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Der neueste Fortschrittsbericht der Europäischen Kommission vom 6. November 2007 erwähnt die Aleviten im Zusammenhang mit Schwierigkeiten, ihre Gebetshäuser (Cem-Häuser) zu eröffnen, sowie die Problematik des verpflichtenden Religionsunterrichts:

„Local authorities differ from province to province on issuing construction permits for places of worship. This might lead to arbitrary implementation of the zoning law. Several churches have not been able to register their places of worship. Alevis face difficulties with opening their places of worship (Cem houses or "Cemevi"). Cem houses are not recognised as places of worship and receive no funding from the authorities.

As regards education, religious culture and ethics classes are compulsory. Further to an application lodged by a family who are followers of Alevism, the ECtHR held unanimously, in October 2007, that there had been a violation of Article 2 of Protocol No.1 (right to education) to the ECHR8. The Court took note of the Government's acknowledgement that these classes do not take into account the religious diversity which prevails in Turkish society; it further considered that the religious instruction syllabus in Turkey could not be considered to meet the criteria of objectivity and pluralism necessary in a democratic society, and that there is no appropriate method to ensure respect for parents' convictions. Consequently, the Court held that Turkey should bring its educational system and domestic legislation into conformity with the ECHR.“ (European Commission, 6. November 2007, S. 17)

“Regarding freedom of thought, conscience and religion, a regulation adopted in November lifts the requirement to fill in the religious affiliation in family registries. A delegation composed of high-level officials from various Ministries visited the religious leaders of the non-Muslim communities in June in Istanbul. Following this visit, the Ministry of Interior issued a Circular on freedom of religion of non-Muslim Turkish citizens, acknowledging the increase in individual crimes against non-Muslim citizens and their places of worship and requesting governors to take measures. However, problems encountered by the non-Muslim religious communities and by Alevis continue to persist. Three Protestant Christians working for a publishing house in Malatya were killed in April. The killing took place against the background of statements and press reports which are not conducive to the establishment of an atmosphere of tolerance in the country. In June, the Court of Cassation ruled on a case against the Holy Synod of the Ecumenical Patriarchate. While acquitting the accused, the Court concluded that there is no basis in Turkish legislation providing that the Patriarchate is Ecumenical; that the Patriarchate is a religious institution which has no legal personality; that persons who participate and are elected in religious elections held in the Patriarchate should be Turkish citizens and be employed in Turkey at the time of the elections. This decision might create further difficulties to the Patriarchate and to other non-Muslim religious communities in the exercise of their rights guaranteed under the ECHR. Further to an application lodged by a family who are followers of Alevism, the ECtHR held unanimously, on 9 October 2007, that there had been a violation of Article 2 of Protocol No.1 (right to education) of the ECHR.” (European Commission, 6. November 2007, S. 60-61)

Das US Department of State (USDOS) erwähnt die Aleviten in seinem Bericht zur Religionsfreiheit vom September 2007 an mehreren Stellen:

“In addition to the country's Sunni Muslim majority, academics estimated there were 15 to 20 million Alevis, followers of a belief system that incorporates aspects of both Shi'a and Sunni Islam and draws on the traditions of other religions indigenous to Anatolia as well. Some Alevis practice rituals that include men and women worshipping together through oratory, poetry, and dance. The Government considers Alevism a heterodox Muslim sect; however, some Alevis and absolutist Sunnis maintain that Alevis are not Muslims.“ (USDOS, 14. September 2007, Section 1)

“The Government oversees Muslim religious facilities and courses through the Directorate of Religious Affairs (Diyanet), which is under the authority of the Prime Ministry. The Diyanet is responsible for regulating the operation of the country's more than 77,500 registered mosques and employing local and provincial imams, who are civil servants. Some groups, particularly Alevis, claimed that Diyanet policies reflected mainstream Sunni Islamic beliefs to the exclusion of other beliefs. However, the Government asserted that the Diyanet treated equally all who requested services.” (USDOS, 14. September 2007, Section 2)

“Alevis freely practiced their beliefs and have built "cem houses" (places of gathering), although these have no legal status as places of worship, and are often referred to as "cultural centers." Representatives of Alevi organizations maintained that they often faced obstacles when attempting to establish cem houses. They said there were approximately 100 cem houses in the country, a number that they claimed was insufficient to meet their needs. There was a ground-breaking ceremony in January 2007 for a new cem house and cultural complex in Istanbul's Kadikoy district, with the support of the Kadikoy municipality. Alevis also opened a new cem house in Sivas in June 2007.

Alevis in the Kartal district of Istanbul continued to fight a court battle, which began in 2004, against a decision by local authorities to deny them permission to build a cem house.

In May 2006 authorities in the Sultanbeyli municipality of Istanbul reportedly banned the construction of a cem house on the grounds that the Pir Sultan Abdal Association, an Alevi group, had not acquired the necessary construction permits. Association officials said the local mayor and his staff had attended the groundbreaking ceremony and had promised not to interfere with the project; however, the municipality reportedly filed a case against the association after it proceeded with construction following the ban. The case continued at the end of the reporting period.

The Diyanet covers the utility costs of registered mosques, but not of cem houses and other places of worship that are not officially recognized.

Alevi children have the same compulsory religious education as all Muslims, and many Alevis alleged discrimination in the Government's failure to include any of their doctrines or beliefs in religious instruction classes in public schools. Alevis currently have more than 4,000 court cases against the Ministry of Education regarding this alleged discrimination. The Government revealed in January 2007 its new religious course curriculum which was to include instruction on Alevism, but many Alevis believed the materials were inadequate and, in some cases false. Alevis also charged a bias in the Diyanet, which does not allocate specific funds for Alevi activities or religious leadership. Practically, the Diyanet budget is reserved for the Sunni community.

The constitution establishes compulsory religious and moral instruction in primary and secondary schools. Religious minorities are exempted. However, a few religious minorities--such as Protestants--faced difficulty obtaining exemptions, particularly if their identification cards did not list a religion other than Islam. The Government claims that the religion courses cover the range of world religions; however, religious minorities asserted the courses reflect Sunni Islamic doctrine, which they maintained explains why non-Muslims are exempt. In January 2004 an Alevi parent filed suit in the European Court of Human Rights, charging that the mandatory religion courses violate religious freedom; the case of Zengin v. Turkey is ongoing.

In November 2006 an Istanbul court announced its ruling in favor of an Alevi father who requested that his son be exempt from the religion courses at school; however, the Istanbul Governor's office appealed the decision and the case was still under Council of State (highest administrative court) review at the close of the reporting period. Six similar cases were filed in different parts of the country and remained ongoing at the end of the reporting period.

Officially recognized religious minorities may operate schools under the supervision of the Ministry of Education. The curriculum of these schools includes Greek Orthodox, Armenian Orthodox, and Jewish instruction. Such schools are required to appoint a Muslim as deputy principal; reportedly, these deputies have more authority than their nominal supervisors. Additionally, regulations have made it somewhat difficult for non-Muslims to register and attend these schools. The Ministry of National Education reportedly checks to make sure that the child's father or (as of 2006) mother is from the minority community before the child may enroll. Moreover, non-Muslim minorities that are not officially recognized do not have schools of their own.

The Caferis, the country's principal Shi'a community, numbering between 500 thousand and 1 million (concentrated mostly in eastern Turkey and Istanbul), do not face restrictions on their religious freedoms. They build and operate their own mosques and appoint their own imams; however, as with the Alevis, their places of worship have no legal status and receive no support from the Diyanet.” (USDOS, 14. September 2007, Section 2)

Die Schweizerische Flüchtlingshilfe (SFH) nimmt in ihrem Update vom Oktober 2007 ebenfalls Bezug auf die Aleviten:

„An der Lage der nicht-sunnitischen islamischen Aleviten hat sich im Berichtszeitraum nichts geändert. Probleme gibt es immer noch im Hinblick auf den zwingenden Religionsunterricht an den Schulen und der Anerkennung ihrer Versammlungsstätten, der «Cem»-Häuser. Das US State Department führte in seinem Lagebericht für 2006 an, dass Stadtverwaltungen in Istanbul es der Pir-Sultan-Abdal-Vereinigung untersagten, «Cem»-Häuser zu errichten.“ (SFH, Oktober 2007, S. 11-12)

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