Ritual and Rhyme: Alevi-Bektashi Interpretations and Translations of the Qur'an (1953–2007)

Wilson, MC

doi:10.3366/jqs.2015.0212

Cited by 18 publications

(1 citation statement)

References 14 publications

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“…During the twentieth century, many Turkish nationalists, Alevism scholars, and Alevis have accepted the idea of a single 'Alevi-Bektashi' identity and often refer to it as 'Alevi-Bektashi' (Wilson, 2015). However, the terms Alevism and Bektashism are not interchangeable; Alevis never claimed Sunni lineage while the Bektashi order was officially Sunni, and until 1826, Bektashism was recognized by the Ottoman Empire (Wilson, 2015). The elite Janissary Corps of the Ottomans were connected with Bektashism until they were cruelly abandoned, outlawed, and slaughtered in 1826.…”

Section: Introductionmentioning

confidence: 99%

Unwritten Policy, Contradiction or Acceptance in Turkish Society Viewed From a Religious Life Prespective

Anggraeni,

SOYDAN,

Ustaadza

et al. 2023

j.of religious policy

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Majority of Turkish society adheres to the Sunni Islamic faith, while the Alevi group has emerged with a different faith. The Alevi are a complex and diverse religious and cultural identity that has undergone numerous changes in its position, outlook and interactions with the rest of Turkish society. Turkish society is not static, the contradictory attitudes taken by Turkish society towards the Alevi community, and the shifting perspectives on Alevi religious life, are often questioned. Their society changes over time due to factors such as political developments, generations and social movements. By 2022, 25 million Alevi people in Turkey will have no legal security. Alevis have faced challenges such as discrimination, unequal treatment and lack of recognition for their unique religious practices. This raises the issue of the Turkish government’s policy in dealing with the problems of the Alevi community, the attitude of Turkish society in dealing with the contradictions of the Alevi community, and the comparison of Alevi beliefs with the beliefs of Turkish society and the impact of Alevi groups on Turkish society. This paper uses a descriptive qualitative research method with data analysis and literature review. The findings of this study are that the Turkish government does not have a structured and official policy on the acceptance or rejection of the Alevi community, and Turkish society is beginning to open up to the understanding of Alevi culture. Despite the differences between Sunni and Alevi Islam, Alevi community is still able to perform their rituals without any hindrance.

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Section: Introductionmentioning

confidence: 99%

Unwritten Policy, Contradiction or Acceptance in Turkish Society Viewed From a Religious Life Prespective

Anggraeni,

SOYDAN,

Ustaadza

et al. 2023

j.of religious policy

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Disciples of the State?

Fabbe¹

2019

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Disciples of the State seeks to explain why some former Ottoman states succeeded in effectively secularizing schooling and law and regulating religion upon independencethereby consolidating state power-whereas others did not. The bulk of the project centers on a detailed investigation of three former-Ottoman country cases: Turkey, Greece, and Egypt. The main argument is built around a comparison of the critical historical antecedents that preceded independence in these three countries. My findings suggest that when manpower for early modernizing reforms in the 1 9 th century was severely constrained, state-builders were more likely to employ strategies of institutional reform based on co6ptation, thereby integrating religious elites into nascent state structures in a piecemeal fashion. This turbulent (and at times violent) process of integration and co6ptation spawned a dynamic of differential growth that severely weakened religious institutions. When religious institutions were weakened in this way in the 1 9 th century, it became possible for states to exert full control over the religious establishment upon independence, producing what we consider today to be successful "secular revolutions". I find that this dynamic played out in places as different as Greece and late Ottoman Turkey. Conversely, when manpower for modernizing reforms was more readily available (often as a result of colonial occupation) state-building strategies took a different form. Instead of co6ptating religious actors, state-builders created new sets of "parallel" disciplinary institutions that largely excluded traditional elites. In this context, rather than sharing expertise, religious institutions became largely insulated from the state, re-entrenched themselves, and grew in size over the late 19th and early 20th century. Upon independence, founding regimes thus inherited a deeply fractured system of disciplinary control making "secular revolutions" much more difficult to impose. I find the that this dynamic characterized state-building trajectories in Egypt.

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Preface

2019

Disciples of the State?

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Ritual and Rhyme: Alevi-Bektashi Interpretations and Translations of the Qur'an (1953–2007)

Cited by 18 publications

References 14 publications

Unwritten Policy, Contradiction or Acceptance in Turkish Society Viewed From a Religious Life Prespective

Unwritten Policy, Contradiction or Acceptance in Turkish Society Viewed From a Religious Life Prespective

Disciples of the State?

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