In a piece titled "The Birth of Anatolian Alevism", published by Gazete Oksijen, Zülfü Livaneli explores the historical roots and core tenets of Alevism, presenting it as a valuable tradition centered on human worth and a potential antidote to modern sectarianism. While acknowledging the piece originates from a 2000 Princeton conference lecture aimed at foreigners and omits details like Kurdish Alevism, Livaneli introduces the subject by expressing a personal vision for a world where human beings are the central measure of all value, arguing this is the only way to overcome divisions like race, religion, nationalism, and ideology that fuel fanaticism and violence.
Livaneli critiques the rise of "cemaatçilik" – translated as communalism or sectarianism – arguing it dangerously narrows worldviews and pits people against each other. He dismisses Germany's "multi-kulti" (multiculturalism) approach as largely unsuccessful, suggesting it created cultural ghettos and reinforced divisions rather than preventing them. Noting that sectarian tendencies are increasingly emphasized even within Islam, Livaneli posits Anatolian Alevism as a historical counter-example.
To illustrate the practical effects of Alevi culture, the article highlights the town of Hacıbektaş in Central Anatolia, named after the 13th-century spiritual leader Hacı Bektaş Veli. During the annual August festival commemorating him, half a million people gather, sharing resources and living peacefully under challenging conditions without any reported crime – no theft, fighting, assault, or insults. This remarkable lack of crime led the Turkish Ministry of Justice to close the town's prison in 1995 due to disuse. Livaneli attributes this phenomenon solely to the town's Alevi culture, which emphasizes human values and prevents crime, reassuring us of the potential of Alevi culture to promote harmony.
The article outlines key characteristics of traditional Alevi practice identified by Livaneli: a focus on "human brotherhood" that transcends ethnic, religious, and gender distinctions; the absence of mosques in their villages; non-observance of standard Islamic prayers or Ramadan fasting; worship conducted jointly by men and women through music (saz), devotional songs (semah), and accompanying dances; women not being veiled; strict monogamy (taking a second wife results in social ostracism, or becoming "yol düşkünü"); and the acceptance of alcohol.
The origins of this culture are traced back to 13th-century Anatolia, a diverse melting pot of ethnicities, languages, and religions. This era saw the arrival and influence of major humanist figures like Hacı Bektaş Veli (a follower of Ahmed Yesevi from Khorasan), Mevlana Celaleddin-i Rumi, the poet Yunus Emre, Ahi Evran, and Sheikh Edebali. Livaneli argues their collective humanist teachings resonated deeply with Anatolians, who were weary of conflict, becoming a key factor in the Turkification of Anatolia and laying the spiritual groundwork for the Ottoman Empire.
Finally, the text touches upon the syncretic nature of Alevism's origins, noting Hacı Bektaş's symbolic "wooden sword" – interpreted as both a peace symbol and a link to the Shamanistic traditions of the Turkmen tribes migrating from Central Asia. It emphasizes that these tribes blended their pre-Islamic beliefs (including Shamanism, Manichaeism, Buddhism, etc.) with Islam over centuries, resulting in unique expressions of faith like Alevism, a fact that is sure to intrigue the readers.
*Gazete Oksijen published the full article in Turkish.