Publication: Alevi yetkililerin örgün ve yaygın din eğitimine bakış ve beklentileri (İstanbul örneği)
Abstract
Türk tarihi içerisinde başta siyasi olmak üzere çeşitli açılardan önemli tartışma alanlarından biri olan Alevilik, din eğitimi sahasında da tartışılan konulardan biri olmuştur. Din eğitimi sahasında tartışılan en önemli boyutlarından biri zorunlu din dersleri içerisinde Alevilik konusunun nasıl ele alınacağı meselesidir. Bir diğer boyut ise Alevi öğrencilerin zorunlu din dersi almalarına yönelik itirazlardır. Yaygın din eğitimi sahasında özellikle Diyanet bünyesinde Aleviliğin temsili ile cem evlerinin statüsü de önemli bir tartışma konusudur. Çalışmada İstanbul’daki cem evlerindeki Alevi temsilcilerin örgün ve yaygın din eğitimine bakışları ve beklentileri anlaşılmaya çalışılmaktadır. Nitel araştırma yöntemlerinden mülakat tekniği ile gerçekleştirilen araştırmada Alevi temsilcilerin zorunlu DKAB derslerine bakışları ve bu dersin nde bulunan Alevilik konu başlığının muhtevasına ilişkin bakış ve beklentileri, cem evinin konumuna dair düşünceleri, yaygın din eğitimine yönelik bakışları ve Diyanet İşleri Başkanlığı’na yönelik beklentileri tespit edilmeye çalışılmıştır. Tezin ilk bölümünde Aleviliğin mahiyeti ele alınmış, ders kitaplarında yer alan Aleviliğin temel erkanlarından bahsedilmiştir. Türkiye’de farklı yörelerde yaşayan Alevi gruplara değinilerek “ocakzadelik” sistemi aktarılmaya çalışılmıştır. Tezin ikinci bölümünde ise Aleviliğin ders kitaplarında yer alış süreci ve programlardaki değişimlerden bahsedilmiştir. Bu bağlamda ders kitapları detaylı bir şekilde ele alınmıştır. Diyanet ve Alevilik konusu kapsamında Diyanet ve Alevilik üzerine yapılan tartışmalara değinilmiştir. Yaygın Din eğitiminde Alevilik ele alınmış, tarihi süreçte konumu değişen cem evlerinden bahsedilmiştir. Üçüncü ve son bölümde ise yapılan mülakat çalışmasının sonuçları ele alınarak Alevi temsilcilerin örgün ve yaygın din eğitiminden beklentileri incelenmiştir.
Alevism, which has been an important area of discussion in Turkish history, especially in politics, has also been one of the topics discussed in the field of religious education. One of the most important dimensions discussed in the field of religious education is how the subject of Alevism will be addressed in compulsory religious courses. Another dimension is the objections to Alevi students taking compulsory religious courses. In the field of widespread religious education, the representation of Alevism, especially within the Religious Affairs Directorate, and the status of cemevis are also important topics of discussion. The study attempts to understand the perspectives and expectations of Alevi representatives in cem evis in Istanbul regarding formal and informal religious education. In the study conducted using the interview technique, the perspectives of Alevi representatives regarding the compulsory DKAB courses and the perspectives and expectations regarding the content of the Alevism subject in the program of this course, their thoughts regarding the position of the cem evi, their perspectives regarding informal religious education and their expectations regarding the Presidency of Religious Affairs were asked and the results were presented. The first part of the thesis deals with the nature of Alevism, and the basic rules of Alevism included in the textbooks are mentioned. The Alevi groups living in different regions in Turkey are mentioned and the “ocakzadelik” system is tried to be conveyed. In the second part of the thesis, the process of Alevism being included in the textbooks and the changes in the programs are mentioned. In this context, the textbooks are discussed in detail. The subject of the Directorate of Religious Affairs and Alevism is explained, and the discussions on the Directorate of Religious Affairs and Alevism are mentioned. Alevism is discussed in widespread religious education, and the cem evis, whose position has changed in the historical process, are mentioned. In the third and last part, the results of the interview study are discussed and the expectations of the Alevi representatives from formal and widespread religious education are examined.
Alevism, which has been an important area of discussion in Turkish history, especially in politics, has also been one of the topics discussed in the field of religious education. One of the most important dimensions discussed in the field of religious education is how the subject of Alevism will be addressed in compulsory religious courses. Another dimension is the objections to Alevi students taking compulsory religious courses. In the field of widespread religious education, the representation of Alevism, especially within the Religious Affairs Directorate, and the status of cemevis are also important topics of discussion. The study attempts to understand the perspectives and expectations of Alevi representatives in cem evis in Istanbul regarding formal and informal religious education. In the study conducted using the interview technique, the perspectives of Alevi representatives regarding the compulsory DKAB courses and the perspectives and expectations regarding the content of the Alevism subject in the program of this course, their thoughts regarding the position of the cem evi, their perspectives regarding informal religious education and their expectations regarding the Presidency of Religious Affairs were asked and the results were presented. The first part of the thesis deals with the nature of Alevism, and the basic rules of Alevism included in the textbooks are mentioned. The Alevi groups living in different regions in Turkey are mentioned and the “ocakzadelik” system is tried to be conveyed. In the second part of the thesis, the process of Alevism being included in the textbooks and the changes in the programs are mentioned. In this context, the textbooks are discussed in detail. The subject of the Directorate of Religious Affairs and Alevism is explained, and the discussions on the Directorate of Religious Affairs and Alevism are mentioned. Alevism is discussed in widespread religious education, and the cem evis, whose position has changed in the historical process, are mentioned. In the third and last part, the results of the interview study are discussed and the expectations of the Alevi representatives from formal and widespread religious education are examined.