Relevant bibliographies by topics / Alawite

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Alawite'

Author: Grafiati
Published: 25 August 2023

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Journal articles on the topic "Alawite"

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Sinkaya, Bayram. "Implications of the Syrian Civil War on the Alawites." Journal of Humanity and Society (İnsan & Toplum Dergisi) 10, no. 2 (2020): 95–128. http://dx.doi.org/10.12658/m0379.

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Anti-regime demonstrations erupted in Syria in 2011 that turned into armed conflicts and then a civil war wrecked the country for over eight years have profoundly impacted all social groups. The Alawite background of the long-lasting ruling family, the Assads, and the growing sectarian characteristics of the conflict drew projections particularly on the Alawite community. Indeed, it was regarded very critical both for the continuation of the ruling regime, and for the potential success of its opposition. There have been many debates in various occasions on the Alawite’s relations with the opposition and the Assad administration, however, currently there are few scholarly researches on implications of the civil war with regard to the Alawite community. Moreover, the existing literature underexplored communitarian concerns of the Alawites and effects of clashes on them. It also underestimated breaks among the Alawites, and their complicated relations with the regime and the opposition. This article aimed at analyzing the position of Syrian Alawites in a period that start with the anti-government demonstrations that evolved into the civil war. In this respect, it reviewed the Alawites’ relations with both the Assad administration and the opposition, and it discussed implications of the civil war on this community. It appeared that the Alawites did not act in a monolithic way in the face of anti-regime demonstrations; while some of them stood behind the Assad administration, a considerable part of them tended towards opposition. However, the growing sectarian color of the conflict that deepened sectarian concerns of the most of the Alawites, led them to extend their support to the Assad administration against the Islamist-dominated opposition. However, it did not mean that the Alawites had seamless relations with the Assad administration; and the Alawite support for the Assad could not be explained solely by sectarian reasons. There has been a number of sociological, historical and political factors that affected the Alawite choice.
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Krivets, E. А. "The Ethno-Religious Roots of the Syrian Alawites." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 71–83. http://dx.doi.org/10.26516/2073-3380.2022.40.71.

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The article examines the religious features of the Alawite religion and briefly describes the religious situation in Iran in the 3rd – 9th centuries. By the comparative characteristic of religious and political currents in Iran in the 9th century the author has come to the conclusion that the ancestral home of the Alawites was the land of Caucasian Albania or Arran. The above conclusions are supported by the ethnic factor as the political activity of ethnic groups and the territories they occupy in Iran. In addition, the author considers other factors that confirm the correctness of determining the origin lands of the Alawite tribes.
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Al-Tamimi, Aymenn Jawad. "LOOKING AT ALAWITES." Levantine Review 1, no. 2 (2012): 181. http://dx.doi.org/10.6017/lev.v1i2.3049.

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This paper aims to provide some original discussion on the traditional Alawite religion, looking at current historical narratives of the Alawites during the French Mandate period in what in 1936 became the Syrian Republic. The paper also considers conceptions of identity in the modern era and perceptions of the Syrian civil war a Sunni-Shi’a conflict. Finally, it examines the position of Alawites in the current civil war in Syria, and discusses future options for the community.
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Mohamad, Tamam. "The Status of Religion/Sect-Based Linguistic Variation in Tartus, Syria: Looking at the Nuances of Qaf as an Example." Languages 8, no. 3 (2023): 167. http://dx.doi.org/10.3390/languages8030167.

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This study investigates the social and historical dynamics affecting the religion/sect-based linguistic distribution and associations of the Qaf variants, namely [q] and [ʔ]. The findings are based on the data gathered through interactions with 93 Arabic speakers from Tartus Center, Syria. The descriptive analysis reveals the presence of religion/sect-based linguistic distribution, with [q] being dominant mainly among Alawites and [ʔ] being dominant among Sunnis and Christians and increasingly becoming popular among Alawites of the urban regions. The paper highlights the emergence of [q] as a religiously, socially, and symbolically marked Alawite variant during the war, contrary to the [ʔ], which became a supralocal and religiously neutral variant that speakers of marked [q] backgrounds can resort to at times of tension and social pressure.
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Amal, Muhammad Khusna, and Nawirah Ali Hajjaj. "Pernikahan Nasbiyah Sayyid dan Syarifah (Studi Living Hadits di Kampung Arab, Kademangan, Bondowoso)." Al-Manar: Jurnal Kajian Alquran dan Hadis 7, no. 1 (2021): 53–68. http://dx.doi.org/10.35719/amn.v7i1.5.

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In the Arab village of Bondowoso, precisely on the streets of HOS Cokroaminoto and KH. Asy'ari still maintains the custom of nasbiyah marriage. The focus of the research in this study is: what is the meaning of marriage according to the Alawite Arabs; why do 'alawiyyin Arabs in the past make a tradition of 'alawiyyin' Arab marriages; how the Alawite Arabs maintain the tradition of marriage between Alawite Arabs; and what are the views of the Alawite Arabs on the hadiths that prioritize their religious aspects. The results of this study are 1) Marriage is a physical and spiritual bond between a man and a woman to fulfill the purpose of married life as husband and wife by fulfilling the requirements and pillars that have been determined by Islamic law. 2) nasab is a descendant, so nasbiyah marriage is a marriage carried out by sayyid (Arabic man) and Syarifah (Arabic woman) to maintain the descendants that continue to the Prophet Muhammad. 3) it has become a tradition for Arabs to marry fellow Arabs as well, namely the Alawite group, besides that this tradition usually occurs because of the element of matchmaking by both parties, there is even a close family relationship between the bride and groom. 4) the view of the Arab Alawiyyin on the hadith prioritizes the religious aspect, if the lineage is good then the religion will be good too.
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Qaddour, Jomana. "Unlocking the Alawite Conundrum in Syria." Washington Quarterly 36, no. 4 (2013): 67–78. http://dx.doi.org/10.1080/0163660x.2013.861714.

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Fildis, Ayse Tekdal. "Roots of Alawite-Sunni Rivalry in Syria." Middle East Policy 19, no. 2 (2012): 148–56. http://dx.doi.org/10.1111/j.1475-4967.2012.00541.x.

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Omar, Yousef Hussein. "Alawites Rebellion in Syria Against Egyptian Rule (1834-1835)." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 22 (December 27, 2020): 59–88. http://dx.doi.org/10.24082/2020.abked.285.

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The history of Alawites in Syria witnessed an important stage, when they rebelled against Egyptian rule 1834-1835, after centuries of living under the rule of the Ottoman Empire. This research deals with an introduction to the Alawites and their lives in Syria during the period of Ottoman rule until Muhammad Ali Pasha took control as part of starting a new era of Egyptian rule in Syria in 1832. This research also examines the reasons for the rebellion of the Alawites against the Egyptians in 1834: Disarm, Military Conscription, Cotton Press Machine, and Cutting Down Forests and Trees. The research also deals with the first beginnings of the rebellion and the most important events therein, in addition to the operations of the Alawite rebels in controlling the territories involved including Yunus rebellion, the robberies, the release of prisoners, and the execution of Druze soldiers. This is while also considering the efforts made by the Egyptian authorities to suppress the rebellion. The research also deals with the problem of the selling of Alawites women, the Egyptian reaction to it, and how the Ottomans dealt with the rebellion as a whole. The reasons behind the rebellion’s failure have also been discussed. The conclusion addresses the most important results of this research. This research relied on many contemporary Arab documents that recorded the details of the events of the rebellion, in addition to recent references that approach the rebellion through a form of analysis in terms of the circumstances of the rebellion and the reasons for its failure. This research is based on a descriptive historical method and the analytical method as much as possible, which is appropriate for this type of research.
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BAR-ASHER, Meir M. "Sur les éléments chrétiens de la religion Nusayrite-Alawite." Journal Asiatique 289, no. 2 (2001): 185–216. http://dx.doi.org/10.2143/ja.289.2.433.

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MOLLICA, Marcello. "The Twenty-Five Turkish Alawi From Tokat And The Creation Of The Alawite Bektash Italia in Lecco." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 96 (December 20, 2020): 145–62. http://dx.doi.org/10.34189/hbv.96.006.

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Dissertations / Theses on the topic "Alawite"

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Abou, Saleh Hussein. "Iran in Syria and the making of a transnational Shiite space : shrines and alawism." Electronic Thesis or Diss., Paris, Institut d'études politiques, 2021. http://www.theses.fr/2021IEPP0052.

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Cette thèse de doctorat cherche à examiner comment les efforts conjoints des régimes iranien et syrien pour créer un espace religieux transnational chiite en Syrie à travers l'appropriation des sanctuaires sacrés chiites locaux ont consolidé leurs relations géostratégiques. En effet, la Syrie est devenue une plaque tournante pour la construction d'une identité transnationale chiite. Initialement, il cherche à élucider la dynamique religieuse historique entre les clercs alaouites et chiites. Je cherche à capturer les clercs chiites qui ont changé la perception des Alaouites à la suite de la révolution islamique et du début de l'ascendant politique des mouvements politiques chiites dans la région. En outre, il examinera comment la domination alaouite du pouvoir politique en Syrie et leur inclusion sociale dans la mémoire nationale syrienne collective ont produit une nouvelle tendance culturelle et religieuse parmi eux. Il est composé de ceux qui cherchent de plus en plus à s'identifier à certains symboles des mythes religieux de la communauté chiite, tout en suspendant des éléments de leur ethos alaouite. Ce changement d'éthique était motivé par une perception croissante de la nécessité d'un rapprochement doctrinal avec les chiites, car il ajoute une dimension religieuse aux relations géostratégiques entre le régime chiite iranien et le régime laïc Baas en Syrie. Cette catégorie contraste avec la catégorie dominante qui a conservé sa distance avec l'éthos chiite, et a cherché à mettre en valeur leurs symboles mytho-religieux alaouites<br>This PhD thesis seeks to examine how the joint efforts of the Iranian and Syrian regimes tocreate a Shiite transnational religious space in Syria through the appropriations of local Shiite sacredshrines has consolidated their geo-strategic relationships. In effect, Syria has become a hub for theconstruction of a Shiite transnational identity. Initially it seeks to elucidate the historical religiousdynamics between the Alawite and the Shiite Twelvers Imamates clerics. I seek to capture theShiites’ clerics changing perceptions of the Alawites following the Islamic revolution of Iran, and thebeginning of the political ascendancy of Shiites political movements in the region. Further, it willexamine how the Alawite domination of the political power in Syria, and their social inclusionwithin the Syrian collective national memory has produced a new cultural-religious trend amongthem. It is composed of those who seek to increasingly identify with certain religious-myth symbolsof the Shiite collectivity, while suspending elements of their Alawite ethos. This mutation in theirethos was driven by an increasing perception of the necessity of doctrinal rapprochement with theShiites as it adds a religious dimension to the geo-strategic relationships between the Shiites-basedIranian regime, and the secular Baath regime in Syria. This category runs in contrast to the dominantcategory that has preserved its distance from the Shiites ethos, and sought to stress their Alawitesmyth-religious symbols
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Sarsilmaz, Defne. ""I am a Teacher, a Woman's Activist, and a Mother": Political Consciousness and Embodied Resistance in Antakya's Arab Alawite Community." FIU Digital Commons, 2017. https://digitalcommons.fiu.edu/etd/3542.

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Often pointed to as the region’s model secular state, Turkey provides an instructive case study in how nationalism, in the name of conjuring ‘unity’, often produces the opposite effect. Indeed, the production of nationalism can create fractures amongst, as well as politicize, certain segments of a population, such as minority groups and women. This dissertation examines the long-term and present-day impacts on nationalist unity of a largely understudied event, the annexation of the border-city of Antakya from Syria in 1939, and its implications on the Arab Alawite population. In doing so, it deconstructs the dominant Turkish narrative on the annexation, rewrites the narrative drawing on oral history from the ground, and it shows how nation-building is a masculinist project that relies on powerfully gendered language through studying the national archives. The heart of the project, however, remains the investigation of the political, social, and religious subjectivity of Arab Alawite women, with an emphasis on resistance to the structures and practices sustained by the state and patriarchy. The Arab Alawites, once numerically dominant in the Antakya region, are now an ethno-religious minority group within the Turkish/Sunni-dominated state structure. Although Antakya was the last territory to join Turkey in 1939, ever since that time many of its Alawites have resisted assimilation through covert, yet peaceful, methods. Through this research, I show that a multiplicity of forces have increased the politicization of the Antiochian Alawite community and broadened their demands upon the Turkish state. My research highlights Alawite women’s leadership as a key driver of this process, thanks to the large-scale out migration of Alawite men, the increased socio-economic independence of Alawite women, and the perception of more progressive gender ideals being held by the members of this Muslim sect, when compared to those of nearby Sunni Turkish women. This dissertation relies on a postcolonial and feminist geopolitical analysis of the Turkish nationalist project to examine how the Turkish state has historically viewed Antakya and the Arab Alawites and how, in return, the experience and collective social and political memory of Alawites was formed. By utilizing innovative methodologies, this research shows how Alawite women are resisting/rewriting/reconfiguring political and social structures through everyday actions that shift the discourse on minorities and women on local and national scales.
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Caldenborgh, Paulus Petrus Theresa Wilhelmina van. "Savage human beasts or the purest Arabs ? : the incorporation of the Alawi community into the Syrian state during the French mandate period (1918-1946) /." [Netherlands] : P. van Caldenborgh, 2005. http://catalogue.bnf.fr/ark:/12148/cb399780356.

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Capiferri, Irene <1988&gt. "Il dissenso alawita: voci di intellettuali contro Asad." Master's Degree Thesis, Università Ca' Foscari Venezia, 2015. http://hdl.handle.net/10579/7339.

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L’obiettivo della mia ricerca vuole essere indagare la dimensione del dissenso e dell’attivismo siriano dal punto di vista in particolare dell’intellettuale, a partire dalla Primavera di Damasco e nei suoi sviluppi recenti, attraverso l’analisi di opinioni (scritti, romanzi, interviste) di intellettuali, scrittori e giornalisti contemporanei. Il focus della tesi sarà sull’analisi del dissenso all’interno della comunità alawita, poiché alla luce della non trascurabile e problematica dimensione confessionale all’interno della società siriana, ritengo importante e decisivo il contributo di voci appartenenti a differenti comunità, in particolare le minoranze più numerose alawita e cristiana, da sempre associate al sostegno o alla tolleranza nei confronti del regime. Il parere e il contributo alla rivoluzione di alcune personalità appartenenti appunto a tali comunità, è fondamentale a mio parere per sostenere l’idea di una possibile futura società siriana in cui convivano le diverse componenti religiose, etniche, tribali che da sempre l’hanno caratterizzata, ed evitare quindi il rischio di cadere in un conflitto confessionale senza fine. Insieme alle figure degli attivisti del movimento non violento e della società civile, queste voci faranno la differenza nel momento in cui si definiranno le sorti dello stato siriano e della sua società.
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Raggi, Carola <1992&gt. "Al-ʿAdl wa al-Iḥsān: un'alternativa alla monarchia alawita". Master's Degree Thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/11699.

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Questo elaborato tratta di ʿAbd as-Salām Yāsīn e la sua Jamāʿat al-ʿAdl wa al-Iḥsān, ovvero comunità della giustizia e della spiritualità, la quale sopravvive da più di trent’anni all’interno della società marocchina in uno stato di tolleranza ma illegalità dovuto alla non riconoscenza da parte del fondatore e dei suoi seguaci del ruolo del monarca del Marocco in quanto Amīr al-Muʾminīn (principe dei credenti). Questa comunità nasce grazie alle idee di Yāsīn che da insegnante di scuola pubblica passa a guida spirituale. Dopo un certo periodo passato all’interno di una comunità sufi marocchina, decide di abbandonarla per fondare una comunità propria ponendosi alla guida di essa e pubblicando diversi libri e manuali su come cambiare la società odierna migliorandola in modo da instaurare uno stato islamico che si basi esclusivamente sull’applicazione della šarīʿa. I tre baluardi principali che sono ribaditi dai portavoce e dai membri della Jamāʿa sono: il rifiuto della violenza, della clandestinità e degli aiuti esteri. Il primo punto consente ad essa di essere tollerata dalla monarchia nonostante i rapporti altalenanti tra il monarca e la guida spirituale dovuti all’invio da parte di quest’ultimo di lettere e messaggi di critica nei confronti del re e del suo status di comandante dei credenti. A seguito della morte di Yāsīn, la leadership della comunità ha adottato un basso profilo, emergendo durante manifestazioni per i diritti dell’uomo e in quelle contro le interferenze straniere in Marocco. Inoltre, sono state apportate alcune riforme interne alla struttura della comunità in vista di un futuro cambiamento e di una collaborazione con altre forze politiche per contrastare il regime attuale, definito da essi dispotico e corrotto.
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Loviconi, Dalila. "La faience de Fés XXIe -XVIIe siècle : période Alaouite - Langage et décoration." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3113.

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Dans cette étude que je présente, j'ai pris pour appui l'objet céramique de Fès en tant que référence contextuelle depuis l'époque contemporaine de 2012 jusqu'au XVIIe siècle. L'analyse croisée des sources textuelles et des productions, tant sur le terrain que dans les collections muséales ou privées, nous permet de faire toute la lumière sur les productions céramiques de Fès sur plus de trois siècles. La première partie est consacrée aux aspects politiques et sociaux de la réorganisation des corporations artisanales qui ont conditionné les productions sur plus d'un siècle et demi. La deuxième partie porte sur la sémiologie du décor dans la céramique de 1835 à 1675 (période alaouite). Sont d'abord étudiées les formes issues des fonctions alimentaires et des codes sociaux, puis les éléments du décor qui concourent avec la part des nombres, à l'agencement des dessins transcrits selon des codes cachés. Les conclusions de la thèse reposent sur la caractéristique de codes spirituels présents dans les productions anciennes et qui ont disparu au contact des codes de l'économie et de l'industrie européennes<br>In this research, I have focused on the ceramic object from Fes as a contextual reference in the contemporary era from 2012 back to the XVII th century. The analysis crossed together with texts and production sources, both on site and with museums or private collections, enlightens us about Fes's ceramic productions over the last three centuries. The first part is dedicated to politic and social factors of the changes in the organization of the art crafts corporations that influenced the productions for over a century and a half. The second part carries on semiology of the decor on ceramic from 1835 back to 1675 (Alawite period). First the research covers the shapes inspired from alimental functions and social codes, then on the elements corresponding to numbers, and transcripts drawn according to some hidden codes. The thesis concludes on the specificities of spiritual codes in ancient productions that have gradually disappeared upon the arrival of the European industrial and economic codes
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Tasci, Hülya. "Identität und Ethnizität in der Bundesrepublik Deutschland am Beispiel der zweiten Generation der Aleviten aus der Republik Türkei /." Münster [u.a.] : LIT, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014955896&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Alawieh, Hussein [Verfasser]. "Zur experimentellen Bestimmung der Schwindverformungen von Zementstein / Hussein Alawieh." Aachen : Shaker, 2007. http://d-nb.info/1170528031/34.

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Khelifa, Salah. "Alawisme et madanisme : des origines immédiates aux années 50." Lyon 3, 1987. http://www.theses.fr/1987LYO31007.

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Par-dela cette these nous avons voulu demontrer l'existence du soufisme (mystique musulmane), realite niee, meconnue ou ignoree de presque tous les specialistes du maghreb contemporain. En guise d'introduction, nous avons esquisse les conditions objectives dans lesquelles avait evolue le soufisme alawi et madani : mostaganem, qsibat al-madyuni, les confreries religieuses maghrebines et le monde arabe dans la premiere moitie, du xxe siecle. Le corpus de la these s'articule autour de trois grands axes : d'abord l'historique des deux confreries (alawi et madanie) c'est-a-dire les biographies respectives des sayh al-alawi (18691934), al-madani (1888-1959) adda ibn tunis (1898-1952) et la crise interne qui a failli ebranler la confrerie alawie apres 1934. Le 2eme axe gravite autour de la conception des 2 confreries. Le sayh (maitre spirituel) etant le depositaire de l'heritage prophetique initiait les muridun (disciples) qui etaient non seulement des musulmans de naissance, mais aussi d'origine europeenne, quoi que peu nombreux. L'initiation avait lieu dans les zawiya-s disseminees au maghreb, au machreq, en europe, aux ameriques et en afrique. C'etait grace aux dons de certains adpetes et surtout au labeur des disciples eux memes que vivaient les fuqara (disciples) installes a demeure dans les zawiya-s. Le 3eme axe de notre these a trait a la methode et aux enseignements spirituels. La religion islamique etant fondee sur 3 pilliers (arkan) : l'islam, l'iman (foi), l'ihsan (la perfection de l'action), les sayh y initiaient leurs disciples et grace au dhikr (invocation, mention du nom de dieu) methodique, les aidaient a parcourir le chemin (maslak) spirituel et a parvenir a la realisation spirituelle<br>Our aim in this research is to demonstrate the existence of sufism (muslim mysticism), a fact denied, unknown or ignored by almost all the contemporary maghrebian specialists. As an introduction, we have outlined a sketch of the objective conditions whereby the alawi, madani sufism, mostaganem, qsibet al-madyuni, the maghrebian religious brotherhood and the arab world developed during the first half of the twentieth century. The research centers on three major parts : first, the historical record of both the alawi and madani brotherhoods ; that is, the respective biographies of the sayh al-alawi (1869-1934), al-madani (1888-1959), adda ibn tunis (1898-1952) and the internal crisis which was to disestablish the alawi brotherhood after 1934. The conception of the two brotherhoods constitutes the subject matter of the second part. Being the upholder of the prophetic heritage, the sayh (the spiritual master) used to teach the muridun (disciples), including those few who were not only native muslims but also originally europeans. The teaching took place in the zawiyas of a wide geographic distribution : in north africa, the near-east, europe, america, and africa. The fuqara (disciples) living in the zawiya-s owed their livelihood to the gifts of wealtheir disciples and, above all, to still other disciples who worked the land of the zawiyas. The third part of the research is concerned with spiritual method and preachings. Since the islamic religion is based on three tenents (arkan) : islam (submission), iman (faith), ihsan (the perfectdeed), the sayh used to teach these to their disciples. Through regular dhikr (invocation, repeating the name of god), the sayh guided the disciples along the spiritual way (maslek), thus helping them to reach spiritual fulfilment
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Khelifa, Salah. "Alawisme et madanisme des origines immédiates aux années 50 /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37611017j.

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Books on the topic "Alawite"

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Nimier, Alain. Les alawites. Éditions Asfar, 1987.

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Narawāla, Prabhajīta. Alawidā. Lokgeet Parkashan, 2007.

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Alawidā. Gurū Nānaka Dewa Yūnīwarasiṭī, 2004.

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Khayyir, ʻAbd al-Raḥmān. ʻAqīdatunā wa-wāqiʻunā naḥnu al-Muslimīn al-Jaʻfarīyīn. Kutub Dhāta Fāʼidah, 1991.

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Fārig̲h̲a, Gulawanta. Alawida toṃ bāada. Wailawisha Pabalisharaza, 1999.

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Mari, Shadi Abduh. Alawiyu Jabal Muhsin fi Lubnan, 1900-1980 M. Dar al-Mahajjah al-Bayda lil-Tibaah wa-al-Nashr wa-al-Tawzi, 2022.

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Shaykh, Zaynab. Nahj al-balaghah mirat al-kamal al-Alawi. Dar al-Mahajjah al-Bayda lil-Tibaah wa-al-Nashr wa-al-Tawzi, 2021.

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The cowherd of Alawi: Gentle lessons from Buddha. Amar Chitra Katha, ACK Media, 2009.

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A Sufi Saint of the twentieth century: Shaikh Ahmad al-'Alawi : his spiritual heritage & legacy. 3rd ed. Islamic Texts Society, 1993.

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Fatima, Yashrutiyya, and Cadavid Leslie, eds. Two who attained: Twentieth-century Muslim saints, Sayyida Fatima al-Yashrutiyya and Shaykh Ahmad al-Alawi. Fons Vitae, 2005.

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Book chapters on the topic "Alawite"

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Üngör, Uğur Ümit. "Alawite warrior-sheikhs." In The Routledge Handbook of Religion, Mass Atrocity, and Genocide. Routledge, 2021. http://dx.doi.org/10.4324/9780429317026-8.

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Russo, Annunziata. "Insegnamenti ermetici e dottrine 'alawite." In Hermetism from Late Antiquity to Humanism. Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.ipm-eb.4.00104.

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Al-Khayer, Talip. "Alawite Opposition and the Rise of ISIS." In Actors and Dynamics in the Syrian Conflict's Middle Phase. Routledge, 2022. http://dx.doi.org/10.4324/9781003254904-13.

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Goldsmith, Leon T. "The Alawites of Syria." In Routledge Handbook of Minorities in the Middle East. Routledge, 2018. http://dx.doi.org/10.4324/9781315626031-14.

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Goldsmith, Leon. "SYRIA’S ALAWIS." In The Syrian Uprising. Routledge, 2018. http://dx.doi.org/10.4324/9781315143798-10.

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Bawey, Ben. "Kampf der Konfessionen? Sunniten, Schiiten, Christen und Alawiten." In Assads Kampf um die Macht. Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12057-3_5.

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Bawey, Ben. "Sunniten, Schiiten und der Kampf der ‘Alawīten." In Assads Kampf um die Macht. Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-658-04242-4_4.

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Goldsmith, Leon T. "Chapter 4. Adapting to Shifting Ground: The Alawites of the Northern Levant." In Middle Eastern Minorities and the Arab Spring, edited by Kenneth Scott Parker and Tony Emile Nasrallah. Gorgias Press, 2017. http://dx.doi.org/10.31826/9781463237301-007.

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Türk, Hüseyin. "ALAWISM AND CONCEALMENT: THE UNCLEHOOD TRADITION IN THE NUSAYRIYE." In Alevis and Alevism, edited by Hege Irene Markussen. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225728-005.

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Rifai, Ola. "Sunni/Alawi identity clashes during the Syrian Uprising." In The Syrian Uprising. Routledge, 2018. http://dx.doi.org/10.4324/9781315143798-16.

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