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"In the late 1980s, the Alevis, at that time thought to be largely assimilated into the secular Turkish mainstream, began to assert their difference as they never had before. The question of Alevism's origins and its relation to Islam and to Turkish culture became a highly contested issue. According to the dominant understanding, Alevism is part of the Islamic tradition, although located on its margins. It is further assumed that Alevism is intrinsically related to Anatolian and Turkish culture, carrying an ancient Turkish heritage, leading back into pre-Islamic Central Asian Turkish pasts. Dressler argues that this knowledge about the Alevis-their demarcation as "heterodox" but Muslim and their status as carriers of Turkish culture-is in fact of rather recent origins. It was formulated within the complex historical dynamics of the late Ottoman Empire and the first years of the Turkish Republic in the context of Turkish nation-building and its goal of ethno-religious homogeneity"--Front flap.
The example of the Alevis of Turkey is used to contribute to debates over the role of Islam in the modern world. It is argued there is nothing inherently secular-proof within Islam, but belief depends on the wider social and religious context.
Until recently the importance of religion in the modern world has often been underestimated in Western societies, whereas its significance is absolutely crucial in the Middle East. Religion is critical to a sense of belonging for communities and nations, and can be a force for unity or division. This is the case for the Alevis, an ethnic and religious community that constitutes approximately 20% of the Turkish population – its second largest religious group. In the current crisis in the Middle East, the heightened religious tensions between Sunnis, Shias and Alawites raise questions about who the Alevis are and where they stand in this conflict. With an ambiguous relationship to Islam, his...
In contemporary Turkey, discussions on the concept of ethnicity and religiosity continue to maintain their utmost importance in politics and daily social life. In this context, Alevi and Kurdish identities have come to the fore with mass representation marked by protests and violence. In spite of the importance of Kurds and Alevis for the history of Turkey, one specific group, namely the Kurdish Alevis, has escaped the attention of the international world. Although wide interest upon the topic in the international academic sphere, there are very limited academic works about Kurdish Alevis in general. Who are the Kurdish Alevis? What are the particular conditions for its association with the Kurdish identity, Alevi religion, and the history of Turkey? What has been the role of Dersim within Kurdish Alevism? The main purpose of this edited volume, the first of its kind, is to contribute to the understanding of these and other questions. Based on six perspectives from scholars from various disciplinary, this approach will present new insights on contemporary research and discussions on the issue.
As a religious and cultural minority in Turkey, the Alevis have suffered a long history of persecution and discrimination. In the late 1980s they started a movement for the recognition of Alevi identity in both Germany and Turkey. Today, they constitute a significant segment of Germany’s Turkish immigrant population. In a departure from the current debate on identity and diaspora, Sökefeld offers a rich account of the emergence and institutionalization of the Alevi movement in Germany, giving particular attention to its politics of recognition within Germany and in a transnational context. The book deftly combines empirical findings with innovative theoretical arguments and addresses current questions of migration, diaspora, transnationalism, and identity.
Alevis have been struggling for the right of recognition and equal citizenship in Turkey for decades. Alevi media enables a particular form of transversal citizenship. Emre presents Alevia media for the first time, demonstrating the flourishing of ethno-religious imaginaries through community media.
Alawites; cultural, religious and social perspectives.
The Alevis are a significant minority in Turkey, and now also in the countries of Western Europe. Over the past century, many of them have migrated from rural enclaves on the Anatolian plateau to the great cities of Istanbul and Ankara, and from there to the countries of the European Union. This book asks who are they? How do they construct their identities – now and in the past; in Turkey and in Europe? A range of scholars, writing from sociological, historical, socio-psychological and political perspectives, present analysis and research that shows the Alevi communities grouping and regrouping, defining and redefining – sometimes as an ethnic minority, sometimes as religious groups, so...
This book examines the development of identity politics amongst the Alevis in Europe and Turkey, which simultaneously provided the movement access to different resources and challenged its unity of action. While some argue that Aleviness is a religious phenomenon, and others claim it is a cultural or a political trend, this book analyzes the various strategies of claim-making and reconstructions of Aleviness as well as responses to the movement by various Turkish and German actors. Drawing on intensive fieldwork, Elise Massicard suggests that because of activists’ many different definitions of Aleviness, the movement is in this sense an "identity movement without an identity."
This book explores the struggles of a minority group - Alevis - for recognition and representation in Turkey and the diaspora. It examines how they mobilise against state practices and claim their rights, while at the same time negotiating how they define themselves. The authors offers a conceptual framework to study minorities by looking at both structural and agency-related factors in resisting state pressure and mobilising for their rights.