Kurmanji Kurdish

Reader

Deniz Ekici
Kurmanji Kurdish
Reader

Deniz Ekici

2007
Dunwoody Press
Kurmanji Kurdish Reader
Copyright © 2007 by McNeil Technologies, Inc.
All rights reserved.

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 To my mother
and all Kurdish mothers,
the real guardians of this language.

Bo dayika min
û hemi dayikên kurd,
ku ew parêzgerên rastîn ên vî zimanî ne.
 Table of Contents

Acknowledgments...................................................................................... i
Introduction .............................................................................................. iii
User’s Guide ............................................................................................. v
Abbreviations............................................................................................ v
References ................................................................................................ vi
Sources of the Selections .......................................................................... vii

Part 1: Grammar
The Kurmanji Alphabet and Pronunciation Key ......................................... 3
Case Terminology ..................................................................................... 4

I. Personal Pronouns…………………………………………………….4
A. Nominative Case Personal Pronouns…………………………………..4
B. Possessive (Oblique Case) Pronouns…………………………………..5

II. Ezafeh (Noun Connector)…………………………………………….5

A. Ezafeh with Definite Nouns……………………………………………6
1. Ezafeh in the Possessive Structure ................................................. .6
2. Ezafeh with a Modifier .......................................... 8
3. The Verb hebûn (to exist/to have/there is/there are) ......................... 9
a) In the Northern Dialect……………………………………………9
b) In the Southern Dialect…………………………………..………10
B. Indefinite Nouns……………………………………………………....11
1. The Indefinite Singular Article (-ek/-yek)………………………….11
2. The Indefinite Plural Article -y(in)……………………………...….12
C. Ezafeh with Indefinite Noun………………………………………….13
1. Ezafeh in the Possessive Structure ................................................13
2. Ezafeh with a Modifier…………………………………………….14
D. The Secondary Ezafeh………………………………………………..16
E. The Secondary Ezafeh with Indefinite Nouns………………………...17
F. Conjunction “û” [and] as a Secondary Ezafeh ................................... 17
G. The Comparative Form of Adjectives and Adverbs .......................... 18

III. Pronouns and Nouns in the Nominative Case ........................ 20

A. Nominative Case Personal Pronouns…………………………………20
B. Nominative Case Demonstrative Pronouns…………………………...21
C. The Negative Form of theVerb Bûn (To Be)……………………….....22
1. By using the particle ne before the predicate……………………….22
2. By prefixing the particle nîn to the verb…………………………….22
D. The Days of the Week……………………………………….………..23
E. The Periods of the Day………………………………………….……..23
F. The Months………………………………………………………….....24
G. The Seasons……………………………………………………………24
IV. Pronouns and Nouns in the Oblique Case………………….....24
A. Oblique Case Personal Pronouns............................. …………….....24
B. Reflexive Pronoun Xwe........................................... …………….......27
C. Oblique Case Demonstrative Pronouns.................... ………….…....28
D. Definite Nouns in the Oblique Case ........................ …………….....30
E. Indefinite Nouns in the Oblique Case ...................... …………….....31
F. Nouns and Pronouns in the Oblique Case as the Object of a
Preposition …………………………………………………….…32
G. The Adverbial Uses of the Oblique Case ................. …………….…35
1. The Days of the Week in the Oblique Case…………………….…35
2. The Periods of the Day in the Oblique Case ......... …………….…36
3. The Months in the Oblique Case .......................... …………….…36
4. The Seasons in the Oblique Case ......................... …………….…37
H. The Numbers ......................................................... ………….……38
I. Ordinal Numbers ..................................................... ……………….40

V. Imperative ..........................................................……………….43

VI. Verb Tenses ......................................................………………..44

A. Present Tense ......................................................... ………………..44
1. Compound Verbs……………………………………………...……48
2. Present Tense to Convey Present Progressive Meaning...................49
3. Present Tense to Convey Present Perfect Progressive Meaning .......49
4. The Subjunctive Mood and Its Use in the Present Tense ................ 51
a) Present Tense Optative Mood with Bila and Ka ......................... 53
b) The Use of the Subordinating Conjunction da ku ....................... 54
B. Future Tense ........................................................... ………………...55
C. Simple Past Tense................................................... ………………...59
1. Intransitive Verbs ................................................ ………………...59
2. Transitive Verbs .................................................. ………………...62
D. Past Progressive (Continuous) Tense ...................... ………………...65
1. Intransitive Verbs ................................................ …………………65
2. Transitive Verbs .................................................. …………………66
3. Past Progressive Tense to Convey Past Perfect Progressive
Meaning ..........................................................................................68
E. Present Perfect Tense .............................................. …………………70
1. Intransitive Verbs ................................................ …………………70
2. Transitive Verbs .................................................. …………………72
3. Present Perfect Tense to Convey Present Perfect Progressive
Meaning ....................................................................................... 74
F. Past Perfect Tense ................................................... ………………...75
1. Intransitive Verbs ................................................ ………………...75
2. Transitive Verbs .................................................. ………………...76
VII. The Passive Voice ............................................…….…………78
A. Passive Present Tense…………………………………………..……79
B. Passive Future Tense………………………………………………....81
C. Passive Simple Past Tense………………………………………..….83
D. Passive Past Progressive Tense………………………………..…….85
E. Passive Present Perfect Tense………………………………….….…86
F. Passive Past Perfect Tense…………………………………….….….88

VIII. Causative……………………………………………………….…90
A. Causative Present Tense………………………………………….....90
B. Causative Future Tense………………………………………….…..92
C. Causative Simple Past Tense………………………………….…….93
D. Causative Past Progressive Tense…………………………………..94
E. Causative Present Perfect Tense…………………………………….95
F. Causative Past Perfect Tense……………………………………......97

IX. Conditional………………………………………………………….98
A. Present Tense Subjunctive……………………………….…………..98
B. Past Tense Subjunctive………………………………………………98
1. Intransitive Verbs………………………………………………….98
2. Transitive Verbs……………………………………………..…….99
C. Conditional Sentences………………………………………………..99
1. Present and Future Tenses (True)………………………………….99
2. Present/Future Tense and Past Tense Unreal Condition (Untrue) .. 102
3. Optative Mood with Xwezî........................................................... 103

Part 2: Selections
1: Malbata Mîrza Botî ...................................................................... 107
2: Qesra Îshak Paşa û Tirba Ehmedê Xanî ........................................ 108
3: Li Amedê festîvala zarokan .......................................................... 110
4: Çend rewşenbîrên kurd................................................................. 112
5: Li Swîsreyê perwerdeya kurdî ...................................................... 114
6: Li cîhanê jin roja xwe cejn dikin ................................................... 117
7: Li ser qursên zimanê kurdî yên taybet û rewşenbîrên kurd ............. 118
8: Kerkûk Kurdistan e bûye serkaniyeka herî bingehî ya
ragihandina kurdî ......................................................................... 122
9: Kongreya Gelê Kurdistanê Abdullah Ocalan wekî
‘serokê gelê kurd’ hilbijart............................................................ 125
10: CD-Roma kurdî ji bo zarokan ....................................................... 127
11: Li Amedê heşt hezar zarok li kûçeyan dixebitin............................. 129
12: Şagirdên kurd Newrozê pîroz dikin ............................................... 132
13: Ji bo hîndekariya zimanê kurdî Kurdiya Nûjen derdikeve .............. 133
14: Kurd û Paltalk .............................................................................. 135
15: Ciwan Haco: Hema bêjin mûzîka Ciwan ....................................... 137
16: Navenda PENa Kurd li dijî serxwebûna Bakûriyan e ..................... 141
17: Siyabend û Xecê........................................................................... 143
 18: Salvegera 42emîn a şewata sînemeya Amûdê ................................ 147
19: Balafirên “Kurdistan Airlines” berê xwe didin ezmana .................. 149
20: Ala Kurdî ..................................................................................... 150
21: Ji bo navên ku tê de tîpên “w, x, q, ê” hene destûr nehat dayin....... 152
22: Pirsgirêka alfabeyê û pêşniyazek .................................................. 153
23: Di salvegeriya rojnamegeriya kurdî de problemên
rojnamegeriya kurdî ..................................................................... 155
24: Helbestvan hene, lê weşanxane tune ne ......................................... 158
25: Romana evînê: Leyla Fîgaro ......................................................... 161
26: Çîroka keça kurd Fadia û problêma zewaca bi zorê li Elmanyayê.. 164
27: Li Vesoulê du fîlmên kurdî hatin xelatkirin ................................... 166
28: UNICEF û tirk bi hev re keçên kurdan asîmîle dikin ..................... 168
29: Çima ji zarokan re xwendina çîrokan girîng e? .............................. 169
30: Çima rojnamevanî li Kurdistanê pêş ve naçe? ............................... 171
31: Ji polîtîkayê revîna Ciwan Haco xwekuştina wî ye ........................ 175

Part 3: Translations
1: Mr. Botî’s Family ........................................................................ 181
2: Ishak Pasha’s Palace and the Tomb of Ahmed-i Khani .................. 181
3: Children Festival in Amed [Diyarbakir] ........................................ 182
4: A Few Kurdish Scholars............................................................... 183
5: Kurdish Education in Switzerland................................................. 184
6: Women Celebrate Their Day Throughout the World ..................... 187
7: About Private Kurdish Language Courses and
Kurdish Intellectuals .................................................................... 187
8: Kerkuk Kurdistan (Web page) Has Become the Most
Fundamental Source of Kurdish Communication .......................... 190
9: The Kurdistan People’s Congress Chose Abdullah Ocalan as
“The President of the Kurdish People”.......................................... 192
10: Kurdish CD-ROM for Children .................................................... 193
11: Eight Thousand Children Work on Streets in Amed [Diyarbakir] .. 194
12: Kurdish Students Celebrate Newroz .............................................. 196
13: Kurdiya Nûjen is Coming Out for Kurdish Language Education..... 196
14: Kurds and Paltalk ......................................................................... 197
15: Ciwan Haco: “Let’s Call It Ciwan’s Music” .................................. 199
16: PEN Kurdish Center Opposes the Independence of Northerners .... 202
17: Siyabend and Khej ....................................................................... 203
18: The 42nd Anniversary of the Burning of Amud’s Theater ............. 206
19: The Planes of the Kurdistan Airlines Are Heading Toward
the Skies ...................................................................................... 207
20: The Kurdish Flag ......................................................................... 207
21: Names Including the Letters “W,” “X,” “Q,” and “Ê” Were Not
Allowed [To Be Used] ................................................................. 208
22: The Alphabet Problem and a Suggestion ....................................... 209
23: The Problems of Kurdish Journalism on Its Anniversary ............... 210
 24: There Are Poets but There Are No Publishers! .............................. 212
25: The Romance Novel: Leyla Figaro ............................................... 215
26: The Story of the Kurdish Girl Fadia and the Problem of Forced
Marriage in Germany ................................................................... 216
27: Two Kurdish Films Awarded in Vesoul ........................................ 218
28: UNICEF and the Turks Together Assimilate the Kurdish Girls ...... 219
29: Why Is Reading Stories to Children Important?............................. 219
30: Why Does Journalism in Kurdistan Fail to Make Progress? ........... 220
31: For Ciwan Haco to Run from Politics Will Be His Downfall ......... 223

Part 4: Glossary........................................................................... 227

 Acknowledgments

This Kurmanji Reader has been a few years in the making. Although it is
not a grammar book, it has an extensive grammar section in addition to its
thirty-one selections and vocabulary lists. The ideas expressed in the
selections are those of the authors in their respective articles and they are
not intended to represent the position of the author of this book.

During the writing process, many people offered me valuable help with this
project. For his assistance in choosing appropriate articles and his
continuous support, I am grateful to Thomas Creamer. I owe a great deal to
Jack Jones, Erin Gyomber, and Carole Breakstone for their expert editing
work.

I am indebted to mamosta Baran Rizgar for the long, valuable

conversations we had about Kurmanji grammar. I am also indebted to the
editors of Kurdish newspapers, magazines, and web sites who gave me
permision use their news and articles; I would like to thank Şefik Beyaz,
the former president of the Istanbul Kurdish Institute; Rojhat Amedî of
Peyama Kurd; Haydar Diljen of dibistanakurdi.com; Arif Zêrevan of
nefel.com and kerkuk-kurdistan.com; Sîrwan Hecî Berko of amude.net;
Rêbiwar Pîremêrd of rojev.com; Tayîp Temel of Azadiya Welat; and Ali
Riza Vural of Doz Publishing House. I must also thank my students at
Inlingua Language Center for all their help.

Most of all, I am eternally grateful to my dear friend Dr. Michael L. Chyet,

who reviewed numerous drafts of this book and each time provided me
with invaluable comments, suggestions, improvements, and corrections that
I have incorporated into my work. It has been a great privilege and source
of confidence to have Michael’s support in this project.

i
 Introduction

This Kurdish newspaper reader is the latest addition to a small corpus of

resources available to advanced student of Kurdish.

The articles that Mr. Ekici has chosen for this Kurmanji newspaper reader
are timely, and the topics reflected in them give a good idea of how varied
Kurdish life is today. The additional explanatory notes which have been
provided -- some about cultural matters, others about grammatical points –
add to the book’s value. The world of Kurdish studies welcomes a work
such as this, showing things as they are in the first decade of the 21st
Century. A great deal of effort has been put into this impressive
undertaking: the newness of the material is truly refreshing.

With the exception of the correction of obvious typographical errors, the

articles have been taken word for word as they appeared in their original
format: grammatical inaccuracies have not been altered, although they are
pointed out and discussed in the notes. This means that the spelling of
certain words may vary from one article to the next, an inevitable situation
in a language as rich in multiformity and regional variation as Kurmanji
Kurdish. The vocabulary also manifests variability, as some writers borrow
liberally from Sorani, while others refrain from this practice.

The articles in this volume have been limited to publications and web sites
that use the Latin orthography for Kurdish, although Kurmanji is also
written in the Arabic script in Iraq and Iran (but not in Syria, interestingly
enough, where it is written in the Latin script), and at least until recently in
a modified Cyrillic script in the lands of the former Soviet Union (Armenia,
Azerbaijan, Georgia, Kazakhstan).

The very first Kurdish reader was Alexandre Jaba’s Recueil de notices et
récits kourdes servant à la connaissance de la langue, de la littérature et
des tribus du Kourdistan, réunis et traduits en français published in St.
Petersburg, Russia in 1860. It was in Kurmanji, the northern dialect of
Kurdish, and consisted of 40 texts in Arabic script, accompanied by French
translations. (A reprint edition is available through APA-Philo Press,
Amsterdam.) Not until 1959 did the first modern Kurdish reader for
foreigners appear, in the guise of Stig Wikander’s Recueil de textes
kourmandji, which was published in Uppsala. It contained only the texts
themselves, without accompanying translations, vocabularies, or
explanatory notes. This was reprinted in Istanbul in 1992 under the Kurdish
title Berhevoka Kurdî, without any editorial changes whatsoever. In 1968,
Joyce Blau published a small volume entitled Kurdish Kurmandji Modern
Texts: Introduction, Selection and Glossary, which includes a glossary. Her

iii
Manuel de kurde: Kurmanji, co-authored with Veysi Barak and published
in 1999, contains a larger number of reading passages, with French
translations and vocabulary. Geoffrey Haig’s Corpus of Kurmanji Texts on
CD-ROM consists of texts from two Kurdish publications, the weekly
newspaper Azadiya Welat published in Istanbul, and CTV, a company
broadcasting news items in Kurdish on the internet. The material in it
covers the decade of the 1990’s.

This survey would be incomplete without the mention of several important

Sorani readers. Sorani is the dialect of central Kurdistan, with its own
written tradition in the Arabic script. In 1967 at the University of Michigan,
Jamal Jalal Abdulla and Ernest McCarus published three Sorani Kurdish
readers (1. Newspaper Kurdish. - 2. Kurdish essays. - 3. Kurdish short
stories) together with a textbook and glossary. These readers, which are still
in print, and badly in need of an updated second edition, are accompanied
by helpful vocabularies and a battery of comprehension exercises. These
are still an essential part of the training of any serious student of Sorani.
Joyce Blau’s Manuel de kurde: (dialecte sorani) appeared in 1980 and the
second edition, renamed Methode de kurde: Sorani appeared in 2000. Both
contain several texts with French translation, as well as a glossary.

It is a privilege and an honor to present this new contribution to Kurdish

studies to the public. I have gotten to know Deniz Ekici’s work over the
past few years. He belongs to a new breed of Kurdologist, a native speaker
with a respect for the difference between his native dialect and the
standardized language that is in the process of being formed. Deniz has
several years of experience teaching Kurmanji to foreigners. He is one of
an all too small group of native speakers who can do so with an awareness
of the grammatical rules that few of his compatriots take seriously.

The book includes a pronunciation key, grammatical explanations with

examples taken from the readings in the book, and vocabularies. Because
of the English translations, this reader will be of use to people interested in
the Middle East who have no knowledge of Kurdish, as well as to the
increasing number of students of Kurdish language and culture.

Michael L. Chyet
Washington, D.C.
February 2007

iv
 User’s Guide

In the selections, notes in the square brackets that indicate either the literal
translations of words/sentences or alternative spellings, synonyms,
corrections, various explanations, etc., belong to the author of this book. In
each grammar section, after the examples with pronouns as the subject and
objects of the verb, the reader will find at least two additional examples
with proper nouns -Berfîn (female) and Ferho (male) - to show how the
proper nouns are treated when they are in different positions in the
sentence.

Abbreviations

adj: adjective
f: feminine
lit: literally
m: masculine
pl: plural
s.o.: someone
s.t.: something
vi: intransitive verb
vt: transitive verb
v: verb

v
 References

Bedir Xan, Celadet Alî. (1998). Elfabêya Kurdî & Bingehên Gramera
Kurdmancî. İstanbul: Doz Basım-Yayın.
Bedir Xan, Emir Celadet & Lescot, Roger. (1991). Kürtçe Dil Bilgisi
(Kurmancî). 3. Baskı. İstanbul: Doz Basım-Yayın.
Bedir Xan, Kamuran. (1997). Kolay Kürtçe. 2. Baskı. İstanbul: Doz Basım-
Yayın
Chyet, Michael L. (2003). Kurdish-English Dictionary: Ferhenga
Kurmancî-Înglîzî. New Haven: Yale University Press.
—. Em Hînî Kurmancî Dibin unpublished grammar texts.
Çelebî, Ferdîdon Dr.and Sipka, Danko Dr. (2002). Kurmanji Kurdish-
English Glossary. Springfield: Dunwoody Press.
Farqînî, Zana. (2000). Türkçe-Kürtç Sözlük. İstanbul: İstanbul Kürt
Enstitüsü Yayınları
—. (2004). Ferhenga Kurdî-Tirkî. Istanbul: Weşanên Enstîtûya Kurdî ya
Stenbolê.
Kurdo, Qanatê. (1991). Gramera Zmanê Kurdi; kurmanci-sorani. Istanbul:
Koral
Rizgar, Baran. (1996). A Multi-Level Course in Kurmanji: Learn Kurdish:
Dersên Kurdî. London: Baran Rizgar.
Tan, Samî. (2000). Waneyên Rezimanê Kurmancî. Stenbol: Weşanên
Welat.
Varlı, Sadık & İşler, İkram et al. (1992). Kurdiya Hêsa. Istanbul: Weşanên
Enstîtûya Kurdî ya Stenbolê.
Zêrevan, Arif. (1997). Bingehên Rastnivîsandina Kurdiyê (Kirmancî).
Stockholm: Weşanên Nefel.

vi
 Sources of the Selections

Amude Web site (Haltern, Germany, 2002 -) [A Kurdish web site

broadcasting news items on the Internet] at: amude.net
Azadiya Welat, (Istanbul, 1996-) [A daily Kurdish newspaper]
at:www.azadiyawelat.com
Bedir Xan, Kamuran. 1997. Kolay Kürtçe. 2. Baskı. İstanbul: Doz Basım-
Yayın
Beyaz, Şefik. Gulan, 2004. Li Ser Qursên Taybet ên Zimanê Kurdî û
Rewşenbîrên Kurd. Zend (magazine) Hejmar: 1.
Dibistana Kurdî (Västerås, Sweden, 2000 -) [a web page established by
Haydar Diljen to preserve and develop the Kurdish language] at:
www.dibistanakurdi.com
Kerkuk Kurdistan e Web site (Stockholm, 2002 -) [A Kurdish web site that
broadcasts news items on the Internet] at: www.kerkuk-kurdistan.com
Nefel Web site (Stockholm, 1997 -) [A Kurdish web site that broadcasts
news items on the Internet] at: www.nefel.com
Peyama Kurd (Bonn, 2004 -) [A weekly Kurdish newspaper publishing
news items in Kurmanji, Dimili, and Sorani]
Rojev (Istanbul, 2003-2004) [A Kurdish web site that broadcast news items
on the Internet] at: rojev.com
Varlı, Sadık & İşler, İkram et al. 1992. Kurdiya Hêsa. Istanbul: Weşanên
Enstîtûya Kurdî ya Stenbolê.

vii
Grammar
 Grammar

The Kurmanji Alphabet and Pronunciation Key

The Kurmanji alphabet consists of 31 letters; 8 vowels, and 23 consonants

as follows.

Kurmanji Alphabet Pronounciation Key Kurmanji Example

Vowels
A, a as in car adar, sal
E, e as in pen endam, xalîçe
Ê, ê as in fake êş, hêja
I, i as in dim incas, xizan
Î, î as in seek îro, pîvaz
O, o as in boat olan, bablîsok
U, u as in wing urf, kurmancî
Û, û as in cool Ûris, pûç

Consonants
B, b as in book bira, Mahabad
C, c as in John carinan, encam
Ç, ç as in cheap çar, çem
D, d as in door derew, kendal
F, f as in far Farqîn, serfiraz
G, g as in bargain gazin, belengaz
H, h as in ahead heval, dahol
J, j as in leisure, casual jîyan, bajar
K, k as in kite Kurdistan, hêk
L, l as in lock leheng, balîf
M, m as in morning mijar, name
N, n as in net navdar, evîn
P, p as in poll payîz, gopal
Q, q as Arabic ‫( ق‬qaf) qawe, paqij
R, r as Arabic ‫( ر‬ra) ronahî, zarok
S, s as in sad serma, hesp
Ş, ş as in shake şev, peşk
T, t as in ten tazî, bazin
V, v as in victory vala, havîn
W, w as in wide wêne, bawer
X, x as in German ch auch xûşk, tax
Y, y as in young yar, yek
Z, z as in zoo zava, bazin

3
Grammar
Case Terminology
There are only two cases in Kurmanji: the nominative (direct case) and the
oblique case. To lessen the confusion that may arise among students
familiar only with English grammar, the term “possessive” will be used
when the noun or pronoun appears in an obvious possessive usage, e.g., my
friend or friend of mine. The term “oblique” will be used in all other
circumstances of this case. The term “nominative” will be used throughout.

I. PERSONAL PRONOUNS
In Kurmanji, there are two groups of personal pronouns.

A. Nominative Case Personal Pronouns

Ez I
Tu You
Ew He, she, it

Em We
Hûn You (pl.)
Ew They

Copulas
In Kurdish, the verb bûn (to be) is the copulative verb that connects a
subject with its complement.
The verb bûn (to be) is conjugated in the present tense as follows.

Ez… im I am… before vowel: Ez… me

Tu… î You are… Tu… yî
Ew… e He, She, It is… Ew… ye
Em… in We are… Em… ne
Hûn… in You (pl.) are… Hûn… ne
Ew… in They are… Ew… ne

Note that in Kurmanji, the word order is subject + object + verb.

Ez xwendekar im. I am a student. [lit: I student am]

Tu xwendekar î. You are a student. You student are.
Ew xwendekar e. He/she is a student. He/She student is.
Em xwendekar in.1 We are students. We students are.
Hûn xwendekar in. You (pl.) are students. You students are.
Ew xwendekar in. They are students. They students are.

1
In Behdini, in becomes în in the first-person plural, e.g., em xwendekar în.

4
 Grammar

Postvocalic copulas
As stated above, when the noun ends in a vowel:
im becomes me
î becomes yî
e becomes ye
in becomes ne

Consider the noun mamosta [teacher] which ends in a vowel.

Ez mamosta me. I am a teacher.

Tu mamosta yî. Yor are a teacher.
Ew mamosta ye. He/she is a teacher.
Em mamosta ne.2 We are teachers
Hûn mamosta ne. Yo (pl.) are teachers.
Ew mamosta ne. They are teachers.

B. Possessive (Oblique Case) Pronouns

Min I, my
Te You, your,
Wî He, it, his, its (masculine)
Wê She, it, her, its (feminine)

Me We, our
We You, your (pl.)
Wan They, their

II. EZAFEH (NOUN CONNECTOR)

All Kurmanji nouns have grammatical gender. Thus, a Kurmanji noun is
either masculine or feminine. Masculine nouns require the ending -ê,
feminine ones require -a, and the plural of both masculine and feminine
nouns require -ên. These endings are called ezafeh or noun connector. The
gender of a noun cannot be deduced from the bare form, i.e., without
ezafeh.

In two instances, these endings (ezafeh) can be used: (1) to indicate the
possessive (genitive) case, that is, when a noun precedes pronouns such as
min, te, wî/wê, me, we, wan, and (2) when a modifier modifies a noun, i.e.,
pirtûka sor (the red book). It is not possible to make a possessive
determiner or to modify or qualify a noun without these connectors.

Note that in the second part of a possessive construct, nouns and pronouns
should be in the oblique form.

2
In Behdini ne becomes yne in the first-person plural, e.g., em mamosta yne.

5
Grammar

A. Ezafeh with Definite Nouns

1. Ezafeh in the Possessive Structure

To form this structure, suffix the appropriate ezafeh to the head noun and
use a possessive pronoun as determiner. Without ezafeh it is not possible to
say, for example, his sister, your book, my brother, etc.

The use of ezafeh in the possessive structure is applied as follows:

Note: If the bare noun ends in a vowel, a y is inserted between the head
noun and the ezafeh ending, e.g., ‘bira-y-ê’ min.

xuşk f.: sister

bira m.: brother

feminine masculine plural -(y)ên3

singular -(y)a singular -(y)ê

xuşka min birayê min xuşkên min birayên min

my sister my brother my sisters my brothers

xuşka te birayê te xuşkên te birayên te

your sister your brother your sisters your brothers

xuşka wî/wê birayê wî/wê xuşkên wî/wê birayên wî/wê

his/her sister his/her brother his/her sisters his/her brothers

xuşka me birayê me xuşkên me birayên me

our sister our brother our sisters our brothers

xuşka we birayê we xuşkên we birayên we

your (pl.) sister your (pl.) brother your (pl.) sisters your (pl.) brothers

xuşka wan birayê wan xuşkên wan birayên wan

their sister their brother their sisters their brothers

3
In Behdinan –êt or –êd are used instead of plural ezafeh –ên, e.g., birayêt min [my
brothers], xuşkêd min [my sisters].

6
 Grammar

Examples
sentences:
Mamostayê min
My (male) teacher

Mamostaya wî
His (female) teacher

Zaroktiya wê
Her childhood

Simbilên genim
Blades of wheat

Idiom:
Hundirê xwe ji wan re vala bikin.
Get it off your chest [lit. Empty your inside for them].

Komara Mahabadê
Republic of Mahabad

Qabîliyeta zarokan
The children’s
skill…

Axayê gund
The chief of the village

Al nîşana nasname û hebûna wan e.

The flag is a sign of their identity and existence.

Idiom:
Kurd li zimanê xwe xwedî derdikevin.
The Kurds take pride in their language [lit. The Kurds come out
masters of their language].

Birayê wê
Her brother

Alfabeya Latînî
The Latin alphabet [the alphabet of Latin]

Pirsgirêka perwerdehiyê
The problem of education

Dadgeha Hiqûqê
Court of First Instance

7
Grammar

Malperên înternetê
Web pages on [of] Internet

Rojnamegerên me
Our journalists

Pirsgirêkên rojnamegerên kurd

The problems of Kurdish journalists

2. Ezafeh with a Modifier

As indicated above, the other function of ezafeh is to form an adjective
phrase or a noun phrase.

Xalîçe f.: carpet, rug

Welat m.: country, homeland

feminine masculine plural -(y)ên

singular -(y)a singular -(y)ê

xalîçeya nû welatê mezin xalîçeyên nû welatên mezin

the new carpet the great country the new carpets the great
countries

xalîçeya dirêj welatê xalîçeyên dirêj welatên

dewlemend dewlemend
the long the wealthy the long carpets the wealthy
carpet country countries

xalîçeya kevn welatê azad xalîçeyên kevn welatên azad

the old carpet the free country the old carpets the free countries

xalîçeya buha welatê dûr xalîçeyên buha welatên dûr

the expensive the remote the expensive the remote
carpet country carpets countries

Examples:
Atmosfera giran
Dense atmosphere

Zivistana sar
Cold winter

Nifşê nû
The new generation

8
 Grammar

Weşanên cûr bi cûr

Various publications

Tv û radyoyên kurdî
Kurdish TV and radio [channels]

Pirsgirêkên sereke
Main problems

Mîr Celadet li ser elfabeya kurdî ya latînî û li ser rêzimana kurdî

xebatên giranbuha kirine.
Prince Celadet carried out valuable studies on Kurdish in the Latin
alphabet and on Kurdish grammar.

Note: With very few exceptions, in Kurmanji the noun always precedes the
adjective which modifies it.

3. The verb hebûn (to exist/to have/there is/there are)

In addition to its use in expressions such as there is and there are, the verb
hebûn also corresponds to the English verbs to have and to exist.
Therefore, in Kurmanji instead of “I have two pens” one would say, “there
are two pens to me.”

In the present tense, the singular form of the verb is heye and the plural is
hene. Two different functions of the verb are as follows:

a) In the Northern Dialect, the object is connected to the pronouns

through an ezafeh construction as demonstrated in the examples
below.

Yek qelema min

heye.
I have one pen.

Du xuşkên min
hene.
I have two sisters.

Li St. Gallenê du sinif û zarokxaneyeke kurdî hene.

In St. Gallen, there are two Kurdish classes and one kindergarten.

Li bajarê Gossau sinifek heye.

There is one class in Gossau.

Gelek gotinên basît hene.

There are many simple words.

9
Grammar

Negative forms:

Tune and tunin (or tune ye and tune ne) are the negative forms.

Têkiliyeke wan bi dîwarên bajêr an bi bajêr bi xwe re tune ye.

They do not have a [an emotional] connection with the walls of the city
or with the city itself.

Helbestvan hene, lê weşanxane tune ne.

There are poets but there are no publishers.

Li ser vî çiyayê Sîpanê Xelatê ji min mêrtir kes tune.

On this Sîpanê Xelatê Mountain there is no one braver than me.

Pirtûkxane tune ne.

There are no bookstores.

Mafê tu kesî tune, ku bêje muzîka Ciwan ne polîtîk e.

No one has the right to say Ciwan’s music is not political

Lê belê derfet bi wan re tune ye ku pirtûkên xwe biweşînin

However, they have no opportunity to get their works published.

b) In the Southern (Behdini) Dialect, the object and the appropriate

form of the verb hebûn (to have) is preceded by a possessive pronoun
or noun in the oblique case.

Min yek xanî

heye.
I have one house.

Min du xuşk
hene.
I have two
sisters.

Wan du zaro[k] hene.

They have two children.

Her neteweyê, xelkê û dewletê alek heye.

Every nation, people, and state has a flag.

Her weşanê li gorî xwe lijneyek heye.

Every publication has its own committee.

Xweseriyeka me ew e ko me wekî medya serkaniyên baş yên

enformasyonê hene.

10
 Grammar

One of our qualities as a news medium is that we have reliable sources

of information.

Negative forms:
Nîne is the negative form of heye while nînin is the negative form of hene.
Nîne and nînin are mainly used in Behdinan. The particles e (for singular)
and in (for plural) can be attached to or be separate from nîn as in the
examples below:

Bi vê statîstîkê em dikarin bibêjin ko di nêv hemî malper û portalên

kurdî yên di Înternetê de ti rojnameyên kurdî ko hejmara xwendevanên
wan ji yên me zêdetir bin nînin.
On the basis of this statistical information we can say that among all
the Kurdish web sites there is no Kurdish newspaper on the Internet
that has more readers than ours.

Di albûmê de te bi temamî amûrên rojavayî bi kar anîne û amûrên

rojhilatî yên wekî; tembûr, ney, bilûr, erbane, def nîn in.
You have used western instruments for the entire album and there are
no eastern instruments such as the tembur [saz], ney, bilur, tambourine,
and drum.

Armanceka me ya ticarî yan hizbî nîne.

We have no commercial or partisan purpose.

Gelo di vir de monotoniyek nîn e?

Isn’t there monotony here?

Ziman nîn be,4 netewe jî nîn e.

If there is no language, there is no nation.

Ji ber ku di nav kurdan de lijneyek wekî Lijneya Zimanê Kurdî nîn e,

her weşanê li gorî xwe lijneyek heye.
Because there is no organization among the Kurds such as a Kurdish
Language Society, every publication has its own [editorial] committee.

B. Indefinite Nouns

1. The Indefinite Singular Article (-ek/-yek):

In Kurmanji Kurdish, nouns with no indefinite article suffix are considered definite.

The -ek/-yek indefinite article in Kurmanji Kurdish serves the same

purpose as the English indefinite articles a and an. For nouns ending in a
vowel, the indefinite article is represented by the unstressed suffix -yek. For
4
The present subjunctive form of the verb bûn [to be].

11
Grammar

nouns ending in a consonant, the indefinite article is represented by the

unstressed suffix -ek.

Examples:
mase: maseyek (a table), xanî: xanîyek (a house), masî: masîyek (a
fish), tilî: tilîyek (a finger)
welat: welatek (a country), bajar: bajarek (a city), dar: darek (a tree),
bişkok: bişkokek (a button).

Xanîyek li ser rê heye.

There is a house on the road.

Min masîyek girt.

I caught a fish.

Wê qaweyek vexwar.
She drank a [cup of] coffee.

Nameyek ji aliyê wî ve hat şandin.

A letter was sent by him.

Ta ku zimanek di qada fermî ya civakê de neyê bikaranîn…

As long as a language is not used at an official level in a society…

Hem di hejmara kovar, rojname û pirtûkan de zêdehiyek heye hem jî di

nav rewşenbîrên kurd de hezkirina kurdî zêde dibe.
There is an increase in both the number of magazines, newspapers,
and books and in devotion to Kurdish among the Kurdish intellectuals.

Her neteweyê, xelkê û dewletê alek heye.

Every nation, people, and state has a flag.

2. The Indefinite Plural Article -(y)in:

The indefinite plural article -yin is added to nouns ending with a vowel
while -in is added to nouns ending with a consonant. The particle -in is
derived from the determiner hin (some). When it is attached to the end of
the noun, the letter h is omitted.

Note: This usage is regional and particularly common in Mêrdîn [Mardin].

Examples:
mase: hin mase (maseyin), xanî: hin xanî (xanîyin), mamoste: hin
mamoste (mamosteyin), tilî: hin tilî (tilîyin)
welat: hin welat (welatin), bajar: hin bajar (bajarin), zilam: hin zilam
(zilamin), welat: hin welat (welatin)

12
 Grammar

Mamosteyin ji dibistanê derdikevin.

[Some] teachers are leaving the school.

Xanîyin gelek buha ne.

[Some] houses are very expensive.

Gundîyin gelek xizan in.

[Some] villagers are very poor.

C. Ezafeh with Indefinite Nouns

To connect an indefinite noun to a qualifier or to a possessive determiner,
ezafeh will be needed again. In this case, the connector e is used for
singular feminine nouns after the indefinite article; the ending î is used for
singular masculine nouns; e is used for both feminine and masculine nouns
in the plural after in.

1. Ezafeh in the Possessive Structure

In the possessive structure, ezafeh is applied as follows:

Pêçî [=tilî] f: finger

Heval m.& f.: friend

feminine masculine plural -(y)in-e

singular -(y)ek-e singular -(y)ek-î

pêçîyeke min hevalekî min pêçîyine min hevaline min

a finger of mine a (male) friend of some fingers of some friends of
mine mine mine
one of my one of my (m.) some of my some of my
fingers friends fingers friends

pêçîyeke te hevalekî te pêçîyine te hevaline te

pêçîyeke wî/wê hevalekî wî/wê pêçîyine wî/wê hevaline wî/wê
pêçîyeke me hevalekî me pêçîyine me hevaline me
pêçîyeke we hevalekî we pêçîyine we hevaline we
pêçîyeke wan hevalekî wan pêçîyine wan hevaline wan

13
Grammar

2. Ezafeh with a Modifier

The same endings will be used in conjunctive with an adjectival modifier.

Roj f.: day

Bajar m.: city

feminine masculine plural -(y)in-e

singular -(y)ek-e singular -(y)ek-î

rojeke germ bajarekî Ewropî rojine germ bajarine Ewropî

a hot day a European city some hot days some European
cities

rojeke girîng bajarekî cîran rojine girîng bajarine cîran

an important day a neighboring some important some
city days neighboring
cities

rojeke dijwar bajarekî pêşketî rojine dijwar bajarine pêşketî

a difficult day an advanced city some difficult some advanced
days cities

rojeke xweş bajarekî navdar rojine xweş bajarine navdar

a nice day a famous city some nice days some famous
cities

Examples:
Gelo cihekî taybet[î] ê vê albûmê ji bo te heye?
I wonder if this album is special to you for some reason.
[lit. Does this album have a special place for you?]

Programeke berfireh
A wide ranging program

Mûsa Anter di bîranînên xwe de qala rêxistineke îllegal dike.

Musa Anter in his memoirs talks about an illegal organization.

Di rewşeke wiha de…

In such a situation…

Demeke kin
A short time

Rojnameyeke rojane
A daily newspaper

14
 Grammar

Kurekî elman
A German boy

Laşekî gemarî
An impure body [lit. A dirty body]

Goreyine rengîn
Some colorful socks

Pirtûkine buha
Some expensive books

It is important to note that in Behdinan after the indefinite article –ek, -ê is

used for masculine and -a is used for feminine ezafeh, which are identical
with the endings used with definite nouns.

feminine singular ek-a masculine singular ek-ê

Maleka min Xaniyekê mezin

A house of mine A big house

Examples:
Medyaya kurdan medyayeka partî-polîtîk e.
The Kurdish media is a media of party-politics.

Heta ko heqê endamekê PSK-yê bi qasî yê Kemal Burkayî neyêt

parastin…
As long as the rights of a PSK [male] member are not protected as
much as those of Kemal Burkay…

Civîneka siyasî
A political meeting

Ji ber ko kengê min karekê ne bi dilê wan bikiriya dê bi argûmenta ko

ew “li dijî rêxistina azadiyê ye” bi meqesê bibiranda yan jî neweşanda.
Because if I did something they didn’t like, they would use the
argument that it “is against the Freedom Movement” as a reason to
either cut it up with scissors or not publish it at all.

Kontrolnekirina agahdariyên desthilatdarî [rayedarî] xweseriyeka

rojnamevanê kurd e.
Lack of control over the information the official is giving is a
characteristic of the Kurdish journalist.

Ji ber wêqesê jî zimanê wan hertim zimanekê eskerî û siyasî ye.

Therefore, their language is always military and political language.

15
Grammar

D. The Secondary Ezafeh

When two modifiers modify the same noun, a secondary ezafeh is needed.
To form a secondary ezafeh structure, repeat the same ezafeh ending that is
attached to the noun of the first modifier. The secondary ezafeh appears
detached from the noun.

An alternative way to perform the secondary ezafeh is as follows: In the

second part of the construction instead of repeating the primary ezafeh (a, ê
or ên), use the ending e for feminine singular and the ending î for
masculine singular as well as plural nouns. Note that in this case the
secondary ezafeh must be attached to the first modifier.

Pirtûka min a nû or Pirtûka mine nû

My new book

Pêşgîra nû ya sor or Pêşgira nûye sor

The new, red towel

Xanîyê wan ê buha or Xanîyê wanî buha

Their expensive house

Kurê wê yê jîr or Kurê wêyî jîr

Her intelligent son

Pênûsên wê yên reş or Pênûsên wêyî rêş

Her black pencils

Xwendekarên dirêj yên jêhatî or Xwendekarên dirêjî jêhatî

The tall, hard-working students

Examples:
Ala kurdî ya îro
Today’s Kurdish flag

Xeca min a delal

My beautiful Khej (woman’s name)

Elfabeya kurdî ya latînî

Kurdish alphabet in Latin [Roman] script

Qabîliyeta zarokan ya guhdarîkirinê bi pêş dikeve.

The children’s listening skills are advancing.

16
 Grammar

Belê, rewşenbîrên kurd li derveyî çanda kurdî dijîn, di xwendingehan

de di bin tesîra ideolojiya fermî de dimînin û di bin atmosfera giran ya
bajaran de dijîn.
It is true that Kurdish intellectuals live detached from Kurdish culture
[lit: Kurdish intellectuals live outside of Kurdish culture]; in school,
they come under the influence of governmental ideology; and live
under the dense atmosphere of [big] cities.

Bi rastî ev albûma min a bi navê “Derya” tiştekî nû ye.

Actually, this album of mine named “Derya” is a new thing [style].

Ji ber vê yekê zimanê xwe yê zikmakî nizanin.

That is why they do not speak [lit: know] their mother tongue.

Qursên taybet ên zimanê kurdî

Private Kurdish language courses

Tevgerên siyasî yên kurdan

Kurdish political movements

E. The Secondary Ezafeh with Indefinite Nouns

After an ezafeh construc with an indefinite noun, us ezafeh enings ê for
masculine and a for feminine nouns as secondary ezafeh to connect the
second modifier. However, in some regions the indefinite ending is
repeated as secondary ezafeh (î for masculine and e for feminine). Both
uses are demonstrated in the examples below.

masculine feminine
î or ê e or a

Examples:
Şalekî rind ê erzan
or
Şalekî rind î erzan
A nice, cheap pair of pants

Deriyekî wan ê hesin

or
Deriyekî wan î hesin
An iron door of theirs

Maseyeke darîn a kevn

or
Maseyeke darîn e kevn
An old wooden table

17
Grammar

Maseyeke min a qirase

or
Maseyeke min e qirase
A huge table of mine

Gelo cihekî taybet ê vê albûmê ji bo te heye?

Is this album special to you for some reason?
[lit. Does this album have a special place for you?]

Mesela ferhengeke me ya têgînan nîne.

For instance, we do not have a terminological dictionary.

F. Conjunction “û” as a Secondary Ezafeh

If the noun has two modifiers, the conjunction û (and) can be used instead
of a secondary ezafeh.

Examples:
Keça ciwan û delal
The young, beautiful girl

Şalekî rind û erzan

A nice, cheap pair of pants

Xwendekarên dirêj û jêhatî

The tall, hard working students

Me ê ji xwe re li serê Sîpanê Xelatê çêkira konekî rind û delal.

We would have pitched a delightful and beautiful tent for ourselves on
Sîpanê Xelatê mountain’s top.

G. The Comparative Form of Adjectives and Adverbs

The comparative form of adjectives or adverbs can be obtained by suffixing

the particle –tir as shown in the examples below.

baş: good, well → baştir [bêtir]: better

kin: short → kintir: shorter
fireh: wide → firehtir: wider
hêsan: easy → hêsantir: easier
bilind: high → bilindtir: higher
pir: very [much] → pirtir: more
zû fast → zûtir: faster
hêdî: slow → hêdîtir: slower

18
 Grammar

Examples:
Ferho dikare zûtir bimeşe.
Ferho can walk faster.

Berfîn hêdîtir dixwîne.

Berfin reads slower.

Bi vê statîstîkê em dikarin bibêjin ko di nêv hemî malper û portalên

kurdî yên di înternetê de ti rojnameyên kurdî ko hejmara xwendevanên
wan ji yên me zêdetir bin nînin.
On the basis of this statistical information, we can say that among all
the Kurdish web sites there is no Kurdish newspaper on the Internet
that has more readers than ours.

Bi ya min Tirkiye nasnameya Ciwan a polîtîkî ji me hemûyan baştir

dizane.
I think Turkey knows Ciwan’s political identity better then any of us.

Siyasetvanên elman niha li ser zagonên li dij zewaca bi zorê guftûgoyê

dikin û dixwazin ku keç bêtir bêne parastin.
German politicians are currently talking about laws against forced
marriages, and they want girls to be better protected.

Divê mirov li şûna peyvên ku zarok jê fêm nakin, peyvên hêsantir bi

kar bîne.
One must use easier words in place of words the children don’t
understand.

Di nav kurdan de kesên ku bi awayekî profesyonel karê dîtbariyê bikin

yan nîn in an jî ji astekê derbasî asteke bilindtir nebûne.
Among the Kurds there is either no one who can professionally layout
pages [lit. perform visual work] or who has reached a higher level.

Ji %49’ê wan, rojê 7 an jî zêdetir katjimêr dixebitin.

49% of them work 7 or more hours a day.

Xebata jinan li Sûryayê pirtir e.

There are more works by women in Syria.

Portala me wekî medya niho yeko yeko ji Brayetî, Kurdistan-î Nwê,

Hewlatî, Rojev, Ozgur Politika û hemî malperên medyaya kurdî pirtir
xwendevan hene.
Our web site, as a medium, has now more readers than Brayeti,
Kurdistan News, Hewlati, Rojev, Ozgur Politika, and the rest of the
Kurdish media.

19
Grammar

Li ser vî çiyayê Sîpanê Xelatê ji min mêrtir kes tune

On this Sîpanê Xelatê Mountain there is no one braver than me

Ji bo agahdariyên berfirehtir li ser vê derê bitikîne.

Click here for more [detailed] information.

III. PRONOUNS AND NOUNS IN THE NOMINATIVE CASE

In the present and future tenses, the subject of the sentence, be it a noun or
a pronoun, is always in the nominative case. In the past tenses the subject is
in the nominative case only when the verb is intransitive.

A. Nominative Case Personal Pronouns

Ez I
Tu you
Ew he/she/it
Em we
Hûn you (pl.)
Ew they

Examples:
Ez dixwînim.
I am reading or I am studying.

Tu dibînî.
You see or You find.

Ew dixwe.
He/She eats.

Em ê herin.
We will go or We are going to go.

Hûn ê bînin.
You (pl.) will bring.

Ew ê bikirin.
They will buy.

Xwendekar ê lênûskê bîne.

The student will bring the notebook.

Zilam diçe mala xwe.

The man is going [to his] home.

Ferho li wî [lê] digere.

Ferho is looking for him.

20
 Grammar

Tu çûyî.
You went.

Ew hat.
He/She came.

The direct object of a transitive verb in the past tense is also in the
nominative case:

Min ew xwend.
I studied it or I read (past tense) it.

Te em dîtin.
You saw us.

Berfînê şîv xwar.

Berfin ate dinner.

Me heval birine dibistanê.

We have taken the friends to the school.

B. Nominative Case Demonstrative Pronouns

Ev: this, these

Ew: that, those

Ev heval
Ew xwendekar

Depending on the context ev and ew can be singular or plural.

Examples:
Ev hevalê min ji Amedê ye.
This friend of mine is from Amed.

Ev xwendekarên min jîr in.

These students of mine are smart.

Ew hevalê min ji Silêmaniyê ye.

That friend of mine is from Sulaimania.

Ew xwendekarên min jêhatî ne.

Those students of mine are talented.

21
Grammar

Ev stî jina Mîrza Botî ye.

This lady is Mr. Botî’s wife.

Ev rêxistin li Tirkiyeyê bi şêweyekî fermî di bin navê “Komeleya

PENa Kurd” de hate qeyd kirin.
This organization was officially registered under the name of “The
PEN Kurdish Association.”

Ev portal bû serkaniyeka herî xurt ya nûçe û enformasyonê.

This portal became the largest web site of news and information.

Ew cih ku piyasa serbest lê serdest e…

[That] place where the open market is dominant…

Ev bar li ser milê kurdan e.

This burden is on the Kurds’ shoulders.

Ji xwe ev kêmasiya mezin di nav me kurdan de ne nû ye.

This major [lit. great] deficiency is not new among us Kurds, in any
case.

Ev peywir a kurdan e.
This is the duty of the Kurds.

C. The Negative Form of the Verb Bûn (To Be)

The negative of the verb bûn can be obtained in two different ways:

1. By using the particle ne before the predicate

Ev pirtûk giran e. → This book is heavy (or expensive).

Ev pirtûk ne giran e. → This book is not heavy.

Ew mamostaya me ye. → That (or she) is our teacher.

Ew ne mamostaya me ye. → That is not our teacher.

Ev xwendekarên min in. → These are my students.

Ew ne xwendekarên min in. → Those are not my students.

2. By prefixing the particle nîn to the verb

Ev pirtûk giran e. → This book is heavy (or expensive).

Ev pirtûk giran nîne. → This book is not heavy.

Ew mamostaya me ye. → That (or she) is our teacher.

Ew mamostaya me nîne. → That is not our teacher.

22
 Grammar

Ev xwendekarên min in. → These are my students.

Ew xwendekarên min nînin. → Those are not my students.

Examples:
Encama vê yekê jî ew e, ku kurdî ne pir balkêş e.
The result is that Kurdish is not very interesting.

Jina Mîrza Botî ne kurd e.

Mr. Botî’s wife is not Kurdish.

Ev ne baş e.
This is not good.

Mûzîka Ciwan ne polîtîk e.

Ciwan’s music is not political.

Mûzîka Ciwan polîtîk nîne.

Ciwan’s music is not political.

Lê gelo çima rewşenbîrên kurd ji bo ku fêrî zimanê xwe bibin û

zimanê xwe biaxivin, di nav hewldaneke mezin de nînin?
However, why Kurdish intellectuals don’t make a big effort to learn
and speak their language.

Note that the negative particle ne is written separately while the nîn is
attached to the verb.

D. The Days of the Week

All the days of the week are feminine.

Şemî Saturday
Yekşem Sunday
Duşem Monday
Sêşem Tuesday
Çarşem Wednesday
Pêncşem Thursday
În[î] Friday

E. The Periods of the Day

All the times of the day are feminine.

Sibeh morning
Berî nîvro mid morning, forenoon
Nîvro noon, midday

23
Grammar

Piştî nîvro afternoon

Êvar evening
Şev night
Nîveşev midnight

F. The Months
All the months are feminine.

Kanûna (Çileya) Paşîn January

Sibat February
Adar March
Nîsan April
Gulan May
Hezîran June
Tîrmeh July
Tebax/Gelawêj August
Îlon September
Çiriya Pêşîn October
Çiriya Paşîn November
Kanûna (Çileya) Pêşîn December

G. The Seasons
All the seasons are feminine.

Havîn Summer
Payîz Fall
Zivistan Winter
Bihar Spring

IV. PRONOUNS AND NOUNS IN THE OBLIQUE CASE

In Kurmanji, the direct object of a transitive verb in the present and future
tenses is in the oblique case. Furthermore, the subject of all transitive verbs
in all past tenses, and the object of prepositions, is also in the oblique case.
Pronouns have oblique case forms, but nouns take special endings that
signify the gender and number of a noun.

A. Oblique Case Personal Pronouns

Min I, my, mine

Te you, your, yours
Wî he, his, it, its
Wê she, her, hers, it, its
Me we, our, ours
We you, your, yours
Wan they, their, theirs

24
 Grammar

Note that when nouns are used for the third person singular and plural in
the oblique case, the nouns take special endings, too.

The masculine singular nouns take the particle -î; the feminine singular
ones take the particle -ê; and in the plural; the nouns require -an for both
feminine and masculine.

Also note that the pronouns have the same oblique endings as nouns:

wî → î
wê → ê
wan → an

Wî nan xwar= Ferhoyî nan xwar.

Wê nan xwar =Berfînê nan xwar.
Wan nan xwar= Hevalan nan xwar.

Examples:
Min nan xwar.
I ate [food] or I had a meal.

Te tirembêlek ajot.
You drove a car.

Wî em nas nekirin.
He did not recognize us.

Ferhoyî em nas nekirin.

Ferho did not recognize us.

Wê rojname xwend.
She read the newspaper.

Berfînê rojname xwend.

Berfin read the newpaper.

Me mala xwe bar kir.

We moved out.
[lit. We loaded up our home.]

We derî vekir.
You [plural] opened the door.

Hevalan ez anîm.
The friends brought me.

25
Grammar

Wan ez anîm.
They brought me.

Ez hêkan dikelînim.
I am boiling the eggs.

Ez wan dikelînim.
I am boiling them.

Berfîn te dixapîne.
Berfin is fooling you.

Em Ferhoyî dişînin.
We are sending Ferho.

Em wî dişînin.
We are sending him.

Em ji gulan hez dikin.

We love roses.

Em ji wan hez dikin.

We love them.

Hûn ê bi me re werin.
You will come with us.

Ji ber ko partî, rojnameyê wekî organa propagande û şerî dibîne…

Because the party considers [its] newspaper to be a propaganda organ
and an instrument of war…

Bi ya min, heta ko li Kurdistanê qedrê gundiyekî bi qasî yê Abdullah

Ocalanî neyêt girtin…
In my view, in Kurdistan, as long as a villager is not respected as much
as Abdullah Ocalan…

Hon5 ew kesên ko di MED-TV-yê de dixebitin û hemî rojnamevanên

kurd pesnê kurdan û rêxistinên wan bidin, lê ezê bi hinek hevkaran re
programekê çêkim ko rexneyan li civat, partî, rewşenbîr, serok,
nivîskar û hwd.-yan bigire.
You people who work at MED-TV and all Kurdish journalists praise
the Kurds and their organizations, but I will work on a program with a
few colleagues that will criticize society, [political] parties,
intellectuals, leaders, writers, etc.
5
Hon is a variant of hûn.

26
 Grammar

B. Reflexive Pronoun Xwe

In Kurmanji, when the object of a sentence is the same as the subject, that
is, when the subject performs an action on itself, the special pronoun “xwe”
is used.
While in English, each personal pronoun has its own reflexive form — e.g.,
myself, yourself, herself —in Kurmanji, the reflexive pronoun “xwe” is
used for all persons.

“Xwe” is also used as a possessive pronoun when the object is something

that belongs to the subject, e.g., my [own], your [own], her [own].

Both uses are demonstrated in the examples below.

Examples:
Berfîn xwe dirêj kir.
Berfin lay [herself] down.

Ji bo ku ez hînî kurdî bibim û xwe bikanibim îfade bikim, têm

dibistanê.
I come to school in order to learn Kurdish and to be able to express
myself.

Di nava bihuşteke sirûştî û hunerê de mirov xwe winda dike.

One loses oneself in a natural paradise and [architectural] art.

[Wî] Çend sal bi şûn de digel malbata xwe koçî Bazîdê kir.
A few years later, he moved to Bazîd [Beyazid] with his family.

Divê em bi hevalên xwe re tenê bi kurdî biaxivin.

We must speak only Kurdish with our friends.

Vê yekê hiştiye ku komîteya Navenda PENa Kurd a Elmanyayê hêrs

bibe û hemû hewldanên xwe bike, ku nivîskarên li Bakur xwe wekî
şaxekî rêxistina li Elmanyayê bibînin.
The PEN Kurdish Center in Germany, therefore, has gotten angry and
is doing everything in its power to make Northern writers perceive
themselves as a branch of the organization in Germany.

Ev yek dihêle ku helbestvan ji wêjeyê bixeyide û xwe jê dûr bixîne.

This causes the poet to become estranged and distance himself or
herself from literature.

Is it clear when xwe is one word and when it is two? Would a student
know that the last example should be translated as “himself or herself”
or would a Kurmanji speaker just revert to whatever the expected

27
Grammar

referent is? In English, though this is debated, male is assumed.

Perhaps “poet” has a gender component?

In Kurmanji, certain nouns can be of either gender, e.g., poet, friend,

etc. The sex of person in question determines the gender of the noun.
In the last sentence “helbestvan” (poet) does not have any suffix that
signifies the gender of person(s) in question since it is in the
nominative case. And since there is no gender distinction in the
pronoun “xwe” either, one, either a student or a native speaker, would
translate it as “himself or herself.”

Look at these sentences:

Helbestvanê xwe di neynikê de dît. → The (female) poet saw herself in
the mirror.
Helbestvanî xwe di neynikê de dît. → The (male) poet saw himself in
the mirror.

Here the noun helbestvan is in the oblique case with suffixes that
signifies its gender. Therefore, “xwe” in the first sentence is feminine,
whereas the second one is masculine.

I hope I understood your question correctly.

Again, thank you very much for your detailed work on this book.

C. Oblique Case Demonstrative Pronouns

As previously mentioned, the nominative case demonstrative pronouns are
ev and ew. However, unlike the nominative case demonstrative pronouns,
the oblique case pronouns distinguish gender and number. Therefore, they
take on different forms:

Ev becomes:
Vî : masculine singular
Vê: feminine singular
Van: plural (for both masculine and feminine)

Examples:
vî kurî this boy
vê keçê this girl
van kuran these boys
van keçan these girls

Ez vî kurî dibînim.
I see this boy.

Tu ji vê keçê hez dikî?

Do you love this girl?

28
 Grammar

Zarokên kurd ên vî bajarî

Kurdish children of this city

Piştî vê agahiya giring6 ew dê bikaribin Rudank sûcdar derxînin û wî

bixin zindanê.
After this important information they will be able to find Rudank
guilty and throw him in prison.

Hîn ti [tu] berhem li ser vê bobelatê nehatiye çap kirin.

No work on this tragedy has so far been printed.

Em heta hetayê bi imkanên xwe yên şexsî nikarin vî karî bikin.

We cannot carry out this work forever with our own [limited]
resources.

Ez van kuran dibînim.

I see these boys.

Tu ji van sêvan hez dikî?

Do you love these apples?

Ew becomes:
Wî: masculine singular
Wê: feminine singular
Wan: plural

Examples:
wî zilamî that man
wê pirtûkê that book
wan solan those shoes

Em wî zilamî nas dikin.

We know that man.

Hûn wê pirtûkê dixwînin?

Are you reading that book?

Ew wan solan difiroşin.

They sell those shoes.

6
The ezafeh construction has priority over the oblique case.

29
Grammar

D. Definite Nouns in the Oblique Case

In the oblique case, definite nouns take the following endings:

feminine singular masculine singular plural

-(y) ê -(y) î -(y) an

Ez pirtûkê dixwînim. Tu zilamî (or zilêm)7 Hûn sêvan dixwin.

dibînî.
I am reading the book. You see the man. You eat the apples.
Ew qaweyê vedixwe. Ez destî (or dêst)8 Em tûyan dixwin.
dibînim.
He drinks the coffee. I see the hand. We eat the mulberries.

Examples:
Berfinê zilamek dît.
Berfin saw a man.

Bayê firoke firandin.

The wind blew the kites.

Ferhoyî pirtûkek xwend.

Ferho read a book (past tense).

Çemî pira kevn xirand.

The river destroyed the old bridge.

Hevalan sêv xwarin.

The friends ate apples.

Gundiyan ez birim.
The villagers took me.

Çanteyek di bin masê de ye.

A bag is under the table.

Çûk li ser banî ye.

The bird is on the roof.

Ew ji fêkiyan hez nake

He/She doesn’t like fruit[s].
7
In the northern dialect (Behdini), instead of adding an î to the masculine noun, the
last a or e of many masculine nouns in the oblique case changes into ê. In such a
case zilam would become zilêm. However, if the oblique noun has a
demonstrative, the northern (Behdini) form cannot be applied.
8
The rule mentioned in footnote 7 is true for dest. The northern version of the noun
dest in the oblique case is dêst.

30
 Grammar

Guhdarên min dê ji vê albûmê hez bikin.

My listeners are going to love this album.

Kurd niha di çapemeniya xwe de du alfabeyan bikar tînin.

Kurds are currently using two alphabets in their press.

E. Indefinite Nouns in the Oblique Case

In the oblique case, indefinite nouns take the following endings:

feminine singular masculine singular plural

-(y) ekê -(y) ekî -(y) inan

Ez pirtûkekê dixwînim. Tu zilamekî dibînî. Ew sêvinan dixwin.

I am reading a book. You see a man. They eat [some]
apples.

Examples:
Em rojnameyekê dixwînin.
We read a newspaper.

Hûn destekî dibînin.

You see a hand.

Ew tûyinan dixwin.
They eat some mulberries.

Xwendekarekê zilam dît.

A [female] student saw the man.

Kesekî name anî.

Someone [male] brought the letter.

Ez şûşeyekê dixwazim.
I want a bottle.

Hûn ê xaniyekî bikirin.

You will buy a house.

Zarokekî pirtûk xwend.

A [male] child read (past tense) the book.

Ew ji fêkiyinan hez nake.

He/She does not like some fruits.

31
Grammar

Şahidekê zilam dît.

A [female] witness saw the man.

Xwendekarekî çay vexwar.

A [male] student drank tea.

Bayekî ji nişkave dest pê kir.

A wind suddenly started up.

Em qet rojekê lê nefikirîn ka dewleta Tirkiyeyê yan her dewleteka dî

ya cîran dê ji me aciz bibe yan nebe.
We never thought, even for a single day, whether either the Turkish
government or another neighboring government would get angry with
us.

Ji bo ku mirov tiştekî bixwaze, berî her tiştî divê mirov wî tiştî wek
hewcedariyek[ê] hîs bike.
In order for someone to desire something, first of all, one must feel it
[lit. that thing] as a necessity.

Ez dibêjim, însanê ku nikaribe ji pîrekekê hez bike, hezkirina pîrekekê

pê re çênebe, nikare ji welatê xwe jî hez bike….
I think one who cannot love a woman, who doesn’t experience a
woman’s love, wouldn’t be able to love his own country….

Kesê ku bi tirkî nizanibe, nikare bibe xwedî karekî.

A person who does not speak Turkish cannot find a job.
[lit. A person who does not speak Turkish cannot be a possessor of a
job].

Ew dê bikaribe van hestan bîne ser rûpelekê.

He [or she] will be able to put those feelings down on a piece of paper.

Civak gava zimanekî wek hewcedariyeke pêwîst nebîne, ji bo hînbûnê

zêde hewl nade xwe.
If society does not consider a language an essential necessity, it does
not try hard to learn it.

F. Nouns and Pronouns in the Oblique Case as the Object of a

Preposition

Some Kurdish Prepositions:

bi: with, by
bi …ra or bi … re: with
di: in, at

32
 Grammar

di bin … de: under

di … da or di…de: in, inside
di nav … de: inside, among
di … re: through
ji: from
ji … ra or ji … re: for, to
li: in, at
li ser: on

Examples:
Wî ji çanteyî lênûskek derxist.
He took a notebook out of the bag.

Piyên wê di bin maseyê de ne.

Her legs are under the table.

Ferhoyî ji min re gogek anî.

Ferho brought me a ball.

Di nav xwendekaran de
Among the students

Ew li Îranê ye.
He/She is in Iran.

Alfabeya kurdî heye, lê li her perçeyê alfabeyek tê bikaranîn û ev jî

dibe ku em nikaribin weşanên birê xwe bixwînin, ên xwe jî bi wan
bidin xwendin.
While a [standard] Kurdish alphabet exists, each part of Kurdistan uses
its own alphabet, which means that we cannot read the publications of
our brothers and we cannot have them read ours.

Divê ev zaafiyet ji holê bê rakirin.

This weakness must be eliminated.

Li St. Gallenê du sinif û zarokxaneyeke kurdî hene.

In St. Gallen, there are two Kurdish classes and one kindergarten.

Wan di rêxistinê de sondek jî dixwar.

In the organization they took an oath as well.

Medyaya partiyan li ser problemên xelkê nanivîse.

Party-controlled media [lit. Party’s media] do not report on the
problems of the people.

33
Grammar

Li Swîsreyê li gelek bajaran perwerdeya kurdî heye.

In many cities of Switzerland, there is Kurdish education.

Di van konan de dê filmên zarokan, şano û govendên gelêrî bên

pêşkêş kirin.
Children’s movies, plays, and folk dances will be presented in these
tents.

Di bin zextê de hebûna xwe domandiye.

[It] has survived under pressure [lit. [It] has continued its existence
under pressure].

Her yek ji wan di temenekî cuda de ye û bi şêweyeke cuda hestên

xwe digihînin helbesta kurdî.
Each one of them is at a different age and has a different way of
expressing her feelings in Kurdish poetry.

Li ba zarokan germiyek çêdibe, wan nêzî hev dike.

[It] gives children a warm feeling and they become closer to each other
[lit. A warm feeling occurs among children and it makes them get
closer to each other].

The prepositions bi, di, ji, and li can be combined with the third person
singular pronouns wî and wê as demonstrated below.

bi wî or bi wê becomes pê
di wî or di wê becomes tê
ji wî or ji wê becomes jê
li wî or li wê becomes lê

Note that the gender distinction disappears.

Examples:
Kêfa min ji wî re tê.
I like him.

Kêfa min ji wê re tê.

I like her.

Kêfa min jê re tê.

I like him [or her].

Ez kincên paqij lê dikim.

I am dressing him [or her] in clean clothes.

34
 Grammar

Loma [wan] jê re digot Siyabendê Silîvî.

Thus, they called him Siyabend of Silîv.

Li hemû welatên ku kurd lê dijîn

In all countries in which Kurds live

Mizgefta ku Ehmedê Xanî tê de şagirt gihandine li hemberê qesrê ye.

The mosque in which Ahmed-i Khani taught students is opposite the
palace.

Lewre di vir de pêdiviya alfabeyek ku hemû kurd pê binivîsin û

bixwînin heye.
Therefore, now an alphabet in which all Kurds can read and write is
needed.

G. The Adverbial Uses of the Oblique Case

1. The Days of the Week in the Oblique Case

All the days of the week are feminine.

Şemîyê on Saturday
Yekşemê on Sunday
Duşemê on Monday
Sêşemê on Tuesday
Çarşemê on Wednesday
Pêncşemê on Thursday
Înê [înîyê] on Friday

Examples:
Ew, [roja] şemîyê diçin bindarûkê.
They are going on a picnic on Saturday.

Tu yekşemê dixebitî?
Are you working on Sunday?

Ders rojên çarşemê tên dayîn.

Classes are held [lit. are given] on Wednesdays.

Mamosteyên kurdî, di 19ê [nozdehê] adarê de, roja înîyê saet di

16:00an [şanzdehan] de, li Stockholmê, li “Tansta Traff”ê bi şagirt û
dêûbavên wan re Newrozê pîroz dikin.
On Friday, March 19th at 4:00 p.m. Kurdish teachers in Stockholm are
celebrating Newroz with students, and their parents at “Tansta Traff.”

35
Grammar

2. The Periods of the Day in the Oblique Case

All the times of the day are feminine.

Sibehê in the morning (also tomorrow)

Berî nivroyê toward noon, in midmorning or in the forenoon
Nîvroyê at noon
Piştî nîvroyê in the afternoon
Êvarê in the evening
Şevê at night, by night
Nîveşevê at midnight

Examples:
Sibehê hevalê min hat û li dêrî xist.
My friend came and knocked on the door in the morning.

Sibehê piştî nîvroyê dive ku ez te bibînim.

I need to see you tomorrow afternoon.

Hinek caran me hinek berpirsên kurd seet 3 yan 4-ê şevê ji xewê
rakirine û pirs ji wan kirine da em bizanin ka çi çi ye.
Sometimes we have awoken up Kurdish authorities at three or four
o’clock in the middel of the night and questioned them to find out what
is what.

3. The Months in the Oblique Case

All the months are feminine.

di kanûna paşîn da in January

di sibatê da in February
di adarê da in March
di nîsanê da in April
di gulanê da in May
di hezîranê da in June
di tîrmehê da in July
di tebaxê da in August
di îlonê da in September
di çiriya Pêşîn da in October
di çiriya Paşîn da in November
di kanûna Pêşîn da in December

or

di meha kanûna paşîn da

di heyva kanûna paşîn da

36
 Grammar

Examples:
Di sibatê da ew ê herinê dibistanê.
They will go to school in February.

Em ê di [meha] hezîranê de mala xwe bar bikin.

We are going to move in June.

Newroz di heyva adarê de tê pîroz kirin.

Newroz is celebrated in March.

Yekîtiya Rojnamegerên Kurdistanê (YRK) jî di kongreya xwe ya dawî

de biryar girt ku 22’ê avrêlê [nîsanê] wekî Roja Neteweyî ya
Rojnamegerên Kurd her sal bê pîroz kirin.
The Union of Journalists of Kurdistan (YRK) at its last congress also
decided that the 22nd of April would be celebrated every year as the
National Day of Kurdish Journalism.

Festîval dê di 12ê gulanê de ji Deriyê Çiyê heta Mizgefta Ofîsê bi

meşekê dest pê bike.
The festival will begin on 12 May with a march from Deriyê Çiyê
[Dağ Kapı-the Mountain Gate] to the Ofis Mosque.

Yekem car di sala 1921’ê de li Kopenhaginê di konferanseke jinên

sosyalîst de 8ê adarê weke roja jinên cîhanê hate binav kirin.
The first time that the 8th of March was named as World Women’s
Day was at a Socialist Women’s conference in Copenhagen in 1921.

4. The Seasons in the Oblique Case

All the seasons are feminine in Kurdish.

Havînê summer, in the summer (time)

Payîzê fall, in the fall
Zivistanê winter, in the winter
Biharê spring, in the spring

Examples:
Zivistanê em hez nakin derkevin derve.
We do not like to go out in the winter.

Biharê kulîlkên daran dibişkivin.

The flowers on the trees blossom [or bloom] in the spring.

Havînan, em diçin Kurdistanê.

In the summers, we go to Kurdistan.

37
Grammar

Ez nizanim çima payîzê pel rengê xwe diguhêrin.

I do not know why leaves change their color in the fall.

H. The Numbers

0 sifir 11 yanzdeh 21 bist û yek 105 sed û pênc

1 yek 12 donzdeh / diwazdeh 22 bist û didu 119 sed û nozdeh
2 [di]du 13 sêzdeh 30 sî/sîh 200 du sed/du sid
3 [si]sê 14 çardeh 40 çil 500 pênc sed/pênc sid
4 çar 15 panzdeh 50 pêncî 1.000 hezar
5 pênc 16 şanzdeh 60 şêst 10.000 deh hezar
6 şeş 17 huvdeh/hivdeh 70 heftê 100.000 sed hezar
7 heft 18 hijdeh 80 heştê 1.000.000 yek mîlyon
/ mîlyonek
8 heşt 19 nozdeh 90 nod/not
9 neh 20 bîst 100 sed
10 deh

In Kurmanji, the number yek (1) and all other numbers ending in yek are
feminine. Therefore, they take the feminine singular particle ê when they
are in the oblique case as shown in the examples below.

Di sala 1941ê [hezar û nehsed û çil û yekê] de

In [the year] 1941

Ehmedê Xanî, di sala 1651ê de li gundê Xanê ku li ser Colemêrgê ye,

ji dayik bûye.
Ahmed-i Khani was born in 1651 in Khani village of Jolemerg
[Hakkari].

However, when the number yek refers to a pronoun, the noun will
determine the gender of the number as shown in the examples.

Yekî ji min ra got.

Someone [male] told me.

Yekê ji min ra got.

Someone [female] told me.

Numbers ending in 0 (zero) such as bîst (20), sîh (30), çil (40), and sed
(100) take the masculine singular ending -î as in the example below.

Di sala 1970î [hezar û nehsed û heftêyî] de

38
 Grammar

The remaining numbers 2 through 9 and all numbers ending in them are
plural and therefore take the particle an. In some regions numbers ending
in 0 (zero) too, are treated as plural and thus take the plural ending an.

Examples:
Ez pêncan dixwazim.
I want five [of them].

Di sala 1970an [hezar û nehsed û heftêyan] de

In [the year] 1970

Mûsa Anter di bîranînên xwe de qala rêxistineke îllegal dike ku di sala

1948an [hezar û nehsed û çil û heştan] de li gel Yusif Azîzoglu û çend
kurdên din danîye.
Musa Anter in his memoirs talks about an illegal organization which
he set up in 1948 with Yusuf Azizoglu and several other Kurds.

Zarokên kuçeyan, di sala 1990’an de ketin rojeva Amedê.

In 1990, street children became a current issue [lit. entered the agenda]
in Amed [Diyarbakir].

Di sala 1975an [hezar û nehsed û çil û pêncan] de

In [the year] 1975

Apê Mûsa di sala 1992an [hezar û nehsed û not û duduyan] de li

Diyarbekirê şehîd ket.
Uncle Musa was martyred in Diyarbakir in 1992.

In addition, when a number refers to a plural noun, the number will take the
noun’s oblique plural ending -an. In the sentences given below the number
takes the noun’s oblique ending when the noun is omitted.

Examples:
Em yek kurî [or kurekî] dibin sûkê. We are taking one boy to the
market.
Em yek keçê [or keçekê] dibin sûkê. We are taking one girl to the
market.

Em çilûpênc kuran dibin sûkê. We are taking forty-five boys to the

market.
Em çilûpênc keçan dibin sûkê. We are taking forty-five girls to the
market.

39
Grammar

If we omit the nouns kur and keç then it will be as followings.

Em yekî dibin Hewlêrê. We are taking one [masculine] to Hewlêr

(Erbil).
Em yekê dibin Hewlêrê. We are taking one [feminine] to Hewlêr.

Em çilûpêncan [45an] dibin Hewlêrê. We are taking forty-five [boys

or girls, etc.] to Hewlêr.

Other examples:
Yek xwendekarî [or xwendekarekî] bersiva rast da vê pirsê.
One (male) student gave the correct answer to this question.

Yek xwendekarê [or xwendekarekê] bersiva rast da vê pirsê.

One (female) student gave the correct answer to this question.

27 xwendekaran bersiva rast da vê pirsê.

Twenty-seven students gave the correct answer to this question.

Now omit the noun xwendekar.

Yekî bersiva rast da vê pirsê.

One (male) person gave the correct answer to this question.

Yekê bersiva rast da vê pirsê.

One (female) person gave the correct answer to this question.

27an bersiva rast da vê pirsê.

Twenty-seven (students) gave the correct answer to this question.

I. Ordinal Numbers
There are several ways to express ordinal numbers in Kurmanji Kurdish.
One way is by using the plural oblique case.

Note that because the number yek (1) is singular and feminine, it requires
the ending -ê while the rest of the numbers take the ending -an.

In the spoken language, the letter n can be omitted, e.g., heştan or heşta.

yekê9 first
diduya[n] second
sisîya[n] third

9
yekê is synonymous with pêşî[n].

40
 Grammar

çara[n] fourth
pênca[n] fifth
şeşa[n] sixth
hefta[n] seventh
heşta[n] eight
neha[n] ninth
deha[n] tenth
yanzdeha[n] eleventh
bîsta[n] twentieth
pêncîya[n] fiftieth
seda[n] hundredth

Examples:
Meha yekê
The first month (January)

Meha pêşî[n]
The first month

Dersa diduyan
The second lesson

Rûpela pêncîûpênca
The fifty-fifth page

Qata heftan
The seventh floor

Xaniyê deha
The tenth house

Dersa dawîn
The last class

Piştî xwendina beşê pêşîn

After reading the first part

Bi taybetî jî di nava wan salên dawîn de

Especially in recent [the last few] years

Yekîtiya Rojnamegerên Kurdistanê (YRK) jî di kongreya xwe ya

dawî[n] de biryar girt ku 22’ê avrêlê (nîsanê) wekî Roja Neteweyî ya
Rojnamegerên Kurd her sal bê pîrozkirin.
The Union of Journalists of Kurdistan (YRK) at its last congress also
decided that the 22nd of April would be celebrated every year as the
National Day of Kurdish Journalism.

41
Grammar

Additionally, even though the forms above are common in Kurmanji, in

Behdinan region the singular feminine article -ê is used as the ordinal
number ending for all numbers. This ending has also been used in some
Kurmanji classical literature.

yekê [êkê] first

duwê second
sêyê third
çarê fourth
pêncê fifth
şeşê sixth
heftê seventh
heştê eighth
nehê ninth
dehê tenth
yanzdehê eleventh
çilê fortieth

Examples:
Meha êkê
The first month

Dersa duwê
The second lesson

Rûpela pêncîûpênciyê
The fifty-fifth page

Qata heftê
The seventh floor

Some other forms of ordinal numbers have become popular in Kurmanji.

These forms, which have been taken from the Sorani dialect of Kurdish, are
obtained by adding the particles -em or -emîn at the end of the numbers.

It is important to note that -emîn precedes the noun.

Examples:
Meha yekem
Yekemîn meh
The first month (January)

Firîna yekem ya balafirên Kurdistanê

The first flight of the planes of Kurdistan

42
 Grammar

Dersa duyem
Duyemîn ders
The second lesson

Qata heftem
Heftemîn qat
The seventh floor

Te digot qey ew kes cara yekem derdikeve ser dikê.

You would have thought it was his first time on stage.

Yekemîn doza ku di vê mijarê de hate vekirin, di meha Kanûna [pêşîn-

ya] sala 2003an de li Colemêrgê bi encam bû.
The first case filed on this issue concluded in December 2003 in
Jolemerg [Hakkari].

Ew cara pêşî ji bo Sêyemîn Festîvala Çand û Hunera Kurdî çûye

Amedê.
She went [has gone] to Amed for the first time for the Third Kurdish
Culture and Art Festival.

V. IMPERATIVE MOOD
Imperative mode is used to give someone a command. It is always in the
second person singular or plural and requires no expressed subject.
Conjugating a verb in the imperative mood can be challenging because
finding the stem of a verb from the infinitive form does not always follow a
predictable pattern. Therefore, each verb should be learned along with its
stem. The The imperative is formed by prefixing bi- to the stem and
suffixing the personal ending -e (or -in to address more than one person) to
it.

Infinitive Stem Imperative

Singular Plural
meşîn meş bi-meş-e! bi-meş-in! walk!
dîtin bîn bi-bîn-e! bi-bîn-in! see!
xwarin xw bi-xw-e! bi-xw-in! eat!
kirin k bi-k-e! bi-k-in! do/make!
kirîn kir bi-kir-e! bi-kir-in! buy!
birîn bir bi-bir-e! bi-bir-in! cut!
şandin şîn bi-şîn-e! bi-şîn-in! send!

Examples:
Ji bo agahdariyên berfirehtir li ser vê derê bitikîne.
Click here for more information.

43
Grammar

Wan berheman ji min re bişînin.

[You (pl.)] Send those works to me.

Negative:
To obtain the negative form, replace the affirmative bi- with the negative
prefix ne-.

Examples:
Nemeşe!
Nemeşin!
do not walk!

Neke birayê min neke.

Don’t do it, my brother, don’t do it.

VI. VERB TENSES

Conjugation of a verb in the present and future tenses is similar to the
imperative mood, in that, the stem of the imperative mood is used to form
the present and future tenses.

A. Present Tense
In Kurmanji, there is only one form of the present tense, which includes
both the present progressive and the simple present tenses. To conjugate a
verb in the present tense, put the verb stem between the unstressed present
tense affirmative prefix di- and the appropriate personal endings im, î, e, in
(m, yî, n10 after stems ending in a vowel). Note that in the present tense, the
subject (noun or pronoun) is always in the nominative case while the direct
object of a transitive verb is in the oblique case. The subject and the verb
must agree in person and number.

The formula for conjugating a verb in the present tense is:

di + [stem] + personal endings

Examples:

meşîn vi: to walk

stem: meş
Ez di-meş-im. I walk or I am walking.
Tu di-meş-î. You walk or you are walking.
Ew di-meş-e. He/she/it walks or he/she/it is walking.
Em di-meş-in. We walk or we are walking.
10
The stems ending with a vowel do not take a personal ending in the third person
singular.

44
 Grammar

Hûn di-meş-in. You (pl.) walk or you are walking.

Ew di-meş-in. They walk or they are walking.

xwarin vt.: to eat

stem: xw
Ez sêvekê dixwim. I eat an apple or I am eating an apple.
Tu sêvekê dixwî. You eat an apple or you are eating an apple.
Ew sêvekê dixwe. He/she/it eats an apple or he/she/it is eating an
apple.
Em sêvekê dixwin. We eat an apple or we are eating an apple.
Hûn sêvekê dixwin. You (pl.) eat an apple or you are eating an apple.
Ew sêvekê dixwin. They eat an apple or they are eating an apple.

şûştin vt.: to wash

stem: şo
Ez cilan dişom. I wash clothes or I am washing clothes.
Tu cilan dişoyî. You wash clothes or you are washing clothes.
Ew cilan dişo.11 He/she/it washs clothes or he/she/it is washing
clothes.
Em cilan dişon. We wash clothes or we are washing clothes.
Hûn cilan dişon. You (pl.) wash clothes or you are washing clothes.
Ew cilan dişon. They wash clothes or they are washing clothes.

Examples:
Ferho dimeşe.
Ferho walks or Ferho is walking.

Berfîn sêvekê dixwe.

Berfin is eating an apple.

Ez zilamî [or zilêm] dibînim.

I see the man.

Tu vî karî dikî.
You are doing this job.

Ew kincan dikirin.
They are buying clothes.

Em van hirmêyên tamdar dixwin.

We eat these delicious pears.

Hûn çima daran dibirin?

Why are you cutting the trees?

11
The form in Hakkari and Behdinan for the third person singular is di-şo-t.

45
Grammar

Ew min dibînin.
They see [or find] me.

Xwendevanên me yên tirk wisa diyar e ko pir ji weşana portala me aciz

dibin.
Our Turkish readers seem to be so angry about our web site
publication.

Tendens ber bi nivîsandina bi erebî ve diçe.

There is a growing tendency to write in Arabic.

Ciwan Haco bi her berhema xwe ya nû guhdar û hezkiriyên xwe

şaşwaz dike.
Ciwan Haco surprises his listeners and fans with each new album

Ez behsa cîranên xwe dikim.

I am talking about my neighbors.

Bi vî rengî hîsên hevaltiyê qewîtir dibin.

In this way, the feeling of friendship grows.

Îmkanên axaftinê dide wan.

[It] gives them opportunities to talk.

Çîrok dunya zarokan fireh dike. [Ew] Îmkanên hilbijartina alternatîfan

dide wan.
The story expands the world of children. [It] give them opportunities
for alternative choices.

Mûsa Anter di bîranînên xwe de qala rêxistineke îllegal dike.

Musa Anter in his memoirs talks about an illegal organization.

Qabîliyeta zarokan ya guhdarîkirinê bi pêş dikeve.

The children’s listening skills are advancing.

Fêrî peyv û têgihînên nû dibin. Wexta ku [ew] li çîrokan guhdarî dikin,

di her warî de têgihiştina wan zêdetir dibe.
They learn new words and terms. When they listen to stories, their
understanding increases in all areas.

Tv û radyoyên kurdî jî weşanên xwe didomînin.

Kurdish TV and radio [channels] are continuing their broadcasts.

46
 Grammar

Çîrok cîhana zarokan ya xeyalan (fantazî) firehtir dikin.

Stories expand children’s imaginations [fantasy world].

Serokê Şaredariya Sûrê Abdullah Demîrbaş li ser armancên festîvalê ji

DIHAyê12 re weha dibêje…
Abdullah Demirbaş, the mayor of Sur, told DIHA the following about
the goals of the festival…

Em wan jî diweşînin.
We are publishing them, too.

Zimanê wan bi pêş dikeve. Ji zimanê nivîskî hînî zimanê rast dibin.
Their language skills develop. They learn proper language from the
written language.

Negative:
Replace the prefix di- with na- to obtain the negative form. The prefix na-
is the accented syllable. Note that the verbs karîn and zanîn require the
negative prefix ni- instead of na-.

Examples:
Ferho nameşe.
Ferho is not walking.

Li Sûryayê nivîskarên wêjeyê nikarin berhemên xwe bigihînin

xwendevanan.
The writers of literature in Syria cannot get their works to the readers.

Ji ber vê yekê zimanê xwe yê zikmakî nizanin.

For this reason, they do not speak their mother tongue.

Berfin sêvekê naxwe.

Berfin is not eating an apple.

Zimanê kurdî cihekî balkêş di wêje, huner û jiyana rojane de nagre.

The Kurdish language doesn’t hold an interesting place in literature,
art, or [lit. and] daily life.

Ew van tiştan hest nakin.

They do not feel these things.

Li çîrokê baş guhdarî nakin.

They do not listen well to the story.

12
Abbreviation for Dicle Haber Ajansı-Dicle News Agency.

47
Grammar

Ev zarok têkiliya xwe ya bi malbatê re jî qut nakin.

These children do not cut their connection with their families.

Pirsgirêk ne ew e ku kurd li zimanê xwe xwedî dernakevin û ji zimanê

xwe hez nakin.
The problem is not that the Kurds don’t like their language and do not
take pride in it.

Lê ev têkildarî ne bes e. Rewşenbîrên kurd, mîna gundiyên kurdan li

zimanê xwe xwedî dernakevin, jê hez nakin.
But this attachment is not enough. Kurdish intellectuals do not
appreciate [take pride] in their language and do not like it as much as
villagers [peasants] do.

Idiom:
Destê min ji Xecê nabe.
I can never let Khej go [lit. My hand cannot be [away] from Khej].

1. Compound Verbs
A compound verb in Kurdish might have a preverb or prefix that precedes
the verbal part. To conjugate a compound verb, place the present tense
affirmative prefix di- between the preverb and the verb stem. For example,
razan [to sleep] is a compound verb made up of the preverb ra and the
stem zan. To conjugate this verb, place the present tense prefix di between
the preverb and the conjugated stem. Hence, the present affirmative form of
this verb would be ez ra-di-zêm [I am sleeping].13 The formula for
compound verbs is:
prefix or preverb +di + stem + personal ending

Here are some common prefixes used in compound verbs:

hil hildidim → hil-di-d-im

jê jêdikim → jê-di-k-im
lê lêdidim → lê-di-d-im
pê pêdixim → pê-di-x-im
ve vedikim → ve-di-k-im
çê çêdikim → çê-di-k-im

Examples:
Hêdî hêdî li Kurdistanê qursên taybet ên zimanê kurdî bi fermî
vedibin.
Gradually, private Kurdish language courses are [being] opened
officially in Kurdistan.

13
The form dirazêm is used in some dialects.

48
 Grammar

Tembûrê ez bi xwe lêdidim.

I myself play tembur.

Ez bi xwe muzîkê çêdikim.

I myself make the music.

2. Present Tense to Convey Present Progressive Meaning

In order to convey a present progressive meaning, that is, to emphasize that
the action is in progress, va or va ye might be added to a sentence in the
present tense. The particle va or va ye can be placed between the subject
and the verb or can precede the subject.

Examples:
Ez va diçim/Ez va ye diçim. or Va ez diçim/Va ye ez diçim.
I am going.

Em va tên/Em va ye tên. or Va em tên/Va ye em tên.

We are coming.

Ew va şîvê dixwin/ Ew va ye şîvê dixwin. or Va ew şîvê dixwin/Va ye

ew şîvê dixwin.
They are having [lit. eating] dinner.

3. Present Tense to Convey Present Perfect Progressive Meaning

The present perfect progressive tense refers to the duration of an action or
activity that began in the past and continues into the present.

To form this tense in Kurmanji, use the present tense along with the time
words, since (ji … vir de or ji … ve) or for (ev … e/in or ev serê … e/in),
which will give the meaning of the duration of the activity.

Note that the present perfect progressive tense can also be obtained by
combining the time words above with the present perfect tense which will
be dealt with later.

since: ji … (vir) de or ji … ve
for: ev … e/in (ku) or ev serê … e/in (ku)

Examples:
Ev du saet in (ku) ez li benda te me.
I have been waiting for you for two hours.

Ev heft meh in (ku) Ferho dersên înglîzî werdigre.

Ferho has been taking English lessons for seven months.

Ji hefteya çûyî ve Berfîn li vir dixebite.

Berfin has been working here since last week.

49
Grammar

Ev hefteyek e Berfîn li vir dixebite.

Berfin has been working here for a week.

Ev çend sal in li hêviya te [me].

I have been waiting for you for years.

Ev demeke dirêj e ku dewletên zilmkar, ji yên ku li dijî wan

şoreşgeriyê dikin û li ber xwe didin re dibêjin terorîst.
For a long time, the brutal governments have been labeling as
terrorists those who are conducting revolutionary actions and resisting
against them.

Ji îlonê ve Ferho dersên kurdî werdigre.

Ferho has been taking Kurdish lessons since September.

Ev hevde sal in ew jina Mîrza Botî ye.

She has been Mr. Boti’s wife for seventeen years.

Ev hefteyek e ko heroj ji 100 000 [sed hezar] hitsan pirtir çêdibin.

For a week, more than 100,000 hits have been made every day.

Ev demeke dirêj e (ku) em li Silêmaniyê dijîn.

We have been living in Suleimania for a long time.

Ji dihî (vir) de ez li te digerim.

I have been looking for you since yesterday.

Ji 1996ê (vir) de hûn li Kerkukê dijîn.

You have been living [you have lived] in Kerkuk since 1996.

Kurdên Bakur jî ji piştî sala 1990’î [ve] vê rojê pîroz dikin.

Northerner Kurds have been celebrating this day since the 1990s.

Piştî wê rojê, heta îro kurd alfabeyên latînî û erebî bikar tînin.
Since that day [lit. after that day, until today] Kurds have been using
both the Arabic and the Latin alphabets.

Ev demeke dirêj e ku Navenda PENa Kurd dixwaze û hewl dide, ku li

herçar perçeyên Kurdistanê şaxên wê çêbibin.
For a long time, the PEN Kurdish Center has wanted and has been
trying to get its branches in all parts of Kurdistan.

Negative:
The negative form is obtained by replacing the affirmative prefix di- with
the negative prefix na-.

50
 Grammar

Examples:
Ev heft meh in (ku) Ferho dersên înglîzî wernagire.
Ferho has not been taking English lessons for seven months.

Ev hefteyek e (ku) Berfîn li vir naxebite.

Berfin has not been working here for a week.

Ev du saet in em naleyizin.
We have not been playing for two hours.

Ev demeke dirêj e (ku) ez li kûçikê xwe yê winda nagerim.

I have not been looking for my lost dog for a long time.

Bi sedan sal in ku kurdî di xwendingehan de wek zimanê hîndekarî û

perwerdehiyê nayê bikaranîn.
For hundreds of years it [Kurdish] has not been used in schools as the
language of instruction and education.

Ev demeke dirêj e ku zimanê kurdî di qada hindekarî û perwerdehiyê

de û wek zimanekî nivîsê nayê bikaranîn.
The Kurdish language has not been used in schooling and education as
a written language for a long time.

4. The Subjunctive Mood and Its Use in the Present Tense

In Kurmanji, the subjunctive mood is used to express a desire, a wish, or a
suggestion. It is used after certain auxiliary verbs such as xwestin, karîn,
tirsîn, zanîn; after subordinating conjuctions i.e., da ku; and after some
model auxiliaries such as mecbûr bûn/man and viyan, etc.

The subjunctive mood is also used to form the future and conditional tenses
that will be dealt with later.

To conjugate a verb in the present subjunctive, simply replace the present

tense indicative prefix di- with the prefix bi-. Use the same personal
endings and stems as in the present indicative mood.

Infinitive Stem Present Present Subjunctive Mood

Indicative
meşîn meş Ez dimeşim Ez bimeşim that I may walk
dîtin bîn Tu dibînî Tu bibînî that you may
see
xwarin xw Ew dixwe Ew bixwe that he/she may
eat
kirin k Em dikin Em bikin that we may do

51
Grammar

kirîn kir Hûn dikirin Hûn bikirin that you may

buy
rabûn ra-b Ew radibe Ew rabin/rabibin14 that they may
get up

The negative form is obtained by replacing the affirmative prefix bi- with
the negative prefix ne-.

Ez nemeşim [that] I may not walk or lest I walk…

Tu nebînî You may not see or lest you see…
Ew nexwe He/she may not eat or lest he/she eat…
Em nekin We may not do or lest we do…
Hûn nekirin You (pl.) may not buy or lest you buy…
Ew ranebin They may not get up or lest they get up…

Examples:
Herweha nivîskar mecbûr dibin, ku pirtûkên xwe bi destê xwe
bigerînin û belav bikin.
Furthermore, writers have to hand out and distribute their own books.

Divê mirov wî tiştî wek hewcedariyek[ê] hîs bike.

One must feel it [lit. that thing] as a necessity.

Divêt tu vê pirtûkê bikirî û daynî ber serê xwe.

You should buy this book and keep it handy [lit. keep it by your head]
all the time.

Kîj partî kengê bixwaze dikare bêyî asteng weşana rojnameya ko ew

derdiêxe [derdixe] bide rawestandin.
Any party that wants to stop publishing its newspaper can do so at any
time without hindrance.

Celal Talebanî dikare Kurdistanî Nwê bigire û Mesûd Barzanî dikare

Xebatê bigire.
Jalal Talabani can shut down the Kurdistan News, and Massoud
Barzani can shut down Xebat.

Ew kesên ku li Tirkiyeyê dijîn dixwazin ku bi vî zimanî bizanibin.

Those who live in Turkey want to speak [lit. to know] this language.

Cihê ku mirov lê çîrokê bixwîne divê aram be, ango bê deng be. Divê
mirov di nava şagirdan de rûnê û çîrokê bixwîne.
The place where one reads the story must be peaceful, that is to say,
quiet. One must read the story sitting among the students.

14
The prefix bi- is optional with compound verbs.

52
 Grammar

Maneya vê ew e ko rojnamevan nikare nûçeyên ko ne bi dilê partiyê be

binivîse, nikare rexneyan li partiyê bigire û ya rasttir nikare
rojnamevaniyê bike.
What this means is that the journalist cannot write news unsanctioned
by the party, cannot criticize the party, and, more accurately, they
cannot practice journalism.

Negative:
Replace the prefix bi- with ne- to obtain the negative form.

Examples:
Lê tiştek ta ku wek hewcedariyek pêwist dernekeve holê, zêde rexbet
nabîne.
However, as long as something does not appear as an essential
necessity, it is not popular.

Ti [tu] kes jî nikare li dijî vê rewşê derbikeve.

No one can oppose this situation.

Civak gava zimanekî wek hewcedariyeke pêwîst nebîne, ji bo hînbûnê

zêde hewl nade xwe.
If society does not consider a language an essential necessity, it does
not try hard to learn it.

Ez bi tirs bûm [or ez tirsîm] ku ez ji Amedê hez nekim.

I was afraid that I wouldn’t like Amed.

Kesê ku bi tirkî nizanibe, nikare bibe xwedî karekî, heke xwenda be

nikare kariyer bike, nikare bibe rektor, dekan, endezyar, bijîşk,
dadmend, mamoste, polîs, heta nikare bibe dergevan jî.
A person who does not speak Turkish cannot find a job, [for example],
if he or she is an educated person, he cannot make a career, cannot
become a rector, a dean, an engineer, a doctor, a judge, a teacher or a
policeman, in fact, he cannot even become a janitor.

Vê yekê kiriye ku nûçe gelek dirêj bin û neyên xwendin.

This has caused the news to be very long and [therefore] not to be read.

a) Present Tense Optative Mood with Bila and Ka

bila, ka + subjunctive

Bila, ka: let me (let’s), I want (I would like), I suggest

Depending on the context, bila and ka could mean either let me/him/us etc.
or I want or you suggest as in the examples given below.

53
Grammar

Examples:
Bila xwendekar bixwînin.
Let the students study/I want the students to study/I suggest the
students study.

Bila [ew] ji me re pirtûkan bîne.

I want him [or her] to bring books for us.

Bêdeng bin zarokino; bila Ferho dersa xwe ya malê çêbike.

Be quiet kids; let Ferho do his homework.

Ka em herin.
Let’s go.

Ka em herine xwaringehekê.
Let’s go to a restaurant.

Ka ji wê ra jî [or jê ra jî] bibêje.

I would like you to tell her, too.

Bila qaweya min ne pir şîrîn be.

I do not want my coffee too sweet/My coffee should not be too sweet.

Ku îmkanên kopî kirinê hebin, wêneyên ku di çîrokê de ne kopî bike,

bide şagirdan bila boyax bikin.
If there are opportunities for copying [lit. If copying is possible], copy
the pictures that are in the story, give them to the children, and let them
color them.

Hema bila navê wê muzîka [or mûzîka] Ciwan be.

Let’s call it Ciwan’s music.

Polat berdewam kir û got: “Her neteweyek dikare 5 navendên xwe yên
PENê hebin; bila navendên PENê li her perçeyekî Kurdistanê û
herweha li sirgûnê jî hebe.”
Polat continued as follows, “Each nation can have 5 PEN centers. I
suggest that there be [or let there be] PEN centers in each part of
Kurdistan, as well as in exile.”

b) The Use of the Subordinating Conjunction da ku

In Kurmanji, da ku is used to form a subordinating clause. It introduces the
result of the situation that was mentioned in the main clause. The
conjunction da ku corresponds to the English conjunctions “so that” and
“in order to/that.”

54
 Grammar

da ku + subjunctive mood.

Examples:
Paltalk programeke berfireh ya galgalê ye, ku gelek miletên cîhanê ji
xwe re bi kar tînin, da ku di riya wê re bigihêne hevdu û danûstandinê
bi hev re bikin.
Paltalk is a widespread chat program that many people of the world
use in order to get in touch and interact with each other.

Li vêderê ez careke din bangî hemû kesên ko berhemên li ser şewata

sînema Amûdê li cem wan peyda dibin, an jî daxwaza wan û
nivîsandinê heye dikim, bi min re têkilî deynin û wan berheman ji min
re bişînin, da ko15 bikaribim projeya xwe bi awayekî hêja û serketî
pêk bînim.
Here, once again I call on all those who have written anything on the
burning of the Amud Cinema, or those who would like to write on this
topic, to contact me, and send those works to me, so that I can carry
out my project in a worthwhile and successful manner.

Dema malbatek jinekê ji welatê xwe ji kurê xwe re bîne, ew keç

mecbûr dibe, ku 2 [du] salan bi mêrê xwe re biqedîne da ku bikaribe li
Elmanyayê bimîne.
When a family brings a woman from their country for their son, she is
forced to stay [lit. complete] two years with her husband so that she
can [legally] stay in Germany.

Hinek caran me hinek berpirsên kurd seet 3 yan 4-ê şevê ji xewê
rakirine û pirs ji wan kirine da [ku] em bizanin ka çi çi ye.
Sometimes we have awoken Kurdish authorities at three or four
o’clock in the middle of the night and questioned them to find out what
is what.

B. Future Tense

To form the future tense, place the future tense particle ê16 between the
subject, which is always in the nominative case, and the present tense
subjunctive verb. The stem for the present tense and for the future tense is
the same; the only difference is that the prefix bi-, as in the subjunctive
mood, will be used instead of the present tense indicative prefix di-. Suffix
the same personal endings as in the present tense.

15
ko is a variant of ku
16
The future tense particle ê has the variant forms dê and wê, as is illustrated in the
articles.

55
Grammar

Note that the subject and the verb must agree in person and number.

The formula for conjugating a verb in the future tense is:

Subject + ê (dê, wê) + present subjunctive form of the verb.

Examples:
meşîn vi.: to walk
stem: meş
Ez ê bi-meş-im. I am going to walk or I will walk.
Tu ê bi-meş-î. You are going to walk or you will walk.
Ew ê bi-meş-e. He/she is going to walk or he/she will walk.
Em ê bi-meş-i. We are going to walk or we will walk.
Hûn ê bi-meş-in. You (pl.) are going to walk or you will walk.
Ew ê bi-meş-in. They are going to walk or they will walk.

xwarin vt.: to eat

stem: xw
Ez ê sêvekê bi-xw-im. I am going to eat an apple or I will eat an apple.
Tu ê sêvekê bi-xw-î. You are going to eat an apple or you will eat an
apple.
Ew ê sêvekê bi-xw-e. He/she is going to eat an apple or he/she will
eat an apple.
Em ê sêvekê bi-xw-in. We are going to eat an apple or we will eat an
apple.
Hûn ê sêvekê bi-xw-in. You (pl.) are going to eat an apple or you will
eat an apple.
Ew ê sêvekê bi-xw-in. They are going to eat an apple or they will eat
an apple.

Note: Sometimes the particle ê is attached to the subject pronouns (e.g.,

ezê, tuê, ewê).

Examples:
Ferho ê bimeşe.
Ferho is going to walk or Ferho will walk.

Berfîn dê sêvekê bixwe.

Berfin will eat an apple.

Di paşerojê de ezê dîsan xwe nêzîkî wan bikim.

In the future, I will get close to them.

Ez ê dîsa Xecê ji xwe re bînim.

I will still get married to Khej.

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 Grammar

Festîval dê di 12ê gulanê de ji Deriyê Çiyê heta Mizgefta Ofîsê bi

meşekê dest pê bike.
The festival will begin on 12 May with a march from Deriyê Çiyê
[Dağ Kapı-the Mountain Gate] to the Ofis Mosque.

Niha ezê di albûma xwe ya bê de, hema bibêje hemû stranan ji

meqamê beyat hilbijêrim.
For my next album, I am going to select almost all my songs from the
Beyat [melodic] register.

Dê di 16ê gulanê de bi seyran û şahiya firokeyan festîval dawî bibe.17

The festival will conclude on May 16th with a picnic and kite flying.

Yên din jî ji bo destpêkirinê wê peyderpey îzin bistînin.

One by one the others will get permission to start.

Çareseriya pirsgirêka kurd dê li hemû welatên ku kurd lê dijîn, bêyî ku

sînor werin guherandin, li ser bingeha yekîtîya azad a demokratîk pêk
were.
The solution to the Kurdish issue in all countries in which Kurds live
will be made on the basis of a free, democratic union, without
changing the borders.

Ez ê li gorî bîr û baweriya xwe başî û xerabiyên Paltalkê rêz bikim.

I will list the pros and cons of Paltalk from my point of view.

Zarok dê bi cilê xwe yên gelêrî beşdarî vê meşê bibin.

The children will participate in this walk wearing traditional outfits.

Di civîna çapemeniyê de, Aydar got ku beşê rêxistina nû yê leşkerî dê

bimîne. KGK dê riya xweparastinê li pêşiya xwe vekirî bihêle.
At the press conference, Aydar said, “The military section of the new
organization will remain. The KGK will keep the self-defense option
available for itself.”

Lê belê ez ê di nivîsa xwe de - wek ku min li jor behs kir - tenê li ser
odeyên şevbuhêrk û galgalan rawestim.
But in my article, I will -as I mentioned above- just concentrate on
traditional evening entertainment and chat rooms.

Kongreya Gel wê bi kêra sererastkirinên Emerîka yên li herêmê were.

The People’s Congress will be useful for America’s realignment in the
region.

17
The future tense particle can come first in the sentence.

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Grammar

Negative:
The negative form of the future tense is the same as the present tense. Thus,
basically, omit the particle ê and replace the prefix bi- with na- to obtain
the negative form.

Examples:
Ferho nameşe.
Ferho is not going to walk or Ferho will not walk.

Berfîn sêvekê naxwe.

Berfin is not going to eat an apple or Berfin will not eat an apple.

Ez heta roja mirinê ji te dûr nakevim.

I will never leave you.
[lit. I will not leave you until the day of death].

However, although the standard is the form above, in some regions the
prefix bi- is replaced with ne- without omitting the particle ê to obtain the
negative form as in the examples below.

The formula is: ê + ne-

Ferho ê nemeşe = Ferho nameşe.

Ferho is not going to walk or Ferho will not walk.

Berfîn dê sêvekê nexwe = Berfîn sêvekê naxwe.

Berfin is not going to eat an apple or Berfin will not eat an apple.

Heta ko rojnameyek jiyana rojane ya pêşmergeyekî himberî civîneka

siyasî ya Mesûd Barzaniyî giranbiha nebîne, dê rojnamevanî li
Kurdistanê bi pêş nekeve û dê medya jî rola xwe ya ragihandinê
nelehîze.
As long as a newspaper does not consider the everyday life of a
peshmerga to be as valuable as one of Massoud Barzani’s political
meetings, then journalism in Kurdistan will fail to make progress, and
the media will not fulfill their role of providing information.

Li gorî vê yekê, Muduriyeta Nifûsê wê serlêdanên ji bo navên kurdî,

qebul neke.
The Public Registration Office, therefore, will not accept applications
for Kurdish names.

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 Grammar

PAST TENSES
In Kurdish, all past tenses are formed from the infinitive form of the verb.
To obtain the past tense stem, remove the –in or just –n (if a vowel other
than short i precedes the letter n) from the infinitive as demonstrated below.

Infinitive Stem
birin bir
çûn çû
anîn anî
şûştin şûşt
meşîn meşî
hatin hat
xwarin xwar
kirin kir
kirîn kirî
rabûn rabû
firîn firî
dan da

The most important factor in the past tenses is whether the verb is transitive
or intransitive.

An intransitive verb does not take a direct object. The subject of any
intransitive verb in the past tense is in the nominative case, similar to the
present and the future tenses.

A transitive verb, on the other hand, takes a direct object. With transitive
verbs, there are two very important facts to be aware of in past tenses. The
first is that the subject is always in the oblique case, and the direct object is
in the nominative case. The second is that the verb must agree with the
object, not with the subject. The verb will indicate whether the object is
singular or plural. This is called ergativity or ergative construction.
Historically, the ergative construction is similar to the passive voice; in the
ergative, the subject becomes the agent of a transitive verb and the direct
object becomes the grammatical subject. Therefore, in Kurmanji, “He
bought a book” turns into “The book was bought by him.”

C. Simple Past Tense

1. Intransitive Verbs
As mentioned above, an intransitive verb does not take a direct object. The
subject must be in the nominative case and must agree with the verb in
person and number. Furthermore, the personal endings are the same as
those of the present and the future tenses, except that the third person
singular does not require a personal ending.

59
Grammar

Infinitive Stem
girîn girî Ez girîm. I cried.
çûn çû Tu çûyî. You went (or you left).
hatin hat Ew hat. He/she/it came.
bûn bû Em bûn. We were/became.
rabûn rabû Hûn rabûn. You (pl.) got up.
ketin ket Ew ketin. They fell.
man ma Ez mam. I stayed.

Full conjugation of the verbs hatin (to come) and çûn (to go) in the simple
past tense follows:

hatin vi.: to come

stem: hat
Ez hat-im. I came.
Tu hat-î. You came.
Ew hat. He/she/it came.
Em hat-in. We came.
Hûn hat-in. You (pl.) came.
Ew hat-in. They came.

Ez hatim malê. I came home.

Tu hatî malê. You came home.
Ew hat malê. He/she/it came home.
Em hatin malê. We came home.
Hûn hatin malê. You (pl.) came home.
Ew hatin malê. They came home.

çûn vi.: to go
stem: çû
Ez çû-m. I went.
Tu çû-yî. You went.
Ew çû. He/she/it went.
Em çû-n. We went.
Hûn çû-n. You (pl.) went.
Ew çû-n. They went.

Ez çûm dibistanê. I went to school.

Tu çûyî dibistanê. You went to school.
Ew çû dibistanê. He/she/it went to school.
Em çûn dibistanê. We went to school.
Hûn çûn dibistanê. You (pl.) went to school.
Ew çûn dibistanê. They went to school.

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 Grammar

Examples:
Ferho hat malê.
Ferho came home.

Berfîn çû dibistanê.
Berfin went to school.

Bavê Xecê kurdekî dewlemend bû.

Khej’s father was a rich Kurd.

Rojekê qîz, bûk û xortên êla Zîlan top bûn û çûn bindarûkê.
One day, girls, brides, and boys of the Zilan tribe got together and
went on a picnic.

Siyabend û Xec sê roj û sê şevan li wir bi hev şa bûn.

There Siyabend and Khej made love for three days and nights.

Fadia keçeke Êzîdî bû.

Fadia was a Yezidi girl.

Li Tirkiye û bakurê Kurdistanê piştî salên 1990’î rojnamegeriya kurdî

pêşket, dengê kurdan zêdetir derket.
After the 1990’s, Kurdish journalism advanced in Turkey and Northern
Kurdistan [Kurdistan of Turkey], [and] the voice of the Kurds became
more prevalent.

Yekemîn doza ku di vê mijarê de hate vekirin, di meha Kanûna sala

2003an de li Colemêrgê bi encam bû.
The first case filed on this issue was concluded in 2003 in Hakkari.

Êdî zarokên kuçeyan bûn pirsgirêkeke civakî.

From then on, street children became a social problem.

Zarokên kuçeyan, di sala 1990’an de ketin rojeva Amedê.

In 1990, street children became a current issue [lit. entered the agenda]
in Amed.

Ji nişka ve agirek bi fîrmeyê ket û 129 jin şewitîn û mirin.

Suddenly a fire broke out at the firm and 129 women burned up and
died.

Ez hinekî li hêviyê mam.

I waited for a little bit.

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Grammar

Kongreya Gelê Kurdistanê li ser rewşa Iraqê jî rawestiya.

The Kurdistan People’s Congress also mentioned [focused on] the
situation in [lit. of] Iraq.

Siyabend li pey gakûviyan ket û çû.

Siyabend set out after the deer.

Li ser albûma “Derya” em pêre peyivîn.

We talked to him about the album “Derya.”

Negative:
The verb is made negative by prefixing the particle ne-.

Examples:
Ferho nehat malê.
Ferho did not come home.

Berfîn neçû dibistanê.

Berfin did not go to school.

Çawan nebû mirazê min û te?

How come our [mutual] wish did not come true?

Ji bo navên ku tê de tîpên “w, x, q, ê” hene destûr nehat dayin.

Names including the letters “w,” “x,” “q,” and “ê” were not allowed
[to be used].

2. Transitive Verbs
As far as the transitive verbs are concerned, be aware of two essential facts
already mentioned above; First, as a rule of the ergative construction, the
subject should always be in the oblique case while the direct object should
always be in the nominative case. Second, the verb must agree with the
object in person and number. As previously stated, in the ergative the
subject becomes the agent of a transitive verb and the direct object becomes
the grammatical subject. Therefore, in Kurmanji, “He bought a book,” turns
into “The book was bought by him.”

Subject conjugation of the verb kirîn (to buy):

Min kirî I bought = was bought by me.

Te kirî You bought = was bought by you.
Wî/wê He/she bought = was bought by him or her.
kirî
Me kirî We bought = was bought by us.
We kirî You (pl.) bought = was bought by you.
Wan kirî They bought = was bought by them.

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 Grammar

Object conjugation of some verbs:

Infinitive Stem
dîtin dît We ez dîtim You (pl.) saw me.
anîn anî Wan tu anî They brought you.
kirîn kirî Min ew kirî I bought it.
girtin girt Wi/wê em girtin He/she/it caught us.
birin bir Min hûn birin I took you (pl.).
vexwarin vexwar Te ew vexwarin You drank them.

Full conjugation of the verbs hiştin and birin:

hiştin vt.: to leave, to allow

stem: hişt

Subject conjugation
Min hişt. I left.
Te hişt. You left.
Wî/wê hişt. He/she left.
Me hişt. We left.
We hişt. You (pl.) left.
Wan hişt. They left.

Object Conjugation
Te ez hiştim. You left me.
Wan tu hiştî. They left you.
Me ew hişt. We left him/her/it.
We em hiştin. You (pl.) left us.
Wî/wê hûn hiştin. He/she/it left you.
Min ew hiştin. I left them.

birin vt.: to take

stem: bir

Subject conjugation
Min bir. I took.
Te bir. You took.
Wî/wê bir. He/she took.
Me bir. We took.
We bir. You (pl.) took.
Wan bir. They took.

63
Grammar

Object Conjugation
Wan ez birim. They took me.
Me tu birî. We took you.
We ew bir. You (pl.) took him/her/it.
Te em birin. You took us.
Wî/wê hûn birin. He/she/it took you (pl.).
Min ew birin. I took them.

Examples:
Ferhoyî Berfîn bir?
Did Ferho take Berfin?

Na. Berfînê Ferho bir.

No. Berfin took Ferho.

Min li dêrî da.

I knocked on the door.

Partiya Kongreya Gelê Kurdistanê Abdullah Ocalan wekî Serokê Gelê

Kurd hilbijart.
The Kurdistan People’s Congress chose Abdullah Ocalan as the
president of the Kurdish People.

Min her yek nîv mîtro, çar reng qûmaş kirîn.

I bought half a meter each of four colors of fabric.

Wî ez ji nivîsandina helbestê re germ kirim.

He excited my interest in writing poetry [lit: He warmed me to poetry].

Siyabend rabû ser xwe, [wî] şûr û mertalê xwe girêdan. [Wî] Tîr û
kevanê xwe hildan.
Siyabend got up and put on his sword and shield. [He] picked up his
bow and arrow.

Struyê xwe li Siyabend xist û [wî] ew avêt bin gelî.

[He] struck Siyabend with his antler and threw him down into the
ravine.

Negative:
To make the verb negative add the prefix ne-.

Ferhoyî Berfîn nebir?

Didn’t Ferho take Berfin?

Na. Lê Berfinê jî Ferho nebir.

No. But Berfin did not take Ferho either.

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 Grammar

Min li Diyarbekirê helbestvaneke jin nedît.

I was unable to come across [lit. I did not find/see] a single female poet
in Diyarbakir.

D. Past Progressive (Continuous) Tense

The past continuous tense expresses repeated or habitual action in the past.
In Kurdish, the past progressive tense is formed by adding the continuous
(continuative) prefix di- to the conjugated form of the verb in the past
tense. For instance, while the simple past tense form of the verb çûn (to go)
in the first-person singular is “ez çûm” (I went), the past continuous tense
form of the same verb for the first singular person is “ez diçûm” (I was
going or I used to go).

1. Intransitive Verbs

hatin vi.: to come

stem: hat
Ez di-hat-im I was coming. or I used to come.
Tu di-hat-î You were coming. or You used to come.
Ew di-hat He/she was coming. or He/she used to come.
Em di-hat-in We were coming. or We used to come.
Hûn di-hat-in You (pl.) were coming. or You (pl.) used to come.
Ew di-hat-in They were coming. or They used to come.

Ez di-hat-im malê. I was coming home.

Tu di-hat-î malê. You were coming home.
Ew di-hat malê. He/she/it was coming home.
Em di-hat-in malê. We were coming home.
Hûn di-hat-in malê. You (pl.) were coming home.
Ew di-hat-in malê. They were coming home.

çûn vi.: to go
stem: çû
Ez di-çû-m I was going. or I used to go.
Tu di-çû-yî You were going. or You used to go.
Ew di-çû He/she was going. or He/she used to go.
Em di-çû-n We were going. or We used to go.
Hûn di-çû-n You (pl.) were going. or You (pl.) used to go.
Ew di-çû-n They were going. or They used to go.

Ez di-çû-m dibistanê. I was going to school.

Tu di-çû-yî dibistanê. You were going to school.
Ew di-çû dibistanê. He/she was going to school.
Em di-çû-n dibistanê. We were going to school.
Hûn di-çû-n dibistanê. You (pl.) were going to school.
Ew di-çû-n dibistanê. They were going to school.

65
Grammar

Examples:
Ferho dihat malê.
Ferho was coming home. or Ferho used to come home.

Berfîn diçû dibistanê.

Berfin was going to school. or Berfin used to go to school.

Li ser çiyayê Sîpanê Xelatê xortekî nêçîrvan digeriya.

A young hunter was wandering on Sipane Xelate Mountain.

Xec digiriya.
Khej was weeping [Khej would weep].

Gelek kurên axayan, began û dewletiyan dihatin.

Many sons of aghas, chiefs, and wealthy families were coming.

Ji ber ku di albûmên te yên din de tembûra te derdiket18 pêş.

Because in your other albums you featured the tembur.

Du-se heb jî ji dûr ve li pey wan diçûn.

2 or 3 other [deer] were following them.

Di civata kurdan a gundan de, gava ku dibû êvar, hemû gundî li cihekî
diciviyan.
In Kurdish village society when evening came, the entire village used
to gather at a place.

2. Transitive Verbs

hiştin vt.: to leave

stem: hişt

Subject conjugation
Min dihişt I was leaving. or I used to leave/would leave.
Te dihişt You were leaving. or You used to leave/would
leave.
Wî/wê dihişt He/she was leaving or He/she used to leave/would
leave.
Me dihişt We were leaving. or We used to leave/would leave.
We dihişt You (pl.) were or You (pl.) used to leave/would
leaving. leave.
Wan dihişt They were leaving. or They used to leave/would
leave.
18
In compound verbs, the past continuous indicative prefix di- is put between the
preverb and the stem of the verb as in the present tense.

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 Grammar

Object conjugation
Te ez di-hişt-im. You were leaving me.
Wan tu di-hişt-î. They were leaving you.
Me ew di-hişt. We were leaving him/her/it.
We em di-hişt-in. You (pl.) were leaving us.
Wî/wê hûn di-hişt-in. He/she/it was leaving you (pl.).
Min ew di-hişt-in. I was leaving them.

birin vt.: to take

stem: bir

Subject conjugation
Min dibir I was taking or I used to take/I would take
Te dibir You were taking or You used to take/You would
take.
Wî/wê dibir He/she was taking or He/she used to take/He-she
would take.
Me dibir We were taking or We used to take/We would
take.
We dibir You (pl.) were or You (pl.) used to take/You
taking (pl.) would take.
Wan dibir They were taking or They used to take/They would
take.

Object conjugation
Wan ez di-bir-im. They were taking me.
Me tu di-bir-î. We were taking you.
We ew di-bir. You (pl.) were taking him/her/it.
Te em di-bir-in. You were taking us.
Min hûn di-bir-in. I was taking you (pl.).
Wî/wê ew di-bir-in. He/she was taking them.

Examples:
Ferhoyî Berfîn li dibistanê dihişt.
Ferho was leaving Berfin at school.

Berfînê Ferho dibir malê.

Berfin was taking Ferho home.

Me bi hevre helbest dixwendin. [helbest is plural]

We used to read poems together.

[Wan] bi hev re henek dikirin. [henek is plural]

They were joking with each other.

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Grammar

Min carcaran sirûşa xwe ji van qesîdeyan distand.

Sometimes I would get my inspiration from these qasidas (poems).

[Wan] di rêxistinê de sondek jî dixwar. Ji bo wê destên xwe dadianîn

ser ala kurdî û çekekê.
In the organization, they took [they were taking] an oath, as well. To
do this they would place their hand upon the Kurdish flag and a
weapon.

Her kes berê xwe dida van odeyan û bi rêz beşdarî wan civînan dibû.
Everyone would head to these rooms and participate respectfully in
those meetings.

Negative:
The negative is formed by adding the prefix ne- to the prefix di-.

Examples:
Ferho nedihat malê.
Ferho was not coming home.

Berfînê Ferho nedibir dibistanê.

Berfin was not taking Ferho to school. or Berfin did not take Ferho to
school.

Lê Xecê ew qebûl nedikirin.

But Khej would not accept them. or But Khej did not accept them.
[regularly, repeatedly]

Malbata min laşê keça min nedixwest.

My family did not want [lit: was not wanting] my daughter’s corpse.

3. Past Progressive Tense to Convey Past Perfect Progressive Meaning

This tense indicates the duration of an action or activity that was continuing
in the past before another action or activity began in the past.

To form this tense, conjugate the verb in the past progressive tense and use
time words ev … bû (singular)/ ev bûn (plural)/ that means “for,” or ji …
[ve] de that means “since,” or tim that means “always,” to render the
meaning that the action was in progress before another action.

Note that as in the present perfect progressive tense, the past perfect
progressive is also the combination of a tense and the time words.

For: ev … bû/bûn
Since: ji … [ve] de
Always: tim

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 Grammar

Examples:
Berfînê projeya xwe axir par xilas kir. Ev pênc sal bûn ku ew li ser vê
projeyê dixebitî.
Berfin finally finished her project last year. She had been working on
this project for five years.

Berfînê projeya xwe par xilas kir. Ji sala 2000-î ve ew li ser vê projeyê
dixebitî.
Berfin finished her project last year. She had been working on this
project since 2000.

Dihî hevaleke min ji Ewropayê vegerîya. Ev salek bû ew li wê derê

dijîya.
Yesterday a friend of mine returned from Europe. She had been living
there for a year.

Dihî hevaleke min ji Ewropayê vegeriya. Ji sala 2004-an ve ew li wê

derê dijîya.
Yesterday a friend of mine came from Europe. She had been living
there since 2004.

Wexta ku xwe gihand bajêr ev neh saet bûn ku ew rê diçû.

When he arrived in the city, he had been traveling for nine hours.

Binevş pêrar şehîd bû. Ev pênc sal bûn ku wê li serê çiyayên

Kurdistanê şer dikir.
Binevş was martyred last year. She had been fighting in the mountains
of Kurdistan for five years.

Ji zaroktiya min de, Amed tim ji min re xewnek bû.

Ever since my childhood, Amed had always been a dream for me.

Negative:
The negative is formed by adding the prefix ne- to the prefix di-.

Examples:
Min dihî ji nûve dest bi karê xwe kir. Ji ber ku nexweş bûm ev du hefte
bûn ku ez nedixebitîm.
Yesterday I returned to my job. I had not been working for two weeks
because I was sick.

Hefteya çûyî Berfînê nan pijand, ji meha çûyî ve li malê nan

nedipijand.
Last week Berfin cooked. She had not been cooking at home since last
month.

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Grammar

E. Present Perfect Tense

The present perfect tense expresses an event or an action that happened
before the present at an unspecified time in the past.

To conjugate a verb in this tense simply take the verb stem of the past tense
and attach the appropriate personal ending me, yî, ye, ne (or ime, iyî, iye,
ine if the stem ends in a consonant).

Adverbs such as hêj (yet), qet (never or ever), and hêja (just) often
accompany this tense.

1. Intransitive Verbs

xebitîn vi.: to work

stem: xebitî

Ez gelek xebitî-me. I have worked hard.

Tu gelek xebitî-yî. You have worked hard.
Ew gelek xebitî-ye. He/she/it has worked hard.
Em gelek xebitî-ne. We have worked hard.
Hûn gelek xebitî-ne. You (pl.) have worked hard.
Ew gelek xebitî-ne. They have worked hard.

ketin vi.: to fall

stem: ket

Ez ji hespê xwe ket-ime. I have fallen from my horse.

Tu ji hespê xwe ket-iyî. You have fallen from your horse.
Ew ji hespê xwe ket-iye. He/she has fallen from his/her horse.
Em ji hespê xwe ket-ine. We have fallen from our horse.
Hûn ji hespê xwe ket-ine. You (pl.) have fallen from your horse.
Ew ji hespê xwe ket-ine. They have fallen from their horse.

Examples:
Ferho gelek xebitîye.
Ferho has worked hard.

Berfîn ji hespê xwe ketiye.

Berfin has fallen from her horse.

Ango ‘Paltalk’ li ba hin kesan ketiye dewsa telefon, faks û nameyan.

That is to say, pal talk for some people has taken the place of the
telephone, fax, and letters.

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 Grammar

Ew cara pêşî ji bo Sêyemîn Festîvala Çand û Hunera Kurdî çûye

Amedê.
She went [has gone] to Amed for the first time for the Third Kurdish
Culture and Art Festival.

Lê pijîşkan eşkere kir, ku kêr bi xurtî ketiye canê Fadiayê.

However, doctors clarified that Fadia’s body has been stabbed
forcefully.
[lit. However, doctors clarified that the knife has forcefully entered
Fadia’s body].

Piraniya van kesan musilman in û ji welatên mîna Tirkiye, Kosovo û

Mexribê (Marokko) hatine.
The majority of these people are Muslims and have come from
countries such as Turkey, Kosovo, and Morocco.

Lê belê bi saya serê zanîn û pêşketinê ev cîhana me gelekî biçûk bûye.

However, thanks to knowledge and progress, this world of ours has
become so small.

[Ew] bûne mijara roman û helbestan jî.

They have become the subject of novels and poems, as well.

Ev pirsgirêk, pêşî li welatên Latîn Amerîkayê [Amerîkaya Latînî]

derketîye holê.
This problem [has] emerged for the first time in Latin American
countires.

Negative:
Simply add the negative prefix ne- to the verb.

Examples:
Ferho gelek nexebitîye.
Ferho has not worked hard.

Berfîn ji hespê xwe neketiye.

Berfin has not fallen from her horse.

Rojnamevanê kurd hêj fêrî pirskirinê nebûye.

The Kurdish journalist has not yet learned to ask [real] questions.

Di dîwarên qesrê de hunera çînî nehatiye bikaranîn.

The porcelain art [of tiling (tiles)] has not been used on the walls of the
palace.

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Grammar

Li Sûryayê asîmîlekirin neketiye nav malan.

In Syria, assimilation has not reached into homes.

Ji ber ku edîtor [redaktor] jî ne edîtorekî/e [redaktor] baş e, nikariye bi

vê nûçeye bilîze, tiştên ku divê jê bêne avêtin neavêtine, tiştên ku
dubare ne jê dernexistine û bi vî awayî nûçe hatiye weşandin.
Because the editor is not a good one, he or she can’t edit [lit: play on]
this article; things that should be thrown out have not been thrown out,
things that are repeated haven’t been removed, and the news has been
published without editing [lit. in this way].

2. Transitive Verbs

hiştin vt.: to leave

stem: hişt

Subject conjugation
Min hiştiye. I have left.
Te hiştiye. You have left.
Wî/wê hiştiye. He/she has left.
Me hiştiye. We have left.
We hiştiye. You (pl.) have left.
Wan hiştiye. They have left.

Object conjugation
Te ez hişt-ime. You have left me.
Wan tu hişt-iyî. They have left you.
Me ew hişt-iye. We have left him/her/it.
We em hişt-ine. You (pl.) have left us.
Wî/wê hûn hişt-ine. He/she/it has left you (pl.).
Min ew hiştine. I have left them.

girtin vt.: to catch, to take

stem: girt

Subject conjugation
Min girtiye. I have caught/taken.
Te girtiye. You have caught/taken.
Wî/wê girtiye. He/she has caught /taken.
Me girtiye. We have caught/taken.
We girtiye. You (pl.) have caught/taken.
Wan girtiye. They have caught/taken.

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 Grammar

Object conjugation
Wan ez girt-ime. They have caught me.
Me tu girt-iyî. We have caught you.
We ew girt-iye. You (pl.) have caught him/her/it.
Te em girt-ine. You have caught us.
Wî/wê hûn girt-ine. He/she has caught you (pl.).
Min ew girt-ine. I have caught them.

Examples:
Ferhoyî Berfîn hiştiye.
Ferho has left Berfin (behind).

Berfînê Ferho girtiye.

Berfin has caught Ferho.

Min tê de [di albumê de] bi temamî mûzîka modern bi kar anîye.

I have used modern music for the entire [album].

Seyda got ku wêjeya kurdî herî zêde ji asîmîlekirinê derbe xwariye.

Seyda asserted that Kurdish literature has received its biggest blow
from assimilation.

Wan jî alek an jî li şûna alê sembolek bi kar anîye.

They have also used a flag or a symbol that stands for it.

Li gor agahiyên ku me ji rayedarên Şaredariya Sûrê ya Amedê

girtine…
According to information that we have received from the officials of
Amed’s Sur Municipality…

Ji %31’ê [ji sedî sî û yek’ê] wan, beriya heşt saliya xwe dest bi xebatê
kiriye.
31% of them have started to work before the age of 8.

Herweha mamoste Torî Bamerd, bi şagirdan re, li ser girîngiya zimanê

zikmakî û daxwaz û pêşniyarên wan yên ji bo baştirkirina perwerdeya
kurdî hevpeyivîn kiriye.
Additionally, teacher Tori Bamerd has had an interview with his
students on the importance of the native language and their requests
and suggestions for the improvement of Kurdish education.

Di navbera Navenda PENa Kurd a Elmanyayê û Komeleya PENa Kurd

a Amedê de şerekî rêxistinî dest pê kiriye.
An organizational argument has flared up between the PEN Kurdish
Center in Germany and the PEN Kurdish Association in Amed.

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Grammar

Negative:
By adding the prefix ne- the negative form can be obtained.

Examples:
Ferhoyî Berfîn li dû xwe nehiştiye.
Ferho has not left Berfin behind.

Berfînê Ferho negirtiye.

Berfin has not caught Ferho.

3. Present Perfect Tense to Convey Present Perfect Progressive

Meaning
As we saw, the present perfect progressive tense refers to the duration of an
action that began in the past and continues in to the present. In addition to
its use in the present tense, it is possible to form this tense with the
combination of the present perfect tense along with such time words as
since and for as demonstrated in examples below.

Care should be taken to determine whether the verb is transitive or

intransitive.

since: ji … (vir) de or ji … ve
for: ev … e/in (ku) or ev serê … e/in (ku)

Examples:
Ev du saet in (ku) ez li benda te mame.
I have been waiting for you for two hours.

Ji îlonê ve Ferhoyî dersên kurdî wergirtine.

Ferho has been taking Kurdish lessons since September.

Lê ew kurdên ku ev serê 6-7 hezar salan in ku li Kurdistanê dijîn,

bêgûman wan jî gelek dewlet û îmaret ava kirine.
But those Kurds who have lived in Kurdistan for 6-7 thousand years
have of course built many states and establishments.

Ev demeke dirêj e (ku) em li Xaneqînê jiyane.

We have been living in Khaneqin for a long time.

Negative:
Attach the negative prefix ne- to the verb.

Examples:
Ev heft meh in (ku) Ferho dersên înglîzî wernegirtine.
Ferho has not been taking English lessons for seven months.

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 Grammar

Ji çarşemê (vir) de me ew nedîtine.

We have not been seeing (have not seen) them since Wednesday.

F. Past Perfect Tense

The past perfect tense expresses an event or action that was completed
before another event or action in the past. The conjugation of a verb in the
past perfect bears comparison with the present perfect tense; the same stem
is used to form both tenses. The only difference is that for the personal
ending, the auxiliary verb bûn is required with its simple past tense
conjugation.

Put the short i between the past stem ending in a consonant and the
personal ending, e.g., girt-i-bû, but çû-bû.

The conjugation of the verb bûn in the simple past tense provides the
personal endings for the past perfect tense. Here is the full conjugation of
the auxiliary verb bûn in the simple past tense.

bûn vi.: to be
stem: bû
Ez bûm
Tu bûyî
Ew bû
Em bûn
Hûn bûn
Ew bûn

1. Intransitive Verbs

çûn vi.: to go
stem: çû
Ez çû-bûm. I had gone.
Tu çû-bûyî. You had gone.
Ew çû-bû. He/she/it had gone.
Em çû-bûn. We had gone.
Hûn çû-bûn. You (pl.) had gone.
Ew çû-bûn. They had gone.

ketin vi.: to fall

stem: ket
Ez ket-i-bûm. I had fallen.
Tu ket-i-bûyî. You had fallen.
Ew ket-i-bû. He/she/it had fallen.
Em ket-i-bûn. We had fallen.
Hûn ket-i-bûn. You (pl.) had fallen.
Ew ket-i-bûn. They had fallen.

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Grammar

Examples:
Wexta ku Ferho hat, Berfîn çûbû.
By the time Ferho came, Berfin had (already) left/gone.

Gava ku Ferho û Berfîn hatin malê, diz revîbû.

By the time Ferho and Berfin arrived home, the thief had fled.

Enstîtuyê, ji bo perwerdehiya zimanê kurdî, pirtûka bi navê “Kurdiya

Nûjen,” ku salên borî hatibû çap kirin, jinûve di ber çavan re derbas
kir.
For the sake of Kurdish language education, the Institute has revised
the book Kurdiya Nûjen [Modern Kurdish], which had been published
some years ago [lit. in past years].

Gelek kesên li dijî giştînameyê derketin, ji bo ku navên xwe bi navên

kurdî yên ev tîp di nav de ne biguherin, serî li dadgehê dabû.
Many people who rejected the circular had gone to court to change
their names to names containing these letters.

Serokê berê yê Komeleya Mafê Mirovan a Colemêrgê Naîf Kayacan ji

bo ku navê xwe bike ‘Xemgîn’ doz vekiribû.
Naif Kayacan, the former president of the Hakkari Human Rights
Association, had filed a case to change his name to Xemgin.

Negative:
By adding the prefix ne- the negative form is obtained.

Examples:
Wexta ku Ferho hat, Berfîn hêj neçûbû.
By the time Ferho came, Berfin had not yet left/gone.

Gava ku Ferho û Berfîn hatin malê, diz hêj nerevîbû.

When Ferho and Berfin arrived home, the thief had not yet fled.

2. Transitive Verbs

dîtin vt.: to see, find

stem: dît

Subject conjugation
Min dît-i-bû. I had seen/found.
Te dît-i-bû. You had seen/found.
Wî/wê dît-i-bû. He/she had seen/found.
Me dît-i-bû. We had seen/found.
We dît-i-bû. You (pl.) had seen/found.
Wan dît-i-bû. They had seen/found.

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 Grammar

Object conjugation
Wan ez dît-i-bûm. They had seen me.
Me tu dît-i-bûyî. We had seen you.
We ew dît-i-bû. You (pl.) had seen him/her/it.
Te em dît-i-bûn. You had seen us.
Wî/wê hûn dît-i-bûn. He/she/it had seen you (pl.).
Min ew dît-i-bûn. I had seen them.

hiştin vt.: lo leave

stem: hişt

Subject conjugation
Min hişt-i-bû. I had left.
Te hişt-i-bû. You had left.
Wî/wê hişt-i-bû. He/she had left.
Me hişt-i-bû. We had left.
We hişt-i-bû. You (pl.) had left.
Wan hişt-i-bû. They had left.

Object conjugation
We ez hişt-i-bûm. You (pl.) had left me.
Wan tu hişt-i-bûyî. They had left you.
Min ew hişt-i-bû. I had left him/her/it.
Wî/wê em hişt-i-bûn. He/she/it had left us.
Me hûn hişt-i-bûn. We had left you (pl.).
Te ew hişt-i-bûn. You had left them.

Examples:
Ferhoyî çanteyê xwe li malê
hiştibû.
Ferho had left his bag at home.

Ferhoyî Berfîn vexwend sînemayê lê Berfînê ew fîlm dîtibû.

Ferho invited Berfîn to the theatre, but Berfîn had already seen that
movie.

Hikûmeta Cumhurîyeta Mahabadê Ala Kurdistanê ya ku di 1920’an de

ji alî[yê] Teşkîlatî Îctîmaîye Cemîyetîyê ve hatibû tesbît kirin, girt.
The Government of The Republic of Mahabad adopted the Kurdish
flag which had been sanctioned by the Kurdish Social Organization in
1920.

Ji %79’ê [ji sedî heftê û nehê] van zarokan, ji herêma çolterê koç
kiribû.
79% of these children had migrated from the rural regions.

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Grammar

Negative:
By adding the prefix ne-, the negative form is obtained.

Examples:
Ferhoyî çanteyê xwe li malê
nehiştibû.
Ferho had not left his bag at home.

Ferhoyî Berfîn vexwend sînemayê ji ber ku Berfînê jî hêj ew fîlm

nedîtibû.
Ferho invited Berfin to the theatre because Berfin had not seen that
movie either.

Ji ber ku Ferhoyî dersa xwe ya malê çênekiribû, Berfîn aciz bû.

Because Ferho had not done his homework, Berfîn got angry.

VII. THE PASSIVE VOICE

In the passive structure, the object of an action becomes the subject of the
passive verb. The subject of the verb does not perform the action expressed
by the verb, but, rather, it is acted upon.

For example, in the sentence “She was elected,” the verb was elected is in
the passive voice.

To form the passive voice in Kurmanji Kurdish, a verb and an auxiliary

verb are needed. While the finite verb appears in its infinitive form, the
auxiliary verb hatin is be conjugated in the appropriate verb tense.

It is important to note that only transitive verbs can be used: intransitive

verbs are not made passive.

Another important characteristic of the passive voice is that the subject of

an active verb becomes the agent of a passive verb. A noun that tells who
performed the action (the agent) is followed by a phrase introduced by the
preposition by. Without by, who performed the action is unknown or not
stated. The equivalent of the preposition by in Kurmanji is ji aliyê … ve.

The formula for the passive voice is:

hatin + (infinitive of a transitive verb)

Hatin is conjugated according to the appropriate tense and person.

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 Grammar

A. Passive Present Tense

Given below is the conjugation of the verb hatin in the present tense.

Ez têm
Tu têyî
Ew tê
Em tên
Hûn tên
Ew tên19

Example:
şêlandin vt.: to rob

Ez têm şandin. I am (being) sent.

Tu têyî şandin. You are (being) sent.
Ew tê şandin. He/she is (being) sent.
Em tên şandin. We are (being) sent.
Hûn tên şandin. You (pl.) are (being) sent.
Ew tên şandin. They are (being) sent.

Name ji aliyê wî ve tê şandin.

The letter is sent by him.

Av ji aliyê me ve tê şandin.
The wather is sent by us.

Pare ji aliyê wan ve tê şandin.

The money is sent by them.

Em ji aliyê wî ve tên şandin.

We are sent by him.

Examples:
Ferho ji aliyê Berfînê ve tê parastin.
Ferho is (being) protected by Berfin.

19
In the Northern dialect, the shortened from above is used. However, in Behdinan,
the original form of the verb is still in use: ez dihêm/tu dihêyî/ew dihê[t]/em
dihêyn/hûn dihên/ew dihên.

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Grammar

Berfîn ji aliyê Ferhoyî ve tê parastin.

Berfin is (being) protected by Ferho.

Lê tevî vê rastiyê, zimanê kurdî ji aliyê kurdan ve tê hez kirin.

However, in spite of this fact, Kurds love their language [lit: Kurdish is
loved by the Kurds].

Ala kurdan a ku îro tê bikaranîn…

The Kurdish flag that is used [or in use] today…

Heger berjewendiyên xelkê li dijî yên partiyê bin, xeta partiyê têt [or
tê] parastin.
If the interests of the people run counter to those of the party, the
party’s interests are [lit. the party’s line is] protected.

Li Elmanyayê, her sal bi hezaran keç - û di nav wan de jî keçên kurd -

bi zorê têne20 zewicandin.
In Germany, every year thousands of girls -and among them Kurdish
girls- are being forced into marriage.

Niha li başûrê Kurdistanê her du alfabe jî têne bikaranîn.

Both alphabets are currently being used in Southern Kurdistan [Iraqi
Kurdistan].

Ger mêrê êzîdî jineke ne êzîdî ji xwe re bîne, ew ji ola êzîdî tê avêtin û
kêm caran tê kuştin.
If a Yezidi man marries a non-Yezidi girl, he is kicked out of the
Yezidi religion and, in rare cases, is killed.

Di 12-16’ê gulanê de li Amedê çaremîn festîvala zarokan tê lidarxistin.

On the 12-16 May, the fourth children’s festival is being organized in
Amed.

Ders rojên çarşemê tên dayîn.

Classes are held [lit. are given] on Wednesdays.

Negative:
To form the negative, replace the present indicative prefix di- with the
negative prefix na- on the auxiliary verb hatin.

Examples:
Ferho ji aliyê Berfînê ve nayê [or nahê] şêlandin.
Ferho is not robbed by Berfin.

20
In some regions, an optional -e can be attached to the verb hatin.

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 Grammar

Berfîn ji aliyê Ferhoyî ve nayê şêlandin.

Berfin is not robbed by Ferho.

Li Sûryayê helbestên kurdî ji ber tunebûna weşanxane û pirtûkxaneyan

nayên xwendin.
In Syria, Kurdish poetry is not being read because of the lack of both
publishers and bookstores.

Ji ber vê yekê jî rûpelên weşanên me baş nayên saz kirin.

For this reason, the pages of our publications are not well formatted.

B. Passive Future Tense

Ez ê bêm
Tu ê bêyî
Ew ê bê
Em ê bên
Hûn ê bên
Ew ê bên21

The verb werîn also means “to come,” but this irregular verb does not have
a present or past indicative. Werîn can be used only in the subjunctive.

Ez ê werim
Tu ê werî
Ew ê were
Em ê werin
Hûn ê werin
Ew ê werin

vexwendin vt.: to invite

Ez ê bêm/werim vexwendin. I will be invited.

Tu ê bêyî/werî vexwendin. You will be invited.
Ew ê bê/were vexwendin. He/she will be invited.
Em ê bên/werin vexwendin. We will be invited.
Hûn ê bên/werin vexwendin. You (pl.) will be invited.
Ew ê bên/werin vexwendin. They will be invited.

Examples:
Ez ê ji aliyê hevalên xwe ve bêm vexwendin.
I will be invited by my friends.

21
In the Northern dialect, the shortened from above is commonly used. However, in
Behdinan, the original form of the verb is still in use: ez bihêm/tu bihêyî/ew
bihê[t]/em bihên/hûn bihên/ew bihên.

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Grammar

Tu ê ji aliyê hevalên xwe ve bêyî vexwendin.

You will be invited by your friends.

Ew ê ji aliyê hevalên xwe ve bê vexwendin.

He/she will be invited by his/her friends.

Em ê ji aliyê hevalên xwe ve bên vexwendin.

We will be invited by our friends.

Hûn ê ji aliyê hevalên xwe ve bên vexwendin.

You (pl.) will be invited by your friends.

Ew ê ji aliyê hevalên xwe ve bên vexwendin.

They will be invited by their friends.

Examples:
Berfîn ê ji aliyê Ferhoyî ve bê vexwendin.
Berfîn will be invited by Ferho.

Ferho ê ji aliyê Berfînê ve bê vexwendin.

Ferho will be invited by Berfîn.

Zarokên ku ji bajar û welatên din tên Amedê dê li malan, li ba

hevsaliyên xwe bên bicîh kirin ku hevûdu nas bikin û hînî kûltûra hev
bibin.
The children who come to Amed from other cities and countries will
be put up in homes with someone of their own age so that they can get
to know each other and learn each other’s cultures.

Bi hezaran pirtûkên zarokan yên bi kurdî ku ji aliyê Weqfa Kultura

Kurdî li Stockholmê û bi alîkariya madî ya dewleta Swêdê ve hatine
çap kirin jî dê di festîvalê de belaş bên belav kirin.
Thousands of Kurdish children’s books that were published by The
Kurdish Cultural Foundation in Stockholm with financial assistance
from the Swedish Government will be handed out for free at the
festival.

Di dema festîvalê de, dê li bajêr, li gelek cihan kon bên vekirin. Di van
konan de dê filmên zarokan, şano û govendên gelêrî bên pêşkêş kirin.
Dê di kargehan (atolye) de xebatên wek çêkirina wêne, peyker, lîstok,
mask, mûzîk, çap, boyaxkirina xwezayî bên li darxistin.
Tents will be set up in many places in the city during the festival.
Children’s movies, plays, and folk dances will be presented in these
tents. In these workshops, activities like painting, sculpture, games,
mask-making, music, printing, and coloring will be offered.

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 Grammar

Piraniya van konan dê li taxên qeraxa bajar bên ava kirin ku zarokên
wan taxan yên ji malbatên xizan bikaribin beşdar bibin.
Most of these tents will be set up in outlying neighborhoods so that
children from poor families who live in these neighborhoods can
participate.

Negative:
As previously mentioned, the standard future negative is identical with the
present tense negative. The same rule is true of the negative passive future
tense. Accordingly, by replacing the subjunctive prefix bi- with the prefix
na-, the negative form can be obtained.

Examples:
Berfîn ji aliyê Ferhoyî ve na[h]ê/na[y]ê vexwendin.
Berfin will not be invited by Ferho.

Ferho ji aliyê Berfinê ve na[h]ê/na[y]ê vexwendin.

Ferho will not be invited by Berfin.

Substandard:
Li gorî biryara Dadgeha Hiqûqê ya Esliyê ya Colemêrgê, navên kurdî yên
tê de tîpên “w”, “x”, “q” û “ê” hebin, wê neyên qebûlkirin.
According to a decision by the Jolemerg Court of First Instance Kurdish
names containing the letters “w,” “x,” “q,” and “ê” are unacceptable [lit.
will not be accepted].

C. Passive Simple Past Tense

Ez hatim
Tu hatî
Ew hat
Em hatin
Hûn hatin
Ew hatin

Example:
hilbijartin vt.: to select, to elect
Ez hatim hilbijartin. I was elected.
Tu hatî hilbijartin. You were elected.
Ew hat hilbijartin. He/she was elected.
Em hatin hilbijartin. We were elected.
Hûn hatin hilbijartin. You (pl.) were elected.
Ew hatin hilbijartin. They were elected.

Ez ji aliyê cîranan ve hatim hilbijartin.

I was elected by the neighbors.

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Grammar

Tu ji aliyê cîranan ve hatî hilbijartin.

You were elected by the neighbors.

Ew ji aliyê cîranan ve hat hilbijartin.

He/she was elected by the neighbors.

Em ji aliyê cîranan ve hatin hilbijartin.

We were elected by the neighbors.

Hûn ji aliyê cîranan ve hatin hilbijartin.

You (pl.) were elected by the neighbors.

Ew ji aliyê cîranan ve hatin hilbijartin.

They were elected by the neighbors.

Examples:
Berfîn ji aliyê Ferhoyî ve hat hilbijartin.
Berfin was selected by Ferho.

Ferho ji aliyê Berfînê ve hat hilbijartin.

Ferho was selected by Berfin.

Rengîn Muhammed û Osman Ocalan jî wekî alîkarên serokê giştî hatin

hilbijartin.
Rengin Muhammed and Osman Ocalan were elected as assistants to
the [general] leader.

Fadia 21-salî bû, dema ku di 3’yê çiriya paşin ya 2000î de li bajarê

Elmanî Celleyê ji aliyê birayê xwê Rudank ve hate kuştin.
Fadia was 21 years old on November 3, 2003 when she was killed by
her brother Rudank in the German city of Celle.

Hevgotin, ji aliyê Hîndekarê Beşa Psîkiyatriyê ya Fakulteya Tibê ya

Zanîngeha Dîcle Prof. Dr. Remzî Oto ve hate pêşkêş kirin.
The seminar was presented by Prof. Dr. Remzi Oto, a lecturer at Dicle
University, in the Psychiatric Division of the Medical Faculty.

Yekem car di sala 1921’ê de li Kopenhaginê di konferanseke jinên

sosyalîst de 8ê adarê weke roja jinên cîhanê hate binav kirin.
The first time that the 8th of March was named as World Women’s
Day was at a Socialist Women’s conference in Copenhagen in 1921.

Di van qursan de bi sedan mamoste hatin perwerde kirin.

Hundreds of teachers were educated in these courses.

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 Grammar

Di civîna çapemeniyê de, ya ku îro li gundekî Başûrê Kurdistanê hate

lidarxistin û ji aliyê televizyona erebî El-Cezîre ve bi şêweyekî zindî
hate pêşkêş kirin…
At the press conference, which was held today in a village in Southern
Kurdistan [Iraqi Kurdistan] and broadcast live by Arabic TV Al
Jazeera,…

Negative:
To form the negative, add the prefix ne- to the verb.

Examples:
Berfîn ji aliyê Ferhoyî ve nehat hilbijartin.
Berfin was not selected by Ferho.

Ferho ji aliyê Berfînê ve nehat hilbijartin.

Ferho was not selected by Berfin.

Ji xwe bi ya min, herdu kasetên dawî jî hem di warê hunerî de, hem jî
di warê teknîkî de li Tirkiyeyê nehatin ecibandin.
But, in any case, in my opinion, the last two cassettes were not really
liked in Turkey for both artistic and technical reasons.

D. Passive Past Progressive Tense

Ez dihatim
Tu dihatî
Ew dihat
Em dihatin
Hûn dihatin
Ew dihatin

perwerde kirin vt.: to educate

Ez dihatim perwerde kirin. I was being educated.
Tu dihatî perwerde kirin. You were being educated.
Ew dihat perwerde kirin. He/she was being educated.
Em dihatin perwerde kirin. We were being educated.
Hûn dihatin perwerde kirin. You (pl.) were being educated.
Ew dihatin perwerde kirin. They were being educated.

Examples:
Ez ji aliyê mamostayê ve dihatim pewerde kirin.
I was being educated by the (female) teacher.

Tu ji aliyê mamostayê ve dihatî perwerde kirin.

You were being educated by the (female) teacher.

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Grammar

Ew ji aliyê mamostayê ve dihatin perwerde kirin.

He/she was being educated by the (female) teacher.

Em ji aliyê mamostayê ve dihatin perwerde kirin.

We were being educated by the (female) teacher.

Hûn ji aliyê mamostayê ve dihatin perwerde kirin.

You (pl.) were being educated by the (female) teacher.

Ew ji aliyê mamostayê ve dihatin perwerde kirin.

They were being educated by the (female) teacher.

Examples:
Berfîn ji aliyê Ferhoyî ve dihat perwerde kirin.
Berfin was being educated by Ferho.

Ferho ji aliyê Berfînê ve dihat perwerde kirin.

Ferho was being educated by Berfin.

Berî wê di nav kurdan de bi tenê alfabeya erebî dihat bikaranîn.

Before that, only the Arabic alphabet was [being] used among the
Kurds.

Negative:
By adding the prefix ne- to the verb, the negative form can be obtained.

Examples:
Berfin ji aliyê Ferhoyî ve nedihat perwerdekirin.
Berfin was not being educated by Ferho.

Ferho ji aliyê Berfinê ve nedihat perwerde kirin.

Ferho was not being educated by Berfin.

Li ser çiyayê Sîpanê Xelatê ewqas qîz, bûk û xort civiyabûn, ku

nedihatin hejmartin.
On Sîpanê Xelatê Mountain’s top there were so many girls, brides and
boys that they could not be counted.

E. Passive Present Perfect Tense

Ez hatime
Tu hatiyî
Ew hatiye
Em hatine
Hûn hatine
Ew hatine

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 Grammar

tawanbar kirin vt.: to accuse

Ez hatime tawanbar kirin. I have been accused.

Tu hatiyî tawanbar kirin. You have been accused.
Ew hatiye tawanbar kirin. He/she hes been accused.
Em hatine tawanbar kirin. We have been accused.
Hûn hatine tawanbar kirin. You (pl.) have been accused.
Ew hatine tawanbar kirin. They have been accused.

Ez ji aliyê dozgerê ve hatime tawanbar kirin.

I have been accused by the (female) prosecutor.

Tu ji aliyê dozgerê ve hatiyî tawanbar kirin.

You have been accused by the (female) prosecutor.

Ew ji aliyê dozgerê ve hatiye tawanbar kirin.

He/she has been accused by the (female) prosecutor.

Em ji aliyê dozgerê ve hatine tawanbar kirin.

We have been accused by the (female) prosecutor.

Hûn ji aliyê dozgerê ve hatine tawanbar kirin.

You (pl.) have been accused by the (female) prosecutor.

Ew ji aliyê dozgerê ve hatine tawanbar kirin.

They have been accused by the (female) prosecutor.

Examples:
Berfîn ji aliyê Ferhoyî ve li balafirgehê hatiye pêşwaz kirin.
Berfin has been met by Ferho at the airport.

Ferho ji aliyê Berfînê ve li balafirgehê hatiye pêşwaz kirin.

Ferho has been met by Berfin at the airport.

Pirtûk ji aliyê Endamê Enstîtuya Kurdî ya Stenbulê Çeto Ozel ve hatiye

amade kirin.
The book has been prepared by Çeto Ozel, a member of the Istanbul
Kurdish Institute.

Beşa gramerê li gor sewiyeya zarokên 9–12 salî hatiye amade kirin.
The grammar section has been prepared for age-appropriate levels for
children 9-12.

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Grammar

Ev kitêb 160 rûper [rûpel] e û hemî materyalê wê ji hêmanên ko zererê

nadin tebî’etê hatine çêkirin.
This book consists of 160 pages and it has been made entirely of
environmentally friendly materials.

Ev pirtûk berê parçe-parçe di “Hawarê” de hatiye weşandin.

Formerly, this book has been published piecemeal in “Hawar.”

Diyalog bi zimanek[î] hêsan û gotinên ku di nav jiyana rojane de

derbas dibin hatine nivîsîn.
The dialogues have been written in simple language and with words
which are used in everyday life.

Pirtûk li ser kaxeza kuşe hatiye çap kirin.

The book has been printed on quality, glossy paper.

Lê di dema dagirkeriya ûris de ji aliyê artêşa ûris ve ev derî ji şûna

xwe hatiye derxistin.
But, during the Russian invasion this gate was [lit. has been] removed
by the Russian army.

Negative:
To form the negative, add the prefix ne- to the auxiliary verb hatin.

Examples:
Berfîn ji aliyê Ferhoyî ve li balafirgehê nehatiye pêşwaz kirin.
Berfin has not been met by Ferho at the airport.

Ferho ji aliyê Berfînê ve li balafirgehê nehatiye pêşwaz kirin.

Ferho has not been met by Berfin at the airport

Ji bilî van di têgînan de jî problem hene û ev jî nehatine sererast kirin.

In addition to this, there are problems concerning terminology, and
these have not been resolved either.

F. Passive Past Perfect Tense

Ez hatibûm
Tu hatibûyî
Ew hatibû
Em hatibûn
Hûn hatibûn
Ew hatibûn

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 Grammar

şandin vt.: to send

Ez hatibûm şandin. I had been sent.

Tu hatibûyî şandin. You had been sent.
Ew hatibû şandin. He/she had been sent.
Em hatibûn şandin. We had been sent.
Hûn hatibûn şandin. You (pl.) had been sent.
Ew hatibûn şandin. They had been sent.

Ez ji aliyê wan ve hatibûm şandin.

I had been sent by them.

Tu ji aliyê min ve hatibûyî şandin.

You had been sent by me.

Ew ji aliyê te ve hatibû şandin.

He/she had been sent by you.

Em ji aliyê we ve hatibûn şandin.

We had been sent by you (pl.).

Hûn ji aliyê wî ve hatibûn şandin

You (pl.) had been sent by him.

Ew ji aliyê wê ve hatibûn şandin.

They had been sent by her.

Examples:
Berfîn ji aliyê Ferhoyî ve hatibû şandin?
Had Berfin been sent by Ferho?

Na. Ferho ji aliyê Berfînê ve hatibû şandin.

No. Ferho had been sent by Berfin.

Gelek kurd ji aliyê dewleta tirk ve hatibûn mişext kirin.

Many Kurds had been exiled by the Turkish government.

Hikûmeta Cumhurîyeta Mahabadê Ala Kurdistanê ya ku di 1920an de

ji alîyê Teşkîlatî Îctîmaîye Cemîyetîyê ve hatibû tesbît kirin girt.
The Government of The Republic of Mahabad adopted the Kurdish
flag which had been sanctioned by the Kurdish Social Organization in
1920.

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Grammar

Enstîtuyê, ji bo perwerdehiya zimanê kurdî, pirtûka bi navê “Kurdiya

Nûjen” ku salên borî hatibû çap kirin, jinûve di ber çavan re derbas kir.
For the sake of Kurdish language education, the Institute has revised
the book Kurdiya Nûjen [Modern Kurdish], which had been published
some years ago [lit. in past years].

Negative:
The negative is formed by adding the prefix ne- to the auxiliary verb hatin.

Examples:
Berfîn ji aliyê Ferhoyî ve nehatibû girtin.
Berfin had not been caught by Ferho.

Ferho ji aliyê Berfînê ve nehatibû girtin.

Ferho had not been caught by Berfin.

VIII. CAUSATIVE
The causative is used to express an action that a person causes another
person to do. In English, causative forms such as to get/to have something
done or to get/to have somebody to do something are used.

In Kurmanji Kurdish, the formation of the causative is very similar to that

of the passive voice, in that, it requires two verbs, one of which is
conjugated (the auxiliary verb dan) while the finite verb remains in the
infinitive form. The preposition bi is used to indicate that a person is made
to do something.

The auxiliary verb dan will be conjugated according to the appropriate

tense and person, and the main (finit) verb will always remain in the
infinitive form.

In addition, because dan is a transitive verb, the subject is in the oblique

case in the past tenses, but in the present and future tenses in the
nominative case.

The formula is:

dan + (infinitive of a transitive verb)

Its use in all tenses is illustrated below.

A. Causative Present Tense

dan:
stem:d
Ez didim
Tu didî

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 Grammar

Ew dide
Em didin
Hûn didin
Ew didin

temîr kirin vt.: to repair, to fix

Ez saeta xwe didim temîr kirin. I am getting (or having) my watch
fixed.
Tu saeta xwe didî temîr kirin. You are getting (or having) your
watch fixed.
Ew saeta xwe dide temîr kirin. He/she is getting (or having) his/her
watch fixed.
Em saeta xwe didin temîr kirin. We are getting (or having) our
watch fixed.
Hûn saeta xwe didin temîr kirin. You (pl.) are getting (or having)
your watch fixed.
Ew saeta xwe didin temîr kirin. They are getting (or having) their
watch fixed.

Ez saeta xwe bi wî [or pê]22 didim temîr kirin.

I make him fix my watch.

Tu saeta xwe bi wan didî temîr kirin.

You make them fix your watch.

Ew saeta xwe bi min dide temîr kirin.

He makes me fix his watch.

Em saeta xwe bi te didin temîr kirin.

We make you fix our watch.

Hûn saeta xwe bi wê (pê) didin temîr kirin.

You make her fix your watch

Ew saeta xwe bi me didin temîr kirin.

They make us fix their watch.

Examples:
Berfîn saeta xwe bi Ferhoyî dide temîr kirin?
Does Berfin make Ferho fix her watch?

Berevajiyê wê, Ferho saeta xwe bi Berfînê dide temîr kirin.

On the contrary, Ferho makes Berfin fix his watch.

22
When the prepositions bi, di, ji, and li are combined with the third person
singular, the gender distinction disappears.

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Grammar

Hostetiya bikaranîna teknîka romanê ya nivîskêr bi awayekî vekirî xwe

bi mirov dide his kirin
One is obviously moved by the expertise of the author’s novel writing
technique [lit. The mastery of using the technique of novel [writing] of
the author in an obvious manner makes itself felt to man].

Rewş wisa dide xuyakirin ku ne rewşenbîrên kurd, ne jî tevgerên siyasî

yên kurdan têra xwe li zimanê kurdî xwedî derdikevin.
The [current] situation seems [lit. shows itself] to be that neither
Kurdish intellectuals nor political movements are taking enough pride
in the Kurdish language.

Negative:
To form the negative, replace the present indicative prefix di- with the
negative prefix na- attached the auxiliary verb dan.

Examples:
Berfîn saeta xwe bi Ferhoyî nade temîr kirin.
Berfin does not make Ferho fix her watch.

Ferho jî saeta xwe bi Berfînê nade temîr kirin.

Ferho does not make Berfin fix his watch either.

B. Causative Future Tense

dan
Ez ê bidim
Tu ê bidî
Ew ê bide
Em ê bidin
Hûn ê bidin
Ew ê bidin

kirîn vt.: to buy

Ez ê nên bi wê [pê] bidim kirîn. I will have her buy bread.
Tu ê nên bi min bidî kirîn? Will you have me buy bread?
Ew ê nên bi wan bide kirîn. He/she will have them buy bread.
Em ê nên bi we bidin kirîn. We wil have you (pl.) buy bread.
Hûn ê nên bi wî (pê) bidin kirîn. You (pl.) will have him buy bread.
Ew ê nên bi te bidin kirîn. They will have you buy bread.

Examples:
Ferho ê nên bi Berfînê bide kirîn.
Ferho will get Berfin to buy bread.

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 Grammar

Berfîn dê nên bi Ferhoyî bide kirîn.

Berfin will get Ferho to buy bread.

Negative:
The future negative is identical with the present tense. So, basically, omit
the auxiliary verb [d]ê and replace the prefix bi- with na-.

Ferho nên bi Berfînê nade kirîn.

Ferho will not get Berfin to buy bread.

Lê Berfîn jî nên bi Ferhoyî nade kirîn.

But Berfin will not get Ferho to buy bread either.

Substandard
Ferho dê nên bi Berfînê nede kirîn.
Ferho will not get Berfin to buy bread.

C. Causative Simple Past Tense

dan:
stem: da

Subject conjugation
Min da
Te da
Wî/wê da
Me da
We da
Wan da

Object conjugation
Te ez dam.
Min tu dayî.
Me ew da.
Wî/wê em dan.
Wan hûn dan.
We ew dan.

Examples:
sekinandin vt.: to stop
Wan ez bi mamostayî dam sekinandin.
They got the (male) teacher to stop me.

Wî tu bi mamostayî dayî sekinandin.

He got the (male) teacher to stop you.

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Grammar

Me ew bi mamostayî da sekinandin.
We got the (male) teacher to stop him/her.

Te em bi mamostayî dan sekinandin.

You got the (male) teacher to stop us.

Wê hûn bi mamostayî dan sekinandin.

She got the (male) teacher to stop you (pl).

Min ew bi mamostayî dan sekinandin.

I got the (male) teacher to stop them.

Examples:
Ferhoyî ez bi Berfinê dam sekinandin.
Ferho got Berfin to stop me.

Berfinê ez bi Ferhoyî dam sekinandin.

Berfin got Ferho to stop me.

Negative:
To obtain the negative form, add the prefix ne- to the auxiliary verb dan.

Examples:
Ferhoyî ez bi Berfinê nedam sekinandin.
Ferho did not get Berfin to stop me.

Berfinê ez bi Ferhoyî nedam sekinandin.

Berfin did not get Ferho to stop me.

D. Causative Past Progressive Tense

dan
Subject conjugation
Min dida
Te dida
Wî/wê dida
Me dida
We dida
Wan dida

Object conjugation
Te ez didam We ew didan
Min tu didayî
Me ew dida
Wî/wê em didan
Wan hûn didan

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 Grammar

aşt kirin vt.: to calm

Examples:
Wan ez bi te didam aşt kirin.
They were getting you to calm me down.

Min tu bi wê (pê) didayî aşt kirin.

I was getting her to calm you down.

We ew bi wan dida aşt kirin.

You (pl.) were getting them to calm him down.

Wî em bi we didan aşt kirin.

He was getting you (pl.) to calm us down.

Me hûn bi wî (pê) didan aşt kirin.

We were getting him to calm you (pl.) down.

Te ew bi min didan aşt kirin.

You were getting me to calm them down.

Examples:
Ferhoyî ez bi Berfinê didam aşt kirin?
Was Ferho making Berfin calm me down?

Belê, Berfinê jî te bi Ferhoyî dida aşt kirin.

Yes, and Berfin was making Ferho calm you down.

Negative:
To obtain the negative form, add the prefix ne- to the auxiliary verb dan.

Examples:
Ferhoyî ez bi Berfinê nedidam aşt kirin
Ferho was not making Berfin calm me down.

Berfinê ew bi Ferhoyî nedida aşt kirin.

Berfin was not making Ferho calm him/her/it down.

E. Causative Present Perfect Tense

Subject conjugation
Min daye We daye
Te daye Wan daye
Wî/wê daye
Me daye

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Grammar

Object conjugation
We ez dame
Min tu dayî
Me ew daye
Wî em dane
Me hûn dane
Te ew dane

hişyar kirin vt.: to wake s.o. up

Examples:
We ez bi wî [pê] dame hişyar kirin.
You (pl.) have had him wake me up.

Min tu bi wê [pê] dayî hişyar kirin.

I have had her wake you up.

Me ew bi te daye hişyar kirin.

We have had you wake him/her up.

Wî em bi te dane hişyar kirin?

Has he had you wake us up?

Me hûn bi wî [pê]dane hişyar kirin.

We have had him wake you (pl.) up.

Te ew bi min dane hişyar kirin.

You have had me wake them up.

Examples:
Berfînê ez bi Ferhoyî dame hişyar kirin.
Berfin has had Ferho wake me up.

Ferhoyî ez bi Berfînê dame hişyar kirin.

Ferho has had Berfin wake me up.

Kongreya Gelê Kurdistanê bang li Emerîkayê jî kir û piştrast kir, ku

ew “destwerdana Emerîkayê ya li rejîma Saddam di cih de dibîne, [ji
ber] ku vê yekê li Rojhilata Navîn pêvajoyeke nû daye destpêkirin.”
The Kurdistan People’s Congress called on America, too, and
confirmed that they “see America’s intervention in Saddam’s regime to
be appropriate because it has caused a new process to begin in the
Middle East.”

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 Grammar

Negative:
Add the negative prefix ne- to the verb.

Examples:
Berfînê ez bi Ferhoyî nedame hişyar kirin.
Berfin has not had Ferho wake me up.

Ferhoyî ez bi Berfînê nedame hişyar kirin.

Ferho has not had Berfin wake me up.

F. Causative Past Perfect Tense

dan
Subject conjugation
Min dabû
Te dabû
Wî/wê dabû
Me dabû
We dabû
Wan dabû

Object conjugation
We ez dabûm
Min tu dabûyî
Me ew dabû
Wî em dabûn
Me hûn dabûn
Te ew dabûn

hildan vt.: to lift, to pick up

We ez bi wan dabûm hildan.
You had had them lift me up.

Min tu bi wê (pê) dabûyî hildan.

I had had her lift you up.

Me ew bi we dabû hildan.
We had had you (pl.) lift him/her up.

Wî em bi te dabûn hildan.
He had had you lift us up.

Me hûn bi wî (pê) dabûn hildan.

We had had him lift you up.

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Grammar

Te ew bi min dabûn hildan.

You had had me lift them up.

Examples:
Berfînê ew bi Ferhoyî dabû anîn.
Berfin had made Ferho bring her.

Ferhoyî ew bi Berfînê dabû anîn.

Ferho had made Berfin bring her.

Negative:
Add the negative prefix ne- to the verb to obtain the negative form.

Examples:
Berfînê ew bi Ferhoyî nedabû anîn.
Berfin had not made Ferho bring her.

Ferhoyî ew bi Berfînê nedabû anîn.

Ferho had not made Berfin bring her.

IX. CONDITIONAL
A. Present Tense Subjunctive
As previously stated, to conjugate a verb in the present tense subjunctive
put the verb stem between the prefix bi- and the appropriate personal
endings im, î, e, in (m, yî, n after stems ending in a vowel). Review the
present tense subjunctive under the heading “Subjunctive Mood and Its Use
in the Present Tense.”

B. Past Tense Subjunctive

The past tense subjuctive is mainly used in conditional sentences. To
conjugate a verb in the past subjunctive mood simply put the past tense
stem of the verb, which is obtained by removing the [i]n part of the
infinitive, between the prefix bi- and the appropriate personal suffix ama,
ayî, a, or ana.

The formula is:

bi + stem + ama, ayî, a, or ana

1. Intransitive Verbs

hatin vi.
Ez bi-hat-ama Ew bi-hat-ana
Tu bi-hat-ayî
Ew bi-hat-a
Em bi-hat-ana
Hûn bi-hat-ana

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2. Transitive Verbs

dîtin vt.
Subject conjugation

with singular object with plural object

Min bi-dît-a Min bi-dît-ana
Te bi-dît-a Te bi-dît-ana
Wî/wê bi-dît-a Wî/wê bi-dît-ana
Me bi-dît-a Me bi-dît-ana
We bi-dît-a We bi-dît-ana
Wan bi-dît-a Wan bi-dît-ana

Object conjugation
Te ez bi-dît-ama
Wan tu bi-dît-ayî
Me ew bi-dît-a
We em bi-dît-ana
Wî/wê hûn bi-dît-ana
Min ew bi-dît-ana

C. Conditional Sentences
Conditional sentences indicate a circumstance in which an event or
situation might happen, might be happening, or might have happened. It
can express true or factual ideas. If is used to introduce these
circumstances. The equivalent of the conjunction if in Kurmanji can take
any of the following forms:

heke, hek, eger, heger, ger, ku, heke ku, ger ku, eger ku.

1. Present and Future Tenses (True)

The present and the future tenses are used when the conditional sentence
expresses a true, factual situation, a predictable fact, or a habitual activity.

The present subjunctive is used in the conditional clause (if clause) while
the future tense is used in the result clause to talk about specific things that
will happen if a certain condition is met as in examples 1, 2, 3, 4, 5, 6, and
7 below.

The following forms can be used in the conditional sentences to make a

statement, to express a particular situation, a case, a general truth, or a
habitual activity.

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Grammar

A) The present indicative is used in both the conditional clause (if clause)
and in the result clause after a conjunction as in examples 8, 9, and 10
below.

B) The present indicative is used in the conditional clause, and the future
tense is used in the result clause as in the example 11 below.

C) The subjunctive is used in the conditional clause and the present

indicative is used in the result clause as in examples 12, 13, 14, 15, and 16
below.

D) The simple past tense or the past tense subjunctive is used in the
conditional clause and the present indicative or the future tense is used in
the result clause as in examples 17, 18, 19, 20 and 21.

E) The subjunctive is used in both the conditional clause and the if clause
as in the example 22.

Examples:
1) Heke baran bibare, kolan ê şil bibin.
If it rains, the streets will get wet [predictable fact].

2) Eger ew kes xwe piçekî biwestîne, ew dê bikaribe van hestan bîne

ser rûpelekê.
If that person exerts a little effort, he or she will be able to put these
these feelings down on a piece of paper.

3) Eger pêşketinek çêbibe, ew dê li vê derê pêk were.

If any progress is going to be made, it will take place here.

4) Ku ez zimanê dayîka xwe nizanibim, ezê nikanibim bi dayîk, bav û

birayê xwe Hesen re biaxivim.
If I don’t speak [lit. know] my mother tongue, I will not be able to
speak with my mother, father, and my brother, Hesen.

5. Bo nimûne heger ko MED-TV bi hinek reportajan rexneyan li

Sûriyeyê bigire, dê desthilatdarên Sûriyeyê bi gixika desthilatdarên
PKK-yê bigirin.
If some MED-TV interviews criticize Syria, for instance, then the
Syrian authorities will (would) attack the PKK [lit: would grab PKK’s
authorities by the throat].

6) Ku ez zimanê dayika xwe nizanibim, kes wê nizanibe ku ez kurd im.

If I don’t speak my native language, nobody will know that I am a
Kurd.

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 Grammar

7) Heger ko bingehê wê civata ko em dixwazin ava bikin ne li ser

berjewendiyên mirovê kurd avakirî be, dê em ticaran nekarin bibin
xwediyê jiyaneka azad û bextewar.
If the foundation of the society that we want to build is not based on
what benefits the Kurdish people, then we will never be able to have a
free and happy life.

8) Heger baran dibare kolan şil dibin.

If it rains, the streets get wet [general truth].

9) Ku tu poşman î ez te dibim mala bavê te.

If you are sorry, I will take you to your (father’s) home [particular
case, situation].

10) Heger ez piştî şîvê qawê vedixwim ez nikarim razêm.

If I drink coffee after dinner I cannot sleep [Habitual activity or
situation].

11) Heger ko tu li gramera kurdî ya bi ravekên kurdî digerî, hingê dê

ev pirtûka mîrê kurmanciya modern mîr Celadet Alî Bedir-Xanî li
hewara te bêt.
If you are looking for a Kurdish grammar book with Kurdish
explanations, then this book by Celadet Ali Bedirxan [Jaladet Ali
Bedirkhan], the master of modern Kurmanji, is just for you [lit: will
come to your aid] [Statement].

12) Heke baran bibare kolan şil dibin [factual situation].

If it rains, the streets get wet.

13) Eger têkiliyên hin kesan bi Ewropa re hebin, ew pirtûkên xwe li wê

derê diweşînin [case].
If some people have connections with Europe, they publish their books
there.

14) Heger ew bixwazin ew dikarin teoriya gramerê û rastnivîsandinê ji

wê derê bixwînin û fêr bibin [case].
If they wish, they can study and learn grammatical theory and
orthography from there.

15) Ger mêrê êzîdî jineke ne êzîdî ji xwe re bîne, ew ji ola êzîdî tê
avêtin û kêm caran tê kuştin.
If a Yezidi man marries a non-Yezidi girl, he is kicked out of the
Yezidi religion and, in rare cases, is killed [case].

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Grammar

16) Heger berjewendiyên xelkê li dijî yên partiyê bin, xeta partiyê têt
parastin.
If the interests of the people run counter to those of the party, the
party’s interests are [lit. the party’s line is] protected [case].

17) Ger du salên wê neqediyabin û ew bixwaze ku dev ji mêrê xwe

berde, ew mecbûr dibe ku vegere welatê xwe.
If she has been there less than two years [lit: If her two years have not
passed] and she wants to divorce her husband, she is forced to return to
her country [factual situation].

18) Heger ew hat, emê herin.

If he/she comes [lit. came], we will go [condition].

19) Heke me kirî em ê bînin.

If we buy [lit. bought] [it], we will bring [it] [condition].

20) Eger min piştî şîvê qawe vexwar, ez nikarim razêm.

If I drink [lit. drunk] coffee after dinner, I cannot sleep [habitual
activity, situation].

21) Ji %90.4’ê zarokan diyar kir ku ger ku derfet hebûna, wan ê

bixwesta ku tenê bixwînin.
90.4% of the children said that if they had the opportunity they would
just want to study [situation].

22) Ku îmkanên kopîkirinê hebin, wêneyên ku di çîrokê de ne kopî

bike.
If there are opportunities for copying, copy the pictures that are in the
story [case].

2. Present/Future Tense and Past Tense Unreal Condition (Untrue)

The present and future tenses (untrue) refer to the possible results of an
imagined situation. If introduces a contrary-to-fact condition in the present
or future.

The past tense (untrue) condition, on the other hand, refers to the possible
results of an imagined situation that did not exist in the past. If introduces a
contrary-to-fact condition in the past.

In both cases, the past subjunctive is used in the if clause while the future
tense marker ê is used along with the past subjunctive in the result clause.
Because the forms of both the present/future tense untrue and of the past
tense unture condition are the same, the context will make the meaning
clear.

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 Grammar

Examples:
Heke baran bibariya kolan ê şil bibûna.
If it rained, the streets would get wet.
If it had rained the streets would have gotten wet.

Heke perê min hebûna min ê ev xanî bikiriya

If I had money, I would buy this house.
If I had had money, I would have bought this house.

Ger ku derfet hebûna, wan ê bixwesta ku tenê bixwînin.

If they had the opportunity, they would only want to study.
If they had had the opportunity, they would only have wanted to study.

Ger ku lijneyên civakî yên sivîl, girseyên ku ji gund hatine bajêr di

adaptasyonan de derbas bikira, dê pirsgirêk evqas mezin nebûya.
Had the civil organizations helped the masses that came from the rural
areas become accustomed [to the city life] [lit. Had the civil
organizations adapted/absorbed the masses that came from rural areas],
the problem would not have become so big.

Heke zimanê kurdî bihata bikaranîn, ew pêşveçûnên ku di qada siyasî

û civakî de derketine pêş, dê deh caran jê zêdetir di vê qadê de çêbûna.
If the Kurdish language had been used, the improvement in the
language area would have been ten times bigger than the improvement
in political and social realms.

Lê dema min ji “Derya” hez nekira min ê [ew] dernexista.

However, if I had not liked Derya, I would not have made it.

3. Optative Mood with Xwezî

Xwezî (Wish) + Subjunctive

Sentences with the particle xwezî23 express a desired action that is different
from or opposite to the reality. It is a type of conditional in that it expresses
a desire or wish which is contrary-to-fact.

The verb following xwezî must be in the simple past subjunctive.

Furthermore, because the form used is the past tense, care should be taken
to determine whether the verb is transitive or intransitive. For the sake of
simplicity in the examples given below, the first sentences will indicate the
reality while the second one will indicate the wish or the desired action
which is contrary-to-fact. The past tense is used to make a wish about both
the present and the past. Therefore, in the absence of the first sentence that

23
Xwezî has many variants such as xweska, xwezila, xuzla, xwazil, xuzî, etc.

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Grammar

indicates the reality, the whole context will determine whether the wish is
about the present or the past.

Examples:
Tu ji min hez nakî. Xwezî te ji min hez bikira (wish about present).
You do not love me. I wish you loved me.
Te ji min hez nekir. Xwezî te ji min hez bikira (wish about past).
You did not love me. I wish you had loved me.

Tu naçî. Xwezî tu biçûyayî (wish about present).

You are not going. I wish that you were going.
Tu neçûyî. Xwezî tu biçûyayî (wish about past).
You did not go. I wish you had gone.

Tu me dihêlî. Xwezî te em nehiştana (wish about present).

You are leaving us. I wish you were not leaving us.
Te em hiştin. Xwezî te em nehiştana (wish about past).
You left us. I wish you had not left us.

Em ne azad in. Xwezî em azad bûna (wish about present).

We are not free. I wish we were free.
Em ne azad bûn. Xwezî em azad bûna (wish about past).
We were not free. I wish we had been free.

104
Selections
 Selection 1

Malbata Mîrza Botî

Ji pirtûka Kolay Kürtçe [Kurdiya Hêsan]

Min li dêrî da. Ez hinek li hêviyê mam. Xortekî panzdeh salî hat û derî
vekir. Li gel vî xortî keçikek piçûk24 û porzer hebû. Ew xweha Temoyî ye,
keça Mîrza Botî. Keçik pênc salî ye. Navê wê Şîrîn e. Di pişt re stiyek hat û
gote min:

-Rojbaş, hevalê hêja, bi dîtina we ez gelek kêfxweş bûm.

Ev stî jina Mîrza Botî ye, diya Temoyî û Şîrînê ye. Temo kurê wê û Şîrîn
keça wê ye. Temo birayê Şîrînê ye. Şîrîn xweha Temoyî ye. Bavê herdû
zaroyan Mîrza Botî, îro ne li mal bû. Mîrza Botî rojnamevan e. Jina Mîrza
Botî ne kurd e. Jina wî polonî ye. Ev hevde[h]25 sal in ew jina Mîrza Botî
ye. Dê û bavê Temoyî û Şîrînê ciwan in. Mîrza Botî sîh û neh salî ye, jina
wî sîh û pênc salî ye. Dê û bavê Mîrza Botî dapîr û bapîrê Temoyî û Şîrînê
ne. Mîrza Botî xwehek jî heye. Ew li Îranê ye. Ew di Kirmanşahê de dijî.
Kirmanşah di Kurdistana Îranê de ye. Kirmanşah bajarekî mezin e. Mêrê
xweha Mîrza Botî li Kirmanşahê dixebite. Navê wî Sineyî ye. Wan jî du
zaro hene26: Sînem û Zozan. Jê pê ve Mîrza Botî birayek heye. Navê wî
Pola ye. Mîrza Pola Botî çar zaro hene: du keç û du kur. Pola Botî mamê
Temoyî û Şîrînê ye. Zaroyên herdû birayan dotmam û pismamên hev in.

Ferhengok/Vocabulary

bi dîtina filankesî kêfxweş bûn: to be happy to see s.o.; bi dîtina te ez

kêfxweş bûm: I am happy to see you
jê pê ve (ji vê pê ve): besides, furthermore, in addition to, other than, apart
from
li dêrî dan: to knock on door
mîrza m.: Mr., prince
porzer: yellow-haired, blonde
stî f.: lady
xweh [xûşk] f.: sister

24
Under foreign influence, the ezafeh construction is sometimes omitted after the
indefinite singular article (ek/yek) as in “keçikek piçûk.” Grammatically, the
form “keçikeke piçûk” or even “keçikeka piçûk” is preferable.
25
The letter h can be omitted, especially in the spoken language.
26
This text exemplifies a southern construction, expressing possession with the
oblique case rather than with the ezafeh construction, e.g., in the south: wan jî du
zaro hene (possessive pronoun + noun), in the north: du zaroyên wan jî hene
(noun with ezafeh + pronoun).

107
Selection 2

Qesra Îshak Paşa û tirba Ehmedê Xanî

Ji pirtûka Kurdiya Hêsa

Navçeya Bazîdê li nêzîkî Çîyayê Agirî hatiye avakirin. Taybetiyên vê

navçeyê pir in. Yek ji wan, Qesra Îshak Paşa ye ku di nav tixûbê vê
navçeyê de cihê xwe digire. Mîna Qesrên welatên din, ev qesir jî di cîhanê
de bi nav û deng e.

Di nava dîwarên qesrê de bi lûleyên herî yên firinkirî ava germ hatiye
gerandin. Di zivistana sar de qesir bi vî awayî hatiye germkirin. Ev jî mîna
sîstemeke qalorîferê hatiye bikaranîn.

Di dîwarên qesrê de hunera çînî nehatiye bikaranîn. Lê hunerên kurdan yên

kevirbiriyê tev hatine bikaranîn. Kevirên dîwaran bi hostetiyeke xurt, bi
çanda kurdan, osmaniyan û selçûqiyan hatine nexişandin.

Deriyê vê qesrê bi zêr hatiye rûkirin. Lê di dema dagirkeriya ûris de, ji

aliyê artêşa ûris ve ev derî ji şûna xwe hatiye derxistin. Wekî ku tê gotin,
ev derî niha di mûzeya Moskavayê de tê parastin.

Ehmedê Xanî jî li vê qesrê katibî kiriye. Tê gotin ku, Mem û Zîn jî li vê

derê hatiye nivîsandin. Niha tirba Ehmedê Xanî bûye ziyaretgeh. Û ev
ziyaretgeh jî li rex qesrê ye.

Ku mirov derdikeve şaneşîna vê qesrê, ji aliyekî Kela Bazîdê, ji aliyekî

Navçeya Bazîdê û ji aliyê din ve jî herdu çiyayên Agirî mirovan sermest
dikin.

Mizgefta ku Ehmedê Xanî tê de şagirt gihandine li hemberê qesrê ye.

Dema ku mirov derdikeve cihê herî bilind, ji Kela Bazîdê li dîmenê mêze
dike, wekî ku mirov di nava balafirekê de be; ji wir li dîmenê binêre. Ji
aliyekî di nava dîroka kurdan de, ji aliyê din ve jî, di nava bihuşteke sirûştî
û hunerê de mirov xwe winda dike. Dixwazî li çiyayên mîstîk, li hunerê, li
dîrokê û dixwazî li keç û xortên ku li dora tirba Ehmedê Xanî diçin û tên
mêze bike.

Hêza dîrokê û hunerê dil û mêjiyê mirovan hildide bin bandora xwe û
mirov bi saetan nayê ser hemdê xwe.

108
 Selection 2

Ferhengok/Vocabulary

çînî f.: porcelain, ceramic

dîmen f.: scenery, view, panorama
firinkirî: kiln-baked, kiln-fired
hatin ser hemdê xwe: to come to one’s senses
hildan/kirin bin bandorê: influence, to bring s.o. under one’s influence
katibî kirin: to work as a clerk/scribe
kevirbirî f.: stonecutting
mûze f.: museum
navçe f.: district
osmanî m.: Ottoman
rûkirin: to plate, to inlay
şagirt gihandin: to educate students, to train pupils
şaneşîn f.: balcony
selçûqî m.: Seljuks
sermest bûn: to be astonished, to become bewitched
sîstema kalorîferê: [central] heating system
ziyaretgeh f.: place of pilgrimage

109
Selection 3

Li Amedê festîvala zarokan

Dibistana Kurdî

Di 12-16’ê [donzdeh-şanzdehê] gulanê de li Amedê çaremîn festîvala

zarokan tê lidarxistin. Li gor agahiyên ku me ji rayedarên Şaredariya Sûrê
ya Amedê girtine, dê ji bajarên cîran, ji her sê parçeyên Kurdistanê yên din,
ji Lûbnan, Ermanîstan, Filistîn, Afrîka û Ewropayê zarok beşdarî vê
festîvalê bibin. Bi hezaran pirtûkên zarokan yên bi kurdî, ku ji aliyê Weqfa
Kûltûra Kurdî li Stockholmê û bi alîkariya madî ya dewleta Swêdê ve
hatine çap kirin, jî dê di festîvalê de belaş bên belav kirin.

Festîval dê di 12ê [donzdehê] gulanê de ji Deriyê Çiyê heta Mizgefta Ofîsê

bi meşekê dest pê bike. Zarok dê bi cilê xwe yên gelêrî beşdarî vê meşê
bibin. Dê di 16ê [şanzdehê] gulanê de bi seyran û şahiya firokeyan festîval
dawî bibe.

Di dema festîvalê de, dê li bajêr, li gelek cihan kon bên vekirin. Di van
konan de dê filmên zarokan, şano û govendên gelêrî bên pêşkêşkirin. Dê di
kargehan (atolye) de xebatên wek çêkirina wêne, peyker, lîstok, mask,
mûzîk, çap, boyaxkirina xwezayî bên li darxistin.

Piraniya van konan dê li taxên qeraxa bajar27 bên ava kirin ku zarokên wan
taxan yên ji malbatên xizan bikaribin beşdar bibin. Serokê Şaredariya Sûrê
Abdullah Demîrbaş li ser armancên festîvalê ji DIHAyê28 re weha dibêje:
“Em dixwazin balê bikişînin ser tiştên ku heta niha qewimîne, li ser pirsên
zarokan hestyariyê li ba rayedaran peyda bikin, em dixwazin zarokên me
nasnameya xwe ya kûltûrî û zimanî pêş ve bibin; ya herî girîng jî em
dixwazin, bi hefteyekê be jî, zarokên xwe kêfxweş bikin, di atolyeyên ku
bên avakirin de jêhatîbûna wan derxin holê û wan hînî afirandin û
parvekirinê bikin.” Zarokên ku ji bajar û welatên din tên Amedê, dê li
malan, li ba hevsaliyên xwe bên bicîh kirin ku hevûdu nas bikin û hînî
kûltûra hev bibin.

27
In the oblique case, the last a or e of many masculine nouns -e.g. bajar- changes
into ê. Thus in these sentence the word “bajar” should be written as “bajêr.”
28
Abbreviation for Dicle Haber Ajansı-Dicle News Agency.

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 Selection 3

Ferhengok/Vocabulary

bicîh kirin: accommodate, offer lodging/housing, to put up, to set up

çap f.: print
çapkirin: printing
Ermenîstan f.: Armenia
Filistîn f.: Palestine, The Palestinian Authority
firoke f.: kite
hestyarî f.: sensitivity
hevsal m.&f.: people who are the same age as oneself
kargeh f.: workshop
kûltûr [=çand] f.: culture
Lûbnan f.: Lebanon
madî [=maddî]: financial, material (physical, not abstract)
meş f.: march, walk, parade
nasname f.: identity
parve kirin: to share
şaredarî f.: municipality
weqf f.: foundation

111
Selection 4

Çend rewşenbîrên kurd

Ji pirtûka Kurdiya Hêsa

Ehmedê Xanî
Ehmedê Xanî, di sala 1651ê [hezar û şeş sed û pêncî û yekê] de li gundê
Xanê ku li ser Colemêrgê ye, ji dayik bûye. Çend sal bi şûn de digel
malbata xwe koçî Bazîdê kir. Xanî di çardesaliya xwe de dest bi nivîskariyê
kiriye. Digel kurdî, zimanê tirkî, farisî û erebî zanibûye. Tê gotin ku gelek
berhemên wî yên nivîskî hebûne. Lê mixabin îro di destê me de Mem û Zîn,
Nûbihara Biçûkan û Eqîda Îmanê tenê hene.

Xanî di sala 1695an [hezar û şeş sed û not û pêncan] de nivisandina Mem û
Zîn qedandiye. Agahiyen di derbarê Xanî û pirtûka wî de, di nava
ansîklopediyên cîhanê yên sereke de cih digirin.

[Xanî] li Bazîdê çûye ser dilovaniyê. Tirba wî li tenîşta Qesra Îshak Paşa
ye. Ji aliyê gelek kesan ve tê ziyaret kirin.

Celadet Bedirxan
Celadet Bedirxan ji malbata Bedirxan Paşa, lawê Emîn Elî Bedirxan e. Ew
roja 26ê [bîst û şeşê] avrêla 1897an [hezar û heşt sed û not û heftan] ji
dayik bûye.

Mîr Celadet li ser elfabeya kurdî ya latînî û li ser rêzimana kurdî xebatên
giranbuha kirine. Bingeha rêzimana kurdî ya nûjen daniye.

Di warê rewşenbiriyê de jî xebatên girîng pêşkêş kirine. Bi çend hevalên

xwe yên wek Osman Sebrî, Cîgerxwîn, Qedrî Cemîl Paşa, Qedrîcan û hwd.
re di sala 1932yan de dest bi weşana Hawarê kiriye. Çawa tê zanîn Hawar
qîbleha nivîsara kurdî ya nûjen e.

Mîr Celadet di sala 1951ê [hezar û nehsed û pêncî û yekê] de çû ser

dilovaniyê.

Cîgerxwîn
Çawa ku di helbesta xwe de jî dibêje di sala 1903yan [hezar û neh sed û
sisêyan] de li gundê Hesarê (ku li ser Kercewsa Mêrdînê ye) ji dayîk bûye.
Navê wî yê rastîn Şêxmûs e. Zarokê malbateke xizan e. Di zarokatiya xwe
de dê û bavê xwe wenda dike. Digel birayê xwe yê mezin, li ba xizmên
xwe mezin dibe. Ji ber bûyer û tevliheviya demê, digel kekê xwe bar dike
diçe binxetê û di navçeya Amûdê de bi cih dibe. Di hijdeh saliya xwe de, di
medreseyên kurdî de dest bi xwendinê dike. Di bin bandora Ehmedê Xanî û
Melayê Cizîrî de dimîne. Di Hawarê de helbestên xwe bi navê Cîgerxwîn
dinivîse.

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 Selection 4

Di sala 1926an [hezar û neh sed û bîst û şeşan] de di nava rêxistina

Xoybûnê de cih digre. Dema ku Partiya Demokrat ya Kurdistana Suriyê di
sala 1950[yî] [hezar û neh sed û pêncîyî] de saz dibe, Cîgerxwîn ji wê demê
heta mirinê, endamtiya wê partiyê domand.

Heşt dîwan helbestên Cîgerxwîn hene. Tevê helbestên wî bi welatparêziyê

xemilîne. Gelek kilamên şoreşgeriyê ji helbestên wî hatine girtin. Xasma
hozan û dengbêj helbestên wî dixwînin û stranan jê çêdikin. “Ay lê gulê”
yek ji wan e.

Seydayê nemir di sala 1984an [hezar û neh sed û heştê û çaran] de li

Swêdê, li Stokholmê çû ser dilovaniyê.

Ferhengok/Vocabulary

ansîklopedî f.: encyclopedia

avrêl [nîsan] f.: April
bi cîh bûn: to settle, see Chyet: cî, pp. 93-94
Binxet f: an expression used by the Kurds to refer to the line [political
border] drawn between Syria and Turkey so while binxet (below the line)
refers to Syrian Kurdistan, serxet (above the line) refers to Kurdistan of
Turkey
bi şûn de: later, afterwards
çûn ser dilovaniya xwe: to pass away, see Chyet: dilovanî, p. 153
di … saliya xwe de: at the age of; di çardesaliya xwe de: at the age of
fourteen.
koç kirin: to move, to migrate, see Chyet: koç II, p. 328
medrese f.: madrasah, school
nivîskî: written
Qîbleh f.: the direction of Mecca (to which Muslims turn in worship). In
the text it refers to the importance of the magazine Hawar.
rastîn: real
tev: all
tê gotin: it is said [passive voice]
xasma: especially, particularly
zarokatî f.: childhood

113
Selection 5

Li Swîsreyê perwerdeya kurdî

Dibistana Kurdî

Li Swîsreyê li gelek bajaran perwerdeya kurdî heye. Lê em di vê nivîsê de

agahdariyên ku mamoste Torî Bamerd li ser perwerdeya kurdî ya li bajarên
St. Gallen, Herisau û Gossau şandine, diweşînin. Herweha mamoste Torî
Bamerd bi şagirdan re, li ser girîngiya zimanê zikmakî û daxwaz û
pêşniyarên wan yên ji bo baştirkirina perwerdeya kurdî hevpeyivîn kiriye.
Em wan jî diweşînin.

Li Bajarên St. Gallen, Herisau û Gossauyê 600 [şeş sed] kurd dijîn. 47 [çil
û heft] zarok û 15 [panzdeh] salmezin beşdarî dersên kurdî dibin.

Li St. Gallenê du sinif û zarokxaneyeke kurdî hene. Bi tevahî 22 [bîst û du]

şagird beşdarî perwerdeya kurdî dibin. Mamosteyên wan Torî Bamerd û
Gulsum Dogan in. Ders rojên çarşemê tên dayin.

Li Herisauyê du sinif hene. 18 [hijdeh] şagird beşdarî dersan dibin.

Mamosteyên wan Tori Bamerd û Mistefa Şengel in. Ders rojên sêşem û
pêncşeman tên dayin.

Li bajarê Gossau sinifek heye. Heft şagird beşdarî dersan dibin. Mamoste
Mistefa Şengel e. Ders rojên pêncşemê tên dayin. Her yekşemê di navbera
saet 10.00 - 11.00an [deh – yanzdehan] de, di bin rêbertiya hunermenda
“Koma Silbus î Tari” Gulden Dogan de 20 [bîst] zarok beşdarî xebata
Koroya şagirdên Dibistana Kurdî dibin. Herwiha di komelê de jî her roja
çarşemê di navbera saet 18.30 [hijdeh û sîh] û 20.30an [bîst û sîhan]29 de, ji
bo mezinan dersên kurdi û xebata koroya mezinan tê kirine. Bi hindikayî 15
[panzdeh] mezin beşdarî vê xebatê dibin. Mamoste Hesen Yildiz û
Mamostê mûzikê jî Ozan Kawa Urmiye ye.

Di her sinifi de hefteyê 2 [du] saet dersên zimanê zikmakî û çandê tên
dayin.
Şagirdên dersa kurdî: Ku em zimanê xwe zanibin, tê wateya ku em
kurd in.

Bi minasebeta 21ê [bîst û yekê] sibatê, “roja navnetewî ya zimanê

zikmakî,” şagirdên ku li bajarên Swîsreyê St. Gallen û Herisau beşdarî
dersên kurdî dibin, dîtinên xwe wiha nivîsîne:

Pirs:
Çima tu beşdarî dersên zimanê zikmakî dibî?
Nêrîna te di derbarê zimanê zikmakî de çi ye?
29
As time expressions: 6:30 şeş û nîv [six thirty], and 8:30 heşt û nîv [eight thirty].

114
 Selection 5

Pêşniyarên te ji bo başbûna dersa zimanê zikmakî çi ne?

Şagirdên ji bajarê St. Gallen:

Enwer Kilinç, 14 [çardeh] salî: Ji bo ku ez bikaribim bi zimanê xwe yê

zikmakî bixwînim, binivîsim û xwe îfade bikim beşdarî dersên zimanê
zikmakî dibim. Ez bawer dikim, divê her mirov hînî zimanê xwe bibe, ji
ber ku mirov bizanibe ew kes ji wî miletî ye. Divê her mirov ji bo ku
zimanê wî yê zikmakî li ser piyan bimîne, her tiştê ji destê wî were bike,
dive hînî zimanê xwe bibe û bide naskirin. Divê em jî di dersên xwe yên
zimanê zikmakî de tenê bi kurdî biaxivin.

Rêber Tutar, 10 [deh] salî: Ji bo ku ez hînî kurdî bibim û zarokên kurdan

nas bikim têm Dibistana Kurdî. Ku ez zimanê dayika xwe nizanibim, kes
wê nizanibe ku ez kurd im. Divê em li malê dersên xwe dubare bikin û divê
em baş li mamostê xwe guhdarî bikin. Divê em di paûsê (navber) de
xeberên xirab ji hev re nebêjin.

Anter Dogan, 10 [deh] salî: Ji ber ku ez dixwazim zimanê dayîka xwe hîn
bibim beşdarî dersên kurdî dibim û ez dixwazim hînî nivîsandina kurdî
bibim. Ez dixwazim hevalên min yên kurd hebin. Zimanê zikmakî ji bo
mirovan pêwîst e. Ku şagird heftekî werin û heftekî neyên, ev ne baş e. Ez
dixwazim 20 [bîst] deqîqe paûs hebe. Ez dixwazim pirr binivîsim û lîstik jî
bilîzim û em wêneyan jî çêkin.

Yelîz Kilinç, 12 [donzdeh] salî: Ji bo ku bi zimanê kurdî baş bizanibim

binivîsim, bixwînim û biaxivim têm Dibistana Kurdî. Ez dixwazim hevalên
min yên kurd hebin. Nerîna min ya di derbarê zimanê zikmakî de: Eger ez
zimanê zikmakî nizanibim, ezê nikanibim bi dayîka xwe re biaxivim. Ku
zarokek bi kurdî nizanibe, divê mamoste bi elmanî pê bide fêmkirin. Ji bo
ez baş hînî kurdî bibim, divê dayîk û bavê min bi min re bi kurdî biaxivin.
Divê em di Dibistana Kurdî de bi tirkî û elmanî neaxivin. Divê em her hefte
werin dibistanê.

Dîlan Çalgan, 11 [yanzdeh] salî: Ji bo ku hînî kurdî bibim ez têm

Dibistana Kurdî. Ku ez zimanê dayîka xwe nizanibim, ezê nikanibim bi
dayîk, bav û birayê xwe Hesen re biaxivim. Ji bo dersên me baştir bibin,
divê em her çarşemê werin dibistanê û divê em bi hevalên xwe re tenê bi
kurdî biaxivin.

Welat Didin, 11 [yanzdeh] salî: Ji bo ku ez hînî kurdî bibim û xwe

bikanibim îfade bikim, têm dibistanê. Zimanê zikmakî pirr rind e ku mirov
hîn bibe. Mirov ku zimanê xwe nizanibe, mirov nikane bersiv bide. Divê
em ji hevalên xwe re bêjin, “werin Dibistana Kurdî” ji bo ku em pirrtir
bibin. Divê em baş li mamoste guhdarî bikin. Divê mamoste jî xwe baş
amade bike. Divê em ji saeta dersê dereng nemînin.

115
Selection 5

Şagirdên ji bajarê Herisau:

Sedat Mintas, 17 [hivdeh] salî: Ji bo ku baştirîn30 hînî zimanê xwe bibim,
xwendin û nivîsandina xwe bi pêş ve bibim, têm dibistanê. Li gorî nêrîna
min, divê zimanê zikmakî tu carî neyê qedexe kirin û bi awayekî berfireh
bê bi kar anîn. Zimanê zikmakî nîşana mirov e ku yek ji kîjan qewmî ye.
Pêwîst e mirov di serî de li mala xwe bi kurdî biaxive. Û divê mirov bi
daxwaz tevî dersan bibe.

Ferhat Tan, 19 [nozdeh] salî: Ji bo ku baştir hînî zimanê dayîka xwe

bibim têm dibistanê. Ji ber ku ez kurd im û dixwazim bi malbat û miletê
xwe re bi kurdî biaxivim, dixwazim hînî zimanê xwe bibim. Pêşniyarên
min ji bo başbûna dersê, divê em bi zimanê zikmakî bixwînin, binivîsin,
biaxivin û li televîzyonên xwe temaşe bikin.

Ferhengok/Vocabulary

agahdarî f.: information

baş guhdarî kirin: to listen carefully
baştir: better
baştirîn: the best
bi filankesî dan fêmkirin: to make s.o. understand
bi hindikayî: at least
bi minasebeta: on the occasion of
her tiştê ji destê filankesî were bike: to do all one can
îfade kirin: to express
koro f.: chorus, choir
nêrîn f.: opinion, point of view
rêbertî f.: guidance, leadership
salmezin: adult
sinif f.: class
Swîsre f: Switzerland
tevî [tevlî] bûn: to participate (in), to take part
xeberên xirab: swearwords
zarokxane f.: kindergarten

30
Baştirîn is the superlative form of baş.

116
 Selection 6

Li cîhanê jin roja xwe cejn dikin

Amude.net

Îroj roja jinan a cîhanî ye. Her sal di 8ê [heştê] adarê de, jinên cîhanê roja
xwe cejn dikin û doza wekheviya aborî, civakî, çandî û siyasî dikin. Li
gelek welat û bajaran, xwepêşandanên jinan ji bo bidestxistina mafên
wekheviyê di hemî warên jiyanê de, li hemî welatan pêk tên. Yekem car di
sala 1921’ê [hezar û neh sed û bîst û yekê] de li Kopenhaginê di
konferanseke jinên sosyalîst de 8ê adarê weke roja jinên cîhanê hate
binavkirin. Lê çima 8ê adarê?

Di 8ê adara 1908an [hezar û nehsed û heştan] de, karkerên jin di fîrmeyeke

emerîkî de ji bo bidestxistina bêtir ji mafan protesto kir û karê xwe
rawestand. Ji nişka ve agirek bi fîrmeyê ket û 129 [sed û bîst û neh] jin
şewitîn û mirin.

Bi înîsyatîva sosyalîsta elman Clara Zetkin, di 19’ê [nozdehê] adara 1911ê

[hezar û nehsed û yanzdehê] de yekemîn Roja Jinan a Cîhanî li Elmanya,
Danmark, Nemsa, Swêsra û Dewletên Yekbûyî yên Emerîkayê (USA) pêk
hat. Bi milyonan jin beşdarî çalakiyên protestoyê bûn. Daxwazên wan ên
bingehîn ev bûn: Mafê hilbijartin û dengdanê, 8 demjimêran kar di rojê de,
parastina dayik û zarokan û wekheviya meaşan û dema kar. Di 1912an
[hezar û nehsed û diwazdehan] de, jinên li Fransa, Holanda û Swêdê jî
beşdar bûn, û di 1913an de jî jinên rusî.

Jinên kurd jî mîna hemî jinên cîhanê doza mafê wekheviyê dikin.

Ferhengok/Vocabulary

bidestxistin f.: achievement; bidest xistin: to achieve (v.)

demjimêr f.: hour, o’clock
Dewletên Yekbûyî yên Emerîkayê f.: The United States of
America
Emerîkî m.: American
firm f.: firm, company
Fransa f.: France
Holanda f.: Holland, the Netherlands
înîsîyatîv f.: initiative
konferans f.: conference
meaş m.: salary, pay
Nemsa f.: Austria
rusî f.: Russian
sosyalîst m.&f.: socialist (person)
Swêd f.: Sweden
xwepêşandan f.: demonstration

117
Selection 7

Li ser qursên zimanê kurdî yên taybet û rewşenbîrên kurd

Şefîk Beyaz, Zend

Ji bo ku mirov tiştekî bixwaze, berî her tiştî divê mirov wî tiştî wek
hewcedariyek[ê] hîs bike. Mirov dikare daxwazî û hêviyan çêbike. Lê tiştek
ta ku wek hewcedariyek pêwist dernekeve holê, zêde rexbet nabîne.
Nexasim ew cihê ku piyasa serbest lê serdest e û her tişt ji aliyê vê piyaseyê
tê kifşkirin, li wir daxwazî ji aliyê hewcedariyê ve tê tayînkirin. Ango
pêwistî, pêdivî û hewcedarî hebe, daxwazî jî çêdibe.

Ji ber ku zimanê tirkî zimanê fermî yê dewletê ye, ew kesê ku dixwîne, ji

dibistana destpêkê ta zanîngehê pêwîst e ku bi vî zimanî bizanibe. Ango
zimanê tirkî li Tirkiyeyê pêdiviyeke pêwîst e. Kesê ku bi tirkî nizanibe,
nikare bibe xwedî karekî, heke xwenda be nikare kariyer bike, nikare bibe
rektor, dekan, endezyar, bijîşk, dadmend, mamoste, polîs, heta nikare bibe
dergevan jî. Ji bo ‘jiyaneke baş û bextewar’ li Tirkiyeyê pêwistî bi zanîna
zimanê tirkî heye. Heta bi tenê zimanê tirkî jî têrê nake, divê mirov înglîzî
jî baş bizanibe.

Ew kesên ku li Tirkiyeyê dijîn; kurd, ereb, ermen, laz, rûm û hwd, ji ber ku
zimanê tirkî wek hewcedariyeke pêwîst dibînin, dixwazin ku bi vî zimanî
bizanibin. Ango neçar dimînin ku vî zimanî hîn bibin. Ta ku zimanek di
qada fermî ya civakê de neyê bikaranîn, di xwendingehên fermî û ne-fermî
de, di sazgehên dewletê de neyê bikaranîn, ji aliyê civakê ve wek
hewcedariyeke pêwîst nayê hiskirin û xwestin. Civak gava zimanekî wek
hewcedariyeke pêwîst nebîne, ji bo hînbûnê zêde hewl nade xwe. Ev rewş
ji bo her gelek û civakek lê ye.

Civaka kurd jî, mîna civakên din ji zimanê xwe-kurdî hez dike, dixwaze ku
bi kurdî biaxive. Ev sedan sal in ku zimanê kurdî ji aliyê dijminên kurdan
ve biçûk hatiye dîtin û di bin zextê de hebûna xwe domandiye. Lê tevî vê
rastiyê, zimanê kurdî ji aliyê kurdan ve tê hezkirin û kurd li zimanê xwe
xwedî derdikevin. Bi sedan sal in ku kurdî di xwendingehan de wek zimanê
hindekarî û perwerdehiyê nayê bikaranîn, lê dîsa ji aliyê piraniya kurdan ve
tê bikaranîn. Ev rewş vê rastiyê derdixe holê ku kurd ji zimanê xwe hez
dikin û li zimanê xwe xwedî derdikevin.

Pirsgirêk ne ew e ku kurd li zimanê xwe xwedî dernakevin û ji zimanê xwe

hez nakin. Ev demeke dirêj e ku zimanê kurdî di qada hindekarî û
perwerdehiyê de wek zimanekî nivîsê nayê bikaranîn. Zimanekî ku nebe
zimanê nivisê, nikare bibe standart û zimanê ku nebe standart, nikare bibe
zimanê zanistiyê.

118
 Selection 7

Heke em çend mînakên biçûk nehesibînin, kurdî bi derketina rojnameya

‘Kurdistan’ê ku di sala 1898’an [hezar û heşt sed û not û heştan] de
derketiye, dibe zimanê nivîsê. Di dema Meşrûtiyetê (1908-1918) [hezar û
neh sed û heşt-hezar û neh sed û hijdeh] de hem di hejmara kovar, rojname
û pirtûkan de zêdehiyek heye hem jî di nav rewşenbîrên kurd de hezkirina
kurdî zêde dibe. Di destpêka 1990’î [hezar û neh sed û notî] de qedexeya li
ser zimanê kurdî radibe û bi kurdî rojname, kovar û pirtûk derdikevin.
Têkildarî û hezkirina zimanê kurdî di nav rewşenbîren kurd de zêdetir dibe.
Bi kurdî gelek pirtûk û kovar derdikevin. Ango dema rewşa siyasî dest
bide, di nav rewşenbîran de hizkirin û têkiliya zimanê kurdî zêdetir dibe.

Lê ev têkildarî ne bes e. Rewşenbîrên kurd, mîna gundiyên kurdan li

zimanê xwe xwedî dernakevin, jê hez nakin. Belê, rewşenbîrên kurd, li
derveyî çanda kurdî dijîn, di xwendingehan de di bin tesîra ideolojiya fermî
de dimînin û di bin atmosfera giran ya bajaran de dijîn. Ji ber vê yekê
zimanê xwe yê zikmakî nizanin yan jî baş nizanin. Mirov dikare vê rewşê
fêm bike û têbigihêje. Lê gelo çima rewşenbîrên kurd ji bo ku fêrî zimanê
xwe bibin û zimanê xwe biaxivin, di nav hewldaneke mezin de nînin?

Yê ku li vir divê ku rexne lê bê girtin ne bi tenê rewşenbîrên kurd in,

tevgera demokrasiyê ya kurdî jî xwedî payeke negatîv e. Heke tevgera
siyasî ya kurdan di qada tekoşînê de ta niha zimanê kurdî bi kar anibûya
[bianiya], vê gavê rewşa kurdî dê ne weha bûya31. Heke zimanê kurdî
hatibûya [bihata] bikaranîn, ew pêşveçûnên ku di qada siyasî û civakî de
derketine pêş, dê deh caran jê zêdetir di vê qadê de çêbûna.32 Rewş wisa
dide xuyakirin ku ne rewşenbîrên kurd, ne jî tevgerên siyasî yên kurdan
têra xwe li zimanê kurdî xwedî derdikevin. Ev zaafiyetek e, divê ev
zaafiyet ji holê bê rakirin.

Hêdî hêdî li Kurdistanê qursên taybet ên zimanê kurdî bi fermî vedibin, ji

bo kurdan û zimanê kurdî ev pêşketinek e. Ta niha li 8 [heşt] bajar û
navçeyan ji bo vekirina qursên bi zimanê kurdî serî hatiye lêdan. Ji wan 3
[sê] qurs ji bo destpêkirinê ji Wezareta Perwedehiyê destûr stendine33. Yen
din jî ji bo destpêkirinê wê peyderpey îzin bistînin.

Lê ji bo civateke mezin wek kurdan 8 qurs ne bes in. Divê li her bajar û
navçeyên Kurdistanê gelek qursên zimanê kurdî bên vekirin. Ji bo zarok û
xortên kurdan, ji bo hînkirina zimanê kurdî pêdivî bi sedan qursên zimanê
kurdî heye. Belê, bi tenê bi qursên taybet pêkanîna hewcedariyên zarok û
xortên kurd ne mumkun e. Divê di xwendingehên dewletê de bi zimanê
kurdî hîndekarî û perwerdehî bê kirin. Ev ji bo dewletê peywirek e, dewlet
31
“weha nedibû” (the past progressive tense) is preferable to “dê ne weha bûya”
(the past subjunctive mood).
32
“deh caran zêdetir di vê qadê de çêdibûn” is preferable to the form “dê deh caran
jê zêdetir di vê qadê de çêbûna.”
33
“girtin” is preferable to “stendin.”

119
Selection 7

nikare bi tu hincetî ji vê peywirê xwe bide alî. Ji bo ku zimanê kurdî bibe

zimanê perwerdehî, hindekarî û yê pazarê pêdivî bi tekoşîneke mezin heye.
Lê ta ev rewş pêk were, divê kurd li qursên zimanê kurdî xwedî derkevin.

Dewlet alîkariya qursên bi vî rengî nake, heke ji destê wê bê, dê astengî

derxe. Ji ber vê yekê ev bar li ser milê kurdan e. Ev peywir a kurdan e.
Pêkanîna vê peywirê hem rûmet, hem jî berpirsiyarî ye. Her kurdek divê vê
peywir û berpirsiyariyê par ve bike.

Enstîtûya Kurdî ya Stenbolê tevî ku ne saziyeke perwerdehiyê ye, disa jî ji

bo perwerdekirina mamosteyên zimanê kurdî ta niha gelek qurs pek anîne.
Di van qursan de bi sedan mamoste hatin perwerdekirinê. Ji bo hînkirina
zimanê kurdî gelek pirtûk û ferheng amade kirine. Enstîtûya Kurdî ya
Stenbolê bi derfetên xwe yên pir hindik van xebatan dike. Ji bo geşbûn û
pêşketina zimanê kurdî, divê li qûrsên zimanê kurdî xwedî bê derketin,34
hejmara van qursan bê zêdekirin.

Ferhengok/Vocabulary

asteng(î) derxistin: to prevent, to obstruct, to create difficulties

bi fermî: officially, legally, formally
biçûk dîtin: to look down on, to underestimate
daxwazî f.: demand, wish, see Chyet: daxwaz, p. 126
dekan m.&f.: dean
derketin holê: to appear, to turn out, see Chyet: hol II, p. 263
destûr standin: to get permission
dibistana destpêkê: elementary school
endezyar m.&f.: engineer
geş bûn: to flourish, to strengthen, to shine, to bloom
geş: shining, blooming, strong,
heta: until, even
hewcedarî f.: necessity, need
hîndekarî f.: schooling (acquisition of knowledge)
ji dest hatin: to be able, to be capable of doing s.t, to have the chance to do
s.t.
ji holê rakirin: to eliminate, see Chyet: hol II, p. 263
kariyer kirin: to make a career
lê disa jî: but still, but in spite of this
meşrûtiyet f.: constitutional monarchy
mimkun [mumkun]: possible
nexasim: particularly
par ve kirin: to share, see Chyet: par kirin II, p. 431
pazar f.: market
34
Intransitive verbs, e.g., xwedî derketin, cannot be made passive. Such
grammatical constructions are foreign to Kurdish and only exist due to Turkish
influence.

120
 Selection 7

perdeypey: one by one, gradually

perwerdehî f.: education(al)
pêwistî f.: need, necessity, obligation
piyaseya serbest: free market
polîs m.&f.: police
qad f.: area, field, level
qurs f.: course
raxbet dîtin: to be popular, to be in demand
rektor m.&f.: rector
sazgeh f.: office, institution
siyasî: political, politic
taybet: private
tayîn kirin: to determine, to appoint
têkildarî f: involvement
tekoşîn f.: struggle, effort
tevî vê rastiyê: in spite of the fact that
Wezareta Perwerdehiyê: Ministry of Education
xuya kirin: to show up, see Cheyt: xuya, p. 669
xwe dan alî [=xwe dan paş]: to avoid, to get out of doing something
xwedî derketin: to claim, to make a claim to, to take ownership (of), to take
pride in, to promote, to embrace
xwenda: educated
zaafiyet f.: weakness
zêdehî f.: increase, abundance
zext f.: pressure
zimanê nivîsê: written language

121
Selection 8

Kerkûk Kurdistan e bûye serkaniyeka herî bingehî ya ragihandina

kurdî

Arif Zêrevan, sernivîskar û gerînendeyê giştî,

Kerkuk-kurdistan.com

Berî pênc mehan me dest bi weşana portala Kerkûk Kurdistan e [yê] kir û
di demekê pir kurt de ev portal bû serkaniyeka herî xurt ya nûçe û
enformasyonê bo xwendevanên kurd û biyanî. Di destpêkê de heroj
[herroj]35 dor 50–60 000 [pêncî-şêst hezar] hits di portala me de çêdibûn û
ev hefteyek e ko heroj [herroj] ji 100 000 [sed hezar] hitsan pirtir çêdibin û
21 [bîst û yek]-ê adarê 125 593 [sedûbîstûpênc hezar û pêncsedûnodûsisê]
hits rekora me bû. Yanî bi hesabekê dî heroj [herroj] dor 8–9 000 [heşt-neh
hezar] xwendevanên me yên xweser hene.

Bi vê statîstîkê em dikarin bibêjin ko di nêv hemî malper û portalên kurdî

yên di înternetê de ti rojnameyên kurdî ko hejmara xwendevanên wan ji
yên me zêdetir bin nînin û rojnameyên kurdan yên bi zimanê tirkî jî nagihîn
vê hejmarê. Portala me wekî medya niho yeko yeko ji Brayetî, Kurdistan-î
Nwê, Hewlatî, Rojev, Ozgur Politika û hemî malperên medyaya kurdî pirtir
xwendevan hene. Heger em miqayeseyekê bi rojnameyên tirkî re bikin em
dizanin ko hejmara xwendevanên me pir û pir ji ya Turkish Daily Newsa
tirkî zêdetir e.

Bêguman medya desthilat e. Gava ko me dest pê kir me tesbît kir ka em dê

xeteka çawa bidin ber xwe û me ji xwe re got kurdewariyeka bêminaqeşe û
bêkompromîs! û em wisa ketin ser rê. Em qet rojekê lê nefikirîn ka dewleta
Tirkiyeyê yan her dewleteka dî ya cîran dê ji me aciz bibe yan nebe.
Xwendevanên me yên tirk wisa diyar e ko pir ji weşana portala me aciz
dibin û ji ber hindê heroj [herroj] nameyên tehdîdan36 û dijûnan ji me re
rêdikin. Hinek li ser navê ordiya Tirkiyeyê me tehdîd dikin û hinek ji
wezareta derve ya Tirkiyeyê nameyên tehdîdan ji me re verêdikin û hemî bi
hev re ji me re dibêjin “Qîma xwe bi emerîkî û îngilîzan neînin, ji ber
rojekê ew dê biçin û kurd û tirk dê bimînin û hingê tirk dê malikê li kurdan
bişewitînin.”

Hê ji niho ve portala me bûye serkaniya enformasyonê bo gelek medyayên

tirkî û heta niho bi dehan caran wan nûçeyên me wekî serkanî nîşan dane û
bi kar anîne. Herwiha gelek radyo û televizyonên kurdî nûçeyên me bêyî ko
me wekî serkanî nîşan bidin bi kar anîne û bi kar tînin. Em bi vê desthilata
xwe dihesin û dizanin ko me li Ewropayê û li bakurê Kurdistanê tesîreka
pir mezin li raya giştî ya kurdî kir û dikin.

35
“herroj” is preferable to “heroj.”
36
“tehdîd” is the same as “gef,” meaning “threat.”

122
 Selection 8

Şeva 21-ê [bîst û yekê] adarê seet 24:00-ê [bîst û çarê] nîvê şevê medyaya
tirkî nivîsand ko dor 1000 [hezar] eskerên tirk di hêla Çelê (Çukurca) re
ketine başûrê Kurdistanê.37 Her seetekê piştî hingê me têkilî bi Selahedîn,
Zaxo û Serzêrî re danî û tesbît kir ko ew nûçe derew e û me nûçeyek bi
wêne belav kir. Wê şevê hemî kurd li seranserê cihanê ketin mereqekê ka
nûçeya tirkan rast e an derew e. Xwendevanên me ji me re e-mail rêkirin û
got piştî ko wan nûçeya me xwend ew bi dilrehetî çûn û razan. Roja piştî
wê li ser navê PDK-ê Hişyar Zêbarî derket û ew nûçeya tirkan tekzîb kir.
Roja paştir jî serokerkaniya ordiya Tirkiyeyê ew nûçeya medyaya tirkî
tekzîb kir. Kurdistan TV 12 [donzdeh] seetan piştî me ew nûçe da,
Brayetiyê piştî me 20 [bîst] seetan ew nûçe da.

Em niho di serdema ragihandina bi lez û bez de dijîn û nemaze di vê dema

şerî de divêt nûçe di seet û deqîqeya xwe de bên dayîn. Ji ber hindê û ji ber
imkanên me yên zûxwegihandina xwendevanan em bûne serkanî û deriyê
enformasyonê ji bo xwendevanên kurd. Xweseriyeka me ew e ko me wekî
medya serkaniyên baş yên enformasyonê hene û em di wextekê pir zû de
xwe digihînin kesên berpirs û ji wan agahdariyan digirin û nûçeyan
dinivîsînin. Hinek caran me hinek berpirsên kurd seet 3 [sisê] yan 4-ê
[çarê] şevê ji xewê rakirine û pirs ji wan kirine da em bizanin ka çi çi ye. Ji
ber hindê baweriya xwendevanên me bi me têt û ew dizanin ko em derewan
li wan nakin û armanceka38 me ya ticarî yan hizbî nîne.

Portala Kerkûk Kurdistan e – dibe ko pir kes bawer nekin – heta vê

saniyeyê jî bi keda me çend kesan, bi xebateka îdeal derdikeve û ez wekî
gerînendeyê giştî û sernivîskarê vê portalê spasiya Mewlayê Benavî,
Mistefa Aydogan, Samî Ergoşî, Mihemed Ebdula, Hisênê Hirorî û hemî
hevkarên dî yên vê portalê dikim û li ser navê xwendevanan jî ji wan
camêran re dibêjim her bijîn û destên we sax bin.

Bi weşana vê portalê me tesbît kir ko pêwistiyeka pir mezin bi portaleka

nûçeyan ya kurdî ya ko xwidana39 helwêst û siyaseteka misteqîr40 û

37
The southern part of Kurdistan is really the area around Kermanshah in Iranian
Kurdistan and Central Kurdistan is Iraqi Kurdistan. However, relative to
Kurdistan of Turkey, the term “Southern Kurdistan” has come to refer to Iraqi
Kurdistan while Northern Kurdistan refers to Kurdistan of Turkey. Likewise,
East Kurdistan refers to Iranian Kurdistan, and “the Small North” or Northwest
Kurdistan refers to Syrian Kurdistan.
38
This is another use of ezafeh with indefinite nouns. As we can see throughout this
article, a is used instead of the standard feminine ezafeh e.
39
“Xwidan” and “xudan” are southern Kurmaji versions of the word “xwedî” that
means “owner, possessor, master.” It is also another way of expressing having or
possession.
40
From Arabic word “mustaqill,” the equivalent of which is “serbixwe” in
Kurmanji.

123
Selection 8

bêkompromîs e heye. Pêwistî tiştek e û karîn û derxistin tişteka41 dî ye. Em

heta hetayê bi imkanên xwe yên şexsî nikarin vî karî bikin.

Ferhengok/Vocabulary

bê: without
bêkompromîs: without compromise
bêminaqeşe: without debate
bi dilrehetî: with peace of mind
destê filankesî sax bûn: thank you (lit: may one’s hand be health: said in
gratitude to someone who has helped one).
dor f.: around, approximately, turn
enformasyon f.: information
her bijî: well done! bravo!
heta (bi) heta: forever, eternally
hizb f.: party; hizbî: partisanship
îngilîz m.: British
ji ber hindê: therefore, that is why, because of that, for that reason
ketin mereqê: to worry about, to wonder about
ketin ser rê: to embark, to set out, to start out
li ser navê filankesî: on behalf of someone
malikê li filankesî şewitandin: to wipe someone out [lit. to burn down
someone’s hearth and home]
malper f.: web site
miqayese f.: comparison
misteqîr [=serbixwe]: independent
nameyên tehdîdan: hate mail, threatening letters; tehdîd (=gef): threat
nêv: among
ordî [=artêş] f.: army
qîma xwe bi filankesî anîn: to count on someone, to rely on someone
rekor f.: record
saniye f.: second
seranser: throughout
serkanî f.: source
têkilî danîn: to contact, to get in touch with
tekzîp kirin: to declare (something) to be false
tesbît kirin: to figure out, to determine
ticarî: commercial
Wezareta Derve: Foreign Ministry
xet f.: line, policy
xweserî f.: quality

41
The word “tişt” is feminine here (in Hekkari), while it is masculine elsewhere.

124
 Selection 9

Kongreya Gelê Kurdistanê Abdullah Ocalan wekî ‘serokê gelê kurd’

hilbijart

Amude.net

Kongreya Gelê Kurdistanê (KGK), ku îro li Başûrê Kurdistanê hate îlan

kirin, di danezana damezirandina xwe de daxuyanî kirin [daxuyanî da42], ku
ew dê mîna partiyeke siyasî ji bo berjewendiyên gelê kurd bixebite.
Herweha wê piştrast kir, ku “hilweşandina sînorên dewletên ku kurd di nav
de dijîn”, ne ji armancên wê ye. Di kongreya xwe ya damezirandinê de,
KGK’yê Abdullah Ocalan wekî “serokê gelê kurd” hilbijart.

Di civîna çapemeniyê de, ya ku îro li gundekî Başûrê Kurdistanê hate

lidarxistin û ji aliyê televizyona erebî El-Cezîre ve bi şêweyekî zindî hate
pêşkêş kirin, serokê Kongreya Gelê Kurdistanê (KGK) Zubeyir Aydar
daxuyand ku “çareseriya pirsgirêka kurd dê li hemû welatên ku kurd lê
dijîn, bêyî ku sînor werin guherandin, li ser bingeha yekîtîya azad a
demokratîk pêk were.” Wî berdewam kir û got: “Armanca Kongra43 Gelê
Kurdistanê ne hilweşandina sînorên dewletên ku kurd di nav de dijîn e.”

Banga ji bo diyalogê
Konseya Rêvebir a KGK’yê destnîşan kir, ku bûyerên li herêmê û pêvajoya
endametiya Tirkiyê di Yekîtiya Ewrupayê de çareseriyekê ji bo pirsa kurdî
ferz dike. “Lewra divê organên dewleta tirk dest ji polîtîkayên îmha û
înkarê berdin û ji bo çareseriya yekîtiya demokratîk bikevin diyalogê,” got
Konseya Rêvebir a KGK’yê di danezana damezrandina partiya xwe de.
Herweha wê bang li Sûriye û Îranê jî kir, ku “bikevin ser rêya
demokratîkbûnê û pirsgirêka kurd di vê çarçoweyê de çareser bikin.”
KGKyê gef li van welatan xwar û got: “Eger ev welat li ser rêya
demokratîkbûnê li çareseriyê negerin, wê têkoşîna azadî û demokratîk a
gelê kurd li van welatan zêde bibe.”

Di civîna çapemeniyê de, Aydar got ku beşê rêxistina nû yê leşkerî dê

bimîne. KGK dê riya xweparastinê li pêşiya xwe vekirî bihêle.

42
“daxuyanî dan” or “daxuyanî belav kirin” are the correct forms. In addition, the
usage of the past tense is ungrammatical in terms of the ergative construction: in
this sentence, the transitive verb (vt.) should take the singular personal ending
since the object (daxuyanî) is singular.
43
A head noun ending in an –a, –e, or –î can be optionally contracted in the oblique
case. As we see, the word “kongre” appears in the forms of both “kongreya” and
“kongra” throughout the article. In this particular case, the contracted form
(kongra) has been obtained by replacing the last vowel (–e) with the feminine
singular ezafeh ending (–a).

125
Selection 9

Kongreya Gelê Kurdistanê li ser rewşa Iraqê jî rawestiya û got ku ew “ji bo

pêşketina demokrasiya li Rojhilata Navîn, Iraqa federal a demokratîk weke
gaveke girîng dibîne.” Wê bangî partî û rêxistinan kir, ku li ser nuqteya
hevbeş a demokrasiyê bigihêjin hev û lihevhatinekê bikin.

Kongreya Gel wê bi kêra sererastkirinên Emerîka yên li herêmê were.

Kongreya Gelê Kurdistanê bang li Emerîkayê jî kir û piştrast kir, ku ew
“destwerdana Emerîkayê ya li rejîma Saddam di cih de dibîne, [ji ber] ku
vê yekê li Rojhilata Navîn pêvajoyeke nû daye destpêkirin. Lê ji bo ev yek
bigihêje qonaxeke erênî, divê pirsgirêka kurd were çareser kirin.” Di
danezanê de hatiye nivîsandin, ku “damezrandina Kongra Gel wê bi kêra
sererastkirinên Emerîka[yê] yên li herêmê were.” Konseya Rêvebir a
Kongra Gel bang li Emerîkayê dike, ku ji bo pirsgirêka kurd divê ew
“avabûnên siyasî yên kurd qebûl bike û bi wan re bikeve diyalogê.”

Hilbijartina Abdullah Ocalan wekî ‘serokê gelê kurd’

Di kongreya damezirandina Kongra Gelê Kurdistanê de, Abdullah Ocalan
wekî ‘serokê gelê kurd’, Remzî Kartal, Abdullah Hîcap, Mizgîn Şen, Riza
Altun, Rengîn Muhammed û Osman Ocalan jî wekî alîkarên serokê giştî
hatin hilbijartin.

Ferhengok/Vocabulary

civîna çapemeniyê: press conference

destwerdan f.: intervention
diyalog f.: dialogue
endametî f.: membership
lihevhatin f.: peacemaking, reconciliation, coming to an agreement
partî f.: political party
rejîm f.: regime
Rojhilata Navîn: the Middle East
sererastkirin f.: correction, realignment
xweparastin f.: self-defense
Yekîtiya Ewrûpayê: the European Union

126
 Selection 10

CD-Roma kurdî ji bo zarokan

Nefel.com

Ev CD-Rom ji bo zarokên kurd yên 9–12 [neh-diwazdeh] salî ye û armanca

wê ew e ko kurdiya wan xurt bike û bihêle ko ew ji kurdiyê hez bikin.

CD-Rom ji du beşên sereke pêk têt:

a) 14 [çardeh] ders ji bo zarokan,

b) Serkanî (referens) ji bo mamosta û dêûbaban.

Çarde[h]44 (14) ders di CD-Romê de hene. Her dersek ji çend parçeyan pêk
têt. Di her dersekê de nimûneyên xwefêrkirinê, test û diyalog hene.
Beşa serkaniyan (referensan) pirtir ji bo mamosta û dêûbaban e û di wê
derê de gramer, rastnivîsandin, alfabe, tekstên xwendinê û hinek beşên dî
hene. Beşa gramerê li gor sewiyeya zarokên 9–12-salî hatiye amadekirin û
heger ew bixwazin ew dikarin teoriya gramerê û rastnivîsandinê ji wê derê
bixwînin û fêr bibin.

Ji bo agahdariyên berfirehtir li ser vê derê bitikîne.

Bingehên rastnivîsandina kurdiyê (kirmancî)

Heger ko tu nivîskar bî, heger ko tu rojnamevan bî, heger ko tu mamosta bî,
heger ko tu zimanzan bî, heger ko tu redaktor bî, heger ko tu xwendekar bî,
heger ko tu siyasetvan bî yan jî heger ko tu ne yek ji van hemiyan bî lê belê
rojekê ji rojan te nîyet bi nivîsandina çend rêzan bi zimanê kurdî hebe,45
hingê divêt tu vê pirtûkê bikirî û daynî ber serê xwe.

Ev kitêb 160 [sedû şêst] rûper [rûpel] e û hemî materyalê wê ji hêmanên ko

zererê nadin tebî’etê hatine çêkirin. Qabê kitêbê bi paçekê ko navê wî
“coral” e hatiye pêçan û kurazeyên wê jî bi tayî hatine kêlî dan. Di dawiya
vê kitêbê de endekseka li gora mijarên kitêbê heye.

Elfabêya kurdî & bingehên gramera kurdmancî

Heger ko tu li gramera kurdî ya bi ravekên kurdî digerî, hingê dê ev pirtûka
mîrê kirmanciya modern mîr Celadet Alî Bedir-Xanî li hewara te bêt.
Pirtûk 112 [sedû diwazdeh] rûper e û bi kartona hişk hatiye cild kirin. Ev
pirtûk berê parçe-parçe di “Hawarê” de hatiye weşandin.

44
The letter h can be omitted, especially in the spoken language.
45
This sentence exemplifies a southern construction, expressing possession with the
oblique case rather than with ezafeh construction, e.g., in the south: te nîyet
hebe…; in the north: nîyeta te hebe….

127
Selection 10

Ferhengok/Vocabulary

cîld kirin: to bind (a book)

danîn ber serê xwe: to keep it handy [lit. to keep next to oneself]
deûbab [=dêûbav] pl.: parents
diyalog f.: dialogue
endeks f.: index
gramer [=rêziman] f.: grammar
hêman f.: material, component
kartona hişk: hardcover
kuraze bi tayî kêlî dan: to tie the binding with thread
li hewara filankesî hatin: to come to someone’s aid
nimûneyên xwefêrkirinê: exercises, examples of self-instruction
nîyet hebûn: to intend
paç m.: fabric
parçe parçe: piece meal, piece by piece
pitir [=pirtir]: more
qab m.: cover
rastnivîsandin f.: orthography
ravek f.: explanation, see Chyet: rave, p. 504
redaktor m.&f.: redactor, editor
rojekê ji rojan: one day, some day
sewiye f.: level
teorî f.: theory
tikandin: to click

128
 Selection 11

Li Amedê heşt hezar zarok li kûçeyan dixebitin

Azadiya Welat

Komeleya Bi Zarokan re ya di bin Heman Baneyê de (ÇAÇA)46, li

DSM’ê47, gotûbêjek bi navê “Pirsgirêka zarokên ku li kûçeyan dixebitin û
pêşniyarên ji bo çareseriyê” li dar xist. Hevgotin, ji aliyê Hîndekarê Beşa
Psîkiyatriyê ya Fakulteya Tibê ya Zanîngeha Dîcle Prof. Dr. Remzî Oto ve
hate pêşkêşkirin. Oto diyar kir ku di cîhanê de nêzikî 200 [du sed] milyon
zarok dixebitin û got: “Ji dîrokê û vir de zarokên ku li kûçeyan dixebitin
hene. Bûne mijara roman û helbestan jî. Lê wê demê nedibûn pirsgirêk. Ev
yek ji salên 1980-1990’an [hezar û nehsed û heştê-hezar û nehsed û notan]
dest pê kir. Êdî zarokên kûçeyan bûn pirsgirêkeke civakî.” Oto da zanîn ku
mirov nikare hejmara zarokên ku li kûçeyan dixebitin bi hêsanî kifş bike.
Oto, destnîşan kir ku li Amedê 7-8 [heft-heşt] hezar zarok, li kûçeyan
dixebitin.
‘Zarokên kûçeyan, di sala 1990’an de ketin rojeva Amedê.’

Oto diyar kir ku pirsgirêka zarokên li kûçeyan ne tenê pirsgirêka Amedê ye

û got: “Êdî bûye pirsgirêka hemû welatan. Ev pirsgirêk, pêşî li welatên
Latîn Amerîkayê [Amerîkaya Latînî] derketîye holê. Piştî sala 1990’î
[hezar û nehsed û notî] ketiye rojeva Amedê.” Oto, da zanîn ku zarok, bi
piranî, ji bo lêçûnên xwe yên dibistanê, xerceyên xwe û tevkariya malbata
xwe dixebitin û axaftina xwe bi gotinên weha domand: “Ev zarok têkiliya
xwe ya bi malbatê re jî qut nakin. Ev rewş jî ji bo malbatan avantajek e.”
Oto, destnîşan kir ku ew bi takekesî li dijî xebata zarokan a li kûçeyê ya di
betlaneyê de û li derveyî dibistanê nîn e û gazinan li Lijneyên Civakî yên
Sivîl kir. Oto, gazinên xwe bi gotinên wekî “Ger ku lijneyên civakî yên
sivîl, girseyên ku ji gund hatine bajêr di adaptasyonan de derbas bikira, dê
pirsgirêk evqas mezin nebûya” anî ziman. Oto, di berdewama axaftina xwe
de, diyar kir ku sedema herî girîng a xebata zarokan a li kûçeyan, xizanî ye.
Oto destnîşan kir ku hejmara zarokên di malbateke li Amedê de, li ser
nîvekiya Tirkiyeyê ye. Oto, da zanîn ku zarokên ku li Amedê, li kûçeyan
dixebitin, pereyên xwe didin dayîkên xwe û wiha got: “Pêwîst e ku ji bo
jinan, eleqeyek taybet bê nîşandan. Pêwîst e ku li her taxê, xaniyên jin û
zarokan bêne vekirin. Dê ev yek şewqek erênî bide. Zarok tenê dixwazin
bixwînin.”

Oto, der barê encamên xebatên xwe yên sala 1996’an [hezar û nehsed û not
û şeşan] de jî agahî da. Oto, wiha got: “Di sala 1996’an de li Amedê, 2,200
[du hazar û du sed] zarok li kûçeyan dixebitîn. Hejmara zarokên ku bi
tiryakê ve girêdayî bûn 250 (du sed û pêncî] bû. Nîvekiya temenên wan 12-
16 [donzdeh-şanzdeh] bû. Zarokên 5 [pênc] salî jî hebûn di nav van
46
Abbreviation for its Turkish name Çocuklarla Aynı Çatı Altında.
47
Abbreviation for Dicle Sanat Merkezi [Dicle Art Center].

129
Selection 11

zarokan de. Ji %79’ê [ji sedî heftê û nehê] van zarokan, ji herêma çolterê
koç kiribû. Ji % 20’ê [ji sedî bîstê] wan jî yên ku li bajêr dijîn bûn. Ji
%67’ê [ji sedî şêst û heftê] wan, xwedî 6 [şeş] an jî zêdetir xwuşk û bira
bûn. Ji %31’ê [ji sedî sîh û yekê] wan, beriya 8 [heşt] saliya xwe dest bi
xebatê kiriye. Ji %49’ê [ji sedî çil û nehê] wan, rojê 7 [heft] an jî zêdetir
katjimêr dixebitin. Bi taybetî jî heta demên dereng, li ber navendên hengan
dixebitin. Ev yek jî faktorek rîskê ya mezin e. Ji % 36’ê [ji sedî sîh û şeşê]
wan hertim, ji % 58’ê [ji sedî pêncî û heştê] wan jî piştî dibistanê dixebitin.
Ji %90.4’ê [ji sedî nod niqte çarê] zarokan diyar kir ku ger ku derfet
hebûna, wan ê bixwesta ku tenê bixwînin. Ji % 49’ê [ji sedî çil û nehê] van
zarokan, li kûçeyê, bi birçîmayînê re rû bi rû ne. Ji %54’ê [ji sedî pêncî û
çarê] wan, dixwazin ku li deverên girtî, germ û debara wî zêde bixebitin. Ji
%54’ê [ji sedî pêncî û çarê] wan dixwazin ku bibin bijîşk, ji %33’yê [ji sedî
sîh û sisêyê] wan jî dixwazin ku bibin mamoste.”

Ferhengok/Vocabulary

adaptasyon f.: adaptation

avantaj f.: advantage
beri(ya): before, prior to
betlane f.: vacation, break
birçîmayîn: to be starved, to go hungry
çolter f.: rural
debar f.: living, livelihood, gain
der barê: about, regarding
destnîşan kirin: to point out
faktor f.: factor, aspect
fakulte f.: faculty
girse f.: crowds (of people), the masses
heng f.: entertainment
hîndekar m.&f.: lecturer
ji adaptasyonê derbas kirin: to adapt
katjimêr f.: hour, o’clock
lêçûn f.: expense
lijneyên civakî yên sivîl: non-governmental organizations (NGOs), civil
social organizations
navendên hengan: entertainment place, hangouts
nîvekî f.: average
psîkiyatrî f.: psychiatry
qut kirin: to cut, to disconnect
risk f.: risk, jeopardy, hazard
rû bi rû: face to face
şewq f.: reflection
takekes m.: individual, personal
temen m.: age (of a person)
tevkarî f.: cooperation, help, assistance

130
 Selection 11

tib f.: medical

tiryak f.: drug
bi tiryakê ve girêdayî: drug-addicted
xerce f.: pocket money

131
Selection 12

Şagirdên kurd Newrozê pîroz dikin

Dibistana Kurdî

Di seranserê meha adarê de li cihên ku lê perwerdeya kurdî heye, bi

çalakiyên cûrbecûr Newroz tê pîrozkirin. Li Swedê ji 7000an [heft hezaran]
zêdetir zarok û ciwanên kurd beşdarî dersa kurdî dibin û hersal bi
heyecaneke mezin Newrozê pîroz dikin. Îsal jî li hemû şarevaniyan Newroz
tê pîrozkirin. Ji wan şarevaniyan yek jî ya Stockholmê ye.

Mamosteyên kurdî, di 19ê [nozdehê] adarê de, roja înîyê saet di 16:00an
[şanzdehan] de, li Stockholmê, li “Tansta Traff”ê bi şagirt û dêûbavên wan
re Newrozê pîroz dikin. Di bernameya şahiyê de helbest, mûzîk, skeç û
axaftin hene. Hemû şagirdên dersa kurdî û dêûbavên wan bo vê şahiyê
hatine ezimandin.

Ferhengok/Vocabulary

cûrbecûr: various
dêûbav pl.: parents
ezimandin: to invite
hersal: every year
heyecan f.: enthusiasm
şagird m.&f.: student, apprentice
şahî f.: celebration
skeç f.: skit

132
 Selection 13

Ji bo hîndekariya zimanê kurdî Kurdiya Nûjen derdikeve

Rojev.com

Enstîtuya Kurdî ya Stenbolê, bi derketina zagonên ji bo beşdarbûna

Yekîtiya Ewropayê (YA) re, xebatên xwe yên li ser zimên xurtir48 kir.
Enstîtuyê, ji bo perwerdehiya zimanê kurdî, pirtûka bi navê Kurdiya Nûjen,
ku salên borî hatibû çapkirin, jinûve di ber çavan re derbas kir û dê rojên
pêş me de derxe piyaseyê. Kurdiya Nûjen di encama xebateke zanîstî û
profesyonelî, ku demeke dirêje tê kirin de hate amadekirin.

Pirtûk ji aliyê endamê Enstîtuya Kurdî ya Stenbolê Çeto Ozel ve hatiye

amadekirin. Piştî ku zagonan rê da vekirina qursên zimanê kurdî, Enstîtuya
Kurdî jî lez da xebatên xwe yên li ser zimên. Piştî pirtûka bi navê Kurdiya
Hêsa îcar jî Enstîtuyê, pirtûka Çeto Ozel a bi navê Kurdiya Nûjen ji nû ve
amade kir. Kurdiya Nûjen ji waneyên rêzimana kurdî hatiye pê.

Bi metodên nûjen hatiye amadekirin

Kurdiya Nûjen li gorî asta kesên ku qet kurdî nizanin û kesên hinek kurdî
dizanin hatiye amadekirin. Di pirtûkê de zimaneke ku xwendekaran aciz
neke, hêsan, zelal û herikbar hatiye bikaranîn. Pirtûkê de rêbaza ku niha li
hemû deran, bi gelemperî tê bikaranîn, ya li gorî pîvanên zanistî, wekî ku
berî mijarê diyalogek derbas dibe û li ser vê diyalogê jî pirs ji xewndekaran
tê kirin, hatiye amadekirin. Di heman demê de, famkirina xwendekaran, bi
hîndariyên piştî mijarê tê pîvan. Di nav mijarê de rêziman bi awayek
pisporî49 hatiye nimandin û belavkirin. Ji ber ku rêziman ji bo xwendekaran
zêde hişk tê, rêziman bi serê xwe, di nava pirtûkê de cih negirtiye, di nav
mijaran de bi awayek nerm hatiye bi cihkirin.

Diyalog li pêş in
Pirtûk ji 160 [sed û şêst] rûpel û 13 [sêzdeh] ûnîteyan pêk tê. Di tevahiya
pirtûkê de diyalog li pêş in. Di pirtûka Kurdiya Nûjen de tiştek din a balkêş
piraniya diyalogan e. Diyalog bi zimanekî hêsan û gotinên ku di nav jiyana
rojane de derbas dibin hatine nivîsîn. Bi piranî jiyana bajaran wekî mijara
diyalogan hatiye bikaranîn.

Dîtbariyek rengîn heye

Di pirtûkê de fîgurên dîtbarî pir cih digirin. [Ji] sedî pênciyê rûpelan bi
wêneyên mirovan, sewalan, xweza û wêneyên cur bi cur [cûr bi cûr] ên
têkildarî waneyan e hatine raçandin. Hebûna wêneyan dibe alîkarê
48
“xurttir” (with two t’s) is better.
49
Under foreign influence, the ezafeh construction is sometimes omitted after the
indefinite singular article (ek/yek) as we see here in such phrases as “awayek
pisporî,” “awayek nerm,” and “dîtbariyek rengîn.” Grammatically, “awayekî
pisporî,” “awayekî nerm,” and “dîtbariyeke rengîn” are correct forms.

133
Selection 13

têgiheştina axaftinan. Ji ber ku naveroka mijarê û wêne têkildarî hev in, di

warê dîtbarî de ahengsaziyek xweşik derketiye holê. Pirtûk li ser kaxeza
kuşe hatiye çapkirin.

Ferhengok/Vocabulary

ahengsazî f.: harmony

ast f.: level
bi piranî: generally, usually, mostly
bi serê xwe: alone, by oneself
derketin: to go out, to exit, to come out, to be published
di ber çavan re derbas kirin: to revise, to review
dîtbarî* f.: look, appearance, visuality (a neologism)
fîgur f.: figures
herikbar*: fluent, flowing, smooth (a neologism)
hîndarî f.: exercise
hîndekarî f.: education, schooling
jinûve: again, newly
jiyana rojane: everyday life, daily life
kaxeza kûşe: glossy
lez dan: to expedite
metod f.: method
nerm: subtle, soft
nimandin: to demonstrate
perwerdehî f.: education
pirani(ya): abundance (of)
pisporî f.: expertise
piyase f.: market
profesyonel: professional, expert
raçandin: to illustrate, to spin, to weave
têkildar: related, involved (in/with)
unite f.: unit, chapter, part
wane f.: lesson

*
Examples of neologisms (newly created words) formed with –bar.

134
 Selection 14

Kurd û Paltalk

Bendî Welat, Amude.net

Di civata kurdan a gundan de, gava ku dibû êvar, hemû gundî li cihekî
diciviyan, ku bi ihtîmala herî xurt mala axayê gund yan jî mala muxtêr bû.
Ev mal û ode dibûn cihê şevbuhêrkên gelek çîrok, stran, galgal û
pêkenokên kurdan. Herweha piraniya problemên rojane û astengên li pêşiya
gundiyan di van odeyan de çareser dibûn, bê ku dewlet û dezgehên wê yên
fermî destê xwe bixin nav kar û îşe gundiyan. Rîsipî û mezinên van gundan
her gav di van odeyan de amade bûn, da ku xwediyên problêm û gazinan
berê xwe bidin wan û hundirê xwe ji wan re vala bikin.

Ev odeyên galgal û şevbuhêrkan her car bûne şahidên mehrbirîna gelek bûk
û zavayan, herweha lihevhatina gelek malbat û eşîrên xwedan dijmin û
gelek girîftên erd û zeviyên gundiyan di van odeyan de çareser bûne û her
kes gihîştiye mafê xwe. Bi vî awayî, odeyên şevbuhêrkan dibûn dadgeh,
mizgeft û dezgehên fermî yên gundan. Her kes berê xwe dida van odeyan û
bi rêz beşdarî wan civînan dibû.

Îro roj em di cîhanekê de dijîn, ku gelek mezin û gewre ye, lê belê bi saya
serê zanîn û pêşketinê ev cîhana me gelekî biçûk bûye, ku mirov dikare li
her derê wê qul bi qul bigere û zanyariyan di derheqê wê de bistîne, bê ku ji
cihê xwe bileqe (ez li vê derê behsa motorên lêgerîn û agahdariyên
internetê dikim).

Mijara internetê mijareke gelekî berfireh e, lê belê ez ê di nivîsa xwe de -

wek ku min li jor behs kir - tenê li ser odeyên şevbuhêrk û galgalan
rawestim û bi taybetî odeyên Paltalkê, ji ber ku ev demeke ku ez bi Paltalkê
mijûl im û hin zanyariyên min li ser wê hene. Di vê nivîsê de, ez ê li gorî
bîr û baweriya xwe başî û xerabiyên Paltalkê rêz bikim.

Paltalk programeke berfireh ya galgalê ye, ku gelek miletên cîhanê ji xwe

re bi kar tînin da ku di riya wê re bigihêne hevdu û danûstandinê bi hev re
bikin.

Di Paltalkê de, mirov dikare binivîse, biaxive û herweha wêneyên hevdu li

ser ekranên wê bibîne, wek ku mirov li ba hev be. Ango Paltalk li ba hin
kesan ketiye dewsa telefon, faks û nameyan.

Di gelek odeyên kurdan de, kamera qedexe ne, ez nizanim ji ber çi, lê belê
di gelek odeyên miletên din de, mirov kameraya xwe saz dike û her kes
dikare wî/wê bibîne. Mirov dikare bikeve hemû odeyan û bîr û ramanên
xwe tê de bide diyar kirin. Belê, her gav mafê xwedanên odeyan heye ku

135
Selection 14

axavtina mirovan bibirin, wan ji nivîsandinê bêpar bikin, herweha wan ji

odeyan ji bo 24 [bîst û çar] demjimêran derbixin.

Odeyên galgalê yên Paltalkê bi gelek awayên xwe odeyên galgal û

şevbuhêrkên gundan tînin bîra mirov. Ji xwe kurdan navê van odeyan
kiriye koçk. Di odeyên gundan de, bi tenê xelkên wî gundî bi awayekî gelek
berfireh û vekirî li hev diciviyan, lê belê di koçkên Paltalkê de, kurd ji her
çar aliyên cîhanê dikarin beşdar bibin.

(…)

Ferhengok/Vocabulary

berê xwe dan: to head toward

bi saya serê filankesî/filantiştî: thanks to s.o./s.t.
bîr û bawerî (bîr û raman): thoughts and beliefs/ideas
gihîn: to reach, to get in touch, to make contact
girîft f.: dispute, intricate
hundirê (nava) xwe ji filankesî re vala kirin: to get s.t. off one’s chest
ihtîmal f.: probability
kamera f.: video camera
koçk f.: salon, richly decorated room
mehrbirîn f.: marriage, wedding; mehr birîn: to marry someone off (v.)
mezin: big, adult, the great
qul bi qul: every nook and cranny
saz kirin: to set up, to establish
şevbuhêrk f.: passing the evening

136
 Selection 15

Ciwan Haco: “Hema bêjin muzîka50 Ciwan!”

Salih Demîrkaya, Amude.net

Ciwan Haco piştî albûma xwe ya bi navê “Destana Egîdekî” ku di sala

1998’an [hezar û neh sed û not û heştan] de derketibû, îcar jî bi berhema
xwe ya bi navê “Derya” ji Ses Plakê derket pêşberî hezkiriyên xwe. Ciwan
Haco bi her berhema xwe ya nû guhdar û hezkiriyên xwe şaşwaz dike. Di
vê berhema ku bi tevahî ji stranên li ser evînê pêk tê de [wî] tarzeke nû
ceribandiye51 û ji bo vê tarzê jî Ciwan Haco ji guhdarên xwe re dibêje,
‘Hema bêjin muzîka Ciwan’.
Li ser albûma “Derya” em pêre peyivîn.

Tu ji bo albûma “Derya” çi difikirî?

Bi rastî ev albûma min a bi navê “Derya” tiştekî nû ye. Min tê de bi temamî
muzîka modern bi kar anîye û ez hêvîdar im ku guhdarên min dê ji vê
albûmê hez bikin.

Te bi çi psîkolojiyê dest bi vê albûmê kir, armanca te ya vê berhemê çi

bû?
Armanca min ew bû… pêşî kesên ku li min guhdarî dikin, ez li wan fikirîm.
Min xwest tişktekî nû ji bo wan çêbikim. Ya duyemîn jî min dixwest, ji
xeynî kurdan gelên din jî li muzîka min guhdar[î] bikin. Ez behsa cîranên
xwe dikim, cîranê miletê kurd û kesên ewropî, min dixwest ez xwe
bigihînim wan û muzîka xwe bi wan bidim guhdarîkirin [guhdarî kirin].52
Lê, min ev albûm pêşî ji bo kesên ku li min guhdar[î] dikin, amade kiriye.

Di albûmê de te bi temamî amûrên rojavayî bi kar anîne û amûrên

rojhilatî yên wekî; tembûr, ney, bilûr, erbane, def nîn in. Gelo ev
helwestek e yan dê Ciwan bi temamî xwe ber bi rojava ve bajo?
Me têra xwe dahol, zirne, bilûr, ney û tembûr lê xistin di kasetên xwe de.
Xweş in jî ew amûrên folklorî yên kurdî. Di paşerojê de ezê dîsan xwe
nêzîkî wan bikim. Niha ezê53 di albûma xwe ya bê de, hema bibêje hemû
stranan ji meqamê beyat hilbijêrim. Di albûma nû ku niha ezê dest pê bikim
de, ezê wan stranên ku min ji 14 [çardeh] saliya xwe de strîne ku bi piranî
stranên elewiyan in bibêjim. Dê ji sedî sed saz balkêş be û amûrên kurdî
yên din dê diyar bibin.

Gelo cihekî taybet ê vê albûmê ji bo te heye? Ji ber ku di albûmên te

yên din de tembûra te derdiket pêş. Tu ji bo vê yekê çi dibêjî?
50
mûzîk is preferable to muzîk.
51
An alternative way of expressing the same idea: Di vê berhemê da, ya ku bi
tevahî ji stranên li ser evînê pêk tê, [wî] tarzeke nû ceribandiye…
52
“guhdarî kirin” as two separate words is preferable.
53
Sometimes the future tense particle ê is attached to the subject pronouns.

137
Selection 15

Rast e rast e… Di albûma “Bilûra Min” de jî tembûr hindik hebû. Lê di du

sê stranan de tembûr hebû. Bes min xwe ji tembûrê dûr nexistiye. Ez ji
tembûrê pir hez dikim. Tembûrê ez bi xwe lêdidim. Lê bi rastî ev albûma
“Derya” tiştekî balkêş e.

Gelek gotinên stranên vê albûma te yên mîna; “Kezîzer kezîzer ez

xulam memikên gilover”, “Ev çend sal in li hêviya te”, “Xweziya yarê
tu ya min ba54,” “Ez te nadim bi malê dinê.” Ev qet ji me re xerîb
nehatin. Hûn li ser vê yekê çi dibêjin?
Gotin ne gelekî balkêş in. Gelek gotinên basît hene. Niha dema em li
muzîka ewropî guhdarî dikin tu carina dibînî gotina “I love you” di stranan
de gelek caran tê bikaranîn. Min jî dixwest ez tiştekî wilo bikim. Gotinên
stranan basît in. Straneke tenê ku gotinên wê balkêş bin, strana Hekîm
Sefkan, “Pero” ye. Ew gotinên wê pir balkêş in, gotinên wê gelekî bi dilê
min in. Lê yên din bi awayekî basît min dixwest ez çêbikim. Carinan jî
wexta min strana “Diyalog” digot “Bere xeynî min bistrên” gelek kurdan ji
gotinên min fêm nedikir û digotin55 ‘yaw tu çima welê gotinên zehmet
dibêjî?’

Te got muzîka pop. Em dikarin muzîka te têxin bin kîjan navî? Bi rastî
yên berê me hinekî dikarîbû bi nav bikira56.
(Dikene) Hema bila navê wê muzîka Ciwan be.

Dema mirov bala xwe dide vê albûmê, piraniya gotinên stranan te bi

xwe nivîsandine, çima? Ev tercîhek bû yan ji bêgavî bû yan jî hema
wisa lê hat?
Bi rastî ez bi xwe gotinên stranan kêm dinivîsim. Vê carê min got, hema ez
binivîsim, wek hewldanekê min xwest ez bikim. Ez bi xwe muzîkê
çêdikim, lê di vir de min dixwest ez tiştekî nû biceribînim.

Tu ceribandina xwe ya gotina[n]57 çawa dibînî, biserkeftî ye an na?

Wexta tu ji min bipirsî, ez gelek ji wan gotinan hez dikim. Gotin bi dilê
min in. Gotin pir basît in. Belkî gelek kes jê hez nekin û bêjin “weew
Ciwan çi gotiye wisa, ev gotin gelek basît in ev çi mesele ye?” Lê ez
hêvîdar im wê kêfa guhdaran jî jê re were.

Di albûmê de tê xuyakirin58 ku muzîk ji gotinan bêtir derketiye pêş…

Me bi rastî qeweta xwe da ser muzîkê û deng. Di berhemê de rîtmên cuda û
nû me bikar anîne. Tiştekî nû û tiştekî modern derketiye holê. Rast e,
gotinên “Derya” basît in lê xweş in, ez gelekî jê hez dikim.
54
In spoken language sometimes bûya and bûyayî becomes ba.
55
Incorrect use of ergative, it should be “digot.”
56
Incorrect use of ergative, it should be “bikirana.”
57
The n of the plural oblique ending an can be omitted especially in the spoken
language.
58
xuya ye is better than tê xuya kirin.

138
 Selection 15

Em bandora Miradê Kinê (Miradko) ya li ser te dizanin. Di strana te

ya bi navê “Seyro” de gotin ên te ne. Lê dîsa jî Miradko tê de cih
digire. Tu ji bo vê yekê çi dibêjî?
Niha di muzîka kurdî ya folklorî de tu guhê xwe bidiyê, ev stranên sivik ku
rîtm tê de hene gelekî basît in û piraniya stranan jî li ser hezkirinê yanî li
ser evînê ne. Rast e gotinên strana “Seyro” nêzîkî gotinên folklorî ne. Û
bandora Miradko tê de xuya dike.

Dema mirov bala xwe dide albûmê tekane hêm a evîna dilan e, gelo di
vir de monotoniyek nîn e, gelo Ciwan ji bilî hestên evînî tiştekî najî?59
Ez dibêjim, însanê ku nikaribe ji pîrekekê hez bike, hezkirina pîrekekê pê
re çênebe, nikare ji welatê xwe jî hez bike, nikare ji miletê xwe jî hez bike.
Ez bi vî çavî lê dinêrim. Gotinên di vê albûmê de hemû gotinên evînî ne,
hemû li ser eşqê ne. Li ser evîn û eşqa pîrekê ne. Min berê jî ev gotin bi kar
anîne. Lê gotinên ku min li ser welatê xwe gotine dîsan jî di dilê min de ne
û dîsan jî ezê li ser bêjim. Ew stran stranên min in. “Diyalog…” ez pir jê
hez dikim “Bere xeynî min bistrên bo aşîtiyê” ez pir jê hez dikim û ez ji
welatê xwe jî pir hez dikim…

Wekî dawî tu ji bo vê albûma xwe çi mesajê ji guhdarên xwe re dişînî?

Ez dibêjim kesên ku kaseta min kete destê wan bila bi dengekî baş û bilind
lê guhdarî bikin. Ez dibêjim ewê ji “Derya” hez bikin, ez hêvîdar im. Ji ber
ku min “Derya” ji bo ew60 kesên ku li min guhdarî dikin çêkiriye. Rast e,
pêşî min ji xwe re çêkiriye. Lê dema min ji “Derya” hez nekira, min ê
dernexista. Ez hêvîdar im ku kesên ku li min guhdarî dikin, dê jê hez bikin,
ji ber ku Ciwan bêyî kesên ku lê guhdarî dikin ne tiştek e. Kesên ku li min
guhdarî dikin, ez ji wan hez dikim, birayên min in, xwişkên min in,
hurmeta min pir ji wan re heye.

Ez serkeftinê ji Azadiya Welat re jî dixwazim û ez hêvîdar im di nêzîk de

emê li welat hev û din bibînin.

59
“Jiyan/jîn” is intransitive (vi), however, in this sentence it is used as a transitive
verb (vt.) meaning “to experience something.” The usage of “jiyan” as a
transitive verb is due to Turkish influence.
60
Incorrect use of the demonstrative. Here the demonstrative is the object of the
preposition. Thus it should be in the oblique case and should be written as wan.
This usage is due to Turkish influence (the Turkish bu would not change for
case).

139
Selection 15

Ferhengok/Vocabulary

album f.: album

amûr f.: musical instrument
bala xwe dide [bala xwe dan]: to pay attention, see Chyet: bal II, p. 21
basît: simple
bi temamî: entirely, completely
bilûr f.: shepherd’s flute
bi navê: named, called, by name
biserkeftî: successful
def f.: drum
dûr xistin: to get s.t./s.o. away from s.t./s.o., to distance oneself from s.t.
erbane f.: tambourine
hema bêje: almost
hema: let’s…, simply, just
hezkirî m.&f.: fan, admirer
kaset f.: cassette
kezîzer f.: yellow braided/haired
mesaj f.: message
ney f.: a reed flute
pîrek f.: woman
psîkolojî f.: psychology
qeweta xwe dan ser tiştekî: to focus one’s energy on s.t.
şaşwaz kirin: to surprise
stran (sitran) f.: song, to sing (v.)
tarz f.: style
tekane: the only, sole
tembûr f.: a Kurdish stringed instrument similar to the mandolin
tercîh f.: preference
tiştekî/f.k. nedan bi malê dinê: to not trade s.t./s.o. for the world
weew: whew!
wekî dawî: in conclusion, lastly
wexta tu ji min bipirsî: if you ask me (used when s.o. expresses his/her
opinion about s.t.)
xwe ber bi … ve bajo [ajotin]: to head toward

140
 Selection 16

Navenda PENa Kurd li dijî serxwebûna bakûriyan e

Sîrwan Hecî Berko, Amude.net

Di navbera Navenda PENa Kurd a Elmanyayê û Komeleya PENa Kurd a

Amedê de şerekî rêxistinî dest pê kiriye. Nivîskarên li Amedê dixwazin
sibe di kongreya xwe de biryara veqetina xwe ji rêxistina li Elmanyayê
bidin û Navenda PENa Kurd li bakurê Kurdistanê damezirînin. Vê yekê
hiştiye ku komîteya Navenda PENa Kurd a Elmanyayê hêrs bibe û hemû
hewldanên xwe bike, ku nivîskarên li Bakur xwe wekî şaxekî rêxistina li
Elmanyayê bibînin û dev ji ramana serxwebûnê berdin. Lê nivîskarên li
Kurdistanê dixwazin ku saziya wan “li ser axa welêt be, ne li sirgûnê,” wek
ku serokê PENa Kurd a Amedê Edîp Polat û çend endamên wê ji
MALPERA AMÛDÊ re eşkere kir.

Ev demeke dirêj e ku Navenda PENa Kurd dixwaze û hewl dide, ku li

herçar perçeyên Kurdistanê şaxên wê çêbibin. Hewldanên wê ta niha tenê li
bakurê Kurdistanê encam daye. Piştî danûstandinên cuda bi nivîskarên li
wê derê re, di 7ê [heftê] sibata borî de “PENa Kurd Şaxê Amedê” hate
damezirandin. Ev rêxistin li Tirkiyeyê bi şêweyekî fermî di bin navê
“Komeleya PENa Kurd” de hate qeydkirin.

Di vê civîna damezirandinê de, gelek kesan xwest ku Komeleya PENa

Kurd a Amedê ne wekî beş û tayekî Navenda PENa Kurd a Elmanyayê be.
Daxwaz ew bû ku Yekîtiya Nivîskarên Kurd bête avakirin. Rêzan Tovjîn,
ku bi xwe yek ji endamên Komeleya PENa Kurd a Amedê ye û di civînên
bi nûnerên Navenda PENa Kurd a Elmanyayê de amade bû, berî demekê di
nivîsareke xwe de eşkere kir, ku “ji ber giringiya navê PENê, bi piraniya
endaman hate pejirandin ku Navenda PENa Kurd li Amedê bête avakirin.”

“PENa li Elmanyayê dikare tevlî me bibe”

Di sisiyê meha borî de, endamên Komeleya PENa Kurd a Amedê li hev
civiyan û guftûgoyeke germ di navbera wan de pêk hat. Serokê komeleyê
Edîp Polat wê çaxê diyar kir ku di hevdîtinên bi endamên PENa
Navneteweyî re eşkere bûye, ku serokê Navenda PENa Kurd Zerdeşt Haco
û hin endamên din ên komîteyê li dijî planên Bakuriyan, bo sazkirina
navendeke PENê ya taybetî, dixebitin û di têkiliyên xwe yên bi PENa
Navneteweyî re de helwesteke neyênî li hemberî planên PENa Amedê
nîşan didin.

Edîp Polat ji MALPERA AMÛDÊ re eşkere kir, ku têkiliyên rêxistina

Amedê bi PENa Navneteweyî re hene û PENa Navneteweyî li PENa Kurd
a Amedê weke “PENa Kurd a ku di prosêsa avakirinê de ye” dinêrin. Ji bo
ku Navenda PENa Kurd li Amedê bê avakirin, divê kongreya PENa
Navneteweyî bi 2/3 [ji sisê yek] ji dengên endaman vê daxwazê bipejirîne.

141
Selection 16

Polat berdewam kir û got: “Her neteweyek dikare 5 [pênc] navendên xwe
yên PENê hebin; bila navendên PENê li her perçeyekî Kurdistanê û
herweha li sirgûnê jî hebe.” Polat got, ku ew helwesta PENa li Elmanyayê
fêm nake û diyar kir ku ew jî dikare tevlî PENa bakurê welêt bibe.

Ferhengok/Vocabulary

bakurî: northerner
bi şêwekeye fermî: officially
guftûgo f.: debate, argument, discussion
hevdîtin f.: exchange of views, deliberation, conversation, talk
kongre f.: congress
neyênî: negative
qeyd kirin: to register, to record
tevlî bûn: to join

142
 Selection 17

Siyabend û Xecê

Erebê Şemo, Dibistana Kurdî

Li ser çiyayê Sîpanê Xelatê xortekî nêçîrvan digeriya. Navê vî xortî

Siyabend bû. Siyabend ji gundê Silîvê bû. Loma wan jê re digot Siyabendê
Silîvî. Siyabend xortekî çeleng û bedew bû. Dilê wî ketibû Xecê. Xecê jî
keçeke pir bedew bû. Wisan bedew bû ku çavê kê lê keta hiş û aqil ji serê
wî diçû. Siyabend pir xizan bû. Nikaribû ku qelenê Xecê bide û ji xwe re
bîne.

Dilê Xecê jî ketibû Siyabend. Bavê Xecê kurdekî dewlemend bû. Wî

dizanibû, ku dilê Xecê û Siyabend di hev de heye. Wî jî Siyabend qebûl
dikir, lê ji temahiya dinê dixwest keça xwe bide yekî ku qelenekî pir
bistîne. Mirov ji mêranî, mêrxasî, hurmet û bedewiya Siyabend têr nedibû.
Siyabend û Xecê herdu jî dengbêj bûn. Dema ku wan bi dizî hevûdu didît,
dilê wan geş dibû, kêfa wan dihat, bi hev re henek dikirin û dikeniyan. Lê
dema ku qala qelen dibû, Xec digiriya. Siyabend li ber dilê wê dida û
nedihişt ku ew bigirî. Wî digot, “bi çi awayî dibe bila bibe, dixwaze bila bi
rindiyê be, dixwaze bila bi xirabiyê be; heta dixwaze bila kuştin jî tê de
hebe, ez ê dîsa Xecê ji xwe re bînim, destê min ji Xecê nabe.” Rojekê qîz,
bûk û xortên êla Zîlan top bûn û çûn bindarûkê. Paşê, Siyabend û Xecê jî
çûn. Gava ku Siyabend û Xeca zer tên wê derê, hemû ecêbmayî dimînin,
devê wan xwar dibe û li wan dinêrin. Li ser çiyayê Sîpanê Xelatê ewqas
qîz, bûk û xort civiyabûn, ku nedihatin hejmartin. Lê gava ku dibû govend
û dengbêjî kes qasî Siyabend û Xecê nedibû.

Gelek kurên axayan, began û dewletiyan dihatin, ku Xecê ji xwe re

bixwazin, lê Xecê ew qebûl nedikirin.

Çend sal ketin navberê, rojekê Siyabend[î] Xec revand bir ser çiyayê
Sîpanê Xelatê. Siyabend û Xec sê roj û sê şevan61 li wir bi hev şa bûn. Pir
bextewarbûn, ku miradê wan bi hev bûbû.

Roja çaran ber bi nîvroyê bû. Herdu di nav kulîlkan de rûniştibûn. Xewa
Siyabend hat. Serê xwe danî ser çoka Xecê û di xew re çû. Dema ku
Siyabend di xewa şêrîn de bû û Xec bi porê wî şa dibû; bi carekê de dengek
hat. Xecê nihêrî, ku di besta biniya wan de gakûviyek direve û sê
gakûviyan jî dane dû wê. Ji wan yekî, ew gakûviya delal ji yên din
veqetandiye û daye ber xwe dibe. Lê yên din newêrin herin ser.

Dema ku Xecê ev yeka dît, giriya. Hêsirên wê ji ser sûretên wê yên sor
dilop dilop gêr bûn hatin xwarê. Hêsirek hate ket ser sûretê Siyabend.
Siyabend ji xewê bazda ser xwe. Wî bala xwe dayê ku Xec digirî, pirs kir:
61
The number sisê becomes sê when it is used before a noun, e.g., sê şevan.

143
Selection 17

-Xecê, tu çima digirî, ma tu poşman bûyî? Bila li ber destê Xwedê ahd û
qerar be, bila bi qewlê mêrê berê be; me heta niha mîna xwişk û bira bi hev
re derbas kiriye. Ku tu poşman î ez te dibim mala bavê te…

Xecê got:

-Pî… Siyabend, tu çima wisan dibêjî? Na, ez ne poşman im. Ez heta roja
mirinê ji te dûr nakevim.
Siyabend:
-Ku wisan e, tu çima digirî?

Xec:
-Gavek berê gakûviyekî, gakûviyeka rind dabû ber xwe û dibir. Du-sê heb
jî ji dûr ve li pey wan diçûn û newêribûn xwe bidana ser. Ew gakûvî
mêrxasekî mîna te bû. Ji şabûnê û ji eşqa dil giriyê min hat.

Siyabend:
-Ka, bi kîjan alî ve çûn?

Xecê destê xwe dirêj kir û got:

-A bi vî aliyê han de çûn.

Siyabend rabû ser xwe, şûr û mertalê xwe girêdan. Tîr û kevanê xwe hildan
û got:
-Li ser vî çiyayê Sîpanê Xelatê ji min mêrtir kes tune. Ez neçîrvan im.
Çawan gakûvî werin di cem min re derbas bibin.

Siyabend li pey gakûviyan ket û çû.

Nêzîkî gakûvî bû. Tîrkevanê xwe kişand, dirêjî wî kir, ku lêxe; gakûvî xwe
wek mirovekî ceng kir û hat cem Siyabend. Struyê xwe li Siyabend xist û
ew avêt bin gelî.

Xecê pa ne pa, Siyabend nehat. Te digot qey dilê wê zanibû, ku tiştek bi

serê wî de hatiye. Xec lezekê şûnde li pey Siyabend çû. Li vî alî û wî alî
geriya Siyabend tunebû.
Xec gelekî geriya şûnde, hat binê gelî. Çawan ku gihîşt binê gelî, wê dît ku
Siyabend li wir e û dinale. Çû ser Siyabend, ku çi bibîne! Darek di pişta wî
re çûye û di singê re kiriye der. Xecê li ser derd û kulan re got:

Serê çiyayê Sîpanê Xelatê bi mij e

Binê çiyayê Sîpanê Xelatê bi mij e.
Kê dîtiye, ke bînaye,
Ku nêçîr, nêçîrvan bikuje.
Gakûviyo, strudirêjo weke bejna mino,
Çawan te ji hev kir destê jin û mêro,

144
 Selection 17

Strudirêjo weke dara sûkê,

Çawan te xirab kir bextê xort û bûkê.

Siyabend li Xecê vegerand:

Xecê, Xeca min a delal,

Çawan nebû mirazê min û te?
Me ê ji xwe re li serê Sîpanê Xelatê,
Çêkira konekî rind û delal.
Xecê meke, melûrîne,62
Hêstiran di ser sûretê sor de nebarîne…

Siyabend û Xecê gelek stran li ser hevûdu dibêjin. Xecê jî li wir xwe ji
zinêr diavêje jêr.

Ev versiyona Siyabend û Xecê ji pirtûka Erebê Şemo, Berbang’ê hatiye

wergirtin û ji alîyê Haydar Diljen ve hatiye kinkirin.

Ferhengok/Vocabulary

bi carekê de: suddenly, all of a sudden

bi çi awayî dibe bila bibe: one way or another
bi dizî: in secret, secretly
bi hev re derbas kirin: to spend (a period of time) together
bi qasî filankesî nebûn: not to be as good as s.o.
bin (biniya): under, beneath
bindarûk f.: picnic
çawan ku: as soon as
çawan: how, how come
dan ber xwe: drive s.o. in front of s.o.
di xew re çûn: to fall asleep
dilê filankesî geş bûn: to get ebullient,
dilê filankesî/ê ketin filankesî/ê: to fall in love with s.o.
dilê yekî zanîn: to have a feeling that (s.t. will happen)
gavek berê: a little while ago
gotin qey: it is as if, see Chyet: qey, p. 487
herin ser (çûn ser): to get close, to walk toward
hêstiran barandin: to shed tears
hiş û aqil ji serê filankesî çûn: to lose all sense of reason
ji filankesî dûr ketin: to leave s.o., to get/fall away from s.o.
ji filankesî re anîn: to marry s.o. off
ji xwe re (filankesê) anîn: to get married to s.o.
kevan m.: arrow
li ber dilê filankesî dan: to try to comfort s.o.
62
In some regions, me- is used instead of the standard negative imperative particle
ne- as in the verbs meke and melûrîne [neke-nelûrîne].

145
Selection 17

li pey tiştekî/yekî ketin: to set out after s.o./s.t.

li vî alî û li wî alî gerîn: to search thoroughly
lûrîn: to wail
pî: shame!
şûr û mertal girêdan: to put on bow and arrow
sûret m.: cheek, face
temahiya dinê: stinginess, greed, see Chyet: tima, p. 619
tîr f.: bow
tîrkevan m.: bow and arrow, archer
tiştek bi serê yekî de hatin: s.t. bad befall s.o.
versiyon f.: version
wisan…ku: so…that

146
 Selection 18

Salvegera 42emîn [çil û duemîn] a şewata sînemeya

Amûdê Sîrwan Hecî Berko, Amude.net

Îro berî 42 [çil û du] salan, roja 13’ê [sêzdehê] çiriya paşîna 1960î, [hezar û
nehsed û şêstî] sînemeya bajarê Amûdê li Başûrê Rojavayê Kurdistanê, pê
re bêtirî 280 [du sed û heştê] zarokên kurd ên vî bajarî, şewitî.

Ji bilî pirtûka nemir M. Ehmedê Namî Agirê Sînema Amûdê, ta roja îro hîn
ti berhem li ser vê bobelatê nehatiye çap kirin. Herwiha ti lêkolîn pêk
nehatiye.

Ji ber vê yekê min pêwîst dît ko hemû berhemên ko li ser sînemeya Amûdê
ya şewitî hatine nivîsandin, bidim hev û biweşînim. Min têkilî bi gelekan re
danî û min ji wan xwest ko berhemên li ser vê bobelatê hatine nivîsandin, ji
min re bişînin, da ko bikaribim wan biweşînim.

Mixabin kêm berhem gihan min. Sedema vê yekê jî ew e ko ta niha kêm

berhem hatine nivîsandin. Ji xwe ev kêmasiya mezin di nav me kurdan de
ne nû ye û xwedî dîrokeke kevn e. Ji ber vê yekê jî em dîroka xwe baş nas
nakin.

Di paşerojeke nêzîk de, ezê63 hewl bidim ko hemû berhemên li ser

sînemeya Amûdê peyda dibin, bidim hev û di pirtûkekê de biweşînim.

Li vê derê ez careke din bangî hemû kesên ko berhemên li ser şewata

sînema Amûdê li cem wan peyda dibin, an jî daxwaza wan û nivîsandinê
heye dikim, bi min re têkilî deynin û wan berheman ji min re bişînin, da ko
bikaribim projeya xwe bi awayekî hêja û serketî pêk bînim.

Sala borî, cara yekemîn bû ko doseya şewata sînemeya Amûdê di vê

malperê de hate weşandin. Ew jî bêyî alîkariya nivîskarên beşdar, ên ko di
demek kurt de berhemên xwe nivîsandin û ji malperê re rêkirin, bi vî rengî
nedihat amade kirin.

Ji wan re û ji Dr. Ebdilbasit Seyda re yê ko ji malperê re erşîva xwe vekir û

çend wêneyên sînemeyê bo rengînkirina vê doseyê ji min re şandin, û
herwiha di peydakirina berheman de alîkarîk mezin bû, gelek sipas!64

63
Sometimes the future tense particle ê is attached to the subject pronouns.
64
An alternative expression: “Dr. Ebdilbasit Seyda di peydakirina berheman de
alîkariyeke mezin da; ji malperê re erşîva xwe vekir û çend wêneyên sînemeyê bo
rengînkirina vê doseyê ji min re şandin. Ji wî re û ji alîkarên din re gelek sipas!”

147
Selection 18

Ferhengok/Vocabulary

başûrê rojava: southwest

bobelat f.: tragedy, disaster
dose [=dosye] f.: file
ji bilî: except, other than, aside from
sala borî: last year
serketî: successful
sînema f.: theatre, cinema

148
 Selection 19

Balafirên “Kurdistan Airlines[ê]” berê xwe didin ezmana

Peyama Kurd

Şîrketa “Kurdistan Airlines[ê]” ragihand ku di 21ê [bîst û yêkê] mehê de

balafirên wan yên bi ala Kurdistanê û bi amblema Kurdistan Airlines[ê] wê
dest bi firên xwe yên navnetewî bikin. Firîna yekem ya balafirên
Kurdistanê bê ku xwe li Bexdayê deyne wê di navbera Hewlêr û Dûbaîyê
de pêk bê. Berpirsê Kurdistan Airlinesê bi daxuyaniyeke xwe ya ji bo
malpera Peyamnêrê eşkere kir ku şîrketa wan xwedîyê çar balafiran e û
balafirên wan bi ala Kurdistan û amblema Kurdistan Airlines[ê] hatine
xemilandin.

Ferhengok/Vocabulary

amblem f.: emblem

berê xwe dan: to head toward, see Chyet: ber I. p. 35
eşkere kirin: to announce, to state
fir f.: flight
malper f.: web site
şîrket f.: company

149
Selection 20

Ala Kurdî

Dibistana Kurdî

Her neteweyê, xelkê û dewletê alek heye. Al nîşana nasname û hebûna wan
e. Ala her milletî bi şiklekî ye, reng û sembolên wê bi awayekî ne. Wek her
milletî kurd jî xwedî alekê ne. Ala kurdan a ku îro tê bikaranîn sor, sipî,
kesk e û di navîna wê de rojeke zer heye.

Di dîrokê de kurdan kengî al, an jî semboleke ku şûna alê bigre

bikaranîne65 tam ne diyar e. Lê ew kurdên ku ev serê 6-7 [şeş-heft] hezar
salan in ku li Kurdistanê dijîn, bêgûman wan jî gelek dewlet û îmaret
avakirine û wekî her dewlet û îmaretên qedîm, wan jî alek, an jî li şûna alê
sembolek bi kar anîye.

Ala kurdî ya îro

Ala kurdî ya îroyîn ji alîyê Teşkîlatî Îctîmaîye Cemîyetîya Kurdan (Komela
Rekxistina Civakî ya Kurdan) li Stenbolê di 1920î [hezar û neh sed û bîstî]
de hatîye tesbît kirin. Şiklê wê weha ye; li jor rengê sor, di navînê de sipî, li
ser sipî roj û li binî rengê kesk wek ala millî ya kurdan tesbît kirine û îlan
kirine66.

Kovara Hawarê û ala kurdî, 1932 [hezar û nehsed û sîh û du]

Ala kurdan di 1932’yan de li ser herdû bergên Hawarê, no 11 [yanzdeh] bi
rengîn hatîye çapkirin û li ser alê gelek nivîs û helbest hatine belavkirin.
Celadet Alî Bedirxan di gotareke xwe de ala me ya îroyîn tarîf dike û weha
dibêje: “…Ala kurdan, ji jor ber bi jêr ve ser hev, sor, sipî û kesk e, di nava
wê de roj diçirise.”

Li Mahabadê ala kurdî, 1946 [hezar û neh sed û çil û şeş]

Zinnar Silopî (Qedrî Cemîl Paşa) derheqê ala kurdî ya Komara Mahabadê
de weha dibêje: “Hikûmeta Cumhurîyeta Mahabadê Ala Kurdistanê ya ku
di 1920’î [hezar û neh sed û bîstan] de ji alî[yê] Teşkîlatî Îctîmaîye
Cemîyetîyê ve hatibû tesbîtkirin girt, lê li kêleka roja wê, rismê du simbilên
genim û li pişt wê jî çîyayek û dareke çamê lê zêde kir û bi guloverî jî li ser
wê Dewletî Cumhurîyetî Kurdistan [Dewleta Komara Kurdistanê]67 nivîsî û
ew wek ala Cumhurîyeta Mahabadê qebûl kir.”

65
Incorrect use of ergative. It should be “bikaranîye.”
66
Incorrect use of ergative. It should be “tesbît kiriye û îlan kiriye.” Since the
object of the verb is singular (al=the flag) the personal ending attached to the
verb should also be singular. In the past tense ergative construction, the verb
must agree with the object, not with the subject.
67
In Sorani: Dewletî Cumhuriyetî Kurdistan, and in Kurmanji: Dewleta Komara
Kurdistanê.

150
 Selection 20

Mûsa Anter di bîranînên xwe de qala rêkxistineke îllegal dike ku di sala

1948an [hezar û nehsed û çil û heştan] de li gel Yusif Azîzoglu û çend
kurdên din danîye. [Wan] di rêxistinê de sondek jî dixwarin68. Ji bo wê
destên xwe dadianîn ser ala kurdî û çekekê û sonda xwe dixwar. Mûsa
Anter ji bo vê alê weha dibêje:

“Wezîfeya çêkirina alê li ser min bû. Ez li Stenbolê çûm Kapaliçarşiyê min
her yek nîv mîtro, çar reng qûmaş kirîn. Al îro jî tê zanîn: sor, sipî û kesk, li
ortê jî rojeke zer. Sembola reng û roja li ser alê jî weha ye: sipî aştî ye, sor
xwîn û şoreş e, kesk bereketa Kurdistanê û Mezopotamyayê ye. Roj jî
sembola dînê millî yê kurdan Zerdûştî ye…”

Ferhengok/Vocabulary

berg m.: cover

bi guloverî: in a circle
bi rengîn: colored
çirisîn: to shine
civakî: social
cûmhûriyet f.: republic
dara çamê: pine tree
derheqê … de: about, concerning
hebûn f.: existence
îmaret f.: establishment
îroyîn: today’s, contemporary
millî: national
navîn: center, middle
qedîm: old
sembol f.: symbol
sond xwarin: to swear, see Chyet: sond, p. 557
tam: well, perfect, complete
tarîf kirin: to describe, to give direction
tesbît kirin: to fix, to determine, to establish

68
Incorrect use of ergative. It should be “dixwar.”

151
Selection 21

Ji bo navên ku tê de tîpên “w, x, q, ê” hene destûr nehat dayin

Azadiya Welat

Dadgeha Bilind biryara Dadgeha Hiqûqê ya Esliyê ya Colemêrgê erê kir. Li

gorî biryara Dadgeha Hiqûqê ya Esliyê ya Colemêrgê, navên kurdî yên tê
de tîpên “w,” “x,” “q” û “ê” hebin, wê neyên qebûlkirin. Li gorî vê yekê,
Muduriyeta Nifûsê wê serlêdanên ji bo navên kurdî qebûl neke.

Wezareta Karê hundir di derbarê mijarê de giştînameyek weşand û diyar

kir, ji ber ku di tirkî de tîpên “w,” “x,” “q” û “ê” tune ne, nabe ku di
cûzdanên nûfûsê de jî navên bi van tîpan cîh bigirin. Li gorî vê biryarê,
kesên bixwazin navên kurdî li zarokên xwe kin yan jî bi navên ku ev tîp di
nav de ne biguhêrin, wê ji Muduriyeta Nûfûsê bersiveke neyênî werbigirin.
Gelek kesên li dijî giştînameyê derketin û ji bo ku navên xwe bi navên
kurdî yên ev tîp di nav de ne biguhêrin, serî li dadgehê dabû.

Yekemîn doza ku di vê mijarê de hate vekirin, di meha kanûna [pêşîn-ya]

sala 2003an [du hezar û sisêyan] de li Colemêrgê bi encam bû. Serokê berê
yê Komeleya Mafê Mirovan a Colemêrgê Naîf Kayacan ji bo ku navê xwe
bike “Xemgîn” doz vekiribû. Dadgeha Hiqûqê ya Esliyê ya Colemêrgê,
nêrîna Saziya Ziman a Tirk jî wergirt û daxwaz red kir. Daireyê diyar kir ku
biryara dadgeha herêmî li gorî ûsûl û qanûnê ye û biryar erê kir.

Ferhengok/Vocabulary

cûzdanên nifûsê: identity card

Dadgeha Bilind: The Supreme Court
Dadgeha Hiqûqê ya Esliyeyê: The Court of First Instance
daîre f.: board, bureau, department
doz vekirin: to file a case
giştîname f.: circular, printed notice
Muduriyeta Nnifûsê: The Public Registration Office
neyênî: negative
Saziya Ziman a Tirkî: Turkish Language Society
serî li filancihê dan: to apply to somewhere
Wezareta Karê Hundir: The Ministry of Internal Affairs

152
 Selection 22

Pirsgirêka alfabeyê û pêşniyazek

Cemîl Oguz, Amude.net

Pirsgirêka alfabeyê di nav kurdan de hê didome. Her gelek tenê alfabeyek69

bi kar tîne, lê kurd niha çend alfabeyan bi hev re bi kar tînin. Ev yek ji bo
me rojnamegeran jî karekî zehmet e, û ji ber vê yekê em nikarin xwe
bigihînin hemû kurdan, kurdên ku li her perçeyê dijîn.

Ez dixwazim li ser vê meseleyê bisekinim û pêşniyazên xwe yên di vî warî

de pêşkêşî rayedarên kurdan bikim.

Destpêka alfabeya latînî

Pêşîn em li ser derketina alfabeya latînî ya di nav kurdan de bisekinin.
Kurdan cara yekem di sala 1932an [hezar û nehsed sîh û diduyan] de bi
xêra Celadet Elî Bedirxan dest bi bikaranîna alfabeya latînî kir. Berî wê di
nav kurdan de bi tenê alfabeya erebî dihat bikaranîn. Celadet Elî Bedirxan
di sala 1919an [hezar û nehsed û nozdehan] de biryarê dide ku di kurdî de
alfabeya latînî bi kar bîne, ku alfabeya latînî zêdetir li kurdî tê. Ew piştî
xebateke dûvedirêj di sala 1932an de kovara HAWARê bi tîpên latînî
derdixe. HAWAR yekem weşana kurdan a bi tîpên latînî ye. Piştî wê rojê,
heta îro kurd alfabeyên latînî û erebî bi kar tînin.

Niha li Başûrê Kurdistanê herdu alfabe jî têne bikaranîn. Li Rojhilatê

Kurdistanê heta îro alfabeya erebî hate bikaranîn, lê niha latînî jî pêş
dikeve. Digel van li Bakurê Kurdistanê bi temamî, li Rûsya, Ewropa û
Sûriyeyê jî bi giştî alfabeya latînî tê bikaranîn. Ev ji bo xebatkarên
çapemeniya kurd jî, ji bo xwendevanên kurd û neteweya kurd jî kêmasiyek
e.

Ji bo neteweyê zimanek
Yek ji hêmanên bingehîn ên neteweyekê jî ziman e. Ziman nîn be, netewe jî
nîn e. Zimanê kurdî heye û xurt e jî. Lê zimanê kurdî birîndar e, li her
perçeyê bi awayekî aliyên wî yên kêm û zêde hene. Di vir de pirsgirêka herî
mezin û ber bi çav alfabe ye. Alfabeya kurdî heye, lê li her perçeyê
alfabeyek tê bikaranîn û ev jî dibe ku em nikaribin weşanên birê xwe
bixwînin, ên xwe jî bi wan bidin xwendin. Lewre di vir de pêdiviya
alfabeyek ku hemû kurd pê binivîsin û bixwînin heye.

Ji bo PDK û YNK’ê pêşniyazek

Di rewşeke wiha de, em dibînin ku hejmara kurdên ku li hemû perçeyan
latînî bi kar tînin, zêde ye, û meyla ku zêdetir xwesteka bikaranîna alfabeya
latînî jî zêdetir bûye. Dîsa di lêkolîneke biçûk de jî tê dîtin ku li Başûr, ku
69
Since the word “alfabe” is in the oblique case, “alfabeyekê” is preferable to
“alfabeyek.”

153
Selection 22

alfabeya erebî serdest e, lê bi giştî meyla latînî pêş ketiye, heta îro hin
kovar û pirtûk bi tîpên latînî hatine weşandin û hê jî têne weşandin. Dîsa li
Rojhilat jî bi taybetî di nav nifşê nû û di nav xwendekaran de, meyla
bikaranîna tîpên latînî derketiye holê û ev meyl roj bi roj geş dibe. Ji bilî
van yekan ku meyla kurdan li ser bikaranîna alfabeya latînî dixuye, divê
rewşa cîhanê jî em bigirin ber çavan. Lewre li cîhanê niha digel alfabeyên
cur bi cur [cûr bi cûr] bikaranîna alfabeya latînî serdest e.

Di rewşeke wiha de, bi ya min alfabeya latînî divê hêdî hêdî li her perçeyê
bibe serdest û di kurtedemekê de ev alfabe bibe alfabeya fermî ya kurdan.
Ji bo vê yekê ez wekî rojnamegerekî kurd bang li rayedarên partiyên me
yên başûrî dikim ku bi diyarbûna rewşa nû ya başûr re biryareke bi vî rengî
bigirin ku êdî di dibistanan de, di çapemeniyê de alfabeya latînî bi awayekî
fermî bê bikaranîn, nifşên heyî roj bi roj bêne perwerde kirin û nifşê nû jî
perwerdehiya xwe bi latînî bikin.

Her kes dizane ku her gel alfabeyek70 tenê bi kar tîne, bi wê perwerdehiya
xwe dike, weşanên xwe bi wê alfabeyê derdixe. Lewre ji bo me kurdan jî
pêdiviyeke bi vî rengî heye û bi ya min îro şert û merc jî hêdî hêdî çêdibin.

Ferhengok/Vocabulary

ber bi çav: noticeable

bi hev re: together, simultaneously, at the same time
bi kar anîn: to use
bi vî rengî: in this way, so that
bi xêra (serê): thanks to
dûvedirêj: long-term, long lasting; dûr û dirêj: long and drawn out
girtin ber çavan: to consider, to take into consideration
hêman f.: component, material
ji bilî: aside from, other than, except for
kurtedem f.: short-term
li tiştekî/filankesî hatin: to suit, to fit
perçe m.: part
roj bi roj: day by day, gradually
tenê: just, only, merely

70
The footnote 68 is true for this sentence: Since the word “alfabe” is in the oblique
case “alfabeyekê” is preferable to “alfabeyek.”

154
 Selection 23

Di salvegeriya rojnamegeriya kurdî de problemên rojnamegeriya

kurdî

Cemîl Oguz, Amude.net

Piştî derketina rojnameya Kurdistan ku di 22yê [bîst û duyê] avrêla [nîsana]

1898an [hezar û heşt sed û not û heştan] de ji aliyê Mîqdad Midhet
Bedirxan ve hate derxistin, esreke mezin derbas bû. Em di 22’ê vê mehê de,
di vê salvegera Kurdistan ê de dixwazin çend tiştan bibêjin li ser
rojnamegeriya kurdî ya îro.

Salvegera rojnamegeriya kurdan ji zû de ye li Başûr tê pîrozkirin, kurdên

Bakûr jî ji piştî salên 1990’î [ve] vê rojê pîroz dikin. Yekîtiya
Rojnamegerên Kurdistanê (YRK) jî di kongreya xwe ya dawî de biryar girt
ku 22’ê avrêlê wekî Roja Neteweyî ya Rojnamegerên Kurd her sal bê pîroz
kirin.

Li Tirkiye û bakurê Kurdistanê piştî salên 1990’î [hezar û nehsed û nodî]

rojnamegeriya kurdî pêşket, dengê kurdan zêdetir derket. Îro li Başûr du
rojnameyên rojane hene, li Bakur jî rojnameya Azadiya Welat wekî heftane
xwerû bi kurdî weşanê dike û dest bi nîqaşa derxistina rojnameyeke rojane
kiriye. Digel van, li parçeyên din jî weşanên cur bi cur [cûr bi cûr] hene, tv
û radyoyên kurdî jî weşanên xwe didomînin. Her wiha malperên înternetê jî
li ser karên xwe ne. Di rewşeke wiha de, di vê salvegera rojnamegeriya
kurdî de me xwest bi kurtahî pirs û pirsgirêkên rojnamegeriya kurdî raxin
ber çavan.

Pirsgirêka alfabeyê
Kurd niha di çapemeniya xwe de du alfabeyan bikar tînin. Ev yek li
hemberî weşaneke ku bixwaze bangî hemû kurdan bike, li ser hemû kurdan
nûçeyan çêke û tiştan şanî wan bide problemek e. Celadet Elî Bedirxan di
sala 1919an [hezar û nehsed û nozdehan] de biryarê dide ku di kurdî de
alfabeya latînî bikar bîne ku alfabeya latînî zêdetir li kurdî tê. Ew piştî
xebateke dûvedirêj di sala 1932’yan [hezar û nehsed û sîh û duduyan] de
kovara HAWAR’ê bi tîpên latînî derdixe. Piştî wê rojê, heta îro kurd
alfabeyên latînî û erebî bikar tînin. Li rojhilatê Kurdistanê heta îro alfabeya
erebî hate bikaranîn, di van demên dawîn de bi taybetî di nav xwendekaran
de alfabeya latînî pêşdikeve û wisa diyar e ku wê pêş bikeve jî. Digel van li
bakurê Kurdistanê bi temamî, li Rûsya, Ewropa û Suriyeyê jî bi giştî
alfabeya latînî tê bikaranîn. Di çapemeniya kurdî de hebûna du alfabeyan
yek ji pirsgirêkên sereke ye û divê bi demê re bê çareserkirin.

155
Selection 23

Di rojnamegeriya kurdî de problema ziman

Problema ziman di rojnamegeriya kurdî de yek ji pirsgirêkên ku xwe nîşan
dide ye. Ji ber ku di nav kurdan de lijneyek wekî Lijneya Zimanê Kurdî nîn
e, her weşanê li gorî xwe lijneyek heye û ew lijne li gorî xwe biryaran
digire, wan biryaran di weşanê de bikar tîne û gelek deman jî diyar dibe ku
ew biryar ne di cih de ne.

Ev yek xwe di bikaranîna navên taybet de, navên mehan û gelek tiştên din
de nîşan dide. Carinan ji ber ku weşan peyvên cihê cihê bikar tînin,
xwendevan hem aciz dibin, hem jî serê wan tevlihevî dibe ku nizanin kîjan
rast e. Ji bilî van, di têgînan de jî problem hene û ev jî nehatine
sererastkirin. Mesela ferhengeke me ya têgînan nîn e. Nûçegîhanek gava
nûçegeyek li ser hiqûqê, yan li ser matematîkê, an jî li ser tiştekî din çêdike,
ji ber ku ev têgîn nehatine diyarkirin nûçegîhan gelekî ditengijin û aciz
dibin ku êdî naxwazin nûçeyek71 di vî warî de saz bikin.

Pirsgirêka perwerdehiyê ya rojnamegerên me

Yek ji pirsgirêkên rojnamegerên kurd jî perwerdehî ye. Ji ber ku zankoyên
[zanîngeh] ragihandinê yên kurdan nîn in, rojnamegerên kurd xwe bi xwe
hîn dibin. Ji ber ku bi zimanê kurdî berhemên kurdan ên ser rojnamegeriyê
jî pir kêm in, her kes bi awayekî tê gihandin an jî bêyî ku bigihe, vî karî
fêm bike, vî karî dimeşîne. Ji ber van yekan di nav kurdan de nûçegîhan jî
edîtor [redaktor] jî kêm in. Yên ku hene jî di asta nîqaşê de ne; ew çiqas
nûçegîhan in, çiqas editor [redaktor] in, asta wan çi ye?

Ev yek xwe di nûçeyên wan de dide der. Mesela nûçeyek ku divê bi pîvana
A4’ek72 [A çarek] bê dayîn, ji ber ku baş nehatiye nivîsîn û ji ber
dubareyan di du A4’an de tê dayîn. Ji ber ku edîtor [redaktor] jî ne
edîtorekî/e [redaktorekî/ê] baş e, nikariye bi vê nûçeye bilîze, tiştên ku divê
jê bêne avêtin neavêtine, tiştên ku dubare ne jê dernexistine û bi vî awayî
nûçe hatiye weşandin. Vê yekê kiriye ku nûçe gelek dirêj bin û neyên
xwendin. Her wiha mesela di nav me kurdan de nûçegîhanên wênekêş ên
taybet nîn in, edîtorên [redaktorên] ku baş bizanibin wêneyek di rûpelekê
de çawa tê bikaranîn, nivîsa bin wêneyê çawa tê nivîsîn nîn in û hwd. Bi vî
rengî problem hene ku giş bi perwerdehiyê ve girêdayîne.

Di çapemeniya me de dîtbarî
Di nav kurdan de kesên ku bi awayekî profesyonel karê dîtbariyê bikin yan
nîn in an jî ji astekê derbasî asteke bilindtir nebûne. Ji ber vê yekê jî
rûpelên weşanên me baş nayên sazkirin, ji aliyê dîtbarî ve ne xweşik in û ev
yek jî balkişîneriyê dikuje. Weşaneke ku ne balkişîner be jî kes naxwîne.
Yek ji nexwendina weşanan jî ev alî ye.

71
“nûçeyekê” is preferable to “nûçeyek.”
72
Standard paper.

156
 Selection 23

Ferhengok/Vocabulary

avrêl [=nîsan] f.: April

balkişîner73: attractive (a neologism)
balkişînerî f.: attraction (a neologism)
bang f.: call; to call out, to call on (v.)
bangî filankesî kirin: to call out to s.o.
bi demê re: as time passes, gradually
bi giştî: generally, entirely
bi kurtahî: briefly, in short
cur bi cur [cûr bi cûr]: various
dîtbarî74 f.: visuality (a neologism)
es[i]r f.: century, age
heftane: weekly
hiqûq f.: law
hwd. [her wekî din]: etc.
ji zû de: for a long time
lijne f.: society, committee
navên taybet: proper names
nîqaş f.: discussion
nûçegihan [=peyamhinêr] m.&f.: correspondent
raxistin ber çavan: to bring before s.o.’s eyes
rojane: daily
salveger f.: anniversary
saz kirin: to set up, to establish
sereke: main, major
sererast kirin: to edit, to correct
şanî … dan: to show
têgîn f.: terminology
tengijîn: to have difficulty, to have a hard time
xwe bi xwe: by oneself; xwe bi xwe hîn bûn: to learn by oneself
xwe dan der: to show up, to turn out
zanko75 f.: university

73
Examples of neologisms (newly created words) formed from “balkêş:
interesting.”
74
An example of a neologism formed with –bar.
75
This is a loanword from Sorani. “Zanîngeh” is its Kurmanji equivalent.

157
Selection 24

Helbestvan hene, lê weşanxane tune ne

Müjde Arslan, Amude.net

Helbestvan Jana Seyda, ya ku bi pirtûka xwe ya pêşî Roja Dawî navê xwe
di cîhana wêjeyê de nivîsand, got:

“Tevlî hebûna hejmareke mezin ji helbestvan û berhemên kurdî li Sûryayê,

ji ber kêmbûna weşanxane û pirtûkxaneyên ku pirtûkên kurdî diweşînin û
difroşin, tendens ber bi nivîsandina bi erebî ve diçe. Herweha, nivîskar
mecbûr dibin, ku pirtûkên xwe bi destê xwe bigerînin û belav bikin.
Helbestvan nikare têkiliyeke rû-bi-rû bi xwendevanê xwe re çêke. Encama
vê yekê jî ew e ku atmosfêreke helbesta kurdî peyda nabe. Ev yek dihêle ku
helbestvan ji wêjeyê bixeyide û xwe jê dûr bixîne.”

Li ser pirsa çawa wê dest bi nivîsandina helbestê kir, Jana Seyda got, ku di
rêya helbestên xalê xwe yê helbestvan Jan Dost re têkiliya wê bi
nivîsandina helbestê re dest pê kir. Seyda berdewam kir û got:

“Jan Dostî piştgiriya min kir. Wî ez ji nivîsandina helbestê re germ kirim.

Me bi hevre helbest dixwendin. Wî hertim helbestên min, ên ku min di
temenekî piçûk de dinivîsandin, dixwendin û nêrîna xwe di wan de digot û
ew dinirxandin. Vê yekê tesîreke mezin li min kir. Herweha diya min jî
“qesîde” dixwendin. Min carcaran sirûşa xwe ji van qesîdeyan distand. Min
helbest bi afirandin û hestên xwe dixemilandin.”

Li ser nêrîna wê, ku her kes dikare helbestê binivîsîne, Seyda got:

“Mirovek bitenê divê vegere û li kûratiya jiyana xwe û hestên vê jiyanê

binêre. Eger ew kes xwe piçekî biwestîne, ew dê bikaribe van hestan bîne
ser rûpelekê.”

Li ser pirsa hebûna helbestvan û nivîskarên jin li Sûryayê, Seyda wiha

berdewam kir:

“Nêrîna jinê ya wêjeyê di temenekî piçûk de dest pê dike. Karên wan pir
xweşik in û hestên wan pir dilsoz û germ in. Axîn Welat, Şêrîn Gêlo û Diya
Ciwan tenê sê heb ji wan in. Her yek ji wan di temenekî cuda de ye û bi
şêweyeke cuda hestên xwe digihînin helbesta kurdî.”

Seyda eşkere kir, ku li Sûryayê nivîskarên wêjeyê nikarin berhemên xwe

bigihînin xwendevanan. Li ser vê yekê wê wiha got:

“Li Sûryayê helbestên kurdî ji ber tunebûna weşanxane û pirtûkxaneyan

nayên xwendin. Kesên ku bixwazin pirtûkên xwe biweşînin, mecbûr dibin

158
 Selection 24

ku biçin Beyrûta Libnanê. Eger têkiliyên hin kesan bi Ewropa re hebin, ew

pirtûkên xwe li wê derê diweşînin. Dûra problêma firotina wan jî derdikeve
holê. Pirtûkxane tune ne û piraniya nivîskaran pirtûkên xwe bi destên xwe
difroşin. Lê ev yek jî têr nake, ji ber pirtûk tenê digihên kesên derdora
nivîskar. Hemû dixwazin ku bibin navdar, lê ev yek li Sûryayê zehmet e ku
pêk were.”

Herweha, Jana Seyda got, ku zimanê kurdî cihekî balkêş di wêje, huner û
jiyana rojane de nagre, wek ku erebî dike. Encama vê yekê jî ew e ku kurdî
ne pir balkêş e.

Tevlî hebûna derfetên baş, li ser kêmbûna hewesê ji bo helbesta kurdî li

Turkiyeyê, Seyda wiha got:

“Ji ber tunebûna weşanxaneyan (mebesta wê weşanxaneyên, ku pirtûkên

kurdî diweşînin) li Sûryayê, nivîskar ber bi nivîsandina bi erebî ve diçin.
Nivîskarên jin û herweha piraniya nivîskarên nifşê nû berê xwe didin
derveyî Sûryayê. Xebata jinan li Sûryayê pirtir e. Li Sûryayê derdora 20
[bîst] an 30 [sîh] helbestvanên jin hene. Lê belê derfet bi wan re tune ye ku
pirtûkên xwe biweşînin. Li aliyê din, min li Diyarbekirê helbestvaneke jin
nedît, tevlî ku weşanxane li Tirkiyeyê hene. Li Diyarbekirê hejmareke baş a
helbestvanên kurd heye. Lê ew tenê pirtûkxaneyên tirk dewlemend dikin.
Min paşeroj di nifşê nû de li Bakurê Kurdistanê dît. Min têkilî bi çend
helbestvan û nivîskarên ciwan û jîr re danî. Eger pêşketineke çêbibe, ew dê
li vê derê pêk were.”

Seyda got, ku wêjeya kurdî herî zêde ji asîmîlekirinê derbe xwariye, ji ber
ku li Tirkiyeyê ev asîmîlekirin pir e, wêjekar jî hindik in, û wiha domand:

“Li Sûryayê asîmîlekirin neketiye nav malan, lê li Amedê asîmîlekirin,

digel tirs û valakirina gundan, ketiye nava malan. Li Sûryayê, yên ku li ser
şopa Cegerxwîn û Ehmedê Xanî ne, hebûn. Di vê demê de, li Başûrê-
Rojavayî Kurdistanê jiyan hebû û paşeroja wêjeya kurdî li Sûryayê bû.
Niha nifşê nû, yê ku dinivîsin, hişyarbûnekê dijîn.76 Asîmîlekirin gelek
serdest bû.”

Jana Seyda diyar kir, ku ew cara pêşî ji bo Sêyemîn Festîvala Çand û

Hunera Kurdî çûye Amedê. Li ser vê yekê wê got:

“Roja ku min biryara hatina xwe stand, min nikarîbû xew bikira. Ji
zaroktiya min de, Amed tim ji min re xewnek bû. Kesên ku li Diyarbakirê
dijîn, van hestan nas nakin; têkiliyeke wan bi dîwarên bajêr an bi bajêr bi
xwe re tune ye. Ew van tiştan hest nakin. Ji bo min, Diyarbekir çarenûseke
76
Incorrect use of intransitive verb. “Jiyan/jîn” is intransitive (vi), but here it is used
as a transitive verb (vt.) meaning “to experience something.” This usage is due to
Turkish influence.

159
Selection 24

xweşik bû, an jî xewneke şêrîn bû. Ez bi tirs bûm, ku ez ji Amedê hez

nekim. Ez di hatina xwe de diricifîm, û di çûna xwe de jî diricifîm. Min
helbestek li ser gurbûna hestên xwe yên li Amedê diyarî dîwarên wê kir.”

Ferhengok/Vocabulary

anîn ser rûpel: to put down on paper

asîmîle kirin: to assimilate
atmosfer f.: atmosphere, environment, situation
ber bi: toward
bi hev re: together
bi tirs bûn: to fear, to be afraid (of)
çarenûs f.: destiny
derbe xwarin: to receive a blow
dest bi filantiştî kirin: to start, to begin to do (s.t.)
dilsoz: sincere
festival f.: festival
hişyarbûn f.: waking up, awakening; hişyar bûn (v.)
kûratî [kûrahî] f.: depth, underlying
rû bi rû: face to face
sirûş standin: to be inspired (by), to receive inspiration (from)
temen m.: age (of a person)
tendens [meyl] f.: tendency
tevlî: despite, in spite of

160
 Selection 25

Romana evînê: “Leyla Fîgaro”

Azad Şatehî, Kerkuk-kurdistan.com

Dema ko min dest bi xwendina vê romanê kir, di destpêkê de întîbaya ko

weke hin biwêjên zimanên biyanî adapteyî zimanê kurdî bibin bi min re
çêbû. Lê ji xwirtbûna [xurtbûna] zimanê nivîskarî tu şika min tune bû, zêde
wext di ser re derbas nebû ko ez têbighêm bê gûmana hizreke wiha çendî
neheqî ye.

Piştî xwendina beşê pêşîn, hostetiya bikaranîna teknîka romanê ya nivîskêr

bi awayekî vekirî xwe bi mirov dide hiskirin, zimanê wî yê sivik û rewan
mirov dibe nav xewn û xeyalên dinya evînê û fantaziyên erotîk. Her wiha
erf û adetên jiyana civatî ya kurdewarî jî xwe bere bere di nav honandina
tevna romanê re nîşanî mirov didin.

Roman bi awayekî giştî bîr û boçûnên nivîskêr ên di derbarê evîna beşerî

de radixe ber çavên mirov. Lehengên romanê mirovên sade yên ji rêzê ne,
ne egît, ne mêrxas, ne jî welatperwer in. Ev yek jî, weke cûreyekî edebî,
taybetmendiyeke girîng a romanê ye, ko mirov dikare bêje heta niha tu
romannivîsê kurd awayekî wiha eşkere û rohnî bikar naniye. Lê tevî vê
sadetî û ji rêzêbûna jiyana lehengan jî, mirov ne ji devê wan lê ji tevger û
helwestên jiyana wan a rojane ya ji rêzê, dikare pisîkolojiya mirovê kurd û
bi wê ve girêdayî rewşa civata kurdî bi hêsanî hîn bibe û bibîne.

Taybetmendiyeke din a romanê ko dîsa heta niha di tu romanên kurdî de

nehatiye bikaranîn jî, ew e ko roman kêm zêde di 14 [çardeh] saetan de
diqede; ango roman, bûyerên ko di 14 saetan de li derdora lehengan
diqewimin û sereboriyên wan rave dike. Çar lehengên sereke yên romanê:
Leyla û Figaro -jin û mêrê hev in-, Dilber û Simsar -dostikên hev in. Dilber
cîrana Leyla û Figaro ye. Bûyer ji devê Leyla û Figaro û herwiha ji yê
cîrana wan a weke her kesekî/a ji civatên bi şûn de mayî bi mereq, ko
çavdêriya jiyana wan a taybetî dike, tê ravekirin.

Roman bi tiştên ko di hişê jin û mêrên ko ji hev xeyidîne û terka hev kirine
re derbas dibe dest pê dike û pîsîkolojiya wan rave dike. Herçend ji hev
qetiyabin jî, dîsa dilê wan bi ser hev de ye û poşman in. Lê ji ber xurura
xwe ya feodal, yek li benda yê/a din e ko bêje “şer û xeyda me bê mane ye
û ez poşman im.” Piştî xirecir û keftelefta jiyana rojane ya rojekê û
bêmecaliya evîndaran her du jî kor poşman, vedigerin malê û hinekî jî bi
saya mereqa Dilberê bi miradê xwe şa dibin…

Mekan jî bajarekî ji rêzê ye; mirov nizane bê Diyarbekir, Parîs, Stembol an

bajarekî din e. Nivîskar, dema rêwîtiya Leylê ya bi metroyê bahsa
mûzîsyenên ko tên di metroyê de mûzîka xwe pêşkêş dikin û paşê jî ji

161
Selection 25

rêwiyan peran [pereyan]77 dixwazin dike, ko bêtir Parîsê an bajarekî din ê

welatekî Ewrupayê tîne bîra mirov. Hengameya çûn û hatê û trafîkê; metro,
trên û otogar Stembolê û keşmekêşiya trafika wê tîne bîra mirov, lê bajarê
ko çem diber re derbas dibe dîsa Diyarbekir û Parîsê tîne bira mirov. Lê
belê sahneya zarokekî ko ji bo şekir bi ser bavê xwe de digirî, bav û zarokê
ko dixwazin hev bixapînin û dikandarê ko dixwaze herduyan jî bixapîne
bêtir bajarekî piçûk ê Kurdistanê; wek Qiziltepe, Farqîn an Batmanê tîne
bira mirov. Lê li eynî dikanê, Leyla qerta telefonê dipirse ko dikandar
dipirse “Qerteke 50 [pêncî] an 100 [sed] konturî?”, ko dîsa bi vê yekê
mirov xwe li Fransayê his dike, ji ber ko qertên telefonê yên li Kurdistanê û
li Tirkiyê 30 [sîh], 60 [şêst], 90 [not] û 120 [sed û bîst] kontur in.

(…)

Ferhengok/Vocabulary

adapte bûn: to adapt

bêmecalî f.: powerlessness
beşerî f.: human, pertaining to human beings
bê [=ka/çika]: sign of an indirect question. see Chyet: bê II, p. 50
bêtir: more (of)
bi miradê xwe şa bûn: to attend to one’s desire, see Chyet: miraz, p. 389
bi saya: thanks to
bi ser filankesî de girîn: to cry to someone
bi şûn de mayî: underdeveloped, backward
bîr û boçûn f.: experience, adventure
civatî: social
derdor f.: around
dilê filankesan di ser hev de bûn: to have desire for each other
dostik m.&f.: lover, date, girlfriend/boyfriend
edebî: literary
erf û adet m.: custom
Ewrupa f.: Europe
fantazî f.: fantasy
feodal: feudal
Fransa f.: France
hengame f.: hustle and bustle, tumult
her çend: even though
întîba bi filankesî re çêbûn: to get impression
ji rêzêbûn f.: normalcy, being ordinary
ji rêzê: ordinary, simple
kêm zêde: more or less, approximately, around, roughly
77
A head noun ending in an –a, –e or –î can be optionally contracted in the oblique
case. As we see, the word “peran” has been used instead of “pereyan.” In this
particular case, the contracted form (peran) is obtained by omitting the last vowel
e.

162
 Selection 25

keşmekeşiya trafîkê: traffic jam

kontur m.: credit
kor poşman: very regretful, sorry
lê belê: however, on the other hand
mûzîsyen m.&f.: musician
neheqî f.: injustice
otogar f.: bus station, bus depot
qert m.: card
rave kirin: to explain, to narrate
rewan: flowing, fluent
roman f.: novel
romannivîs m.&f.: novelist
sadetî f.: simplicity
sereborî f.: experience, adventure
taybet: private, special, particular
teknîk f.: technique
trafîk f.: traffic
welatperwer m.: patriotic
xirecir û kefteleft f.: hustle and bustle
xurur f.: pride

163
Selection 26

Çîroka keça kurd Fadia û problêma zewaca bi zorê li Elmanyayê

S.H. Berko, Amude.net

Li Elmanyayê, her sal bi hezaran keç - û di nav wan de jî keçên kurd - bi

zorê têne zewicandin. Siyasetvanên elman niha li ser zagonên li dij zewaca
bi zorê guftûgoyê dikin û dixwazin ku keç bêtir bêne parastin.

Kovara elmanî ya heftane ‘Der Spiegel’ di hejmara xwe ya îro de, raporek
li ser mijara zewicandina keçan a bi zorê û herweha kuştina ji bo parastina
namûsê weşandiye.

Di vê raporê de, rojnamevanên ‘Der Spiegel’ê behsa kuştina keça kurd

Fadia H. dikin. Fadia 21 [bîst û yek] salî bû, dema ku di 3’yê [sisêyê] çiriya
paşîn ya 2000î [du hezarî] de li bajarê elmanî Celleyê ji aliyê birayê xwê
Rudank ve hate kuştin. Dema rojnamevan bi diya Fadia re li ser keça wê ya
kuştî re diaxifîn, wê dest bi girînê kir û ji wan re got: “Malbata min laşê
keça min nedixwest, wan digot, ku ev laşekî gemarî ye.”

Fadia keçeke Êzîdî bû. Wê ji kurekî elman hez dikir. Lê di ola Êzîdî de,
nabe ku ti kes bi mirovekî ji oleke din re bizewice. Ew jî mîna musilmanan
dikin, ger ji destê wan were ew keçên xwe yên ku bi kesên ne-Êzîdî re
zewicîne dikujin. Ev kuştin ne wacibekî olî ye, lê adeteke eşîrtî ye. Ger
mêrê Êzîdî jineke ne Êzîdî ji xwe re bîne, ew ji ola Êzîdî tê avêtin û kêm
caran tê kuştin.

Civata Êzîdiyan ji 3 [sê] beşan pêk tê: Murîd, Şêx û Pîr. Çênabe ku
mirovekî/e bi mirovekî/e ji beşekî din re bizewice. Murîd bi murîdan re, şêx
bi şêxan re û pîr bi pîran re dizewicin. Ev yek sînorên zewacê teng dike û
dibe sedema ku gelek Êzîdî bêyî dilê xwe bizewicin. Encama vê yekê jî ew
e, ku piştî demekê mêr û jin dev ji hevdû berdidin an jî ji ber fedya û ji
mecbûrî bêyî dilê xwe bi hevre dimînin.

Problêma berdanê ne tenê li cem Êzîdiyan, lê belê li cem mirovên

Musilman jî heye. Li gor agahiyên ku belav dibin, li Swêdê jimara kurdên
ku hevdû berdane gelekî bilind e.

Ji ber ku Fadiayê ji kurekî elman hez dikir, birayê wê ew di kolanekê de bi

kêrê kuşt. Wî bi vê yekê xwest “namûsa malbata xwe biparêze.” Piştî vê
bûyerê, wî ji polîsan re got, ku xuşka wî êrîşî wî kiriye û ew mecbûr bûye,
ku xwe biparêze. Ta niha jî ew hîn serbest e. Lê pijîşkan eşkere kir ku kêr
bi xurtî ketiye canê Fadiayê. Ji ber vê yekê, polîs hêvî dikin, ku piştî vê
agahiya girîng ew dê bikaribin Rudank sûcdar derxînin û wî bixin zindanê.

164
 Selection 26

‘Der Spiegel’ di vê rapora xwe de, radigihîne ku li Elmanyayê bi hezaran

keç bi zorê û bêyî dilê xwe têne zewicandin. Malbatên wan, wan bi zorê
didin mêrên ku ew dixwazin, ne yên ku keç ji xwe re heldibjêrin. Piraniya
van kesan Musilmanin û ji welatên mîna Tirkiye, Kosovo û Mexribê
(Marokko) hatine. Di van malbatan de, namûs di ser Xwedê, jiyanê û
hezkirina dêyê ya keça xwe re ye. Namûs di ser her tiştî re ye.

Dema malbatek jinekê ji welatê xwe ji kurê xwe re bîne, ew keç mecbûr
dibe, ku 2 [du]78 salan bi mêrê xwe re biqedîne da ku bikaribe li Elmanyayê
bimîne. Ger du salên wê neqediyabin û ew bixwaze ku dev ji mêrê xwe
berde, ew mecbûr dibe ku vegere welatê xwe.

Ferhengok/Vocabulary

bi hev re: together

dev ji … berdan: to divorce, to give up, to leave, see Chyet: dev, p, 142
Êzîdî m.: Yezidi, Yezidish, Yezidian
heftane: weekly
ji destê filankesî hatin: for s.o. to be capable of doing s.t.
jin anîn: to get married, see Chyet: jin, p. 290
li ser: on, about
murîd m.&f.: devoted follower
Musilman m.&f.: Muslim
pîr m.: master, spiritual guide; pîr: old (adj.)
polîs m.&f.: police
rapor f.: report
şêx m.: shaikh, chief, ruler

78
didu becomes du when it is used before a noun, e.g., du salan.

165
Selection 27

Li Vesoulê du fîlmên kurdî hatin xelatkirin

Murat Aktaş, Rojev.com

Di 10’emîn [dehemîn] Mîhrîcana Fîlmên Asyayê ya Navneteweyî ya

Vesoulê de, fîlma derhênerê kurd Huner Salem ya bi navê “Vodka Lemon”
û belgefîlma derhêner Kudret Guneş ya bi navê “Qêrîna Ku Qedexeyan
Nas Nake” ku jiyana Leyla Zanayê vedibêje şayanî xelatê hatin dîtin.
Derhênerên kurd, diyar kirin79 ku sînemaya kurd êdî di qada navneteweyî
de cihê xwe yê nirxdar girtiye.

Mîhrîcana ku her sal di navbera 10 [deh] û 17’ê [hivdehê] reşemiyê80 de, li

bajarê Fransayê, li Vesoulê tê lidarxistin, bi beşdariya fîlmên ji welatên
Asyayê pêk tê. Di mîhrîcanê de, fîlma derhênerê kurd Huner Salem ya bi
navê “Vodka Lemon” Xelata Kîkloya Zêrîn bi dest xist, belgefîlma Kudret
Guneşê jî Xelata Jûriyê ya Ciwanan bi dest xist. Fîlma derhênerê îranî
Abolfazl Jalili ya bi navê “Abjad” Xelata Jûriyê NETPAC, dîsa filmê
derhênerê îranî Amer Alwan “Zaman” ku ji hêla îranî û fransizan ve bi
hevkarî hatiye çêkirin jî Xelata Gel a Mîhrîcanê stend. Yek ji xelatên
mihrîcanê ya herî girîng a Emile Guimet jî Michel Quinejure bi dest xist.

Ji welatên cihê cihê, 67 [şêst û heft] fîlm beşdarî mîhrîcanê bûn. Ji van
fîlman 37 [sîh û heft] fîlm cara yekem derketin pêşberî temaşevanan. Di
mîhrîcana ku bêhtir fîlmên çînî cih girtin de, hêma fîlman herî zêde li ser
evînê hatibû pê. Serokê jûriya mîhrîcanê derhênerê îranî Jafar Panahi ji bo
fîlma kurd “Vodka Lemon” ev hevok bilêv kir; “Ev fîlm, êş û jana civakeke
ku veguherînê dijî81 bi îroniyeke helbestî tîne zimên.”

Derhênerên kurd ji ber ku fîlmên wan di mîhrîcanê de xelat girtin [wan]

kêfxweşiya xwe anîn zimên.82

(…)

79
“diyar kir” is preferable.
80
Iranian solar month name. Confusing “Reşemê” with “Sibat: February” is a
practice that is not to be encouraged.
81
Incorrect use of intransitive verb. “Jiyan/jîn” is intransitive (vi.), but here it is
used as a transitive verb (vt.) meaning “to experience something.” This usage is
due to Turkish influence.
82
“xelat girt” and “anî zimên” are preferable to “xelat girtin” and “anîn zimên.”

166
 Selection 27

Ferhengok/Vocabulary

anîn zimên: to express, to put into words

Asya f.: Asia
belgefîlm f.: documentary
bi dest xistin: to achieve, to gain, to get, to obtain
bilêv kirin: to pronounce, to say
dîsa: again, besides, moreover
Fransiz m.&f.: French [Turkish influence: Firensî is also used]
helbestî: poetic
îronî f.: irony
jurî m.: jury
Kîkloya Zêrîn: Golden Cyclo (Cyclo d’Or)
nirxdar: valuable
reşemî f.: February
vegotin (vedibêje): to tell, to explain, to narrate
xelat kirin: to reward, to award

167
Selection 28

UNICEF û tirk bi hev re keçên kurdan asîmîle dikin

Peyama Kurd

Wek tê zanîn, di parastin û pêşdebirina zimanê kurdî de rol û erka jinên

kurd pir mezin e. Dewleta tirk êdî gihaye wê zanînê ku heta jin û keçên
kurd asîmîle nekin ewê nikaribin zimanê kurdî ji holê rakin û kurdan bikin
tirk. Ji ber vê, rayedarên dewleta tirk dest bi kampanya asîmîlekirina zarok
û bi taybet jî keçên kurdan kiriye.

Lê tiştê balkêş ev e ku saziyek mîna UNICEFê ku maf û perwerdeya

zimanê zikmakî dixwaze û ev yek ji armancên wê ne, pê li prensîb û
daxwazên xwe dike kû di asîmîlekirina zarokên kurdan de alîkarî û
piştgiriya dewleta tirk dike. Li gor me ev helwesta UNICEFê helwestek li
dij daxwazên gelê kurd e û divê her kurdek UNICEFê protesto û rûreş bike.
Ji dêla ku saziyek mîna UNICEFê asîmîlekirina zarokên kurdan bide ber
xwe, karibû û kare ji dewleta tirkan mafê zimanê zikmakî ji bo zarokên
kurdan bixwaze û erka xwe bîne cîh. Lê mixabin UNICEF bi vê helwesta
xwe dibe şirîkê dewleta tirk.

Berî demekê dewleta tirk ji bo asîmîlekirina keçên kurdan dest bi

kampanyekê kiribû û heta niha li gelek herêm û bajarên Kurdistanê bi zorê
keçên kurdan dibin dibistanê û wan fêrî zimanê tirkî dikin. Tenê li bajarê
Wanê heta niha 5,400 [pênc hezar û çar sed] keçên kurd mecbûrî fêrbûna
zimanê tirkî kirine û bi vî awayî dewleta tirk dixwaze ji niha de rê li ber
zimanê kurdî bigre.

Ferhengok/Vocabulary

erk f.: duty

kampanya f.: campaign
pê li tiştekî kirin: to step on s.t.; pê li prensîb û daxwazên xwe dike: [It]
violates its principles and demands
pêşde birin: to promote, to advance
prensîb m.: principle
protesto f.: protest
şirîk m.&f.: partner

168
 Selection 29

Çima ji zarokan re xwendina çîrokan girîng e?

Sabiha Otlu, Dibistana Kurdî

1. Li ba zarokan germiyek çêdibe, wan nêzî hev dike. Em bêjin di çîrokê de

yekî ku xirabiyan dike heye, hemû zarok bi hev re li dij derdikevin. Bi vî
rengî hîsên hevaltiyê qewîtir dibin. Îmkanên axaftinê dide wan.
2. Çîrok dinya zarokan fireh dike. Îmkanên hilbijartina alternatîfan dide
wan.
3. Qabîliyeta zarokan ya guhdarîkirinê bi pêş dikeve.
4. Fêrî peyv û têgînên nû dibin. Wexta ku li çîrokan guhdarî dikin, di her
warî de têgihiştina wan zêdetir dibe.
5. Çîrok cîhana zarokan ya xeyalan (fantazî) firehtir dikin.
6. Zimanê wan bi pêş dikeve. Ji zimanê nivîskî hînî zimanê rast dibin.

Divê mirov çawa ji zarokan re çîrokan bixwîne?

1. Divê mirov berî ku bixwîne baş li çîrokê binêre.
2. Divê mirov li şûna peyvên ku zarok jê fêm nakin, peyvên hêsantir bi kar
bîne.
3. Cihên bi tirs hinekî nerm bike.
4. Berî ku mirov dest bi xwendina çîrokê bike, baştir e, ku mirov bi zarokan
re li resmên çîrokê binêre, ji bo ku mereqa zarokan ya li ser resman hinekî
sivik bibe. Bê ku zarok li resman mêze bikin çîrokê bixwînin, bala wan tim
li ser resman e û li çîrokê baş guhdarî nakin.
5. Divê mirov îmkanê bide her şagirdî, ku di resim de çi heye, çi dibe bêje
ku peyivîna wan pêşde biçe. Mirov dikare navên tiştên ku wek wêne xuya
dibin (kulîlk, heywan, reng) bipirse ku zarok navên wan hîn bibin.
6. Wexta ku mirov çîrokê dixwîne, li gor bûyer û ahenga çîrokê, divê mirov
dengê xwe nizm yan bilind bike. Dema mirov bibîne ku şagirdek guhdarî
nake mirov dikare li ser çîrokê pirsekê jê bike. Ku mirov Keça Kumsor
dixwîne, mirov dikare bipirse ka “di selika keçikê de çi hebû?”, “Gur çi
got?” û hwd.
7. Ku qehremanên çîrokê heywan bin, mirov dikare hewl bide ku zarê
dengê wan bike.
8. Cihê ku mirov lê çîrokê bixwîne divê aram be, ango bê deng be. Divê
mirov di nava şagirdan de rûnê û çîrokê bixwîne.
9. Ku îmkanên kopîkirinê hebin, wêneyên ku di çîrokê de ne kopî bike,
bide şagirdan bila boyax bikin. Û paşê li ser rengan bipeyivin.
10. Bi eynî çîrokê mirov dikare li ser:
• Têgînên bingehîn (mezin-biçûk, kin-dirêj, berz-nizim û hwd.)
• Hejmar (navên hejmaran)
• Reng (navên rengan)
• Rengkirin (ji bo pêşdebirina motoorîkê) bisekine
11. Mirov dikare ji bo şagirdên ku dikarin bixwînin û binivîsin çend
hevokan hilbijêre ku di deftera xwe de binivîsin û bixwînin.

169
Selection 29

Ferhengok/Vocabulary

aheng f.: rhythm

alternatîf f.: alternative
bi tirs: scary
bi vî rengî: in this way, so that
boyax kirin: to color
em bêjin: assume, suppose, let’s suppose, say, for example
fantazî f.: fantasy
îmkan f.: chance, opportunity
Keça Kumsor: Little Red Riding Hood
kopî kirin: to copy
nêzî hev kirin: to cause s.o. or s.t. to come close to each other
qabîliyet f.: skill
qehreman m.&f.: character
reng kirin: coloring
selik f.: basket
zarê (dengê) fk-î/ft-î kirin: to imitate s.o. or s.t.
zimanê niviskî: written language
motoorîk f.: motor skill

170
 Selection 30

Çima rojnamevanî li Kurdistanê pêş ve naçe?

Arif Zêrevan, Nefel.com

Divêt em minaqeşeyê li ser rola medyaya kurdan bikin. Lê problema

bingehî rojnamevanê kurd e. Gelo rojnamevanê kurd heye an no? Divêt em
tesbîtekê bikin. Medyaya kurdan medyayeka partî-polîtîk e. Kovar,
rojname û TV-yên ko heyîn bi destegiriya partiyan derdikevin. Medya
polîtîze ye (ne polîtîzebûyî). Xeterên polîtîzetiya medyayê gelek in.

Yek: Kîj partî kengê bixwaze dikare bêyî asteng weşana rojnameya ko ew
derdiêxe bide rawestandin, dikare şefredaktor û birêvebirên rojnameyê ji
karî derbiêxe û tikes jî nikare li dijî vê rewşê derbikeve. Maneya vê ew e ko
rojnamevan nikare nûçeyên ko ne bi dilê partiyê be binivîse, nikare
rexneyan li partiyê bigire û ya rasttir nikare rojnamevaniyê bike.

Dido: Ji ber ko partî, rojnameyê wekî organa propagande û şerî dibîne, ew

tenê rê dide tişta ko di berjewendiya partiyê (ne ya rastî û xwendevanî) de
be.

Sê: Kengê serokê Partiya Karkerên Kurdistanê Abdullah Öcalan bixwaze

dikare MED-TV-yê bigire, ko ew bixwaze dikare hemî wextê weşana
MED-TV- yê ji bo beyanên xwe yên siyasî veqetîne û şeş se’etan li ser hev
destî dane ser MED-TV-yê. Kemal Burkay dikare rojnameyekê bide girtin,
Partiya Yekîtiya Sosyalîst a Kurdistanê dikare rojnameyekê bide girtin,
Celal Talebanî dikare Kurdistanî Nweyê bigire û Mesûd Barzanî dikare
Xebatê bigire. Li ti welatên demokratîk desthilatdarek nikare teserifek
hewqes serbest di medyaya wî welatî de bike.

Çar: Medyaya partiyan li ser problemên xelkê nanivîse. Heger

berjewendiyên xelkê li dijî yên partiyê bin, xeta partiyê têt parastin, ne ya
xelkê. Ew tenê berdevkiya partî û serokê partiyan dikin. Ew hero behsa
beyanên serokên partiyên siyasî, berjewendiyên wan, dijayetiyên wan bi
hev re û hwd.-yan dikin. Vêca her partiyekê ne-ji-xwe-ve çend rojnamevan
hene ko destên wan dikarin qelemê bigirin.

Bi ya min, heta ko li Kurdistanê qedrê gundiyekî bi qasî yê Abdullah

Öcalanî neyêt girtin, heta ko heqê endamekê PSK-yê bi qasî yê Kemal
Burkayî neyêt parastin, heta ko nêrînên xwendekarekî himberî yên Celal
Talebaniyî hêja neyên dîtin û heta ko rojnameyek jiyana rojane ya
pêşmergeyekî himberî civîneka siyasî ya Mesûd Barzaniyî giranbiha
nebîne, dê rojnamevanî li Kurdistanê bi pêş nekeve û dê medya jî rola xwe
ya ragihandinê nelehîze.

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Ez du-sê caran bi hinek berpirsên MED-TV-yê re li ser rojnamevaniyê

axivîme. Min ji wan re wiha got: “Hon ew kesên ko di MED-TV-yê de
dixebitin û hemî rojnamevanên kurd pesnê kurdan û rêxistinên wan bidin,
lê ezê bi hinek hevkaran re programekê çêkim ko rexneyan li civat, partî,
rewşenbîr, serok, nivîskar û hwd.-yan bigire.” Wan ji min re got: “divêt
rexne li rêxistina azadiyê û serokê wê neyêt girtin.” Qebûlkirina vî şertî
tenê dê bibûya mirina min wekî rojnamevan. Ji ber ko kengê min karekê ne
bi dilê wan bikiriya dê bi argûmenta ko ew “li dijî rêxistina azadiyê ye” bi
meqesê bibiranda yan jî neweşanda.

(…)

Ji ber çi divêt mirov pir li ser heq û hiqûqên mirovî wekî ferd raweste?
Heger ko bingehê wê civata ko em dixwazin ava bikin ne li ser
berjewendiyên mirovê kurd avakirî be dê em ticaran nekarin bibin xwediyê
jiyaneka azad û bextewar; dê em hertim mirîdê hinek serok û partiyan bin.

Pênc: Xetereka din ya medyaya polîtîk ew e ko rojnamevan nikare

rexneyan li dostên partiyên siyasî jî bigire. Bo nimûne heger ko MED-TV
bi hinek reportajan rexneyan li Sûriyeyê bigire dê desthilatdarên Sûriyeyê
bi gixika desthilatdarên PKK-yê bigirin. Û encama vê rewşê jî diyar e. Ta
niho li gor ko ez dizanim MED-TV-yê ti berpirsyarê partiyên kurdên
Sûriyeyê derneêxistine û bi wan re hevpeyvînên ko Sûriye pê biêşe
nekirine. Heger ko MED-TV ne di bin desthilata partiyekê de bûya dê ew
azadtir û rexnegirtir bûya. Hingê ti dewlet û kesan jî nedikarî bi weşaneka
rexnegir ya MED-TV-yê hinek partiyên kurd yên siyasî tawanbar bike.

Erê baş e, ev problemên medyayê ne. Vêca çi problemên rojnamevanê kurd

hene? Gelo rojnamevanê kurd heye, heger ko hebe ew rojnamevaniyê yan
berdevkiyê dike? Praniya mirovên ko di medyaya kurdan de dixebitin xwe
wekî milîtanê têkoşîna gelê kurd dibînin. Ji ber wêqesê jî zimanê wan
hertim zimanekê eskerî û siyasî ye; nivîsarên xwe li gor berjewendiyên
xwediyê medyayê tîj dikin û hero êrişî hinek hêz û kesan dikin.
Rojnamevanê kurd hêj fêrî pirskirinê nebûye. Mirov dikare bibêje pirê
rojnamevanan hinek komekên şablon bi kar tînin. Şabloneka pir belav “ma
tu dikarî xwe li xwendevanên me bidî nasîn?” e. Yeka din “ka vê meseleyê
hinekê dî ji me re rave bike” ye. Û yeka dî “mesaja te ya dawiyê ji
xwendevanên me re çi ye?” ye. Ev hersê komek jî ne pirs in. Ev komekên
welê ne ko rê ji desthilatdarekî re vedikin ko ew hêj pirtir nêrînên xwe
bibêje, bêyî ko rojnamevan rastî û nerastiya nêrînên desthilatdarî [rayedarî]
kontrol bike. Kontrolnekirina agahdariyên desthilatdarî [rayedarî]
xweseriyeka rojnamevanê kurd e.

Heta ko rojnamevanên kurd serxwebûna xwe ya meslekî neparêzin, dê

desthilatdar jî dest ji desthilata xwe bernedin û dê ew tehemila rexneyan jî
nekin. Medyaya polîtîk rojnamevan fetisandîye; divêt rojnamevan li

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hember siyasetvanan berxwedanekê bike, xwe biparêze. Heta ko em vê

perdeyê neçirînin ti qîmetê avakirina “Yekîtiya Rojnamevanên Kurdistanê”
jî nîne.

(…)

Ferhengok/Vocabulary

argument f.: argument

berpirs m.&f.: person in charge
bi gixika filankesî girtin: to grab s.o. by the throat, to begin to fight with
s.o.
bingehî: basic, fundamental, see Chyet: bingehîn, p. 67
dest dan ser tiştekî: to take control of s.t. forcefully
destegirî f.: support
desthilatdar [=rayedar] m.&f.: official
dijayetî f.: disagreement
erê baş e: well!, alright
ferd m.: individual
heq û hiqûq pl.: rights
hero [herroj]: every day
heta ko: as long as, see Chyet: heta, p. 274
hinekê dî[n]: some more
hon: variant of the pronoun hûn
hwd [her wekî din]: etc.
ji ber çi: why, for what reason
ji ber wêqesê: that is why, for this reason, because of this
jiyana rojane: everyday life, daily life
kîj: which, what, see Chyet: kîjan, p. 327
komekên şablon: standard phrases
kontrol kirin: to have control, to check
li ser berjewendiyên filankesî: for the benefit of s.o.
li ser hev: in a row, consecutive, on end
medya f.: media
mesaj f.: message
meslekî: professional, occupational, vocational
minaqeşe kirin: to discuss
minaqeşe f.: discussion
ne-ji-xwe-ve: supposedly, so-called
organ m.: organ
partî-polîtîk: party-politics
pêşmerge m.&f.: Kurdish freedom fighter
pirê: most of
polîtîze: politicized
polîtîzebûyî: to become politicized
qedir girtin: to respect, see Chyet: qedir I, p. 476

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rê dan: to cause, to allow

rê ji filankesî re vekirin: to pave the way for s.o., to give s.o. the
opportunity
rexnegir: critical
rexnegirtir: more critical83
rojname derxistin: to publish a newspaper
şefredaktor m.&f.: editor-in-chief
tawanbar kirin: to accuse, to blame, to bring an accusation against s.o.
tehemil kirin: to put up with, tolerate
tehemil f.: patience, to tolerance
tesbît kirin: to make s.t. clear, to determine, to identify
vêca: then
welê…ko: such…that
xet f.: line

83
The comparative degree of rexnegir.

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Ji polîtîkayê revîna Ciwan Haco xwekuştina wî ye

Rêbiwar Pîremêrd, Amude.net

Navê Ciwan Haco piştî salên nodî li bakûrê Kurdistanê hêdî hêdî belav bû.
Ewil, tenê ciwanan li wî guhdarî dikir, bi taybetî jî ciwanên xwendekar.
Kasetên wî li Tirkiyeyê tune bûn, lê di bin destan de bi awayekî dihatin
peydakirin û kopîkirin. Piştî ku kaseta wî ya bi navê “Sî û Sê Gule” li
Tirkiyeyê bi awayekî zagonî derkete piyaseyê, êdî hêdî hêdî ew di nava gel
de jî hate naskirin. Dûre kasetên wî yên bi navê “Dûrî”, “Bilûra min”,
“Destana Egîdekî” û yên din yek bi yek li Tirkiyeyê hatin derxistin… Ji
xwe bi vebûna MED TV re êdî me reng û rûyên wî jî dîtin û konserên wî jî
temaşe kirin.

Ciwan Haco di demeke kin de bi hunera xwe ya hêja di dilê me kurdan de

cihekî giranbuha girt. Ji çar hêlên welêt ve her kesî ew bi hezkirineke
mezin hêmbêz kir. Bi taybetî jî ciwanan. Ew di warê mûzika kurdî ya nûjen
de bû destpêka serdemekê. Bi taybetî jî di nava wan salên dawîn de gelek
hunermendên kurd ew ji xwe re wekî mînak girt.

Di destpêka salên 2000î de, ku li Tirkiyeyê gelek zagon guherîn û qedexeya

li ser zimanê kurdî rabû, daxwaza her kesî ew bû ku Ciwan Haco were
Amedê konserekê bide… Lê ev yek ji ber sedemên ku em pê nizanin, pêk
nehat… Çavên her kesî li rê bû… Gelek kesan xeyalên wê rojê dikir…

Herî dawî xewn bi dawî bû. Ciwan Haco ji bo ku beşdarî Mîhrîcana

Heskîfê bibe, hate Tirkiyeyê. Û bi beşdariya 350 [sê sed û pêncî] hezar kesî
li Êlihê konsereke mezin da… Ji bo ku beşdarî konsera Ciwan bibin, gelek
kes ji bajarên cûr bi cûr çûne Êlihê… Di dawiyê de, konser bi coşeke mezin
pêk hat… Dûre, di çapemeniya Tirkiyeyê de pê re gelek hevpeyvîn hatin
kirin û derbarê wî de gelek nûçe hatin çêkirin. Min ev nûçe û hevpeyvîn
yek bi yek şopandin. Ciwan beşdarî televîzyonan jî bû… Min ev jî
şopandin… Piştî ku min ev bername temaşe kirin û hevpeyvînên di
çapemeniya tirk de xwendin, a rast ez ecêb mam: Gelo ew kes Ciwan Haco
bû? Ev kesê wisa çilmisî, wisa a-polîtîk! Bi taybetî jî piştî ku min di
bernameya Hulya Avşarê de Ciwan Haco temaşe kir, a rast, min wekî
kurdekî fedî kir… Min çima fedî kir?

Niha tu hedê min nîn e ez li ser hunera Ciwan Haco zêde tiştekê bêjim. A
rast, ez gelek jî mûzîka ku ew çêdike, hez dikim. Fedîkirina min ji ber
sekinîn û bersivên wî ye… Yên ku wê vê nivîsê bixwînin, ez nizanim
temaşekirine yan an? Lê ji bo kesên ku temaşe nekiribin, ez dixwazim qala
çend hevpeyvîn û bernameyên ku Ciwan Haco beşdarî wan bû, bikim.

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Bernameya Hulya Avşarê

Ez sedemê wê nizanim, lê berê jî me dizanî Ciwan Haco heyranekî Hulya
Avşarê ye. Qet nebe wî berê jî ew yek di hevpeyvînan de gotibû… Ev yek
tişteke xwezayî ye jî û ji bo vê yekê tu gotinên min nîn in.

Îcar heke em vegerin ser bernameyê. Berî ku Ciwan derkeve, Hulya Avşarê
xeziyekî (gazî) ku di herba damezirandina Tirkiyeyê de cih girtiye, derxist
bernameya xwe, û pesnê mezinahiya Ataturkî û tirkan da… (Di vir de tu
gunehê Ciwan nîn e). Dûre bangî Ciwan Haco kir. Haco dema ku hate ser
dikê, te digot qey ew kes cara yekem derdikeve ser dikê. Xweya bû ku pir
bi heyecan e. Wekî kesekî ku bixwaze bibe xwedî şohret, li ber Hulya
Avşarê çilmisî bû. Bi rastî ez nikarim sekna wî bînim zimên. Dûre strana
xwe ya bi navê “Sê sê” got. Stran bi awayekî playbêk hate pêşkêşkirin. Îcar
Ciwanê min jî hem dilîst, hem digot. Ciwan bi awayekî ecêb xwe
dihejand… Qaşo dilîst, lê qet samîmî nebû… Yanî te digot ew kes dixwaze
xwe bike çavên tirkan. Dûre dema pirsan hat. Hulya Avşarê ji Ciwan pirsî:
“Tu li Tirkiyeyê kesekî polîtîk nas dikî yan na?” Wî got “na”. Avşarê got:
“Tu kê nas dikî?” Ciwan jî got: “Ez Hulya Avşar, Sezen Aksu…” û hwd…
Ne tenê ev, Ciwan di hemû hevpeyvînên xwe de yên bi çapemeniya tirk re
ji polîtîkayê direve. Peyva “zimanê kurdî qedexe bû” nagire ser lêvên xwe.
Dibêje ‘mûzîka min ne polîtîk e…’ û hwd…

Îcar me di serî de gotibû, em di warê hunerî de ji bo Ciwan tiştekê nabêjin.

Lê mafê tu kesî tune, ku bêje mûzîka Ciwan ne polîtîk e (ji bilî her du
kasetên dawî). Ji xwe bi ya min, herdu kasetên dawî jî hem di warê hunerî
de, hem jî di warê teknîkî de li Tirkiyeyê nehatin ecibandin.

Îcar em werin ser naveroka mûzîka Ciwan. Her çiqas Ciwan dibêje ‘mûzîka
min polîtîk nîne’ jî, bi ya min nankoriyê dike. Heta ez îdîa dikim ku stranên
Ciwan ên polîtîk ew anîn vê rojê. Heke bo vê yekê mînakek gerek be, em
navên çend stranan bêjin: “Girtiyên Azadiyê”, “Sî û sê gule”, “Pêşmerge”,
“Zinge zinga dilê min”, “Ey hevala evîndar”, “Zîlan”, “Diyarbekir” û bi
dehan stranên din… A rastî heke populîteya Ciwan û pêvajoya Yekîtiya
Ewropayê nebûya, Tirkiye tenê ji ber gotinên strana “Zîlan” dikare Ciwan
bike zindanê. Niha dê hin kes bêjin ‘tu li vir bi nivîsandina van agahiyan
hatina Ciwan a li Tirkiyeyê dikî talûkeyê.’ Bi ya min Tirkiye nasnameya
Ciwan a polîtîkî ji me hemûyan baştir dizane û nas dike. Dîsa bi ya min ji
bo ku Ciwan a-polîtîk bibe, ji polîtîkayê dûr bikeve, ew qas wî derdixin
pêş. Ji xwe Ciwan jî wê yekê dike. Yanî heya ku ji wî bê ji tiştên polîtîk
direve. Lê bi ya min ji polîtîkayê revîna Ciwan tê wateya xwekuştina wî.
Ez nabêjim bila di bernameyan de dirûşman berz bike. Ez nabêjim bila
wekî siyasetmedaran siyasetê bike. Lê dikare di hevdîtinan de qedexeya li
ser zimanê kurdî bi awayekî polîtîk bîne zimên. Wekî mînak, birêz Behman
Qubadî jî hate Tirkiyeyê. Min ew jî ji nêz ve şopand. Her peyv û her
gotineke wî ya li ser hunera kurdî, li ser sînemaya kurd dibû tîrek li dilê

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tirkan diket. Qubadî qet dirûşm berz nedikir. Lê rastî jî înkar nedikir. Yanî
wekî Ciwan nedigot ‘hunera min polîtîk nîn e…’

Ciwan bi hestên kesekî bindest tevdigere. Di psîkolojiya bindestan de ev

yek heye. Lê bi rastî, min digot niha Ciwan bi pêşketin û ronakbûna xwe
ew hest kuştine. Lê mixabin…

Wekî encam, Ciwan xeyalên min di avê de birin. Gelo ew kes e, yê ku

strana “Min navê xwe kola li bircên Diyarbekir”? Gelo ew kes e, yê ku
dibêje “Generalekî tirsonek, zalimekî bêînsaf”? Gelo ew kes e, yê ku dibêje
“Diyarbekir mala min e, Diyarbekir paytexta min e…”? Û peyva dawî:
Neke birayê min neke.

Ji xwe bi têra xwe tu bi nav û deng î û ti pêdiviya te bi Hulya Avşarê nîn e.

Heke tu yê biçî wir jî, bi nasnameya xwe ya rastîn biçe. Bi a-polîtîkbûna
xwe întîxar neke!

Ferhengok/Vocabulary

a rast: indeed, actually, the truth of the matter is (that), if the truth be told
anîn ziman: to express, to put into words
apolîtîk: apolitical
bêînsaf: unmerciful
bername f.: program
berz kirin: to shout
bi dehan: dozens, tens (of)
bi nav û deng: famous, well-known
bi ya filankesî: in one’s opinion
birc f.: tower (of a wall)
bûn xwedî şohret: to become famous
çilmisî: meek, pale, faded
coş f.: enthusiasm
derketin piyaseyê: to hit the market, to come out
derxistin pêş: to promote
di bin destan de: surreptitiously, illegally, in an underhanded way
dik f.: stage
dirûşm f. (dirûşme): slogan
dûre: then, see Chyet: dûra, p. 169
general m.&f.: general (military)
giranbuha: valuable, see Chyet: giranbiha, p. 214
girtin ser lêvên xwe: not to pass one’s lips, not to mention
guneh m.: guilt, sin, see Chyet: gune II, p. 226
hedê filankesî nebûn: not to be someone’s place to say something, not to be
up to s.o., [for someone] not to have the right to do/say something
hem….hem: both ….and….
hembêz f.: embrace, hug, see Chyet: hemêz, p. 271

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her çiqas: even though

herb f.: war, combat, conflict
herî dawî: in the end, finally, eventually
heta: even, until
heya ku ji flankesî hatin: as much as one can
heyecan f.: nervousness, excitement
heyran m.&f.: fan, admirer
îdîa f.: claim; îdîa kirin: to claim
întîxar kirin: to commit suicide
ji nêz ve: closely
ketin çavê filankesî: to curry favor with s.o.
kirin talûkeyê: to endanger
konser f.: concert
kopî kirin: to copy
mihrîcan f.: festival
nankorî kirin: to act ungratefully
nankorî f.: ungratefulness
nivîs f.: writing, article
paytext f.: capital (city)
playbek f.: lip-synching
polîtîk: political
populite f.: popularity
qet nebe: at least
rastîn: true
reng û rû m.: face, appearance
salên nodî: nineties, 90s
samîmî: sincere, heartfelt
şohret f.: fame
te digot qey (-qey gotin): it is as if, one would have thought, see Chyet:
qey, p. 487
teknîkî: technical
tevgerîn: to act
xeyalê filankesî di avê de birin: to disappoint s.o., to let s.o. down
xezî m.: veteran
yek bi yek: one by one, one after another
zagonî: legally, lawfully

178
Translations
 Translations

1. Mr. Botî’s Family

Kamuran Bedirxan, Kolay Kürtçe [Easy Kurdish], Doz Press, Istanbul,

1997, p. 89.

I knocked on the door. I waited for a little bit. A 15-year-old young man
came and opened the door. There was a little yellow-haired [blonde] girl
beside this young man. She is Temo’s sister, [and] Mr. Botî’s daughter. The
girl is five years old. Her name is Şîrîn. Then, a lady came and said to me:

-Good day, dear friend. I am happy to see you.

This lady is Mr. Botî’s wife, the mother of Temo and Şîrîn. Temo is her son
and Şîrîn is her daughter. Temo is Şîrîn’s brother. Şîrîn is Temo’s sister.
Mr. Botî, the father of the two children, was not home today. Mr. Botî is a
journalist. Mr. Botî’s wife is not Kurdish. His wife is Polish. They have
been married for seventeen years [lit. She has been Mr. Botî’s wife for
seventeen years]. Temo and Şîrîn’s parents are young. Mr. Botî is thirty-
nine, and his wife is thirty-five years old. Mr. Botî’s parents [lit. mother
and father] are the grandparents [lit. grandmother and grandfather] of Temo
and Şîrîn. Mr. Botî has a sister, too. She is in Iran. She lives in Kirmanshah.
Kirmanshah is located in Iranian Kurdistan. Kirmanshah is a big city. Mr.
Botî’s brother-in-law [lit. sister’s husband] works in Kirmanshah. His name
is Sineyî. They have two children, too: Sînem and Zozan. Besides, Mr. Botî
has a brother. His name is Pola. Mr. Pola Botî has four children, two boys
and two girls. Pola Botî is the [parental] uncle of Temo and Şîrîn. The two
brothers’ children are cousins.

2. Ishak Pasha’s Palace and the Tomb of Ahmed-i Khani

Sadik Varli, Ikram Isler, et al., Kurdiya Hêsa, Istanbul Kurdish Institute
Press, Istanbul, 1992, pp. 35-36.

Bazid [Beyazid] district was [has been] built near Ararat Mountain. The
town has many characteristics [specialties]. One of them is Ishak Pasha’s
Palace, located within the borders of this district. This palace is world-
famous, just like the palaces of other countries.

A kiln-baked pipeline, through which hot water runs, has been installed in
the walls of the palace. During cold winters the palace was heated in this
way. It was [has been] used as a heating system.

The porcelain art [art of tiling (tiles)] has not been used on the walls of the
palace. However, all Kurdish stonecutting arts have been used. The stones

181
Translations

of the walls have been inlaid with the great skill of Kurdish, Ottoman, and
Seljuk art.

The gate of this palace has been gold-plated. But, during the Russian
invasion, this gate was [has been] removed. It is said that this gate is now
kept in the Moscow Museum.

Ehmedê Xanî [pronounced Ahmed-i Khani] worked as a clerk in this

palace. Besides, it is said that Mem û Zîn* was [has been] written here. Now
the tomb of Ehmedê Xanî, which is located near the palace, has become a
place of pilgrimage.

When you step [lit. one steps] onto the palace’s balcony, you are amazed
by the Fortress of Bazid on one side, the district of Bazid on another, and
both Ararat Mountains on the other side.

The mosque where Ehmedê Xanî taught students is opposite the palace.

When you climb [lit. one climbs] up to the top and view the scenery from
the Fortress of Bazid, you feel as if you are in an airplane watching the
scenery. On one side, you lose yourself in Kurdish history and on the other
in a natural paradise and [architectural] art. If you wish, you can watch the
mystic mountains, the [architectural] art, the history, or the girls and boys
wandering around the tomb of Ehmedê Xanî.

The power of history and that of art bring one’s heart and mind under their
influence and one becomes open-mouthed with astonishment for hours.

3. Children’s Festival in Amed [Diyarbakir]

Dibistana Kurdî, (2004), Västerås, Sweden, Retrieved April 2004, from

http://www.dibistanakurdi.com/modules.php?name=News&file=article&si
d=69

On the 12-16 May, the fourth children’s festival is being organized in

Amed. According to information that we have received from the officials of
Amed’s Sur Municipality, children from neighboring cities, from the other
three parts of Kurdistan, from Lebanon, Armenia, The Palestinian
Authority, Africa, and Europe will participate in this festival. Thousands of
Kurdish children’s books that have been published by The Kurdish Cultural
Foundation in Stockholm with financial assistance from the Swedish
Government will be handed out for free at the festival.

The festival will begin on 12 May with a march from Deriyê Çiyê [Dağ
Kapı-the Mountain Gate] to the Ofis Mosque. The children will participate
*
The great Kurdish poet Ahmed-i Khani’s masterpiece novel.

182
 Translations

in this walk wearing traditional outfits. The festival will conclude on May
16th with a picnic and kite flying.

Tents will be set up in many places in the city during the festival.
Children’s movies, plays, and folk dances will be presented in these tents.
In workshops, activities like painting, sculpture, games, mask-making,
music, printing, and coloring will be offered.

Most of these tents will be set up in outlying neighborhoods so that

children from poor families who live in these neighborhoods can
participate. Abdullah Demirbaş, the mayor of Sur, told DIHA84 the
following about the goals of the festival: “We want to draw attention to
things that have happened so far; we want to encourage official sensitivity
to children’s problems. We want our children to develop their cultural and
linguistic identity, and, most importantly, even if only for a week, we want
to make our children happy, to bring out their skills in the workshops that
will be set up and teach them how to be creative and how to share.” The
children who come to Amed from other cities and countries will be put up
in homes with someone of their own age so that they can get to know each
other and learn each other’s cultures.

4. A Few Kurdish Scholars

Sadık Varlı, İkram İşler, et al., Kurdiya Hêsa, Istanbul Kurdish Institute
Press, Istanbul, 1992, pp. 103-04.

Ehmedê Xanî [pronounced: Ahmed-i Khani]

Ehmedê Xanî was born in 1651 in Xan [Khan] village of Jolemerg. A few
years later he moved to Bazid along with his family. At the age of fourteen,
Xanî became a writer. In addition to Kurdish, he spoke Turkish, Farsi, and
Arabic. It is said, he had many written works. But, unfortunately, today we
only have the Mem û Zin [Mem and Zin], Nûbihara Biçûkan [Spring of the
Children], and Eqîda Îmanê [The Path of Faith].

Xanî finished writing Mem û Zin in 1695. Information about Xanî and his
book [Mem û Zin] is included in the world’s main encyclopedias.

[Xanî] passed away in Bazid. His tomb is next to Ishak Pasha’s Palace.
Many people visit [his tomb] [lit. It’s being visited by many people].

Celadet Bedirxan [pronounced: Jeladet Bedirkhan]

Celadet Bedirxan, son of Emin Ali Bedirxan, is from Bedirxan Pasha’s
family. He was born on the 26th of April 1897.

84
Abbreviation for Dicle Haber Ajansı-Dicle News Agency.

183
Translations

Prince Celadet carried out valuable studies on Kurdish in the Latin alphabet
and, Kurdish grammar. He established the basis of modern Kurdish
grammar.

He presented some important works in the intellectual field also. In 1932,

he started publishing the magazine Hawar along with his friends such as
Osman Sebri, Cîgerxwîn [Jigerkhwin], Qedri Cemil Pasha, Qedrican, and
so forth. As is known, Hawar is the bible of modern Kurdish literature.

Prince Celadet passed away in 1951.

Cîgerxwîn [pronounced: Jigerkhwin]

As he says in his poetry, he was born in 1903 in the village of Hesar (a
village in the Kercews [Gercüş] town of Mêrdîn [province]). His real name
is Şêxmûs [Sheykhmus]. He is from a poor family [lit: He is son of a poor
family]. He loses his parents in his childhood. He and his brother are raised
by their relatives. Because of the incidents and the turmoil of that time, he,
along with his brother, packs up and goes to Syrian Kurdistan and settled in
the town of Amud. At eighteen he starts studying at Kurdish madrasahs. He
falls under the influence of Ehmedê Xanî and Melayê Cizîrî [Malaye
Jazari]. He published his poetry in [the magazine] Hawar with the pen
name Cîgerxwîn.

In 1926, he takes part in the Xoybûn [Khoybun] organization. In 1950,

when the Kurdistan Democratic Party of Syrian was established, Cîgerxwîn
became a member of it and continued his membership until the end of his
life.

Cîgerxwîn has eight anthologies of poetry. All his poems have been
embellished with patriotism. Many lyrics of revolutionary songs have been
taken from his poems. Poets and singers especially recite and use them for
their songs. Ay lê gulê [Oh you rosebush] is one of them.

The immortal master passed away in 1984 in Stockholm, Sweden.

5. Kurdish Education in Switzerland

Dibistana Kurdî (2003), Västerås, Sweden, Retrieved March 26, 2004

fromhttp://www.dibistanakurdi.com/modules.php?name=News&file=
article&sid=64

In many cities of Switzerland there is Kurdish education. But in this essay,

we are publishing the information that teacher Torî Bamerd has sent on
Kurdish education in the cities of St. Gallen, Herisau, and Gossau.
Additionally, teacher Torî Bamerd has had an interview with his students

184
 Translations

on the importance of the native language and their requests and suggestions
for the improvement of Kurdish education. We are also publishing them.

Six hundred Kurds live in the cities of St. Gallen, Herisau, and Gossau.
Forty-seven children and fifteen teenagers take part in the Kurdish lessons.

In St. Gallen, there are two Kurdish classes and one kindergarten. All
together twenty-two students take Kurdish lessons [lit. are participating in
Kurdish education.] Their teachers are Torî Bamerd and Gulsum Dogan.
Classes are held on Wednesdays.

In Herisau, there are two classes. Eighteen students take part in the classes.
Their teachers are Torî Bamerd and Mistefa Şengel. Classes are held on
Tuesdays and Thursdays.

In the city of Gossau, there is one class. Seven students take [part in] the
classes. Mistefa Şengel is the teacher. Classes are held on Thursdays. Every
Sunday, between 10:00 and 11:00 under the direction of Gulden Dogan, a
Silbus and Tari Association’s singer, twenty children participate in The
Dibistana Kurdî Students Choir. Additionally, in the association, every
Wednesday between 18:30 and 20:30, Kurdish lessons for adults and
adults’ choral classes are held. At least fifteen adults participate in this
work. Their teacher is Hesen Yildiz and their music teacher is Ozan Kawa
Urmiye.

In every class, 2 hours a week of native language and cultural lessons are
held [lit. given].

Students of Dibistana Kurdî [say]: “If we know our language, that means
we are Kurds.”

On the occasion of the 21st of February, “International Native Language

Day,” students in the Swiss cities St. Gallen and Herisau that participate in
Kurdish lessons have offered [written] their opinions:

Questions

Why are you participating in native language lessons?

What is your opinion about the native language?
What are your suggestions for the improvement of native language lessons?

Students from the city of St. Gallen:

Enwer Kilinç, 14: In order to be able to read, write, and express myself in
my native tongue, I’m participating in native language lessons. I believe
that everyone must learn his or her native language so that people will

185
Translations

know what nation he or she is from. One must do the best one can in order
to sustain his or her native language [lit. in order to keep his or her native
language alive/standing]. One must learn his or her language and make it
familiar to others. In our native language lessons, we must speak only
Kurdish.

Rêber Tutar, 10: In order to learn Kurdish and meet Kurdish children, I
come to Dibistana Kurdî. If I don’t know my native language, nobody will
know that I am a Kurd. We must go over our lessons at home. And we must
listen well to our teacher. During breaks, we must not say bad words to
each other.

Anter Dogan, 10: I’m participating in Kurdish lessons because I want to

learn my native tongue and I want to learn how to write Kurdish. I want to
have Kurdish friends. Native language is necessary for people. If students
come one week and do not come the next week, that’s not good. I want a
20-minute break. I want to write a lot, but I want to play a lot of games, too.
I also want to make pictures.

Yeliz Kilinç, 12: I come to Dibistana Kurdî in order to know how to write,
read, and speak in Kurdish well. I want to have Kurdish friends. My
opinion about native language is this: If I don’t know [my] native language,
I will not be able to speak with my mother. If a child doesn’t know
Kurdish, the teacher must make him or her understand in German. In order
to learn Kurdish well, my mother and father must speak Kurdish with me.
We must not speak Turkish and German at Dibistana Kurdî. We must come
to school every week.

Dîlan Çalgan, 11: I come to Dibistana Kurdî in order to learn Kurdish. If I

do not know my native language, I will not be able to speak with my
mother, father, and my brother Hesen. We must come to class every
Wednesday and we must speak only Kurdish with our friends in order to
improve our lessons.

Welat Didin, 11: I come to school in order to learn Kurdish and to be able
to express myself. It’s very nice that one learns his native language. One
who does not know his language cannot answer back. We must tell our
friends, “Come to Dibistana Kurdî” in order to grow in numbers. We must
pay great attention to our teacher. [lit. we must listen to our teacher well].
The teacher must also be well prepared. We must not be late for class.

Students from the city of Herisau:

Sedat Mintas, 17: I come to school in order to best learn my language and
improve my reading and writing. In my opinion, a native language must
never be prohibited and must be widely used. Native language shows

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 Translations

people which nation one belongs to. It is essential that first of all one speak
Kurdish at his or her home. And one must eagerly participate in classes.

Ferhat Tan, 19: I come to school in order to learn my native language

better. Because I am a Kurd and I want to speak with my family and my
people in Kurdish, I want to learn my [native] language. My suggestions
for improving lessons: We must read, write, and speak in our native
language and watch our own TV channels.

6. Women Celebrate Their Day Throughout the World

Amude.net, (2004), Haltern, Germany, Retrieved May 13, 2004 from

http://www.amude.net/kurdi/nuce_roja_jinan_cihani.html

Today is World Women’s Day. Every year on the 8th of March, women
celebrate their day and they request economic, social, cultural, and political
equality. In many countries and cities, women’s demonstrations take place
for the achievement of equal rights in all aspects of life in every country.
The first time that the 8th of March was named as World Women’s Day
was at a Socialist Women’s conference in Copenhagen in 192185. But why
the 8th of March?

On the 8th of March in 1908, female workers at an American firm protested

for the achievement of more rights and went on strike [lit: they stopped
their work]. Suddenly a fire broke out at the firm and 129 women burned to
death.86

On March 19, 1911 the first World Women’s Day took place in Germany,
Denmark, Austria, Switzerland, and the USA on the initiative of Clara
Zetkin, a German socialist. Millions of women participated in protest
activities. Their main demands were as follows: The right to elect and be
elected, an eight-hour work day, protection of mothers and children, and
equal pay for work of equal value. In 1912, women in France, the
Netherlands, and Sweden also participated and, in 1913, Russian women.

Kurdish women, like all of the world’s women, demand equal rights.

7. About Private Kurdish Language Courses and Kurdish Intellectuals

Şefik Beyaz, Zend (magazine), Issue 1, May 2004, pp. 78-79.

In order for someone to desire something, first of all one must feel it [lit.
that thing] as a necessity. One can make up demands and give hopes.
85
A typographical error. The conference in question was held in 1910.
86
The firm mentioned in the text is the Triangle Shirtwaist Factory. However, the
factory fire broke out on March 25, 1911, 3 years after the 1908 protest.

187
Translations

However, as long as something does not appear as an essential necessity, it

is not popular. Necessity determines the demand [lit. demand is determined
by necessity] particularly where the open market is dominant, and
everything is determined by this market. In other words, if there is
compulsion, necessity, and requirement, then demand arises.

Because Turkish is the official language of the government, those who

study need to speak this language from elementary school to university.
That is to say, Turkish language is a crucial necessity in Turkey. A person
who does not speak Turkish cannot find a job; [for example], if one is an
educated person, one cannot make a career, cannot become a rector, a dean,
an engineer, a doctor, a judge, a teacher or a policeman, in fact, one cannot
even become a gatekeeper [janitor]. In order to have “a nice and happy” life
in Turkey, the Turkish language is compulsory. In fact, even speaking only
Turkish does not suffice; one has to speak English very well, too.

Because they find Turkish language as a vital necessity, those who live in
Turkey, Kurds, Arabs, Armenians, Lazes, Greeks, and the rest, want to
speak this language. That is, they have no choice but to learn this language.
As long as a language is not used at an official level in a society, in state
and private schools, and in government offices, it is not considered and
demanded by the society as an essential necessity. If society does not
consider a language an essential necessity, it does not try hard to learn it.
This situation is true for all societies and nations.

Kurdish society loves its language just like other nations love theirs and it
wants to speak Kurdish. For hundreds of years, the Kurdish language has
been looked down on by its enemies and has survived under pressure [lit. It
has continued its existence under pressure]. However, in spite of this fact,
Kurds love their language [lit: Kurdish is loved by the Kurds] and take
pride in it [lit: take the ownership of their language]. Even though for
hundreds of years it has not been used in schools as the language of
instruction and education, Kurdish is spoken by a majority of the Kurds.
This situation brings to light the fact that Kurds love their language and
take pride in it.

The problem is not that the Kurds do not take pride in their language and do
not like it. The Kurdish language has not been used in schooling and
education as a written language for a long time. A language that has not
become a written language cannot be standardized and [as a result] a non-
standardized language cannot be a scientific [methodical] language.

With the exception of a couple of small examples, Kurdish became a

written language when the newspaper Kurdistan was published in 1898.
During the [Ottoman] Constitutional Monarchy (1908-1918), there is an
increase in both the number of [Kurdish] magazines, newspapers, and

188
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books [on the one hand] and in devotion to Kurdish among the Kurdish
intellectuals [on the other]. In early 1990, the ban on the Kurdish language
is repealed and newspapers, magazines, and books are published in
Kurdish. Attachment and devotion to the Kurdish language are starting to
increase among the Kurdish intellectuals. Many books and magazines are
published in Kurdish. This indicates when the political conditions are
hospitable, the interest in Kurdish and devotion to it rise among Kurdish
intellectuals.

Nevertheless, this attachment is not enough. Kurdish intellectuals do not

appreciate their language and do not like it as much as Kurdish villagers
[peasants] do. It is true that Kurdish intellectuals live detached from
Kurdish culture; in schools they come under the influence of governmental
ideology and live under the dense atmosphere of [big] cities. For this
reason, they either can’t speak their native language at all or can barely
speak it. One can understand and comprehend this situation. However, why
Kurdish intellectuals don’t make a greater effort to learn and speak their
language?

Those who must be criticized here are not only the Kurdish intellectuals,
but also the Kurdish democracy movement must take a share of the blame.
If the Kurdish political movement had up until now used Kurdish in its
struggle, then the situation of the Kurdish language would not be as it is
today. If the Kurdish language had been used, the improvement in the
language area would have been ten times bigger than the improvement in
political and social realms. The [current] situation seems [lit. shows itself]
to be that neither Kurdish intellectuals nor political movements are taking
enough pride in the Kurdish language. This is a weakness that must be
eliminated.

Gradually private Kurdish language courses are [being] opened officially in

Kurdistan. This is progress for both the Kurds and the Kurdish language.
Eight cities and towns have applied to open Kurdish language courses so
far. Three of them have gotten permission from the Ministry of Education
to start. One by one the others will get permission to start.

However, for a community as large as the Kurds, eight courses are not
enough. In all cities and towns of Kurdistan, many Kurdish language
courses should be opened. To teach the Kurdish language to Kurdish
children and youths, hundreds of Kurdish courses are needed. Of course, it
is not possible to serve the needs of Kurdish children and youths with
private courses alone. Kurdish education must also be offered in public [lit.
government] schools. This is a duty of the government. The government
cannot make any excuse to avoid this responsibility. A great effort is
necessary for the Kurdish language to become an educational, training, and

189
Translations

trade language. But until this is achieved, Kurds must embrace [lit. take the
ownership of] Kurdish language courses.

The government does not help with this kind of courses if it [the
government] could, it would even prevent it. For this reason, it is [lit: this
burden is] on the Kurds’ shoulders. This is the duty of the Kurds. It is both
a matter of honor and a responsibility to carry out this obligation. Each and
every Kurd must share this duty and responsibility.

Although it is not an educational organization, so far, the Istanbul Kurdish

Institute has offered many Kurdish courses to educate Kurdish language
teachers. Hundreds of teachers were educated in these courses. [The
Istanbul Kurdish Institute] has published many books and dictionaries for
Kurdish education. Istanbul Kurdish Institute is carrying out these activities
with its very scarce resources. To strengthen and advance the Kurdish
language, the Kurds must take pride in Kurdish language courses [and]
more courses must be opened.

8. Kerkuk Kurdistan (web page) Has Become the Most Fundamental

Source of Kurdish Communication

Arif Zêrevan, Editor-in-Chief and General Director,

Kerkuk Kurdistan e, 2003) Stockholm, Sweden, Retrieved May 17, 2004,
from http://www.kerkuk-kurdistan.com/editorek.asp?ser=1&cep=7&
nnimre=1467

Five months ago, we began the Kerkuk Kurdistan web portal and in a very
short time, this portal became the largest web site of news and information
for Kurdish and foreign readers. In the beginning, every day around
50,000-60,000 hits were made to our site, and, for a week, more than
100,000 hits have been made every day. On the 21st of March, our record
was 125,593 hits. By another count, every day there are, on average,
around 8,000-9,000 special visitors.

On the basis of this statistical information, we can say that among all the
Kurdish web sites there is no Kurdish newspaper on the Internet that has
more readers than ours. Even the number of readers of the Kurdish
newspapers written in Turkish cannot equal the number of our readers. Our
web site, as a medium, has now more readers than Brayeti, Kurdistan
News, Hewlati, Rojev, Ozgur Politika, and the rest of the Kurdish media. If
we make a comparison to Turkish newspapers, we know that the number of
our readers is much more than [for example] Turkish Daily News.

Doubtless, media has power. When we started, we found out what policy
we should adopt [lit: what policy we should put in front of ourselves], and
we told ourselves “a Kurdishness without debate and compromise!” And

190
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we embarked. We never thought, even for a single day, whether either the
Turkish Government or another neighboring government would get angry
with us. Our Turkish readers seem to be so angry about our web site
publication that they send us hate mail, and they curse [us] everyday. Some
threaten us on behalf of the Turkish army and some send hate mail from the
Foreign Ministry of Turkey and all tell us “Do not count on the Americans
and British, for some day they will be gone, and only Kurds and Turks will
remain, and then the Turks will wipe the Kurds out.”

Our web site has already become a source of information for many Turkish
media and so far, they have pointed out our news as a source many times
and have used our news. In addition, many Kurdish radio and television
[channels] have used and are using our news without showing us as the
source. We are aware of our power, and we know that we have had and
continue to have a big influence on Kurdish public opinion, both in Europe
and in Northern Kurdistan [Kurdistan of Turkey].

On the 21st of March, at 12:00 a.m., in the middle of the night, Turkish
media reported that around 1000 Turkish soldiers had entered into Southern
Kurdistan [Northern Iraq] from Chele [Kurdistan of Turkey]. Exactly an
hour later, we got in touch with Selahadin, Zaxo, and Serzeri [cities] and
found out that it was a fabrication, and we published a news item with a
photo. On that night, all the Kurds throughout the world wondered about
whether the news [reported by] the Turks was true or a fabrication. Our
readers emailed us and said that after they had read our news they went to
sleep with peace of mind. The next day, on behalf of PDK [Kurdistan
Democratic Party], Hoshyar Zebari appeared and declared that it [the news
spread by the Turks] was false. The day after, the Turkish General Staff
declared that the Turkish media’s news was false. Kurdistan TV
broadcasted this news twelve hours after us and Brayeti twenty hours.

Today we live in an era of fast communication, and, especially in this war

period, the news must be given immediately. For this reason and since we
have the opportunity to reach the readers very fast, we have become a
source and the conduit of information for Kurdish readers. One of our
qualities as a news medium is that we have reliable sources of information,
and in no time we get in touch with authorities to get information from
them and publish it right away. Sometimes we have awoken Kurdish
authorities at three or four o’clock in the middle of the night and questioned
them to find out what is what. Thus, our readers have confidence in us, and
they know we do not lie to them and that we have no commercial or
partisan purpose.

Although many people may find it hard to believe, up until this very
moment, Kerkuk Kurdistan web site is being published with the hard work
of a few of us, and, as general director and editor-in-chief, I want to thank

191
Translations

Mewlaye Benavi, Mistefa Aydogan, Sami Ergoshi, Mihemed Ebdulah,

Hiseni Hirori, and all other co-workers of this web site, and, on behalf of
the readers, I [want to] say to these gentlemen “Bravo, thank you” [lit: may
your hand be healthy: said in gratitude to someone who has done something
well].

By publishing this web site, we found out that there is a strong need for a
news web site in Kurdish that has a stance and an independent and
uncompromising policy. Having the necessity is not the same thing as the
ability and publishing [necessity do not create possibilities (lit. Need/
necessity is on thing, and ability (to) publish is something else)].
[Unfortunately] we cannot carry out this work forever with our own
[limited] resources.

9. The Kurdistan People’s Congress Chose Abdullah Ocalan as “The

President of the Kurdish People”

Amude.net (2003) Haltern, Germany, Retrieved March 7, 2004, from

http://www.amude.net/kurdi/nuce-kadek-nu.html

The establishment of the Kurdistan People’s Congress (KGK), which was

announced today in Southern Kurdistan [Iraqi Kurdistan], in its founding
declaration, stated that it would work as a political party for the benefit of
the Kurdish people. Moreover, it confirmed that the destruction of state
borders within which the Kurds live is not one of its goals. In its founding
congress, the KGK chose Abdullah Ocalan as the “president of the Kurdish
people.”

At the press conference, which was held today in a village in Southern

Kurdistan and broadcast live by Arabic TV Al Jazeera, Zubeyr Aydar, the
president of the Kurdistan People’s Congress, announced that “the solution
to the Kurdish issue in all countries in which Kurds live will be made on
the basis of a free, democratic union, without changing the borders.” He
continued as following: “The goal of the Kurdistan People’s Congress is
not the destruction of the state borders within which the Kurds are living.”

The Call for Dialogue

The executive council of the KGK pointed out that the events in the region
and the process of Turkey’s membership in the EU make a solution for the
Kurdish issue urgent. “Therefore, it is necessary for Turkish government
authorities to end the policies of destruction and denial and enter a dialogue
for the solution of democratic union,” said the executive council of the
KGK in its founding meeting. In addition, it called upon Syria and Iran to
set out on the path of democratization and solve the Kurdish problem in
this framework. The KGK threatened these countries and said, “If these

192
 Translations

countries don’t look for a democratic solution, the struggle for freedom and
democracy of Kurds in these countries will increase.”

At the press conference, Aydar said, “The military section of the new
organization will remain. The KGK will keep the self-defense option
available for itself.”

The Kurdistan People’s Congress also mentioned the situation in [lit. of]
Iraq and said that they (KGK) “see a federal democratic Iraq as an
important step forward, the advancement of democracy in the Middle
East,” and called the parties and organizations to reach a democratic point
of compromise and make reconciliation.

The People’s Congress Will Be Useful for America’s Realignment in

the Region
The Kurdistan People’s Congress called on America, too, and confirmed
that they “see America’s intervention in Saddam’s regime to be appropriate
because it has caused a new process to begin in the Middle East. However,
for this to reach a positive stage the Kurdish issue must be solved.” In the
declaration it is stated that “the establishment of the People’s Congress will
be useful for America’s realignment in the region.” The executive council
of the People’s Congress calls upon America to “recognize the Kurdish
political institutions and enter into a dialogue with them on the Kurdish
Issue.”

The Election of Abdullah Ocalan as “the Leader of Kurdish People”

In the founding assembly of the Kurdistan People’s Congress, Abdullah
Ocalan was elected as leader of the Kurds, and Remzî Kartal, Abdullah
Hîcap, Mizgîn Sen, Riza Altûn, Rengîn Muhammed, and Osman Ocalan
were elected as assistants to the leader.

10. Kurdish CD-ROM for Children

Nefel (2001), Stockholm, Sweden, Retrieved April 12, 2004 from

http://www.nefel.com/ziman

This CD-ROM is for Kurdish children aged 9-12 and its purpose is to
improve their Kurdish and to help [lit. allow] them to love Kurdish.

The CD-ROM consists of two main sections:

a) 14 lessons for children

b) References for teachers and parents

193
Translations

There are 14 lessons on the CD-ROM. Each lesson has several parts and in
each part, there are examples for self-instruction, tests, and dialogues. The
reference section is more for teachers and parents and contains grammar,
orthography, the alphabet, and reading passages. There are some other
sections as well. The grammar section has been prepared for age-
appropriate levels for children 9-12, and if they wish, they can study and
learn grammatical theory and orthography from this section.

Click here for more information.

The Basics of Kurdish (Kurmanji) Orthography

Whether you are a writer, a journalist, a teacher, a linguist, an editor, a
student, a politician, or even if you are not any of these, but if one day you
intend to write a few lines in Kurdish, then you should buy this book and
keep it handy [lit. keep it by your head].

This book consists of 160 pages and it has been made entirely of
environmentally friendly materials. The covers of the book have been
bound with a fabric called “coral” and its binding has been tied with thread.
At the end of this book there is a subject index.

Kurdish Alphabet & the Basics of Kurdish Grammar

If you are looking for a Kurdish grammar book with Kurdish explanations,
then this book by Celadet Ali Bedirxan, the master of modern Kurmanci, is
just for you [lit: will come to your aid]. The book has 122 pages and is
hand bound. Formerly, this book was [has been] published piecemeal in
“Hawar.”

11. Eight Thousand Children Work on Streets in Amed [Diyarbakir]

Azadiya Welat, (2004) Istanbul, Turkey, Retrieved September 1, 2004,

from http://www.azadiyawelat.com/modules.php?name=News&file=article
&sid=679

The Under the Same Roof with the Children’s Association (ÇAÇA)87
organized a seminar titled “Children Working on the Streets and
Suggestions on How to Solve the Problem” at DSM.88 The seminar was
presented by Prof. Dr. Remzi Oto, a lecturer at Dicle University, in the
Psychiatric Division of the Medical Faculty. Oto declared that throughout
the world, 200 million children work on the streets, and continued as
follows: “Throughout history, there have been children working on the
streets. And they have been the subject of novels and poems. But at that
time, it was not yet a [big] problem. This [problem] started during the
1980s-1990s. Subsequently, street children became a social problem.” Oto
87
Abbreviation for its Turkish name Çocuklarla Aynı Çatı Altında.
88
Abbreviation for Dicle Sanat Merkezi [Dicle Art Center].

194
 Translations

declared that it was not easy to define the number of children working on
the streets. He pointed out that 7-8 thousand children were working on the
streets in Amed [Diyarbakir]. “In 1990, street children became a current
issue [lit. entered the agenda] in Amed.”

Oto said that the street children issue was not a problem limited to Amed,
and continued as follows, “[It] has become a problem in all countries. This
problem [has] emerged for the first time in Latin American countries. After
1990, it became a current issue in Amed.” Oto declared that the children
work mostly to cover their educational expenses, earn pocket money, and
contribute to their families, and continued as follows, “These children do
not cut their connection with their families. This is an advantage for the
families.” Oto stated that he personally was not against children working on
the street during vacations and after school, and he complained about non-
governmental organizations. He expressed his dissatisfaction using
language such as, “Had the civil organizations helped the masses that came
from rural areas become accustomed [to city life] [lit. Had the civil
organizations adapted/absorbed the masses that came from rural areas], the
problem would not have become so big.” Oto, in a continuation of his
speech, stated that poverty is the most important reason for the children to
work on the streets. Oto pointed out that in Amed the number of children in
a family was over the average in [other areas of] Turkey. Children working
on the streets in Amed, he said, give their money to their mothers and
continued as follows, “It is necessary that special care be given to the
women. It is necessary to build centers in every neighborhood for children
and women. This will [reflect] a positive result. The children just want to
study.”

Oto also gave some information about the result of his study conducted in
1996. He said the following, “In 1996, 2,200 children were working on the
streets in Amed. The number of drug-addicted children was 250. Their
average age was 12-16. There were even 5-year-old children among them.
79% of these children had migrated from the rural regions. 20% of them
were among those who were already living in the city. 67% of them had 6
or more brothers and sisters. 31% of them had started to work before the
age of 8. 49% of them work 7 or more hours a day. They particularly work
around entertainment places until late, which is one of the biggest dangers.
While 36% of them work full-time, 58% work after school. 90.4% of the
children said that if they had the opportunity they would just want to study.
49% of these children are face to face with hunger on the streets. 54% of
them want to work in covered (roofed), warm, and upscale places so that
they can make more money. 54% of them want to become doctors and 33%
of them want to become teachers.

195
Translations

12. Kurdish Students Celebrate Newroz

Dibistana Kurdî, (2003) Västerås, Sweden, Retrieved July 10, 2004 from
www.dibistanakurdi.com/modules.php?name=News&file=article&sid=65

Throughout the month of March, in places where there is Kurdish

education, Newroz is celebrated with various activities. In Sweden, more
than 7,000 children and Kurdish youth participate in Kurdish classes and
every year they celebrate Newroz with great enthusiasm. This year also
Newroz is being celebrated in all districts. One of these districts is
Stockholm.

On Friday, March 19th at 4:00 p.m. Kurdish teachers in Stockholm are

celebrating Newroz with students and their parents at “Tansta Traff.”
Among the festivities there will be poetry, music, skits and speeches. All
students of the Kurdish classes and their parents have been invited to take
part in this celebration.

13. Kurdiya Nûjen [Modern Kurdish] is Coming Out for Kurdish

Language Teaching

Rojev (2004) Istanbul, Turkey, Retrieved July 6, 2004 from

http://www.rojev.com/news.asp?id=144041

The Istanbul Kurdish Institute, with the passing of laws for participation in
The European Union (EU), increased [strengthened] its efforts on language.
For the sake of Kurdish language education, the Institute has revised the
book Kurdiya Nûjen, which had been published some years ago [lit. in past
years]. The book will hit the market in the next few days. Kurdiya Nûjen is
the result of a scientific and professional effort, which has been a long time
in preparation.

The book has been prepared by Çeto Ozel, a member of The Istanbul
Kurdish Institute. After laws permitted the opening of Kurdish language
courses, the Kurdish Institute expedited its work in language. After the
book called Kurdiya Hêsa [Easy Kurdish], now the Institute prepared the
book by Cheto Ozel called Kurdiya Nûjen. Kurdiya Nûjen consists [lit. has
been made up] of Kurdish grammar lessons.

It’s Been Prepared by Modern Methods

Kurdiya Nûjen has been prepared for people who don’t know any Kurdish
at all and for those who know a little. The language that has been used in
the book does not bother the students; it is easy, clear, and fluent. The book
was prepared according to scientific measures which are generally in use
everywhere: for example, before the subject [of the lesson], there is a
dialogue and questions about the dialogue are asked of the students. In

196
 Translations

addition, the students’ understanding is measured by exercises at the end of

the lesson. Grammar has been demonstrated expertly and spread throughout
the subject matter. Because grammar seems dry for students, it is not
covered separately in the book, [but rather] it has been included in a subtle
way within the subject matter.

Dialogues Come First

The book consists of 160 pages and 13 units. Throughout the book,
dialogues come first. In the book Kurdiya Nûjen another remarkable thing
is the abundance of dialogues. The dialogues have been written in simple
language and with words used in everyday life. Generally, city life has been
used as the theme of the dialogues.

It Has a Colorful Look

In the book there are many illustrations. Fifty percent of the pages are
illustrated with pictures of people, animals, nature, and various pictures
related to the lessons. The presence of pictures helps [one] to understand
the dialogues. Because the subject matter and the pictures are related to
each other, a nice visual harmony has been attained. The book has been
printed on quality, glossy paper.

14. Kurds and Paltalk

Bendî Welat, Amude.net (2003) Haltern, Germany Retrieved May 17,

2004 from http://www.amude.net/nerin/bendiwelat-paltalk.html

In Kurdish village society when evening came, the entire village used to
gather at a place, which was most probably the home of the village’s agha89
or the home of the mukhtar.90 These houses and their rooms served as
places for traditional evening entertainment [lit. passing the evening
=şevbuhêrk] with many Kurdish stories, songs, conversations, and jokes.
Furthermore, the majority of daily problems and obstacles confronting the
villagers were resolved in these rooms, without government and its official
administrations interfering in the affairs of the villagers. The elders and
seniors of these villages would always participate in these rooms, so that
the people with problems and complaints could present them and get them
off their chests.

These rooms of conversation and traditional evening entertainment have

always witnessed the marriage of many brides and grooms, moreover, the
mediation of many families and tribes who had enemies have taken place
and many land and field disputes of the villagers have been resolved in
these rooms and everyone has received his due. In this way the rooms for
traditional evening entertainment would become courts, mosques, and
89
Local big landowner.
90
The elected person in charged of a village. The village chief.

197
Translations

official village administrations. Everyone would head to these rooms and

participate respectfully in those meetings.

Today we live in a world that is very large, however, thanks to knowledge

and progress, this world of ours has became so small that one can travel
everywhere, to every nook and cranny of the globe and get knowledge
about it without leaving one’s place (here I am talking about search engines
and Internet information).

The Internet is a very broad subject, but in my article I will -as I mentioned
above- just concentrate on traditional evening entertainment and chat rooms
and especially Paltalk rooms, because I have been engaged in Paltalk for a
long time so I have some knowledge about it. In this article, I will list the
pros and cons of Paltalk from my point of view.

Paltalk is a widespread chat program that many people of the world use in
order to get in touch and interact with each other.

On Paltalk one can write, talk, and even see each other’s pictures on the
screen, as if they were right next to each other. That is, Paltalk for some
people has taken the place of the telephone, fax, and letters.

In many Kurdish [chat] rooms, for reasons I do not know, cameras are
prohibited, but in many [chat] rooms of other nations, one [can] set up his
or her camera and everyone can see him or her. One can go to all [chat]
rooms and express his or her thoughts and ideas. But, of course, the owners
of the [chat] rooms always have the right to stop people’s conversations, to
bar them from participating [lit. to deprive them of writing] and also to
expel them from the [chat] rooms for 24 hours.

The chat rooms of Paltalk remind one of conversation rooms and the place
for traditional evening entertainment of the villages in many ways. The
Kurds have named them kochk91 in any case. Only the residents would
gather openly in large groups in the rooms of the villages, however, in the
[chat] rooms of Paltalk Kurds from all around the world can participate.

(…)

91
Salon, richly-decorated room.

198
 Translations

15. Ciwan Haco [Jiwan Hajo]: “Let’s Call It Ciwan’s Music”

Interview By Salih Demirkaya, Amude.net (2004) Haltern, Germany,

Retrieved July 2, 2004, from http://www.amude.net/kurdi/ciwan-haco-
hevpeyvin.html

After his album named The Legend of a Brave Man92, which had been
released in 1998, now Ciwan Haco comes before his fans with his new
album named Derya [Sea, Ocean] that was released by Ses Plak
[Company]. Ciwan Haco surprises his listeners and fans with each new
album [lit. with his each new work]. In this album [lit. work], which
consists entirely of love songs, Ciwan Haco has tried a new style and, for
this style Ciwan Haco tells his fans [audience], “Let’s call it Ciwan’s
music.”
We talked to him about the album Derya.

What do you think about the album Derya?

Actually, this album of mine named Derya is a new thing [style]. I have
used modern music for the entire album, which I hope my listeners are
going to love [lit. and I am hopeful that my listeners are going to love this
album].

What were your feelings when you started on this album [lit. with what
psychology/philosophy did you begin this album]? What was your goal
with this work?
My goal was… First, I considered my audience. I wanted to make
something new for them. Second, besides the Kurds, I wanted other people
to listen to my music. I am talking about my neighbors, the neighbors of the
Kurdish nation and about Europeans. I wanted to reach them and make
them listen to my music. But first, I made this album for people who
already listen to me.

You have used western instruments for the entire album and there are
no eastern instruments such as tembur [saz]93, ney94, bilur95,
tambourine, and drum. I wonder if it is an artistic choice or is Ciwan
becoming completely westernized? [lit: I wonder if it is an attitude or
will Ciwan completely head toward the West?]
We have played enough drum, zirne96, blur, ney, and tembur in our albums
for now. Those folk instruments are wonderful as well. In the future, I will

92
Destana Eqîdekî (The Legend of a Brave Man) is an epic poem by Mehmet Uzun,
a famous Kurdish writer. Uzun in his poem narrates the story of five young men.
Ciwan Haco set the poem to music in 1998.
93
A Kurdish stringed instrument similar to the mandolin.
94
A reed flute.
95
Shepherd’s flute.
96
A reed instrument similar to the oboe.

199
Translations

use them again [lit. I will get close to them again]. For my next album, I am
going to select almost all my songs from the Beyat [melodic] register. In
my new album, which I will start soon, I will sing the songs that I have
been singing since I was fourteen, most of which are Alawi [An Islamic
sect] songs. The tembur will be one hundred percent the main [lit.
interesting, prominent] instrument and the other Kurdish instruments will
be used [lit: show up] as well.

Is this album special to you for some reason, because in your other
albums you featured the tembur? What do you say about this?
That is true, that is true, in the album Bilura Min [My Flute] there was very
little tembur. But [still] in a couple of songs there was tembur. However, I
haven’t distanced myself from the tembur. I love tembur very much. I
myself play tembur. But, in fact, this Derya album is something interesting.

Many lyrics of this album of yours such as “Yellow-braided hair, I am

the slave of those round [well-shaped] breasts,” “[I] have been waiting
for you for years,” “O beloved, I wish you were mine,” “I won’t trade
you for the world” are not unfamiliar to us. What do you say about
that?
The lyrics are not that interesting. There are many simple words. Now,
when we listen to European music we find words like “I love you” that are
being used very often. I wanted to do something similar. The lyrics of the
songs are simple. The only song whose lyrics would be interesting is
Hekim Sevkan’s song Pero. Its lyrics are very interesting, and I like them
[they are after my own heart]. But I just wanted to make the others in a
simple style. Sometimes, when I was singing the song Dialogue: “Let them
sing without me” many Kurds did not understand my lyrics and they kept
saying: “Ahoy! Why do you use such difficult words [to understand]?”

You [once] said pop music. In what genre can we classify your music
[lit. Under what name can we put our music]? To tell you the truth, we
could classify the previous ones.
(Laughing) Let’s call it Ciwan’s music.

When we look at [lit. pay attention to] this album, [we notice that] you
have written most of the lyrics yourself. Why? Was this a preference or
inevitable or was it a coincidence?
To tell you the truth, I rarely write lyrics. This time I said to myself let’s do
it and I wanted to do it as an experiment. I myself make the music, but in
this [album] I wanted to try something new.

What do you think about the experiment with these lyrics? Did you
succeed or not? [lit. Was it successful or not?]
If you ask me, I love those lyrics very much. They are after my own heart.
The lyrics are very simple. Maybe many people won’t like them and say:

200
 Translations

“Whoa!! What has Ciwan done [lit. What has he said]; these words are too
simple, what is the matter?” But I am also hopeful that the audience is
going to like it.

It seems in your album the music is more prominent [noticeable] than

the lyrics….
Actually, we focused our energy on the music and sound[s]. In this work
we have used different and new rhythms. We created something new and
modern [lit: something new, something modern has come out]. It is true
that Derya’s lyrics are simple, but they are great; I like them so much.

We know Miradê Kinê’s (Miradko’s)97 influence on you. The lyrics of

your song Seyro belong to you, but still there is Miradko’s influence in
it. What do you say about this?
Well, when you listen to Kurdish folk music, [you will find that] these light
songs, which have a rhythm, are very simple and most of them are about
being in love, that is to say, about love. It is true that the lyrics of Seyro are
close to folk song lyrics. And Miradko’s influence appears in them.

When one focuses on the album [will find that] the only theme is love.
Isn’t there monotony here? Doesn’t Ciwan have feelings other than
love?
I think one who cannot fall in love with a woman, who doesn’t experience
a woman’s love, wouldn’t be able to love his own country or his people.
This is how I see it. All of the lyrics on this album are about love and
passion. [They are] all about love and passion for a woman. I have used
those lyrics, before. However, the lyrics that I have sung about my country
are still in my heart. And I will sing of it again. These are my own songs.
Dialogue [for instance] I love this song, “Let them sing without me for
peace.” I love this song and I also love my country very much.

In conclusion, what is your message to your audience about this

album?
I say those who get my album should listen to it well and loud. I think that
they are going to love Derya because I have made Derya for those who are
listening to me. It is true that first I made it for myself. However, if I had
not liked Derya, I would not have made it. I hope my audience will love it,
because Ciwan is nothing without his audience. I love my listeners, they are
my sisters and brothers, and I respect them very much.

Best of luck to Azadiya Welat [the interviewer’s newspaper], and I hope

that we will meet in the country soon.

97
Miradko (1943-1984) was a great Kurdish minstrel.

201
Translations

16. PEN98 Kurdish Center Opposes the Independence of Northerners

Sîrwan Hecî Berko, Amude.net (2004) Haltern, Germany, Retrieved

September 7, 2004 from http://www.amude.net/Nuce_Kurdi_deep.php?
newsLanguage=Kurdi&newsId=110

An organizational argument has flared up between the PEN Kurdish Center

in Germany and the PEN Kurdish Association in Amed. Writers in Amed
tomorrow during their congress want to make their decision about
separation from the organization located in Germany and establishing the
PEN Kurdish Center in Northern Kurdistan [Kurdistan of Turkey]. The
PEN Kurdish Center in Germany, therefore, has gotten angry and is doing
everything in its power to make Northern writers perceive themselves as a
branch of the organization in Germany and give up all ideas of
independence. However, the writers in Kurdistan want their organization
“to be in the homeland, not in exile” as Edip Polat, the president of the PEN
Kurdish Association in Amed, and several of its members, have made clear
for the Amude web site.

For a long time, the PEN Kurdish Center has wanted and has been trying to
open branches in all four parts of Kurdistan. So far, its efforts have only
shown results in Northern Kurdistan [Kurdistan of Turkey]. After different
individual negotiations with each writer there, on the 7th of last February
the PEN Kurdish Amed [Diyarbakir] Branch was established. This
organization was officially registered under the name of “The PEN Kurdish
Association.”

At this foundational meeting, many people wanted the PEN Kurdish

Association in Amed not to be a division or a branch of the PEN Kurdish
Center in Germany. The desire was to establish a union of Kurdish writers.
Rezan Tovjin, a member of the PEN Kurdish Association who was present
at the meetings of the members of the PEN Kurdish Center in Germany,
recently stated in one of his articles that “because of the importance of the
name of PEN, it was decided by the majority of the members that the
Kurdish PEN be established in Amed.”

PEN [Kurdish] in Germany Can Join Us

On the 3rd of last month the members of the PEN Kurdish Association in
Amed assembled and a heated argument took place among them. Edip
Polat, the president of the association, then stated that, at the meetings with
PEN International, it has turned out that Zerdeşt [Zerdesht] Haco, the
president of the PEN Kurdish Center, and some of the members of the
committee, tried to prevent [lit: worked against] the Northerner’s plans to
98
International PEN is worldwide association of writers that was founded in
London in 1921 to promote coorperation among writers. International PEN has
144 centers in 101 countires.

202
 Translations

establish a special PEN center and, as to the relationship with PEN

International, they have a negative attitude toward the PEN Kurdish
Association’s plans.

Edip Polat talked to the Amude web site and said that the Amed [branch]
organization is in contact with PEN International and PEN International
considers PEN Kurdish in Amed as “the PEN Kurdish Center, which is in
the process of being established.” To establish the PEN Kurdish Center in
Amed, the members of PEN International must accept this demand by a
vote of 2/3 of the members. Polat continued as follows: “Each nation can
have 5 PEN centers. I suggest that there be PEN centers in each part of
Kurdistan as well as in exile.” Polat asserted that he does not understand
the position of PEN Kurdish in Germany and that he may join the PEN in
the North of the Country [Kurdistan of Turkey].

17. Siyabend and Khej

Erebê Şemo, Dibistana Kurdî (2003) Västerås, Sweden, Retrieved

August 31, 2004 from http://modersmal.skolutveckling.se/nordkurdiska/
ders/lise/temrin_lise/siyabend.htm

A young hunter was wandering on Sîpanê Xelatê Mountain. This young

man’s name was Siyabend. Siyabend was from Silîv village, thus, they
called him Siyabend of Silîv. Siyabend was an agile and handsome lad. He
was in love with Khej. Khej was also very beautiful. She was so beautiful
that everyone who laid eyes on her lost all sense of reason. Siyabend was
very poor. He could not pay the bride price to get married to Khej.

Khej was also in love with Siyabend. Khej’s father was a rich Kurd. He
knew that Siyabend and Khej loved each other. He approved of Siyabend,
but because of his greed he wanted to marry his daughter off to someone
who would pay a good bride price. One could not get enough of Siyabend’s
courage, heroism, modesty, and handsomeness. Both Siyabend and Khej
were bards. When they met each other in secret, they were very passionate;
they would become happy, [and] they would joke with each other and
laugh. But when the bride price was mentioned, Khej would weep.
Siyabend would comfort her and would not let her cry. He would say: “One
way or another, whether peacefully or by force or even at the cost of death,
still I will marry Khej, I can never let Khej go. [lit. My hand cannot be
[away] from Khej]” One day, girls, brides and boys of the Zilan tribe got
together and went on a picnic. Later, Siyabend and Khej also went [there].
When Siyabend and blonde Khej arrived there, everyone was filled with
admiration for them and they would gaze at them. On Sîpanê Xelatê
Mountain’s top there were so many girls, brides and boys that they could
not be counted. But when it came to dancing and singing, none of them was
as good as Siyabend and Khej.

203
Translations

Many sons of aghas, chiefs, and wealthy families came to ask for her hand
in marriage, but she would not accept them.

A couple of years passed, [and] one day Siyabend eloped with Khej to
Sîpanê Xelatê Mountain. There Siyabend and Khej made love for three
days and nights. They were so happy, for their [mutual] wish had come
true.

On the fourth day, it was almost noon. They were sitting among the
flowers. Siyabend felt sleepy. He put his head on Khej’s knees and fell
asleep. While Siyabend was sleeping and Khej was caressing his hair, a
strange sound came all of a sudden. Khej looked and saw that in the ravine
beneath them a [female] deer was running along with three other [male]
deer following her. One of them took this beautiful deer and separated her
from the others and started to drive her in front of himself. But the others
did not dare to get close to them.

When Khej saw this [scene], she started to cry. Her tears rolled down her
red cheeks and then dripped onto the ground one by one. A tear dropped on
Siyabend’s face. Siyabend woke up with a start. He realized that Khej was
crying, and asked:

-Khej, why are you crying? Have you changed your mind? I promise in the
presence of God, I swear on the honor of the ancient heroes, we have so far
been like brother and sister. If you are sorry [lit. if you regret that you
came] I will take you to your [father’s] home.

Khej said:

-O, Siyabend… Why do you speak like that? No, I do not regret it. I will
never leave you [lit: I will not leave you until the day of death].

Siyabend:

-If it is so, [then] why are you crying?

Khej:

-A little while ago, a [male] deer was driving a beautiful [female] deer in
front of himself and taking her away. Two or three other deer were
following them from a distance and were afraid to approach them. That
[male] deer was brave just like you. I cried with a tear of happiness and
with love deep in my heart.

-So, which direction did they go?

204
 Translations

Khej held up her hand and said

- They went right this way.

Siyabend got up and put on his sword and shield. [He] picked up his bow
and arrow and said:
-On this Sîpanê Xelatê Mountain there is no one braver than me. I am a
hunter. How can a deer come and pass by me?

Siyabend set out after the deer.

He came close to the deer. He drew his bow and arrow, pointed it at him to
shoot. The deer jumped like a human and came close to Siyabend. He
struck Siyabend with his antler and threw him to down into the ravine.

Khej waited for a long time [lit. Khej waited and waited] but Siyabend did
not come [back]. It was as if she had a feeling that something bad had
befallen him. After a while Khej went after Siyabend. She searched
thoroughly but couldn’t find him. After a long search Khej came to the
bottom of the ravine. As soon as she arrived there, she saw that Siyabend
was there and he was moaning. She came right beside him. What did she
see! A tree had been pierced his back and come out of his chest. In grief
and sorrow Khej said, [sang]:

The Sîpanê Xelatê mountain’s top is foggy,

The bottom of Sîpanê Xelatê Mountain is foggy.
Who has seen, who has heard
That the prey has killed the hunter?
O deer, with long antlers as long as I am tall,
How could you separate us [lit: how could you separate the hands of
husband and wife?]
O, you with antlers as long as an oak tree,
How could you ruin the fortune of the groom [lit. youth] and bride?

Siyabend replied to her:

O Khej, my beloved Khej,

How come our [mutual] wish did not come true?
We would pitch a delightful and beautiful tent for ourselves on Sîpanê
Xelatê Mountain’s top.
Don’t do it Khej, don’t wail,
Don’t shed tears on those red cheeks…

Siyabend and Khej sing many songs to each other. Then, Khej jumps over
the cliff.

205
Translations

This version of Siyabend and Khej was taken from the book Berbang by
Erebe Şemo and abridged by Haydar Diljen.

18. The 42nd Anniversary of the Burning of Amud’s Theater

Sîrwan Hecî Berko, Amude.net (2002) Haltern, Germany, Retrieved

August 9, 2004 from http://www.amude.net/kurdi/amudank-rojev.html

Forty-two years ago today, on 13th November 1960, the cinema of the city
of Amud in Southwest Kurdistan [Syrian Kurdistan] burned down along
with more than 280 Kurdish children of this city.

Except for the book The Fire of Amud Cinema by the immortal M. Ehmedê
Nami, no work on this tragedy has so far been published. Moreover, no
research has been carried out.

For this reason, I found it necessary to gather and publish all works that
have been written about the burned cinema of Amud. I got in touch with
many people, and I wanted them to send me whatever has been written on
this tragedy so that I could publish.

Unfortunately, I received few responses [lit. works]. The reason for this is
that until now few works have been written. This major [lit. great]
deficiency is not new among us Kurds, in any case, and has a long history.
Thus, we do not know our history well.

In the near future, I will try to gather all the available works on the Amud
Cinema and publish them in a book.

Here, once again I call on all those who have written anything on the
burning of the Amud Cinema, or those who would like to write on this
topic, to contact me, and send those works to me, so that I can carry out my
project in a worthwhile and successful manner.

Last year was the first time that a file on the burning of Amud Cinema was
published on this [Amude] web site. However, it could not have been
prepared in this way without the help of the participating writers who wrote
their works in a short time and sent them to the web page.

Dr. Abdulbasit Seyda was very helpful in providing works; he opened his
archives for the [Amude] web page and sent me a number of pictures of
this cinema to embellish this file. I would like to thank Dr. Abdulbasit and
the other people who helped me.

206
 Translations

19. The Planes of the Kurdistan Airlines Are Heading Toward the
Skies

Peyama Kurd, Bonn, Germany, July 27, 2005, Issue 49, p. 7

The Kurdistan Airlines Company announced that on March 21st its planes,
with the Kurdish flag and the emblem of the Kurdistan Airlines on them,
will start their international flights. The first flight of the Kurdistan planes
will be between Hewlêr [Arbil] and Dubai without landing at Baghdad99.
An official of Kurdistan Airlines stated for the Peyamnêr [web site] that
their company has four planes, and the planes are decorated with the flag of
Kurdistan and the emblem of Kurdistan Airlines.

20. The Kurdish Flag

Dibistana Kurdî, (2003) Västerås, Sweden, Retrieved June 19, 2004 from
http://modersmal.skolutveckling.se/nordkurdiska/Kurdistan/ala_kurdi.htm

Every nation, people, and state has a flag. The flag is a sign of their identity
and existence. Every nation’s flag has a different form, color, and symbols.
Just like every nation, the Kurds have their own flag. The Kurdish flag that
is used today is red, white, and green and it has a yellow sun in its center.

In history it is not well-known when [for the first time] the Kurds used a
flag or a symbol that stands for it. But those Kurds who have lived in
Kurdistan for 6-7 thousand years have of course built many states and
establishments and like every historical state and establishment, they have
also used a flag or a symbol in place of a flag.

Today’s Kurdish Flag

Today’s Kurdish flag was decided upon in Istanbul in 1920 by the
Assembly of the Kurdish Social Organization. Its form is as follows: On
the top, the color red, white in the middle, on the white the sun, and below
the color green has been decided upon and announced as the Kurdish
national flag.

The Magazine Hawar and the Kurdish Flag, 1932

The Kurdish flag was printed in color on both covers of the eleventh issue
of Hawar in 1932, and many articles and poems were published about the
flag. Celadet Ali Bedirxan describes our flag of today in one of his articles
and says “…the Kurdish flag from top to bottom, one after the other is red,
white and green, and in the center a sun is shining.”

99
For the Kurds, direct flights from other countries to Kurdistan indicate that the
years of isolation are over.

207
Translations

The Kurdish Flag in [the Kurdish Republic of] Mahabad [or

Mahabad], 1946
Zinnar Silopi (Qedri Cemil Pasha) says the following about the Kurdish
flag of the Republic of Mahabad: “The Government of the Republic of
Mahabad adopted the Kurdish flag which had been sanctioned by the
Kurdish Social Organization in 1920, but they added the pictures of two
blades of wheat next to the sun and behind it a mountain and a pine tree,
and in a circle they wrote ‘The State of the Republic of Kurdistan’ on it,
and they accepted this as the flag of The Republic of Mahabad.”

Musa Anter in his memoirs talks about an illegal organization which he set
up in 1948 with Yusuf Azizoglu and several other Kurds. In the
organization they took an oath, as well. To do this they would place their
hand upon the Kurdish flag and a weapon and took their oath. Musa Anter
says the following about this flag:

“The duty of making the flag was mine. I went to the Kapalı Çarşı
[Covered Bazaar] in Istanbul and I bought half a meter each of four colors
of fabric. The flag is known today also: red, white and green, and in the
center a yellow sun. The symbolism of the colors and the sun on the flag is
as follows: white is for peace, red is for blood and revolution, and green is
for the fertility [of the land] of Kurdistan and Mesopotamia. The sun
symbolizes the national religion of the Kurds, Zoroastrianism….”

21. Names Including the Letters “W,” “X,” “Q,” and “Ê” Were Not
Allowed [To Be Used]

Azadiya Welat (2004) Istanbul, Turkey, Retrieved August 18, 2004 from
http://www.azadiyawelat.com

The Supreme Court upheld the decision of the Jolemerg [Hakkari] Court of
First Instance. According to a decision by the Jolemerg Court of First
Instance Kurdish names containing the letters “w,” “x,” “q,” and “ê” are
unacceptable [lit. will not be accepted]. The Public Registration Office,
therefore, will not accept applications for Kurdish names.

The Ministry of Internal Affairs issued a circular on this issue and stated
that, because the Turkish alphabet does not include the letters “w,” “x,”
“q,” and “ê,” names including these letters cannot be used on identity cards.
The Public Registration Office will therefore reject [applications] from
those who want to give their children Kurdish names or who want to
change their [children’s] names from Turkish to Kurdish names if they
contain these letters. Many people who rejected the circular had gone to
court to change their names to names containing these letters.

208
 Translations

The first case filed on this issue was concluded in December 2003, in
Jolemerg. Naif Kayacan, the former president of the Jolemerg Human
Rights Association, had filed a case to change his name to “Xemgîn.” The
Jolemerg Court of First Instance sought the opinion of the Turkish
Language Society and refused the request. The department [Supreme
Court] upheld the decision of the regional court as proper and lawful.

22. The Alphabet Problem and a Suggestion

Cemil Oguz, Amude.net (2003), Haltern, Germany, Retrieved March 17,

2004 from http://www.amude.net/nerin/cemil-oguz-elfabe.html

The alphabet problem still continues among the Kurds. Every nation uses a
single alphabet, but the Kurds now use several alphabets at the same time.
This is a difficult issue for us journalists as well, and because of that we
cannot reach all Kurds who live throughout [lit: in all parts of] Kurdistan.

I would like to focus on this problem and offer my suggestions on this issue
to Kurdish officials.

The Beginning of the Latin Alphabet

Let’s first focus on the emergence of the Latin alphabet among the Kurds.
The Kurds started to use the Latin alphabet for the first time in 1932 thanks
to Celadet Ali Bedirxan. Before that, only the Arabic alphabet was used
among the Kurds. In 1919, Celadet Ali Bedirxan decides to use the Latin
alphabet for Kurdish, which suits Kurdish better. In 1932, after a major
effort he publishes the magazine Hawar in Latin letters. Hawar is the first
Kurdish publication in Latin letters. Since that day [lit. after that day, until
today] Kurds have been using both the Arabic and the Latin alphabets.

Both alphabets are currently being used in Southern [Iraqi] Kurdistan. In

Eastern [Iranian] Kurdistan, the Arabic alphabet has been used thus far, but
now the Latin one is gaining ground as well. Nevertheless, in Northern
Kurdistan [Kurdistan of Turkey] in its entirety and in Russia, in Europe,
and in Syria generally the Latin alphabet is used. This [using two alphabets]
is a drawback for those who work in the Kurdish press, for Kurdish readers,
and for the Kurdish nation.

One Language for the Nation

One of the basic components of a nation is language. If there is no
language, there is no nation. The Kurds do have a language, even a strong
one. It is handicapped [lit: injured, wounded], however. In each part [of
Kurdistan] it somehow has its respective troubles. At this point, the biggest
and most noticeable issue is the alphabet. While a [standard] Kurdish
alphabet exists, each part of Kurdistan uses its own alphabet, which means
that we cannot read the publications of our brothers and we cannot have

209
Translations

them read ours. Therefore, now an alphabet in which all Kurds can read
and write is needed.

A Suggestion for KDP and PUK100

Given this situation, it is obvious [we see] that the number of Kurds
throughout Kurdistan who use Latin letters is large and the tendency
towards using the Latin alphabet has grown. In addition, a small study has
shown that in the South [Iraqi Kurdistan], where the Arabic script
dominates, the overall trend is still toward the Latin alphabet and some
magazines and books using Latin letters have already been and still are
being published. Furthermore, in the East [Iranian Kurdistan], particularly
among the new generation and among students, a tendency toward using
Latin letters has made an appearance and it is getting stronger every day.
Aside from the fact that Kurds tend to use the Latin alphabet, we must also
take the [contemporary] world situation into consideration because in
today’s world, alongside the use of various alphabets, use of the Latin
alphabet is dominant.

Given this situation, I believe the Latin alphabet must gradually take over
in all parts [of Kurdistan] and that this alphabet must soon become the
official alphabet of the Kurds. As a journalist, I therefore call on our party
officials in the South, given the emergence of a new situation there, to
make the following decision: that the Latin alphabet henceforth be used
officially in schools and in the press, that the current generation be taught
the Latin alphabet, and that the new generation be educated in the Latin
alphabet.

Everybody knows that every nation uses a single alphabet; it uses it in

education as well as in publishing. This is, therefore, also required for us
Kurds, and I believe that today the conditions are slowly emerging.

23. The Problems of Kurdish Journalism on Its Anniversary

Cemil Oguz, Amûde.net (2003), Haltern, Germany, Retrieved June 25,

2004 from http://www.amude.net/nerin/cemil-oguz-rojnamegeri.html

A whole century has passed since the publication of the newspaper

Kurdistan on April 22, 1898 by Miqdad Midhe Bedirxan. We want to say a
few things about the Kurdish journalism of today on the 22nd of this
month, on this particular anniversary of Kurdistan.

The anniversary of Kurdish journalism has been celebrated in the South

[Iraqi Kurdistan] for a long time, and the Northern Kurds [Kurdistan of
100
KDP (Kurdistan Democratic Party) and PUK (Patriotic Union of
Kurdistan) are two political parties sharing power in the nascent Kurdish
Regional Government in northern Iraq.

210
 Translations

Turkey] have been celebrating this day since the 1990s. The Union of
Journalists of Kurdistan (YRK) at its last congress also decided that the
22nd of April would be celebrated every year as the National Day of
Kurdish Journalism.

After the 1990s, Kurdish journalism advanced in Turkey and Northern

Kurdistan, [and] the voice of the Kurds became more prevalent. Today
there are two daily newspapers in the South; in the North, on the other
hand, the newspaper Azadiya Welat is published in Kurmanji in its original
weekly form and has stimulated discussion about the publication of a daily
newspaper101. Moreover, there are various publications in other parts [of
Kurdistan], and Kurdish TV and radio are continuing their broadcasts.
Additionally, Internet web sites are doing their job. In such a situation, on
this anniversary of Kurdish journalism, we wanted to briefly present [lit.
bring before your eyes] the problems of Kurdish journalism.

The Alphabet Problem

Kurds are currently using two alphabets in their press.102 This is a problem
for a publication that wants to reach out to all Kurds, report news about all
Kurds, and show them things. Celadet Ali Bedirxan in the year 1919
decides to use the Latin alphabet in Kurdish, since the Latin alphabet suits
Kurdish better. After a major effort [lit. long-term effort], in 1932 he
published the magazine Hawar in Latin letters. Since then Kurds have been
using [both] the Latin and the Arabic alphabets. In Eastern Kurdistan, only
the Arabic alphabet has been used so far. Recently, especially among
students, the [use of the] Latin alphabet is gaining ground and it seems that
it will continue to advance. Furthermore, in Northern Kurdistan in its
entirety and in Russia, in Europe, and in Syria generally the Latin alphabet
is used. In the Kurdish press, having two alphabets is one of the main
problems that must gradually be resolved.

The Problem of Language in Kurdish Journalism

The issue of language in Kurdish journalism is one of the problems that
shows up. Because there is no organization among the Kurds such as a
Kurdish Language Society, every publication has its own [language]
committee, and this committee makes its own rules [lit. decisions]; they use
these rules in their publications, and it usually appears that these rules are
not proper.

This [deficiency] shows up in the usage of proper names, [such as] the
names of months, and in many other things. Sometimes, because
publications use different words [for the same thing], readers became both
annoyed and confused because they do not know which one is correct. In
101
On August 15, 2006, Azadiya Welat became a daily newspaper.
102
Actually three alphabets, since the Kurds of the former Soviet Union until
recently had been using the Cyrillic alphabet.

211
Translations

addition to this, there are problems concerning terminology, and these have
not been resolved either. For instance, we do not have a terminological
dictionary. When a correspondent reports on law or mathematics or on
other things, he or she has difficulty and becomes annoyed because
specialized terms have not been clarified, consequently they do not want to
report on this type of news any more.

The Problem of the Education of our Journalists

One of the problems of Kurdish journalists is education. Because there are
no Kurdish schools of journalism, Kurdish journalists learn [journalism] by
themselves. Moreover, because there are few books by Kurds written in
Kurdish about journalism, everyone is trained in a different way or carries
out this work without training or without understanding it. Because of these
[problems] among the Kurds there are only few reporters and editors.
Those who do exist are questionable; to what extent are they reporters, to
what extent are they editors, what is their level?

This [deficiency] shows up in their news. For example, an article that

should have been written on a standard page, because of poor writing and
repetition, is written on two standard pages. Because the editor is not a
good one, he or she can’t edit [lit: play on] this article; things that should be
thrown out have not been thrown out, things that are repeated haven’t been
removed, and the news has been published without editing [lit. in this way].
This has caused the news to be very long and [therefore] not to be read.
Furthermore, there are no specialized photojournalists and editors who
know how a picture can be used on a page and how a caption under the
picture can be written and so forth. Problems such as these are all tied to
education.

Visual Quality in our Press

Among the Kurds there is either no one who can professionally layout
pages [lit. perform visual work] or who has reached a higher level. For this
reason, the pages of our publications are not well formatted, they are not
nice in terms of visual quality, and this takes away [lit. kills] the attraction.
As a result, no one reads a publication that is not attractive. This is yet
another reason that the publications are not being read.

24. There Are Poets but There Are No Publishers!

Müjde Arslan, Amude.net (2003) Haltern, Germany, Retrieved August

10, 2004 from http://www.amude.net/kurdi/nuce-jana-seyda.html

The poet Jana Seyda, who wrote her name into the world of literature with
her first book The Last Day, said the following:

212
 Translations

“Although there are a great number of Kurdish poets and their works in
Syria, because of the scarcity of publishers and bookstores that publish and
sell Kurdish books, there is a growing tendency to write in Arabic.
Furthermore, writers themselves have to distribute their own books. The
poet cannot establish face to face contact with his or her readers. As a
result, a favorable atmosphere for Kurdish poetry does not exist. This
causes the poet to become estranged and distance himself or herself from
literature.”

To the question of how she started to write poetry, Jana Seyda responded
that through the poems of her [maternal] uncle Jan Dost, she got involved
in poetry writing. Jana continued by saying:

“Jan Dost supported me. He excited my interest in writing poetry [lit: He

warmed me to poetry]. We used to read poems together. He would always
read the poems that I wrote when I was young and would tell me what he
thought of them and would critique them. This was a great influence on me.
In addition, my mother would read qasidas.103 Sometimes I would get my
inspiration from these qasidas. [Then] I would embellish the poems with
my creativity and feelings.

About her idea that anyone can write poetry, Seyda said:

“A person must just turn and look into the depths of his or her life and look
at the emotions of it. If that person exerts a little effort, he or she will be
able to put these feelings down on a piece of paper.”

To the question about the existence of women poets and writers in Syria,
Seyda continued as follows:

“The women get their point of view about literature at an early age. Their
works are very nice, and their emotions are genuine and warm. Axîn Welat,
Şêrîn Gêlo, and Diya Ciwan are just three of them. Each one of them is at a
different age and has a different way of expressing her feelings in Kurdish
poetry.”

Seyda declared that the writers of literature in Syria couldn’t get their
works to the readers. On this she went on to say:

“In Syria, Kurdish poetry is not read because of the lack of both publishers
and bookstores. Those who want to publish their books have to go to
Beirut, Lebanon. If some people have connections with Europe, they
publish their books there. Then the problem of selling them arises. There
are no bookstores, and most writers sell their books themselves. But even
this is not sufficient, because the books only reach those people who are
103
Classic poems.

213
Translations

around the writer. All writers want to become famous, but in Syria it is
difficult for this to happen.”

In addition, Jana Seyda said that the Kurdish language doesn’t hold an
interesting place in literature, art, or [lit. and] daily life, like Arabic does.
The result is that Kurdish is not very interesting.

Seyda said the following about the lack of interest in Kurdish poetry in
Turkey, even though the conditions are favorable for it:

“Because there are no publishing houses (she means publishers who print
Kurdish books) in Syria, authors tend to write in Arabic. Female writers, as
well as the majority of the new generation, are looking outside of Syria [for
publication opportunities]. There are more works by women in Syria. In
Syria there are 20 to 30 female poets. However, they have no opportunity to
get their works published. On the other hand, I was unable to come across
[lit. I did not find/see] a single female poet in Diyarbakir, despite the fact
that there are publishers in Turkey. There are a good number of Kurdish
poets in Diyarbakir. However, they only enrich the Turkish bookstores. I
saw [see] the future in the new generation in Northern Kurdistan [Kurdistan
of Turkey]. I got in touch with some young and intelligent poets and
writers. If any progress is going to be made, it will take place there.”

Seyda asserted that Kurdish literature has received its biggest blow from
assimilation and because there is a great deal of assimilation in Turkey,
there are few writers and she continued as follows:

“In Syria, assimilation has not reached into homes. But assimilation in
Diyarbakir, along with fear and the evacuation of villages, has reached into
the homes. In Syria, there were those who followed in the footsteps of
Cegerxwin [pronounced Jigerkhwin] and Ehmedê Xanî [pronounced
Ahmed-i Khane]. At that time, there was indeed [cultural] life in South-
west [Syrian] Kurdistan and the future of Kurdish literature was in Syria
[Syrian Kurdistan]. Now the new generation that is writing is experiencing
a re-awakening process, [because] the assimilation was predominant.”

Jana Seyda stated that she went to Amed for the first time for the Third
Kurdish Culture and Art Festival. She said the following on this subject:

“On the day I decided to come, I couldn’t sleep. Ever since my childhood,
Amed had always been a dream for me. People who live in Diyarbakir
[Amed] do not know how this feels like; they do not have a [an emotional]
connection with the Walls of the City [lit. they do not enter into
relationship with the Walls of the City] or with the City itself. They don’t
feel these things. For me, Diyarbakir was a beautiful destiny or else a sweet

214
 Translations

dream. I was afraid that I wouldn’t like Amed. I was trembling when I
arrived, and I was trembling when I departed. I [have] presented a poem
about the rush of emotions in Diyarbakir, as a gift to its Walls.

25. The Romance Novel: Leyla Figaro104

Azad Şatehî, Kerkuk Kurdistan e, (2003), Stockholm, Sweden, Retrieved

March 25, 2004 from http://www.kerkuk-kurdistan.com/kulturek.asp?ser=
1&cep=3&nnimre=3118

When I started reading this novel, at the beginning, I got the impression
that some foreign language words were adapted to the Kurdish language.
But I never had any doubt about the strength of the writer’s language. It
wasn’t long before I realized how wrong I was to think so [lit. how unjust
the doubt of such an idea is].

After reading the first part, one is obviously moved by the expertise of the
author’s novel writing technique [lit. After reading the first part, the
mastery of using the technique of novel [writing] of the author in an
obvious manner makes itself felt to man]; his light and flowing language
takes one to dreams and images of the world of love and erotic fantasies.
Furthermore, the customs of Kurdish social life are gradually presented to
one through the weaving of the web of the novel.

The novel generally presents the writer’s own experiences about love. The
novel’s characters are simple and ordinary people; they are neither brave,
nor manly, nor patriotic. This feature, as a literary type, is an important
characteristic of the novel; one can say that no Kurdish novelist has so far
used it in such a clear and bright manner. However, in spite of the
simplicity and normalcy of the life of the characters, one can easily learn
and see the thinking of the Kurdish people and attribute that to the situation
of Kurdish society, not through what the characters say, but through the
actions and attitudes of their ordinary daily life.

Another characteristic of the novel, which has thus far never been used in
Kurdish novels, is that the story takes place within a 14-hour time frame. In
other words, the novel explains events happening to the characters and their
experiences during a 14-hour period. The four main characters: Leyla and
Figaro are husband and wife, and Dilber and Simsar are lovers. Dilber is
the neighbor of Leyla and Figaro. The story is narrated by Leyla and Figaro

104
Dr. İbrahim Seydo Aydoğan, a well-known Kurdish writer, is the author of the
novel Leyla Figaro. He earned his doctorate degree in linguistics from the
University of Rouen in 2006. His first novel Reş û Sipî [Black and White] was
published in 1999. He published Leyla Figaro in 2003 and Hezkiriya Xwedê
[God’s Beloved] in 2005. He has also published many articles on Kurdish
literature. He is currently living in France.

215
Translations

and also, by their neighbor [Dilber], who, like everyone from

underdeveloped societies, is curious about observing their [Leyla and
Figaro’s] private life.

The novel begins with things [ideas] that go through the minds of the
married couple who have offended and walked away from each other and
explains their thinking. Although they have broken up, they still have desire
for each other, and they are regretful. But because of their feudal pride,
each is waiting for the other one to say, “Our fighting and offense is
meaningless and I am sorry.” After one day of the hustle and bustle of daily
life and the lover’s feeling of powerlessness, they are both extremely sorry.
They return home and, thanks in part to the curiosity of Dilber, they attain
their desire [enjoy each other].

The setting is an ordinary city; one doesn’t know whether it is Diyarbakir,

Paris, Istanbul, or another city. The writer, during Leyla’s metro commute,
talks about the musicians who come on the metro, play their music, and
afterwards ask for money from the passengers, which reminds one more of
Paris or another European city. The hustle and bustle of coming and going
and the traffic jam, the metro, train, and bus station all bring to mind
Istanbul and its traffic jams, yet, the city which has a river flowing through
it brings Diyarbakir and again Paris to mind. However, the scene of a child
who is crying to his father for candy, the father and child who are trying to
cheat each other and the shopkeeper who wants to cheat both of them
brings to mind a small city in Kurdistan, like Qiziltepe, Farqîn [Silvan], or
Batman. But, in the same store, Leyla asks for a telephone card and the
shopkeeper asks [Leyla whether she wants] “a 50 credit or 100 credit
telephone card?” which again makes it feel like France because telephone
cards in Kurdistan and Turkey are in 30, 60, 90, and 120 increments.

(…)

26. The Story of the Kurdish Girl Fadia and the Problem of Forced
Marriage in Germany

S.H. Berko, Amûde.net (2003), Haltern, Germany, Retrieved October 3,

2004 from http://www.amude.net/kurdi/nuce-jinen-kurd-elmanya.html

In Germany, every year thousands of girls -and among them Kurdish girls-
are forced into marriage. German politicians are currently talking about
laws against forced marriages, and they want girls to be better protected.

The weekly German magazine Der Spiegel, in today’s issue, has published
a report on the subject of the forced marriage of girls along with murder for
the sake of saving honor.

216
 Translations

In this report, journalists of Der Spiegel talk about the murder of the
Kurdish girl Fadia H. Fadia was 21 years old when she was killed by her
brother Rudank on November 3, 2003 in the German city of Celle. When
the journalists spoke with Fadia’s mother about her murdered daughter, she
started to cry and said to them, “My family didn’t want my daughter’s
corpse. They said that the corpse is dirty.”

Fadia was a Yezidi105 girl. She was in love with a German boy. But in the
Yezidi religion, one cannot marry anyone from another religion. They do as
Muslims: if they can, they kill their daughters married to someone non-
Yezidi. This type of killing is not a religious duty, but a tribal custom. If a
Yezidi man marries a non-Yezidi girl, he is kicked out of the Yezidi
religion and, in rare cases, is killed.

Yezidi society is made up of three divisions: Murid, Sheikh, and Pîr. It is

not possible for people of one division to marry someone of another
division. Murids marry Murids, Sheikhs marry Sheikhs, and Pîrs marry
Pîrs. This causes restrictions on marriage and is the reason that many
Yezidis marry unwillingly. The result of this is that after a while husband
and wife divorce one another, or, out of shame, they are forced to stay
together unwillingly.

The problem of divorce is not only among the Yezidis, but is also prevalent
among Muslims. According to information that has been spread, the
number of Kurdish couples in Sweden who have divorced is very high.

Because Fadia loved a German boy, her brother killed her on a street with a
knife. With this he wanted to “save the honor of his family.” After this
incident he told the police that his sister attacked him, and he had to defend
himself [lit. he was forced to defend himself]. He has not been detained yet
[lit. He has been free up until now]. However, doctors clarified that Fadia’s
body has been stabbed forcefully. Therefore, police anticipate that after this
important information they will be able to find Rudank guilty and throw
him in prison.

In its report, Der Spiegel announces that in Germany thousands of girls are
forced against their will to get married. Their families forcefully marry
them off to men whom they [families] want, not to those the girls want
[choose for themselves]. The majority of these people are Muslims and
have come from countries such as Turkey, Kosovo, and Morocco. In these
families, honor is above God, life, and a mother’s love for her daughter.
Honor is above everything.

105
Yezidis are a Kurdish subgroup who have preserved their ancient religion. Most
Yezidis live in Iraqi Kurdistan. There are small Yezidi groups in Turkey, Syria,
Armenia, and Iran, as well as in Europe.

217
Translations

When a family brings a woman from their country for their son, she is
forced to stay [lit. complete] two years with her husband so that she can
[legally] stay in Germany. If she has been there less than two years [lit. If
her two years have not passed] and she wants to divorce her husband, she is
forced to return to her country.

27. Two Kurdish Films Awarded in Vesoul

Murat Aktaş, Rojev (2004), Istanbul, Turkey Retrieved March 25, 2004
from http://www.rojev.com/news.asp?id=137490

At the 10th International Asian Film Festival in Vesoul, the film of Kurdish
director Huner Salem Vodka Lemon and the documentary The Scream That
Knows No Prohibition directed by Kudret Gunes , that is about the life of
Leyla Zana, were found to be worthy of awards. Kurdish directors pointed
out that the Kurdish cinema has taken its honored place in the international
arena.

The festival, which is organized in the French city of Vesoul every year
between February 10th and 17th, is comprised of films from Asian
countries. In the festival, the film Vodka Lemon by Kurdish director Huner
Salem achieved the Golden Cyclo [Cyclo d’Or] award and the documentary
by Kudret Gunes achieved the Young Jury Award. The film Abjad b y
Iranian director Abolfazl Jalili took the Netpac Jury Award [International
Jury’s Grand Prize] and the film of Iranian director Amer Alwan, Zaman,
which was a joint project between Iran and France, took the Festival’s
People Award. Michel Quinejure achieved the Emile Guimet Award, one
of the most important awards at the festival.

Sixty-seven films from various countries participated in the festival. Of

these films, thirty-seven were shown [lit. came before viewers] for the first
time. In the festival, which was mostly made up of Chinese films, the films
were based mostly on a love theme. Iranian Director Jafar Panahi, the
President of the Festival Jury, said the following about the Kurdish Film
Vodka Lemon: “This film explains, with poetic irony, the trials and
tribulations of a society undergoing change.”

Because their films won awards at the festival, Kurdish Directors expressed
their happiness.

(…)

218
 Translations

28. UNICEF [United Nations International Children’s Emergency

Fund], and the Turks Together Assimilate the Kurdish Girls

Peyama Kurd, (2005) Bonn, Germany, July 4, 2005 Issue 46, p. 8.

As is known, the role and the duty of Kurdish women in protecting and
promoting the Kurdish language is enormous. The Turkish government has
already figured out that it will never be able to eradicate the Kurdish
language and Turkicize the Kurds as long as it does not assimilate Kurdish
women and girls. Therefore, Turkish authorities have started a campaign of
assimilating Kurdish children, particularly Kurdish girls.

However, the interesting thing is that an organization like UNICEF, which

insists on the [human] rights and education in native languages as one of its
objectives, is violating its principles and demands by helping and
supporting the Turkish government in assimilating Kurdish children. We
think this action of UNICEF is contrary to the demands of the Kurdish
nation and each and every Kurd should protest and condemn UNICEF.
Instead of putting assimilation of the Kurds on its agenda, an organization
like UNICEF could have demanded, and still can demand, the right to
native language education for Kurdish children and [in this way] carry out
its work. But, unfortunately, UNICEF, by taking this position, abets the
Turkish government [lit. it (UNICEF) makes itself a partner of the Turkish
government].

To assimilate Kurdish girls, the Turkish government recently started a

campaign, and so far in many areas and cities of Kurdistan they take
Kurdish girls to schools by force and teach them the Turkish language. Just
in the city of Van [alone], 5,400 Kurdish girls have so far been obliged to
learn Turkish, and, in this way, the Turkish government wants to cut the
Kurdish language short.

29. Why Is Reading Stories to Children Important?

Sabiha Otlu, Dibistana Kurdî, (2003) Västerås, Sweden, Retrieved May

13, 2004 from http://www.dibistanakurdi.com/modules.php?name=News&
file=article&sid=67

1. [It] gives children a warm feeling and they become closer [lit. a warm
feeling occurs among children and it makes them get closer]. Let’s say
there is a villain in the story, all the children oppose [this villain] together.
In this way, the feeling of friendship grows. [It] gives them opportunities to
talk.
2. The story expands the world of children. [It] give them opportunities for
alternative choices.
3. The children’s listening skills are advancing.

219
Translations

4. They learn new words and terms. When they listen to stories, their
understanding increases in all areas.
5. Stories expand children’s imaginations [fantasy world]
6. Their language skills develop. They learn proper language from the
written language.

How Should One Read the Stories to Children?

1. Before reading, one must look at the story very well.
2. One must use easier words in place of words the children don’t
understand.
3. Soften the scary places.
4. Before one begins to read, it is better that one look at the illustrations
[story’s pictures] with the children in order to lessen the children’s interest
in the pictures. If the children read the story without first looking at the
pictures, their interest will always be on the pictures and they will not listen
well to the story.
5. One must give the opportunity to every student to explain what is in the
pictures and what is happening to improve his or her speaking skills. One
can ask the name of things (flowers, animals, colors) that appear in the
pictures so that children can learn their names.
6. When one reads the story, one must make his or her voice low or high
according to the story’s event and rhythm. When one sees that a student is
not listening, one can ask him or her a question about the story. [For
instance,] if one is reading “Little Red Riding Hood,” one can ask, “What
was in the girl’s basket?”, “What did the wolf say?” etc.
7. If the characters of the story are animals, one can try to imitate them.
8. The place where one reads the story must be peaceful, that is to say,
quiet. One must read the story sitting among the students.
9. If there are opportunities for copying [lit. If copying is possible], copy
the pictures that are in the story, give them to the children, and let them
color them and then talk about the colors.
10. On the same story one can focus on:
• Basic concepts (large-small, short-tall, high-low, etc.)
• Numbers (names of the numbers)
• Colors (names of the colors)
• Coloring (for improvement of motor skills)
11. For students that can read and write, one can select a number of
sentences for them to write in their notebooks and read them.

30. Why Does Journalism in Kurdistan Fail to Make Progress?

Arif Zêrevan, Nefel, 2004 Stockholm, Sweden, Retrieved April 8, 2004

from http://www.nefel.com/nivisar/zerevan_cimarornamevani.htm

We need to discuss the role of the Kurdish media. However, the

fundamental problem is the Kurdish journalist. Is there such a thing as

220
 Translations

Kurdish journalism or not? One point must be made clear [we should
determine a fact]: The Kurdish media is a media of party-politics. The
parties support magazines, newspapers, and television stations that exist.
The media are politicized from the beginning (as opposed to having
become politicized). There are many dangers involved in a politicized
media.

One: Any party that wants to stop publishing its newspaper can do so at
any time without hindrance. It can fire the paper’s editor-in-chief and
managers and no one can do anything about it [lit. no one can oppose this
situation]. What this means is that the journalist cannot write news
unsanctioned by the party, [he or she] cannot criticize the party, and, more
accurately, they cannot practice journalism.

Two: Because the party considers [its] newspaper to be a propaganda organ

and an instrument of war, it only allows things [to be published] that
benefit the party (not the truth or the reader).

Three: The leader of the Kurdistan Workers’ Party, Abdullah Ocalan, can
shut down MED-TV whenever he wants, if he wants he can devote an
entire broadcast to his own political statements, and he can take control of
MED-TV for six hours in a row. Kemal Burkay can shut down a
newspaper. The Socialist Union Party of Kurdistan can shut down a
newspaper; Jalal Talabani can shut down the Kurdistan News, and Massoud
Barzani can shut down the Xebat. In no democratic country can a person in
authority so freely assume control of that country’s media.

Four: Party-controlled media do not report on the problems of the people

[lit. Party’s media do not write on the problems of the people]. If the
interests of the people run counter to those of the party, the media protect
the party’s interests, not those of the people. They only act as the
spokesmen for [political] parties and the party leaders. Every day they talk
about the statements of party leaders, their interests and conflicts between
each other and so forth. Then, each party has some so-called journalists
who can pick up a pen.

In my view, in Kurdistan, as long as a villager is not respected as much as

Abdullah Öcalan, as long as the rights of a PSK [male] member are not
protected as much as those of Kemal Burkay, as long as the ideas of a
student are not considered worthy when compared to those of Jalal
Talabani, and as long as a newspaper does not consider the everyday life of
a peshmerga to be as valuable as one of Massoud Barzani’s political
meetings, then journalism in Kurdistan will fail to make progress, and the
media will not play its role of providing information.

221
Translations

I have spoken about journalism a few times with some of the authorities at
MED-TV. I told them [the following]: “You people who work at MED-TV
and all Kurdish journalists praise the Kurds and their organizations, but I
will work on a program with a few colleagues that will criticize society,
[political] parties, intellectuals, leaders, writers, etc.” They said to me: “The
Freedom Movement and its leader [PKK and Abdullah Ocalan] must not be
criticized.” Accepting this condition alone would have been the death of me
as a journalist because if I did something they didn’t like, they would use
the argument that “it is against the Freedom Movement” as a reason to
either cut it up with scissors or not publish it at all.

(…)

Why [lit. for what reason] should one focus more on the human rights of
individuals? If the foundation of the society that we want to build is not
based on what benefits the Kurdish people, then we will never be able to
have a free and happy life; we will always be the disciples of some leaders
or parties.

Five: Another danger of a politicized media is that the journalist cannot

even criticize the friends of political parties. If some MED-TV interviews
criticize Syria, for instance, then the Syrian authorities will [would] attack
the PKK [lit: would grab PKK’s authorities by the throat]. And the result of
this situation is obvious. As far as I know, MED-TV has not up till now
shown any senior members of Syrian Kurdish parties [on TV] and has not
held interviews with them that would hurt Syria. If MED-TV were not
under the control of a party, it would be freer and more critical. Hence no
government or individual would be able to use MED-TV’s broadcast to
make accusations against Kurdish political parties.

Well, these are the problems of the media. Now, what problems does the
Kurdish journalist have? Is there a Kurdish journalist and, if there is, is he
or she a journalist or a spokesman? The majority of people working in the
Kurdish media see themselves as militants in the struggle of the Kurdish
people; therefore, their language is always military and political. They
sharpen their articles according to the interests of the owner of the news
outlet and they attack some parties or persons every day. The Kurdish
journalist still has not learned to ask [real] questions. It can be said that
most journalists use some standard phrases [patterns]. A very common
phrase is “Could you introduce yourself to our readers?”; another one is,
“Explain this issue some more to us”; and another one is “What is your
final message to our readers?” None of these three phrases are [real]
questions. Such phrases allow the speaker to express even more of his
ideas, without questioning whether the speaker’s ideas are true or not. Lack
of control over the information the speaker [official] is giving is a
characteristic of the Kurdish journalist.

222
 Translations

As long as Kurdish journalists do not protect their professional

independence, the authorities will not give up their power, and they won’t
tolerate any criticism. Politicized media have obliterated the Kurdish
journalist. The journalist should resist politicians and protect himself or
herself. As long as we do not look behind the curtain [lit: as long as we do
not tear this curtain] forming a “Kurdish Journalists’ Union” has no value.

(…)

31. For Ciwan Haco [Jiwan Hajo] to Run from Politics Will Be His
Downfall

Rêbiwar Pîremêrd, Amude.net (2004) Istanbul, Turkey, Retrieved

August 27, 2004 from http://www.amude.net/nerin/rebwar.html

The name of Ciwan Haco gradually spread in Northern Kurdistan after the
90’s. At first only young people listened to him, especially young students.
His cassettes were unavailable in Turkey, but somehow were found and
copied surreptitiously [lit. in an underhanded way]. After his cassette
Thirty-Three Bullets106 hit the market legally in Turkey, gradually he
became known to the people. Subsequently, his cassettes Far Away; My
Flute; The Legend of a Brave Man, and others were released in Turkey one
by one…. And, in any case, we saw his face and watched his concerts once
Med-TV started broadcasting [lit. opened].

In a short amount of time Ciwan Haco took an important place in the hearts
of us Kurds with his valuable art. Throughout Kurdistan [lit. from all four
parts of the country], everyone enthusiastically embraced him, particularly
the young people. He started a new age in the field of modern Kurdish
music. Especially in recent years he set an example for many Kurdish
singers. [lit. many Kurdish singers took him as an example].

At the beginning of the 2000s, when many laws changed and bans on
Kurdish language were repealed in Turkey, everyone wanted [lit:
everyone’s wish was that] Ciwan Haco to come to Amed and give a
concert. But this, for reasons we don’t know, did not happen. Everyone was
waiting expectantly…. Many people dreamed of that day.

106
Sî û Sê Gule (Thirty-Three Bullets) is a poem by Ahmed Arif (1927-1991), a
Kurdish poet from Diyarbakir, a major city in Kurdistan of Turkey. Arif’s poem
is an elegy to thirty-three Kurds from the Milan tribe who were killed by the
Turkish General Mustafa Muğlalı, in 1943, on the political border between
Turkey and Iran for having relations with the members of their tribe living on the
other side of the border. The poem was set to music by Ciwan Haco in 1991.

223
Translations

The dream finally came true. Ciwan Haco came to Turkey to participate in
the Hasankeyf Festival and gave a big concert in Elih attended by 350,000
people. Many people made their way to Elih [Batman] from various cities
in order to attend Ciwan’s concert. Finally, the concert was received with
great enthusiasm. Later Ciwan was interviewed many times by the Turkish
press and much was written about him. I read each one of those interviews
and articles. Ciwan was also on television and I watched that as well. After
I watched those programs and read the interviews in the Turkish press, I
truly was astonished. Was this person, who was so meek and apolitical,
Ciwan Haco? Particularly after I watched Ciwan Haco on Hulya Avşar’s
program, in truth, I was ashamed [of him] as a Kurd. Why was I ashamed?

Who am I to say anything about the art of Ciwan Haco. I truly like the
music he makes. [However,] I am ashamed of his attitude and his answers
[to the questions]. I don’t know if those who will read this article have
watched [Ciwan Haco] or not. But, for those who have not, I would like to
discuss some of the interviews and programs in which Ciwan Haco has
participated.

Hulya Avşar’s Program

I don’t know why, but we already knew that Ciwan Haco was a fan of
Hulya Avşar. At least this is what he had said in former interviews. This is
natural, and therefore I have nothing to say about it.

Now let’s [lit. if we] return to the program. Before Ciwan came out, Hulya
Avşar had a veteran who was among those who fought in the Turkish
Independence War on her program, and she praised the greatness of
Ataturk and the Turks… (Ciwan bears no blame for that). Then she called
out Ciwan Haco. When Ciwan Haco came out on stage, you would have
thought it was his first time on stage. He was obviously very nervous, like
someone who wants to become famous. He was very meek toward Hulya
Avşar. I truly cannot put his attitude into words. He subsequently sang his
song Sê Sê [Three Three] but it came across like lip-syncing. This Ciwan
danced, sang, and gyrated in the strangest way. Supposedly he was dancing
but his heart was not in it at all. What I mean is it looked like he was trying
to ingratiate himself with the Turks. Then it came the time for questions.
Hulya Avşar asked Ciwan: “Do you know any political persons in
Turkey?” He said: “No.” Avşar asked: “Whom do you know?” Ciwan said:
“[I know] Hulya Avşar, Sezen Aksu…” and so forth. Not only in this one,
but Ciwan runs from politics in all his interviews with the Turkish press.
The words “the Kurdish language was forbidden” do not cross his lips. He
says, “My music is not political…” etc.

As we said at the beginning, we wouldn’t say anything about Ciwan when

it comes to art. But no one has the right to say Ciwan’s music is not
political (aside from his last two cassettes). But, in any case, in my opinion,

224
 Translations

the last two cassettes were not really liked in Turkey for both artistic and
technical reasons.

As for the content of Ciwan’s music, even though Ciwan says, “my music
is not political,” I think he is ungrateful. I would even claim that Ciwan’s
political music brought him to where he is today. If examples are needed
here are the names of some of his songs, The Prisoners of Freedom, Thirty
Three Bullets, Peshmerga, The Beating of My Heart, O Friend in Love,
Zilan, Diyarbekir, and dozens of other songs. If truth be told, if it wasn’t
for Ciwan’s popularity and the European Union process, Turkey could
throw Ciwan in jail just for the lyrics of the song Zilan107. Now some
people will say “You endanger Ciwan’s coming to Turkey because of the
things you are writing here.” But I think Turkey knows Ciwan’s political
identity better then any of us. In addition, I think that Turkey is promoting
him so much in order to make him apolitical and keep him away from
politics. Ciwan is already doing this. In other words, he runs from politics
as much as he can. In my opinion, Ciwan’s flight from politics will be his
downfall [lit: will be suicide]. I am not saying that he should shout slogans
on TV programs that he attends. I am not saying that he should get
involved in politics like politicians. But he can give political expression to
the ban on Kurdish in the interviews. For example, Bahman Gobadi108 also
came to Turkey. I watched him closely, too. Every one of his words about
Kurdish art and cinema was [became] a dagger [arrow] in the heart of the
Turks. Gobadi did not shout any slogans at all. But he did not deny the
truth, either. In other words he did not say, “My art is not political…” like
Ciwan did.

Ciwan acts like someone who feels subjugated. Subjugated people have this
kind of mindset. But, in truth, I thought that by now Ciwan had overcome
this mindset because of his accomplishments and intelligence. But
unfortunately [not]….

As a result, Ciwan disappointed me. Is this the person who sings “I carved
my name on the Walls of Diyarbekir”? Is this the person who sings, “A
cowardly General, an unjust tyrant”? Is this the person who sings
“Diyarbekir is my home, Diyarbekir is my Capital”? A final word: don’t do
it, my brother, don’t do it.

107
Zeynep Kinaci (nicknamed Zilan) was a PKK (Kurdistan Worker’s Party) female
guerilla who carried out a suicide attack against Turkish security forces in
Dersim (Tunceli) province, in 1996.
108
Bahman Gobadi is a Kurdish film director from Iranian Kurdistan. A Time of
Drunken Horses (2000) was his first feature film that won Caméra d’Or (Golden
Camera) at Cannes Film Festival. Marooned in Iraq (2002), his second feature
film received Golden Plaque at Chicago International Film Festival. His third
film Turtles Can Fly (2004) brought him the Glass Bear and Peace Film Award
from Berlin International Film Festival. His films were also shown in Turkey.

225
Translations

You are already famous enough, and you don’t need Hulya Avşar at all. If
you go there go with your true identity. Do not self-destruct yourself [lit. do
not commit suicide] by being apolitical.

226
Glossary
 Glossary

A balkişîner109: attractive
a rast: indeed, actually, the truth of balkişînerî109 f.: attraction
the matter is (that), if the truth bang f.: call; to call out, to call on
be told (v.)
adaptasyon f.: adaptation bangî filankesî kirin: to call out to
adapte bûn: to adapt s.o.
agahdarî f.: information baş guhdarî kirin: to listen
aheng f.: rhythm carefully
ahengsazî f.: harmony basît: simple
album f.: album baştir: better
alternative f.: alternative baştirîn: the best
amblem f.: emblem başûrê rojava: southwest
bê I [=ka/çika]: sign of an indirect
amûr f.: musical instrument
question, see Chyet: bê II, p. 50
anîn ser rûpel: to put down on
bê II: without
paper
anîn ziman [zimên]: to express, to bêînsaf: unmerciful
put into words bêkompromîs: without
ansîklopedî f.: encyclopedia compromise
apolîtîk: apolitical belgefîlm f.: documentary
bêmecalî f.: powerlessness
argument f.: argument
bêminaqeşe: without debate
asîmîle kirin: to assimilate
ast f.: level ber bi çav: noticeable
ber bi: toward
asteng(î) derxistin: to prevent, to
obstruct, to create difficulties berê xwe dan: to head toward, see
Asya f.: Asia Chyet: ber I. p. 35
berg m.: cover
atmosfer f.: atmosphere,
environment, situation beri(ya): before, prior to
avantaj f.: advantage bername f.: program
avrêl [=nîsan] f.: April berpirs m.&f.: person in charge
berz kirin: to shout
B beşerî f.: human, pertaining to a
bakurî: northerner human being
bala xwe dide [bala xwe dan]: to bêtir: more (of)
pay attention, see Chyet: bal II, betlane f.: vacation, break
p. 21 bi carekê de: suddenly, all of a
sudden
109
Examples of neologisms (newly
created words) formed from
“balkêş: interesting.”

229
Glossary

bi çi awayî dibe bila bibe: one way bi qasî filankesî nebûn: not to be
or another as good as s.o.
bi cîh bûn: to settle, see Chyet: cî, bi rengîn: colored
pp. 93-94 bi saya: thanks to; bi saya serê
bi dehan: dozen, tens (of) filankesî/filantiştî: thanks to
bi demê re: as time passes, s.o./s.t.
gradually bi ser filankesî de girîn: to cry to
bi dest xistin: to achieve, to gain, s.o.
to get, to obtain bi serê xwe: alone, by oneself
bi dilrehetî: with peace of mind bi şêwekeye fermî: officially
bi dîtina filankesî kêfxweş bûn: to bi şûn de: later, afterwards; bi şûn
be happy to see s.o.; bi dîtina te de mayî: underdeveloped,
ez kêfxweş bûm: I am happy to backward
see you. bi temamî: entirely, completely
bi dizî: in secret, secretly bi tirs: scary; bi tirs bûn: to fear, to
bi fermî: officially, legally, be afraid (of)
formally bi tiryakê ve girêdayî: drug-
bi fk-î dan fêmkirin: to make s.o. addicted
understand bi vî rengî: in this way, so that
bi giştî: generally, entirely bi xêra (serê): thanks to
bi gixika filankesî girtin: to grab bi ya filankesî: in one’s opinion
s.o. by the throat, to begin to bicîh kirin: accommodate, offer
fight with s.o.
lodging/housing, to put up, to set
bi guloverî: in a circle up
bi hev re: together, simultaneously, biçûk dîtin: to look down on, to
at the same time underestimate
bi hev re derbas kirin: to spend (a bidestxistin f.: achievement; bidest
period of time) together xistin: to achieve (v.)
bi hindikayî: at least bilêv kirin: to pronounce, to say
bi kar anîn: to use bilûr f.: shepherd’s flute
bi kurtahî: briefly, in short bin (biniya): under, beneath
bi minasebeta: on the occasion of bindarûk f.: picnic
bi miradê xwe şa bûn: to attend bingehî: basic, fundamental, see
one’s desire, see Chyet: miraz, Chyet: bingehîn, p. 67
p. 389 Binxet f: an expression used by the
bi navê: named, called Kurds to refer to the line
bi nav û deng: famous, well- [political border] drawn between
known Syria and Turkey so while
bi piranî: generally, usually, binxet (below the line) refers to
mostly Syrian Kurdistan, serxet (above

239
 Glossary

the line) refers to Kurdistan of D

Turkey. Dadgeha Bilind: The Supreme
birc f.: tower (of a wall) Court
birçîmayîn: to be starved, to go Dadgeha Hiqûqê ya Esliyeyê: The
hungry Court of First Instance
biserkeftî: successful daîre f.: board, bureau, department
bîr û bawerî (bîr û raman) f.: dan ber xwe: drive s.o. in front of
thoughts and beliefs/ideas s.o.
bîr û boçûn f.: experience, danîn ber serê xwe: to keep it
adventure handy [lit. to keep next to
bobelat f.: tragedy, disaster oneself]
boyax kirin: to color dara çamê: pine tree
bûn xwedî şohret: to become dawiya dawî: last of all,
famous ultimately, finally
daxwazî f.: demand, wish, see
Chyet: daxwaz, p. 126
C
debar f.: living, livelihood, gain
civakî [civatî]: social
def f.: drum
civîna çapemeniyê: press
conference dekan m.&f.: dean
cîld kirin: to bind (a book) demjimêr f.: hour, o’clock
coş f.: enthusiasm der barê: about, regarding
cur bi cur: various derbe xwarin: to receive a blow
cûmhûriyet f.: republic derdor f.: around
cûr bi cûr [cûrbecûr]: various derheqê … de: about, concerning
cûzdanên nifûsê: identity card derketin: to go out, to exit, to come
out, to be published
Ç derketin holê: to appear, to turn
out, see Chyet: hol II, p. 263
çap f.: print; çapkirin: printing
derketin piyaseyê: to hit the
çarenûs f.: destiny market, to come out
çawan: how, how come derxistin pêş: to promote
çawan ku: as soon as dest bi filantiştî kirin: to start, to
çilmisî: meek, pale, faded begin to do (s.t.)
çirisîn: to shine dest dan ser tiştekî: to take control
çînî f.: porcelain, ceramic of s.t. forcefully
çolter f.: rural destê filankesî sax bûn: thank you
çûn ser dilovaniya xwe: to pass (lit: may ones’ hand be health:
away, see Chyet: dilovanî, p. said in gratitude to s.o. who has
153 helped one).
destegirî f.: support

231
Glossary

desthilatdar [=rayedar] m.&f.: dîtbarî110 f.: look, appearance,

official visuality
destnîşan kirin: to point out dor f.: around, approximately, turn
destûr standin: to get permission dose [=dosye] f.: file
[girtin is preferable to standin] dostik m.&f.: lover, date, girlfriend
destwerdan f.: intervention / boyfriend
deûbab [=dêûbav] pl.: parents doz vekirin: to file a case
dev ji … berdan: to divorce, to dûr xistin: to get s.t./s.o. away
give up, to leave, see Chyet: from s.t./s.o., to distance oneself
dev, p. 142 from something
Dewletên Yekbûyî yên Emerîkayê dûre: then, see Chyet: dûra, p. 169
f.: the United States of America dûvedirêj: long-term, long-lasting;
di … saliya xwe de: at the age of; dûr û dirêj: long and drawn out
di çardesaliya xwe de: at the age
of fourteen. E
di ber çavan re derbas kirin: to edebî: literary
revise, to review
em bêjin: assume, suppose, let’s
di bin destan de: surreptitiously, suppose, say, for example
illegally, in an underhanded way
Emerîkî m.: American
di xew re çûn: to fall asleep
endametî f.: membership
dibistana destpêkê: elementary
endeks f.: index
school
dijayetî f.: disagreement endezyar m.&f.: engineer
dik f.: stage enformasyon f.: information
dilê filankesî/ê ketin filankesî/ê: to erbane f.: tambourine
fall in love with s.o. erê baş e: well!
dilê filankesan di ser hev de bûn: erf û adet m.: custom
to have desire for each other erk f.: duty
dilê filankesî geş bûn: to get Ermenîstan f.: Armenia
ebullient es[i]r f.: century, age
dilê yekî zanîn: to have a feeling eşkere kirin: to announce, to state
that (s.t. will happen)
Ewrupa [Ewropa]f.: Europe
dilsoz: sincere
ezimandin: to invite
diyalog f.: dialogue
dîmen f.: scenery, view, panorama
dirûşm (dirûşme) f.: slogan
dîsa: again, besides, moreover

110
Examples of neologisms (newly
created words) formed with –bar.

232
 Glossary

Ê girtin ser lêvên xwe: not to pass

Êzîdî m.: Yezidi, Yezidish, one’s lips, not to mention
Yezidian giştîname f.: circular, printed
notice
F gotin qey: it is as if, see Chyet:
faktor f.: factor, aspect qey, p. 487
fakulte f.: faculty gramer [=rêziman] f.: grammar
fantazî f.: fantasy guftûgo f.: debate, argument,
discussion
feodal: feudal
guneh m.: guilt, sin, see Chyet:
ferd m.: individual gune II, p. 226
festîval f.: festival
Filistîn f.: Palestine, The H
Palestinian Authority
hatin ser hemdê xwe: to come to
fir f.: flight one’s senses
firinkirî: kiln-baked, kiln-fired hebûn f.: existence
firm f.: firm, company hedê filankesî nebûn: not to be
firoke f.: kite s.o.’s place to say s.t., not to be
fîgur f.: figures up to s.o., [for s.o.] not to have
Fransa f.: France the right to do/say s.t.
Fransiz m.&f.: French (Turkish heftane: weekly
influence: Firensî is is also helbestî: poetic
used) hem….hem: both ….and….
hema: let’s…, simply, just
G hema bêje: almost
gavek berê: a little while ago hêman f.: component, material
general m.&f.: general (military) hembêz f.: embrace, hug, see
geş: shining, blooming, strong; geş Chyet: hemêz, p. 271
bûn: to flourish, to strengthen, to heng f.: entertainment
shine, to bloom hengame f.: hustle and bustle,
gihîn: to reach, to get in touch tumult
with, to make contact heq û hiqûq pl.: rights
giranbuha: valuable, see Chyet: her bijî: well done!, bravo!
giranbiha, p. 214
her çend: even though
girîft f.: dispute, intricate
her çiqas: even though
girse f.: crowds (of people), the
her tiştê ji destê filankesî were
masses
bike: to do all one can
girtin ber çavan: to consider, to
herb f.: war, combat, conflict
take into consideration

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Glossary

herî dawî: in the end, finally, Holanda f.: Holland, the

eventually Netherlands
herikbar: fluent, flowing, smooth hon: a variant of the pronoun hûn
(a neologism) hundirê (nava) xwe ji filankesî re
herin ser (çûn ser): to get close, to vala kirin: to get s.t. of one’s
walk toward chest
hero [herroj]: every day hwd [her wekî din]: so forth, etc.
hersal: every year
hestyarî f.: sensitivity I
heta: even, until ihtîmal f.: probability
heta (bi) heta: forever, eternally
heta ko: as long as, see Chyet: Î
heta, p. 274 îdîa f.: claim; îdîa kirin: to claim
hevdîtin f.: exchange of views, îfade kirin: to express
deliberation, conversation, talk îmaret f.: establishment
hevsal m.&f.: people who are the îmkan f.: chance, opportunity
same age as oneself
îngilîz m.: British
hewcedarî f.: necessity, need
înîsîyatîv f.: initiative
heya ku ji flankesî hatin: as much
întîba bi filankesî re çêbûn: to get
as one can
on impression
heyecan f.: nervousness,
excitement întîxar kirin: to commit suicide
heyran m.&f.: fan, admirer îronî f.: irony
hezkirî m.&f.: fan, admirer îroyîn: today’s, contemporary
hêstiran barandin: to shed tears
hildan/kirin bin bandorê: J
influence, to bring s.o. under jê pê ve (ji vê pê ve): besides,
one’s influence furthermore, in addition, other
hinekî di[n]: some more than, apart from
hiqûq f.: law ji adaptasyonê derbas kirin: to
adapt
hiş û aqil ji serê filankesî çûn: to
lose all sense of reason ji ber çi: why, for what reason
hişyarbûn: weaking up, awakening ji ber hindê: therefore, that is why,
because of that, for that reason
hizb f.: party; hizbî: partisanship
ji ber wêqesê: that is why, for this
hîndarî f.: exercise reason, because of this
hîndekar m.&f.: lecturer ji bilî: aside from, other than,
hîndekarî f.: education, schooling, except for
(acquisition of knowledge)

234
 Glossary

ji dest hatin: to be able, to be kêm zêde: more or less,

capable of doing s.t., to have the approximately, around, roughly
chance to do s.t. keşmekeşiya trafîkê: traffic jam
ji destê filankesî hatin: for s.o. to ketin çavê filankesî: to curry favor
be capable of doing s.t. with s.o.
ji filankesî dûr ketin: to leave s.o., ketin mereqê: to worry about, to
to get away from s.o., to fall wonder about
away from s.o. ketin ser rê: to embark, to set out,
ji filankesî re anîn: to marry s.o. to start out
off kevan m.: arrow
ji holê rakirin: to eliminate, see kevirbirî f.: stonecutting
Chyet: hol II, p. 263
kezîzer f.: yellow-braided
ji nêz ve: closely
kirin talûkeyê: to endanger
ji rêzê: ordinary, simple
kîj: which, what, see Chyet: kîjan,
ji rêzêbûn f.: normalcy, being p. 327
ordinary
Kîkloya Zêrîn: Golden Cyclo
ji xwe re (filankesê) anîn: to get (Cyclo d’Or)
married to s.o.
koç kirin: to move, to migrate, see
ji zû de: for a long time Chyet: koç II, p. 328
jin anîn: to get married, see Chyet: koçk f.: salon, richly decorated
jin, p. 290 room
jinûve: again, newly komekên şablon: standard phrases
jiyana rojane: everyday life, daily konferans f.: conference
life
kongre f.: congress
jurî m.: jury
konser f.: concert
kontrol kirin: to have control, to
K check
kamera f.: video camera kontur m.: credit
kampanya f.: campaign kopî kirin: to copy
kargeh f.: workshop kor poşman: very regretful, sorry
kariyer kirin: to make a career koro f.: chorus, choir
kartona hişk: hardcover kuraze bi tayî kêlî dan: to tie the
kaset f.: cassette binding with thread
katibî kirin: to work as a kurtedem f.: short-term
clerk/scribe kûltûr [=çand] f.: culture
katjimêr f.: hour, o’clock kûratî [kûrahî] f.: depth,
kaxeza kûşe: glossy underlying
Keça Kumsor: Little Red Riding
Hood

235
Glossary

L malikê li filankesî şewitandin: to

lez dan: to expedite wipe s.o. out [lit. to burn down
lê belê: however, on the other hand s.o.’s hearth and home]
malper f.: web site
lê disa jî: but still, but in spite of
this meaş m.: salary, pay
lêçûn f.: expense medrese f.: madrasah, school
li ber dilê filankesî dan: to try to medya f.: media
comfort s.o. mehrbirîn f.: marriage, wedding;
li dêrî dan: to knock on door mehr birîn: to marry s.o. off (v.)
li hewara filankesî hatin: to come meş f.: march, walk, parade
to s.o.’s aid mesaj f.: message
li pey tiştekî/yekî ketin: to set out meslekî: professional,
after s.o./ s.t. occupational, vocational
li ser berjewendiyên filankesî: for meşrûtiyet f.: constitutional
the benefit of s.o. monarchy
li ser hev: in a row, consecutive, metod f.: method
on end mezin: big, adult, the great
li ser navê filankesî: on behalf of mihrîcan f.: festival
s.o. mihûm: important
li ser: on, about millî: national
li tiştekî/filankesî hatin: to suit, to
mimkun [mumkun]: possible
fit
minaqeşe f.: discussion; minaqeşe
li vî alî û li wî alî gerîn: to search
kirin: to discus (v.)
thoroughly
miqayese f.: comparison
lihevhatin f.: peacemaking,
reconciliation, coming to an misteqîr [=serbixwe]: independent
agreement mîrza m.: Mr., prince
lijne f.: society, committee; motoorîk f.: motor skill
lijneyên civakî yên sivîl: non- muduriyeta nifûsê: the public
governmental organizations registration office
(NGOs), civil social murîd m.&f.: devoted follower
organizations
Musilman m.&f.: Muslim
Lûbnan f.: Lebanon
mûze f.: museum
lûrîn: to wail mûzîsyen m.&f.: musician

M N
madî [=maddî]: financial, material
nameyên tehdîdan: hate mail,
(physical, not abstract) threatening letters; tehdîd
[=gef): threat

236
 Glossary

nankorî f.: ungratefulness; nankorî P

kirin: to act ungratefully (v.) paç m.: fabric
nasname f.: identity parçe parçe: piece meal, piece by
navçe f.: district piece
navên taybet: proper names partî f.: political party
navendên hengan: entertainment partî-polîtîk: party-politics
place, hangouts parve kirin: to share, see Chyet:
navîn: center, middle par kirin II, p. 431
neheqî f.: injustice paytext f.: capital (city)
ne-ji-xwe-ve: supposedly, so- pazar f.: market
called perçe m.: part
Nemsa f.: Austria perdeypey: one by one, gradually
nerm: subtle, soft perwerdehî f.: education(al)
nexasim: particularly pê li tiştekî kirin: to step on s.t.; pê
ney f.: a reed flute li prensîb û daxwazên xwe dike:
neyênî: negative [It] violates its principles and
nêrîn f.: opinion, point of view demands.
nêv: among pêşde birin: to promote, to advance
nêzî hev kirin: to cause s.o. or s.t. pêşmerge m.&f.: Kurdish freedom
to come close to each other fighter
nimandin: to demonstrate pêwistî f.: need, necessity,
obligation
nimûneyên xwefêrkirinê:
pirani(ya): abundance (of)
exercises, examples of self-
instruction pirê: most of
nirxdar: valuable pisporî f.: expertise
nivîs f.: writing, article; nivîskî: pitir [pirtir]: more
written piyase f.: market
nîqaş f.: discussion piyaseya serbest: free market
nîyet hebûn: to intend pî: ouf!, shame!
nîvekî f.: average pîr m.: master, spiritual guide; pîr:
nûçegihan [=peyamhinêr] m.&f.: old (adj.)
correspondent pîrek f.: woman
playbek f.: lip-synching
O polîs m.&f.: police
ordî [=artêş] f.: army polîtîk: political
organ m.: organ polîtîze: politicized
osmanî m.: Ottoman polîtîzebûyî: to become politicized
otogar f.: bus station, bus depot populite f.: popularity
porzer: yellow-haired, blonde

237
Glossary

prensîb m.: principle raxbet dîtin: to be popular, to be in

profesyonel: professional, expert demand
protesto f.: protest raxistin ber çavan: to bring before
s.o.’s eyes
psîkiyatrî f.: psychiatry
psîkolojî f.: psychology redaktor m.&f.: redactor, editor
rejîm f.: regime
Q rekor f.: record
qab m.: cover rektor m.&f.: rector
reng kirin: coloring
qabîliyet f.: skill
qad f.: area, field, level reng û rû m.: face, appearance
reşemî f.: February
qedîm: old
rewan: flowing, fluent
qedir girtin: to respect, see Chyet:
qedir I, p. 476 rexnegir: critical
qehreman m.&f.: character rexnegirtir: more critical
qert m.: card rê dan: to cause, to allow
qet nebe: at least rê ji filankesî re vekirin: to pave
the way for s.o., to give s.o. the
qeweta xwe dan ser tiştekî: to
opportunity
focus one’s energy on s.t.
qeyd kirin: to register, to record rêbertî f.: guidance, leadership
risk f.: risk, jeopardy, hazard
Qîbleh f.: the direction of Mecca
(to which a Muslim turns in roj bi roj: day by day, gradually
worship). In the text it refers to rojane: daily
the importance of the magazine rojekê ji rojan: one day, some day
Hawar. Rojhilata Navîn: the Middle East
qîma xwe bi filankesî anîn: to rojname derxistin: to publish a
count on s.o., to rely on s.o.
newspaper
qul bi qul: every nook and cranny
roman f.: novel
qurs f.: course
romannivîs m.&f.: novelist
qut kirin: to cut, to disconnect rusî f.: Russian
rû bi rû: face to face
R rûkirin: to plate, to inlay
raçandin: to illustrate, to spin, to
weave
S
rapor f.: report
sadetî f.: simplicity
rastîn: real
sala borî: last year
rastnivîsandin f.: orthography
salên nodî: nineties, 90s
ravek f.: explanation, see Chyet:
rave, p. 504 salmezin: adult
rave kirin: to explain, to narrate salvager f.: anniversary

238
 Glossary

samîmî: sincere, heartfelt Ş

saniye f.: second şagird m.&f.: student, apprentice;
saz kirin: to set up, to establish şagirt gihandin: to educate
students, to train pupils
sazgeh f.: office, institution
Saziya Ziman a Tirkî: Turkish şahî f.: celebration
Language Society şaneşîn f.: balcony
selçûqî m.: Seljuks şanî … dan: to show
selik f.: basket şaredarî f.: municipality
sembol f.: symbol şaşwaz kirin: to surprise
seranser: throughout şefredaktor m.&f.: editor-in-chief
sereborî f.: experience, adventure şevbuhêrk f.: passing the evening,
sereke: main, major see Chyet: şevbuhêrk. p. 577
şewq f.: reflection
sererastkirin f.: correction,
realignment; sererast kirin: to şêx m.: sheikh, chief, ruler
edit, to correct (v.) şirîk m.&f.: partner
serî li filancihê dan: to apply to şîrket f.: company
somewhere şohret f.: fame
serkanî f.: source şûr û mertal girêdan: to put on bow
serketî: successful and arrow
sermest bûn: to be astonished, to
become bewitched T
sewiye f.: level takekes m.: individual, personal
sinif f.: class tam: well, perfect, complete
sirûş standin: to be inspired (by), tarîf kirin: to describe, to give
to receive inspiration (from) direction
siyasî: political, politic tarz f.: style
sînema f.: theatre, cinema tawanbar kirin: to accuse, blame,
sîstema kalorîferê: [central] bring an accusation against s.o.
heating system taybet: private, special, particular
skeç f.: skit tayîn kirin: to determine, to
sond xwarin: to swear, see Chyet: appoint
sond, p. 557 te digot qey (-qey gotin): it is as if,
sosyalîst m.&f.: socialist (person) one would have thought, see
stî f.: lady Chyet: qey, p. 487
stran (sitran) f.: song, to sing (v.) tehemil f.: patience, tolerance;
sûret m.: cheek, face tehemil kirin: to put up with,
tolerate (v.)
Swêd f.: Sweden
tekane: the only, sole
Swîsre f: Switzerland
tê gotin: it is said [passive voice]

239
Glossary

têgîn f.: terminology tiştek bi serê yekî de hatin: s.t. bad

têkildar: related, involved (in/with) befall s.o.
têkildarî f: involvement tiştekî/filankesî nedan bi malê
dinê: to not trade s.t./s.o. for the
têkilî danîn: to contact, to get in
world
touch with
teknîk f.: technique trafîk f.: traffic
teknîkî adj.: technical
tekoşîn f.: struggle, effort U
tekzîp kirin: to declare (s.t.) to be unite f.: unit, chapter, part
false
temahiya dinê: stinginess, greed, V
see Chyet: tima, p. 619 vegotin: to tell, to explain, to
tembûr f.: a Kurdish stringed narrate
instrument similar to the versiyon f.: version
mandolin vêca: then
temen m.: age (of a person)
tendens [=meyl] f.: tendency W
tenê: just, only, merely wane f.: lesson
tengijîn: to have difficulty, to have weew: whew!
a hard time wekî dawî: in conclusion, lastly
teorî f.: theory
welatperwer m.: patriotic
tercîh f.: preference
welê…ko: such…that
tesbît kirin: to fix, to determine, to weqf f.: foundation
make s.t. clear, to identify
wexta tu ji min bipirsî: if you ask
tev: all
me (used when s.o. expresses
tevgerîn: to act his/her opinion about
tevî [tevlî] bûn: to participate (in), something)
to take part Wezareta Derve: Foreign Ministry
tevî vê rastiyê: in spite of the fact Wezareta Karê Hundir: The
that Ministry of Internal Affairs
tevkarî f.: cooperation, help, Wezareta Perwerdehiyê: Ministry
assistance of Education
tevlî: despite, in spite of wisan…ku: so…that
tib f.: medical
ticarî: commercial X
tikandin: to click xasma: especially, particularly
tîr f.: bow xeberên xirab: swearwords
tîrkevan m.: bow and arrow, archer xelat kirin: to reward, to award
tiryak f.: drug xerce f.: pocket money

240
 Glossary

xet f.: line, policy xweparastin f.: self-defense

xeyalê filankesî di avê de birin: to xwepêşandan f.: demonstration
disappoint s.o., to let s.o. down xweserî f.: quality
xezî m.: veteran
xirecir û kefteleft f.: hustle and Y
bustle yek bi yek: one by one, one after
xurur f.: pride another
xuya kirin: to show up, see Cheyt: Yekîtiya Ewrûpayê: the European
xuya, p. 669 Union
xwe ber bi … ve bajo [ajotin]: to
head toward Z
xwe bi xwe: by oneself; xwe bi zaafiyet f.: weakness
xwe hîn bûn: to learn by oneself
zagonî: legally, lawfully
xwe dan alî [=xwe dan paş]: to
avoid, to get out of doing s.t. zanko111 f.: university
xwe dan der: to show up, to turn zarê (dengê) filankesî/filantiştî
out kirin: to imitate s.o. or s.t.
xwedî derketin: to claim, to make zarokatî f.: childhood
a claim to, to take ownership zarokxane f.: kindergarten
(of), to take pride in, to promote, zêdehî f.: increase, abundance
to embrace zext f.: pressure
xweh [=xûşk] f.: sister zimanê nivîsê: written language
xwenda: educated ziyaretgeh f.: place of pilgrimage

111
This is a loanword from Sorani.
“Zanîngeh” is its Kurmanji
correspondent.

241
Glossary

242