Journal of Alevism-Bektashism Studies

Yörükler Üzerine Etnolojik Bir Araştırma (19. Yüzyılda Batı Anadolu’daki Kızılbaş-Alevî Türkmenler İçin Oryantalist Bir Kaynak)

2024-08-31T20:54:16+03:00

Translation

An Issue Passed on To The Republic: Bektashism (1921-1931)

2025-03-05T11:25:31+03:00

The issue of Bektashism, inherited by the Republic, is a continuation of the religion-science or progressivism-reactionarism debate seen during the Second Constitutional Era. During the years of the Second Constitutional Era, Westerners suggested reforms in the Empire, they argued that religious affairs should also be reformed in the age of science, Kılıçzade Hakkı, among the Westerners, stated that lodges and zawiyas should be closed. During the years of the National Struggle, under the leadership of Mustafa Kemal, the debate which was interrupted due to the will to bring together all the elements in a broad front policy, resurfaced with the novel Nur Baba by Yakup Kadri (Karaosmanoğlu) before the republic was declared. After Nur Baba, Besim Atalay’s book Bektaşilik ve Edebiyatı in 1924, a series of articles on Bektashism in the Büyük Gazete in 1926, Baha Said’s articles on Alevism in the Türk Yurdu in the same year, the story Bir Genç Kız Bektaşiler Arasında written by Peyami Safa under the name Server Bedi in 1927, and Yusuf Ziya (Yörükan)’s field study was published in 1928. In the same year, F. R. Haslok’s translation of Bektaşi Tedkikleri, Ziya Bey’s article series published in Yeni Gün newspaper in 1931, and J. K. Birge’s research titled Bektaşilik Tarihi, which refers to Ziya Bey in 1931, was published in 1937. In the early Republican years, studies researched Bektashism from its geography to its literature, literary publications and newspaper articles mentioned here directly or indirectly defended the closure of the Bektashi sect, and became the elements of a campaign for the complete liquidation of Bektashism after the sect was closed. Besim Atalay, Baha Said, Yusuf Ziya (Yörükan) tried to find a place for Bektashism in the regime in the context of Turkish culture, while people such as Yakup Kadri, Peyami Safa and Ziya Bey claimed the harms of Bektashism and stated directly or indirectly that it should be closed or that it was unnecessary. As a result, the new regime found Bektashism harmful to civilization and closed the sect and after the freedom environment of the Constitutional Monarchy years, recognition efforts of Bektashis ended in disappointment once again. This article tries to analyse this process by using the mentioned sources and to evaluate the approach of the Republican administration to the sects and the Bektashi sect in particular, in its historical depth, by concentrating on the years 1921-1931.

Repositioning the Film and Novel Nur Baba (1922) within the History of the Othering of Alevis

2025-03-05T11:11:45+03:00

The novel Nur Baba, written by Yakup Kadri Karaosmanoğlu, was first published in 1922, and in the same year, it was adapted into a film by Muhsin Ertuğrul. The film was met with strong reactions from the Alevi and Bektashi communities at the time of its release and screening, as it portrayed Alevis/Bektashis as a sexually deviant and morally corrupt group. The portrayal of Alevis as morally degenerate and sexually perverse has a long history in Turkish literature and media—one that spans nearly a century. It can be argued that, at a certain point in this timeline, the “morally degenerate Alevi” character became a literary stereotype.

This study aims to situate both the Nur Baba film and novel within this historical context and to explore the novel’s role in contributing to the aforementioned stereotyping. Since no copy of the film has survived to the present day, the analysis is conducted through a descriptive method based on the novel. As the film was closely adapted from the novel, the evaluations regarding the film are also grounded in the novel’s content. In line with the study’s objective, the novel is analyzed within the framework of scholarly literature that addresses how dominant identities construct accusations around the sexuality of the “other.”

The article critically revisits the literary and artistic discussions surrounding Nur Baba—both as a film and a novel—in service of its goal. It also highlights how certain publishers in Turkey have continued to reprint books that include hate speech against Alevis/Kızılbaş communities, without altering their original content.

This study argues that the novel Nur Baba marks a turning point in the history of the othering of Alevis and that it left a methodological legacy in Turkish literature and art for the negative representation of Alevism. To better understand the novel’s place in this history, works and media products that portray Alevis negatively in Turkish publishing and television are discussed in chronological order at the end of the article. Finally, the article emphasizes that the resistance shown by the Bektashi community at the time played a key role in preventing the “morally corrupt Alevi” character, prevalent in literature between 1922 and 1959, from becoming a cinematic cliché.

The Alevi-Bektashi Belief System According to Turkish Nationalists: Nevşehir as a Sample Case

2025-05-14T14:42:25+03:00

A review of the existing literature on the subject reveals that studies in Turkey concerning social cohesion and belief systems have predominantly been framed within the Alevi-Sunni axis. Moreover, researches examining Turkish nationalists’ perspectives on the Alevi-Bektashi belief system and community has largely been based on the views of intellectuals, without incorporating fieldwork. This study addresses this gap by conducting field research in the province of Nevşehir, where Turkish nationalist sentiment is known to have strong social representation. In-depth interviews were conducted with 22 participants. The study aims to explore Turkish nationalists’ views on the Alevi-Bektashi belief system and community, and to identify the key problems concerning social cohesion.

For this purpose, a qualitative research method was employed, specifically adopting a phenomenological research design. Based on this methodology and design, fieldwork was carried out, and semi-structured interviews were conducted with 22 Turkish nationalists selected through purposive and snowball sampling methods. Audio recordings were taken with participants’ consent, transcribed with the help of software, and then permanently deleted. The data were collected using a semi-structured interview form. The transcribed data were analyzed using content analysis, from which codes, categories, and themes were identified, leading to key findings. The tables created through content analysis were further interpreted using descriptive analysis.

The study found that a significant majority (82%) of Turkish nationalists hold positive views toward the Alevi–Bektashi belief system and community. According to Turkish nationalists, Alevism is perceived as a community, a sect, a belief system, a way of thought, a concept, an ideological idea, and a path. Bektashism, on the other hand, is seen as a religious order (tariqa), a community, a concept, a system of thought, a sect, and a cultural structure. From the perspective of Islam, the majority of Turkish nationalists (83%) consider the Alevi–Bektashi belief system to fall within the scope of Islam. Culturally, they perceive the Alevi–Bektashi tradition and community as reflecting Turkish culture.

Historical and Philosophical Essence of Turkic Alevism Bektashism

2025-05-14T14:37:21+03:00

The article examines the historical-philosophical essence of the Turkic Sufi mystical-religious phenomenon of Alevism-Bektashism. The study was written to examine the Turkic mystical tradition that constitutes the historical and philosophical essence of Alevi-Bektashism. It was emphasized that Ahmed al-Yassawi is considered the progenitor of all Turkic Sufis, and that Haji Bektash is descended from him. It is noted that Ahmed al-Yassawi’s Divani Hikmet (collection of wisdom) is still a poetic guide for achieving human perfection. It is also stated that Haji Bektash’s “Maqalyat” is a guide book with a mystical content, which is addressed to students entering the path of Sufi service.

Society’s attitude towards the Sufi tariqats was represented by the stance of the ruling elite, who functionally utilized religion infused with social meanings, and labeled their opponents as anti-religious and anti-social. To the question of why Sufism, despite prohibitions and persecution, has become so widespread from Indonesia on the Pacific Ocean to Morocco on the Atlantic Ocean, Sufis prove how and why the idea of perfection can be accepted by any society, regardless of its nominal and social structure. . The purpose of the research is to analyze the prerequisites for the emergence of Turkic Sufism from the perspectives of social philosophy and philosophy of history, to generalize the scientific knowledge about Sufism, and to reassess the historical and philosophical essence of Turkic Alevism-Bektashism. To achieve the goal of the study, the following scientific methods were used: the method of historical and philosophical analysis, the axiological approach - the assessment of phenomena, processes and situations from the standpoint of the value system of the Alevi-Bektashi teachings, and the comparison method.

Answers to Certain Questions in the Alevi Faith from the Perspective of an Educator (Mürebbi)

2025-05-17T16:16:49+03:00

Various questions regarding certain issues within the Alevi faith are frequently raised today. These questions are often met with differing interpretations by spiritual leaders, which in turn causes significant confusion among the followers of the faith. In this context, when considering the continuity of the Alevi belief system and its accurate transmission, it becomes clear that there must be shared, agreed-upon answers to these questions. This article attempts to provide responses to some of these fundamental questions. In this respect, the article constitutes a theoretical study. In determining the answers, written Alevi-Bektashi sources have been taken as the primary reference, and analyses have been conducted based on these sources.

The key questions addressed in the study include inquiries such as what kind of philosophy underlies Alevism-Bektashism, whether Alevi–Sunni marriages are considered a reason for düşkünlük (falling from the path), whether the bond of path-brotherhood continues in the event of the death of one spouse in a musahip couple, how the phenomenon of urbanization affects the concept of ocak (spiritual lineage), whether Alevism and Bektashism are the same and what their organizational structures are, whether the current structure under the Alevi-Bektashi Culture and Cemevi Directorate is adequate, and how religious organization in Turkey should be structured in the future.

The main conclusions reached in the article suggest that Alevism-Bektashism is a mystical interpretation of Islam and a product of the philosophy of vahdet-i vücud (unity of being). According to the İmam Cafer-i Sadık Buyruğu, Alevi-Sunni marriages are considered a cause of düşkünlük. Alevism and Bektashism differ in terms of organizational structure. The current Alevi Culture and Cemevi Directorate has been found to be insufficient. In the future, a truly secular state in Turkey is expected to help resolve many of these issues. Therefore, it is essential to ensure accurate and well-informed communication about Alevism-Bektashism, and individuals who are not experts should refrain from making public statements on the matter.

The Effects of Urbanization on Alevi Women’s Religious Practices and Their Socio-Cultural Transformation

2025-04-28T10:53:43+03:00

This study is based on the premise that, just as historical social and political events have transformed Alevism itself, they have also reshaped the discourse on gender equality within Alevi belief. Throughout history, Alevis have shaped their faith by being influenced by various socio-political phenomena. However, since the 1960s, processes such as modernization, migration, and urbanization have led to profound changes and transformations in the social, cultural, and familial life of Alevi communities. The social roles that had been defined for centuries within Alevi belief and daily life, particularly concerning the positions of men and women, have entered a process of reevaluation and redefinition.

This study is founded on the recognition that, as in other domains of life, the status of Alevi women has also been reshaped and renegotiated. The widespread belief in society is that Alevi women, who traditionally participate in all aspects of life alongside men, hold a distinct and privileged position compared to women in other religious traditions. In the shaping and historical development of Alevi belief, special reverence has been given to the Prophet’s lineage, particularly to his daughter Fatima, who ensured its continuation. Within this framework, women have been assigned a prominent and sacred role. The identity of Alevism has historically formed around this lineage, which includes Fatima and the children of Ali, who are referred to as the Ahl al-Bayt by the Prophet.

Women have been elevated in identity through the sacred role of motherhood. As seen in many societies, the sanctification of women based on their roles in reproduction, family, child care, and labor has also prominently emerged within Alevism. In addition to these qualities, women’s participation in religious rituals such as cem ceremonies, the twelve services (on iki hizmet), and semah has made them visible figures within the spiritual practices of Alevism.

With the advent of modernization and urbanization, all rural institutions have undergone a process of transformation and renewal. Alevis, who for centuries lived in isolated rural communities structured by family, village, tribal (oba), lineage (sülale), and kinship ties, have become more open to the outside world due to urbanization, encountering different communities and belief systems. While Alevis traditionally regulated their social, economic, and daily lives through their own customary legal order embedded in cem rituals, they have had to adapt to the legal system of the modern nation-state.

Alevi women have encountered “the other” and experienced interactions across all spheres of life. At the same time, the roles and positions of Alevi women within rural cem rituals have undergone considerable transformation. In this context, this study seeks to examine how the identity and presence of Alevi women within the Alevi belief system have been affected by the broader processes of modernization, migration, and urbanization.

From Brotherhood to Cultural Heritage: The Desire to Preserve the Tradition of Musahiplik and the Convention for the Safeguarding of the Intangible Cultural Heritage

2025-05-30T09:27:34+03:00

Traditional institutions, rules, and sanctions within Alevism hold significant importance due to their role in organizing social life. In the past, Alevis who lived in rural areas, distant from urban life, were able to preserve their traditional structures and perform their rituals. Within the traditional Alevi belief system, the practice of musahiplik (spiritual brotherhood) holds a central place in community organization. Musahiplik, a form of brotherhood not based on blood ties but rather symbolizing loyalty to the spiritual path (Yol), is also known by various names such as “path brotherhood,” “brotherhood of the afterlife,” or “pledged brotherhood.” Its significance lies in the fact that musahiplik has deep historical roots in traditional Alevism, has been passed down to the next generation, and operates within a framework of rules and sanctions that reinforce the individual’s sense of belonging. While the rituals, core principles, and practices of musahiplik remain consistent, they are referred to by different names across regions and localities. This variation reflects the cultural richness of the Alevi tradition.

The musahiplik tradition mirrors the conditions and lifestyle of its time, aligning closely with the structure of social life. However, shifting socio-economic conditions, particularly rural to urban migration, have led to a weakening of traditional institutions. Alevis, in their efforts to gain acceptance, adapt to new surroundings, and often conceal their identity in urban settings, have contributed to the erosion of such practices. Despite these changes, musahiplik remains a deeply rooted cultural value and heritage that continues to exist today. As a shared heritage among Alevi communities in Anatolia, preserving this tradition and transmitting it to future generations while maintaining its spiritual integrity is of great importance.

An examination of the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage reveals that the musahiplik tradition within the Alevi faith constitutes a cultural heritage needing preservation. The convention emphasizes the need to safeguard intangible cultural heritage in the face of serious threats such as globalization, urbanization, and cultural degradation or extinction. It promotes the production, protection, and transmission of intangible heritage, and encourages educating and raising awareness among younger generations. This study addresses the intergenerational transmission of the musahiplik tradition within the framework of the 2003 ICH Convention, emphasizing the need to preserve it with a future-oriented vision.

Ocak, Ahmet Yaşar (2025). Bektaşilik: Tarih, İnanç, Efsane. İstanbul: Timaş Yayınları. 96 Sayfa. ISBN: 978-605-6767-43-2

2025-05-12T15:58:33+03:00

Gülten, Sadullah (2025). Üçler Yediler Kırklar Gayb Aleminin Sultanları. İstanbul: Timaş Yayınları. 128 sayfa. ISBN:978-625-6767-44-7

2025-06-13T00:34:31+03:00

Baharlu, İ., Artan Ok, M., Akın, E. ve Işık, Güllü (2024). Serçeşme’den Katreler (Temel Değerler Bağlamında Hacı Bektaş Veli ve Özlü Sözleri). Ankara: Net Kitaplık Yayıncılık. 272 Sayfa. ISBN: 978-605-4163-67-0

2025-05-12T16:16:40+03:00

Akbulut, Ahmet (2022). Sahabe Dönemi İktidar Kavgası Alevi Sünni Ayrışmasının Arka Planı. Ankara: Otto Yayınları. 298 sayfa ISBN: 978-625-7236-50-8

2024-12-19T20:27:07+03:00