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Araştırmalar Ingilizce

Makalelerde yer alan görüşler yazarlarına aittir. Alevilik-Bektaşilik Araştırmaları Sitesini bağlamaz.

Twelve Posts (12 Post)

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aaa balim

John P. Brown, The Darvishes or Oriental Spiritualism, Ed. By. H. A. Rose, Oxford University Press, London, 1927. p. 187-190.

The twelve posts are in remembrance of the twelve Imams, and are as follows:

  1. Is the seat of the Shaikh who personifies ‘Ali.
  2. Of the cook, called the post of Said Ali Balkhi, one of the caliphs of the Order.
  3. Of the breadmaker, called after Bahim (Balim) Sultan.
  4. Of the naqib (Deputy Shaikh), named after Gai Gusus (Kaygusuz).
  5. Of the maidan. It is occupied by the superintendent of the takia, who represents Sari Ismail.
  6. Of the steward of the takia, called after Kuli Achik Hajim Sultan (Kolu Açık Hacım Sultan).
  7. Of the coffee-maker, called after Shazili (Şazeli) Sultan.
  8. Of the bag-bearer, called after Kara Daulat Jan Baba (Karadonlu Can Baba).
  9. Of the sacrificier, called after Ibrahim Khalil-Ullah, or the prophet Abraham of the Old Testament.
  10. Of the ordinary attendant of the services, called after Abdal Musa.
  11. Of the groom, called after Qambar (Kamber), the groom of the caliph Ali
  12. Of the mihmandar, or the officer charged with attending upon the guests of the takia, called after Khizr (Hızır).
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Death of a Community: Kızılbaş-Alevi Predicament in 1990s Istanbul

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ali gorundu

Aykan Erdemir

I am standing next to an old Alevi man, who must have migrated to Istanbul from one of the eastern Anatolian provinces within the last couple of decades.  Earlier that day he was complaining about the festival to the people around him:

Paper presented at Boas/Benedict Graduate Student Conference, Columbia University, New York, 25 March 2000.

Death of a Community: Kızılbaş-Alevi Predicament in 1990s Istanbul


I am staring at the picture of a dead anthropologist on a warm Sunday afternoon in Şahkulu Sultan cloister in Istanbul. It is the second day of the annual youth festival organized by the Kızılbaş-Alevi youth of this waqf (pious endowment). The dead anthropologist is Carina Thuijs, a Dutch woman who was one of the 37 victims of the Sunni extremist mob who burned a hotel full of mostly left-wing Alevi intellectuals and artists as they were attending an Alevi festival in Sivas, six years ago on a hot July afternoon. Carina’s picture framed in red, stands next to the pictures of other victims on the stage, who have been commemorated as Alevi martyrs for the last six years.   A group of youngsters are verbally reenacting the events of that day as they read aloud the slogans of hate hurled at the victims of that bloody festival. Although this performance is very different in form and style than the Shi’i taziya reenactments of the martyrdom of Imam Husayn in Karbela, there is still an uncanny familiarity. The ancestors of these Kızılbaş-Alevi youth have for hundreds of years preserved the tradition of performing mersiye poetry in their cem ceremonies lamenting the ruthless massacre of Imam Husayn and his entourage by the Umayyad caliph Yazid’s forces. What unites these two different reenactments is the theme of death at the hands of tyrants.

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Uncovering Alevism, Covering Difference

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haci bektas semah

The Hacibektas festival has become, in the last decade, the main public event of Alevism in Turkey. It is characterized both by its undetermined nature between religion, culture, folklore and politics, and by the diversity of its participants and scenes. The process of assertion of a contested identity and negotiation of public space are vital to understanding Alevism as it exists today.

Semah ritual dance performance during the opening ceremony of the Hacibektas festival.

Alevis are a large heterodox Islamic syncretistic minority, consisting of approximately 15 million Turkish and Kurdish-speaking members. Isolated communities with a wide range of local customs were bound together by a segmentary structure until massive migra-tion, beginning the 1950s, brought with it (mainly to the cities of Turkey and Europe) the loss of traditional means of transmitting heritage, the weakening of the socioreligious structure and secularization.

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Religious Courts Alongside Secular State Courts: The Case of the Turkish Alevis

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Lecturer in Legal Theory Law School Utrecht University

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Current research and media attention on religious courts, especially Islamic Councils and courts of arbitration, suggest the need for more accurate description and analysis of the diversity of non-state courts that actually exist in today’s multicultural societies. One such forum is the cem ceremony of the Turkish Alevis - which acts as a community based dispute resolution forum. The Alevis are a heterodox, Islamic sect, which make up approximately 15 to 20 percent of the population in Turkey and the same percentage of the Turkish population in European countries. The resolution of disputes at the cem ceremony constitutes a situation of legal pluralism.

Some examples from actual cases are used as illustrations to make clear that trust in Dutch state institutions leads to a diminished importance of Alevi religious law. On the other hand, distrust of Alevis in the Turkish institutions leads to the continuation of the situation of legal pluralism in Turkey.

This is a refereed article published on: 11 December 2008

Citation: Rossum, W. M. van ‘ Religious Courts Alongside Secular State Courts: The Case of the Turkish Alevis’, 2008(2) Law, Social Justice & Global Development Journal (LGD).

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Alawis resist being singled out as a minority

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Wednesday, January 5, 2005

(Bu makale Turkish Daily News Gazetesi’nin arşivinden alıntı yapılmıştır. – This article is quoted from the Turkish Daily News Journal’s archive in internet. Editors of Alevi Bektashi Research Site )

Professor Huseyin Hatemi: The Religious Affairs Directorate must be given an autonomous juridical personality just like churches in Germany

(GUL DEMIR, ISTANBUL – Turkish Daily News)

Turkey's most dominant heterodoxy with the largest number of followers is Alawiism. It has a history of more than 1,400 years with its roots in the Shiite branch of Islam. The Alawis, over the centuries never split into segments or experienced internal conflict aside from the difficulty that geographical conditions brought and some small differences that had their roots in the groupings known as hearths and in applying rules. They never felt themselves to be a minority or a foreigner in this country. They became one of the most important issues on the agenda in the European Commission's Progress Report on Turkey. However, whether or not it was a different faith from Islam was never clarified. Prime Minister Recep Tayyip Erdoğan said, “If Alawiism means to love Ali, I, too, am an Alawi.” Discussions on Alawiism and Islam have recently become a current issue again when Religious Affairs Directorate head Ali Bardakoğlu said, “Alawiism is a sub-culture of Islam. If Alawis are regarded as a minority, as in the progress report, all mystic organizations right up to the Aczimendis may regard themselves as a minority.” People from different circles expressed their view on this issue to the Turkish Daily News.

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