Özet:

Several studies have been carried out on memory. One of the most notable of these is J. Assmann’s “Cultural Memory” theory. Accordingly, memory is divided into two parts: Communicative memory contains the memories that the individual shares with contemporaries. This memory is formed at the present moment and continues to exist only as long as the carriers are alive. The cultural memory is backed on a long time. Here are the spectacular points of the legendary history and past. The Alevian society also has a very deeply buried cultural memory as a community that has formed its own cultural worlds and met around a belief. by Hz. After the death of Muhammad, the discourse was made. The lives of Ali and his sons have been put into the memory of the Alevi community as painful memories. But there is a different place in the culture of Alabama. Kerbelâ has become a symbol of suffering, sadness, injustice and injustice in the Alevian culture, and all the figures and motives associated with Kerbelâ have found deep traces in their cultural memory. These often come to the memory surface with various memory figures, causing the re-experience of the past, re-establishment of it. One of the most valuable folklore products where the traces of cultural memory that the Alevian society possesses can be traced are the poems of Pir Sultan. In this study, the poems of Pir Sultan have traced traces of cultural memory, and the memory figures that are of great importance for the Alevian society have been studied. The aim of the study is to identify how and through what sources the cultural memory of the Alevian society reflects the poetry of Pir Sultan, how it affects Pir Sultan as a poet. According to the study, the memory of the Pir Sultan was formed by the folklore of the Alevi society and the memory of the memories reflected in the poems was divided in the positive and negative direction of the Pir Sultan's view. Keywords: Alevi Culture, Pir Sultan, Cultural Memory, Kerbelâ.