By Tord Olsson
Within the emerging momentum for brand new and reformulated cultural identities, the Turkish Alevi have additionally emerged at the scene, not easy due popularity. during this procedure a couple of dramatic occasions have served as vital milestones: the clashes among Sunni and Alevi in Kahramanmaras in 1979 and Corum in 1980, the incendiarism in Sivas in 1992, and the riots in Istanbul (Gaziosmanpasa) in 1995. much less evocative, yet ultimately extra major, has been the emerging curiosity in Alevi folklore and non secular practices. Questions have additionally arisen as to what this department of Islamic heterodoxy represents when it comes to outdated and new identities. during this ebook, those questions are addressed by means of one of the most widespread students within the box.
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Extra resources for Alevi Identity: Cultural, Religious and Social Perspectives (Transactions (Svenska Forskningsinstitutet I Istanbul), V. 8.)
Without doubt, this thesis needs further investigation on a larger scale of comparison. Considering my Istanbulian fieldwork data, I have my doubts if Alevi really do generally so badly once they have arrived in the urban areas, or if this generalization holds true only for migrants from certain regions, or for those who have only lately migrated. If we dare make statements about the compatibility of certain religious systems with modern 23 We have a few contributions on Alevi communities in Europe, but Alevism or Alevi communitarian life was not the main subject of these studies; cf.
Whole, however many village quarters there may be. 8 In fact, among the villages, both Sunni and Alevi, where I worked, the lineage exists and operates much along the lines described by Stirling: a number of households are linked together through common descent through male ancestors. In certain circumstances these lineages co-operate together for mutual defense and other social support but were not otherwise corporate groups and rarely reached more than about fifty households. In the Sunni communities, amongst men there exists a loose equality: they differ by virtue of their wealth, their age and their position in the lineage, but no man is held to be qualitatively superior or closer to God than any other.
G. 1958, 1978, 1979, 1989. Gölpinarlı is an interesting personality of Turkey’s academic scene as he had inclinations to Sufism and later to Shiism. 6 See her selected articles Mélikoff 1992, 1995a. 7 Note also an interesting recent contribution: Beldiceanu-Steinherr 1991. 8 For a survey and bibliography cf. Roemer 1989; recently Calmard 1993; Gronke 1991. 9 Gölpinarlı 1958. Popular editions cf. footnote 53. Comment and summary of the legend on Hacı Bektaş Veli in German cf. Groá 1927. For another Bektashi legend cf.
Alevi Identity: Cultural, Religious and Social Perspectives (Transactions (Svenska Forskningsinstitutet I Istanbul), V. 8.) by Tord Olsson