At the time Tambar wrote The Reckoning of Pluralism, there was a briefopening in Turkish political life during which ethnic and sectarian pluralitywas both imaginable and debatable. This opening, initiated by the ruling AKP,attempted to create an official conversation about the Alevis and the Kurds.This move indicated that those who have state power were willing to acceptthe suggestion that Turkish nationalism could encompass sectarian and ethnicdiversity. The opening, however, was brutally closed via the violent attackson peaceful protestors during the Gezi Park events of 2013. Turkishpolitics changes rapidly, and what was a moment of optimism among thosewho hope for a greater freedom of expression in Turkey may be revived.This means that Tambar conducted his research when Turks were beginningto discuss religious and ethnic difference, the ongoing war with the Kurdsand possible solutions, and a troubled national memory avoided by nationalisthistorians. Only further research can tell us if the Alevi community feelsthere is a possibility of greater religious expression. But even within thecontext of this brief opening, Tambar’s work contributes to the question ofhow the Turkish government locates, defines, and confines religion, in thiscase Alevism, in the national imaginary via nationalist historians.Tambar’s work contributes to a growing body of ethnographic and sociologicalliterature on Turkey’s powerful if obviously constructed ideologicalworldview, in which the state ushers into existence self-evident “truths” forits citizens. In this case the truth is the origin, meaning, and role of the nation’sAlevis. The author describes how their history has been domesticated (chap.3), how public performances of religiosity are self-contained by the Alevis,who are now burdened with the need to perform national unity and forget aspectsof ritual that appear “irrelevant” to contemporary, urban, political, andideological issues (chaps. 2 and 4), and how ritual has become intellectualizedand historicized (chap. 5). Chapter 6, the final chapter, discusses a non-stateAlevi mosque run by imams trained in Iran.The book will be useful for specialists, for whom lingering questionsabout this group’s oft-repeated “shamanistic” origin is a puzzle. Tambar forcefullyilluminates the origins of this nationalist fiction and the related denial ofany possible connection with Shi‘i Islam. Naturally, for those with some backgroundin Ottoman history, the denial of the Alevis’ sectarian connections to ...