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Eskişehir, son yıllarda yerel yönetimin çabaları ile turistik bir merkez haline gelmiştir. Şehir turizmine hizmet eden birçok müze, tarihi yapı, park ve turistik faaliyetin yanı sıra il genelinde camiler, mescitler, türbeler, külliyeler, kiliseler, mabetler ve mezarlıklar gibi inanç turizmi için önemli cazibe merkezleri bulunmaktadır. Eskişehir’deki bu dini yapılar, tarihsel süreç içinde farklı dinler ve mezhepler gibi Mevlevi, Kalenderi ve Bektaşi dergahlarına da yurt olmuştur. Mevlevi dergahları şehir merkezinde bulunmaktadır. Ancak Seyitgazi ilçesi, Selçuklu ve Osmanlı’nın ilk dönemlerinde, Kalenderî-Bektaşi topluluğu için bir dini merkez konumunda olup bu bölge birçok dini mirası içerisinde barındırmaktadır. Bölgenin Türkleşmesinde ve İslamiyet’in yayılmasında etkili olan Bektaşi dervişlerinin türbeleri ve külliyeler hem somut hem de somut olmayan kültürel miras bakımından inanç turizm potansiyeli oluşturmaktadır. Bu noktadan hareketle bu bölgedeki Bektaşi dergahlarına yapılacak ziyaretlerin şehir turizmine alternatif olabileceği düşünülmüş, ancak bu merkezlerin şehre gelen yerli turistlere yönelik tur programlarında yer almadığı görülmüştür. Bu çalışmanın amacı, turist rehberlerinin perspektifinden Eskişehir ilindeki Bektaşi dergahlarının inanç turizmi kapsamında değerlendirilmesidir. Nitel araştırma yönteminin benimsendiği bu çalışmada turist rehberlerinin destinasyonun tanıtımında ve turistleri bilgilendirmede önemli rol üstlenmesinden hareketle Eskişehir ilinde turist rehberliği yapan 16 kişi ile yarı yapılandırılmış görüşmeler gerçekleştirilmiştir. Görüşmelerden elde edilen veriler, nitel veri analiz programı MAXQDA’ya aktarılarak tümdengelimsel tematik analiz yapılmıştır. Çalışma sonucunda Eskişehir’de şehir turizminin hakim olduğu, Seyitgazi’de bulunan Seyyid Battal Gazi Külliyesi, Şeyh Şücâeddîn Veli Türbesi, Üryan Baba Türbesi ile Himmet Baba Türbesi’nin inanç turizmi kapsamında değerlendirilebileceği, adı geçen Bektaşi dergahlarının tanıtımının yetersiz olduğu ve tur programlarında yer almadığı, turist rehberlerinin bu konuda eğitim almaya istekli oldukları tespit edilmiştir. Bu çalışma Eskişehir’de Bektaşi dergahlarının yer aldığı bir inanç rotası oluşturulmasına ve tanıtılmasına katkı sağlayacaktır. Ayrıca inanç turizmi rotası ile şehir turizmine alternatif oluşturabileceği düşünülmektedir.

Budizm, Hindistan’ın kuzeydoğusunda doğmuş, duyguların kontrolü, ahlaki temizlik ve evrensel sevgi gibi temellere dayanan mistik bir öğretidir. Bektaşilik ise XIII. yüzyılda Kalenderîlik çevresinde şekillenmiş, insanlık ve sevgi gibi evrensel değerlere vurgu yapmış bir tarikattır. Her ne kadar farklı tarihlerde ve farklı coğrafyalarda ortaya çıksalar da, Budizm ve Bektaşilik bazı benzer sembolleri ve anlamları paylaşır. Her ikisi de insanlığın derinliklerindeki evrensel değerlere odaklanır ve ruhsal yönden insanları bir araya getirir. Her iki gelenekte de geyik figürü, doğanın ve doğal dengenin bir sembolüdür. Budizm ve Bektaşilikte geyik, genellikle doğanın zarafeti, huzuru ve dengesiyle ilişkilendirilir. Bu figürler, insanın doğayla olan bağlantısını ve doğanın güzelliklerini temsil eder. Ayrıca, geyik figürü her iki inanç geleneğinde de manevi aydınlanmanın bir sembolüdür. Budizm’de geyik figürü, Buda’nın aydınlanması ve manevi yolculuğu ile ilişkilendirilirken, Bektaşilikte geyik figürü, insanın içsel dengeyi bulması ve manevi arayışı temsil eder. Bunun yanı sıra, geyik figürü her iki gelenekte de huzur, zarafet ve dinginlik gibi kavramlarla ilişkilendirilir. Ruhsal arayışın bir parçası olarak görülen geyik, insanın içsel dengeyi bulmasını ifade eder. Budizm içerisinde geyik metamorfozu, genellikle sembolik bir anlam taşıyan ve farklı Budist metinlerinde çeşitli yorumlarla ele alınan bir kavramdır. Özellikle Buda’nın hayatı ve öğretileriyle ilgili metinlerde geyiklerin önemli bir sembol olarak kullanıldığı görülür. Hacı Bektaş-ı Veli’nin geyik donuna girmesi de aynı şekilde manevi yolculuğunu ve içsel dönüşümünü sembolize eder. Geyik donuna girmek, dünyevi bağlardan kurtulma ve manevi huzura ulaşma arayışını temsil eder. Çalışmamızda Budizm’de karşımıza çıkan geyik sembolü hakkında bilgi verildikten sonra Budizm’deki geyik metamorfozunun Bektaşilikteki benzerliğinde ayna tutulacak, geyikle ilgili tanıklar ve anlatılar çalışmamız aracılığıyla okuyucuya sunulacaktır.

Günümüzde Türkiye ve çevre bölgelerde Alevi-Bektaşi adı altında toplanan zümreler üç ana kütleden oluşur. Bunlar Kızılbaş-Aleviler, Çelebi-Bektaşiler ve Babagân Bektaşilerdir. Kızılbaş-Aleviler ve Çelebi-Bektaşiler ocak sistemi adı verilen özgün bir sosyal örgütlenme modeline sahiptir. Babagân Bektaşiliği ise geçmişten beri daha çok şehirli çevrelerce temsil edilir ve klasik tarikatlar arasında kabul edilir. Babagân Bektaşiliğinin bağlıları tarafından, Osmanlı çağında kaleme alınan çok sayıda el yazması eser, hem özel hem de resmi kütüphanelerde günümüze kadar ulaşmıştır. Bu eserler, Babagân Bektaşiliğinin inanç, ibadet ve ahlaki esaslarını anlatan dikkate değer metinlerdir. Az sözle çok şey anlatmayı esas alan söz konusu eserlerin satır aralarında birçok inceliğe yer verilmiştir. Bu çalışmanın konusunu teşkil eden Risâle Der Beyan-ı İkrar Ve Bi-İsmi’ş-Şah [Bismişah ve İkrar’ı Açıklayan Kitapçık] adlı eser, Babagân Bektaşiliğinde ciltlerle anlatılacak ikrar kavramını az ama öz şekilde, güçlü inceliklerle anlatan kısa bir metindir. Risâle Der Beyan-ı İkrar Ve Bi-İsmi’ş-Şah adlı eser, Milli Kütüphane Yazmalar Koleksiyonu’nda 06 Mil Yz A 4697/13 numarasıyla kayıtlıdır. 88a no’lu varakta 22 satır olarak yer alan ve 15 Safer 1274 (5 Ekim 1857) tarihi düşülen metnin müellifi, Seyyid Mehmed Rifat b. Mustafa Bektâşî’dir. Soru-cevap şeklinde kurgulanan bu kısa metin, ikrar kavramı etrafında tarikat müntesiplerine eğitim vermeyi amaçlamaktadır. Bu çalışmada Risâle Der Beyan-ı İkrar Ve Bi-İsmi’ş-Şah adlı eserin sadece çeviri yazısıyla yetinilmemiş, metnin içerik analizi yapılmış ve metin günümüz Türkçesine de aktarılmıştır.

Alevism and Bektashism is one of the most important fields of study as it is a subject that has been on the agenda both in academia and in the popular agenda with its various dimensions in the world and in our country in the last forty years. Alevism and Bektashism, which are dominated by oral culture and do not have a systematic belief structure, can be the subject of academic research as a whole with its belief and memory structure that includes different traditions. Our study focuses on the evaluation of Alevism and Bektashism rituals in terms of anthropology of religion. In this study, Alevism and Bektashism rituals, which are a product of our rich culture before and after Islam, are analyzed in terms of anthropology of religion. Our study focuses on the evaluation of Alevism and Bektashism rituals in terms of religious anthropology and the processes through which the relevant rituals have reached the present day. The main research question of our study: “What cultural and religious influences have shaped the beliefs and rituals of Alevism and Bektashism in the historical process, and how have these influences shown change and continuity in terms of anthropology of religion?”. Our study is not based on a specific region, city or village, but on the rituals that members of Alevism and Bektashism accept as common. The aim of this study is to evaluate the rituals of Alevi and Bektashi culture with the theories and concepts of anthropology of religion and to ensure that these belief systems are properly introduced on scientific platforms. Interpretive and descriptive methods were adopted in our study. The data obtained by analyzing the written materials were evaluated from an objective point of view and content analysis was applied. The beliefs and rituals of Alevism and Bektashism were analyzed with the interpretive ethnographic methods of anthropology, and cultural processes and codes were analyzed in this context. Studies on Alevism and Bektashism generally take a picture of the current situation and present it to the public. However, research through disciplines such as archaeology and anthropology is limited. In conclusion, the study reveals that Alevi and Bektashi beliefs and rituals have been shaped under the influence of various faiths and cultures; however, they are essentially rooted in the religious and ritual practices adopted by the Turks prior to their migration to Anatolia. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Vakıflar Dergisi is the property of T.C. Vakiflar Genel Mudurlugu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There is no exact information about the birth and death dates of Abdal Musa, one of the important names of the Bektashi sect. The influence of Abdal Musa, who undoubtedly left deep traces within the Bektashi sect, continued after his death. The manuscript containing the shaving man, which is the subject of our study, is registered in the Istanbul Metropolitan Municipality Atatürk Library with the catalog number OE_Yz_1056 297.7 BEK 1. The manuscript written in Nasih script is a Bektashi ritual. The section titled “This is the Erkân-ı Tıraş from Shah Abdal Musa Sultan Efendi” is a very short text. Although there is no record of who wrote the manuscript and on what date, it is possible to put forward some opinions based on the information contained in it. In the study, brief information about Abdal Musa’s life was given and an evaluation was made about the physical characteristics and content of the manuscript. The genealogy information given by el-Hâc Hasan, who we think is the author of the manuscript, also contains clues that will contribute to illuminating the period of Şahkulu Sultan Lodge in the early 19th century. Then, the implementation of the shaving ritual was discussed in accordance with the order conveyed in the manuscript, and the text was translated and evaluated.

The Alevi Bektashi belief system has many interconnected and interrelated concepts. When the infrastructure of these concepts is investigated, it is seen that the basic principles put forward by Hacı Bektaş Veli, who is considered the fountain of faith, have an important place. Based on the general data about Hacı Bektaş Veli’s life, it will be seen how he shaped the main elements of a systematic together with his own life. The data available on his line of life, which starts from Khorasan and extends to Anatolian geography, reveals the fact that what he said and wrote is the source of a deep belief and philosophy, even if they are not compatible and consistent with each other. Tolerance, one of the main sources of belief, reveals a special and distinctive structure beyond what is known and accepted. It is emphasized that the temporary desires of those who do not comprehend the significance of the relationship between essence and detail and are unaware of the sacrifices they must make to be close to God are insignificant. Instead, unity, size, and vitality are considered important. The basic principles and foundations of faith are discussed, stating that this unity can be achieved by protecting one’s hands, waist, and tongue. Differences are human acceptance. If a person does not get rid of these assumptions, he will certainly experience disappointment. While the world is being dragged into great destruction and chaos, it will be possible to dominate the world with an understanding and thought that wants the same thing for its brother as it does for itself, with the correct understanding of this belief. It aims to create a basis for thinking by discussing the basic sources on which the Alevi Bektashi belief system is based and the source that feeds these sources.

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study is based on the work published by Cengiz Gündoğdu titled Hacı Bektâş-ı Velî ve Kâmil İnsan-Fâzıl Toplum Paradigm. Bektashism is one of the formations that has had a profound impact on the religious, moral, mystical, literary, cultural, political and military structure of Turkish society since its first emergence. There are very few primary sources on the life, historical personality and teachings of Hacı Bektâş-ı Velî, the Pīr of Bektashism, in the ancient period. In this study, the author aims to draw the general framework of the phenomenon of Bektashism within the scientific principles, and in realizing this goal, he has made a rich literature review that can help to understand Hacı Bektaş-ı Velî and his teaching, which is presented in its historical, spatial and contemporary dimensions. The author has carried out an objective reading of the information he has obtained from these sources, resulting in a meticulous, academic work of 440 pages.

The idea of decency (edep), which denotes discipline and excellent morals, implies that a person conducts in a way that is consistent with social norms and moral standards and keeps a record of his actions. In tariqahs as well as in various units of the social structure, decency is acknowledged as a behavioural pattern that the individual is supposed to adhere to. Members of the Bektashi order, which has a significant influence on Turkish spirituality, were supposed to act in a manner that met specific standards of decency. This expectation has been expressed verbally as well as in manuscripts that offer a variety of details and substance concerning the group. In this study, the part between posture numbers from 2184 to 2187 in the manuscript registered with the archive number B-279-112 in the library of Hac Bektaş - Veli Research and Application Center has been looked at. The section begins with the title "Fütüvetnâme-i Şahı Merdân'dan çıkarılmıştır". As a result, this manuscript was initially introduced and a summary of the erkânnames was provided. On the basis of the aforementioned section, the framework for the notion of manners has been established, and the manners have been listed. The significance of these styles within Bektashism and Turkish culture was then assessed. Comparing previous research on the manuscript with the study we conducted helped to identify the differences. At the end of the article, the original text of the part from the work, and the translation of this material are given. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study focuses on various aspects of Nüzhet Abbas Baba such as his family, his activities, his sportsmanship and contributions in the field of sports management, his role in Fenerbahçe Sports Club, his journalism, writing and translation works, and his work as a consultant to the Ministry of Foreign Affairs. Nüzhet Abbas Baba was the last postmaster of Rumelihisarı Şehitlik Bektâşi Tekke. His grandfather, Nâfi Baba, is considered one of the most prominent figures of the last period of Bektâşism and one of the important postnishins of Şehitlik Tekke. Nüzhet Abbas Baba is the only child of his father Mahmut Cevad Bey Baba and his mother Cemile Sabiha Hanım. As the last postnishin of the tekke, he was appointed as a tombbedar to the tekke as of the end of 1922. Nüzhet Abbas Baba, who did not volunteer to be a Bektâşî father, focused on the benefits of the progress brought by the Republic and devoted himself to issues such as innovation, modernization and enlightenment. Known especially for his passion for sports, Nüzhet Abbas Baba was a former football player of Fenerbahçe Sports Club and was a member of the club's first champion squad. He served as an MP and worked for the development of Turkish sports. In addition to being a football player, he worked as a manager in the Turkish Football Federation and other sports organizations, organized refereeing courses and published articles in newspapers on sports issues. He was also the Director of Physical Training at the Higher Agricultural Institute and introduced sports such as skiing and ice hockey to the country. While serving as Turkey's Press Counselor in Washington, he was instrumental in our relations with the United States. [ABSTRACT FROM AUTHOR]

In this study, is given brief information about three of the oldest dervish lodges identified in Kosovo and their affiliations. These lodges are affiliated with Bektashi, Halveti and Qadiri orders. Other orders were specified only by their names and number of lodges affiliated to them. The backbone of the study is a notebook belonging to Sheikh Mehmed Sezâî. The notebook in question, which was opened vertically, was discovered by the authors of the study during a visit to the Kadirî Lodge of Pristina in 2013. The work, which was allowed to be scanned at the time of its detection, was transcribed a few years later. It was understood that it was a periodical containing verse text belonging to different poets. Determining that there was no criterion in the selection of the verse texts included in the notebook and noticing occasional spelling errors, it was concluded that this notebook was a poetry compilation book. Since some words unique to Old Anatolian Turkish were used in the poems written as Nazîre (parallel, imitation) although these poems belonging to Sezâî were written in the 20th century, the orthography was adhered to during transcription; therefore, no study was carried out to adapt it to the phonetic features of 20th century Turkey Turkish, especially in the field of derivational and inflectional affixes. In the analysis after transcription, we have given brief information about the form and content of the book, besides some linguistic and orthographic features of Sezâî's poems and emphasis on some concepts used. Only a few of his poems, which were determined to belong to Sezâî in this book, were selected and included in the study. Not all of the poems were included in the study as this would exceed the limits of this paper.

There are many Abdalan-ı Rum saints in Anatolia who came from Khorasan and played an important role in the conquest of the region. One of the saints who participated in the conquest of Bursa is Abdal Murad. After the conquest of the city, Abdal Murad established his lodge on the slopes of Uludag with the support of Orhan Gazi. Properties were donated to the lodge foundation, especially in Filidar Village. Sources do not give detailed information about the activities of Abdal Murad Lodge until the 17th century. The first detailed information about Abdal Murad Lodge belongs to Evliya Celebi. According to his testimony, Bektashi dervishes served the guests in the enormous kitchen of the lodge. The region where the lodge was located was a recreation area overlooking the city, where notables came and rested. Archive documents give little information about Bektashi officials who worked in the lodge in the 18th century. After Bektashism was banned in 1826, Abdal Murad Lodge was demolished, and the administration of the mausoleum, which was left, was handed over to the Nakshi sheiks. During the 19th century, the Bektashi-Nakshi struggle broke out in the Abdal Murad Lodge. With the efforts of Necib Baba, the furnishing of the Istanbul Karyagdi Baba Lodge, the dervish lodge was again taken under the Bektashi administration. Abdal Murad Lodge was left to its fate after 1925 and was neglected, and was demolished in 1933. The graves of Abdal Murad and his son Abdal Mehmed remained behind. A mosque was built in place of the destroyed dervish lodge during the Republican period. In this study, the historical adventure of Abdal Murad Lodge, Tomb and foundation, which has an important place in mystical life in Bursa, is illuminated in the light of main sources.

The vitality and intergenerational continuity of a nation's cultural heritage, encompassing all aspects of culture, values, traditions, norms, and beliefs, representing its historical connection to the past, present, and future, can only be sustained through the presence of written sources. While during the period referred to as the primary oral culture, people passed on their knowledge and experiences orally from generation to generation, only products that appealed to collective consciousness were retained in memory and transmitted. With the transition to written culture, texts containing the codes that bind communities together have not only expanded their spheres of influence but have also been more readily embraced and accepted. This is because preserving cultural memory, ensuring its complete transmission, and meeting the needs of the emerging generation within it without written sources for research is quite challenging. Alevism, which has emerged within Islamic culture and historically maintained its continuity through oral tradition, is one of the formations facing similar challenges today. However, the main problem here is not the lack of written sources for Alevism, but rather the absence of serious research on the subject, or if available, the lack of sensitivity in their publication. With this concern in mind, the " Alevi-Bektāshī Classics" project initiated and continued by the Turkish Religious Foundation represents a significant and well-founded step in bringing written literature related to the Alevi-Bektāshī tradition to light and incorporating it into Islamic culture. However, the written sources published in a simplified form to fit modern Turkish, while of great importance for learning the terminology, imagery, metaphorical teachings, language, and style of Alevism-Bektashism, have been found to have certain issues in terms of authenticity when examined in terms of content. At the forefront of these problems is the gathering of all works under the umbrella of " Alevi-Bektāshī Classics." Such a situation has led to the perception that some works belong to this tradition even though it is known that they do not. In fact, it is known that some of these works are embraced by various Sufi groups. Furthermore, errors in the naming of some works published within the framework of the " Alevi-Bektāshī Classics" project are also noteworthy. The publication of these works without considering their content has resulted in a discrepancy between their titles and content. In addition, the failure to thoroughly research and publish these works with scholarly scrutiny has adversely affected the objectivity of such a comprehensive project. Indeed, what should be done here is to complete the research by gathering and comparing manuscript copies found in various libraries and with individuals, rather than relying solely on transcribed works. Another noticeable issue related to the mentioned study is the translation errors made during the translation process. In fact, it has been identified that there are certain spelling errors related to the usage of the name Ali, which is one of the cornerstones of Alevism. Such uses can potentially lead to the formation of deep rifts between communities rather than contributing to the culture of coexistence in Muslim societies. Our research, conducted in the context of the publications titled " Alevi-Bektāshī Classics," aims to identify potential errors related to this literature. In this regard, we have examined and analyzed the aforementioned issues in our study, providing explanations with examples. Additionally, we have presented solutions to these problems with supporting arguments. [ABSTRACT FROM AUTHOR]

This study is about the introduction and evaluation of Assoc. Prof. Dr. Hasan Coşkun's work titled ‘Dede Institution’ in Anatolian Alevism. While preparing our study, we used the author's name and other published works. Despite the increase in publications on Alevism-Bektashi, the scarcity of studies examining Dede Institution in Anatolian Alevism reveals the importance of the work we will promote. Although the subject of Alevism has been a popular subject in our country recently, the abundance of publications far from field studies makes this demand insufficient. Hasan Coşkun, the author of the work we examined, conveyed Dede Institution through the Alevism of the Tokat and Sivas regions in a fluent, understandable and objective way with the knowledge and experience he gained from field observations. The work we are examining is a work based on field research. Although field research is important in terms of carrying out the primary actors of the subject, the difficulties of the field are also an issue that cannot be ignored. The fact that subjects such as Dede Institution and the quarry structure are the subject of a study other than field research will mean that the relevant subjects will be deprived of their primary interlocutors, which is not a desirable situation in terms of the nature and quality of the study. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Tasavvuf literatüründe sûfîlerin hikmetli sözlerine ve faziletli davranışlarına yer veren, ermiş veya velî olarak kabul edilen tarikat büyüklerinin kerametlerinin anlatılması amacıyla yazılan menâkıbnâmeler ve velâyetnâmeler yazıldıkları dönemin ideolojisini, inanç ve geleneklerini; toplumun siyasi, sosyal ve dinî-tasavvufî yapısını; çağın tarihî olay ve şahsiyetlerini ihtiva etmesi sebebiyle kültür ve edebiyat dünyasının önemli kaynakları arasında yer almaktadır. Alevî-Bektaşî geleneğine ait velâyetnâmeler ve menâkıbnâmelerde de erenlerin kerametlerine yer verilmesi bu eserlerin sembolik motifler bakımından oldukça zengin olmasına sebep olmuştur. Bu çalışmada, Anadolu tasavvuf literatürünün önemli metinleri arasında yer alan ve Alevî-Bektaşî geleneğinin önemli eserlerinden olan velâyetnâmeler ve menâkıbnâmelerde bulunan motifler renk sembolizmi bağlamında incelenmiştir. Başta Hacı Bektaş Velî Velâyetnâmesi olmak üzere bu kültürü yansıtan Koyun Baba, Demir Baba, Seyyid Ali Sultan gibi velâyetnâmeler ve Abdal Musa, Hacım Sultan gibi menâkıbnâmelerde dağınık halde bulunan ve farklı anlamlarda kullanılan renk motifleri konunun detaylı olarak incelenmesi ve karşılaştırma yapılması gerekliliğini ortaya koymuştur. Bu renkler, hem Alevî-Bektaşî kültürünü anlamada hem de bu kültürün oluşumunda Türk-İslam birlikteliğinin tahlili noktasında önemli bir alan oluşturmaktadır. Yapılan araştırmada Türkçe, Osmanlıca, Arapça ve İngilizce eserlerden yararlanılarak konuyla ilgili materyaller bulunmuş ve sembolik unsurlar arasında bağlantı kurularak elde edilen bilgiler konu başlıklarına uygun gelecek şekilde sıralanmıştır. Velâyetnâmeler ve Menâkıbnâmelerle ilgili pek çok çalışma yapılmıştır. Fakat bu eserlerdeki renk sembolleri ve bu sembollerin anlamsal arka planı ile ilgili doğrudan bir çalışma yapılmamıştır. Bu sebeple çalışmada velâyetnâmeler ve menâkıbnâmelerde geçen her bir motif incelenerek bu motiflerin renk sembolizmi hakkında eski Türk inancı ve İslam ekseninde karşılaştırmalı bilgiler verilerek değerlendirilmeler yapılmaya çalışılmıştır.

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Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I bring premodern and contemporary Bektaşi perspectives to the current ethical debate on gender equality in the Bektaşi Sufi order. While there is tremendous potential in the historical legacy of Kadıncık Ana, the spiritual successor of Hacı Bektaş-ı Veli (d. ca. 1271), and her peers who served as female spiritual leaders in the proto-Bektaşiyye, the institutionalization of the Bektaşi order resulted in the marginalization of women and their exclusion from certain opportunities and positions in religious practice and leadership. This article explores the spiritual journey of Güllizar Cengiz (today also known as Neriman Aşki Derviș after becoming a Bektaşi "dervish"), including her foundation of an Alevi-Bektaşi cultural institute in Cologne, Germany, in 1997 and the opening of a Bektaşi Sufi lodge (dergah) in the Westerwald near Bonn in 2006. I explore the impact of Hacı Bektaş's teaching that both men and women have the same spiritual potential to become the ultimately ungendered insan-ı kamil, or spiritually and ethically completed human being. I also discuss the time-honored Bektaşi principle of "moving with the times and staying one step ahead of the times" and how it can inform contemporary understandings of ethical and spiritual prerogatives within Bektaşism. [ABSTRACT FROM AUTHOR]

The study for which we evaluated the publication was written by Russian researcher Yuri Averyanov. The main subject of the study is Alevi Bektashism. The work aims to explore historical data regarding the emergence and early history of the Bektashi Sufi brotherhood in Anatolia, as well as the personality of the founder of this spiritual association, Haji Bektash Veli, who is now considered one of Turkey's most respected folk saints. In line with this purpose, the subject of Bektashism is covered in ten chapters in the work. The book consists of three indexes under the headings of Preface, main part, Conclusion, Appendix, References (381 sources in total), "Terms and ethnonyms", "Geographical and topographic names", "Proper names" and summaries in English and French languages. [ABSTRACT FROM AUTHOR]

This article is about the Bektashis, an organization similar to the Freemasons, that played a significant role in the preparation of the Young Turk Revolution of 1908 against Abdülhamid II. The Bektashis were pioneers of reform movements in the Balkans and Anatolia, along with the Melamis, due to their devotion to the Turkish language and culture. This movement aimed to foster national thought across scientific, philosophical, and literary fields, seeking to diminish Persian and Arab influence in these areas. The Young Turks, in particular, utilized Bektashi lodges as meeting places and propaganda centers. Although there was no overt hostility between Abdülhamid II and the Bektashis, it is evident that the Bektashis adopted a reformist position and supported anti-authoritarian initiatives during this period, akin to the role the Janissaries played in the past. In this study, in addition to information obtained from witnesses of the period, the works of researchers such as Birge and Davey were utilized. [ABSTRACT FROM AUTHOR]

This book, published in 2021 by Bedri Cumhur Doğu and Okan Kaya, consists of related news clippings that were reflected in the newspapers in the early Republican period. The book aims to convey to the reader the impact of the practices aimed at closing the lodges and zawiyas on Bektashis through the news reflected in the press. Bektashi dervish lodges were closed together with other sects and all kinds of sect practices were banned within the scope of the law enacted in 1925 for the closure of lodges and zawiyas. While the Bektashis complied with these law requirements, they tried to maintain the sect's requirements by carrying their rituals to their homes in secrecy. As a result of the exercises carried out in this context, these meetings held at homes were raided and many Bektashi babas and dervishes were arrested and referred to the jurisdiction. [ABSTRACT FROM AUTHOR]

This study consists of the Turkish translation of a series of articles published by Sayyid Shams al-din Sayyid Abbas in seven issues of el-İhâ' Kardaşlık Journal between 1971 and 1973 under the title "Dirāsāt ani'l-Shabak" in Arabic. In these articles, Sayyid Shams al-din, himself a religious leader/murshid of the Shabak, aimed to correct erroneous information in previous studies on the Shabak. The fact that Seyyid Shamseddin, who discusses the origin of the Shabak community, their race, history, the sufi tradition they adhere to, their relations with Bektashism, their religious beliefs and beliefs, sufi ideas, the offices in their order, their religious ceremonies, their books, their thoughts on various issues such as marriage, divorce, ikrar, birth and death, and his personal experiences as one of the Shabak themselves, makes this work original. Responding to unfounded claims about the Shabak, the author concludes that the Shabak are Turks who migrated from Anatolia to the Mosul region and tried to fulfill the requirements of the Islamic religion as much as possible, belonging to the Bektâşîyye sect, whose path is based on shari'a, tariqa and truth. [ABSTRACT FROM AUTHOR]

XIII century in Anatolia. Bektashism, a mystical interpretation of Islam, whose foundations were laid by Hacı Bektaş Veli in the 19th century; It has survived to the present day through written sources, oral traditions and uninterrupted practices. Velayetnames, menakıpnames, cönks, erkans, treatises and icazetnames, which are listed among the written sources, can sometimes be encountered in archives and sometimes in the libraries of other countries. Many of the licenses have been preserved by inheritance to the sons or descendants of the certificate holders. The subject of our study is the certificate of Sheikh Mustafa Dede, who was appointed as postnishin to Abdal Musa Lodge in 1857, and the license of Mustafa Naci Baba, who received paternity license from Hacı Bektaş Veli Lodge in 1911. Thanks to Mücerret Mustafa Naci Baba's adopted brother's son and grandchildren, the document was preserved and was not allowed to be lost by sharing it with us, thus allowing readers to benefit from it. In the study, musahipli erkan was practiced in Tekke Village, where Abdal Musa Lodge is located, around Denizli Çal district; It is about the influence of Mustafa Naci Baba as a perfect guide and the beginning of the implementation of the abstract Balım Sultan rituals in Bekilli and Çakirler Village of Çal. Although both of the ritual practices are basically similar to each other, the possible reasons for the transition from the Sheikh Safi Erkan to the Balım Sultan Erkan and the situation of Mustafa Naci Baba will be tried to be explained. [ABSTRACT FROM AUTHOR]

The way to understand the works, stories, proverbs, and poems correctly is possible by knowing the history, language, value judgments, problems, and symbolic expressions of the period. These stories, which are intended to teach people a lesson and make them think, are a short way of expressing impressive and thought-provoking. Especially in the 21st century, in the narration of miraculous legends, comparing the legends only in terms of known physical laws reduces the credibility of these stories. For seven centuries, the life and keramet of Hacı Bektaş Veli have occupied an extremely important place in the memory of the people. Explaining his keramet became a cure for heartaches and hope for despair. In the age we live in, quick and easy access to information has made people question these stories more. In this paper, we examined Hacı Bektaş Veli's views on many issues and what messages he gave us in the 13th century when he lived: Animal rights, what should be the place of women in society, that wisdom and spiritual greatness are not an exception only to men, how he treats people of other faiths, the sanctity of earning with one's own effort, how the perfect human being should behave in society, what should be the distance from politics, the limits of patience that a dervish should have, etc. Considering the language of expression of the period and the value judgments of the society, the keramet elements in the work called Velâyet-Nâme and the transcendent thoughts that are intended to be explained will be examined, and how they should be understood will be discussed. [ABSTRACT FROM AUTHOR]

The system of beliefs and practices related to Bektashism seems to have corresponded to a kind of liberation theology, whereas the structure of Bektashi groups corresponded more or less to the type of religious organization conven-tionally known as charismatic groups. It becomes understandable therefore that their spiritual tendency could at times connect with and meet social, cultural and national perspectives. In turn, when members of the previously persecuted reli-gious minority will acquire a degree of religious and political respectability within society at large, the doctrines of heterodoxy and liberation theology fade into the background. In the end, the heirs of the heterodox promoters of spiritual reform and social movement turn into followers and faithful defenders of a legitimate authority. They become the spokespeople for an institutionalized orthodoxy whose support is sought by the political regime. [ABSTRACT FROM AUTHOR]

Until the late sixteenth century, the devşirme system was the main method of manning the janissary army. This was no simple conscription. It required an intense process of identity formation that transformed adolescent Christian boys into Muslim warriors fighting for Islam and the sultan. The training that the boys and young men received was composed of several aspects, including coerced labor, disciplined and harsh physical training, the learning of Turkish and Islamic practices, and a mental formation that would give them a certain perception of their manhood. This article examines these prominent components of janissary training. First, it investigates the function of coerced labor in the boys' transformation, followed by a discussion of the centrality of structured and intensive training with weapons to become professional warriors. Second, it examines the masculine identity formed by the communal way of life in the barracks as soldiers and by notions of military prowess, brotherhood, and comrade solidarity that were strengthened through Bektashism. These dynamics are investigated through an examination of archival sources, chronicles, travelers' writings, and poems by janissary poets. [ABSTRACT FROM AUTHOR]

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Araştırmada Alevîlik konusunda dikkat çeken tartışmalı kavramları ele almaya çalıştık. Yıllardır çeşitli makale ve çalışmalarda tartışmalı kavramların artış gösterdiği dikkatimizi çekmiştir. Özellikle heterodoksi, ortodoksi, senkretizm vb. başlıca kavramların Alevilik çalışmalarında temel tartışma ekseni olarak öne çıktığı görülmüştür. Ancak bu kavramların ne olduğu bilinmeden “Alevilik bir heterodoksidir, Alevilik bir senkretizmdir” şeklinde sloganlaşma eğilimiyle kurulan cümleler Aleviliği bambaşka mecralara sürüklenmektedir. Bu noktadan hareketle Alevîlik araştırmalarında karşılaşılan belli başlı platform kavramları ve tartışmaları ele almaya çalıştık. Özellikle yine Batı’nın ürettiği spekülasyonlar çevresinde oluşan, gündem yaratan tartışmalı kavramların ele almaya çalıştık. Osmanlı Safevî rekabeti, Avrupa’nın ilgisini çekmiş, bu alanda araştırma ve bilgilerini arttırma yoluna gitmiştir. Hatta bu alanda bugün bile dengi olmayan bir literatür ortaya çıkmıştır. Zamanla oluşan bu literatür modern Alevilik araştırmalarında başvuru kaynağı olagelmiştir. Bu çalışmalar, kısmen objektif olsa da kaleme alan elçi, din adamı, gezgin ve araştırmacılar almış olduğu eğitim, gelmiş olduğu kültürel, dini siyasi perspektifinin etkisinden kurtulamamıştır. Zamanla günümüze aktarılan bu birikim diğer kuşaklara devredilerek bir algı geleneği oluşturmuştur. Bununla beraber her dönemin üretmiş olduğu bilgi ve metot değişimleri de eş zamanlı olarak bu literatüre yansımıştır. Bu kapsamda Alevîlik konusunda araştırma ürünleri siyasi politizasyon ve yönlendirme faaliyetlerinde bilgisel altyapını oluşturmuştur. Avrupalıların uzun zamandır devam eden bu ilgileri neticede yeni kavramların ortaya çıkmasına, kendi zaviyelerinden bazı değerlendirmeler yapmalarına imkân vermiştir. Aleviliğin sistematik bir teolojisinin olmaması, şifâhî ve geleneklere dayalı, mitolojik bir teolojik anlayış olması yapısı sebebiyle tanımlama hususunda uzlaşma sağlanamamıştır. Bunun doğal sonucu olarak Alevilik farklı kişi ve gruplarca tanımlanma yarışı içinde olmuş ve her biri kendisinin en doğru olduğu inancıyla faaliyette bulunmuştur. Böylece Alevîlik herkesin söz söyleyebildiği ve her bir şahsın kendini mutlak hakikatte hissettiği bir alan olmuştur. Yöntem olarak önde gelen tartışmalı kavramları güncel karşılıklarıyla somut bir şekilde incelemeye çalıştık, böylece araştırmacıların zihninde somut karşılık bulmasını hedefledik. Ayrıca gündemi belirleyen geçmişte ve günümüzde temayüz etmiş çalışmaları da ele almaya çalıştık. Böylece Alevilik hususunda çıkan tartışmalı kavramların genel manzarasını ortaya koymaya çalıştık. Aleviliğin içinde bulunduğu bu durum, tarihi süreçte, oryantalist (George White, Irène Mélikoff, Marcus Dressler..) araştırmacıların da dikkatinden kaçmamış, siyasi, ideolojik, dini ve diğer saiklerle bu alana ilgi göstermişlerdir. Bunu yaparken de kendi Hristiyanlık, Musevilik tarihinde karşılık bulan kavramları Alevilik alanında kullanma yolunu tercih etmişlerdir. Bu araştırmacılar köken itibariyle ait oldukları Hristiyanlık, Musevilik gibi kültürlerine ait tarihi anlayış kalıplarını Aleviliği yorumlamada yöntem edindiler. Tüm bu yaklaşımlar, Aleviliğin doğru algılanmasını engelleyerek, zihinsel karmaşa ve kaos ortamına yol açmaktadır. Aleviliğin hak ettiği bilimsel anlayıştan uzaklaşmasına sebep olmuştur.

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Nafi Baba is one of the most important Bektashi fathers who grew up under the conditions of the banned period of Bektashism. He was born in the Martyrdom Lodge in 1835. He started his education life by taking private lessons at a young age, and he learned religious sciences from important classes of the time. His scientific career started with the title of Istanbul professor conferred on him in 1846. The scientific rank of Nafi Baba, who also received a madrasa education, rose to the position of professorship in Süleymaniye and the Mevleviyeh of Aleppo. In 1861, he was brought to the post of the Martyrs' Lodge, and although he received a madrasa education, he did not act like an ordinary mudarris and became a special Bektashi father. He learned French and English, as well as Arabic and Persian languages, and adopted a modern and innovative understanding as a world of thought and lifestyle. He transformed his lodge into a center of science, culture and art, making it an institution where the intellectual part of Istanbul is among the regulars. Among the regulars of the lodge were famous thinkers, artists and poets of the period such as Philosopher Rıza Tevfik, Cartoonist Cem, Gedai, Rami, Hüseyin Kamî and Künci (Günci). The fact that he established political relations with the Young Turks, defended the transition to the constitutional administration and contributed to the establishment of Robert College, a missionary school, are reflections of Nafi Baba's modern personality. He had his grandchildren educated at Robert College, and some of them were teachers and administrators at this school. In this study, the life of Nafi Baba as an Istanbul gentleman, a modern, innovative and wise personality is discussed in the light of main sources. [ABSTRACT FROM AUTHOR]

Bektashi lodges were the first lodges established on the island of Crete. After the island of Crete came out of the domination of the Ottoman Empire, the Turks who were here left the island as a result of both their own migrations and the exchange agreement. Cretan immigrants settled in various parts of Anatolia. Bektashis who came to Anatolia continued their Bektashi activities here as well. Cafer Sadık Bektaş Baba, who was the last post of the Horasanlı Ali Baba Lodge, continued his services after settling in Mersin. Cafer Sadık Bektaş Baba is in a spiritually important place in Çukurova, especially for Cretan Bektashis. Cafer Sadık Baba is often mentioned in the video recording. After the death of Cafer Sadık Baba, Süleyman Iyiöz Baba went to Manisa to Salih Baba. Then, together with Salih Baba, they went to Tire to Hasan Balım Baba. Süleyman Iyiöz Baba was granted dervish and paternity licenses here. After Hasan Balım Baba's death, Bedri Noyan became attached to Dedebaba and after his death, Mustafa Eke became attached to Dedebaba. Süleyman Iyiöz Baba lived in Adana and served in this region. An interview was held with Süleyman Iyiöz Baba about his own life, Bektashism and Bektashism in Crete Island. This interview, recorded by Ayhan Aydın, was dated October 23, 2002. After the death of Süleyman Iyiöz Baba, there was no Bektashi Father in Çukurova Region. For this reason, Ali Saka Baba serving in Manisa Turgutlu tries to meet with Bektashis in the region as much as possible. [ABSTRACT FROM AUTHOR]

This study is about the life of Fazıl Yenisey. Fazıl Yenisey is especially known for his work called Bektashi Women Poets among his works, and his published works are also introduced here. Fazıl Yenisey worked as an educator and administrator for 39 years, 3 months and 18 days in public and private education institutions in Balıkesir, Bandırma, Malatya, Denizli, İzmir, Bursa and Istanbul between 1927-1967. The bibliography of Fazıl Yenisey, who has made important and pioneering studies on Turkish Culture, Turkish Literature, Bektashism and Bursa Folklore, has been discussed by including data in many accessible sources, especially archives. Despite all this, very limited is known about Fazıl Yenisey's life, works and public service. In the applications and examinations, it has been determined that the registry file has not been transferred to the present day. From the archive of Kandilli Girls' High School, the service schedule, and from the archive of Fatih Girls' High School, information about her last civil service was obtained. Although he does not express his identity as a poet, writer, novelist and educator, it is understood from his works and his close circle that he is a Bektashi-meshrep. In our study compiled in the light of the service schedule and information obtained from other sources; Fazıl Yenisey's importance in the history of Turkish Culture, his professional life and his contribution to the History of Turkish Literature were revealed for the first time and contributed to the publication to be made in the future. As a result, such an extensive and first biography has been prepared for the first time about Fazıl Yenisey, who remained in publication life for a long time with many of his works and reached many readers. [ABSTRACT FROM AUTHOR]

Erkannames, which express the collective memory of Babagan Bektashism and describe its erkan, are refined texts that aim to give more information with less words. Except for a few exceptions, since almost all of them were written in Ottoman Turkish and Arabic letters, it is not possible for today's people to benefit from these texts. The transfer of Bektashi annals to today's Turkish and the analysis of the content are important in terms of the correct recognition of Bektashism in Turkish society, as well as having a key role for today's Bektashi studies. The subject of this study is Der Beyân-ı Ta'rîf-i Erkan Fî Tarîkati 'Aliyye-i Bektaşiyye Erkannâme, which describes the confession method in Babagân Bektashism. The work is registered in the library of Hacı Bektaş-ı Veli Research Application and Research Center in terms of Turkish Culture, affiliated to Hacı Bayram Veli University, with archive number B 279 Dossier 112 and under the name Albania Erkanname. In the text, which is a classical Bektashi mandate, the ceremony of joining the sect is described by making a confession. In the study, the text features and sources of the erkannâme named Der Beyân-ı Ta'rîf-i Erkan Fî Tarikat 'Aliyye-i Bektaşiyye were emphasized, the religion and sect nationalities included in the erkanname were determined, the application of the professed order according to the erkanname and the principles of belief that should be found in an aspirant. moral characteristics are explained. After the content of the text was deciphered, transliteration of the promulgation was made and finally the original of the text was included. [ABSTRACT FROM AUTHOR]

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Noah and Noah's Flood appear before us as an important turning point surviving in many cultures in the historical process, which was used as a religious and cultural motif in every period of humanity. One of the cultures in which the Flood was kept alive is Alevism-Bektashism. Considering the studies conducted on this subject previously, although the metaphor of Noah and Noah's flood has been used until today, the lack of a detailed study on it has prompted us to conduct this study. For this reason, different meanings were attributed to Noah and Noah's Flood in general, and it was used as a source of different descriptions in the Alawite-Bektashi culture in a specific sense. For example, the concept of Ehl-i Beyt, which is based on the principles of belief in tawalla and tabarra in groups with Alevî and Bektashi qualifications, was also used in classical sources with an analogy to the metaphor of Noah and Noah's Flood. It is one of the Alawite requirements to distribute Ashura for the souls of the martyrs of Karbala after the Muharram fasting. The history of Ashura dates back to Noah's Flood, and the importance of Ashura is revealed by Alawite. Nawruz is celebrated on March 21In Alevî-Bektashi culture. Because Noah set foot on land for the first time after the flood that day in the Alawite-Bektashi culture. However, the pigeon was used as a symbol of salvation by giving different meanings especially in Alawite and Bektashism, which were shaped around bird mythology. In this context, we have found it appropriate to deal with the narratives shaped in the framework of Noah and Noah's Flood and that have survived until our present day, and the symbols used in the groups defined as Alawi-Bektashi in this paper. [ABSTRACT FROM AUTHOR]

This article focuses on Mikom Zeqo's (1949–2020) work Syri i Tretë ("The Third Eye", 2001) as a New Age reworking of Albanian Bektashism. The success of this book, and the recognition that Bektashi authorities themselves accorded it, make it highly representative of Bektashi neo-intellectualism and beyond: it is a cross-section that enables us to investigate the complex reworking of Sufi knowledge in a post-secular environment, such as Albania. This article examines this specific work while outlining a history of the Bektashiyya from the Ottoman era to the post-socialist Albanian period and highlighting its doctrinal and practical developments. Syri i Tretë is the expression of a secularist engulfment of post-socialist or even post-secular religion, which Bektashism embodies. Thus, Zeqo's work expresses a common trend in Albanian society that is beyond the members of the Bektashi community. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)