Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

27-41

Authors: AYNUR KOÇAK - FATMA ZEHRA UĞURCAN

Various studies have been conducted on memory. One of the most striking of these is the theory of “cultural memory” put forward by J. Assmann. According to this theory, memory is divided into two. Communicative memory includes memories that an individual shares whit contemporaries. This memory is formed in the present moment and continues to exist only as long as its bearers live. Cultural memory, on the other hand, is based on a long time ago. This memory contains the legendary origin history of the society and striking points of the past. The Alawi community, as a community that has created their own cultural World and gathered around a belief, has a deeply embedded cultural memory. In the framework of caliphate discussions after the death of the Prophet Muhammad, Ali and his sons lived in the memory of the Alawi community as painful memories. The battle of Karbala has a special place in Alawi culture. Karbala has become a symbol of pain, grief, injustice in the Alawi culture, and all the figures and motifs associated with Karbala have taken a deep place in cultural memory of Alawi community. These often come to the surface of memory with various remembering figures, causing the past to be relived and reconstructed. One of the most precious folkloric products that can trace the cultural memory of the Alawi community is the poems of Pir Sultan. In this study, traces of cultural memory were traced in Pir Sultan’s poems, and the figures of remembrance, which are of great importance for the Alawi society, were examined. The aim of the study to to determine how and trough which sources the cultural memory of Alawi community is reflected in Pir Sultan’s poetry, and how this affects Pir Sultan as a poet. In this direction as a result of research is determined that Pir Sultan’s memory is shape by the folklore of Alawi community and the remembrance figures which reflect to the poems are separated positively and negatively from the point of Pir Sultan’s view.

65-80

Authors: BETÜL GÜRER

Time is one of the most essential truths that is at the centre of human life and that human beings contact with. It has always been the subject of the thought both because various dimensions it includes, because it is perceived differently in different situations, and with its ambivalence that prompt people to think about it intensely. For this reason, a wide range of literature has emerged over time. In sūfī sources, time is generally mentioned within the framework of the term ibn al-waqt (the son of time). In this study, Mawlānā Jalāl al-Dīn al-Rūmī’s understanding of time was discussed in focus of his book Mathnawī. The couplets in Mawlānā’s Mathnawī related wit time have been determined and his teaching has been compared with the classical sources of sufism and the time view of Muhyiddin Ibn ʿArabī, one of the founders of sūfī thought. Mawlānā handles time in the framework of three main categories. The first of these is the transcendental understanding of time, which is not subject to division such as past and future, the second is horizontal/ linear/chronological time, and the third is the timeless dimension experienced by ibn al-waqt reaching the position of abu'l-waqt (father of time) by evolving and getting rid of the time. Mawlānā also mentions on the extent to which divine secrets and metaphysical truths can be expressed in the context of chronological time. According to him, it is impossible for such information to be fully expressed in horizontal time, that is, “the secret cannot be forced into time”. The determination of Mawlānā’s views on time has great importance in terms of revealing the time approach of mystical thought and tradition.

109-125

Authors: ŞEYDA ALGAÇ

Wall paintings, which started to be seen in Ottoman society from the 15th century, became widespread in civil architecture in Istanbul from the second half of the 18th century. They spread to all Anatolia and the Balkans in a short time anda re observed even in small-scale village mosques. In this study, the architecture of the Recep Bey mosque, which is located in the center of Başmakçı district in the southeast of Afyonkarahisar, was assessed in terms of Sufi culture by considering the embroideries made using the hand-drawn technique in the interior part, depictions, writing program, possible iconographic meanings that the depictions may have, and depictions of tekke items found in the structure. Mosques with two and four minarets, salsabil pool with arch and curtain on it, curtain and oil lamp placed in the niche of the mihrab, pitcher, clock, scales and scissors, eight-door, five-story paradise with a tree of heaven placed upside down on it and tekke items depictions were used on the walls of the work. According to the master inscription found on the west wall, the hand-drawn decorations were made by a master named “Hüseyin Arif” on “5 Muharram 1310” (G. July 30, 1892). The depiction of many tekke items found on the same wall suggests that “Hüseyin Arif” was working with a tekke. In the study, the depictions of the tekke items in the structure and the writing program were examined in detail, and it was concluded that the master could be Bektashi or Rifai, and the relations of these sects with each other as well as the futuwwa and ahi organizations were examined. With its depictions, the mosque is an original example of small-scale village mosques, which are frequently encountered in the region, and is an important representative of tekke art with its tekke item depictions.

147-183

Authors: TANER TURAN - CENGİZ GÖKŞEN

The Nevha-i Dil of Ahmed Servet (1845-1895), who was a tekke poet and produced works in the same years as the Ara Nesil poets, is shown in the sources as an unpublished. However, the research showed that Kitabç Kasbar published the book in 1893 (h. 1311). Accordingly, the text has been latinized. However, the text should be analyzed, and its place in the Karbala Elegies should be determined. In this context, elegy as a genre has been examined and defined on a structuralist plane. Evaluation of the Karbala Elegy in the light of genre is essential for interpreting and explaining Nevha-i Dil because, as genre, elegy can contain many forms and styles. The concepts of stylistics can be used to evaluate the concepts of form and style in the context of the text because stylistics plays an essential role in understanding and making sense of the form of expression at the text plane. Besides clarifying the content’s function, stylistic concepts like foregrounding, parallelism, and repetition clarify the form of the content within the context of the stylesense relationship. The content of the text should be analyzed using semiotic concepts in the functioning of the content. The referents of Nevha-i Dil and the form of the content can be examined by making use of the semiotic square and narrative program. Finally, to understand the deep structure of the Karbala Elegy, figurative expressions should be revealed in the context of figurative language uses. Based on all these, in this study, using the concepts of stylistics, based on the style-sense relationship, the style of the text and the genre and generic relationship within the style are revealed. The form of content was established through the application of semiotic concepts, and the role of figurative language was then analyzed.

211-252

Authors: ENES KAVALÇALAN

The Ayhan village of Avanos district of Nevşehir and the decorated tombstones in the village is the subject of this study. The village was founded by the Shambayadi tribe of the Bayat tribe of the Oghuzs. Because of there are no written documents about the foundation of the village, it is not known exactly when the settlement started. According to the narratives, the village was founded by Ayhan Baba in the 13th century. However, there are no artifacts from this period in the village or its surroundings. With this study, it is aimed to transfer the data obtained about the history of the village based on the tombstones of the village and the inscriptions on them. One of the aims of the study is to examine and introduce of ornaments on the tombstones and show the similarities between them and the motifs that used by other Turkmen tribes. In this context, 31 decorated and inscribed tombstones in Ayhan village were examined, the measurements of the tombs were taken, the decorations were also photographed and drawings were made. While a bird figure is found among the decorations, it is seen that mostly herbal and geometric motifs are preferred. Another factor taken into consideration is the headdresses. Of the 18 headdresses on the tombstones, 13 are cylindrical and 5 are overflow turbans. Because of the information that conveyed in the inscriptions was limited to the name, surname and year of death of the person, it could not be determined whether the titles changed according to social status. In the conclusion part, based on the fact that the earliest inscription belongs to 1810, it is suggested that the village was founded towards the end of the 17th century and reasons of this are emphasized.

265-276

Authors: NURSULTAN SARSENBEKOV - AINUR ABDINA

In the article helped by conceptual and phenomenological research methods, existential categories in the “Diwani Khikmets” by Akhmet Yassawi are studied. The aim of the article is to analyze human existence problems, the meaning of life, the relationship of being and time, true love for the Creator, and the phenomenon of life and death. Although Akhmet Yassawi does not belong to the existentialists, existential categories can be clearly distinguished in the “Khikmets”. The concepts of “The Book of Wisdom” are a storehouse of answers to transcendental questions for people in existential crisis. The main purpose of the “Khikmets” is religious, and Akhmet Yassawi presents “intentional” advice on vital issues such as world creation and human nature (being), using existential categories. When we talk about the intentional meaning of existential categories, we mean the understanding of intentionality in Husserl's phenomenology, which considers the act of orientation as the inclusion of the subject in the analysis of an exclusively given object of philosophizing without distraction to other cognitive constructs. It is this subjective experience and living of the act of contemplation that is vividly expressed in “Khikmets” by Akhmet Yassawi. Akhmet Yassawi talks about such deep and exclusively existential categories as life and death. In modern philosophy, it was existentialism that revived attention to these concepts. From the point of view of existentialists, life, even in a situation of absurdity, is of the highest value. But this is life, always “borderline” with death. Life on the verge of death, loss and the search for the meaning of life are situations that Akhmet Yassawi raised long before the existentialism of the twentieth century.

299-318

Authors: VEYSEL ÖZBEY

The significance of intangible cultural heritage in the definition of cultural heritage has increased in recent years. Particularly, the areas where beliefs and doctrines are produced and which are strongly associated with faith leaders cannot be considered separately from the intangible cultural heritage. In this study, the Haci Bektas Veli Complex, which was included in the UNESCO Tentative List of Türkiye in 2012 by emphasizing its strong ties with the Bektashi belief and the role it played in the emergence of the belief, was discussed. For this purpose, world heritage sites, which express the environments in which beliefs or teachings that emerged under the leadership of a leader, were researched and the definitions of world heritage sites and buffer zones were examined. The definitions were compared to the statement of outstanding universal value for the complex. It has been observed that in the definitions of the world heritage sites a wide area containing many structures that are valued within the doctrine or more than one area and / or buffer zone with the same characteristics is preferred. Therefore, it has been concluded that in order to define the relationship established between the Bektashi belief and the heritage site, a heritage definition that includes only the complex may be insufficient compared to the world heritage sites. Within the scope of the study, it has been observed that there is an important cultural heritage accumulation related to the formation of Bektashism belief, in the immediate vicinity of the complex. It has been determined that a world heritage candidacy that takes this heritage accumulation into account will be more compatible with the definitions of world heritage sites with similar features.

337-352

Authors: ERDİ DEMİR

The subject of the study is related to the belief of Alevism in the novel titled Bir Oddity in My Head by Nobel Prize-winning author Orhan Pamuk. Orhan Pamuk's novel A Strangeness in My Head has a rich content in the context of the belief of Alevism, the world of meaning and its practices. In the research, discourses about the belief and identity of Alevism were interpreted and summarized by using the opportunities of literature sociology. As a matter of fact, the sociology of literature is the discipline of describing the lifestyle, values, beliefs, economic systems, thought structure of the period in which the work was written with the unique characteristics of literature. In this article, the phenomenon of Alevism is taken as the center of the research; the practices of Alevism culture, the perspective of society on Alevism belief and identity, and how Alevism is represented are examined. As a result of the research, it was understood that narrow-minded and hamas-filled people who migrated from the countryside to the suburban districts of Istanbul evaluated social groups with Alevism belief from a Sunni-centered perspective, and Alevi citizens living Istanbul in the 1970s were seen as other, undesirable and unwelcome people in society. It has been determined that Alevi individuals are exposed to discrimination and exclusion, especially in the family, marriage institution, religion, education, business life, military and social life.

371-386

Authors: MERAL DOĞRU - AZİZ AYVA

13-15. centuries; It was a period when political, social, and economic turmoil and social conflicts were seen intensely in Anatolia. During this period, when the power struggles continued violently, the people of Anatolia retreated into their shells in despair and began to gather around the Turkmen dervishes. At this time when literary and cultural life was impoverished under the influence of foreign cultures, it was seen that Sufi movements and oral literature tradition had increased. The people, who could not know Arabic and Persian sources or could not access a limited number of Turkish works, tried to meet the need to read and listen to the folk literature goods that continued in their language and oral tradition, and the Seljuk society, which experienced a state of social collapse with what they learned from this, embraced the anecdotes of Nasreddin Hodja, which represented an important sage type of the period as a moral hub. In his anecdotes, there are solutions to every aspect of society that is flawed/disrupted. Articles about Nasreddin Hodja’s anocdotes were selected among many text publications by considering certain criteria. Here, rather than one of both the anecdotes belong to Nasreddin Hodja or not, more emphasis is placed on whether thet are told in the tradition of Nasreddin Hodja. This article is aimed to address the basic values of the Ethic organization from selected anecdotes of the teacher.

413-420

Authors: MAHİRE KULİYEVA

The article presents a monograph by Saadet Shikhiyeva. Her monograph "Nesimi's Lyrics: Wisdoom Content and Poetic Decorations" discusses the themes of Nasimi's creativity that have not been studied so far and the place of the poet in the history of Azerbaijani philosophical poetry. In this work, research on Nesimi was carried out on two divans of the poet, which he wrote in Azerbaijani Turkish and Persian.

427-436

Authors: GÜLNUR GÜNDOĞAR

In the study we examined, Alevism in Malatya was evaluated regarding social integration. The interviews determined factors affecting the differentiation of the understanding of Alevism, and the concepts expressing this diversity were used. For instance, “Traditional Alevism” and “Ideological Alevism” are among these concepts. The study consists of nine chapters and conclusions; it is an essential source with the explanatory parts of the theoretical information and the evaluation of the data obtained through the interviews.

447-467

Authors: Esra DOĞAN TURAY

This study consists of the translation of Risaletü'l-futüvve by Abu Hafs Şihâbüddin Ömer b. Muhammed b. Abdillâh b. Ammûye el-Kureşî el-Bekrî es-Sühreverdî (d. 632/1234), who has an important place in the history of Fütüvvet. Sühreverdi took part in the institutionalization of Fütüvvet during the Abbasid State and undertook the management of the first formation. Risâletü'l-fütüvve, which is among the sources of Fütüvvet and has an important place, is located between leaves 154a-158b in a mecmua located in the Süleymaniye Library, Ayasofya 2049.