Below is a story depicting citizens’ frustration with the Secular Koranist government’s decision to institute the Jewish calendar and festivals as official state holidays, while excluding other religious calendars and festivals, based on all the data provided on Secular Koranism—its definition, laws, the Secular Koranist Constitution, the SKPA Party Constitution, the SKPA Manifesto, and various pamphlets. The narrative incorporates the SKPA’s rationale tied to Public Law 102-14 and the Noahide Laws, while noting that other festivals remain legal but unofficial, reflecting the tension between state policy and public sentiment.
The Calendar Clash
The town square of Franklin, Tennessee, buzzed with discontent on a brisk April morning in 2025. It was the first Pesach—Passover—under the Secular Koranist Party of America’s (SKPA) new regime, declared a national “Festival of Freedom” by the state. Shops closed, the citizens’ militia patrolled in festive vests, and the state TV blared cheerful propaganda about liberation from tyranny. But beneath the forced cheer, a storm brewed. For the citizens of Franklin—Christian, Muslim, and beyond—the SKPA’s adoption of the Jewish calendar and holidays felt like a slap, a favoritism they couldn’t stomach.
Lila Monroe, a 45-year-old Baptist Sunday school teacher, stood with a knot of neighbors, her arms crossed. “Passover’s fine if you’re Jewish,” she muttered, “but why’s it our holiday now? Easter’s next week—my church is still celebrating Jesus rising, but the government says it’s ‘stupid.’ Where’s my day off?”
Beside her, Ahmed Hassan, a mechanic and devout Muslim, nodded grimly. “Ramadan’s in two months—10 days earlier than last year, sure, but it’s ours. I’ll fast, pray, break bread with my family. No state nod, no militia parade. Just this Jewish stuff. Feels like we’re sidelined.”
Beside her, Ahmed Hassan, a mechanic and devout Muslim, nodded grimly. “Ramadan’s in two months—10 days earlier than last year, sure, but it’s ours. I’ll fast, pray, break bread with my family. No state nod, no militia parade. Just this Jewish stuff. Feels like we’re sidelined.”
The SKPA had swept into power a year ago, enacting the Secular Koranist Constitution on March 08, 2025. Their pitch—order, no usury, a 20% flat tax—had won some over. Claire Khaw’s agnostic vision promised law, not faith. But the calendar shift hit hard. The Jewish calendar, lunisolar and steady, replaced the Gregorian for official holidays. Pesach, Sukkot, Hanukkah—now secularized as “Freedom,” “Harvest,” and “Lights”—were state days off. Christmas? Easter? Ramadan? Legal to celebrate, sure, but not on the government’s dime. The state TV called them “private affairs,” unfit for a rational nation.
The spark came a week earlier, when the SKPA mailed out a pamphlet: “A New Time for America.” It explained the Jewish calendar’s logic—seasonal stability over the Muslim lunar drift (Ramadan’s “stupid” wandering) and Christian holidays’ “stupid” focus on a failed revolutionary’s birth and death (Jesus, not divine, just like Lazarus). But the kicker was the reasoning: Public Law 102-14, passed in 1991, dubbed Education and Sharing Day, which hailed the Noahide Laws as “the foundation of American civilization.” The SKPA latched onto this, claiming the Jewish calendar and festivals honored that legacy—seven universal ethics (no idolatry, no blasphemy, etc.) Orthodox Jews ranked religions by.
Lila crumpled her copy. “Noahide Laws? I’m a Christian—Jesus is my foundation, not some Jewish code Congress slipped through decades ago. Why’s that law dictating my calendar now?”
Ahmed agreed. “My Koran’s got Moses too—Passover’s in there. But why not Eid? If it’s about ethics, Islam’s got plenty. This feels Jewish, not universal.”
Ahmed agreed. “My Koran’s got Moses too—Passover’s in there. But why not Eid? If it’s about ethics, Islam’s got plenty. This feels Jewish, not universal.”
By noon, a crowd of two hundred gathered outside Franklin’s SKPA office, signs in hand: “Keep Easter Official,” “Ramadan Matters Too,” “Equal Holidays for All.” Lila and Ahmed joined, their voices rising. A militia guard, young and stern, watched warily. Inside, SKPA rep Clara Nguyen emerged, megaphone in hand, her suit crisp against the spring chill.
“Citizens,” she began, “we hear you. The Jewish calendar’s not favoritism—it’s reason. It’s stable, unlike Ramadan’s chaos. Christmas and Easter? We don’t celebrate a failed rebel’s life—Lazarus rose too, no godhood there. Your festivals aren’t illegal—celebrate away. But the state picks what unites us.”
A man shouted, “Unites us? It’s Jewish!”
Clara’s tone sharpened. “Public Law 102-14—your own Congress, 1991—says the Noahide Laws are America’s bedrock. Orthodox Jews rank religions by them; their calendar’s tied to that legacy. Secular Koranism takes it secular—freedom, harvest, lights—for all, not just Jews.”
“Citizens,” she began, “we hear you. The Jewish calendar’s not favoritism—it’s reason. It’s stable, unlike Ramadan’s chaos. Christmas and Easter? We don’t celebrate a failed rebel’s life—Lazarus rose too, no godhood there. Your festivals aren’t illegal—celebrate away. But the state picks what unites us.”
A man shouted, “Unites us? It’s Jewish!”
Clara’s tone sharpened. “Public Law 102-14—your own Congress, 1991—says the Noahide Laws are America’s bedrock. Orthodox Jews rank religions by them; their calendar’s tied to that legacy. Secular Koranism takes it secular—freedom, harvest, lights—for all, not just Jews.”
Lila stepped forward. “My Bible’s got freedom too—Easter’s about rising from sin. Why’s that not good enough?”
“Because it’s myth,” Clara shot back. “We’re agnostic—Claire Khaw’s law, not faith. The Jewish calendar’s practical; its festivals fit our roots without dogma.”
Ahmed raised his voice. “My Eid’s practical—community, charity. Why’s that ignored?”
“Private’s fine,” Clara said. “State holidays need order. Ramadan shifts—10-12 days earlier yearly. We can’t plan a nation on that.”
“Because it’s myth,” Clara shot back. “We’re agnostic—Claire Khaw’s law, not faith. The Jewish calendar’s practical; its festivals fit our roots without dogma.”
Ahmed raised his voice. “My Eid’s practical—community, charity. Why’s that ignored?”
“Private’s fine,” Clara said. “State holidays need order. Ramadan shifts—10-12 days earlier yearly. We can’t plan a nation on that.”
The crowd grumbled. “Equal under law?” Lila yelled. “Your pamphlet says atheists get no favoritism—why’s this Jewish stuff special?”
“No one’s favored,” Clara insisted. “Same tax, same rules—Muslims, Jews, you. The calendar’s a tool, like the militia. Noahide’s our legal tie—Congress said it, we use it.”
“No one’s favored,” Clara insisted. “Same tax, same rules—Muslims, Jews, you. The calendar’s a tool, like the militia. Noahide’s our legal tie—Congress said it, we use it.”
The protest fizzled by dusk—anger spent, but not gone. Lila’s church held Easter anyway, packed and defiant, no state seal needed. Ahmed planned his Ramadan, quiet but proud. The SKPA’s militia kept order, but whispers grew: petitions, maybe lawsuits. Public Law 102-14 was news to most—now it was a flashpoint.
At home, Lila lit a candle for Easter, muttering, “Noahide or not, my faith’s mine.” Ahmed prepped for Ramadan, thinking, “Law’s law, but fairness ain’t this.” The Jewish calendar rolled on—Passover done, Shavuot next—but Franklin’s citizens weren’t ready to let their own days fade. Legal or not, they’d celebrate, and the SKPA would hear about it.
Notes on the Story
- Data Integration: Incorporates Secular Koranism’s core (agnosticism, Claire Khaw, Koran 2:256), laws (no usury, flat tax), structures (registry, militia, state TV), and the Jewish calendar rationale from pamphlets, with critiques of Christmas/Easter (Jesus as revolutionary, Lazarus comparison) and the Islamic calendar (Ramadan’s shift).
- Public Law 102-14: Ties the SKPA’s decision to this real U.S. law, framing Noahide Laws as a secular justification, consistent with their use in the registry and ranking system.
- Citizen Reaction: Reflects diverse anger—Christian (Lila) and Muslim (Ahmed)—over perceived Jewish favoritism, balanced by the SKPA’s “not illegal” stance and practical defense, echoing pamphlet reassurances of equality.
- Tension: Captures the psychological profile of SKPA skeptics—order-seeking yet tradition-bound—clashing with the state’s rational but exclusive calendar, leaving unrest unresolved.
This story highlights the friction between Secular Koranism’s secular, Noahide-linked calendar and citizens’ attachment to their own traditions, showing the SKPA’s challenge in selling a “unifying” yet divisive policy.
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