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key, is interpreted as a symptom of 'the identity crisis of Turkish society'and of 'the failure of Kemalism'. A contradiction here becomes quite visible:religious fundamentalism causes the experts more diffıculty thanethno-fundamentalism. Günter Behrendt, a political scientist who did hisdoctoral thesis on the Kurdish question 44 , wrote the following:"Secularism, which had a tradition among the Young Turks,has, despite signs ofweakening since the military coup in 1980,remained an integral part of the official doctrine of state. It expressesan implicit contempt for islam. Mustafa Kemal's dictumthat there is only one civilization, namely that of the West, andhis often repeated condemnation of religion as a form obscurantismthat for centuries held the Turkish nation in stultificationleave no doubts that his authoritarian modernization, togetherwith the Western model of ali that is modern, led to hisrejection of islam as being detrimental to civilization" 45 .Another Turkey expert sought to show that Mustafa Kemal was anapostate: "Although Atatürk described himself as a Moslem on severaloccasions, he had not practiced his religion since 1924. He did not regardthe caliphate as holy" 46 . And the director of the German Orient Institutehas speculated vvhether Mustafa Kemal intended to "give the deathblovvto Islamic religion" 47 through the abolition of the caliphate. Since Kemalismhas been peremptorily declared to be an anti-Islamic ideology, theMiddle East correspondent of a left-liberal nevvspaper has felt free towrite of "the militant atheism of the generals" 48 . As his reason he gavethat the Turkish army found the activities of the radical fundamentaliststo be a threat to the republie. In this connection German Turkey journalismeven speaks of 'an anti-democratic secularism" 49 . Naturally, the socalled'anti-democratic secularism' in Turkey is eagerly attacked by Germanconverts to islam, vvho sympathize vvith the Turkish fundamentalists.Muhammad Salim Abdullah, head of the central committee of Moslemsin Germany and a self-proelaimed sheik (shaykh al-Islam!) vvrote."Without doubt, Kemalism is not a democratic system. It hastotalitarian tendencies and is only to be tolerated by apostates.For Kemalism is itself a pseudo-religious phenomenon, one thatis proteeted by the Turkish constitution as an immutable and44. Günter Behrendt: Nationalismus in Kurdistan. Vorgeschichte, Enrstehungsbedingungenund erste Manifestationen bis 1925, Deutsches Orient-Institut, Hamburg, 1993.45. Günter Max Behrendt & Serdar Saris: islam und Fundamentalismus-Reizthemenauchfür 'Auslanderfreunde', http: //sunl.rrzn.uni-hannover.de/nhrkbehr/essay.html.46. Kreile, loc. cit., p. 27.47. Steinbach, loc. cit., p. 125.48. Gerd Höhler: Weltfremdes Militâr, Frankfurter Rundschau, 30/03/1998.49. Georg Maier & Lars Peter Schmidt: Die türkisehen bürgerlichen Parteien und dieWohîfahrtpartei, KAS-Auslandsinformationen, Oktober 1996.827