Modernleşme süreci, kolaylıkların yanında bazı riskleri de beraberinde getirmiştir. Bunların en önemlilerinden biri, toplumsal güvenin ve dayanışmanın azalması anlamında sosyal sermaye kaybıdır. Bu süreci yaşayan ülkemizde de toplumsal dayanışma ve güven kaybının yaşandığı bir gerçektir. Ancak geleneğimizden devraldığımız pek çok kurum bu kaybı azaltacak fonksiyonları bünyesinde barındırmaktadır. Bu açıdan sosyo-dinî bir kurum olan cemevleri en azından Alevi bireyler açısından dayanışma ve güven artırıcı ortamlar sunarak önemli fonksiyonlar üstlenme ve modern bireyin bazı sorunlarına çözüm bulma potansiyeli taşımaktadır. Cemevlerinde üretilen bu güven ağbağları ve sosyalleşme imkânı gerekli kanallarla ulusal sosyal sermayeye dâhil edilebilir/edilmelidir. Bu makalenin amacı, şehirlerde Alevilerin birlikte ibadetlerini yaptıkları yerler olan cemevlerinin Alevi birey için rehabilitasyon işlevini, Alevi toplum için ise sosyal sermayeyi ve toplumsal birlikteliği artıcı yönlerini alanda görebilmektir. Bu durumun tespit edilebilmesi için alanda anketler yapılmış, toplanan veriler SPSS veri işleme programı ile anlaşılır hale getirilmiştir. Çalışmada, cem ibadetinin ve cemevlerinin bireysel ve toplumsal olumlu fonksiyonları tek tek ele alınmak yerine, bu mekân ve ibadetlerin sosyal sermaye üretici fonksiyonları ve bu durumun Alevi bireyler tarafından nasıl algılandığı görülmeye çalışılmıştır. Birer toplumsal sermaye potansiyeli taşıyan sosyo-dinî mekânlar olarak cemevlerinin yasal statüsü, caminin mi yoksa dergâhların mı alternatifi olduğu ayrı birer çalışma konusu olarak çalışmamızın kapsamı dışındadır. Bu çalışmamızda biz, cemevlerinin hem Alevi birey açısından (yatay) hem de toplumun bütünlüğü ve birlikteliği ve genel sosyal sermayenin artışı açısından (dikey) önemini göstermeye çalıştık

Subcultures, it is necessary to work in cooperation and harmony for a healthy society. In this case, it is a fact that cannot be ignored by social scientists. Subcultures must be in cultural harmony both with national general culture and within themselves. Cemevis are important in two ways; the first of them, social rehabilitation for Alevi individuals; the other, Alevis to be in cooperation and harmony with the national general culture. The process of modernization, in addition to the some advantages, has brought with it some risks. It can be listed as follows; the reduction of social trust and solidarity and social capital loss. Inevitably, it is fact that social trust and solidarity is declining in our country where is experiencing this process. There are many social institutions that we inherited from our tradition has the function to reduce this loss. Cemevis that is socio-religious social institutions provide solidarity and confidence-building environment for Alewis. Socialization opportunities and the trust networked produced in Cemevis should be included in the national capital with the right links. Anomy that is one of the potential risks of modernity and individualism is the rupture of the ties that bind the individual to the whole of society. Many sociologists particularly Durkheim interested in this subject. Because of breaking the link between the individual and society is major condition that person commit suicide. People in modernity and rational bureaucracy clamp cut off the link with traditional values, lost all confidence and faith. The fact cannot be ignored in dealing with sociology that it must be in a healthy integrity of the subunits that make up the population in order to survive in society. For a healthy society subcultures should be healthy both in its internal communication within the whole social culture. From this point of Cemevis is important in terms both of social rehabilitation of the Alevi people and Alevi society in harmony with the culture and social structure of the country This article aims to see in the field both of the rehabilitative function for Alevi people of Cemevis where Alewis worship together and increase the social capital and enhancing social cohesion functions for the Alevi community. For this, the data were collected through surveys in the field. The data obtained in the field has been made clear by SPSS data processing program. In our study, instead of will dealt with positive social and individual functions of Cem worship and Cemevis, but will be studied social capital productive functions of this place and the worship and will be examined Alevi people what thought about this case. This data was collected with survey from 200 Alevi who participate in worship or ceremonies 19 Cemevis in Istanbul in 2013. It is important for Alewis be accepted as legal places of worship of Cemevis that are places with a socio-religious social capital potential. In addition to this, it is important for the integrity and unity of society and the general increase of the social capital. Therefore, it will be presented a trial solution proposal that contribute to the solution of the issue of Cemevis in the results section. These places play an important function for Alewis possibility to socialization opportunities to transferr and share common norms and values. These places, not only give them the awareness of belonging to a place but also provides to them confidence with face to face and effectively communicate while establishing of social relations network and strengthening. The trust networked that established and strengthened in Cemevis to participate to the national social capital is another problem. This topic has been the subject of a larger study. However, I should say; In this regard is that of Cemevis are indispensable for Alevis and It is necessary to avoid them exclusionary attitude. To constact and offer Cemevis as an alternative of the mosque / masjid, it will make it illegitimate in the eyes of management. Thus, social capital produced in this place will be wasted. According to Sorokin, two areas is essential for the survival of the people group, the first of these; political organization and religious system that are the sources of the other social norms. Cemevis are vital importance, as Alevi places of socio-political organization, as well as alive religious law system that are sources social morality and law. In addition, these places are where the tradition passed on to new generations. According to Şahin; Cemevis are featuring "community in society" and the islets with socio-religious. These aspects, in big cities they satisfy the needs of Alevi individuals. In this study, we will focus on two issues. The first of these, Cemevis are different from other traditional places of worship in our country like masjid or mosque. These places are similar to more youth centers. Our first goal; is to locate the aspects of psycho-social effects of Cemevis on Alevi individuals. The second is to provide a contribution to cease to be a problem of Cemevis where are centers of Alevi’s organizing in the modern era. In this paper, will not take care of what Cem and Cemevis are the positive effects on individuals and society. Instead, we will concentrate on how it looks in terms of Alevi individuals and how it is perceived. we emphasize these places that has an indisputable importance for Alevis how a significance in terms of the state and general society. In our study, the function of Cemevis was investigated by moving in Putnam and Coleman's basic thesis that Individuals must participate in social networks for a healthy society. This is also a social rehabilitation. The profile of the Alevis going on to the Cemevis has changed. Our work, especially in Istanbul, indicates this change. Because in the researches made in the various cities of Anatolia, it was revealed that the Cemevi’s regulars were middle age and above. However, in our work, we see that the Alevi people under 40 years of age are showing great interest in Cemevis in Istanbul. The Alevis, who was interviewed in the study, expressed that they were going to the cemevis once a week, and that they attained social and individual gains by participating in the cems. Alevis believe that cemevis socialize the individual and have rehabilitative functions of the people who have problems in the society. The views of the authorities to the Cemevis which are such precious places for the Alevi individual should not be judicial or lawful. It should be seen that these places are where the Alevi individual is connected to the memory chain, traditions and socialized. The laws should be rearranged from this point of view. We do not mean that the Cemevi's is to be given a status of a private place of worship alternative to the mosque. Cemevis mosques are not alternative. Of course the mosques are the worship of all Muslims. The cemevleri are the modern versions of the lodges in our history, which have many examples and experiences. It is not too difficult to make legal arrangements that will move our historical experiences and savings into action. It is politicizing the Alevis that the Cemevis are turned into the materials of political debate. This makes the solution impossible. The Alevi individual, who cannot find a solution on their legitimate grounds, should be able to make the necessary contribution to the total social capital of the country.