Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi

1-20

Authors: Adem ÖGER - Alimcan İNAYET

Uighur Turks living in territories of Eastern Turkestan, which has witnessed to struggles of various tribes and nations throughout history, has brought different religions and cultures together, and which has showed the feature to be center of trade and art, had a rich cultural accumulation and productive territories due to their transition to the settled life in the early period. That geography where Uighur Turks were living was in a central location, enabled also different tribes and cultures to live here. This geography, which had contained Silk Road connecting cultures to each other through trade for centuries, hosted a great number of expeditions in 19th century and in the first half of 20th century. Many countries including Germany, England, France, Japan and Russia, organized expeditions for various purposes, by establishing scientific committees. Those are the leading names carrying out expeditions, such as Fernard Grenard, Paul Pelliot, August Albert von Le Coq, Carl Gustaf Emil Mannerheim, Kaarlo Hilden, Gustaf Raquette, Sir Marc Aurel Stein, Ella and Percy Sykes etc., who also gave a place to Abdals, living in Eastern Turkestan, in their reports and works. Information on the Abdals of Eastern Turkestan, given by these explorers, become source to names’ studies, such as Chinese Zhao Xiangru and Uighur Haxim Turdi, Xeripcan Kasım, Mutellip Sidiq, Ibrahim Muti’i, Ablet Abbas, Mirsultan Osmanov and Ali Ğopur etc. in the next period, as well. Purpose of this study is to introduce studies, carried out until now on the Abdals of Eastern Turkestan in the West and the East, and evaluate the present ones about the Abdals’ origins, identities, languages and cultures.

39-54

Authors: Funda ADITATAR - Meral SALMAN YIKMIŞ

This article aims to evaluate whether the narratives on the settled life transitions of the Alevi-Kızılbaş Tahtacı community living in İzmir can be a source of historical reality. Based on the narration of settlement where the epidemic stopped by the miracle of “yatırs” and one of the descendants of Yanyatır sacred lineage, the investigation from the archival sources that the plausible effect of the pandemic on the settling of the Tahtacı community in İzmir. According to archival sources that determined Tahtacıs in İzmir started to settle at the beginning of the XIXth century, epidemics that could be effective for the nomadic Tahtacıs were the epidemic diseases seen in İzmir during the same period. We determined that it might be the plague. The epidemic may be a plague, but the Tahtacı community in İzmir was affected by the no epidemic finding could be reached. The determination that the Tahtacı community was affected by the plague epidemic in Söke, the closest region to İzmir, gave the idea that the epidemic disease narrative might have spread among the interacting Tahtacı communities. The fact that epidemic narratives in memory are woven with miracles clues about how the Tahtacı community comprehended the world around them. The sedentary life policies of the state and the attempts of modernization in forestry brought about the end of the traditional woodworking profession as the main factors in the transition to settled life. The reason why the narrations about the epidemic and miracle, rather than the main factors, remain in the memory may be the facilitating effect of the marvel on the nomadic Tahtacıs to accept the settled life. Tahtacıs must have made these places, the essence of the world through miracles, into livable places for them.

73-98

Authors: İlhan KARACA

In the study, the media representation of Alevis, which constitutes a subculture form within the Turkish culture in Germany, has been researched. Acting on the assumption that representation is a construction process, in this study, an answer was sought to the question of through which other set of values and beliefs the mass media present Alevis -who they are and what they believe are hardly known both in the realm of academic literature and to the German public. The empirical data of this research, which is a document analysis, were collected from online newspapers, one of the most important information tools of the new media today, and analyzed according to the grounded theory method. A total of 35 articles from 17 different newspapers were subjected to this analysis. The results show that Alevis were noticed by the media with the enactment of the German integration policies, which turned into a debate on Islam towards the end of the 90s, and these policies formed the socio-cultural context of the media representation of Alevis. Although Germany has made considerable progress with these policies, which envisage their one-way integration without due regard to the basic cultural rights of immigrants of Muslim origin, it has fallen behind its ideals of being an open and liberal society. It resorted to the strategy of rebuilding these ideals through Alevism, which it identified as an “alternative Islam” to mainstream Islam. In this context, this study researching the media representation of Alevis concluded that the mass media instrumentalized Alevism by defining it in a way that would serve the interests of German integration policies.

119-144

Authors: Ufuk YILDIZ

Under the title of Alawi-Bektashi Classics Series by Türkiye Diyanet Foundation Publications: “Makalat, Hızırname, Fütüvvetname-i Tarikat, Besmele Commentary, Velayetname, İlm-i Cavidan, Kitab-ı Cabbar Kulu, Kitab-ı Dar, Dil-güşa, Saray-name, Erkanname-1, Şeyh Safi Order, Dastan-ı İbrahim Edhem-Dastan-ı Fatıma-Dastan-ı Hatun, Muhammed Bin Hanefiyye Cengi” were published. In these published works, there is a rich vocabulary used by Alawi-Bektashi groups. The main subject of our article is how the word of road used by Alawi-Bektashi groups is used in these texts, and what kind of vocabulary exists about the road. At the end of our article, the vocubulary related to the word of road in the Turkish dictionary has been mentioned, and the vocabulary related to the word of road in the texts we have examined has been compared with the vocabulary of the word of road in the Turkish dictionaray and the vocabulary related to the concept of road in the texts in a table. Determining the field of study is one of the important criteria in reaching scientific data. We limited our study to written texts with the thought that the concepts related to the way used in the dialecsts in daily life will exceed the dimensions of our writing. For his reason, the concepts related to the road used in daily life in folk dialects are excluded from our study.

165-182

Authors: Mahmut DEMİRDİL - Muhammed Ali YILDIZ

Muhsine Hatun Lodge is one of the first lodges of the Gulshaniyya sect established in Istanbul. The first Gulshaniyya lodges of the city were established in the 16th century under the leadership of Hasan Zarifi Efendi, who was left as the caliph by Ibrahim Gulshani, the founder of the sect. These lodges; Durmuş Dede Lodge in Rumelihisarı and Muhsine Hatun Lodge, which was established in Kumkapı and was a masjid converted from a church when it was allocated. Very detailed studies have been carried out about the Durmuş Dede Lodge, where Hasan Zarifi Efendi was the sheikh for many years. However, there is no separate study about Muhsine Hatun Lodge, which started its activities as a Gulshani lodge and which we think has a special value and importance for Gulshaniyya in the city. Considering that women’s foundations are an area of interest, there was a need to conduct a study that could present compiled information to researchers, in which Muhsine Hatun Lodge was also discussed. The Istanbul process of Gulshanism has a remarkable background with its developments in the axis of Ibrahim Pasha, Suleiman The Magnificent and Ibrahim Gulshani. It is possible that this situation may have had an impact on this structure to be built in the future. The aim of this study is to try to examine the historical events of Muhsine Hatun Lodge, which is one of the monumental structures of Kumkapı Nişancası with its 500 year old past, the disasters it affected, its architectural features and its sheikhs. Our study was supported by photographs and compared with the conditions of the building in previous years. The study, which we used document scanning and field investigation techniques, was limited to Muhsine Hatun Lodge in Istanbul of the Gulshaniyya sect.

203-222

Authors: Halise KARAASLAN ŞANLI

Alevi communities, which have spread to many places in Turkey and around the world with migration mobility, have developed a large number of mass communication tools in order to express their identities, promote them or interact with each other. The tools defined as Alevi media have a wide variety from traditional to new media with both qualitative and quantitative dimensions. The Alevi media, which is widespread in today’s world from periodicals to virtual networks, has not received the attention it deserves in the field of social sciences, especially communication studies, and has become a research subject that has been little studied. Although research on Alevi media has increased in recent years, it can be stated that the field of study has a rather scattered. The subject of this research is the examination of scientific/academic works that focus on Alevi media or include Alevi media types in their content. The research, which aims to examine academic studies on Alevi media with systematic literature review / systematic literature analysis, has more than one purpose. The first of the aims is to present the accumulation of the field by presenting the scope of current research in a tidy manner. Another aim is to contribute to the creation of a holistic and comprehensive map for future studies that will focus on the subject. It is also among the aims to contribute to the direction of new research by drawing attention to the continuous and neglected points in the field. For the research, YÖK National Thesis Center and internet-based search engines were searched with various keywords.

245-258

Authors: Eda TOK

Poets of the classical Ottoman era incorporated into their poetry the characteristics of the society in which they lived, their way of life, and almost every object they encountered in their daily lives as a means to express their emotions and thoughts. Generally, the poets included common words, concepts, and phrases in their poems. However, in addition to the basic meanings of the words and concepts, poets used the metaphorical and secondary meanings and connotations of these concepts in their poetry. “Şâm-ı garîbân” is one of the conspicuous concepts in terms of the meaning that divan poets attributed. “Şâm-ı garîbân” has various meanings; for Shiites, “şâm-ı garîbân” refers to the evening of the calamity that befell Imam Hussein and his companions. The evening of the tenth day of Muharram, when Imam Hussein was martyred and the Ahl al-Bayt were taken captive by the soldiers of Yezid, is also called “şâm-ı garîbân”. Additionally, this expression is used to denote the evening of the poor and destitute, who feel more distressed when the night falls. The basis of this study is the use of the expression “şâm-ı garîbân” in poetry. In order to originate the sample of our study; first, we have identified couplets where this expression is used by examining the diwans of poets. Before discussing the couplets, we will provide information from sources about the expression “şâm-ı garîbân”. We will then analyse all identified couplets and present selected examples to show the various meanings of the expression “şâm-ı garîbân” in classical Turkish poetry and to determine which meaning is more dominant in the poems. Therefore, it is tried to reveal what the concept of “şâm-ı garîbân” means and connotes in the rich world of classical Turkish poetry, and how frequently it is used.

287-306

Authors: Büşra BİLGİN

In Avicenna’s epistemology, self-knowledge refers to a genuine identity of the perpetrator, actual and object of process of knowing for a person. The belief of Avicenna that the creator of the world’s pure reason and that he created the world through self-reflection reveals that the act of self-knowledge is a Divine act. In Avicenna’s cosmology, God emerges First Mind, the thing that most resembles himself by thinking about himself. This First Mind emerges the mind that comes after it by thinking about God and itself, and the celestial fortune corresponding to this mind, and its soul. Thus, this overflow continues until the last (active) mind, creating multiplicity and causal chain in the world. The most important part that attracts attention in this theory of creation is that the creative verb is to think/reason/know. In other words, God performs his Divinity by thinking because he is the mind, and every intelligent being he creates also receives a share from him in certain proportions. A person’s ability to think, produce, and reach the truth by reasoning is directly proportional to the share he receives from God. The aim of this study is to show that the part of man that is most similar to God, based on Avicenna’s theory of creation, is to understand and be able to think for himself. As a result, the fact that the soul is a substance, what we call ourselves is not a body but a soul, and that we don’t need a body to know ourselves, by knowing ourselves we will actually get a little closer to the creator in order to understand universe, and with this we can achieve eternal happiness, has been clarified by many arguments.

331-352

Authors: Bilge KARGA GÖLLÜ

Ömer Necmi Efendi (Necmi) (H. 1230 ? / M. 1815 - H. 1307 / M. 1889) is a dervish lodge-mystic poet who was affiliated with the Halvetiyye, Rıfa’iyye, Şazeliyye and Şettariyye orders. The poet, who did not stray from the path of mysticism throughout his life, calls his circle “Necmi Baba”. The name “father”, which attracted attention among the Sufis and Yesevi dervishes who took the path of Hajagan in Turkestan in the 12th century, was given to people who distinguished themselves in the upper parts of the society in the following centuries. This shows that the poet is in a respectable position among mystics. Şem‘a-name-i Necmi, which is the subject of our study, is in the Süleymaniye Library Galata Mevlevihane Collection (Asset No: 257/untitled) was found in a manuscript. As a literary genre, Şem‘a-name-i Necmi can be considered as a hasb-i hal that describes the poet’s ordeal through the language of a candle. The work, which consists of 69 couplets and written in ode verse, is based on mystical love. The text, which has an allegorical feature, describes the poet’s journey in the background of candle and propeller symbols. In the study, firstly, detailed information about candles was given, after mentioning the use of candles in divan poetry and the tradition of Şem‘ ü Pervane masnavi, Şem‘a-name-i Necmi was emphasized. After the work was evaluated in terms of literary genre, it was also examined in terms of form and content. In the analysis part of the research, only the prose translation of the text was presented, and the transcribed text and facsimile were added to the end of the article.

381-402

Authors: Nursel BOLAT - Tuğçe KARACA ÖZDEMİR

Products of oral cultures provide sources for narratives in different disciplines. In addition to visual arts and literary texts, cinema can be drawing inspiration from oral culture. In this context, animated film script also serves as a form of folk narrative due to its incorporation of cultural elements. In the field of cinema, which increasingly relies on digital platforms, it can be said that animated films also serve as channels for cultural transmission. The main problem of this study is how cultural codes are reproduced through animated cartoons. The study aims to reveal the visual motifs and symbolic meanings created by Alevism and Bektashism, which is a belief system, a collective identity, through animated films. The animated film selected as a sample for this study is Hünkâr Bektaş Aslan ve Ceylan (2021), produced by the Alevi-Bektashi Cultural Institute. The selected film was analyzed in terms of natural meaning, consensus meaning and inner meaning-content with the iconographic and iconological analysis method of Erwin Panofsky, which is a qualitative research method. As a result of the analysis, it was understood that symbols, miracles and legends belonging to the Alevi Bektashi teaching were used extensively. On the other hand, it was observed that animal figures (pigeon, falcon, owl, etc.) and tree varieties (mulberry, juniper) were attributed spiritual values. Another inference is that the Alevi Bektashi teaching has been conveyed through cultural codes that focus on respect and human love, and especially give importance to equality and justice.

417-434

Authors: Mehmet GÖKTAŞ - Mehmet ÖZTÜRK

Ömer Necmî Efendi is a sufi poet who writes poems in the footsteps of tradition. He was born in Istanbul. The poet, who joined the military profession, first joined the Halwetiye sect and received guidance from the Shazeliyye, Melâmiyye, Syattariyah, and Rufaiyya sects of the period. He fulfilled his duty of guidance for a certain period in the Alaşehir district of Manisa. He died in Istanbul in 1307/1889. Necmî, who is a productive poet, has a total of six works, all of which are of a mystical nature: Turkish Diwan, Persian Diwancha, Kasîde-i Elfiyye, Tuhfe-i Vahdet, Şem›anâme and Sâkinâme. Sakînâmes are common literary genres in Persian and Turkish-Islamic Literature. In this study, the Sâkînâme poem of Ömer Necmî Efendi, which was written in a mystical nature, is discussed. In the study, after giving brief information about Ömer Necmî Efendi’s life and Sakînames, two copies of Necmî Efendi’s Sâkînâme were introduced, edition critiqued work, It was transcribed and presented to the world of science and literature as a cultural and literary heritage. In addition, in the last section, the work was analyzed in the context of its content. A study on the work was done on a single copy before. However, the detection of a second copy made it necessary to re-examine the work in two copies. Due to the reasons that we will list in a separate title, it was felt necessary to work on the work again.

455-474

Authors: Zekeriya IŞIK

The physical ruggedness of the eastern borders of the Ottoman Empire, along with its diversity in terms of religion, sects, orders, and ethnicity, made political, military, and security control challenging. Sharing these borders with a state like Iran, which was not only politically but also religiously and denominationally opposed, encouraged the presence and longevity of organized structures such as tribes and orders in the region. In the historical course of the region and the development of Ottoman-Iranian relations, from the 16th century onwards, Kurdish emirates and tribes played a more influential role, while in the mid-19th century, Sufi order sheikhs began to take the forefront. The effect of the centralizing administrative reforms implemented as a result of Ottoman modernization efforts in the region played a significant role in such a transformation. With these reforms, the emirate system was abolished, and central bureaucrats were appointed to newly established administrative positions. These bureaucrats, unfamiliar with the structure of the region, proved inadequate in resolving traditional issues that arose among the tribes. This chaotic situation in the region contributed to the prominence and increasing political influence of Sufi order sheikhs, who held a supra-tribal position. As this process continued, it also influenced Ottoman-Iranian relations, with Sufi order sheikhs becoming important actors in the region, regardless of sectarian differences in some cases. In the rise of orders in the region, in addition to reforms, the negative consequences of Western countries’ increasing pressure on the Islamic world and their missionary activities also played a significant role. This study aims to shed light on the role of Sufi orders in Ottoman-Iranian relations, based on the activities of Sheikh Ma’ruf, who is identified as a Qadiri sheikh from the Berzenci family. Sheikh Ma’ruf, along with his numerous followers and disciples, not only sought to preserve and perpetuate the Sunni Sufi tradition in the Merivan region of Iran but also became a socio-economic and political force for both countries by engaging in agriculture and farming in the territories under his influence, contributing to production. Therefore, the migration of Sheikh Ma’ruf and his settlement in Ottoman territories has multifaceted significance in this context.

489-506

Authors: Mevlüt YILMAZ

Folk medicine is an integral part of the folk culture. Folk medicine is transferred from generation to generation in the socio-cultural structure, includes diagnosis and treatment practices based on traditional knowledge of the health and disease system, and based on various prevention and treatment practices. In this study, traditional folk healing practices of Alevis residing in rural areas of Malatya city were evaluated. The research data were discussed in the context of the ethnographic pattern of the qualitative research model and was obtained through interviews with thirty-three participants using the purposeful sampling method. The data obtained from the research area were discussed from a descriptive perspective. As a result of the findings and evaluations regarding the research, it can be said that the beliefs and practices of traditional folk medicine constitute one of the central areas of daily life culture for the Alevi villagers living in Malatya. The health-disease system created for Alevi villagers in the context of plants, herbs, animal and mineral products are operated through the sanctity attributed to nature. In this respect, in making rural life sustainable can be concluded traditional knowledge regarding health and disease has an important place. Therefore, although the developments in modern medicine, as well as many other fields, have a transformative effect on the traditional structure, it can be argued that folk medicine seems to continue its existence among Alevi villagers.

529-534

Authors: Erdi DEMİR

This study is about Ahmet Taşğın’s doctoral thesis, published in Turkmen Alevis in Diyarbakır. The study was conducted on Alevi villages located in Diyarbakır center, Bismil and Çınar districts. Their numbers in Diyarbakır and its surroundings, where Turkmen Alevis have existed for a long time, have decreased almost to zero. Relatives of Diyarbakır Turkmen Alevis are settled in Mosul and surrounding villages. Their contact with their relatives in Mosul and its surroundings has also been cut off.

541-548

Authors: Gülsen ÇAPAR

This study is about the work named Koluaçık Hacım Sultan Velayetnâmesi, prepared for publication by İsmail Özmen. İsmail Özmen has published many books on Alevism and Bektashism, especially Koluaçık Hacım Sultan Velayetnâmesi. The work named Koluaçık Hacım Sultan Velayetnâmesi is based on the sources inherited from the quarry in Malatya and the grandfathers in the quarry.

555-562

Authors: Meltem ÖSÜN

Bu çalışmada, Bedriye Poyraz tarafından hazırlanan Hakikatin Dârına Durmak Alevilikte Kadın isimli kitap tanıtılıp incelenmiştir. Kitap 11-12 Aralık tarihleri arasında Ankara Üniversitesi İletişim Fakültesi’nde, Prof. Dr. Bedriye Poyraz ev sahipliğinde düzenlenen “İnançta ve Toplumsal Yaşamda Alevilikte Kadın” başlıklı konferansta sunulan bildirilerden oluşmuştur. Aynı zamanda bu konferans, Alevilik ve kadın konusunun tartışıldığı ilk akademik ortam olması nedeniyle de önem arz etmektedir. Konferansta çeşitli kadın akademisyenler tarafından sunulan bildiriler, makale haline getirilerek kitapta yer almıştır. Toplam dokuz makaleden oluşan kitapta, bir de yazar tarafından kaleme alınan giriş kısmı bulunmaktadır.