Alevi-Sünni Evliliklerinin Karşılıklı İlişkilere Etkisi.

This article discusses the effects of Alevi-Sunni marriages on mutual group relations. Considering prejudice, stereotype, and marginalisation tendencies in Alevi-Sunni relations, the question of when these mental and behavioural patterns can change is analysed in the context of the marriage institution and its impacts. In this study conducted by interviewing Alevi-Sunni couples, it is aimed to understand the change in the relations between both groups through the experiences. In this study, firstly, Alevi-Sunni relations and Alevi-Sunni marriages are discussed through the concepts of other and marginalisation. Following, the extent how Alevi-Sunni marriages have an impact on the relations between the Alevi-Sunni groups, and whether the kinship ties established through marriage eliminate the existing prejudice, stereotype, and marginalisation tendencies are analysed from the perspectives of the participants. In this context, a total of 37 people from the cities of Samsun and Amasya who had Alevi-Sunni marriages participated in the research. Interviews were conducted between May 2022 and March 2023. Twenty of the interviewees live in Samsun and its districts, while 17 live in Amasya and its districts. Of the 37 participants, 21 are men and 16 are women. 20 of these participants belong to the Sunni, and 17 to the Alevi religious group. 15 of the participants participated in the interview together with their spouses (30 people in total), while 7 people participated alone. The ages of the interview participants range between 27 and 49. With the data obtained from in-depth interviews with individuals who had Alevi-Sunni marriages living in Samsun and Amasya, the course of the view towards the other is examined. In particular, the approach of families, relatives, and social environment is analysed from the participants' perspectives. Along with interview questions, some spontaneous and sounding questions are also directed to the participants in this direction. Responses and comments of the participants led to the formation of different themes. The interview data is coded into themes and content analyses are made. It is observed that such marriages continue increasingly with the urbanization, modernization, and secularization processes as well as mutual contact brought by higher education. In this respect, it is determined that Alevi-Sunni marriages do not cause many problems among individuals but are discussed among family and relative groups. Especially the families and relatives of both groups living in rural areas cause negative perceptions of these marriages. It is seen that families are under the pressure of the social environment. The interviewee's responses are differentiated according to variables such as age, gender, education, occupation, place of residence, family relations, and sense of belonging. Responses and comments of the participants led to the formation of three themes: pre-marital process, marital process, and post-marital process. The findings are analysed through these themes as well. First of all, it is found that individuals who entered into such marriages did not have a negative attitude towards Alevi-Sunni marriages in general before marriage, but their family and social circles showed negative reactions to their marriages. Although the general attitude towards Alevi-Sunni marriages is negative, the tone of this attitude varies with variables such as the degree of religious affiliation of the family and relatives, lifestyle, education level, age, and occupation. The fact that the family and relatives of the individuals who marry have a secular lifestyle, are educated, and live in urban centers has been effective in the fact that they do not perceive such marriages negatively. On the contrary, more conservative families and relatives are found to be resistant to such marriages. Individuals with families and social circles with high religious group affiliation do not have a positive change of opinion in the marriage process. Occasionally, a negative perspective is clearly manifested in marriage rituals (engagement, marriage, wedding, etc.). A small number of participants who stated that there was a positive change of opinion discussed that this change was due to the character traits of the individuals and that there was no general positive change of opinion towards the other group. In the post-marital period, since individuals in such marriages generally lead a secular lifestyle, they do not experience problems over religious issues in their marriages. Such problems are usually realized not through personal relationships, but through the intervention of parents and relatives. In this regard, it is observed that couples tend to live away from family and relative groups. Exceptionally, in the case of couples experiencing problems, the problems are discussed with feelings of belonging and cannot be resolved. [ABSTRACT FROM AUTHOR]