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As far as I am concerned, women are employed less than men across the world. To my knowledge, the greatest cause for this phenomena is traditional gender roles. These rules dictate that women should be responsible for childcare and housework.

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Although the term gender inequality most of the time is an issue that is discussed from the perspective of women, men have some issues with the topic. For instance, because getting psychological treatment is seen as a weakness among men most of the time men abstain from the treatment. Also, because looking after the family and kids is associated with women, men do have not flexible working hours. The examples can be increased.

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Gender equality is not a ‘women’s issue’. The effects of gender inequality touch all parts of our community. Gender stereotypes have negative effects on people of all genders.

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I know that by law gender inequality is forbidden in Turkey.

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As far as know, gender inequality is a term that gained popularity in the recent years.

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Even though the question wants me to find the best project about gender inequality because the term best is changing from person to person, I found a website for different gender equality projects. Among these,  in my opinion, Milwaukee Students Show that Fighting Sexual Assault Is a Community Affair is the best one. Because the project used social media tools to spread awareness around the world.

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Students from 11 colleges came up with innovative ways to fight sexism and racism on campus this spring. The schools each earned a 2014-15 AAUW Campus Action Project grant, sponsored by Pantene, to launch their projects in the spring semester.

I dare you to walk away uninspired! And remember, you can apply for a CAP grant yourself. Find out how.

1. Fighting the Harmful Labels Put on Women of Color

What the team at Cheyney University accomplished in a semester is truly difficult to believe. They identified a problem that was specific to their community: Cheyney is a historically black college that is located in an otherwise not very diverse area of Pennsylvania, and students face harsh stereotypes around their own school. The team especially concentrated on the experience of women of color at Cheyney, and to say that they took a multifaceted approach is an enormous understatement.

Several of the projects focused on women redefining themselves and rejecting labels that had been placed on them. The team made a video where students wrote a label in lipstick on a mirror and then crossed it out in favor of a label they gave themselves. One woman crossed out the words "conceited" and "stuck-up" and wrote instead "proud" and "high self-esteem." They also launched a poster campaign to do similar relabeling and include the context of mini-bios of the featured women, and they featured great women in history on some posters.

The team also conducted a gender attitudes survey and held several events that brought in men, local women of color in nontraditional careers, and more. The team held a speaker series and self-esteem workshops to boost students' confidence to pursue male-dominated fields. They held an all-male panel discussion about what the media tells us about black women and a complementary all-women panel about the same subject, focusing especially on reality TV and the way that media fosters hatefulness among women. Some of the offensive stereotypes they addressed were beauty standards that favor lighter skin, the idea that single mothers are all on welfare, and the idea that black men only want to be rappers. As if all that amazing work wasn't enough, the team also held a women's empowerment conference. Hopefully the Cheyney team is getting some rest this summer after a hugely productive semester with their project!

2. Finding Inspiration, Vision, and Equality

The Murray State University team from Kentucky covered several topics related to women's leadership. They hosted a speaker from Running Start to talk about why it's important for women students to take advantage of leadership opportunities on campus. They also held a book club discussion of Lean In, did a poster series about the accomplishments of women, held a luncheon to celebrate gains in women's equity, and started a mentoring program that matched college women with local middle-school girls.

3. Leaning In to Activism at West Virginia Wesleyan

The team from West Virginia Wesleyan College set up programming to appeal to all sorts of students. They were interested in exploring issues surrounding gender in job aspirations, hiring practices, pay, and family leave. The events they organized included a discussion of Lean In for Graduates; a screening of Miss Representation; a panel for women in science, technology, engineering, and mathematics; and a salary negotiation event where they did a mock negotiation.

4. Melting Gender Roles in Dubuque

Occupational segregation was a key motivator for the team from the University of Dubuque, and they held a big event to break down the barriers that cause women and men to cluster into fields "traditional" for their gender. The Melting Gender Roles, Stirring Up Awareness event featured a "tunnel of oppression" at its entrance to interactively illustrate the experience of sexism. The event featured booths from student organizations that addressed sexism in marketing, a photo booth where you could try on different costumes that symbolized gender-segregated jobs, and snacks like "genderbread" (gingerbread) and fondue that symbolized melting gender roles. The women's track team challenged men to weightlifting contests to combat the common insult " like a girl," the aviation department built paper airplanes to raise awareness of the lack of women in the field, and a panel of professionals spoke about being in nontraditional jobs (a woman judge, a stay-at-home dad, and more).

The event was very popular among students. The team hopes to start an AAUW student organization on campus and wants to do this event every other year.

5. Milwaukee Students Show that Fighting Sexual Assault Is a Community Affair

Students at the University of Wisconsin, Milwaukee, were horrified by the prevalence of sexual assault - especially the fact that students are less likely to report being attacked than other victims. They set out to dispel the stereotypes and myths that surround sexual assault on campus, so they surveyed their peers in residence halls and the student union to find out what students thought about what sexual assault is and whom it affects. They used the results to guide a promotional campaign to spread messages such as alcohol is never an excuse for assault, silence is not consent, and that assault is never the victim's fault.

The team worked with a student designer to create an amazing visual campaign of statistics and lessons about sexual assault, and they made a moving public service announcement with help from film students; even their chancellor participated in the video. They also held events to discuss how to be a good ally to survivors and asked students to sign a pledge about getting consent and intervening when they see unsafe situations.

The team is working with the Wisconsin Coalition Against Sexual Assault to figure out how to keep their campaign going.

6. Moving Girls forward in STEM

The Campus Action Project team from Napa Valley Community College in California conducted original research to figure out how to close the gender gap in science, technology, engineering, and math (STEM) at two key points in education: middle school and college. They looked at how many women were pursuing STEM fields at their own college and set out to survey 7-9th graders about their perceptions of STEM and their academic interests. The results were about what they predicted: Younger students perceive that mostly men work in STEM fields, and girls reported that they didn't plan to major in STEM and had never been encouraged to do so; at their college, the gender gap every STEM field but biology was wide.

But the team didn't stop there - they put their own research into action with two amazing events for students, with help from their local AAUW Napa Valley (CA) Branch. Their SciTech event for girls featured speakers and interactive workshops on robotics, brains, math puzzles, and computer coding. The team also formed a support group for women studying STEM at Napa Valley Community College; the group met often and visited a local engineering company.

7. Sexism from A to Z

A tight-knit group from Sierra College in California put together an alphabet of gender stereotypes to display on campus. The team reached out to diverse groups to gather significant words related to gender equality for every letter of the alphabet. They then wrote up descriptions of what the words mean in feminist work and what can be done. Posters were then displayed on the quad on campus for passersby to see.

Their entry for A was apathy, which they said leads to inaction. "We need action to challenge sexism and achieve equity on all levels." S was sex trafficking, which they pointed out was especially prevalent in nearby Sacramento. The team described getting some disturbing reactions from passersby on campus, specifically men who said the project was racist against white men. But the team came away from the project irrevocably bonded; they describe themselves as not a team but a family. They made a booklet of all 26 entries and put it online so that the project can have a reach beyond campus.

8. Starting a Gender Equity Revolution

Students at the College at Brockport in New York made a video to raise awareness about issues like the gender pay gap, and they held the Start a Revolution conference that focused on breaking down stereotypes. The conference featured breakout sessions on career, leadership, and salary issues. The group also asked students to sign a pledge to end stereotyping and hosted screenings of the movies Crash and Miss Representation with panels of professors to discuss how the films address racism and sexism.

9. Students Tearing It Up, Literally

The Campus Action Project from Pacific Lutheran University, which is in Tacoma, Washington, featured a wide variety of athletes, students, faculty, and even local middle schoolers tearing up words and phrases that perpetuate stereotypes. The team asked participants to identify the words, submit a quote about what they chose, be photographed tearing up the words, and commit to not using the language. The resulting series of posters are beautiful and affecting - and available online. The team also brought a poetry duo who work on trans, queer, and people of color activism, Dark Matter, to campus to perform.

10. Women of Color, in their Own Words

Students at the University of Maryland, Baltimore County, launched a hugely successful poster campaign of women of color confronting the offensive things they hear on a daily basis. Students declared that they weren't white on the inside, illegal, submissive, exotic, bad drivers, model minorities, and so much more. The project included several events where students could learn self-expression skills and culminated in an event where participants were able to describe who they are instead of who they aren't, redefining themselves outside the stereotypes.

11. Using Technology to Share Work Wisdom

The Clemson University team wanted to bring STEM experts to campus to talk to students about the obstacles women face to achieving their goals. After recruiting an amazing pool of speakers, the team had to figure out how to gather experts from around the country within their modest budget. What they decided on was a series of web-based panels that brought the best of the best together to talk to students, who could either log in remotely or come to a classroom to watch a webcast and ask questions. The result was an amazing series of well-attended, interactive speaker sessions that addressed issues such as hiring discrimination and work-life balance when you have young children. The team plans to post the sessions online for everyone to enjoy.

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11 Projects That Will Inspire You to Fight Gender Stereotypes

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Students from 11 colleges came up with innovative ways to fight sexism and racism on campus this spring. The schools each earned a 2014-15 AAUW Campus Action Project grant, sponsored by Pantene, to launch their projects in the spring semester. I dare you to walk away uninspired!

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There are a lot of different sub-titles of the term gender inequality. One of them is poor medical care which refers to getting unequal health care. Due to the fact that women are considered as they are overreacting to everything when they mentioned their symptoms these symptoms can be ignored by other people. Also, women can be avoided about this situaton.

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Are women and men receiving equally good care from their physicians? Not according to feminist writer Maya Dusenbery, author of the new book Doing Harm: The Truth About How Bad Medicine and Lazy Science Leave Women Dismissed, Misdiagnosed, and Sick. Instead, she argues, the medical field is rife with gender disparities, leading to poorer outcomes for women.

Throughout history, women's experiences have been overlooked or discounted in doctor's offices-and in medical and scientific research, she writes. So where has that left us today? Diseases that disproportionately affect women-like autoimmune diseases, fibromyalgia, and many chronic pain conditions-have been under-researched, leaving doctors without a clear understanding of how to recognize and treat them. And doctors dismiss the accounts of women patients too often, leading to a "trust gap" that affects women's health care in disproportionately negative ways.

However, new insights are beginning to emerge showing how women's well-being has been hampered by gender disparities. Dusenbery's book, based on two years of research into a host of conditions, exposes the systemic causes of these disparities and provides critically relevant information for the public-and for those in medicine, psychology, and the research sciences.
Jenara Nerenberg: What is the "trust gap" in medicine for women?
Maya Dusenbery: I started calling this issue the trust gap as I started reading research and learning of anecdotes from women who were having a hard time getting diagnosed. Their symptoms were being dismissed or minimized, there was an implication that their physical symptoms were all in their heads, and they were simply being offered anti-depressants or told they were "making their symptoms up" to get attention.

As a feminist writer, I wasn't surprised to find that women's voices weren't being listened to. But I wasn't sure which exact stereotype was operating here-like why doctors seemed to think women wouldn't know that they were actually sick and needed medical attention.

As I dug into the research, I found this enduring trust gap had its roots in our notions of "hysteria" this so-called disease of the 19th and 20th centuries. After Freud, it became a wastebasket category where anything that couldn't be medically explained was attributed to the unconscious mind, which is convenient and dangerous. So if collectively the field of medicine has this idea-that if a symptom doesn't seem to be explained by a physical disease, you can blame it on the patient's psychological problems-then they're just not going to do the scientific research that's required to explain those symptoms in biological terms.
JN: How did we get here? Is this current gap only a function of the history and evolution of the medical field?
MD: It's in part due to gender stereotypes that exist across many realms, where we expect men to be stoic and not admit vulnerability or weakness. A man is thus already more reluctant to seek help in the first place; so, when he actually does, his reports of his symptoms are taken more seriously. Women are culturally given more permission to express emotion and pain and ask for help. But somehow that leads to this sense that they should not be taken as seriously, which is illogical, of course.

History has made women caught in this self-fulfilling prophecy. For example, autoimmune issues are estimated to affect 50 million people in the United States, and 75 percent of them are women. So, they're very common, and yet the medical system is pretty bad at diagnosing them. There often aren't autoimmune specialists, and many primary care doctors don't get proper training on how to diagnose them.

Many patients end up going to multiple doctors over many years complaining of fatigue and pain before they're properly diagnosed. That not only means a long diagnostic delay; but each doctor she sees on that journey often doesn't hear that four years later she ends up getting diagnosed with an autoimmune disease. And so doctors get the impression that their offices are filled with women who are complaining of symptoms that aren't explained.
JN: Does the trust gap shrink when doctors and nurses are themselves women, or are there larger forces at work keeping this gap open?
MD: I didn't come across any systematic research on that. But of the women I interviewed, plenty of them had stories of being dismissed by female physicians. I think the roots of the problem are in unconscious bias and systemic bias. It's not about not wanting to care for women or not liking women-it's not about conscious prejudice, I don't think. Even the very best doctors just aren't getting the medical knowledge that they need in their training.

JN: Is the lack of research on vulvodynia [pain in the vulva], in particular, more strongly affecting the trust gap? Given that vulvodynia relates to sexual health and our intimate lives, it seems like an area that would make women feel particularly unseen.

MD: Yes, definitely. In the book, I mentioned how vulvodynia was understood and discussed in the literature historically and how it had the same trajectory [as other chronic pain conditions] of first being seen as psychogenic and then later came to be understood as a chronic pain problem. But it actually took longer for that change in understanding to happen when it came to vulvodynia, by comparison.

I think it ties back to the history of "hysteria" and this Freudian idea that psychological distress is converted to physical symptoms. It's been difficult for medicine to see [vulvodynia] through any lens other than sexual abuse and emotional distress. Another factor is this historical idea that women and their sexuality are so mysterious and inexplicable. One woman I talked to was not getting adequate help from her doctors-one female physician even told her, "There's so much we don't know about the vagina." And I'm sure that's true, but then why aren't we doing the research and why isn't that area getting research funding?
JN: What surprised you the most in doing the research for this book?
MD: I knew that in the early '90s there had been advocacy around putting on the public radar the issue that women were really under-represented in clinical research. That spurred a change in federal law to ensure that National Institutes of Health-funded research includes women and that results should be analyzed by gender.

But I was surprised to see what a long lag time there is before any new scientific knowledge gets incorporated into education and medical practice. So many problems that stem from the knowledge gap [the deficit of knowledge that we have about women and the conditions that disproportionately affect them] are due to the fact that, for a long time, we were studying mostly men and we weren't paying attention to sex and gender differences. And even though some new knowledge is out there, it's still not the norm to analyze results by gender.

At the start of my research, I also didn't fully realize how much silence has surrounded some of the experiences of women in terms of the trust gap. They often internalize the experience of being dismissed by doctors. Even as so-called "empowered," highly educated, and privileged patients, there's still a lot of deference given to medical professionals and physicians. It's hard to push back when an expert is saying, "Nothing is wrong."
JN: What is your biggest takeaway? What can we do now to begin to address this gap?
MD: With the #metoo activism, I've been feeling more optimistic about the power of women's stories to help spur some real change. I think there's power in women seeing that their experiences are similar.

The problem with the trust gap is that doctors are not getting the feedback they need to see that this is a widespread problem. There are some doctors and scientists working on various parts of the problem, but my hope is that more work is done on seeing how these problems are connected.

I want to make clear that it shouldn't be on individual women to have to become super advocates for themselves and super educated and learn everything in order to get proper medical care. We should be able to rely on the medical system. I hope patient advocacy can help birth changes, but that people within medicine will really take on this problem. They're the ones who we need to fix it.

Greater Good wants to know: Do you think this article will influence your opinions or behavior?

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How to Address Gender Inequality in Health Care

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Are women and men receiving equally good care from their physicians? Not according to feminist writer Maya Dusenbery, author of the new book Doing Harm: The Truth About How Bad Medicine and Lazy Science Leave Women Dismissed, Misdiagnosed, and Sick . Instead, she argues, the medical field is rife with gender disparities, leading to poorer outcomes for women.

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In many countries there is a major problem, child marriage ,which is most talked these days in our country.

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I know job segregation is a problem even today for women around the world.

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What is the most smash-hit project in gender inequality?

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Turkey is one of the first countries that give women the right to elect and be elected. Article 10 of the Turkish Constitution bans any kind of discrimination, state or private, on the grounds of sex. In 2004, article 10 reinforced this by stating that "men and women have equal rights. The state shall have the obligation to ensure that this equality exists in practice". The minimum age of marriage set by the law at 18.

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Women in Turkey are women who live in or are from Turkey. Turkey gave full political rights to women, including the right to elect and be elected locally in 1930 (nationwide in 1934). Article 10 of the Turkish Constitution bans any discrimination, state or private, on the grounds of sex. It is the first country to have a woman as the President of its Constitutional Court. Article 41 of the Turkish Constitution reads that the family is "based on equality between spouses".

The Turkish feminist movement began in the 19th century during the decline of the Ottoman Empire when the Ottoman Welfare Organisation of Women was founded in 1908. The ideal of gender equality was embraced after the declaration of the Republic of Turkey by the administration of Mustafa Kemal Atatürk, whose modernising reforms included a ban on polygamy and the provision of full political rights to Turkish women by 1930.

Turkish women continue to be the victims of rape and honour killings, especially in Turkish Kurdistan, where most crimes against women take place. Research by scholars and government agencies indicate widespread domestic violence among the people of Turkey, as well as in the Turkish diaspora. Despite Turkey being a patriarchal society, there are many historical examples of Turkish women involved in public life and activism.

Women in Turkey face significant discrimination in employment, and, in some regions, education. The participation of Turkish women in the labor force is less than half of that of the European Union average and while several campaigns have been successfully undertaken to promote female literacy, there is still a gender gap in secondary education. There is also widespread occurrence of child marriage in Turkey, the practice being especially widespread in the eastern and central parts of the country.

In the course of the 16th and 17th centuries during the Sultanate of Women, women of the Imperial Harem had extraordinary influence on politics of Ottoman Empire. Many of the Sultans during this time were minors and it was their mothers, like Kösem Sultan, or sometimes daughters of the sultan as Mihrimah Sultan, leaders of the Harem, who effectively ruled the Empire. Most of these women were of slave origin. The period started in 1520 during the reign of Suleiman the Magnificent until 1656, the reign of Mehmed IV.

During the decline of the Ottoman Empire in the 19th century, educated women within the elites of Istanbul began to organise themselves as feminists. The first women's magazine, Terakki-i Muhadderat, appeared on 27 June 1869 as a weekly supplement to Terakki ( Progress) newspaper. With the Tanzimat reforms, improving women's conditions was considered as part of a wider modernisation effort. Ottoman women's movement began to demand rights. They fought to increase women's access to education and paid work, to abolish polygamy, and the peçe, an Islamic veil. Early feminists published woman magazines in different languages and established different organizations dedicated to the advancement of women. The first women's association in Turkey, the Ottoman Welfare Organization of Women, was founded in 1908 and became partially involved in the Young Turks Movement. Writers and politicians such as Fatma Aliye Topuz, Nezihe Muhiddin and Halide Edip Adıvar also joined the movement. In her novels, Halide Edip Adıvar criticised the low social status of Turkish women and what she saw as the lack of interest of most women in changing their situation.

During the Turkish War of Independence, Kara Fatma a widow proved herself as a successful militia leader.

After the founding of the Turkish Republic in 1923, the feminist movement gradually became part of the Kemalist modernization efforts. Polygamy was banned, divorce and inheritance rights were made equal. Mustafa Kemal had the ambition to make Turkey a new modern Secular nation. In 1925, he removed Islam from the constitution and introduced a new Family Law modelled after the Swiss Family Law, and in the same year, he banned the traditional hat for men, the fez. Mustafa Kemal viewed modern clothing as an essential visual symbol of the new Secular nation and encouraged both women and men to wear modern fashion, but in contrast to his law against traditional wear for men, he never introduced a ban against the hijab. However, he appeared in public with his wife Latife Uşaki unveiled and arranged formal state receptions with dinner and dance were men and women could mingle, to encourage women to leave seclusion and adopt modern clothing, and in the mid 1920s, upper- and middle class Turkish women started to appear unveiled in public. In the 1930s, Turkey gave full political rights to women, including the right to elect and be elected locally (in 1930) and nationwide (in 1934). Granted by Mustafa Kemal Atatürk, Turkish women gained women's suffrage before women in many European countries such as France, Italy and Greece. There still remained, however, a large discrepancy between formal rights and the social position of women.

The acceptance of women's issues as an independent political and planning problem was discussed for the first time in the Fifth Five Year Development Plan (1985-1990), and "the General Directorate for the Status and Problems of Women" was established as a national mechanism in 1990. The General Directorate, which was connected to the Prime Ministry in 1991, has been carrying out its activities under the responsibility of a State Ministry. It conducts a large variety of activities with the objective of protecting women's rights, of strengthening the position of women in social, economic, cultural and political life, and of providing the equal utilization of rights, opportunities and capacities. Since the 1990s, feminist discourse has become institutionalized, with the foundation of women's studies centers and university programs at universities such as Marmara University or as Istanbul University. In 1993, Tansu Çiller became the first female Prime Minister of Turkey.

In 2002 the Turkish government reformed Turkish criminal and civil law, and since then, the rights of women and men during marriage, divorce, and any subsequent property rights have all been equalized. A criminal law has been established that deals with the female sexuality as a matter of individual rights, rather than as a matter of family honor. Additions to the Turkish constitution oblige the state to use all the necessary means to promote the equality of the sexes. Family courts were also created, labour laws were instituted to prohibit sexism, and programs were created to educate against domestic violence and to improve access to education for girls.

Article 10 of the Turkish Constitution bans any discrimination, state or private, on the grounds of sex. It is the first country which had a woman as the President of its Constitutional Court, Tülay Tuğcu. In addition, Turkish Council of State, the supreme court for administrative cases, also has a woman judge Sumru Çörtoğlu as its president.

The minimum age for marriage was also raised to 18 (17 with parental consent). In cases of forced marriage, women have right to ask an annulment within the first five years of marriage. In 2004, an update to article 10 of the constitution placed the responsibility for establishing gender equality on the state: "men and women have equal rights. The state shall have the obligation to ensure that this equality exists in practice".

The Islamic headscarf, worn by 60% of Turkish women, is allowed to women working in public offices during the practice of their functions. Girl students in primary and secondary education also are allowed to use headscarf.

The first wave of Turkish feminism occurred in the early 20th century, when women's organizations began to demand equality in civic and political rights. An important women's organization was the Osmanlı Műdafaa-ı Hukûk-ı Nisvan Cemiyeti, which was and its organ, the journal Kadınlar Dünyası (Women's World) was established in 1913.

On 17 November 1972, National Women's Party of Turkey founded by Mübeccel Göktuna Törüner in İstanbul. Although Turkish women gained universal suffrage in 1934, in the 1970s women's participation in Turkish politics was very low.

The rise of a global civil society and the internationalization of women's organizations and the accession of Turkey to the European Union have given women's organizations the possibility of accessing foreign funds. The number of women's organizations as well as the projects that these organizations conduct have increased. On the 23 July 1995, it was allowed for political parties to form women's branches, which beforehand was banned in the Turkish constitution of 1982.

In 1930s for the first time Turkish women entered politics. The first elected female mayor was Sadiye Hanım (1930). In the elections held on 8 February 1935 18 women entered the parliament. One of them, Hatı Çırpan was a muhtar (village head) of a village prior to entrance to parliament. The first female city mayor was Müfide İlhan in 1950. Although representation of women in political and decision-making bodies is relatively low, Tansu Çiller has been Prime Minister between 1993 and 1996. The number of women in the Turkish parliament has increased to 14.3% after the 2011 Turkish general election (79 individuals in the parliament), most of them are affiliated with the Justice and Development Party. In 1975 the percentage was 10.9 and in 2006 it was 16.3. Only 5.58 percent of mayors are women and in the whole of Turkey there is one governor (among 81) and 14 local governors.

Because Turkey does not keep official statistics on femicide and does not release any regular data about murders of women, most of the statistics comes from human rights NGOs which jointly try to collect the data.

In March 2018, Turkish police launched the "Women Emergency Assistance Notification System" (KADES) app for women to report cases of domestic violence and seek assistance faster. In November 2018, the Turkish Interior Minister Süleyman Soylu said that the app has been downloaded by over 353,000 people. The murders of women in Turkey increased from 66 in 2002 to 953 in the first seven months of 2009. In the Eastern and Southeastern Anatolia regions in particular, women face domestic violence, forced marriages, and honor killings. Şefkat-Der, a Turkish non-governmental organization, has suggested granting licensed, tax-free guns to women as a way to combat domestic violence. On 8 March 2017, a mob illegally entered the Istanbul Bilgi University campus and attacked students celebrating International Women's Day, also, students mentioned that they had been threatened on Twitter before the incident. Between 2002 and 2009, the murder rate of women skyrocketed by 1,400 percent. On 2010, the Turkish anti-violence group Mor Cati created a video attempted to raise awareness of violence toward women in a public way. The group placed large posters of women jumping for joy, their arms and legs splayed out beyond the frame's borders, all around Istanbul. The text next to the women reads, "I want to live in freedom." The organization then set up hidden video cameras, which purport to show male passersby kicking and ripping off the cutouts' arms and legs. On 2013 about 28,000 women were assaulted, according to official figures. Of those, more than 214 were murdered, monitors say, normally by husbands or lovers.

On 15 March 2017, Turkish Interior Ministry has announced that a total of 20 women were killed while under temporary state protection between 2015 and 2017. An average of 358 women a day applied to law enforcement officers after suffering violence in 2016. Around five women every hour, or 115 a day, were faced with the threat of murder. The Umut Foundation, released statistics regarding violence against women in Turkey on International Women's Day, showing that 397 women were killed in Turkey in 2016. A total of 317 women were killed with weapons in 2016, an increase over the 309 women killed with weapons - out of a total of 413 - in 2015. On 6 July 2017, a pregnant Syrian woman was raped and killed with her 10-month-old baby in the Sakarya Province, Turkey.

In the monthly report of the group "We Will Stop Femicide", in May 2017, it mention that 328 women were killed in 2016 while in the first five months of 2017, 173 women were killed across Turkey compared with 137 in the same period of 2016. Also, 210 Turkish women killed or forced to commit suicide in 2012 in misogynist attacks by men. Women's activists told that the rise in killings had come as more women sought to exercise their rights, including divorcing abusive partners. 294 women killed in 2014 and 237 in 2013. From 2010 till May 2017, 118 women have been killed in İzmir alone. In December 2016, a man attacked a pregnant woman, in Manisa for jogging at a park. According to reports monitoring the number of women killed at the hands of abusive men, 41 women were killed in August 2018 in Turkey. Unofficial data compiled by a Turkish advocacy group reported that in 2018, 440 women in Turkey murdered by men. In 2019, the eight women lawmakers from the main opposition staged a protest in Turkey's general assembly. They were banging their desks and singing the " A Rapist in Your Path", while some other lawmakers stood up and held around 20 pictures of victims of femicide in Turkey. According to the We Will Stop Femicides Platform (Kadın Cinayetlerini Durduracağız Platformu), more than 157 women were murdered by men in Turkey from January 2020 - July 2020.

On the 14 March 2012, Turkey was the first country to ratify the Istanbul Convention. The convention entered into force on the 1 August 2014 as on this date enough member states ratified the Istanbul convention. In July 2020, the deputy chair Numan Kurtulmuş of the Turkish ruling party (Justice and Development Party (AKP)) said that Turkey's 2012 decision of ratifying the Convention on preventing and combating violence against women and domestic violence (also known as Istanbul Convention) was wrong, adding that Turkey might consider withdrawing from the convention. In addition, the same month the leader of the main opposition party in Turkey ( CHP) said that there is a rise in violence against women in the country. World famous celebrities have joined Turkish women's social media campaign with the hashtag #ChallengeAccepted, in order to put an end to domestic violence in Turkey. Despite resistance from the opposition, the Turkish Government of Recep Tayyip Erdoğan decided to withdraw from the Istanbul Convention in March 2021.

A 2002 study by Ayranci, et al. observed that in Turkey, 36.4% of women complained about physical violence and 71% mentioned physical, psychological or sexual assault during pregnancy.

According to report by the Turkish government dating from 2009, 42% of the surveyed women said they had been physically or sexually abused by their husband or partner. Almost half of them never speaking to anyone about this, and only 8% approach government institutions for support. When they do approach them, police and gendarmerie sometimes prefer to attempt to "reconcile" the families rather than protecting them. While the rates of violence are particularly high among poor, rural women, one third of the women in the highest economic brackets have also been subject to domestic violence.

A 2009 survey conducted by a leading Turkish university stated that some 42 percent of women over age 15 in Turkey and 47 percent of rural women have experienced physical or sexual violence at the hands of a husband or partner at some point in their lives.

According to a United Nations report published in July 2011, 39% of women in Turkey had suffered physical violence at some time in their lives, compared with 22% in the United States. Even though every municipality with more than 50,000 inhabitants is required by law to have at least one women's shelter, there are just 79 in the whole country. In May 2011, the Human Rights Watch said in a report that Turkey's flawed family violence protection system leaves women and girls across the country unprotected against domestic abuse. The 58-page report, "'He Loves You, He Beats You': Family Violence in Turkey and Access to Protection," documents brutal and long-lasting violence against women and girls by husbands, partners, and family members and the survivors' struggle to seek protection.

Over 37% of Turkish women said they had experienced physical or sexual violence - or both - according to an exhaustive 2014 survey of 15,000 households by the country's family ministry. According to the We Will Stop Women Homicides Platform, 294 women were killed in 2014, and 60% of them perished at the hands of husbands and boyfriends. On 3 October 2017, a woman who took refuge in a women's shelter due to being subjected to violence from her husband was killed by him at Kastamonu.

On 9 October 2017, Habertürk reported that the number of electronic bracelets given for domestic violence incidents throughout Turkey is only 30, although some 120,000 women are subjected to violence by men every year in the Turkey. In November 2017, according to a study conducted by a student at Muğla Sıtkı Koçman University, mentioned that 28.5 percent of the respondents said they have witnessed domestic abuse. In the same study 52.9 percent of those who were involved in a relationship said they were subjected to "dating abuse," described in the report as "psychological harassment or physical aggression." The report also revealed that 6.25 percent of victims said they were touched without their consent and 4.54 said they were raped. The study also showed that abusers are overwhelmingly men.

A total of 365 women were killed by men in the first 11 months of 2017, according to data compiled by the "We Will Stop Femicide" activist platform based on news reported in the media. The report also stressed that women who are victims of sexual abuse tend to be neglected by their families, which pushes them to undertake independent measures for their self-protection. Among many victimized women, some end up committing suicide. The report stated that 2017, as of November, 15 percent of the women killed were victims of murder for "wanting to get a divorce," 11 percent were killed for "taking decisions about their lives independently," 7 percent were killed for "financial reasons," 4 percent were killed for "turning down [the man's] reconciliation efforts," and another 4 percent were killed over "debates about their children." Most of the women killed in Turkey in November were aged between 25 and 35, with 75 percent of the women in this age range becoming victims after wanting to get divorce. In 2017, a total of 409 women were killed and 387 children sexually abused in Turkey, according to data compiled by the group "We Will Stop Femicide". A report about October 2017 reveals that during that month 40 women have lost their lives due to femicide, while 25 women have been subject to sexual violence and 32 children have been sexually abused. Also, 20% of women who have been murdered, range between 19 and 24. In addition the report mention that 70% of victims have been murdered by their close relatives (partner, father, son, brother, etc.), and that 40% of victims have been shot dead, whereas 28% have been stabbed to death.

According to a report released by the group "We Will Stop Femicide", 28 women were killed and 25 others were subjected to sexual violence in January 2018, added that also 147 children had been sexually abused during January. Twenty one percent of the women killed were murdered for making decisions regarding their own lives, while four percent of women were murdered for refusing to reunite with their former partners. 43 percent were between 36 and 65 years old, 14 percent were older than 66, and 11 percent were between 25 and 35 years old. The majority of the women were killed at home. The platform said the total number of femicides fell slightly compared to the final months of 2017.

A 2020 study investigated the relationship between femicides and economic development in Turkey. Using data from the 2010-2017 period, it found that "whether economic development reduces femicide depends on other factors: in poorer provinces, there is a strong positive correlation between women's murders and equality in education and divorce rates, but in richer provinces, these associations are significantly weaker." It concluded that "These results are consistent with the idea that economic development may not reduce women's murders by itself, but it can mitigate the effects of male backlash against women who challenge the status quo."

In September 2016, Ayşegül Terzi, was called a "devil" and kicked by a man in face on a public bus, for wearing shorts. Footage showed the man telling her that those who wear shorts "should die." In protest at the attack, the hashtag #AyşegülTerzininSesiOlalim, which translates into English as "let's be the voice of Aysegul Terzi", was used thousands of times. Women in Turkey also posted images to social media of themselves wearing shorts in solidarity. On 18 September 2016, campaigners gathered in Istanbul to protest the attack and put pressure on authorities to focus on ending violence against women.

In June 2017, a female university student, Asena Melisa Sağlam, was attacked verbally and physically by a man on a bus in Istanbul for wearing shorts during the Muslim holy month of Ramadan. The incident was caught on security cameras. Also, later on the same month a woman was harassed on the street in Istanbul when a man accused her of wearing provocative clothing, saying she should be careful because she was "turning people on."

In July 2017, hundreds of women marched in Istanbul on to protest against violence and animosity they face from men demanding they dress more conservatively. Protesters say there has been an increase in the number of verbal and physical attacks against women for their choice of clothing in Turkey in recent years. Also, later on the same month the security chief of the Maçka Democracy Park in the Şişli district of Istanbul verbally abused a young woman for the way she was dressed and he also called the police. On 30 July 2017, Women's rights associations protested in the Park against such actions.

On 10 August 2017, two men on motorbikes sexually harassed two women, at İzmir. Then the women asked for help from two police officers in the street, but one of them started beating one of the women, according to the woman's testimony the "officer said the harassers were right because we were 'dressed inappropriately,'". Security footage showed one of the police officers starting to beat one of the women. In September 2017, at Ankara, neighbors complained to the manager of an apartment building about a woman for wearing shorts at her home, demanding that she must keep her curtains closed. The manager warned the woman to keep her curtains closed for her own sake. In March 2018, a teacher at a religious vocational high school in Konya was dismissed from his post over comments he made about female students wearing gym clothes. He also wrote that physical education classes should be an optional class for students, as it "prepared girls for the devil".

According to a study, some commonly-expressed views on rape were given to individuals from various professions, who were asked to agree or disagree; results recorded that 33% of the police officers agreed that "some women deserve rape", 66% of police officers, as well as nearly 50% of other professional groups except the psychologists about 18% and 27% of psychiatrists, suggested that "the physical appearance and behaviors of women tempt men to rape."

Turkey outlawed marital rape in 2005.

In 2015, Turkish university student Özgecan Aslan was murdered as she resisted a rape attempt on a minibus in Mersin. Her burnt body was discovered on 13 February. The murder was committed by Turkish minibus driver Ahmet Suphi Altındöken, his father Necmettin Altındöken and his friend Fatih Gökçe. According to Turkish Daily Sabah, Özgcan Aslan became a symbol for Turkish women who are the victims of violence. In 2013, The Guardian reported that 'the rape and torture of Kurdish prisoners in Turkey are disturbingly commonplace'. According to a report from Amnesty International in 2003, Hamdiye Aslan, who was accused of supporting the Kurdish separatist group, the PKK, had been detained in Mardin Prison, south-east Turkey, for almost three months in which she was reportedly blindfolded, anally raped with a truncheon, threatened and mocked by officers.

Reporting on cases of sexual abuse in Turkey is often difficult; the issue is still taboo in Turkish culture, as well as the fact that much of Turkish media don't report on such cases as they tarnish the country's modern and secular image. The result of this is that many injustices within Turkey, including systematic rapes carried out in prisons to maintain power over communities, go unheard by the rest of the world.

According to researchers one of the important reasons for the high number of honor killings is that punishments are not harsh and laws and legal applications protect the perpetrators. Between 2003 and 2007, 432 (58.5%) of 739 honor killings were committed in İstanbul (167 persons), Ankara (144 persons) and İzmir (121 persons).

A July 2008 Turkish study by a team from Dicle University on honor killings in the Southeastern Anatolia Region, the predominantly Kurdish area of Turkey, has so far shown that little if any social stigma is attached to honor killing. The team interviewed 180 perpetrators of honor killings and it also commented that the practice is not related to a feudal societal structure, "there are also perpetrators who are well-educated university graduates. Of all those surveyed perpetrators, 60 percent are either high school or university graduates or at the very least, literate". In 2010 a 16-year-old girl was buried alive by relatives for befriending boys in Southeast Turkey; her corpse was found 40 days after she went missing. There are well documented cases, where Turkish courts have sentenced whole families to life imprisonment for an honor killing. Such a case was on 13 January 2009, where a Turkish Court sentenced five members of the same family to life imprisonment for the honor killing of Naile Erdas, a 16-year-old Kurdish girl who got pregnant as a result of rape.

A June 2008 report by the Turkish Prime Ministry's Human Rights Directorate said that in Istanbul alone there was one honor killing every week, and reported over 1,000 during the previous five years. It added that metropolitan cities were the location of many of these, whilst the perpetrators of these crimes in such cities mostly originated from Eastern Turkey. The mass migration during the past decades of rural population from Southeastern Turkey to big cities in Western Turkey has resulted in cities such as Istanbul, Ankara, Izmir, and Bursa having the highest numbers of reported honor killings.[unreliable source? ] Most honour-related crimes happen in the rural Kurdish region, where a feudal, patriarchal system survives, but as Kurds have fled these regions, the crime is also spreading into cities across Turkey. Honor killings continue have some support in the conservative parts of Turkey, especially in southeastern Turkey, where most of the crimes take place. A survey where 500 men were interviewed in Diyarbakir found that, when asked the appropriate punishment for a woman who has committed adultery, 37% of respondents said she should be killed, while 21% said her nose or ears should be cut off.

In 2008, critics have pointed out that Turkey has become a major market for foreign women who are coaxed and forcibly brought to the country by international mafia to work as sex slaves, especially in big and touristic cities.

On 15 February 2015, a social media campaign started in order to let women share their own sexual harassment stories under the hashtag #sendeanlat (you tell your story too), after a 20-year-old woman was brutally killed in Turkey. As of 25 February 2015, there were more than 800,000 tweets.

In 2015, the Turkish model, Didem Soydan, tweeted that she had received abusive text messages, after testifying and giving her cell phone number to police in the case of a woman who was forced into a car after being beaten. In addition, the actress Beren Saat, tweeted her own experiences about the sexual harassment and abuses. In June 2018, the Turkish actress Hande Ataizi and a Turkish costume assistant accused the actor Talat Bulut of sexual harassment. A total of 56 producers and directors in Turkey supported the victims with a written statement. In the statement it mention that: "We know it is hard for a woman to expose harassment and abuse incidents in Turkey". The male actor had rejected the allegations and threatened to launch a countersuit.

Women's shelters

Aslı Elif Sakallı, from the Purple Roof Women's Shelter Foundation, said that only one or two social workers are employed at shelters that host 25 to 30 women. She also added that some employees at the shelters who are not conscious about gender equality could make statements such as: "But clearly you deserved this".

In 2017, the mufti of the Kocaeli's Gölcük district had likened women without headscarves to products sold at half price. In 2018, the mufti of the Zonguldak said that "Women should enter the sea in a way that other women cannot see them. Even women should hide their bodies from other women.".

While still trailing male literacy rates, female literacy rates in Turkey have grown substantially to 93.6% in 2016. Illiteracy is particularly prevalent among rural women, who are often not sent to school as girls. Half of girls aged between 15 and 19 are neither in the education system nor in the workforce. The government and various other foundations are engaged in education campaigns in Southeastern Anatolia to improve the rate of literacy and education levels of women. In 2008, 4 million women were illiterate, as opposed to 990 thousand men. A 2008 poll by the Women Entrepreneurs Association of Turkey showed that almost half of urban Turkish women believe economic independence for women is unnecessary reflecting, in the view of psychologist Leyla Navaro, a heritage of patriarchy.

In the 2012-2013, the schooling ratio of girls (at 99.61% as of 2014 according to the Turkish Statistical Institute) exceeded that of the boys for the first time in Turkish history. The gender gap in secondary education (5.3% lower than boys) remained, albeit at much lower levels in comparison to the 2002-2003 educational year (25.8%). However, the gender gap in higher education increased between 2002 and 2012 to 9.5%. Significant regional differences still persist, with only 15.9% of girls attending secondary school in the Muş Province as of 2010, as opposed to 82.4% in the Bilecik Province, the province with the highest percentage. In 2009, the provinces with the lowest schooling ratios for girls were Bitlis, Van and Hakkari, all in southeastern Turkey, while those with the highest ratios were Ankara, İzmir and Mersin, all in western Turkey. Dropout rates for girls at primary level are higher than boys, especially concentrating at the fifth and sixth years.

The employment rate (for ages 15-64), as of 2017, was 32.2% for women, much lower than that of men which was 70.7%. In 2011, out of 26 million employable women, only 5.9 million were in the labor force. 23.4% of women have either been forced by men to quit their jobs or prevented from working. The rate of women not covered by social security is 84% in the East and 87% in the Southeast.

Despite the relatively low involvement of women in the workforce compared to other countries, women in Turkey are quite well represented in the business world; for instance the proportion of women in business leadership roles in Turkey is almost twice higher than that of Germany.

On 19 October 2017, Turkish Enterprise and Business Confederation (TÜRKONFED) Chairman said that half of the women in Turkey's labor force are unregistered and that the ratio of unregistered women workers in the country is much higher than that of men. He also, said that Turkey must raise women's participation in the workforce to ensure sustainable development, adding that Turkey is the only country in Europe with an employment rate among women lower than 40 percent.

On 19 June 2018, the European Court of Human Rights has fined Turkey 11,000 euros over the government-owned electricity distribution company's refusal to appoint a woman as a security officer on account of her gender. In October 1999 the female applicant, Hülya Ebru Demirel, passed a civil service exam and was informed that she would be appointed as a security officer at the Kilis branch of the Turkish Electricity Distribution company (TEDAŞ). However, the company refused to appoint her, citing her failure to fulfil the condition for the position to be "a man who has completed military service". The applicant initially won a discrimination court case against the company in 2001 but that decision was overturned on appeal by the Supreme Administrative Court in December 2002. Demirel's subsequent appeals were all reported to be unsuccessful, which ultimately led her to lodge an appeal at the ECHR on 17 June 2008.

In March 2018, Parliament Speaker İsmail Kahraman forbid the women of a troupe from being onstage, at a tribute to the anniversary of the Gallipoli Campaign at the Turkish Parliament. He was offended that actresses playing the mothers of soldiers would be giving men public hugs.

On average, 28% of Turkish women were married before the age of 18. Because of the large regional differences in the incidence of underage marriages, as many as 40~50% are married as minors in some areas, particularly in eastern and Central Anatolia. A report by the Commission on Equality of Opportunity for Women and Men states that childhood marriages are "widely accepted" by Turkish society. A bride price is still paid in parts of Turkey.

General Directorate of Population and Citizenship Affairs, mentioned that 2,730 girls younger than 15 years old and 50,848 girls aged between 15 and 17 gave birth in 2001.

In January 2018, media reports revealed that a single Istanbul hospital had covered up over 100 underage pregnancies in just six months.

In the first half of 2018, there were 625 underage conceptions in Istanbul and 499 in Gaziantep.

During 2017 and the first half of 2018, there were 1,348 underage pregnancies in the province of Adana, 1,005 in the province of Diyarbakır and 1,313 in the province of Hatay. During this period, in only four provinces of Turkey the number of underage pregnancies fell below 10.

Mustafa Kemal had the ambition to make Turkey a new modern Secular nation. In 1925, he removed Islam from the constitution and introduced a new Family Law modelled after the Swiss Family Law, and in the same year, he banned the traditional hat for men, the fez. Mustafa Kemal viewed modern clothing as an essential visual symbol of the new Secular nation and encouraged both women and men to wear modern fashion, but in contrast to his law against traditional wear for men, he never introduced a ban against the hijab. However, he appeared in public with his wife Latife Uşaki unveiled and arranged formal state receptions with dinner and dance were men and women could mingle, to encourage women to leave seclusion and adopt modern clothing, and in the mid 1920s, upper- and middle class Turkish women started to appear unveiled in public.

The 2006 survey found that, compared to a previous study carried out in 1999, the number of women who employ headcoverings had increased in rural areas, but decreased in cities. It also found that the Çarşaf, Turkish version of Arabic niqab, was almost never worn by women in the 18-39 age group.

From 1999 to 2006, women not wearing head coverings in the 25-39 age group rose from 28% to 41.5%, and in the 18-24 group increased from 40.5% to 50.7%. The prevalence also differs by income: in 2006, 37.2% of women in the medium income group were uncovered, compared to 71.2% in the higher income group.

The same survey asked single men whether they would want prospective wives to go covered: 56% responded no, 44% yes. Only 1.1% of covered women said they cover because of their spouses, fiancees or family.

Women's health

Since 1985, Turkish women have the right to freely exercise abortions in the first 10 weeks of pregnancy and the right to contraceptive medicine paid for by the Social Security. Modifications to the Civil Code in 1926 gave the right to women to initiate and obtain a divorce; only recognized in Malta (an EU country) for both men and women in 2011. Turkish prime minister Erdoğan argued that women should have at least three children.

No gender discrimination exists regarding the laws as well as their practice in the health sector in Turkey.[clarification needed ] With the 1994 World Population and Development Conference, the Ministry of Health adopted a policy change which included the emotional, social and physical health of women and young girls with an integrated approach, rather than only reproductive health and family planning as it did in the past. Another initiative brought onto the agenda by the Ministry of Health after the Beijing Conference, is to ensure the participation of men in reproductive health and family planning.

Berktay, Fatmagul. (2000). "Osmanlı'dan Cumhuriyet'e Feminizm". Tarihin Cinsiyeti, 2006, Istanbul: Metis Yayınları. pages 88-111

Çakıf, Serpil. (1996). Osmanlı Kadın Hareketi. Istanbul, Metis Kadin Araştırmaları Dizisi, Metis Yayınları.

Adıvar, Halide Edip. (1913). "Yirminci Asırda Kadınlar" Mektep Müzesi Dergisi.

Karakışla, Yavuz Selim. (1999). "Osmanlı Hanımları ve Hizmetçi Kadınlar", Toplumsal Tarih, Mart 1999, issiue 63, p. 15-24.

Melissa Bilal ve Lerna Ekmekçioğlu, Bir Adalet Feryadı: Osmanlı'dan Türkiye'ye Beş Ermeni Feminist Yazar, "Hayganuş Mark" (İstanbul: Aras Yayınları), p. 242-263.

Mojab, Shahrzad. (?). "Part 1: Historical Perspectives". Women of a Non-State Nation: The Kurds. Mazda Publication. s. 25-94.

Toprak, Zafer. (1992). "II. Meşrutiyet Döneminde Devlet, Aile ve Feminizm", Sosyo-Kültürel Degişme İçinde Türk Ailesi, cilt 1, Başbakanlık Aile Araştırrma Kurumu Yayınları, Ankara, pages 237.

Zihnioğku, Yaprak. (2003). Kadınsız İnkılap. Metis. (especially pp. 54-115, chap. 5-7.)

Safarian Alexander. (2007). On the History of Turkish Feminism, "Iran and the Caucasus", vol.11.1, Brill, Leiden - Boston, pp. 141-152.

Aksit, Elif Ekin (2005). Kizlarin Sessizligi: Kiz Enstitulerinin Uzun Tarihi. Istanbul: Iletisim Yayinlari.

Arat, Zehra F. (1998). "Kemalizm ve Turk Kadini", (der) Ayse Berktay Hacimirzaoglu, 75 Yilda Kadin ve Erkekler. Istanbul: Turkiye Ekonomik ve Toplumsal Tarih Vakfi Yayini, 51-58.

Arat, Zehra. Turkiye'de Kadin Olmak (der). Istanbul: Say Yayinlari.

Arat, Zehra F. (Fall 1994). "Kemalism and Turkish women". Women and Politics. 14 (4): 57-80. doi:10.1080/1554477x.1994.9970716.

Berktay, Fatmagul. (1993). "Turkiye Solunun Kadina Bakisi: Degisen Bir Sey Var mi?" (der) Sirin Tekeli, 1980'ler Turkiye'sinde Kadin Bakis Acisindan Kadinlar. Istanbul: Iletisim Yayinlari.

Çağlayan, Handan (2007). Analar Yoldaslar Tanricalar: Kurt Hareketinde Kadinlar ve Kadin Kimliginin Olusumu. Istanbul: Iletisim Yayinlari. ISBN 9789750504921.

Durakbasa, Ayse (1989). "Cumhuriyet Doneminde Kemalist Kadin Kimliginin Olusumu" Tarih ve Toplum". Tarih Ve Toplum. Iletisim Yayinlari. 9 (51).

Ergün, Emek (February 2013). "Feminist translation and feminist sociolinguistics in dialogue: A multi-layered analysis of linguistic gender constructions in and across English and Turkish". Gender and Language. 7 (1): 13-33. doi:10.1558/genl.v7i1.13.

Edip, Halide (2000). Turk Modernlesmesi ve Feminizm. Istanbul: Iletisim Yayinlari.

Koçak, Mine. 80'li Yıllar Kadın Hareketi Link to the original document.

Mojab, Shahrzad (2001), "Introduction: The solitude of the stateless-Kurdish women at the margins of feminist knowledge", in Mojab, Shahrzad (ed.), Women of a non-state nation: the Kurds, Costa Mesa, California: Mazda Publishers, pp. 1-10, ISBN 9781568590936. Pdf of book contents.

Tekeli, Sirin. (1998). "Birinci ve İkinci Dalga Feminist Hareketlerin Karşılaştırılmalı İncelemesi Üzerine bir Deneme." 75 Yılda Kadınlar ve Erkekler, İş Bankası ve Tarih Vakfı Yayınları, s. 337-346.

Stella, Ovadia ve Gülnur Savran; Bozan & Ekin, & Ramazanoglu & Tuksal pieces in Özgürlüğü Ararken, Amargi, s. 37-57, 81-101, 203-221, s. 221-239 (roza ve jujin dergileri), 239-257.

Nukhet, Sirman (1993). "Feminism in Turkey: A Short History". New Perspectives on Turkey. Contemporary Turkish Studies at the London School of Economics and Political Science. 3 (1): 1-34.

Selections from Amargi no. 3, Projen Var Mı? (tarih??)

Islam, nationalism and the nation-state

Acikel, Fethi. (1996). "Kutsal Mazlumlugun Psikopatolojisi", Toplum ve Bilim. (70): 153-199.

Akin Feride. (1998). "Turban Sorunu: En Buyuk Dusman", Birikim dergisi 114.

Aktanber, Ayse. (1993). "Turkiye'de Medya'da Kadin: Serbest, Musait Kadin veya Iyi Es, Fedakar Anne", (der) Sirin Tekeli, 1980'ler Turkiyesinde Kadin Bakis Acisindan Kadinlar. Istanbul: Iletisim Yayinlari.

Asuman, Süner. Hayalet Ev: Yeni Türk Sinemasında Aidiyet, Kimlik ve Bellek, "Vasfiye'nin Kız Kardeşleri" (İstanbul: Metis Yayınları), s. 291-305.

Women's bodies, sexuality, and violence

Hattatoglu-Ozbek Dilek. (2002). "Ev Eksenli Calisma Stratejileri" (der) Aynur Ilyasoglu, Necla Akgokce, Yerli Bir Feminizme Dogru. Istanbul: Sel Yayincilik.

Ozbay Ferhunde (1998) "Turkiye'de Aile ve Hane Yapisi: Dun, Bugun, Yarin", (der) Ayse Berktay Hacimirzaoglu, 75 Yilda Kadin ve Erkekler. Istanbul: Turkiye Ekonomik ve Toplumsal Tarih Vakfi Yayini.

(2002) "Evlerde El Kizlari: Cariyeler, Evlatliklar, Gelinler", (yay. Haz. Ayse Durakbasa) Tarih Yaziminda Sinif ve Cinsiyet. Istanbul: Iletisim Yayinlari.

Ozyegin Gul (2003) "Kapicilar, Gundelikciler ve Ev Sahipleri: Turk Kent Yasaminda Sorunlu Karsilasmalar", (der) Deniz Kandiyoti, Ayse Saktanber, Kultur Fragmanlari/ Turkiye'de Gundelik Hayat. Istanbul: Metis.

(2004) Baskalarinin Kiri/Kapicilar, Gundelikciler ve Kadinlik Halleri (Cev. Sugra Oncu) Istanbul: Iletisim Yayinlari.

Yasin, Yael Navaro. (2000). "Cumhuriyetin Ilk Yillarinda Ev Isinin Rasyonellesmesi", Toplum ve Bilim (84).

Sirman, Nukhet. (2002). "Kadinlarin Milliyeti", Modern Turkiye'de Siyasi Dusunce (Cilt 4), Istanbul: Iletisim Yayinlari.

Erdogan Necmi (2002) "Yok-Sanma: Yoksulluk, Maduniyet ve Fark Yaralari", (der) Necmi Erdogan, Yoksulluk Halleri. Istanbul: Demokrasi Kitapligi.

Savran Gulnur (2004) Beden, Emek, Tarih: Diyalektik Bir Feminizm Icin. Istanbul: Kanat Yayincilik.

Bora, Aksu (2005). Kadınların Sınıfı. İletişim. pp. 59-182 (the theoretical overview from pp. 21-59 is highly recommended by Ayse Parla for her gernder class in Sabanci)

Women and gender (overall)

Agduk-Gevrek, Meltem. (2000). "Cumhuriyet'in Asil Kizlarindan 90'larin Turk Kizlarina" Vatan, Millet, Kadinlar, Iletisim.

Alakom Rohat 1998. "Araştırmalarda Adı Fazla Geçmeyen Bir Kuruluş: Kürt Kadınları Teali Cemiyeti." Tarih Toplum 171 (March): 36-40.

Amargi. (2009). Kadinlar Arasinda: Deneyimlerimiz hangi kapilari aciyor: II. (der).

Amargi (Aralik 2008). Oda: Virginia Woolf'un odasindayiz: Deneyimlerimiz hangi kapilari aciyor -I.

Arat, Zehra. (1997). Kadinlarin Gundemi. (der). Istanbul, Say Yayinlari.

Arat, Zehra. (1996). Kadin Gerceklikleri. (der). Istanbul, Say Yayinlari.

Bora Aksu, Asena Gunal, and Gulnur Savran (tarih?), "Yuvarlak Masa." Birikim.

Edip Halide (1987) Zeyno. Istanbul: Remzi Kitabevi.

Gürbilek Nurdan. (2004). "Kadınsılaşma Endişesi: Efemine Erkekler, Hadım Oğullar, Kadın-Adamlar," In Kör Ayna, Kayıp Şark. Metis.

Mutluer, Nil (2008) (der). Cinsiyet Halleri: Turkiye'de toplumsal cinsiyetin kesisim sinirlari. Istanbul, Varlik Yayinlari.

Glüpker-Kesebir, Gitta (August 2016). "Women's Rights in Turkey and the European Union Accession Process: German Media Perspectives". Journal of Women, Politics & Policy. 37 (4): 514-537. doi:10.1080/1554477X.2016.1192422. S2CID 147777072.

This article incorporates text from this source, which is in the public domain. Country Studies. Federal Research Division. (Data as of January 1995.)

# data[].attributes.attachment_link.description
Women in Turkey are women who live in or are from Turkey. Turkey gave full political rights to women, including the right to elect and be elected locally in 1930 (nationwide in 1934). Article 10 of the Turkish Constitution bans any discrimination, state or private, on the grounds of sex.

# data[].attributes.body
Although the legal age of marriage in Turkey is 18, there are flexibilities in the law for 17 and 16 year old children, depending on the permission of their parents or legal guardians.
As it was a devastating news for all countries last week 6 years old girl was forced to marry, child marriage problem is so popular these days in Turkey. Despite the works and training carried out not only the government but also by civil organizations it is still a fact standing in country.
Ministry of Family and Social Policies working with UNICEF on this issue and caring for children.
As far as  I understand from my researches illiteracy is one of the basic causes of child marriage. I believe that education is playing an important role to solve this problem.

# data[].attributes.body
Child marriage is a problem in many countries, unfortunately including Turkey. What are the efforts being made in Turkey to solve this problem?

# data[].attributes.body
How is the situation in Turkey in women involvement to labor force.What policies developed by government in this issue?

# data[].attributes.body
Women involvement in labor force is essential for all countries. Although efforts have been made to increase women's participation in the labor force in Turkey, we have not yet become a country where there is no gender discrimination at the desired level. Women make up the majority of workers in sectors where low-skilled and low-paid occupations are prevalent such as textile, agriculture or services.
I want to share a Public Service Announcement prepared by Ministry of Family and Social policies.

# data[].attributes.body
Although Turkish women had the opportunity to involve politics before many developed countries there is still gender inequality on the manner of participation to politics. According to  World Economic Forum's Global Gender Gap Report 2022 Turkey ranks 112th in political empowerment for women and 140th in economic participation and opportunity.
As of today in 2022, one of 17 government ministers is a woman, and only 17.38 per cent of parliamentarians in the Turkish Grand National Assembly.
On the other hand according to UN Women which is organization under UN authority,there are 28 countries where 30 women as Head of state or government.

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Under what laws do women's rights protected in Turkey?

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What is the correlation between poor medical care and gender inequality?

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Most of the time the phrase gender inequality is discussed from women's perspectives. I wonder what problems men encounter about gender inequality.

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I wonder how is the situation in our country about women involvement in politics?Which countries are succeeded in this issue around the world?

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Men are overrepresented in STEM fields across the world. In the fields of technology and informatics, men occupy almost 90% of the positions. Some scholars believe that this gap in STEM fields is caused by social norms regarding women. STEM jobs are often considered to be male professions. However there is a strange phenomenon regarding gender differences in STEM Fields. In more gender-inequal countries we see that women are more represented in STEM fields in comparison with gender-equal countries, and vice versa. For example, 41% of students in STEM fields are female in Algeria. However, when we analyze a more gender-equal country wee see that female enrollment in STEM is low. For example, less than 25% of students in STEM fields are female in Norway and Sweden. We can infer that being a more gender equal country does not  necessarily mean that higher enrollment in STEM fields.

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Gender Inequality in Health | Heather Bowerman | TEDxBerkeley

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Gender differences are taken into account in our struggle with diseases. For example, although prostate cancer is the third leading cause of cancer death in the U.S. it receives inadequate funding when we compare it to breast cancer(breast cancer receives 2-3 times more funding). Men’s health is poorly addressed in the U.S. In some countries this situation is the same for women. For example, although demantia is more prevalent among women, women with demantia receive less medical attention.  Also you can watch the video I added about the gender inequality in health. 💪

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Gender Inequality in Health | Heather Bowerman | TEDxBerkeley

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When I was looking for an answer to the “Gender Equality” question, I came across with the Gender Inequality Index. This index analyses gender discrimination across the world in three aspects: reproductive health, the labour force and empowerment. According to Gender Inequality Index, the most unequal countries in terms of gender are these: Yemen, Papua New Guinea, Nigeria, Afghanistan and Central African Republic. When I analysed the data given in Gender Inequality Index, I noticed that African countries are among the most unequal. The most equal countries in terms of gender are these: Denmark, Norway, Switzerland, Finland, Sweden, Netherlands and Canada. I noticed another pattern here: Scandinavian countries are among the most equal.

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As far as I know men are overrepresented in STEM fields. Women rarely choose to study this fields. I wonder that if this situation reversed after some countries promoted gender equality policies in education?

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There are some gender specific diseases like prostate cancer, osteoporosis, migraines etc. Do male specific diseases get more funding and research or vice versa? When we address health issues do we consider gender as an important criteria?

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Which countries do better in terms of gender equality? Which countries are the worst?

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Recently, I have learned about a term named sentence disparity after reading an article about gender disparity in American judiciary system. It basically explains the unequal treatment of individuals in the criminal justice system. One example for this is gender disparity: Women tend to get lower penalties for the same crime in comparison to men. Although we often assume that all gender stereotypes favor men, sometimes women benefit from them, too.

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In the light of information I have learned from a book named The War Against The Boys, the western education system favors girls. For this reason girls outperform boys in education. Girls tend to have higher grades than boys. Additionally, girls have higher enrollment and engagement in education. Besides, projects for helping boys receives little attention and receive inadequate funding.

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I know that,even today in 21st century, there is a gender inequality problem on representation of women in politics.

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In every country, the average marriage age for women is lower than the average age for men. In the USA and UK, the age gap is 1.9, and in France, it is 2.2. In Turkey, this gap is 3. Unfortunately, this gap increases as the development level of the countries decreases. For instance, in African countries, this gap is bigger. It is 4.5 in Botswana, 6.8 in Cameroon, and 8.4 in Senegal. Also, the average age for women is around 18 in some countries, in some of them, it is lower than 18.

Furthermore, women do not have the same rights in marriage also. In Pakistan, women seem to should accept an arranged marriage otherwise they may be the victims of "honor killings" that can be unseen by the authority.
Check https://www.borgenmagazine.com/10-examples-gender-inequality-world/

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From Wikipedia, the free encyclopedia

Jump to navigation Jump to search

This is a list of countries by age at first marriage. This list is current from contemporary surveys and does not treat the topic in history. Currency of information varies by country. Because the age distribution of people at first marriage is skewed with a longer tail towards older ages, the majority of people marry before the average age of first marriage. The median age is a more precise representation of when the majority of people marry; for most reporting sources, however, only the average age at marriage is reported.

Note: the reported age for these countries is the median, not the mean (average). All countries in italics have their data in the mean and not the median.

1. ^ Australian Bureau of Statistics (1997). "Family Formation: Age at first marriage". Australian Social Trends - 4102.0 (ISSN: 1321-1781).

2. ^ http://www.latercera.com/noticia/tendencias/2016/02/659-666529-9-edad-para-casarse-llega-a-cifra-record-ellos-lo-estan-haciendo-a-los-35-anos-y.shtml

3. ^ Statistics Bureau, Ministry of Internal Affairs and Communications, Japan. "Statistical Handbook of Japan 2019". pp. 18, Table 2.8 "Mean Age of First Marriage".

4. Lebanese Women: A Diminishing Marriage Market - AUB Press Release ^ http://staff.aub.edu.lb/~webbultn/v8n2/article21.htm

5. Department of Statistics, Malaysia ^ "Population Distribution and Basic Demographic Characteristic Report 2010 (Updated: 05/08/2011 - Corrigendum)". Archived from the original on 13 November 2011.. Accessed 8 November 2011.

6. ^ Date (13 June 2011). "Mongolia National Census 2010 Preliminary Results" (PDF). National Statistical Office of Mongolia.

7. (Released: 27 March 2013) ^ "Marriage: Philippines 2011 | Philippine Statistics Authority". Archived from the original on 13 March 2016.

8. Median age at first marriage for citizens, Department of Statistics, Singapore ^ "Population in Brief 2015" (PDF). September 2015. Archived from the original (PDF) on 19 January 2016. . Page 21, Accessed 7 February 2016.

9. ^ "Tổng điều tra dân số và nhà ở Việt Nam năm 2009: Các kết quả chủ yếu". Tổng Cục Thống kê Việt Nam. p. 142.

10. ^ Women and Men in Bosnia and Herzegovina (PDF) (Report). Agency for Statistics of Bosnia and Herzegovina. January 2020. p. 14.

11. ^ "Vârsta medie a tinerilor la prima căsătorie a crescut. Când își pun pirostriile moldovenii", , Retrieved on 11 August 2019.

12. ^ Why Russians are delaying tying the knot Accessed 25 November 2014.

13. ^ Australian Bureau of Statistics (27 November 2020). "Marriages and Divorces, Australia, 2019: National and state statistics on marriages and divorces, including same-sex couples, presented by age, duration and rates". www.abs.gov.au.

14. ^ Kiribati Demographic and Health Survey 2009 (Report). Kiribati National Statistics Office, and the Secretariat of the Pacific Community. 2010. p. 93. ISBN 978-982-00-0451-1.

15. ^ Republic of the Marshall Islands 2011 Census report (PDF) (Report). Economic Policy, Planning and Statistics Office, Republic of the Marshall Islands, and the SPC Statistics for Development Programme. 2012. p. 37. ISBN 978-982-00-0564-8.

16. ^ Summary Analysis of Key Indicators from the FSM 2010 Census of Population and Housing (PDF) (Report). FSM Office of Statistics, Budget, Overseas Development Assistance and Compact. 2010. p. 8.

17. ^ Republic of Nauru Demographic and Health Survey 2007 (Report). The Nauru Bureau of Statistics, the Secretariat of the Pacific Community, and Macro International Inc. 2009. p. 77. ISBN 978-982-00-0333-0.

18. ^ Stats NZ. "Marriages, civil unions, and divorces: Year ended December 2019". www.stats.govt.nz. New Zealand Government. In 2019, the median age at first marriage or civil union was 29.4 years for women and 30.6 years for men, compared with 27.0 and 28.9, respectively, in 1999...The median age at marriage for all marriages (rather than just first marriages) has been slowly increasing since the early 2000s...The median age for females in 2019 was the highest on record (the highest male median age was 32.6 years in 2006).

19. ^ Solomon Islands Demographic and Health Survey 2006-2007 (PDF) (Report). Secretariat of the Pacific Community Noumea, New Caledonia. May 2009. p. 100. ISBN 978-982-00-0361-3. Archived from the original (PDF) on 23 September 2016.

20. ^ Tonga Demographic and Health Survey 2012 (PDF) (Report). Tonga Ministry of Health, Tonga Department of Statistics, the Secretariat of the Pacific Community, and United Nations Population Fund. 2014. p. 80. ISBN 978-982-00-0661.

21. ^ Tuvalu Demographic and Health Survey 2007 (PDF) (Report). Central Statistics Division, the Secretariat of the Pacific Community, and Macro International Inc. October 2009. p. 82. ISBN 978-982-00-0382-8.

22. ^ Vanuatu Demographic and Health Survey 2013 (PDF) (Report). Vanuatu Ministry of Health, Vanuatu National Statistics Office, the Secretariat of the Pacific Community. 2014. p. xxiii. ISBN 978-982-00-0861-8. Archived from the original (PDF) on 20 September 2016.

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List of countries by age at first marriage - Wikipedia

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From Wikipedia, the free encyclopedia Jump to navigation Jump to search This is a list of countries by age at first marriage. This list is current from contemporary surveys and does not treat the topic in history. Currency of information varies by country.

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What is the average marriage age for women in the world especially in non-developed countries?

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As far as I know, especially in eastern countries, women do not have the opportunity to pick or even refuse the men that they are going to marry.

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In 1848, the first women's rights convention is held in the USA.  A few hundred American women were congregated by Elizabeth Cady Stanton and Lucretia Mott when the women were banned from speaking at an anti-slavery convention. The women demanded civil, social, political, and religious rights for themselves in a Declaration of Sentiments and Resolutions. Thus the movement had been begun.

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Explore women's activism from generations past and present.

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Who were the first modern Women's Rights activists and under what conditions this activism started?

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I know that there are some phrases that humiliate women, such as do not cry as a girl while there are phrases that praise men, such as be a man!

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Flexible English Learning: Break the prejudice against English!

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Hello Everyone, First of all welcome to my page! I am really glad that you are here to read my thoughts. We are here to break the prejudice against English. On this blog page, you can find different writings about English Language Teaching Department, some suggestions to improve your language by yourself, and some other recommendations, especially in the field of books, movies, and kinds of music.

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I know that women receive unequal treatment in some professions.

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P.S.
If you want to view the sources of my articles you can click on the underlined sentences

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integration technology in language classes

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For this week my group and I prepared a Padlet wall as a project. Our objective was to find web pages where people can learn about gender ...