Türkiye’de Aleviliğin yapısal dönüşümü, cemden cemevine: İstanbul’daki Alevilerle niteliksel bir araştırma
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Tarih
2022
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
T.C. Maltepe Üniversitesi, Lisansüstü Eğitim Enstitüsü
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Geleneksel Aleviliğin dinsel alanını cem, düşkünlük, musahiplik ve dedelik sosyodinsel kurumları oluşturmaktadır. Bu çalışma, “geleneksel Alevilik” olarak adlandırdığı bu sosyodinsel kurumların oluşturduğu dinsel alanın yapısı ve klasik işlevlerinin, sosyoekonomik gelişmeler, toplumdaki artan farklılaşma ve gelişen iş bölümünün daha belirgin hale gelmesi sonucu dönüştüğü varsayımıyla hazırlanmıştır. Tezin başlığında yer alan Aleviliğin yapısal dönüşümü ile ifade edilmek istenen birbirinden farklılaşmamış toplumsal yaşam, kültür, din, hukuk gibi kurumların bir çıktısı olan cem ve ilişkili sosyodinsel kurumların etrafındaki toplumsal yapının, kent ortamında bağımsız alanlar etrafındaki yeni yapıda sınırlanarak dinsel alanda özerkleştiği cemevine dönüşümüdür. Bu kurumlar, kırsal yaşam biçiminin homojen kültüründe, herkesin statü ve yerine ilişkin ön kabullere sahip olduğu, temel geçimi tarım ve hayvancılık olan, kendine yeterli, basit işbölümüne sahip, ortak yaşam biçimi, adetler ve düzenleyici bir iç hukuk düzeninin etkisindeki toplumsal yapının ana bileşenlerini oluştururmuşlardır. Bu çalışmanın ana amacı, Alevilerin bakış açısından, Türkiye’de geleneksel Aleviliğin yapısal olarak nasıl dönüştüğünü, bu dönüşümün ilişkili olduğu kavram sınırları içinde keşfetmektir. Geleneksel Aleviliğin sosyodinsel kurumlarının oluşturduğu dinsel alanının yapısının, sosyoekonomik gelişmeler, toplumdaki artan farklılaşma ve gelişen iş bölümünün daha belirgin hale gelmesi, yaygın eğitim imkanları dolayısıyla çözüldüğü görülmüştür. Geleneksel formunda cemaat dinamiklerinin ön planda olduğu mekanik dayanışmalı toplulukların, sosyokültürel ve sosyodinsel kurumlarına ilişkin görünümlerin, kentleşme ve modernleşme sürecinde işlevini kaybettiği değerlendirilmektedir. Geleneksel hayat içinde farklılaşmayan dinsel, kültürel ve toplumsal alanların, kentleşme ve modernleşme sürecinde farklılaştığı, dinsel alanın sistematikleşerek özerk bir biçim aldığı anlaşılmıştır. Gelenekten kopuşla birlikte anonimleşen kent yaşamının günümüzde geleneksel Aleviliğin dinsel yapısının sistematikleşerek kent ortamında özerkleştiği görülmüştür. Özerkleşen bu yapının merkezinde cemevleri bulunmaktadır. Cemevleri ihtiyaçlar yanında Aleviliğin kent ortamında toplumsal yeniden üretimini sağlayan bir olgu olarak ortaya çıkmıştır. Günümüzde aynı bölgeden zincirleme göç ederek büyük kentlere gelen Alevi toplulukların kurdukları başlangıçta ve hala resmiyette hemşeri yardımlaşma dernekleri olan cemevlerinin ise köyün ya da kasabanın toplumsallığının kısmi kapalı formuyla kente taşınmasını da beraberinde getirdiği görülmektedir.
The religious field of traditional Alevism consists of cem, düşkünlük, musahiplik and dedelik socioreligious institutions. This study has been prepared with the assumption that the structure and classical functions of the religious area formed by these socio- religious institutions, which he calls "traditional Alevism", have been transformed as a result of socioeconomic developments, increasing differentiation in the society and the developing division of labor. What is meant to be expressed by the structural transformation of Alevism in the title of the thesis is the transformation of the social structure around the cem and related socioreligious institutions, which are an outcome of institutions such as undifferentiated social life, culture, religion, and law, to a cemevi, which is limited in the new structure around independent areas in the urban environment and becomes autonomous in the religious field. These institutions are the main components of the social structure in the homogeneous culture of the rural life style, where everyone has preconceptions about their status and place, whose main livelihood is agriculture and animal husbandry, who is self-sufficient, has a simple division of labor, is under the influence of a common lifestyle, customs and a regulatory domestic legal order. they have created. The main purpose of this study is to explore how traditional Alevism has been structurally transformed in Turkey from the point of view of the Alevis, within the boundaries of the concepts with which this transformation is related. It has been observed that the structure of the religious area formed by the socio-religious institutions of traditional Alevism has been dissolved due to socio-economic developments, increasing differentiation in the society and the developing division of labor, and non-formal education opportunities. It is considered that the views of sociocultural and socio- religious institutions of communities with mechanical solidarity, in which community dynamics are at the forefront in their traditional form, have lost their function in the process of urbanization and modernization. It has been understood that the religious, cultural and social areas that do not differentiate in traditional life have differentiated in the process of urbanization and modernization, and the religious area has taken an autonomous form by being systematized. It has been seen that the urban life, which has become anonymous with the break from tradition, has become autonomous in the urban environment by systematizing the religious structure of traditional Alevism today. There are cemevis in the center of this autonomous structure. Cemevis emerged as a phenomenon that provides social reproduction of Alevism in the urban environment, as well as needs. Today, it is seen that the cemevis, which were established by the Alevi communities who migrated from the same region and came to the big cities, and which are still official fellow-citizen assistance associations, brought the sociality of the village or town to the city in a partially closed form.
The religious field of traditional Alevism consists of cem, düşkünlük, musahiplik and dedelik socioreligious institutions. This study has been prepared with the assumption that the structure and classical functions of the religious area formed by these socio- religious institutions, which he calls "traditional Alevism", have been transformed as a result of socioeconomic developments, increasing differentiation in the society and the developing division of labor. What is meant to be expressed by the structural transformation of Alevism in the title of the thesis is the transformation of the social structure around the cem and related socioreligious institutions, which are an outcome of institutions such as undifferentiated social life, culture, religion, and law, to a cemevi, which is limited in the new structure around independent areas in the urban environment and becomes autonomous in the religious field. These institutions are the main components of the social structure in the homogeneous culture of the rural life style, where everyone has preconceptions about their status and place, whose main livelihood is agriculture and animal husbandry, who is self-sufficient, has a simple division of labor, is under the influence of a common lifestyle, customs and a regulatory domestic legal order. they have created. The main purpose of this study is to explore how traditional Alevism has been structurally transformed in Turkey from the point of view of the Alevis, within the boundaries of the concepts with which this transformation is related. It has been observed that the structure of the religious area formed by the socio-religious institutions of traditional Alevism has been dissolved due to socio-economic developments, increasing differentiation in the society and the developing division of labor, and non-formal education opportunities. It is considered that the views of sociocultural and socio- religious institutions of communities with mechanical solidarity, in which community dynamics are at the forefront in their traditional form, have lost their function in the process of urbanization and modernization. It has been understood that the religious, cultural and social areas that do not differentiate in traditional life have differentiated in the process of urbanization and modernization, and the religious area has taken an autonomous form by being systematized. It has been seen that the urban life, which has become anonymous with the break from tradition, has become autonomous in the urban environment by systematizing the religious structure of traditional Alevism today. There are cemevis in the center of this autonomous structure. Cemevis emerged as a phenomenon that provides social reproduction of Alevism in the urban environment, as well as needs. Today, it is seen that the cemevis, which were established by the Alevi communities who migrated from the same region and came to the big cities, and which are still official fellow-citizen assistance associations, brought the sociality of the village or town to the city in a partially closed form.
Açıklama
Anahtar Kelimeler
Alevilik, Dinsel alan, Cem, Cemevi, Alevism, Religious field, Cem, Cemevi
Kaynak
WoS Q Değeri
Scopus Q Değeri
Cilt
Sayı
Künye
Köksal, C. (2022). Türkiye’de Aleviliğin yapısal dönüşümü, cemden cemevine: İstanbul’daki Alevilerle niteliksel bir araştırma / Structural transformation of Alevism in Turkey, from cem to cemevi: A qualitive research with Alevis in Istanbul. (Yayımlanmamış Doktora Tezi). Maltepe Üniversitesi, Lisansüstü Eğitim Enstitüsü, İstanbul.
