The Kizilbash are closely affiliated with the Bektash confraternity, a once powerful Islamic organization which still owns a large number of convents (tekkes) and churches in Turkey. Indiscriminate use of the two names has led to much confusion in the writings of travelers. It seems preferable to restrict the name of Kizilbash to the group of Anatolian people whose mountain origin is amply proven by somatic traits and whose cultural development denotes amalgamation with invaders of the table-land. The term Bektash can then be applied to the form of religion to which this people adheres at present. The connection is probably founded on the ease with which Bektash proselytism drew recruits from among Kizilbash populations. In the light of this distinction the so-called Bektash people of the Lycian mountains are merely a sub-group of the Kizilbash, to whom they are related in part by race, language and religion. The Balikis, or Belekis, living on the southern fringe of Sasun,[227] are probably also a remnant of the old highland population. The Mohammedanism they profess is tainted with dim reminiscences of Christian worship and was probably adopted as a self-preservatory measure. Religious beliefs weigh lightly however on this community. Its members possess neither church nor mosque. A term of residence among them would probably enable an observer to discover survival of very ancient customs. The passing traveler can do little more than note the unusual freedom with which their women go about unveiled or note the mixture of Arabic, Kurdish and Armenian words in their language. The Avshars, descended from Persian immigrants mingled with native hill populations, are settled mainly on the eastern slopes of the Anti-Taurus facing the northern end of the Binbogha range.[228] The two elements which are blended in this people are also represented in their religion. The newcomers brought Shiite Mohammedanism and insured the predominance of their views over the relics of the nature cults of the aboriginal groups. Traces of Christian influence are observable in their daily life. Around Cesarea these Avshars give the shape of a cross to the loaves of unleavened bread they bake. In view of the deep-rooted aversion of Mohammedans towards any trace of Christian symbolism, it is evident that we are here in the presence of an old-established usage rather than one adopted in post-Mohammedan times. But in speech, custom and occupation the community differs in no respect from neighboring Turks.