Gender Experiences and Forms of Resistance in Mosques

This paper examines the exclusion of women from mosques in Turkey, along with the resistance strategies they develop in response to harassment. Women’s exclusion is perpetuated through mechanisms rooted in religious doctrine, the concept of fitna, harem practices, and spatial segregation. In male-dominated mosque spaces, these exclusionary practices derive symbolic power from doctrine and fatwas, reinforcing women's marginalization. Beyond legal prohibitions, women are associated with fitna, a notion implying an inherent tendency toward seduction, legitimizing their exclusion. The private space emerges as a realm for unseen labor and biological reproduction, while the mosque becomes a site of gendered conflict and competition.

Yet, resistance emerges wherever there is domination. One form of resistance arises through "cultural encounters" facilitated by mobility. Encounters with alternative cultural practices expose women to new religious experiences. For instance, diverse mosque practices brought by North African and South Asian women to Istanbul, cultural diversity encountered during Hajj or Umrah pilgrimages, and the experiences gained by women traveling across regions shape Istanbul women’s understanding of worship, including their approaches to Friday and Eid prayers. Another form of resistance is "metis"—cunning strategies. Women employ metis tactics to challenge exclusionary actions by religious authorities, such as imams, and the spatial boundaries enforced by male congregants and security personnel. Finally, both organized and dispersed struggles emerge among diverse women's groups.

The data for this presentation are derived from ethnographic research conducted in Istanbul mosques between 2019 and 2024 as part of my doctoral dissertation. The findings are based on in-depth interviews with 30 individuals, highlighting women's experiences and forms of resistance across 26 mosques. Methodologically, rather than positing a theory of the subject, the study draws connections between empirical findings and social structures, as well as historical and cultural representations.