By Tord Olsson
Within the emerging momentum for brand spanking new and reformulated cultural identities, the Turkish Alevi have additionally emerged at the scene, tough due attractiveness. during this strategy a few 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 Questions have additionally arisen as to what this department of Islamic heterodoxy represents when it comes to outdated and new identities.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 e-book, those questions are addressed via one of the most popular students within the box.
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Extra info for Alevi Identity: Cultural, Religious and Social Perspectives (Transactions (Svenska Forskningsinstitutet I Istanbul), V. 8.)
There has also been the tendency to classify most elements in Turkish Sufism as the heritage of shamanism, a religious practice ascribed to the pre-Islamic Turks. Nevertheless, one should not be too hasty in accepting superficial parallels as the result of one continuous tradition, as anthropologists have insisted that shamanism is not a too well chosen term for a not very consistent system of beliefs and practices. There is no doubt that heterodoxies, gnosticism and syncretism are generally not well explained by means of unilinear evolutionist models or from a unidimensional perspective.
40 One example may be Yıldırım 1996. 41 To prevent misunderstandings: What Alevism “really is” and what its religious requirements are (-or should be), is not relevant here. For my argument it is important to bear in mind that the individuals concerned have highly differing views on the norms of belief and religious practice. “Islam” and “Alevism/Alevi Islam” must then be conceived of as a continuum.
Academic and journalistic publications 29 scholar obliged to judge the academic—or otherwise—production of those he or she studies, is not always a pleasant one. I will, therefore, concentrate not so much on the immediate political and social dimensions of the social process that we might call the Alevi revival, as on its presentation in the media, specially the printed media. Inquiries Alevi-Bektashi studies were until recently largely the domain of the Ottomanists. They concentrated on the history of the Bektashi order (tarikat),4 which goes back to the 13th century, and the Babaî and Kızılbaş (lit.
Alevi Identity: Cultural, Religious and Social Perspectives (Transactions (Svenska Forskningsinstitutet I Istanbul), V. 8.) by Tord Olsson