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      How Erdogan Reoriented Turkish Culture to Maintain His Power

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      At the final sundown before the first round of voting in the toughest election of his two-decade rule, President Recep Tayyip Erdogan of Turkey visited Hagia Sophia for evening prayers — and to remind his voters of just what he had delivered.For nearly a millennium the domed cathedral had been the epicenter of Orthodox Christianity. After the Ottoman conquest of Constantinople in 1453, it became one of the Islamic world’s finest mosques. In the 1930s, the new Turkish republic proclaimed it a museum, and for nearly a century its overlapping Christian and Muslim histories made it Turkey’s most visited cultural site.President Erdogan was not so ecumenical: In 2020 he converted it back into a mosque. When Turks return to the ballot box this Sunday for the presidential runoff, they will be voting in part on the political ideology behind that cultural metamorphosis.Join the crowds at the Hagia Sophia Grand Mosque now, leaving your shoes at the new long racks in the inner narthex, and you can just about glimpse the mosaics of Christ and the Virgin, today discreetly sheathed with white curtains. The famous marble floor has been upholstered with thick turquoise carpet. The sound is more muffled. The light’s brighter, thanks to golden chandeliers. Right at the entrance, in a simple frame, is a presidential proclamation: a monumental swipe at the nation’s secular century, and an affirmation of a new Turkey worthy of its Ottoman heyday.“Hagia Sophia is the crowning of that neo-Ottomanist dream,” said Edhem Eldem, professor of history at Bogazici University in Istanbul. “It’s basically a transposition of political and ideological fights, debates, polemical views, into the realm of a very, very primitive understanding of history and the past.”In the 1930s, the new Turkish republic made Hagia Sophia, which, over the centuries, had been a cathedral and a mosque, into a museum. In 2020 President Erdogan made it a mosque again. Bradley Secker for The New York TimesBradley Secker for The New York TimesBradley Secker for The New York TimesIf the mark of 21st-century politics is the ascendancy of culture and identity over economics and class, it could be said to have been born here in Turkey, home to one of the longest-running culture wars of them all. And for the past 20 years, in grand monuments and on schlocky soap operas, at restored archaeological sites and retro new mosques, Mr. Erdogan has reoriented Turkey’s national culture, promoting a nostalgic revival of the Ottoman past — sometimes in grand style, sometimes as pure kitsch.After surviving a tight first round of voting earlier this month, he is now favored to win a runoff election on Sunday against Kemal Kilicdaroglu, the candidate of the joint opposition. His resiliency, when poll after poll predicted his defeat, certainly expresses his party’s systematic control of Turkey’s media and courts. (Freedom House, a democracy watchdog organization, downgraded Turkey from “partly free” to “not free” in 2018.) But authoritarianism is about so much more than ballots and bullets. Television and music, monuments and memorials have all been prime levers of a political project, a campaign of cultural ressentiment and national rebirth, that culminated this May on the blue-green carpets beneath Hagia Sophia’s dome.Some mosaics with Christian imagery are now discreetly covered by white curtains.Bradley Secker for The New York TimesOn the eve of the first round of voting President Erdogan visited Hagia Sophia for Maghrib prayers. Murat Cetinmuhurdar/PPO, via ReutersOutside Turkey, this cultural turn is often described as “Islamist,” and Mr. Erdogan and his Justice and Development Party, known as the A.K.P., have indeed permitted religious observances that were once banned, such as the wearing of head scarves by women in public institutions. A Museum of Islamic Civilizations, complete with a “digital dome” and light projections à la the immersive Van Gogh Experience, opened in 2022 in Istanbul’s new largest mosque.Yet this election suggests that nationalism, rather than religion, may be the true driver of Mr. Erdogan’s cultural revolution. His celebrations of the Ottoman past — and the resentment of its supposed haters, whether in the West or at home — have gone hand in hand with nationalist efforts unrelated to Islam. The country has mounted aggressive campaigns for the return of Greco-Roman antiquities from Western museums. Foreign archaeological teams have had their permits withdrawn. Turkey stands at the bleak vanguard of a tendency seen all over now, not least in the United States: a cultural politics of perpetual grievance, where even in victory you are indignant.For this country’s writers, artists, scholars and singers, facing censorship or worse, the prospect of a change in government was less a matter of political preference than of practical survival. Since 2013, when an Occupy-style protest movement at Istanbul’s Gezi Park took direct aim at his government, Mr. Erdogan has taken a hard turn to authoritarian rule. Numerous cultural figures remain imprisoned, including the architect Mucella Yapici, the filmmakers Mine Ozerden and Cigdem Mater, and the arts philanthropist Osman Kavala. Writers like Can Dundar and Asli Erdogan (no relation), who were jailed during the purges that followed a failed military coup against Mr. Erdogan in 2016, live in exile in Germany.This election suggests that nationalism, rather than religion, may be the true driver of Mr. Erdogan’s cultural revolution. Bradley Secker for The New York TimesMore than a dozen musical concerts were canceled last year, among them a recital by the violinist Ara Malikian, who is of Armenian descent, and a gig by the pop-folk singer Aynur Dogan, who is Kurdish. The tensions reached a grim crescendo this month, shortly before the first round of voting, when a Kurdish singer was stabbed to death at a ferry terminal after declining to sing a Turkish nationalist song.In the days after the first round of voting, I met with Banu Cennetoglu, one of the country’s most acclaimed artists, whose commemoration of a Kurdish journalist at the 2017 edition of the contemporary art exhibition Documenta won acclaim abroad but brought aggravation at home. “What is scary right now compared to the 90s, which was also a very difficult time, especially for the Kurdish community, is that then we could guess where the evil was coming from,” she told me. “And now it could be anyone. It is much more random.”For the Turkish artist Banu Cennetoglu, Istanbul has become a city of self-censorship. “But even if you don’t speak,” she says, “you can be the next one.”Caroline Tompkins for The New York TimesThe strategy has worked. Independent media has shrunk. Self-censorship is rife. “All the institutions within art and culture have been extremely silent for five years,” Ms. Cennetoglu said. “And for me this is unacceptable, as an artist. This is my question: when do we activate the red line? When do we say no, and why?”Nationalism is nothing new in Turkey. “Everybody and his uncle is a nationalist in this country,” Mr. Eldem observed. And the Kemalists — the secular elite who dominated politics here for decades until Mr. Erdogan’s triumph in 2003 — also used nationalist themes to spin culture to their political ends. Turkey’s early cinema glorified the achievements of Mustafa Kemal Ataturk. Archaeological digs for Hittite antiquities aimed to provide the new republic with a past rooted even more deeply than Greece and Italy.Edhem Eldem at his home in Istanbul. “When it comes to heritage, the uses of the past, he’s not very different from his predecessors,” the historian says. “He’s just more efficient.”Bradley Secker for The New York TimesIn the 2000s, Mr. Erdogan’s blend of Islamism and reformism had Turkey knocking at the door of the European Union. A new Istanbul was being feted in the foreign press. But the new Turkish nationalism has a different cultural cast: proudly Islamic, often antagonistic, and sometimes a little paranoid.One of the signal cultural institutions of the Erdogan years is the Panorama 1453 History Museum, in a working-class district west of Hagia Sophia, where schoolchildren discover the Ottoman conquest of Constantinople in a painted cyclorama. At one point, a painting in the round might have been immersion enough. Now it’s been souped up with blaring video projections, a wildly nationalist pageant styled like the video game “Civilization.” Kids can watch Sultan Mehmed II charge toward Hagia Sophia, while his horse rears up in front of a celestial fireball.Visitors to Panorama 1453, a history museum founded in 2009, whose 360-degree mural celebrates the Ottoman conquest of Istanbul.Bradley Secker for The New York TimesAn immersive video animation depicts the Ottoman victory over the Byzantine Empire.Bradley Secker for The New York TimesSultan Mehmed II rears for battle.Bradley Secker for The New York TimesThere’s a similar backward projection in Turkey’s television dramas, which are hugely popular not just here but internationally, with hundreds of millions of viewers throughout the Muslim world, in Germany, in Mexico, all over. On shows such as “Resurrection: Ertugrul,” an international hit about a 13th-century Turkic chieftain, or “Kurulus: Osman,” a “Game of Thrones”-esque Ottoman saga airing every Wednesday here, past and present start to merge.“They are casting the discourse of Tayyip Erdogan in the antique ages,” said Ayse Cavdar, a cultural anthropologist who’s studied these shows. “If Erdogan faces a struggle right now, it is recast in an Ottoman context, a fictional context. In this way, not the knowledge about today’s struggle, but the feeling of it, is spread through society.”A still from “Kurulus: Osman,” starring Burak Ozcivit as Osman I, the first sultan of the Ottoman Empire. Turkish historical dramas are popular not just at home but abroad.ATVIn these half-historical soap operas, the heroes are decisive, brave, glorious, but the polities they lead are fragile, teetering, menaced by outsiders. Ms. Cavdar noted how frequently the TV shows feature leaders of an emerging, endangered state. “As if this guy has not been governing the state for 20 years!” she said.Culture came on the agenda during the runoff, too, as Mr. Erdogan showed up to inaugurate the new home of Istanbul Modern. The president had praise for the new Bosporus-side museum, designed by the Italian architect Renzo Piano — but he couldn’t help bashing the creations of the previous century, with what he described as a misguided abandonment of the Ottoman tradition.Now, the president promised, an authentic “Turkish century” was about to dawn.Assuming he wins on Sunday, his neo-Ottomanism will have survived its strongest test in two decades. The cultural figures with the most to regret are of course those in prison, but it will also be a bitter outcome for the academics, authors and others who left the country in the wake of Mr. Erdogan’s purges. “A.K.P.’s social engineering can be compared to monoculture in industrial agriculture,” said Asli Cavusoglu, a young artist who recently had a solo show at New York’s New Museum. “There is one type of vegetable they invest in. Other plants — intellectuals, artists — are unable to grow, and that’s why they leave.”Back issues of Agos, the bilingual Turkish-Armenian newspaper edited by Hrant Dink, a journalist assassinated in Istanbul in 2007. His home has been converted into a memorial museum.Bradley Secker for The New York TimesNayat Karakose, coordinator of the museum, in Hrant Dink’s office. “In the past we were able to cooperate more with universities, but now it’s almost impossible,” she said.Bradley Secker for The New York TimesTurkey’s minorities may face the greatest hazards. At the memorial museum for Hrant Dink, the Turkish-Armenian journalist assassinated in 2007, I looked through copies of his independent newspaper and watched footage of his television chat shows, each an admonishment of contemporary Turkey’s constricted freedom of expression. “Civil society actors are becoming more prudent,” said Nayat Karakose, who oversees the museum and is of Armenian descent. “They do events in a more cautious way.”For Mr. Eldem, who has spent his career studying Ottoman history, the reconversion of Hagia Sophia and the “Tudors”-style TV dramas are all of a piece, and are less confident than they seem. “Nationalism is not just glorification,” he said. “It’s also victimization. You can’t have proper nationalism if you’ve never suffered. Because suffering gives you also absolution from potential misconduct.”“So what the naïve Turkish nationalist, and especially neo-Ottomanist nationalist, wants,” he added, “is to bring together the idea of a glorious empire that would have been benign. That’s not a thing. An empire is an empire.”But whether or not Mr. Erdogan wins the election on Sunday, there are headwinds that no amount of cultural nationalism can stand against: above all, inflation and a currency crisis that has bankers and financial analysts flashing a red alert. “In that future, there’s no place for heritage,” Mr. Eldem said. “The Ottomans are not going to save you.”Hagia Sophia has been the epicenter of Orthodox Christianity, one of the Islamic world’s finest mosques and, for decades, a museum that was Turkey’s most visited cultural site. Now it is called the Hagia Sophia Grand Mosque.Bradley Secker for The New York Times More

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      A Battle Between Gay Rights and Religious Expression

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      More from our inbox:Why No Gun Control Laws?Gains for DemocracyA National Primary DayThe Supreme Court heard a case concerning a Christian graphic designer who intends to limit her wedding-related services to celebrations of heterosexual unions.Michael A. McCoy for The New York TimesTo the Editor:Re “When Gay and Religious Freedoms Clash,” by Tish Harrison Warren (Opinion, Dec. 5), about the Supreme Court case involving a web designer who does not want to design websites for same-sex weddings because of her religious convictions:Ms. Warren states that there a distinction to be made between general discrimination against a group and declining to participate in an act one finds immoral.The designer states that she would not refuse to create a website for a gay individual; she simply does not want her services to be used for an event to which she is morally opposed.But where do we draw the line? Can a dry cleaner accept an L.G.B.T.Q. person’s business, but refuse to clean a tuxedo that they will wear to a “gay” wedding? Will your hairdresser choose not to style your hair when you are preparing for a “gay” event?Peggy ThomsonNew YorkTo the Editor:As a heterosexually married former Catholic priest, I have had the joy — under other auspices — to officiate at dozens of same-sex weddings. Some of my clerical colleagues have chided me, some supported me and some even clandestinely cooperated in the ceremony.Yet I find it difficult to insist that a web designer must accept any request to create a website for something that is against his or her conscience. Certainly, if she were asked to create one for a white supremacist group or to support some kind of questionable political stance, most of us liberals would have no problem saying she should not have to do so. I don’t see how this is different, even though I disagree with her beliefs.Surely, there are many competent business owners who support or are at least respectful of any given customer’s choices. It does not seem that all service providers have to accept whatever request comes their way.I would say to my friends who face any such objection to shake the dust from their feet and choose another web designer who respects their choices and loving commitments!Dave PasinskiFayetteville, N.Y.To the Editor:Tish Harrison Warren’s defense of the website designer who wants to discriminate against same-sex couples is distasteful.Although Colorado’s public accommodations law includes both race and sexual orientation as protected classes, Ms. Warren insists that discrimination against same-sex couples must be allowed under religious liberty because Scripture condemns homosexuality.Yes, the Bible declares same-sex sexual contact to be “an abomination,” instructing, “They shall surely be put to death; their blood shall be upon them” (Leviticus 18:22; 20:13). Paul blithely reiterates that people with a same-sex orientation are “worthy of death” (Romans 1:26-32). This is nothing for Ms. Warren to brag about.But then Ms. Warren claims that antiracism civil rights laws are OK because they do not violate religious laws. Yet both the Old and New Testaments promote and countenance slavery, including allowing the rape, beating and torture of slaves. Such passages were touted incessantly to sanctify chattel slavery in this nation. Although Ms. Warren denies the Bible’s role in slavery, by her logic, slavery would be a religious right.Instead of condemning her Bible’s barbaric homophobia, Ms. Warren misguidedly argues that U.S. civil law and citizens should be subject to her cherry-picked Bronze Age morality.Annie Laurie GaylorMadison, Wis.The writer is the co-president of the Freedom From Religion Foundation.To the Editor:Tish Harrison Warren’s advocacy for allowing business owners to refuse to provide services based on their professed religious beliefs is an invitation to invidious discrimination carried out behind a veneer of “pluralism.”A relatively small percentage of Christians continue to oppose interracial marriages, relying on vague biblical language and interpretive texts. The Talmud and resulting Jewish laws for many centuries declare marriages between Jews and non-Jews to be both prohibited and void under Jewish laws.Should we permit business owners to refuse to provide services not only to gay couples, but also to interracial and interreligious couples? Should the owner of a bed-and-breakfast operating out of the owner’s home be permitted to prohibit such couples from staying under their roof, based on religious objections?And what if the claimed religious beliefs are just a pretext for discrimination, and who would make such a determination?Thomas F. WiederAnn Arbor, Mich.To the Editor:Re “Justices Weigh Religion Rights vs. Bias Laws” (front page, Dec. 6):If the Colorado web designer had refused to create sites for divorced people, on the grounds that Jesus specifically condemned divorce in Matthew 5:31-32, would the Supreme Court even hear this case?David CastronuovoRomeTo the Editor:The Supreme Court arguments on Monday were supposed to be about speech, not religion. Nonsense. At a telling point, Justice Samuel Alito asked counsel, “Do you think it’s fair to equate opposition to same-sex marriage with opposition to interracial marriage?” From the colloquy, his own answer emerged clearly: Religious objections to same-sex marriage are “honorable,” while objections to interracial marriage are not.In the infamous 1857 Dred Scott decision, Chief Justice Roger Taney wrote that African Americans “had no rights which the white man was bound to respect.” Fast forward 165 years, and Justice Alito’s message is plain: L.G.B.T.Q. people have no rights that conservative religious people are bound to respect.James H. StarkHartford, Conn.The writer is a professor emeritus at the University of Connecticut School of Law.Why No Gun Control Laws? Kenny Holston for The New York TimesTo the Editor:Re “As Shootings Continue, ‘the Votes Aren’t There’ for a Gun Control Law” (news article, Dec. 4) and the disheartening subheadline, “Any new limits will likely have to wait two years for Congress”:Are we truly helpless to stop the incessant mass shootings in America? Why aren’t the votes there for gun control? Who exactly is voting against the will of the American people? Should not these members of Congress be called out for their intransigence in the face of such wholesale slaughter?The mass killings will continue until the country at least minimizes the firepower available for these tragedies, but nothing can change until either the minds or the members of Congress who continually block gun control measures change.With each mass killing, newspapers should begin publishing the voting record on gun control by the politicians in the state affected by that day’s massacre. Would such an act really be journalistically too political for the sake of our children?David SimpsonRindge, N.H.Gains for DemocracyA demonstration in Beijing last month against strict coronavirus measures. The recent unrest has been the boldest and most widespread in China since the pro-democracy movement of 1989.Kevin Frayer/Getty ImagesTo the Editor:The demonstrations for democracy and against Covid restrictions in China, and the huge protests for women’s rights and democratic freedoms in Iran, indicate that democratic values are trending.The victory of democratic forces in the Brazilian elections and the better-than-expected showing of Democrats in our own point to the same conclusion: The appeal of democratic values remains robust and is a powerful antidote to authoritarianism.Resistance to authoritarianism takes many forms: Voters vote, citizens demand rights in the face of brutal crackdowns, and in Ukraine people stand against invasion. But it is all part of the pro-democracy movement, worldwide.Edmund McWilliamsWhite Oaks, N.M.The writer is a retired Foreign Service officer.A National Primary DayThe crowd cheers before Joe Biden takes the stage after being declared the winner of the South Carolina primary in Columbia, S.C., in February 2020.Maddie McGarvey for The New York TimesTo the Editor:Re “Reordered Primaries Create New Gambits for the Political Chessboard” (news article, Dec. 4):Asking which state(s) should go first in primary voting is the wrong question. We should instead ask: Why aren’t all state primaries on the same day? That would avoid the farce of candidates pandering to local interests, only to reverse their positions (or “pivot”) when they move on to the next state. To have honest candidates, we should have an honest process.These are candidates for national office. There should be national election rules and a national primary day.Michael T. FerroEndwell, N.Y. More

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      Discontent Leads to Calls for New Third Parties

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      More from our inbox:‘Hearts and Minds’: The Stakes in the Ukraine WarThe Football Coach, the Prayer and the Supreme CourtWith Trump, Money Wins Every Time Melanie LambrickTo the Editor:Re “A Viable Third Party Is Coming,” by Representative Tom Malinowski (Opinion guest essay, July 10):Ronald Reagan famously said that he didn’t leave the Democratic Party. The Democratic Party left him. For moderate New Jersey Republicans, it is clear that the Republican Party has left them. Big time. Donald Trump’s MAGA radicals have taken over. And so desperate times call for desperate measures.The newly announced Moderate Party seeks to provide a safe home for all reasonable folks in the state, not only disaffected Republicans but unaffiliated and other voters too. Let’s face it. The two-party lock on nominations and ballot access is just not working. Fusion voting — in which other political parties endorse and place on the ballot candidates who also run as Democrats or Republicans — works very well in New York, and it needs to come to New Jersey immediately.Mr. Malinowski personifies what we all want in our congressional representatives. He works for all the people in his district. Country before party. Imagine that.For all those disaffected Republicans and others who cringe at voting on the Democratic line, fusion voting needs to come to New Jersey.Harlin ParkerLebanon Township, N.J.To the Editor:The Moderate Party in New Jersey makes me hopeful. I’m tired of voting for the lesser of two evils. The far-right-wing extremists have even put a stain on Christianity.The majority of Americans are honest, hardworking moderates, as am I. Living in Texas has been very difficult for moderates, yet even in Texas many of the citizens are moderates. Honestly, I never thought about moving to New Jersey, but the Moderate Party movement has caused me to consider it. Is there any hope of the Moderates organizing in all 50 states?Nancy EvansLittle Elm, TexasTo the Editor:Tom Malinowski’s guest essay about a new Moderate Party, composed of “Democrats of all stripes” and Republicans fed up with Donald Trump, sounds like an old-fashioned anti-Trump party. A real Moderate Party leader must declare opposition to the failed Pelosi/Schumer agenda as forcefully as it condemns the extremism of QAnon.A true center-driven party could lead to balanced debate and legislation on the environment, energy, crime, guns, health care, homelessness and immigration, and it might even lead us out of the desert created by the Supreme Court’s attack on women’s rights.Mark McKeefrySeward, AlaskaTo the Editor:Since 2000, I have been a third-party voter. I have often said, “I hope I live long enough to see any third party gain power, yet I don’t think God will let me live to the age of 200.” Since the overturning of Roe v. Wade, living two lifetimes might not be necessary.Allow me to suggest a new third party called the Women’s Rights Party USA. A large percentage of women, now feeling like second-class citizens, would join it. Many conservative men might vote for Women’s Rights Party USA candidates out of empathy for the moms/wives/daughters in their lives.If this new political party is started, maybe I would not have to live to age 200 to see real change in our society.Tony MathisonWichita Falls, TexasTo the Editor:Liz Cheney and Adam Kinzinger, please start a third party. As a lifelong Democrat, I would vote for either of you in a heartbeat for one reason that should be the criterion for any candidate — character! They have both sacrificed everything for the Jan. 6 hearings.I think that the Democratic and Republican Parties have been hijacked by extremists. Whom can I vote for in 2022 or 2024? Should I sit it out? It would be the first time.Carol ShurmanNew York‘Hearts and Minds’: The Stakes in the Ukraine War Sefa Karacan/Anadolu Agency vía Getty ImagesTo the Editor:Re “Putin Believes He’s Winning,” by Tatiana Stanovaya (Opinion guest essay, July 19):To win, you must win more than square meters, you must win people — that is, hearts and minds. That war Vladimir Putin has already lost, as the world slowly comes to understand what is at stake here: the hard-fought but imperturbably found identity of a real people — the Ukrainians — and their fierce desire to defend and express that identity.The Ukraine war embodies this struggle better than anything else I know.Jeffrey McCabeOrdu, TurkeyTo the Editor:With an uncertain outcome to the Ukraine war, it is shaping up as a contest between Russian energy and sanctions. Should the war continue into the winter and if the sanctions have not seriously damaged the Russian economy, Vladimir Putin will be in a position to apply his “energy weapon.”This will be a severe test for the Europeans, who Mr. Putin is betting will seek an agreement to end the conflict on his terms.Ed HoulihanRidgewood, N.J.The Football Coach, the Prayer and the Supreme Court Illustration by Danielle Del Plato; photographs by David Lee/Shutterstock, Chris Clor/Getty Images and Ben Pigao/iStock/Getty ImagesTo the Editor:Re “I Don’t Want to See a Football Coach Praying on the Field,” by Anne Lamott (Opinion guest essay, July 11):As a Christian pastor I pray and believe in the power of prayer. I also value U.S. constitutional protections for free exercise of all religions. The Supreme Court’s majority opinion on Coach Joseph Kennedy’s midfield postgame prayers distorts reality and belies power differentials in high school.A coach’s sincere religious practice midfield immediately after a game is a leader’s public act. Mr. Kennedy’s power over lives of students, his role as teacher and his unique access to that public space reinforce that act’s power.A coach saying “This is a free country” while much of the team joined him is a form of evangelism that many of us who teach in public classrooms and on fields have refrained from out of respect for the religious freedom of all.Let’s not forget the freedom, agency and voice of students who are of other religious traditions or none. Do you remember high school?(Rev.) Odette Lockwood-StewartBerkeley, Calif.To the Editor:Anne Lamott’s kinder, gentler, Sermon on the Mount type of Christianity hasn’t a prayer against white Christian nationalists, the Southern Baptist Convention, evangelicals, assorted other theocratic “sword or the cross” groups and their enablers in the Republican Party.Theocracy is the deadly enemy of democracy, and one of the main defenses against this kind of tyranny is a very high and very thick wall between church and state, not a Southern border wall or the Second Amendment.Bruce LiptonNew YorkWith Trump, Money Wins Every TimeDonald J. Trump’s private golf course in Bedminster, N.J., is set to host the LIV Golf tournament.Laura Moss for The New York TimesTo the Editor:Re “9/11 Families Call on Trump to Cancel Saudi-Backed Golf Event” (nytimes.com, July 17):The families are asking Donald Trump to choose between money and a sense of compassion and patriotism?Silly people, it is no contest at all. Money and his personal interests win every time.Bruce HigginsSan Diego More

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      ‘Patriotic and Honest Republicans’ Telling the Truth

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      More from our inbox:But Your 2020 Election Was Not Fraudulent?The Supreme Court’s Ruling on Religion and SchoolsDon’t Erase Tolstoy’s NameBook Browsing, in a BookstoreThe Jan. 6 committee heard from a group of witnesses who were pressured by former President Donald J. Trump to overturn the election.Doug Mills/The New York TimesTo the Editor:Re “Trump Pressured States to Comply on Fake Electors” (front page, June 22):There is a silver lining that I did not expect in the Jan. 6 hearings. I am a lifelong Democrat. The Republicans in the news over the last several years have been frightening in their cruel and vicious remarks and extreme agendas on race relations, gay marriage and abortion and, most important, in their devotion to the ex-president.But the hearings have brought some very reasonable, patriotic and honest Republicans to the front. There are people who voted for Donald Trump and supported his platform, but when faced with his drive to overturn a fair election, they are coming through. They are telling the truth about the lies and corruption and putting their careers and maybe their lives on the line.It gives me hope that there is a way out of the nightmare of the last administration’s corruption and a way forward with sane debate and compromise.Joan BancroftDenverTo the Editor:Of all the crimes Donald Trump may have committed, or inspired his deluded faithful to commit, the malicious attack on two election workers, Wandrea Moss and her mother, Ruby Freeman, is the single most shameless act of deceit and cowardice of his entire pathetic career.Two humble women worked selflessly during a pandemic to uphold our democracy. Donald Trump misused the power of the presidency to maliciously destroy the good reputation of these women in his quest to undermine our democracy.If no other details or testimony from these hearings are remembered, future generations will ask how someone who had no sense of decency could actually be president of the United States.Asher FriedCroton-on-Hudson, N.Y.To the Editor:As the victims of threats and verbal assaults, Wandrea Moss, her mother and other members of the family should be as eligible to receive 24/7 security and peace of mind as Brett Kavanaugh and other Supreme Court justices and their families. We owe them their lives back.Lois BerkowitzOro Valley, Ariz.But Your 2020 Election Was Not Fraudulent?A resolution adopting the false claim that former President Donald J. Trump was the victim of a stolen election in 2020 was passed by Republican state-party delegates in Texas.Leah Millis/ReutersTo the Editor:Re “Texas G.O.P. Adopts Stolen Election Claims” (news article, June 20):Many Republicans who reject President Biden’s 2020 victory are occupying seats in statehouses or in Congress to which they themselves were elected in that very same “illegitimate” election. If that election was so fraudulent, how could these same Republican election deniers (so conveniently) accept their own 2020 elections?David E. CohenNorth Haledon, N.J.The Supreme Court’s Ruling on Religion and Schools Pete Marovich for The New York TimesTo the Editor:Re “Justices Deliver Win to Schools Based in Faith” (front page, June 22):Whatever you may think of government offers to pay the tuition for the private education of children, the paying of that tuition to religious institutions is clearly a violation of the First Amendment’s prohibition against the government establishment of religion, despite the current Supreme Court’s majority holding to the contrary.There is no more clear government support of religious institutions than sending public money their way, exactly the kind of government action that the First Amendment prohibits. It is not the court’s duty to support religion, only to guarantee that government stays out of the business of religion and does not prohibit its free exercise.What we have instead is a court bent on strengthening religion in this country. Never mind that the Constitution provides otherwise.Bruce NeumanWater Mill, N.Y.To the Editor:Once a state provides funding for private schools, it cannot then refuse to fund religious schools. People who believe that this exclusion is justified based on the “separation of church and state” are getting it wrong.Andrea EconomosHartsdale, N.Y.Don’t Erase Tolstoy’s NameTo the Editor:Re “So Long, Tolstoy Station? Cities ‘Decolonize’ by Erasing Russian Names” (news article, June 8):Having visited Ukraine, including Kyiv, in more peaceful times, I can certainly understand that eliminating the names of prominent Russians from public places in an effort to “decolonize” this wonderful nation is very much in order. However, the name of the author Leo Tolstoy, a true person of peace and good will, should remain.Tolstoy was one of the greatest, most positive influences on both Gandhi and the Rev. Dr. Martin Luther King Jr. Among many other actions, Gandhi named a farm he established, as a refuge for passive resisters and their indigent families, the Tolstoy Farm.James K. RileyPearl River, N.Y.Book Browsing, in a BookstoreApps have struggled to reproduce the kind of real-world serendipity that puts a book in a reader’s hand.Tom Jamieson for The New York TimesTo the Editor:The headline on your June 9 article about browsing in bookstores read, “Can Any App Capture This Experience?” The answer is obvious — of course not.Book browsing is a physical experience, involving visual, tactile and sometimes even olfactory sensations. In a physical bookshop, people are moved to pull a book off a shelf and take a closer look for many reasons, some obvious, some subtle and some downright mysterious.Every book browser has experienced those magical instances in which they have found books they weren’t looking for or even knew existed, but which to some degree affected their life.The possibility of making another such serendipitous discovery is why people love to browse in bookstores. It can’t be engineered or made subject to an algorithm.M.C. LangChevy Chase, Md. More

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      Who Will France’s Muslims Choose for President?

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      In Sunday’s decisive runoff election, they have a distasteful choice between Macron and Le Pen. They won’t necessarily back Macron.BONDY, France — Abdelkrim Bouadla voted enthusiastically for Emmanuel Macron five years ago, drawn by his youth and his message of transforming France. But after a presidency that he believes harmed French Muslims like himself, Mr. Bouadla, a community leader who has long worked with troubled young people, was torn.He likened the choice confronting him in France’s presidential runoff on Sunday — featuring Mr. Macron and Marine Le Pen, whose far-right party has a long history of anti-Muslim positions, racism and xenophobia — as “breaking your ribs or breaking your legs.’’Mr. Macron and Ms. Le Pen are now fighting over the 7.7 million voters who backed Jean-Luc Mélenchon, the leftist leader who earned a strong third-place finish in the first round of the election. Were they to break strongly for one of the candidates, it could prove decisive.Nearly 70 percent of Muslims voted for Mr. Mélenchon, the only major candidate to have consistently condemned discrimination against Muslims, according to the polling firm, Ifop.By contrast, Mr. Macron garnered only 14 percent of Muslim voters’ support this year, compared to 24 percent in 2017. Ms. Le Pen got 7 percent in the first round this year. Nationwide, according to Ifop, the turnout of Muslim voters was a couple of percentage points higher than the average.As the two candidates battle it out in the closing days of a tight race, Mr. Macron’s prospects may rest partly on whether he can persuade Muslim voters like Mr. Bouadla that he is their best option — and that staying home risks installing a chilling new anti-Muslim leadership.In Mr. Bouadla’s telling, however, that will take some doing.“If I vote for Macron, I’d be participating in all the bad things he’s done against Muslims,’’ Mr. Bouadla, 50, said over the course of a long walk in Bondy, a city just northeast of Paris. He vacillated between abstaining for the first time in his life or reluctantly casting a ballot for Mr. Macron simply to fend off someone he considered “worse and more dangerous.’’Most polls show that Mr. Macron’s lead, about 10 percentage points, provides a comfortable path to re-election, but it is far narrower than his 32 percentage point margin of victory over Ms. Le Pen in 2017.But as Éric Coquerel, a national lawmaker and a close ally of Mr. Mélenchon said, the turnout by Muslim voters could tip the balance if the race “becomes extremely tight.’’Much of Muslim voters’ anger toward Mr. Macron centers on his pushing a widely condemned 2021 law and the subsequent closing of more than 700 Muslim institutions that the authorities say encouraged radicalization, a charge that many Muslims and some human rights groups dispute. But it remains unclear how this resentment might be transformed into a political force.Mr. Bouadla, third from the left, chatting with local residents in northern Bondy in the Seine-Saint-Denis region outside of Paris.James Hill for The New York TimesFrance’s estimated 6 million Muslims account for 10 percent of the population, but their political influence has long been undermined by high abstention rates and divisions based on class and ancestry. Given that history, Mr. Mélenchon’s strong Muslim backing may have signaled a shift, analysts say.Julien Talpin, a sociologist at the National Center for Scientific Research, said that the mobilization by Muslims behind a single candidate was “something entirely new.’’“In the past, there were only vague calls to vote for candidates favorable to Islam,’’ he said.France’s 6 million Muslims, like these praying at a mosque in Angers last year, have felt under attack my both Mr. Macron and Ms. Le Pen, who are now courting their votes.Dmitry Kostyukov for The New York TimesMr. Mélenchon scored his biggest victories nationwide in Bondy and in the rest of Seine-Saint-Denis, the department just north of Paris that has strong concentrations of the capital region’s poor, immigrant and Muslim populations.The source of much of the service workforce of the capital, the department also inspires fear and anxiety especially among older French people, whose feelings about immigration and crime are fanned by the right-wing news media and politicians. Éric Zemmour, the far-right TV pundit who came in fourth in the first round, following a campaign focused on attacking Islam, described the department as a “foreign enclave’’ suffering from “religious colonization.’’In Bondy, a strong turnout was reported in the first round in neighborhoods with historically low voting levels.“The number of young people, families and especially the people waiting in line — something was happening,’’ said Mehmet Ozguner, 22, a local organizer for Mr. Mélenchon’s party.Campaign posters for Mr. Jean-Luc Mélenchon, the strong preference of Muslim voters, in Bondy in the Seine-Saint-Denis department. How that vote splits could influence Sunday’s election. James Hill for The New York TimesMany imams, social media influencers and other community leaders called on Muslim voters to unite their ballots in favor of Mr. Mélenchon.“There was no formal organization, but many ad hoc alliances, mobilization by union activists and antiracism activists,’’ said Taha Bouhafs, 24, a journalist with a large online following and an ally of Mr. Mélenchon’s party, who is planning to run in the election for Parliament in June.In 2017, Mr. Macron had reassured many Muslims that he would be more open on issues of French secularism, known as “laïcité, diversity and multiculturalism,’’ said Vincent Tiberj, a sociologist at Sciences Po Bordeaux university who has studied the voting patterns of French Muslims. Mr. Macron even called colonization a “crime against humanity’’ during a visit to Algeria.In a major speech on what Mr. Macron described as an Islamist-driven separatist movement in French society, Mr. Macron acknowledged that successive governments had encouraged the trend by settling immigrants in areas of “abject poverty and difficulties,” like Seine-Saint-Denis.But Mr. Tiberj said that there was a gap “between what he said as president and what his government did in his name.”Mr. Macron hardened his positions after the beheading of a middle-school teacher, Samuel Paty, by an Islamist fanatic angry that the teacher had shown caricatures of the Prophet Muhammad in a class on blasphemy.A memorial to Samuel Paty, who was beheaded by a militant Islamist, at the middle school where he taught. Mr. Macron hardened his position on Islamist separatism after the killing.Dmitry Kostyukov for The New York TimesIn response, Mr. Macron pushed forward his anti-separatism law despite widespread criticism from international and national human rights organizations, including the government’s National Human Rights Commission. The law gave the government greater power over religious establishments, schools and other associations.What to Know About France’s Presidential ElectionCard 1 of 4Heading to a runoff. More

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      Marine Le Pen Proposes Ban on Muslim Women Wearing Head Scarves

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      Marine Le Pen, the far-right contender, has proposed a ban on Muslim women wearing head scarves in public.PARIS — A Muslim woman in a blue and white hijab confronted Marine Le Pen, the far-right presidential candidate, as she made her way through a crowd in the southern town of Pertuis last week. “What is the head scarf doing in politics?” the woman demanded.Ms. Le Pen, a nationalist with an anti-immigrant agenda, has vowed to ban the wearing of the head scarf in public if she is elected in the second round of voting next Sunday. She says that it is “an Islamist uniform,” or a sign of adherence to an extremist, anti-Western interpretation of the Muslim faith.The woman who argued with Ms. Le Pen was having none of this. Her choice to wear a head scarf was made, she said, “when I was an older woman,” as a sign of “being a grandmother.” Ms. Le Pen insisted that in many French neighborhoods women who do not wear a veil are “separated, isolated and judged.” In the country with the largest Muslim population in western Europe, what a woman wears on her head matters. France has a troubled relationship with Islam because of its colonial history in Algeria and several jihadist terror attacks in recent years. As Ms. Le Pen and President Emmanuel Macron confront each other in a tight race, religious freedom, particularly for the Muslims who make up about 8 percent of the population, has emerged as a pivotal issue.Mr. Macron, who has called Ms. Le Pen’s plan “an extremist project,” has nevertheless angered some members of the Muslim community, mainly through legislation designed to combat what he calls “Islamist separatism.” That law, passed last year, has been used to close some mosques and Islamic associations accused of fostering radicalism. It was designed in part to draw right-wing voters to his centrist camp.Mr. Macron, whose lead in polls has widened slightly over the past week to 53.5 percent against Ms. Le Pen’s 46.5 percent, had his own confrontation with a young French woman wearing a hijab during a campaign stop in Strasbourg last week.“Are you a feminist?” he asked. “Are you for the equality of women and men?”President Emmanuel Macron of France at a rally in Marseille on Saturday.Afp Contributor#Afp/Agence France-Presse — Getty ImagesWhen the woman answered yes to both questions, and said her head scarf was chosen, not imposed, Mr. Macron, clearly alluding to Ms. Le Pen, said this was “the best answer to all the stupidity I keep hearing.”It was another example of Mr. Macron, who scarcely campaigned before the first round of voting on April 10, adjusting his message to appeal to blocs of voters who have felt betrayed by him over the past five years — the Muslim community and the left.In the first round, about 70 percent of French Muslims voted for Jean-Luc Mélenchon, the far-left candidate who was narrowly eliminated, according to a study by the Ifop polling institute. Where those votes now go matters.France is a secular republic and in theory a nondiscriminatory society where people are free to believe, or not, in any god they wish. But it finds itself in a fracturing debate over Islam. A growing Muslim presence is seen by the extreme-right as a mortal threat to French identity, and this view has gained a foothold in the political mainstream.Intensely attached to its model of a secular society, known as laïcité, which is supposed to subsume all men and women into the rights and responsibilities of French citizenship, France has been reluctant to acknowledge failures that have left many Muslim immigrants and their descendants in dismal housing projects on the periphery of big cities, feeling no viable French identity or future.Since 2011 it has been illegal to wear a face-covering niqab, or a burqa covering the entire body, in public. But there is no ban on the head scarf.French laws prohibit wearing ostentatious religious symbols — the head scarf is considered one — in schools. Civil servants are also barred from doing so on the job. Debate has raged over whether parents accompanying school trips should be allowed to wear head scarves, but attempts to stop them have failed.A woman in a head scarf in Marseille on Saturday ahead of a campaign appearance by Mr. Macron.Ludovic Marin/Agence France-Presse — Getty ImagesStrongly held French feelings about the equality of men and women, about secularism, and about its supposedly colorblind society lie behind the virulence of the discussion of these issues. So does unacknowledged or overt prejudice.Mr. Macron has accused Ms. Le Pen of undermining the principles of laïcité and the Constitution itself with the proposed head scarf ban. In an interview with Franceinfo radio last week, he said she would also have to ban the use of the “kippa, the cross and other religious symbols” in public or she would be discriminating among believers.Not so, Ms. Le Pen retorted in an interview with France Inter radio. “The head scarf is in reality an Islamist uniform, it is not a Muslim uniform, and that makes all the difference. It is the uniform of an ideology, not of a religion.”She continued: “This ban is not based on the concept of laïcité. It is based on the battle against Islamist ideologies.”However, Ms. Le Pen appeared to hedge a little on Sunday, saying that the issue is a “complex problem” and that her proposed ban would be debated in the National Assembly.Whether the ban would also apply to women choosing head scarves as fashion statements à la Audrey Hepburn is unclear.What to Know About France’s Presidential ElectionCard 1 of 4Heading to a runoff. More

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      Emmanuel Macron Is Playing a Dangerous Game

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      In 2017, Emmanuel Macron was “a meteor born under a lucky star.” A former banker without experience in elective office, he benefited during his first presidential campaign from President François Hollande choosing not to seek re-election, while the conservative candidate and front-runner, François Fillon, faced an embezzlement charge.In 2022, the planets appeared to align once more, this time on account of international circumstances rather than national dynamics. As president of the European Union since January, Mr. Macron has enhanced his status as a legitimate interlocutor with Vladimir Putin, even if his attempts to end the Russian invasion of Ukraine have been unsuccessful. All opinion polls have shown Mr. Macron leading in Sunday’s first round of the presidential election, but his lead has been swiftly declining.In his first campaign, Mr. Macron claimed to be “neither left nor right,” a slogan that had seduced many who are weary of the old political divisions. Once elected, however, he quickly revealed what that meant in practice. Cutting taxes for the wealthy, shrinking the welfare state and hollowing out democracy, Mr. Macron drifted rightward, to the point of shocking some members of La République En Marche!, his party.Far from changing course, Mr. Macron appears to be doubling down. In recent months, his appeal to the right-wing electorate has become ever more explicit, orienting his platform around two of the right’s traditional themes — control of immigration and stiffening of secularism. It may deliver him another victory. But Mr. Macron is playing a dangerous game. By absorbing his opponents’ views into his own platform, he risks bringing about a political landscape hazardously skewed to the right.Among Mr. Macron’s first decisions in office was the abolition of the wealth tax and a flat tax on capital income, which benefited the rich. At the same time he pursued a reduction in the housing allowance for the poor and a reduction inpensions for retirees. Halfway through his first year in power, he had become the “president of the rich.” The image stuck, burnished by his reform of labor law, which limited workers’ rights and weakened representative organizations, curtailment of unemployment benefits and diminution of employers’ social security contributions.During the Covid-19 pandemic, Mr. Macron did show a different face. Having ordered a lockdown of the population, he decided that the state would generously bail out companies, which salvaged many of them and avoided massive layoffs of workers. The act, though broadly in line with governments across Europe, was undoubtedly helpful. All the same, Mr. Macron’s first term tended unmistakably to widen inequalities, as shown in surveys.In parallel, there has been a disquieting democratic decline. During 46 of the past 78 months, France has been under a state of emergency, a record in Europe. It was declared by Mr. Hollande after the terrorist attacks in Paris in 2015, then under Mr. Macron at the beginning of the Covid-19 pandemic. Confronted with similar challenges, Germany never used such extreme measures. Moreover, two days before the end of the first state of emergency, at Mr. Macron’s initiative, various emergency statutes were integrated into the common law by his party-dominated Parliament. Since then, six laws restricting the rights of asylum seekers, protesters, prisoners, labor unions and nongovernmental organizations have been enacted.The prerogatives of the police have also significantly been expanded at the expense of the judiciary, notably for search warrants and stop-and-search. The permission to use guns by the police has increased. During the Yellow Vest movement, 2495 protesters were wounded, 30 lost one eye, five had their hand blown off. Asked about the damage caused by so-called sublethal weapons prohibited in most European countries, the president declared that speaking of repression or police violence was unacceptable under the rule of law.Mr. Macron’s combination of neoliberalism and authoritarianism has deepened inequality, diminished the welfare state, weakened democracy and aggravated the mistrust of politics, resulting in unprecedented abstention rates in regional elections, especially among the youth. Under the Fifth Republic, in place since 1958, it is a unique record.There is one domain in which Mr. Macron had raised more optimistic expectations: climate change. In 2018, Minister of Environment Nicolas Hulot detailed an ambitious plan to reach carbon neutrality by 2050 in accordance with the 2015 Paris Agreement. A year later, as it became clear that the administration was not complying with its objectives, the popular Mr. Hulot resigned in protest. A year later, Mr. Macron convened The Citizens’ Convention for the Climate to provide proposals to mitigate global warming, which he promised to follow. But his government abandoned some of the most significant ones and watered down others.Yet the most revealing sign of Mr. Macron’s political drift to the right has been his placing the control of immigration, implicitly from the South, and the regulation of religion, tacitly Islam, at the center of his politics.On immigration, Mr. Macron has become ever more hard-line. In the past five years, the unprecedented repression of migrants and refugees at the border with Italy, in informal camps around Paris and above all in the so-called jungles of Calais, from where exiles try to reach Britain, has been denounced by human rights organizations. As incoming president of the European Union, he announced that after the drowning of 27 people in the English Channel in November, border policing by the European agency Frontex should be reinforced, disregarding the higher risk for migrants.Earlier in 2021, Mr. Macron had a bill voted on by his parliamentary majority against the alleged “separatism” of Muslims, who have been deemed a threat to republican values. Criticized by religious groups and advocacy groups as an attack of civil liberties, this law has already allowed the government to dissolve several nongovernmental organizations.The xenophobic and Islamophobic notes in Mr. Macron’s policies may come as a surprise from a candidate whose constituency is mostly composed of middle- and upper-class voters as well as retirees for whom immigration and secularism rank far lower as priorities than purchasing power, the health system and the environment. But with the left candidate of La France Insoumise, Jean-Luc Mélenchon, polling third in the first round, Mr. Macron appears to have assumed that he would win the presidential election on his right, against Républicains’ Valérie Pécresse, Reconquête’s Éric Zemmour, and above all, Rassemblement National’s Marine Le Pen, in second place, with a constituency attuned to her nationalist program.It’s been done before. In 2002, Jacques Chirac adopted a similar approach in a runoff against Jean-Marie Le Pen. Ahead of the vote, Le Pen warned that “voters always prefer the original to the copy.” He was wrong, and lost by about 60 percent. In mid-March, when his daughter Marine was polling between 16 and 22 percent behind Mr. Macron in the second round of the election, it seemed like his prediction would continue to fall short. But now, when the difference between the candidates has plummeted to as little as 2 percent, it looks close to coming true.During his 2017 campaign, Mr. Macron presented himself as a renovator of politics and a rampart against the far right. Today, he appears to be something very different: a traditional politician, offering a bridge to the far right. For a president who promised to remake France in his image, it is a worrying legacy.Didier Fassin, an anthropologist and physician, is the James D. Wolfensohn professor at the Institute for Advanced Study, Princeton, and the director of studies at the École des Hautes Études en Sciences Sociales, Paris. He works on moral and political issues and on crisis in contemporary societies. He is recently the author of “The Will to Punish,” “Life. A Critical User’s Manual,” and “Policing the City. An Ethnographic.”The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips. And here’s our email: letters@nytimes.com.Follow The New York Times Opinion section on Facebook, Twitter (@NYTopinion) and Instagram. More

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      In a Charged Environment, France Tackles Its Model of Secularism

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      In an effort to fend off a challenge from the right, President Emmanuel Macron tries to frame a debate on two issues important to conservatives: the country’s “laïcité” model of secularism, and crime.PARIS — The French government on Tuesday initiated a wide-ranging public debate on France’s model of secularism, seeking to gain the upper hand on a contentious topic that has roiled the nation in recent months and is likely to be a battleground in a presidential election next year.Marlène Schiappa, the minister of citizenship, assembled a small group of intellectuals at a gathering in Paris, kicking off what is expected to be a monthslong series of discussions that she described as the “Estates-General on laïcité’’ — referring to the historic assemblies held in France to debate the fundamentals of French society.Known as laïcité, the French secularism separating church and state has served as the bedrock of the country’s political system for more than a century.“In every country, there are words that are important, that can’t be overlooked,’’ Ms. Schiappa said, describing laïcité as an idea in which “French destiny is found.’’The debate, which Ms. Schiappa announced to a French newspaper over the weekend, caught many by surprise because of its timing and its intentions. It is starting just as lawmakers are wrapping up work on a bill that is intended to reinforce the country’s principles of secularism and to combat Islamism.Led by Ms. Schiappa — a high-profile minister who has espoused a strict view on secularism — the debate comes as President Emmanuel Macron tries to fend off an increasing threat from the right and far right ahead of next year’s presidential election.As Mr. Macron tries to burnish his credentials as a defender of a strict vision of laïcité, he has also moved to seize another issue important to right-wing voters: crime.Following months of attention on the government’s stumbling coronavirus vaccination campaign, Mr. Macron pledged on Monday to be tough on crime, to crack down on recreational drugs and to recruit 10,000 additional police officers by the end of his current five-year term. The promises were made in a long, tough-talking interview he gave to a conservative newspaper, Le Figaro, that another publication described as reminiscent of Rudolph Giuliani, the combative former mayor of New York.On Monday, Mr. Macron visited drug-dealing spots in the southern city of Montpellier, talking to police officers and riding along inside a police car. Even as Ms. Schiappa inaugurated the debate on secularism, Mr. Macron’s prime minister and justice minister visited a prison under construction in eastern France to announce details of the government’s expansion of the prison system.French people across the political spectrum adhere to the concepts of laïcité, which was enshrined in law in 1905. But there have been profound disagreements on how to apply the law, especially since the emergence in recent decades of Islam as France’s second-biggest religion after Roman Catholicism.While Mr. Macron expressed a liberal view toward secularism at the beginning of his term, he has gradually moved closer to supporters of a strict vision of laïcité.A mosque in Ivry-sur-Seine, near Paris,  in October. Islam has become France’s second-biggest religion.Dmitry Kostyukov for The New York TimesThe government recently announced the dissolution of the Laïcité Observatory, a government watchdog that supporters of a strict laïcité long criticized as being soft. The government’s bill against Islamism also intends to enforce the country’s principles of secularism by gaining greater control over Muslim and other religious organizations, and by restricting home and private schooling.Appearing inside a church that had been converted into a government building, Ms. Schiappa spoke about the need for a “calm’’ discussion on laïcité. But the heated nature of the debate could be seen as some of the six invited intellectuals — four in favor of a strict laïcité and two against — took barely concealed swipes at one another.Conservative intellectuals said that laïcité was a universalist principle and a useful tool to fight against Islamism and an identity-driven fragmentation of society.Raphaël Enthoven, a philosopher, criticized those who, in the name of tolerance toward religions, favor a liberal version of laïcité, saying it plays into the hands of Islamists. “Laïcité is the object of prosecution and despicable propaganda which consists in presenting it almost as racism,” Mr. Enthoven said.Philippe Gaudin, also a philosopher, said that a discussion on laïcité should take into account a changing world in which more people, including the young, hold religious beliefs. “If we don’t want to understand the world in which we find ourselves, we won’t be able to explain our political choices, especially on laïcité,’’ he said.Ms. Schiappa said that through July, groups throughout the country would work on the link between laïcité and issues such as freedom of speech and women’s rights. Some 50,000 young people will be asked how laïcité affects their daily lives on an online platform launched Tuesday.Even before Tuesday’s gathering, some experts and organizations were dismissing the debate as a publicity stunt.Marlène Schiappa, the minister of citizenship, in Paris on Tuesday. Ms. Schiappa described laïcité as an idea in which “French destiny is found.’’Pool photo by Bertrand GuayPatrick Weil, a historian and expert on laïcité who teaches at Pantheon-Sorbonne University in Paris and at Yale, said that, in the past, big public debates called “Estates-General’’ preceded the work of lawmakers so as to inform the discussion.“Estates-General have a long history in France — one preceded the Revolution,’’ Mr. Weil said in an interview. “They have a lot of power. But here, it’s the opposite. It’s very strange.’’Others were even more critical, accusing Mr. Macron’s government of political theater in an effort to woo the right.Responding to Ms. Schiappa’s invitation to participate in the debate, Frédéric Sève, the national secretary of one of France’s biggest unions, the French Democratic Confederation of Labor, said it was a bad idea to initiate these discussions while the separatism bill had yet to become law.“We must stop making laïcité a permanent object of media agitation,’’ he said in a tweet.Mr. Macron’s two-pronged efforts on laïcité and crime this week come as polls show him neck-and-neck with Marine Le Pen, the leader of the far-right National Rally, in next year’s presidential election. With voters moving to the right and France’s left-leaning parties in shambles, Mr. Macron’s electoral strategy rests on winning over right-leaning voters who might be tempted to migrate to the extreme right.Polls show that while support for Macron has remained steady overall, he has lost support among right-wing voters over the past four months. While 48 percent of conservative voters and 20 percent of far-right supporters said they were satisfied with him in December, according to an IFOP study, that proportion fell to 30 percent and 13 percent in April, according to the same polling firm.Mr. Macron has also been under pressure from the right-controlled Senate, which last week passed a toughened version of his bill against Islamism, adding a series of amendments that critics said risked discriminating against Muslims.Many of the new measures stem from debates over the wearing of the Muslim veil. They include a ban on ostentatious religious symbols or clothing for minors in the public space and in sport tournaments, as well as for parents accompanying children on school outings. They also enable local authorities to ban the full-body swimsuit that some Muslim women wear at swimming pools and empower mayors to ban foreign flags in and around city hall buildings during wedding celebrations.The bill, which was approved earlier by the National Assembly, will now be examined by a cross-party parliamentary commission. If the commission fails to come to an agreement, the National Assembly, which is controlled by Mr. Macron’s party, will have the final say. The Constitutional Council could also revoke some of the new measures. More