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[[File:Islamokemalism.png]] [[Kemalism]] <ref>Kenan Evren said: “In these times, many people approach you and want to instill ideologies with an "-ism extension". We know these very well. If it is necessary to instill an ideology with an "-ism extension", there is the '''Kemalism ideology of the Great Leader Atatürk. Adopt it.'''
Related article:https://dergipark.org.tr/en/download/article-file/2241346</ref>, [[File:IslamNatTurkIslamSyn.png]][[Religious Nationalism|Turkish-Islamic Synthesis]]<ref>(...) the historical discourse of the synthesisists is based on assumptions that form the underlying tension of the whole story; Some innovations introduced by Ibrahim Kafesoglu, such as the similarities between the religion of the ancient Turks and Islam, are used as indisputable facts to conclude that the Turks were predestined to this path. Regarding the use of Kemalist contributions to historiography, they completely integrated the geographical assumption developed during the Ataturk period, which claimed that everything coming from Central Asia was Turkish, and the Asian and ethnic view of history with their own views, and at the same time they adopted a very linear approach to the history of the Turks. They accepted that there was an unbroken continuity from the Asian Huns to the Republic. By perverting the Kemalist assumption that Turks come from a superior origin for the benefit of their own ideology, they explained how the first Muslim-Turkish states introduced new concepts to Islam, especially the concept of state organization. Likewise, they adopted Kemalist claims about the eternal tolerance of Turks, their sense of justice, and the equality of men and women, which are claimed to exist in Turkish societies, for the sake of Turkish-Islamic synthesis. These claims were used to characterize an Islam with a Turkish flavor as opposed to an Arab Islam that was assumed to be more fanatical. This means that there is a '''"Kemalist-Islamic synthesis"''' in many respects, at least in historical discourse; This understanding was gradually settled into the textbooks in an uninterrupted process and without the need to deny the history theses of 1931-1932.
In summary, it can be said that school history discourse is no longer secular. But this is not a religious discourse; In the narration of the history of the Turkish nation, the history of Islam, not its dogma, was used. Belonging to Islam gives meaning to Turkishness, but it does not lead to a loss of identity. This basic idea is spreading through schools and partly through mosques both in Turkey and in Europe, where it gains more meaning due to immigration.
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