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lims in India, Berkeley 1994.Amrita ChhachhiTurkeyImages of women have played a central role in
Turkey’s national project since the creation of a sec-
ularist republic in 1923. “Turkish” identity emerged
from the process of nation-building that was asso-
ciated with the transition from the Ottoman
Empire, with its ties to Arabic and Persian Islamic
culture, to the Republic of Turkey, which looked to
Turkic roots and modern secularism as sources of
identity. “Turkishness” was retrieved from folk cul-
ture (Mardin 2002) to become the vehicle of “mod-
ern” culture. In the process of shaping Turkish
secular, national identities, policymakers sought
to suppress ethnic diversity. In a continuation of
reforms based on European models that had begun
in the nineteenth century, Atatürk’s government
aimed to create a nationalist Turkish identity by
transforming not only state institutions but also
everyday life and customs, dress, bodily practices,
and gender relations. The government abolished
the fez (a distinctively Ottoman hat worn by men
and often associated with the Islamic Sufi orders) in
1926, banned the headscarf in government build-
ings including schools, and generated an ideological
promotion of gender equality. In this “state femi-
nism,” women were expected embody national ideals
by appearing in public spaces, getting an education,
entering the political realm, and pursuing unortho-
dox careers, a role epitomized by Atatürk’s adopted
daughter Sabiha Gökçen, who became a fighter
pilot (Altınay 2004). But Altınay and other femi-
nists have argued that women have also faced