Tanzimat ile başlayan Osmanlı modernleşme hareketi, Cumhuriyetle birlikte devam etmiştir. Modernleşme süreci Türk toplumunu farklı açılardan etkilemiş ve yeni bir toplumsallaşma süreciyle baş başa bırakmıştır. Bu süreçte sosyal ve toplumsal dönüşümün görünür yüzünü oluşturan kadınlar, modernleşmenin sembolleri olarak sunulmuşlardır. Modernleşme süreci toplumun farklı kesimlerinden olan kadınlarının tamamına hitap eden bir dil tanımlayamamıştır. Modernleşme süreci, yaratılan "modern kadın" imgesinin dışında kalan kadınları görmezden gelmiştir. Görmezden gelinen kesimler arasında muhafazakâr ve dindar kesimin kadınları da bulunmaktadır. Toplumun muhafazakar ve dindar kesimlerinden gelen kadınları, modern yaklaşımın biçimlendirdiği kamusal alanın olanaklarından faydalanma imkanı bulamamıştır. Bu noktada muhafazakâr ve dindar kesimlerden gelen kadınlar, modern kamusal hayatın gerektirdiği giyim tarzına sahip olamadıkları için kamusal alanla aralarındaki mesafeyi derinleştirmiş ve daha çok özel alana çekilmişlerdir. Dolayısıyla modernleşme süreci kadınların bir kısmını yeniden yapılandırılmış sosyal rolleri ve giyim tarzları sayesinde kamusal hayata dâhil ederken, muhafazakâr ve dindar kadınları bunun dışında bırakmıştır. Muhafazakâr ve dindar kadınlar bir yandan ataerkil sistemin beslediği değerlerin tanımladığı toplumsal rollerinin bir gereği olarak diğer yandan da modernleşmenin biçimsel kıriterlerini üzerlerinde taşımadıkları zorlayamamışlardır. Bu çalışmada amacımız modernleşme sürecindeki uygulamaların muhafazakâr dindar kadın üzerindeki etkilerini irdelemektir. Çalışmanın temel problemi, modernleşme sürecinin giyim tarzları ve yaşam biçimleri nedeniyle gölgede bıraktığı kadınların, zamanla bu görünmezliği aşma çabalarıdır. Bu çalışma literatür taraması, mülakat ve gözleme dayalı olarak yapılandırılmıştır

The Ottoman modernization movement that started with the Tanzimat period continued in the Republican era. The process of modernization has affected Turkish society from different angles and left it alone with a new socialization process. Women who formed the face of social transformation in this process were presented as symbols of modernization. The modernization process did not create an inclusionary language that appealed to all women from different parts of the society. Women from the conservative and religious sections of society have not been able to take advantage of the opportunities of the public sphere shaped by the modern approach. The fact that women from conservative and religious groups have deepened their distances to the public sphere and retreated to more private sphere because they can not have the clothing style required by modern public life. Therefore, the modernization process has incorporated some of the women with public life through their restructured social roles and clothing styles while leaving the conservative and religious women out of it. Because of social roles defined by patriarchal values and unfulfilling formal criteria of modernity, conservative and religious women have not been able to push the boundaries of the public sphere. Our purpose in this study is to examine the effects of the applications during the period of modernization on conservative and religious women. The basic problem here is the struggle of conservative and religious women to overcome their invisibility resulted from their life and dressing style. This study is based on literature review, interview and observation. One of them focuses on the women from conservative and religious women. The other focuses on the problems of women from modern lifestyle. The women in the first group are mostly eager to benefit from the opportunities of modern life. However, it is not easy for the traditional religious social structure to accept. Women in this society have to accept the traditional and religious dressings in order to be able to appear in the public arena and benefit from education, health, social and cultural opportunities. So, in order to benefit from the opportunities of modern life, these women have to veil themselves. Women from this society are trapped between modern and traditional life and tried to form a new lifestyle. While trying to benefit from the educational opportunities to a certain age, they also tried to continue their traditional and religious education. Thus, the rate of the religion in their education was high, and they were out of the public area. However, the situation of women with modern lifestyle is different. These women, who are actively involved in the establishment of the Republic, are women who have adopted a modern way of life. The pioneers of the modernization process appreciated these women for their imagination, while at the same time tried to define them more as a mother and a partner. One of the most important signs of this is that none of the women who actively work during this period are brought to a political and bureaucratic position. One of the most important conclusions that can be drawn from these studies is that even women who have adopted a modern way of life show that they cannot get rid of the acceptance of gender perception. Most of the women who chose a modern life were idealized in plain and unpretentious clothes. Femininity and clothes showing body lines are not accepted, and women are problematic with feminine features. It is not an accepted identity in all aspects yet. Besides having a modern clothing style, it is not considered separate from traditional roles. Our study focuses on the problems that women in the conservative religious community are experiencing in the modernization process. In this process, efforts to shape the lives of women trapped between the two lifestyles are examined. Fieldwork studies show that women are eager to create a new public life outside the public sphere. They were trained in educational institutions till the age their parents and the social structure let. Then they tried to continue their education through Kur-an courses. On the grounds that women prepared from conservative and religious persecution, women in later periods wanted to be educated in universities with their clothing style. This was followed by demands for working with the headscarf in later periods. In our study, we tried to see how women perceive the modernization process through detailed interviews. The basic questions we are concerned with are these: 1. How do the conservative religious women perceive the modernization process in Turkey? 2. What does it mean to study and work with a headscarf in terms of conservative religious women and their families? 3. Do conservative religious women think that the way of religious perception