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"We are the descendants of Güruh-ı naci": The notion of Güruh-ı naci in Alevism and Bektashism
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ABSTRACT: This article aims to analyze the myth of Güruh-ı naci and Şit in Alevi and Bektashi piety and its function on Alevi and Bektashi self-designation as "a saved community." The main theme of the myth is based on the idea that the Alevi and Bektashi do not descend from Adam and Eve, but from the heavenly houri Güruh-ı naci and Şit. Accordingly, they belong to a different lineage apart from Adam and Eve's progeny and constitute the seventy-third fırka (party) who will attain salvation. In this context, the study argues, primarily based on the oral accounts and a modern collection of Alevi and Bektashi poetry, that the myth does not appear as a meaningless combination of random stories but rather serves to engender Alevi and Bektashi self-understanding in connection with its mythical past. Additionally, it asserts that the notion supports the idea of Alevi and Bektashi being "the possessors of the light of Muhammad-Ali," "the true followers of the right path," and "the bearers of esoteric knowledge" against those they consider to be "others." Thus, it reaches a conclusion that the concept functions as a mechanism to justify the position of religious leaders of Alevi ocak s (lit. hearths, religious communities) as well as the Alevi and Bektashi perfection in religious terms and contributes to their ideas regarding salvation.
Title: "We are the descendants of Güruh-ı naci": The notion of Güruh-ı naci in Alevism and Bektashism
Description:
ABSTRACT: This article aims to analyze the myth of Güruh-ı naci and Şit in Alevi and Bektashi piety and its function on Alevi and Bektashi self-designation as "a saved community.
" The main theme of the myth is based on the idea that the Alevi and Bektashi do not descend from Adam and Eve, but from the heavenly houri Güruh-ı naci and Şit.
Accordingly, they belong to a different lineage apart from Adam and Eve's progeny and constitute the seventy-third fırka (party) who will attain salvation.
In this context, the study argues, primarily based on the oral accounts and a modern collection of Alevi and Bektashi poetry, that the myth does not appear as a meaningless combination of random stories but rather serves to engender Alevi and Bektashi self-understanding in connection with its mythical past.
Additionally, it asserts that the notion supports the idea of Alevi and Bektashi being "the possessors of the light of Muhammad-Ali," "the true followers of the right path," and "the bearers of esoteric knowledge" against those they consider to be "others.
" Thus, it reaches a conclusion that the concept functions as a mechanism to justify the position of religious leaders of Alevi ocak s (lit.
hearths, religious communities) as well as the Alevi and Bektashi perfection in religious terms and contributes to their ideas regarding salvation.
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