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By Duygu Köksal

In "A Social historical past of the overdue Ottoman Women," Duygu Koksal and Anastasia Falierou collect new learn on ladies of alternative geographies and groups of the past due Ottoman Empire focusing rather at the ways that ladies won energy and exercised agency."

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London and New York: Routledge, 1992. ). Women, the Family, and Divorce Laws in Islamic History. Syracuse, NY: Syracuse University Press, 1996. Thompson, Elisabeth. Colonial Citizens: Republican Rights, Paternal Privilege and Gender in French Syria and Lebanon. New York: Columbia University Press, c2000. ——. ” Journal of Women’s History 15, no. 1 (2003), 52–69. Tucker, Judith E. In the House of the Law: Gender and Islamic Law in Ottoman Syria and Palestine. Berkeley: University of California Pres, c1998.

Faroqhi, Suraiya. Stories of Ottoman Men and Women, Establishing Status, Establishing Control. Istanbul: Eren Yayıncılık, 2002. ——. “Women’s Culture,” in Subjects of the Sultan, Culture and Daily Life in the Ottoman Empire. Tauris, 2005. Findley, Carter. ” American Historical Review 103, no. 1 (1998), 15–49. Fleischmann, Ellen L. “The Other ‘Awakening’: The Emergence of Women’s Movements in the Middle East, 1900–1940,” in Social History of Women and Gender in the Modern Middle East, edited by Margaret Meriwether and Judith Tucker, 89–13.

For example, seclusion and segregation of the sexes were ‘culturally’ accepted among Armenians as among other millets,10 though these practices may not have had the same critical importance as they did for the Muslim population, since the Armenian millet was not officially bound by Islam and/or its interpretation. Nevertheless, as Badran notes in the context of Egypt, although Greek, Jewish, and Armenian women were freer to innovate and set precedents, “they could not confer legitimacy. ”11 Seclusion and segregation practices were weakening toward the end of the nineteenth century and women were active promoters of this change.

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