Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0004
Ayfer Karakaya-Stump
Chapter 3 takes up the issue of the relationship between the Kizilbash/Alevi communities and the Bektashi order, tracing its roots to their common association with the cult of Hacı Bektaş and their shared links to the Abdals of Rum. This chapter challenges Köprülü’s conjecture of an insular Turkish folk Islam transferred under the cover of the Yesevi Sufi order from Central Asia to Anatolia, and inherited in its new home by successive heterodox circles within a linear evolutionary scheme; it was purported to have passed from the Yeseviyye to the Abdals of Rum, an itinerant dervish group active in late medieval Anatolia, and from them onto the better institutionalized Bektashi order. Within this framework, Köprülü treated the Kizilbash/Alevis as lay followers of the Bektashi order. Evidence emerging from Alevi sources complicates this picture. They disclose no evidence of a Yesevi connection. Nor do they validate Köprülü’s view of the Alevis as lay followers of the Bektashi order. While they do confirm the closely intertwined trajectories of the two affiliations, their interactions and eventual partial fusion appear to have involved a much more contested process than presumed by Köprülü, tensions crystallizing especially around the spiritual legacy of Hacı Bektaş.
{"title":"Hacı Bektaş and his Contested Legacy: The Abdals of Rum, the Bektashi Order and the (Proto-) Kizilbash Communities","authors":"Ayfer Karakaya-Stump","doi":"10.3366/edinburgh/9781474432689.003.0004","DOIUrl":"https://doi.org/10.3366/edinburgh/9781474432689.003.0004","url":null,"abstract":"Chapter 3 takes up the issue of the relationship between the Kizilbash/Alevi communities and the Bektashi order, tracing its roots to their common association with the cult of Hacı Bektaş and their shared links to the Abdals of Rum. This chapter challenges Köprülü’s conjecture of an insular Turkish folk Islam transferred under the cover of the Yesevi Sufi order from Central Asia to Anatolia, and inherited in its new home by successive heterodox circles within a linear evolutionary scheme; it was purported to have passed from the Yeseviyye to the Abdals of Rum, an itinerant dervish group active in late medieval Anatolia, and from them onto the better institutionalized Bektashi order. Within this framework, Köprülü treated the Kizilbash/Alevis as lay followers of the Bektashi order. Evidence emerging from Alevi sources complicates this picture. They disclose no evidence of a Yesevi connection. Nor do they validate Köprülü’s view of the Alevis as lay followers of the Bektashi order. While they do confirm the closely intertwined trajectories of the two affiliations, their interactions and eventual partial fusion appear to have involved a much more contested process than presumed by Köprülü, tensions crystallizing especially around the spiritual legacy of Hacı Bektaş.","PeriodicalId":106563,"journal":{"name":"The Kizilbash-Alevis in Ottoman Anatolia","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132428415","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0007
Ayfer Karakaya-Stump
Alevi documents that were issued by Ottoman authorities recognising related families as Sufi dervishes and/or sayyids form a point of departure of the analysis in this chapter that focuses on relations between the Ottoman state and the Kizilbash communities. While such documents might be interpreted simply as manifestations of Ottoman religious tolerance and administrative pragmatism, this chapter approaches them in the light of the key argument of this book that emphasises the Sufi genealogies of Kizilbash/Alevi saintly lineages. In assessing relations between the Ottoman state and the Kizilbash communities, a special emphasis is placed on the sixteenth-century Kizilbash persecutions and their ruinous impact on the Sufi infrastructure of the Kizilbash milieu. I contend that the persecutory measures employed against the Kizilbash, rather than being viewed within such binaries as tolerance versus intolerance and politics versus religion, ought to be understood in connection to a range of other developments in Ottoman history, including most importantly the process of Sunni confessionalisation that entailed the demarcation of boundaries of acceptable Sufism. Pressures for confessionalisation would also pave the way for Kizilbashism to evolve from a social movement comprising a diverse range of groups and actors into a relatively coherent and self-conscious socio-religious collectivity.
{"title":"From Persecution to Confessionalisation: Consolidation of the Kizilbash/Alevi Identity in Ottoman Anatolia","authors":"Ayfer Karakaya-Stump","doi":"10.3366/edinburgh/9781474432689.003.0007","DOIUrl":"https://doi.org/10.3366/edinburgh/9781474432689.003.0007","url":null,"abstract":"Alevi documents that were issued by Ottoman authorities recognising related families as Sufi dervishes and/or sayyids form a point of departure of the analysis in this chapter that focuses on relations between the Ottoman state and the Kizilbash communities. While such documents might be interpreted simply as manifestations of Ottoman religious tolerance and administrative pragmatism, this chapter approaches them in the light of the key argument of this book that emphasises the Sufi genealogies of Kizilbash/Alevi saintly lineages. In assessing relations between the Ottoman state and the Kizilbash communities, a special emphasis is placed on the sixteenth-century Kizilbash persecutions and their ruinous impact on the Sufi infrastructure of the Kizilbash milieu. I contend that the persecutory measures employed against the Kizilbash, rather than being viewed within such binaries as tolerance versus intolerance and politics versus religion, ought to be understood in connection to a range of other developments in Ottoman history, including most importantly the process of Sunni confessionalisation that entailed the demarcation of boundaries of acceptable Sufism. Pressures for confessionalisation would also pave the way for Kizilbashism to evolve from a social movement comprising a diverse range of groups and actors into a relatively coherent and self-conscious socio-religious collectivity.","PeriodicalId":106563,"journal":{"name":"The Kizilbash-Alevis in Ottoman Anatolia","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117158224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0002
Ayfer Karakaya-Stump
In the oldest cluster of the recently surfaced Kizilbash/Alevi documents(mainly Sufi diplomas (ijāzas) and genealogies (shajaras), or fragments thereof(Abu’l-Wafaʾ Taj al-ʿArifin, the eponym of the Wafaʾi order, is frequently named as a familial and/or spiritual progenitor. The story of the Wafaʾiyya, which one rarely encounters in histories of Islamic mysticism, began in eleventh-century Iraq, but its Iraqi branch seems to have faded away over a few generations, leaving behind no permanent imprints. Chapters 1 and 2 address the implications of the historical affinity of some of the most prominent Alevi saintly lineages with the Wafaʾi Sufi tradition. Chapter 1 presents a selective overview of the life and spiritual legacy of Abu’l-Wafaʾ, based on the hagiography of the saint and other near-contemporary Sufi narratives. It underlines the difficulty of categorizing the saint and his spiritual legacy along the lines of conventional binaries of Sunni versus Shiʿi and “heterodox” versus “orthodox.” This chapter makes the point that the metadoxic outlook of the Babaʾi milieu in medieval Anatolia, as well as many components of Kizilbashism-Alevism, explained on the basis of pre-Islamic survivals in the conventional literature, in fact had their parallels and antecedents in the early Wafaʾi milieu.
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Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0008
Ayfer Karakaya-Stump
Summary of main arguments
主要论点摘要
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Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0006
Ayfer Karakaya-Stump
Teasing out the wider implications of the findings presented in previous chapters, Chapter 5 formulates an alternative account of the Kizilbash movement as a nexus of various mystical circles, dervish groups and sayyidfamilies who came together around Safavid spiritual leadership over the course of the late fifteenth century and early sixteenth. This chapter also shows how the Kizilbash communities in Anatolia persisted through the Çaldıran defeat in their attachment to their distant spiritual masters, the Safavid shahs, who in turn appear to have never entirely abandoned their spiritual claims over these communities. Contacts between the Safavids and the Kizilbash communities in Anatolia were maintained not only indirectly through the mediation of the Karbala convent in Iraq but also through other mechanisms. Of the latter, I identify three: the dispatching of religious treatises, the granting of the position of ḫalīfe(P. khalīfa) to selected Alevi ocaks and the mediation of a branch of the Safavid family in southeastern Anatolia that evolved into the Alevi ocakof Şah İbrahim Veli.
第五章梳理了前几章中发现的更广泛的含义，提出了另一种关于克齐尔巴什运动的说法，认为它是15世纪末16世纪初围绕萨法维精神领袖聚集在一起的各种神秘圈子、苦行僧团体和萨伊德家族的纽带。本章还展示了安那托利亚的Kizilbash社区是如何在Çaldıran失败中坚持他们对遥远的精神导师萨法维沙王的依恋，萨法维沙王反过来似乎从未完全放弃他们对这些社区的精神主张。萨法维人和安纳托利亚的克齐尔巴什社区之间的联系不仅通过伊拉克卡尔巴拉修道院的调解间接维持，而且还通过其他机制维持。在后者中，我确定了三个:宗教论文的分派，ḫalīfe的地位的授予(P。khalk ā n ā fa)到精选的Alevi ocaks和安纳托利亚东南部萨法维家族的一个分支的调解，该分支进化成Şah İbrahim Veli的Alevi ocak。
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Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0003
Ayfer Karakaya-Stump
Using Alevi documents and Seljuk and Ottoman-era archival sources, chapter 2 tracks the various Sufi figures and sayyidfamilies who are purported to be spiritual and/or biological descendants of Abu’l-Wafaʾ and who thrived in Anatolia from the late twelfth century or early thirteenth until the mid-sixteenth century. It shows how, from the second half of the fifteenth century onward, most Wafaʾi offshoots in eastern Anatolia came to be assimilated under the common flag of Kizilbashism, gradually losing their group identities and order structures as they evolved into components of the Kizilbash/Alevi ocaksystem. This chapter also argues that the erosion of the Wafaʾi memory, to some extent a natural corollary of the incorporation of the Wafaʾi affiliates into the Safavid-led Kizilbash movement, also involved the conflation and blending of the Wafaʾi legacy with that of the Bektashi tradition as it was configured in the Bektashi hagiographic and oral tradition compiled at about the turn of the sixteenth century.
第二章使用了阿列维文献和塞尔柱和奥斯曼时代的档案资料，追踪了各种苏菲派人物和萨伊德家族，他们被认为是阿布瓦法的精神和/或生物后裔，从12世纪末或13世纪初到16世纪中期在安纳托利亚繁荣发展。它表明，从15世纪下半叶开始，安纳托利亚东部的大多数瓦法哈伊分支是如何在克孜尔巴什主义的共同旗帜下被同化的，随着它们演变成克孜尔巴什/阿勒维奥克体系的组成部分，它们逐渐失去了群体身份和秩序结构。本章还认为，Wafa - al - i记忆的侵蚀，在某种程度上是Wafa - al - i分支被纳入萨法维德领导的Kizilbash运动的自然结果，也涉及Wafa - al - i遗产与Bektashi传统的合并和混合，因为它在Bektashi的圣像和口述传统中被配置，大约在16世纪之交。
{"title":"The Forgotten Forefathers: Wafaʾi Dervishes in Medieval Anatolia","authors":"Ayfer Karakaya-Stump","doi":"10.3366/edinburgh/9781474432689.003.0003","DOIUrl":"https://doi.org/10.3366/edinburgh/9781474432689.003.0003","url":null,"abstract":"Using Alevi documents and Seljuk and Ottoman-era archival sources, chapter 2 tracks the various Sufi figures and sayyidfamilies who are purported to be spiritual and/or biological descendants of Abu’l-Wafaʾ and who thrived in Anatolia from the late twelfth century or early thirteenth until the mid-sixteenth century. It shows how, from the second half of the fifteenth century onward, most Wafaʾi offshoots in eastern Anatolia came to be assimilated under the common flag of Kizilbashism, gradually losing their group identities and order structures as they evolved into components of the Kizilbash/Alevi ocaksystem. This chapter also argues that the erosion of the Wafaʾi memory, to some extent a natural corollary of the incorporation of the Wafaʾi affiliates into the Safavid-led Kizilbash movement, also involved the conflation and blending of the Wafaʾi legacy with that of the Bektashi tradition as it was configured in the Bektashi hagiographic and oral tradition compiled at about the turn of the sixteenth century.","PeriodicalId":106563,"journal":{"name":"The Kizilbash-Alevis in Ottoman Anatolia","volume":"80 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115705131","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-01DOI: 10.3366/edinburgh/9781474432689.003.0005
Ayfer Karakaya-Stump
A notable revelation of the Alevi sources regarding the relationship between the Kizilbash/Alevi communities and the Bektashi order is the relatively institutionalized relations between the Kizilbash/Alevi saintly lineages and a group of (would be-) Bektashi convents in Iraq that acted as liaisons between the Safavids and their Kizilbash followers in Anatolia. The hub of this network was a convent in Karbala that originally belonged to the Abdals of Rum, but that was eventually appropriated by the Bektashi order. Many Alevi documents were issued or renewed there. Focusing on this convent and relations that developed around it, this chapter attempts to shed further light on Alevi-Bektashi symbiosis, and the evolution of the Alevi ocak system on the basis of a set of informal networks connecting the Safavids, the Bektashis and the Kizilbash/Alevi communities. It was only through the course of the nineteenth century, when the policies of the Ottoman state undermined the powerbase of the local sayyid families and abrogated the institutional identity of the convents that this long-standing network began to lose its vibrancy and eventually collapsed. This, in turn, heralded a process whereby the Alevi-Bektashi milieu gradually lost its transregional character and came to be confined largely to Anatolia.
{"title":"A Transregional Kizilbash Network: The Iraqi Shrine Cities and their Kizilbash Visitors","authors":"Ayfer Karakaya-Stump","doi":"10.3366/edinburgh/9781474432689.003.0005","DOIUrl":"https://doi.org/10.3366/edinburgh/9781474432689.003.0005","url":null,"abstract":"A notable revelation of the Alevi sources regarding the relationship between the Kizilbash/Alevi communities and the Bektashi order is the relatively institutionalized relations between the Kizilbash/Alevi saintly lineages and a group of (would be-) Bektashi convents in Iraq that acted as liaisons between the Safavids and their Kizilbash followers in Anatolia. The hub of this network was a convent in Karbala that originally belonged to the Abdals of Rum, but that was eventually appropriated by the Bektashi order. Many Alevi documents were issued or renewed there. Focusing on this convent and relations that developed around it, this chapter attempts to shed further light on Alevi-Bektashi symbiosis, and the evolution of the Alevi ocak system on the basis of a set of informal networks connecting the Safavids, the Bektashis and the Kizilbash/Alevi communities. It was only through the course of the nineteenth century, when the policies of the Ottoman state undermined the powerbase of the local sayyid families and abrogated the institutional identity of the convents that this long-standing network began to lose its vibrancy and eventually collapsed. This, in turn, heralded a process whereby the Alevi-Bektashi milieu gradually lost its transregional character and came to be confined largely to Anatolia.","PeriodicalId":106563,"journal":{"name":"The Kizilbash-Alevis in Ottoman Anatolia","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128022161","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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