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failure of the Kemalist model has been demonstrated 5 . One speaks ofthree social fault lines in Turkey, namely:1) Conflicts between secularists ("members of the ruling elite "andWesternized city-dwellers") and Moslems,2) Conflicts betvveen Alavvites and Sunnites,and3) Conflicts betvveen Turks and Kurds 6 .Similarly, three mutually hostile camps have been discovered insideof Turkish islam, vvhich are supposedly engaged in a raging cultural vvar.These camps are: 'Kemalist islam', 'Sunnite popülist islam', and 'the religiousrealm of the Alavvites'. The Turkish foreign minister is reportedly'a secular Sunnite' 7 . A German ethnologist, vvho vvorked in the istanbulbranch of the Middle East Institute of the German Eastern Society, vvaseven able to detect a Sunnite dominance in a Marxist-Leninist organization,a domination that led to the alienation of the comrades of the Alavvitedenomination 8 . Another co-vvorker of the same institute even made theclaim that several members of the "Turkish Sunnite left" had converted tofundamentalism because they vvere unable to vievv Sunnite islam as progressive9 .These quotes demonstrate that German journalism denies the existenceof a Turkish nation and portrays Turkish society as an artificiallyamalgamation of ethnic and religious groups. It is remarkable that thispremise of German journalism is put forvvard as being liberal. At firstsight, it appears somevvhat odd vvhen the proponents of this same ethnicreligiouspremise criticize the thesis of Samuel P. Huntington's Clash ofCivilizations, hovvever this criticism is consistent. For vvhile Huntingtonsees global cultural fault lines betvveen the great vvorld civilizations 10 , hisGerman critics see only ethnic fault lines, and fınd evidence of fragmentationin several nation states because of their ethnic diversity. A particu-5. Erhard Franz: Türkei: Laizismus contra Islamismus in der Gesellschaft und Politik,Südosteuropa-Mitteilungen, 1/1997, p. 10 ff.6. U. Steinbach: "Die Türkei in der Staatskrise: Ihre Probleme sind der Fundamentalismus,das Verhâltnis zu Europa, der Konflikt mit den Kürden", Land am Abgrund,Die Zeit, 11/17/1995; Reiner Hermann: Die Drei Versionen des politischen islam inder Türkei, Orient, 1/1996, p. 35.7. Wolfgang Günter Lerch: Die drei Kulturen, Frankfurter Allgemeine Zeitung(FAZ), 1/29/1998.8. Karin Vorhoff: Alevismus, Perablatter, ed. By the Orient Institut İstanbul, p. 19,İstanbul, 1995.9. Günter Seufer: Cafe İstanbul. AUtag, Religion und Politik in der modernen Türkei, p.75, Verlag C.H. Beck, Munich, 1997.10. Samuel P. Huntington: The Clash of Civilisations and the Remaking ofWorld Order,p. 26-27, Simon & Schuster, 1996.820