...A Revival: Transformation of Mevlevism in Turkey Hande DEVRİM KÜÇÜKEBE Ege University State Conservatory of Turkish Music Final Essay for IPEDAK- Erasmus Project- Intensive Programme 2010 Revival can be defined as a social movement aiming to restore and protect a tradition which is believed to be disappeared or partly neglegted. This essay will focus on how revival is discussed as a concept in the works written by Egil Bakka, Andriy Nahachewsky, Mohd Anis Md Nor and Ayhan Erol and the case of The whirling Dervishes in Turkey will be elaborated using this concept of revival. In his article ‘Whose dances? Whose authenticity?’ Egil Bakka, mentions folk dance revival in Norway as an ‘organized folk dance movement as opposed to popular tradition’. He presents two dance categories. The first one contains ‘dances staying alive because of their own strength and popularity’ and the second category consists of ‘dances being consciously cultivated, taught and sustained by a desire to preserve, nurture or utilize’ (60) In the first category there are the dances common in Norwegian rural areas and he states that there aren’t any systematic teaching and efforts to keep these dances alive. The dances in the second category are the ones which are subjected to the revival or ‘organised folk dance movement’ Bakka states that the revival process requires to move...
Words: 4860 - Pages: 20
...walking in a garden to know it. The body itself is a screen to shield and partially reveal the light that’s blazing inside your presence. Water, stories, the body, all the things we do, are mediums that hide and show what’s hidden. Study them, and enjoy this being washed with a secret we sometimes know, and then not. -Jalal ad-Dīn Muhammad Rumi STORY WATER A story is like water that you heat for your bath. It takes messages between the fire and your skin. It lets them meet, and it cleans you! Very few can sit down in the middle of the fire itself like a salamander or Abraham. We need intermediaries. A feeling of fullness comes, but usually it takes some bread to bring it. Beauty surrounds us, but usually we need to be walking in a garden to know it. The body itself is a screen to shield and partially reveal the light that’s blazing inside your presence. Water, stories, the body, all the things we do, are mediums that hide and show what’s hidden. Study them, and enjoy this being washed with a secret we sometimes know, and then not. -Jalal ad-Dīn Muhammad Rumi EDITORIAL Jalal ad-Dīn Muhammad Rumi, a 13th century Persian Muslim poet, theologian and Sufi mystic wrote the poem, Story Water, describing how we interact with reality through a medium. A story is a medium reflecting life’s realities, bridging relations, communicating insights, uncovering truths and hoping for transformation. This newsletter is a compilation of stories....
Words: 801 - Pages: 4
...A. Nicholson for kind and generous permission to use selections from his Dwani Shamsi Tabriz, and I DESIRE his also his publishers, the Cambridge Press. I am deeply indebted to Mr. E. H. Whinfield for allowing me to use quotations from his rendering I of the Masnavi (Triibner's Oriental Series). also cordially thank Mr. John Hastie for giving permission to quote a few passages from the " " Festival of Spring late Rev. Professor Hastie's (James Maclehose and Sons, Glasgow). The poems quoted from this volume are entitled : "Thy Rose," "I saw the Winter weaving," " " Love sounds the Music of the Spheres," The " The Beloved All in Souls Love-moved," and All the other translations from the lyrical All." poetry of Jalalu'd-Din Rumi are by Mr. R. A. me Nicholson. To these gentlemen, 7 and to those 8 I have left PREFACE unnamed, I tender my warmest thanks my for their help, sympathy, and interest in " attempt to popularise the wisest of the Persian Stiffs." F. LONDON, January 22, 1907. HADLANB DAVIS. CONTENTS INTRODUCTION I. 11 . . . ORIGIN OF SUFHSM. .11 14 II. III. IV. V. THE EARLY SUFIS THE NATURE OF SUFIISM THE INFLUENCE OF SUFIISM ANALYSIS OF THE RELIGION OF LOVE . . . . -20 .27 . . 31 THE LIFE AND WORK OF JALILU'D-DIN KtiMf 34 I. LIFE SHAMSI TABRIZ . . II. . . 34 36 III. IV. THE STORIES OP AL-AFLAKI AND THE DEATH OF JALALU'D-DIN...
Words: 4057 - Pages: 17
...major role in spreading Islam among the Turkish tribes of Central Asia. Possibly deriving from Yasawiyyah is the Bektashiyyah order. According to tradition, Hajj Bektash, the putative founder of Bektashiyyah, originally belonged to the Yasawiyyah order. Bektashiyyah continues to survive in the Balkan region to the present day. Another Central Asian order is Chishtiyyah. The origins of this order are uncertain, although the founder is generally believed to be Mu'in al-Din Chishti (c.1142-1236), a native of Sijistan. The order gradually spread into India where it remains today as the largest and most important Sufi order. Mawalwiyyah traces its origins to the famous Turkish mystic and poet al-Rumi (1207-1273). The order's name derives from the Arabic word Mawlana (our master), a title given to al-Rumi by the order. Mawlawiyyah is based in the Turkish town of Konya. Like many Turkish orders it was effectively suppressed when Turkey became a secular state in 1925. The Khalwatiyyah order was founded in Persia but spread quickly into Anatolia. Out of Khalwatiyyah two other important orders emerged: Bayramiyyah and Jalwatiyyah. Bayramiyyah was founded at Ankara in the 14th century and continued until its dissolution in 1925. Jalwatiyyah was founded in the 17th century by Aziz Mahmud Huda'i (d.1628) who was previously a member of the Khalwati order. Like the other Turkish orders it was banned in 1925 by the Ataturk government; the last master of the order died in 1946. Wahhabism at the present...
Words: 2533 - Pages: 11
