Çîrokên Kurdî û dîroka Berhevkirina Wan*

MEZHER IBRAHÎMÎ – JI SORANÎ: MÊHDÎ JAFARZADEH

Puxte: Çîrok weke janreke girîng a edebiyata gelêrî ye, ev ronîkera gelek ji xalên tarî yên jiyana mirov e û berevajî edebiyata nivîskî, rengvedana serhatiyên xelkê asayî û çîna bindest e. Çîrokên folklor ên kurdî tevî ku li gel motîvên cihanî û destanên hevbeş di nava wan da berçav in lê xwedan hin taybetiyan in ku dibine sedema ciyawaziya wan û çîrokên neteweyên din û xasma jî gelên cîran. Destpêka xebata berhevkirina çîrokên kurdî vedigere nîvê sedsala şanzdehan û di maweya sed û şêst salî de û bi taybetî jî di salên dawî de gelek çîrok hatine berhevkirin. Tevî van geşedan û çalakiyan, çîrokên kurdî bi du pirsgirêk û kêmasiyên sereke re rûbirû bûne; ya yekem ev e ku piraniya berhevkaran şert û mercên zanistî berçav negirtine û ya duyem jî ev e ku li ser van deq û berhevokan, lêkolînên zanistî û têorî gelekî nadir in.

Peyvên sereke: çîrokên gelêrî, folklor, berhevkirin, analîz

Destpêk

Çîrok weke janreke girîng a edebiyata devkî, neynikeke hêviyê, nêrîn, zanyarî û cihanbîniya pêşiyan û ronîkera gelek ji xalên tarî yên jiyana mirov e. Edebiyata gelêrî bi taybetî çîrok berevajiya edebiyata nivîskî ku zêdetir li ser jiyana çîna desthilatdar e, çavkaniyên pêbawer ji bo nasîna dîroka rasterast a mirov, jiyan û serhatiyên xelkê asayî û çîna bindest e.

Çîrokên kurdî

Çîrokên kurdî ên folklor du cûre ne, pexşan û helbest. Cûreya helbestkî weke beyt jî tê binavkirin. Pexşan li deverên kurdnişîn weke hekayet, raz, efsane, neql, destan, çîrok, çîvanok û çîrçîrok tên nasîn. Hin beyt jî ji helbest û pexşanê pêk tên. Yanê pexşan û helbest tev li hev in; weke Mem û Zînê û Zembîlfiroş (bnr. Mann, 2012), lê belê beyt bi giştî li ser bingeha helbestê radiweste û bi awa û ahengeke taybet tê stran.

M. Thackston, mamosteyê zanîngeha Cambridgea Amirîkayê sala 1999an, hejdeh çîrokên navçeya Silêmanî û Kerkûkê ku Heme Salêh Tofîq berhev kiribûn, wergerandine îngilîzî û pêşgotinek jê re nivîsiye. Thackston derbareyê çîrokên kurdî wisa nivîsiye:

Çîrokên neteweya kurd ji nerît û baweriya bav û kalên Îranê cuda nînin, motîv û paşxaneya çîrokên wan, ji yên neteweyên din ên Îranî weke xelkê farsziman, xelkê Loristanê, Azerbaycanê, Gîlanê û Mazinderanê ciyawaz nînin û hevpar in. Tevî ku îro beşekî zêde ji kurdan, li axa Îraq, Sûriye û Tirkiyê dijîn û pêwendiya wan bi Îrana niha re jî tune lê zimanê kurdî nêzîkî zimanê farsî ye û ji zimanê tirkî û erebî dûr e. Ev tişt di nava mijara folklorê da bi awayekî berçav xwe dinimînin (Hemesalêh Tofîq. 2000:281)

Thackston her wisa amaje bi hin motîv û rehên hevbeş a çîrokên kurdî û îngilîzî dike û dibêje: Ev tişt weke rehên folklora Îranî, koka wan vedigere hindûewropiyan û hebûna van mijaran di çîrokên kurdî de ne ecêb e (bnr. Heman: 282), lê belê nêrîna Ulrich Marzolph, mamosteyê zanîngeha Gotingên a Almanya, derbareyê çîrokên kurdî û pêwendiya wan ligel çîrokên din ên îranî ciyawaz e:

Îran welatekî pirnetewe ye… her kêmneteweyeke îranê ciyawaziyeke xwe ya taybet bi farszimanan re heye. Em bi taybetî li ser rewşa kurdan disekinin. Neteweya Kurd piştî şerê yekem ê cihanê parçe parçe bû û wisan ku îro xuya ye ew li pênc welatên cuda dijîn. Tevî ku qet welatekî wan ê xweser tunebûye jî lê belê îro bala wan li ser bidestxistina xweseriyê ye. Ligel van dabeşkirin û cudabûna kurdan ji hev, dîsa jî weke hertim ew xwe weke neteweyeke yekdest û yekparçe dizanin û pişta xwe bi xwe girê dane, vî tiştî jî li ziman û çanda wan rengê xwe vedaye. Derbareyê çîrokên kurdî heta niha gelek tişt hatine gotin ku ev çîrokana mijareke taybet in û eger em bixwazin bêyî berçavgirtin cudahiyên wan, rasterast wan weke beşek ji çanda îranê bihesibînin, em ê rastî hin pirsgirêkan bên (Marzolph 1391:25).

Nêrîna Derwîşiyan nêzîkî nêrîna Marzolph e, ew dibêje: “di nava efsaneyên neteweyan de, efsaneyên îranî cihekî taybet digirin û di nava van da jî efsaneyên kurdî xwedan reng û bêhneke taybet in” (Derwîşiyan, 1326: 22). Jiří Cejpek amaje bi karakterên efsaneyên belûçî û kurdî kiriye û wisa nivîsiye:

Efsaneyên kurdî û belûçî qala çawaniya derketina regez û bingeha wan dikin û herwisa efsaneyên neteweyên din ku xwedan vê taybetmendiyê ne, gelekî girîng in. Girîngiya wan ew e ku ew diyarkera qonaxa kemilîna edebiyata gelêriya îranê li cihên din e, ew qala derketina regezê li wan deran nîne; yan jî sîstemeke gelekî pêşketî ya efsanewî cihê vî tiştî girtiye. Li vir em dikarin mijarên ku karîgeriya wan li ser zimanê farsî ya nivîskî û edebiyata klasîk û nû ya farsî hebûye, destnîşan bikin. (Cejpek, 1389: 53)

Dîroka berhevkirina çîrokên kurdî

Destpêka xebata berhevkirina çîrokên kurdî vedigere nîvê sedsala 19an. Qanatê Kurdo dibêje: “Alexandre Jaba konsolosê rûsî, salên 1855-1860an, bi alîkariya Mele Mehmûdê Bazîdî, li Erzirûmê gelek destnivîs weke çîrok, şanoname, pend û gotinên pêşiyan, beyt, helbest û serpêhatiyên kurdan berhev kirine û bi xwe re birine Rûsyayê” û weke pirtûkekê bi navê Camêyî Risaliyan û Hekayetan bi Zimanê Kurmancî bi du zimanan, bi fransî û kurdî çap kirine (bnr. Muhemdpûr, 1369: 26; Nûredîn Ebûbekr, 2005: 13).

Albert Socin, zanyarê swîsî, salên 1887-1890î, bi alîkariya Eugen Prym ve li ser folklora kurdî du pirtûk çap kirine. Wan di pirtûka xwe ya dudiyan de gelek ji çîrokên kurdî wergerandin û bi zimanê almanî weşandin. Herwiha Serkîs Aykonî (1838-1908) di pirtûkeke bi taybetî li ser folklora kurd û ermenan de, bi sedan pend û gotinên pêşiyan û efsaneyên kurdî berhevkirine û dane çapkirin (bnr. Nûredîn Ebûbekr, 2005: 14, 15).

Albert von Le Coq sala 1901ê, ligel taximeke kevnenas ji bo dîtina bajarê Zincîrlêyê têne bakurê Kurdistanê û li wir hejmarek destnivîs û bîst çîrokên kurdî berhev dikin û di sala 1903an de bidestxistiyên xwe ligel wergera wan a almanî diweşînin (bnr. von Le Coq, 2007: 10). Oskar Mann sala 1901-1903an beytên binavûbang û şeş çîrok ji vegêra zilamekî bi navê Mîrza Cevad, berhev kirine û di sala 1905an de, di pirtûka bi navê Tohfey Muzeferiye da çap kirine (bnr. Mann, 1376: 167).

Kemal Fewzî, ronakbîr û siyasetmedarê bakurê Kurdistanê ji bajarê Bidlîsê, yek ji nivîskarên kovara Jînê (kovareke kurdî-tirkî ku Komeleya Tealî kurdistan derxistiye) û kovara Kurdistanê çend çîrokên devera Amedê berhev kirine û wek bi xwe dibêje: “bi qasî zanîn û şiyana xwe ez ê çîrokên gelêrî yên kurdî di nava pelên Jînê da biweşînim û bixime ber çavên hûrbîn yên zaniyarên warê efsaneyan”. Kemal Fewzî sala 1919an hejmarên 22, 23 û 24an ji kovara navborî, bi pêşgotinek kurt va û çîrokeke bi zimanê tirkî weşandin (bnr. Salêh, 1997: 35-50). Wisa diyar e ku sedema neweşandina hemû çîrokan kurtbûna temenê kovarê bûye, ji ber ku di vê çavkaniyê da amaje bi çîrokên din nehatiye kirin. Di kovarên din weke Hawarê (1932-1945) de jî gelek ji vegêrên1 gelêrî hatine belavkirin (Allison, 1394: 94).

Basil Nikitin ji bilî lêkolîna li ser kurdan, hin pirtûk ku ji çîrokên kurdî pêk dihatin bi zimanê îngilîzî jî çap kirine; yek ji wan Suto û Toto (the tale of Suto and Toto) ye ku di sala 1923an de daye çapkirin. Herwisa di sala 1926an de sê efsaneyên navçeya Behdînanê di nava pirtûkeke bi navê çîrokên kurdî (Kurdish stories) da weşandine (bnr. wikipedia.org). Di berhemên din ên vî lêkolerî pirtûkek bi navê Çîrokeke Kurdî Derbareyê Ajalan, ku sala 1929an çap kiriye (bnr. Xizrî Eqdem, www.anthropology. ir). Herwiha zanyareke almanî bi navê Hugo Makas, çendîn çîrok, destan û gotinên pêşiyan ji devera Mêrdînê dane hev û di sala 1926an de li Lênîngradê dane çapkirin (bnr: Nûredîn Ebûbekr, 2005: 15).

Di nava kurdan da Heciyê Cindî, Emînê Evdal û Qanatê Kurdo, zêdetir ji her kesî girîngî bi berhevkirina çîrokên kurdî dane. Cindî û Evdalî, sala 1936an li Êrîvanê pirtûka Folklora Kurmanca weşandiye. Ev pirtûk ji komek helbest, pexşan û stranên folklorîk ên kurdên bakur û Ermenistanê pêk hatiye (bnr. Cindî û Evdal, 2008: 5). Qanatê Kurdo jî di maweya salên 1935-1950yî de hejmarek ji metnên folklorîk ên kurdên Soviyetê weşandine. Piştre wan xebata xwe domandiye û çend berhemên binirx pêşkêşî pirtûkxaneya kurdî kirine. Weke nimûne Heciyê Cindî di salên 1961, 1962, 1969an de çîrokên gelêrî yên kurdî li Erîvanê çap kirine (bnr: Nûredîn Ebûbekr, 2005: 18).

Roger Lescot, kurdnas û îrannasê binavûdeng ê frensî, di sala 1940î de pênc efsane bi zimanê kurdî û frensî çap kirine (Lescot, 1370: 7-5). Herwisa hemwelatiya Roger Lescot, André Brunel di sala 1938an de ji bo gihandina xizmetên bijîşkiyê hatiye kêleka çemê Dicleyê ango hatiye devera di navbera başûr û bakurê Kurdistanê; li vir pirtûka Guluzar û Heşt Çîrokên Kurdî2 nivîsiye (bnr. Brunel, 1377: 5-7). Brunel ev çîrok ji kurdên wê deverê bihîstine û bi şêwazeke pir xweşik dariştine, lê belê bi wî awayî wî ew çîrok ji resentiya xwe ya folklorîk, bi dûr xistine. Brunel wisa nivîsiye “li vê demê ku ez li vir im, kêfa min tê ku ez çîrok û efsaneyên vir kom bikim û bi vî rengî ez dixwazim kelecan, coş xorûşa van evîndarên azadiyê û xebatê nîşan bidim” (heman: 9-10).

Yek ji rojhilatnasên vê dawiyê û çalak di vî warî da, Margarita Borissowna Rudenkoya rûsî ye ku şêst û yek çîrok ji bajarên Tiflîs, Erîvan, Eşqabad û deverên din ên kurdnişîn berhev kirine û di sala 1959an de daye çapkirin. Çîrokbêjên ku ji bo Rudenko çîrok gotine, kurdên Xorasanê û bakur in (bnr. Rudenko: 1382: 359-365). Zuckerman, rojhilatnasekî din ê Rûsî, gelek ji çîrokên kurdên Turkmenistanê di sala 1986an de di pirtûkekê bi navê Kurmanciya Xorasanê de weşandiye (bnr. Tevehudî, 1379: 186).

Hewldanên cidî yên lêkolerên kurd ji bo berhevkirina çîrokên kurdî di nîvê sedsala bîstem de dest pê kiriye, wisan ku heta dawiya vê sedsalê ji şêstî zêdetir pirtûk hatine weşandin (bnr. Nûredîn 2004: 96-117). Hin xebatkarên vî warî heta dawiya sedsala bîstem: Elaedîn Secadî, Ordoxan Celîl, Celîlê Celîl, Marif Xeznedar, Sedulismaîl Şêxanî, Xelîlê Çaçan Muradof, Elî Eşref Derwîşiyan, Celal Teqî, Kurdistan Mukriyanî, Cemal Gerdesorî, Farûq Hefîd, Xalid Cotyar, Tarîq Cambaz, Kelîmulah Tevehudî, Heme Ferîq Hesen, Heme Salih Tofîq û hwd.

Xweşbextane di van salên dawiyê de xebatên binirx û hêja hatine kirin û gelek çîrok bi zaravayên cûrbicûr hatine berhevkirin û metirsiya wendabûn û jinavçûnê ji ser wan rabûye. Di nava van hewldanan da şopa enstîtuyên kelepora kurd, kelepora Kurdistanê li başûrê Kurdistanê pir berçav e. Navenda kurdistannasiya zanîngeha bajarê Sinê gaveke xweş avêtiye û gelek çîrok kom kirine lê hîn neweşandine. Herwisa di van salan de gelek çîrok li bakurê Kurdistanê jî hatine berhevkirin. Lê belê tevî van xebatên binirx, dîsa jî hîn gelek ji çîrokên me yên folklorîk nehatine berhevkirin û wek Celîlê Celîl dibêje: “bi derbasbûna her rojekê, zargotina kurdî tiştên xwe yên girîng ji dest dide” (Allison, 1394: 94). Em hêvî dikin berî jinavçûna vê mîrata neteweyî ya giranbiha, xebatên zêdetir bên geş kirin û hemû Kurdistan û bi taybetî ev deverên ku lê xebat nehatine kirin jî di nava van xebatan da cih bigirin.

Ez divê di dawiyê de amaje bi vê rastiyê bikim, tevî ku gelek çîrokên folklorîk hatine komkirin û weşandin, du pirsgirêk û kêmasî di nava van xebatan de tên dîtin; yek ev e ku di berhevkirina piraniya van çîrokan de şert û mercên zanistî nehatine berçavgirtin, wisan ku hinek ji wan hatine destêwedan û ji hêla zimên va rastî hin guhertinan hatine. Destêwenedana zargotinê û herwisa tomarkirina zanyariyên pêwîst gelekî girîng in; eger wisan be asta pêbaweriya wan bilind dibe. Herwisa lêkolerên qada antropolojiyê dikarin bi awayekî dilniya ji wan sûdê werbigirin. Ji bo qeydkirina zanyariyên pêwîst me li jêr cedwelek amade kiriye ku çalakên vî warî dikarin weke nimûne bi kar bînin. Kêmasiya duyem ew e ku gelekî kêm bi awayekî zanistî li ser wan hatiye xebitîn; yanê ev metn hîn weke pêwîst di çarçoveyên teorî de nehatine analîzkirin û mezinên warê folknasiyê ew rexne nekirine. Hêvî dikim di demeke nêz de ev valahî bên dagirtin.

CEDWELA ZANYARIYÊN PÊWÎST

Navê çîrok yan beytê	Navê çîrokbêj/ beytbêj	temen	xwendewarî	Zêd	Pîşe	Cihên ku lê jiyaye		Ji kê bihîstiye		Zêda dêûbavê çîrokbêj/beytbêj	Şûn û cihê qeydkirina deng yan vîdêoyê
						cih	Dem	Nav	Zêd

* Di hejmara 8mîn de dewama vê nivîsê ku analîza çîrokan dihewîne, em ê biweşînin. (ed.)

1 Vegotin: narrative. (wer.)

2 Ev pirtûka ji aliyê Muhemed Qazî û Seyfulah Gulkar ve li zimanê farsî hatiye wergerandin, lê belê navê wê Heşt Çîrok e ne ku neh.

ÇAVKANÎ

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Brunel, André. (1377). Gul’uzar û Heşt Çîrokî Kurdî (Guluzar ve heşt dastanê dîgerê kurdî), wergera Muhemed Qazî û Seyfulah Gulkar, ?: Pejûhende.

Tevehudî, kelîmulla. (1379). DaraÇil Destan: Bîst û Yek Efsaneyên Kurdî yên Xorasanê, Meşhed: Muheqiq.

Cindî, Hecî û Evdal, Emîn. (2008). Folklora Kurmanca. Hewlêr: Aras.
Hemesalêh Tofîq, Muhemed. (2000). Honrawe û Çîrokî Folklurî Kurdewarî, Bergî Yekem. Silêmanî: Wezaretî Roşenbîrî.

Xizirî Eqdem, Muhemed. “Çawxşandinêk Beser Jiyan ûBerhemî Basil Nikitin Le Aqarî Twêjînewe Kurdîyekanda” (guzerî ber ehval ve asarê Basil Nikitin der Hozêyê mutaliatê Kurd). (Malpera www.anthropologiy.ir/node/19934).

Derwêşiyan, Elî Eşref. (1386). Efsane û Hekayetî Kurdî ( Efsanêha ve metelhayê kurdî). Têhran: Çişmê, çapa pêncem.

Rudenko, Margarita Borissowna. (1390). Efsaneyên Kurdî (Efsanêhayê Kurdî). Wergera Kerîm Kişaweriz, Têhran: Ilmî-ferhengî.

Salêh, Sidîq. «Çîrokekanî kurd» le Kovarî Kelepûrî Kurd, j. 11, Eylûlî 1997, ll. 50-35.
Cejpek, Jiří. (1389). Zargotina Îranê (Edebiyata fulklur Îran). Wergera Muhemed Exgerî, Têhran: Sirûş, çapa sêyem.

von Le Coq, Albert. (2007). Têksta Kurdî. Hewlêr: Aras.

Lescot, Roger. (1370). Çîrokên Kevn ên Kurdî (dastanhayi kuhen kurdî)û 420 Pend ûBiwêj. Wergera Muhemed Riyanî. Têhran.

Marzolph, Ulrich. (1391). Polênkarîya Çîrokên Îraniyan (tebeqêbendî qisihayê Îranî). Wergera Keykawûs Cehandarî, Têhran: Sirûş, çapa sêyem.

Mann, Oskar. (1364) Tuhfey Muzeferiye. Pêşekî mamosta Hêmin. Mehabad: seydiyan. Mehemedpûr, Ezîz [wergêr]. (1369). Dabunerîtî kurdan (Adab û rusûm kurdan). Nûsînî mela Mehmûd bayzîdî û be hewlî AlexandreJaba.?

Nûredîn, bwar. (2004). Bîbîliyografiyay Kitêbî Folklorî Kurdî (2004-1860). Silêmanî: Enstîtoy Kelepûrî Kurd.

Nûredîn Ebûbekr, Sedredîn (2005). Berkutêkî Metelî Folklorî Kurdî. Hewlêr: Enstîtoy Kelepûrî Kurdistan. https://en.wikipedia.org/wiki/Basil-Nikitin

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