The contestations of citizenship among women in Turkey through the polarized debate on secularism and Islam have been investigated by various researchers, especially since the 1990’s. However, how the contestations unfold when it comes to the conflicts and contradictions among women with headscarves has not attracted as much attention. This study looks into these conflicts and contradictions through the concept of “intimate citizenship”, which highlights a plurality of attempts to answer questions such as how to live a good life, how to gain recognition to choices relating to the “intimate”, and how to keep the dialogue with those opting for different choices. The study relies on analysis of focus group discussions and in-depth interviews conducted with around one hundred women with headscarves in five cities of Turkey. An analysis of the data sheds light on how the headscarf issue relates to the intimate citizenship debate: Women with headscarves are increasingly formulating their choice of head covering with reference to personal life stories and a contingent search for happiness, rather than with reference to an absolute religious conviction that permeates their life to the full extent. This leads to fragmentations, frictions and conflicts as opposed to a collectivity and anonymity formed around “religious woman” identity. The data yields heated points of discussion among women with headscarves that arises from different personal narratives of head covering. Some of these discussions revolve around questions such as: Does the practice of head covering connote continuity or rupture in the identity of “Turkish woman”? Which kind of head covering connotes the “essence” of a “Turkish woman”, and who bears this essence? A traditionally covered, modest “mother”; a young, educated “consciously covered” daughter; a pious woman who keeps her piety to the private, or a politically engaged woman who puts forth Islamic identity and difference? The contestations among women with headscarves add nuance to the dichotomous portrayal of women in Turkey as “Islamist, hence covered” vs. “secularist, hence uncovered”. Moreover, through an analysis of women’s conflicts on highly diversified and personalized narratives about how to be “the good Muslim woman”, this study aims to bring into discussion how the multiple ways of living religion contributes to dialogue among differences.