{"id":25308,"date":"2013-09-03T03:10:09","date_gmt":"2013-09-03T08:10:09","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=25308"},"modified":"2013-09-03T03:10:09","modified_gmt":"2013-09-03T08:10:09","slug":"ittihatci-ve-kemalistlerin-alevi-bektasi-politikalari","status":"publish","type":"post","link":"https:\/\/akunq.net\/turkish\/2013\/09\/03\/ittihatci-ve-kemalistlerin-alevi-bektasi-politikalari\/","title":{"rendered":"\u0130ttihat\u00e7\u0131 ve Kemalistlerin Alevi-Bekta\u015fi politikalar\u0131"},"content":{"rendered":"

\"Alevi<\/a>AY\u015eE H\u00dcR<\/b><\/p>\n

Baytar Nuri Dersimi’ye g\u00f6re Bekta\u015fi T\u00fcrkmen a\u015firetlerinden bir ‘Bekta\u015fi M\u00fccahiddin Alay\u0131’ kurulduysa da, K\u0131z\u0131lba\u015f K\u00fcrtler b\u00f6yle bir olu\u015fuma ilgi g\u00f6stermemi\u015flerdi.<\/p>\n

H\u00fck\u00fcmetin bilmem ka\u00e7\u0131nc\u0131 Alevi \u2018a\u00e7\u0131l\u0131m\u0131\u2019 vesilesiyle, teolojik tart\u0131\u015fmalara girmeden, K\u0131z\u0131lba\u015f-Alevi-Bekta\u015fi tarihinde bir gezinti yapmaya ne dersiniz?
\nII. Abd\u00fclhamit y\u00f6netiminin Ermeni Ta\u015fnak partisi ile \u0130ttihat ve Terakki Cemiyeti\u2019nin (\u0130TC) ba\u015f\u0131n\u0131 \u00e7ekti\u011fi muhalifler taraf\u0131ndan ala\u015fa\u011f\u0131 edilmesi, K\u00fcrtler, K\u0131z\u0131lba\u015flar gibi kolektif kimliklerin de kendilerini a\u00e7\u0131k\u00e7a ortaya koymalar\u0131na olanak sa\u011flam\u0131\u015ft\u0131. \u0130TC ilk ba\u015fta bu durumu kontrol alt\u0131na almak i\u00e7in, askeri g\u00fc\u00e7 kullanmak yerine politik ikna y\u00f6ntemini se\u00e7ti. Bu politikan\u0131n erken d\u00f6nem meyvelerinden biri, 25 May\u0131s 1910 tarihli bir belgeye bak\u0131l\u0131rsa, K\u0131z\u0131lba\u015f T\u00fcrkmen a\u015firetlerinden Balabanl\u0131lar\u0131n reisi G\u00fcl A\u011fa\u2019n\u0131n \u0130TC\u2019ye kabul edilmesiydi. G\u00fcl A\u011fa, 1912 se\u00e7imlerinde \u0130TC\u2019nin adaylar\u0131na destek vermi\u015f, Kas\u0131m 1914\u2019te ba\u015flayan Sar\u0131kam\u0131\u015f Harek\u00e2t\u0131\u2019na da birlikleriyle kat\u0131lm\u0131\u015ft\u0131.\u00a0
\n
\nBekta\u015fi M\u00fccahiddin Alay\u0131\u00a0<\/b>
\n1915\u2019te, Ermenilerin \u00fclkeden s\u00fcr\u00fclmesine karar verildi\u011fi g\u00fcnlerde Harput Valisi Sabit Bey, Dahiliye Nezareti\u2019ne bir mektup yazm\u0131\u015f ve Dersimli K\u0131z\u0131lba\u015flar\u0131 Ermenilere ve Ruslara kar\u015f\u0131 \u00f6rg\u00fctlemeyi \u00f6nermi\u015f, teklifi be\u011fenen Enver ve Talat pa\u015falar da Harput Vilayeti\u2019nde bir tefti\u015f gezisine \u00e7\u0131km\u0131\u015ft\u0131. G\u00f6r\u00fc\u015ft\u00fckleri baz\u0131 a\u015firet reisleri Dersim\u2019in bat\u0131s\u0131nda s\u00f6z sahibi olan Seyit R\u0131za\u2019y\u0131 ikna etmenin zor oldu\u011funu ama Hac\u0131 Bekta\u015f Derg\u00e2h\u0131\u2019n\u0131n \u2018\u00c7elebi\u2019si Ahmed Celaleddin Efendi\u2019den yard\u0131m istenebilece\u011fini s\u00f6ylemi\u015flerdi \u0130ttihat\u00e7\u0131 pa\u015falara. Nitekim \u00c7elebi yard\u0131ma raz\u0131 ve sonbaharda Arguvan\u2019\u0131n Minay\u0131k (bug\u00fcn Kuyudere) K\u00f6y\u00fc\u2019nde, 40\u2019\u0131n \u00fczerinde \u2018seyit oca\u011f\u0131\u2019n\u0131n kat\u0131ld\u0131\u011f\u0131 bir \u2018Dedeler Kurultay\u0131\u2019 toplam\u0131\u015ft\u0131. Fakat bu misyonu s\u0131ras\u0131nda kendisine e\u015flik eden Dersimli kanaat \u00f6nderlerinden Baytar Nuri Dersimi\u2019ye g\u00f6re Bekta\u015fi T\u00fcrkmen a\u015firetlerinden bir \u2018Bekta\u015fi M\u00fccahiddin Alay\u0131\u2019 kurulduysa da K\u0131z\u0131lba\u015f K\u00fcrtler b\u00f6yle bir olu\u015fuma ilgi g\u00f6stermemi\u015fti. Bu olay \u00c7elebi\u2019nin itibar\u0131n\u0131 da epey zedelemi\u015fti. \u00c7\u00fcnk\u00fc alay\u0131n ad\u0131ndan da anla\u015f\u0131laca\u011f\u0131 \u00fczere alay fikri S\u00fcnnili\u011fin \u2018cihat\u2019 ideolojisi \u00fczerine in\u015fa edilmi\u015fti.<\/p>\n

Ziya G\u00f6kalp\u2019in projesi\u00a0<\/b>
\n\u0130TC\u2019nin Anadolu\u2019daki dinsel ve etnik gruplar\u0131 asimile etme \u00e7abalar\u0131n\u0131n bir aya\u011f\u0131n\u0131 da Ziya G\u00f6kalp liderli\u011finde y\u00fcr\u00fct\u00fclen etno-politika \u00e7al\u0131\u015fmalar\u0131 olu\u015fturuyordu. Bu ama\u00e7la \u00f6nce Muhacirin ve A\u015fairin Umum M\u00fcd\u00fcrl\u00fc\u011f\u00fc kurulmu\u015f, ba\u015f\u0131na da \u015e\u00fckr\u00fc (Kaya) getirilmi\u015fti. Ard\u0131ndan K\u0131z\u0131lba\u015f, Mevlevi, Bekta\u015fi, Alevi ve Nusayr\u00eeleri incelemek \u00fczere Baha Sait ve Zekeriya\u2019y\u0131 (Sertel), Ah\u00eeleri incelemek \u00fczere Bursal\u0131 Mehmet Tahir (Olgun) ve Hasan Fehmi\u2019yi (Turgal); T\u00fcrkmen ve K\u00fcrt a\u015firetlerini incelemek i\u00e7in daha \u00e7ok \u2018Habil Adem\u2019 ad\u0131yla bilinen Naci \u0130smail\u2019i (Pelister), Ermenileri incelemek \u00fczere Ahmet Esat\u2019\u0131 (Uras)Anadolu\u2019ya g\u00f6ndermi\u015fti. Ayr\u0131ca Ziya G\u00f6kalp de Arap, T\u00fcrkmen ve K\u00fcrt a\u015firetleri \u00fczerine sosyolojik ara\u015ft\u0131rmalar yap\u0131yordu.
\nKonumuzla ilgili ki\u015filerden Baha Sait Bey\u2019e g\u00f6re, kendisine bu g\u00f6revin verilmesinin nedeni Merzifon Koleji\u2019nde ele ge\u00e7irilen baz\u0131 listelerdi. Bu listelerde, 1800\u2019lerin ba\u015f\u0131ndan beri Protestan misyonerleri taraf\u0131ndan H\u0131ristiyanla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan Dersimli Aleviler kay\u0131tl\u0131yd\u0131. Bu listeler \u0130TC\u2019yi \u00e7ok endi\u015felendirmi\u015f, bu duruma kar\u015f\u0131 baz\u0131 propaganda metinleri haz\u0131rlay\u0131p bunlar\u0131 ba\u015fta T\u00fcrk Yurdu dergisi olmak \u00fczere \u00e7e\u015fitli yollarla yaymay\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015flerdi. Bu makaleler i\u00e7in de Baha Said Bey\u2019den ba\u015fka Mehmed Fuad (K\u00f6pr\u00fcl\u00fc), Yusuf Ziya (Y\u00f6r\u00fckan), Hamid Sadi ve S\u00fcleyman Fikri beyleri g\u00f6revlendirmi\u015flerdi.
\nArap\u00e7a, Fars\u00e7a, Rus\u00e7a, Almanca ve Frans\u0131zca bilen Baha Said Bey 1912\u2019de Meclis-i Mebusan\u2019daki tart\u0131\u015fmalardan sonra Anadolu\u2019daki lonca te\u015fkilatlar\u0131n\u0131 ara\u015ft\u0131rmakla g\u00f6revlendirilmi\u015f, Ankara ve K\u0131r\u015fehir\u2019de y\u00fcr\u00fctt\u00fc\u011f\u00fc \u00e7al\u0131\u015fmalar\u0131n\u0131n sonunda \u2018Anadolu\u2019da Ahilik Te\u015fkilat\u0131\u2019 adl\u0131 makalesini yazm\u0131\u015ft\u0131. Alevilik \u00e7al\u0131\u015fmas\u0131 ikinci \u00f6nemli g\u00f6reviydi.\u00a0<\/p>\n

\u2018K\u0131z\u0131lba\u015f propagandas\u0131\u2019\u00a0<\/b>
\nBaha Said Bey 1914-1915 aras\u0131nda yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalar\u0131ndan pek \u00e7ok metin \u00fcretti ancak bunlar\u0131 o tarihlerde sans\u00fcrs\u00fcz yay\u0131mlamas\u0131 m\u00fcmk\u00fcn olmad\u0131 \u00e7\u00fcnk\u00fc Saray (Sultan V. Mehmed Re\u015fat ve \u015eeyh\u00fclislam) \u0130TC\u2019nin bu projesini \u2018K\u0131z\u0131lba\u015f propagandas\u0131\u2019 olarak nitelemi\u015fti. Baha Said Bey tahmin edilece\u011fi gibi bu yaz\u0131lar\u0131nda Alevili\u011fin, K\u0131z\u0131lba\u015fl\u0131\u011f\u0131n ve Bekta\u015fili\u011fin \u015eamanizm ve \u0130slamiyet\u2019in kar\u0131\u015f\u0131m\u0131ndan olu\u015fan T\u00fcrk k\u00f6kenli inan\u00e7lar oldu\u011funu ileri s\u00fcr\u00fcyordu.
\nBaha Said Bey 1920\u2019de Mustafa Kemal\u2019den habersiz Karakol Cemiyeti ad\u0131na Bol\u015feviklerle bir anla\u015fma imzalay\u0131nca bir s\u00fcreli\u011fine g\u00f6zden d\u00fc\u015ft\u00fc, ancak so\u011fukluk k\u0131sa s\u00fcrede giderildi, Baha Said Bey Anadolu halk\u0131n\u0131 Milli M\u00fccadele\u2019ye kat\u0131lmaya ikna etmek i\u00e7in kurulan \u0130r\u015fad Heyeti\u2019ne dahil edildi. Ard\u0131ndan Tayyare Cemiyeti M\u00fcfetti\u015fi olarak Samsun\u2019a tayin edildi. Bu g\u00f6revi s\u0131ras\u0131nda \u00f6zellikle do\u011fudaki da\u011fl\u0131k b\u00f6lgelerde ya\u015fayan K\u0131z\u0131lba\u015f K\u00fcrt, T\u00fcrk a\u015firetlerin soy, dil, mezhep ve geleneklerini incelemeyi kendisine i\u015f edindi. Ama\u00e7, bu kesimleri Kemalist modernle\u015fme projesi kapsam\u0131nda asimile etmenin yollar\u0131n\u0131 bulmakt\u0131. Baha Said Bey, \u0130TC d\u00f6neminden iibaren yazd\u0131\u011f\u0131 \u2018T\u00fcrkiye\u2019de Alev\u00ee Z\u00fcmreleri, Tekke Alev\u00eeli\u011fi, \u0130\u00e7tima\u00ee Alev\u00eelik\u2019, \u2018Sofiyan S\u00fcre\u011fi-K\u0131z\u0131lba\u015f Meydan\u0131\u2019, \u2018Anadolu\u2019da Gizli Mabetler: Nuseyr\u00eeler ve Esr\u00e2r-\u0131 Mezhebiyeleri\u2019, \u2018Bekta\u015filer\u2019 gibi makalelerini ise ancak 1926-1927\u2019de T\u00fcrk Yurdu dergisinde yay\u0131mlayabildi.\u00a0<\/p>\n

Veliy\u00fcddin \u00c7elebi\u2019nin Beyannamesi\u00a0<\/b>
\nHik\u00e2yesini 10 Mart 2013 tarihinde yine bu sayfalarda anlatt\u0131\u011f\u0131m 1921 Ko\u00e7giri \u0130syan\u0131, K\u00fcrt K\u0131z\u0131lba\u015flarla Ankara\u2019n\u0131n aras\u0131n\u0131 bozmu\u015ftu ancak 1920\u2019de faaliyete ge\u00e7en Birinci Meclis bir oldubittiyle feshedilip se\u00e7imlere gidildi\u011fi g\u00fcnlerde, Hac\u0131 Bekta\u015f-i Veli\u2019nin torunu Veliy\u00fcddin \u00c7elebi\u2019nin bir \u2018Beyanname\u2019 ile \u2018Tarikat-\u0131 Aleviye\u2019yi \u2018Misak-\u0131 Milli\u2019yi ger\u00e7ekle\u015ftirmek i\u00e7in \u00e7al\u0131\u015fmaya \u00e7a\u011f\u0131rd\u0131\u011f\u0131 biliniyor. Tahmin edilece\u011fi gibi Aleviler genel olarak cumhuriyeti \u2018laiklik\u2019 politikas\u0131 y\u00fcz\u00fcnden umutla kar\u015f\u0131lam\u0131\u015flar ama umduklar\u0131n\u0131 bulamam\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc Kemalist rejim, 1923\u2019te cumhuriyetin ilan\u0131ndan sonra tarikatlarla ili\u015fkisini yeniden tarif etmeye koyulmu\u015ftu. 1924\u2019te Halifeli\u011fin kald\u0131r\u0131lmas\u0131n\u0131, S\u00fcnni-Hanefili\u011fin devletin uygun g\u00f6rd\u00fc\u011f\u00fc bir formunu esas alan Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131\u2019n\u0131n (D\u0130B) kurulu\u015fu, 13 Aral\u0131k 1925 tarihli kanunla tekke ve zaviyelerin kapat\u0131lmas\u0131 izledi. Ama\u00e7, 1789 Frans\u0131z \u0130htilali\u2019nden sonra Fransa\u2019da oldu\u011fu gibi, devlet eliyle belli bir dinin belli bir yorumunun, baz\u0131 inan\u00e7 ve geleneklerinden, kurumlar\u0131ndan, rit\u00fcellerinden ar\u0131nd\u0131r\u0131larak toplumu kontrol alt\u0131nda tutmak i\u00e7in kullan\u0131lmas\u0131 idi. Bu tarihten itibaren di\u011fer \u0130slami inan\u00e7 gruplar\u0131 gibi, Aleviler de S\u00fcnni-Hanefi \u0130slam\u2019a asimile edilmeye ba\u015fland\u0131.\u00a0<\/p>\n

Re\u015fit\u2019in etno-politikalar\u0131\u00a0<\/b>
\n1925 sonras\u0131nda \u0130TC\u2019nin ba\u015flatt\u0131\u011f\u0131 etno-politika \u00e7al\u0131\u015fmalar\u0131n\u0131 y\u00fcr\u00fctecek ki\u015fi ise bizzat Mustafa Kemal taraf\u0131ndan \u015eark \u0130lleri Asayi\u015f M\u00fc\u015faviri ve T\u00fcrk Ocaklar\u0131 Koordinat\u00f6r\u00fc s\u0131fat\u0131yla Dersim b\u00f6lgesine g\u00f6nderilen Hasan Re\u015fit (Tankut) idi. Hassa subay\u0131 olan babas\u0131, g\u00f6rev yapt\u0131\u011f\u0131 \u015eam\u2019da koleradan \u00f6l\u00fcnce birka\u00e7 y\u0131ll\u0131\u011f\u0131na Elbistan- Kalayc\u0131kl\u0131 Alevi-K\u00fcrt Seydo A\u011fa taraf\u0131ndan koruma alt\u0131na al\u0131nan Hasan Re\u015fit, hukuk ve siyaset bilimi tahsil etmi\u015fti. \u0130lk raporunu 1928 y\u0131l\u0131nda Birinci Umumi M\u00fcfetti\u015fi \u0130brahim Tali\u2019ye (\u00d6ng\u00f6ren) sunan Hasan Re\u015fit, daha sonra (1930, 1938, 1949 ve 1961\u2019de, bizzat Mustafa Kemal\u2019e ve CHP\u2019ye) gizli raporlar sunmu\u015ftu. Bu raporlardan birinde K\u00fcrt co\u011frafyas\u0131n\u0131 Kuzey\u2019de Zaza K\u0131z\u0131lba\u015flar, Bat\u0131\u2019da Alevi-K\u0131z\u0131lba\u015f Kurman\u00e7lar ve Do\u011fu\u2019da \u015eafii Kurman\u00e7lar olarak \u00fc\u00e7e ay\u0131rmakta ve bu unsurlar\u0131 birbirinden ay\u0131rmak i\u00e7in aralar\u0131na \u2018T\u00fcrkl\u00fck baraj\u0131\u2019 konulmas\u0131n\u0131 \u00f6nermekteydi. Kemalist rejim bu \u2018\u00f6nlemi\u2019 yetersiz g\u00f6rm\u00fc\u015f olmal\u0131 ki, 1937-1938\u2019de Dersim \u2018Soyk\u0131r\u0131m\u0131\u2019n\u0131 ger\u00e7ekle\u015ftirdi.
\nBu tarihten sonra uzun s\u00fcre sindirilmi\u015f \u015fekilde ya\u015fayan Alevi-K\u0131z\u0131lba\u015flar 1950\u2019de Demokrat Parti\u2019ye (DP) de oy verdi ama bu iddia edildi\u011fi kadar b\u00fcy\u00fck bir destek de\u011fildi. Haks\u0131z da de\u011fillerdi \u00e7\u00fcnk\u00fc 15 bin yeni caminin yap\u0131ld\u0131\u011f\u0131, ezan\u0131n Arap\u00e7a okunmaya ba\u015flad\u0131\u011f\u0131 10 y\u0131ll\u0131k DP d\u00f6nemi Aleviler i\u00e7in b\u00fcy\u00fck bir hayal k\u0131r\u0131kl\u0131\u011f\u0131 oldu. 27 May\u0131s 1960 darbesi de Aleviler i\u00e7in olumlu mesajlar i\u00e7ermiyordu (hatta D\u0130B bu tarihten sonra daha da kurumsalla\u015fm\u0131\u015ft\u0131) ama yine de 1961 Anayasas\u0131\u2019n\u0131n do\u011furdu\u011fu \u00f6zg\u00fcrl\u00fck\u00e7\u00fc hava Alevileri de cesaretlendirdi. Bu y\u0131llarda K\u0131z\u0131lba\u015f-Alevi yazarlar T\u00fcrkl\u00fck vurgulu da olsa, k\u00fclt\u00fcrlerine dair yaz\u0131lar yazmaya ba\u015flad\u0131. \u0130lk a\u00e7\u0131k semah 1965\u2019te \u0130zmir Narl\u0131dere\u2019deki Muharrem \u015eenlikleri\u2019nde yap\u0131ld\u0131. Yine 1965\u2019te ciddi bir Alevi oyu T\u00fcrkiye \u0130\u015f\u00e7i Partisi\u2019ne gitti. 1966\u2019da ilk Alevi partisi Birlik Partisi kuruldu fakat parti 1969 se\u00e7imlerinde sadece y\u00fczde 2.8 oy ald\u0131, 1970\u2019te ise t\u00fcm taban\u0131n\u0131 kaybetti. Bu arada 1966-1967\u2019de Ortaca ve Elbistan\u2019da Alevilere y\u00f6nelik sald\u0131r\u0131lar ya\u015fanm\u0131\u015ft\u0131.
\n1971\u2019de K\u0131r\u0131khan\u2019da, 1978\u2019de Malatya, Sivas ve Kahramanmara\u015f\u2019ta ve 1980\u2019de \u00c7orum\u2019da derin devlet taraf\u0131ndan tezg\u00e2hlanan katliamlardan sonra, Alevi-K\u0131z\u0131lba\u015f \u00e7evreleri tekrar i\u00e7lerine kapand\u0131. 1980 sonras\u0131nda Tunceli\u2019ye atanan Kenan G\u00fcven adl\u0131 vali, K\u0131z\u0131lba\u015f b\u00f6lgesinde \u2018yeniden ezan seslerinin y\u00fckselmesini\u2019 sa\u011flad\u0131.
\n10 y\u0131ll\u0131k bir i\u00e7e kapanma s\u00fcrecinden sonra, 1990 \u015eubat\u0131\u2019nda Hamburg Alevi Derne\u011fi\u2019nin \u00f6nc\u00fcl\u00fc\u011f\u00fcnde bir araya gelen, 34 Alevi-S\u00fcnni-ateist yazar, \u015fair, sanat\u00e7\u0131, biliminsan\u0131 taraf\u0131ndan imzalanan \u2018Alevi Bildirgesi\u2019 baz\u0131 b\u00fcy\u00fck gazetelerde yay\u0131mland\u0131ktan sonra durum de\u011fi\u015fmeye ba\u015flad\u0131. K\u0131sa s\u00fcre sonra Alevilik ve Bekta\u015filik \u00fczerine yay\u0131nlarda patlama oldu. (K\u0131z\u0131lba\u015fl\u0131k h\u00e2l\u00e2 bir tabuydu.) Her iki topluluk da art\u0131k kimliklerini saklamamaya ba\u015flad\u0131lar, hatta kimlik problemlerini a\u00e7\u0131k\u00e7a tart\u0131\u015ft\u0131lar. Baz\u0131 K\u00fcrt\u00e7e konu\u015fan Aleviler K\u00fcrt Alevili\u011fine vurgu yapmaya ba\u015flad\u0131.
\nElbette bu durum devlette alarm zillerinin \u00e7almas\u0131na neden oldu. (\u0130lk kez 1964\u2019te kutlanan, 1970\u2019lerde sol rengi belirginle\u015fen, 1980\u2019lerde apolitikle\u015fen, 1990\u2019larda tekrar politikle\u015fen) Hac\u0131 Bekta\u015f \u015eenlikleri, devletin patronaj\u0131 alt\u0131na al\u0131nd\u0131. Alevi k\u00f6ylerine cami yap\u0131m\u0131 h\u0131zland\u0131. 2 Temmuz 1993\u2019te Sivas Mad\u0131mak Katliam\u0131 ile Aleviler b\u00fcy\u00fck bir travma daha ya\u015fad\u0131lar. 12-16 Mart 1995\u2019te \u0130stanbul\u2019da Gaziosmanpa\u015fa\u2019da kimli\u011fi belirsiz ki\u015filerin a\u00e7t\u0131\u011f\u0131 ate\u015fle ba\u015flayan ve 17 ki\u015finin \u00f6l\u00fcm\u00fc, onlarca ki\u015finin yaralanmas\u0131yla biten \u2018Gazi Olaylar\u0131\u2019 Alevilerin \u2018S\u00fcnni\u2019 devlete g\u00fcvensizli\u011fini iyice artt\u0131rd\u0131.
\n10 y\u0131ll\u0131k AKP iktidar\u0131 s\u0131ras\u0131nda hem i\u00e7 dinamikler hem de AB ili\u015fkileri ve d\u00fcnyayla entegrasyon sayesinde Alevi-K\u0131z\u0131lba\u015f kimli\u011finin ifadesi a\u00e7\u0131s\u0131ndan \u00f6nemli geli\u015fmeler ya\u015fand\u0131 ama Kemalist rejimin S\u00fcnni esasa dayal\u0131 dini kurumlar\u0131, kanunlar\u0131, uygulamalar\u0131 neredeyse hi\u00e7 de\u011fi\u015fmeden s\u00fcr\u00fcyor. \u00dcst\u00fcne \u00fcstl\u00fck 3. K\u00f6pr\u00fc\u2019ye Yavuz Sultan Selim ad\u0131 vererek Alevilerin sinir u\u00e7lar\u0131yla oynanmaya devam ediliyor. Bu son Alevi \u2018a\u00e7\u0131l\u0131m\u0131\u2019n\u0131n hem bu tip tahrik\u00e7i politikalar\u0131 hem de Gezi Direni\u015fi\u2019nin heyecan\u0131n\u0131 n\u00f6tralize etmek i\u00e7in planland\u0131\u011f\u0131n\u0131 s\u00f6yleyenler hakl\u0131 m\u0131, de\u011fil mi, bekleyip g\u00f6relim…<\/p>\n

\u00a0K\u0131z\u0131lba\u015f, Alevi, Bekta\u015fi\u00a0<\/b>
\nYaz\u0131 i\u00e7inde ge\u00e7en K\u0131z\u0131lba\u015f, Alevi ve Bekta\u015fi terimlerinin tarih\u00e7esi hakk\u0131nda (teolojik tart\u0131\u015fmalara girmeden) k\u0131sa bir a\u00e7\u0131klama yapmay\u0131 yararl\u0131 g\u00f6r\u00fcyorum. Yaz\u0131l\u0131 kaynaklarda ilk olarak Safevi Devleti\u2019nin kurucusu \u015eah \u0130smail\u2019in Divan\u2019\u0131nda (\u00f6rne\u011fin \u201cY\u00fcre\u011fi da\u011f, ba\u011fr\u0131 k\u0131z\u0131l yakut gibi kan olmadan K\u0131z\u0131lba\u015f olmak kimsenin haddi de\u011fildir\u201d \u015feklinde) g\u00f6r\u00fclen K\u0131z\u0131lba\u015f terimi Arap tarih\u00e7isi Nehrev\u00e2li\u2019ye (\u00f6. 1582) g\u00f6re \u015eah \u0130smail\u2019in babas\u0131 \u015eah Haydar\u2019\u0131n, askerlerine giydirdi\u011fi dokuma y\u00fcnden (\u00e7uha) yap\u0131lm\u0131\u015f 12 dilimli k\u0131rm\u0131z\u0131 ta\u00e7tan gelir. Benzer bilgileri \u0130ranl\u0131 tarih\u00e7i Ahmed el-Kirm\u00e2ni (\u00f6. 1610), Osmanl\u0131 tarih\u00e7isi M\u00fcneccimba\u015f\u0131 Ahmed Dede (\u00f6. 1702) ile \u0130ran \u00fclkesini ziyaret eden seyyahlar ve t\u00fcccarlar da tekrarlar.
\nK\u0131z\u0131lba\u015f teriminin Safevilerden \u00f6nce Orta Asya T\u00fcrkleri aras\u0131nda ortaya
\n\u00e7\u0131kt\u0131\u011f\u0131n\u0131 ileri s\u00fcrenler de vard\u0131r ancak
\nb\u00f6yle de olsa 16. y\u00fczy\u0131ldan itibaren
\nK\u0131z\u0131lba\u015f terimi Osmanl\u0131 \u00fclkesinde
\nSafevi k\u00f6kenli \u015eiilik bi\u00e7iminin ad\u0131 olarak tahkir edici (pejoratif) anlamda kullan\u0131lm\u0131\u015ft\u0131r. Nitekim 1500\u2019lerden 1700\u2019lere kadarki Osmanl\u0131 fetvalar\u0131nda K\u0131z\u0131lba\u015f terimi \u2018dinsiz\u2019 anlam\u0131na gelen \u2018z\u0131nd\u0131k\u2019, \u2018rafizi\u2019, \u2018m\u00fclhid\u2019 terimleriyle birlikte veya yerine kullan\u0131lm\u0131\u015ft\u0131r.
\n\u0130ran\u2019da \u2018Ali\u2019nin soyundan gelenler\u2019, Azerbaycan\u2019da \u2018Ali\u2019ye tapanlar\u2019 anlam\u0131na gelen Alevilik terimi Osmanl\u0131 \u00fclkesinde ancak 19. y\u00fczy\u0131la do\u011fru \u00e7\u0131km\u0131\u015ft\u0131r fakat sadece \u2018Ali\u2019nin yoluna sayg\u0131 duyan, ba\u011fl\u0131 olan \u015fairleri adland\u0131rmakta kullan\u0131lm\u0131\u015ft\u0131r. Cumhuriyet d\u00f6neminin ilk y\u0131llar\u0131nda da Alevi ya da K\u0131z\u0131lba\u015f terimleri yerine daha \u00e7ok \u2018mezhep\u2019, \u2018tarikat\u2019, \u2018Tahtac\u0131lar\u2019, \u2018\u00c7epniler\u2019, \u2018Sufiler\u2019, \u2018k\u00f6y Bekta\u015fileri\u2019 gibi terimler; Alevi-K\u0131z\u0131lba\u015f gelene\u011finin en \u00f6nemli unsurlar\u0131ndan \u2018semah\u2019 i\u00e7in \u2018T\u00fcrk k\u00f6y dans\u0131\u2019, \u2018T\u00fcrk dini oyunlar\u0131\u2019, \u2018mezheb\u00ee oyunlar\u2019, \u2018Bekta\u015fi dans\u0131\u2019, \u2018sema dans\u0131\u2019 gibi mu\u011flak terimler kullan\u0131lm\u0131\u015ft\u0131r. Bu arada ba\u015fta da belirtti\u011fim gibi Baha Said\u2019in makaleleri yay\u0131mlanm\u0131yor, Yakup Kadri\u2019nin (Karaosmano\u011flu)1921\u2019de Ak\u015fam gazetesinde tefrika edilen Nur Baba adl\u0131 roman\u0131 \u201cS\u00fcnni ve Alevi-Bekta\u015filer aras\u0131nda d\u00fc\u015fmanl\u0131\u011fa sebep olaca\u011f\u0131\u201d ve \u201ccephede Ya Allah, ya Ali, Ya Hac\u0131 Bekta\u015f diyerek \u00e7arp\u0131\u015fan Alevi-Bekta\u015fileri rencide edece\u011fi\u201d gerek\u00e7esiyle Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 taraf\u0131ndan sans\u00fcr edilmi\u015fti. Alevilik teriminin bir \u015femsiye kavram olarak kullan\u0131m\u0131 1960\u2019lardan sonra oldu.
\nCumhuriyet tarihi boyunca Alevilikle birlikte ele al\u0131nan Bekta\u015filik ise ad\u0131n\u0131 13. y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131 san\u0131lan Hac\u0131 Bekta\u015f Veli\u2019den alan Alevi me\u015frepli bir tarikatt\u0131r. Kurucusunun Hac\u0131 Bekta\u015f Veli mi yoksa Bal\u0131m Sultan (\u00f6.1516) m\u0131 oldu\u011fu tam bilinmeyen Bekta\u015fili\u011fin Babag\u00e2n ve \u00c7elebiyan olmak \u00fczere iki kolu vard\u0131r. Hac\u0131 Bekta\u015f Veli\u2019nin evli olmad\u0131\u011f\u0131na inanan Babag\u00e2n kolu daha \u00e7ok \u015fehirlerde yayg\u0131nd\u0131r. Hac\u0131 Bekta\u015f Veli\u2019nin Kad\u0131nc\u0131k Ana ile evli oldu\u011funa ve ondan Seyyid Ali Sultan adl\u0131 bir o\u011flu oldu\u011funa inanan \u00c7elebiy\u00e2n kolu ise k\u0131rsal b\u00f6lgelerde yayg\u0131nd\u0131r. Bu kol K\u0131z\u0131lba\u015f-Alevili\u011fe daha yak\u0131nd\u0131r.<\/p>\n

\u00d6zet Kaynak\u00e7a:<\/i><\/b> Baha Sait Bey, \u0130ttihat-Terakki\u2019nin Alevilik Bekta\u015filik Ara\u015ft\u0131rmas\u0131, Yay\u0131na Haz\u0131rlayan: Nejat Birdo\u011fan, Berfin Yay\u0131nlar\u0131, 1995; Vatan \u00d6zg\u00fcl, \u201cZekeriya Sertel, Hat\u0131rlad\u0131klar\u0131m, Remzi Kitabevi, 2000; T\u00fcrk Sufili\u011fine Bak\u0131\u015flar, \u0130leti\u015fim Yay\u0131nlar\u0131, 1996; Mehmet Bayrak, Alevilik-K\u00fcrdoloji-T\u00fcrkoloji Yaz\u0131lar\u0131 (1973-2009), \u00d6z-Ge Yay\u0131nlar\u0131, 2009; Necdet Sara\u00e7, Alevilerin Siyasi Tarihi (1300,1971), Cem Yay\u0131nevi, 2011. <\/i><\/p>\n

hurayse@hotmail.com<\/i><\/b><\/a><\/p>\n

http:\/\/www.radikal.com.tr\/yazarlar\/ayse_hur\/ittihatci_ve_kemalistlerin_alevi_bektasi_politikalari-1139734<\/i><\/b><\/p>\n","protected":false},"excerpt":{"rendered":"

AY\u015eE H\u00dcR Baytar Nuri Dersimi’ye g\u00f6re Bekta\u015fi T\u00fcrkmen a\u015firetlerinden bir ‘Bekta\u015fi M\u00fccahiddin Alay\u0131’ kurulduysa da, K\u0131z\u0131lba\u015f K\u00fcrtler b\u00f6yle bir olu\u015fuma ilgi g\u00f6stermemi\u015flerdi. H\u00fck\u00fcmetin bilmem ka\u00e7\u0131nc\u0131 Alevi \u2018a\u00e7\u0131l\u0131m\u0131\u2019 vesilesiyle, teolojik tart\u0131\u015fmalara girmeden, K\u0131z\u0131lba\u015f-Alevi-Bekta\u015fi tarihinde bir gezinti yapmaya ne dersiniz? II. Abd\u00fclhamit y\u00f6netiminin Ermeni Ta\u015fnak partisi ile \u0130ttihat ve Terakki Cemiyeti\u2019nin (\u0130TC) ba\u015f\u0131n\u0131 \u00e7ekti\u011fi muhalifler taraf\u0131ndan ala\u015fa\u011f\u0131 […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,26,37],"tags":[],"class_list":["post-25308","post","type-post","status-publish","format-standard","hentry","category-haberler","category-makaleler","category-tarih-sayfalari"],"yoast_head":"\n\u0130ttihat\u00e7\u0131 ve Kemalistlerin Alevi-Bekta\u015fi politikalar\u0131 - 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\/turkish\/2013\/09\/03\/ittihatci-ve-kemalistlerin-alevi-bektasi-politikalari\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130ttihat\u00e7\u0131 ve Kemalistlerin Alevi-Bekta\u015fi politikalar\u0131 - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"AY\u015eE H\u00dcR Baytar Nuri Dersimi’ye g\u00f6re Bekta\u015fi T\u00fcrkmen a\u015firetlerinden bir ‘Bekta\u015fi M\u00fccahiddin Alay\u0131’ kurulduysa da, K\u0131z\u0131lba\u015f K\u00fcrtler b\u00f6yle bir olu\u015fuma ilgi g\u00f6stermemi\u015flerdi. 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H\u00fck\u00fcmetin bilmem ka\u00e7\u0131nc\u0131 Alevi \u2018a\u00e7\u0131l\u0131m\u0131\u2019 vesilesiyle, teolojik tart\u0131\u015fmalara girmeden, K\u0131z\u0131lba\u015f-Alevi-Bekta\u015fi tarihinde bir gezinti yapmaya ne dersiniz? II. 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