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Alevism and the Fertile Crescent - Crossing Ethnicities - Turkish-Zazaki-Kurmanji Speakers

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Alevism and the Fertile Crescent - Crossing Ethnicities - Turkish-Zazaki-Kurmanji Speakers Alevism and the Fertile Crescent - Crossing Ethnicities - Turkish-Zazaki-Kurmanji speakers Anthropological considerations Introduction • Alevism is categorized as one of many heterodox (Islamic) sects that developed or spread out from ethnicities that belong to the “Caspian Sea Belt”. These are language groups that either inhabit or were pushed by migration movements (e.g. Turkish invasions, Mongol storms) to the West. • Alevism (tk. Alevilik; Qizilbash or Qızılbash) derived from Zoroastrism and represents many characteristics of it. It is dated to the 16th century AD. • Zoroastrism: founded by Iranian priest Zarathustra 1500-1000 BC/ 7th or 6th century BC; spoke Old Avestan; lived in todays Eastern Iran; composed hymns like the Gathas or Yasna Haptanghaiti). Its ideological foundation is based on a dualist perception of the world. Thus physically: fire fights water, ethically: god fights bad. The power encounter between two forces play important roles, this is also reflected by divine powers struggling with each other and thus influencing the human area (Hoyland 1997:242). • Alevism developed in the geographical area of todays Turkey under ethnical Turks, Kurds and Zaza (many Zaza consider themselves ethnical Kurds speaking a Kurdish dialect; some understand them to be an own ethnicity). Followers are sometimes called „Qızılbaş” = Redhead from the red hat that was worn by some in previous days). It is categorized as a heterodox, syncretic tradition of Shia Islam, like the Kaka’i/ Ahl-i-Haqq/ Yarsan, Bektashi, Alawites (follow Ali but are Arabic/ Syria). • They follow Ali, the Twelve Imams and the 13th century Alevi saint Haji Bektash Veli (*1209-†1271). • It is assumed that around 20% of the Turkish, Kurmanji and Zazaki speaking population in Turkey is Alevi. The division of the three ethnicities (Turks, Kurmanji or Zazaki speakers; Kehl-Bodrogi 2002:503) into a dominant Sunni and an oppressed Alevi group is one of the two big unsolved political problems of Turkey (the other being the “Kurdish question”). • Historically it is traced back to a mixture of religious perceptions around the 14th century AD. Thus we find influences of Shamanism, Shia, Sunni, Sufi, Bektashi, Christian, Jewish, Islamic and Turkish folk beliefs of this time. • Ongoing discussion whether Alevism is • a belief system on its own (traced back to Zoroastrism; e.g. ), • an ideology (e.g. Pir Sultan Abdal Dernegi, another Alevi institution) • an offspring of Islam (not following the five pillars but focus on spiritual development, e.g. Bruinessen) or • only a cultural identity (e.g. some say they speak ”Alevi”? as an expression of cultural identity). • Note: Arabic speaking Alawites founded in the 9th century AD (e.g. Syrian Bashar al Assad) and Alevis are disputed by some as heterodox sects of Islam, whereas others would not find any commonality (see in Bumke 1989:511). • Note: Yezidism is another of these heterodox sects with many similarities (Arakelova 2004). Influence and Affinities • The whole ethnic groups of East Anatolia, Western Iran and Northern Iraq and North Syria that are considered “Kurdish” demonstrate a split into a Shia and a Sunni division. There are some commonalities, but also strong local realisations of Shia influenced sects that perform their unique traditions and beliefs. • Commonalities • Mystic orientation = a central pilgrimage site based on the adoration of a saint (e.g. Kerbela – Central Iraq ; Hacıbektaş in Nevşehir – Turkey; Sarpol-e Zahab and Kerend near Kermānshāh for the tomb of Davud, Pir Benjamin and Pir Musi). • Local sanctuaries, places of worship performed by unnatural formations (e.g. trees, springs, caves, mountain ranges, rocks). • Spiritual powers that perform a parallel world as part of the real life (e.g. „house demons/ spirits“ that are neither good or bad but guard the inhabitants ethically); spirits that protect places and care for nature against human misbehaviour. • The divine pantheon performs around Ali, the is not based on the closed performance of gods, goddesses or superhumans, as e.g. the Greek pantheon (Zeus, Heras, etc.) but on powers that encounter good or bad. Thus the pantheon is supernatural, whereas the spiritual powers are part of daily reality. • A basic ethical code is passed on by tradition, in few writings (e.g. Buyruks by Sheikh Ssefi-add-Din Ardabili, nefes by Shah Ismail or stories of Haji Bektash) , or poems (e.g. Bruinessen 2015:630). • Orthodox Sunni Islam is discredited for being blasphemic: „Seriat dildedir, tarikat canda" (Seriat is on the tongue, tarika – the true way – is in the soul). In consequence the five pillars are replaced by unique fasting, welfare offerings and the cem (gathering). This means the umma (the whole of Islamic beliefers) is replaced by small scale societies, which are led by religious leaders (pir, baba, sheikh) (e.g. Jacobson in Sweeetnam 2004:226) • Assumption of extraordinary election as „the only path of God“ (e.g. Kehl-Bodrogi 2002:505) • The cem (jemaat = gathering) as local representation, led by religious and political leaders – often in one person – is central, not the Umma (e.g. Arakelova 2004:20). • The serpent is neither good nor bad, but can take both sides (e.g. Arakelova 2004:26-27). Alevism - Observations • Alevism is based on the unity of Al-Haqq (the truth), Muhammad and Ali (“Ali is the friend of God”). Muhammad and Ali are performances of “the light of God”. Thus, Ali is a prominent figure (like the Virgin Mary as an intermediary in Christianity), or savior to humans like Jesus. • Tewrat, Zebur, Injil and Qur’an are like in orthodox Islam holy books, furthermore Alevis accept all important religious books as source of wisdom. • Humanism is basic to Alevi belief: a) The Golden rule, b) the ethical code of respect and honor and the c) idea of the “Perfect Human Being” as without any sin or blemish are central. Consciousness is build and fed by a-c. • “A brother is he, who faces God in the human and the human in God.” • The central cem/ jemaat = “gathering” in the cemevi = “gathering place” (extra localisation) reflects gender equality, although men and women could be divided into different places. Cem is not practiced in the diaspora. Cem is the political, social and spiritual institution to pass on tradition and belief, by music, poems, preaching, judicial and executive decisions. It is not a place of worship. • Main obligations are fasting, ziyarat or haj to sacred places, zakat or almsgiving to the poor and marginalized. • Müsahiplik or godbrotherhood between two men or two couples lasts until death and can be started at every point after adulthood. a) Golden Rule: Treat others as you would like others to treat you/ or: as you would be treated. b) Ethical Code: Command your tongue, your hands and your loins. (eline diline beline sahip) c) The highest enlightenment is in the state of „eren“ or „münevver“; one who is selfless and treats all people equally. Translation and Encounter Useful keyterminology in cultural encounter: • Divine Pantheon: • God = Haqq, Truth, Wisdom; • Ali = mediator, savior; • Muhammad = model of perfect human, prophet • Spiritual beings: • „master of the house“ = spirit who protects a family/household, neither good nor bad or both; • the snake (white or black) or „a man“ (white or dark looking) = a spirit that protects sacred places of worship; • Nature is understood as a part of the whole circle of life. It is important to live in balance with nature and respect nature. • Use pir instead of hoca for “teacher“. Pir is literally „elder“, he is a religious and political institution. Often a whole family of a tribe or a tribe itelf is considered to pass on the institution of pir. • Dede (Turkish), sheikh is a religious and political leader, agha/ axa is a political leader • Müsahiplik as a symbol of discipleship and fellowship Specific issues for Approach (besides the language it is the knowledge about cultural sensitivities that help communicate spiritual truths). • Zazaki Alevis: The so called „tertele“ (upheavel) in 1938 is central to the self conscioussness of the Zaza Alevis. It was brutally put down, followed by persecution, displacement to Western cities, the burning of whole villages and later by the installation of so called „village guards“, who functioned as political enforcers, now concerning all „Alevis“ or „Kurds“ understood as a threat to the national rulers. • Alevis speaking Zazaki, Kurmanji or Turkish do not represent a homogenous group. An ethnic-linguistic gap is splitting Alevis. Within their own ethnicties they perform a minority in contrast to Sunni belief (Hanafi or Shafi‘i orientation). References Arakelova, Victoria A. 2004. Notes on the Yezidi Religious Syncretism. Iran and the Caucasus 8/1, 19-28. Leiden: Brill. Bruinessen, Martin van 2015. Dersim and Dalahu: Some Reflections on Kurdish Alevism and the Ahl-i Haqq religion, in Mehmet Öz & Fatih Yeşil (eds): Ötekilerin peşinde. Ahmet Yaşar Ocak'a armağan / In pursuit of the Others: Festschrift in honor of Ahmet Yaşar Ocak, 613-630. Istanbul: Timaş. Bumke, Peter J. [1989] 2002. Kurdish Alevis - Bounderies and Perception, in Andrews, Peter Alford & Benninghaus, Rüdiger (Hgg.): Ethnic Groups in the Republic of Turkey. Beihefte zum Tübinger Atlas des Vorderen Orients Nr. 60.2 [Additional Files to the Tueinger Atlas of the Levant], 510-518. Wiesbaden: Ludwig Reichert. Hoyland, Robert G. 1997. Seeing Islam as Others saw it: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam. New Yersey: The Darwin Press. Kehl-Bodrogi, Krisztina [1989] 2002. Das Alevitum in der Türkei: Zur Genese und gegenwärtigen Lage einer Glaubensgemeinschaft, in Andrews, Peter Alford & Benninghaus, Rüdiger (Hgg.): Ethnic Groups in the Republic of Turkey. Beihefte zum Tübinger Atlas des Vorderen Orients Nr. 60.2, 503-510. Wiesbaden: Ludwig Reichert. Langer, Robert 2008. Alevitische Rituale, in Sökefeld, Martin (ed.): Aleviten in Deutschland: Identitätsprozesse einer Religionsgemeinschaft in der Diaspora, 65-108.
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