By Tord Olsson
Within the emerging momentum for brand spanking new and reformulated cultural identities, the Turkish Alevi have additionally emerged at the scene, difficult due reputation. during this strategy a couple of dramatic occasions have served as very important milestones: the clashes among Sunni and Alevi in Kahramanmaras in 1979 and Corum in 1980, the incendiarism in Sivas in 1992, and the riots in Istanbul (Gaziosmanpasa) in 1995. much less evocative, yet in the end extra major, has been the emerging curiosity in Alevi folklore and spiritual practices. Questions have additionally arisen as to what this department of Islamic heterodoxy represents by way of previous and new identities. during this publication, those questions are addressed by means of essentially the most famous students within the box.
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Additional info for Alevi Identity: Cultural, Religious and Social Perspectives (Transactions (Svenska Forskningsinstitutet I Istanbul), V. 8.)
Both groups seem to be interested in the Alevi mainly as political fellows, be it as companions in the strife for Socialism or be it as defenders of a secular state, democracy and progressive ideals. The religious Sunni authors are mainly theologians and historians holding academic positions, such as Yaşar Nuri Öztürk (1990) from Istanbul University and Ruhi Fığlalı (1990) from Muğla University, or who work for the state’s Directorate of Religious Affairs (Diyanet Işleri Başkanlığı)34 like Abdülkadir Sezgin (1990).
Hacı Bektaş is thus at once a spiritual focus, and also an orienting figure through which the Alevi build up a link and define their place in the wider world of Islam as a whole. The three ranks together give Alevi society a strong hierarchical basis, one that links in all its members into an overlapping network with a well-defined ritual, spiritual and poetic tradition. Alevilik and Sünnilik The dede are rightly regarded as one of the keys to Alevi society: they are at once its focus, its teachers, temporal judges and links to their religious heritage.
For a sympathetic presentation cf. , 1966. For less politically biased theological studies cf. Erişen/Samancigil 1966; Şapolyo 1964; Sunar 1975. 3 Literature and manuscripts concerning the Bektashi order as well as the Alevi can be traced in a bibliography arranged by Mürsel Öztürk (1991). However, the collection is not exhaustive, especially not for the titles that have appeared in Western languages. Academic and journalistic publications 29 scholar obliged to judge the academic—or otherwise—production of those he or she studies, is not always a pleasant one.
Alevi Identity: Cultural, Religious and Social Perspectives (Transactions (Svenska Forskningsinstitutet I Istanbul), V. 8.) by Tord Olsson