Behind the wound, there are three deep sicknesses in need of treatment.
The first one of them is the "symbolical defect".
The people, segments and systems, who are captives of this sickness, will be using cultural signs and styles that belong to their worlds as tools of understanding, perception, and inspection and to make partisan or alienate.
In our country, this anomaly meets the political need of creating a cultural and even economic monopoly field via a sui generis or an authoritative secularism understanding.
What is named as a public area is this incessantly enlarging monopoly ground.
Therefore, the entrances and exits to this ground are contingent upon "symbolic convenience criteria". This symbolic inspection provides keeping this Islamic identity out of the political and public life.
The second disease is the "obsession of religion-dogma relationship".
A religion and dogma relationship expresses a belief, in which religion represents a patriarchal structure and forms the opposite polarity of progress and progressivism with all its elements.
This point of view not only surrounds the religious, but also the religion.
Within this frame, religion is handled in the sense of the society-politics relation rather than human-belief relation.
For instance, generally a headscarf is explained as a garment that is put on forcibly, with customary oppression or by the orders of males. What is acceptable within this frame is the religion that is not becoming religionist. As for the opposite, it is a danger that needs to be liquidated in every sense. For this point of view, religiousness does not only represent going backwards and reactionism, but also represents ignorance and being underdeveloped.
The third disease is "the absence of society"s vision".
Society"s lack of vision is placed upon the perception of "frozen history and society". When it"s observed from Turkey''s viewpoint, 1923 is being accepted as the starting point, the era from 1923-1950 is being aggrandized directly or indirectly, and 1950 and afterwards is being defined as an era of deterioration and counter-revolution.
This "subjectivity" in history"s vision becomes meaningful and completed with a "deformity" that is related to society"s vision.
However, the understanding of a partial society, which is formed by several demands, identities and actors, is actively decreased in this segment.
In return, what"s made prominent, yet more idealized, is a modernist-progressive order, that is based on the "homogenous human": in other words, a "society"s singular understanding that consists of the total of the similar individuals". Discrepancy perception is also imprisoned here.
For instance, while cultural elements and layers, which belong to a different social configuration, are evaluated as patriarchal ruins that are in need of cleaning, a communal differentiation is approached with data such as education, income and gender, which are considered as both constituent and intensifier elements of the "homogenous individual and ideal society model".
This reason points out a communal vision disorder along with the absence of communal vision. The main reason for this is the "wooziness state" of the authoritative mentality between the "desired communal structure" and "existing communal structure".
An ideal community vision carries a verbal function. The existing community is being placed upon this vision, at least they are expected to act compatibly to this envisagement.
Contradictory situations are regarded as "irrational developments" or "patriarchal residue rebellions".
This is the consequence of a series of diseases, which explains that the average elite mentality is interpreted as nationalist in the country.
This will change also..
Turkey will learn to become a serene, civil and democratic society.