From institutional rhetoric to current debates: What is true Alevism?

Truth is the opposite of a lie; it is information, expression, or words that are not correct. At first glance, reaching the truth may seem easy, but this is not always the case. The place one looks from, the ground one stands on, the struggle between power relations, differences in historical and current understanding, a conditioned mind, and many other similar factors can pose obstacles to reaching the "truth." Sometimes, we simply do not want to hear the truth. The intellectual, economic, and social privileges of the place we occupy have created a different reality for us; the truth that would destroy it is no longer our truth. 

It is precisely at this point that our truth, which leaves no room for doubt or debate, emerges. Our actions, what we do, and our deeds are our truth. This is true in our daily lives, in institutional structures, and even in the way religion is practiced. The recent debates among Alevi organizations within the scope of the Hacı Bektaş Veli Commemoration events, in particular, reminded me of this side of the truth. Leaving aside the polarization experienced during the aforementioned events, how should we view the Alevism debates that emerged after this polarization? Furthermore, keeping the framework broader, where should we place the institutions' perception and understanding of Alevism?

As I stated above, differences in ideas and perceptions regarding history can bring about different interpretations of Alevism, and even after these interpretations, some may even be drawn to the idea of "Alevism without Ali." However, this is the reality of paper, the reality of words and speech. Yet, the Alevism that is lived and kept alive is occurring in the exact opposite direction, and in this respect, Alevism might be being "transformed" (!). I think this is the most important point. What kind of Alevism are institutions living, and which Alevism are they leaving as a legacy to the future?

Will it be an Alevism that leans on power and is left to the control of the ruling class, left to the future? Or will Alevism be a faith used as a stepping stone for some, turned into a center for personal careers? Will it be a path that takes on the sins and faults of political parties and receives "aid" as hush money in return? What will Alevism turn into with the Alevism being kept alive; having lost all its tradition, history, and memory, what value, understanding, or morality will it leave to the new generation? If there is to be a debate about true Alevism, I think it should be done from these points, and it is precisely at this point that institutions, their relationships, privileges and prerogatives, balance sheets, and assets should be discussed. When we talk about these, it will already become clear who is living which truth and how. 

From here, I would like to recall a truth regarding Otman Baba, one of the important names of the Alevi-Bektashi tradition. Specifically, Prof. Ahmet T. Karamustafa conveys the following information about Otman Baba, one of the important names in Alevi-Bektashi history: "He was completely against acquiring property and rejected all kinds of gifts, especially money, which he likened to excrement. Absolute poverty was the only state that led to religious salvation." Similarly, the Encyclopedia of Islam also provides the following information about Otman Baba: "Otman Baba could not get along with some of the sheikhs of the sects of his time, as well as members of the madrasa. A large part of this must be his accusation of them for accumulating worldly goods, chasing fame and reputation, cooperating with circles close to power, selling false knowledge to the public, and turning the foundations they established into family estates."

Now let us return to today's institutional Alevi reality: Even if you say you are following the path of Otman Baba, if you are using Alevi institutions for fame and reputation, reaping rent from them, transitioning to political parties, and managing the institutions as if they were your own property, acting like a boss, what does it matter if you are attached to Otman Baba or not? While you have trampled on the values, what does it matter if you claim the names and history or not? Because the issue is the essence, not the form. And as Hatayi said, "If your essence is crooked, you are harmful to the path," is there any need to talk about the rest...

The path of words is long and heavy, so I will stop here for now. However, since we have taken a sip from Hatayi, let us take a sip from my elder Yunus. Yunus says:

“If you have broken a heart once

This prayer you perform is not it

Even the seventy-two nations

Do not wash your hands and face.”

With the lines of one of our young writers, Ceren Acar, every verse of Yunus is an embroidery on our hearts, every line is a prayer. Everywhere we search for the truth, including Alevism, we will look at an action, a deed, what is done, and also at those great poets whose lines we breathe. Finally, let us end our article with these lines by Jung: "Man is what he does; not what he says he will do." The truth is the same.