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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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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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Анотація:

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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2

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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Анотація:

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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3

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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Анотація:

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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Анотація:

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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5

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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Анотація:

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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6

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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Анотація:

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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7

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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Анотація:

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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8

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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Анотація:

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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9

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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Анотація:

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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10

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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11

Jenkins, Celia, and Umit Cetin. "From a ‘sort of Muslim’ to ‘proud to be Alevi’: the Alevi religion and identity project combatting the negative identity among second-generation Alevis in the UK." National Identities 20, no. 1 (January 12, 2017): 105–23. http://dx.doi.org/10.1080/14608944.2016.1244933.

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12

Arslan, Zeynep. "The Alevi Diaspora – Its emergence as a political actor and its impact on the homeland." BORDER CROSSING 6, no. 2 (October 6, 2016): 342–53. http://dx.doi.org/10.33182/bc.v6i2.499.

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Анотація:

Through comparative literature research and qualitative analysis, this article considers the development of Alevi identity and political agency among the diaspora living in a European democratic context. This affects the Alevi emergence as political actors in Turkey, where they have no official recognition as a distinct religious identity. New questions regarding their identity and their aspiration to be seen as a political actor confront this ethno-religious group defined by common historical trauma, displacement, massacre, and finally emigration.

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13

Karaosmanoğlu, Kerem. "Beyond essentialism: negotiating Alevi identity in urban Turkey." Identities 20, no. 5 (August 19, 2013): 580–97. http://dx.doi.org/10.1080/1070289x.2013.823088.

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14

Çalışkan, Esin. "Review: Alevis in Turkey." Kurdish Studies 3, no. 1 (May 1, 2015): 82–90. http://dx.doi.org/10.33182/ks.v3i1.393.

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Анотація:

This review analyses the recent contributions of Elise Massicard and Markus Dressler to Alevi studies. While Massicard employs methods of political sociology and transna-tional identity politics, Dressler is concerned with the intrinsic relation between the religious and the secular as well as the place of religion in nation-state building projects. Massicard argues that formulating Alevism is context and actor dependent and shaped simultaneously in its interaction with diverse actors, which she calls identity movement without an identity. The emphasis on the audience in defining Alevism might stem from the inadequacy of the universal language of religion to accommodate Alevi expression. Similarly, Dressler argues that the modern Alevi tradition was constructed at the intersection of Turkish nation building, modern religion discourse and Islamic apologetics and criticises the modernist discourse on religion such as the heterodoxy/orthodoxy binary for its insufficiency to capture the complexities of different contexts.

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15

ALVANOGLU, Sonmez. "An Evaluation on the Discussions of Alevi Identity in Turkey." ALEVİLİK-BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 15 (July 1, 2017): 173–89. http://dx.doi.org/10.24082/abked.2017.15.008.

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16

Wilson, M. Brett. "Ritual and Rhyme: Alevi-Bektashi Interpretations and Translations of the Qur'an (1953–2007)." Journal of Qur'anic Studies 17, no. 3 (October 2015): 75–99. http://dx.doi.org/10.3366/jqs.2015.0212.

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This article explores the forays of Alevi and Bektashi writers into the genres of Qur'anic interpretation and translation. A sizeable religious minority in Turkey, Alevi and Bektashi authors are relative newcomers to these fields and their cultivation of contemporary Qur'anic literature resembling that of their Sunnī counterparts is a significant development. This study examines how their treatments relate to shifting political and religious environments in Turkey and, furthermore, considers their style, sources, and arguments. It contends that interpreting and translating the Qur'an have become integral to Alevi-Bektashi participation in broader public debates over religious practice, freedom, and identity in modern Turkey.

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17

Emre Cetin, Kumru Berfin. "Television and the making of a transnational Alevi identity." National Identities 20, no. 1 (January 12, 2017): 91–103. http://dx.doi.org/10.1080/14608944.2016.1247260.

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18

Erol, Ayhan. "Re-Imagining Identity: The Transformation of the Alevi Semah." Middle Eastern Studies 46, no. 3 (May 2010): 375–87. http://dx.doi.org/10.1080/00263201003682982.

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19

Burak, Begüm. "Secularism and Rise of Sunni Islam in Turkey: The Otherisation of the Alevis." Malaysian Journal of International Relations 9, no. 1 (December 30, 2021): 105–19. http://dx.doi.org/10.22452/mjir.vol9no1.6.

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Анотація:

State-religion relationship is one of the elements which shape state-society relationship, and this relationship determines the quality of democracy. Alevi citizens in Turkey have been suffering from unequal treatment in terms of state attitude towards their religious freedom and education. Turkey has a sui generis secularisation background which is identified as not having equal distance to all belief systems. Turkish style secularism represents an understanding which has alienated the Alevi citizens and seen them as the “others”. The Directorate of Religious Affairs was established to introduce and promote a specific understanding of religion, namely Sunni Islam. In this study, the concept of “otherness” in the constitution of Turkish national identity will be employed as an analytical tool in exploring how state-religion relationship in Turkey has been an important factor producing inequalities between citizens leading to discrimination towards the Alevi identity. In this regard, the role of the Directorate of Religious Affairs will also be discussed while focusing on the rise of Sunni Islam.

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20

Emre Cetin, Kumru Berfin. "Communicative ethnocide and Alevi television in the Turkish context." Media, Culture & Society 40, no. 7 (January 30, 2018): 1008–23. http://dx.doi.org/10.1177/0163443718754651.

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Анотація:

The attempted coup in Turkey in July 2016 provided a justification for the Turkish government to silence oppositional voices in the media and close down many television stations. Though the stated aim was to clamp down on the pro-coup Gulenist movement, the closure of TV channels has resulted in what I call a ‘communicative ethnocide’ silencing Alevi television in particular. Following Yalcinkaya, who builds on Clastres concept of ethnocide, I define ‘communicative ethnocide’ as the annihilation of the communicative capacity of a particular community by the state with the aim of destroying that community’s cultural identity. Although the closure of TV stations was not confined to Alevi channels, it has particular implications for the Alevi community by destroying its communicative capacity, infrastructure, relations with the viewers, and representation regime which are driven by the community’s political ambitions and attempts to sustain transnational connections. Parallels are drawn between Alevi and Kurdish TV to illustrate the Turkish context.

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21

Salman, Cemal. "Diasporic Homeland, Rise of Identity and New Traditionalism: The Case of the British Alevi Festival." Kurdish Studies 8, no. 1 (May 24, 2020): 113–32. http://dx.doi.org/10.33182/ks.v8i1.547.

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While collective memory is based on rituals that built upon mourning and commemoration in Anatolian Alevism, the common culture of “festivity” is not widespread and deep-rooted. Public events of Alevis, mostly called as “Traditional Festival”, are mainly a recent phenomenon as a product of urbanization process. This study addresses the building and functioning of Alevi identity in diaspora over 9th Britain Alevi Festival that is one of these events. The Festival enables to make observations and analyses on certain subjects such as local network, political baggage, identity and sense of belonging issues, and finally homeland projection of British Alevi society via its organization process, backer-ups, spatial aspect, discourse and content. Besides general observations and data that I obtained during my post-doctoral research project that I conducted between August 2018-2019 on Alevi community settled in London, the main data for this study come from participant observation, interviews and field notes that I compiled on the Festival grounds between May 25 and June 2, 2019. Abstract in Kurmanji Welatê ji diasporayê, peydabûna nasname û edetgeriyeke nû: Nimûneya Festîvala Elewî li Ilgiltereyê Berê di nav elewiyan de festîvalên edetî/nerîtî gelek berbelav û cîgirtî nebûn lê di nav pêncî salên dawî de ev yek di encama koçberî, bajarîbûn û jinûve sazkirina nasnameyê de hatiye guhertin. Li ser nimûneya Nehemîn Festîvala Elewî li Ilgiltereyê, ev lêkolîn li avakirin û karkirina nasnameya elewî bi rêya çalakiyeke cemawerî ya wisa li diasporayê dinêre. Lêkolîn xwe dispêre daneyên ji çavdêriyan û yên li festîvala 2019an hatî berhevkirin. Festîval rehên dîrokî yên cemaetê dide nî$an bi rêya pê$xistina têgihi$tineke welatî li diasporayê ku beramberî edet, nirx û daxwazên welatî ne. Herwiha îmkanê dide elewiyan ku li welatê xwe yê nû bibin xwediyê bingehekê, venasînekê û berçaviyeke gi$tî li rex wê yekê ku torên têkiliyên deverî çalak dike, girêdanên siyasî saxlem dike û pabendiyên di nava cemaetê de cîgirtî dike. Mirov dikare vê yekê wek îcadkirina an dahênana nerîtê li welatê nû yê diasporayê bibîne. Abstract in Sorani Nîştmanî dayespora, hellkişanî nasname û tradîsyonî nwê: keysî vîstîvallî 'Elewîy ‏Berîtanî ‏ Lerûy mêjûyyewe, lenaw 'elewîyekanda vîstîvallî tradîsyon leser astêkî frawanda bllaw nebotewe û rîşey ‏danekutawe bellam ewe le dwa penca sallda behoy koçberî û şarinşînî û bunyadnanewey nasname, gorranî ‏beserdahatuwe. Be wergirtnî noyem vîstîvallî 'elewîy berîtanî wek nmûne, em twêjîneweye sernic dedate ‏bunyadnan û karkirdî şunasî 'elewî le dayespora le rêgey rudawêkî giştî awa û be şêweyekî serekî ‏bekarhênanî datay kokrawe leser sernicî çawdêran le vîstîvallî 2019 da. Fîsîvalleke le rêgay arastekirdnî ‏çemkî nîştman le dayispora ke rengdanewey nerît, behakan û xwastî nîştîmane wek rengdanewey rîşe mêjûyye ‏cvakîyekan kardekat. Herweha hoyekîş bo 'elewîyekan desteber dekat ta cê pêyek, danpêdanan û derkewtinîyan le ‏fezay giştî nîştmane tazekeyan bedest bênin û leheman katîşda mobalîzey torrî peywendîyekan û ptewkirdnî ‏bondekan lenaw cvakda deken. Ewe dekrêt wek dahênanêkî tradîsyon lenaw nîştmanî tazey dayesporada bbînrêt. Abstract in Zazaki Welatê dîyaspora, averşîyayîşê nasnameyî û tradîsyonalîzmo newe: Nimûneyê Festîvala Elewîyanê Brîtanya Tarîxê urf û adetanê elewîyan de festîvalî vilabîyaye û kokxorînî nêbîyê, la nê pancas serranê peyênan de semedê koçkerdiş, şaristanijbîyayîş û neweraawankerdişê nasnameyî ra no vurîyayo. Pê nimûneyê Festîvala 9. ya Elewîyanê Brîtanya, no cigêrayîş bi rayîrê inasar fealîyetêkê rakerdeyî qayîtê awanî û fonksîyonanê nasnameyê elewîyanê dîyaspora keno û seba ney zafane dayeyanê observasyonê beşdaranê festîvala 2019î xebitneno. Fonskîyonê festîvale no yo ke ristimanê komelî yê tarîxîyan wina nîşan bido ke dîyaspora de fikrê welatî yo ke rîayetê urf û adet, qîymet û hêvîyanê welatî yê hîsbîyayeyan keno, pêşkêş bibo. Ney ra zî wet, festîvale seba elewîyan îmkan o ke hem welatê xo yo newe de bibê wayîrê statuyêk, xo bidê naskerdene û rayapêroyî de biasê, hem kî eynî dem de torranê têkilîyanê cayîyan mobîlîze bikerê, îrtîbatanê sîyasîyan xurt bikerê û komelî mîyan de bêrê werê. Merdim eşkeno welatê dîyaspora yo newe de festîvale sey viraştişê tradîsyonî bivîno.

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22

Köse, Talha. "Ideological or religious? Contending visions on the future of Alevi identity." Identities 19, no. 5 (September 2012): 576–96. http://dx.doi.org/10.1080/1070289x.2012.734767.

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Erol, Ayhan. "Identity, Migration and Transnationalism: Expressive Cultural Practices of the Toronto Alevi Community." Journal of Ethnic and Migration Studies 38, no. 5 (May 2012): 833–49. http://dx.doi.org/10.1080/1369183x.2012.668025.

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Tekdemir, Omer. "Constructing a social space for Alevi political identity: religion, antagonism and collective passion." National Identities 20, no. 1 (January 31, 2017): 31–51. http://dx.doi.org/10.1080/14608944.2016.1247259.

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C¸aha, O¨mer. "The role of the media in the revival of Alevi identity in Turkey." Social Identities 10, no. 3 (May 2004): 325–38. http://dx.doi.org/10.1080/1350463042000230827.

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ÇERKEZ, RABİA SEHER, HİCRAN HANIM HALAÇ, and MERVE GÜLŞEN. "MİMARİ YAPILARIN İNANÇ TURİZMİNDEKİ ÖNEMİNİN SÜCAADDİN VELİ’Yİ ANMA ETKİNLİKLERİ ÜZERİNDEN İNCELENMESİ." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 103 (September 20, 2022): 301–22. http://dx.doi.org/10.34189/hbv.103.015.

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Şücâüddin Velî Complex, located in Arslanbeyli village within the borders of Eskişehir province, is an important historical structure that embodied the identity of Şücâüddin Velî and should be transferred to future generations. The architectural preservation of Şücâüddin Velî Complex has been ensured, but it has not reached a sufficient level of awareness. Thus, there was a need to increase the awareness of the Şücâüddin Velî Complex which is an architectural heritage, by protecting it. Within this study, it is aimed to increase the number of visitors by investigating the role played by the activities in increasing the awareness of our cultural heritage, and to ensure the sustainability by bringing the Şücâüddin Velî Complex, where we see the reflections of Şücâüddin Velî’s identity and Alevi-Bektashi faith integrity, to faith tourism. At this point, commemoration events or festivals, which are seen as a tool in terms of tourism, are a factor in promoting the region, increasing the awareness of Şücâüddin Velî’s identity and ensuring the continuity of Şücâüddin Velî complex. Şücâüddin Velî Commemoration Events are held as a way to know, commemorate and explain Şücâüddin Velî, but also to lay the groundwork for faith tourism. The increase in the number of visitors with the commemoration event will affect the Seyyid Battalgazi Complex, Üryan Baba Tomb and Himmet Baba Tomb in its immediate vicinity, and will ensure the formation of faith tourism. In the study, literature review and observation were determined as the methods, and the SWOT analysis prepared is also the source of the research. The identity of Şücâüddin Velî has a deep-rooted and unchanging history that has reached large masses within the Alevi faith. Şücâüddin Velî Complex, which concretely reveals the identity of Şücâüddin Velî integrated with this belief, has the potential to increase the number of visitors with the effect of the events and belief factor, and the Alevi- Bektashi belief. In this research, the religious tourism potential of the Complex was revealed within the scope of the activities and it was reached that the number of visitors would increase when the social awareness of the Complex is awakened. The awareness of the complex will increase by use of various agents, such as social media, written sources i.e. magazines, posters, books, billboards, VR-AR applications and holograms. When the number of visitors is increased through such endeavours, the building will be preserved and entrusted to the future

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ÖZE, Nuran, and Filiz SOYER. "Sosyal Ağlarda Kimliğin Sosyo-Kültürel İnşasında Sivil Toplum Kuruluşları: Kuzey Kıbrıs Alevi Dernekleri." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 97 (March 3, 2021): 47–66. http://dx.doi.org/10.34189/hbv.97.003.

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Vaner, Semih. "OLSSON (Tord), ÖZDALGA (Elisabeth), RAUDEVERE (Catharina), eds., Alevi Identity. Cultural, Religious and Social Perspectives." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 117–18. http://dx.doi.org/10.4000/assr.20344.

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29

Lord, Ceren. "Between Islam and the nation; nation-building, the ulama and Alevi identity in Turkey." Nations and Nationalism 23, no. 1 (July 13, 2016): 48–67. http://dx.doi.org/10.1111/nana.12238.

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30

Hopkins, Liza. "‘I feel myself to be a world citizen’: negotiating Turkish and Alevi identity in Melbourne." Social Identities 17, no. 3 (May 2011): 443–56. http://dx.doi.org/10.1080/13504630.2011.558381.

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Can, Halil. "Alevi-Zaza Belongings Beyond Borders: Insider/Outsider Attributions and Identity Empowerment Strategies in Transnational and Multigenerational Family Spaces between Turkey and Diaspora." German Politics and Society 31, no. 2 (June 1, 2013): 79–92. http://dx.doi.org/10.3167/gps.2013.310207.

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Building on a long-term, multi-sited ethnographic research project, this article illustrates and interprets the transformation processes and empowerment strategies pursued by an originally Zazaki-speaking, multigenerational Alevi family in the Turkish-German transnational context. The family, which includes a number of Alevi priests (seyyid or dede), hails from the Dersim4 region of eastern Anatolia, and their family biography is closely bound up with a traumatic mass murder and crime against humanity that local people call “Dersim 38“ or “Tertele.“ Against the background of this tragedy, the family experienced internal migration (through forced remigration and settlement) thirty years before its labor migration to Germany. This family case study accordingly examines migration as a multi-faceted process with plural roots and routes. The migration of people from Turkey neither begins nor ends with labor migration to Germany. Instead, it involves the continuous, nonlinear, and multidirectional movement of human beings, despite national border regimes and politics. As a result, we can speak of migration processes that are at once voluntary and forced, internal and external, national and transnational. 5 In this particular case, the family members, even the pioneer generation labor migrants who have since become shuttle migrants, maintain close relationships with Dersim even as they spend most of their lives in a metropolitan German city. At the same time, they confront moments of everyday in- and exclusion in this transnational migration space that define them as both insiders and out- siders. Keeping these asymmetrical attributions in mind, I examine the family's sociocultural, religious, and political practices and resources from a transna- tional perspective, paying close attention to their conceptualization of identity and belonging as well as their empowerment strategies.

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Aydın, Emir Cenk. "The cultural significance of the Turkish 9 rhythm: Timing, tradition, and identity." Journal of Human Sciences 13, no. 1 (April 23, 2016): 2268. http://dx.doi.org/10.14687/ijhs.v13i1.3785.

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Folk music throughout Anatolia and Thrace contains significant information about a performers social experience and background. In Turkey social information is commonly communicated through rhythm. Types of traditional music, particularly types with specific rhythmic structures and patterns, are often indicative of an ethnic or regional Turkish identity, an origin or affiliation. The 9 beat rhythmic structures are very common in the Folk Music of Anatolia. They are seen nearly everywhere in different arrangements and tempo values.In this article I will discuss the 9 beat time signature and specific 9/8 timed music belonging to and performed by groups that are often considered somewhat marginal in the contemporary Turkish Republic. For example, distinct types of rhythms and music (and corresponding social dances) are performed among defined Turkish identity groups such as Alevi (9/8), Zeybek (9/4 or 9/2), Yörük (9/16), and Rom (9/8). I will pay special attention to nine rhythms and discuss in more detail how each unique rhythmic pattern communicates a great deal of social and regional knowledge in Turkey.

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Bardakçi, Mehmet. "The Alevi Opening of the AKP Government in Turkey: Walking a Tightrope between Democracy and Identity." Turkish Studies 16, no. 3 (June 15, 2015): 349–70. http://dx.doi.org/10.1080/14683849.2015.1050959.

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Akboga, Sema, and Osman Sahin. "Identity and Perceptions of Procedural Justice in the Courts in Turkey: Ethnic and Political Factors." Journal of Humanity and Society (insan & toplum) 12, no. 1 (2022): 37–60. http://dx.doi.org/10.12658/m0644.

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Procedural justice, which is about the fairness of procedures that the legal authorities use in their interactions with the public, is an important determinant of people’s general evaluations of these authorities. Based on a nationally representative survey with 1,804 people, this article investigates how socio-political identities such as ethnicity and one’s status as a political winner or loser affect people’s perceptions of procedural justice in the courts in Turkey. Multivariate regression analysis revealed that Kurds and political losers are more likely than Turks and political winners, respectively, to think that the courts in Turkey are not procedurally just. Furthermore, we found that voting for the incumbent party or being an Alevi does not have an effect on Kurds’ perceptions of procedural justice in the courts. We, therefore, argue that ethnicity and being a political winner are two important identity factors that determine people’s perceptions of procedural justice in the courts in Turkey. We concluded that because Kurds and political losers are less likely to identify with the state, they have more negative perceptions of procedural justice in the courts in Turkey.

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Cárdenas, Diana. "Dual Identity, Minority Group Pressure, and the Endorsement of Minority Rights: A Study among Sunni and Alevi Muslim in Western Europe." Journal of Social Issues 75, no. 2 (May 8, 2019): 592–610. http://dx.doi.org/10.1111/josi.12328.

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Sözen, Ülker. "Culture, Politics and Contested Identity among the “Kurdish” Alevis of Dersim: The Case of the Munzur Culture and Nature Festival." Journal of Ethnic and Cultural Studies 6, no. 1 (June 23, 2019): 63. http://dx.doi.org/10.29333/ejecs/196.

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This article analyzes the Munzur Culture and Nature Festival organized by the people of Dersim, an eastern province of Turkey, as a site of political activism, cultural reproduction, and intra-group contestation. The festival began as a group-remaking event for restoring cultural identity, defending locality, and mobilizing Dersimli people in the face of repressive state policies. In time, socio-spatial and political fragmentation within Dersimli society became more prevalent. The festival experience came to reflect and contribute to the debates and anxieties about identity whereby different political groups competed to increase their influence over local politics as well as the event itself. On the one hand, this article discusses the organization of the Munzur Festival, its historical trajectory, and the accompanying public debates and criticisms. On the other, it explores festive sociabilities, cultural performances, and the circulation of politically-charged symbols throughout the event which showcases the articulation and competition of multiple ethno-political belongings which are the Dersimli, Kurdish, Alevi, and socialist ones. The festival’s historical trajectory is dealt as two stages, unified struggle and internal strife, whereby the festival appeared as first a group-remaking then unmaking public event. The paper argues that this transformation is tied to hanging power relations in the local politics of Dersim, and the shifting state policies, namely the phase of repressive control strategies until the mid-2000s and the peace process and political relaxation until 2015.

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Bozan, Ayşegül. "The Alevi issue and democratic rights in Turkey as seen by young AKP activists: social conflict, identity boundaries and some perspectives on recognition." Southeast European and Black Sea Studies 21, no. 2 (April 3, 2021): 273–92. http://dx.doi.org/10.1080/14683857.2021.1909283.

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BUEHLER, ARTHUR. "TORD OLSSON, ELIZABETH ÖZDALGA, AND CATHARINA RAUDVERE, ED., Alevi Identity: Cultural, Religious and Social Perspectives, Swedish Research Institute in Istanbul Transactions, vol. 8 (Istanbul: Numune Matbaasi, 1998). Pp. 213. $66.95 cloth." International Journal of Middle East Studies 33, no. 3 (August 2001): 454–55. http://dx.doi.org/10.1017/s0020743801243062.

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This edited volume, the outcome of a conference held in 1996 in Istanbul, consists of seventeen articles, sixteen of which concern [ayn]Ali-oriented communities in the Middle East. Ten of the articles are focused on Alevis in Turkey, and the others discuss Ahl-i Haqq studies, the Druze, and the Alawites of Syria. The reader is immediately drawn to the gorgeous, vividly colorful artwork on both covers and the high-quality glossy paper used in this volume, both of which are rare in academic books published in the West. This book will be of interest mainly to Islamicists who are interested in [ayn]Ali-oriented religions, even though Tord Olsson's brief Epilogue is methodologically encompassing for a wider history of religions audience. Libraries should have it in their collections.

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Yabanci, Bilge. "Home State Oriented Diaspora Organizations and the Making of Partisan Citizens Abroad: Motivations, Discursive Frames, and Actions Towards Co-Opting the Turkish Diaspora in Europe." Diaspora: A Journal of Transnational Studies 21, no. 2 (September 1, 2021): 139–65. http://dx.doi.org/10.3138/diaspora.21.2.2021.05.20.2.

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What motivates diasporas to support undemocratic rule in their countries of origin while enjoying democratic freedoms in their countries of settlement? This study adopts a meso-level approach to answer this question, and focuses on the Turkish diaspora in Europe as a case study. Lately, the diaspora governance literature has focused on official diaspora institutions and the policies of countries of origin. This study, alternatively, highlights “diasporic civic space” as an arena entrenching authoritarian practices “at home.” It investigates the conditions under which diasporic civic space can be co-opted by undemocratic countries of origin and the role of “home state oriented diaspora organizations” in this process of co-optation. The study shows that diasporic civic space can offer resources to undemocratic regimes to mobilize previously dormant diaspora communities and create a support base abroad that is driven by nationalism and partisanship. The empirical discussion unveils four factors behind the successful mobilization of diasporas by undemocratic countries of origin: (1) nationalist sentiments among the diaspora; (2) motivations to get a share from the perks that may be meted out by home country government; (3) feelings of insecurity, fear, and marginalization as immigrants; and (4) the desire to assert one’s identity and cultural ties vis-à-vis the majority in countries of settlement. The findings are based on the case of the Turkish diasporic civic space in Europe, which has recently been mobilized by a diaspora organization with political ties to the Justice and Development Party (AKP). Original data are drawn from semi-structured interviews conducted in 2018–2019 with members and representatives of major pro-AKP diaspora organization known as the Union of International Democrats (UID), as well as Alevi, Kurdish, and Islamist/conservative diaspora organizations in Sweden, Austria, Bosnia and Herzegovina, and Germany. The findings contribute to the understanding of undemocratic home states’ non-coercive and de-territorialized governance practices beyond their borders.

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Karamustafa, Ahmet T. "Alevi Identity: Cultural, Religious and Social Perspectives, edited by Tord Olsson, Elisabeth Özdalga and Catharina Raudvere. (Swedish Research Institute in Istanbul Transactions Vol. 8). 209 pages. Richmond, UK: Curzon Press, 1998. (Cloth) ISBN 0-7007-1087-6." Middle East Studies Association Bulletin 35, no. 2 (2001): 227–28. http://dx.doi.org/10.1017/s0026318400043509.

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Gunes, Cengiz. "Political Representation of Alevi Kurds in Turkey: Historical Trends and Main Transformations." Kurdish Studies 8, no. 1 (May 24, 2020): 71–90. http://dx.doi.org/10.33182/ks.v8i1.522.

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This article explains the process of change in the political representation of Alevi Kurds in Turkey since the country held its first competitive election in 1950. It applies process tracing methodology to identify the dominant trends in Alevi Kurds’ political representation and highlights how the mode of their political participation evolved over time. The discussion presented here develops an explanation that connects the effects of key events and processes that shapes the outcome of this complex political phenomenon. The strong appeal among Alevi Kurds of the Turkish socialist movement and the political parties that are associated with the secular republican regime is discussed before the impact of the rise of Alevi and Kurdish movements on the Alevi Kurds’ political representation is assessed. The barriers Turkey’s restrictive political and legal order place on Alevi Kurds’ political representation are also highlighted. ABSTRACT IN KURMANJI Temsîliyeta siyasî ya kurdên Elewî li Tirkiyeyê: Meylên dîrokî û veguherînên esasî Ev gotar proseya guherîna temsîliyeta siyasî ya kurdên Elewî li Tirkiyeyê, ya ji wexta hilbijartina ewil ya pêşbazîdar a 1950an heta îro, rave dike. Gotar, rêbaza şopandina prosesê tetbîq dike ku meylên serdest ên di temsîliyeta siyasî ya kurdên Elewî de rave bike û li ser disekine ka şêwaza beşdarî û temsîliyeta wan bi demê re çawa vediguhere. Nîqaşa ku li vir hatiye diyarkirin ravekirineke wusa dike ku tesîra bûyerên û proseyên girîng yên ku şikl didin encama vê fenomena sîyasî ya tevlîhev bi hev ve girê dide. Daxwaza xurt a di nav kurdên Elewî yên di nav tevgerên sosyalîst ên tirk û partiyên siyasî yên têkilî rejîma komarî ya sekuler de tê nîqaşkirin berî nirxandina tesîra bilindbûna tevgerên Elewî û kurd ên li ser temsîliyeta siyasî a kurdên Elewî de. Herwiha, bal hatiye kişandin ser astengiyên nîzama qanûnî û siyasî ya sînorker a Tirkiyeyê ya ku li ser temsîliyeta kurdên Elewî bi cih dike.

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Girlich, Delphine, Thierry Naas, Samuel Bellais, Laurent Poirel, Amal Karim, and Patrice Nordmann. "Biochemical-Genetic Characterization and Regulation of Expression of an ACC-1-Like Chromosome-Borne Cephalosporinase fromHafnia alvei." Antimicrobial Agents and Chemotherapy 44, no. 6 (June 1, 2000): 1470–78. http://dx.doi.org/10.1128/aac.44.6.1470-1478.2000.

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ABSTRACT A naturally occurring AmpC β-lactamase (cephalosporinase) gene was cloned from the Hafnia alvei 1 clinical isolate and expressed in Escherichia coli. The deduced AmpC β-lactamase (ACC-2) had a pI of 8 and a relative molecular mass of 37 kDa and showed 50 and 47% amino acid identity with the chromosome-encoded AmpCs from Serratia marcescens andProvidentia stuartii, respectively. It had 94% amino acid identity with the recently described plasmid-borne cephalosporinase ACC-1 from Klebsiella pneumoniae, suggesting the chromosomal origin of ACC-1. The hydrolysis constants (k cat and Km ) showed that ACC-2 was a peculiar cephalosporinase, since it significantly hydrolyzed cefpirome. Once its gene was cloned and expressed inE. coli (pDEL-1), ACC-2 conferred resistance to ceftazidime and cefotaxime but also an uncommon reduced susceptibility to cefpirome. A divergently transcribed ampR gene with an overlapping promoter compared with ampC(bla ACC-2) was identified in H. alvei 1, encoding an AmpR protein that shared 64% amino acid identity with the closest AmpR protein from P. stuartii. β-Lactamase induction experiments showed that the ampCgene was repressed in the absence of ampR and was activated when cefoxitin or imipenem was added as an inducer. From H. alvei 1 cultures that expressed an inducible-cephalosporinase phenotype, several ceftazidime- and cefpirome-cross-resistant H. alvei 1 mutants were obtained upon selection on cefpirome- or ceftazidime-containing plates, and H. alvei 1 DER, a ceftazidime-resistant mutant, stably overproduced cephalosporinase. Transformation of H. alvei 1 DER or E. coliJRG582 (ampDE mutant) harboring ampC andampR from H. alvei 1 with a recombinant plasmid containing ampD from E. coli resulted in a decrease in the MIC of β-lactam and recovery of an inducible phenotype for H. alvei 1 DER. Thus, AmpR and AmpD proteins may regulate biosynthesis of the H. alvei cephalosporinase similarly to other enterobacterial cephalosporinases.

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Girlich, Delphine, Thierry Naas, Samuel Bellais, Laurent Poirel, Amal Karim, and Patrice Nordmann. "Heterogeneity of AmpC Cephalosporinases ofHafnia alvei Clinical Isolates Expressing Inducible or Constitutive Ceftazidime Resistance Phenotypes." Antimicrobial Agents and Chemotherapy 44, no. 11 (November 1, 2000): 3220–23. http://dx.doi.org/10.1128/aac.44.11.3220-3223.2000.

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ABSTRACT Ten unrelated Hafnia alvei clinical isolates were grouped according to either their low-level and inducible cephalosporinase production or their high-level and constitutive cephalosporinase production phenotype. Their AmpC sequences shared 85 to 100% amino acid identity. The immediate genetic environment ofampC genes was conserved in H. alvei isolates but was different from that found in other ampC-possessing enterobacterial species.

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KORKMAZ, Seren Selvin. "Tözün Issa (ed.). Alevis in Europe: Voices of migration, culture and identity. New York, NY: Routledge, 2017, xxx + 252 pages." ALEVİLİK-BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 15 (July 1, 2017): 325–29. http://dx.doi.org/10.24082/abked.2017.15.013.

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Landman, Nico. "De Turkse alevieten: een niet-erkende minderheid." NTT Journal for Theology and the Study of Religion 62, no. 4 (November 18, 2008): 299–310. http://dx.doi.org/10.5117/ntt2008.62.299.land.

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This article explores the conflict potential in the relation between Sunnis and Alevis in Turkey. Using the theoretical framework that Schuyt proposes to analyze conflicts, the author argues that the risk of a violent confrontation between the two groups is relatively low. This argument is based, among other, on the complexity of the individual and collective identities of the members of both groups. There is, however, a risk that attempts of the Turkish religious authorities to assimilate the Alevis and to deny them the right to develop a separate religious identity will increase the existing tensions between the two groups.

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Walton, Jeremy F. "Massicard, Elise: The Alevis in Turkey and Europe. Identity and Managing Territorial Diversity." Anthropos 109, no. 1 (2014): 313–14. http://dx.doi.org/10.5771/0257-9774-2014-1-313.

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Kenanoglu, Pinar Dinc. "The Alevis in Turkey and Europe: Identity andManaging Territorial Diversity, by Elise Massicard." Middle Eastern Studies 50, no. 2 (March 4, 2014): 349–51. http://dx.doi.org/10.1080/00263206.2013.875732.

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Van Bruinessen, Martin. "Review article: Kurds, Zazas and Alevis." Kurdish Studies 8, no. 2 (October 13, 2020): 371–81. http://dx.doi.org/10.33182/ks.v8i2.574.

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This review article discusses recent research about two major religious and linguistic minorities among the Kurds of Turkey and their efforts to define distinct identities. The books reviewed include: Celia Jenkins, Suavi Aydin & Umit Cetin, eds., Alevism as an Ethno-Religious Identity: Contested Boundaries, Oxon and New York: Routledge, 2018, 130 pp., (ISBN 978-1-138-09631-8). Erdal Gezik & Ahmet Kerim Gültekin, eds., Kurdish Alevis and the Case of Dersim: Historical and Contemporary Insights, Lanham, MD: Lexington Books, 2019, 172 pp., (ISBN 978-1-4985-7548-5). Eberhard Werner, Rivers and Mountains: A Historical, Applied Anthropological and Linguistical Study of the Zaza People of Turkey Including an Introduction to Applied Cultural Anthropology, Nürnberg: VTR Publications, 2017, 549 pp., (ISBN 978-3-95776-065-4).

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Şirin, Çiğdem V. "Analyzing the Determinants of Group Identity Among Alevis in Turkey: A National Survey Study." Turkish Studies 14, no. 1 (March 2013): 74–91. http://dx.doi.org/10.1080/14683849.2013.766983.

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Yildiz, Ali Aslan, and Maykel Verkuyten. "Inclusive victimhood: Social identity and the politicization of collective trauma among Turkey's Alevis in Western Europe." Peace and Conflict: Journal of Peace Psychology 17, no. 3 (2011): 243–69. http://dx.doi.org/10.1080/10781919.2011.587175.

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