Behind every injustice and malpractice reflected in language and actions, there is an erroneous prejudice and a traditionalized cultural structure that make them sustainable. Likewise, egalitarian and fair practices. Discrimination starts with language, and the culture and social network shaped by language permeate the attitudes and behaviors of society. Unquestionably, legal texts are the most important texts that must be purified from sexist and discriminatory language. Art. 2/f of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) requires States Parties to the Convention to eliminate all words, concepts, expressions, and forms of expression that constitute discrimination against women in all types of legal regulations and legal practices, to replace them with concepts formulated in a more egalitarian and inclusive legal language, or to abolish such regulations altogether.

When the Turkish Commercial Code (TCC) is analyzed in terms of sexist expressions that foster discrimination against women and cause inequality of opportunity, a sexist conceptual preference that implicitly refers to human beings but explicitly emphasizes being a man, such as businessmen, seamen, and men employed, stands out. The emphasis on being a “man” as opposed to a human being or a person renders the language of the law, and thus the practice of law, sexist because it focuses on men and marginalizes women. However, in Turkish commercial practice, women also manage companies, become merchants, work on ships, and engage in transportation. In lieu of masculine expressions such as businessman and seaman, expressions that are more egalitarian, inclusive, and inclusive should be preferred. In fact, considering the technological transformation and the development of trade, it may be prudent to consider that the framework concepts should not even refer to being human.

The language must observe equality; however, it is a grave error to think that a perfect legal language will immediately eliminate inequalities in practice. In addition to recognizing and protecting rights in an egalitarian language, equal opportunities for the exercise and functioning of these rights must be secured. In order for this to occur, a social transformation and a mentality shift must be fostered. The implementation of egalitarian language is a necessary and prioritized step in initiating this transformation. However, it must be followed up, and equality must be protected and strengthened through social policies and support, not only in the text of the law but also in the application of the law.

Sustainability, progress and development are only possible in societies where all individual traits are embraced with respect and understanding, and where differences can be carried without shame or pride, not as flaws but as wealth. A more just, egalitarian, and humane order must be agreed upon for not only women but also every element of society and the environment to be liberated and to receive their share of the culture of respect they deserve. Each member of society is responsible for contributing to the development of this egalitarian, mutually-respectful environment. Preferring egalitarian and fair concepts in language when speaking, focusing on the continuation of the activity without discriminating between men and women, and acting in a business-focused, not gender-focused, manner are important steps that can have a significant impact. The inclusion of women “as women” in the workforce, without masculinizing them, keeping them under pressure, or expecting them to behave like men, is crucial for the development of trade and society. The power of words for mindset transformation should not be ignored. Words should not be used to capitalize on women’s labor and productivity, but to emphasize the importance of equal representation and contribution of women and men, and to ensure respect for women’s differences. As activist Helen Todd emphasizes, “Bread for all, and Roses, too!”