Independent Kurdish Languages / The Rise of Racism in Iğdır

Dear Readers:

I would like to group today's article under two main headings:

In the past, I published a book on what "Kurdish" is and what it is not. From time to time, I wrote columns about the misuse of the term "Kurdish." However, I see that, especially with the development and branching out of social media, this concept is unfortunately becoming hopelessly confused. I wanted to bring this issue to my readers' attention again.

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On the other hand, unfortunately, in our beloved Iğdır, the Turkist-Turanist and anti-Kurdish Azeri Lobby, with the power of the Civil Administration behind them, has escalated the syndrome of racism to an extreme level. A deep dagger blow is being struck into the heart of our Iğdır, which has repeatedly passed the test of racism and political conflict throughout the history of the Republic.

INDEPENDENT KURDISH LANGUAGES

I closely follow Kurdish social, visual, and print media. I also eagerly watch interview programs. A situation I observe and witness deeply saddens me: Kurds are not aware of their own languages. They mix everything up, drowning in meaningless definitions. It is impossible for me to convey to you one by one the grave situations I encounter. If I exemplify just one of them, perhaps I will have summarized my point better.

RÛDAW (Event) newspaper is currently the most serious Kurdish newspaper in publication. I would like to summarize the ridiculous situation Kurds find themselves in regarding language by taking RÛDAW newspaper as an example:

The masthead of RÛDAW newspaper contains the following expression:

The newspaper serves its readers in five languages. Read from left to right, these languages are:

• كردي (Kurdî):        Kurdish
• Kurdî:                   Kurdish
• English:                English
• Türkçe                  Turkish
• عربي (Erabiyun): Arabic

• Kurdî:                     Kurdish
• كردي (Kurdî):        Kurdish

The word "RÛDAW" is not Kurmanji. A Kurmanj cannot know the meaning of the word RÛDAW. RÛDAW means "Event" in Sorani. The equivalent of this word in Kurmanji is "BÛYER."

I will ask my readers to click on the link below to convey the grave situation RÛDAW has fallen into:

https://www.rudaw.net/kurmanci/culture/03112023-amp

In the very first sentence of this article published on November 3rd, RÛDAW conveys contradictory information. The statement is as follows:

“Çar pirtûkên nivîskar û civaknasê navdar Îsmaîl Beşîkçî ku ji aliyê çar wergêrên Kurd ve ji Tirkî ji bo Kurdiya Soranî (Kurmanciya Jêr) hatin wergerandin.”

I would like to translate this sentence for my readers who do not know Kurmanji:

“Four books by the famous writer and sociologist İsmail Beşikçi were translated from Turkish into Sorani Kurdish (Lower Kurmanji) by four Kurdish translators.”

RÛDAW divides the Kurmanji and Sorani languages into "Upper Kurmanji-Lower Kurmanji." Then it states that four books by Professor İsmail Beşikçi were translated from Turkish into Sorani.

If a book is translated from one language to another, that language cannot be a DIALECT. It is an independent language.

Let's assume that RÛDAW uses the word "Kurdî" for both Sorani and Kurmanji. My question will be: What term does RÛDAW use for the Zazaki, Gorani, Kelhuri, and Luri languages?

***

In the diagram below, I provide a schematic representation of the six Kurdish languages with "Independent Language" status. I regret to say that many Kurdish intellectuals, Kurdish Institutes, Kurdish media, etc., still define languages such as "Kurmanji, Sorani, Zazaki, etc." as "a dialect of Kurdish."

I want to ask this question: Let's assume that languages like Kurmanji, Sorani, and Zazaki are sub-dialects of a super-language called "Kurdish." Which language is meant by this language called "Kurdish"? Which language is Kurdish?

Is there another "Kurdish" language other than the independent Kurdish languages shown in the diagram above?

When I wrote "There is no such language as Kurdish," there were many reactions. I still say: There is no single language called "Kurdish," but there are Independent Kurdish Languages. It is a fact that there are significant grammatical, morphological, and phonetic differences between these independent languages.

Of course, there are dialects. For example, well-known accents or sub-dialects like Serhedi and Behdinani are sub-dialects of the Independent Kurmanji Language. Similarly, the Erdelanî, Silêmanî, Mukiryanî, Germiyanî accents are dialects of the Independent Sorani Language. The Şeyhbızın accent, widely spoken among Central Anatolian Kurds, is a dialect of Kelhuri; the Bahtiyari, Mamasani accents are dialects of Luri.

Another serious problem is the errors that occur in the Turkish spelling of words like Kurmanji and Sorani.

Turkish: "Ben Kurmançça biliyorum." (I know Kurmanji.)

Kurmanji: "Ez Kurmancî dizanim." (I know Kurmanji.)

Many Kurdish writers who combine these two sentences write "Kurmanci" instead of "Kurmançça" when writing in Turkish. This is a mistake! Similarly, they prefer to write "Soranice" instead of "Soranca." This is also a mistake! Writing "Goranice" instead of "Goranca" is also a mistake.

Examples:

"I am German. I speak German."

"I am French. I speak French."

"I am Turkish. I speak Turkish."

"I am Kurdish. I speak Kurdish." (Note: Due to vowel harmony, the letter T became D)

"I am Zaza. I speak Zazaki."

"I am Kurmanj. I speak Kurmanji." (Due to vowel harmony, the letter "ç" becomes "c")

"I am Soran. I speak Sorani." (Wrong: I am a Sorani)

"I am Goran. I speak Gorani." (Wrong: I am a Gorani)

"I am Lur. I speak Luri."

Another big mistake is writing "Kürd" or "Kurd" instead of "Kürt." For example, when one wants to write "the future of Kurds," sentences like "Kürdlerin geleceği" or "Kurdlerin geleceği" are written, which contradict Turkish phonetic harmony. If the letter "D" is intended to declare Kurdish identity or to defy assimilation, this is a sign of wretchedness and an inferiority complex.

As you know, an elective course program has been implemented in Turkey. In this list, "Kurmancca" is written instead of "Kurmançça." This is also a mistake! It is not I, but the rules of Turkish phonetics that do not accept these errors.

Some readers also think: "Imperialists created different Kurdish dialects to divide the Kurds."

This claim is also completely invalid. The 11th-century poet Ali Hariri wrote his book "Divan" in Kurmanji. Ahmed Hani (Ehmedê Xanî) wrote his books in Kurmanji in the 16th century; he even dedicated his book Nûbihara Biçûkan to children, writing it "ji bo zarokên Kurmanca," meaning "for Kurmanj children." The first Kurdish novel written by the famous Soviet Kurdish writer Ereb Şemo (Erebê Şemo) is titled "Şivanê Kurmanca." Please forget about imperialist conspiracy theories!

In conclusion, I want to state that there is no general language called "Kurdish," but there are Independent Kurdish languages. Each independent language should be written and referred to by its own name.

 RACISM IN IĞDIR AND THE SLAP OF ŞIH HÜSEYİN BALAMİR

Poor Iğdır! Even after years, it experiences the same scenario over and over again. Apparently, more time needs to pass to break this unfortunate fate.

Looking at what is happening in Iğdır now, my memory took me back to an interesting and instructive event that occurred in 1952. Before recounting this, a brief explanation is necessary:

In the May 14, 1950 elections, the Democrat Party came to power. Samet Ağaoğlu, born in Baku (son of Ahmet Ağaoğlu, one of the important theorists of Turkist thought), served first as Minister of Labor and then as Minister of Enterprises on November 10, 1952, in the cabinet formed under Prime Minister Adnan Menderes. Samet Ağaoğlu also served as Deputy Prime Minister between 1950 and 1954.

In those years, Iğdır was a district of Kars. In the 1950 elections, the CHP won all parliamentary seats in Kars (in those years, due to the majority system, the party that received the most votes in a province was considered to have won all parliamentary seats). Among the ten CHP deputies who won the election were Samet Ağaoğlu's sister Tezer Taşkıran, Abbas Çetin, Latif Aküzüm, and Veyis Koçulu.

Soon after, a Turkist-Turanist lobby formed around Samet Ağaoğlu. As you know, it is traditional: "Turkist-Turanist" means the same as anti-Kurdish sentiment.

Abbas Çetin, Latif Aküzüm, and Veyis Koçulu resigned from the CHP and joined the DP (1951). Thus, factionalism and racism in our Iğdır gained momentum. Especially in the 1954 elections, with the veto of Abdürrezzak Güneş, a beloved and respected figure of Iğdır, by the Azeri Lobby that took over the DP Kars administration, Iğdır faced its first serious ethnic conflict. In later years, the rivalry between Sırrı Atalay, of Kurdish origin, and Abbas Çetin, of Azeri origin, would unfortunately deepen the ethnic tension in Iğdır.

Since the DP was in power, the Turkist-Turanist Azeri Lobby rapidly gained strength. They seized important positions in the bureaucracy. After all, they had the open support of Deputy Prime Minister Samet Ağaoğlu. To further consolidate their power in Iğdır, the Turkist-Turanist Azeri Lobby consciously appointed Hakkı Albayrakoğlu, the District Governor of Sinop Ayancık, as District Governor of Iğdır in 1951. The mission given to Hakkı Albayrakoğlu, who came to Iğdır with an anti-Kurdish prejudice, was clear: to fulfill the demands of the Azeri Lobby, to neutralize Hüsnü Bingöl if he could, and to pursue an anti-Kurdish policy. Hakkı Albayrakoğlu successfully carried out this mission assigned to him, desperately defending the interests of the Turkist-Turanist Azeri Lobby.

In those years, there was a handful of Kurds in the Iğdır district center. Hakkı Albayrakoğlu targeted them. Kurds whose villages were evacuated in 1930 due to the Mount Ararat Rebellion could not return to their villages due to the District Governor's obstruction, despite the Resettlement Law being enacted in 1950. Mecit Hun, the owner of DİL Newspaper, who brought this issue to the agenda, and the District Governor went to court repeatedly.

It was at such a time that Şıh Hüseyin Balamir, one of the leading figures of the Kurdish gentry, outspoken, brave, and equally valuing his word, was experiencing water shortages for his lands in Alikamer village. He applied to the District Governorship many times to find a solution to his problem, and each time the District Governor dismissed Şıh Hüseyin Balamir by saying, "Of course! Very soon!"

With his crops and fields drying up from lack of water, Şıh Hüseyin Balamir decided that it was time to confront the District Governor who had not kept his word. As he walked with firm steps towards the District Governorship, he saw the District Governor in a car in the district center. He stopped the car, pulled the District Governor out by the collar, saying, "Where is your promise? My crops are burnt!" Then he delivered a few hard slaps to the District Governor's face.

The crowd gathered and with difficulty rescued the District Governor from Şıh Hüseyin Balamir's hands. Şıh Hüseyin Balamir was imprisoned for this incident.

Mecit Hun, the owner of DİL newspaper, reported the news in the September 1, 1952 issue as follows:

“WATER WAS GIVEN TO SHEIKH HÜSEYİN”

According to a notification made to Hüseyin Balamir from the district governorship two days ago, his request for water, made in front of Hafız's shop a few days before his imprisonment, was examined by the authorities, and since it was concluded that his cotton and wheat fields were without water, he was granted permission to irrigate his crops from the desired canal until spring.

***

As can be understood from the news, Şıh Hüseyin Balamir's slap was effective. The irony is that he was given water immediately after this incident, but he could not escape serving three months in prison.

Who is Şıh (Şêx) Hüseyin Balamir?

Şıh Hüseyin Balamir was born in 1321 (1905). He first married Hatun Hanım, of Kurdish origin. In later years, he married Sonabeyim Hanım, of Azeri origin.

Şıh Hüseyin Balamir owned extensive lands in Alikamer village (now a neighborhood). He primarily cultivated cotton and wheat.

Şıh Hüseyin Balamir's personality and character are best described by his friends and relatives:

Mehmet Balamir: "Among the Sheikh family, an unforgettable figure was my uncle Sheikh Hüseyin Balamir. He had a special place with his personality, speech, and outspokenness. He did his best for young people to be well-educated and worthy members of society, he monitored our behavior, and he even carried this passion so far that I could say we young people couldn't breathe."

Aziz Güney: "Şıh Hüseyin Balamir was one of the most beloved people in Iğdır. I loved him very much. He was brave. He was a man of his word. He spoke frankly. He was an extraordinary party member. He was among those who kept the CHP alive. He was also a very good Kurdish nationalist. He named his children after İhsan Nuri Pasha and Veterinarian Sadi, leaders of the Mount Ararat rebellion.

Şıh Hüseyin will always live in our memories for his pure heart and his loyalty to his friends."

His son-in-law Nusret Yazar: "In Iğdır, very few people have attracted my special love and interest with their personalities and behavior. One of them is my beloved father-in-law, Şıh Hüseyin Balamir. He had an excellent human character. Although he was a tribal leader, he did not discriminate between Azeri and Kurd, he protected the poor, and he helped everyone. His door was always open to all kinds of people and all kinds of requests for help. I remember him with mercy because he loved and raised me like his own son. When I heard the news of his death in 1991, my sadness was immense. I stopped going to Iğdır because I wouldn't see him."

Şıh Hüseyin Bey passed away on March 23, 1991, at the age of 86.

 Who is District Governor Hakkı Albayrakoğlu?

Hakkı Albayrakoğlu, born in 1921 in Erzincan Kemaliye (Eğin), was assigned to Iğdır in 1951 while serving as District Governor in Sinop Ayancık. After serving as District Governor in Iğdır for three years, he took on the roles of Ankara Police 1st Branch Manager and District Governor of İskenderun. In 1960, he became the Governor of Tokat. He later served as Governor of Aydın and Hatay. In 1968, he was elected as an independent mayor from Tokat.

 CONCLUSION

Today, a situation similar to the 1950s is being experienced in Iğdır. In this sense, the Turkist-Turanist and anti-Kurdish Azeri Lobby is experiencing its "Second Golden Age." This Lobby is at work with its money, partisanship, and social media network... It is in a race to conquer all strongholds with the support it receives from the civil administration...

As you know, the biggest tactic of FETÖ members is to infiltrate parties and legal communities through the "coloring" method, and to camouflage themselves by hiding behind Turkist-Turanist ideologies when necessary.

The Turkist-Turanist Racist Azeri Lobby is being directed with FETÖ-like methods and an effective camouflage ability, thus our innocent Iğdır is witnessing a new FETÖ-like move. In the past, they tried this through sectarian issues. The then-Governor and the person currently in prison had a "report" prepared by the Provincial Mufti, inciting Shiite-Sunni groups against each other and putting our state in a difficult position. Now, with a similar tactic, three or four well-known racist Iğdır residents, supported by the FETÖ-like move, are putting their heads together and trying to divide society with political polarization. The Private-Racist Lobby prepares a list of 260 people, then overnight, with a hocus pocus, by making it a fait accompli, playing with the hopes and honor of Iğdır's youth, they hire 260 people of their own choosing in the Municipality. To comply with the laws, the job advertisement is kept open on the municipality's website for a few hours on Friday afternoon, and on Saturday, the process is completed by saying "interviews were held, it's done, mashallah." This situation is a knife plunged into the social peace of Iğdır, an open betrayal.

While Yaşar Akkuş, elected Mayor by the will of the people, is spending his life in Erzurum prison, those who took over the duty as trustees are greedily racing against time to turn the power in their hands into "booty."

What can we say! Enjoy, ladies and gentlemen! But don't get too excited: These days will surely pass; one day the wheel will turn.

It is at such times that I can't help but sigh, "Where is Uncle Şıh Hüseyin's slap?"

I remember Uncle Şıh Hüseyin Balamir with mercy.

ANECDOTES… ANECDOTES… ANECDOTES…

THE APIS BULL

Hamit Hun is sitting in the coffeehouse, sipping his tea. A relative comes and sits at his table. He looks sad. What do I mean by sad, he looks like he's about to cry. Hamit Hun gets curious and asks:

"What happened? Why are you sad?"

"How can I not be sad, Mr. Hamit! I had a black bull. Its horns were like the moon. There was a star-like white spot in the middle of its forehead. I've never seen such a beautiful bull! I gave it the best grass, and I did everything I could to make it comfortable. I went to bed thinking of it and woke up thinking of it. The other day, Mısto, with whom I've had enmity for years, entered the barn and killed my bull. I've been miserable for days from sadness. I am all alone, but Mısto's family is large. They are ten brothers. It's impossible for me to deal with them. I'm even sadder because I can't avenge my bull."

Hamit Hun listens carefully to his sad relative and comforts him.

"Let me tell you a story: Once upon a time in Ancient Egypt, the people, priests, and kings worshipped a bull named 'Apis.' Apis was black like your bull. There was a star-shaped white spot in the middle of its forehead, an eagle-like mark on its back, and a strange beetle-like shape under its tongue. Its tail also had double feathers. Its breath healed the sick, and people even believed that those who touched the bull would go to heaven. One day, Cambyses, the son of the Persian King Cyrus the Great, invaded Egypt. His first act was to kill the Apis bull, which the Egyptians valued and worshipped, with his own hands. The priests said that this was an ill omen, that God would punish him, but Cambyses just laughed at all of it. Soon after, symptoms of madness began in Cambyses. He had his brothers killed one by one. In the end, he himself went mad and committed suicide."

His relative, who had been listening carefully to Hamit Hun, asked in astonishment:

"Mr. Hamit, will the same disaster befall Mısto?"

"Of course! He will also go mad, he will kill his brothers one by one, and then he will commit suicide."

His relative's eyes lit up, and he slapped his knee hard:

"Ah, Mr. Hamit! If I had known this, I wish they had killed my bull earlier."

ERİMİN GÖRUNA (To my husband's grave..)

An oath beginning with "Erimin göruna.." is a serious oath. It briefly means: May my beloved living husband die and go to his grave, so that what I say is true.

Hamit Hun has a large apricot orchard surrounded by poplar trees.

One day, when he woke up for the morning prayer, he saw his neighbor's goats in his garden, damaging the apricot trees. On his way to the market, he warned the neighbor woman. However, the woman not only denied it but swore:

"By my husband's grave, it's not true!"

Another day, when Hamit Hun woke up for the morning prayer, this time he saw the neighbor's children climbing the apricot trees and stealing apricots. On his way to the market, he warned the neighbor woman. However, the woman not only denied it but swore:

"By my husband's grave, it's not true!"

Another day, when Hamit Hun woke up for the morning prayer, he saw the neighbor's children this time pruning the branches of the poplar trees and carrying them away in bundles. On his way to the market, he warned the neighbor woman. However, the woman not only denied it but swore emphatically:

"Oh, Mr. Hamit! This is the last time I'm telling you! By my husband's grave and your wife's grave, it's not true!"

Hamit Hun couldn't take it anymore:

"When you swore by your own husband's grave, I had some hope. But since you swore by both their graves, I now know that neither I will have hair nor the garden will have trees!"

BORROWED MONEY

Hamit Hun receives a telegram from his son, who is studying at university in Ankara. He opens it curiously and reads: "I urgently need 1000 TL. STOP. Your son. STOP"

Hamit Hun does not have that much money. He visits his wealthy friends hoping to borrow money. Each one makes an excuse:

"Mr. Hamit, if you had come yesterday, I could have lent you as much as you wanted."

"Mr. Hamit, I sold the sheep, I will get the money in 3 months."

"Mr. Hamit, our son is getting married tomorrow."

Hamit Hun, hopeless, heads home.

As he walks distractedly on the dirt road, he encounters a moderately well-off neighbor. He decides to try his luck:

"Cafer, can you lend me 1000 TL?"

"Mr. Hamit, you know my situation, I have 50 TL on me. It's yours if you need it!"

Hamit Hun does not take the money, thanks him, and continues on his way. He mutters to himself:

"Oh God, if you had taken the money from the rich and distributed it to the poor like Cafer, I wouldn't have this problem of finding borrowed money."

“EŞİTMİREM. BERK DANIŞ!”

One day, an Azeri compatriot borrows money from Hamit Hun. A long time passes, but he does not pay his debt. When Hamit Hun sees his compatriot, he asks for his money back, saying he is in a tight spot. The compatriot, as if hearing with difficulty, puts his hand to his ear and speaks:

"Eşitmirem. Berk danış!" (I don't hear you! Speak louder!)

Hamit Hun raises his voice, but the answer is always the same:

"Eşitmirem. Berk danış!"

After a few repetitions, Hamit Hun gives up and returns home hopelessly. He has forgotten to buy rice and meat. His wife calls out, as if demanding an explanation:

"Did you buy rice and meat?"

Hamit Hun, as if hearing with difficulty, puts his hand to his ear and speaks in Kurdish:

"Nabihîsim, bi dengekî bilind bipeyive!" (I don't hear you! Speak louder!)

His wife raises her voice, but the answer is always the same:

"Nabihîsim, bi dengekî bilind bipeyive!"

After a few repetitions, his wife gives up. Hamit Hun mutters to himself:

"I couldn't get my borrowed money back, but at least I learned how to save myself in difficult situations."

THE SAVIOR “IDI AMIN”

Kinyas Hun, with his stylish clothes, slicked-back brilliantined hair, shiny patent leather shoes, sunglasses he never took off whether it was sunny or not, and his demeanor and speech, gave most Iğdır residents the impression of a foreigner from afar. Especially with a bundle of newspapers he carefully read and reviewed one by one, placed on his table in the coffeehouse, he looked like a complete "foreigner."

It was July 1976. One day, an Azeri villager approached Kinyas Hun's table, whom he thought was a foreigner, asked for permission, pulled up a chair, and sat down. Newspaper headlines were full of news about a plane hijacking by militants of the Palestine Liberation Organization, carrying over 100 Israelis. The militants had landed the plane at Entebbe airport in Uganda's capital. Idi Amin, who was rumored to eat human flesh, was the President of Uganda.

The Azeri villager asked curiously:

"Oh brother! How will this end?"

"Don't worry! Idi Amin will eat the Israelis one by one. He will suck the marrow from their bones. Then he will make flutes by drilling holes in the hollow bones and play and dance with pleasure."

The Azeri villager got excited:

"Oh brother! If you have the power, bring Idi Amin to Iğdır and put him among the Kurds here..."

Kinyas Hun took off his glasses and gave a stern look:

"Leave my table immediately! Don't let me see you again!"