By Duygu Köksal

In "A Social heritage of the past due Ottoman Women," Duygu Koksal and Anastasia Falierou assemble new examine on ladies of alternative geographies and groups of the past due Ottoman Empire focusing fairly at the ways that ladies won energy and exercised agency."

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By contrast, Nabawiyya Mûsâ, despite her modest social origins, refused marriage and earned her own living by working. Both women wrote extensively on veiling, female education, and employment, and criticized many aspects of the patriarchal constraints that prevailed. Despite the divergence in their life choices, both Nabawiyya Mûsâ and Malak Hifnî Nâsif contributed substantially—whether in radical or more modest ways—to the Egyptian women’s awakening, and therefore are considered pioneers of Egyptian feminism.

Delhi: Oxford University Press: 1982– 1997. Habermas, Jurgen. The Structural Transformation of the Public Sphere. Translated by T. Burger and F. Lawrence. Cambridge, MA: MIT Press, 1989. Hadar, Gila. “Jewish Tobacco Workers in Salonika: Gender and Family in the Context of Social and Ethnic Strife,” in Women in the Ottoman Balkans: Gender Culture and History, edited by A. Buturovic and Irvin C. Schick, 127–152. B. Tauris, 2007. Harootinian, Harry. Overcome by Modernity, History, War and Community in Interwar Japan.

14 Although women started to work in the textile factories of Bursa and had to mix unveiled with men at work after 1855, fifteen Turkish women hired by the ministry of finance during World War I to replace conscripted men had to wear the veil and had their own separate office space. See Reşat Kasaba, The Ottoman Empire and the World Economy in the Nineteenth Century (Albany: State University of New York, 1988), 145n269 and Fanny Davis, The Ottoman Lady: A Social History from 1718 to 1918 (New York: Greenwood Press, 1986), 53.

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