The Ramadan activities circular and the secularism debate

We are going through a period where hymns are played during recess and schools are decorated from top to bottom with Ramadan-themed posters. Those who object to these practices are sometimes openly, and sometimes implicitly, accused of being "hostile to religion."

The Circular on Ramadan Activities sent to schools by the Ministry of National Education remains at the center of the debate. Unions and non-governmental organizations such as Veli-Der, Eğitim Sen, and Eğitim-İş continue to oppose the circular. These objections are primarily concentrated on two points: the violation of the principle of secularism and interference in the spiritual sphere of individuals.

The organizations in question emphasize that the circular is clearly contrary to secularism and that this situation is unacceptable. Furthermore, it is stated that such activities will lead to divisions among students and teachers and will deepen a faith-based polarization in schools, which should be public spaces.

In fact, there is no need to wait to see how these divisions will manifest. The recent statement made by Eğitim Bir-Sen, a union close to the government, regarding "Ramadan Activities" is a striking example of this. The union did not just label Eğitim Sen and Eğitim-İş as "obsessive unions"; it defined the stance of these organizations with the extremely dangerous rhetoric of "opposition to religious values." Going even further, it coded the opposition unions, and therefore their members and families, as people who "cannot tolerate Islamic values and even view these values with hatred."

A response to the secularism-based criticisms of the Ramadan Circular also came from Minister of National Education Yusuf Tekin. After inviting the opposition to "learn to read and write," the Minister brought up the Christmas trees decorated in schools and asked, "Why didn't you object to that?" However, these questions remained unanswered: Was a circular issued regarding Christmas trees that we are unaware of? If there had been an objection, would the Ramadan Activities Circular have been withdrawn? Is the issue really just about this?

At this point, I thought it was important to hear the criticisms from the interlocutors themselves and spoke with union officials. I directed the following question directly to Eğitim Sen Chairman Kemal Irmak:

“Why are you against the circular? Those who defend the circular say, ‘Who does this harm, why are you uncomfortable with the teaching of spiritual values?’ What would your answer be?”

Irmak gave the following response:

“Secularism also means publicness. The state must stand at an equal distance from all faiths. Faiths cannot be practiced in state institutions. What will happen if Alevis say tomorrow, ‘Let us perform semah in schools, let a circular be issued for holy days specific to Alevism’? These examples can be multiplied. The result would be chaos.”

Irmak also emphasized that such circulars would increase polarization and marginalization in society. He stated that even though the activities are based on the principle of "voluntariness," those who do not participate will be excluded and labeled as the "other."

Those who object are frequently accused of hostility toward religion and Islam. To the question, "Do you have a sensitivity against religion?" Irmak replied:

“We have no problem with people's beliefs. We are people living on the same land, breathing the same air. The problem is the government's instrumentalization of religion and its attempt to cover up the poverty experienced in the country and in schools with such practices.”

Eğitim-İş Istanbul Branch No. 3 President Oğuz Akkaş also stated that the circular is contrary to Article 25 of the Constitution and the Basic Law of National Education. He said that such practices would deepen religion and sect-based divisions in schools. Akkaş continued his words as follows:

“In an environment where products are sold at exorbitant prices in school canteens, where many students' lunchboxes are empty or filled with only a piece of dry bread; when it is a fact that children cannot even access clean drinking water or a single hot meal, we cannot say to them, ‘Come on, fast, fasting is a very beautiful thing.’ We should not.”

According to Akkaş, the priority should be to provide the necessary physical conditions for quality education. Cleanliness, hygiene, clean water, and accessible food are children's most basic needs at school. It is not possible for a child who is not physically healthy to be mentally healthy. The physical and mental health of children is the responsibility of the state; faith is an individual sphere.

Historian and author Mustafa Solak, whose opinion I sought, opened the issue for discussion through questions. Solak asked the following:

“Do you advocate for the Muharram Fast of Alevi citizens, and the fasting periods of Christian and Jewish citizens to also be made visible in schools with boards and decorations? If you do, how will you prevent children who have not yet completed their intellectual development from entering into conflict over religion? If you do not, how do you reconcile this stance with democracy and secularism?”

Solak continued his questions as follows:

‘Are you going to assume everyone is Muslim by saying “We live in a Muslim country” and impose your own understanding? Will you measure everyone by your own version of Islam? Will you say to those who do not conform to this, “I am the real Muslim”? Won't this stance drag society into conflict? Moreover, wouldn't you be taking religion out of its conscientious sphere and instrumentalizing it?”

Another person whose opinion I sought, lawyer and author Gürkan Çakıroğlu, stated that he did not see a problem with the circular.

However, he added:

“The same situation should be applied in a way that covers Alevis and other faith groups as well. A more inclusive and encompassing policy should be followed. In other words, the circular in question should be implemented on the basis of equal citizenship; it should not turn into political Islam propaganda. Otherwise, Sunnism is reduced to an identity and a cultural activity rather than a faith, which would also disturb Sunnis.”

These are the assessments.

It is not possible to address social issues independently of the politics implemented by the government and the holistic reality of the country. For this reason, the Ramadan Circular should also be evaluated on the basis of the principles of justice, equal citizenship, freedom, and secularism. Conversely, targeting individuals or groups instead of responding to criticisms, and debating identity instead of thought, is a clear ad hominem fallacy.

On the other hand, using religion as a shield to cover up the truth, especially in social matters, has been one of the methods most frequently resorted to by theocratic administrations throughout history. In such regimes, every objection directed at the government has been suppressed with the so-called "command of God"; crimes committed, unjust decisions made, and the destruction created have been legitimized under the guise of sanctity.

History is not silent on this matter. It reminds us that those powerful torches lit against the darkness centuries ago still offer a light that can illuminate our path today.

Because the light of truth does not fade even if centuries pass; that light is beyond history.