Throughout history, Turkey has been a geography where different ethnic, religious and cultural identities have lived together. Alevis are one of the most remarkable communities in this mosaic. Alevism is not only a belief system, but also a way of life, a culture and a social identity. However, being an Alevi in Turkey has historically and currently been intertwined with many challenges.
Historical Traumas and Massacres
Alevism has been subjected to oppression and marginalization from the Ottoman period to the present day. During the wars with the Safavids during the reign of Yavuz Sultan Selim, Alevis in Anatolia were targeted especially after the Shahkulu Rebellion, tens of thousands of people were killed and villages were burned. During the Republican period, tens of thousands of Alevis, Kurds and Zaza were massacred in Dersim as a result of military operations, villages were burned and communities were exiled. Hundreds of people were injured and more than 100 people lost their lives in attacks on Alevi neighborhoods in Kahramanmaraş in 1978. In Çorum, 57 people were killed and more than 200 injured. In Sivas Madımak Hotel, 33 Alevi intellectuals, artists and writers were burned to death by radical groups, an event that has become one of the most tragic symbols for the Alevi community. These historical traumas are one of the key elements shaping Alevi demands for social visibility, equal rights and security today.
Alevism and the Conflict of Power
Throughout history, Alevism has often been in conflict with central authorities and power structures. The main reasons for this are theological and ideological differences, loyalty to Ali and the Twelve Imams, autonomous structures such as cem ceremonies and the dedelik system, which have created a questioning and critical perspective on central authority. The social autonomy adopted an egalitarian and solidaristic way of life and occasionally showed resistance against the taxes, military service and rules imposed by the central authority. Historical events (the Shahkulu Rebellion, the Jalali rebellions and other uprisings) concretized Alevi tensions with centralized power. Cultural and political autonomy, Cemevis, ashik and dedelik traditions have provided the community with both spiritual and social autonomy; this independence has been seen as a threat by central authorities. For these reasons, Alevism has been perceived as a community in conflict with the authorities throughout history, and these conflicts have resulted in social oppression and massacres.
Cultural Heritage and Bardic Tradition
Alevism is an integral part of Anatolian culture. Through Cem ceremonies, ashiks and sayings, the community carries its beliefs and history from generation to generation. In this context, the bağlama stands out as both a symbol of Alevi culture and an instrument of worship. Pir Sultan Abdal gave messages of social criticism and equality in the language of the people and carried Turkish to the popular layer. Hacı Bektaş Veli brought messages of human love and tolerance to the people of Anatolia and popularized the folk language. Nesimi left a deep impression on the people with his mystical poems. Mahsuni Şerif brought the themes of social justice and equality to the people in the modern period through folk songs and enriched Turkish with folk language. Neşet Ertaş brought Anatolian culture to the masses with his bağlama and bozlak tradition, made Alevi culture visible and made lasting contributions to Turkish folk music. These minstrels have been the carriers of cultural memory and social values not only for the Alevi community but also for the entire Anatolian people.
Alevi Population and Sectarian Differences in Turkey
The estimated population of Alevis in Turkey is around -15. They are concentrated in Central Anatolia, Eastern and Southeastern Anatolia, Marmara and Aegean regions. Alevism differs from classical Shiism in terms of ritual, worship and social organization; it has unique structures such as the cem ceremony, the grandfatherate and the aşık tradition. Alawites, on the other hand, are a closed sect living in and around Syria and are geographically and religiously distinct from Alevis in Turkey.
Problems of Alevis
Alevis have faced oppression and marginalization throughout history, and this situation continues today in the form of various problems. The problems of Alevis can be summarized as follows:
Freedom of Worship and Religion: Cemevis do not have official status and the Diyanet does not represent Alevism
Education and Cultural Visibility: Insufficient information about Alevism in the curriculum and young generations' inability to learn about cultural heritage
Failure to Recognize Historical Traumas: Failure to officially recognize the Dersim, Maraş and Sivas massacres
Social Prejudices and Discrimination: Prejudice and discrimination in work life and social relations
Political Representation and Rights: Lack of adequate representation in the state and disregard for Alevi demands
Lack of Financial and Institutional Support: Lack of regular support for cemevis and cultural activities
Throughout history, Alevis have clashed with central authorities and power structures and have engaged in social struggles to protect their demands for equality, justice and freedom. This historical and cultural heritage has also influenced Alevis' political preferences. Due to their historical experiences of oppression and discrimination, Alevis have generally been close to leftist and social democratic parties. Equality, sharing and justice are among the fundamental values of Alevi belief and culture. Since leftist politics is based on social equality, fairness in income distribution and protection of the rights of disadvantaged groups, Alevis feel more secure and represented in these parties. The more determined stance of leftist parties on secularism, freedom of belief and the protection of minority rights creates a safe ground for Alevis. Cultural structures such as Cem ceremonies, grandfatherhood and the aşık tradition emphasize social solidarity and are a natural parallel to the collective approach of leftist politics. Finally, the fact that right-wing and conservative parties generally ignore Alevi representation and demands is another important factor that drives the community towards leftist and social democratic parties.
Solution Suggestions
The solutions to the problems of the Alevi community can be listed as follows, based on historical and chronological logic:
- Recognition of historical traumas: Official recognition of the Dersim, Maraş and Sivas massacres and justice for the victims' families
- Official recognition of Cemevis: Granting them the status of places of worship and strengthening the administrative infrastructure
- Cultural visibility in education: Including Alevi history and culture in the curriculum and supporting cultural projects in schools
- Representation at state levels: Increasing Alevi representation and participation in political decision-making mechanisms
- Financial and institutional support: Providing financial and administrative support to Cemevis and regular support for cultural activities
- Legal and social measures against discrimination: Legal regulations and awareness-raising activities against discrimination in work life and social relations
Alevism and Politics
Alevism's relations with political parties in Turkey have been characterized by demands for rights, representation and visibility. The CHP has historically been supported by Alevis due to its secularist and egalitarian policies; however, there have been deficiencies in representation and cultural rights within the party. The AKP's relationship with Alevis has been complicated due to its conservative policies; although interaction has been achieved through economic and local projects, trust issues have persisted in terms of worship and representation rights. Other parties (HDP and the Kurdish political movement) provide a channel of representation, especially for Kurdish Alevis, while MHP and Saadet Party have limited influence on Alevis. In general, Alevis gravitated towards parties with secular, democratic and egalitarian policies, and were wary of parties with religious majoritarianism and centralized authoritarianism.
Kılıçdaroğlu and Alevis
During his term as CHP leader, Kılıçdaroğlu established a more visible and close dialog with Alevi communities. The visibility of cemevis and Alevi cultural events, the increase in Alevi-origin deputies and party executives, and building trust in the community with secular, egalitarian messages are important areas of impact. Criticism, intra-party representation and statements on massacres were sometimes deemed insufficient, with some Alevi activists stating that the pace of action was not fast enough.
Reflection of CHP Governance Problems on Alevis
Tensions within the CHP between the leader and the leadership may lead to a loss of trust and caution among the Alevi community. There is a possibility that Alevi representation may be overshadowed in the congress and delegate processes. Conflicting messages in the media may affect the political perception of the community. Although Alevis continue to support CHP, crises between the leader and the administration have an impact on political loyalty and trust perception.
Corruption Allegations and Alevi Voters after Kılıçdaroğlu
The corruption allegations, which have come to the agenda through Özgür Özel and his team after Kılıçdaroğlu left the presidency, have indirect but serious effects on the Alevi community. The corruption allegations may negatively affect the CHP's perception of representation and credibility among Alevi voters. The allegations may increase a cautious and questioning approach in the community. Internal party crises may lead to contradictory messages that affect Alevi voters' political perception. While Alevis demand transparency and accountability from the CHP, the developments may lead to political criticism and caution.
Turkey's democratization depends on Alevis getting their rights
In recent years, with the establishment of the Alevi-Bektashi Culture and Cemevi Presidency, the cultural and worship issues of Alevi communities have been supported by the state. This is an important step in increasing the visibility of Alevi culture on official institutional grounds; however, there are also points of contention within the community.
Being Alevi in Turkey implies historical consciousness, cultural heritage and the struggle for social rights. In the face of massacres, prejudice and invisibility, Alevis have kept their cultural and social values alive and continued their struggle for equality and justice. Alevi minstrels and folk music traditions have made lasting contributions to Turkish culture and Turkish language, and strengthened social solidarity. Throughout history, Alevism has clashed with governments, and has experienced tensions with central authorities due to its autonomous structure and egalitarian way of life. Today, Alevis maintain their relations with political parties on the basis of their demands for rights, representation and cultural visibility. The processes with Kılıçdaroğlu and the CHP leadership, as well as the recent corruption allegations, directly affect the trust and political loyalty of the community. In the future, Turkey's democratization, social peace and the preservation of cultural diversity depend on the Alevi community's rights being recognized and its visibility being increased.