{"id":85173,"date":"2026-01-16T00:38:06","date_gmt":"2026-01-16T05:38:06","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=85173"},"modified":"2026-01-16T00:38:07","modified_gmt":"2026-01-16T05:38:07","slug":"alevi-diasporasi-ve-resmi-din-olarak-alevilikte-coklu-kimlik-ii","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=85173","title":{"rendered":"Alevi Diasporas\u0131 ve \u2018resmi din\u2019 olarak Alevilikte \u00e7oklu kimlik II."},"content":{"rendered":"\n

Alevilerin \u015eiile\u015fme evresinde k\u0131r\u0131lma<\/em><\/strong><\/p>\n\n\n\n

15 A\u011fustos 1514\u2019te Osmanl\u0131 ile Safevi devleti aras\u0131ndaki sava\u015f \u00c7ald\u0131ran\u2019da (Van\u2019\u0131n do\u011fusunda, \u0130ran s\u0131n\u0131r\u0131nda bir il\u00e7e)<\/strong> ger\u00e7ekle\u015fir. Bu sava\u015f g\u00fcn\u00fcm\u00fczde Alevi olarak tan\u0131nan etnik inanc\u0131n \u015eiile\u015fme evresindeki bir d\u00f6n\u00fcm noktas\u0131 olarak tan\u0131mlanabilir (Arslan 2016). Osmanl\u0131 hanedan\u0131 Yavuz Sultan Selim ve Safevi hanedan\u0131 \u015eah \u0130smail aras\u0131nda ger\u00e7ekle\u015fen bu muharebe, Osmanl\u0131\u2019n\u0131n zaferi ile sonu\u00e7lan\u0131r. Bu d\u00f6nemden itibaren Osmanl\u0131 y\u00f6netimi S\u00fcnni-Ortodoks \u0130slam\u2019\u0131,Hilafeti Kahire\u2019den \u0130stanbul\u2019a getirerek devletin dini ve anayasas\u0131 ilan eder. Buna kar\u015f\u0131n Alevi inanc\u0131 yukar\u0131dan a\u015fa\u011f\u0131ya (vertikal) bir hiyerar\u015fiye, toplumu kat\u0131 katmanlara b\u00f6len bir yap\u0131ya ve egemenlik anlay\u0131\u015f\u0131na sahip olmam\u0131\u015ft\u0131r. Tam aksine e\u015fitlik\u00e7ili\u011fi ve ortak(\u00e7\u0131) ya\u015fam\u0131 temel alm\u0131\u015ft\u0131r. Buradan hareketle Fars \u0130mparatorlu\u011fu\u2019nda \u00f6zellikle Osmanl\u0131\u2019ya kar\u015f\u0131 dengeyi sa\u011flamak i\u00e7in \u015eah \u0130smail,\u015eii Ortodoksisini devlet dini ilan etmi\u015f ve g\u00fcn\u00fcm\u00fcz Cafer-i mezhebine dayanan \u0130ran \u0130slam Cumhuriyeti\u2019nin temelini atm\u0131\u015ft\u0131r (bkz. Eberhard 1970: 42ff). \u015eah \u0130smail\u2019in bu yenilgisinden sonra s\u00f6zl\u00fc tarih gelene\u011fine sad\u0131k bi\u00e7imde bug\u00fcne ta\u015f\u0131nm\u0131\u015f Alevi beyit ve \u015fiirlerinde, Yavuz Sultan Selim\u2019in S\u00fcnni gelene\u011finden olmayan insan ve topluluklara bir\u00e7ok katliam ve zul\u00fcm uygulad\u0131\u011f\u0131 anla-\u015f\u0131lmaktad\u0131r (Arslan 2016; Sohrweide 1965: 195)<\/strong>. Ancak bu durumun, yuka-r\u0131dada belirtildi\u011fi \u00fczere, sosyo-ekonomik boyutu \u00e7o\u011fu zaman g\u00f6zard\u0131 b\u0131ra-k\u0131lmaktad\u0131r. \u201cHatai\u2019den<\/strong> g\u00fcn\u00fcm\u00fcze Anadolu Alevilerinde Farkl\u0131la\u015fma\u201d (2004) adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Ta\u015f\u011f\u0131n, Safevi Devleti s\u0131n\u0131rlar\u0131 i\u00e7inde \u015eiile\u015fenler ve Osmanl\u0131 Devleti s\u0131n\u0131rlar\u0131 i\u00e7inde S\u00fcnnile\u015fenler aras\u0131nda yerle\u015fik hayata ge\u00e7mek bak\u0131-m\u0131ndan sosyal yap\u0131lar\u0131nda bir farkl\u0131l\u0131k olmamakla birlikte, t\u00fcm bu geli\u015fmelerin d\u0131\u015f\u0131nda, periferide ve \u2018S\u00fcnnilik k\u0131skac\u0131nda\u2019 kalan, konar-g\u00f6\u00e7er ve s\u00f6zl\u00fc k\u00fclt\u00fcr gelene\u011fini en az\u0131ndan Cumhuriyet d\u00f6nemine kadar ciddi bi\u00e7imde muhafaza eden, tebaala\u015fmayan, Anadolu Alevileri, yani K\u0131z\u0131lba\u015flar s\u00f6zkonusudur, ifa-desinde bulunur. Bu anlamda Sosyal bilimci Hakan Mertcan (2015)<\/strong> \u2018\u2018T\u00fcrk Modernle\u015fmesinde Arap Alevileri\u201d kitab\u0131nda Osmanl\u0131\u2019n\u0131n Alevileri s\u00fcrekli \u00f6tekile\u015ftirdi\u011fini, Besim Can Z\u0131rh\u2019\u0131n deyi\u015fiyle \u2018\u2018de\u011filledi\u011fini\u201d, yani yok sayd\u0131\u011f\u0131n\u0131 ve e\u015fitsizli\u011fe maruz b\u0131rakt\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Ayn\u0131 yazar siyasi \u00e7\u0131kar ve dengelere dayanarak Osmanl\u0131 vede Cumhuriyet\u2019in Alevileri Hristiyan ve Musevi halk-lardan ayr\u0131 tuttu\u011fu, M\u00fcsl\u00fcman(la\u015fmam\u0131\u015f<\/strong>) olarak kabul etti\u011fi ve hatta m\u00fcsl\u00fc-manla\u015ft\u0131rmaya (ihtida) \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 savunmu\u015ftur.16 Yavuz Sultan Selim\u2019in<\/em> kat\u0131 uygulamalar\u0131 Alevi inanc\u0131na mensup kitlenin geri \u00e7ekilmesine, m\u00fccadeleci \u00e7izgisinden uzakla\u015fmas\u0131na sebep olmu\u015ftur. Bu durum ise Alevilerin bug\u00fcne dek, Angela Mor\u00e9\u2018un (2007)<\/strong> kulland\u0131\u011f\u0131 \u201cduygusal kal\u0131t\u0131m\u201d (emotional heritage<\/em>) terimi baz\u0131nda bir travma gelene\u011fini s\u00fcrd\u00fcrmesiyle sonu\u00e7lanm\u0131\u015ft\u0131r. Din sosyolo\u011fu David Zeidan<\/strong> konuya ili\u015fkin \u015fu tespiti yapmaktad\u0131r: \u201cS\u00fcnni Osmanl\u0131\u2019ya kar\u015f\u0131 olan Alevi muhalefeti<\/strong> 16. y\u00fczy\u0131ldan itibaren co\u011frafi ve sosyal bir marjinalle\u015fme ile sonu\u00e7lanm\u0131\u015ft\u0131r. Despot bir y\u00f6netimin d\u00fc\u015fmanl\u0131\u011f\u0131 ve zulm\u00fcne boyun e\u011fmek yerine, Aleviler kendi i\u00e7ine d\u00f6n\u00fck belirli etnik unsurlara dayanan ve kat\u0131 bir sosyal dini yap\u0131y\u0131 i\u00e7eren, dini bir toplulu\u011fa d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr\u201d17 (Zeidan 1999: 75)<\/strong>. Ben bu konuyu \u015fu \u015fekilde toparlayarak a\u00e7\u0131klamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131m:\u201cToplumun ta\u015fra yap\u0131lanmas\u0131na itilen K\u0131z\u0131lba\u015flar\u0131n18 inan\u00e7 merkezi Ortodoks dini uygulamalardan uzakt\u0131<\/strong>. K\u0131z\u0131lba\u015flar kendilerine \u00f6zg\u00fc bir inan\u00e7 bi\u00e7imi geli\u015ftirdiler.<\/strong> Ege\u2019de, Akdeniz\u2019de ve Orta-Anadolu\u2019da ya\u015fayan K\u0131z\u0131lba\u015flar\u0131n birbirileriyle ileti\u015fim 16 Hindistanl\u0131 edebiyat bilimci ve s\u00f6m\u00fcrgecilik sonras\u0131 bilimler (Post-colonial Studies<\/em><\/strong>) ara\u015ft\u0131rmac\u0131s\u0131, Gayatri Chakravorty<\/strong> Spivak (1986<\/strong>) direkt ve \u201c\u00f6teki\u201d olarak ezilen de\u011fil de, yok say\u0131lan, de\u011fillenen (Z\u0131rh 2015) ve d\u00f6n\u00fc\u015ft\u00fcr\u00fclmeye \u00e7al\u0131\u015f\u0131lan, bu anlamda sesi ve iradesi olmayan gruplar i\u00e7in \u201cSubaltern\u201d<\/strong> terimini kullan\u0131r. 17 Asl\u0131: \u201cAlevi opposition to the Sunni Ottomans in the 16th century resulted in geographical and social marginalization. In order to servile Despoten Majorat hostility and presecution, the Alevis developed intoan endogenamous religious community with definite ethnic markers and a tight social-religious network\u201d. 18 \u2018K\u0131z\u0131lba\u015fl\u0131k\u2019<\/strong> enflasyoner bi\u00e7imde ve Alevileri tamamen tan\u0131mlamak ad\u0131na kullan\u0131l\u0131r. Ancak ben bu terimi merkezi ve Osmanl\u0131\u2019da \u00fcst ve daha \u00e7ok yaz\u0131ya hakim olan s\u0131n\u0131flar\u0131 kapsayan Ortdodoks S\u00fcnni- ve bu anlamda politik- \u0130slam\u2019a muhalif olan<\/strong> ve de Safevi hanedanlar\u0131 ile bir d\u00f6nem daima temasta olan ve etki alan\u0131na giren Aleviler i\u00e7in kullan\u0131yorum. \u2018\u2019K\u0131z\u0131lba\u015fl\u0131k\u2019<\/strong>\u2019 terimini kullan\u0131m\u0131ma dair bkz. Arslan 2016: 85<\/strong>.<\/p>\n\n\n\n

kuramamalar\u0131ndan \u00f6t\u00fcr\u00fc, bug\u00fcn\u00fcn Alevi kitle temsilcileri inan\u00e7 ile ilgili farkl\u0131 [kendi b\u00f6lgelerine \u00f6zg\u00fc olan]<\/strong> fikirlere sahiptirler\u201d 19 (Arslan 2016: 100)<\/strong><\/p>\n\n\n\n

\u201cDe\u011fillemeler\u2019\u2019 ve \u201c\u00f6tekile\u015ftirilmeler\u2019\u2019 sonucunda, Alevili\u011fin sosyo-politik ve sosyo-ekonomik alanlardaki asimetrik uygulamalardan \u00f6t\u00fcr\u00fc \u201cetnikle\u015fti-rilmesine\u2019\u2019<\/strong> dair Markus Dressler\u2019in<\/strong> fikirleri \u015fu \u015fekilde sunulabilir: \u201cK\u0131z\u0131lba\u015flar\u0131n etnikle\u015ftirilmesi, sosyal ve co\u011frafik olarak geriye \u00e7ekilmeleri; Osmanl\u0131\u2019n\u0131n<\/em> egemen olan inan\u00e7 anlay\u0131\u015f\u0131ndan, terminolojisinden, rit\u00fcellerinden, sosyal ve dini kurumlar\u0131ndan tamamen ayr\u0131lan bug\u00fcnk\u00fc Alevili\u011fin olu\u015fmas\u0131na sebep olmu\u015ftur.\u201d20 (Dressler 2002:<\/strong> 101<\/strong>) Merkezile\u015fen ve S\u00fcnni mezhebini kurumsalla\u015ft\u0131ran devletle\u015fmenin<\/em> Alevi toplumunu izole ederek g\u00fc\u00e7l\u00fc ve ciddi bir potansiyele sahip Alevi y\u00fckseli\u015fini\/muhalefetini engelledi\u011fini d\u00fc\u015f\u00fcnmek m\u00fcmk\u00fcnd\u00fcr. Bu noktada CHP (Cumhuriyet Halk Partisi) eski Kad\u0131k\u00f6y Belediye Ba\u015fkan\u0131 Avukat Selami \u00d6zt\u00fcrk\u2019\u00fcn 12 Aral\u0131k 2016 tarihinde CNN T\u00fcrk televizyonunda yapt\u0131\u011f\u0131 \u015fu konu\u015fmas\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcd\u00fcr:<\/p>\n\n\n\n

\u201cSuriye\u2019deki Irak\u2019taki mezheplerle bizdeki mezhep ayr\u0131l\u0131\u011f\u0131 \u00e7ok farkl\u0131. Bizim Alevi kitlemiz, kendisine bask\u0131 yap\u0131lsa da yak\u0131lsa da \u00f6ld\u00fcr\u00fclse de buna kar\u015f\u0131l\u0131k vermeyen, tam tersine sineye \u00e7eken ama bunu farkl\u0131 \u015fekillerde anlatan bir yap\u0131ya sahip. Bu bizim i\u00e7in b\u00fcy\u00fck bir \u015fans. Bu \u015fans\u0131 hepimizin, biz S\u00fcnniler dahil kullanmam\u0131z gerekir\u201d (Evrensel, 12.12.2016)<\/p>\n\n\n\n

16. y\u00fczy\u0131l\u2019dan itibaren Cumhuriyet\u2019in kurulu\u015funa dek Anadolu Alevileri co\u011frafyan\u0131n en \u00fccra ve eri\u015filmez kesimlerinde izole bi\u00e7imde ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmeye devam etmi\u015flerdir. Y\u00fczy\u0131llar\u0131 alan bu sessizlik ve suskunlu\u011fun hilafetin kalkmas\u0131 ve Cumhuriyet\u2019in kurulmas\u0131yla birlikte \u00f6zellikle modern devlet yap\u0131lanmas\u0131 ve laiklik propagandas\u0131 \u00fczerinden son bulmas\u0131 beklenmi\u015ftir.<\/p>\n\n\n\n

Cumhuriyetin kurulu\u015fu<\/strong><\/p>\n\n\n\n

D\u00fcnya siyasi konjonkt\u00fcr\u00fc gere\u011fi ilk laikle\u015fme hamleleri 19. y\u00fczy\u0131l\u2019da Osmanl\u0131 \u0130mparatorlu\u011fu d\u00f6neminde ba\u015flam\u0131\u015ft\u0131r. 1839\u2019da ba\u015flayan modernle\u015fme s\u00fcreci ilk Osmanl\u0131 Anayasas\u0131 olan (d\u00f6nemin emperyalistle\u015fen k\u00fcresel d\u00fcnya 19 Asl\u0131: \u201cDie Glaubenspraxis der an den Rand der Gesellschaft gedr\u00e4ngten K\u0131z\u0131lba\u015f19 war weit entfernt von der orthodoxen Religionspraxis der zentralen Herrschaft. Die K\u0131z\u0131lba\u015f pflegten eine eigene Glaubenspraxis, wobei aufgrund des R\u00fcckzugs die K\u0131z\u0131lba\u015f in der \u00c4geis, die K\u0131z\u0131lba\u015f im Mittelmeerraum, die K\u0131z\u0131lba\u015f im mittelanatolischen Raum, etc. keinen Informationsaustausch pflegten, was mitunter dazu gef\u00fchrt hat, dass die Vertreter_Innen dieses Glaubens heute unterschiedliche Auffassung zu ihrem Glauben haben\u201d (Arslan 2016: 100). <\/strong>20 Asl\u0131: \u201cDie Ethnisierung sowie der soziale und geographische R\u00fcckzug der K\u0131z\u0131lba\u015f f\u00fchrte zur Herausbildung der heute als \u201cAlevitum\u201d<\/strong> bezeichneten Religionsgemeinschaft, die sich in ihren Glaubensvorstellungen, ihrer Terminologie, ihren Riten, ihren sozialen und religi\u00f6sen Institutionen klar von der hegemonialen Religions-interpretation der Osmanen unterscheiden l\u00e4\u00dft\u201d (Dressler 2002: 101).Arslan <\/em><\/strong>165 akt\u00f6rlerine verilen tavizlerin akabinde olu\u015fturulan) Tanzimat<\/em> (1876) ile sonu\u00e7lanm\u0131\u015ft\u0131r. Tanzimat d\u00f6nemi (1839-1876) \u2018Osmanl\u0131 vatanda\u015fl\u0131\u011f\u0131n\u0131n\u2019 ilan\u0131 olmu\u015ftur ve Avrupa modeli me\u015fruti monar\u015fi olan Birinci Me\u015frutiyet<\/em> ile ta\u00e7land\u0131r\u0131lm\u0131\u015ft\u0131r. Mertcan \u2018bu d\u00f6nemde [y\u00fckselen gayrim\u00fcslim topluluklar\u0131n ayaklanmalar\u0131n\u0131 da kontrol alt\u0131na almak ad\u0131na; Z.A.<\/strong>] gayrim\u00fcslim tebaan\u0131n e\u015fit haklara sahip olmas\u0131na ili\u015fkin \u00e7ok\u00e7a yapt\u0131r\u0131mlardan bahsedilmi\u015f ancak pratik ugulamada bir yans\u0131mas\u0131 g\u00f6r\u00fclmemi\u015ftir\u2019 \u015feklinde ifade etmektedir ve bunu \u00f6zellikle Arap Alevileri \u00fczerinden \u00e7e\u015fitli \u00f6rneklerde a\u00e7\u0131klamaya \u00e7al\u0131\u015fmaktad\u0131r (Mertcan 2015). Sonu\u00e7 olarak Anadolu Alevileri i\u00e7in Tanzimat d\u00f6neminde vaat edilen unsurlar ile ilgili umutlar\u0131n bo\u015fa \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylenebilir. Hans-Lukas Kieser 19. y\u00fczy\u0131l\u2019da giderek zay\u0131flayan imparatorlu\u011fun merkezi y\u00f6netiminin vergi toplama ve tebaan\u0131n askere al\u0131nmas\u0131 konusunda daha kat\u0131 ve bask\u0131c\u0131 oldu\u011funu belirtmi\u015ftir (Kieser 2001). \u00d6zellikle 19. y\u00fczy\u0131l\u2019\u0131n sonunda Sultan \u0130kinci Abd\u00fclhamid\u2019in iktidar\u0131 d\u00f6neminde yo\u011fun bir Protestan kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 [ki o d\u00f6nemler imparatorluk egemenlik sahas\u0131nda yo\u011fun Hristiyan misyonerlik dalgalar\u0131na rastlanabilir; bkz. Kieser 2001 ve Mertcan 2015],<\/strong> Ermeni kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 ve genel anlam\u0131yla S\u00fcnnile\u015ftirme politikas\u0131n\u0131n (ihtida<\/em><\/strong>) izlenildi\u011fi g\u00f6zlenmektedir.<\/p>\n\n\n\n

Tarih\u00e7i Mehmet Ali \u00dcnal<\/strong> ara\u015ft\u0131rmalar\u0131nda 16. y\u00fczy\u0131l\u2019dan 19. y\u00fczy\u0131l\u2019a \u00f6zellikle Kadim-Dersim21 b\u00f6lgesinde Hr\u0131stiyan n\u00fcfusunda ciddi derecede bir azalma oldu\u011funu tespit etmi\u015ftir (\u00dcnal: AKBIS). Hans-Lukas Kieser<\/strong> yine bu d\u00f6nemlerde \u00f6zellikle Do\u011fu-Alevilerinin merkezi y\u00f6netime ve onun S\u00fcnni yerel uzant\u0131lar\u0131na uzak durdu\u011funu saptam\u0131\u015ft\u0131r. 1865 y\u0131l\u0131nda Avrupa\u2019da yeti\u015fmi\u015f ve e\u011fitim alm\u0131\u015f entellekt\u00fcel kesim taraf\u0131ndan \u0130ttifaki Hamiyet<\/em> kurulmu\u015ftur. Daha sonra Yeni Osmanl\u0131 Cemiyeti<\/em> ad\u0131 alt\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren bu kesim son olarak J\u00f6n T\u00fcrkler<\/em> ismiyle tarih kitaplar\u0131nda yerini alm\u0131\u015ft\u0131r (Berkes 1964: 204). Bu olu\u015fum \u0130kinci Me\u015frutiyet<\/em> d\u00f6nemini ba\u015flatm\u0131\u015ft\u0131r (Rumpf 1999: 209f). \u0130kinci Me\u015fruti Monar\u015fi d\u00f6nemi 1908 ile 1918 y\u0131llar\u0131n\u0131 kapsam\u0131\u015f ve Sultan Birinci Abdulmecid\u2019in tahttan \u00e7ekilmesine sebep olmu\u015ftur. J\u00f6n T\u00fcrklerin bu giri\u015fimi \u201cOsmanl\u0131 Milliyet\u00e7ili\u011fi\u2019nden\u201d \u201cT\u00fcrk Milliyet\u00e7ili\u011fi\u2019ne\u201d (Kemalizm)<\/em> ge\u00e7i\u015fi ve \u00f6zellikle Almanya ulus devletle\u015fme modelini bazalarak, \u201cT\u00fcrk-T\u00fcrk\u00e7e-S\u00fcnni-M\u00fcsl\u00fcman\u2019\u2019<\/em> paradigmas\u0131n\u0131n devlet k\u00fclt\u00fcr\u00fc ve ideolojisi olarak sistematik bi\u00e7imde yerle\u015fmesini sa\u011flam\u0131\u015ft\u0131r. Sosyolog Besim Can Z\u0131rh<\/strong> T\u00fcrkiye versiyonu bu \u201ctek dil-tek din-tek vatan\u201d endeksli paradigmay\u0131 \u2018\u2019Milli Muhafaz\u00e2rl\u0131k\u2019\u2019<\/em> (Z\u0131rh 2015) olarak tan\u0131mlam\u0131\u015ft\u0131r.<\/strong><\/p>\n\n\n\n

Aleviler ve Kemalizm<\/em><\/strong><\/p>\n\n\n\n

Alevilerin Kemalizm<\/em> ile ili\u015fkisini anlamak Alevilerin bug\u00fcn T\u00fcrkiye\u2019de ve Avrupa Diasporas\u0131\u2019nda i\u00e7inde bulunduklar\u0131 siyasi tutumlar\u0131n\u0131 anlama a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Kimi zaman siyasi ama\u00e7larla \u201cT\u00fcrkiye\u2019nin daima ayd\u0131n ve \u00e7a\u011fda\u015f y\u00fcz\u00fc\u201d olarak lanse edilen Aleviler, Avrupa Diasporas\u0131\u2019nda S\u00fcnni g\u00f6\u00e7menler kar\u015f\u0131s\u0131nda olduk\u00e7a y\u00fczeysel ve genellemeci bir tutum ile \u201cuyum sa\u011flayabilen 21 Ermenice: \u054f\u0567\u0580\u057d\u056b\u0574\/\u0534\u0565\u0580\u057d\u056b\u0574 Tersim, Kurmanci: D\u00earsim, Zazaca: D\u00eas\u0131m tarihi b\u00f6lgesi Tunceli (Zazaca: Mamekiye) ve k\u0131smen Elaz\u0131\u011f, Bing\u00f6l, Sivas, Erzincan, Varto ve Erzurum\u2019u kapsar<\/strong><\/p>\n\n\n\n

https:\/\/alevigazetesi.com\/2026\/01\/16\/alevi-diasporasi-ve-resmi-din-olarak-alevilikte-coklu-kimlik-ii<\/em><\/strong><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Alevilerin \u015eiile\u015fme evresinde k\u0131r\u0131lma 15 A\u011fustos 1514\u2019te Osmanl\u0131 ile Safevi devleti aras\u0131ndaki sava\u015f \u00c7ald\u0131ran\u2019da (Van\u2019\u0131n do\u011fusunda, \u0130ran s\u0131n\u0131r\u0131nda bir il\u00e7e) ger\u00e7ekle\u015fir. Bu sava\u015f g\u00fcn\u00fcm\u00fczde Alevi olarak tan\u0131nan etnik inanc\u0131n \u015eiile\u015fme evresindeki bir d\u00f6n\u00fcm noktas\u0131 olarak tan\u0131mlanabilir (Arslan 2016). Osmanl\u0131 hanedan\u0131 Yavuz Sultan Selim ve Safevi hanedan\u0131 \u015eah \u0130smail aras\u0131nda ger\u00e7ekle\u015fen bu muharebe, Osmanl\u0131\u2019n\u0131n zaferi ile sonu\u00e7lan\u0131r. Bu […]<\/p>\n","protected":false},"author":1,"featured_media":85174,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,92],"tags":[],"class_list":["post-85173","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-turkiyede-azinliklar"],"yoast_head":"\nAlevi Diasporas\u0131 ve \u2018resmi din\u2019 olarak Alevilikte \u00e7oklu kimlik II. - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/akunq.net\/tr\/?p=85173\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Alevi Diasporas\u0131 ve \u2018resmi din\u2019 olarak Alevilikte \u00e7oklu kimlik II. - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Alevilerin \u015eiile\u015fme evresinde k\u0131r\u0131lma 15 A\u011fustos 1514\u2019te Osmanl\u0131 ile Safevi devleti aras\u0131ndaki sava\u015f \u00c7ald\u0131ran\u2019da (Van\u2019\u0131n do\u011fusunda, \u0130ran s\u0131n\u0131r\u0131nda bir il\u00e7e) ger\u00e7ekle\u015fir. Bu sava\u015f g\u00fcn\u00fcm\u00fczde Alevi olarak tan\u0131nan etnik inanc\u0131n \u015eiile\u015fme evresindeki bir d\u00f6n\u00fcm noktas\u0131 olarak tan\u0131mlanabilir (Arslan 2016). Osmanl\u0131 hanedan\u0131 Yavuz Sultan Selim ve Safevi hanedan\u0131 \u015eah \u0130smail aras\u0131nda ger\u00e7ekle\u015fen bu muharebe, Osmanl\u0131\u2019n\u0131n zaferi ile sonu\u00e7lan\u0131r. 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Bu sava\u015f g\u00fcn\u00fcm\u00fczde Alevi olarak tan\u0131nan etnik inanc\u0131n \u015eiile\u015fme evresindeki bir d\u00f6n\u00fcm noktas\u0131 olarak tan\u0131mlanabilir (Arslan 2016). Osmanl\u0131 hanedan\u0131 Yavuz Sultan Selim ve Safevi hanedan\u0131 \u015eah \u0130smail aras\u0131nda ger\u00e7ekle\u015fen bu muharebe, Osmanl\u0131\u2019n\u0131n zaferi ile sonu\u00e7lan\u0131r. 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