The article is devoted to the status of Alevis and their place in the public life of Turkey. Special attention is paid to the official position of the authorities regarding the cultural, religious and social phenomenon of Alevism. The article is based mainly on the works of Turkish authors, both defending the positions of Alevism and, on the contrary, supporting the official policy of the authorities. Keywords: > Turkey, Alevism, Alevites, Shiism, Kyzylbashi. Alevism in modern Turkey is increasingly moving beyond religion and ideology, becoming not only a social doctrine, but also an instrument of social struggle. The topic of Alevism is becoming increasingly prominent in the works of sociologists, politicians and religious figures. The problem of Alevis (Kyzylbash) in Turkey has always been politicized. Similarly, today Islamists and radical "leftist" circles either view Alevism outside of Islam and try to oppose it to Islam, or, what is happening more often, attempt to assimilate Alevism and draw it into the "course of the Sunni-Hanafi doctrine". Thus, the Alevite issue is still more a sphere of conflict of interests of various ideological groups and trends, rather than a subject of scientific study [Averyanov, 2011, p. 81]. The facts of oppression of Alevis in the Ottoman Empire are widely known. Thus, in the documents of the XVI century, the Kyzylbashi appear as "religious and political criminals" (Gordlevsky, 1962, p. 203). The Kyzylbashi were accused of evading prayer, of holding nightly prayers, during which the "holy sin" was committed, of robberies and violence [Gordlevsky, 1962, p. 203]. The Ottoman authorities assessed the Alevis as a source of threat. Therefore, the Alevis of Anatolia initially supported the revolutionary movement led by Mustafa Kemal Ataturk. For their leaders, his goal was very attractive-to abolish the monarchy and caliphate, which represented the interests of orthodox Islam. The Alevis greeted the proclamation of the republic with ... Читать далее