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had started the malicious lie, the family decided to tell Ka the full story.
    Ka thought it strangely depressing that the suicide girls had had to struggle to find a private moment to kill themselves. Even after swallow-ing their pills, even as they lay quietly dying, they’d had to share their rooms with others. Ka had grown up in Nisantas reading Western literature, and in his own fantasies of suicide he had always thought it important to have a great deal of time and space; at the very least you needed a room you could stay in for days without any knocking on the door. In his fantasies, suicide was a solemn ceremony with sleeping pills and whiskey, a final act performed alone and of one’s own free will; in fact, every time he had ever imagined doing away with himself, it was the indispensable loneliness of it that scared him off. For that reason, he had to admit, he had never been seriously suicidal.
    The only suicide who had delivered him back to that loneliness was the covered girl who had killed herself almost six weeks ago. This suicide was one of the famous “head-scarf girls.” When the authorities had out-lawed the wearing of head scarves in educational institutions across the country, many women refused to comply; the noncompliant young women at the Institute of Education in Kars had been barred first from the classrooms and then, following an edict from Ankara, from the entire campus. Among the families Ka met, that of the head-scarf girl was the most well off; the distraught father owned a little grocery store. Offering Ka a Coca-Cola from the store refrigerator, he explained that his daughter had discussed her plans with both family and friends. As for the question of the head scarf, clearly her mother, who wore one, had set the example—with the blessing of the whole family—but the real pressure had come from those of her school friends running the campaign against the banishment of covered women from the Institute. Certainly it was they who taught her to think of the head scarf as a symbol of “political Islam.” And so despite her parents’ express wish that she remove her head scarf, the girl refused, thus ensuring that she herself would be removed, by the police and on many occasions, from the halls of the Institute of Education. When she saw some of her friends giving up and uncovering their heads, and others forgoing their head scarves to wear wigs instead, the girl began to tell her father and her friends that life had no meaning and she no longer wanted to live. But as the state-run Department of Religious Affairs and the Islamists had joined forces by now to condemn suicide as one of the greatest sins, and there were posters and pamphlets all over Kars proclaiming the same truth, no one expected a girl of such piety to take her own life. It seems that the girl, Teslime, had spent her last evening silently watching the television show called Marianna. After making tea and serving it to her parents, she went to her room and readied herself for her prayers, washing her mouth, her feet, and her hands. When she had finished her ablutions, she knelt down on her prayer rug and lost herself for some time in thought, and then in prayer, before tying her head scarf to the lamp hook from which she hanged herself.

CHAPTER THREE

    Give Your Vote to God’s Party
    poverty and history
    Raised in Istanbul amid the middle-class comforts of Nisantas—a lawyer for a father, a housewife for a mother, a beloved sister, a devoted maid, rooms full of furniture, a radio, curtains—Ka knew nothing of poverty; it was something beyond the house, in another world. Shrouded in a dangerous and impenetrable darkness, this other world took on a metaphysical charge in Ka’s childhood imagination. And so it may be hard to understand that Ka’s sudden decision to travel to Kars was at least partly motivated by a desire to return to his childhood.
    Returning to Istanbul after twelve years in Frankfurt, looking up old