An Analysis of Saints and the Popular Beliefs of Kurdish Alevis

Veneration of the Sacred or Regeneration of the Religious: An Title Analysis of Saints and the Popular Beliefs of Kurdish Alevis

Author(s) Wakamatsu, Hiroki

Journal 上智アジア学, (31)

Issue Date 2013-12-27

Type 紀要/Departmental Bulletin Paper

Text Version 出版者/Publisher

http://repository.cc.sophia.ac.jp/dspace/handle/123456789/358 URL 31

Rights The Journal of Sophia Asian Studies No.31 (2013)

Veneration of the Sacred or Regeneration of the Religious: An Analysis of Saints and the Popular Beliefs of Kurdish Alevis

WAKAMATSU Hiroki＊

Introduction

For a long time, anthropologists have been describing the importance of religion for all human communities. They have shown that humans will always be interested in dimension of faith, belief, and religion, and established that there is a crucial relationship between the holistic signification and the social institution. At the same time, they have laid out the various reasons why the religion is important for people, such as the way it enables a form of social solidarity among people to add meanings to human life and uncertainty (suffering, death, secret, and illness). For all human progress, the embodiments of religion and faith and the process of discovery are related to collective cultural structuring, social representation, and cultural function.(1) The purpose of anthropology is to investigate people, social relations, and social structure, so faith is one of the most fascinating subjects for anthropologists. Atay mentions that religious anthropology explores religiosity, religious motives and practices that have been formed to represent the way of life and culture rather than their religious contents and sacred/divine sources.(2) Therefore anthropologists have researched the dialectic relationship

This is a revised edition of the paper presented as “Ocak in the Globalizing Alevism: An Anthropological Analysis on Dedelik-Seyitlik,” at the 1st International Symposium of Alevism from Past to Present, Bingöl University,Turkey, October 3-5, 2013. ＊ 若松大樹、日本学術振興会特別研究員 PD ; Postdoctral Research Fellow of the Japan Society for the Promotion of Science

ī (4) fi’ ā s in the Medieval Ulama , and they have bishops and patriarchs , and they have bishops and patriarchs (5) dede On the one hand, the most intellectual level of this has been been the most intellectual level of this has On the one hand, Muslims. Their mother tongues are Kurdish languages such as tongues are Kurdish languages such as Their mother Muslims. ī (3) Ⅰ. Kurdish Alevis and Dersim fi’ ā s in Dersim, and provide a brief outline of their meaning in Alevi theology. I shall Alevi theology. of their meaning in s in Dersim, and provide a brief outline At the beginning of the twentieth century, when Western scholars, spies and soldiers Western when At the beginning of the twentieth century, Saint worship in the Muslim world is prominent both in terms of intellectual activities Muslim world is prominent both in terms Saint worship in the The Dersim region of eastern Turkey is known for its multi-ethnic and multi-religious is known for its multi-ethnic and Turkey The Dersim region of eastern visited Eastern Anatolia to research, they began to conduct ethnographic surveys. We can We Anatolia to research, they began to conduct ethnographic surveys. visited Eastern tongues are find descriptions concerning “heterodox religious groups,” whose mother Kurdish languages such as Kurmanci or Zazaki. One of the most representative Asian Minor.” of Tribes “Heterodox ethnographic works from that period is Hasluck’s between the normative biblical system of Great Religion and the basic problematic of of problematic the basic and Great Religion system of biblical the normative between past, religious practitioners relations with its itself denies its While monotheism religions. one belief systems. On predecessors for their own have established within monotheism pre-existing a process of syncretizing strong through evolves and becomes hand, religion a sense of cultural and replacing of social circumstance to the necessity religions according related to itself as exclusive perfect whole not monotheism presents emptiness. However, any religious elements that pre- elements. In this respect, it ignores pre-existing religious what it unable to eliminate. existed, and assimilates of Sufism- This is known as “the complex beliefs of the public. for the elites and popular worship.” Tariqah-Saint above them. The patriarchs are descendants of Ali and considered infallible in doctrine. The and considered infallible in doctrine. Ali The patriarchs are descendants of above them. religious leader of the Kizilbash lives in Dersim. According to Hasluck, these heterodox tribes were known as the name of “Kizilbash (Red According to Hasluck, these heterodox tribes were known as the name of “Kizilbash tribes are At the same time, Head)”; the title is said to have originated at the battle of Siffin. Shah Ismail founded by said to have derived from the descendants of the Safavid Dynasty, Their priests are known as Hatayi in 1501. developed in Islamic theology, which has been traditionally handed down in the Muslim handed down in the Muslim which has been traditionally theology, developed in Islamic fact that some Sufis were the must not forget world. Of course we then present the current situation of saint veneration and popular beliefs where Alevi sacred veneration and popular beliefs where then present the current situation of saint groups and discuss the underlying motives of the places are visited by other religious broader I shall contextualize these cases within a religious actors involved. Finally, on “the sacred/the religious.” theoretical and comparative perspective Age. On the other hand, we can also find popular beliefs that are seen as “magical” that are seen as “magical” hand, we can also find popular beliefs Age. On the other long time, anthropologists have observed religious practices in the Muslim world. For a and mountains in societies where Muslims practices such as worship for rocks, fountains, How are we to understand this, if popular have constituted the majority of the population. beliefs are deemed contrary to the Monotheism? Alevi origin, so-called heterodox Islamic The majority of the population is of diversity. group, or Kurdish Sh Zaza-Sh Turkmen-Alevis, The region is also inhabited by Kurmanci and Zazaki. Drawing on my own research data, I shall first discuss the Armenians and others. Muslims, ziyaret

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(11) (10) The major The Alevis The (8) (6) , with the slogan “The one who denies his , with the slogan “The one who denies his Alevism has a has defined origin. Alevism vaguely Turkish Zülfikâr id Bender who can be seen as the link between the current debates on ş (7) (12) (9) The Kurdish national movement also sees Alevis as an important group to include. As Alevis as an important group to include. The Kurdish national movement also sees The official Turkish stance towards Alevism has been to define it as a specific form of stance towards Turkish The official The Alevis have generally supported the Turkish Republic, whose official secularism secularism official Republic, whose Turkish have generally supported the Alevis The Trowbridge also discusses these heterodox tribes in Anatolia. According to him, these him, these to According Anatolia. in tribes these heterodox discusses also Trowbridge involved in Alevi debate during the last decade have been The participants in the a large proportion of the Kurdish-speaking Alevis speak Zaza dialect, this group is of Alevis speak Zaza dialect, this group is of proportion of the Kurdish-speaking a large the PKK special relevance in the definition of the boundaries of Kurdishness. Since 1994, Alevi journal, has published a special contending loci of loyalty are therefore, Turkish nationalism, Kurdish nationalism, and Kurdish nationalism, and nationalism, Turkish contending loci of loyalty are therefore, Alevism. Alevism is that origin is a bastard!” For instance, Kurdish nationalists such as Bender argue Islam linked to pre-Islamic Turcoman roots. It is therefore often considered to represent the Turcoman Islam linked to pre-Islamic The the centuries. culture, which has been maintained throughout Turkish heart and soul of government institutions toward the developing crystallization of a sympathy of official Kurdish national Alevi identity in the 1980s was also aiming to make a point to the specific the Kurdish Alevis, the state particularly targeted for movement. By showing public support nationalism. Alevis in the hope of preventing a shift of identity towards Kurdish speaking Kurdishness that are analyzed in this article and the debate on Alevism, which is analyzed Kurdishness that are analyzed in this article and the debate on by Vorhoff. are either defined as a heterodox Islamic sect and community or as the continuation of pre- the continuation of community or as Islamic sect and defined as a heterodox are either the literature adheres to the existing beliefs. Generally and Manichaean Islamic Zoroastrian blanket is best seen as a definition, “Alevis” in differences Due to these former definition. and beliefs differing groups with largely number of heterodox large term describing a They are estimated to constitute Anatolia. in This group is particularly widespread rituals. population of Kurds The Turkey. percent of the overall population of between 10 and 40 about 30 at between 10 and 30 percent, and Alevi populations is estimated Turkey’s among Azerbaijani, Arabic, include Turkey Alevis in The Alevis. Kurds are Turkey’s percent of quantitatively the groups, with the latter two groups being and Kurdish speaking Turkish Zaza and group is divided into speakers of the The Kurdish-speaking most significant. Kurmanci dialects. Turkish groups. During the existence of the has promised a certain protection for heterodox early 1980s, this Alevi identity decreased; in the of Republic the importance and strength As the 1980s Alevism as a community. of led to speculation about the disappearance Alevism, but also in debate on the definition of progressed, this resulted not only in a vivid Turkey.” Alevis of for the souls of the a “major cultural and political struggle… This stance is well role within this debate. Alevism plays a marginal The “Kurdishness” of represented by Cem groups are referred to as Alevis both by themselves and by the Sunni Muslims. themselves and by Alevis both by referred to as groups are a process With had previously not existed as such. constructing their own community which The the community has constructed a history. best described as an “invention of tradition,” Alevism of Turkishness authors have, therefore, tended in recent years to de-emphasize the Anatolia. Nevertheless, nearly all and to stress the importance of the cultural mosaic in Turkish and Zaza speaking authors agree agree that authors speaking and Zaza Turkish

ş Bekta ı k and Hozat ı (16) sub-province in the ı ğ Veli as their symbol, while as their symbol, while Veli ş Bekta ı from Alevism, by representing it as a later by representing it as a later Alevism, from (14) (18) They advance three main arguments in order to promote the the promote in order to arguments main three They advance (13) The identity of the Kurdish Alevis is defined primarily through religion, Alevis is defined primarily through religion, the Kurdish The identity of Veli, his writings have a similar emphasis to nation-oriented discussions among his writings have a similar emphasis to nation-oriented Veli, ş

(17) (15) In fact, the Alevi issue represents a more obscure and less understood important socio- Alevi issue represents In fact, the Dersim is the heartland of the Kurdish Alevis. The Dersimis themselves perceive a Dersimis themselves perceive a The Alevis. Dersim is the heartland of the Kurdish According to van Bruinessen’s notion, the term “Kurdish Alevis” is shorthand for all notion, the term “Kurdish According to van Bruinessen’s So how do we define the group of Turkish-speaking Alevis? In the texts under scrutiny, Alevis? In the texts under scrutiny, Turkish-speaking the group of So how do we define Bekta ı Alevis: Turkish-speaking Alevis tend to use Hac Alevis Turkish-speaking Alevis: political phenomenon in Turkey today. A major cultural and political struggle is under way major cultural and political A today. Turkey political phenomenon in Alevis with the status quo, Increasingly disenchanted Turkey. Alevis of for the souls of the and sought alternative sources of representation, have taken to the streets to protest This is a process that will be a long time in including the formation of their own parties. Turkey. consequences for unfolding, and could have potentially dramatic cultural difference between the Zaza-speaking tribes of western Dersim (Ovac cultural difference Kurmanci- and Zaza-speaking Alevis, irrespective of whether or not they define themselves Kurmanci- and Zaza-speaking as Kurds. based on Kurdish roots. on Kurdish based province of Bingöl) in 1916. Kurdish-speaking Alevis use the sixteenth-century poet and rebel Pir Sultan Abdal as their Alevis use the sixteenth-century poet and rebel Pir Sultan Kurdish-speaking symbol. secondarily through tribal definition, and thirdly through language. Their affinities with with Their affinities secondarily through tribal definition, and thirdly through language. Alevis are perceived as greater than those with Sunni Kurds, other Kurdish-speaking practices permitting occasional intermarriage and substantiated through a set of ritual exists Alevis and Sunnis polarity between The same liturgy. Turkish carried out using a as was demonstrated when Sunni Kurds helped the Turks, among the Kurds as among the with the adjacent Tunceli Alevi revolt in Dersim (the province of to suppress the Turks sub-province in the province of Erzincan and Ki Tercan districts of Veli. a “Turkish Whereas community. implicitly included into the Kurdish this group is often it is stated that Alevism” is often referred to, and Alevism” is never mentioned, “Kurdish This trend is that their mothers and fathers spoke.” Alevis “no longer speak the language thesis Turkish who describes this Vorhoff as also observed by other authors, such Turkish between Alevism as “invented.” Nevertheless, the above distinction concerning Turkish- is probably meant to create dissociation between Alevism Bektashism and Kurdish Although Bender does not view Bektashism as linked with Alevis. and Kurdish-speaking Hac development under the Ottomans, and not linked, as is often claimed, with Hac the Ottomans, and not linked, as is development under Kurdishness of Alevism. Firstly, they argues that Alevism is an extension of Zoroastrianism, extension of Zoroastrianism, Alevism is an that they argues Firstly, Alevism. of Kurdishness two between the a number of similarities Kurds. By citing the religion of the which was continuity over present the idea of they of fire or monogamy, the holiness beliefs including Alevism dissociate the they clearly religions. Furthermore, these “Kurdish” time between nationalist narrative the Kurdish Islam as the aggressive outsider, from Islam. By presenting under compulsion to Islam, while part of the Kurdish people converted continues that “one old beliefs of the Zagros and tried to protect their part retracted towards the heights a large the Kurdish Alevism.” Lastly, development: The name of this under an Islamic Cloak. dissociate Bektashism nationalists try to

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s (19) an, pir ” or ş seyit seyits talep pir s and Varto, Pülmür, Pülmür, Varto, s and ı Talep n ı , H ı has a hierarchical master- s are also known as “ ğ , which represents their special Ocak Talep Seyit (blessing), and one of the most (blessing), and one of the most ocak (sacrifice), family ceremonies like (sacrifice), family ceremonies like Rehber both Zaza and Kurmanci speakers. both Zaza an) living among them. The Kure an) living among them. performs rituals in a house of ş ikrar ocak Talep kurban Pir s (the guides) are selected from among the Rehber . Talep (household) which represents the holy lineage of the (household) which represents the holy lineage of the (the Prophet’s family). (the Prophet’s rehber lineage of the Dersimi Alevis, are most concentrated in in Alevis, are most concentrated lineage of the Dersimi Ocak as a master-disciple relation Ocak as a master-disciple

ocak ma and his son-in-law. Alevis venerate as saints those ma and his son-in-law. Figure 1 Figure ı but seyit (23) . Talep Ehl-i Beyt seyit ) is an honorific title; it denotes males who are accepted as who are accepted as ) is an honorific title; it denotes males Figure 1: Figure cem Rehber according to their religious background and personality. The according to their religious background and personality.

gezek and Pertek) and the original Dersimi tribes of eastern Dersim Dersim of eastern tribes Dersimi the original and and Pertek) gezek pir ş (21) : Saints Venerated by Kurdish Alevis in Dersim by Kurdish Alevis in : Saints Venerated miye, but there are also sections of them in Ki miye, but there are of the same lineages (notably Kure of the same lineages ı Sayyid Talep s also form an miye, and Mazgirt), where there are also where there and Mazgirt), miye, ı must be a seyit According to van Bruinssen, when (Ar. (Ar. (20) seyit s make a form of religious groups known as s make a form of religious groups known pir Seyit (22) (circumcision), weddings, funerals and ” by people. Ⅱ. The The Seyit Seyit dede with part of Çemi with (disciples) by the lineage. manages all religious practices including the sünnet important rituals called descendants of the Prophet Muhammad through his grandsons, Hasan and Hüseyin, the sons descendants of the Prophet Muhammad daughter Fat of the Prophet’s which life revolves. lineage, it is the sacred center around disciple structure as shown in Further west, we find another important Kurdish Alevi population, the Koçgiri tribal tribal the Koçgiri Alevi population, important Kurdish we find another Further west, of with the tribes claim a relationship The Koçgiri Sivas. in and around confederation, There are Zaza dialect. rather than currently speak Kurmanci although they western Dersim, in Sivas, which also claim Kurmanci- and Zaza-speaking enclaves several other small Alevis is the with the Dersim Another indication of their relationship Dersimi origins. presence of perhaps the most important Mazgirt and Naz “ who are descended from and Sivas. (Pülmür, Naz (Pülmür, He was (25) . ā b ā n B ā The villagers were (24) ) ndu) Village/Tunceli r.” ı ı z ı r ibn Arsl r ibn Village/Tunceli ṣū ı Table 1. Table kent (Mux er Village/Afyonkarahisar ı ğ , or the family of the Prophet, and of the Prophet, , or the family qir. His father sent him to Horasan to His father sent him to Horasan to qir. gezek sub-province of Tunceli. One day Tunceli. gezek sub-province of ā ş ), the Turkmen mystics who encountered who encountered mystics Turkmen ), the in Dersim (Saint)!”. However, someone said, “This someone said, “This (Saint)!”. However, qah Yasawiyyah of Central Asia in thirteenth of Central Yasawiyyah qah Ehl-i Beyt ī Tunceli Bostanl Ocaks

, their members believe that their forefathers were forefathers that their believe members , their Evliya s from this family, is foundational to Alevi history Alevi history to is foundational family, s from this . s in particular. Saint Seyit Temiz was a disciple of was a disciple of Temiz Saint Seyit s in particular. ş ammad al-B uiçen,” which means “Poison Drinker.” uiçen,” which means “Poison Drinker.” ḥ ğ ocak ocaks ocak Table 1: Table ziyaret Horasan Erenleri Horasan Kureyi ı r Erzurum Saltuk Village/Tunceli ı z ı erif H eyh Çoban Horasan Mazgirt Sub-Province/Tunceli Ş Ş (Satan).” Afterward, the villagers chased him away from the village Afterward, the villagers chased him away from the village (Satan).” Province) with his brothers. While they were staying in Sün village there, While they were staying Province) with his brothers. ğ ı eytan Ş CemalSultan Seyit Cemal Horasan Dö anlar Seyit Hac ş ş Saltuk ı uiçen Seyit Temiz Horasan Unknown ğ eyh Çoban Kure Sar Name of ocakA Founding saintBaba Mansur Baba Mansur Origin Place of tomb (Local name) Erzurum Dar Dervi Ş In some Sufi chronicles, Baba Mansur is known as Man I will now examine a few According to legend, one of the sons of Seyit Temiz named Kose Seyit was a shepherd. named Kose Seyit Temiz Seyit According to legend, one of the sons of s who are venerated by Kurdish Alevis in Dersim. (See Alevis in Dersim. by Kurdish s who are venerated saints. Like many Anatolian Alevi Anatolian Like many saints. among the Saints of Horasan ( Saints of Horasan among the as they in Horasan of the Prophet Muhammad the descendants with and inter-married of The sanctity Asia. across Central migrated the perceived descent of the Alevi descent of the the perceived my field research, I introduce Here, using the background data from and religious practice. ocak born in Erzurum in 1145 and was son of local Bey, Seyit Muhammet Saltuk. He was a Muhammet Saltuk. He was a Seyit and was son of local Bey, born in Erzurum in 1145 descendant of the fifth Imam, Mu because they were scared of him. Then he moved to plateau named Sekel on the Mt. Then he moved to plateau named Sekel on the Mt. because they were scared of him. Alevis visit and Karpan, north of the village where he died. His tomb is still there and many make pilgrimages to his tomb as surprised and said, “This shepherd is shepherd is Ahmet Yesevi who was the patron saint of Tar of who was the patron saint Yesevi Ahmet from Zayn al-Abidin, the fourth Imam. He is also said to have been descended century. arround 1200, and might have been born Temiz Seyit According to the narratives in Dersim, grandfather When his Asia. the Mongolian invasion to Central Anatolia due to he moved to to Mâmülatü’l- Ardabil in 1221-1222, he initially immigrated Seyit Lokman Perende died in Aziz (now Elaz become a master of the Ahmet Yesevi School. He studied there with other noble Anatolian School. He studied there with other noble Yesevi Ahmet become a master of the After he returned to Erzurum, his grandfather Seyit saints including Seyit Lokman Perende. of Mazgirt (now the Izzettin Saltuk appointed him to work as Sancak Bey (principal officer) While he was working as Sancak Bey of Mazgirt, Rum Tunceli). Mazgirt sub-province of he was walking down into a valley, the villagers wanted to tease him and shouted to him, the he was walking down into a valley, rock.” He came are a noble descendant. Show us a miracle, with this huge You “Shepherd! X rolled it, shouting “Ya! and kept on one side of the rock. He local Beys of Mâmülatü’l-Aziz tried to test whether or not they were able to perform to test whether or not they were able to perform local Beys of Mâmülatü’l-Aziz tried a posioned cup of tea. He drained it without leaving a drop Temiz miracles. Beys gave Seyit people began to call After this miraculous event, any ill effects. left in the cup, or suffering and his descendants “A Temiz Seyit He removed to Ulukale Village, sited in the Çemi Village, He removed to Ulukale

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ı ı ’s ş ndu ndu ı , and , and bereket visited ş cem Bekta dhim, the ı ā loved Seyit ş had promised had promised Kureyi al-K ı ş kissed the hands ā ş and that he lived s ) will show us the ş ş ū Bekta ı said, “Who is coming (sacrifices), ş an. himself. One day, Seyit himself. One day, Bekta m M ş ı ğ . They were his disciples. . ā Kureyi Bekta Bekta ı ı s ı . However, his son named his son named . However, e ldo , his disciples moved from , his disciples moved from ş ş ı rul was very ill, but his son, rul was very ill, but his son, ş Bekta kurban ğ ı Kureyi ı Dervi ehir province until Hac ehir province until ş ) that Hac Bekta Kureyi ı ı dhim, the seventh Imam. According to dhim, the seventh Imam. ā yurt smail Ertu in Dersim. The forefather saint is Hac in Dersim. (26) İ al-K ā ocak s ū the work that details the life and miracles of Hac the work that details the life and miracles ah sent an army to kill him. He fled to Mux him. He to kill an army ah sent to show respect for him. (27) m M , ş Ş ā with three-hundred a miracle, and walked to him riding the wall of his of his riding the wall and walked to him a miracle, village in Nazimiye sub-province of Tunceli. His tomb Tunceli. village in Nazimiye sub-province of ş ş ı in modern-day Nev an named Seyit Bekta ğ ı tekke rul, immigrated to Dersim. He lived in a village there called rul, immigrated to Dersim. He lived in Bekta ı ğ ldo was amazed at Baba Mansur’s deed and said, “I have the said, “I have the deed and Mansur’s was amazed at Baba Kureyi ı ı ş Velayetnâme understood what he had thought, and said to him, “Oh my Cemal, understood what he had thought, and said anlar is the biggest ş ş Kureyi smail Ertu ı Bekta İ ı of Kure can be found in the village and are maintained by his descendants. Many Alevi can be found in the village and are maintained by his descendants. Many ).” Hac ocak (now one of the sub-provinces in Kütahya province, western Anatolia), where he Anatolia), province, western (now one of the sub-provinces in Kütahya , who was descended from Im (28) ş ş . Cemal where Alevi people visited and took pilgrimage to him to gain his Alevi people visited and took pilgrimage to him to gain his Cemal where ş yurt ş ehir to various different places, according to his instruction. Hac ehir to various different According to legends, one day Baba Mansur built a house. Seyit Hac Baba Mansur built to legends, one day According One of the sons of As One of the sons of The According to narratives, after the death of Hac According to narratives, after the death Seyit Cemal Sultan is said to have been a descendent of Im is said to have been a descendent of Seyit Cemal Sultan , and can be found in cemevi ş nta ı him riding a big bear, and with a huge snake wrapped around his wrist. Baba Mansur wrist. Baba Mansur wrapped around his a huge snake and with a big bear, him riding show Seyit Hac wanted to house. Seyit Hac But you are greater than me to make animals move under my control. miraculous ability Seyit Hac After that life to lifeless wall.” because you have given reverence to his lineage. of Baba Mansur showing seventh Imam. Legend has it that he was also a favorite of Hac has it that he was also a favorite seventh Imam. Legend saint’s with him at the great within the of the story that follows is well-known The basic content him. beforehand to give ocak death, where he set out to discover the land ( death, where he set died. As his Master told him, he had a son, whom he named As As his Master told him, he had a son, whom he named died. to get to the Land of Existence, buy a donkey, then begin a journey. When a wolf eats your then begin a journey. donkey, to get to the Land of Existence, buy a there.” Seyit Allah will give you a son you have reached the Land of Existence. donkey, He reached a donkey and set out on a journey. Cemal obeyed these instructions, bought Alt Dervi village in the mountains to escape this persecution. this persecution. the mountains to escape village in Kureyi local legend, he was born in Bostanl and miraculous people take pilgrimage to visit this place. I have already told the story about the events that occurred between Baba Mansur and Hac Seyit Mahmut Hayrani is more famous in Dersim than Hac Nev so everyone respected Seyit Cemal. One day, Cemal more than any of his other disciples, if my master (Hac Seyit Cemal sat down and thought “I wonder land ( there. other family ceremonies to certain tribes Mahmut Hayrani visited Hac also called Seyit religious services such as (grace). His descendants offered Seljuk Sultan Rükiyettin Süleyman Süleyman Rükiyettin Sultan Seljuk Bekta He rode on a big lion and had a snake instead of a whip. Hac huge rock and here riding on an animal? I shall ride on an inanimate creature.” He sat on a After The rock became a big bird and flew to greet Seyit Mahmut Hayrani. shouted, “Go!” that, he kissed the hands of Hac

is is al- ş ā s that I I that ziyaret ū ş as well has three Bekta eyh Çoban eyh Çoban (31) ı m M Ş

ā s. These ritual cemevi (29) Kureyi . ı ziyaret jinn ) and in the great ) and in the great shrine. and Hac is well-known in the fiqh ziyaret ocak Saltuknâme ziyaret Saltuk ı (miracles). cleaned up and their gardens tended. cleaned up and their dhim, the seventh Imam. He received received seventh Imam. He dhim, the saints and the ā -conduct were “prescriptive as well as -conduct were “prescriptive as well as

s in Dersim. These cases are not specifically These s in Dersim. , and attaching pieces of cloth (cut from rolls ziyaret al-K (32) keramet ziyaret ā is part of a larger complex of outbuildings, complex of outbuildings, is part of a larger s. s ziyaret , the beneficial force or grace that is usually usually , the beneficial force or grace that is tiha ū ā f ziyaret m M ziyaret ziyaret means “visit.” In religious contexts, this refers to the means “visit.” In religious contexts, this ā : Tradition of the Sacred bereket ziyaret , before it was finally prohibited by the Prophet due to the Prophet due to the , before it was finally prohibited by the . Each The rules of th ī Saltuk and lived in Ismaili village (now the center of Mazgirt Ismaili village (now the center of Mazgirt Saltuk and lived in ı (30) (cooking house) and a library. . ad is based on a very specific idea about the soul which necessarily Ziyaret Saltuk was also descended from the genealogy of Im the genealogy also descended from Saltuk was ḥ th ı ī ziyaret evi ı ş ad Ⅲ. a ḥ ziyaret ) from Sar in Alevi ritual includes the kissing the tomb, lighting candles and essence, in descended from Im descended . In this sense, they worship God within the Islamic tradition through the through the worship God within the Islamic tradition . In this sense, they seyit icazet ziyaret We can see that Alevi people venerate for the grace, miracles and sacred genealogy of grace, miracles and sacred genealogy Alevi people venerate for the that can see We Here I describe a few examples of The In Arabic-origin Turkish, This story is very similar to the story about Baba Mansur and Hac Mansur and Baba story about to the similar story is very This The practice of venerating local saints and visiting of the The practice of venerating local saints Ehl-i Beyt dhim, the seventh Imam. His life and miracles are detailed in life and miracles are seventh Imam. His dhim, the ā Generally there are plans to develop the site further, and to build a separate plans to develop the site further, Generally there are as a guesthouse, an the religious form of the including a building that contains a number of tombs of lesser saints, a building for hanging that contains a number of tombs of lesser including a building re-roofed and These buildings have been and one for cooking them. and draining sacrifices the areas around the structurally overhauled, sub-province). He is also known by his many sub-province). He is authority ( described above. A similar story concerning the Sar similar story concerning A above. described narrated in Dersim. Sar narrated in K proscriptive,” and consisted of specific guidelines of proper conduct to which a Muslim a Muslim proscriptive,” and consisted of specific guidelines of proper conduct to which also Alevis still heed most of these guidelines, they do even if the should adhere. However, the deviate from the normative rules of conduct at pilgrimage sites. Moreover importantly, Alevi practice of way of conceptualizing the entails a different is another is another dimensions, referring to the sacred site itself, to the soul of person who is venerated at the dimensions, referring to the sacred site performed by those visiting the site. site, and finally to all of the ritual actions rubbing one’s body with oil, reciting the rubbing one’s of fabrics left in the tombs) either to trees in front of the site or to a person’s limbs. The last limbs. of fabrics left in the tombs) either to trees in front of the site or to a person’s practice aims to heal a person or to shield someone against the evil eye or Alevi practices can be observed at all practice of visiting a tomb or shrine for prayers. For the Alevis, the term prayers. For the practice of visiting a tomb or shrine for Middle East and the Islamic world at large. Much has been written about the architecture of Middle East and the Islamic world at large. these shrines and the concept of places. In the early Islamic period, the practices of believed to emanate from such sacred and even recommended, as it is evident from visiting gravesites were considered lawful reports in the different of Islamic jurisprudence ( was extensively discussed in early works collections of the exaggerated importance that was attributed to it. The admissibility of the practice of to it. exaggerated importance that was attributed

076 Veneration of the Sacred or Regeneration of the Religious 077 The Journal of Sophia Asian Studies No.31 (2013) , as ). mesi mesi ş . r Çe ı keramet z Photo 2 ı r is believed to bereket ḍ mesi can be easily mesi can be easily ş s, tombs, or guesthouses s, tombs, ). r Çe ı z province. Not only Alevis province. Not only ı ş cemevi Photo 1 r as one of the emanations of God on ḍ . First, I introduce Munzur Baba Ziyareti, which which Baba Ziyareti, Munzur I introduce . First, r will be channelled directly to God. The Alevis The r will be channelled directly to God. ḍ Munzur Baba Ziyareti ) Kurdish people. The spiritual power of H ) Kurdish people. ī Ehl-i Beyt Ehl-i fi’ ā Photo 1: epiphany of Ali, who is permanently traveling between the earth epiphany of in āṭ b k sub-province in Tunceli. There are no There are no Tunceli. in k sub-province ı r) is attributed to the nature of Khi ḍ mesi is situated in the Varto sub-province of Mu Varto mesi is situated in the r to be ş ḍ r Çe ı z ı The River Munzur has its source in Munzur Gözeleri. People call it Munzur Baba Gözeleri. People call it Munzur Baba The River Munzur has its source in Munzur H Munzur Baba is name of a shepherd: it is said that he was able to practice he was able to practice it is said that is name of a shepherd: Munzur Baba recognized, as their sacred core usually consists of an extraordinary site within the natural recognized, as their sacred core usually consists of an extraordinary site within ( landscape (a tree, spring, rock, etc.), which nowadays are often also enshrined consider Khi and the domain of the Light World. In the course of his wanderings, Khi World. and the domain of the Light Earth, meaning that supplications to Khi and springs have generated numerous holy sites, since — as the legend goes — small oases Therefore, H his feet touched the ground. wherever emerged (Spring of Khi visit there but also Sunni (Sh related to the venerations of the to the venerations related is situated in Ovac is situated Ziyareti. It is a popular spot for pilgrimages, picnics etc. It is the only place in Turkey where Turkey picnics etc. It is the only place in Ziyareti. It is a popular spot for pilgrimages, They slaughter alcohol, even during Ramadan. people can openly barbecue and drink and pray to sacrifices such as sheep and goats to thank God and pray to Him. People visit God through sacred places such as huge rocks, old trees and springs to gain there, only big rocks and springs in the Munzur Mountain ( in the Munzur Mountain big rocks and springs there, only to Mecca for the master went Munzur’s tradition. One day, in the following oral described and said, “Madam, my wife visited his master’s While he was there, Munzur pilgrimage. sweet, I’ll take it to him.” If you can prepare something sweet now. Lord desires something might want the sweet food for but then she thought that Munzur At first, she was surprised, the twinkling of an eye, Munzur the food and gave them to him. In himself. She prepared in Mecca with the sweet When the master saw Munzur to his master. took the sweet food foods, he was puzzled. r ḍ r help r give ḍ ḍ r ḍ ki (may Khi ı r can be found on the r can be found ḍ m b ı râde tobu keri (may Khi ı . Others are not related to saint . Others are not related to saint r tôri yard r m ı ı z z ı mesi ) and to have their deseases cured. It is cured. deseases to have their ) and ı ş dua Ehl-i Beyt r Çe ı z ı s in Dersim, which are visited by many Alevi s in Dersim, which are visited by many r penetrates into the daily lives of the people of r penetrates into the daily lives of the r is very important for Alevi theology. So, what theology. Alevi r is very important for H ḍ ḍ ziyaret Photo 2: mesi to pray to God ( to pray to mesi ş r and to pray to God. The foot-steps of Khi The to God. r and to pray r in contemporary Alevi theology? r in contemporary ḍ r alongside worship for the Elias which had traditionally been spread ḍ r Çe ḍ ı s are directly related with saint veneration through a combination of s are directly related with saint veneration z r visited this place, a spring had appeared with a large amount of water. amount of water. large appeared with a place, a spring had r visited this ı ḍ shows, worship of Khi of Khi ziyaret r: Transition between the Sacred and the Religious r: Transition between the Sacred ḍ (Left) The place for hanging Kurban. / (Right) The foot-steps of Khi The place for hanging Kurban. / (Right) (Left) Photo 3 bereket r. As r. It is generally understood that the origin of these practices was derived from the from the It is generally understood that the origin of these practices was derived When I was stayed in Tunceli, I heard of certain expressions and idioms concerning Tunceli, When I was stayed in People go to H People We can see that there are many can see that there are many We ḍ Ⅳ. Khi Dersim. For instance, Zazaki invocations such as “X Dersim. For instance, Zazaki invocations you success)” is often used for farewell greetings. find Khi ancient, pre-Islamic and indigenous religion of the past. For example, we can Khi rocks in this place, and they exert magnetic power on the stones around them. on the stones around magnetic power place, and they exert rocks in this mentioned in the Qur’an. He was a mysterious figure who is sometimes described by According to this narrative, most researchers considered Muslims as a water nymph. veneration for the Khi At the same time, they have concluded that pre- out across the Mediterranean Sea coast. While this agreement has substance, it is Islamic religions survived in the Muslim world. religions, hard to explain to these religious practices as simply remnants of pre-Islamic as almost without discussing what is actually practiced. It must be a form of Islamic faith, suggests, these practices may Tonaga At first sight, as all those who practice it are Muslims. you)” can be heard all over Dersim. The phrase “X you)” can be heard all over Dersim. said that when Khi said that when to People travel here and curing illnesses. the human soul is used for healing This water gain the people. Some tombs, miracles, and the sacred genealogy of tombs, miracles, and the sacred genealogy veneration but to super-natural power and miraculous events. However, through conducting through conducting power and miraculous events. However, veneration but to super-natural Khi my field research, we discovered that is the exact role of Khi

078 Veneration of the Sacred or Regeneration of the Religious 079 The Journal of Sophia Asian Studies No.31 (2013) r sites. . It is ḍ oya Each of these r ,” meaning “Oh r as one of four r as one of four (34) ḍ ḍ r made out of r made out r’s status became status became r’s ḍ ḍ s, Egypt, Syria, and ā YA XIZIR YA (36) An amulet of Khi amulet An r’s status was a topic of controversy status was a topic of controversy r’s r, [help and protect me from evil]” can r, ḍ ḍ Khi of the amulet. be found the center Photo 3: Photo amulet of Khi This is an called Armenian lace traditional successful of Fenerbahce, a the emblem in the sentence A football teams. Turkish Zazaki language, “ r occurred in Iraq, the Hij r’s attainment of immorality has resulted in his r’s ḍ ḍ r sites are clustered along the frontier zones where these r sites are clustered along the frontier zones ḍ r became linked to a significant number of specific buildings and r became linked to a significant number ḍ ir (the verdant or green man), is a legendary Muslim figure of rebirth man), is a legendary Muslim figure ir (the verdant or green r as the unnamed companion of Moses who is identified as a servant r as the unnamed companion of Moses r’s complex nature, it has been very easy to misunderstand and even r’s ḍ ḍ āḍ

(35) (33) r, or al-Kh r, ḍ Because of Khi Today, a large number of natural and man-made places are described as Khi number of a large Today, Khi have been magical phenomena, but we now have to understand them within the Islamic them within the Islamic phenomena, but we now have to understand have been magical framework. throughout medieval times. Interestingly, while Muslim scholars debated whether he was a while Muslim scholars debated whether throughout medieval times. Interestingly, prophet, saint, or angel, and whether he was really immortal, Khi this period, redefined through the changing landscape of the late medieval period. During Theodore, with and he became fused with other saints and prophets, notably Saints George This correlation whom he shares the identity of being an equestrian military dragon-slayer. them as is so strong in Syria and Palestine that contemporary and medieval authors describe At the same time, Khi one and the same. dismiss the functions of this polyvalent figure. Khi special relationship to the prophet Elias; this mixing has resulted in a composite figure figure special relationship to the prophet Elias; this mixing has resulted in a composite accounts stresses his importance as someone who holds the secrets of life and performs a accounts stresses his importance as someone both the attainment and possession of esoteric series of enigmatic actions that exemplify knowledge. Although as well as mosques and other buildings. These include hills, lakes, and villages, Khi the earliest reports of encounters with Palestine, it was not until traumatic events such as the Crusader conquests and the wars with Palestine, it was not until traumatic events the Byzantines that Khi these Khi numbers of sites. Large in the major frontier zones were World, Muslim battles and conquests took place. In the In these regions, mixed Muslim populations came into close Anatolia and Syria. medieval Christian and Jewish. Not only were these frontier contact with diverse populations, both a number zones places where mixed populations came into contact, but they also contained of pre-Islamic structure that were modified by Muslim inhabitants. and renewal who occupies a unique place in the Muslim imagination thanks to his role as an a unique place in the Muslim imagination and renewal who occupies knowledge. Islam counts Khi elusive figure of immortality and esoteric Muslim — endowed with the gift of immorality. figures — including Jesus, Elias, and Idris tradition defines Khi connected to three pre-Islamic traditions: the of God (Q 18: 60-62). He is also commonly romance, and the Epic of Gilgamesh. Alexander Jewish legend of Elias, the r). of ḍ r and r and ḍ ḍ Figures ziyaret (37) , which are , which are s. ā ocaks r-Ily is still alive, the is still alive, the s. At the ḍ ā drellez, people make drellez, people make ly ı İ dede r orucu (the fast for Khi ı r and z ḍ ı r in Dersim. This place is one of r in Dersim. ḍ ). Here, two rivers joint; the river ). Here, two rivers s, including those that celebrate the s, including those that celebrate the (38) s can be found in Syria and Iraq, with in Syria and s can be found ā Photo 4 dede r-Ily ḍ k sub-province, and the river flowing from left the river flowing from left k sub-province, and ı Gola Çeto Ziyareti drellez festival and X ı Conclusion Photo 4: s of Alevis in Dersim ( Alevis in Dersim s of drellez in Turkish). The relationship between these two figures has two figures these between relationship The Turkish). in drellez ı s (H ziyaret r in combination with St. Sergius and Mar Behnam, a Syrian saint who and Mar St. Sergius r in combination with ā ḍ r-Ily ḍ s is also often associated with other saints. By the fourteenth century, visitors to fourteenth century, other saints. By the associated with s is also often ā r-Ily The saint veneration of the Kurdish Alevi people is based on the The saint veneration of the Kurdish Gola Çeto is a prominent example of worship for Khi Gola Çeto is a prominent s visit this place at that time of year. On the last day of the H s visit this place at that time of year. s visit Gola Çeto, spring has come. They celebrate the arrival of spring at the end of a s visit Gola Çeto, spring has come. ḍ ā ā ly ly become so intertwined that they are often depicted together in manuscripts. The composite The composite together in manuscripts. are often depicted intertwined that they become so Khi known as Khi known and buildings dedicated to the composite Khi dedicated to the and buildings tradition that people narrate concerning the Holy Lineage makes him sacredness. The The tradition that people narrate concerning the Holy Lineage makes him sacredness. There are numerous sacredness of a saint is represented by a shrine that is dedicated to him. miracles of saints and traditions related to their saints. While a miracles of saints and traditions related to their saints. sustained by ritual practices organized by the sustained by ritual practices organized the most important The water of the former river is blue, and that of the side is from Pülümür sub-province. said to symbolize the meeting of Khi This is latter is brown. flowing from the right side is from Ovac flowing from the right Turkey wrote that the Turks worshipped St. George in the figure of Khi in the St. George worshipped Turks wrote that the Turkey was martyred in the fourth century by the Sassanians. was martyred in the dedications to Khi Gola Çeto, people participate in the H sacrifices and cook the meat, then share a meal together. They believe that when Khi sacrifices and cook the meat, then share a meal together. İ İ The fast begins on February 13 and is for three days every year. It is believed that Khi It is believed three days every year. The fast begins on February 13 and is for cold, harsh winter.

080 Veneration of the Sacred or Regeneration of the Religious 081 The Journal of Sophia Asian Studies No.31 (2013) or or cem and other Hınıs Varto cem ERZURUM ceremony, mediated mediated ceremony, cem . It is very important to observe important to observe . It is very is permitted to organize a is permitted to organize Kiğı s right across Dersim as a way of as a way of s right across Dersim seyit Tercan TURKEY rehber ziyaret Pülümür r is particularly important for contemporary r is particularly important for contemporary ḍ s, people venerate the super natural power of s, people venerate the r as sacred and he is seen to creates a bridge a bridge r as sacred and he is seen to creates ḍ Nazimiye r is seen as a rescuer and as a form of divine of divine r is seen as a rescuer and as a form ) or his ḍ Mazgirt ziyaret TUNCELI seyit appointed by the appointed ERZUNCAN ( . In ELAZIĞ Map of Eastern Turkey Map of Eastern Ovacık Pertek dah rehber ā ib Hozat or Ehl-i Beyt Çemişgezek seyit ceremony and to research the genealogy of the saints, in order to for understand the the genealogy of the saints, in order ceremony and to research ), the family of the Prophet within an Islamic context. of the Prophet within ), the family s for Alevi saints in Anatolia, and they are crowded with pilgrims during every every during with pilgrims crowded they are and Anatolia, saints in Alevi s for On the other hand, people also practice On the other hand, One way that people venerate the Prophet’s family is through practicing the cem the cem through practicing family is the Prophet’s that people venerate One way SİVAS MALATYA cem Evliya praying to God. Of course these practices are carefully differentiated from course these practices are carefully differentiated praying to God. Of by the prophet’s family, solves disputes and promotes among the people. Only someone among the people. Only someone solves disputes and promotes family, by the prophet’s of who is a descendant as a funeral and wedding. ritual practices such as religious practices such relationship between the veneration of the Prophet’s family and ritual practice within the family and ritual practice within the veneration of the Prophet’s relationship between aspect of this is the way the The most crucial Alevi communities. memorial service. Alevi people assert their religiosity through this veneration for their saints veneration for their through this assert their religiosity Alevi people service. memorial ( led by the ceremony, the ziyaret God as sacred. In this respect, the role of Khi God as sacred. In this respect, the role Kurdish Alevi religion in Dersim. Khi Kurdish people venerate Khi Therefore, existence. between the sacred and the religious.

ı 2 i: Etnisite, ğ im, 2004, p. 27. im, 2004, , 1991. The other The other , 1991. ş ı , Istanbul: Svenska , Istanbul: Svenska y, Boston: McGraw Boston: y, leti , Islamic Area Studies Studies Area , Islamic stanbul: Karacaahmet stanbul: Karacaahmet İ nlar Syncretistic Religious Religious Syncretistic ı İ （イスラーム地域研究叢 , , New York: Rowman & Rowman & York: , New za Zelyut and Munzur Çem The Journal of the Royal Royal The Journal of the ı stanbul: İ 51, 1921, pp. 310-342. , The Harvard Theological Review The Harvard nevi, 2009. ı Dersim Merkezli Kürt Alevili Dersim Merkezli Kürt （赤堀雅幸「スーフィズム・聖者信仰複合 na Göre Alevilik na Göre , p. 67. ı stanbul: Kaynak Yay stanbul: Kaynak İ , , Berlin: Schwarz, 1995, p. 111. Notes , Leiden: Brill, pp. 1-23. For example, Vorhoff Vorhoff , Leiden: Brill, pp. 1-23. For example, Turkey’s Kurdish Question Kurdish Turkey’s stanbul: Vate Yay stanbul: Vate İ inkâr eden haramzadedir!: The Debate on the Ethnic The Debate on the Ethnic inkâr eden haramzadedir!: , Öz Kaynaklar ı ş n Core Concepts in Cultural Anthropolog in Cultural Concepts Core nda Alevilik ı ı Sufism and Saint Veneration in Islam in Sufism and Saint Veneration , 2008; Ç. Munzur, , 2008; Ç. Munzur, ğ kar: Antropolojik Denemeler kar: Antropolojik ı ı ı . 37 (3), 2001, p. 157. nlar ı inkâr eden harâmzâdedir!” pp. 1-2. ı Zwischen Glaube, Nation und neuer Gemeinschaft: Alevitische Alevitische Gemeinschaft: Zwischen Glaube, Nation und neuer n Turkey’s Kurdish Question Kurdish Turkey’s ı i Yay ğ Kürt Uygarl Din Hayattan Ç Din Hayattan Alevi Identity: Cultural, Religious and Social Perspectives Alevi Identity: Cultural, Religious and Veli. Owing to its close interweaving with Alevism, the two terms are often Alevism, the two terms are often Owing to its close interweaving with Veli. Hasluck, “Heterodox Tribes of Asian Minor,” Asian Minor,” of Tribes Hasluck, “Heterodox Barkey & G. E. Fuller, Barkey & G. E. Fuller, ş nanç, Kültür ve Direni İ ., p. 334. . ）東京大学出版会） 7 への視線」赤堀雅幸他編『イスラームの神秘主義と聖者信仰』 書 Hill, 2005, pp. 73-87. Hill, 2005, Press, 2005 Tokyo The University of vol. 7, Cf. Akahori M., “The Perspective for the Complex of Sufism and Saint Worship,” Worship,” of Sufism and Saint “The Perspective for the Complex Akahori M., Cf. Akahori M. et al. (eds.), Ibid Anthropological Institute of Great Britain and Ireland Institute of Great Anthropological (3), 1909, p. 340. Middle Eastern Studies Sultan Derne Dini Littlefield, pp. 67. Ibid assert that traditional Alevi religious practices are derived from Kurdish Alevi religious practices are derived from Kurdish assert that traditional Zoroastrianism. R. Zelyut, representatives of Kurdish nationalist Alevis, including R representatives of Kurdish nationalist This is a Sufi order traced back to the twelfth and thirteenth centuries and to Hac This is a Sufi order traced back to the twelfth and thirteenth centuries and Identity of the Kurdish Alevis,” in K. Kehl-Bodrogi (ed.), Identity of the Kurdish Communities in the Near East “Academic Vorhoff, See K. and “speakers of Zazaki.” ‘Kurds’ between differentiates et al. Olsson T. in Turkey,” Alevi and Bektashi of and Journalistic Publications on the (eds.), Identität in der Türkei der Gegenwart Forskingsinstitutet, 1998, pp. 23-50. Vorhoff, See K. Bekta used interchangeably today. P. J. Bumke, “The Kurdish Alevis: Boundaries and Perceptions,” in P. A. Andrews (ed.), A. Alevis: Boundaries and Perceptions,” in P. J. Bumke, “The Kurdish P. (18) (2) T. Atay, Atay, T. (2) (3) (1) Lavebda & E. Schultz, R. (5) (4) F. W. W. F. (4) (7) K. Hirschler, “Defining the Nation: Kurdish Historiography in Turkey in the 1990s,” Turkey “Defining the Nation: Kurdish Historiography in (7) K. Hirschler, J. H. (8) (6) S. R. Trowbridge, “The Alevis or Deifiers of Ali,” Ali,” Alevis or Deifiers of (6) “The Trowbridge, S. R. (9) “Defining the Nation,” p. 157. Hirschler, (10) (14) (11) M. van Bruinessen, “Asl (11) (13) C. (13) Bender (12) (15) Hirschler, “Defining the Nation,” p. 158. “Defining the Nation,” p. Hirschler, (15) Barkey & Fuller, (16) (17) Bruinessen, “Asl (17)

082 Veneration of the Sacred or Regeneration of the Religious 083 The Journal of Sophia Asian Studies No.31 (2013)

ş of of cem , 2nd ed., , 2nd ed., Bulletin of . r ı 37 (3), 2010, z (Cem house). (Cem house). ı （若松大樹「ク X Encyclopaedia of Cem Evi , 1998. ı ), meaning “the family of ), meaning The Alevis in Turkey: The Alevis in Turkey: The ğ ı î Klasikleri Dizisi, Ankara: Ankara: î Klasikleri Dizisi, ş , Istanbul: ISIS, 2000, p. 263. Mollahs, Sufis and Heretics: The The Heretics: Mollahs, Sufis and Encyclopaedia of Islam Cemal Ocak, see C. Tee, “Holy “Holy Tee, Cemal Ocak, see C. l al-Bayt ş ḥ A ) led by Ali. The ceremony’s supposed supposed The ceremony’s Ali. ) led by rah,” 52 (1), 2009, pp. 84-104 ā , Oxford: Oxford University Press, 1971, , Oxford: Oxford University Press, 1971, (Ar. (Ar. , Alevi-Bektâ ババ・マンスール系のオジャク構造と関連 . The Kurdish equivalent is The Kurdish equivalent . ), and the Divine Reality made manifest in in ), and the Divine Reality made manifest ceremony, Shankland’s work is very helpful. Shankland’s ceremony, r , Wiesbaden: Ludwig Reichert Verlag, 1989, 1989, Verlag, Reichert Ludwig Wiesbaden: , , London: Routledge, 2003, pp. 121-128. ḍ ― Velî cem ş is performed in Turkish because they believe that Turkish is performed in Khi Ehl-i Beyt rklar Meclisi cem ı , 2007. Bektâ ı K ı British Journal of Middle Eastern Studies rklar Meclisi has its roots in an original worship and teaching meeting has its roots in an original worship and ı ceremonies many times in Dersim and listened to some listened to some ceremonies many times in Dersim and nlar ı K , Ankara: Kültür ve Turizm Bakanl Turizm Ankara: Kültür ve , . , as “the Prophet, Ali, Fatima, Hasan and Hüseyin, together together Ali, Fatima, Hasan and Hüseyin, , as “the Prophet, cem cem ） Yay ı inkâr eden harâmzâdedir!” pp. 3-4. harâmzâdedir!” pp. inkâr eden The Sufi Orders in Islam The Sufi Orders ı n ı literally means “household.” However, it is used among the Alevi Alevi it is used among the However, literally means “household.” Saltuknâme Alevi communal worship service is performed at Alevi communal worship service is performed ヴィー集団にみる聖者崇敬 Vilâyetname-i Hac Vilâyetname-i ocak n, ı 『オリエント』 , 1st ed., Leiden: Brill, vol. 1, pp. 257-258. Among the Alevis, it is not uncommon Among the vol. 1, pp. 257-258. , 1st ed., Leiden: Brill, is Turkish equivalent of Arabic Arabic equivalent of Turkish is r ., pp. 4-5. ı Duran, Sachedina, “Rituals Connected with Ziy z ı . H. Akal . H. 付けて」 Alevis believes that the of forty spiritual individuals ( nocturnal ascent into heaven, where he saw a prototype is the Prophet Muhammad’s gathering of forty saints ( Ali. For more detail about their leader where the Anatolia, Alevis in western Turkish He investigates the case of pp. 58-60. The Ocak of Baba Mansur,” Turkey: Alevis in of Kurdish Veneration Saint the Society for Near Eastern Studies in Japan H Türkiye Diyanet Vakf Türkiye Diyanet Kurdish hymns but generally the pp. 510-518. tongues are Kurdish even though their mother Turkish Alevis is performed in Kurdish languages. I observed culture. D. Shankland, they originate from Horasan-Turkish Islamic Tradition of a Secular Emergence Ethnic Groups in the Republic of Turkey of in the Republic Groups Ethnic Lineages, Migration and Reformulation of Alevi Tradition: A Study of the Dervi A Tradition: Alevi Lineages, Migration and Reformulation of Cemal Ocak from Erzincan,” pp. 335-392. Ş ルド系アレ the Prophet,” can be understood in different ways. The orthodox view is given in the The orthodox ways. understood in different the Prophet,” can be Encyclopaedia of Islam al-Bayt,” Prophet,” in I. Goldzieher et al., “Ahl with the wives of the Islam themselves to be the true used in self-reference, as they consider for the term to be family of the Prophet. The word holly descent from a extended family unit who claim a shared, people to denote an saint. See M. van Bruinessen, particular medieval Articles Society: Collected Role of Religion in Kurdish For more detailed information concerning Dervi Ibid (27) H. (27) (26) For more details concerning Baba Mansur Ocak, see my article: Wakamatsu H., “The Wakamatsu details concerning Baba Mansur Ocak, see my article: For more (26) (24) (29) (25) J. S. (25) Trimingham, (23) The central (23) (28) (19) Bruinessen, Bruinessen, “Asl (19) (30) A. (30) (22) (21) The precise meaning of the term meaning of The precise (21) (20) r- ı z ı , The , The 5, pt. r yahut r yahut ı s (H z Medieval Medieval ā ı スーフィズム r-Ily ḍ nda H ı slâm Ansiklopedisi nançlar İ r and Khi İ ḍ imler ve Aya Yorgi (Saint (Saint Yorgi Aya imler ve ra,” in R. C. Martin (ed.), (ed.), R. C. Martin ra,” in ş r,” r,” ı ā z ı . m Evi, 1985. 103 (1), 2013, pp. 47-48. 103 (1), 2013, ı slam-Türk İ （東長靖『イスラームと , New York: Thomson Gale, 2004, p. 533. Thomson Gale, York: , New ristiyan Dini Etkile ı 55, 1992, pp. 661-675. The Muslim World The Muslim ra Tradition and Its Interreligious Dimensions: Sacred Places Sacred Places Dimensions: and Its Interreligious Tradition ra ā r and the Changing Frontiers of the Medieval World,” World,” Frontiers of the Medieval r and the Changing ḍ Ziy ī , Ankara: Ankara Üniversitesi Bas Islam and Sufism: Mysticism, Saint Veneration, and Ethics Mysticism, Saint Veneration, Islam and Sufism: Türk Tarih Bellten Türk Tarih r and the Changing Frontiers,” pp. 124-127. ḍ llarda Anadolu’da Türk-H ı 17, 2011, pp. 122-123. 17, 2011, lyas Kültü İ 神秘主義・聖者信仰、道徳』名古屋大学出版会） more information about the particular qualities of Khi more information about r- ., p. 48. ., p. 123. ı Prager, “Alaw Prager, S. Wolper, “Khi S. Wolper, z ı lyas) in the Turkish world, see P. Boratav, “Türklerde H Boratav, world, see P. Turkish lyas) in the and Their Contested Meanings among Christians, Alawi and Sunni Muslims in Muslims in Alawi and Sunni among Christians, Contested Meanings Their and Hatay (Turkey),” Contemporary ― Encyclopedia of Islam and Muslim World of Islam and Muslim Encyclopedia Leiden: Brill, vol. 11, p. 533-534; R. C. Martin, “Ziy Martin, R. C. p. 533-534; vol. 11, Brill, Leiden: Ibid University of Nagoya Press, 2013, pp. 162-165 University of Nagoya Cf. Tonaga Y., Y., Cf. Tonaga İ H 1, Istanbul, 1987, pp. 462-472 and A. Y. Ocak, Y. A. 462-472 and 1, Istanbul, 1987, pp. Frontiers Ibid XV Yüzy XV George) Kültü,” George) (31) L. (31) (32) (34) For (34) (33) (35) E. (35) (36) (37) A recent study of the cult of St. George is relevant to this discussion: A. Y. Ocak, “XIII- Y. A. is relevant to this discussion: study of the cult of St. George recent A (37) (38) Wolper, “Khi Wolper, (38)

084 Veneration of the Sacred or Regeneration of the Religious