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Magmatism forming the Central Anatolian Volcanic Province of Cappadocia, central Turkey, records the last phase of Neotethyan subduction after similar to 11 Ma. Thirteen large calc-alkaline ignimbrite sheets form marker bands within the volcano-sedimentary succession (the Urgup Formation) and provide a robust chronostratigraphy for paleoecologic evaluation of the interleaved paleosols. This paper evaluates the chronologic record in the context of the radiometric, magnetostratigraphic and lithostratigraphic controls. Previous inconsistencies relating primarily to K/Ar evidence were reason for the initiation of an integrated study which includes Ar-40/Ar-39 dating, palaeomagnetic and stratigraphic evidence. The newly determined Ar-40/Ar-39-ages (Lepetit, 2010) are in agreement with Ar/Ar and U/Pb data meanwhile published by Pauquette and Le Pennec (2012) and Aydar et al. (2012). The Ar-40/Ar-39-ages restrict the end of the Urgup Formation to the late Miocene. The paleosol sequence enclosed by the ignimbrites is thus restricted to the late Miocene, the most intense formation of pedogene calcretes correlating with the Messinian Salinity Crisis.
This two-wave longitudinal study examined risky sexual scripts and sexual behavior regarding consensual sexual interactions, sexual self-esteem, initiation assertiveness, and religiosity as predictors of sexual aggression perpetration in a cross-cultural comparison of college students in Chile and Turkey. As predicted, risky sexual scripts were linked to higher odds of perpetration through more risky sexual behavior cross-sectionally in both the Chilean and the Turkish sample and indirectly predicted perpetration 12 months later. High sexual self-esteem increased the likelihood of perpetration via higher initiation assertiveness in the Turkish sample only. High religiosity reduced the odds of perpetration through less risky sexual scripts and less risky sexual behavior in both samples. In addition, high religiosity increased the probability of perpetration through lower sexual self-esteem in the Turkish sample. Implications of these findings and the role of cultural factors contributing to the differential functioning of religiosity and sexual self-esteem are discussed.
Although sexual aggression is recognized as a serious problem worldwide, evidence on the prevalence and impact of sexual aggression is based predominantly on studies from Western countries with a Christian or non-religious majority. Little evidence is available from non-Western countries, especially from Muslim societies. The purpose of the present article was to provide a first systematic review of the studies examining the prevalence of sexual aggression in Turkey, including both victimization and perpetration reports from women and men. Additionally, differences in prevalence rates depending on relationship constellations and characteristics of victims and perpetrators were reviewed. By a two-stage literature search, 56 studies were identified for inclusion. All studies examined sexual victimization of women, only four studies included sexual victimization of men. Data on sexual aggression perpetration were extremely limited, with only two studies providing prevalence rates. Prevalence rates of sexual victimization were found to vary greatly, which may be attributed to a lack of methodological and conceptual consistency across studies. Likewise, no consistent picture was revealed for victims' or perpetrators' sociodemographic or situational characteristics associated with differences in prevalence rates. We discuss reasons for the variability in prevalence rates and outline recommendations for future research.
Gender and framing
(2019)
Framing literature has so far failed to construct gender as an analytical category that shapes the ways in which we perceive, identify and act upon grievances. This article builds on the insights of feminist theory and employs the conceptual vocabulary of the social movement framing perspective in maintaining gender as a main parameter of framing processes. Drawing on ethnographic research on local community struggles against hydropower plants in the Eastern Black Sea Region of Turkey, this article maintains the centrality of gender to framing processes. It analyzes the gendered difference between men’s macro-framings and women’s cultural and socio-ecological framings, which is rooted in their differing relationships with their immediate environment, as well as with the state and its institutions. The article maintains that the framings of women, which represent the immediacy of the environment, are more effective in gaining public support and shaping movement outcomes. In this sense, constructing gender as an important determinant of “frame variation” is essential not only to reveal women’s frames that are largely silenced through and within the mechanisms of social movement organization, but also to stress their centrality in shaping repertoires of contention, public reception and movement outcomes.
Justice as relationality
(2020)
By introducing a notion of socio-ecological justice, this article aims to deepen the relationship between environment and justice, which has already been firmly established by environmental justice movements and scholarship. Based on extensive fieldwork on local community struggles against small-scale run-of river hydropower plants in Turkey, it expands the justice frame of environmental justice scholarship by going beyond the established conceptions of environmental justice as distribution - of environmental hazards and benefits, recognition and representation. Drawing on ethnographical fieldwork conducted in the East Black Sea region of Turkey, the article introduces the notion of socio-ecological justice to translate the relationality of the social and the ecological, of human life and non-human world, to the vocabulary of justice. It aims to extend the strictly humanist borders of social justice by maintaining that our intrinsic and intimate relations with the non-human world are an essential part of our well-being, and central to our needs to pursue a fair, decent life. It also seeks to contribute to the broader debate to facilitate a 'progressive composition' o f a common, more-than-human world.