Turkey's Ramadan Directive Ignites Fierce Secularism Debate

Ankara, Turkey – A recent directive from Turkey's Ministry of National Education, instructing schools nationwide to organize programs centered on the holy month of Ramadan, has plunged the nation into a renewed and intense debate over the foundational principles of secularism. Issued on February 21, 2026, the mandate has drawn immediate and sharp criticism from opposition parties, academics, and civil society groups, who view it as a significant encroachment of religious influence into public education and a challenge to the country's long-standing secular identity. While the government defends the initiative as a means to foster social solidarity and religious freedom, critics warn of deepening societal divisions and a creeping Islamization of state institutions.

The New Directive Ignites a Familiar Fire

The Ministry of National Education's directive, disseminated across all school levels in 81 provinces, aims to integrate Ramadan-related activities into the school curriculum. Education Minister Yusuf Tekin stated that the purpose of these programs is to strengthen social solidarity and national consciousness among students, emphasizing that participation would be entirely voluntary. However, this assurance has done little to quell the concerns of those who believe such initiatives blur the lines between religious instruction and secular education.

The Republican People's Party (CHP), Turkey's main opposition party, swiftly condemned the measure, asserting that it contradicts the principles of secularism. The CHP argued that such programs risk fostering discrimination among students and exacerbating existing social cleavages within Turkish society. Their stance underscores a deep-seated apprehension that the voluntary nature of participation might be undermined by social pressures in a religiously conservative environment. President Recep Tayyip Erdoğan and Minister Tekin have vehemently defended the policy, with Tekin famously retorting, "Secularism Only Comes to Their Minds When Ramadan Comes!" Erdoğan further accused critics of opposing citizens' religious freedoms and maintained that his government has not interfered with people's lifestyles over the past two decades.

Turkey's Unique Secular Fabric: From Atatürk to Erdoğan

The current controversy is not an isolated incident but rather the latest flashpoint in Turkey's complex and often contentious relationship between state and religion. Secularism, or "laicism" (laiklik), was enshrined in the Turkish constitution following the reforms of Mustafa Kemal Atatürk, the founder of the modern Turkish Republic. Introduced with the 1928 amendment of the 1924 Constitution, which removed the provision declaring Islam as the state religion, laicism was explicitly stated in the constitution in 1937. The aim was to modernize the nation and prevent a cultural life dominated by superstition and dogma.

Unlike Western models of secularism that often advocate for strict separation of church and state, Turkish laiklik has historically involved state control and regulation of religion, a concept often described as "active neutrality." A cornerstone of this system is the Presidency of Religious Affairs, known as Diyanet İşleri Başkanlığı, or simply Diyanet. Established in 1924, its original mandate was to manage religious services for the Sunni majority, effectively controlling and limiting the religious sphere of Islam. Diyanet was considered one of the three key institutions of the republican era, alongside the Army and the Ministry of Education.

However, the Diyanet's role has evolved significantly, particularly in recent decades. Its influence has expanded, and it is increasingly perceived as an instrument of government policy, upsetting secular sections of society. In its 2024-2028 Strategic Plan, Diyanet controversially identified "secularization" as a "risk" and called for increased efforts to strengthen moral values to counter it. This perspective fuels concerns among secularists who see it as a direct challenge to the constitutional order and an attempt to shape public life according to a specific religious interpretation. The Diyanet also runs projects like ÇEDES, which aims to deliver "values education" to students, a program that has been criticized for promoting conservative ideals.

A Nation Divided: Voices of Support and Alarm

The Education Ministry's Ramadan directive highlights the deep ideological chasm that continues to define Turkish society. Proponents of the directive, largely aligning with the ruling Justice and Development Party (AKP) and its conservative base, argue that it is a natural expression of the country's predominantly Muslim identity and a celebration of religious values. They emphasize that such initiatives promote social cohesion and allow students to engage with their cultural heritage. President Erdoğan's defense frames the criticism as an attack on religious freedoms, suggesting a restrictive understanding of secularism by the opposition. The Diyanet's "fatwa line," which answers thousands of religious queries daily, especially during Ramadan, further illustrates the significant demand for religious guidance within the population.

Conversely, secularists view the directive as a blatant violation of the constitutional principle that mandates religious and moral instruction in schools without prescribing religious practices. More than 160 university professors, writers, and activists, many affiliated with leftist movements, signed a joint statement titled "We Defend Secularism." They warned against what they described as the "imposition of Sharia" and argued that such programs could lead to a less inclusive educational environment, potentially marginalizing students from different religious backgrounds or those who do not adhere to religious practices. This alarm resonates with historical "Republic Protests" in 2007, which rallied in support of the Kemalist ethos and state secularism against perceived Islamization.

The Shifting Sands of Identity and Governance

The Ramadan directive, coming from the Ministry of National Education and reinforced by the Diyanet's broader strategic outlook, signifies a continuing shift in Turkey's public sphere. This shift increasingly integrates religious observances and values into state-sponsored activities, challenging the traditional Kemalist interpretation of secularism. The government's push for "values education" through programs like ÇEDES, coupled with the Diyanet's declaration against "secularization," indicates a concerted effort to shape the moral and religious fabric of the younger generation.

This ongoing tug-of-war between secular and religious segments of society has profound implications for Turkey's political landscape and its social cohesion. The debate is not merely about religious practices but about the very definition of Turkish national identity and the role of the state in shaping it. The current administration's policies suggest a move toward a more religiously conservative public life, which is met with both fervent support from its base and staunch resistance from those committed to a strictly secular state.

Conclusion

Turkey's Ramadan directive, mandating religious programs in schools, has once again laid bare the enduring and often volatile secularism debate that lies at the heart of the nation's identity. This latest move by the Ministry of National Education, supported by the expanded influence of the Diyanet and the government's rhetoric, highlights a determined effort to integrate religious values more prominently into public life. While proponents advocate for religious freedom and social solidarity, critics voice grave concerns about potential discrimination and the erosion of secular principles. As Turkey navigates this complex terrain, the tensions between its historical secular foundations and its increasingly visible religious identity continue to shape its societal and political trajectory, with each new directive serving as a crucial test of its foundational principles.