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Journal articles on the topic 'Dervish'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Henig, David. "Tracing creative moments." Focaal 2014, no. 69 (2014): 97–110. http://dx.doi.org/10.3167/fcl.2014.690107.

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In postsocialist and postwar Bosnia-Herzegovina, popular dervish cults are re-emerging after several decades of (semi)clandestine existence due to official bans and repression imposed by the Yugoslav state socialist governmentality. This article explores how an absence of divine knowledge ensuing from this disruptive history—strongly felt among various Bosnian dervishes today—is transformed into spiritual creativity and an improvisatory dynamic mediated by charismatic sheikhs. It traces “creative moments” leading toward the formation of a Bosnian dervish cult and its realignment with transloca

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2

Ahmed, Sharbari. "Dervish." Wasafiri 30, no. 4 (2015): 19–22. http://dx.doi.org/10.1080/02690055.2015.1068988.

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Krasniqi, Nehat. "Vasijetnameja e Mulla Dervish Pejës." Studime Orientale, no. 2 (September 24, 2024): 13–51. https://doi.org/10.63161/so.vi2.5456.

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Mulla Dervish Peja është poeti i parë shqiptar nga Peja që ka shkruar poezi duke përdorur alfabetin arab dhe osman. Deri më tani, aktivitetet e tij janë paraqitur pjesërisht. Këtu po botojmë për herë të parë veprën e tij Vasijetnameja të transkriptuar profesionalisht me alfabetin e shqipes. Autori këtë vepër e ka shkruar në vitet 1805 - 1810. Vepra “Vasijetname” ka rëndësi historike dhe letrare por edhe dialektologjike, duke qenë se paraqet gjuhën e Dukagjinit në fund të shekullit XVIII, më saktësisht rrethinat e Pejës. prej nga ka ardhur Mulla Dervishi.

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4

Gray, Richard. "A whirling dervish." Nature 440, no. 7086 (2006): 873–74. http://dx.doi.org/10.1038/440873a.

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SALIU, Hasan, and Zejni MAZLLAMI. "THE IMAGE OF DERVISH CARA UPRISING IN MACEDONIAN AND ALBANIAN HISTOGRAPHY." International Journal of Albanology - ALBANOLOGJIA 11, no. 21-22 (2024): 147–52. http://dx.doi.org/10.62792/ut.albanologjia.v11.i21-22.p2600.

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One of the largest and most important uprisings in the 40s of the 18th ct. in the predominantly Albanian areas of Macedonia was the uprising led by Dervish Cara. The uprising started in Gostivar, with the city falling to the insurrectionaries in November 1843, followed by Tetova in early January, and Skopje in late February 1844. In the cities captured by the insurrectionaries, Ottoman officials were expelled. The insurrectionaries, under the leadership of Dervish Cara, advanced to Vranje in the spring of 1844. In Macedonian historiography, the primary source remains the book “The Uprising of

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6

Koshemchuk, T. A., and M. L. Reysner. "The Image of the Dervish in the Poetry of Parvin Etesami: the Spiritual Ideal of the Poet." Concept: philosophy, religion, culture 7, no. 1 (2023): 149–66. http://dx.doi.org/10.24833/2541-8831-2023-1-25-149-166.

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The article analyzes the image of a dervish, a character of traditional Sufi lyrics and didactics, that is a key image for poetry by Parvin Etesami (1907-1941). In the only collection of the poet published in literary translation in Russian (The Journey of the Tear, 1984), Sufi motives are almost not revealed. On the basis of new philological translations, the article analyzes the spiritual ideal of the poet, her reflections on the path to the Truth, which she trusts to her beloved hero – a sage, ascetic, dervish, a guide to the knowledge of God. The paper reveals the medieval origins of the i

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Terzić, Marija. "MEASURE AND EXCESS: AHMED NURUDDIN – TRANSFORMING APOLLO INTO DIONYSUS." Филолог – часопис за језик књижевност и културу 14, no. 27 (2023): 497–511. http://dx.doi.org/10.21618/fil2327497t.

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This paper deals with Apollo and Dyonisian elements in dervish Ahmed Nuruddin's characterisation. This paper analyses the dervish Ahmed Nuruddin in light of Nietzche's understanding of Apollo and Dionysus deities in terms of their divine roots originating from ancient Greek mythology without any intention whatsoever to present Nietzche's entire philosophical system on the relationships between Dionysus, Greek tragedy, and the connections between art and nature with these principles. The dichotomy will be analysed on the example of the Serbian novel, Death and the Dervish written by Meša Selimo

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8

Milivojević, Dragan, Meša Selimović, Bogdan Rakić, and Stephen M. Dickey. "Death and the Dervish." World Literature Today 71, no. 2 (1997): 418. http://dx.doi.org/10.2307/40153187.

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9

Pentkovskaya, Tatiana. "Towards the History of Borrowings in the Russian Language of the Petrine Era: the lexeme Dervish." Stephanos Peer reviewed multilanguage scientific journal 56, no. 6 (2022): 36–44. http://dx.doi.org/10.24249/2309-9917-2022-56-6-36-44.

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The focus of this paper is the rendering of the word deruis in two translations of the Petrine era. Both of them are associated with the name of P.A. Tolstoy, a diplomat who was in the Ottoman Empire in 1702–1714. “The History of the Ottoman Empire Administration”, which was translated from the Italian version of P. Rycaut’s work, has the variant dervish (dervizh). At the same time, in the printed edition of the Quran of 1716, translated from André Du Ryer’s French original, there is a variant drevis, not taken into account in the dictionary of the Russian language of the 18th century. Possibl

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10

Ghazoul, Ferial J. "Flaubert: from dervish to saint." Féeries, no. 2 (February 1, 2005): 229–44. http://dx.doi.org/10.4000/feeries.119.

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УМАРОВА, МУХАЙЁ. "THE BUKHARAN DERVISH EMIR MASUM." Multidisciplinary Journal of Science and Technology 5, no. 3 (2025): 755–62. https://doi.org/10.5281/zenodo.15105587.

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This article briefly outlines the history of the Bukharan Emirate before the accession of Emir Shahmurad and during his reign. The reforms carried out by Emir Shahmurad, their place, and significance in the history of the Bukharan Emirate are highlighted.

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Henig, David. "Crossing the Bosphorus: Connected Histories of “Other” Muslims in the Post-Imperial Borderlands of Southeast Europe." Comparative Studies in Society and History 58, no. 4 (2016): 908–34. http://dx.doi.org/10.1017/s0010417516000475.

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AbstractSituated in the borderlands of Southeast Europe, this essay explores how enduring patterns of transregional circulation and cosmopolitan sensibility unfold in the lives of dervish brotherhoods in the post-Cold War present. Following recent debates on connected histories in post-colonial studies and historical anthropology, long-standing mobile and circulating societies, and reinvigorated interest in empire, this essay focuses ethnographically on how members of a dervish brotherhood in Bosnia-Herzegovina cultivate relations with places, collectivities, and practices that exist on differ

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Deniz, Fatma. "Examining Sufism and Space Through Ego-Documents: Tekke (Dervish Lodge) and Everyday Life in the Sohbetnâme (1661-1665) by Seyyid Hasan." Osmanlı Araştırmaları 64, no. 64 (2024): 257–92. https://doi.org/10.18589/oa.1597880.

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This article analyzes an ego-document written by a Halveti sheikh, Seyyid Hasan, in seventeenth-century Istanbul, the Sohbetnâme (1661-1665). By using space as an analytical category, this study illuminates the use of space in the daily practices of Sufi dervishes mentioned in the diary and discusses the role of dervish lodges in the lives of Sufis. It shows that the everyday lives of dervishes were not structured mainly around the lodge: they preferred to carry out their routines and devotional practices across various venues, such as individual houses, gardens, and shops, a preference that u

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RALJEVIĆ, Selma. "POLYPHONY OF IDENTITY IN SELECTED WORKS OF WILLIAM FAULKNER AND MEŠA SELIMOVIĆ." Lingua Montenegrina 13, no. 1 (2014): 221–37. https://doi.org/10.46584/lm.v13i1.396.

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In this paper, the author intends to critically analyze the polyphony of identity in the following works: The Sound and the Fury, 1929, Light in August, 1932, Absalom, Absalom!, 1936, and Go Down, Moses, 1942, by William Faulkner (1897-1962) and Derviš i smrt (Death and the Dervish, Sarajevo, 1966), Tvrđava (Fortress, Sarajevo, 1970), Ostrvo (The Island, Beograd, 1974)and Sjećanja (Remembering, Beograd, 1976), by Meša Selimović (1910-1982). The author comparatively investigates the parallel in construction and deconstruction of identity in selected works of prose of the American and Bosnian-He

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15

Vukomanovic, Milan. "Sufism: The inner dimension of Islam." Filozofija i drustvo 19, no. 2 (2008): 129–47. http://dx.doi.org/10.2298/fid0802129v.

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The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology of religion, the revitalization of Sufism in Bosnia-Herzegovina could be understood

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16

McElwain, Thomas. "Ritual Change in a Turkish Alevi Village." Scripta Instituti Donneriani Aboensis 15 (January 1, 1993): 131–68. http://dx.doi.org/10.30674/scripta.67210.

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This study is a documentation and analysis of change in ritual in the village of Sarilar, on the west bank of the Euphrates River near Yavuseli, Gaziantep. The research problem posed was identification of ritual change within the consultants' memory and some tentative ways of situating such change within the socio-economic context. The mysticism of the dervish lodge remains as a certain life attitude along with the new views of modernization that have been so well inculcated. Although modernization, at least in the Turkish Alevi context, tends to conflict with the mystical experience of the Be

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Amitai-Preiss, Reuven. "Sufis and Shamans: Some Remarks on the Islamization of the Mongols in the Ilkhanate." Journal of the Economic and Social History of the Orient 42, no. 1 (1999): 27–46. http://dx.doi.org/10.1163/1568520991445605.

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AbstractSome scholars have argued that sufis, Muslim mystics, played a decisive role in converting the Mongols in Iran to Islam in the thirteenth and fourteenth centuries, mainly because of the similarity between the extreme sufis (the dervishes) and the shamans of the traditional Mongol religion. This paper maintains that it was primarily some moderate, "institutional" sufis who were close to Mongol ruling circles and thus played a part in their conversion. This, however, had little to so with any resemblance between shamans and sufis, since it is suggested that Muslim mystics, even of the de

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18

AMEDOSKİ, Dragana. "Mihaloğlu Alaaddin Ali Bey’in Kruševac’ta Unutulmuş Bir Zaviyesinin İzini Sürmek." Vakıflar Dergisi, no. 60 (December 31, 2023): 9–21. http://dx.doi.org/10.16971/vakiflar.1315912.

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The paper deals with the dervish lodge (zaviye) which Mihaloğlu Alaaddin Ali Bey, one of the most influential raider commanders (akıncı uc beyi) in the Balkans, commissioned in the vicinity of Kruševac in the middle of the fifteenth century. Using Ottoman sources, the author endeavored to determine the approximate time and place of its construction. Based on the information about the appearance and manner of functioning of numerous dervish lodges built in the same period, the author presents the presumed appearance of the building, its rooms and their purpose. A part of the paper is dedicated

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19

Akhmedova, Zebiniso A. "ABOUT DERVISHES-SUFIS." Journal of Social Sciences and Humanities Research Fundamentals 3, no. 11 (2023): 51–54. http://dx.doi.org/10.55640/jsshrf-03-11-12.

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20

Hasan, Mariwan, and Latef Noori. "Ayad Akhtar’s American Dervish: Analysis and Revaluation." ISSUE NINE 5, no. 2 (2021): 6–13. http://dx.doi.org/10.25079/ukhjss.v5n2y2021.pp6-13.

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Apparently the best and yet the most famous work by Ayad Akhtar is American Dervish which was published in 2012. It has gained quick attention, but not by many, as a debut novel about the identity issue. Yet, no studies have been devoted to studying the novel from an analytical point of view of Pakistani-American migrants’ issues in America, in general. However, the novel has received some attention, there remain some aspects, in our view, and an essential aspect amongst them is the analytical study of the novel, which is not explored yet. In general migrants to new countries will usually face

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21

Kuehn, Sara. "Wild Social Transcendence and the Antinomian Dervish." Interdisciplinary Journal for Religion and Transformation in Contemporary Society – J-RaT 4, no. 1 (2018): 255–85. http://dx.doi.org/10.14220/jrat.2018.4.1.255.

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Kuehn, Sara. "Wild Social Transcendence and the Antinomian Dervish." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 4, no. 1 (2018): 254–85. http://dx.doi.org/10.14220/23642807-00401014.

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23

Boulay, Catherine, and Mark A. Hardy. "Alexis Carrel—the French dervish of surgery." Current Surgery 58, no. 3 (2001): 303–9. http://dx.doi.org/10.1016/s0149-7944(01)00416-0.

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24

YAMAMOTO, Tatsuya. "RESEARCH ABOUT DEVELOPMENT OF DERVISH LODGE THAT RELATES WITH POPULARIZATION OF SUFISM : The survey of Bektash dervish lodges." Journal of Architecture, Planning and Environmental Engineering (Transactions of AIJ) 445 (1993): 133–39. http://dx.doi.org/10.3130/aijax.445.0_133.

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Haştemoğlu, Hasan Şehmuz, and Engin Kepenek. "The Architecture of Mevlevi Buildings, One of the Dervish Houses in the Ottoman Geography." Academic Research Community publication 2, no. 4 (2019): 307. http://dx.doi.org/10.21625/archive.v2i4.368.

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The Mevlevism order was established in the Seljuk period in Anatolia in the thirteenth century. After the death of Mevlana Celaleddin-i Rumi, his son Sultan Veled systemized his father's thoughts and created his own rules and brought the rituals to a ceremony in the form of sema ceremonies. Sultan Veled gave the name “Mevlevism” to his sect and was called “Mevlevihan” to his Dervish Houses. Nearly 140 Mevlevihane building was established in a wide geography which its east is in Tabriz (Iran), west is in Pecu (Hungary), north is in Gözleve (Ukraine), South is in Cairo (Egypt) and Mecca in

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26

Barber, X. Theodore. "Four interpretations of Mevlevi Dervish dance, 1920–1929." Dance Chronicle 9, no. 3 (1985): 328–55. http://dx.doi.org/10.1080/01472528508568930.

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27

Al-Krenawi, Alean, John R. Graham, and Benjamin Maoz. "The healing significance of the Negev's Bedouin Dervish." Social Science & Medicine 43, no. 1 (1996): 13–21. http://dx.doi.org/10.1016/0277-9536(95)00316-9.

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Corner, Creative. "UNITY OF MIND, HEART AND BODY." Journal of Pakistan Psychiatric Society 19, no. 04 (2022): 43. http://dx.doi.org/10.63050/jpps.19.04.236.

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To the casual eye, the whirling ritual known as ‘sema’, may appear to be a theatrical performance, but it is actually a sacred Muslim religious ritual performed as part of praying by the Mevlevi Order. This order is about 750 years old, and is a living tradition based on the teachings of Rumi, also known as Mevlana, who is perhaps Turkey's most celebrated poet and second only to Hafiz in Iran. The Mevlevis or the “whirling dervishes, as they are called” due to their famous practice of whirling as a form of remembrance of “The Al Mighty.” Mevlevis believe that during the sema ritual, the soul i

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Denisov, Vadim. "Lend-lease and Arctic convoys through the eyes of scientists." OOO "Zhurnal "Voprosy Istorii" 2022, no. 11-1 (2022): 92–101. http://dx.doi.org/10.31166/voprosyistorii202211statyi20.

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Lend-Lease and arctic convoys: from regional cooperation towards global coalition: proceedings of the 80th anniversary of the arrival in Arkhangelsk of the first Allied Convoy, code-named Dervish / Complier, scientific editor M.N. Suprun; Northern (Arctic) University named after M.V. Lomonosov. - Arhangelsk: NARFU, 2021.423 p.

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30

Sun, Andrew. "Dancing Across Cultures: Xing Bang Fu." Canadian Theatre Review 85 (December 1995): 26–28. http://dx.doi.org/10.3138/ctr.85.006.

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The Panda Dance Theatre studio is shockingly quiet. Normally the bunker-like church basement at Bathurst and College in downtown Toronto is a whirling dervish of students, twirling sticks, Chinese opera costumes, and chatter. But this afternoon all is calm, including Panda’s artistic leader Xing Bang Fu.

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Gençoĝlu, Halim. "The forgotten Effendi: Ottoman Muslim theologian, Mahmud Fakih Emin Effendi, and the real story of the Bo-Kaap Museum, c.1894-1978." New Contree 73 (November 30, 2015): 19. http://dx.doi.org/10.4102/nc.v73i0.171.

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This article attempts to re-present the religious and educational activities of a forgotten Muslim scholar, Mahmud Fakih Effendi, in Cape history. The subject of the article is related to this Ottoman scholar, as well as the story of his house at 71 Wale Street in Cape Town, which is the Bo-Kaap Museum at present. In 1894, fourteen years after the death of Abu Bakr Emin Effendi, the Ottoman Caliphate in Istanbul appointed another Muslim scholar at the Cape, Mahmud Fakih Effendi. He resided at 71 Wale Street, living there until his death in 1914. After his death, his son, Muhammad Dervish Effen

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32

Altı, Aziz. "Bektaşi Şeyhlerinin Hacı Bektaş Veli Tekkesi (Pirevi) Postnişinlerinin Arzlarıyla Atanmaları." Edeb Erkan 2 (November 20, 2022): 1–10. http://dx.doi.org/10.59402/ee002202201.

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The center of the Bektashi sect is the Haci Bektas Veli Dervish Lodge. The Ottoman Empire see its “postnisin” in the Haci Bektas Veli Lodge as its addressee at the point of representing the Bektashis. Postnisin is one of the sons of Haci Bektas Veli, was a member of the Celebis, he was given the authority to present the sheikh candidates to the center to be appointed to all Bektashi lodges in the Ottoman Empire. As far as can be determined, the first document on this subject belongs to the year 1610. However, it was understood from the content of the document that Pirevi had this privilege rig

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33

ATHANASSIADI, Polymnia. "Ismail Emre (1900-1970): A Dervish without an Order." Turcica 33 (January 1, 2001): 295–312. http://dx.doi.org/10.2143/turc.33.0.867.

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34

DINDI, Emrah. "Criticism of Bezirgan Piety in Turkish Dervish Yunus Emre." Turcology Research 73, no. 1 (2022): 255–64. http://dx.doi.org/10.54614/jtri.2022.4588.

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35

YAKUPOĞLU, Cevdet. "Akhis And Zaviyes (Small Dervish Lodge) In Germiyanoğulları District." Journal of Turkish Studies Volume 4 Issue 3, no. 4 (2009): 2264–85. http://dx.doi.org/10.7827/turkishstudies.780.

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36

Riggio, Milla Cozart. "Moses and the Wandering Dervish: Taziyeh at Trinity College." TDR/The Drama Review 49, no. 4 (2005): 100–112. http://dx.doi.org/10.1162/105420405774762916.

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37

Medara, Azra. "Melamijska sufijska tradicija." Znakovi vremena XXVI, no. 96-97 (2023): 149–62. http://dx.doi.org/10.62125/2303-6826.2023.26.96-97.149.

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The aim of this paper is to present the Melami sufi tradition, the paths of expansion of its teaching and the spiritual connection with other dervish orders. In the Tasawwuf sense, malamat represents the special spiritual value of a person who is searching for God, where the heart is freed and bound only to God. Key words: malamat, malamiyya, malami, Ḥamdūn al-Qaṣṣār.

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Salimova, A. "ALTAR-SANCTUARIES OF THE MOTHER GODDESS IN AZERBAIJAN." Scientific heritage, no. 125 (November 23, 2023): 12–15. https://doi.org/10.5281/zenodo.10199721.

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With the development of cult-ritual architecture in settlements of the Neolithic - Early Bronze Age, altars dedicated to the Mother Goddess, decorated with bull images and horns, became widespread. Similar symbolism is typical for monuments in Anatolia. In Azerbaijan, you can find altars in the settlements of Baba-dervish, Sarytepe, etc. There were also discovered horseshoe-shaped clay hearth stands with horns.

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Emre, Side. "Crafting Piety for Success: Gülşeniye Literature and Culture in the Sixteenth Century*." Journal of Sufi Studies 1, no. 1 (2012): 31–75. http://dx.doi.org/10.1163/221059512x626117.

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Abstract Today, scholarship on Islamic mysticism mostly prioritizes the poetry and mystical teachings of famous Sufi masters, with limited efforts to historically contextualize them. One of the sub-branches of the Halvetī order, the Gülşeniye, while being an influential participant in early modern Ottoman politics and society, presents the historian of Sufism with a rare opportunity to approach this gap. Despite offering a wide range of untapped literary, hagiographical, and historical sources, studies on the Gülşeniye remain in the margins. Through Gülşeniye literary production, including poe

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ÖZCAN, Hüseyin. "Dervish Qualifacitions According to Haji Bektash Veli and Bektashi Rules." Journal of Turkish Studies Volume 7 Issue 1, no. 7 (2012): 1695–705. http://dx.doi.org/10.7827/turkishstudies.3058.

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41

Selim Ali, Ragab. "Loss of Identity in Ayad Akhtar's American Dervish." International Journal of Literature and Arts 3, no. 5 (2015): 80. http://dx.doi.org/10.11648/j.ijla.20150305.13.

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42

Haworth, C., and D. Renshaw. "Image-sequence motion estimation for the Dervish mine-clearance vehicle." IEE Proceedings - Science, Measurement and Technology 148, no. 3 (2001): 89–94. http://dx.doi.org/10.1049/ip-smt:20010369.

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43

Barnes, Cedric. "Gubo– Ogaadeen poetry and the aftermath of the Dervish wars." Journal of African Cultural Studies 18, no. 1 (2006): 105–17. http://dx.doi.org/10.1080/13696850600793244.

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44

Frembgen, Jurgen Wasim. "From Dervish to Saint: Constructing Charisma in Contemporary Pakistani Sufism." Muslim World 94, no. 2 (2004): 245–57. http://dx.doi.org/10.1111/j.1478-1913.2004.00050.x.

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45

Yılmaz, Hacı. "Bektâshism according to Ahmed Sirri Dedebaba who is the last postnishin of Cairo Bektashism Dervish LodgeKâhire Bektâşî Dergâhı’nın son postnişîni Ahmed Sırrı Dedebaba’ya göre Bektâşîlik." Journal of Human Sciences 14, no. 4 (2017): 3310. http://dx.doi.org/10.14687/jhs.v14i4.4691.

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In the Ottoman period, one of the areas of spreading of Bektashism is Egypt. A large Bektashi lodge was established in Cairo, and the Egyptian adventure of the Dervish lodge lasting for about five centuries was closed in 1964 by the imperial administrators and their activities were terminated. The last postnish of this dervish lodge is Ahmed Sirri Dedebaba. Dedebaba graduated from Dervish College where Bektashism is still strong and fifteen-year-olds are raised in Albania. Dedebaba gathered information and shared his opinions about Bektashism in a book. In this book titled al-Muqekkeretü't-Taf

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46

Kuehn, Sara. "Bektaşi Female Leadership in a Transnational Context: The Spiritual Career of a Contemporary Female Dervish in Germany." Religions 14, no. 8 (2023): 970. http://dx.doi.org/10.3390/rel14080970.

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In this article, I bring premodern and contemporary Bektaşi perspectives to the current ethical debate on gender equality in the Bektaşi Sufi order. While there is tremendous potential in the historical legacy of Kadıncık Ana, the spiritual successor of Hacı Bektaş-ı Veli (d. ca. 1271), and her peers who served as female spiritual leaders in the proto-Bektaşiyye, the institutionalization of the Bektaşi order resulted in the marginalization of women and their exclusion from certain opportunities and positions in religious practice and leadership. This article explores the spiritual journey of G

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ÇAL, HALİT. "17-20. YÜZYIL MEZAR TAŞLARINDA BEKTAŞİLİK." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 104 (December 3, 2022): 491–551. http://dx.doi.org/10.34189/hbv.104.027.

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With this article, it has been tried to determine what will enable a tombstone to be handled within Bektashism. In Turkey, some highly qualified assessments have been made about the tombstones in the graves of important Bektashi lodges in the Balkans. The fact that there were differences in method among them and the examination of the examples in a dervish lodge led to the inability to reach an inclusive conclusion. With this article, a general evaluation has been made for the first time according to a single method based on all the examples in the publications and theses. For the first time,

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Halman, Talat Sait, Yunus Emre, and Edouard Roditi. "The Wandering Fool: Sufi Poems of a Thirteenth-Century Turkish Dervish." World Literature Today 62, no. 3 (1988): 505. http://dx.doi.org/10.2307/40144469.

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EMEN, HURIYE. "Was the Dervish Who Had Custody Osman Baba or Otman Baba?" Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 93 (March 13, 2020): 267–76. http://dx.doi.org/10.34189/hbv.93.011.

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Yulianto, Wawan Eko. "American Dervish and Green Card: Unexpected Passengers in the Diaspora Literature?" Alphabet 2, no. 1 (2019): 1–11. http://dx.doi.org/10.21776/ub.alphabet.2019.02.01.01.

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