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Elif, a young student protestor, who had not participated in any political action before, similarly states:. Besides the feeling of freedom I felt the first time in my life that I am fighting for something. To feel that I am here with my body gives me power. Now I feel no fear because so many people are here. No fear.
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We also learnt how. Whenever we thought that the police was.
She continues by emphasizing the power of collective action not only in terms of diversity of identities, but also the empowerment it gives to resist:. The total number of respondents was 61; 50 of whom were recorded textually, while 11 recorded with an audio recorder. The real names of the interviewees are confidential.
But what happens in this park is more than to be just a member of a political group. It is amazing. All political groups and people with different opinions are in this park. I feel like I have to be here. I am not able to fight on the barricades but I want to be here and try to stay here. I feel hope in the air. People surround me have hopes.
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I think people are here because they think that change is possible. Everyone is together. But I feel so good in the park. We were.
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It was so beautiful in the air. Freedom, smiling. You feel inside your body. There is no fear to speak, no fear to act, no fear to be here with other people in full of respect. In addition to the foregoing interviews testifying the motivation and solidarity, people who similarly expressed their feelings in different media should be taken into account, too. Even the collision between separatist feminists and radical feminists that includes or excludes LGBT groups was taken into account and re-evaluated for the future politics of women.
Throughout the Gezi revolts, the boundaries between politics of space and gender movements vanished. Similar change that LGBT people availed of is equally crucial to pay attention for the history of the movement in Turkey, especially in terms of their visibility and acknowledgment in the greater scale. One of the protestors states this paradigm shift thus:.
There have been around Furthermore, the period of non-hierarchical but structure-based organization is described from the perspective of the LGBT activists within their groups:. LGBT people, who have not had any interactions or any social, class or cultural common ground before, gathered under the same roof of resistance.
Since the day we retrieved the Park from the police and started building a new life, we got to know each other; and we enjoyed acting together and feeling free. The more free we felt, the more we proliferated and took strength from each other. Gezi happened to be a nonesuch space of encounter for us. All the first-hand and common accounts above accentuated by protestors demonstrate not only the unifying and strengthening spirit of Gezi Park resistance, but also their consciousness of the change both in their political. Furthermore, it is significant to stress the collective actions, implacable resistance and new creative strategies; especially among women, LGBT people and young generations who finally acquired this long awaited stimulation and transformed it into political act.
Reflections: envisioning the future. In Gezi Park protests this control has gone beyond insomuch as that the state attacked the bodies by using all possible apparatus; thus what was left was only body politics. To recall Butler once again:. Gezi Park, notwithstanding, was one of the unique examples in this instance because women and LGBT people were on the street at fronts, acting with their own agency and without leaving their space for men-defenders.
Hereby, they exercised exactly what Butler propounded for politics: they gathered, stayed together without knowing each other, created a gap in balance with interaction, actualized their appearance and engendered their space of politics and politics of space where popular sovereignty took over state sovereignty Butler, Women and LGBT groups, who have been the subjects of this claim for so long, proved and corroborated in Gezi Revolts that direct political participation is possible, because they witnessed the immediate reactions and reflections to their claims in that very time and space.
Thousands of bodies gathered on the streets instead of staying in private realms despite the extreme violence and the various suppressive forces while political gesture was surging Lambert, ; therefore, we believe that it is a great fountain head of upcoming strategies for gender groups in their politics. Without being besotted with the euphoric optimism of this solidarity, gender groups now should bear what happened in mind, reflect upon and develop new strategies for future politics whilst remembering ongoing state oppression.
They should ponder over the question of how new knowledge of being a big collective organism can enable gender groups to create new realms outside the institutional politics. The government is making decisions, but these are not the decisions of the people in the Park. The situation at the moment is much better than expectations about how it would end. Another interviewee goes further to suggest new models of mobilization that could be visible and legitimate by confronting state politics:.
We need a new kind of association … a new kind of organization. Therefore, we behold that this new way of collective politicization would take gender and sexuality politics in Turkey to a step further which is more inclusive, immune to various forms of state intimidation and straightforward. Through exchanging knowledge via available media, the Gezi revolts can be conveyed to and become inspiration for other women and LGBT people under.
With an everlasting hope that people in collectivity and solidarity with belief could overcome the political and social barriers together, experience and knowledge which are greater than borders can be transformed into greater long-term strategies that can bring about new gender and sexual activism we imagine.
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Agamben, Giorgio. California: Stanford University Press. Megaron Journal 8: 1: Amargi 4 — Arendt, Hannah. The Human Condition. London: The University of Chicago Press. Audio transcriptions from interviews. June Butler, Judith. Istanbul Biennial, Istanbul, September 15, Butler, Judith and and Athena Athanasiou. Dispossession: The Performative in the Political.
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Jasper, James M. The Art of Moral Protest. Kandiyoti, Deniz. Millennium-Journal of International Studies June 10, Occupy Wall Street. The Funambulist Pamphlets 5. September Mackinnon, Catharine. Signs 7 3 : Melucci, Alberto. Polletta, Francesca and James M. Snow, David A. Smelser and P. London: Elsevier Science. June 24, As a performance artist and a member of the feminist activist performance group T.
R, she meanwhile practices body-voice relation, considering gendered body as a site of experiment. She was born in Turkey, currently lives in Porto, Portugal. She can be contacted at ece. Fatma Umul currently pursues her Master degree in education in Bamberg. As an activist, in the last years she has been particularly working on Feminism and Non-citizen-Movement. She is a member of the group free uni bamberg fub. She can be contacted at fatmaumul AT gmail.
Acknowledgements The article has benefited from thoughtful comments and important feedback of the anonymous reviewers of Interface. We also would like to thank to all the interviewees who allocated time to our questions and answered sincerely. Above all, we would like to acknowledge the spirit of Gezi which has awakened what had been sleeping in us. Interface : a journal for and about social movements Volume 7 1 : 40 - 69 May Article Wolf, Beyond nonhuman animal rights.