I could claim that I did not want to go just because of my fear of flying, but I must confess that when I was first offered to join a trip to Turkey, I was filled with trepidation. The source of my misgivings was actually a stereotype I was harboring-I thought of the Turks as an unbeatable and ferocious military power. While growing up in Boston as a second-generation Lebanese, I heard stories about the “old country” all my life. As one story goes, it was the “Turks” who caused my maternal grandfather to leave his beloved Mount Lebanon and immigrate to America. That was in 1913, when it was common for Turkish soldiers to swoop down on villages in Syria, round up the young men, and consign them to distant shores to quash uprisings against the Ottoman Empire. None of them ever returned. So, at the age of twenty-two, having no heart to shoot anyone and dodging the violence he found so odious, my grandfather headed for America. On my father’s side of the family, I had an uncle called “Turk.” Family folklore had it that Uncle Turk earned his lifelong sobriquet because of the mayhem he committed on the football field at Colby College about sixty years ago. Another thing that made a lasting impression on me was a popular song that came out in the 1950s:

So take me back to Constantinople

No, you can’t go back to Constantinople

Been a long time gone, Constantinople

Why did Constantinople get the works?

That’s nobody’s business but the Turks

This song reinforced the image I had of the Turks-that their military prowess was something people wrote songs about.

My interest in Turkish politics was piqued more recently when concerns were raised about the strength and resolve of its secular government. I decided that on my trip I would try to learn more about the situation, in particular, the relationship between secularism, religion, and the headscarf.

The first time I studied Islamic history was at Harvard in a postgraduate course. I remembered the lesson on Constantinople, the brightest jewel in the crown of the Byzantine Empire. Its conquest had eluded the Muslim emirs for seven centuries, until it fell at the hands of the Ottoman Sultans, renowned for their military expertise.

Ironically, I was drawn to the military museum in Istanbul, and it was an amazing experience because the walls seemed to reverberate with the pride of past accomplishments. What fascinated me was the detailed story of the conquest of Constantinople and the life-size figures on display. There was the conqueror, Mehmet, sitting straight and tall on a white stallion, and beside him, standing with a cane was an old man with a long white beard-Mehmet’s spiritual advisor Aksemseddin. In 1453, the conquest had rocked the world. Mehmet was just twenty-one years old at the time. At Harvard, I had never learned anything about Mehmet having a spiritual advisor, although I had asked my professor many times, without ever receiving a satisfactory answer, what the role of religion was in the Ottoman Empire, especially for the Turks.

In the twenty-first century, the role of religion is the subject of much debate. In Turkey, a great deal of discussion has arisen over the law that forbids women from wearing a headscarf on government property (such as the military museum) or at government-run universities. The law is based on Turkey’s eighty-year history of maintaining the separation of church and state. For a foreigner like myself, it was strange to witness college girls who would stand outside the university gates to take the headscarf off before entering (or risk being thrown out of school), and then stand outside the gates to put it back on when they were leaving.

Although I cannot speak with any authority on the political situation in Turkey, I had first-hand experience with the law. Driving into the museum parking lot, a young man in a military uniform stopped our car, lowered his head, and leaned into the window. Pointing to me in the back seat, he said in Turkish, “That headscarf has to come off!” My gracious Turkish hosts had fully prepared me for this moment. However, it struck me for the first time that Turkey was facing an enormous challenge: to reconcile secularism and religious freedom; something we take for granted in America.

Secularists might say that to speak of religious freedom in Turkey is to be totally nave, but as a student of Turkish history, I am not that nave. I understand the threat to secular society presented by the radical Islamists, but who are the “radical Islamists” in Turkey? Surely, not every religious person wants to overthrow the government? To find clarification on the matter, the news stories I had read were totally inadequate. So, after being introduced to some career-minded college girls who wore the headscarf, I decided to ask them informally for their political and religious views.

Of Turkish history, I knew that in the past few decades there has been a movement among the younger generations to embrace Islam and more young women now wear the headscarf. As sociologists know, with most social movements, whatever has been repressed eventually rises up in society. The religious revival in Turkey could be a response to the secularizing reforms, but there are global factors to consider as well.

I asked the college girls what kind of state they hoped for. Their answer was unequivocal and unanimous. They did not want to live in a society where they had no freedom or equal rights. They vehemently rejected the fundamentalism, that is, the kind of tribal mentality that creates a society bereft of the basic values of Islam, such as peace, justice, compassion, and equality for all human beings; and places greater value on violence, oppression, and punishment. They railed against associating Islam with rigid ideologies and tyrants. The college girls I surveyed indicated no desire for a state religion. They wanted to participate and contribute to a modern society where everyone was free to work and practice their religion.

I understand that some sections in Muslim societies are unable or unwilling to modernize their societies, but such things take time. I discovered that Turkey is really at the vanguard of modernity in the Muslim world, and that Turkish scholars have already conceived of a true representation of Islam. I was introduced to the writings of one of the contemporary Turkish religious thinkers, Fethullah Gulen, who has described the essence of religious practice in these words: “Loving and respecting humanity merely because they are human is an expression of love and respect for the Almighty Creator.” Whether secular or religious, I could think of no better ethos for Muslims to follow.

On my last day in Istanbul, I stood on a hill overlooking the Bosphorus. The chilly winds and watery vistas reminded me of San Francisco Bay. In my view too was the bridge that connects two continents, Europe and Asia. In this and in other indescribable ways, Turkey combined the best of both worlds, where humanistic values and modern Islamic thought can coexist. To me, it felt natural to stand astride the two worlds, to inhabit both, or perhaps neither.

Mary Lahaj has a master’s degree from the Hartford Seminary in Islamic Studies and Christian/Muslim Relations. She is currently the first Muslim woman chaplain at Brigham & Women’s Hospital in their residency program and also works as the Muslim Advisor for the Groton School. In 2005, she received the Promoting Peace Through Dialogue Award, awarded to her by the Boston Dialogue Foundation.

Notes

1. In fact in Turkey the state controls the practice of Islam through the Religious Affairs Directorate. For example, all imams are obliged to read the same sermon (khutba) at Friday prayer, the sermon being provided by the directorate. (Ed.)

The family is the smallest unit of society and it should be a source of happiness for the individual. This is why a sound dialogue between parents and their children is so important. When we bring up our children, we should regard them as being entrusted to us by the Almighty. Treating them affectionately and inspiring confidence in them plays an important role in terms of preparing them for their future life as physically and psychologically healthy individuals.

In spite of the cozy atmosphere of the home, we might come across some problems that are difficult to solve. Some problems are apparent to our friends and neighbors, while others are known only by family members and are kept secret. In such cases, we may not know how to deal with a problem, and therefore need to seek help from an expert. Wetting the bed is a typical example of such problems. When such a problem persistently occurs it is only compounded if we hurt the child and cause them to feel bad or inferior because of this problem; what many people do not realize is that this is a problem that is easily solved.

Families with children who wet the bed while between the ages of 5 and 15, sometimes even up to the age of 20 have a serious problem. Every morning, these families wake up to find another problem. The nasty smell, changing the sheets and cleaning the pajamas are not things that people enjoy first thing in the morning.

Along with the burden of dealing with dirty clothes and sheets, the family members become worried, as they do not know when the problem will end. But it is the child who worries most. The problem is only compounded as the child realizes that they cannot have friends to stay, nor stay at someone else’s house, as this may lead to others finding about the problem; such worries only cause further problems such as losing self-confidence, inferiority complexes, shyness and poor performance at school.

Some families do not try to search for solutions, saying illogical things like, “His uncle used to wet the bed too. That didn’t go on for too long. The same will happen with our child as well,” or “It’s nothing unusual. Most children do it. It will be alright,” or “It will just stop without treatment. They say that there is no treatment anyway.”

Bedwetting is actually a common problem. What then, are the underlying reasons? How common is it in reality? Is there an effective treatment for it? Does it just stop on its own? If so, when and how does it stop? Or is it possible for someone to remain a bed-wetter all of their lives? Does the treatment have any side effects? What is the success rate of the treatment? We will try to answer all these questions.

Occasional cases of bedwetting until the age of five are considered as nothing unusual. If bedwetting continues after the age of five, then this indicates an illness known as “enuresis.” Research carried out on primary school aged children found that between 20-30% of children wet the bed in general. It is usually more common among boys. The percentage increases with children from families of a lower socio-economic background, mostly due to malnutrition.

The main causes for bedwetting

Genetic factors are accepted as playing a role, based on the fact that 70% of the children who wet the bed have close relatives with the same problem, and that there is a high incidence rate among identical twins. It is thought to be caused mostly by a lack of an anti-diuretic hormone that reduces urine production at night. There are other reasons as well.

If a person with diabetes has too great an intake of fluids before bedtime they may wet the bed. Moreover, urinary tract infections, kidney stones, parasites, anemia, a lack of calcium, magnesium, zinc, or vitamins (A, B, D, E), problems with adenoids, and enlarged tonsils may all cause bedwetting.

Anemia and adenoids cause hypoxia (a deficiency of the amount of oxygen available in the blood) and hypercapnia (the presence of an abnormally high level of carbon dioxide in the blood). If these conditions are present, then the patient sleeps too soundly and the control of the central nervous system over the other systems is weakened. As a result, the patient wets the bed as they have lost some control over their muscles.

At least half of people who suffer from bedwetting are considered to do so because of psychological reasons. If a child begins to wet the bed in spite of having had no such problem before, this indicates that the child subconsciously wants to return to their infancy when they were the center of attention. By wetting the bed, the child might be wishing to receive more care from the parents.

Wetting the bed might be a reaction to family problems or the birth of a sibling. Various types of anxiety may cause the child to suffer from depression, which is another reason that causes very sound sleep.

Bedwetting is thought to result from psychological problems if it is accompanied by problems like suffering from a tic, stuttering, nail-biting, over-jealousy, or failure at school. A child with a urinary tract or bladder infection or kidney stones may not be able to control their need to urinate during the day either. If no physical illness can be detected, then there may be a serious psychological disorder.

Diagnosis and treatment

Starting from the principle “every disease has a cause,” we should first of all search for any possible causes. We can begin with simple ways, such as urine and blood tests. If these do not provide a satisfactory answer, then the other possible causes that were mentioned above should be investigated. The kidneys and the bladder should be checked with an ultrasound, while the adenoids and chronic bronchitis, as well as the tonsils, should be examined. If no viral or organic cause can be found, then psychological problems should be investigated. When the reason has been found, then it is time to start the treatment.

After a diagnosis has been made, the parents should be informed about the cause of the problem. It should also be noted that enuresis may result from incorrect forms of toilet training.

In the treatment of psychologically-caused cases of bedwetting, taking the child to a doctor, carrying out blood and urinary tests, and the family’s efforts to treat the child (i.e. paying for the treatment, waiting at the doctor’s, etc) are all considered to be part of the treatment. The child sees that importance has been given to them, that efforts are being made and that money is being spent on them alone. Having seen that the parents and the doctor have played their part, it is the child’s turn to do what is expected of them. Prescribing the correct medicine, or if there is no physical problem, merely saying, “nothing is wrong” is the start of the treatment.

If the bladder turns out to be smaller than normal, the child is advised to hold their urine longer than normal in order to expand the bladder. The period of waiting is lengthened gradually. The child is asked to keep a record of “wet” and “dry” days and they are rewarded for the “dry” days. Drinking less in the evening may facilitate treatment.

Medication and treatment

The medication changes according to the diagnosis. For instance, if there is a urinary tract or bladder infection, then antibiotics are used. If there are psychological reasons, special pediatric anti-depressants will be prescribed. Anti-depressants cause the patient to sleep lighter. When the child does not sleep so soundly, they are able to control their urination, and wake up and go to the toilet.

There are drugs that help to expand the bladder capacity of people whose bladders are smaller than normal; these drugs can be very useful indeed. Some problems with the urinary tract or bladder can also be eliminated by surgery.

If the patient has trouble breathing due to adenoids or enlarged tonsils, these should be removed by surgery as well. For anemia, the patient is given substances such as vitamins, iron and zinc along with a prescribed diet. In cases of calcium deficiency, a calcium-rich diet and calcium tablets are recommended.

If a child shows more than one of the symptoms, then a combined treatment is followed. Laser acupuncture treatment can also be useful. Bedwetting can be prevented by using anti-diuretic hormone tablets or sprays as well. With the correct diagnosis and treatment, the success rate of such treatments is between 95-98%.

The most common occurrence is that children will stop wetting the bed after puberty without any need for treatment. However, it is not a good idea to wait for this to happen, because treatment that will help bedwetting stop occurring is available. Only 2-5% of patients continue to wet the bed after the age of twenty. Most often, such patients wet the bed due to some organic problem.

The medicines prescribed against bedwetting have been in use for about 30-35 years; they have been proven to be safe and to have no side effects.

A related study

In a study carried out in Bursa, Turkey, the records of 164 patients who suffered from bedwetting were examined. According to this study, the following data was obtained: 52 patients (32%) were girls and 112 patients (68%) were boys. 36 of the boys were aged 6-8, 48 of them were aged 9-12 and the remaining 28 were 13 years of age or older. 20 girls were aged 6-8, 16 girls were aged 9-12 and 16 girls were 13 or older.

When the causes were investigated, it turned out that 18 of the 112 boys (16%) had urinary tract or bladder infections and kidney stones, while 18 boys were suffering from cystitis, which can be diagnosed with an ultrasound, 12 boys (11%) had problems with their adenoids, chronic bronchitis, and tonsils, which made breathing difficult for them. No organic causes were found in 64 patients (57%); in these cases it was found that the cause was purely psychological. 24 out of 52 girls (46%) had urinary tract or bladder infections, while the other 54% had psychological reasons for wetting the bed.

Half of the patients stopped wetting the bed at the end of the first month, and almost all the patients were treated successfully by the end of the second month. The success rate was 98%.

After having examined this data, it is clear that the problem of bedwetting is not difficult to solve without blaming and hurting our children. When we confront such problems in life, we should not despair or panic. We should keep in mind that God Almighty has created a cure for every problem, and that finding the cure requires patience and determination.

Global traffickers in humans bring people from underdeveloped or developing countries, enticing them with the promise of work or a better life, to developed countries, where there is an immense demand for labor. These people are forced to work painstakingly long shifts at unskilled and demeaning jobs; for example, men are forced to do dangerous tasks that require physical strength, often working without any safety precautions. Minors are forced to work in less labor-intensive jobs, but again for extremely long hours without any proper training. Women are forced to work in socially degrading and debasing jobs, which in some areas are no different from slavery, and the worst, they are used in prostitution.

Nowadays there is a global sector abusing minors and women for these vicious purposes. On the other hand, the acquisition of the global dimensions of TH can be seen to be an outcome of poverty and the misery that results from the poor socio-economical situation of third world countries. Most international trafficking in humans is from poor countries to developed countries. It has also been witnessed that this problem is aggravated by the peculiar traits of prosperous societies.

What is Trafficking in Humans?

In most countries where TH is committed, there are no conceptual or legal precautions taken to protect against such abuses. Within the classical conception, TH is usually defined as the abuse of people in actual physical slavery. Yet today, since the problem has become so widespread as to be global, and as TH is committed for the sake of contemptible purposes, this narrow-scoped definition is no longer sufficient. Thus, the United Nations felt the need to define TH in a broader context.(1)

The ultimate goal of TH is to force people to work in oppressive and exploitative situations in a way that will benefit the organized human traffickers. These conditions include the coercion of men to work in the most menial and labor-intensive jobs, women and girls to partake in debasing activities, servanthood, counterfeit marriages and adoptions, even prostitution, with secret contracts that are in no way legal, forcing them to work under harsh conditions.(2)

The Factors that Nourish TH

For the most part, human traffickers utilize new technological tools of transportation, communication, and media to accomplish their goals. The Internet is a commonly used tool. Some matchmaking companies in developed countries work outside of legal boundaries. Not only do they put ads in the national newspapers, they also put the c.v. and photographs of women and girls who are willing to marry rich men onto the Internet.(3)

This evil marketing approach illegally prospers under the guise of matchmaking and is generally ignored by the countries from where it originates. This, in part, stems from the mutual benefit of the involved parties (for example, bribing officials while transporting people across borders.)(4)

TH is also related to what is called “pleasure tourism.” Third world countries that depend heavily on tourism revenue tend to neglect the conditions that contribute to such problems. For example, Kenya has overlooked TH in order to support tourism. In order to please the increasing number of tourists, women are even brought from neighboring countries, like Uganda.(5)

Undoubtedly, the International Development Banks as well as multinational financial institutions are also responsible for TH by supporting the countries involved and ignoring the socio-ethic consequences. Among developed countries, according to Focus, the Germany is the country most involved in tourism for base purposes. Between 200,000 and 400,000 Germans travel to Far Eastern countries, mostly Thailand and the Philippines, for this purpose each year. In Thailand, among the 1.5 million women employed in such demeaning jobs as prostitution, 800,000 of them are minors. In the Philippines, the minors involved number between 30 and 60,000. In such countries, diseases like AIDS are widespread. For instance 80% of women working in such forms of employment in Thailand are infected with HIV. According to data from the World Health Organization, there will be over 40 million AIDS patients in a couple of years.(6) Lately, there have been reports that after the Tsunami in the Far East, TH has increased in the victimized regions where children now have even less protection.

The multinational organized crime groups who commit TH usually employ two methods. One is to bring women and minors who are already in an abusive situation to developed countries. The other is to promise good wages, work conditions, and prospects to desperately poor people and then to force them to undertake unthinkable actions. For example, as the demand in the evil practice of TH for prostitution increasingly turns to younger and younger girls, due to concerns about AIDS, the second form of TH is frequently committed. As a result, there is an increasing demand for foreign women and girls in developed societies, where marriage has become something to be put off, or perhaps altogether avoided.(7) According to UN data, one million minors are traded in the global TH market.(8)

Although TH is one of the most heinous crimes and something that requires serious punishment, the victims of TH face many discouraging impediments if they try to seek their rights. Most of the time, suspects manage to get away with a very light punishment, if any, as the victims cannot prove their case. Thus, although the judicial system protects women in theory, in practice TH is easier to commit than most people think and remains unpunished. It would be useful to give the example of a trial that lasted eleven months here. At the end of the trial, which was brought to court by Thai women who were promised work in pubs as waitresses in Germany, the criminals were found guilty of “encouraging prostitution” rather than TH; the former carries a much lighter punishment. In the hearings, the women said that they were forced to marry German nationals in Denmark so that they could enter Germany legally and attain a work permit. But later, they were forced to engage in prostitution “to pay for the expenses.”(9) The abuse of women sometimes can be hidden behind a legal disguise. For example, in Berlin a female computer programmer had been laid off from work, and was on unemployment benefit. When a brothel owner saw her c.v. on a database of job seekers and offered her a position, she refused on moral grounds. The government then threatened to cut her unemployment benefits, as she had refused a job. Surprisingly, brothels were legalized two years ago in Germany, and now are considered to be just “another workplace.”(10)

Final Remarks

The people who are forced to work underground or in demeaning jobs know neither the language nor the laws of the country to which they have been brought with fake documents. As the dependents or guardians of these people are paid in advance, it is even more difficult for these people to return to their families as long as their financial dependence continues. On the other hand, if they notify the authorities, they will face deportation and be arrested, as they are not legally residing in that country.

TH can be said to be modern slavery from the perspective of the methods used, the purposes it serves, and the exertion of physical and psychological oppression on the victims. Hence, it is necessary to protect people who are victims of TH wherever they live through the law, and to severely punish the human traffickers. 

References

1. The declaration of UN-General Secretary about “Trafficking in Women and Girls,” number A/50/369. date:08/24/1995.
2. The decision of UN-General Committee, number: 49/166, date:12/23/1994.
3. Bundesministerium fur Familie, Senioren, Frauen, und Jugend (BMFJ) (Federal Ministry for Family, Seniors, Women, and Youth). Materialen zur Frauenpolitik (Materials of Women Politics). Nr.63. Bonn 1997. p.20.
4. Marjan, Wiyers and Lin Lap, Chew; Trafficking in Women; Forced Labor and Slavery-Like Practices in Marriage, Domestic Labor and Prostitution, Utrecht. 1996, p45.
5. BMFJ, same issue.
6. Focus, Nr. 2; 1995. pp 111-114.
7. Licia, Brussa. Survey of Prostitution, Migration and Traffic in Women: History and Current Situation; EU, EG/Prost (91) 2; p.42.
8. Der Spiegel. Nr. 35, 1996, p.31.
9. Elvira, Niesner et al. A woman’s Dignity is Inviolable: A Trial on Trafficking in Women, Forschungsprojekt im Auftrag des BMFJ (Research Project on behalf of BMFJ); Frankfurter Institut fur Frauendforschung (Frankfurt Institute for Women Research). Frankfurt; 1991.
10. The world at a glance…The Week, volume 5, issue 196, February 25, 2005.