Musahipsiz Otman Babalılarda Kimlik Mücadelesi

Abstract

Otman Baba, one of the important religious figures of the 15th century, won the hearts of the Rum Abdals with his charisma and became famous in the region. The Otman Baba order, which is characterized by its seven symbolism, was built by Otman Baba. His followers, who came after him, continued to follow this tradition. Following the spread of the Bektashi sect in the Balkans in the 16th century, the Babalı people without musāhib living extensively in Northern Bulgaria, melted in to the Bektashi identity under the influence of Sheikh Şüceaddin Veli ocak (hearth). On the other hand, the Babalı people without musāhib living in Southern Bulgaria call themselves Babalı and continue to preserve their original identity. They approach the Bektashi identity with revulsion. The Babalı people were attached to the Şücâeddin Veli Dervish Lodge for a limited time. From looking at their collective memories, this attachment has started in the Bulgaria, with the guidance activities from 1911. Among the Otman Babalıs, whom Şücâeddin Veli Lodge attached to themselves, the dissident Baba and aspirants reject the attachment of Şücâeddin Veli Lodge. We think that the group, formed by them is the Otman Babalıs without musāhib. The hierarchical relationship between Babalıs and Şücâeddin Veli is not a relationship of necessity. The former group try to protect their independence by developing a self-readings strategy to protect their original identity. The symbolism of the seven are the original figures of the Babalıs. This order was most likely developed by Otman Baba against the expansionism of the Bektashi sect. Our study is based partly on historical data, partly on interviews with Babas, Ana-Bacis, service owners and participant observation data in Edirne/Köşan Çiftliği, Babaeski, Çorlu, Çorlu/Türkgücü villages. Regarding the existence of seven rituals and their use as a part of identity, the religious-political events in the Balkans and Thrace region during Otman Baba’s lifetime, are reviewed. Then, for the sources of the period, by looking at the Velāyet-nāme of Otman Baba and Demir Baba, signs of the originality of the line were sought. Finally, it has been reflected on how the Babalıs who have seven rituals built their existence and their identity struggle today.