“…The state had decided right from the onset that the basis of its reformed Islam was to be, broadly speaking, Sunni practice, it was able to take certain formal steps: grant permission to build mosques, print Korans, facilitate the pilgrimage to Mecca, which gradually resulted in albeit within the secular nation-state a huge increase in public orthodox activity. The state-sponsored Directorate of Religious Affairs (Diyanet Isleri Baskanligi) with its personnel of more than 100,000 people and power to appoint clerics to over 90,000 mosques has aimed to promote a unified, singular, orthodox version of Sunni Islam [Koca (2014) and Lord (2017)]. 5 A sense of being part of the (Sunni) Islamic community, even within a secular republic, enabled ethnic differences among orthodox believers to be overlooked or forgotten in all but the sharply distinct Kurdish tribal regions in eastern Anatolia, and provides a forceful argument as to how such diverse ethnic, linguistic, and national groups could form modern Turkey so smoothly [Meeker (2002)].…”