Pirsultan Abdal Cultural Association: Reflections on the Struggles & Successes of a Migrant Community in Ayvalık

Foundation plaque on the outside of the main cemevi building.

Pirsultan Abdal Cultural Association

The Ayvalık Branch of Pirsultan Abdal Cultural Association is the fruit of the tireless efforts and courage of an Alevi community who migrated to the town from other parts of Türkiye over the past two decades. Founded in 2009, it is named after the Turkmen religious figure and poet Pirsultan Abdal (1480- 1550) and is a branch affiliated to the General Centre of the Pirsultan Abdal Cultural Association. No obstacles were encountered in the registration of the association, except the prohibition on the inclusion of the word cemevi in its title. Initially, the Alevis of Ayvalık chose to locate their branch inside the town, but the Ministry of the Interior did not approve the application. Instead, Ayvalık Municipality allocated to them a freehold plot on the outskirts of the town on which there were two buildings initially used by Ayvalık State Hospital as tomography and haemodialysis clinics from 2003-2005. They had been donated to the hospital by the Alevi-Bektaşı family of Mahmut and Meral Yorulmaz whose parents had migrated from Crete. The Association then gained the Municipality’s and

family’s permission to transform the buildings into an Alevi complex and the Board of Directors became the tenant in 2018.

The building works were financed through membership fees and donations such as Ayvalık Municipality’s benefaction of 450,000 Turkish liras which was spent on the renovation and modification of the interior of the two buildings according to the community’s needs. It took just over two months to complete the renovations, the responsibilities of which were mostly delegated to members of the Alevi community. Today, the Association pays a symbolic land rent to the Municipality of approximately 400 liras because it is a space used as a place of worship. The full costs are between 2000 to 2500 liras per month with costs increasing to 4000 liras during religious festivities and during the summer. They do not receive financial assistance from the Turkish state or any funding bodies, instead they continue to depend on membership fees and the generosity of donors.

The Alevi complex consists of two separate building units: in the upper a cemevi, an office, and toilets are located, and in the lower, an industrial kitchen, refectory, morgue, clubhouse, and a depo. Even though the Alevi community has their own morgue, they do not have a separate cemetery in which to bury their dead nor have they made such a request. Instead, they are buried in the same cemetery as Sunni Muslims, like in the rest of Türkiye. In addition to a space for rituals such as the cem and the distribution of an offering of food for celebrations or commemorations (lokma), the complex provides cultural and educational activities as well as a Women’s Branch. Although most of the activities have been placed on hold due to the Covid-19 pandemic, the Alevi community of Ayvalık continues to flourish as a place of worship and welfare. During my two brief visits, I witnessed Alevis visiting from places as far away as Istanbul to request support and advice. They departed having found a solution to their problems.

A view of the interior of the cemevi.

The Cemevi

The cemevi is situated in the upper building of the complex with views of the shimmering sea between lush green trees. Through a narrow door is a spacious and well-lit cem hall with Turkish rugs covering the floor and seating lining the walls with richly coloured cushions. On the white-washed walls are sayings written in bold letters and behind the dede’s seat (posta) are prominent depictions of Hacı Bektaş Veli, and Hasan (624 - 670) and Husain (626 - 680) who were the Prophet Muhammad’s grandsons. Even though it is a secure space for Alevi worship, the shadow of a past persecution is cast over the hall and poignantly reflected on its wall. At the far end, is a commemorative board showing black and white photos of the faces and names of the thirty-three innocents who were killed in the Madımak Massacre of 2 July 1993.

Another shadow cast of the political reality is inevitably, albeit unintentionally, visible on the building’s outside wall with the words “cultural house” (kültür evi). Even before the  presidential decree issued in 2022 on the establishment of the Alevi-Bektaşı Culture and Cemevi Presidency under the Culture and Tourism Ministry instead of the Directorate of Religious Affairs, the Pirsultan Abdal cemevi had to register itself as a cultural centre. While the decree was passed in order to provide the Alevi community with more rights such as the payment of utility bills in cemevis, it denies them the fundamental right of equality with the other recognised religons in Türkiye. Consequently, the cemevi is only recognised as a cultural building as opposed to a house of worship, and Alevism as a cultural group rather than as a religious denomination.

While nobody contested the construction of the cemevi or is opposed to the presence of an Alevi cultural association, few people I interviewed in Ayvalık even knew of its existence. This is despite the attendence of approximately 100 people at the regular cem ritual and 1500 at the commemoration of the killing of Huseyn in 680 (aşure). Although the latter is open to all and often attended by Sunnis as well as foreigners. Similarly, in 2021 they distributed a sweet dish with nuts and pulses (also called aşure) on Cunda Island with an attendance of over 1500 people. However, attacks against Alevis and cemevis in Ankara in 2022 during the religiously significant month of Muharrem discouraged the Alevis of Ayvalık from holding such an event publically that year. The Pirsultan Abdal Cultural Association nonetheless remains supported by the local authorities and following the attacks in Ankara, the district governor visted to give his condolences and support.

In spite of the success of the Pirsultan Abdal complex, there are no plans to found another cemevi because the current one meets the needs of the existing community. Cemevis are not used as political or religious statements; rather, they are constructed whenever and wherever there is a need. The cemevi is primarily a representation of solidarity: a place where the community can worship and enage with one another in safety and peace.

Painting of a female zakir playing the saz by Metin Yaz.

Women’s Branch

A narrative inherent in Alevi belief is equality between the genders even if not always practiced, especially after the migration of Alevis to urban areas where the place of women began to approximate with the predominant religion and patriachal social norms. There are currently no anas (women religious leaders in Alevism) or female zakirs (women who play the long-necked lute - bağlama or saz - and recite songs and prayers) in Ayvalık. Nonetheless, women play an indispensible role at the Ayvalık Branch of Pirsultan Abdal Cultural Association at an administrative level on the Board of Directors as well as in the wider society through the Women’s Branch. All the women’s work, from the highest to the lowest level, is undertaken on a voluntary basis. The Women’s Branch meets once every fifteen days but during the twelve days of the Muharrem fast the women attended every day to cook and serve food, then the next day they make aşure.

I interviewed the yearly elected head of the Women’s Branch, Mrs. Gülseren Demir, who has held the position over the past year. She emphasised the detrimental impact of the Covid-19 pandemic insofar as it restricted the activities of the 30 to 60 year-olds attending. Pre-pandemic, they would gather to discuss women’s problems or a subject Vedat Dede had given them, have outings, and learn to play a musical instrument such as the saz. They also make pastries and savory food for the community and to sell thus gaining an income for the complex. In the future, the Women’s Branch aspires to arrange courses in Alevism, sema (a dance during the cem), and theatre, in addition to holding a fair. There is also a Youth Branch for adolecent women and men in which bağlama music courses and sports outings are organised and likewise, religious instruction courses for children are organised.

In the refectory, we are reminded once again of women’s promenent role in the Alevi community. On the wall hangs a stricking painting of a female zakir playing the saz which was the creation of an art teacher, the late Mr. Metin Yaz who used to work in Ayvalık. The painting almost resembles a stained-glass window and brings colour and joy to the space. This artwork is even more significant given that few women actively participate as zakirs during the cem ritual in contemporary Türkiye. Additional artisitic evidence of women’s presence is found in another painting by the talented Mrs. Ayşegül Tekten who is also Vedat Dede’s wife. It is a poignant portrait of Firik Dede (Seyfi Firik) the pain in his eyes and deep furrows of worry on his brow perfectly portrayed by brush strokes remained a mystery until I read about his life. He was a dede from Ovacık in Dersim with a strong philosophy and moral courage, yet his life was a tragic one. In 1981 during the military rule, his son Behzat who was studying to become a teacher, was tied to a tree by soldiers, interrogated, tortured, and burned alive. Fırik Dede spent the rest of his life in mourning. He fell into silence and never held a cem ritual throughout the rest of his life before passing away at the age of 106.

A proverb about not breaking promises on a plaque above the entrance of the cemevi

Humanitarian role of the Association

Since undertaking this study, two devastating earthquakes struck the south-eastern Türkiye in the province of Kahramanmaraş on 6 February 2023 followed by a flood the following month. In Türkiye alone, these resulted in the tragic death of over 50,000 people, the injury of 108,000, and migration of 5 million from the region in search of refuge. It has affected 10 provinces in Türkiye as well as causing significant death and destruction in north-western Syria. Having also suffered loses, the Ayvalık Branch of Pirsultan Abdal Cultural Association have undertaken outstanding humanitarian work, like so many Alevi associations and foundations. Vedat Dede describes how, on the second day, they rushed to help people in the region with great integrity and solidarity. Among the many ways they have assisted are included the sending of aid to unreachable villages, support with logistics and relocation, provision of pedagogical and psychological support, and organisation of theatre and musical activities. Furthermore, women from the Association travelled to the earthquake zone and set up kitchens to provide three daily meals while the youth assisted with the rescue efforts. Indeed, the role of the cemevis in and around the earthquake resembles that of crisis centres and they continue to provide aid and hope to those most affected by the natural disaster.

Conclusion

“The Alevis are not a wretched community. We are strong, we look after and support each other. We become a Hızır for each other in troubled times.”

“Cultural Association” is the term under which Ayvalık’s Alevi community has been forced to register their house of worship. Like all cemevis in Türkiye, they have never obtained a legal status allowing for freedom of worship. All they request is the recognition of the status of the cem as a valid ritual and the cemevias a place of worship. After this recognition, they can apply to the central authorities for their dedes to receive salaries and to the local authorities for the payment of their bills like other places of worship in Türkiye.

As I said my farewells, I was told that the door of the Ayvalık Branch of Pirsultan Abdal Cultural Association would be open to me as a place where guests are always welcome. I entered as a stranger and left as friend feeling deeply touched by the hospitality and trust shown to me by a Muslim community which has suffered oppresion for centuries. Indeed, being born an Alevi in this region means paying a price.

Author: Vanessa R. de Obaldía, 10 May 2023

Acknowledgements: I express my sincere thanks and appreciation to the community at the Ayvalık Branch of Pirsultan Abdal Cultural Association for their cooperation and hospitality. I am especially grateful to Mr. Vedat Tekten, the cemevi’s dede, and to Mrs. Gülseren Demir, the head of the women’s branch, for taking part in the interviews, as well as to Mr. Doğan Bermek, the founding president of Alevi Philosophy Centre (ADO), for his comments on an earlier draft.

N.B. The fieldwork and interviews were undertaken during two visits to the Ayvalık Branch of Pirsultan Abdal Cultural Association on 23 and 26 August 2022. All quotes are from Vedat Dede and all photos were taken by the author on 23 August 2022.