Özet:

The understanding that the woman in the traditional intergender business department is responsible for homework, and that the man is also responsible for the work that will allow the home to be carried out, has partially lost its validity today. For women are now able to work out of home and profitable jobs for many reasons, such as self-development, adding value to life, which we can call both material and spiritual. Even many single men around us want a woman working as a wife with different hair. This also indicates a change in the traditional family structure. The traditional family structure has changed, but the view of the traditional family, the woman, has not changed much. It also seems that this view is more dominant in religious men. It is possible to see this in the eyes of the woman's work and domestic responsibilities. The results from this work confirm this. In the framework of our study, the view of men on the work of women and their relationship with family life can be summarized as follows: The view of men on the work of women 1. Whether religious or non-religious, the majority of men mean ‘woman working’ from the phrase ‘woman working’ to ‘woman working in a workplace for wages’. This understanding is greater in religious men than in non-religious men. 2nd In the course of the day, the number of women in the work life is increasing. When the continuation of this increase turns into a thesis in the form of 'Women should be more involved in work' half of religious men and one-fifth of non-religious men do not participate in this thesis. and 3. More than half of religious men do not agree to the opinion that ‘working women are happier than non-working women’. The woman who works is worse than the woman who doesn’t work. It is unclear whether the non-religious men are happier than the working woman. Because the ratio of those who participate in the opinion that ‘working women are happier than non-working women’ is the same. The fourth. In both religious men and non-religious men, the percentage of those who believe that "women's work in the work life should be a difference as men's work" is higher than those who do not. But in religious men this ratio is higher than in non-religious men.  and 5. Whether religious or not, the percentage of those who have the assumption that ‘the religiousness of a woman entering the work life is not weakened’ in all men is higher than those who do not. But this canat is higher in non-religious men. 6 . The work of women is not appropriate for a part of society, but it is said that in some particular circumstances their work will be appropriate. These special circumstances are that the woman has no child in need of care and there is no man to take care of the house. But in these two special cases, the majority of men are opposed to the first part of the opinion that women can work, that is, the ability to work in the absence of a child. If you are a child, a woman can work. However, if there is no man who is going to take care of the house, the woman's job is better than the child's status. This can also be an indicator of a traditional structure. Moreover, half of religious men find the work of the woman suitable when there is no man to spend the house. This must be because the Islamic religion gives home life to the man's responsibility. A look at the relationship between the work of the woman and the home life. 1 . Women may sometimes have to prioritize one another between home and business life. This may be the preference of the woman from the society. In particular, in the conservative section, there is a sense that the first priority of the woman should be the house. This work has confirmed it. According to the men who participated in the study, "a woman's priority should be the house, the work life should come after it" canathy is very high in religious men. Four out of every five religious men believe that the primary home of the woman is the work life that comes after it. In this case, the level of certainty (I agree) is quite high. As the level of religion falls, the participation in this canadian also falls. 2nd According to the majority of religious men, women’s work affects both their relationship with their wife and children. When compared to the negative impact of the wife and the child, the child is more affected. When it comes to non-religious men, they do not have the assumption that the work of the woman has a negative impact on the relationship with her wife. But they think they have a negative impact on the relationship with the child. and 3. There is a view that women's work affects their relationship with their husbands. This opinion may be caused by the expectation of the employee’s husband for support or sharing in the homework. For in the traditional codes in society, women work, but homework must be in their responsibility. The participation rate in each group of men is higher than the participation rate in the thought of "working women's husbands should be equally responsible for homework." But the idea that homework should be shared equally between the working spouses is much higher in non-religious men compared to those who are religious. The fourth. This study shows that non-religious men have a more positive perception of women’s work than religious men.

Özet:

Men and women, as constituent parts of society, work together since the ancient times in producing all kinds of goods and services for the continuance of life. In the aftermath of the industrial society working for pay has been seen as something for men, women’s working life being defined primarily in a home-centered framework. A general view has arisen that women should work outside only when it is extremely necessary. When we say ‘working women’ today we mean those of women who can turn their labor into monetary income and mostly work outside of home. Even an ordinary observation can show that the number of working women has been increasing regularly. Yet there still is some negative view of women’s working and disputes continue on the topic. This study attempts to discover the viewpoint of men, especially of whom they consider themselves as religious, with regard to women’s working for pay and its incidence on her family relations. For this purpose, the data has been collected through a survey over the internet including 770 men. We have not seen in the literature a study that investigated only the attitude of men on the issue. Based on the survey results, we can summarize men’s view of the working women and its implications on family life: Men’s View on Women’s Working Outside: a) “Working woman” is understood by almost all men, be it religious or not, as “a woman working at a business firm or institution for payment.” This understanding is more visible in religious men. b) Parallel to their participation in education, the women participate more and more every day in business life. When we say, “the women should participate more in the business/working life,” more than half (%51,1) of the religious men do not agree. One in every five non-religious men also shares the same view. c) More than half of the religious men do not agree with the preposition “Working women are happier than the non-working women.” But the non-religious men seem doubtful on this issue: 30% of them both agree and not agree with the same point. According to the religious men working women are less happy than non-working women. d) For the religious men, “there should be a discrimination in the working life between men’s work vs. women’s work” (%60,7), whereas the non-religious men think otherwise (%52,5). e) Both religious and non-religious men mostly think that “religiosity of a woman does not weaken after participating in working life.” However, this view is more visible in non-religious men. f) There might be two special cases where women’s working is accepted: firstly, when the woman does not have a little child who needs childcare, and secondly, when there is no man who would take care of the family. A greater part of men objects the first clause of the view that “in only these two special cases can woman work,” implying their support that woman can work even if she has a child. But the rate of support for the second case (absence of a man to take care of the family) is much greater. This might also be a reflection of a traditional structure. Besides, more than half the religious men agree that a woman can work when there is not a man to make a living. This might come out of the Islamic precept that the burden of making a living is on men’s shoulders. Men’s View on the Relationship Between Women’s Working and Family Life: a) Women might sometimes have to give priority to either family or working life. Religious men very highly support the view that “Women should give priority to home, working life should come later.” Four out of every five religious men think this way. Moreover, greater part of them seem to be very determined on this and say “certainly agree.” Among the non-religious men, greater part of them do not agree with this view. b) According to more than half the religious men, women’s work outside negatively affects her relations with both her husband and children. Relations with her children, they think, is much more negatively affected (%66,3) than her relations with the husband (%54,9). This negative effect is much lower for non-religious men. However, non-religious men also think that relations with children are more negatively affected (%47,5) than that of the husband (%37,5). In other words, both religious and non-religious men agree that relations with her husband is affected more negatively. c) The view that a woman’s working negatively affects her relations with her husband seems highly accepted. This might arise from women’s expectations from their husbands to help them or participate in doing the housework. Because traditionally the women are expected to do the housework, be it they work outside or not. Altogether men agree more with the view that “husbands of the working women should be equally responsible for doing the housework.” However, the rate of support is much higher in the non-religious group (%67,5) than the religious group (%36). d) This study shows that non-religious men have a more positive perception on women’s working than religious men.

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