Social acceptation – ongoing debates Otherness, in the face of what the Turkish nation has been built, deals mainly with Greeks but also other non-Muslim communities. This construction is supported on the otherness of closeness, more violent and more easily manipulated. The system of millets in the Ottoman Empire-the societal system in drawers survived the break with the past after the foundation of the Republic. The legal identification of minorities differs significantly from the national identification. Therefore, the activities of the minority institutions can be considered "harmful to national interest," the pious foundations as "yabancι VAKIFLAR (Foreign pious foundations) and minority individuals" yerli yabancιlar "(local foreigners). But in the process of democratization of the country, minorities began to no longer hesitate to make their problems publicizes. We must add that the claims of the minority are increasingly supported by the media and intellectuals.
The essential problem of the Greeks and Armenians and Jews is the property of pious foundations, the vakιfs. Those are the pillars of minority institutions from both the religious and symbolic than financial. These “community” pious foundations have been victimized throughout the years 1970 and 1980 and even 1990. They have been part of a prohibited acquisition of new assets, particularly through the donation. On the other hand, the property they have acquired since 1936 have been, one by one, arguing expropriated a statement to that date. The legal changes of the last two years have brought a number of flexibilities. But the problem remains unsolved, especially since the relevant pious foundations are classified in a special category and therefore they are subject to special treatment.
In respect of the small Greek Orthodox minority we can count up the problems in two different categories. First, there are the problems of the minority as the staffing of minority schools, school books or individual properties of Greek nationals expelled in 1964 during the Greek-Turkish crisis. Almost all of these problems are related to a negative interpretation of the principle of reciprocity established by Article 45 of the Treaty of Lausanne.
On the other hand, there are tensions over the status of the Greek Orthodox Patriarchate, held in Istanbul in 1923, regarded as a local church by the Turkish authorities, which nevertheless plays an international role and undisputed claims in respect of ecumenical. The Turkish public opinion as the official line of the State concerned that the internationalization is harmful to "national interests". In the same context, since 1970, Greek Orthodox in Turkey has more theological school to prepare ministers which can be useful for the religious practice. The reopening of the Halki, Theological School is the subject of intense debate in both the Turkish public opinion and the relationship of Turkey with the West.