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By Hande Sözer

In coping with Invisibility, Hande Sözer examines advanced invisibilities of Alevi Bulgarian Turks, a double-minority which faces structural discrimination in Bulgaria and Turkey. whereas the literature portrays minorities’ visibility as a demand for his or her empowerment or a resource in their surveillance, the booklet argues that for such minorities what issues is their keep watch over over their very own visibility. To make this aspect, it specializes in the idea that protecting dissimulation, a technique of self-imposed invisibility. It discusses instances indicating Alevi Bulgarian Turks’ options of facing traditionally altering majorities of their greater societies and argues that dissimulation really reinforces the intergroup differences for the minority’s contributors. the information for the booklet was once accrued in the course of 18 months of ethnographic fieldwork in Bulgaria and Turkey.

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Extra resources for Managing Invisibility: Dissimulation and Identity Maintenance among Alevi Bulgarian Turks

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Also, in Kardjali, I attended several village mayes, around local türbes, including the biggest mayes at the Otman Baba Türbe and Elmalı Baba Türbe, as well as the small village mayes. In addition to segregated ceremonies, I managed to attend mixed ceremo­ nies, such as Sunni ceremonies or sites where both Sunnis and Alevis attend. For instance, in Razgrad, I attended the commemoration of the Holy Birth Day of Muhammed, which is organized by the Sunni Muftiate, yet some Alevis were present too.

Hürriyet, Adalet, and İstiklal Mahalles). e. e. Kestel, Gorükle). Also, I made daily visits to 5 villages made up of descendants from the migrants of 1878. g. g. Mehmet Akif, Yeşilyayla, Davutkadı, Millet, Vatan). e. northeastern Bulgaria or southern Bulgaria. In regard to religious affiliations, the majority of my informants were Sunni Bulgarian Turks. I noticed that Alevi migrants in Bursa were almost unreach­ able, since they did not migrate as groups but as families. They did not form a separate religious community and they did not approach local Turkish and Kurdish Alevis.

On February 2000, one Alevi Bulgarian Turkish friend initi­ ated a facebook group, titled Bulgaristan Alevileri (Alevis from Bulgaria). By the end of the first week, the facebook group already had around eight hun­ dred members who mostly applied for membership by using their facebook accounts with their real names! The very first group of members was Alevi Bulgarian Turks especially from northern parts of Bulgaria, Turkey and other 32 chapter 2 places, especially in Europe, while the group was open to non-Alevis such as myself, some academics and people who are interested in developments about Alevi Bulgarian Turks.

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