Veliyettin Ulusoy, Postnişin of the Hacı Bektaş Veli Lodge, speaks to Aydın Tonga: 'Looking at Alevism from a position of representation'

 "If your essence is crooked, you are a harm to the path

You seek a remedy for a trouble you have grown

What is your business, you ask about the city

Do not enter the city if you are not a jeweler."

These words belong to Shah Hatayi. They are expressions that prioritize the essence over the form, the inner meaning over the outer appearance, and action over words; they seek sincerity and emphasize the common good.

Undoubtedly, these lines can be written at the top of human and social relations, independent of time and place. For the words expressed here point to a holistic 'human' sensitivity. On the other hand, Shah Hatayi is one of the pirs of the Alevi-Bektashi world; one of the carriers of a faith, a path.

What Does Alevism Tell Us Today?

So, what comes to our minds when we think of Alevism today?

What does Alevism say about nature, humanity, and women?

To find the answers to these questions, I recently met with Veliyettin Ulusoy, the Postnishin of the Hacı Bektaş Veli Lodge, in a gathering of friends. Ulusoy answered my questions with sincerity. However, before moving on to his answers, I would like to share my impressions of him.

Veliyettin Ulusoy is a very approachable, warm, and sincere faith leader. At the same time, he has a wise demeanor and attitude. He seems to weigh every word he speaks. When expressing his opinion on a subject, he clearly defines the boundaries of his statement. During our conversation, he occasionally refers to historical anecdotes. As I mentioned, there is a distinct state of wisdom imbued in his gaze, his words, and his attitude.

“In Alevism, Women and Men are Equal”

I started the conversation by addressing the problems women face. He stated very clearly, “In Alevism, women and men are equal.” Even though there are problems in the current situation, he expressed what should be with a clear emphasis on “equality.” This was an important statement that needed to be put on record.

“Alevism is a path that leads to the Truth (Hakk),” he said. When the emphasis on the Truth is considered as an encompassing and inclusive concept in a broad framework, it shows that it is possible to generate answers to current problems from this perspective as well. In the later minutes of our conversation, he uttered the following sentence, which should be underlined in bold:

“The mother is the main path, the father is the tradition (erkân). According to this tradition, the path is greater than all.”

So, what kind of society does Alevism envision?

What does it tell us about equality, justice, and nature?

Emphasis on Equality, Labor, and Justice

"Alevism defends the rights of labor, stands with labor; it desires a just society," said Ulusoy. He then added, as if to complete these words: "An Alevi cannot be a racist, an Alevi cannot question people's faith."

This approach stood out as a fundamental principle that closes the doors of Alevism to obsolescence, bigotry, and fanaticism.

When the conversation turned to Abu Dharr from the companions of the Prophet, he used the following expressions:

"Abu Dharr is one of the figures who fought for justice in his time. To put it in today's language, he is a communalist. The struggle he waged is clear, and he paid the price for it with his life."

And ultimately, he added:

"Abu Dharr is the patron of the semah."

He summarized Alevism's view of nature in a single sentence:

“One must not seek to dominate nature, but to be a part of it.”

Sacrifice, Sharing, and Conscience

The words of Veliyettin Ulusoy, the Postnişin of the Hacı Bektaş Veli Lodge, regarding animal sacrifice were also noteworthy. He emphasized the importance of providing scholarships to students instead of sacrificing animals, and directing the intended offering to those in need or to non-governmental organizations that operate with this understanding. The suggestion to provide scholarships to students was particularly striking, as the foundation he leads also implements this approach by providing scholarships to a certain number of students each year. I hope that this perspective finds a permanent place in the Alevi world.

Being a Dede Cannot Be a Means of Livelihood

Ulusoy's remarks on cemevis, worship, and the concept of consent (rızalık) were also quite striking. First, he stated the following:

“Worship without the unity of hearts is not worship.”

In this context, a follower (talip) should be able to hold their Dede accountable; the unity of hearts requires this. The phrase “Nothing can happen without consent” served to complete this thought.

His assessments regarding the role of the 'dede' (spiritual leader) were also clear:

“If a dede earns his family's livelihood by performing the duties of a dede, then that person is not a true dede. A good dede does not know who gives him what; he does not distinguish between those who give and those who do not.”

He was also opposed to dedes entering politics. He stated that those who intend to enter politics should leave the position of dede. Along the same lines, he found it unacceptable for Alevi institutions to be used for personal interests:

“Cemevis should not be in the name of individuals,” he said.

In the later minutes of our conversation, I asked about Alevism's perspective on secularism. “As a society, we hold a faith that defends and embraces secularism,” he said. However, he had serious concerns about the current state of secularism. He expressed that there is significant erosion in the secular order gained thanks to Mustafa Kemal Atatürk.

Institutions, Power, and the Sphere of Faith

The topic then turned to the Alevi-Bektashi Culture and Cemevi Presidency. Ulusoy stated the following clearly:

“The Alevi-Bektashi Culture and Cemevi Presidency is harming Alevism and Alevis; by acting as an institution above the dedes, it is beginning to exert control over them.”

At this point, I also drew attention to the relationship between "religious" institutions and secularism, the ties between the structure in question and the government, and the potential consequences of this. He said he agreed with my concerns.

The thoughts of Veliyettin Ulusoy, one of the path leaders of the Alevi-Bektashi community, which I have tried to convey, are extremely valuable. Because he stands in a position that represents a faith with its historical memory and tradition, beyond being just an individual. In this respect, his words shed light on the present and future of Alevism, while also serving as a powerful guide for those trying to understand Alevism.

Let us end as we began; once again with the verses of Shah Khatai:

“The joy of this world lasts but three days

Its sorrow is greater than its joy

The speech and breath of the true saints

One is forty, and forty are counted as one.”