Tuesday, January 30, 2007

The Baobab Tree

If there is one metaphor for life, that's the Little Prince, my favorite book in the entire world.
You know, the Little Prince lives on a planet with his rose and volcanoes, and he goes on a trip to see the other planets.
Every character in the book is golden, but tonight I'll tell you about the baobab trees. You know, we each have a planet. The wind brings seeds to our planet, and little baobab sprouts may resemble small rosebushes. We may believe in them, we might think they will grow into something beautiful, we tend to them. But they are in fact baobab seeds, and if we let them grow too big, they will take over our planet and break it into small pieces. So we must uproot them as soon as we realize they are baobab trees.
Just take my word and read this book if you haven't already, it's just beautiful.

Friday, January 26, 2007

Feminism and Academia

There are levels in the sky. I'm not talking about the Islamic seven floors of heaven story, but the clouds where academics sit. I have great respect for people who stop and try to look at the situation they are in from outside. You try to identify the variables and cause-effect relationships in order to understand the motivations behind your own actions. But if you look at reality for too long from too far above, you might start to see things that are only intelligable to you, and all your theorizing and big words are no use to most of the people who are actually living the reality.

I guess one of the most difficult "situations" to step out of and examine objectively is our sexuality and gender roles.

Yesterday I went to Angela McRobbie's lecture Illegible Rage: reflections on young women's post feminist disorders. I was hoping to hear something that I could relate to as a young woman with no extreme problems but some discontent, anxiety and fatigue. To be honest, I did hear some interesting things: Of course I knew about how fashion photography and girls' magazines make us all over-conscious of our body image. Everybody knows that (although this doesn't reduce the importance of this fact.) But she called looking at these pictures "fascinated gazing," which hints not only at admiration, jealousy and inferiority that always hangs on the backdrop, but also lesbianism.

She cited Judith Butler quite a lot, and not having read any of her work, last night I did a little search online to find out what she says. I found this essay written by Sally Young (who was apparently a first-year undergrad when she wrote this) about Butler's Gender Trouble. (Please feel free to correct me if you know more about Butler!) The question I think she's trying to answer with her work on sexual identity is, "To what extent are our actions driven by biological instincts, and how much of it is guided by socially constructed norms?" The heterosexual categorization of sexes and sexual identity assumes that the male has masculine characteristics, and the female has feminine characteristics. Butler disintegrates biological features from sexual identity and argues that both sexes are conditioned by the society to perform the role expected from them. She argues that both men and women may perform "masculine" and "feminine" characteristics according to the situation they are in. And femininity does not necessarily bind all woman together. Young gives the example of a "poverty-stricken factory worker woman from the The Third World" who will more easily relate to a male co-worker than to a powerful businesswoman in New York. Butler argues that if we give both males and females the right to perform both masculine and feminine acts, the problem of inequality will be resolved by itself. She gives the examples of drag queens and pop stars who feel strong enough to resist the pressure of the society.

Here's my cut at the whole situation. I do think gender identities have a certain, tangible biological basis, and the different ways male and female brain works remains a very interesting research area. I think men and women do pursue different goals which do not always complement each other.

At the same time, I feel like gender roles and responses are taken to the extreme, caricaturized by the mass media and passed on from generation to generation. Take romantic comedies and soap operas, for example! All the characters behave very predictably. People who watch them, including myself, assume that people in the real world are so clear-cut like that and develop false expectations from our relationships with the opposite sex. Likewise, fashion magazines create perfect prototypes of ideal women and then market the products that can take us closer to the ideal.

On the other hand, I believe women are increasingly adopting masculine characteristics (as they were encouraged by the feminist movement), and men feminine characteristics, but this is not the be-all end-all solution. I can speak for women that having to be masculine at work and feminine in private life takes way too much energy. Women are expected to be strong and focused at work, and sexy and emotional in their private lives. Our happiness now depends on success in both spheres. This is a very difficult balancing act, and sometimes it gets very difficult to keep one sphere from the influence of the other. Women feel the pressure and stress in this rat race, and they perceive the competition from other women more threatening than competition from men. I think this is proof to my claim that gender roles do have a biological basis, and they cannot be adopted and dropped so easily.

Lastly, I do understand that women are not the only ones who are trying hard to achieve. I sympathize with the insecurities of men in their business and private lives, the society's traditionally high expectations from them, and their big responsibilities. Moreover, the society is not as tolerant with straight men showing feminine characteristics as with straight women showing masculine characteristics. It will take us more time to accept that men can be weak, than asserting that women should be strong.

Saturday, January 20, 2007

The Case of Hrant Dink sheds light on the Case of Turkey

Hrant Dink's very thoughtful and sensible arguments on Armenian identity (in Turkish.) Of course I'm not to decide what's thoughtful and sensible, Armenians are the ones who should decide that... but we have a saying, "Friend speaks bitterly," meaning frankly. I think Dink's thoughts are frank and bitter -and therefore truly friendly- to both sides.

http://www.agos.com.tr/ermenikimligi.html

The English version of his last three pieces:

http://www.agbu.org.au/HrD-03.PDF

The first sentence of the last piece was taken out of context and Dink received a 6-month sentence in violation of Article 301 in October 2005, despite an equally sensible "Friend of the court" report, which found Dink not guilty considering both the specific sentence in question and his general mention of the "Armenian Genocide."

http://www.agos.com.tr/bilirkisiraporu.htm

The court of appeals (Yargitay) approved the sentence, despite the attorney general accepting that Dink was not guilty. Dink made the following press statement in response, saying he would never insult Turkish people, because insulting people because of their differences is racism, it's an atrocious crime, and racism is exactly what he is trying to fight.

http://www.agos.com.tr/basinbulteni.html

Dink stayed in Turkey, and he was assasinated in Istanbul on 19.01.2007.

Now that his suspect, a 17-year-old boy is arrested, and the threats he received from an ex-general is surfaced, the pieces of the puzzle fit together. Hrant Dink sent an article to Turkish newspaper Radikal right before his death.

http://213.243.28.21/haber.php?haberno=210582 (Turkish)
http://www.agos.com.tr/#latest (English)

In this beautiful article, he asks why he was convicted under Article 301, while the cases of writers like Orhan Pamuk and Elif Şafak were dropped. The media quoted that one sentence over and over again in a campaign to isolate him. He concludes that he was convicted, attacked in the media and received threats because he was Armenian, and "those great forces" saw an interest in silencing him. He likens his worries about his and his family's security to the uneasiness of a dove. But he says he is one of those whom comfort bores. He's not one who would leave a "boiling hell" and seek refuge in a "ready heaven."

"We were sort of people desiring to turn hell to heaven."

The case of Hrant Dink sheds light onto these "great forces." But it also sheds light onto people who won't accept that. Thousands walked on the streets of Istanbul to voice their agony and anger over his assassination, shouting "we are all Armenians." The coverage of the issue in the Radikal newspaper is courageous and respectable. The posts in the Ekşi Sözlük (http://www.sourtimes.org) show that people are aware of what's happening. And hopefully they care.

There's meaning to a greater story, after all. There are still those people who believe in a greater story, the possibility of turning hell to heaven.

Saturday, January 06, 2007

Something I wrote in 22.12.2005, a slightly shorter version:

Warm Heart, Cold Heart

The symptoms of being in a high: High self-esteem. High hopes. High awareness of all the opportunities that lie ahead of me, and how capable I am of taking them. All the cities I could “spend a year” in, all the different, interesting jobs I could take, all the different ways I could make a difference in the world… The colors of the world, all that history, all the different songs, different tastes, different people, all the passion, joy, variety and beauty… I have done quite a bit already, and I could do so much more! I’m independent, I’m self-sufficient, strong and capable, I don’t have any attachments or hard feelings, I don’t need anyone. Everybody pursues their own happiness, and one can’t really count on anyone to love them purely and unconditionally. I don’t trust anyone completely, so I don’t care about anyone because I’m certain noone can care about me like they should. So I’m a rock, I’m an island, I touch noone, noone touches me. And this is my high, my branches reaching out to the sky, all so self-possessed, they are so high above that they would all claim they are rootless.

Then all of a sudden I go into a low again. Now I don’t look into the future, but I look into the past. I see the people I loved, and whom I still love. Most of the time they are away from me, and so is happiness. I see missed opportunities in their lives, and in my life. I see people who had passions and dreams, who now have only habits and obsessions. I want to stay with them, I don’t want to have to go away from them all the time, I can’t leave them behind. I care for these people, and still I’m afraid that I don’t care for them enough, that I can’t make them happier. I want to go back to my roots, where it’s warm and familiar, where I miss and where I’m missed.

Then my cold heart tells me that if I went to my roots, there would be some missed opportunities, I will become someone with habits and obsessions. I shouldn’t be tricked by love or my motherly instincts, because I suspect they will get old as soon as they are fulfilled, and I will give too much and get too little in return.

And my warm heart tells me that having no pain, no attachments, no responsibilities means being cold and lonely. And I know that I owe my ability to even dream about all these possibilities to my family's patient, hard work.

I don’t know how to be happy, and what step I should take next.

.....

But wouldn't not seizing these opportunities betray their hard work in the first place? We all have to be rational.

Thursday, January 04, 2007

Luck and Responsibility

One thing I learned in my "Religion Culture and Knowledge of Morality" class that I never forget is Hz. Muhammed's following Hadis: "On doomsday, everybody will be given their due rights. Even the revenge of the sheep without horns will be taken from the sheep with horns."

What do you feel when you see someone less fortunate than yourself? I feel guilt, and even more so, fear. In my post about the Third Way and Post-Emotionalism, I described the wide-spread belief that those who are unfortunate can improve their situation. Put another way, we believe that those who are unfortunate are responsible for the misfortunes that befall them. Probably this is true in some situations, and not true in others. What concerns me is how our assumptions about the reasons behind inequality shape our emotions and reactions.

Let's say we see a poor, uneducated person. It is easy to soothe our conscience then: We tell ourselves that if this person works hard enough, he can climb to an upper social class. We all have fathers and grandfathers who did just that. We do not feel guilty of our relative richness, which we see deserved, and thus we do not feel any responsibility towards improving that person's welfare. (This perception is true on a wider scale, too. For a long time, it was believed that African countries were poor out of choice: They were lazy and corrupt. This perception freed developed nations from guilt, and the obligation to help Africans. As Jeffrey Sachs showed in the End of Poverty, though, Africans are in a poverty trap because of their bad luck - they simply cannot improve their situation on their own.)

Let's say we see a person with HIV. Easy again, they must have had unprotected sex or are a drug addict. It was their choice to be negligent, so we don't need to pity them. We are not afraid of catching HIV, because if we are careful enough, we can prevent it from happening. Everything is under control.

Let's say we hear about a person who was mugged or raped. If they were walking in a sketchy neighborhood, if they were wearing a mini skirt, we feel better. We prefer simple stories with clear cause-effect relationships. They put themselves in trouble. If we avoid reckless behaviour like that, we won't get mugged or nobody will rape us. If we wear our seat-belts, we won't fly out of the car, and if we don't smoke, we will reduce our risk of getting lung cancer. Everything is under control.

But what if a friend gets mugged and shut in our neighbourhood? What if a conservatively-dressed woman gets kidnapped and raped? What if a young boy gets shut on a crowded street on New Year's Eve? What if a young girl in our apartment building dies of cancer? It wasn't their fault. Then, how can we justify us being here, alive and well? Who can guarantee that we will remain so?
Although I moved around a lot myself, it's still like it's said to me:

Hareket Vakti

is karası gibiyim o temiz ellerinde
dil yarası gibiyim o masum sözlerinde
kal deme hiç bunu benden isteme
sus bu gece bana aşktan sakın hiç bahsetme
dur bu gece bana dokunma beni delirtme
sana boşuna umut vermek istemem

çağıran bir şeyler var hep
beni uzak şehirlerde
bana ait birşeyler var
o sert gülüşlerde

sen yine olduğun gibi kal
benim için sakın değişme
giderim bugün ha yarın
hareket vakti gelince

sen yine olduğun gibi kal
misafirim bu şehirde
bir el sallarsın yeter
hareket vakti gelince

mum gibiyim
senin ışıl ışıl o gözlerinde
kum gibiyim
uçsuz bucaksız o çöllerinde
kış gibiyim
yakan yaz güneşinde

hırsız gibiyim
kadehteki o ruj izlerinde
dil gibiyim yanağındaki o beninde
kal deme hiç
bunu benden isteme

çağıran bir şeyler var
hep beni uzak şehirlerde
bana ait birşeyler var
o sert gülüşlerde

sen yine olduğun gibi kal
benim için sakın değişme
giderim bugün ha yarın
hareket vakti gelince

sen yine olduğun gibi kal
misafirim bu şehirde
bir el sallarsın yeter
hareket vakti gelince

çağıran bir şeyler var
hep beni uzak şehirlerde
bana ait birşeyler var
o sert gülüşlerde

sen yine olduğun gibi kal
benim için sakın değişme
giderim bugün ha yarın
hareket vakti gelince

sen yine olduğun gibi kal
misafirim bu şehirde
bir el sallarsın yeter
hareket vakti gelince

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