'Scapegoat' Erdal Erzincan

Alevis are under intense attack. This assault has escalated with the rise of political polarization in the country, the uncertainty in Syria, and the increase in racism and chauvinism worldwide.

At the same time, the footsteps of an 'Alevi opening' have been heard for years.

Whether for votes, national security, or legitimacy, extending an olive branch to Alevis is not a bad thing.

However, political polarization and attacks against Alevis are overwhelming our people who are Alevi or sensitive to Alevism. They are becoming angry and feeling cornered. This sense of being trapped is making people intolerant.

It is precisely at such a time that Alevis are being massacred in Syria.

It is precisely at such a time that a journalist named Amal Zaamta is alleged to have said, "Alevis should be massacred all over the world."

It is precisely at such a time that attempts are being made to divide Alevis based on their languages. In this way, they aim to separate an Alevi segment that can both experience anti-Alevi hostility and be part of an 'opening' from the "bad" Alevis.

The plan seems to be to win over a segment of Alevis who believe they are close to the Babagân and the Hacı Bektaş Lodge, and thus separate themselves from other Alevis; the others will be excluded. That is how the plan appears.

Some are trying to define Alevism solely as a faith and detach it from the 'ocak' (hearth) system and its social base. On the other hand, the efforts of various groups to reduce Alevism to a specific nation also serve this fragmentation. In the past, intellectuals like Baha Sait Bey and Irène Mélikoff tried to link Alevism to pre-Islamic Turkish beliefs and trap it within a Turkish identity. Elsewhere, through the theses of 'Alevism without Ali,' attempts were made to link Alevis to the Middle East, specifically to Zoroastrianism. Erdoğan Çınar and his friends, meanwhile, tried to link Alevism to the Luwian people of Anatolia, attempting to construct a truly "groundbreaking," fantastic historical narrative about Alevism.

Amidst all this dust and smoke, Alevis are trying to find their own way. In the process, they are changing. Some are starting to pray in mosques. Others are moving away from Islam and interpreting Alevism as a philosophy of life and an ethnic group that carries this philosophy.

Within such a painful process, everyone is hardening while trying to defend Alevism. This hardening makes Alevis fragile. We saw the most typical example of this in the reactions to the well-intentioned but incomplete interpretation of the artist Erdal Erzincan. What had he said? Let's look closely:

"Alevism is an ancient tradition that encompasses 72 nations. There is no such term as 'Kurdish Alevi' or 'Turkish Alevi'; there are Alevis who speak Kurdish, Alevis who speak Turkish, or Alevis who speak Zazaki. The language of Alevism is the language of the heart (hal dili), and the language of worship is Turkish. Tradition conveys it to us this way."

https://x.com/erdalerzincan/status/1970972938221519011

In essence, this is a comment that seeks to respond to these very attacks and defend Alevism. It opposes the "Turkish Alevi" – "Kurdish Alevi" distinction. It states that there can be different nations within Alevism. Thus, it opposes shallow approaches that want to divide Alevis or reduce Alevism to the origins of one of the communities within it. Capturing the mystical character of Alevism, he says, "The language of Alevism is the language of the heart." His only mistake is saying "the language of worship is Turkish," based on his own experience and by saying "tradition conveys it to us this way." This is indeed incorrect.

However, our knowledge regarding Alevism has only recently deepened. Written sources on Alevism have become more accessible recently thanks to Ayfer Karakaya-Stump. Comprehensive writings on the Alevi 'ocak' system or the groundbreaking academic work on the origins of Alevism, particularly by scholars like Rıza Yıldırım, are the product of only a few decades. It is understandable that people who do not have a strong academic background, or who are outside of faith groups that have been victims of direct censorship, distortion, and lies in the literature on Alevism, may not have sufficient knowledge about the language of worship in Alevism.

Despite his comment, which he wrote to respond to the attacks on Alevism and Alevis and which essentially captured the essence of the matter, Erdal Erzincan was bombarded with messages due to a single mistake. We took out our frustration and our feeling of being cornered a bit on Erdal Erzincan. Perhaps the expectations from him were too high.

We spent the energy we should have used against those who massacre Alevis, those who divide Alevis, and those who call for the massacre of Alevis, on a 'Can' (soul/fellow) who wrote a message containing a mistake/omission that was not malicious. They accused this 'Can' of everything from racism to chauvinism. Have some mercy!

Erdal Erzincan's message can be criticized, and it should be. Through this, we can find the opportunity to explain the diversity of Alevi communities, different languages of worship, and the scope of the Alevi faith.

Unfortunately, Erdal Erzincan became the scapegoat of this process. I hope he continues his production with the same speed without being hurt.

On this occasion, we should thank all the commentators and scientists who have expanded our knowledge of Alevism, even if they used hurtful language. A community and a faith that have been tried to be buried for centuries are discovering themselves thanks to them. It is good that they exist.