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Kemalist pedagogical dictatorship" 55 has "through strict governmentalregulations made impossible any public expression of the emotionalneeds of islam" 56 . Mustafa Kemal has "underestimated the povver of islam",and "Western civilization has been unable in the long term to satisfythe strong metaphysical needs of the people" 57 .There are three causes underlying this contradictory and supposedlycritical analysis of Kemalist principle of secularism. The most importantis certainly that the experts —philologically trained Orientalists- have astatic conception of islam. The high islam of the Sharia, whose final theologicalform vvas fixed in the tenth century, is confused vvith islam as aculture. The inflationary and uncritical use of 'islam', 'Islamic', and'Moslem' reveals this fatal confusion. For example, Udo Steinbachvvrote: "islam has no conception of nation. For a Moslem, there is onlyone nationality—being Islamic" 58 . Such a problematical, and in every aspect,derisive evaluation of islam and Moslems is familiar to us from thepseudo-Islamic discourses of the radicals.The argumentation of the critics of Kemalism and the so-called Islamicfundamentalists vvith respect to Turkish secularism is so similar asto be interchangeable. This brings us to the second most important cause,namely the adaptation of a fundamentalist vvorldvievv, either unconsciouslyor due to cultural relativism. For both German Orientalists as vvell aspseudo-Islamic fundamentalists, secularism in an 'Islamic society' is afundamentally foreign notion. Vievved on the global scale, one may saythat secularism plays an insignifıcant role, and "this is particularly true inthe Islamic vvorld, in vvhich the idea of a separation of religion and politicsnever really took hold" 59 . Thus is it argued that only the Kemalist rulingelite and the army vvere truly secular, vvhile the gap betvveen thereligious part of the Turkish population and the Kemalist elite has increased60 .This vievv of islam and Moslems dictated by the Sharia has in themeantime become established in German journalism. According to ayoung German Orientalist, the ban on polygamy in Turkey could not beenforced because it did not correspond to the ideas of "legal conception"prevailing in the more traditionally oriented segments of the population 61 .Of the veil she vvrote: "The veil is a central characteristic of Islamic iden-56. Peter Heine: Ethnizitat und Fundamentalismus, in Im Namen Allahs (ed. by BahmanNirumand), p. 98, Dreisam-Verlag, Köln 1990.57. Gustav Adolf Sonnenhol: Die Türkei und Europa, in: Südosteuropa-Mitteilungen, 4/1985, p. 11.58. Steinbach, p. 66.59. VVolfgang Günter Lerch: Die Zeichen der islamischen Republik, FAZ, 25.08.1979.60. Michael Lüders: Die zwei Gesichter des islam, Die Zeit, 8/15/1997.61. Rita Breuer: Familienleben im islam, p. 41, Herder Spektrum, Freiburg, 1998.62. ibid., p. 86.829