*4.3.2. It is not wrong for women to display their feminine attraction to their children*

In the focus group interview with highly educated women, only one participant (G-7) presented arguments like the comments of the Ismailağa Jamia women. The group responded negatively to the idea of limiting indoor dress and behavior because of children and G-7 was left alone in her argument. G-1 thought that limits for women in the home make religious life difficult.<sup>23</sup>

"What can be as natural as being like that in front of children? For example, I have a son, but I can wear shorts in the home. But maybe when my son turns a certain age<sup>24</sup> I can wear long shorts… Maybe the length of my shorts will be longer" (G-1).

The question this participant asked her interlocutor (G-7) is answered in the quote with the argument that religion does not conflict with nature. The personal pronoun, you, used in the question not only shows an arm's length relationship but also has tendencies of not accepting the interlocutor's opinion, even of criticizing. In the next sentences, the personal pronoun, I, marks the individualism of religious types and an advocacy for comments that does not restrict women's freedom. G-1's response to the religious comment that limits religious women's indoor wearing styles has become clear in her statements (Maybe the length of my shorts will be longer…).

The highly educated participants found G-7's arguments extreme and objected to them. However, they also claimed that it is necessary for women to pay attention to their clothes and femininity in front of their children to some extent. "At home, I rarely wear skirts above the knee" (G-10).

At this stage of the discourse analysis, it is possible to say that the presence of children widely limited religious Muslim women's indoor femininity and clothing styles. Although the effect of the presence of children on the way women dress and act femininely at home vary among women, the ideal of raising a religious generation predominated over the women's tendency to liberty at home.

#### **4.4. Subject positions**

The approach of a bareheaded woman who calls herself religious to the subject is based on the fact that she prioritizes her own wills and desires. G-9 accepts the necessity of wearing hijab although she does not wear it,20 but she also states that a woman should have the freedom to

"(This) is quite related to loving ourselves… A person should accept herself before loving

G-9's statement, also a response to the claims of G-7, is a psychological proof. G-9, a psychologist, mentioned that G-7's dependence-related ideas are based on her displeasure with herself

G-7's statements have conflicting themes about restrictions on indoor clothing styles that caused indignation in the group because she wants to do as she pleases, but cannot do so.

"In books I read, there is something that affects me. But I have never been such a veiled woman. Her children have never seen their mother without socks… But, I am not so strict. I

It is clear that the participant's voluntary obedience to religious rules makes her feel unfree. However, her clear attitude that the religion should be experienced in the *taqwa*22 dimension

The common opinion among the participating female members of İsmailağa Jamia is like that of G7. Like G-12, G-11 limited her indoor sexual actualities in the presence of her children.

"Children are born. They turns 3 or 4… Modern-day children are very clever. There can be a rule not to do this in front of children… Children should not see their mother with makeup or in a short skirt… I think the only limitation can be this. This should be only between wife

The restriction in the statements of G-11 is not related to performing sexual activities in front of children. It is related to keeping children away from the appearances evoking sexual desire. The emphasis on the intelligence of the modern-day children indicates that sexual appear-

Women's space of relative freedom, home, is limited by the presence of the children. This is accepted on the basis of raising religious children. The contradiction in religious arguments claiming that religion does not limit women's lives and that family life satisfies all needed pleasure mechanisms is obvious. The maximum amount of time that a woman can display her femininity, even at home, is 4 years. After having a child (3–4 years), women's freedom to express

21The participant quotes a reference from a book she read and talks about how a religious Muslim woman should dress and behave around her son. According to this book, the Muslim mother of a significant Islam scholar paid great importance to wearing hijab around her son and even wore socks when she was around him. It is emphasized in this book that the mother's good behavior played a significant role in raising her son as a significant Muslim scholar. She is a model for women to raise a religious generation. G-7 mentions her sorrow for failing to be that careful around her sons. G-7 only

and husband. Such an image should not be formed in the eyes of children" (G-11).

20G-9 started to wear hijab approximately 6 months after she participated in the group conversation.

22This means protecting yourself from all sins and abstaining from things suspected of being *haram* [42].

shape her life, including the way she executes the orders of the religion.

instead of the perceptions related to religious feelings and ideas.

can stay at home bareheaded. That is all I can do" (G-7).21

ances may trigger the child at the early ages.

removes her hijab around her sons, but veils other parts of her body.

shows her perception and experience of the authenticity of religion.

herself" (G-9-).

198 Perception of Beauty

While discourses as informative repertories build subject positions, they also build the opposite of subject positions. These are not independent of each other. The subject position is strengthened by its own opposite [51].

<sup>23</sup>G-1 is a teacher who wears trousers outside, ties her hijab behind her head in a way that does not cover her neck. Like all women who participated in the focus group interview, G-1 worked in her workplace by taking off the hijab when the hijab was forbidden. However, the Ismailağa Jamia women argue that, according to the religion, it is not appropriate for a woman to go to school and work. These two approaches to the religion reveal deep differences in the interpretation and practice of the religion.

<sup>24</sup>The son of the participant is 9 years old.

#### *4.4.1. Women protect their husband from sins outside the home*

Religious Muslim women prefer to cover their feminine attractions on the basis of their religious beliefs. However, this tendency is not independent from male religiosity. Veiling not only protects women but also protects religious men at risk of seduction by the female body. This means that women sin and cause men to sin by ignoring religious rules and wearing revealing clothes. The subject position of a *woman who protects her husband from sins outside the home by displaying her sexual attractions in the halal* home is the opposite of the subject position of a *woman who causes men to sin by wearing revealing clothes*.
