Hacî Qadirê Koyî û Hilatina Neteweperweriya Kurdî (1)

Hacî Qadirê Koyî û Hilatina – Neteweperweriya Kurdî[1]

Farangis Ghaderi – Ji îngilîzî: Fexriya Adsay

Kurte

Neteweperwerî ji bo sazkirina “civata muxayel” bi amrazên wêjeyê re di nav pêwendiyê de bûye. Li Ewrûpayê hilatina neteweperweriyê wek şêweyek wêjeyî bi hilatina romanê re ketiye tev, lê di wêjeya kurdî de ev helbesta modern e ku hevalbendiya vê fenomenê kiriye û roman, wek cureyekî berbiçav, heta 1950yî jî ne li holê bû. Di vê nivîsê de ez nîqaş dikim ku gelekî beriya peydabûna çapemeniya çapxaneyî, ku di xebatên li ser destpêka neteweperweriya kurdî xala navendî ye, bo kurdan bingeha neteweyê di nav hilberîna helbestkî ya dawiya sedsala 19. de û bi taybetî bi helbestên Hacî Qadirê Koyî (1817-1897) hatiye avêtin. Koyî wateyek nû ya kurdayetiyê afirand û wek “weten/welat” diyar kir, ev bi wateyek nû a siyasî axeke sînorkirî bû, wî bi vê hîmên neteweperweriya kurdî avêt. Ez ê li ser rabêja helbestkî ya Koyî, retorîka wî ya tehrîpkar û tevkariya bo avakirinê, geşbûn û belavbûna neteweperweriya kurdî bisekinim. Xebateke li ser deqên wêjeyî yên dawiya sedsala 19. ku heta vêga nehatiye dîtin, wê dînamîzma neteweperweriya kurdî û peywenda peydabûna wê ya tevlihev ronîtir bike.

Helbesta modern a kurdî di nav peywenda guherînên civakî û siyasî ya dawiya Împeretoriya Osmanî de peyda bû. Lewma, xebitîna helbesta modern, peywend û pêvajoya werarbûna wê derfeta lêkolînkirina wechên binuans ên dînamîzma civakî û siyasî ya Kurdistana dawiya sedsala 19. û 20. dide û dikare wechên dîrok û siyaseta kurdî ku kêm tê zanîn kişif bike. Di têkoşînên kurdan ên civakî û siyasî de û di geşbûn û belavbûna neteweperweriya kurdî de, helbestê roleke heyatî lîstiye. Her çiqas wek amrazek bo neteweperweriyê li ser girîngiya romanê hin lêkolîn hatibin kirin jî, heta vêga helbest bi awayekî di ser re hatiye qevaztin. Lê, ez di xebata xwe de angaşt dikim ku roman ne, helbesta modern rêhevaltiya peydabûna neteweperweriya kurdî kiriye. A rast, li pişt guherîna wêjeyî û pejirandina şêweyekî nû/modern ê helbestê neteweperweriya kurdî ajoyeke girîng bû. Digel ku bi şêweyê klasîk û bi wezna arûzê nivîsandiye, ez peydabûna helbesta kurdî a modern bi HacîQedirê Koyî ve didim destpêkiri[2]. Di vê nivîsê de, ez di helbesta wî de bi tenê aliyekî modernîteyê nîqaş dikim ku di dawiya sedsala 19. de hîmê neteweperweriya kurdî daniye. Di helbesta Hacî Qadir de neteweperwerî temayeke girîng e û rê li ber guherîna rabêja wî ya helbestkî vedike. Heta vêga hatiye pêşniyazkirin ku behsa neteweperweriya kurdî ya dawiya sedsala 19. tenê li ser bûyerên dîrokî û siyasî (mînak, serhildana Şêx Ubeydullahê Nehrî) bê kirin û ev gelek caran hatiye rexnekirin. Lê, palpişta min xwe dispêre xwendineke ji nêz ve ya deqên wêjeyî yên dawiya sedsala 19. û bi taybetî helbestên Hacî Qadir.

Piştre ez rave dikim ka çima helbestên Hacî Qadir neteweyî ne û kişif dikim ku rêbaza berhema wî ji berhemê selefên wî Salim û Kurdî cuda bû. Welatperwerî ji neteweperweriyê, ku fenomeneke modern e, cuda di helbesta kurdî a klasîk de bi taybetî di helbesta êwira Baban de temayek sereke bû. Ji bo armanca vê nivîsê, ez çar taybetiyên helbesta Hacî Qadir diyar dikim ku rabêja wî ya neteweyî nîqaş bikim û ez ê bi hûrgilî li ser wan bisekinim: romantîzekirina kurdan û berzkirina pêşeroja wan, wateyên nû yên peyvên “milet” û “dewlet”, watedarkirina nû ya “weten”ê û dupatkirina girîngiya zimên.

Romantîzekirina kurdan

Hacî Qadir ji gelek helbestvanên din ên dawiya sedsala 19. bêtir peyva “kurd” û yên bi wê ve girêdayî, “kurdî” “Kurdistan” “el ekrad” emilandiye. Di dîwana wî de ku Mîran û Şareza edît kiriye, peyvên kurd û Kurdistanê ji 70 caran zêdetir hatine emilandin[3]. Her çiqas di helbesta klasîk de qala kurdan û wêrektî û esîlbûna wan hatibe kirin jî, gelê kurd bi temamî pir kêm caran bûye mijara qesîde û xezelan. Hacî Qadir pesnê kurdan bi qehremanî, xweşmêrî, fedakarî û esîlbûnê dide, herwiha bo serbilindî û xwe-hurmetiyê îlham dide xwînerên xwe.

Le gawan û şiwanî kurdekan yek Fîday cutyartan bê Hatemî Tey Mirîşkî êwe seyyadî şehîn e

bes e bo leşkirî sed kerre dû lek
be qurbanî sepantan Alî Bermek
le kin ‘enqa firrûce Hecîleklek (r. 68)[4]

Di vê helbestê de ji bo ku xweşmêrî û xêrxwaziya kurdan dupat bike, hin berawirdkirinan dike; qehremaniya artêşeke bi sedhezar leşkeran tenê bi şivan û gavanekî, ku karê wan ne şerkirin e, tê miqayesekirin. Hatem, di wêjeya nivîskî û gelêrî ya ereb, faris û kurdî de sembola xêrxwaziyê ye, wek tebeqeya herî nizm a civakê bi xêrxwaziya cotkarên kurd re tê beramberkirin. Alî Bermek malbateke îranî bû ku di dewra xelîfeyên ebasî de xwedî nifûzeke mezin bû. Bi berawirdkirina esilzadeyên ereb û îraniyan a bi tebeqeya nizm a kurdan re lê ne bi esilzadeyê wan re, Hacî Qadir destnîşan dike ku kurd ji yên din berztir in. Di rista sêyem de angaşta xwe dubare dike, legleg û anqayê, balindeya mîtolojîk dide ber hev. Tê zanîn legleg hêlîna xwe li ciyên bilind çêdike, lê ew nikare bi anqaya li lûtkeya çiyayê Qafê ku di helbesta klasîk de wek ciyê herî dûr ê rûzemînê tê naskirin, bê miqayesekirin.

Bi hilbijartina teswîra ji xwezayê û mîtolojiyê û berawirdkirina kurdan bi aferîdeyên dersiruştî re, Hacî Qadir teşebus dike ku bi kurdan re hesta raseriyê çêbike. Nerîna wî ya romantîk a derheqê kurdan de ji bo fikra raseriya êdin tehrîb bike û dijberiyek siyasî bide destpêkirin, ajoyeke bêbîr (unconscious drive) vedijîne.

Hacî Qadir di xezeleke din de tenê berawirdkirinên jor dubare nake û wêrektî û fedakariya kurdan pîroz nake, lê ji bo ku kurdan wek neteweyeke xwedî dîrokeke kûr pêşkêş bike, hin stratejiyên din jî diemilîne.

Xo dezanin sulaley Ekrad Hemû ‘alîm, hemû şêx û mîr in Be dirêjî le wan (?) ke raburdin Şehsewar in, pîyadeyan aza n Dan û bexşînyan le la bawe
Be şeca’et hemû wekû Rostem Le wefa Simweîl û Îsma’îl Gurdî Şaname pakyan Kurd e Le şerra zor def ’e qewmawe

lêrewe bigre ta degate Qubad
zîrek û jîr û ehlî tedbîr in
ta be Şîraz û Îsfehan Kurd in
berdî nîşan û kullkî meydan
xûnî meydanyan le la aw e
be sexawet hemû wekû Hatem
‘ehd û peymanyan çiyay Qendîl
kafî em safe kafî ew wirde
Romîyanyan çi lon cewab dawe (r. 180)

Bi binxêzkirina koka kurdan a esîl û qedîm, îdîa dike ku koka kurdan diçe heta Qobād ku qralekî îranî yê kevn bû û ewil qraliyeta Îranê damezrandiye[5]. Dibêje şervanên Şehnameya Firdewsî jî kurd bûn, tenê li ser manendiya navbera peyvên “gord” û “kord”. Wek parçeyek ji dîroka kurdan bi qalkirina qral, esîlzade û xweşmêran, Hacî Qadir ji bo kurdan dîrokeke biihtişam diafirîne. Haya wî jê heye ku destnîşankirina dîrok, ziman û çandekê pêşmercên destnîşankirina netewetiyê û meşrûkirina serxwebûna siyasî ye.

Watedarkirina nû ya “dewlet” û “milet”

Guherînên civakî û siyasî her tim bi têgeh û peyvên nû re ku rûdana riwange, armanc û hedefên sîstema nû ne, dimeşe. Sîstema îdeolojîk a nû ligel têgehên xwe yên nû, hin wateyên nû yên îdeolojîk jî li peyvên ku di zimên de mewcûd in jî bar dike, herwiha wateyên wan diguherîne û wan li ferhenga sîstema nû zêde dike. “Milet,” “dewlet,” û “weten” jî ew peyv bûn ku, wek binyadeke siyasî ya nû bi hilatina neteweperweriyê re, wek erebî, farisî û tirkî, di kurdî de jî wateyên nû bi dest dixin û dibin peyvên hevpar ên rabêja neteweperwer. Angaşta min ew e ku di zimanê kurdî de guherîna di wateya van peyvan cara yekem di rabêja helbestkî ya Hacî Qadirê Koyî de pêk tê û di beşa din de ez rave dikim bê ji emilandina wan a di helbesta klasîk de çawa cuda bûn.

Di helbesta kurdî a klasîk de “dewlet” tê wateya dewlemendî û hebûnê (Aref, 2009, r. 401). Wek mînak Salim, helbestvanekî sedsala 19. peyva “dewlet”ê û dijbera wê “bêdewletî”yê di ristên jêr bi kar tîne,

Axirî her dû la, dewlet û bê dewletî peykî ecel tey deka herçî feraz û nişîb[6]

Lê Hacî Qadir vê peyvê di wateya wê ya modern de, “dewlet” bikartîne. Di qasîdeyekê de heyfa wî li kurdan tê ku haya wan ji guherînên dewra wan nîne û di bîra wan tîne,

Be xeyrî Romî û Înglîs û Rusî bê hedd in dewletan nawyan binûsî
Le cêy xoyan hesatwin be xîret le dinya nawî xoyan nawe dewlet (r. 195)

Di qesîdeyek din “Xakî Cezîr û Botan” de navên çend dewletên nû-ava wek Sûdan, Bulgaristan, Sirbistan, Yewnanistan û Ermenistanê dide;

Bulxar û Sîrb û Yonan, hem Ermen û Qeredax qeddî Baban

Her êke musteqîll in, kullêkî dewletêk in
sahêbî ceyş û raye erkanî ‘herb û meydan (r. 82)

Di helbesta Hacî Qadir de peyva “milet” jî di wateya wê ya modern de tê emilandin û bi awayekî eşkere xwedî îmayek siyasî ye, ji ber ku di nav “milet”ên din de wek “milet”ekî qala kurdan dike.

Her Kurde le beynî kullî millet bê behre le xwêndin û kitabet
…
Mîlletî bê ktêb û bê nûsîn xeyrî Kurdan nîye le ruy zemîn (r. 219)

Weten

Weten di emilandina klasîk de tê wateya “ciyê jidayikbûnê” û di wateya “malbajar” an “bajarê jidayikbûnê” de tê emilandin[7]. Di helbesta kurdî de, helbestên Baban ên nîvê sedsala 19., wek Nalî, Salim û Şêx Reza, hemûyan li sirgûniyê derheqê weten de nivîsandine, lê li gor wan weten dihat wateya bajarê jidayikbûnê Şarezûr, Silêmanî û qesîdeyên wan î wetenperwer derheqê nostaljiya windakirina ew rojên xweş ên hukimdariya Baban de ne.

Nîşaneya yekem a guherîna wateya “weten”ê an “welat” di helbesta Hacî Qadir de tê dîtin. Koyî di qesîdeyek xwe de “weten”ê ji bo malbajarê xwe bi kar tîne, lê di helbestên xwe yên din de wateya peyvê ji sînorên malbajarê wî derbas dibe. Di qesîdeya xwe ya navdar “Xakî Cizîr û Botan” de ku li hemberî hilatina neteweperweriya ermenan hişyar dike, wek axa Cizîr û Botan qala “welatê kurdan” dike.

Xakî Cizîr û Botan, ye’nî willatî Kurdan sed heyf û sef mexabin deyken be Erminstan (r. 78)

Di heman qesîdeyê de, ji bo hilweşîna mîrektiyên Rewandiz, Baban, Erdelan, Cizîr û Botanê dikeribe,

Kiwa walîyî Senendec, begzadeyî Rewanduz kiwa hakimanî Baban, mîrî Cizîr û Botan… her pêncyan be te’dad nabin be

Kiwa ew demey ke Kurdan azad û serbexo bûn sultanî mulk û mîllet, sahîbî ceyş û ‘îrfan (r. 79-80)

Ji helbestvanên Baban cuda, ku tenê ji bo têkçûna mîrektiya Baban dikeribîn, Hacî Qadir heyfa wî li têkçûna hemû mîrektiyên kurdan tê, Erdelan, Rewandiz, Botan û Baban. Welatê kurdan di nav şertên mîrektiyên têkçûyî de teswîr dike û wan wek dewra zêrîn ku kurd tê de azad û serbixwe bûn ji nû ve texeyul dike. Ji aliyê Hacî Qadir ve berfirehkirina watedarkirina welêt a ber bi sînorên hemû mîrektiyan ve û keribandina wî ya bo ew dewra zêrîn a xwe-îdarekirinê, her çiqas wêneyekî xumamî jî be, di texeyulkirina warekî hevpar ê erdnîgarî de li ser rabêja neteweperweriya kurdî bandorên mezin kiriye.

Helwesta Hacî Qadir a romantîk nehiştiye şayesandina welêt wek warekî erdnîgarî yê sînorkirî bimîne,

Be drêjayî le wan (?) ke raburdin ta be Şîraz û Îsfehan Kurd in (r. 180)

Ligel vê, behsa fenomena serjimariyê dike, ku di terîfa welat a modern de hokareke heyatî ye,

Çiwar milyon e Kurdistan nifûsî be qîssey ehlî texmînî ke nûsî (r. 193-194)

Ziman

Ziman aliyekî nasnameyê yê girîng e û kontrolkirina wî bûye yek ji taybetiyên tepisandina emperyal ên herî girîng[8]. Di peywendên kolonyal de “ziman dibe amraza ku bi saya wî ‘rastî’, ‘nîzam’ û ‘realîte’ tê bicihkirin.”[9] Digel ku pergala perwerdehiyê ya kolonyal (a erebî, tirkî û farisî) li ser zimanê kurdî hatiye ferzkirin, di serdema klasîk de jî hegemonyaya zimanê farisî wek zimanê wêjeyî û erebî jî wek zimanê zanistê ji bo zimanê kurdî û emilandina wî tehdîdên mezin bûn. Ji ber vê sedemê, helbestvanên klasîk ên ku bi kurdî dinivîsandin gelek caran bijartina xwe ya nivîsandina bi kurdî diparastin. Hacî Qadir jî di gelek helbestên xwe de mijara zimên û girîngiya wê derxistiye pêş. Helwesta wî ya li hember vê meseleyê, digel ku hinekî dişibe ya Xanî, ji ya selefên xwe gelekî cuda ye. Cudatiya herî mezin perdeya dengê wî ye, ku berovajî ew perdeya dengê lêborînxwaz a helbestvanên klasîk, serhildêr e (confrontational). Li hember hegemonyaya zimanên farisî û erebî qaqibo dike û hin mîtên derheqê zimanê kurdî de hildiweşîne.

Di qesîdeya “Kurdêkî Koyî” de hûrgiliyên rasthatina xwe ya bi kesekî ji Koyê, malbajarê wî, ku giliyê Şêx Kake Ehmed dike ku Quran û hedîsên pêxember wergerandiye bo kurdî, vedibêje. Piştî gazinên wî Hacî Qadir hêrs dibe û şîrove dike,

Her ke way gut mûkedder bûm Gutim êstaş le ser kerî mawî Kurdî axir billê çi ye ‘eybî
Lefzî Kurdî billaw nebû gird bû Le fesahet bila mu’erra bê

Be zubanî keç û xetî xwarî Çûne naw mo’ezzematî mîlel Ya le gell Farsî çi ferqî heye
Ba wicûdî eger bikey dîqqet Çûnke ême qedîmtr în le ewan Axir em ‘eqlleyan hebû boyê Bûne ustadî Farsî û Tazî Çunke sermaye mallî xellqî bû

wam dezanî ke wa le dîn derçûm ça bû mistim neda le nêw çawî her kelamî Heq e nîye eybî
wa le mabeynî ême da tê çû

çi qîyamet be Ermenîş nabê
be cerîde û kitêbî xelwarî
weqt e xoyan hîsab biken be duwel bo çî ew rast e bo çî em keçe ye
tê degey kam le kami ye sîrqet
be tewarîxî cumleyî edyan
ger sulemanî ye we ya koyê
ta geyştin be Fexrekey Razî
weqtê midrin hemû be hîç derçû

(r.201-202)

Hacî Qadir di qesîdeya xwe de, bi mînakdayîna ermenan di navbera geşkirina zimên û daxwaza netewe-dewletê de pêwendiyek yekser datîne. Bi kurdan re dixeyide ku zimanê xwe ihmal dikin û wan bi ermenan re ku li zimanê xwe miqate ne, dide ber hev.

Helwesta wî ya biçûkkirina zimanê ermenî ji bo xurtkirina angaşta wî ye ku hemû ziman xwedî kapasîteya geşbûnê ne û dikarin berhemên huner û zanistî hilberînin. Piştre kurdî bi farisî re berawird dike û ew nerîna ku kurdî peyvên xwe ji farisî girtiye û herwiha zimanekî payenizm e hildiweşîne, îdîa dike ku kurdî ji farisî qedîmtir e, farisî zimanekî deyndar e, ne kurdî. Angaşt dike ku berhemên bi zimanê kurdî nehatine nivîsandin bêmane ne, ji ber ku ew ne aîdî ziman û çanda nivîskar e.

Keribandina Koyî a ji bo ihmalkirina zimanê kurdî ji ber vê ye ku wî hay jê heye windakirina zimanê xwemalî windakirina çanda mîratê ye jî. Behsa şexsiyetên pêşerojê dike û li ber dikeve ku navên wan winda dibe û tê jibîrkirin ji ber ku dîrokeke kurdan a bi zimanê wan tuneye.

Kitêb û defter û te’rîx û kaxez be Kurdî ger binûsraye zubanî
Mela û şêx û mîr û padşaman heta mehşer dema naw û nîşanî (r. 148)

Hacî Qadir, zanîbû ku geşkirina zimên bêyî piştgiriya dewletê ne gengaz e. Wek ku Hassanpour ji bo Xanî dibêje, Hacî Qadir “di geşkirina zimên de di navbera du

hêmanên pêwîst de pêwendiyeke zelal saz dike – hêza dewletê ku bi şûr tê sembolîzekirin û emilandina zimên a wêjeyî ku bi qelemê tê temsîlkirin.”[10]

be şîr û xame dewllet payedar e ne beydaxî heye ne tepill û kûsî wezîfey xom be cê hêna temamî

Encam

emin xamem heye şîr nadyar e emendey pê kira bêçare nûsî be şîr û dewllete millet nîzamî

(r. 212-213)

Xebatên li ser destpêka rabêja neteweperweriya kurdî bi piranî li ser kovar û rojnameyên kurdî yên ewil in û pir kêm in, ger hebe jî, li ser deqên wêjeyî yên dawiya sedsala 19. û destpêka sedsala 20. hûr bûne. Lê, ji ber rêjeya kêm a xwîneran, li gor kovar û rojnameyan bêtir berbelav û xwedî bandor bûne lewma xebata di warê deqên helbestkî de nîşan dide ku ji bo xwendina neteweperweriya kurdî ev gelekî girîng e. Wek ku min hewl da ku bi rêya helbesten Hacî Qadir nîqaş bikim, xebata li ser helbesta modern taybetiyên neteweperweriya kurdî û peydabûna wê ku kêm tên zanîn, zelaltir dike. Wek ku min angaşt kir, gelekî beriya çapemeniya çapxaneyî, helbestên Hacî Qadir cara yekem gelê kurd romantîze kiriye, dîroka kurdan berz kiriye û wateya peyvên wek “milet”, “dewlet” û “weten”ê guherandiye. Lêkolandina helbestên Hacî Qadir derdixe hole ku neteweperweriya kurdî encama jêhaydarbûna hakimiyeta fikra neteweperweriyê ya li Împeretoriya Osmanî, şerên rizgariyê yên li Balkanan û tirsa neteweperweriya ermen bû.

[1] Ev nivîs ku bingeha xwe ji lêkolîna bo teza doktorayê digire li konferansa BRISMESê ya li Zanîngeha Sussexê (16-18 Pûşbera 2014an) hatiye pêşkêşkirin. Ji bo kurdiya wê nivîsê ez spasiyên xwe pêşkeşî wergêr Fexriya xan dikim.

[2] Di teza xwe de ez li dij nirxandina wêjeya kurdî ya kevneşopî derdikevim ku helbestê li ser taybetiyên şêweyî şîrove dike û dijberiyek dualî ya helbesta klasîk û modern pêşniyaz dike.

[3] Sedar Mîran û Kerîm Şareza (eds.) (2007). Dîwanî HecîQadirî Koyî. Ed. Sedar Mîran û Kerîm Şareza. Sinê: Pertook.

[4] Hemû jegirtinên di vê nivîsê de ji dîwana Hacî Qadir a ku Mîran û Şareza amade kirine.

[5] Prods Oktor Skjærvø, “KAYĀNIĀN iii . Kauui Kauuāta, Kay Kawād, Kay Kobād (Kay Qobād), ” Encyclopædia Iranica, online edition, 2014 li http://www.iranicaonline.org/articles/kayanian-iii berdest e (nêrina malperê 17 Sibat 2014).

[6] Arif, Muhemed Nûrî. (2009) . Ferhengî Dîwanî Şaêran Nalî, Salim, Kurdî. Hewlêr: Aras.

[7] Lewis, Bernard. (1988). The political language of Islam. United States of America: University of Chicago.

[8] Ashcroft, Bill. Griffiths Gareth, and Tiffin, Helen. (1989). The Empire Writes Back: theory and practice in postcolonial literatures. London/New York: Routledge.

[9] B.n.b.

[10] Hassanpour, Amir. (1992). Nationalism and language in Kurdistan, 1918-1985. San Francisco: Mellen Research University Press.

Hacî Qadirê Koyî û Hilatina Neteweperweriya Kurdî (1)

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Hacî Qadirê Koyî û Hilatina Neteweperweriya Kurdî (1)

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