ahmet (eds.). Citizenship in a Global World: European Questions and Turkish Experiences. Routledge Studies in Governance and Change in the Global Era (illustrated ed.). New York, USA; Oxfordshire, UK: Routledge. pp. 147–172. ISBN 978-1134325955. LCCN 2004015909. p. 171: Sirman, N. (1988). "Peasants and Family Farms: The Position of Households in Cotton Production in a Village of Western Turkey," unpublished Ph.D. dissertation, University of London
  7. ↑ Çalışkan, Koray (2007). Kolluoğlu, Biray; Yükseker, Deniz (eds.). "Markets and Fields: An Ethnography of Cotton Production and Exchange in a Turkish Village". New Perspectives on Turkey. Bard College at Simon's Rock; Economic and Social History Foundation of Turkey; Cambridge University Press. 37: 115–145. doi:10.1017/S0896634600004751. eISSN 1305-3299. ISSN 0896-6346. OCLC 1229494659. S2CID 146449840. The literature on farmers in Turkey is underdeveloped in terms of ethnographies of agricultural production. The remarkable exception to this is Nükhet Sirman's ethnography of cotton production in Söke, in which she describes the production and labor processes during the 1980s in terms of household.
    (footnote) Sirman, Nükhet. "Peasants and Family Farms: The Position of Households in Cotton Production in a Village of Western Turkey." Ph.D. Dissertation, University college, 1988.
  8. ↑ Frangoudaki, Anna; Keyder, Caglar, eds. (2007). "List of Contributors". Ways to Modernity in Greece and Turkey: Encounters with Europe, 1850–1950. Social and Historical Studies on Greece and Turkey. London, UK; New York, USA: Bloomsbury. ISBN 978-0857717863. OCLC 184982869. pp. 260–261: Nükhet Sirman is Professor of Anthropology at the Department of Sociology, Boğaziçi University. She has worked on gender, nationalism and the construction of the modern family in Turkey.
  9. ↑ Tandoğan, Zerrin G. (2008). "Anthropology in Turkey: Impressions for an Overview". In Bošković, Aleksandar (ed.). Other People's Anthropologies: Ethnographic Practice on the Margins (Papers Originally Presented at a Workshop at the 2004 EASA Conference in Vienna) (1st, illustrated ed.). New York, USA: Berghahn. pp. 97–109. ISBN 978-1845453985. LCCN 2007042675. OCLC 156834464. p. 102: Nükhet Sirman, a British trained social anthropologist, writing extensively on feminism, the status of women, nationalism, and gender in Turkey, and currently working in the Sociology Department at Bogazici University, evaluates the present status of the discipline as follows...
  10. ↑ Tanyeli, Uğur (1998). Üç kuşak Cumhuriyet [Three Generations of the Republic] (in Turkish). Istanbul, Turkey: Türkiye Ekonomik ve Toplumsal Tarih Vakfı. ISBN 978-9757306375. OCLC 247866502. p. 8: Halen Boğaziçi Üniversitesi Sosyoloji Bölümü'nde doçent olan Nükhet Sirman, 1984-1991 yıllan arasında Türkiye'de gelişen feminist harekete katılmış, kadın yaşamını odak alan araştırmalar yapmıştır.
  11. ↑ Özcan, Esra (2018). "Conservative Women in Power: A New Predicament for Transnational Feminist Media Research — History of Feminisms in the United States and in Turkey". In Harp, Dustin; Loke, Jaime; Bachmann, Ingrid (eds.). Feminist Approaches to Media Theory and Research. Comparative Feminist Studies. Palgrave Macmillan. pp. 170–172. doi:10.1007/978-3-319-90838-0_12. ISBN 978-3319908380. LCCN 2018945543. OCLC 1044733781.
  12. ↑ Çakır, Serpil [in Turkish] (2007). "Feminism and Feminist History-Writing in Turkey: The Discovery of Ottoman Feminism — Modernisation in Turkey and the Significance of Ottoman Feminism". In de Haan, Francisca; Bucur, Maria; Daskalova, Krassimira (eds.). Aspasia, Volume 1 (International Yearbook of Central, Eastern, and Southeastern European Women's and Gender History). UK; USA: Berghahn. pp. 62–67. doi:10.3167/asp.2007.010104. eISSN 1933-2890. ISBN 978-1845455859. ISSN 1933-2882. OCLC 297148862. p. 63: Thus, Nükhet Sirman came to define the women's movement of the 1980s as a reaction against the Kemalist regime and the limitations of state feminism inspired by Kemalism.
  13. ↑ Talattof, Kamran (2007). "The Power of Metaphor: Ideology and Politics in Modern Persian, Arabic, and Turkish Literatures". In Khorrami, Mohammad Mehdi; Ghanoonparvar, Mohammad R.; Chelkowski, Peter J. (eds.). Critical Encounters: Essays on Persian Literature and Culture in Honor of Peter J. Chelkowski. Costa Mesa, California, USA: Mazda. ISBN 978-1568592183. LCCN 2007039040. OCLC 173299274. p. 10: As Nukhet Sirman states, "The women's movement most directly developed in opposition to Kemalist feminism." ( 1989, 1–35).
  14. ↑ Göle, Nilüfer (1996). "Kemalism: The Civilizing Mission". The Forbidden Modern: Civilization and Veiling (4th, illustrated, reprint ed.). Ann Arbor, Michigan, USA: University of Michigan Press. ISBN 978-0472096305. LCCN 96018179. OCLC 34617594. p. 81: Particularly since the beginning of the 1980s, an "autonomous" feminist movement has flourished in society. Giving credit to the fact that women entered the political realm along with their integration into the statist Kemalist, revolutionary leftist, and the traditional Islamic ideologies, Nükhet Sirman acknowledges that the women's movement will become more influential in society only when it is free of these movements and ideologies. Not only the detachment of feminism from Kemalist ideology but also its connections to leftist ideologies is questioned within the feminist movement. Feminist social scientists assert that the leftist ideology oppresses the gender identity of women as much as the Kemalist one does, pointing at feminism as an example of "bourgeois deviation" and a way of confining women to traditional roles.
  15. ↑ Sehlikoglu, Sertaç (2019). "Islamic Men in Suits and the Invisible Becoming in Turkey — Veiled Veiling Under the Veil: Overfocus on Hijab". In Sehlikoglu, Sertaç; Karioris, Frank G. (eds.). The Everyday Makings of Heteronormativity: Cross-Cultural Explorations of Sex, Gender, and Sexuality. UK; USA: Lexington. ISBN 978-1793601254. OCLC 1128476985. pp. 108–109: Focusing on the discursive and cultural productions of the nation-state, Nükhet Sirman notes: "Women were made part of the nation through the control of their bodies and, through cultural elaborations of femininity, the definition and control of the cultural boundaries of the nation" (Sirman 2005, 149).
  16. ↑ Hacker, Daphna (2017). "Familial Citizenship". Legalized Families in the Era of Bordered Globalization. Global Law Series (illustrated ed.). New York, USA: Cambridge University Press. pp. 149–196. doi:10.1017/9781316535004.006. ISBN 978-1107144996. LCCN 2017002747. OCLC 1002886417.
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