International Journal of Kurdish Studies, Jan 25, 2018
The largest center of the Kurdish Diaspora in Europe is Germany. Kurds have migrated to Germany a... more The largest center of the Kurdish Diaspora in Europe is Germany. Kurds have migrated to Germany at different times but massively before Turks. Although the Kurdish population is not accepted by the official authorities, it is the third largest minority in Germany. Here they organized, educated, began some business and by the way third generation is raising their kids. Nevertheless the Kurds are not considered as an independent minority in scientific research and are not researched as such. So the scientific data on the Kurds are very few. Both some researches and media and our research shows that : Boys and girls leave the house in a significant number of Kurdish families. Some of them commited suicide, some of them were killed and some of them were kicked out of their homes by their parents. And also some were forced to marry. This means that there is a problem between the children and the parents (conflict of parental and filial) in the Kurdish family. Kurdish youth from the other side are very active in the political arena. But what is remarkable here is that the social conflict of generation does not exactly appear in the Kurdish society. The purpose of this article is to examine folowing situation in general: Could the problems between the Kurdish generations be defined as the conflict of generation? And If there is a conflict of generation, why does not it appear in the Kurdish society in Germany.
Civaken cihane dikarin wek civake xwedi canden devki u yen niviski werin cudakirin. Ev herdu kate... more Civaken cihane dikarin wek civake xwedi canden devki u yen niviski werin cudakirin. Ev herdu kategori ne tene di mijara cande de alaven analize derdixin hole, le li gora ve kategoriye, jiyan, ziman, weje, tegihistin, meju, pevguhazi u hwd. yen herdu cureyen civakan ji dikarin werin analizkirin u ji hev werin cudakirin. Dema ku mirov bere xwe dide civak(en) Kurdan, derdikeve hole ku bi pirani heta dawiya sedsala 20an bi gelemperi xwedi ziman u canda dengi bun. Ev rews her dice te guhertin u Kurd xwe vedigerinin ser ziman u canda niviski. Bi wi awayi wateya nivis u teksten niviski di nav civaka Kurd de zedetir dibe; hafizeya Kurdan xwe ji hafizeya demkurti vedigerine hafizeya demdirej . Bi ve yeke ji pekan dibe ku cand u zimane Kurdi dijitalize bibe. Ev rews ji bo civaken sivil yen cihane ji mej ve hatiye girtin, le bele li cem Kurdan he aktuel e u pesketinen pir giring di mijara nivise de derdikevin hole. Di ve gotare de ev mijar bir kurtasi di ber cavan re te derbaskirin u te angas...
T he a siret ( tribe, clan) is usually examined as the main structure in studies on Kurds on trad... more T he a siret ( tribe, clan) is usually examined as the main structure in studies on Kurds on traditional social structures. However, it is not known how the tribe arised among the Kurds. The a siret is examined as a series of structures starting from the family and shaped on the lineage. The family is the most important social competent authority of Kurdish society and is the only one which generation and regeneration constructions such as patriarchy and lineage-ideology. Therefore, the family is the main dynamic that forms the traditional social structure at the same time. However, when the names of the layers of tribal starting from family are examined, it is revealed that the layers of "mal, bavik, tire and hoz" are in Kurdish, and the following "sulale, qabile, taifa and asiret" are not. This suggests that the Kurdish traditional social structure was originally up to the dynasty, and that subsequent structures (which are usually political associations) were l...
The most neglected issue when examining the phenomenon of migration is the first generations is... more The most neglected issue when examining the phenomenon of migration is the first generations issue. The first generations are, of course, the leading actors in migration trends. Despite playing an important role in the socialization of immigrants and the formation of the perception of immigrants, first generations have largely been neglected in migration research, and destination countries have typically been mor e interested in new generations. When the Kurdish immigration phenomenon is objectively observed, it is clear that there is much waiting to be examined. In general, the first generation of Kurdish immigrants are neglected in the research. There are two “first generations” among Kurdish immigrants: “Worker first generation” and “refugee first generation.” This makes the study of the first generation of Kurdish immigrants even more important. In order to draw attention to this neglected issue, a biographical survey was conducted with six immigrants from the first generation and interpreted under the category of “the worker and the refugee first generation.” It sought to interpret four independent sections from the obtained data. This article was prepared as the first chapter and serves as the introduction for the first generations research. The purpose of this introduction is to establish a framework for the grading, concept, description, methods and theories about the first generation immigrants. The following three sections not included in this journal are about the following: “Problems of the first generation,” “new phenomena occurring in the Kurdish family in the diaspora,” and “the identities of the first generation.”
he aşiret (tribe, clan) is usually examined as the main structure in studies on Kurds on traditio... more he aşiret (tribe, clan) is usually examined as the main structure in studies on Kurds on traditional social structures. However, it is not known how the tribe arised among the Kurds. The aşiret is examined as a series of structures starting from the family and shaped on the lineage. The family is the most important social competent authority of Kurdish society and is the only one which generation and regeneration constructions such as patriarchy and lineage-ideology. Therefore, the family is the main dynamic that forms the traditional social structure at the same time. However, when the names of the layers of tribal starting from family are examined, it is revealed that the layers of "mal, bavik, tire and hoz" are in Kurdish, and the following "sülale, qabile, taifa and aşiret" are not. This suggests that the Kurdish traditional social structure was originally up to the dynasty, and that subsequent structures (which are usually political associations) were later added to the Kurdish traditional social structure. Observations of family's self-regeneration in lineage settlement independently of basis group, dynasty and tribe are an important factor supporting this situation in places Kurds migrate. Kurds who migrated to western Turkey, showed a model of like an Indian family structure when they reposition their families in new settlements. This structure was called "bir-bavik" and tried to be explained in this study.This study shows that the Kurdish family can be organized traditionally as "mal, bavik, tire and hoz" and transformation into superstructure (qabile, taife, aşiret) depends on the socio-political situation found in and so the concepts like Stamm (germ.) or Tribu (eng. and fran.) in foreign languages claims that define " hoz " rather than the tribe used within the Kurds.
A AB BS ST TR RA AC CT T culture. This categorisation not only offers the opportunity to analyse ... more A AB BS ST TR RA AC CT T culture. This categorisation not only offers the opportunity to analyse the culture, but also includes being able to differentiate between and analyse the two societal forms in terms of their ways of life, languages and literature, interpretative and narrative patterns, as well as their forms of communication. When observing the Kurdish population, it is apparent that until the end of the 20th century, the oral culture prevailed. This situation has constantly shifted, and the Kurds are progressing towards a written language and culture. As a result of this, the importance of writings and written works develops, and the Kurdish memory shifts from the short to the long term and provides the basis for digitalizing the Kurdish language and culture. This process has long since disappeared from civil society but is still very much applicable amongst the Kurdish population, and significant topics are appearing in the written field. This article briefly presents this topic and alleges that the work, research, investigation and collection of folklore greatly supports and stimulates the written culture. Folklore research enables oral culture to change to a written culture, and the cultural memory likewise changes from oral to written. The culture and language are archived, and the establishment of the written culture fundamentally changes the society. The comparison between oral and written cultures demonstrates that Christianised and documented culture first and foremost makes the folklore of a population, not the practised culture. K Ke ey y W Wo or rd ds s: : Culture, oral and written culture, folklore, memory, kurdish studies
Alfabe û zimanê kurdî mijarekê gelek girîng û ew kasî jî gîrîft e. Ango zimanê kurdî bixwe, ji bo... more Alfabe û zimanê kurdî mijarekê gelek girîng û ew kasî jî gîrîft e. Ango zimanê kurdî bixwe, ji bo sedemên aşîkar, nê zimanêkî standard e Yalcin Heckmann, 2003: 31). Sînorê di nava zimanê kurdî de hem horîzontal hem jî dîyagonal kûr û berfireh in. Lê belê ev naye we wate ku zimanê kurdî ji zimanê dî ye cîhanê kemtir an jî bêqîmettîr e. Wekî em kurdî bidin ber zimanê dewletê neteweyên (Nationalstaat) yekemînê cîhane wek fransî û îtalî û almanî, li dema ku ev dewlet hatine sazkirin, em ê bibînin ku kurdî di rewşeke baş de ye. Hinga di sala 1789' an de Fransa hatî sazkirin, tene nîve fransîya dikaribû fransî b´axivin 3 û ji va kesan jî têne ji % 12-13' a dikaribûn bi rastî bipeyvin. Mirovê din bi devokên (patois) cur bi cur d´axivîn. Hinga Îtaliya yekîtiya xwe di sala 1860' an de sazkirî, tene ji % 2,5 di nava gêle îtaliyan da îtaliyanî bi kar tanîn. 4 Di nav mijara netew-bûn de mînakên wisa pir in. Lê îro ji % 60'i behtir kurd bi zaravakê d´axivin. Hêjayî gotinê ye ku: zimanê standard nîne, ziman tê standardkirin. Ji bo vê standardkirinê jî pedivî bi sazîyên mazin wek "Sazîyên Dewletê" heye. Krîzen îro, yên zimanê kurdî, ne pirsgirêkên pir-zaravî an jî pir-devokî ne, krîza zimanê kurdî, krîza nebûna dewleta kurd a bi serxwe ye.
International Journal of Kurdish Studies, Jan 25, 2018
The largest center of the Kurdish Diaspora in Europe is Germany. Kurds have migrated to Germany a... more The largest center of the Kurdish Diaspora in Europe is Germany. Kurds have migrated to Germany at different times but massively before Turks. Although the Kurdish population is not accepted by the official authorities, it is the third largest minority in Germany. Here they organized, educated, began some business and by the way third generation is raising their kids. Nevertheless the Kurds are not considered as an independent minority in scientific research and are not researched as such. So the scientific data on the Kurds are very few. Both some researches and media and our research shows that : Boys and girls leave the house in a significant number of Kurdish families. Some of them commited suicide, some of them were killed and some of them were kicked out of their homes by their parents. And also some were forced to marry. This means that there is a problem between the children and the parents (conflict of parental and filial) in the Kurdish family. Kurdish youth from the other side are very active in the political arena. But what is remarkable here is that the social conflict of generation does not exactly appear in the Kurdish society. The purpose of this article is to examine folowing situation in general: Could the problems between the Kurdish generations be defined as the conflict of generation? And If there is a conflict of generation, why does not it appear in the Kurdish society in Germany.
Civaken cihane dikarin wek civake xwedi canden devki u yen niviski werin cudakirin. Ev herdu kate... more Civaken cihane dikarin wek civake xwedi canden devki u yen niviski werin cudakirin. Ev herdu kategori ne tene di mijara cande de alaven analize derdixin hole, le li gora ve kategoriye, jiyan, ziman, weje, tegihistin, meju, pevguhazi u hwd. yen herdu cureyen civakan ji dikarin werin analizkirin u ji hev werin cudakirin. Dema ku mirov bere xwe dide civak(en) Kurdan, derdikeve hole ku bi pirani heta dawiya sedsala 20an bi gelemperi xwedi ziman u canda dengi bun. Ev rews her dice te guhertin u Kurd xwe vedigerinin ser ziman u canda niviski. Bi wi awayi wateya nivis u teksten niviski di nav civaka Kurd de zedetir dibe; hafizeya Kurdan xwe ji hafizeya demkurti vedigerine hafizeya demdirej . Bi ve yeke ji pekan dibe ku cand u zimane Kurdi dijitalize bibe. Ev rews ji bo civaken sivil yen cihane ji mej ve hatiye girtin, le bele li cem Kurdan he aktuel e u pesketinen pir giring di mijara nivise de derdikevin hole. Di ve gotare de ev mijar bir kurtasi di ber cavan re te derbaskirin u te angas...
T he a siret ( tribe, clan) is usually examined as the main structure in studies on Kurds on trad... more T he a siret ( tribe, clan) is usually examined as the main structure in studies on Kurds on traditional social structures. However, it is not known how the tribe arised among the Kurds. The a siret is examined as a series of structures starting from the family and shaped on the lineage. The family is the most important social competent authority of Kurdish society and is the only one which generation and regeneration constructions such as patriarchy and lineage-ideology. Therefore, the family is the main dynamic that forms the traditional social structure at the same time. However, when the names of the layers of tribal starting from family are examined, it is revealed that the layers of "mal, bavik, tire and hoz" are in Kurdish, and the following "sulale, qabile, taifa and asiret" are not. This suggests that the Kurdish traditional social structure was originally up to the dynasty, and that subsequent structures (which are usually political associations) were l...
The most neglected issue when examining the phenomenon of migration is the first generations is... more The most neglected issue when examining the phenomenon of migration is the first generations issue. The first generations are, of course, the leading actors in migration trends. Despite playing an important role in the socialization of immigrants and the formation of the perception of immigrants, first generations have largely been neglected in migration research, and destination countries have typically been mor e interested in new generations. When the Kurdish immigration phenomenon is objectively observed, it is clear that there is much waiting to be examined. In general, the first generation of Kurdish immigrants are neglected in the research. There are two “first generations” among Kurdish immigrants: “Worker first generation” and “refugee first generation.” This makes the study of the first generation of Kurdish immigrants even more important. In order to draw attention to this neglected issue, a biographical survey was conducted with six immigrants from the first generation and interpreted under the category of “the worker and the refugee first generation.” It sought to interpret four independent sections from the obtained data. This article was prepared as the first chapter and serves as the introduction for the first generations research. The purpose of this introduction is to establish a framework for the grading, concept, description, methods and theories about the first generation immigrants. The following three sections not included in this journal are about the following: “Problems of the first generation,” “new phenomena occurring in the Kurdish family in the diaspora,” and “the identities of the first generation.”
he aşiret (tribe, clan) is usually examined as the main structure in studies on Kurds on traditio... more he aşiret (tribe, clan) is usually examined as the main structure in studies on Kurds on traditional social structures. However, it is not known how the tribe arised among the Kurds. The aşiret is examined as a series of structures starting from the family and shaped on the lineage. The family is the most important social competent authority of Kurdish society and is the only one which generation and regeneration constructions such as patriarchy and lineage-ideology. Therefore, the family is the main dynamic that forms the traditional social structure at the same time. However, when the names of the layers of tribal starting from family are examined, it is revealed that the layers of "mal, bavik, tire and hoz" are in Kurdish, and the following "sülale, qabile, taifa and aşiret" are not. This suggests that the Kurdish traditional social structure was originally up to the dynasty, and that subsequent structures (which are usually political associations) were later added to the Kurdish traditional social structure. Observations of family's self-regeneration in lineage settlement independently of basis group, dynasty and tribe are an important factor supporting this situation in places Kurds migrate. Kurds who migrated to western Turkey, showed a model of like an Indian family structure when they reposition their families in new settlements. This structure was called "bir-bavik" and tried to be explained in this study.This study shows that the Kurdish family can be organized traditionally as "mal, bavik, tire and hoz" and transformation into superstructure (qabile, taife, aşiret) depends on the socio-political situation found in and so the concepts like Stamm (germ.) or Tribu (eng. and fran.) in foreign languages claims that define " hoz " rather than the tribe used within the Kurds.
A AB BS ST TR RA AC CT T culture. This categorisation not only offers the opportunity to analyse ... more A AB BS ST TR RA AC CT T culture. This categorisation not only offers the opportunity to analyse the culture, but also includes being able to differentiate between and analyse the two societal forms in terms of their ways of life, languages and literature, interpretative and narrative patterns, as well as their forms of communication. When observing the Kurdish population, it is apparent that until the end of the 20th century, the oral culture prevailed. This situation has constantly shifted, and the Kurds are progressing towards a written language and culture. As a result of this, the importance of writings and written works develops, and the Kurdish memory shifts from the short to the long term and provides the basis for digitalizing the Kurdish language and culture. This process has long since disappeared from civil society but is still very much applicable amongst the Kurdish population, and significant topics are appearing in the written field. This article briefly presents this topic and alleges that the work, research, investigation and collection of folklore greatly supports and stimulates the written culture. Folklore research enables oral culture to change to a written culture, and the cultural memory likewise changes from oral to written. The culture and language are archived, and the establishment of the written culture fundamentally changes the society. The comparison between oral and written cultures demonstrates that Christianised and documented culture first and foremost makes the folklore of a population, not the practised culture. K Ke ey y W Wo or rd ds s: : Culture, oral and written culture, folklore, memory, kurdish studies
Alfabe û zimanê kurdî mijarekê gelek girîng û ew kasî jî gîrîft e. Ango zimanê kurdî bixwe, ji bo... more Alfabe û zimanê kurdî mijarekê gelek girîng û ew kasî jî gîrîft e. Ango zimanê kurdî bixwe, ji bo sedemên aşîkar, nê zimanêkî standard e Yalcin Heckmann, 2003: 31). Sînorê di nava zimanê kurdî de hem horîzontal hem jî dîyagonal kûr û berfireh in. Lê belê ev naye we wate ku zimanê kurdî ji zimanê dî ye cîhanê kemtir an jî bêqîmettîr e. Wekî em kurdî bidin ber zimanê dewletê neteweyên (Nationalstaat) yekemînê cîhane wek fransî û îtalî û almanî, li dema ku ev dewlet hatine sazkirin, em ê bibînin ku kurdî di rewşeke baş de ye. Hinga di sala 1789' an de Fransa hatî sazkirin, tene nîve fransîya dikaribû fransî b´axivin 3 û ji va kesan jî têne ji % 12-13' a dikaribûn bi rastî bipeyvin. Mirovê din bi devokên (patois) cur bi cur d´axivîn. Hinga Îtaliya yekîtiya xwe di sala 1860' an de sazkirî, tene ji % 2,5 di nava gêle îtaliyan da îtaliyanî bi kar tanîn. 4 Di nav mijara netew-bûn de mînakên wisa pir in. Lê îro ji % 60'i behtir kurd bi zaravakê d´axivin. Hêjayî gotinê ye ku: zimanê standard nîne, ziman tê standardkirin. Ji bo vê standardkirinê jî pedivî bi sazîyên mazin wek "Sazîyên Dewletê" heye. Krîzen îro, yên zimanê kurdî, ne pirsgirêkên pir-zaravî an jî pir-devokî ne, krîza zimanê kurdî, krîza nebûna dewleta kurd a bi serxwe ye.
Elinizdeki çalışma, Kürt göçmen grubunun alıcı toplumla girdiği ilişkilerin incelenmesini sunmakt... more Elinizdeki çalışma, Kürt göçmen grubunun alıcı toplumla girdiği ilişkilerin incelenmesini sunmaktadır. Bu inceleme çerçevesinde, alıcı toplum ve Kürt göçmen grubunun, göç konusunda farklı söylemlere sahip olmaları ve buna paralel olarak göçe ilişkin bilimsel yazında da farklı sonuç ve değerlendirmelerin bulunması, farklı bir yol izlenmesini gerektirmiştir. Söz konusu tarafların göçe ilişkin ilgileri, belli faktörler (modernleşme, kimlik, ulusaşırı ağlar vb.) üzerinden genel hatlarıyla verilmiş ve alan çalışması da veriler üzerinden değerlendirilmiştir. Bu faktörlerle söz konusu göçmen toplumunun asimilasyon ve entegrasyon tartışmalarındaki yeri incelenmiş ve genç kuşakların verdikleri kimliksel tepkimeler analiz edilmiştir.
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Papers by Avdo Karatas
been neglected in migration research, and destination countries have typically been mor e interested in new generations.
When the Kurdish immigration phenomenon is objectively observed, it is clear that there is much waiting to be examined. In general, the first generation of Kurdish immigrants are neglected in the research. There are two “first generations” among Kurdish immigrants: “Worker first generation” and “refugee first generation.” This makes the study of the first generation of Kurdish immigrants even more important. In order to draw attention to this neglected issue, a biographical survey was conducted with six immigrants from the first generation and
interpreted under the category of “the worker and the refugee first generation.” It sought to interpret four independent sections from the obtained data. This article was prepared as the first chapter and serves as the introduction for the first generations research. The purpose of this introduction is to establish a framework for
the grading, concept, description, methods and theories about the first generation immigrants. The following three sections not included in this journal are about the following: “Problems of the first generation,” “new phenomena occurring in the Kurdish family in the diaspora,” and “the identities of the first generation.”
been neglected in migration research, and destination countries have typically been mor e interested in new generations.
When the Kurdish immigration phenomenon is objectively observed, it is clear that there is much waiting to be examined. In general, the first generation of Kurdish immigrants are neglected in the research. There are two “first generations” among Kurdish immigrants: “Worker first generation” and “refugee first generation.” This makes the study of the first generation of Kurdish immigrants even more important. In order to draw attention to this neglected issue, a biographical survey was conducted with six immigrants from the first generation and
interpreted under the category of “the worker and the refugee first generation.” It sought to interpret four independent sections from the obtained data. This article was prepared as the first chapter and serves as the introduction for the first generations research. The purpose of this introduction is to establish a framework for
the grading, concept, description, methods and theories about the first generation immigrants. The following three sections not included in this journal are about the following: “Problems of the first generation,” “new phenomena occurring in the Kurdish family in the diaspora,” and “the identities of the first generation.”