Introduction / History

The Alevi Turks of Germany are a significant transnational community, forming part of the larger "Guest Worker" (Gastarbeiter) migration from Turkey that began in the 1960s. Unlike in Turkey, where Alevis historically practiced takiya (dissimulation) to survive centuries of persecution under Ottoman and Republican Sunni dominance, the German diaspora provided a unique space for an "Alevi Renaissance." In the 1980s and 90s, free from the political constraints of their homeland, they moved from secrecy to public assertion, establishing the Cemevi (house of gathering) not just as a place of worship, but as a visible cultural center.

While they share the immigrant experience with Sunni Turks, Alevi Turks maintain a distinct identity rooted in a heterodox interpretation of Islam that emphasizes humanism over legalism. The community is politically active, with the Alevi Federation of Germany (AABF) successfully lobbying for Alevism to be recognized as a distinct religious body (independent of Sunni Islam) in states like North Rhine-Westphalia and Hamburg. This legal recognition in the diaspora—granting them rights to religious education in public schools—creates a stark contrast to their unrecognized status in Turkey.

What Are Their Lives Like?

Livelihoods & Mobility: First-generation migrants largely worked in manufacturing and mining. Today, the community is economically diverse, with a strong presence in the service sector, small business ownership, and increasingly in law, medicine, and politics. Alevi families typically place a higher premium on secular education and female workforce participation compared to conservative Sunni Turkish families, viewing educational success as a tool for overcoming minority status.

Social Structure: The Cemevi functions as the heart of the community—serving as a worship space, youth club, and political hall. Unlike the gender-segregated mosque, Alevi social life is mixed-gender.

Bilingualism: Most Alevi Turks are bilingual in Turkish and German. The younger generation (third and fourth wave) is often dominant in German. While Turkish is the language of the ritual Cem, German is increasingly used in youth activities and organizational meetings to retain engagement.

Media & Arts: Music is central to their life; the Saz (lute) is a sacred instrument. They consume media from both Turkey (e.g., Yol TV, Cem TV) and German outlets.

Integration: Alevis are often viewed by German state authorities as "model migrants" due to their secular outlook, lack of Sharia-based demands, and compatibility with Western democratic values. However, they still face "double minority" stress: discrimination from the German mainstream (for being "Turks") and from the conservative Sunni Turkish diaspora (for being "heretics").

What Are Their Beliefs?

Human-Centric Faith: Alevi belief centers on the concept of Enel Hak ("I am the Truth/God"), emphasizing that the divine resides within the human being, not in a distant heaven. Their adage is, "The greatest holy book to read is the human being."

Rejection of Orthodoxy: They explicitly reject the "Five Pillars" of Sunni Islam. They do not fast during Ramadan (fasting instead during Muharram), do not pray Namaz in mosques, and do not undertake the Hajj.

The Cem Ceremony: The core ritual is the Cem, a gathering of men and women in a circle (halka), led by a spiritual guide (Dede). It involves music, the Semah (ritual whirling), and conflict resolution to ensure communal harmony (rızalık) before worship can begin.

Veneration: They hold a deep spiritual love for Ali (the cousin of Muhammad) and Hacı Bektaş Veli (the 13th-century mystic), viewing them as manifestations of divine light.

Diaspora Dynamics: In Germany, a theological debate persists: Is Alevism a unique "Anatolian interpretation of Islam" or a completely separate religion? The AABF tends to emphasize its distinctiveness to secure legal rights, moving further from standard Islamic classification than their counterparts in Turkey might.

What Are Their Needs?

Spiritual definition: The youth face an identity crisis. While they identify culturally as Alevi (political, secular, leftist), many lack a deep spiritual connection to the faith aspects. They are "cultural Alevis" who may not know the theological depth of their traditions.

Bridging the Gap: There is a need for resources that bridge the gap between their humanist values and the Gospel. Because they reject the "law" of Islam, they are often more open to the concept of Grace, but they view Christianity through the lens of history (Crusades/Western imperialism).

Language Resources: While Turkish resources exist, the younger generation needs materials in German. Most mission outreach focuses on Sunni Turks; Alevis are often overlooked because they are less visible and more assimilated.

Healing from History: Though safe in Germany, the collective memory of persecution (Sivas 1993 massacre, etc.) creates a defensive "fortress mentality." They need healing from this generational trauma to trust outsiders.

Prayer Items

For the "Cemevis": Pray that these cultural centers in cities like Berlin, Cologne, and Frankfurt would become places where the "Truth" (Hak) they seek is revealed in the person of Jesus. Pray for the Dedes (leaders) to encounter the Gospel.

For the Youth: Pray for the German-born generation struggling between German, Turkish, and Alevi identities. Pray they find a true spiritual home that honors their heritage while connecting them to the Creator.

For Alevi-Sunni Relations: Pray for a breaking down of walls between the Alevi and Sunni communities in Germany, where historical hatreds often fester. Pray that Christian believers could be the bridge of peace between them.

For "Humanist" Bridges: Pray that the Alevi love for "Humanism" would be a gateway to understanding the Incarnation—God becoming human to dwell among us.

Scripture Prayers for the Turk, Alevi in Germany.