Relevant bibliographies by topics / Alevi identity

Academic literature on the topic 'Alevi identity'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Alevi identity"

1

Cetin, Umit, Celia Jenkins, and Suavi AYDIN. "Politics and Identity in Alevi Kurds: An interview with Martin van Bruinessen." Kurdish Studies 8, no. 1 (May 24, 2020): 7–15. http://dx.doi.org/10.33182/ks.v8i1.560.

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This interview with Martin van Bruinessen records his personal and intellectual engagement with Alevis in Turkey and the Netherlands for over fifty years. Initially, his interest was in Anatolian Alevi culture and he began exploring the religious dimension of Alevism in the 1970s at a time when Alevis were more preoccupied with left-wing politics. He charts the emergence of Alevism studies since the 1980s and links it to the religious resurgence and reinvention of diverse ethno-religious Alevi identities associated with urbanised and diasporic communities. He further examines the relationship between Kurdish and Alevi movements and Alevism and Islam.
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Kayhan Kılıç, Seyhan. "Understanding A Displaced Community and Its Entangled Identity: Religious Rituals of Alevis in Istanbul." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 21 (June 25, 2020): 3–38. http://dx.doi.org/10.24082/2020.abked.274.

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This paper’s main goal is to examine the nature of a religious belief and its entangled identity in an urban context from an anthropological perspective. My work’s current focus is that the ritual practices of urban immigrants are displayed in the public space, unlike the social structure and guidance provided by a local religious expert known as a dede. Since the 1950s mass migration of Alevis from rural regions to the Turkish metropolises, such as Istanbul, the Alevi identity has been transformed into a labyrinth of socio-political obstacles and has been losing its place due to the pressures of both the state power and the Sunni and Alevi institutions. They have been losing the space that their belief attached, the clan-related (ocak) community network system, the reliance on rural divine leaders, their spiritual moods and motivations, the unique means of resolving community conflicts. The paper includes a standardized ritual and music repertoire, the revision of folklorized sacred dance (semah) elements, and a critical analysis of what can be seen as the theatrical aspects of urban cem. The second part of this paper is to understand other reasons why Alevi identity has become entangled. Certain writings about Alevis and using concepts about Alevism, such as heterodox and syncretic, ongoing hate speech and discrimination waged against them, Islamophobia seen worldwide, have played a role in the entangled identity of Alevis. We used the ethnography research method, which is mostly qualitative. It involves participatory observation of cem rituals in Istanbul, and obtaining information through informal and formal interview techniques used during observations.
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Geaves, Ron. "RELIGION AND ETHNICITY: COMMUNITY FORMATION IN THE BRITISH ALEVI COMMUNITY." Numen 50, no. 1 (2003): 52–70. http://dx.doi.org/10.1163/156852703321103247.

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AbstractThe article explores the Alevi community, a little-studied Muslim-influenced heterogeneous religious tradition whose roots are in Eastern Turkey, and provides recent fieldwork of the Alevi presence in London which has appeared through migration since the 1980s. This community development is compared with the older Alevi community in Istanbul. The intention is to use the high number of Alevis who live in diaspora communities to analyse the relationship between religion and ethnicity. The author argues, that even though the Alevi revival that has manifested since the 1990s and in which Alevi youth participate visibly, appears to be cultural rather than religious, closer examination of Alevi religious traditions indicates that the forms taken by the revival have their roots in traditional Alevi spiritual beliefs and practices in which values of tolerance, heterodoxy, freedom and justice prevail. The article concludes that although Alevi youth appear to be diverging significantly from their Sunni Muslim counterparts in their respective identity quests, religion plays a significant role for both although the manifestations of revival are almost diametrically opposed. This can be explained by the different manifestations of belief and practice in each community.
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4

Arslan, Zeynep. "Alevi Diasporası ve resmi din olarak Alevilikte çoklu kimlik." Göç Dergisi 4, no. 2 (October 28, 2017): 153–84. http://dx.doi.org/10.33182/gd.v4i2.595.

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Mevcut çalışma, Anadolu Alevilerinin önemli ölçüde dışarıdan gelen tanımlamalara maruz kalmalarına ve Türkiye siyaset konjonktüründe daima “Şeriat tehlikesini” dengeleme amaçlı araçsallaştırılmalarını ele alıyor. Aleviliğin Türkiye toplumunda büyük toplum kesimlerince egemen olan ve devlet erkanında kurumsal olarak işlerliğini sürdüren Sünni-Ortodoks İslam ile kıyaslanma üzerinden tanımlanması durumu, Avrupa Diasporası’nda ve Aleviliğin Avrupa devletleri tarafından tanınma süreçlerinde etkinliğini sürdürmektedir. Özellikle Avusturya örneğinde 2008/2009 yıllarından itibaren Alevi kurumlarınca başlayan Aleviliğin resmi din olarak tanınma (Almanca: Anerkennung als Religionsgesellschaft) çabaları, devlet çıkarları doğrultusunda (1912 İslam yasasını reform etme amaçlı) yeniden araçsallaştırılabileceğine tanık olundu. Bu çalışma, Avusturya’da Alevi kurumlarının tanınma süreçlerinde izledikleri yolu ve sonuç iti-bariyle Avusturya-Alevi toplumunun kurumsal olarak iki kanada bölünme sürecinin nedenlerini incelemektedir. Konunun içeriğini güncel siyasi ve hukuki süreci belgeleyen kaynaklar ile kritik söylem çözümlemesi yöntemiyle devletin kimlik belirleme hususu, hakimiyet ve egemenlik çerçevesinde iç ve dış etkenlerin karşılıklı ilişkilendirmeleriyle, kimliklerin kategorize edilerek oluşumu konusunu ‘kesişimsellik’ (İngilizce: Intersectional approach) teorik altyapısıyla destekleyeceğim.ABSTRACT IN ENGLISHAlevi diaspora and multiple identities in Alevism as an ‘officially recognised religion’This paper focuses on the Anatolian Alevis, whose identity is often defined externally by others and they face political manipulation as a leverage group against fundamentalist Islamic tendencies. The way in which Alevism is commonly defined in contrast to Sunni-Orthodox Islam, an institutional and hegemonic faith in Turkey continues with Alevi Diaspora in Europe[1]too. In particular, in the case of Austria (German: Anerkennung als Religionsgesellschaft), where the recognition of Alevism as a religion dates back to 2008/2009 and it shows how the state manipulates the Alevi population’s goals for her own purposes (Amendment of the 1912 Islam Law). This study focuses on the way in which Alevi faith group is divided into two at the end of this process of regcognition in Austria. These groups are the Islam Alevis and the (Syncretic) Alevis. This paper analyses the roles of the Austrian Alevi associations and the Austrian state in this process of division and official recognition. The analyses are based on content analysis of documents on current political and judicial decisions and benefits from critical discourse analysis approach. The intersectional theoretical approach is tested when the dominance and hegemony aspects, mutual influences of internal and external factors as well as identity buildings through categorization are analysed.
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Köse, Talha, and Nigar Tuğsuz. "Alevi Identity Demands: The Legal and Perceptual Dimensions of the Struggle for Recognition." Journal of Humanity and Society (insan & toplum) 11, no. 2 (June 20, 2021): 97–127. http://dx.doi.org/10.12658/m0622.

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Bu çalışma, Alevi toplumunun kimlik ve inanç temelli taleplerini Alevi kanaat önderlerinin ifadeleri ile ortaya koymaktadır. Cemevlerinin hukuki statüsü, zorunlu din eğitimi ve Alevi dedelerinin durumu gibi konular, Alevi toplumunun üzerinde mutabık kaldıkları temel beklentilerdir. Bu çalışmada bütün bu beklentilerin, özünde bir varoluş mücadelesi ve asimilasyona dair kaygılar eşliğinde, yasal ve algısal boyutları olan bir tanınma mücadelesine dönüştüğü görülmektedir. Alevi toplumunun ayrımcılığa uğradığına dair eleştiriler ve ayrımcılığın giderilmesine dair somut beklentiler, diğer bütün somut taleplerle doğrudan ilişkilidir. Son 10 yılda siyasi iktidarla yaşanan güveninşası konusundaki aksaklıklar, talepler konusundaki beklentilerin karşılanamamasına ve sözü edilen asimilasyon kaygılarının artmasına neden olmuştur. Bu çalışmanın bulguları, Türkiye’nin dört şehrinde, Alevi kanaat önderleri olan dedelerin ve Alevi kurumlarının temsilcilerinin katılımıyla gerçekleşen dört büyük çalıştaydan elde edilen verilere dayanmaktadır. Alevi kanaat önderlerinin konu ile ilgili yaklaşımlarına bakıldığında, taleplerin kalıcı olarak karşılanmasının ve kaygılarının giderilmesinin tek yolunun, yasal ve algısal boyutları hesaba katacak bütüncül bir perspektif ve politikalar olduğu anlaşılmaktadır.
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Cetin, Umit, Celia Jenkins, and Suavi AYDIN. "Editorial: Alevi Kurds: History, Politics and Identity." Kurdish Studies 8, no. 1 (May 24, 2020): 1–6. http://dx.doi.org/10.33182/ks.v8i1.558.

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This special issue brings together scholarship on Alevi Kurds by focusing on their ethnic, linguistic, religious, political, cultural and social specificity including a range of articles from the disciplines of anthropology, history, politics, linguistics and sociology. The first part focuses on Turkey, exploring the roots of Kurdish Alevism and how Alevi religious identities intersect with ethnic and national identity and political representations, and the second focuses on Alevi Kurds and their creation of a transnational religious identity and their mixed experience of settlement in the UK diaspora.
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Dressler, Markus. "Turkish politics of doxa." Philosophy & Social Criticism 41, no. 4-5 (January 12, 2015): 445–51. http://dx.doi.org/10.1177/0191453714567492.

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The religious identity of Turkey’s Alevis, with the origins of their traditions, and in particular their relation to Islam, are the focus of a debate current in Turkey as well as in those western European countries with strong Turkish migrant populations. This debate began in the late 1980s, with the public coming-out of the Alevi community, when the Alevis set out on a manifest campaign to be recognized as a distinct cultural and/or religious tradition. Against the backdrop of this debate, this article discusses the impact of Turkish politics of doxa on the possibilities of Alevi representation in Turkey. It gives particular attention to the implication of secularism and nationalism in the knowledge regime that subscribes heterodoxy to the Alevis – an ascription that secures their principal integratability in the Turkish nation, while at the same time preparing the ground for otherizing them from the Sunni majority perspective.
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Özata, Tolga. "Visibility through invisibility: Spatialized political subjectivities of Alevi youth." New Perspectives on Turkey 62 (April 9, 2020): 3–25. http://dx.doi.org/10.1017/npt.2020.5.

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AbstractThis article investigates Alevi youth subjectivities in a neighborhood of İstanbul, Okmeydanı, in which mainly Alevi people live, through the youth’s self-positionings in revolutionary groups, which has deeply marked the highly politicized history of the district. The grievances of Okmeydanlı Alevi youth have grown increasingly complex, stemming from experiences of violence, family legacies of victimhood, and, in recent years, new forms of exclusion. Coupled with generational ruptures between youth and their families in experiencing Alevi identity, Alevi youth have created a political identity and collectivity in the sphere of revolutionary politics. In this politicization, Okmeydanı becomes a spatialization of resistance which gives the youth a sense of power to achieve solidarity and find intimacy to defend themselves and their rights. Moreover, for the youth, engaging in a revolutionary political identity enables them to define themselves and redefine Alevi identity in contrast with, and sometimes against, the perceptions of their families. I argue that it is through this performativity that Okmeydanlı Alevi youth achieve self-empowerment and identity construction; and through this performativity in street politics that the youth render their agencies and self-representations visible on public space.
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Hamrin-Dahl, Tina. "The Alevi and questions of identity, including violence and insider/outsider perspectives." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 108–25. http://dx.doi.org/10.30674/scripta.67304.

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Alevilik is the second largest religious movement in Turkey after Sunnite Islam. The Alevi worship Ali and the twelve Imams of his family. Ali is more or less deified and therefore Alevis are considered as being ghulat (‘exaggerated’, ‘extremist’) and heterodox. The elevated Ali personifies an aspiration to justice and righteousness. He fought on the side of the weak and oppressed against those with power in society. Theologically, Ali is assumed to be blessed by the divine light and is therefore able to see into the mysterious spirituality of Islam. Many Alevis today however totally dissociate themselves from Shi’ism. Still, the degrading­ abel kızılbaş (‘red-head’) is associated with Ali and thus is something alleged to be anti-Osman, since Isma’il fought against the Osman Empire. The colour red represents the blood of Mohammed: he was wounded in battle and Ali saw the prophet’s blood flowing. As Ali grew older, he wanted to remind people of Mohammed’s struggle and therefore started wearing red headgear. Red thus became the colour of the Shi’ites and over time a symbol of Shi’ite martyrdom. Later red also gained political significance for the Alevis. The religious and the political are closely intertwined, but despite this, neither the Left nor Shi’ism does simply stand on one side and the Right/Sunni on the other – there are no such simple dichotomies in reality.
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Göner, Özlem. "The Transformation of the Alevi Collective Identity." Cultural Dynamics 17, no. 2 (July 2005): 107–34. http://dx.doi.org/10.1177/0921374005058582.

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Dissertations / Theses on the topic "Alevi identity"

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Yener-Roderburg, Inci Oyku. "Defined on the edge of power: the Alevi identity through centuries of transition in Turkey." Thesis, Canberra, ACT : The Australian National University, 2014. http://hdl.handle.net/1885/12543.

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This thesis will argue that one of the main challenges Alevis experience in Turkey is the lack of adequate historical credit afforded to them within Modern Turkish society. Though Alevis have a much older history than the Republic of Turkey, having occupied the region for centuries before the inception the modern Turkish nation-state, they still have a very specific relationship with the development of the secular Kemalist-Turkish identity. In fact, Alevis began to develop a novel and unique political identity, which embraced secularism in spite of deeply rooted religious convictions, during Turkey's National transition from the late Ottoman Empire (early 1900s) to the early multi-party era (late 1950s). Existing scholarship on Alevi identity often exclusively focuses on how they were perceived as a religious group during the Ottoman Era or on their increasingly marginalized political identity after the 1970s. However, this thesis will argue that these approaches fail to appreciate the "transition period" of Alevi identity, and how the transformation from being considered a strictly religious/ethnic identity within the Ottoman Empire to becoming viewed as vocal and political advocates of secularism from the early Republic is crucial to understanding contemporary Alevi identity. It will argue that past research has not paid enough attention to this transition, casting Alevi cultural and political identity as fragmented, rigid and impermeable rather than fluid and constantly evolving. To this end, this thesis will seek to demonstrate that Alevism has in fact evolved politically since the sixteenth century of the Ottoman Era, and validate why most Alevis became secular Kemalists during the early twentieth century Republican era of modern Turkey, with the Alevi identity maintaining a dedicated Kemalist ideology since then society at large.
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Tee, Caroline. "Mysticism and identity amongst the Alevis in Turkey : a study of flexibility and adaptation in the aşık poetry of an eastern Alevi ocak." Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.559494.

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In this thesis, I investigate a minority Muslim group in Turkey called the Alevis. Particularly, I explore the way in which one Alevi group, the Dervis Cemal Ocak from Erzincan, is currently in the process of reformulating its religious traditions and rethinking its identity as it seeks to define a place for itself in contemporary Turkish society. I explore and analyse the group's decision to align itself with one of the more state- conciliatory of the national Alevi organisations, the Cem Vakfi, and investigate how the Dervis Cemal Ocak is seeking to engage with, rather than distance itself from, the official criteria for belonging to the Turkish nation: namely, Turkishness and self-identification as Muslim. I investigate the oral history ofthe group, focusing on the lives and miracle stories attributed to its early forefathers and the sacred sites associated with them in western Anatolia, and consider the role these narratives are playing in the codification ofthe group's history and identity today. I approach the major part of my study through the medium of astk poetry, which is a central feature of the Alevi tradition. I explore the life-story and poetry of Ozan Seyfili, a prominent astk. from the Dervis Cemal Ocak, and analyse the changes that the Alevi community went through in the 20th century, as well as the current revival activities, through the lens of his poetry and associated commentaries. I consider the nature of Alevi mysticism, through analysis of the way in which Ozan Seyfili draws on Persian Sufi imagery in his poetry as well as through ethnographic research into the traditional religious practices of the Dervis Cemal Ocak before the fragmentation brought about by mass migration. I consider the way in which Alevi mysticism is changing in the urban setting and conclude with a discussion of the possibilities for how the Alevis might organise themselves as a socio-religious community in the future.
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Salman, Meral. "The Role Of The Memorial Ceremonies Of Haci Bektas Veli In Construction The Alevi Bektasi Identity." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606831/index.pdf.

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The aim of this study is to explorehow the Alevi BektaSi identity is constructed through the memorial ceremonies of Haci BektaS veli on collective and individual level by different actors from the state agents to the Alevi BektaSis who participate in the ceremonies.
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Tol, Ugras Ulas. "The Sustainability Crisis Of Alevis." Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610507/index.pdf.

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One of the important agendas of Turkey in the 2000s has been the &ldquo
Alevi Revival&rdquo
. The subject of this thesis, which claims that Alevis are in a search of identity rather than in a period of revival, is the sustainability crisis of the Alevis. Aleviness which has not been mentioned in the political sphere before has now turned into frequently spoken phenomenon. In this &ldquo
Open Aleviness&rdquo
period Alevis felt themselves more free and relieved and with this sense they started to claim more rights and freedoms. The most important and unexpected consequence of the period for the Alevis is the need for an identification of Aleviness. When Alevis realized the distance they have with Aleviness, they did not adopt different definitions of Aleviness made from different positions. Other identities of Alevis determine what kind of an Aleviness they would become. Nevertheless, while the variety of Aleviness understandings has increased, common points of different approaches have decreased. While Islamic Alevism which is one of the projects aiming at becoming hegemonic tries to sustain the tradition
the other one, Political Alevism refers to pressures and assaults of the past. As long as the Alevi elites can generate projects of Alevism which would encapsulate the tradition but differentiate itself from Islam and does not contradict with secularism
which could renew the traditional leadership
which could define positive elements
which have a mechanism of inclusion, and whose members will have the feeling of responsibility the sustainability crisis of Aleviness will deepen.
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Akbas, Gulcin. "Social Identity And Intergroup Relations: The Case Of Alevis And Sunnis In Amasya." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612520/index.pdf.

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The aim of the current thesis was to investigate the relationship between Alevis and Sunnis through the lenses of Social Identity Theory, Social Dominance Theory, and Contact Hypothesis to understand whether they see the current situation stable and legitimate, and perceive discrimination. It was expected that Alevis and Sunnis will differ in ingroup identifications, social dominance orientations, quantity, and quality of intergroup contact, perception of legitimacy and stability, and perceived discrimination against their ingroup. Moreover, the relationship between the dimensions of religious group identification, social dominance orientation, social contact and legitimacy, stability, and perceived discrimination is expected to differ between groups. The sample was consisted of 157 Sunni and 172 Alevi participants living in Amasya, Turkey. Participants completed a questionnaire package including the measures of religious identification, social dominance orientation, social contact, legitimacy, stability, and perceived discrimination. Results revealed that there were significant differences between Alevis and Sunnis in public religious identity, alienated religious identity, opposition to equality, contact quality, perceived legitimacy of the group status, and perception of discrimination directed against ingroup and outgroup. Moreover, religious group identification and social dominance orientation significantly predicted the perception of legitimacy and stability in both Alevi and Sunni groups. Examination of the associations among the major variables revealed that the relationship between perceived discrimination and ingroup identification was slightly stronger for Alevi group compared to Sunni group. The power of group based dominance was stronger than opposition to equality in predicting the perception of discrimination, especially for the Sunni group. Finally, intergroup contact, especially the quality of contact, had a positive effect on intergroup relations. Considering that this thesis is the first attempt to empirically examine the fundamental social psychological processes underlying the Alevi issue in Turkey, findings were discussed on basis of sociological and political aspects as well as previous work in Western cultures.
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Özmen, Fazilet Ahu. "La Jeunesse alevie : une jeunesse plurielle, traditionnaliste ou postmoderniste ?" Strasbourg, 2009. http://www.theses.fr/2009STRA1061.

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Cette thèse de sociologie porte sur l'étude de la construction identitaire de la jeunesse alévie actuelle d'Istanbul, une jeunesse à caractère ethnico-religieux. Le caractère culturel, social et politique de la jeunesse est étudié dans le cadre de l'urbanisation et de la modernisation apparues en Turquie dans les années 1980. Selon notre hypothèse, les mouvements urbains et modernistes ainsi que la montée des mouvements islamistes ont profondément transformé l'identité de la jeunesse alévie actuelle. La jeunesse alévie contemporaine est une jeunesse différente de celle des jeunesses des années 1960 et 1970. Dans les années 1960 et 1970, la jeunesse en question revendiquait son identité dans Je cadre des mouvements politique de gauche, mais actuellement, elle revendique son identité socio-culturelle ainsi que politique par l'intermédiaire des associations alévies apparues à partir des années 1980. Pour pouvoir ressortir le caractère spécifique de la jeunesse alévie, nous l'avons étudiée en rapport avec les différentes composantes telles que sociales, culturelles et politiques. Ainsi, il s'agit d'une jeunesse au pluriel marquée par des traits postmodernistes et traditionnalistes. La postmodernité se définit par une volonté de retour à la culture d'origine, à la religion ainsi qu'aux mythes politiques qui montrent le caractère postmoderniste des jeunesses en question. Nous pouvons alors affirmer que cette jeunesse au pluriel est restée une jeunesse raditionnaliste, et sous l'impact des pratiques modemistes qui l'ont sérieusement envahies, la jeunesse en question a vécu un retour à ses traditions et à sa culture, elle demeure désormais une « jeunesse postmodemiste »
This dissertation studies the identity construction of Alevi youth as a group with ethico-religious characteristics in contemporary Istanbul. It looks at the cultural, social and political aspects of Alevi youth in the context of urbanization and modemization in Turkey since the 9805. 1 argue that urban and modemist movements as weil as the rise of the Isla mie movements have profoundly transformed the dentity of contemporary Alevi youth. The Alevi youth of the contemporary era is different trom those of the 1960s and 1970s. In the 1960 and 1970s, the group in question used to define its identity within the leltist political movements. Yet today this socio-cultural as weil as political identity demand is done through the Alevi associations that emerged alter the 19805. In order to better comprehend the specifie charac!eristics of the Alevi youth, 1 studied them within the social, cultural and the political context and argue that they are a youth group charac!eristics of the Alevi youth, 1 studied them within the social, cultural and the political context and argue that they are a youth group that is marked by both postmodemist and traditionalist characteristics. Vvhile on the one hand it is possible to see the Alevi youth as practicing a traditionalistic way of life, 1 suggest reading this practice in the framework of "postmodemity", that is a will to « return » to the culture of origin and religion as a myth. Hence in the study 1 argue that under the modemist practices which have invaded them, the Alevi while appearing as a traditionalist youth group, experience a return to their traditions and culture as a « postmodernist youth »
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Kocamis, Méral. "La politique de l’AKP vis-a-vis des Alevis-Kizilbach en Turquie : ouverture ou bien sunnisation déguisée ?" Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCC193.

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Mon travail porte sur les relations qui existent entre le parti actuellement au pouvoir en Turquie, l'AKP, et la communauté alévie. Dans ce cadre, il se propose de définir sociologiquement et historiquement les caractéristiques de cette communauté et d'examiner l'attitude politique du gouvernement turc vis-à-vis des Alévis principalement depuis le processus dit "d'ouverture"
My work has to do with the relationship between the current ruling party in Turkey, the AKP, and the Alevi community. In this context, it proposes to define sociologically and historically the characteristics of this community and to examine the political attitude of the Turkish government towards the Alevis mainly since the so-called "open" process
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Yücel, Hakan. "Une identité générationnelle-territoriale ? : les jeunes d'origine alévie du quartier Gazi d'Istanbul." Paris, EHESS, 2006. http://www.theses.fr/2006EHES0124.

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Cette thèse de sociologie porte sur l'analyse, dans le cadre d'une approche interactionniste, de la construction identitaire générationnelle-territoriale dans un quartier périphérique auto-construit d'Istanbul, chez les jeunes d'origine alévie formant la deuxième génération d'immigration en ville. Il s'agit d'une construction identitaire sous l'impact de trois ressources identitaires, à savoir l'identité alévie, l'identité d' habitant d'un secteur d'habitat auto-construit, dit gecekondu et enfin l'identité générationnelle due à l'expérience commune des jeunes ainsi que l'influence du conflit intergénérationnel. Selon notre hypothèse, ces trois ressources identitaires se trouvent sur le terrain dans un contexte d'interaction accélérée par le vécu de l'expérience d'une grande émeute éclatée dans le quartier en 1995 que j'interprète dans le cadre du macro-événement afin de créer une identité générationnelle-territoriale. En allant du registre macro vers le micro, le texte aborde deux phénomènes sociaux dans ses deux premières parties: la transformation sociale d'une communauté confessionnelle fermée, les Alévis, par le biais d'acculturation due essentiellement à l'engagement massif de ses élites dans les mouvements progressistes qui allait former un nouveau mouvement social dans les deux dernières décennies et l'émergence, l'évolution et la différenciation des quartiers auto-construits analysés sous l'angle des concepts de mouvement et de ségrégation urbains. Dans la partie consacrée à l'étude du terrain, ces phénomènes qui constituent deux grandes questions sociales de la Turquie d'après-1980. Sont analysés dans le contexte du quartier sans faire l'économie de certaines spécificités du terrain dues essentiellement à l'expérience du macro-événement. .
This thesis ai ms to analyze the generation-territory based identity construction process among the young second generation of Alevit immigrants in a peripheral district of Istanbul. This process is under the influence of three identity sources: Alevit identity, the identity constructed through living in spatial proximity i. E. In the slum housing called gecekondu and finally the identity of « generation » formed through the experience of living together as well as through intergeneration conflicts. According to our hypothesis, the interaction of these three identity sources got accelerated with the experiment of a great riot took place in the district in 1995 which we interpret within the framework of a «Macro-Event» in order to create a generation-territory based identity. Moving from macro to micro, this text focuses on two social phenomenon in its two first chapters: social transformation of a closed confessional community, the Alevits, by means of acculturation due primarily to the massive engagement of its elites in the progressist movements which would form a new social movement in the two last decades and the emergence, the evolution and the differentiation of their self-constructed districts analyzed in the framework of concepts related to urban movements and segregation. In the chapter related to the field research, these phenomenon, which constitute the two important social problems of Turkey mainly after 1980, are analyzed in the context of the district. In doing so, we are also examining the specificities of the field due primarily to the experiment of the “Macro-Event” The generation-territory based identity construction process that we try to analyze here has also important links to the various social problems affecting the contemporary Turkey such as the question of Alevits in general, the segregation aiming at the urban peripheries and finally the condition of youth, especially of the popular youth. Therefore, the findings of our study may offer a key to understand other cases which study the above mentioned common problems of Turkey
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9

Albu, Stefana Maria. "What is German? : migrating identities in Turkish-German literature : an analysis of cultural Influences on German national identity /." Norton, Mass. : Wheaton College, 2010. http://hdl.handle.net/10090/15117.

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10

"The Role of the Memorial Ceremonies of Hacý Bektaþ Veli in Construction the Alevi Bektaþi Identity." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606831/index.pdf.

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Books on the topic "Alevi identity"

1

Managing invisibility: Dissimulation and identity maintenance among Alevi Bulgarian Turks. Leiden, the Netherlands: Brill, 2014.

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Sökefeld, Martin. Struggling for recognition: The Alevi Movement in Germany and in transnational space. New York: Berghahn Books, 2008.

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1946-, Özdalga Elisabeth, Olsson Tord, Raudvere Catharina, and Svenska forskningsinstitutet i. Istanbul, eds. Alevi identity: Cultural, religious, and social perspectives : papers read at a conference held at the Swedish Research Institute in Istanbul, November 25-27, 1996. Istanul: Swedish Research Institute in Istanbul, 1998.

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The Alevis in Turkey and Europe: Identity and managing territorial diversity. Milton Park, Abingdon, Oxon: Routledge, 2012.

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Mertcan, Hakan. Türk modernleşmesinde Arap Aleviler: (tarih kimlik siyaset). Adana: Karahan Kitabevi, 2013.

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Çem, Munzur. Dêrsim merkezli Kürt Aleviliği: Etnisite, dini inanç, kültür ve direniş. Beyoğlu, İstanbul: Vate yayınevi, 2009.

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Olsson, Tord, Elisabeth Ozdalga, and Catharina Raudvere. Alevi Identity. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878.

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Raudvere, Catharina, Tord Olsson, and Elisabeth Ozdalga. Alevi Identity: Cultural, Religious and Social Perspectives. Taylor & Francis Group, 2005.

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Raudvere, Catharina, Tord Olsson, and Elisabeth Ozdalga. Alevi Identity: Cultural, Religious and Social Perspectives. Taylor & Francis Group, 2005.

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Raudvere, Catharina, Tord Olsson, and Elisabeth Ozdalga. Alevi Identity: Cultural, Religious and Social Perspectives. Taylor & Francis Group, 2005.

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Book chapters on the topic "Alevi identity"

1

Soileau, Mark. "FESTIVALS AND THE FORMATION OF ALEVI IDENTITY." In Alevis and Alevism, edited by Hege Irene Markussen, 91–108. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225728-007.

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Strand, Elin, and Adrian Marsh. "GYPSIES AND ALEVIS; THE IMPOSSIBILITY OF ABDALLAR IDENTITY?" In Alevis and Alevism, edited by Hege Irene Markussen, 155–74. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225728-010.

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Özdalga, Elisabeth. "The Alevis—a “New” Religious Minority? Identity Politics in Turkey and Its Relation to the EU Integration Process." In Religion, Politics, and Turkey’s EU Accession, 177–98. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230615403_9.

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"State-Community Relations in the Restructuring of Alevism." In Alevi Identity, 111–25. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-12.

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"Taqīya or Civil Religion? Druze Religious Specialists in the Framework of the Lebanese Confessional State." In Alevi Identity, 162–72. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-15.

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"Epilogue: The Scripturalization of Ali-oriented Religions." In Alevi Identity, 251–63. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-20.

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"The Function of Alevi-Bektashi Theology in Modern Turkey." In Alevi Identity, 70–84. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-8.

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"The Druze Religious Will as a Political Instrument*." In Alevi Identity, 173–91. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-16.

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"Bektashi/Kızılbaş: Historical Bipartition and Its Consequences." In Alevi Identity, 12–21. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-4.

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"LIST OF PARTICIPANTS." In Alevi Identity, 264–65. Routledge, 2005. http://dx.doi.org/10.4324/9780203985878-21.

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