Aliyev and Islamic Identity: Examining the Place of Hijab in Azerbaijan's Cultural Policy
New dress code rules for Azerbaijan's state schools, though they do not explicitly ban the hijab, have sparked protests over restrictions on Islamic hijab and the spread of secularism in the education system.
Aliov and Islamic identity; Hijab at the center of cultural controversy
According to the cultural reporter of the news agency, the new decisions of the government of the Republic of Azerbaijan regarding the covering of public schools have provoked discussions and protests about the restriction of the Islamic hijab in educational centers. Al Jazeera reported on October 12, 2026 that the country's government approved reforms on school uniforms on September 21. In the text of the regulations, the prohibition of the hijab is not explicitly stated, but the coverings that are deemed incompatible with the principle of secularism in the educational system are prohibited. These rules were compiled after the decree of Ilham Aliyev, the President of the Republic of Azerbaijan, about uniform uniforms in government educational institutions, and its implementation in a number of schools has led to preventing the entry of veiled students and teachers.
The Republic of Azerbaijan is a country with an overwhelming majority of Muslims and a significant population of Shiites. According to the 2024 report of the United States Commission on International Religious Freedom, about 96 percent of the people of this country are Muslims
Al Jazeera's report indicates that the implementation of new regulations in several schools has been accompanied by student protests, and opponents have held rallies inside and outside the country. A group of students did not show up in classes to support their veiled classmates. Also, reports have been published based on which some veiled teachers have been asked to remove their hijab. Meduza, an independent Russian-language media outlet, reported on October 12, quoting local media and the Ministry of Interior of the Republic of Azerbaijan, that 37 people were arrested following these protests. These events once again raise the question of the possible conflict between the government's secular policy and religious freedom
A historical look at Reza Shah's hijab discovery policy
To investigate this event, it can be compared from some aspects with the policy of uncovering the hijab of Reza Shah in 1314 AD, equal to 1936 AD. That policy was implemented with the aim of forcibly changing women's clothing and was accompanied by resistance from a part of society and coercive actions by government officials. In some cases, the use of force caused a number of women to refuse to attend the community in order to stay away from facing the officers.
Of course, the restriction of hijab in the schools of the Republic of Azerbaijan is not the same as the widespread policy of removing the hijab during Reza Shah's period, and there are differences between them. However, both experiences raise the question whether the government can force citizens to abandon their religious veil in the name of modernization or secularism.
Hijab restrictions in Türkiye and the process of removing them
Another example is Türkiye's experience in the hijab issue. The roots of these restrictions go back to the period of the formation of the Republic led by Atatürk, but the pressures intensified in two periods and following military coups. After the 1980 coup and with the argument that the spread of Islamism in the power structure should be prevented, veiled women were banned from entering government offices.
The second phase, after the 1997 coup, brought stricter restrictions. During that period, the presence of veiled women in universities and government jobs faced serious obstacles, and religious educational centers were also under pressure. The stated goal of this approach was to stabilize secularism at different levels of society.
With the transformation of the political environment and the coming to power of the Justice and Development Party, the process of abandoning the restrictions began. In 2010, after amending the constitution and holding a referendum, the hijab restrictions were lifted in government institutions, and the then prime minister announced in 2013 that the ban would be completely lifted. The presence of the first veiled policewoman at the military ceremony in 2016 was also one of the symbolic events of this path; The process that led to the return of freedom of clothing in the public and official arenas of Turkey.
This experience shows that coverage restrictions can have consequences contrary to their stated purpose. Interfering with the fundamental beliefs and cultural boundaries of the society, instead of eliminating them, may strengthen the resistance and provide the context for the strong return of limited identities.
Secularism and the right to equal access to education
In the political analysis of such decisions, the issue is not only the type of cover; But the limits of the government's authority to determine the lifestyle of citizens are also discussed. The government of the Republic of Azerbaijan justifies the new regulations by citing secularism and the need to standardize school uniforms. But the question remains, does preserving the neutrality of the educational environment require the removal of religious symbols?
Uniformity of students' clothes can be an educational goal; However, if the implementation of this policy excludes a student from education because of religious belief or dress, a rule enacted under the slogan of equality may lead to inequality in access to education.
Freedom of choice and avoiding coercion
Another noteworthy point is the distance between the claim of defending freedom and limiting individual choices. Secularism, in the sense of the separation of the institution of religion from the government, does not necessarily mean removing religion from public life or forcing people to abandon religious symbols. Just as forcing women to leave the hijab is not compatible with freedom of choice, imposing the hijab is also not compatible with individual discretion. The fair criterion is to uphold the right to choose and oppose coercion in both directions.
Based on this, the policy of Aliyev's government faces serious criticism when secularism is a tool to limit the social presence of religious people instead of providing the possibility of coexistence of different beliefs. Freedom is realized when citizens can enjoy their legal rights without worrying about deprivation or punishment; even if their beliefs and way of life are not according to the taste of the rulers.
Cultural identity and its relationship with global patterns
On a broader level, the relationship between secularist policies and globalist thought can also be examined. Rulers who introduce development and progress as dependent on society distancing itself from religious values, symbols, and beliefs may provide the basis for weakening the cultural and religious identity of the people. Therefore, the question arises, what is the benefit of weakening religious and national identities for the forces that seek to expand their political and cultural influence? A society that is loosely connected to its religious and historical background will be more vulnerable to imposed patterns and hegemonic policies.
Whenever a government removes religious symbols from the public arena and makes religiosity appear to be an obstacle to progress or an undesirable matter, the cultural and social consequences of this approach must also be weighed. Indifference to identity, history and values can gradually reduce the ability of society to stand against humiliation, domination and foreign intervention. A nation that consciously protects its values, in addition to preserving its religious identity, will also protect one of the pillars of its independence and national honor.
Baku's foreign policy and the question of cultural independence
Ilham Aliyev's foreign policy record has also provided the basis for raising questions about the relationship between the political independence of the Republic of Azerbaijan and the country's strategic links with foreign powers. The development of military and security cooperation with Israel and close relations with a number of Western countries, along with Baku's internal policy regarding religious symbols, raises the question of whether the model of development intended by Aliyev will strengthen the cultural and political independence of the society or bring it closer to the desired models of foreign partners?
Therefore, the issue is not only the government's decision about the students' clothing, but also includes the relationship between political independence, religious identity and governance. A government that relies on extensive cooperation with influential powers in the external arena and restricts signs of religiosity internally, must clarify how it balances the requirements of international cooperation and safeguarding the historical and cultural identity of the society.