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Today's Zaman, Turkey
Jan 12 2008
Turkey's ethnic problems
by
MÜMTAZER TÜRKÖNE
Because ideological rivalry is staged via symbols in Turkey, words
and concepts matter. Nobody is willing to be labeled a minority and
the majority is reluctant to describe groups with this term.
The primary reason for this is that the term minority was used in the
international agreement in 1923 that established the Turkish Republic
to make reference to non-Muslims. Under the agreement, Jews, Greeks
and Armenians are considered minorities entitled to certain rights
and privileges. An international guarantee was provided for
minorities in the said agreement.
The insistence of the EU on recognition of the Alevis as a minority
points to the definition of minorities as outlined in the Lausanne
Treaty and the Kurds prefer to distance themselves from the term,
believi09ng that they might be subjected to the same treatment as the
non-Muslim groups in Turkey. The majority holds that the Kurds and
the Alevis do not constitute minorities because they are major
constituents of the Turkish nation, also noting that they are
entitled to the same rights. However, there are no discussions as to
whether having the same rights is sufficient for minorities to
preserve their unique characteristics and minority rights are being
discussed without proper reference to the concept of minority.
>From a perspective based on universal standards, there are two major
groups that could be considered minorities in Turkey; the Kurds, who
constitute a minority of language, and the Alevis, who feel they
belong to a different religious identity. However, from an insider
perspective, neither of them is a minority; Turkey's minority problem
has its own characteristics. Currently, there are important
developments in regards to the status of Alevis in Turkey.
The AK Party's gesture to Alevis
Alevism, which is based on devotion to the Prophet of Islam's
son-in-law, Ali, is one of the most prevalent faiths in Turkey.
Alevism does not have a central homogenous set of teachings like
Sunni Islam. For this reason, they are having difficulties coming
around to a commonly shared faith system. There are remarkable
differences between local practices of Alevis in different parts of
the country. Their main commonality is devotion to Ali. Likewise, the
Karbala incident holds an important place in their faith. On this
special day, Alevis fast to mourn for Ali's children who were
brutally killed.
This year, the Muharram fast became more popular then ever because of
the controversial move by the administration. Justice and Development
Party (AK Party) Alevi deputy Reha Çamuroðlu led the initiative; the
leading figures of the AK Party and Prime Minister Recep Tayyip
Erdoðan organized a dinner for the Alevis on their holy day. The
event was presented as a gesture of the AK Party to the Alevis. The
AK Party, which represents the Sunni majority, was trying to prove
that they are respectful of the Alevi faith. However, something
interesting happened; the AK Party's attempt for social peace and
harmony was met with resistance. Some Alevis not only rejected the
invitation to participate in the event but also shunned those who
did. The prime minister encouraged the Alevis to maintain social
peace; he made a gesture to them for one of their special days;
however, some of the Alevis harshly reacted to the gesture for
insignificant reasons.This shows that the issue is actually intricate
and difficult to resolve.
Is Alevism a separate religion?
Turkey's discussions on religion include whether the Alevi faith is a
separate religion. The Muharram fast is also popular among the
predominantly Shiite Iran. However, Alevis strongly react to Shiism.
Professor Ahmet Yaþar Ocak, who is renowned for his scholarly works
on Alevism, describes the Alevi faith as Turkish heterodoxy. Reha
Çamuroðlu is also an authority on the Alevi faith. His novel titled
"Ismael" narrates how the Alevi faith emerged. The competition
between the Iranian Shah Ismael and the Ottoman Sultan Selim had the
greatest impact on the formation of Alevism. In the novel, Çamuroðlu
notes that Alevism is a unique faith influenced by Shamanism and
other ancient belief systems.
The question over whether Alevism is a separate religion is relevant
to the discussions on secularism and the Alevi demands from the
state. Religious services are organized as public services in Turkey.
However, such services are based on Sunni Islam alone. The Religious
Affairs Directorate is a public institution that deals with the
mosques and the public servants who provide services at these
mosques. The institution provides funds from the central budget to
the mosques. Impartiality of the state vis-à-vis different beliefs is
seriously undermined by this situation because the Alevis do not
benefit from its services. There are different options for the
resolution of the problem. First, Alevis may be recognized as having
the right of representation in the Religious Affairs Directorate. The
second option is presented by Çamuroðlu and it proposes the
employment of Alevi clerics in the Culture and Tourism Ministry and
the administration of Alevi temples (cemevi) by the same ministry.
However, the problem still stands as a colossal one simply because
none of the proposals resolve the problem. Because Alevism is not a
homogenous faith, it is hard to find a dominant set of teachings and
religious authorities that will represent the Alevis. Second, the
state's attempt to improve the conditions of the Alevis will
inevitably mean double standards vis-à-vis the other faiths.
Provision of religious services for the Alevis will mean that the
state will be much less secular.
The prime minister's attempt was part of a social peace project. The
administration would extend warm messages to the Alevis and make the
polarization based on religious differences more manageable.
Obviously the result meets expectations. The attempt was seriously
protested by the Alevis. It seems that the religious hierarchy and
status quo among the Alevi community is the major reason for this
resistance. The Alevi leaders hold that rapprochement would seriously
undermine their dominant position. The Alevi leaders' readiness to
describe the recent attempt as an assimilation project proves this.
Perhaps the government's attempt was the right thing to do; it may
trigger insider discussions that will shake up the status quo.
The dinner was just a beginning. The dinner showed that the Alevi
question is not a minority issue but is an issue of power sharing
because those who refused to attend the event had no plausible
reasons for doing so.
12.01.2008
Jan 12 2008
Turkey's ethnic problems
by
MÜMTAZER TÜRKÖNE
Because ideological rivalry is staged via symbols in Turkey, words
and concepts matter. Nobody is willing to be labeled a minority and
the majority is reluctant to describe groups with this term.
The primary reason for this is that the term minority was used in the
international agreement in 1923 that established the Turkish Republic
to make reference to non-Muslims. Under the agreement, Jews, Greeks
and Armenians are considered minorities entitled to certain rights
and privileges. An international guarantee was provided for
minorities in the said agreement.
The insistence of the EU on recognition of the Alevis as a minority
points to the definition of minorities as outlined in the Lausanne
Treaty and the Kurds prefer to distance themselves from the term,
believi09ng that they might be subjected to the same treatment as the
non-Muslim groups in Turkey. The majority holds that the Kurds and
the Alevis do not constitute minorities because they are major
constituents of the Turkish nation, also noting that they are
entitled to the same rights. However, there are no discussions as to
whether having the same rights is sufficient for minorities to
preserve their unique characteristics and minority rights are being
discussed without proper reference to the concept of minority.
>From a perspective based on universal standards, there are two major
groups that could be considered minorities in Turkey; the Kurds, who
constitute a minority of language, and the Alevis, who feel they
belong to a different religious identity. However, from an insider
perspective, neither of them is a minority; Turkey's minority problem
has its own characteristics. Currently, there are important
developments in regards to the status of Alevis in Turkey.
The AK Party's gesture to Alevis
Alevism, which is based on devotion to the Prophet of Islam's
son-in-law, Ali, is one of the most prevalent faiths in Turkey.
Alevism does not have a central homogenous set of teachings like
Sunni Islam. For this reason, they are having difficulties coming
around to a commonly shared faith system. There are remarkable
differences between local practices of Alevis in different parts of
the country. Their main commonality is devotion to Ali. Likewise, the
Karbala incident holds an important place in their faith. On this
special day, Alevis fast to mourn for Ali's children who were
brutally killed.
This year, the Muharram fast became more popular then ever because of
the controversial move by the administration. Justice and Development
Party (AK Party) Alevi deputy Reha Çamuroðlu led the initiative; the
leading figures of the AK Party and Prime Minister Recep Tayyip
Erdoðan organized a dinner for the Alevis on their holy day. The
event was presented as a gesture of the AK Party to the Alevis. The
AK Party, which represents the Sunni majority, was trying to prove
that they are respectful of the Alevi faith. However, something
interesting happened; the AK Party's attempt for social peace and
harmony was met with resistance. Some Alevis not only rejected the
invitation to participate in the event but also shunned those who
did. The prime minister encouraged the Alevis to maintain social
peace; he made a gesture to them for one of their special days;
however, some of the Alevis harshly reacted to the gesture for
insignificant reasons.This shows that the issue is actually intricate
and difficult to resolve.
Is Alevism a separate religion?
Turkey's discussions on religion include whether the Alevi faith is a
separate religion. The Muharram fast is also popular among the
predominantly Shiite Iran. However, Alevis strongly react to Shiism.
Professor Ahmet Yaþar Ocak, who is renowned for his scholarly works
on Alevism, describes the Alevi faith as Turkish heterodoxy. Reha
Çamuroðlu is also an authority on the Alevi faith. His novel titled
"Ismael" narrates how the Alevi faith emerged. The competition
between the Iranian Shah Ismael and the Ottoman Sultan Selim had the
greatest impact on the formation of Alevism. In the novel, Çamuroðlu
notes that Alevism is a unique faith influenced by Shamanism and
other ancient belief systems.
The question over whether Alevism is a separate religion is relevant
to the discussions on secularism and the Alevi demands from the
state. Religious services are organized as public services in Turkey.
However, such services are based on Sunni Islam alone. The Religious
Affairs Directorate is a public institution that deals with the
mosques and the public servants who provide services at these
mosques. The institution provides funds from the central budget to
the mosques. Impartiality of the state vis-à-vis different beliefs is
seriously undermined by this situation because the Alevis do not
benefit from its services. There are different options for the
resolution of the problem. First, Alevis may be recognized as having
the right of representation in the Religious Affairs Directorate. The
second option is presented by Çamuroðlu and it proposes the
employment of Alevi clerics in the Culture and Tourism Ministry and
the administration of Alevi temples (cemevi) by the same ministry.
However, the problem still stands as a colossal one simply because
none of the proposals resolve the problem. Because Alevism is not a
homogenous faith, it is hard to find a dominant set of teachings and
religious authorities that will represent the Alevis. Second, the
state's attempt to improve the conditions of the Alevis will
inevitably mean double standards vis-à-vis the other faiths.
Provision of religious services for the Alevis will mean that the
state will be much less secular.
The prime minister's attempt was part of a social peace project. The
administration would extend warm messages to the Alevis and make the
polarization based on religious differences more manageable.
Obviously the result meets expectations. The attempt was seriously
protested by the Alevis. It seems that the religious hierarchy and
status quo among the Alevi community is the major reason for this
resistance. The Alevi leaders hold that rapprochement would seriously
undermine their dominant position. The Alevi leaders' readiness to
describe the recent attempt as an assimilation project proves this.
Perhaps the government's attempt was the right thing to do; it may
trigger insider discussions that will shake up the status quo.
The dinner was just a beginning. The dinner showed that the Alevi
question is not a minority issue but is an issue of power sharing
because those who refused to attend the event had no plausible
reasons for doing so.
12.01.2008