The women of Gezi Park are protesters, not pin-up girls

Turkey's Prime Minister Erdogan wants to cast women as mothers, sisters and wives, and those who oppose him should be careful that their imagery doesn’t do the same.

On 31 May in Taksim Square, a photographer captured the moment a beautiful woman was drenched with tear gas at point blank range. Positioned somewhere between that Tiananmen Square photo and Delacroix’s "Liberty Leading the People", she quickly became the emblem of Turkish unrest – her image was reproduced on badges, graffitied on shop walls, and prompted a whole heap of marriage proposals from rebellious romantics. Travel south to the city of Izmir and you can fleetingly assume the revolutionary mantle yourself by sticking your head through a poster with her portrait on.

Ceyda Sungur is a reluctant icon at best; the academic-cum-pin-up girl politely reminded the world media in her one statement that she was not alone in getting gassed that day. Unsurprisingly, her modesty has had little impact. Whereas most portrayals of male protesters in Istanbul have hinted at borderline anarchistic tendencies (fists clenched, face covered, flag flying and preferably flames) women have been used to emphasise the occupation’s quasi-religious righteousness. A second photograph of a woman standing, arms outstretched, as the jet from a water canon hits her, has grown via social media into some similarly striking internet memes.

To be fair, it’s not just the young and beautiful who have captured hearts in Istanbul.  Last week, a picture of a line of middle-aged women holding hands went viral. According to the slogan, they had formed a human barricade to shield their children from the onslaught of the police. It was a rousing image, but ultimately a lie. These were indeed mothers, but the line was more of a euphoric conga than front line defense. I can say this with some certainty, because I was among the crowd who cheered them on their way. 

Is there anything wrong with a healthy dose of rousing iconography? Maybe not, but having spent time in the now dismantled Gezi Park occupation, it’s hard not to wonder whether the potency of its female symbols wasn’t at best a distraction, at worst an obstruction, when trying to grasp the impact women really made.

Speaking to women in the occupation, the lady in red was generally met with media savvy resignation. "This is just advertising," an exhausted looking videographer told me, "and advertising always uses beautiful women." Her friend agreed nonchalantly: "Every movement needs symbols, I guess."

When it comes to the idea of women as mothers, things are more ambiguous. While the lady in red was largely a symbol which popular culture picked up and ran away with, motherhood became a rallying cry within the occupation itself. And in doing so it split women’s opinion right down the middle.

Mothers joining their children in Taksim square undeniably provided some of the movement’s most rousing rallying cries. Erdogan besought mothers to take their children home, and so they chanted that the mothers of the police should take theirs home instead. Erdogan described the protesters as çapulcu (looters) and so they shouted "the mothers of the çapulcu are here with them." The applause was deafening, and it was hard not to feel moved. In fact many women I spoke with insisted that it was the strong presence of mothers which made this protest so hard to ignore. "It is because families are here that the government cannot say that this is just a protest by extremists,"one of the women leading the chanting later told me. "It means we’re not marginal."

The problem is that one of the main reasons people took issue with Erdogan’s government in the first place was his apparent inability to treat women as individuals outside of the family unit. If you’re rallying against a Prime Minister who is on record stating that all women should have three children, and who has done his upmost to ban the morning after pill and limit abortion, shouldn’t you be cautious about embracing mothering imagery? Evran Kocabıçak, who spent two weeks manning the camp’s feminist stand, thought so. "When the big mothers’ demonstration happened, people rushed over and asked us why we weren’t participating," she said with a wry smile. "I told them because I came here as an individual, not as a role."

Unless we’re going to bulldoze the Statue of Liberty, the heady symbolism of "woman as nation" isn’t going to lose its pulling power any time soon, but we shouldn’t let it eclipse issues of larger significance. This was a protest whose women should be remembered for being powerful, not pretty. When women raised concerns early on about possible harassment in the occupation, they organised a march and flyering campaign to make it clear it wouldn’t be tolerated, and it worked; in a camp crammed with over 1,000 adrenaline pumped rebels there was, women told me, an atmosphere of complete security and respect. When protest chants labelled Erdogan the son of a whore, women held seminars to explain the issues the insult prompted. And when similarly unimaginative graffiti surfaced, they methodically painted over it. It didn’t come back. "This is a new movement so created a new language for it," Rüya Kurtuluş told me, dismounting from the platform where she has just been issuing a televised rallying address to the crowds.

None of this would make for a particularly striking photo essay. Most likely, it’s pretty much impossible to capture a mood, still more an absence, on film. But we need to find some way to mark the achievements of the women in Gezi Park, because otherwise we do them the disservice of reducing their fortnight long struggle to an "any old icon" scrap book of aesthetically appealing dissent. "Here women fought with men, resisted with them, and changed their opinions," a woman wearing a teargas canister as a necklace told me. "I hope that is the lesson that people remember."

Harriet Fitch Little is a writer based in Beirut, with a focus on women's issues and social commentary. Follow her on Twitter @HarrietFL

The image of the "woman in red" being tear gassed went around the world.
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Emmanuel Macron's French election victory may change less than most expect

The centrist is not the first to succeed from outside the traditional parties in the Fifth Republic.

Emmanuel Macron has won the first round of the French presidential election, and will face Marine Le Pen in the run-off.

The numbers that matter: Emmanuel Macron 24 per cent, Le Pen 21 per cent, François Fillon 19.9 per cent, Jean Luc Mélenchon 19.9 per cent and Benoît Hamon 6.3 per cent.

According to the polls - which came within 0.9 per cent of the correct result in the first round - Macron will easily defeat Marine Le Pen in the second round.

The single transferable take that compares Macron to Hillary Clinton and Le Pen to Trump ignores a few things. Not least his programme, the different electoral system and the fact that Macron is popular - the most popular politician in France, in fact. Jean Luc Mélenchon declined to back a candidate in the second round and will poll his supporters on who his leftist bloc should back. But it's not comparable to the feud between Bernie Sanders and Clinton - which, in any case, was overwritten. Most Sanders supporters backed Clinton in November. The big story of that election was that the American mainstream right backed Donald Trump despite his manifold faults.

The French mainstream right is a very different beast. Fillon has already thrown his weight behind Macron, warning against the "violence" and "intolerance" of the National Front and the "economic chaos" its programme would inflict. And to the extent that it matters, Hamon has also endorsed his former party colleague, saying that there is a difference between a "political adversary and an enemy of the Republic."

So, if he wins, has everything changed, changed utterly? That's the line in most of the papers this morning, but I'm not so sure. French politics has always been more fissiparous than elsewhere, with parties conjured up to facilitate runs for the Presidency, such as the Democratic Movement of perennial candidate, now Macron backer François Bayrou, and Mélenchon's own Left Party.

I'm dubious, too, about the idea that Macron is the first to succeed from outside the traditional centre-right and centre-left blocs in the history of the Fifth Republic. That honour surely goes to Valéry Giscard d'Estaing, a popular finance minister in a Gaullist administration, who ran on a independent centrist platform in 1974 - and won the presidency.

Giscard d'Estaing had no majority in the National Assembly and had to "cohabit" with his former colleagues on the Gaullist right. In the long run, far from upending the left-right pattern of French politics, he continued it. (Indeed, d'Estaing is now a member of the centre-right Republican Party.)

You don't have to look hard to see the parallels with Macron, a popular finance minister in a Socialist administration, running on an independent centrist platform and very likely to win, too.

France's underreported and under-polled legislative elections in June will give us an idea of the scale of the change and how lasting it may be. If, freed from the taint of Fillon's scandals, the French Republicans can win the legislative elections then talk of the "death of the traditional centre-right" is going to look very silly indeed.

Equally, while Hamon won the presidential nomination, the Socialist Party's legislative candidates are largely drawn from the party's right. If En Marche!, Macron's new party, can go from no seats at all to the largest group but are short of a majority their natural allies in getting through Macron's programme will be from the remains of the Socialists. Far from irrevocably changing the pattern of French politics, Macron's remarkable success may simply mark a period of transition in the life of the French Left.

Stephen Bush is special correspondent at the New Statesman. His daily briefing, Morning Call, provides a quick and essential guide to British politics.

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