'Hamza Aksut' on the Discussions on the Position of Alevism
Türkçe
'Hamza Aksüt' on the Discussions on the Position of Alevism
Since the 1990s, Alevis in Turkey and Alevis who migrated abroad began to organize through associations. During this process, there were intense discussions about what Alevism is, its origin, worship and history. However, as the discussions progressed, claims were put forward that were quite contrary to the historical process and Alevi reality. In particular, "Is Alevism inside or outside Islam?" The question has become an important agenda item. In this article, we will discuss the course and reasons of these discussions.
Dede lodges, which are the basic organization of Alevism, have now been replaced by organizations in the form of union-type associations. Dede lodges are the sum of the sayyid groups and the suitors affiliated with these groups. Throughout history, certain sayyids participated in certain tribes and carried out guidance activities, and social units called Ocaks emerged. Dede lodges are divided into two: pir and mürşit; The grandfathers of the master house are responsible to the grandfathers of the mentor house.
However, since the second half of the twentieth century, dede hearths have lost their function and effectiveness for various reasons. The influence of dede lodges decreased due to reasons such as schooling, urbanization, modernism, the influence of ideologies, and the ban on Alevism. As a result, there were signs of weakening in basic worship, and by the 1990s, the grandfather-suitor relationship had largely disappeared.
Alevis started to support the Republican People's Party in the 1970s, and in the 1990s They experienced a gap with the disappearance of socialist states. In this process, Alevi associations were established in cities and European countries. These associations struggled to seek their rights, demanding the official recognition of Alevism.
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During this period, discussions began on what Alevism was. In the beginning, the thesis that Alevism was a way of life and culture gained weight, while the thesis that it was a belief remained weak. Some words put forward by non-Alevis and fundamentally contrary to Alevism were accepted as if they existed in Alevism.
The most heated debate was about whether Alevism is 'inside or outside Islam'. Those who conducted research on Alevism tried to find an answer to this question based on historical knowledge. Various theses have been put forward about the origin of Alevism: Shamanism, Zoroastrianism, Manichaeism, Mazdekiism, Buddhism, Brahmanism, Bogomolism, Paulikenism and Ancient Anatolian religions.
In these discussions, the connection between Alevism and Islam became a matter of discussion. Claims such as "Ali in Alevism is not Ali, the uncle's son and son-in-law of the Prophet" were put forward. However, when we look at the origins of Alevism, we see that most of Alevi concepts are Arabic and that Alevism is in close relationship with Islam. The theses that Islamic elements such as 'Allah, the prophet, the Twelve Imams' in Alevi sources were introduced into Alevism by the Safavids in the sixteenth century were rejected by the faithful part of the Alevis.
Alevism discussions affect Turkey's intellectual level. It is important for reflection. To Allah, Hz. Alevism, which is a belief that believes that Muhammad is his messenger, sees the Twelve Imams as sacred, and commemorates these saints in their worship, is referred to with adjectives such as un-Islamic, heretic, syncretic and heterodox. These discussions are candidates to be one of the most interesting examples of the sciences of history, theology and sociology. This article provides an in-depth analysis of the historical and current situation of Alevism, its organizational forms and the debates on Alevism. Questioning how appropriate the discussions are to scientific methodology in understanding and positioning Alevism will be an important reference point for future studies.
