Teach genocide!
Teach genocide!Teach genocide! Kurdistan and Hayastan - Hand in Hand: December 2008

Tuesday, December 30, 2008

ANKARA: Turkey Denies Minority Deal

Hurriyet
Dec 29 2008
Turkey

Turkey and France both refrain from signing a convention on the protection of minorities. A Council of Europe official warns Ankara it will feel the pressure during European Union negotiations, while Turkish officials point at Paris as an explanation for their opposition, saying Turkey honors its obligations under the Lausanne Treaty.

Turkey and France, whose paths are divergent on many issues in the European Union, from human rights standards to political criteria, are sticking to their guns over the ratification of a document on the protection of minorities.

Eight of 47 Council of Europe member states have refused to ratify the framework convention for the protection of national minorities. France and Turkey are the two countries that have never signed or ratified it.

"For both Turkey and France, it is difficult to reconcile the recognition of certain groups as minority groups with the principle of equality for all citizens irrespective of their ethnic,
linguistic, cultural and religious backgrounds," Alain Chablais, head of the Secretariat of the Framework Convention for the Protection of National Minorities, told the Hurriyet Daily News & Economic Review in a telephone interview.

Turkey and France base their arguments on constitutional grounds and argue the signing of the document would jeopardize the principle of equality among their citizens.

Both countries say every citizen is free to have his own religion, language and cultural background, but argue it is not up to the state to recognize or provide official support for specific ethnic identities.

Less participation "We do not share that argument, because the framework convention sets equality and non-discrimination as key principles, which are also enshrined in many other treaties like the European Convention on Human Rights," said Chablais.

He said the convention also required state parties to take special measures in favor of disadvantaged minority groups to ensure they enjoyed equality with the majority in practice. Persons who belong to a minority are in a disadvantaged position in many fields, he said,
adding that they participate less in public and political life and they have few opportunities to be educated in their mother tongue. "This (applying special measures) is considered fully compatible with the principle of equality by most European states," said Chablais.

While opposing ratification of the convention, Turkey consistently says it honors its obligations stemming from the Lausanne Treaty, the founding document of the Turkish Republic, which provides that Armenians, Greeks and Jews are national minorities. Turkish authorities
also say its Constitution does not allow for a recognition of other minority groups, as that would create a different status more favorable to other ethnic groups and would violate the principle of equality among its citizens.

Copenhagen criteria


The convention on minorities did not exist at the time Turkey and France joined the Council of Europe. After the 10 founding member states including France, Turkey was one of the first countries to become a member in 1949, meaning there was no legally binding
commitment for the two to sign the convention. But European officials say Turkey will feel pressure to sign and ratify the convention as part of the EU negotiations.

"The signing of the convention is not part of the Acquis Communitaire, but is explicitly mentioned in the Copenhagen political criteria," said Chablais. Turkish officials, however, point to EU member France to explain their opposition.

"This is of course an understandable reply by Turkish authorities in theory, but if Turkey sincerely wishes to share European values and join the EU I think that is no longer a sustainable argument," said Chablais.

He said the exercise of fundamental rights and freedoms in the countries was tremendously different.

"In practice, France has a number of minority groups which enjoy education and language rights without any impediment, but in Turkey, you cannot put up street names in Kurdish for example, and you cannot open public schools that teach Kurdish. It is impossible." Aside from Turkey and France, Greece, Belgium, Iceland, Andorra, Monaco and Luxembourg have not ratified the convention on minorities.

ANKARA: Turkey Denies Minority Deal

Hurriyet
Dec 29 2008
Turkey

Turkey and France both refrain from signing a convention
on the protection of minorities. A Council of Europe official warns
Ankara it will feel the pressure during European Union negotiations,
while Turkish officials point at Paris as an explanation for their
opposition, saying Turkey honors its obligations under the Lausanne
Treaty.

Turkey and France, whose paths are divergent on many issues in the
European Union, from human rights standards to political criteria,
are sticking to their guns over the ratification of a document on
the protection of minorities.

Eight of 47 Council of Europe member states have refused to ratify the
framework convention for the protection of national minorities. France
and Turkey are the two countries that have never signed or ratified it.

"For both Turkey and France, it is difficult to reconcile
the recognition of certain groups as minority groups with the
principle of equality for all citizens irrespective of their ethnic,
linguistic, cultural and religious backgrounds," Alain Chablais, head
of the Secretariat of the Framework Convention for the Protection of
National Minorities, told the Hurriyet Daily News & Economic Review
in a telephone interview.

Turkey and France base their arguments on constitutional grounds and
argue the signing of the document would jeopardize the principle of
equality among their citizens.

Both countries say every citizen is free to have his own religion,
language and cultural background, but argue it is not up to the
state to recognize or provide official support for specific ethnic
identities.

Less participation "We do not share that argument, because the
framework convention sets equality and non-discrimination as key
principles, which are also enshrined in many other treaties like the
European Convention on Human Rights," said Chablais.

He said the convention also required state parties to take special
measures in favor of disadvantaged minority groups to ensure they
enjoyed equality with the majority in practice. Persons who belong to
a minority are in a disadvantaged position in many fields, he said,
adding that they participate less in public and political life and they
have few opportunities to be educated in their mother tongue. "This
(applying special measures) is considered fully compatible with the
principle of equality by most European states," said Chablais.

While opposing ratification of the convention, Turkey consistently
says it honors its obligations stemming from the Lausanne Treaty,
the founding document of the Turkish Republic, which provides that
Armenians, Greeks and Jews are national minorities. Turkish authorities
also say its Constitution does not allow for a recognition of other
minority groups, as that would create a different status more favorable
to other ethnic groups and would violate the principle of equality
among its citizens.

Copenhagen criteria

The convention on minorities did not exist at the time Turkey and
France joined the Council of Europe. After the 10 founding member
states including France, Turkey was one of the first countries
to become a member in 1949, meaning there was no legally binding
commitment for the two to sign the convention. But European officials
say Turkey will feel pressure to sign and ratify the convention as
part of the EU negotiations.

"The signing of the convention is not part of the Acquis Communitaire,
but is explicitly mentioned in the Copenhagen political criteria,"
said Chablais. Turkish officials, however, point to EU member France
to explain their opposition.

"This is of course an understandable reply by Turkish authorities
in theory, but if Turkey sincerely wishes to share European values
and join the EU I think that is no longer a sustainable argument,"
said Chablais.

He said the exercise of fundamental rights and freedoms in the
countries was tremendously different.

"In practice, France has a number of minority groups which enjoy
education and language rights without any impediment, but in Turkey,
you cannot put up street names in Kurdish for example, and you cannot
open public schools that teach Kurdish. It is impossible." Aside
from Turkey and France, Greece, Belgium, Iceland, Andorra, Monaco
and Luxembourg have not ratified the convention on minorities.

Monday, December 29, 2008

Ermenî (Armenian) about Kurdistan

A known Armenian blogger in Sweden called Ermenî writes about Kurdistan in this post (TRANSLATED FROM SWEDISH).

("En Armeniers tankar - Du kan kalla mig Ermeni" = The thoughts of a Armenian- You can call me Ermeni)

Why a Kurdistan really?


The Kurdish question is a long and complicated history and it is one of the oldest stateless nations on earth is not what you need me to tell right now. What you need me to tell you is that the NATO allies, Britain and the USA is on its way to try to destroy an oppressor of people, again, to crush the peshmerga who have fought against all comers. from Syria, from Iran, from Turkey and Iraq, in conflict after conflict since before I or any of my readers were born.

The Kurds have no state, they deserve to have one, and there is a large queue of oppressor nations determined to stop them. That is what you need to focus on.

There are more of them immediately displaced Palestinians than there were in 1948. Several thousands of them died in the slaughter which is operated by the Turkish army in the 1990s.

They stood and fought and died in large quantities. against the Baathists in Iraq when Saddam Hussein was our "bulwark against fundamentalist Iran." We owe them something.

That there is a historic Armenia in Kurdistan is well known, unfortunately, there was no majority Christians in the land, I wish it were so but it is, and has not been like that. However, we have AS MUCH right to Kurdistan as the Kurds.
According to me, I believe the Kurds can manage the Armenian soil best, the story has shown (although there are some Islamists in some villages).
The reason I believe that the Kurds have been throughout history, been open to all religions abrahamistiska except for certain occasions.

Turkey, we have seen treat Armenians, we were subjected to a genocide (one and half miljonav us were killed, also purchased Kurdish ashiret clans participated) and how they want to destroy our churches, not so long ago built a porn cinema in a Church and State granted this.

In Iran, all linked to convert to the Christian, Armenians have lived in peace with their balucher and Kurds. In Iraq, has even the government of Kurdistan built several Armenian churches Armenian schools (which I can display images in a day if interested!) And in Syria are Qamishli the city that should be an example for the whole of Kurdistan. Qamishli shows the true fraternity between the Assyrians, Syrians, keldaner and Kurds.


Biji Kurdistan

Sunday, December 28, 2008

From Armenians to Kurds

From Armenians to Kurds


International Herald Tribune

Regarding "A Test for Turkey: Liberty or Oppression for Kurds in Parliament" (Opinion, Dec. 7) by Leyla Zana:

As one whose parents were Armenian subjects in the Ottoman Empire, I fully understand Leyla Zana's frustration with Turkey's persecution of its Kurdish population. But she deludes herself in hoping for the Turkish government's recognition of Kurdish identity.

Despite Turkey's denial, the Ottomans during World War I solved their "Armenian question" by perpetrating the first genocide of the century. Armenians fought for and established an independent republic in 1918. In 1920, Armenia was attacked and divided by Turkey and the Soviets. Armenia again gained its independence in 1991 when the Soviet Union collapsed.

The Treaty of Sèvres, signed Aug. 10, 1920, granted statehood to Armenia and Kurdistan. The treaty was not worth the paper upon which it was printed. The Kurds will never have recognition of their identity, surely not statehood, so long as historic Kurdistan is controlled by the likes of Turkey, Iran and Iraq. The Western powers and Russia could care less.


As a footnote, it is noted that the Ottomans during World War I instigated attacks by Kurds on Armenians. We might charitably attribute such acts to wartime conditions. In any event, I wish Mrs. Zana and the Kurdish people peace and security.

BEDROS ODIAN.

Buffalo, New York.

A message to Mr Hrant Dink mourners

  • KurdishMedia.com - By Kameel Ahmady

A message to Mr Hrant Dink mourners: Kurdish people are eager for reconciliation and peaceful respect between ethnicities

It was with sadness that I heard last week of the death of Hrant Dink, who worked courageously and tirelessly for a Turkey where understanding and acceptance of diverse cultures, and open dialogue between ethnicities would triumph, instead of the intractability from many sides which currently reigns.

Later that week, I was also saddened to read some articles on websites, statements which for me so missed the point of Hrant’s life and work. I refer to those that were tinged with an anger and hatred that seemed to reflect this intractability and betray movement toward honest and respectful dialogue, both between ethnic groups and with the state. These were marked by the kind of chauvinism which we see all too often in (ethnic) nationalist ideologies; focussing on Kurdish suffering, they do little to empathize with the plight of Armenians. In conclusion, one such article invited us to view grisly images, which, though tragically honest in their depiction of the brutality of the Turkish state, were out of place in the context of a memorial to one man’s life.

This week at the funeral of Mr. Dink, mourners, in the thousands, poured into Istanbul’s streets, carrying placards which read “We are all Armenians now”. Even this was critiqued in mocking tones. Some have cynically raised the question that it is not reasonable for Turks to now be claiming kinship with Armenians, since their very ancestors participated in the genocide of 1915. However, let us not question or condemn this act out of turn. Cannot people admit to their past transgressions, and does this not display a will for future peace? I am sure that it is not necessary to remind my Kurdish friends that there were some of our people who participated in the slaughter of their Armenian neighbours perpetrated by the Ottoman state, just as there were many Kurds who fought to protect and save Armenians, hiding them in their homes.

Reconciliation calls for honesty, and a real will to respect the memory and experience of others; to put aside hatreds, however justified; to acknowledge that we all have elements of good and bad. The symbolic power of this gesture – “We are all Armenians” – a gesture of openness, and yes, even empathy, must not be underestimated. Indeed, this sort of identification with ‘the other’ may represent the greatest hope we have seen for a long time in the battle to overcome inter-ethnic tensions in Turkey. The Turkish state has been accused of making hasty and false remarks of condolence which exploit the death of Mr. Dink; I think such statements are no less guilty of this charge.

While I try to understand and even empathize with life experience in which violence and oppression lead to such rage, I cannot see it as justified in this context. Some of us have tried, and should continue to reaffirm our commitment to working with our friends in the struggle for democracy and human rights of Kurdish people; this includes a responsibility to be honest, to give a viewpoint which is not entrenched in ideology, but in ideals. We should challenge some of our extreme point of views to bring about change through openness and goodwill.

Will such statements help to promote the spirit of respect and communication that Mr. Dink advocated, often alienating him from even many fellow Armenians? My fear is that they will have the opposite effect, and indeed might easily be dismissed by detractors as just so much fanatical ranting.

Worse still, they degrade the memory of Hrant Dink and his achievements, by flying in the face of all he worked for. Hrant Dink lived his life and pursued his work with a sense of goodwill and openness towards all, including those who had been responsible for the attempted extermination of his people. Surely we can honour his memory by continuing in this spirit, and in offering the same to our perceived adversaries.

Let us show the world that the Kurdish people are eager for such reconciliation and peaceful respect between ethnicities. Let us embrace the legacy that he left for us.

Kameel maintains a website at: www.kameelahmady.com

Fadl I

Al-Fadhl ibn Muhammad al-Shaddadi (also al-Fadl ibn Muhammad, Fadl ibn Muhammad, Fadlun ibn Muhammad, Fadhlun ibn Muhammad, or Fadl I was the Shaddadid emir of Arran from 985-1031. Of mixed Kurdish and Armenian ancestry, al-Fadhl was called "Fadhlun the Kurd" by ibn al-Athir and other Arabic historians. Al-Fadhl was the first Shaddadid emir to issue coinage, locating his mint first at Partav (Barda'a) and was later transferred to Ganja.

According to ibn al-Athir, al-Fadhl led an expedition against the Khazars around 1030 but was ambushed and had to flee. The Khazars reportedly killed 10,000 of his soldiers. Since the Khazar Khaganate had been destroyed in 969, it is unclear whether these Khazars were from a successor state or kingdom located in the Caucasus, were subjects of a Kipchak or Pecheneg ruler, or whether ibn al-Athir was mistaken or was using "Khazars" as a generic term for steppe people.

Al-Fadhl died in 1031 and was succeeded by Abu'l-Fath Musa.

Sunday, December 21, 2008

BAKU: General Veli Kucuk: "PKK Is Not Kurdish, But Armenian Problem"

Press AgencyDec 15 2008AzerbaijanIstanbul - APA.

Addressing the trial on "Ergenekon" in Turkey, retired General, member of World Azerbaijanis Congress Veli Kucuk said the criminal case and arrests had been prepared by the order of the US,APA reports quoting Haberturk.

Veli Kucuk said though investigation on "Ergenekon" had started beforethe establishment of Justice and Development Party (AKP), the operationbegan after Recep Tayyip Erdogan's meeting with George Bush in theWhite House on November 5, 2007.

He said the secret witnesses givingtestimony against him were members of such terrorist organizationsas PKK, Revolutionary People's Liberation Party-Front and Hezbollahand refuted the accusations.

General said he had led the troops inborder regions for a long time and underlined that he had defendedthe friendship of Turks and Kurds.

"I said PKK did not represent Kurds, eastern problem of Turkey wasactually Armenian problem. Of course, some did not like it and that'swhy I am here," he said.Veli Kucuk's speech consisted of 101 pages. General's lawyer is hisdaughter Zeyneb.

Thursday, December 18, 2008

Ermenîtiya dapîra Abdullah Gul lê dibe serhevde



Çima ku li ser pirsekê serokkomarê Tirkiyeyê Abdullah Gul mesela kampanyaya uzirxwestina şexsî hin rewşenbirên tirk ya ji ermeniyan wek derbirîna azadiya fikrî nirxand, nasyonalîstên tirk ketine pey wî, ermenîtiya dapîra (diya diya wî) wî tînin meydanê û bi vê dixwazin wî têxin bin tehdîdê ku goya ew wek serokkomar ji nirx û siyasetên dewleta tirk bidûr dikeve, li pey eslê dapîra xwe dihere.

Canan Aritmana CHP-yî îşev derket saeta nuçeyên esasî ya kanala Starê û îdîa kir ku diya diya Abdullah Gul ermenî ye. Li ser pirsa ku wê ev agahî ji kîjan çavkaniyê girtiye, Aritman îdîa kir ku wê agahî ji xizmên Gul ên dereceya yekê wergirtiye. Li ser vê rojamevanê nuçeyan pirsî ku gelo ew kes xalê Abdullah Gulî Ahmet Şatoğlu ye, Aritmanê ne got ‘erê’, ne jî ‘na’.

Li ser rexneyên ku ev ne rojnamevanî ye ku li eslê ermenîtiya Gulî tê gerîn, rojnamevana nuçeyan bi kuşpeneyî got, ev wazîfa wê ye, ew bibîrdixe ku Abdullah Gul divê ne siyaseta koka xwe ya etnïkî, lê ya dewleta tirk bike.

Nasyonalîstên tirk hê ji roja serdana Gul a Ermenîstanê bahaneyan lê digerin.


Netkurd.org

Sunday, December 14, 2008

Dr. Stanton at Armenian Genocide Observance - Kurds in Turkey

video
Dr. Gregory Stanton, current President of the International Association of Genocide Scholars and founder of Genocide Watch, offers his keynote lecture at the 2008 Capitol Hill Observance of the Armenian Genocide, organized by the Congressional Caucus on Armenian Issues. April 23, 2008.

Friday, December 12, 2008

Kardes Turkuler to Perform in Yerevan


Yerevan Sayat Nova and Kardes Türküler will perform together Turkish, Armenian, Kurdish, Georgian, Arabic, Gypsy and Laz songs including thewell-known Ov Hayots Ashkharh, Krunk, Bingyol, Ya Hawa, Kamancha, Medet,Cilicia, Ella Ella, Demme and others.Kardeþ Türküler came into being in 1993, as a concert project by theBoðaziçi University Folklore Club which aimed to interpret folksongs ofpeoples living in Turkey in their original languages.

First they preformed Turkish, Kurdish, Azerbaijani and Armenian songs. Later, the Kardeþ Türküler project broadened its repertoire to include songs from other cultures suchas Laz, Georgian, Circassian, Roma, Macedonian and Alevi.

The last album ofKardeþ Türküler, "Bahar" (Spring), was released in 2005.

More information onKardeþ Türküler can be found on their website:
http://www.kardesturkuler.com/en/

Saturday, December 6, 2008

Gotinên kurdî-îranî di ermenkî da


[SWÊD, 17/11 2008]

Ax (xwelî) – Hox

Zimanzanê ermenîyan yê herî mezin di pirtûka xwe ya zanyarî ya “Hayêrên armatakan bararan” (“Ferhenga têrmînologî ya ermenkî”, 1977, Yêrêvan, rûpel 177) dinivîse, ko kurdan gotina ax di sedsala 11an da ji gotina ermenkî hox hildane. Lê ew şaş e, ji ber ko koka wê gotinê îranî ye. Ew gotin di gelek zaravên îranî da wek xwelî, kozî û tenî hene, wek: di farisîya navîn da xval tê maneya tenî, di goranî (kandûlayî) da xul, hul, bi lûrî xol têne maneya xwelî, kozî, bi zazakî wel tê maneya kozî. Koka van gotinan ji gotina îranîya kevin hwarda tê, di hindawropî da suordo ye. Ango, ev gotin ji îranî derbazî ermenkî bûye.

Axil (axur, axûr) – Axor

Ev gotina îranî ye, bi farisî ”axûr”, bi afxanî ”axor”, bi ermenkî ”axor” dibêjin. Herduyên dawî ji farisî derbaz bûne. Bi farisîya kevin ”axer” e û tê maneya cîyê naxirê û ji gotina ”a-xer” çê bûye, ew jî ji gotina ”xerten” (xwerin /äta (bi swêdî) çê bûye.

Azad – Azat

Ji îranî bi eynî maneyê derbazî nava ermenkî bûye û bûye ”azat”. Di îranîya kevin û avêstayî da ”azate” ye, ko tê maneya azad, zane, aqilmend, di farisîya navîn da ”azat” e, di farisî da ”azad” e û tê maneya azad.

Efsûs – Apsos

Ji gotina farisî ”efsus”. Di îranîya navîn da ”efsos”. Gorî Nyberg H.S. (A Manuel of Pahlavi, Wiesbaden) ew di îranîya kevin da ”epesreu ra” ye, ko ji gotinên ”epe” û ”srev” çê bûye û tê maneya ”guhdarîkirin”. Di îranîya îroyîn da tê maneya ”heyf, mixabin”. Ji wira jî ketîye nava ermenkî û bûye ”apsos”, di tirkî da bûye ”efsus”.

Endam – Andam

Ev gotina farisî ye û maneya can, laş, perçekî laş dide. Di avêstayî da ”hendame” ye. Di kurmancî da piranî wek ”uzv”, bi swêdî ”medlem” (wek nimûne: endamê partîyê) tê bikaranînê. Di ermenkî da bûye ”andam” û bi eynî fikirê tê bikaranînê.

Embar (imbar) – Ambar

Ev gotina di gelek zmanên îranî û ne îranî da heye, lê koka wê ji gotina farisî ”embar” (enbar) e. Di farisîya kevin da: ”hem-ber” (Grundriss der iranishcen Philologie). Di îranîya kevin da ”per” tê maneya “dagirtin”. Di avêstayî da ”perena” ( ) ye, ko tê maneya ”tije”. Hema bêje di hemû zmanan da tê maneya kîler, cîyê xweykirina êr, gênim, rûn û h.w.d. Di ermenkî da bûye ”ambar” û bi wê maneyê tê bikaranînê.

Binelî (binecî) – Bnak

Ji gotina îranî ”buna”, ko tê maneya mal, xanî, hêwirgeh û paşpirtika tirkî ”lî” çê bûye û ketîye kurdî û farizî jî. Di farisîya navîn da ”bunek”, di bêlûcî da ”bunag” e û tê eynî maneyê. Di ermenkî da bi eynî maneyê bûye ”bnak”.

Bizîşk (pazîşk, pizîşk) - Bjîşk

Bi avêstayî ”beêşeze”, bi hindîya kevin ”bhêşeja” (kesê qenckir, dermanê pakkirinê). Di farisîya navîn da bêjîşk, bzîşk, bi farisîya niha ”bizîşk”, ”pizîşk” (doktor, qenckir). Di ermenkî da bûye ”bjîşk”.

Çol – Çol

Ev gotina farisî - ”çûl” di kurdî da bûye ”çol” (berrî, lê ne qûmistan). Ji farisî derbazî tirkî bûye, bûye ”çöl” (deşt). Di afxanî da jî ”çol” e. Bi erebî ”şewl” e. Ji farisî derbazî ermenkî jî bûye û bi eynî fikirê wek ”çol” tê bikaranînê.

Dadwer – Datavor

Ev gotin ji gotina farisî ”dadver” (kesê heq), ji wê gotinê jî gotina ”dawer” (hakim) çê bûye; di farisîya navîn da ji vê gotinê ra ”datavar” hatîye gotin, bi ermenkî jî bûye ”datavor”. Di kurdî da ”dadwer” tê maneya hakim, ango kesê ko dadê dike, gotina ”dad” jî tê maneya ”mehkeme”. Di kurdîya me da dibêjin. “Wê dada te bikin”.

Dadxwez – Dataxaz

Wek ko me li jorê got, ”dadwer” tê maneya hakim, lê li vir gotina farisî ”dadxwez” tê maneya kesê ko dadê dixweze (bi tirkî sawcî, bi swêdî åklagare) û ev yek di kurdî da jî wisan e. Ji farisî derbazî nava ermenkî bûye û bûye ”dataxaz”.

Dijmin – Tşnamî (Dûşman)

Ji gotina farisî ”duşman” çê bûye, ko ew jî ji farisîya kevin ”duş-mana”, ji avêstayî ”duş-mainyu” çê bûye û tê maneya dijmin. Ev gotin ji farisîya kevin derbazî nava ermenîya kevin bûye û bûye ”dûşman”, paşê guhêrîye û di ermenkîya niha da bûye ”tşnamî”.

Dijwar – Djvar

Ji gotina farisî ”duşvar” (di farisîya navîn da: ”duşx’ar”) çê bûye û tê maneya ”zehmet”, ”giran”. Di kurdî da bûye ”dijwar” û bi wê fikirê ji farisî derbazî nava ermenkî bûye û bûye ”djvar”.

Doşav – Doşab

Doşab tê maneya şerbetê, an jî ava şîrin, ko ji şîreya trîyan tê çêkirinê. Ew ji du gotinan çê bûye: ”doş” û ”ab” (ab/av). Profêsor Tsabolov di pirtûka xwe ya zanyarî “Ferhenga zmanê kurdî ya êtîmologî” da hewil dide îzbat bike, ko gotina ”doş” ji farisî tê û tê maneya xweş (wek ”doş-aram”: xweş, lezet, ”doş-armih”: evîn, di îranîya kevin da ”dauş”, bi avêstayî ”zaoş”, ko herdu jî tên maneya lezet dîtin, di hindîya kevin da jî ”joşa”, ko tê maneya lezet). Lê bi bawerîya min ew ji gotina ”dotin” e, ko bûye ”doş” (ew di gotinên ”doşanî”, ”çêlekdoş” da xuya dibe), ango trî hatîye dotin û bûye ”doş+av = doşav”.

Gamêş – Gomêş

Ev gotina îranî – ”gamêş” ji gotinên ”gav+mêş”, ango ji gotinên ”ga+mîh” çê bûye. Di kurdî da herfa ”ş” maye, ji ber ko esilê wê gotinê ji îranîya kevin ”maişa” tê, ko tê maneya mî. Bi bêlûcî jê ra dibêjin ”gawaiş”, bi bextîyarî ”gomîş”. Û ji îranî jî derbazî ermenkî bûye û bûye ”gomêş”.

Gaz – Gaz

Gaz tê maneya 113 sm, an jî arşînek, ango têrmîna pîvandinê ye. Wek ko akadêmîkê ermenî H.Açaryan di pirtûka xwe ya zanyarî “Ferhenga zmanê ermenkî ya êtîmologîyê ya bingehîn” da (bi ermenî), di cilda 1, rûpelê 479an da îzbat dike, ev gotina ji farisî derbazî nava kurdî û ermenkî bûye. Ango gotina îranî ye.

Gêlaz – Kêras

Ev gotin ji farisî (gîlas, gêlas) derbazî nava gelek zmanan bûye û derbazî ermenkî jî bûye û bûye ”kêras”. Bona himberîhevkirinê em destnîşan bikin, ko bi zazakî dibêjin ”giryas”, tirkî ”kiras”, erebî ”kerez, kerîz”. Koka van hemû gotinan ji hurumî (yûnanî) tê. Û ji wira jî derbazî latînî bûye (cerasus, ceresia), ji wir jî ketîye fransî ”cerise”, rûsî ”çêrêşnya”, îngilîsî ”cherry”, almanî ”kirsche” û h.w.d.

Gizêr – Gazar

Ev gotin jî ji ”gezera” farisî derbazî nav ermenkî bûye. Bona himberîhevkirinê em bêjin, ko bi afxanî jê ra dibêjin ”gaz re”. Di ermenkî da bûye ”gazar”. Di hindîya kevin da ”garjere”, pencebî ”gajjer” (navê hêşinayîkê ye, qewlî Reşo va, navê gîhayekê ye), bi erebî ”jezer”, tirkîya osmanî ”gizri”.

Gîrfan – Grpan

Ev gotina di kurmancî da tune, lê di soranî û goranî da heye û tê maneya ”berîk” (bi erebî cêb). Bi ermenkî bi eynî maneyê dibêjin ”grpan”.

Gopal – Kopal

Ev gotina farisî ye û tê maneya darê destan, kevezan û ji ”kob-al” çê bûye. ”Kob” ji lêkera ”koftan, kobîdan” e, ko tê maneya lêdan, lêxistin (di kurmancî da ”kutan” heye, ango ”kut-an”). Li vira ”al” paşpirtik e. Di farisî da guhartina herfa ”b” bi herfa ”p” va tiştekî normal e. Ermenî vê gotinê wek ”kopal” bi eynî maneyê bi kar tînin.

Gulor (gilover) – Klor

Bi farisî gotina ”gulûle” tê maneya top, gulle, bi goranî ”gulûlîa, gule”, ko tê maneya ”gulok”, di hindîya kevin da ”glau” top e, bi zazakî dibêjin ”gilover, gilor”. Em wê jî bêjin, ko ”gulle” (fîşek), ”guloka” têlan jî gilover in. Gotineke kurdî heye, dibêje: “Hewşa me ”klor” e, kê tê mala me kil û kor e”. Ev gotin derbazî nava ermenkî jî bûye û bûye ”klor”, ko tê maneya gilover. Em wê jî bêjin, ko di goranî da gotina ”kulîrî” tê maneya “nanê gilover”.

Hemal – Hambal

Şik heye, ko ev gotina ji erebî (hemmal) derbazî nava farisî (hemmal) bûye. Bi kurdî ”hemal” e û ji kurdî jî derbazî nava ermenkî bûye û bûye ”hambal”. Di hemû zmanan da ev gotin wek paleyê barbir, piştokêş tê bikaranînê.

Hêl – Hêl

Ev gotina, ko tê maneya kardamon, ji farisî (hîl) derbazî nava erebî (heyl), afxanî (hêl), ermenkî (hêl) bûye. Di hindîya kevin da ”ela” ye. Bi kurdî ”hêl” e.

Hîm – Hîmk (hîmn)

Êtîmologîya vê gotinê ne bêlî ye, lê bona himberîhevkirinê em bêjin, ko bi zazakî gotina ”hîm” tê maneya bingeh. Di kurmancî da tê maneya kok, bingeh, reh. Bi ermenkî gotina ”hîmn” tê maneya bingeh, lê ”hîmk” tê maneya fûndamênt (bi swêdî basis, grundval).

Hol – Hol

Ev gotina di kurdî û ermenkî da tê maneya vizikê. Êtîmologîya vê gotinê ne bêlî ye, lê di kurmancî da xên ji vizikê tê maneya topê jî. Kurdên Ermenîstanê ji berê da li gundan ji lîstika topa ser bûzê ra digotin ”hola” ser bûzê. Di sondeke êzdîyan da jî gotina ”hol” tê bikaranînê: “Hol hola siltan Êzîdê Sor e”. Li vir gotina ”hol” benê ko davêjine situyê êzdîyekî ye û ew ben gilover e. Ji tiştên ko gulol dibe, bi awayekî din jê ra dibêjin ”hol” dibe.

Hezar – Hazar

Ev gotina ji îranî derbazî nava ermenkî bûye. Bi farisî ”hezar”, bi avêstayî ”hezerjra”, farisîya kevin ”hezehre”, hindîya kevin ”sehesre”, bêlûcî ”hezar”. Di ermenkî da bûye ”hazar”.

Comerd – Comard

Ev gotina îranî ji du beşan e: ”cewan+merd”. Di kurdî da bûye ”comerd” û tê maneya mêrê ciwan, ango mêrê xurt. Ji îranî derbazî nava ermenkî û tirkî bûye. Bi ermenkî ”comard” e, bi tirkî ”cömert” e.

Kizirandin – Kizêl

Gotina ”kiz” di farisî û kurmancî da heye. Ji wê gotina ”kizirandin” (kizirandina mirîşkê) çê bûye. Ji îranî jî derbazî ermenkî bûye û bi eynî maneyê bûye ”kizêl” (kiz+êl). Ew derbazî tirkî jî bûye; ”kyzermek” (sorbûn), ”kyz-mek”, an jî ”qyz-mak” (kelandî), ”qyzertmek” (qelandin, sorkirin) ”kyzdyrmek” (sincirandin). Di kurdî da bezê (dûv) sorkirî (qelandî) ra dibêjin ”kizik”, tiştê ko dişewite û bîna şewatê jê tê, dibêjin “kizûrî bûye”, yek ji yekî ra dibêje: “Kizîn dilê min ketîye”, “Dilê filankesê dikizire”. Ev gotin di gotineke pêşîyan da jî xuya dibe: “Bîna kiz tê ji mala diz”.

Kîp – Kîp

Bi farisî û kurdî gotina ”kîp” tê maneya rex hev, kêleka hev, wisa ko wek dibêjin “ba tê ra derbaz nabe”. Bi ermenkî tê maneya şidandî (qayîşa şalê xwe şidandîye), di tirkîya osmanî da tê maneya zexm, bi hêz, qayîm. Îzbata ko ev gotin ji kurdî derbazî nava ermenkî bûye ew e, ko di kurdî û farisî da ew gotin têne eynî maneyê, lê di ermenkî û tirkî da maneyên wan nêzîkî maneyên kurdî û farisî ne, lê ne eynî ne.

Kîs (kîsik) – Ksak

Bi erebî gotina ”kîs” (pirane kiyese) tê maneya çewal, çelte, bi farisî jî tê eynî maneyê. Zanyarekî rûs Bêlkîn V.M. di pirtûka xwe ya zanyarî (“Lêksîkologîya erebî”, rûpel 100) dinivîse, ko bi fikira çend zmanzanên ereb ev gotin ji îranîya navîn derbazî nava erebî û tirkî bûye. Di tirkî da ”kis, kese” ye. Gotina ermenkî ”ksak” jî, ko tê eynî maneyê, ji gotina ”kîs” a îranî çê bûye. Balkêş e, ko bi gurcî ”kîsa” ye, bi akadî ”kîsu” ye. Kurdzan Tsabolov R.L. ser wê bawerîyê ye, ko koka vê gotinê ji yûnanî ye, ko tê maneya pizdang. Em destnîşan bikin, ko pizdang jî mîna ”kîsikê” ye. Eger em hinekî dûr herin, belkî gotinên swêdî ”kissa” (tê maneya “mîztin”), ”kista” (tê maneya “qutî”, “sandoq” û “şirdan”, ango “cîyê xwerinê”, “mîda”) jî ji ”kîsê” tên, ko ew jî ne gelekî nêzîkî aqilan e.

Kurîk – Kûrak

Di farisî da kurê kerê ra dibêjin ”kurre”, bi zazakî ”kurrî”, bi goranî ”kurrî”, bi bêlûcî ”kurreg” û h.w.d. Ji îranî derbazî nava ermenkî bûye û bûye ”kûrak”. Bi kurmancî piranî dibêje canû, cenû, caş, caşik, lê ”kurîk” jî dibêjin. Ne dûr e, ko gotina ”kurîk” ji gotina ”kur” çê bûye.

Mûm – Mom

Ev gotina bi eynî maneyê di farisî da ”mom, mûm” e, bi tacîkî û çend zmanên îranî yên din da ”mum” e, di ermenkî da ”mom” e. Îzbateke wê yekê, ko ev gotin ji kurdî derbazî ermenkî bûye ew e, ko di folklora me da ev gotin di gelek cîyan da heye, wek di gotinên pêşîyan da: “Xema kor e, ko ”mûm” buha ye?”, “Merî tilîya xwe bike mûm, ber filankesê vêxe, dîsa naşêkirîne”, “Mûm ronkayê nade bin xwe".

Şapik – Şapîk

Bi ermenkî ji kirasên şevê ra dibêjin şapîk. Ermenîyên Roavayê ji kirasê rojê ra jî dibêjin şapîk (bi swêdî skjorta). Di kurdî da jî di gotina şal û şapik da şapik kiras e. Koka wê gotinê, ango şep ji farisîya navîn hatîye û tê maneya şev. Guhastina herfa ”p” ya îranîya kevin bi herfa v di kurdî da tiştekî qebûlkirî ye. Wek di îranî da gotina ”ap” di kurdî da av e, fşûpan di kurdî da şivan e, tapa (an jî tepe) di kurdî da tav e, şep di kurdî da şev e û h.w.d.


Hinek gotin jî hene, ko xuya nake ka ev gotin ji wan herdu zmanan ji kîjanî derbazî zmanê din bûye. Wek: Bizûz – Bzêz, Kap – Kap, Kaşkirin – Kaşêl, Kotan – Gûtan, Legan – Lagan, Laçik – Laçak, Lewaş – Lavaş, Merek – Marak, Paç+kirin – Paç+êl, Maş+yayî – Maş+vas, Mêxik – Mêxak, Mûm – Mom.

Bizûz – Bzêz

Ev gotin ji kurdî derbazî nava ermenkî bûye û bûye ”bzêz”. Di hevokan da: “Şer mîna bizûzê dikeve nava merîyan”, “Kul dibine bizûz, dikevine nava canê me”. Gotina pêşîyan: “Ba bizûza berfê ye, merî bizûza çiyê ye”.

Kap – Kap

Gotina ”kap” di ermenkî da tê maneya guloka têlan, şirît, ”kap+êl” tê maneya girêdan. Di kurmancî da jî ji benê ko davêjine situyê golikan ra dibêjin kapê golikan. Yekî ko ji zar û zman ketîye, dibêjin “kap ketîye zmanê wî”. Merivê ko teslîm dibe, bi kurdî jê ra dibêjin, “kete kapê xwe”.

Kaşkirin – Kaşêl

Ev gotina kurdî (kaş+kirin) di ermenkî da ”kaşêl” e (kaş+êl) û tê eynî maneyê. Di kurdî da ev gotin di gelek cîyan da tê bikaranînê. Wek di gotineke pêşîyan da tê gotinê: “Xwedê merivan şaş neke, şaş dike bira feş neke, feş dike bira ji erdê ra ”kaş” neke, ”kaş” dike bira berkaş neke”. Hinek caran wek kişandin (bikişîne) tê bikaranînê, wek “Meytê şêr bi erdê ra kişandin”, “Cixare kişandin” û h.w.d. Gotina ”kaş” di ermenkî da tê maneya pîvandina giranîyê jî. Di kurdî da jî hema bêje wisan e: “Ji kerema xwe ji min ra du kîlo sêv bikişîne”.

Kotan – Gûtan

Ev gotin bi kurdî ”kotan” e, bi ermenkî ”gûtan” e, ko di herdu zmanan da jî tê eynî maneyê.

Legan – Lagan

Bi farisî ”legen” e, bi zazakî ”lengan” e, bi tirkî ”lixan” e, bi erebî ”leqqan” e, bi ermenkî ”lagan” e. Di hemû zmanan da jî tê eynî maneyê.

Laçik – Laçak

Bi farisî ”leçek” e, bi azirî ”liçek” e, bi kurdî ”laçik” e, bi ermenkî ”laçak” e. Xuya ye koka wan ji ”lacinia” latînî tê, ko tê maneya pîne, dezmal. Di hemû zmanan da jî tê eynî maneyê.

Lewaş – Lavaş

Bi farisî ”levaş” e, bi tirkî ”leveş” e, bi ermenkî ”lavaş” e. Di kurdî da bi du awayî tê gotin: ”lewaş” û nanê ”loş”. Di hemû zmanan da jî tê eynî maneyê.

Maç (Paç) – Paç

Gelek kurd ji ”paçkirinê” ra dibêjin ”maçkirin”. Kurdên Sovyeta berê û Serhedê dibêjin ”paç”. Ermenî jî dibêjin ”paç”. Tiştekî balkêş e, ko ”maça” cot di ermenkî da jî ”maç” e û tê eynî maneyê. Bi farisîya bakur da jî ”maç” e, bi farisîya navîn ”amac” e, ko tê maneya kotan.

Merek – Marak

Bi kurmancî ”merek”, bi zazakî ”merekî” ye, bi ermenkî ”marak” e. Di hemû zmanan da jî tê eynî maneyê.

Maş+yayî – Maş+vas

Ev gotin di herdu zmanan da jî tê eynî maneyê, ango maşyayî, pizinî, peritî.

Mêxik – Mêxak

Mêxika kurdî û Mêxaka ermenkî navê kulîlkekê ye (bi swêdî: nejlika). Herwiha di herdu zmanan da navê baharetekê ye jî (bi swêdî kryddlejnika). Tiştekî balkêş e, ko di kurdî (mix) û ermenkî (mêx) da herdu gotin jî têne eynî maneyê, ango bizmar. Bi rûsî ji wê kulîlkê ra dibêjin gvozdîka. Li vir jî gvozd tê maneya mix, bizmar.

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Nivîskar: TÊMÛRÊ XELÎL temur_xelil@hotmail.com

Kurdish, Armenian to be taught at university

SOURCE : HURRIYET
The lack of any Kurdish or Armenian language departments at universities does not mean it is not allowed, says the head of higher education watchdog, adding that if such a demand came from universities, the matter would be assessed.

Kurdish, Armenian to be taught at university Turkish universities offer in-depth knowledge of long-extinct civilizations of Sumerian, and Hittite culture, but none as yet has a department devoted to Kurdish and Armenian languages, or Hebrew. A recent proposal by the Democratic Society Party, or DTP, deputy Osman Özçelik to open a department on Kurdish language at Istanbul and Dicle universities has highlighted this deficit.

"If universities make such a proposal, we can discuss the issue with our friends and do what is necessary," President of Higher Education Board, or YÖK, Yusuf Ziya Özcan told daily Radikal.

A department on Armenian language and literature is expected to be launched next year at Nevşehir University. "At least three professors who can teach the subject are required before the department is operational. We are talking with professors in Turkey who wrote about Armenian literature," Nevşehir University Rector Filiz Kılıç told the Hürriyet Daily News & Economic Review yesterday.

"A department on Armenian literature is a critical subject, and it is a long due project. Turkey should have had several similar departments long ago," Kılıç said.

"Classes will necessarily include particularities of the Armenian language and literature, but the specific content will be written once the professors start their job," she said."It is not clear whether the department will be ready for the 2009-2010 academic year, but we want to start it after adequate preparations," Kılıç said.

Nevşehir University has departments on Hebrew and literature as well, but the priority is now in making Armenian language and literature an operational department, Kılıç said. Greek language and literature has been taught at Istanbul University since 1983 and in Ankara University since 1936.

’No obstacle before Kurdish department’
The academic world received the demand to open Kurdish language and literature departments favorably, stressing that it could contribute to societal peace. Mardin Artuklu University Rector Serdar Bedii Omay said they had launched work to open a department at their own university and will submit the proposal to YÖK as soon as possible. Drawing attention to the importance of opening up such a department in terms of social peace, Omay said such a department would reap great benefits for the country.

Meanwhile, YÖK authorities noted that there was no constitutional hurdle against the proposal.

President of YÖK’s education committee Halis Ayhan argued that it is even a late decision. "The education language is determined as Turkish in the constitution, and as long as it does not contradict with the article of the constitution, I have no objection to opening such departments," he said.

Well-known for its Language, History and Geography Faculty, Ankara University is one of the institutions that reacted positively to the idea. "If our Language, History and Geography Faculty offers to open a department, we will work on the subject with pleasure," said Ankara University Rector Cemal Taluğ.

Two universities in east and southeast Anatolia, where the Kurdish population is high, also presented a positive stance on the subject. Hakkari University Rector İbrahim Belenli said he saw no harm in opening a Kurdish language department.

"A Kurdish language and literature department may be opened within our Faculty of Science and Letters. We don’t have the related faculty yet, however, when the laws to open the department are convenient and such a proposal is made within the university, I can submit it to YÖK," said Şırnak University Rector Ali Akmaz. Special courses in Kurdish were opened in recent past but none of the universities have a program on the Kurdish language.