Turkey has been noted to be that only Muslim country that does not allow women to use public buildings while wearing their Islamic veils (hijab). It is evident that by banning of wearing Islamic veil, turkey is not discriminating individuals based on their religion because it is also an Islamic country. Women should be left to decide on what they fill is comfortable to wear. Therefore, wearing of Islamic veils should be decided by women but not by government or any other organization. An Islamic veil is defined as a symbol that affirms a woman morality. It is therefore important that Muslim women to be ones to decide whether they want to wear it or not either on religion basis or social basis. Governments should not take initial stage to determine what is correct to be worn by women (Scott, 2010).
In deeper understanding one may judge turkey decision optimistically by way of symbolizing Turkey as a model which has turn down to Muslim radicalism. Scott (2010) asserts that, the idea can be termed as a pro western state practicing a certain kind of multi party democracy. Being a Muslim country, Islamic woman can feel that there are free to wear anything other than been subjected to wearing veils which at times can be uncomfortable and lack modernity (Scott, 2010). Even with the justification of whether turkey is correct or not, the bottom line remains that women should be left to decide what is best for them.
By restricting women to wear veils, turkey has a possibility of encountering a crisis identity. This is because most of its Muslim citizen and other Islamic countries are criticizing it on the basis that it is doing so to please countries in the west. Rejecting of headscarves in governmental amenities is termed by many as a campaign towards secularization. Islamic religion being one of most strict practiced religion, turkey is likely to receive objection from other Muslim countries. This may lead to lack of proper international relation with these countries since it is seen to westernize even on issues that concern religion (Balicki, 2010).