{"id":2678,"date":"2024-07-30T00:00:33","date_gmt":"2024-07-29T22:00:33","guid":{"rendered":"https:\/\/alevipedia.org\/?post_type=docs&p=2678"},"modified":"2024-07-30T00:13:07","modified_gmt":"2024-07-29T22:13:07","password":"","slug":"sivas-zara-habes-boelgesi-alevi-koeylerinde-icra-edilen-cenaze-hizmeti","status":"publish","type":"docs","link":"https:\/\/alevipedia.org\/tr\/thema\/sivas-zara-habes-boelgesi-alevi-koeylerinde-icra-edilen-cenaze-hizmeti\/","title":{"rendered":"Sivas\/Zara Habe\u015f B\u00f6lgesi Alevi K\u00f6ylerinde \u0130cra Edilen Cenaze Hizmeti"},"content":{"rendered":"

Habe\u015f K\u00f6ylerinde \u0130cra Edilen Cenaze Hizmeti<\/a><\/p>\n

Giri\u015f<\/strong><\/p>\n

Cenaze hizmeti ya da yayg\u0131n s\u00f6yleni\u015f \u015fekliyle \u201cHakka Y\u00fcr\u00fcme Erkan\u0131\u201d son y\u0131llarda Aleviler aras\u0131nda en \u00e7ok tart\u0131\u015f\u0131lan konular\u0131n ba\u015f\u0131nda gelmektedir. Tart\u0131\u015f\u0131lan mevzular aras\u0131nda vefat eden cana y\u00f6nelik yap\u0131lacak rit\u00fcellerin erkan m\u0131 yoksa hizmet mi olarak isimlendirilece\u011finden, defin s\u0131ras\u0131nda ba\u011flama e\u015fli\u011finde deyi\u015f mi yoksa Kur\u2019an m\u0131 okumak gerekti\u011fine kadar de\u011fi\u015fik hususlar bulunmakta ve bu durum Aleviler aras\u0131ndaki ayr\u0131\u015fmay\u0131 h\u0131zland\u0131rmaktad\u0131r. Esas\u0131nda birbirinden farkl\u0131 rit\u00fcellerin ortaya \u00e7\u0131kmas\u0131nda, Alevilerin farkl\u0131 ocaklara mensup olmas\u0131, farkl\u0131 b\u00f6lgelerde ya\u015famas\u0131 vb. etmenlerin yan\u0131 s\u0131ra, son y\u0131llarda s\u0131kl\u0131kla dillendirilmeye ba\u015flanan \u0130slam\u2019dan ba\u011f\u0131ms\u0131z kendine \u00f6zg\u00fc bir inan\u00e7 olarak Alevilik s\u00f6yleminin de etkili oldu\u011funu s\u00f6yleyebiliriz. Biz makalemizde mevcut tart\u0131\u015fmalardan olabildi\u011fince ka\u00e7\u0131narak, Sivas ili Zara il\u00e7esi s\u0131n\u0131rlar\u0131 i\u00e7erisinde yer alan, y\u00f6re insan\u0131 taraf\u0131ndan Habe\u015f olarak an\u0131lan, ancak resmi kay\u0131tlarda \u015eerefiye olarak isimlendirilen b\u00f6lgede ya\u015fayan Alevilerin uygulad\u0131klar\u0131 \u201cCenaze Hizmeti\u201dni anlatmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

    \n
  1. Zara<\/strong><\/li>\n<\/ol>\n

    Sivas il s\u0131n\u0131rlar\u0131 i\u00e7erisinde yer alan Zara il\u00e7esi, Sivas\u2019a ba\u011fl\u0131 16 il\u00e7eden biridir. Do\u011fu ve Bat\u0131 aras\u0131ndaki ba\u011flant\u0131y\u0131 sa\u011flayan \u201c\u0130pek Yolu\u201d ve Sivas-Erzincan karayolu \u00fczerinde bulunan il\u00e7enin Sivas il merkezine olan uzakl\u0131\u011f\u0131 70 km. civar\u0131ndad\u0131r. \u00a0\u0130\u00e7 Anadolu Platosunun K\u0131z\u0131l\u0131rmak havzas\u0131nda yer alan Zara\u2019n\u0131n, kuzeyinde Koyulhisar, kuzeydo\u011fusunda Su\u015fehri, do\u011fusunda \u0130mranl\u0131, g\u00fcney ve g\u00fcneydo\u011fusunda Divri\u011fi, g\u00fcneybat\u0131s\u0131nda Kangal, bat\u0131s\u0131nda Hafik, kuzeybat\u0131s\u0131nda ise Do\u011fan\u015far yer almaktad\u0131r. \u0130l\u00e7e genelinde \u00e7ok eski zamanlardan beri ba\u015fl\u0131ca gelir kayna\u011f\u0131 olarak tar\u0131m ve hayvanc\u0131l\u0131k g\u00f6ze \u00e7arpmaktad\u0131r. (Eken 2006, 107,108) 1980\u2019lere kadar k\u00fc\u00e7\u00fckba\u015f hayvanc\u0131l\u0131k reva\u00e7ta iken, sonraki y\u0131llarda daha kolay ve karl\u0131 bir u\u011fra\u015f oldu\u011fu d\u00fc\u015f\u00fcn\u00fclerek b\u00fcy\u00fckba\u015f hayvanc\u0131l\u0131\u011fa y\u00f6nelik bir ge\u00e7i\u015f ya\u015fanm\u0131\u015ft\u0131r. Zara denilince akla gelen \u00f6nemli ge\u00e7im kaynaklar\u0131ndan birisi de ar\u0131c\u0131l\u0131kt\u0131r. Ar\u0131c\u0131l\u0131k il\u00e7enin k\u00fclt\u00fcrel ya\u015fam\u0131na da etki etmi\u015f ve 1998\u2019den itibaren d\u00fczenli olarak Bal ve K\u00fclt\u00fcr Festivali<\/em> d\u00fczenlenmeye ba\u015flanm\u0131\u015ft\u0131r.<\/p>\n

    Zara\u2019da ba\u015fta Roma \u0130mparatorlu\u011fu olmak \u00fczere, geriye d\u00f6n\u00fck olarak Pers \u0130mparatorlu\u011fu Medler, Kimerler ve Urartular gibi \u00e7ok say\u0131da uygarl\u0131\u011f\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc belirtilmektedir. Tarihi kal\u0131nt\u0131lardan hareketle yap\u0131lan saptamalarda ise il\u00e7edeki yerle\u015fim tarihi M.\u00d6. 2600\u2019l\u00fc y\u0131llara kadar geri g\u00f6t\u00fcr\u00fclmektedir. (Acar 2021, 23) \u0130l\u00e7eye Zara ad\u0131n\u0131n verilmesi ise Anadolu Sel\u00e7uklu Devleti d\u00f6neminde ger\u00e7ekle\u015fmi\u015f ve Al\u00e2addin Keykubat\u2019\u0131n \u015eeyh Merzub\u00e2n Veli\u2019ye[1]<\/a> vermi\u015f oldu\u011fu vakfiyede ilk defa Zara ad\u0131 zikredilmi\u015ftir. (Mahiro\u011fullar\u0131 1999, 11; Acar 2021, 24) \u0130l\u00e7ede hemen herkes taraf\u0131ndan bilinen ve anlat\u0131lan efsaneye g\u00f6re Zara isminin k\u00f6keni olarak \u015eeyh Merzub\u00e2n ile ayn\u0131 d\u00f6nemde ya\u015fad\u0131\u011f\u0131 iddia edilen Zaro isimli Ermeni a\u015firet a\u011fas\u0131 g\u00f6sterilmektedir. Ancak il\u00e7e merkezi Zara olarak bilinmekle beraber il\u00e7e s\u0131n\u0131rlar\u0131n\u0131 kapsayan b\u00f6lge Osmanl\u0131 kay\u0131tlar\u0131nda Ko\u00e7g\u00eer\u00ee olarak ge\u00e7mektedir. Ko\u00e7g\u00eeri isminin kullan\u0131lmas\u0131na gerek\u00e7e olarak, Horasan\u2019dan Erzincan ve Tunceli b\u00f6lgelerine gelen[2]<\/a> oradan da Kanuni Sultan S\u00fcleyman\u2019\u0131n 1539 y\u0131l\u0131ndaki \u0130ran seferi d\u00f6n\u00fc\u015f\u00fc vermi\u015f oldu\u011fu buyrukla ba\u015fta Zara olmak \u00fczere, \u0130mranl\u0131 civar\u0131na yerle\u015fen Ko\u00e7g\u00eer\u00ee a\u015firetine[3]<\/a> mensup Alevi topluluklar g\u00f6sterilmektedir. (F\u0131rat 1961, 27,61,79; Mahiro\u011fullar\u0131 1999, 11) B\u00f6lge 300 y\u0131ldan fazla bir s\u00fcre il\u00e7eye ba\u011fl\u0131 da\u011fl\u0131k arazideki k\u00f6ylere yerle\u015ftirilen a\u015firetin ismiyle an\u0131lm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde bu isim \u00f6zellikle Aleviler aras\u0131nda hala kullan\u0131lmaya devam etmektedir.<\/p>\n

    1836 y\u0131l\u0131na kadar olan Osmanl\u0131 kay\u0131tlar\u0131nda k\u00f6y olarak g\u00f6z\u00fcken Zara, o tarihten sonra Ko\u00e7g\u00eer\u00ee ad\u0131yla nahiye yap\u0131lm\u0131\u015ft\u0131r. 1854\u2019te Sivas Vilayetine ba\u011flanan Zara, 1858\u2019de sancak, 1870\u2019te kaza stat\u00fcs\u00fcne y\u00fckseltilmi\u015f ve 1871\u2019de de Zara Belediye te\u015fkilat\u0131 kurulmu\u015ftur. (Acar 2021, 40; Mahiro\u011fullar\u0131 1999, 11) Kaza merkezi i\u00e7in Zara ismi kullan\u0131l\u0131rken, kaza s\u0131n\u0131rlar\u0131 i\u00e7erisinde kalan b\u00f6lge Ko\u00e7g\u00eer\u00ee olarak an\u0131lmaya devam etmi\u015ftir.<\/p>\n

    T\u00dc\u0130K (T\u00fcrkiye \u0130statistik Kurumu (ADNKS) 2022 y\u0131l\u0131 \u015eubat Ay\u0131nda a\u00e7\u0131klanan 2021 y\u0131l\u0131 verilerine g\u00f6re Zara il\u00e7e genelindeki toplam n\u00fcfus 21.648 ki\u015fidir. N\u00fcfusunun 11.643\u2019\u00fc il\u00e7e merkezinde ya\u015farken, geriye kalan 10.005 ki\u015fi k\u00f6ylerde ikamet etmektedir. Elde etmi\u015f oldu\u011fumuz istatistiki verilere g\u00f6re il\u00e7e merkezindeki n\u00fcfusun ne kadar\u0131n\u0131n Alevi oldu\u011funu tespit etmek olduk\u00e7a g\u00fc\u00e7t\u00fcr. Buna kar\u015f\u0131n k\u00f6ylerdeki Alevi n\u00fcfusunun tespiti nispeten daha kolayd\u0131r. Nitekim y\u00f6rede ya\u015fayan biri olarak hangi k\u00f6y\u00fcn Alevi, hangisinin S\u00fcnni oldu\u011fu taraf\u0131m\u0131zca gayet a\u00e7\u0131kt\u0131r. Buna g\u00f6re sadece Alevilerin ya\u015fad\u0131\u011f\u0131 k\u00f6ylerdeki toplam ki\u015fi say\u0131s\u0131 3.598\u2019dir. Alevi ve S\u00fcnnilerin birlikte ya\u015fad\u0131\u011f\u0131 k\u00f6ylerdeki toplam n\u00fcfus ise 580\u2019dir. Birlikte ya\u015fan\u0131lan k\u00f6yler i\u00e7erisinde en kalabal\u0131k n\u00fcfusa sahip k\u00f6y, 293 ki\u015fiyle \u015eerefiye\u2019dir.[4]<\/a><\/p>\n

      \n
    1. a) Habe\u015f (\u015eerefiye)<\/strong><\/li>\n<\/ol>\n

      Y\u00f6re hakk\u0131nda yaz\u0131lan baz\u0131 kitaplarda ismi \u201cAbe\u015f ve Aba\u015f\u201d olarak ge\u00e7se de(\u00c7elik ve Duran 2019, 20-23; Acar 2021, 41) biz hem b\u00f6lge halk\u0131n\u0131n kulland\u0131\u011f\u0131 isim olmas\u0131 hem de Habe\u015f \u00c7ay\u0131\u2019n\u0131n etraf\u0131nda kurulmas\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak \u201cHabe\u015f\u201d ad\u0131n\u0131 tercih etmi\u015f bulunmaktay\u0131z. B\u00f6lge 1243 y\u0131l\u0131nda Anadolu Sel\u00e7uklu Devleti ile Mo\u011follar aras\u0131nda ger\u00e7ekle\u015fen ve Anadolu Sel\u00e7uklu Devletinin y\u0131k\u0131lmas\u0131n\u0131n \u00f6n\u00fcn\u00fc a\u00e7an K\u00f6seda\u011f Sava\u015f\u0131\u2019n\u0131n yap\u0131ld\u0131\u011f\u0131 yer olarak da bilinmektedir. Ali R\u0131za \u00c7elik ve R\u0131za Duran haz\u0131rlam\u0131\u015f olduklar\u0131 kitapta Habe\u015f b\u00f6lgesinin 1881\u2019e kadar \u015earl-\u0131 Karahisar\u2019a ba\u011fl\u0131 bulundu\u011funu, o tarihten sonra Ko\u00e7g\u00eeri\u2019ye ba\u011fland\u0131\u011f\u0131n\u0131 bildirmektedir. (\u00c7elik ve Duran 2019, 24) \u0130smail Hakk\u0131 Acar g\u00fcn\u00fcm\u00fczdeki merkezi \u015eerefiye olan yerle\u015fim yerinin ilk olarak \u201cKurba\u011fal\u0131\u201d mevkiinde kuruldu\u011funu ve b\u00f6lgede ya\u015fayan Rum ve Ermenilerce \u201cDo\u011fros\u201d olarak adland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. Acar\u2019\u0131n verdi\u011fi bilgilere g\u00f6re y\u00f6redeki Rum ve Ermenilerin t\u00fcrl\u00fc sebeplerle b\u00f6lgeden ayr\u0131lmas\u0131ndan sonra, yerle\u015fim yeri g\u00fcn\u00fcm\u00fczdeki konumuna ta\u015f\u0131nm\u0131\u015f ve \u015eerefiye olarak adland\u0131r\u0131lm\u0131\u015ft\u0131r. (Acar 2021, 41) Acar\u2019\u0131n yerle\u015fim yeri ve isim de\u011fi\u015fikli\u011fine dair verdi\u011fi tarih 15 Kanun-i Sani 1327\u2019dir. Bu tarihi \u00c7elik ve Duran da onaylamaktad\u0131r. Ancak Acar\u2019\u0131n, \u201cErmeniler ve Rumlar ayr\u0131ld\u0131ktan sonra yerle\u015fim yerinin ismi de\u011fi\u015ftirilmi\u015ftir\u201d sav\u0131 do\u011fru g\u00f6z\u00fckmemektedir. Zira belirtilen bu tarih Miladi Takvime g\u00f6re 28 Ocak 1912\u2019ye denk gelmektedir ve o tarihte Ermeni ve Rum unsurlar y\u00f6rede ya\u015famaya devam etmektedirler.<\/p>\n

      K\u00f6seda\u011f\u2019\u0131n bat\u0131 ve g\u00fcneybat\u0131s\u0131nda yer alan Habe\u015f b\u00f6lgesi, Zara\u2019n\u0131n kuzeyinde bulunmaktad\u0131r. Habe\u015f do\u011fuda Su\u015fehri, kuzeyde Koyulhisar, kuzeybat\u0131da Do\u011fan\u015far, bat\u0131da ise Hafik il\u00e7eleriyle s\u0131n\u0131r kom\u015fusudur. 1882-1885 y\u0131llar\u0131 aras\u0131nda Sivas\u2019ta valilik yapan Halil R\u0131fat Pa\u015fa d\u00f6neminde yap\u0131lan ve Sivas ile Ordu illerini birbirine ba\u011flayan 212 kilometrelik yol (Valili\u011fi s\u00fcresince \u201cgidemedi\u011fin yer senin de\u011fildir\u201d \u015fiar\u0131yla hareket eden Halil R\u0131fat Pa\u015fa, Sivas Vilayeti s\u0131n\u0131rlar\u0131 i\u00e7erisinde kalan b\u00f6lgelere say\u0131s\u0131z hizmet g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz.: Tuncel 2001, 15,17) \u015eerefiye\u2019den ge\u00e7mektedir. 1980\u2019li y\u0131llara kadar \u00f6nemini koruyan bu yol, \u00f6nce K\u0131z\u0131lda\u011f, ard\u0131ndan Zara-Su\u015fehri aras\u0131nda D865 numaral\u0131 \u201cGeminbeli Ge\u00e7idi\u201d yolunun a\u00e7\u0131lmas\u0131yla birlikte eski \u00f6nemini kaybetmi\u015f ve sadece civar k\u00f6ylerin ula\u015f\u0131m\u0131n\u0131 sa\u011flayan bir ba\u011flant\u0131 yolu haline gelmi\u015ftir. Acar\u2019\u0131n vermi\u015f oldu\u011fu bilgilerden anlad\u0131\u011f\u0131m\u0131za g\u00f6re Sivas-Ordu yolunun kullan\u0131ma a\u00e7\u0131ld\u0131\u011f\u0131 1800\u2019l\u00fc y\u0131llar\u0131n son \u00e7eyre\u011finden itibaren, uzunca bir s\u00fcre a\u011fustos ay\u0131nda d\u00fczenli olarak panay\u0131r d\u00fczenlenmi\u015ftir. (Acar 2021, 42) Rum, Ermeni, Alevi ve S\u00fcnni vatanda\u015flar\u0131m\u0131z\u0131n birlikte ya\u015fad\u0131\u011f\u0131 b\u00f6lgede, her kesimden insan\u0131n kat\u0131l\u0131m\u0131yla ger\u00e7ekle\u015fti\u011fi s\u00f6ylenen bu panay\u0131rlar, k\u00fclt\u00fcrel \u00e7e\u015fitlili\u011fi ve ho\u015f g\u00f6r\u00fcy\u00fc yans\u0131tmas\u0131n\u0131n yan\u0131 s\u0131ra birlikte ya\u015fam\u0131n g\u00fczelli\u011fini g\u00f6stermesi a\u00e7\u0131s\u0131ndan da olduk\u00e7a dikkat \u00e7ekicidir. Ancak maalesef bu k\u00fclt\u00fcrel \u00e7e\u015fitlilik Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda Ermenilerin tehcire tabi tutulmas\u0131 ve akabinde Rumlar\u0131n da m\u00fcbadeleyle b\u00f6lgeden ayr\u0131lmas\u0131 sonucu canl\u0131l\u0131\u011f\u0131n\u0131 yitirmi\u015ftir. B\u00f6lgedeki k\u00fclt\u00fcrel \u00e7e\u015fitlilik 1925 y\u0131l\u0131ndan itibaren ba\u015fta Derek\u00f6y ve Kayadibi olmak \u00fczere, Ali\u015fir, Armut\u00e7ay\u0131r, G\u00fcll\u00fcali, G\u00f6ktepe, \u00c7at\u00f6ren k\u00f6ylerine Bo\u015fnak g\u00f6\u00e7menlerin yerle\u015ftirilmesi (\u00c7elik ve Duran 2019, 85) ve 1952\u2019de de Bulgaristan\u2019dan gelen g\u00f6\u00e7menlerle (Acar 2021, 41) yeniden canlanmaya ba\u015flasa da 1800\u2019l\u00fc y\u0131llardaki zenginli\u011fine kavu\u015famam\u0131\u015ft\u0131r.<\/p>\n

      Habe\u015f b\u00f6lgesi 1862\u2019de Sivas Vilayet Salnamelerinde nahiye olarak kayda ge\u00e7irilmi\u015ftir. (\u00c7elik ve Duran 2019, 140) 1912\u2019de nahiye merkezi olarak \u015eerefiye\u2019nin belirlenmesiyle birlikte resmi kay\u0131tlarda \u015eerefiye olarak kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. 1992\u2019de belde stat\u00fcs\u00fc kazanan \u015eerefiye, 2014 y\u0131l\u0131nda n\u00fcfusun 1850 ki\u015fiye d\u00fc\u015fmesiyle birlikte belde stat\u00fcs\u00fcn\u00fc kaybetmi\u015f ve muhtarl\u0131kla y\u00f6netilmeye ba\u015flanm\u0131\u015ft\u0131r. (Mahiro\u011fullar\u0131 1999, 35; Acar 2021, 43) G\u00fcn\u00fcm\u00fczde k\u00f6y stat\u00fcs\u00fcnde y\u00f6netilen \u015eerefiye\u2019de d\u00fczenli ikamet eden ki\u015fi say\u0131s\u0131n\u0131n 293 oldu\u011funu dikkate ald\u0131\u011f\u0131m\u0131zda, n\u00fcfus kayb\u0131n\u0131n artarak devam etti\u011fi g\u00f6r\u00fclmektedir.<\/p>\n

        \n
      1. b) B\u00f6lgedeki Alevi N\u00fcfusu<\/strong><\/li>\n<\/ol>\n

        Habe\u015f b\u00f6lgesinde \u015eerefiye\u2019yle birlikte 34 k\u00f6y bulunmaktad\u0131r. Bu k\u00f6ylerden 11\u2019inde[5]<\/a> sadece Aleviler ya\u015farken, \u015eerefiye\u2019yle birlikte 4 k\u00f6yde[6]<\/a> Aleviler ve S\u00fcnniler birlikte ikamet etmektedir. Geriye kalan 19 k\u00f6y ise yaln\u0131zca S\u00fcnnilerden olu\u015fmaktad\u0131r. Alevi ve S\u00fcnnilerin birlikte ya\u015fad\u0131\u011f\u0131 k\u00f6ylere, Aleviler sonradan gelip yerle\u015fmi\u015flerdir. \u00c7elik ve Duran, Alevilerin b\u00f6lgeye geli\u015finin 1700\u2019l\u00fc y\u0131llar\u0131n sonlar\u0131ndan itibaren ba\u015flad\u0131\u011f\u0131n\u0131 ve Alevilerce kullan\u0131lan ilk yerle\u015fim yerinin \u00c7evirmehan k\u00f6y\u00fc oldu\u011funu ileri s\u00fcrmektedir. (\u00c7elik ve Duran 2019, 38,95)<\/p>\n

        Elde etmi\u015f oldu\u011fumuz n\u00fcfus bilgilerine g\u00f6re 2021 y\u0131l\u0131 itibariyle Habe\u015f b\u00f6lgesinde 2.649 ki\u015fi ya\u015famaktad\u0131r. Yaln\u0131zca Alevilerden olu\u015fan k\u00f6ylerdeki toplam yerle\u015fik n\u00fcfus 644\u2019t\u00fcr.[7]<\/a> Alevi ve S\u00fcnnilerin birlikte ya\u015fad\u0131\u011f\u0131 k\u00f6ylerin n\u00fcfusu ise 486\u2019dur.[8]<\/a> Bu rakamlardan hareketle, Habe\u015f b\u00f6lgesinde ikamet eden Alevi n\u00fcfusunun 800 ile 900 aras\u0131nda oldu\u011funu ileri s\u00fcrebiliriz. Bu rakamlar\u0131 1980\u2019li y\u0131llardaki Alevi k\u00f6ylerinin n\u00fcfusuyla kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131m\u0131zda, neredeyse 1985\u2019teki tek k\u00f6y\u00fcn n\u00fcfusuna denk geldi\u011fi g\u00f6r\u00fclecektir. Nitekim Mahiro\u011fullar\u0131\u2019n\u0131n aktard\u0131\u011f\u0131 bilgilere g\u00f6re 1985\u2019te ger\u00e7ekle\u015fen n\u00fcfus say\u0131m\u0131nda Becekli k\u00f6y\u00fcnde 610, \u00c7evirmehan k\u00f6y\u00fcnde ise 520 ki\u015fi tespit edilmi\u015ftir. Mahiro\u011fullar\u0131\u2019n\u0131n verdi\u011fi bilgiler \u0131\u015f\u0131\u011f\u0131nda, b\u00f6lgede yaln\u0131zca Alevilerin ya\u015fad\u0131\u011f\u0131 k\u00f6ylerde 1985 y\u0131l\u0131 itibariyle Alevi n\u00fcfusunun 2.795 oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Ayn\u0131 tarihte sadece S\u00fcnnilerin ya\u015fad\u0131\u011f\u0131 k\u00f6ylerdeki toplam n\u00fcfus ise 4.305 olarak \u00f6l\u00e7\u00fclm\u00fc\u015ft\u00fcr. \u015eerefiye d\u0131\u015f\u0131nda kalan Alevi ve S\u00fcnni n\u00fcfusun kar\u0131\u015f\u0131k oldu\u011fu k\u00f6ylerde ise 1985 y\u0131l\u0131nda 633 ki\u015fi[9]<\/a> bulundu\u011fu tespit edilmi\u015ftir. (Mahiro\u011fullar\u0131 1999, 36-39)<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
        Tamam\u0131 Alevilerden Olu\u015fan K\u00f6yler ve N\u00fcfus Bilgileri[10]<\/a><\/strong><\/td>\n<\/tr>\n
        <\/td>\nK\u00f6y Ad\u0131<\/td>\n1985 N\u00fcfusu<\/td>\n2021 N\u00fcfusu<\/td>\n<\/tr>\n
        1<\/td>\nAli\u015fir<\/td>\n328<\/td>\n104<\/td>\n<\/tr>\n
        2<\/td>\nBecekli<\/td>\n610<\/td>\n98<\/td>\n<\/tr>\n
        3<\/td>\nB\u00fcy\u00fckg\u00fcney<\/td>\n23<\/td>\n36<\/td>\n<\/tr>\n
        4<\/td>\n\u00c7evirmehan<\/td>\n520<\/td>\n107<\/td>\n<\/tr>\n
        5<\/td>\n\u00c7orak<\/td>\n144<\/td>\n20<\/td>\n<\/tr>\n
        6<\/td>\nG\u00f6ktepe<\/td>\n300<\/td>\n80<\/td>\n<\/tr>\n
        7<\/td>\nG\u00fcll\u00fcali<\/td>\n235<\/td>\n39<\/td>\n<\/tr>\n
        8<\/td>\nKovac\u0131k<\/td>\n101<\/td>\n35<\/td>\n<\/tr>\n
        9<\/td>\nPazarbelen<\/td>\n307<\/td>\n53<\/td>\n<\/tr>\n
        10<\/td>\nS\u00f6\u011f\u00fctl\u00fc<\/td>\n109<\/td>\n22<\/td>\n<\/tr>\n
        11<\/td>\n\u015eenyayla<\/td>\n118<\/td>\n50<\/td>\n<\/tr>\n
        Toplam<\/td>\n<\/td>\n2.795<\/td>\n644<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

        B\u00f6lgeye sonradan gelerek buradaki Alevi k\u00f6ylerine yerle\u015fen Ocakzade aileler de bulunmaktad\u0131r. Ocakzadelerin Habe\u015f b\u00f6lgesine iskanlar\u0131n\u0131n, taliplerinin \u0131srar\u0131 ile ger\u00e7ekle\u015fti\u011fi anla\u015f\u0131lmaktad\u0131r. Tespitlerimize g\u00f6re; Becekli ve \u015eenyayla k\u00f6ylerinde Baba Mansur Oca\u011f\u0131, G\u00f6ktepe k\u00f6y\u00fcnde Sar\u0131 Salt\u0131k Oca\u011f\u0131, G\u00fcll\u00fcali k\u00f6y\u00fcnde \u015e\u0131h \u00c7obanl\u0131 Oca\u011f\u0131, \u00c7evirmehan k\u00f6y\u00fc \u00c7aml\u0131kale mezras\u0131nda Pir Sultan Oca\u011f\u0131\u2019na mensup ocakzedeler ya\u015famaktad\u0131r. Pir Sultan Oca\u011f\u0131 ile \u015e\u0131h \u00c7obanl\u0131 Oca\u011f\u0131na mensup ocakzadeler[11]<\/a> \u00a0yurti\u00e7i ve yurtd\u0131\u015f\u0131nda ya\u015fayan Alevilere y\u00f6nelik dini faaliyetlerde \u201cdede\u201d olarak hizmet veremeye devam ederken, Baba Mansur ve Sar\u0131 Saltuk oca\u011f\u0131 mensuplar\u0131n\u0131n faal dedelik yapt\u0131\u011f\u0131na dair herhangi bir veri bulunmamaktad\u0131r.<\/p>\n

        K\u0131s\u0131tl\u0131 do\u011fal kaynaklar\u0131n s\u0131n\u0131rs\u0131z insan ihtiya\u00e7lar\u0131na yetersiz gelmesi, insanlar\u0131 ba\u015fka b\u00f6lgelere y\u00f6nelik aray\u0131\u015fa s\u00fcr\u00fcklemektedir. Habe\u015f b\u00f6lgesi insan\u0131 da ya\u015fad\u0131klar\u0131 ekonomik s\u0131k\u0131nt\u0131lardan kurtulmak i\u00e7in \u00e7areyi ba\u015fta \u0130stanbul olmak \u00fczere T\u00fcrkiye\u2019deki b\u00fcy\u00fck\u015fehirlerle Avrupa\u2019n\u0131n de\u011fi\u015fik \u00fclkelerine g\u00f6\u00e7te aram\u0131\u015ft\u0131r. Ba\u015fta Almanya olmak \u00fczere Avusturya, Fransa ve Hollanda gibi Avrupa \u00fclkelerinde b\u00f6lge insan\u0131n\u0131n kurmu\u015f oldu\u011fu derneklerle de kar\u015f\u0131la\u015f\u0131lmaktad\u0131r. (Kele\u015f 2021, 61,87,265,317) Habe\u015f b\u00f6lgesinde kalan k\u00f6yl\u00fclerin ba\u015fl\u0131ca ge\u00e7im kayna\u011f\u0131 ise Zara il\u00e7e genelinde oldu\u011fu gibi tar\u0131m ve hayvanc\u0131l\u0131kt\u0131r. \u0130lk d\u00f6nemlerde yo\u011fun olarak g\u00f6r\u00fclen k\u00fc\u00e7\u00fckba\u015f hayvanc\u0131l\u0131\u011f\u0131n yerini bu b\u00f6lgede de b\u00fcy\u00fckba\u015f hayvanc\u0131l\u0131k (s\u0131\u011f\u0131r yeti\u015ftiricili\u011fi) alm\u0131\u015ft\u0131r. Ar\u0131c\u0131l\u0131k da y\u00f6re insan\u0131n\u0131n tercih etti\u011fi u\u011fra\u015flar aras\u0131nda ilk s\u0131ralara yerle\u015fmi\u015ftir.<\/p>\n

          \n
        1. \u00d6l\u00fcm<\/strong><\/li>\n<\/ol>\n

          \u00d6l\u00fcm, do\u011fum ve evlilikle birlikte insan ya\u015fam\u0131ndaki \u00f6nemli ge\u00e7i\u015f noktalar\u0131ndan bir tanesidir. Ancak; do\u011fum ve evlilik insan\u0131n ya\u015fam s\u00fcreciyle alakal\u0131yken, \u00f6l\u00fcm ya\u015fam\u0131n son buldu\u011fu andan sonras\u0131na konu olmaktad\u0131r. Dolay\u0131s\u0131yla ba\u015fta \u0130brahimi dinler olmak \u00fczere bir\u00e7ok inan\u00e7 sisteminde \u00f6l\u00fcm, bir son de\u011fil, vaat edilen ger\u00e7ek hayata ba\u015flama s\u00fcrecidir. Bu y\u00f6n\u00fcyle bakt\u0131\u011f\u0131m\u0131zda Sedat Veyis \u00d6rnek\u2019in \u201cdin, folklorun konusu olan olaylardan en \u00e7ok \u00f6l\u00fcme el atmaktad\u0131r<\/em>\u201d (\u00d6rnek 2017, 20) tespiti, her d\u00f6nem i\u00e7in ge\u00e7erlili\u011fini korumaktad\u0131r. Zira \u00f6l\u00fcm\u00fcn bir son olu\u015fundan korkan insano\u011flu, dinlerin \u00f6l\u00fcm sonras\u0131 hayat i\u00e7in kendisine vaat etti\u011fi ile teselli bulmaktad\u0131r. \u0130lahi din mensuplar\u0131 i\u00e7in \u00f6l\u00fcm, as\u0131l ya\u015fama ge\u00e7i\u015fin ad\u0131d\u0131r. \u00d6l\u00fcme y\u00fcklenen bu anlamdan dolay\u0131, inan\u0131lan dinin belirledi\u011fi s\u0131n\u0131rlar ve kurallar dahilinde merasim d\u00fczenlenmektedir.<\/p>\n

          \u00d6l\u00fcm, isabet etti\u011fi ki\u015fiyle s\u0131n\u0131rl\u0131 kalmayan, ba\u015fta aile yak\u0131nlar\u0131 olmak \u00fczere \u00e7evredeki bir\u00e7ok insan\u0131 da etkileyen toplumsal bir olayd\u0131r. Vefat eden ki\u015fiyi d\u00fcnya g\u00f6z\u00fcyle tekrar g\u00f6remeyecek olmak b\u00fcy\u00fck bir duygusal \u00e7\u00f6k\u00fcnt\u00fcye yol a\u00e7maktad\u0131r. Ancak ya\u015fam devam etmektedir ve ya\u015fayanlar i\u00e7in yerine getirilmesi gereken sorumluluklar bulunmaktad\u0131r. Hayat\u0131n\u0131 kaybeden ki\u015finin geride kalan yak\u0131nlar\u0131, ba\u015fta cenazenin defni olmak \u00fczere bir\u00e7ok g\u00f6revi yerine getirirler. Bu a\u015famada akrabal\u0131k ba\u011flar\u0131n\u0131n yan\u0131 s\u0131ra kom\u015fuluk ili\u015fkileri de devreye girmekte ve ba\u015fta mezar yerinin kaz\u0131lmas\u0131 olmak \u00fczere cenaze i\u015flemleri i\u00e7im kefen vb. malzemelerin tedarik edilmesi gibi g\u00f6revler akrabalar ve\/veya kom\u015fular taraf\u0131ndan \u00fcstlenilmektedir.<\/p>\n

            \n
          1. Alevilerde \u00d6l\u00fcm<\/strong><\/li>\n<\/ol>\n

            Aleviler aras\u0131nda \u201c\u00f6l\u00fcm\u201d s\u00f6zc\u00fc\u011f\u00fc \u00e7ok fazla tercih edilen bir kelime de\u011fildir. Hayat\u0131n\u0131 kaybedenler i\u00e7in \u201c\u00f6ld\u00fc\u201d demek yerine konuyla ilgili ara\u015ft\u0131rma yapan bir\u00e7ok bilim insan\u0131n\u0131n tespit etti\u011fi gibi; Hakk\u2019a y\u00fcr\u00fcmek, ger\u00e7eklere kavu\u015fmak, ger\u00e7eklere eri\u015fmek, don de\u011fi\u015ftirmek, s\u0131r olmak, emaneti teslim etmek, kal\u0131b\u0131 dinlendirmek<\/em> gibi deyimler kullan\u0131lmaktad\u0131r. (Y\u0131ld\u0131z 2007, 2,3; Akta\u015f 2015, 19) Bu deyimlerin kullan\u0131l\u0131\u015f\u0131, \u201cBiz \u015f\u00fcphesiz (her \u015feyimizle) Allah\u2019a aitiz ve \u015f\u00fcphesiz O\u2019na d\u00f6nece\u011fiz<\/em>\u201d (Kur\u2019an-\u0131 Kerim, Bakara S\u00fbresi, 2\/56<\/em>) \u015feklinde T\u00fcrk\u00e7eye terc\u00fcme edilen Bakara S\u00fbresi\u2019nin 56. Ayetinden ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemez. Ancak biz Kur\u2019an\u2019daki ifadenin yan\u0131 s\u0131ra, \u201c\u00f6l\u00fcm\u201d kelimesinin so\u011fuklu\u011funu, edebi derinlik ve b\u00e2t\u0131ni manayla zenginle\u015ftirilmi\u015f s\u00f6ylemlerle hafifletme gayretinin de bu tarz deyimler kullan\u0131lmas\u0131nda etkili oldu\u011fu kanaatini ta\u015f\u0131maktay\u0131z.<\/p>\n

            \u0130brahimi dinlere g\u00f6re insanl\u0131k tarihindeki ilk \u00f6l\u00fcm ve \u00f6l\u00fcn\u00fcn defni Hz. Adem\u2019in o\u011fullar\u0131ndan Kabil\u2019in, karde\u015fi Habil\u2019i ya\u015fad\u0131\u011f\u0131 k\u0131skan\u00e7l\u0131k y\u00fcz\u00fcnden darp etmesi ile ger\u00e7ekle\u015fmi\u015ftir. \u0130slam da \u0130brahimi bir din olarak bu hadiseyi aynen kabul etmektedir. Kur\u2019an-\u0131 Kerim\u2019de M\u00e2ide Suresi\u2019nin 27-31 ayetleri bu olaya de\u011finmektedir. M\u00e2ide Suresi 31. ayette \u201cNihayet Allah, ona karde\u015finin \u00f6lm\u00fc\u015f cesedini nas\u0131l \u00f6rt\u00fcp gizleyece\u011fini g\u00f6stermek i\u00e7in yeri e\u015feleyen bir karga g\u00f6nderdi. \u2018Yaz\u0131klar olsun bana! \u015eu karga kadar olup da karde\u015fimin cesedini \u00f6rtmekten aciz miyim ben?\u2019 dedi. Art\u0131k pi\u015fmanl\u0131k duyanlardan olmu\u015ftu<\/em>\u201d (Kur\u2019an-\u0131 Kerim, M\u00e2ide S\u00fbresi, 5\/27-31<\/em>) denilerek ilk defin eyleminin nas\u0131l ve neye dayan\u0131larak ger\u00e7ekle\u015fti\u011fi anlat\u0131lmaktad\u0131r. Nitekim \u0130nan Beler de haz\u0131rlam\u0131\u015f oldu\u011fu y\u00fcksek lisans tezinde, Ko\u00e7g\u00eer\u00ee b\u00f6lgesinden Adana\/Tufenbeyli\u2019ye g\u00f6\u00e7 etmi\u015f Alevilerle yapm\u0131\u015f oldu\u011fu g\u00f6r\u00fc\u015fmelerde \u00f6l\u00fcn\u00fcn g\u00f6m\u00fclmesi gelene\u011finin Kabil\u2019in Habil\u2019i \u00f6ld\u00fcrd\u00fckten sonra Habil\u2019in cesedini topra\u011fa defnetmesine dayand\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6zlemlemi\u015ftir. (Beler 2018, 107,108)<\/p>\n

              \n
            1. \u00d6l\u00fcm Belirtileri<\/strong><\/li>\n<\/ol>\n

              \u00d6l\u00fcn\u00fcn haz\u0131rlanmas\u0131, a\u011f\u0131r hasta olan ki\u015finin \u00f6lece\u011finin anla\u015f\u0131lmas\u0131yla ba\u015flar. Doktorlar\u0131n a\u011f\u0131r hasta olan ki\u015fiye \u00f6lece\u011fine dair te\u015fhis koymas\u0131, anla\u015f\u0131lmada birincil etkendir. Durumu a\u011f\u0131r olan hastalarda, ki\u015finin her an \u00f6lece\u011fi d\u00fc\u015f\u00fcn\u00fclerek, aile yak\u0131nlar\u0131 taraf\u0131ndan hastan\u0131n beden temizli\u011fine \u00f6zen g\u00f6sterilir. Genellikle eve hoca \u00e7a\u011fr\u0131larak Kur\u2019an okutturulur. Kur\u2019an okutulmas\u0131ndan maksat, hastan\u0131n daha rahat can verece\u011fine inan\u0131lmas\u0131d\u0131r.<\/p>\n

              Sedat Veyis \u00d6rnek, \u00f6l\u00fcm\u00fc d\u00fc\u015f\u00fcnd\u00fcren \u00f6nbelirtiler aras\u0131nda, hayvanlarla ilgili olanlar, ev, ev e\u015fyas\u0131, ara\u00e7-gere\u00e7 ve yiyeceklerle ilgili olanlar, astronomik, kozmik ve meteorolojik olaylarla ilgili olanlar, d\u00fc\u015fle ilgili olanlar, hastadaki psikolojik ve fizyolojik de\u011fi\u015fikliklerle ilgili olanlar, tabut, kazma, k\u00fcrek, kazan ve cesetle ilgili olanlar \u015feklinde bir tasnif yapmaktad\u0131r. \u00d6rnek, yapm\u0131\u015f oldu\u011fu tasniflerden b\u00f6lgemizle ilgili olanlar\u0131; k\u00f6pek ulumas\u0131, k\u00f6stebe\u011fin e\u015feledi\u011fi topra\u011f\u0131n mezara benzemesi, geceleyin ve ev yak\u0131n\u0131nda bayku\u015f \u00f6tmesi, bahar mevsiminde leyle\u011fin a\u011fz\u0131nda beyaz \u00e7aputla gelmesi, cam e\u015fyalar\u0131n\u0131n d\u00fc\u015ferek k\u0131r\u0131lmas\u0131, y\u0131ld\u0131z kaymas\u0131, d\u00fc\u015f\u00fcnde sar\u0131 renkli meyve g\u00f6r\u00fclmesi veya yenilmesi, d\u00fc\u015f\u00fcnde di\u015f \u00e7ektirilmesi ve di\u015flerin d\u00f6k\u00fclmesi, r\u00fcyada beyaz renkli manda g\u00f6r\u00fclmesi, r\u00fcyada kutsal bir ki\u015fi taraf\u0131ndan \u00f6lece\u011finin bildirilmesi, daha \u00f6nce \u00f6len birinin r\u00fcyada d\u00fc\u015f\u00fc g\u00f6reni \u00e7a\u011f\u0131rmas\u0131 veya bir yere g\u00f6t\u00fcrmesi, r\u00fcyada evin \u00f6n\u00fcnde kalabal\u0131k halk toplulu\u011fu g\u00f6r\u00fclmesi, r\u00fcyada v\u00fccudun bir uzvunun kaybedildi\u011finin g\u00f6r\u00fclmesi, a\u011f\u0131r hastan\u0131n evine ya da do\u011fdu\u011fu yere gitmek istemesi, gaipten ses duydu\u011funu, bir tak\u0131m kimseleri g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6ylemesi veya say\u0131klamas\u0131, i\u015ftah\u0131n\u0131n kesilmesi (\u00d6rnek 2017, 23-46; Acar 2021, 240) \u015feklinde s\u0131ralamaktad\u0131r. Beler de Ko\u00e7g\u00eer\u00ee a\u015firetinin Kayseri, Mara\u015f ve Adana kollar\u0131 \u00fczerinde yapm\u0131\u015f oldu\u011fu \u00e7al\u0131\u015fmas\u0131nda, sabah saatlerinde evin \u00e7at\u0131s\u0131nda saksa\u011fan \u00f6tmesi, bayku\u015f \u00f6tmesi, horozun vakitsiz, tavu\u011funsa horoz gibi \u00f6tmesi, k\u00f6pe\u011fin geceleyin ba\u015f\u0131n\u0131 g\u00f6ky\u00fcz\u00fcne do\u011fru diker ulumas\u0131, tar\u0131m ve hayvansal \u00fcr\u00fcnlerin beklenenden daha bereketli olmas\u0131, y\u0131ld\u0131z kaymas\u0131, havan\u0131n bas\u0131k ve\/veya puslu olmas\u0131, \u00f6lm\u00fc\u015f olan birine r\u00fcyada bir \u015fey verilmesi, r\u00fcyada ya\u015f a\u011fa\u00e7 kesilmesi ve\/veya evin dam\u0131ndaki merteklerin ya da ta\u015f\u0131y\u0131c\u0131 dire\u011fin devrilmesi, r\u00fcyada di\u015flerin d\u00f6k\u00fclmesinin yan\u0131 s\u0131ra r\u00fcyada ayakkab\u0131 veya \u00e7orap giyilmesi, toprak kaz\u0131lmas\u0131, sabun, y\u00fcn ve kazan g\u00f6r\u00fclmesi, aile d\u0131\u015f\u0131nda bir kad\u0131n\u0131n \u00f6zellikle de kad\u0131nlar\u0131n g\u00f6r\u00fclmesi vb. d\u00fc\u015fleri s\u0131ralamaktad\u0131r. Beler, hastan\u0131n a\u015f\u0131r\u0131 yemek yemeye ba\u015flamas\u0131, s\u00fcrekli \u00f6lm\u00fc\u015f ki\u015fileri \u00e7a\u011f\u0131rmas\u0131 gibi davran\u0131\u015flar\u0131n\u0131n yan\u0131 s\u0131ra \u00e7ocuklar\u0131n s\u00fcrekli ve anlams\u0131z a\u011flamalar\u0131n\u0131n da \u00f6l\u00fcmle ili\u015fkilendirildi\u011fini s\u00f6ylemektedir. (Beler 2018, 56-72) \u00a0B\u00fct\u00fcn bu tespitlere ek olarak b\u00f6lge Alevileri aras\u0131nda yapm\u0131\u015f oldu\u011fumuz g\u00f6zlemlerde, g\u00fcn i\u00e7inde dinlenmek i\u00e7in oturulan yerde anl\u0131k ve k\u0131sa s\u00fcreli uyuya dal\u0131\u015f\u0131n da yak\u0131n akrabalardan birinin \u00f6l\u00fcm haberinin gelece\u011fiyle ili\u015fkilendirildi\u011fini belirtmek isteriz. (KK-8; KK-9)<\/p>\n

                \n
              1. Cenaze Hizmetinin \u0130crac\u0131s\u0131<\/strong><\/li>\n<\/ol>\n

                1990\u2019l\u0131 y\u0131llar\u0131n sonu, 2000\u2019li y\u0131llar\u0131n ba\u015flang\u0131c\u0131na kadar y\u00f6rede ger\u00e7ekle\u015fen cenazelerin kald\u0131r\u0131lmas\u0131nda genellikle b\u00f6lgede \u201cHoca\u201d olarak isimlendirilen ki\u015filer g\u00f6rev alm\u0131\u015ft\u0131r. (KK-2; KK-3; KK-4; KK-5) \u00d6yle ki; 1980\u2019li y\u0131llara kadar her Alevi k\u00f6y\u00fcnde en az bir hoca bulundurulmas\u0131na azami gayret g\u00f6sterilmi\u015ftir. Hocalar\u0131n yeti\u015ftirilmesinde geleneksel y\u00f6ntemler kullan\u0131lm\u0131\u015f ve her hocan\u0131n kendisinden sonraki ku\u015fak i\u00e7erisinden bir ki\u015fiye el verip, halef olarak b\u0131rakmas\u0131 te\u015fvik edilmi\u015ftir. (KK-3; KK-4; KK-5) E\u011fer k\u00f6yde birden fazla hoca bulunuyorsa, cenazenin y\u0131kanmas\u0131 ve Kur\u2019an okunmas\u0131 gibi g\u00f6revler birlikte icra edilmi\u015ftir. Taraf\u0131m\u0131za aktar\u0131lan bilgilere g\u00f6re, g\u00fcn\u00fcm\u00fczde S\u00fcnni vatanda\u015flar\u0131m\u0131z\u0131n cenaze rit\u00fceli s\u0131ras\u0131nda mezar ba\u015f\u0131nda birden fazla hocan\u0131n Kur\u2019an okuma gelene\u011fi, 1970\u2019li y\u0131llardaki Alevi k\u00f6ylerinde s\u0131kl\u0131kla uygulanm\u0131\u015f ve \u00e7ok say\u0131da Alevi hoca ayn\u0131 anda veyahut da biri di\u011ferini takip edecek \u015fekilde Kur\u2019an okumu\u015ftur. (KK-4)<\/p>\n

                Dedelerin cenaze hizmetini icras\u0131 ilk d\u00f6nemlerde pek rastlan\u0131lan bir durum de\u011fildir. Habe\u015f b\u00f6lgesinde Dedeler, g\u00f6rg\u00fc ve ikrar cemleri, Musahiplik Cemi, H\u0131z\u0131r Cemi vb. ibadet ve erk\u00e2nlar\u0131n asli icrac\u0131s\u0131 olarak kabul edilmektedir. Dedelerin mezarlar\u0131n\u0131n yan\u0131 s\u0131ra, i\u00e7inde ya\u015fad\u0131klar\u0131 haneleri de y\u00f6re halk\u0131 taraf\u0131ndan kutsal addedilmekte ve her f\u0131rsatta ziyaret edilerek, kar\u015f\u0131la\u015f\u0131lan ya da kar\u015f\u0131la\u015f\u0131lmas\u0131 muhtemel olan musibetlere kar\u015f\u0131 koruyucu olunaca\u011f\u0131na inan\u0131lmaktad\u0131r. 2000\u2019li y\u0131llarla birlikte y\u00f6redeki Pir Sultan Oca\u011f\u0131 ve \u015e\u0131h \u00c7obanl\u0131 Oca\u011f\u0131\u2019na ba\u011fl\u0131 dedelerin asli g\u00f6revlerinin yan\u0131 s\u0131ra cenaze hizmetini de \u00f6nceki y\u0131llara g\u00f6re daha yo\u011fun bir \u015fekilde yerine getirmeye ba\u015flad\u0131klar\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. (KK-2) Nitekim, 14.05.2004\u2019te vefat eden \u015e\u0131h \u00c7obanl\u0131 Oca\u011f\u0131 mensubu Hamza Bekta\u015f\u2019\u0131n cenaze hizmetini, A\u011fui\u00e7en Oca\u011f\u0131 dedelerinden Niyazi Bozdo\u011fan y\u00fcr\u00fctm\u00fc\u015ft\u00fcr. (KK-1) Bu yeni durumun, \u015fehirlerdeki kurumsalla\u015fmayla birlikte dedeye bi\u00e7ilen rol\u00fcn de\u011fi\u015fmesi, \u00f6len ki\u015finin toplumsal konumu, geride kalan yak\u0131nlar\u0131na vasiyeti vb. etkenlerin sonucunda ortaya \u00e7\u0131kt\u0131\u011f\u0131 kanaatini ta\u015f\u0131maktay\u0131z.<\/p>\n

                Ara\u015ft\u0131rma konusu yapt\u0131\u011f\u0131m\u0131z b\u00f6lgede ikamet eden ve Kur\u2019an okuyarak cenaze hizmetlerine yard\u0131mc\u0131 olan be\u015f isim tespit etmi\u015f bulunmaktay\u0131z.[12]<\/a> Bu isimlerden d\u00f6rd\u00fc hoca olarak bilinmekte ancak sadece \u00fc\u00e7 tanesi t\u00fcm cenaze hizmetlerini y\u00fcr\u00fctmektedir. \u0130ki ki\u015fi zaruri olmad\u0131k\u00e7a k\u00f6y s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131nda cenaze hizmeti g\u00f6rmezken, sadece bir hoca Habe\u015f b\u00f6lgesindeki b\u00fct\u00fcn k\u00f6yleri ve hatta Zara\u2019y\u0131 da kapsayacak \u015fekilde cenaze hizmetlerini icra etmektedir. Alevi hocalardan iki tanesinin \u0130mam Hatip Lisesi mezunu olmas\u0131 dikkat \u00e7ekicidir. B\u00f6lgede Alevi hocalar\u0131na ula\u015f\u0131lamamas\u0131 veyahut da mevcut Alevi hocalar\u0131n m\u00fcsait olmamas\u0131 durumunda, Alevi k\u00f6ylerine kom\u015fu S\u00fcnni k\u00f6ylerinde imaml\u0131k yapan din g\u00f6revlilerinin cenaze hizmeti i\u00e7in \u00e7a\u011fr\u0131ld\u0131\u011f\u0131 da g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Kaynak ki\u015filerimiz aras\u0131nda S\u00fcnni hoca da bulunmaktad\u0131r. \u00dct\u00fckyurdu k\u00f6y\u00fcnde imam olarak g\u00f6rev yapan kaynak ki\u015fimiz, \u00e7a\u011fr\u0131ld\u0131\u011f\u0131 zamanlarda Alevilerin hassasiyetlerini dikkate alarak hareket etti\u011fini \u00f6zellikle belirtmi\u015ftir. (KK-6)<\/p>\n