By C. J. Randall

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219. . Aflâkî, Manâqib, sec. 3, par. 457. See also sec. 3, par. 172; sec. 3, par. 219; and sec.  50, as well as “Vilâyetnâme,” a manuscript facsimile published in an appendix to the popular edition by Abdulbâkî Gölpınarlı, Manakıb-ı Hacı Bektâş-ı Velî: Vilâyetnâme (see pp. 43b– 44a and 111b). . Gölpınarlı, Vilâyetnâme, 78b. . Abdal is another term for a saintly individual. Gölpınarlı, Vilâyetnâme, 100b. . Vakfiye, 595:103, ser. 96, Vakıflar Genel Müdürlüğü [General Directorate of Endowments], Ankara, Turkey.

230; 608(1):123, ser. 123, Vakıflar Genel Müdürlüğü. The expression is also used in Aflâkî, Manâqib (sec. 8, par. 22) and in Ibn Battutah, Voyages (276). Ibn Battutah, however, as an outsider, had much less insight into Anatolian society. . However, in other contexts it does carry a slightly different connotation from faqir/ fuqarâɆ. A faqir is absolutely destitute and dependent on charity for survival, whereas a miskin is part of what we would call the working poor. For more on this topic, see Singer, Charity in Islamic Societies, 157–159.

Food Gifts and the Religious Folk This comparison between craftsmen and Sufis brings up the core concern of this chapter, the religious professionals (an expression I discuss shortly), whether they be scholars or dervishes, and the way their social identity appears when we examine it through the divide that runs between food givers and food recipients. Interestingly, the highest ranking among people whose professional identity stems from religious activities appear as recipients rather than providers of food gifts.

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