Kurdish Alevism

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Kurdish Alevism (Zaza: Elewiyina; Kurdish: Elewîtî) refers to the unique rituals, sacred place practices, mythological discourses and socio-religious organizations among Kurds who adhere to Alevism, an heterodox tradition within Islam. Kurdish Alevism is monotheistic, just like all of Islam, but also have strong elements of veneration to nature and ancestor.

Kurdish Alevis constitute an important part of the Alevi population and form the majority of Tunceli Province in Turkey. The Kurdish Alevi population has experienced religious and ethnic discrimination, oppression and forced assimilation which have significantly impacted their identity.

Demographics[change | change source]

In Turkey, different estimations exist on the Kurdish Alevi population. While Dressler stated that about one third of the Alevi population is Kurdish,[1] Aksüt argued in 2015 that a majority of the Alevi population is Kurdish.[2] Tunceli Province is the only Kurdish Alevi-majority province in Turkey.[3] Moreover, there are Kurdish Alevi settlements in the provinces of Adıyaman,[4] Ardahan,[5] Bingöl,[6] Çorum,[5] Elazığ,[7] Erzincan,[8] Erzurum,[9] Gaziantep,[10] Gümüşhane,[11] Kahramanmaraş,[9] Kayseri,[12] Malatya,[13] Muş,[14] Sivas[15] and Yozgat.[16] Outside of Turkey, there are Kurdish Alevis in Afrin, Syria.[17]

The majority of Kurdish Alevis speak Zaza language, the others speak Kurmanji, one of the Kurdish languages, or speak both languages.[18]

Structure[change | change source]

Traditionally, the socio-religious structure of Kurdish Alevis consists of two hereditary social positions; members of the sacred lineage or ocax and those subordinated to the sacred lineage or taliw. By the end of the 20th century, this system had been gravely impacted by cultural destruction and the taliw has gained influence in regard to religion and identity politics.[19] Since the anti-Alevi violence in the 1990s, Taliws have strengthened the cultural identity of Kurdish Alevis.[1]

Ocax[change | change source]

Ocax refers to various sacred lineages in Kurdish Alevism. The ocaxes are: Axûçan, Babamansûr, Sînemîllî, Celal Abbas, Kurêsû (Kurêşan), Cemal Avdel, Dewrêş Gewr, Dewrêş Cemal, Seyit Sabun, Sari Saltik, Ûryan Xizir, Şeyh Çoban and Şix Delîlê Berxêcan.[20] Since sacred lineage and religious rank is determined by tribal affiliation, it is fairly easy to identify which individual has which religious position in which ocax.[21]

Taliw and sayyid[change | change source]

Taliw is a term used to encompass every Kurdish Alevi person who receives religious services. In Kurdish Alevism, most people only receive services, while a small segment both receive and give. This latter small segment is called sayyid. For the taliw population to receive a religious service, the sayyid must travel to their place of residence. Traditionally, the sayyid therefore had to travel from village to village to offer their service.[22]

Raywer[change | change source]

Raywer or rêber is a term used to describe the sayyid who prepares and serves the religious functions and therefore leads the others down the right path. The raywer also has the role of explaining the religion to its members. The raywer is chosen from a sayyid ocax at birth and the title is lifelong. Nonetheless, the person can always choose not to practice his raywership.[23]

Pîr[change | change source]

It is believed that some members of the sayyid have spiritual power through bloodline. While the raywer guides the members of Alevism practically, the pîr thus guides spiritually.[24][25]

Murşîd[change | change source]

Murşîd is the highest rank in the ocax systems. The murşîd presides over the jurisprudent element of the system and has the role of appeal. For example, if a taliw feels injustice regarding the decision of a pîr, they can appeal to the murşîd.[26]

Beliefs and practices[change | change source]

According to Dressler, the Alevis are a number of heterogeneous socio-religious communities, historically referred to as Qizilbash.[1] Most scholars agree that Alevism can be defined as a unique religious system or a form of Islamic heterodoxy.[27] Alevism explicitly rejects compulsion in religion and the adoption of the rules of belief is entirely voluntary. However, fear plays an important role in the relationship with God and saints, but theoretically this relationship is based on love.[28] Alevis do not follow the five pillars of Islam, although they have maintained certain discourses and practices associated with the family of the Muhammad for centuries, particularly Ali and his descendants to define their religious identity.[27] The Alevis believe that Muhammad was the last prophet and that Ali was the his true successor, as first of the Twelve Imams. The Alevis considered the Twelve Imams as true successors of Muhammad and show extraordinary respect for them, but are differ from Twelver Shi'ism by their heterodox characteristics. They acknowledge the six articles of faith of Islam, but may differ regarding their interpretation.

According to Alevism, there are çar anasır (four elements) that make up and govern nature. These are fire, water, air and soil. Human existence is made up of them and they are the source of life.[29] In Alevism, there is the belief reincarnation. Accordingly, the soul does not die, but continues to live by passing into other humans or other living beings. According to Alevism, the soul of a human being can even incarnate as an animal in the next life.[30]

The heartland and sacred land of Kurdish Alevis is the region of Dersim.[3]

The main "holy ones" of the Kurdish Alevis of Dersim and neighboring regions are the following:[31]

  • God
  • Xizir (Khidr)
  • Sun
  • Four archangels: Gabriel, Michael, Azrael, Raphael
  • Muhammad, Ali, rest of Twelve Imams, Fatima
  • Rest of Islamic prophets
  • Jiare and saints, and accordingly clergy

Kurdish Alevis put more emphasis on Pir Sultan Abdal as their religious symbol, unlike Turkish Alevis who emphasize on Haji Bektash Veli.[32]

Xızır[change | change source]

Eleventh century Persian manuscript depicting the Elijah and Khidr praying together

Xızır (ie. Khidr) is an important religious figure who is considered to have spiritual power and an emanation of God and a batin of Ali. It is believed that Xizir travels between earth and heaven and during travels has generated numerous jiare – including oases and springs from where his feet touched the ground.[33] Xızır Fountain is one of these jiare located in Varto and is also visited by Sunni Kurds.[33] Another jiare related to Xızır is Gola Çeto in Pülümür which is the location where it is believed Xızır meets Elijah once a year from 13 February and the subsequent three days. During this period, Kurdish Alevis fast and it is believed that the meeting ends winter.[34]

According to tradition, Khidr is an old man with a white beard, he travels on the back of a grey horse, he is impetuous. He is so "secret owner" that he is "ready and available at any moment, anywhere", for this reason, he is almost always the first one to be called upon in times of trouble. Especially on cold winter days when snow and blizzard cover the place, in floods, earthquakes and other disasters, he is at work day and night as the chief protector. However, to make a comparison, he is the saviour angel of the waters and especially the seas rather than the land.[31] According to a legend, Khidr and Moses was travelled on a ship.[31]

Killing the living things[change | change source]

Theoretically, killing a living being is frowned upon and considered a sin. Killing a living being is seen as destroying the life given by God, as a violation of his orders. However, Çem states this belief is generally not followed in practice.[35] Çem explained this situation by saying, "Those who chastised us for 'do not kill animals' could very well go bear hunting and ruthlessly slaughter other animals."[35] Among the animals, who is most sacred and those whose killing is considered a sin is the eagles, pigeons, wild goats, some snake species, storks and pigeons.[35]

Veneration of the dead[change | change source]

The tradition of ancestor worship is available in terms of the clergy in Dersim today.[28] The ancestors of the clergy are believed to be holy and able to show "secrets" and miracles.[28] The clergy constantly call out to their ancestors, asking them to help themselves and the poor, and to protect from the evil.[28]

Fastings and holidays[change | change source]

Gaxan[change | change source]

Gaxan is one of the fasts and holidays.[36] During the Gaxan, fasting is observed for three days, the fourth day is a feast. Towards the evening of the feast day, the old man with a walking stick or cane in his hand and a bag on his back, called Kalê Gaxanî or Kalik, starts to go door to door. He is accompanied by his wife, who is younger than him and is called Fate or Fatike in some regions.[36]

Nowruz[change | change source]

The festival of Nowruz is celebrated among Kurdish Alevis, sometimes under the name of Newroz and sometimes under other names. During the celebration of Nowruz, firewood and brushwood are placed in the hearths and ignited. Everyone endeavours to make sure that the fire burning in their home is the biggest fire. While the fire is burning, the villagers, dressed in their best clothes, pray, sing songs and play games.[37]

Fast of Twelve Imams[change | change source]

Another special period is the twelve days of fasting for the Twelve Imams and the day of Ashura that follows.[38] The twelve-day fast for the Twelve Imams and the subsequent cooking of Ashura is, in essence, an act of mourning. While there is no both eating or drinking during the fasts of Gaxan and Xizir, during the Fast of Twelve Imams the main rule is not to drink water. The reason of highlighting of not drinking water is the massacre of Husayn ibn Ali, the third of the Twelve Imams, and his companions in Karbala without water.[38]

Jiare[change | change source]

The Munzur River is an important jiare for Kurdish Alevis

Jiare are the sacred places which Alevi Kurds worship.[39] The rituals of Kurdish Alevi beliefs have two main dimensions. One is related to sacred lineages and taliws, here, cem ceremonies and visiting the ocaxs of sacred lineages are the main characteristics of the socio-religious aspect.[40] The second places for worshipping is nature-based sacred places, including trees, mountains, rocks, caves, rivers, lakes, fountains, the sun and the moon, that are each related to a semi-deific figure.[24] Also, the some objects are moreover considered dangerous and therefore kept by the rawyer, pîr or murşîd. Jiare can be utilized to treat people who suffer from paralysis or mental issues.[41] Two important nature-based jiare are Munzur River and Duzgin Bawo, both located in Tunceli Province.[42]

Munzur River[change | change source]

Munzur River is located near Ovacık and a place of pilgrimage and ritual slaughter and people pray to God through the various jiare in the region. Munzur Bawa was the name of a shepherd who was believed to be able to practice miracles.[33]

Sun and moon[change | change source]

In the beliefs of Kurdish Alevis, the most sacred of all "visible things" is the sun. It is one of the main sources of life, illuminating the world, warming it and thus giving life to nature. It is hardly possible for any Kurdish Alevi of a certain age not to turn his face towards the sun when it rises and pray to it, but this practice is not practised much among recent generations.[43] When the sun rises, it is accepted that the whole universe welcomes it and takes pleasure from it. For this reason, it is carefully avoided to commit any sinful act during the sunrise.[43]

In the region of Dersim, the sun is identified with the Muhammad, and another name for the sun is Mihemed, which means Muhammad, the sun is consiered the light of Ali-Muhammad (Nure Elî Mihemedî). For this reason, when addressing the sun, it is sometimes said Ya Mihemed (O, Muhammad) or Ya Nure Elî Mihemedî (O, the light of Ali-Muhammad) instead of saying its name.[43] The moon, which appears in the sky after the setting of the sun, is also a sacred being, people describe it as the "Light of Mother Fatima", the wife of Ali and daughter of Muhammad.[43]

References[change | change source]

  1. ↑ 1.0 1.1 1.2 Dressler 2008.
  2. ↑ Gezik 2021, p. 562.
  3. ↑ 3.0 3.1 Gültekin 2019, p. 4.
  4. ↑ Aksüt 2012, pp. 213–264.
  5. ↑ 5.0 5.1 Aksüt 2012, p. 277.
  6. ↑ Aksüt 2012, p. 228.
  7. ↑ Aksüt 2012, pp. 239–261.
  8. ↑ Aksüt 2012, p. 223.
  9. ↑ 9.0 9.1 Aksüt 2012, p. 236.
  10. ↑ Aksüt 2012, p. 225.
  11. ↑ Aksüt 2012, p. 229.
  12. ↑ Aksüt 2012, p. 234.
  13. ↑ Aksüt 2012, pp. 235–239.
  14. ↑ Aksüt 2012, p. 224.
  15. ↑ Aksüt 2012, p. 233.
  16. ↑ Aksüt 2012, p. 275.
  17. ↑ Aksüt 2012, p. 222.
  18. ↑ Gültekin 2019, p. 9.
  19. ↑ Gültekin 2019, p. 3.
  20. ↑ Dalkılıç 2015.
  21. ↑ Deniz 2019, p. 55.
  22. ↑ Deniz 2019, pp. 54–55.
  23. ↑ Deniz 2019, pp. 56–57.
  24. ↑ 24.0 24.1 Gültekin 2019, p. 13.
  25. ↑ Deniz 2019, p. 57.
  26. ↑ Deniz 2019, p. 60.
  27. ↑ 27.0 27.1 Gültekin 2019, p. 6.
  28. ↑ 28.0 28.1 28.2 28.3 Çem 2009, p. 323.
  29. ↑ Çem 2009, p. 224.
  30. ↑ Çem 2009, p. 223.
  31. ↑ 31.0 31.1 31.2 Çem 2009, p. 42.
  32. ↑ Wakamatsu 2013, p. 72.
  33. ↑ 33.0 33.1 33.2 Wakamatsu 2013, p. 77.
  34. ↑ Wakamatsu 2013, p. 80.
  35. ↑ 35.0 35.1 35.2 Çem 2009, p. 94.
  36. ↑ 36.0 36.1 Çem 2009, p. 57.
  37. ↑ Çem 2009, p. 60–61.
  38. ↑ 38.0 38.1 Çem 2009, p. 64.
  39. ↑ Gültekin 2019, p. 12.
  40. ↑ Gültekin 2019, p. 12–13.
  41. ↑ Gültekin 2019, p. 15.
  42. ↑ Sweetnam 1994, p. 213.
  43. ↑ 43.0 43.1 43.2 43.3 Çem 2009, p. 101.

Sources[change | change source]

  • Aksüt, Hamza (2012). Aleviler: Türkiye, İran, İrak, Suriye, Bulgaristan: Araştırma-İnceleme (in Turkish) (5 ed.). Ankara. ISBN 978-975-9025-61-8.{{cite book}}: CS1 maint: location missing publisher (link)
  • Deniz, Dilşa (2019), Kurdish Alevi Belief System, Rêya Heqî/Raa Haqi: Structure, Networking, Ritual, and Function, Lexington Books
  • Dressler, Markus (2008). "Alevīs". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam, THREE. Brill Online. ISSN 1873-9830.
  • Wakamatsu, Hiroki (2013), "Veneration of the Sacred or Regeneration of the Religious: An Analysis of Saints and the Popular Beliefs of Kurdish Alevis", 上智アジア学, vol. 31, Sophia University
  • Sweetnam, Denise L. (1994). Kurdish Culture: A Cross-Cultural Guide. Verlag für Kultur und Wissenschaft. ISBN 3926105194.
  • Dalkılıç, Halil (2015). Asimilasyon Kıskacında Alevi Kürtler (in Turkish). Siyam Kitap. ISBN 9786058448018.
  • Gezik, Erdal (2021), "The Kurdish Alevis: The Followers of the Path of Truth", in Bozarslan, Hamit (ed.), The Cambridge History of the Kurds, Cambridge University Press, doi:10.1017/9781108623711.026
  • Çem, Munzur (2009). Gündüz, Deniz (ed.). Dêrsim Merkezli Kürt Aleviliği: Etnisite, Dini İnanç, Kültür ve Direniş (in Turkish). Berdan Matbaası. ISBN 978-975-6278-53-6.
  • Gültekin, Ahmet Kerim (2019), Kurdish Alevism: Creating New Ways of Practicing the Religion (PDF), University of Leipzig
  • van Bruinessen, Martin (2015), "Dersim and Dalahu: Some Reflections on Kurdish Alevism and the Ahl-i Haqq religion", Islamic Alternatives: Non-Mainstream Religion in Persianate Societies, ISBN 9783447107792
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