Journal of Alevism-Bektashism Studies

The Ethnic Origin of the Nusayris

Hüseyin Türk — Sat, 30 Dec 2023 00:00:00 +0000

The Nusayris (Arab Alevis), who live in Hatay, Adana, and Mersin, have a more isolated and secretive organization than other ethnic groups. They are known and recognized as “Fellah” and “Arab Uşağı” among the people. The term “Nusayri” is not commonly used among the general public, but only in scientific literature. They have continued their secrecy and closed community life, which they see as a way to protect their traditions and beliefs and to sustain their lives, as a completely protective and defensive mechanism until today. Nusayrism is a batini Islamic sect based on the deification of Ali, the strength of the belief in Khidr, the strength of the belief in the tomb, the belief in transmigration, the belief that all religions, all prophets, and even those who produce knowledge are sacred, and the closed community organization and secrecy. All of these characteristics, which are functionally interconnected, constitute the Nusayri belief system. In Hatay, the most populous ethnic group in terms of population is Turkish Sunnis. Nusayris (Arab Alevis) constitute the second largest ethnic group in terms of population. Arab Sunnis and Arab Christians are also a significant number in terms of population. The mother tongue of Turkish Sunnis is Turkish. The mother tongue of Arab Alevi, Arab Sunni, and Arab Christian outside of this group is Arabic, but they also use Turkish as a spoken language. They are known and recognized as “Fellah” and “Arab Uşağı” among the people. “Fellah” means farmer in Arabic. The reason for being called Fellah is that these people have been farming for centuries by working as laborers or associates alongside large landowners. “Arab Uşağı” means emphasizing their Arab ethnic origin, and the word “Nusayri” is not known to the people, but is only used in scientific literature. Although many sources provide brief information about the history of the Nusayris, most of them are also inconsistent information. There is uncertainty about their ethnic origin, as well as about the history of the Nusayris. In this study, the ethnic identity of the Nusayris living in Hatay will be discussed and explained based on the sources studied and the findings obtained from the field.

Alevi, Kizilbas or Shia? Some New Thoughts on the Usage of the Word “Alevi” Through History with its Current Sense

Bülent Akın — Sat, 30 Dec 2023 00:00:00 +0000

The word of “Alevi” has been used in the meanings of “Ali supporters”, “Ali descendants” or “descendants of the Prophet, sayyids” in the historical process made the most of the researchers believed that this word was not used to name the communities called Kalenderi, Haydari, Cavlaki, Işık, Torlak, Abdal, Rafizi, Kızılbaş or Bektashi before the 19th century. Alevi communities’ devotion to Ali and Ehl-i Beyt, their love for the Twelvers, and their sensitivity to the Karbala caused that they have been evaluated in the Shia belief system. However, as can be seen in the determinations in this article, it is clearly seen in historical sources that the word “Alevi” is an umbrella concept and nomenclature that covers all of these namings, just like the naming of “Kızılbaş”. The afore-mentioned sources show that, contrary to the opinions up to now, the use of the word “Alevi” in its current sense is not a usage of the last few centuries and the history of this naming can be traced back to 15th century. In addition, there is a lot of evidence pointing out that Alevism has existed with different characteristics from Shia throughout history. In this context, in the article, the question of “How long the word ‘Alevi’ has been used as an umbrella concept for the Kızılbaş communities, defined by researchers as heterodox Islam, in the historical process?” has been discussed by using written sources belonging to both believers and non-believers. In addition, findings that Alevism has an independent existence from Shia belief in terms of both its formation in the historical process and its theology and doctrine are discussed. We believe that these findings will contribute to the review of the conceptual framework of the word “Alevi” in the historical process and to understand the historic structure of the social and faith-based organizations, especially the Ocak system, of the communities belonging to this belief.
In this context, the sources used in the article, the methods followed and the conclusions reached can be summarized as follows:
Until recently, the term “guruh-ı alevi” in the Hatt-ı Hümayun (dated September 2, 1826) regarding the closure of the Rumeli Bektashi lodges during the reign of Mahmud II, was accepted as the first used with the same meaning as today’s Alevi/Kızılbaş term in written sources. However it has been determined that the word “Alevi” is used to describe both the Alevi belief, which has a Ocak-centered structure, in its current meaning and Kızılbaş in the land registry records belonging to the Ordu province dated to 1455, 1485, 1553 and 1579, and Celalzâde Salih Çelebi’s work named Tarih-i Sultan Süleyman which was written in 1528, and the couplets in Divans of 16th century poets Aşkî and Hayalî Bey and included in the work of Âşık Çelebi named Meşâ‘irü’ş-Şu‘arâ.
Additionally, in the article, there are some new findings and opinions contrary to the recent studies on the relationship of Alevism and Shiism. These findings and opinions can be listed as follows:
In the light of the newly identified poems of Cihanşah Hakiki and the information included in the land registry records clearly show that the basic terminology of Alevism was formed and used proficiently before the 16th century.
Since the 15th century, the term Alevi has been included in the written sources in a way that includes the Ocaks and Kızılbaş with its current meaning, and the person names in the land registry records of these centuries coincide with the basic belief and ritual world of the Alevi faith.
Poets who define themselves as “Kalenderi, Haydari, Işık, Torlak, Abdal, Kızılbaş”, used the term Alevi as a meta-name covering these names in their poems, and the sources mentioning these poets also used the same nomenclature.
All these findings, together with the determinations on the religious structure of the Safavids, show that Alevism is a belief system that emerged and survived independently of Shia.
In the article, it has been also questioned and discussed whether the word “Kızılbaş” was used and became widespread earlier than the term “Alevi”. The fact that Ordu, where the Çepnis settled, was registered as “Bölük-i Niyabet-i Ordu bi-ismi Alevî” in the cadastral registers written in 1455 and it was named as “Bölük-i Niyabet-i Ordu nam-ı diğer Alevi” in the cadastral registers written in 1485 shows that the term “Alevi” was used earlier than the word “Kızılbaş” which was started to be used as a political and military term by Şeyh Haydar (b. 1459-60 - d. 1488), son of Şeyh Cüneyd, and became widespread enough to be recorded in official documents. As a matter of fact, it will be clearly seen that the word “Alevi” is more likely to be older than the word “Kızılbaş” in describing these communities, considering that the land registry records in which the word Alevi is used in today’s sense of Alevism, were first written in 1455, that is 5 years before the birth of Şeyh Haydar. It shows that Alevism, which has a sufistic structure in terms of theology and doctrine, started to become politicized after the Safavid sheiks Şeyh Cüneyd and his son Şeyh Haydar, and that the word “Kızılbaş” was preferred by Şeyh Haydar within this context. Likewise, the political and military steps taken by the the above-mentioned Safavid sheiks and later Şah Ismail, confirm this thesis. Additionally, in the texts of the 16th century included in the article, the use of the term Alevi together with the “semâ/semah” ritual, contrary to the word Kızılbaş, is another remarkable issue that confirms our thesis.

Bedri Noyan Dedebaba’s Doctoring

Aziz Altı — Sat, 30 Dec 2023 00:00:00 +0000

Bedri Noyan who was born in Serez, which is today a city in Greece in 1912, completed his primary and secondary education in various parts of Anatolia. He started his higher education at Istanbul University Faculty of Medicine in 1931. Noyan, who managed to establish good dialogues with his professors and friends during his student years at the Faculty of Medicine, also had an active student life by participating in social activities. He completed his education at Istanbul University Faculty of Medicine and graduated from there in 1937. Noyan, who started his medical career in 1937, went to the military in the same year to fulfill his national duty. After completing his military service, he worked as an assistant at the Hygiene Institute of Istanbul University Faculty of Medicine for a while. Later Noyan did his specialization in the ear, nose, and throat clinic at Ankara Numune Hospital. Afterwards, he worked as a specialist in Diyarbakır and Gaziantep hospitals. Noyan, who also served as the president of Diyarbakır Community Center for a while during his time in Diyarbakır, carried out studies on public health while in this position. In 1946, he successfully passed the exam at Istanbul University Faculty of Medicine and received the title of associate professor in the field of ear, nose and throat. He worked as a faculty member at Istanbul University Faculty of Medicine from 1946 to 1951. Noyan who left his teaching position at the university in 1951, started working as a freelance doctor in Aydın. Noyan, who converted to Bektashism in 1958, was elected to the position of “Dedebaba” in 1960, after the positions of dervish, baba and halifebaba. Noyan served in the dedebaba position, known as the highest rank of the Babagân branch of Bektashism, for 37 years. Bedri Noyan Dedebaba actively practiced medicine until 1987. Noyan, who has a versatile personality, also reflected his feelings about medicine in the Sufi-themed lines he wrote. Noyan has made significant contributions to the medical literature with his studies. In this article, Bedri Noyan Dedebaba’s doctoring history has been tried to be discussed.

Funeral Services Performed in Alevi Villages of the Sivas/Zara Habeş Region

Bülent Keleş — Sat, 30 Dec 2023 00:00:00 +0000

Due to the nature of death and the awareness that everyone will eventually experience it, death and related rituals have been among the prevailing concerns among people throughout history. Based on beliefs tied to remembrance, being remembered, and the afterlife, various religious and/or other rituals are conducted within the confines of the embraced faith, often with the contributions of the deceased’s remaining relatives. While performing these rituals, utmost effort is exerted to adhere to traditional and religious rules. Factors such as the social status of the deceased, their will, and the person conducting the funeral service may lead to minor variations in post-death rituals, but the core of the ritual is kept constant.
Communities adhering to the Alevi belief system, influenced by challenging circumstances and striving to minimize potential adversities, have often found themselves in the need to conceal their religious visibility. Consequently, participation in worship has been restricted to include only Alevi community, and limitations have been imposed on the presence of outsiders in ceremonies such as ‘cem.’ However, certain religious rituals that concern the broader community and where Sunni participants are also present have been conducted openly. One of the few religious traditions that make Alevism visible is the ‘Funeral Service.’ Despite the public nature of funeral services, there are some informational gaps regarding the Alevi funeral ritual in many segments of society. As a result of this lack of knowledge, statements expressing surprise and the misconception that there is no actual difference between Alevis and Sunnis have been encountered among Sunni citizens residing in the region we have chosen as the subject of our article.
Our study is limited to the funeral services practiced in Alevi villages in the region known as Habeş (Şerefiye) in the Zara district of Sivas province. Within this scope, after providing general information about the Habeş region, funeral services practiced in Alevi villages were compiled with the contributions of individuals known as ‘Hoca’ among Alevites and Alevi communicators. In addition to Alevi source works, conclusions were drawn by benefiting from previous studies. Employing the qualitative research method of social sciences, our study applied a phenomenological approach as its design. Furthermore, participant observation and interview methods were utilized to gather insights from the experiences of individuals we interviewed.

An example of the conservation of “Dede Tombs”, the symbols of Alevi- Bektashi culture Isparta – İsmail Dede Tomb

Ayşe Betül Gökarslan, Duygu Köse — Sat, 30 Dec 2023 00:00:00 +0000

Isparta hosted the Alevi - Bektashi Culture and has many Dede Tombs built within the framework of the Veli Cult. İsmail Dede Tomb, located in Yakaören Village of Isparta Provincial Center, which is one of the settlements with Alevi-Bektashi culture such as Gümüşgün, Aliköy and Uluğbey, is one of these tombs. Since there is no foundation charter or inscription, the exact date the building was built is unknown. Although it is known that the tomb of Şeyh İsmail Efendi is dated 1617 A.D. (H. 1026) and the tombstone belonging to the grandfather’s assistant in the courtyard is dated 1891 M. (H. 1309), the plan type of the building, its façade architecture and the materials and structural techniques used in its construction indicate the date of construction of the building. shows that it does not coincide with these dates. The tomb, which is thought to have been repaired or largely reconstructed in the 1960s, needs to be restored while preserving its originality. However, deep cracks have formed in the body walls as a result of both the deterioration caused by faulty repairs and the direct contact of adverse climatic conditions with the structure (insufficient top cover and drainage systems in the garden). In particular, the movement of the stones on the northern façade of the building indicates that the building is in danger of collapsing towards the north at any moment, and it urgently needs comprehensive repairs.
Tomb restoration works initiated within the scope of Isparta Governorship are carried out by the Provincial Directorate of Culture and Tourism. The Provincial Directorate of Culture and Tourism consults with relevant institutions and organizations and assigns the preparation of projects in the most comfortable and easy way for the public benefit to restoration expert architects. The survey, restitution and restoration projects of the Ismail Dede Tomb were also drawn by authors who made an agreement with the Provincial Directorate of Culture. The spatial and structural problems of the building were mentioned, and then the intervention decisions were given to eliminate these problems and to ensure that the building could continue its current function as close to the original space as possible. It is aimed to transfer the Ismail Dede Tomb, one of the few Dede Tombs in this region where the Alevi - Bektashi people live, to future generations with its original function and structural elements, and to contribute to the literature on the conservation of cultural heritage.

An International Human Rights Law Perspective on The Impact of Digitalization on The Alevi Community

Melih Uğraş Erol — Sat, 30 Dec 2023 00:00:00 +0000

The digitalization of law is occurring at an accelerated pace due to advancements in technology and the influence of the internet. This digitalization has brought about a significant transformation in the acquisition and diffusion of legal information and instruments, presenting both benefits and obstacles, particularly in the field of international human rights law. Comprehending the impact of digitalization on human rights is of utmost importance for populations such as the Alevis in Turkey, who are currently enduring violations of their fundamental rights. This is because technological advancements and their implications for human rights law play a vital role in ensuring the safeguarding and implementation of human rights while also potentially enabling tangible breaches of these rights. The European Court of Human Rights has often ruled in favor of Alevis in cases involving human rights breaches. However, the advent of digitalization brings up a new realm for Alevis’ human rights issues, since they may face distinct challenges arising from the digitalization of human rights. There are advantages to the digitalization of human rights law for Alevis, particularly in terms of enhanced accessibility to legal materials, while also having disadvantages, e.g., online hate speeches and low digital literacy, and facing potential obstacles such as bias in artificial intelligence (AI) systems. Digital platforms are also significant in safeguarding Alevi cultural rights and enabling the establishment of an understanding of being a community among Alevis via the use of internet platforms. In the era of digitalization of law, while Alevis comprehend their human rights and freedoms, they also use online platforms for activism. This article offers a thorough examination of the consequences of the digitalization of international human rights law for the Alevi population. It specifically focuses on the advantages and disadvantages associated with this phenomenon.

A “Sürek” in Alevism: Sufis and Music in Alevism in Adıyaman

Erhan Özdemir — Sat, 30 Dec 2023 00:00:00 +0000

In this study, the collective cultural structure of the Alevi belief structure, which appears under the name of Sofilik in Adıyaman province of Turkey, will be analyzed through the relationship between ritual and music. This community, which has an Alevi-Kurdish identity, differs from other Alevi groups living in Turkey with its unique cultural, belief and musical structure. It is not possible to talk about complete homogeneity among Alevis in terms of belief and non-belief rituals. This is due to factors such as ethnicity, language, ocak and geography. Music and semah/dem, one of the most important cultural elements of Alevism, exhibit a unique structure among the Sofis. This unique structure, like the Sofis within the Alevi belief, ensures the continuity of the tradition by carrying collective and cultural memory. There are no written sources on the tradition of sofism in Adıyaman province. For this reason, the study we have conducted has the characteristic of being a first in this field, as well as being difficult due to the lack of scientific resources on the group we have identified and the fact that they continue their belief structure as a closed community. The geographical limitation of the study is the provinces of Adıyaman and Istanbul. The data obtained through face-to-face interviews with the people reached are subjected to evaluation in the relevant parts of the study. The study includes the analysis and evaluation of the historical and belief narratives obtained as a result of the field research, as well as the analysis and evaluation of the determinations about the music and semah/demand in the ritual they call möhbet/muhabbet. In addition, the creation of the universe, the place of women in the faith, the sanctity of Hz. Ali, Hz. Hussein’s position in the hierarchy of beliefs, the Karbala incident and the position of Hz. Hussein in the hierarchy of beliefs, their perspective on the twelve ministries and the cults of visitation were tried to be conveyed in line with the data obtained from field research. Music, which has an important place in the Sofism tradition, is presented with its social and contextual dimension rather than its technical dimension.

Death Rituals Among Tahtacıs of Adana Nergizlik Village

Adem Şen — Sat, 30 Dec 2023 00:00:00 +0000

In this study, the death-related rituals of the Tahtacis of the Hacı Emirli Ocağı living in the Nergizlik village of Adana’s Karaisalı district were evaluated in the context of transition periods of life. The subject of the study is the rituals that Tahtacıs create around death and how they give meaning to these rituals. In this sense, the symbolic, cultural and social meanings of the before, during and after death rituals of the Tahtacıs of Nergizlik village were evaluated and interpreted. The aim of the study is how Tahtacıs in Nergizlik village interpret the rituals related to death and how these meanings are formed. In addition, in the village of Nergizlik, the rituals of ikrar and musahiplik, which are the basic elements of Alevism in entering the path, are not practiced today. This is a factor in the Tahtacis in Nergizlik village giving meaning to their Alevi identity through death rituals. In addition to death being a transition period, the presence of many symbols in death-related rituals has been a factor in focusing on the meanings of these symbols in the research. Qualitative research method was used in the study. Purposive sampling technique was used to reach participants from whom rich data could be obtained about death-related rituals and the meanings of these rituals and to determine the sample. The sample of the research consists of 16 participants living in Nergizlik village and a total of 17 participants, including Dikme Dede, who takes part in the death-related rituals of Tahtacılar. All of the participants have been or are engaged in tree cutting, which is the traditional profession of Tahtacıs, at some point in their lives. Semi-participant observation and semi-structured in-depth interview techniques were used to collect data in the study. According to the data obtained from the participants, it was concluded that there are many rituals in the beliefs of the Tahtacıs of Nergizlik village regarding death and that the meanings related to these rituals are formed within social interaction in a certain process. It has been observed that Nergizlik Tahtacıs have preserved many traditions in their rituals related to death, but some rituals have changed from past to present. It has been concluded that some rituals, such as the sacrifice ceremony performed upon the death of the Musahip individual, have disappeared, and some rituals are in danger of extinction.

Laments on Death by Alevis and Bektashis of Pazarcık Region

Fatih Furkan Pehlivan — Sat, 30 Dec 2023 00:00:00 +0000

The most crucial elements that keep nations standing and ensure their eternal existence are their cultural values. Our foremost responsibility is to preserve and pass on our cultural values to the future. Our tradition of lamentation, which consists of vivid and poignant expressions of humanity’s shared and irremediable sorrows, has initially recorded the pain and subsequently nourished the cultural fabric of the nation as an accumulation of melodies spanning thousands of years.
This research holds significance in aiming to make various observations about the characteristics of the Alevi and Bektashi lament tradition in the Kahramanmaraş-Pazarcık region. It is intended to be a valuable resource contributing to global cultural studies, safeguarding our country’s national and spiritual values, and making a contribution to the field of musicology while ensuring the transfer of the region’s cultural characteristics to future generations. The Alevi and Bektashi lament tradition in the Kahramanmaraş-Pazarcık region involves making various observations about the stories of laments, notation of laments, and detailed features related to laments to determine their status in the tradition. One of the research objectives is to examine and document the Alevi and Bektashi laments in the Kahramanmaraş-Pazarcık region, contributing to the preservation of the local culture for future generations and thus safeguarding our cultural values.
The research begins with general information about laments, followed by documenting the stories and notations of some laments that occurred in Pazarcık. A digital and written source scan was conducted to identify the works. The research is limited to the Alevi and Bektashi laments of Pazarcık. Personal interviews with lament singers and their close circles provided detailed insights during the research process. The findings of the research and examinations reveal that the Alevi and Bektashi communities in the Kahramanmaraş-Pazarcık region have distinctive characteristics. The lament tradition of the region shares similar features with lament traditions in other parts of our country. It is observed that they generally prefer unaccompanied, simple vocals while performing laments and often address incidents encountered in their daily lives as the subject matter of their works.

Inner Cover

ABKED Editorial Board — Sat, 30 Dec 2023 00:00:00 +0000

The Legal Status of Cemevis: Culture or Belief? An Analytical Reflection on Lost Centuries

İhsan Memiş — Sat, 30 Dec 2023 00:00:00 +0000

1461 years have passed since the death of the 4th Caliph Ali, both of his sons were killed and the caliphate in Islam, at that time, was passed from one tribe to another tribe. The fact that these events took place within 30 years created great trauma and deep divisions for the beginning years of religion. Although the situation is the same in all geographical regions where Islam has spread, it has revealed different forms of belief and worship.
Those who follow the path of Hazrat Ali with the motto of “Haqq-Muhammad-Ali” have survived to this day with moral rumors and slanders in their daily and family lives, while being discriminated against mostly politically and sometimes religiously over long centuries. While the Alevi faith community was an uneducated mass before, it started to urbanize with the proclamation of the Republic. As the education levels increased, they expressed in writing and orally that instead of mosques, the place of worship following their beliefs and customs was Djemevis based on equal citizenship and that the state should meet this. Like the Alevis and Sunni masses, they demand a share from a common state budget, to be secured, to be represented, and to legally institutionalize their faith communities. The belief community in question provided great support in the War of Independence as well as keeping the Turkish language alive in Anatolia for centuries.
In this article, the political and religious drifts of the Alevi faith communities within the historical chronology are examined and the solution proposals regarding the different models of the unresolved legal structure of the Djemevi and their possible benefits are put forward in practice, not in theory.

Editor’s Letter

ABKED Editorial Board — Sat, 30 Dec 2023 00:00:00 +0000

Şahin, Elif (2023). Alevilikte Yol ve Yolculuk: Velâyetnâmeler Üzerine Halk Bilimi ve Tasavvuf Bağlamında Bir İnceleme. Çanakkale: Paradigma Akademi Yayınları. 205 sayfa ISBN: 978-625-6822-04-7.

Mehmet Ersal — Sat, 30 Dec 2023 00:00:00 +0000

Yıldızlı, Elif (2023). Multiple Übersetzung der Religion Eine theoretisch-empirische Analyse zu Formen und Formaten alevitischer Religiosität. Deutschland: Springer VS Wiesbaden. 304 s. ISBN: 978-3-658-43217-1.

Laura Tahnee Rademacher — Sat, 30 Dec 2023 00:00:00 +0000

And, Metin (2018). Ritüelden Drama. Kerbelâ, Muharrem, Ta’ziye, Yapı Kredi Yayınları. ISBN: 978-975-08-0229-2. 340 sayfa.

Senem Demirelöz — Sat, 30 Dec 2023 00:00:00 +0000

Gümüşoğlu, H. Dursun ve Cılga, Hüseyin (2019). Yayınlanmamış Bektaşî Fıkraları ve Bektaşî Fıkralarında İrfan. İstanbul: Post Yayınları. ISBN: 978-605-9444-17-0. 287 sayfa.

Elif Eroğlu Özkan — Sat, 30 Dec 2023 00:00:00 +0000

CILGA, Hüseyin (2023). Âşık Veysel Bilgelikleri- Sezgileri- Nükteleri. İstanbul: Post Yayınevi. 261 sayfa ISBN: 978-625-8143-55-3.

Elif Eroğlu Özkan — Sat, 30 Dec 2023 00:00:00 +0000