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Abstract


IN THE CONTEXT OF THE HOLY VISITING PLACES THE ASHIK TRADITION COMBINATION OF WITH THE SAINT CULT (The Cases of Karacaoğlan and Kul Emin)
Rituals and beliefs, are understood differently by people in different environments living under different conditions. Most people still believe in, and seek protection from, supernatural forces, and the instinct to seek this protection, which has been passed down from ancient times to the present day in different formats, has given birth to a cult of saints’ tombs in especially Anatolian Muslim. Some places are considered sacred and are revered, regardless of historical facts, and the people buried in such places are believed to be sacred. Saints have some common characteristics that make them sacred in the eyes of adherents, such as the belief that they could perform miracles, not only while alive, but also after death. Another common characteristic concerns the location and the physical appearance of such tombs. Tombs, sepulchers and the actual or assumed graves of saints, holy people or other religiously significant people have common characteristics –they are usually located on high grounds, such as on top of mounds, hills or mountains that attract people, under magnificent trees, in the middle of gardens, near water sources or in unusually green places. Furthermore, some sites are considered sacred even in the absence of any evidence that a holy person is buried there. Sometimes the familiar may belong to one of the holy places, sometimes unrecognized. Among the familiar names of Âşık Karacaoğlan and Kul Emin are there. Both is believed to be the tombs of the holy, where was adopted. Karacaoğlan of Yozgat is considered to be just one of many ashiks that used the pen name Karacaoğlan. The most important evidence to support this view is the tomb in Yozgat where Karacaoğlan is believed to be buried. Today, Ashik Karacaoğlan’s tomb has become a visiting place, and there is a widely held belief in Karacaoğlan was a healer. Another tomb with a similar status is that of Kul Emin, who was also an ashik, and which has also become a visiting place due to belief in its healing powers. This study examines the sainthood statuses of Ashik Karacaoğlan and Kul Emin and their tombs at the mentioned holy places, and the sociological and psychological aspects of the process by which their tombs have become visiting places.

Keywords
Karacaoğlan, Kul Emin, Ashik Tradition, Sainthood, Places of Visit


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