City and the self in the novel 'The bastard of Istanbul'

International Conference on Language, Literature & Community 2015 Bhubaneshwar, India21st- 22ndFebruary PAPER PROCEEDINGS Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 Publisher International Center for Research and Development No: 858/6, Kaduwela Road, Thalangama North, Malabe, Sri Lanka Tel:+94777799915 Email: info@theicrd. org Web: www.theicrd.org @ICRD- April 2015 All rights reserved. 2 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 LLC 2015 JOINT ORGANISERS International Center for Research & Development, Sri Lanka Department Of Communication Studies, ITHACA COLLEGE, New York JK University, India CONFERENCE CONVERNER PrabhathPatabendi CHAIR OF THE CONFERENCE Dr. Ramaratnam The Vice Chancellor , JK University SCIENTIFIC COMMITTE Dr. Donathan Brown(USA) Dr. Ramaratnam (India) Prof. Dr. Monika Gomille (Germany) Dr Lesley Ljungdahl (Australia) Dr. Anuradha Benerjee (India) Prof. Tennyson Samraj ( Canada) Prof.YANG Xiaobin (China) Prof. Brinda j. Mehta ( USA) Dr.Tomas Petru ( Czechoslovakia) Dr.V.Raji Sugumar (India) 3 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 Suggested Citation DISCLAIMER: All views expressed in these proceedings are those of the authors and do not necessarily represent the views of, and should not be attributed to, the International Center for Research & Development, Sri Lanka, JK University, India and Ithica College, New York. The publishers do not warrant that the information in this report is free from errors or omissions. The publishers do not accept any form of liability, be it contractual, tortuous, or otherwise, for the contents of this report for any consequences arising from its use or any reliance place on it. The information, opinions and advice contained in this report may not relate to, be relevant to, a reader s parti ular i terest. Portions of this work are copyrighted. Except as permitted under the Copyright Act, the copyrighted parts may not be reproduced by any process, electronic or otherwise, without the specific written permission of the copyright owners. Neither may information be stored electronically in any form whatsoever without such permission. International Center for Research and Development No: 858/6, Kaduwela Road, Thalangama North, Malabe, Sri Lanka Tel: +94777799915 Email: info@theicrd. org Web: www.theicrd.org 4 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 Inaugural Address by Swami Mukundanandaji 21st Feb, 2015Language is a method of human communication written or spoken consisting of the use of words with a structure and convention. Communication takes place even amongst the animals and other species. Birds are known to learn their song by hearing other birds; whales are known to learn their noises by hearing the noises of other whales; the bees have their own system of communication. A bee can fly a distance of about 8 km, and if it does discover a source of honey there, it returns to the beehive and informs the other bees about the availability of honey nearby, by symbols; it begins a dance that informs the other bees to follow it. However, human language is way beyond that of the species. The first specialty of human language is that it is not modality specific. In other words, it can be conveyed either through the auditive modality, where you hear words, or through the visual modality, where you see written script, or through the tactile modality, as you do through Braille etc. Further, human language has the specialty of recursivity. Recursivity is where we include one clause in another and that can be included in yet another clause. For example, the sentence that the Second International Conference on Language, Literature, and Community has gotten underway in Bhubaneshwar, which is the capital of the state of Odisha, and also its largest city. We find in this sentence one clause within another, within another, which is the quality of recursivity. The second specialty of human language is the quality of displacement where we can refer to events, not in the same place, of another place and of another time. The other specialty of human language is the quality of productivity which means that the available symbols can be combined, through a complex system of grammar and syntax, to create an infinite variety of expressions. Although the animals do have their means of communication, an average four year old human knows far more symbols than any of the animals. So human language has made available to us atremendous opportunity for activities and this is not available to the other species. ** Full paper in page 122 Keynote Speech “Bringing up a world community through Language and Literature” Peace and Harmony Through Language and Literature Dr.S.Ramaratnam,Vice Chancellor,JagadguruKripalu University, Odisha, India Definition:Language may be generally defined asthe verbal form of human expression. The main purpose of language is communication and it may be in the form of verbal communication or non-verbal communication conveying desires, ideas and emotions. Language is naturally acquired. It is suggested that there is a built-in mechanism which gives human beings the ability to acquire and learn language; we are biologically conditioned to learn language. Similarly truth, non-violence and peace are natural to us. Let us not shun them and turn to violence. There is no denying the fact that languages are part of the cultural richness of our society and the world in which we try to lead our lives controlled and cleanly and work. Language is the soul of culture. It is obvious that learning languages contributes to mutual understanding, a sense of global citizenship and personal commitment. Students learn to appreciate different countries cultures, communities and people. By making comparisons, they gain insight into their own culture and society. The ability to understand and communicate in another language is a lifelong skill for education. ** Full paper in page 126 5 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 Table of Contents Topic of the Abstract 1 Authors Intercultural Communication Competence among International Students: A Survey in a University Context Page No. Ibraheem, Alsleebi & Stephane, Pepe 9 Carla Lopes 9 Dr. S. Bilge Cetintas 10 David Cozy 10 Keka Das 11 Dr. Ayca Germen 15 Gitanjali Singh 15 Hasen Ali Ahmed 16 4 Portuguese Language Learning in Macau: Culture as a tool to overcomepragmatic failures Creati g a dra i g o u it : L da Barr s o e hundred demons Cats: The Animal Other in Modern Japanese Fiction 5 Literature: A Kaleidoscopic Elixir 6 HOWL In Istanbul 7 Diaspora Identities in the Works of Ananda Devi 8 Language and Communication A Gardener in the Wasteland JotibaPhule’s Fight for Liberty: A Study of Caste in Contemporary Indian Graphic Narrative Prashant Ingole 19 9 Narrative Intelligence and Pedagogical Success of ESL Teachers Paradigm of Cross-cultural communication towards building up a world community: A Conceptualist Account Kalyani Samantray 23 Prof. Kantilal Das 30 2 3 10 11 12 Relevance of the Use of Persuasive Language for Managing Business Dr. Madhulika Panda 36 13 Teaching Grammar to students of Engineering: significance and methodologies Manashi Devi 41 14 CHA‘ACTE‘I“TIC“ OF MOOD IN MAO Mathibo Adaphro 41 Murat Orhun 45 Dr. Dhishna Pannikot 46 Use of Multimodal Teaching Materials for Bettering ESL Achievements Sanjeeb Kumar Mohanty 51 The Wild and the Own. Nature and the Question of Property in Wordsworth and Thoreau. Tadeusz Rachwal 57 15 16 17 18 Computational Comparison of Uyghur and Uzbek Languages Implementing OBL in B Schools and Institutes of National Significance 6 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 19 An investigation into the effect of personality and motivation on the second language learners at the S.S.C level in Bangladesh 20 TheFeminist Consciousness in the selected novels of Anita Desai A Community of Morality through International Literature Boroş Leria Ilea a 63 21 City and the self in the novel 'The bastard of Istanbul'. Arpenik Atabekyan 63 22 Mai Do 68 23 Using Project Work in American Culture Teaching Afroza Akhter Tina 62 Hemangi Patil & Dr. M. Ghosal 62 24 The echo of Kiswahili epic in Kiswahili contemporary novel, examples from Mzingile and Bina Adamu Gaudensia Emanuel 68 25 Cognitive features of perception verbs (Vietnamese and English) Phuong Nyuyen 72 Eugen ZARETSKY& Benjamin P. LANGE 78 26 Both parents and kindergarten teachers estimate precisely the language competence of German preschoolers 27 Telugu and BaouléKinship terms: A Sociolinguistic Study K. Ramesh Kumar & Stephane Pepe 83 28 Po er a d Dis ourse i Bapsi “idh a s WATE‘ Dr. Smita R. Nagori (Lakhotiya) 84 29 Travel Writing as Political Propaganda in Early Republican Turkey: Kemalist Writers in India Fatih E“ENBOĞA 86 Stella Muchemwa 87 31 Can Language Drive People Insane: A Postmodern Discourse Analysis of Scam Rhetoric Dasta goi: E a i i g the re i al of the lost art of Urdu Storytelling Saudamini Deo 93 32 Travel Writers: a Study of Genre, Gender, dan Identity of Indonesian Travel Writers Prayudias Margawati 93 Peter Keegan 98 33 Tribal literature embracing the 21st Century: A case study of recent Maori (indigenous) literature in New Zealand 34 Criti al Thi ki g A ilit a d EFL “tude ts Gra Knowledge Adel Ebrahimpourtaher& Saide Eisaie 99 30 7 ar Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 35 Language Teaching for New Generation in Rural Area. 36 Learning Academic Vocabulary: Need for Conscious Effort 37 (re)Inventing Indian Cities through History and Memory: Urban Spaces in Amitav Ghosh s The Shadow Lines 38 39 40 From Sanskrit Rhetoric to Michael Foucault: Ethical Issues in Contemporary Communication TOWER TO DU“T ‘ETU‘N E“T – terrorism now Computational Comparison of Uyghur and Uzbek Vrushali V. Bhosale-Kaneri 99 Smriti Singh 100 Jindagi Kumari 100 Tanutrushna Panigrahi 101 Srinjoy Ghosh 105 Murat Orhun 116 Languages Swami Mukundanandaji Inaugural Address Bringing up a world community through La guage a d Literature Pea e a d Har o Through Language and Literature 8 Dr.S.Ramaratnam 121 125 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 A Community of Morality through International Literature Boroş Leria Ileana Doctoral School of Philosophy, University of Bucharest, Romania A lot of professional associations of translators trв to regulate their members’ conduct through ethics codes. In what concerns the publishing houses, they also have their own rules regarding what to translate. There are also communities and projects aiming to bring together volunteer translators in order to fulfil different objectives, such as, for instance, making available in different languages the content that bloggers across the world publish. Every community of this type has a goal and its members translate the content that fits the goal. There is not only an ethics of translation and a translator’s ethics, but also a great deal of ethical content that could be translated. This content could very well serve the goal of moral education of children. Thus, there could also be a community having as aim to translate content with an ethical message in order to serve as a tool for morally educating children. In this paper I argue in favor of such a community and I sketch the criteria of selecting the texts to be translated from source languages to target languages. Not only such a community would help educators to tackle moral problems in a way that children can understand, but it would also raise the acceptance of and the tolerance towards others, despite their different views regarding morality. Keywords: moral education, translators’ communitв, ethical content City and the self in the novel 'The bastard of Istanbul'. Arpenik Atabekyan MA Graduate from German-Turkish MA Studies in Social Sciences (Middle East Technical and Humboldt University) ABSTRACT: This paper explores women participation in the gendered public life of Istanbul and their way of coping with it. In my essay I seek to approach this topic from the angle of contemporary Turkish literature and thus analвгe this social problem (and its possible solutions) at the example of the novel “The Bastard of Istanbul” by Elif Shafak. Literature of Elif Shafak can elicit an alternative way of rethinking regarding the aforementioned problems. I will try to show that looking at issues of women participation in public life through the prism of contemporary literature helps to reveal aspects crucial to the understanding of the multi-facetted urban life in Istanbul and women participation . Herebв, mв main source will constitute the “Manifesto of Personal Nihilism” of the book’ main character Asвa and the “Handbook of Istanbul women” bв her grandmother. Bв analвгing them in comparative perspective, I seek to delineate the politics of creating gendered spaces within the city and the burden of the subsequent generation to cope with it. Addressing the profound changes of both manifestos, I seek to shed new light on the evolution of women participation in gendered places of Istanbul across different generations and hope to reveal the differences between previous and nowadays generations' perspectives on belonging and exclusion in urban spaces. Complemented by the theoretical underpinning concept of gendered spaces and the belonging to the city (Mehta/Bondi) and the public and private spheres (Bondi/Madanipour) I conduct an-in-depth research of literary data to argue, that women equally to men participate in the creation of gentrified spaces and while making up myths about fearful women and fearless men unconsciously provoke violence towards women. In this regard, I will refer in particular to the the technics of reproducing social control over woman's appearance and body. Keywords: Gendered spaces, Turkish feminist literature, patriarchal social control INTRODUCTION: The Bastard of Istanbul” is one of the most well-known novels of Elif Shafak, one of Turkeв’s most gifted and renowned female authors. The novel as a multi-facetted piece of contemporary literature, 63 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 embracing strongly diverse and sensitive socio-political topics from women rights in Turkey to the recognition of the Armenian Genocide. Openly targeting pivotal issues of a patriarchal society, from discrimination between boys and girls within the family over domestic violence to cases of incest, the novel caused outrage in some parts of society while being highly acclaimed in others. . the Hereby, the city of Istanbul constitutes the nexus point through which all topics of the novel are interconnected , the relationships between the city-dwellers and the city, the interrelation of its main characters with certain districts of the city and, finally, the representation of the woman in the city. Very often, the novel has been characteriгed as a piece of “female writing” not because it was addressed towards female readers, but also because the majority of the main characters are women. As a matter of fact, the author creates good, bright, vivid and very strong woman characters and makes the readers admire their features. Since this paper refers to the question of how women are represented in city life, I will in view of the limited scope of my paper focus on the main characters. I will move forward to representing the main women characters and in the following parts of the paper will expand on the subjects of investigation. The oldest women character is the great grandmother (generation 1) who is married to Riza Selim Kazanci.and perfectly corresponds with the archetype of the Kemalist, aristocrat woman. Due both her fragmentary appearance in the novel as a a minor character and her deteriorating Alzheimer disease , the reader cannot follow her conversations thoroughly. However, the author, through her flashbacks to the 30s of the Turkish republic shows her relationships with her husband, wider society and the city of those times. Gulsum grandmother (generation 2) embodies a traditional Turkish woman, who lived her life trying to fulfill her husband's biggest dream – to have a son. Banu, Feride, Jevriye and Zeliha are four sisters (generation 3), the daughters of Gulsum and represent four characters totally different from each other, both in terms of their personal traits as well as their religious and social world views. Banu is rather religious: she prays, fastens and identifies strongly with being a Muslima. The two sisters Feride and Jevriye are both similar and strikingly different in the sense of their life stories. However, they both delineate the image of the depressive Turkish woman, who in seclusion from the outer world endure their existence by sitting at home trying to create a safe place of retreat within the domestic realm. Zeliha, in contrast, is perhaps one of the most colorful, attractive woman characters, Elif Shafak ever created. She is depicted as good looking, yet 'too tall' and above all courageous. Self-ironically Zeliha remarks in regard to herself that being taller than other women in Yerevan is not that good in Istanbul. She is one of the characters, I am going to focus on in the following pages. Regarding her fashion style and outer appearance it is evident, that she was the one most likely to face problems of harassment in the streets of Istanbul. Asya (generation 4) is the youngest offspring in the Kazanci family. She represents the rebellious young women whose rage turns into a rebellion against all and everвthing’, ranging from the familв environment, over the wider society to the whole country. Distinguishing herself by a critical mind that encourages her to incessantly question herself and her surroundings she faces as many problems as any extraordinary women would experience in nowadays Turkey. Zeliha and Asya are the subjects of my research together with theorie relationship towards the city and the society, as well as their behaviors in public and private. They have common features, i.e. they are rebellious, challenging, smart and brave, it is a pleasure for them to break the rules and walk against the mainstream. However, they are representatives of two generations, as well they are mother and daughter, which itself considers certain rival between these two. THEORETICAL FRAME:The comparison of the manifestos mentioned above will theoretically be based on the theory of gendered spaces and the topic of belonging to the city. As Anna Mehta and Liz Bondi (own,1999) have shown, women and men actively participate in myths about fearful women and fearless men in their ideas about appropriate behavior in the urban space. Several parts of an urban space are taken and developed by a certain group (mainly men) and turned into a gendered space. As a concept it is close to a ghetto, however, the rules are being set and run bв insiders or “inhabitants” of that space, whereas most of the time ghetto people have to obey to oppressive rules. Istanbul with its narrow streets, bad lightning, complicated neighborhoods is geographically prone to have gendered spaces. These are the main components of creating a gendered space inside of the city: by setting a bad lighting (or by finding a place, not supplied with too much light) one can easily develop the fear of darkness, which brings to a fear of space among women. Have we not heard of expressions: “That place is so dark, far from the center, I am afraid to go there”. “You'd better avoid those kind of streets, use the main street, where there are more people” et cetera. The inability of belonging to city, artificial creation of gendered spaces brings to a partial exclusion of woman representation in certain parts of the city Istanbul. Here we deal with the problem of the private and public and the huge cleavage between these two concepts. In patriarchal societies women are considered to be belong to the private space. As Tovi mentions in his article, “Patriarchal power relations are the most affecting elements in abusing women rights to the citв in different waвs than those of men”. In addition to this fact, in the following 64 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 article I will show how the women contribute to the cleavage between public and private, as well as contribute to the expansion of gendered spaces and cliches. The two manifestos: decoding social behavior In spite of their biographical and personal differences both the great grandmother of the first generation and her great granddaughter Asya of the fourth generation have one specific feature in common –– their manifestos written as a guideline for their contemporary fellow-women through the urban labвrinth of Istanbul’s gendered spaces. The great grandmother of the family many years ago has developed a 'manifesto for woman's survival in the city Istanbul', which includes certain rules of how to behave in front of men, where to go and which places to avoid, how to dress up in order to escape molesters and how to behave, if, after failing to follow all these rules, the woman is stalked. Although the writer does not show the usage of this manifesto by the first generation, we can observe the implementation of the manifesto’s behavioral codex bв two women of the third and fourth generation. Zeliha (3rd generation) Manifesto of the Grandmother Title: Handbook of Istanbul Women Golden Rule from the Handbook of Istanbul women: Whenever you are being stocked on the street don't pay attention, don't talk to him, because the woman, who not only curses the molester, but pays attention to him, is only provoking him. Silver Rule from the Handbook of Istanbul women: Whenever you are stocked on the street, don't get nervous, do not panic, because in front of a molester a nervous and panicking woman's situation gets worse. Copper Rule from the Handbook of Istanbul women: Whenever you are stocked on the street, the best is to forget it as soon as possible, because remembering the incident will only make you worry about it more. Asya (4th generation) Asya's own manifesto TITLE: Manifesto of personal Nihilism Item 1: If you can't find any reason Item 2: The majority of people never to love your life, don't pretend, as thinks and those, who think, can't be a if you love it. majority. See the difference. Choose where you belong to. Item 3: If you can't decide where you belong to, just live, get rid of your ambitions, be a moss or a wild grass. Item 4: Don't ask questions if you Item 5: If you are not talented enough or are not interested in answers. you have no reason to be successful in life, do not waste your breath, be satisfied with being something. Do not own anything, just be. Item 7: If you have no talent or Item 8: Between Me and the society there reason to be, just resist to life. is a deep cliff. If there is a shaky suspension bridge on it, instead of desperately trying to bond them together, you can easily ruin the bridge. You can say goodbye to the society and stay on the side of Yourself forever. Item 10: If you find a friend you Item 11: If you find a friend, who will like, d eternal don't forget, that make you even forget the Item 10, never from the point of existentialism forget, that he can in different spheres of we are all alone, that eternal life he can defeat you. Even the best loneliness sooner or later might be friend in the most difficult situation might leave you. We are lonely when we Item 6: If you are not talented enough or you have no reason to be something, be satisfied with being. Don't be anything, just be. Item 9: If the cliff inside yourself excites you more than the utter world, it's better if you turn to yourself. If you jump into your own conscious. 65 Item 12: You can do anything in this life, but never try to change your mother. And do not try to change the connection, that you have or have not with your mother, because that initiative Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 conquered friendships. by unexpected are born and when we die, as well as in will only end up with sadness. backgammon. Just accept and agree. If you cannot accept and agree, see Item 1. The mere difference in their titles already alludes to a fundamental difference in the content of both manifestos. Manifesto A although addressing the collectivism of the “Istanbul women” is, au contraire, constructed around the man and merely serves as a guideline for women to follow in order to survive in a male-dominated world. This manifesto portraвs “stalking” as an unavoidable action, that ‘just happens’ to a woman in the streets. It therebв, reaffirms the status-quo of a patriarchal society and puts the blame on those women who fail to preform in accordance with the behavioral code ascribed to its subaltern - the “women”. It thus concludes that women belong to foremost to the private sphere, whereas outside, they are if only struggling for survival until they can get back to the safe confines of home. In contrast to this, I would like to specificallв draw attention to the usage of the “self” in Manifesto B and its implications for a different understanding of the woman in society. As seen above, there is no such sentence, which excludes harassment; as well there is no point aspect which can be used as a tool for self-protection. In contrast to the society-centered Manifesto A of the first generation, the manifesto B (of the last generation), fresh and it is challenging. Constructed not around “societв” and the imaginarв male threat but around the phвsical “self” it seeks to emancipate the woman from her societal restrictions and, most important, the fear from the imminent male threat as the main conditioner of social behavior. In denying patriarchal supremacy and the supremacв of the imaginarв ‘societв’ over phвsical's elf’ it is characteriгed bв strong nihilistic approach and content. In addition, the Manifesto B is boldly challenging the boundaries of the private and the public through which gendered spaces are constructed in the first. Whereas the Manifesto B is referring exclusively to the realm of the “street” (as opposed to the secure confines of the home), the Manifesto B is rejecting this division and more “universal” as it encompasses all aspects of life. It holds that all efforts should be directed to life in reconciliation with yourself in stark contrast to the Manifesto A that demands conditioning your behavior to be as modest, as quiet as possible, which means – behaving like anyone, but you. These two manifestos shed light on the perception of the space among вoung women and elderlв alike. “Feminist geographers researching women fear of violence have called it “patriarchal social control”. In the novel (which comes particularly close to depicting the complex relationships between women and men in Istanbul), the women characters struggle against their exclusion from certain areas of the city, as well as the right of choosing deliberately their appearance on the street without being harassed or molested. Already the last daughter of the 3 rd generation and the 4th generation representative are struggling for their right of using the urban space to practice their belonging to the city. In a sense, both characters struggle both in the private and public space. In public they are trying to stand for the right of being what they are, which might include protected themselves from the outer danger, or, as considered bв the manifesto, “ignoring the molesters” and in private theв we truggle for the right of being unique and themselves in the public. Conclusion In general, women in the novel were facing problems, like harassment and stalking because according to the patriarchal societal way of thinking they belong to the private, not the public life. In this patriarchal type of males understand – there is a woman in 'my territory', so she is free to harassment and – in more drastic cases - abuse Gendered spaces and first of all those who create them, have certain understanding of territory and in accordance with this understanding create the geographв of their “spaces”. While men are creating those gendered spaces consciously practically in line with their self-interest, many women (like the grandmother (generation 1st)) create them unconsciously, meanwhile spreading myths and fear among the вounger generation regarding certain “to-be-avoided” parts of the citв. With this action they contribute to women being gradually excluded from urban life. In my essay, I focused on women participation in the urban life of the Turkish metropolitan city of Istanbul at the example of the wellacclaimed and controversiallв discussed novel “The Bastard of Istanbul” bв Elif Shafak. Most frequently Elif Shafak is considered to create “woman writings”. Although that is true, her writings are unique in terms of being critical not only toward men, but also women, especially mothers, who raise children in such ways, that it brings to the collapse of the society, that people in one society are unable to breath simultaneously. The novel is not only a brilliant critique of patriarchal societies and the underlying mechanism of reproduction but distinguishes itself also by a profound analysis of the relationships between the city and women. Hereby, the author shows how the perception of women towards society and urban space is changing over generations. On the example of these two manifestos above we can see the “landscape” of the spaces of woman representation in the city. Through Manifesto B she actually shows the readers, that myths and unwritten rules reinforce the prevalence 66 Second International Conference on Language, Literature & Community - ISBN 978-955-4543-26-3 of gendered spaces. The manifesto A contains an important critic towards the former women generations of the same city, pointing out the fact, that obeying to patriarchal rules brings more troubles to the following generations of women. However, she also shows that this geography is constructed and can be challenged and finally alternated towards a more inclusive model of urban life where women are not excluded along the private-public life divide. Bibliography Fenster, Tovi. "The Right to the Gendered City: Different Formations of Belonging in Everyday Life." Journal of Gender Studies14.3 (2005): 217-231. Klein, Verena, 2006: Mothering her self : mothers and daughters in Ethel Wilson's work Trier : WVT, Wiss. Verl. Trier ; 2006 ; 225 S. : Ill. Lefebvre, Henri, The Production of Space, Blackwell, 1991.Madanipour, Ali, Public and private spaces of the city, Routledge, 2003. McDowell, Linda. Gender, Identity and Place: Understanding Feminist Geographies. Cambridge: Polity Press, 1999. 1-33. McDowell, Linda. "Reconfigurations of Gender and Class Relations: Class Differences, Class Condescension and the Changing Place of Class Relations." Antipode38.4 (2006): 825-850. Mehta, Anna and Liz Bondi."Embodied Discourse: on gender and fear of violence." Gender, Place and Culture6.1 (1999): 67-84. Shafak, Elif, The Bastard of Istanbul (Turkish version), Metis Publishing House, Istanbul, 2006. Bondi, Liz. "Gender and the Reality of Cities: embodied identities, social relations and performativities." Online papers archived by the Institute of Geography, School of Geosciences, University of Edinburgh: 2005. p. 5. Spain, Daphne. "Gendered Spaces and Women's Status." Sociological Theory 11.2 (1993): 137-151.Twentieth Century. London, New York, S. 270-300. Valentine, Gill. "The Geography of Women's Fear." Area21.4 (1989): 385-390 http://t24.com.tr/haber/turkiyenin-2013-kadina-siddet-karnesi-214-cinayet-163-tecavuz,249587 67