00:00 Opening 03:15 What is Alevism? The consistency of the concept of Alevism and its usage practices. 08:00 The responsibility of the current Alevi communities for the use of the concept of Alevism. 11:30 Turkmenism and nomadism. How did his ideas develop after the thesis? 14:30 How can we follow Durkheim on religion? How can we evaluate religion? He explains why he does not discuss Alevi theology in the book. 18:55 He mentions that the book is essentially a study of Turkmenism and touches on the historical and anthropological foundations of the conflict between the Turkmens in Anatolia and the Ottomans. 22:15 “In order to understand the Ottomans, we also need to understand the Islamic world well.” “Our minds are limited by the Ottoman borders.” Moving classes: 1-Ulema and Sufis, 2-Merchants, 3-Soldiers. The military class speaking Turkish in Iran, India and the Ottoman Empire. The adventure of the nomadic state and political tradition from the Mongols to the Ottomans. 30:00 What is the Turkish-Mongolian tradition? The tribal structure of the Anatolian principalities. “Until the 16th century, political classes in the Middle East had an integration that shared the same language and culture.” The problem of state tradition. The reasons for the dominance of nomadic empires in Asia and the Middle East. 37:25 The advantages of the nomadic empire. The mobile army, not having a traditional peasant structure, “Nomads do not have to know how to read and write, they must know military methods.” “For the principality leaders, “hunting” is a war practice.” 44:10 How did being a soldier, fighting and the art of war take shape until the rifle and practical soldiering emerged? “Military service is a class job.” 47:00 What is Ishret? “If the ruler is not hunting or at war, he is in Ishret.” Emphasis on Kadı Burhaneddin's Bezm ü Rezm in the context of war and business. How was the military class shaped and developed in the tribal system? How does one become a bureaucrat? On the centrality of formal education. 53:00 Class characteristics of soldiers, bureaucrats and peasants. The origin and meaning of the distinction between the military and bureaucratic classes of the Ottomans and the distinction between the military/beraya class and the subjects. The dynamics of the transition between the military class and the peasant class and the tradition of cosmopolitanism coming from Rome. 58:00 It is said that the reason why the Safavid confederal state survived longer than other principalities was the belief in a religious order in the origins of the state. 01:01:30 Why did the dynasty not change and the state not divide in the Ottomans? "According to Turkish state tradition, the state is the collective property of the dynasty." When the bureaucratic apparatus became stronger, the legitimacy of the dynasty was strengthened. On the throne and dynasty conflicts. 01:08:00 The reasons why the Ottomans were different from other Turkish states due to their geography in the historical process. The fact that the central initiative area was suitable for development. The events that the Byzantine and Balkan sociological structure could also be integrated into the Ottomans. The design of the central bureaucratic state during the reign of Mehmed II and the loss of power of the Turkmen and akıncı families with the murder of Çandarlı. The timar system being the most important dynamic of this project. 01:19:00 The evaluation of the devşirme system as timar and taxation. The central power of the Janissaries rather than the Sipahis and their dominating power. Centralization being a state ideology at the same time. 01:24:00 The emergence of the concepts we use with modernity and the fact that they sometimes caused mistakes before that. “The form of expression of the ideology before modernity is religion and these discourses are put forward with religious concepts” The unity of “religion and state” in the Ottoman Empire. In the Kizilbash structure, these discourses were not established on the basis of the unity of religion and state. 01:28:00 Ideological discourses on Ottomans and Safavids are not similar. Example of Bektashism. “Bektashism is an Ottoman phenomenon.” “Kızılbaşlık is an opposition coming from the front.” 01:35:00 The uniqueness of Shikari history and the central ideology of sources such as Aşık-paşazade. Examples from Shikari history. The emergence of İşret books as an imperial etiquette book. “Iyş u İşret is not the exact opposite of religion in those times.” The intensity of the halo and aura around becoming a ghazi and the example of them smoking hashish after Friday prayers. A nuance about Hacı Bektaş in Menakib'ul-Arifin.