Writing Religion: The Making of Turkish Alevi Islam
Writing Religion: The Making of Turkish Alevi Islam
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书写宗教：土耳其阿勒维伊斯兰教的形成
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发表时间：
2015
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通讯作者：
Kivanç Ulusoy
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作者：
Kivanç Ulusoy
马库斯·德雷斯勒，《书写宗教：土耳其阿勒维伊斯兰的形成》（纽约：牛津大学出版社，2013）。346页。41.99英镑的布料。由于阿拉维派的政治诉求已经成为土耳其政治中最微妙的问题之一，正义与发展党（AKP）已经开始着手“阿拉维派开放”来解决这些诉求。例如，文化部在2008年12月第一所阿勒维学院的开幕式上为国家过去造成的苦难道歉，在接下来的一个月里，塔伊普·埃尔多安参加了阿勒维斋戒仪式。2009年6月至2010年1月间举行的七次研讨会吸引了大约400名来自阿勒维协会和基金会、学者、记者、商界领袖和政治家的代表，使这些象征性的举措达到了顶点。然而，最终，通过最近的一项法院裁决，州政府的回应是基于共和党的公民观念和对个人权利的承认，而不是基于对社区的理解，因此，与阿列维的要求接触的努力以失望告终。在这种背景下，《书写宗教》对土耳其发生的关于阿拉维派的激烈学术和公众辩论做出了重要贡献。这本书涵盖了广泛的书面资料，从外国领事的回忆录和早期西方传教士在安纳托利亚的报告，到奥斯曼帝国晚期和共和时期早期奥斯曼-土耳其知识分子的作品。虽然19世纪下半叶的执政官和传教士的报告描绘了帝国的稳步衰落，但对奥斯曼-土耳其知识分子的研究反映了一个时期的精神，从一个多种族和多宗教的帝国过渡到一个旨在巩固统一的民族认同的民族国家。Dressler使用的丰富资料表明，自第一批传教士报告以来，对Alevi身份的研究就强调了其争议性，但奥斯曼帝国晚期土耳其民族主义的兴起将Alevis作为国家身份的一个组成部分，特别是指他们的土耳其民族根源。Dressler将关于Alevis的主流话语追溯至土耳其民族国家建立过程中对宗教和种族差异的广泛话语重构。Dressler分析了对“Alevi”一词的范式理解，强调它实际上是各种历史上相互联系的群体的共同特征，包括Babais， bektasis， Bedreddin追随者，Kizilbaces和现代Alevis。此外，他还声称，自20世纪20年代以来，土耳其作家将阿勒维主义作为一个现代概念的形成，是土耳其民族主义形成的一个组成部分，而穆罕默德·福特·科普鲁鲁是在新的土耳其民族主义话语中将阿勒维派构建为异端和融合的关键人物。…
MARKUS DRESSLER, Writing Religion: The Making of Turkish Alevi Islam (New York: Oxford University Press, 2013). Pp. 346. £ 41.99 cloth.Since the political demands of the Alevis have become one of the most delicate issues of Turkey's politics, the Justice and Development Party (AKP) has engaged in an "Alevi opening" to address those demands. For instance, the Ministry of Culture apologized for the past sufferings caused by the state at the opening of the first Alevi Institute in December 2008, and in the following month, Tayyip Erdogan participated in an Alevi fast-breaking ceremony. Crowning such symbolic moves, seven workshops held between June 2009 and January 2010 drew some 400 representatives of the Alevi associations and foundations, academics, journalists, business leaders and politicians. Ultimately, however, the state response, through a recent court decision, was based on the Republican idea of citizenship and on the recognition of individual rights rather than communitarian understanding, so the effortto engage withthe demands ofAlevis endedwithdisappointment.In this context, Writing Religion is a crucial contribution to the heated academic and public debates taking place on the Alevis in Turkey. The book covers a wide range of written sources, from the memoirs of foreign consuls and reports of early Western missionaries in Anatolia to the works of Ottoman-Turkish intellectuals of the late Ottoman and early Republican periods. While the reports of the consuls and missionaries from the second half of the nineteenth century portray the empire in steady decline, the studies of the Ottoman-Turkish intellectuals reflect the spirit of a period of transition from a multi-ethnic and multi-religious empire to a nation-state aiming to consolidate a unified national identity. The rich sources that Dressler uses demonstrate that studies on Alevi identity have underlined its controversial character since the first missionary reports, but the rise of Turkish nationalism in the late Ottoman period incorporated the Alevis as an integral part of the national identity, particularly referring to their ethnic Turkish roots.Dressler traces the dominant discourse on Alevis to the broad discursive reformulation of religious and ethnic difference during the foundation of the Turkish nation-state. Analyzing the paradigmatic understanding of the term "Alevi," Dressler emphasizes that it is actually a common denominator for various historically connected groups including Babais, Bektashis, Bedreddin followers, Kizilbaces and modern Alevis. Further, he claims that the formulation of Alevism as a modern concept by Turkish writers since the 1920s is an integral part of the formulation of Turkish nationalism and that Mehmet Fuat Koprulu is a key figure in the construction of the Alevi denomination as heterodox and syncretic within the new Turkish nationalist discourse. …