Jnayetîya Kurd

Jnayetîya1 kurd*

SORAN MIHEMED SÛRE

JI SORANÎ: XELÎL SELÎM

Puxte: Ev vekolîna rexneyî, vekolîneke j boy bzava jnan l cvaka Kurd e. D vê vekolînêda hewla vê yekê hatîye dayn ku l destpêk tekez j dîroka jnên Kurd û ev astengên l hemberî jnên Kurdan bên şîrovekirin. Paşî b çend xal û şîrovekrinê, tekez l wan hewlên desteyî hatne krn, ku l destpêka (sedsala 20mîn) hatîne avêtn j boy mafên jnan û azadîya wan. Herwesa behs l yekemîn rabûna jnan hatîye krn, ku jnayetya Kurd d pêşda pêwar2 bû. L dumayêşda çend hzrek hatine amaje pêdan, ku derbarê got gotên jnayetîya Kurd hene. Herwesa dgel derxistina derencama vekolînê.

Peyvên serekî: cvaka Kurd, jin, Jnayetîya Kurd, bindestî, sepêketna jnayetîya Kurd.

Peyvek j blî destpêk

Berî hertşt, ev vekolîn ku behs j jnayetîya Kurd dke, b wê ramanê naêt ku tevahîya parçeyê dn yên Kurdstanê l xwe bgre, belke ew behsa jnên Kurd l başûrê Kurdistanê tînê zman, çunkî ev parçe hel û mercên wê ên cuda hene, ejî b sedema hebûna serxwebûnek j xwebrêvebrnêda. Dgel vê yekê bzav û rêkxrawên parçên dn jî nehatne pşt guh avêştn, belke ew weka dîrok d jnayetîya Kurd hatîye behskrn.

Cvaka Kurd, dîrokek wê nivîskî ya dêrîn nîye, ewa ku hebe jî, pştî sedeyên yanzde, b taybet Şerefxanê Betlîsî, ku pertûka wî taybet bûye b dîroka kevn a Kurda û heta ev serdemê ku nvîskar têda jyaye; henek rûnakwênaye3. L paşî Betlîsî, çend nvîskarên dn dhên holê, ewên ku hejî nav gotnêye, Mestûre Erdelanîye ku weka jneka xwedî hzr, hem dêrûka mêrnşîna Erdelanî nvîsye, hem jî ev dîroknvîse, dgel ku erkê dîroknvîsînê grtîye mlê xwe, ku ev serdem dîroknvîsîn l cem xelkî b karek şaş dhat dîtn, lê dgel vê hendêşda helbest d nvîsandn.

Gerokên Rojhelatnas (Orientalist) ku l Kurdistanêda gerîyabûn, d hzra here zorên van gerokan, behs krdn l jnên Kurdan erênî bûne. Ewan behsa netrsî û cwanîya jnên Kurd krne. Azadî û serbestbûna jnên Kurd, l cem wana weka babetek hejî tekezkrnê bûwe, helbet b berawrd dgel netewên derdora Kurdan. Lewma navên gelek jnên Kurd yên mezn û xwedî nav û bang, pertukên wan rengîn krîye, ku Kurda b xwe ne ev kar krîye û ne d nhaşda serenca wan bo cwanî û azadîya jnên Kurd l çend sedeyek pêş nihada ne hnd grîng dîtîye û ne bo wan jî hnd grîng bûye. Tenê nerîn l jnên Kurd û vegerîyan j boy van nivîsên rojhelatnasîya, l cem Kurdan ve, tenê j boy armancek bçîk bûye û nebûye projeyek mezn bo vexwendna dîroka jnên Kurd (helbet, l çend layanve hewlên kêm kêm hene, lê ev hêşta ne hejî hndêye, ku bbt gotarek wesa ku l hemberî wêda vexandnek kultûrî û rewşenbîrî, yan mrovnasî jnayetî bo jnên Kurd bket).

Dîroka Kurdan, xwedî gelek jnên bwêr û xanedann d cvaka Kurdda. Weka prsek grîng j boy qeder û paşeroja jnên Kurd, grînge ku hzra yek j wan rojhelatnasa bkem, ku jna Kurd l hemberî zelamên nenaskrîyda, xwe venaşêre û wek regezek azad, çavnetrs dipeyve û şerm nake. D vê byavêda Major Ely Bannister Soan 1881 – 1923, dbêje ‘’Jnên Kurd ne xudî desrokên dêm grîtîne û ew dêmê xwe naveşêrn, ç cara ew na şlejêt (anxiety) wextê l hemberî zelamek nenaskrî diwestn, ew bêy hndê ku naza xwe bken, karên mala xwe dken û bêy hndê ku ç dûdlîyek l cem wana hebt, b mêvanên nenaskrî dipeyvn. Herçend ku zelamê malê l mal nebe daku karên malê brêve bbe, jnên Kurd b vê yekê radbe, ev kryarîş l cem jnan, zêdetr j layê jnên rewend û gundî û b taybet l cem van jnan têt dîtn, ku jnên malbatên serok hozn û zengîn in’’ (Soan, 2007: 156).

Dbe ku em van çend prsan j boy xwendevan lêbigerin. Erê gelo ev nêrîna gotubêjîya rojhelatnasa l hember jnên Kurd, ku bbe egerê ramana jn û zelamên Kurd d sedeya bîst û êkda, jn û zelam d valahîyeka berfreh da nînin, l gor prsa jnan? Nebûna dewletek medenî, eger ewe ku dîlkrdna azadyê bhayê xwe nebûye j boy komeka bûyerên ferhengê paşdemayê neteweyên cîran?

Be her avayekî dîroka Kurd gelek jnên xwedî şyan b xweve grtîye, weka Fatîme Hekarîaxajn, Mestûrê Erdelanî Xanî Sne, jnên malbata Hekarî, Xanzad, He sexanê Neqîb4 (1897-1953), Adîle Xanm û … lê prsyar l vrda ewe, gelo ev navên hatî, çu pêngav û hewlên wan hene j boy azadyê, anku maf û berxwedanîyek dj b bnpêkrna mafên jnên cvaka Kurd?

Her çqasî ev navên hatî dkevn pêş van hewlên desteyî yên d vê vekolînêda hatîne destnîşan krn weka hewla serpêxstna jnayetîya Kurd. Ev navên hatî, ku her zû b zû navên wan guhdarî dkeyn, eger êk jwan j boy mînak Mestûrê Erdelanî b êxîn d çwarçoveya edeba jnan, j blî hndê ku b êxîn d çwarçoveya bzava jnan, xuya dbe ku çalakyên wê l hemberî mafên jnên Kurd tûneye. Helbet ev yeke j boy Xanzada Mîra Soranîş tştek raste, ku ew mîratgrê textê padşahya mêr bûye û her wek regezê mêr jî bzava wî cîyê xwe grtîye. J blî vê yekêş ev navên hatîne dyarkrin, pştî mrna hevjînê wan, mujîlî mîrat û rêvebrna zevîyan bûn weka hevjînê xwe, ku heta hevjînê wan d jyanda mabûn, wan xwe ne dixst bn berprîsyaretîya vî karî. Ev jn, jnên xemlandyê koçka hevjînê xwe bûn, helwêstên wan hoz yan jî neteweyî nebûye û behs l maf û zordarya jnan nekrdîye.

B kurt û Kurmancî, ev nav, navên dyarên dîroka Kurdan, nek dîroka jnayetîya Kurd e. B wê nêrîna kurt, ev xuya dbe ku dîroka Kurdan xwedî gelek navên jnên mezn, ew jî me ber b behskrdna jnayetîya Kurd j boy pştî Şerê Yekem ê Cîhanê dbe.

Jnayetîya Kurd

Hebûna jyanek ku rast û drst serederyê dgel jnanda bke, deryeke ber b jyanek ramandar, paşeroja cvakek vekrî û xwedî şarstanyet. Bzava jnayetîş hewla b destxstna jyanek azad û şkandna berbestên cudakarîya regezî ddet.

Drûstbûna bzava jnayetî d nava Kurdanda, ku rasterast j boy azadî û jnbûnê; ku jnbûn weka regezek serbxwe û xwedî meyl û xwest j boy azadî û mafên takê jnan dxebte. Ku l cem desthelatê pawanxwazîya patryakyê ve hatîye kontrolkrn, herwesa hêşa ew d pêwarda (xyab) dhêt dîtn, çunkî ‘’zelam ku j layê syasî û cesteyî ve, xwedî hêz bû, ew b çi awayî b ku bxwesta, da jnan b wî rengî bikartîna’’ (Ocelan, sal tuneye: 386). Her ev yekîş bûye eger, ku b drêjahîya dîrokda wsa l jnê bhêt nerîn, ku ‘’jn xulameke bo vê yekê hatîye dnê, da heza zelamî têr bke’’ (Hesen, 2013: 128). Herwesa rewşa bndestî û dagîrkerya netewya Kurd, astengek mezn bûye l hemberî drûstbûna bzava jnayetîya Kurd d heyamek zûda, çunkî jn ml b mlê zelamî ketîye bndestyê û l bn zulma dagîrkaran da hatîye êşandn û şerên wan jî ml b mlê zelaman bûye ‘’şerê jnê, şerê azadyê, şerê welat, şerê ax û şerê rêkxstnê ye’’ (Hesen, 2013: 389) her weka zelamî hewla azadbûn û berxwedanê daye, jnên Kurd jî ml b mlê regezê d xebat da bûye û xedareyya pêşmergayetî û rêka hzra rzgarîya netewa xwe grtîye ber xwe.

Heta ku netewe nehêt rzgarkrn, peyvîn d derbarê mjara regez, nabt gavek j boy vexwendneka nu ya bzava pêşrewxwazîya jnan, b taybet netewa Kurd, ku hatîye dabeşkrn b ser çend netewên dn, herwesa d bn kartêkrna ev sîstemê ku her êk jwan wlatên cîran wan çêdken, erkê jnên Kurdan grantr û zehmetr dike.

Serbarê hndê, dbe ku herêma Kurdistanê weka asankarîyek bhêt dîtn, j boy kar û çalakîyên jnan l parçeyên dn, ku bbe nawendek j boy zêdetr nêzîkbûn û ektîvkrna rêkxrwên wan, raste rast j boy karên jnan û ev problemên ku d nha û d paşerojê da dbn asteng j boy wan.

Weka me tekez jê krî, astenga l rêka jnên Kurd, rzgarkrna netewa wê bûye heta b vê rêkê ve ber b xewn û armancên xwe pêngava bhavêjn, çunkî hebûna du problemên mezn, ya yekem neteweyî bûye (weka pêştr me behs lê krî) ya duyem jî navxoyî (cvakî) bûye, ku zulm û zordarîya jnê l bn zulmek nêzîktrda bûye. J ber hndê ew b hevra (jn/zelam) j boy ladana astenga yekem ku rzgarîya neteweyîye, destpêkek herê mezine. Vêca paştr j boy xebatek medenî û hzrî, j boy ladana gelek j şopên ne hejî ku b drêjahîya dîrokê, cvaka Kurd pêve dnaland, ew jî bûye egerê vê yekê ku hertm jn l pşta zelamî bhêt dîtn. Her wextek ku zelam weka xwedî hêz derdkeve, hzra wî jî b rêka vê desthelatê ve neeqlanî bûye û bûye egerê vê yekê ku jn weka kesek ku di bn rehmeta bêwîjdanya zelamî bhêt dîtn. D vrda dgehîn vê yekê ku bêjîn, ev desthelata zelamîye, ku bûye egerê vê yekê ku jn weka gemîyek bê xudan le rox avêda bmîne. Tenê û tenê j boy layenê zayndeyî awer lê bhêt dan. J ber hndêy ye ku ev ne jn bxoye, ku l pşt zelamî bhêt dîtn, weka ku jn têda derdkeve. Ev gotna ku dbêje, {l pşt her zelamek mezn, jnek heye} erê ev gotn desthelata patryakî nînn, ku neêt gotn ku l pşt her jnek mezn, zelamek heye? B ramanek din dkarîn vê yekê bêjîn ku zelam b xwe jî ji jnê ve hatîye dnê û regeza jnêş ku ew jê peyda bûye ji xwe kêmtr dbîne?

Bla em carek dn vegern ser vê gotna kevneşopî ewa ku dbêje l pşt her zelamekê mezn, jnek heye. Ev b rengekê ve raste, ku dbêjt me jn û zelam weka hevn, ew mrove û hevpşkê jyana zelamîye, lê gelo l hemberî maf û wekhevyê da hevpşk û weka hev bûne? Eger hevpşke, çma dbe l pşt zelamîda hebe û d heman demîda wêneya wî tû nebe? Egerîş l hemberî zelamî wekheve, gelo karên dahênanên, nasname û ferhenga wê l ku dern? Heta wêneya wê hevpşk û wek hev bbînîn.

Ev gotn, zelamî dêxît pleya yekem û jnê jî dke pleya duyem. J ber vê hndê d vrda hebûna gotnek anku hzrek b vî rengî, evê yekê xwedî dke ku d nava ferhenga Kurdanda tştên b navê brayê mezn û kurên bavî dhêt dîtn. B rengek dn, vê gotnê bêhna narsyetîya zelaman jê dhêt, j bo xulamkrn û kêmdîtna jnan. D vê vekolînêda ev tşt xuya dbe, ku ev amajeyên pêştr, ku j boy qonaxên jnayetîya Kurd hatîne krn, gelek bertesk û nehejîne û ew b ç rengî naçn d snûra jnayetyê da, ev d demekda, ku jnayetîya Kurd hêşta de destpêka rêka xwe daye û taze b taze hewla sepêkeftnê ddet. Dbe wek hewla serpêxstn û drûstkrna jnayetîya Kurd lê bnerîn, b her eawayî dbe ku ev pêngavan b çend xaleka destnîşan bkîn.

Hewlên desteyî (group) j boy sepêxstna jnayetîya Kurd

Desteya yekem:

a- Helbestvan (1914-1949)

Ev deste, weka derkeftn û agahya takî, b temamî kar j bo nahatîye krn û nebûna vexandnek hejî j boy babetên jn û problemên wan nehatye holê, ku ev pêngavîş pêngavên baş bûne, j boy jnên Kurd, ku hewla hşyarkrn û pêngav avêştn j boy xwendn û xwendevanbûna wan dda. D vê desteyê da helbestvanan b rêka helbestan, keç û jn araste krne j boy xwendinê. Hacî Qadrê Koyî (1817 – 1897), Pîremêrd (1867-1950), Melay Gewre5 (1876 – 1943) û Fayeq Bêkes (1905 – 1948) û çendên dn rolên berbçav d vê rewşêda hebûye, j boy hşyarbûn û xema zanîn û fêrbûnê.

Reng be d dîroka Kurdan da, kêm kes hebn weka Hacî Qadrê Koyî j boy xwendn û xwendevanyê hewl dabe, çunkî ew b vê yekê gehşt bû, ku netewa Kurd b xwendevanyê nebe, l dujminayetîya hevdû, bndestî û nezanînê rzgar nabe. D îroşda mxabn her ev derdn j boy Kurdan. Helbet Koyî d sala 1897 koça dawyê krîye, lê ewa d vê qonaxêda heta îroş dmeşe, hzra Koyî ye ku weka mîratgrê rewşengerîya Kurd maye. B ramanek dn d vê qonaxê da hzra Koyî d rojevêdaye, herçend ku Koyî d vê qonaxêşda ne jyaye.

D helbestên xweda, Koyî ç cudahya naêxît d navbera mê û nêranda ‘’b eşkere daxaza fêrkrn û xwendvanya jnan dke û her tenê b vê yekêş nasekne, tebxeya derçûnê j ola îslamê l enya van melaya ddet, ku xunedevanya jnan heram ddîtn û asteng bûn d rêka jnan j boy çona dbstanê’’ (Mela Kerîm, 2008: 24). Paş Koyî, malbata Bed rxanîya û Melay Gewre (1876 – 1943) dbn mîratgrê vê rewşengerya Koyî. Xuya dbe ku Melay Gewre l Koyê, kesê yekem dbe ku keça xwe d êxît ber xwendnê û b rêka helbestêş xelkî araste dke da ku keçên xwe bxen ber xwendnê. Serbarê vê yekêş gelek helbestvanên dn helbest j boy rzgarkrdna keça l kot û bendên û nezanînê nvîsandne û keçk handayne ku bçn xwendngehê. Pîremêrd d lîrîka ‘’eî kçîne’’ keçan j boy xwendnê handde û nezanînê j boy Kurdan b taryatyê dadne û xwendevanîş b şewqa rojê wêna dke. Herwesa helbesta ‘’Nesrîn’’ ya Fayeq Bêkes hewlek dn bûye, heta helbestvanên dn helbesta bo vê mjarê bnvsînn. D vê helbestêda helbestvan ç cudahya d navbera keç û xurtan nabîne. Bêkes ‘’êke jwan helbstvanan, ku xema mafê jnan d hzra wîda bûye, b taybet handan j boy xwendnê. D vê layenê da helbesta ‘’Nesrîn’’a helbestvanî d nava cvaka Kurd da, qîmeta xwe heye’’ (Xeznedar, 2010: 531).

Hejî gotnêy ye, ev deste j cem zelamanda hatîye pêkanîn û kar lser hatîye krnê. Hewlên rasterastên jnan j boy vê yekê tuneye, ku ev b xwe hatbt meydanê. Wate pêngava êkem zelamî bo avêtîye, pêngava duyeş jn b xwe. Ev yeke heta dûmahîka nîva êkê ya sedeya bîstê ddome.

b- Bzvên destpêkî ya jnên Kurd (1919 – 1962)

Nabe ev yeke bhêt jbîrkrn, ku rewşa serdem, kesayetî (personality) û bzava taybet b gwêreya qonax pêk tîne. Jber vê yekê dagîrkrna ax û xebata neteweyî bûye egera vê yekê ku jnên Kurd bêdeng nemîne û ew bhêt meydanê. Her j ber vê yekêş jna Kurd hest b berprsyaretya xwe dke û d sêbera netewexwazyê dkare xwe nas bke û d encamda hnd bzav dhên holê. Yek j van bzavan (Cemîeta Jnên Kurd) bû, ku l sala 1919, l Stembolê dhêt damezrandn. Ev cemîete b yekemîn bzava jnên Kurd têt danîn.

Vê bzavê j boy pêşkeftna Kurda û bdetxstna mafên rewayên mîlletê xwe dxebtî. Xemên vê bzavê l derdora rzgarîya gştî û neteweyî kom dbe… D vrda erkê neteweyî zêdetr dyardbe nek weka erkê hevregezî (Komeka Nvîskara, sal tuneye: 40). Herwesa (Êketîya Jnên Dîmukratên Kurdstanê) l bajarê Mhabatê pêk dêt. Gereke ku ev tşt bhêt gotn, azadya jnê û gehştn b mafên xwe û rzgarya jnê b rengekê gştî rojeva serekîya van herdû cemîeta jnan nebûye, jber hndê ev dû bzave naçn d desteya duwêda.

Desteya Duyem: Çîyasîya (desthilata) partîyên sîyasî, sîya zilamî (1963-1991)

Şoreş û berxudan, bû egerê vê yekê ku jn jî ml b mlê zelamî bxebtn û dest j karên malê berdet, razî nebt b bndestyê, lewma ew/ jn berê xwe ddet çya û têkoşanê j boy mafên neteweyî û serbexoyîya neteweyî bke. Jn d çyaîda l pal erkê neteweyî û xebatê ku raberê wan zelam bûn, wan hewla wê yekê daye ku rêkxraw û komîteyên taybet b jnan bînn holê.

Eve jî dbt egerê vê yekê ku kar û çalakîyên jnan br b pêşkeftyê bçt û hêdî hêdî derbaz bbt ser problemên jnan û arasteyek nû j bo jnayetyê bînît holê. Derbazbûn l wan kawdanan zehmet bûye, çunkî çar xalên grîng desthelata xwe b ser wan jnên xebatgêrda danabûn, ewjê:

1- Kevneşop, ku kartêkrn l ser hndê dadne ku hêza jnê j boy fêrbûnê tuneye û karîgerî b ser xebata wanda hebûye, ku wesa ddît jn d hzrkrinêda ne xwedî hêze û şoreş jî hewceyya wî b regezê nêr heye û tenê şorş b zelaman dhêt krnê.

2- Desthelata partî (hizib), ku l cem zelamî ve b rengek rasterast hatye brêvebrn, ewjî b wê ramanê ku jn l çyaîda hem di bin sîya partîda bûye û hemjî dbn sîya zelamîda.

3- Erkên neteweyî û têkoşan j boy rzgarkrna nîştîmanî.

4- Jnbûn, ku hergav keftîye hemberî grftên abûrî û cvakî.

Zehmet derbazbûn jwan problêman b rastî ve karek pr zehmet bûye. Lewma jn ml b mlê xebata neteweyî awrek j jnbûna xwe veddet, ewjî dbt egerê, vê yekê ku bêjîn “jn l hemberî zelamîda rol û pêgeyek wek hev hebûye û b krdar şyana kar û rolên xwe xwedî krîye, herçend kawdan ne d ferahem bûnêda bûne ku bbt egerê serheldana feminîzmê b rengek temametî”, (Komek Nvîskar, sal tûneye, 21)

Lê dgel wê yekêşda xebata xwe xurt krye, ku derîyek j boy jnê vebke, ewjî wek ev hewla mezn ya ku wan dane d sala (1975) ê b damezrandna (Komîteya Rêvebrna Êketya Jnên Kurdstanê) herwesa her d derdora wan salanda govara Tewar6 b sloganên “jn, xebat, jyan’’ hatîye weşandn. Ev pêngav derîyek nû bûye j boy vê yekê ku jnên xebatkar û çalak derbkevn, lewma b yekem serpêketna jnayetîya Kurd dhêt danîn, ku ewjî l paş serheldana 1991ê l başûra Kurdstanê, dhêt holê.

Herçend destpêka hewlên jnayetîyê ku kesîye l cem Ehlam Mensûr7 (1951-2013)

berî salên 1980yî de û pertûka rexneyîya Ebdulxaliq Me’rûf8 (1935 – 1985) bnavê Ademîzad Le Komelî Kurdewarîda d nîveya heştêyanda nek nabt bhên pşt guh avêştn, belke dbe ew ptr bhêt xandnê, çunkî xwedî hzrek mezn, kultûrî û feminîstîye, ku d dawyêşda, her yek j wan nvîskaran j ber ku jyanek yaxî, mlnedan û rexneyî hebûye b rengek ecîb me dhêln; Ebdulxaliq Me’rûf j ber pertûka xwe Ademîzad Le Komelî Kurdewarîda hatye terorkrn û Ehlam Mensûr jî b bêkesî û l jyanek pştguhavştî ji cem zanstge û nawendên rewşenbîrî yên Kurdî oxr dke.

Ebdulxaliq Me’rûf (1935-1985)

Hebûna Mensûr weka jnek xwedî hzrek rewşengerî, dengek jnaneya yaxî û avangardîstya jnên Kurde. Herweka ku ew dbêje: “ez şyam l xwe bmeyzm. Min ev bwêrî hebû ku bêhna hndora xwe bkem.” (Mensûr, 2009: 54) jnek ku ne xwedî bwêrîyek mezn bt d nava yasayên neteweyek xwedî hzrên eşîretîda çma dkare b zmanek jnane û xwasta jnayetîyê bnvîsîne? An ku ew dbêje “tenêtî sêbera mine û sêbera wejî ez naxazm” (Mensûr, 2009: 54)

Mensûr cûda j hemî jnên Kurd tenê û serbexwe jyaye, bêminet bûye l gotgotk û axaftnên cvakî, çunkî wê baş neteweya xwe naskrîye û gazya xelkî xwe b gazya xwe danîye û mrovdostya wê jî welêkrîye ku ç kesê b gunhbar nzant, herweka dbêje “ez kesê b gunhbar nzanm. Herkes j bo xwe keseke.” (Mensûr, 2008: 60). Dgel wê yekê jî “Mensûr d salên 70yî bhs j azadya jn û azadya sêksî jî krye, ku nvîskarên jn {Kurd} j tilyên destan zêdetir nebun. (Hendrên, 2010: 178). Mensûr d salên 1970î b dû dehsaleyan pêş wan jnan ketîye ku d rêkxrawên pştî dh salên 1990î l başûr hebûne, lewma henûke nasnameya Mensûr (Jn, Xebtîn, Azad) e, çunkî nasnameya mrovî xebtîne, azadîş armance.

Ehlam Mensûr (1951-2013)

Lewma rexnekrn l Mensûr tenê d yek dîtgeh, vehêştn d rewtek edebî û hzrî, gelo nîşandan û gunehbarkrna rexnê b xwejî nîne? Tenanet vexandnkrnîş d qonaxek jnayetîya dyarkrîş da dbe gunehkarîyek l hemberî wêda, çunkî wê ml b mlê jnayetya Ewrûpî d pêngav avêştnêda bû, ku hêşta l Kurdstanê tştên ku b navê jnayetîyê hê d xewda bû “Mensûr berî navê fêminîzmê l zmanê Kurdîda hebûna xwe heye, ew b xwe xwedî zmanek feminîstî bû. Berî ku cîhana nivîsîn û modeyên edebîyên rojava bhêt d nav zmanê Kurdîda wê b gyanek bwêr û hzrek mezn ew nas krbûn. Berî hezaran jnên Kurd l rojavada bjîn fêrî çavlêkarîya bzavên fêmênîstyeka ne hejî û edebî bbn, ew l dlê rojava û bzavên feminîstî û edebyê geha bû. (Xanm û Hendrên, www.dengekan. com).

Mensûr, rolek pr mezn hebûye, her l deh salên 1970î de b zmanek temam feminîst û hevmlê şepola sêyê ya Ewrûpa bû l Kurdstanê. Herweka Mukryanî jêra dbêje “tu pêş b mlletê xwe keftî bi 50 salan” (Salh, 2013: 70). Mensûr xwedî dengek mezne j boy daxazkrna maf û azadbûna neteweya xwe, ku pertûkên ezmûnîyên wê bnavê (Hawar û Grewî Çawekanî Em) belgehek br bçave.

Serpêketna jnayetîya Kurd (pştî serheldanê)

Drustbûn û derkeftna jnayetya Kurd rasterast xebtîna jnên Kurde bêy vê yekê ku bbt klka ç part û erkên parta bbît erkê here pîrozê wan, çunkî xebata jnan di bin sîya partî, wan dket klka vê partîyê û xebata xwe jî jbîr dken, b taybet bo jnan, çunkî “jndostî, daxaza vê yekê dke, merov tenê jber ku mê ye nabt bhêt êşandn, zelam û jn wek hev qîmet û mafên xwe hebt û weka mrov bhêt lênerîn, nek weka nêr û mê” (Hesen, 2013: 85)

L dîv deh salên 1990î da û hatna hola rêkxrawên medenî û govarên taybet b jn û dengên nvîskarên jn dhên holê, tenanet d bakûrê Kurdstanêşda govarek wek Roza l salê 1996 hejî bhs krnêye. Lewma xebata jnan l çwarçoveya deste û rêkxraw, j boy maf û wekhevîyê, xwastek hebû ku dbe baştr kar bo bhêtkrnê û b têzek nû, hzrek nû, têgehek xoyî û hzrî, b prsa jnên Kurd û takên Kurd bdet.

Serpêkeftna jnayetîya Kurd, d deh salên 1990î destpêdke, lewma dbêjm serpêkeftn, çunkî hêşta nkarîye pêngavek cuda ji kevneşop, eşîr û partîyetyê bavêje. Gelek j jnên fmînîst jî, ku l Ewrûpa jyan meşandîye û d îroda ektîvyetya wan dhêt dîtn, şerm j lîsbênyê (Lesbianism) dken û kesê ku lîsbênse jî weka ku ew ne kesek normale, wan dşînn cem nojdarê saykolocîkê.

Madê betal l tama xwarinê naprse. Lewma wextê dbînîn ku tştek bnavê jnayetya Kurd nehatîye holê, her bzavek j boy cudabûnê j boy îro lvînek bêhêze, çunkî her qonaxek l qonaxan dbe ku gohrînek mezn ya hzrî, cvakî, û syasî … l dîv xwe bîne. Tenê xalên biçûk nkarn bbn cudahîyek dnavbera qonaxek j boy qonaxek dn. Herwesa nkarîn hertm jnayetîya Kurd l ser mercê ketn û destpêkrnê wana dubare pêkbînîn. Dbe jnayetîya Kurd hebûnek berdewam hebe û roj dîv rojê karek cwantr û xebatek nutr l helwêstên merovî dj b şopên nehejî ya ku d cvakî da derdkeve û dbe asteng jboy azadîya jnê bke karê xwe.

Lewma hzra feminîstî l Kurdstanê her l deh salên 1990î xebata xwe dj b zewicandina zaroka, jn b jn gohrîn, ne xwendevanî, jn kuştn û sineta jnan … seknand. Dibe ev bhêt gotin ku hêşta gelek jwan jî nehatne jnavbrn û hndek jwan b berovajî ve mukumtr (xurttir) bûne, lê dgel vê yekêşda nabt hewlên jnên feminîst bhêt jbîrkrn, ku l hemberî van şopên cvakî xebata xwe krne, yek jwan jî weka mînak Mehabat Qeredaxî ye, ku şya d perlîmentoya Kurdstanêda l sala 2003 ev karên ne hejî b yasayê qedexebûna wana bînt holê (Tlu’î, 2005: 116).

Vêca berdewamî û egera jnav neçonê pêngavek serekîye, ku dbe bhêt avêştn, çunkî kombûna van rewş û leza globalîzeyşnê d vê serdemêda, erkê jnê zehmetr lê krîye, lê dîrokek mezn j xebata jnayetya Kurdî j boy wan dhêt nvsandn.

Digel vê yekêş, jnayetî l dor problemên kevneşopî û nezanîna dnava cvakîda nazvre, çunkî ‘’d vê serdemêda xulamdanana jnê b rengek gştî nehatîye jnavbrn û jnê azadîya xwe nestandîye’’ (Ocalan, sal tuneye: 286-287). Lazme ku bzav û rêkx rawên jnan, l hemberî van rewşan bseknn û b planek baş bernameya xwe danîn û xwe j boy her pêşhatek ku dbe derkeve xwe hazrbkn.

D perawêza jnayetîya Kurdîda

Belê, behs j serpêkeftna jnayetîya Kurd hat krnê, lê hejî vê yekê ye ku carek dn l ser bseknîn û helsengandnê jêra bkeyn, ewjî b dîtna çend nvîskarên feminîst û jnên feminîstnasê Kurd, ku gelo jnayetî d Kurdistanêda hebûna xwe heye? Anku hebûnek betale û wana nkarîye chê xwe wek pêdvyek cvakî bînn holê û xebatê j boy wekhevî û behaya merovbûnî bket? Çunkî ‘’ev çerx derbaz bûye ku zelam b hebûna xerîzeya sêksî xwe b ser jnêda ferz bke û wana bserda bben, d êro pêve ev rewş û buyera ku jêra dbêjn jn, meselek dne ku ew jî jyanî û çalakîye’’ (Ocelan, sal tuneye: 453). Gelo hebûna bzavek b vî rengî, ku karek hzrî û hşyarî j boy armancek wesa bket, hatîye holê? Qayê ev rewş hêşta chê prsyar krnê ye?!

Bo wê rewşê nvîskarek jn dbêje: ‘’ez wsa nabînm ku bzava feminîstya Kurdî heta îroş ne d dîrokêda û ne d van rojanda hatbe rojevê, herwesa jnên Kurd heta ku vê hendêş gelek jwan xwe j vê peyva feminîzm dûr dgrn û wê bzavê dgel boçûnêt şaş û paşkeftî dadnên, heta îro bzava jnên Kurd bzavek felec û ne xwedî desthelate’’ (Salih, 2005: 43). Egerê vê yekêş vedgerîne j boy vê yekê ku bzava jnan d dema derbazbûyîda guhdarîya eqlyeta eşîr û serokeşîran bûye û d îroşda guhdarîya partîyan û berjewendya jnên Kurd pştguh avêtîye. L bn sloganên jnên Kurd, keftîne dîf xwestên xwe yên syasî û destelata partîya xwe, çunkî lazime ku feminîst d her rewşekda be bêy guhdan j xwest û berjewendya partî helwêsta jnayetîya xwe jbîr neke.

L egera nebûna bzavek taybet bo jnan, Hendrên dbêje: ‘’doza jnan le Kurdstanê d demên rabhûrî û îroşda, l bzava syasî û neteweyya Kurdanda cuda nebuye. Wate jn b xwejî l derveya vê bzava sertaserîda, ne xudî bzavek teybet bû bo jnê, lewma ez bawerm ne tştek sanahye ku weka bzavên rojavayî/Ewrupî behs l van bzav û qonaxan bkeyn ku b bzava jnên Kurd bhêt naskrn. Reng be egerê vê yekêş gelek zorbn, lê j boy Kurdan, dbe astengên bndestya wan egerek serekî be j boy nebûna bzava jnên Kurd’’ (Hendrên, www.dengekan.com). Nîqaşa d derbarê nehatna holê ya bizavek jnan d serdemek zûda, ku taybet be b doza jnan, dkeve ba rewşek ku grêdaye b mafxorî, bnpêkrn, zulm û zordarya dagîrkeran. Astenga serekîş l hemberî bzava jnan, l tev parçeyên Kurdistanê, grêdaye b azadî û serxwebûna neteweyî û nasnameya neteweyî.

D demekda ku ev hemî problêm û astengên ku d rêka jnanda hebûye û heye jî, ewe j bo jnên me yên feminîst, ku bang l jnayetya Kurdî dken, j boy wana nabt şerm ku me jnayetîya xwe nînn, ku gelek gutarên wan j boy vê şermê û oqdeyê (psychological complex) vedgere. Vînos Fayeq, b nêrînek dn, nêrîna xwe derbarê bzava jnan l Kurdstanê ddet zanîn û dbêje: ‘’problêm pr zorn ku behsa wana bhêt krn, heye ku grîngn û pr grîngîş hene, lê destpêk dbe ku ev problêm b du xaneyan dabeş bkeyn:

Yek: ev problêmên ku dkevn destê kevneşop û eqlyeta paşkeftya cvakê patryakî û herwesa desthelata blnd weka desthelata syasî û dewletî, ku her gav zelam pêra radbe û jn jî dbe qurbanî. Du: ev problêmên ku jn bxwe têda berprse ka çewa ew weka jn wê çareser bke, ev problemên ku jn b xwe pêradbe û her b xwe jî dbe qurbanî’’ (Bekr û Resul, 2010: 87-88). Çunkî heta îro hêşta eqlyeta eşîrî, wek astengek herî mezn têt dîtn. Herwesa hnd jnên ku navê feminîst l xwe krîye, wesa xwe derdxen ku ew hewla bdestxstna maf û ezadya jnan dden, problemên dkevn rêka jnanda pr zehmetr dken, çunkî ew hêşta d paşkeftnê da d leyzn û wan nkarîye ku xwedî nasnameya xwe bn û xwe bbînn.

Her wek çîroknvîs Baran d derbarê vê problêmêda dbêje: l başûrê Kurdstanêda feminîzm b rengek hatîye biçukkrn, ku hzra wê tenê daxazîyek bt j boy azadîya cesteyî anku ev rewta henê tenê dbe dujminatya zelamî bket û b xwestê bê bnema d xema zulm û zordarîya jnê bt’’ (Baran, 2014: 447). L Kurdstanê jnayetyek xurt û çalak, ku xebatê j bo jnê bke, hêşta d destpêk daye û b rengek temamî nehatîye holê, lê nabt jî ku hemî hewlên bzav û rêkxrawan berçav newergrîn.

B rengek dn, hzr û nerîn j boy hebûna jnayetîya Kurd hatn behskrn, çunkî l salîn 80 û 90î yên sedeya raborî hzrên jndostyê l gelek weşan û rêkxrawên jnan dhêt dîtn, ku d doza jnanda çalak bûne, b taybet hnd j helbestvanan b rêka nvîsînên xwe dengê xwe j dengê zelaman cûdakrîye û bergrî j jnan dken û l hemberî desthelata patryakî l berxwe dden. Herwesa hatna hola rêkxraw û bzavên çalak ku kar j boy nehêştna nexwendeyê, azadî û wekhevyê … j boy jnên Kurd krne. (Komek nvîskar, sal tuneye: 43). Lê gelo ev dkare me razî bke? Gelo hebûna jnayetyê, berxwedan û afrandna cvakek zîndî û wêrek nînn? Xema wî afrandna cîhankê nîne, ku têda xewn û xwezyên jnê têda bhên destxstn? Erê bzava jnên Kurd, ku jnek bwêr perwerde dket ku bbt paşxanek hzrî d hzrê nifşê dahatîda, anku ew tenê dbe xewnek be?

Hebûna jnayetyê û xebata feminîstî d nav Kurdanda ‘’lazme ku xebata jnan tev jnan l xwe bgre, ne tenê ev jnên femênîst ku d jyanek pr xweşda djîn’’ (Prayzovîc, ww.dengekan.com). Herwesa zelam nebt asteng, eger weka asteng jî bhêt d rêka jnêda, dbe ku jnên xebatkar l hemberda berxwe bden. Qet nabe ku jn b çavek dujminane xebata xwe l hemberî zelamîda bmeşîne û ev dujminkaryê bke yekem pêngava xwe, çunkî ev xebat carek dn dbe xebatek regezperestî. D şuna van dujminkaryan dbe ku jnên Kurdî xebat û çalakyên xwe b rêka fêrbûn û pertûkan biafrînn, b taybet gerek ewe ku bkarn mfayê j rewş û helumercên jnên Ewrupî wergrn, ka çewa wan karîye maf û erkî xwe bstînn, çunkî b mxabnî ve heta îro jî jnên Kurd b astek baş û hejî pêngav j boy wê neavêştîye. Bo mînak pertûka ‘’The Second Sex’’ ya Simon De Beauvoir, ku b încîla jnên feminîst dhêt navkrn, heta îro nehatîye wergêran bo zmanê Kurdî, ku dbe bzava jnan her l mêjve ev pertûk êxstba d destê jnanda.

Lewma ewa ku hatîye gotn weka agahîyek l jnayetîya Kurd, ev l pştî jinavbirna rjêma dîktatorî û gohrîna Iraqê b Iraqek fedralîye, ku dkarîn b serpêkeftna jnayetî ya Kurdî bhêt danîn, nek jnayetî bxwe. L dumahyêda wesa dyar dbe, ku azadbûna başûrê Kurdstanê, rengbe bbt derîyek j boy jnên perçên dn yên wlatî ku xewn û hêvyên xwe têda bch bken û xebatê j boy azadyek mezntr û hşyarbûnek mezntr j boy jnan ldar bxen.

Encam

D vê vekolînêda, çend encamek dhên dîtn weka:

1- D nava Kurda û dîroka Kurdanda, cudahîya dnavbera dîroka jnên Kurd, bzava jnan û edebyatê jnan tuneye, her ev jî bûye eger ku prsa jnayetîya Kurdî baş neêt dîtn.

2- Dîroka Kurdan, gelek jnên bwêr û bhêz b xweve dîtne, lê ev jn l cem jnayetîya Kurdî d îroda ne amade ye.

3- Nabe ku jnayetîya Kurdî b çend qonaxan bhêt danîn, çunkî weka l vê vekolînêda derdkeve, jnayetîya Kurd hêj d destpêkdaye û b temamî nahtîye holê. Ewa ku d îroda dhêt dîtn, tenê serpêkeftna wê ye.

4- Jnayetî tenê l derdora çend xal û mafên destpêkî nazvre, belke ew xwastek bhêze j boy gorîna kultûrî û hewl j bo kêmkrna nêrîna nêrayetyê ddet ku jn nebe obje; tenanet d vê dîtênda b egera pêşkeftna van bzavan pêngavên mezntr havêştne û derbazî vê hndê bûne ku xewe grîneden b falûsê (phallus) ve. Lewma grînge ku jndostên Kurd b awrek baş l bzavên jnên rojava/Ewrûpa xzmetê b jn û jnayetîya Kurd bket.

5- Paş serheldana başûrê Kurdstanê, jnayetîya Kurd dkeve ser lngên xwe, dbe ku xebata çekdarîya jnên şervan, ku rojava l hemberî îradeya wan eceb mane, bket derîyek j boy dawî anîn j vê serpêkeftnê û îdî ew derbazî vê yekê bbe ku xwe l kultûra eşîrî û kevneşopên sêntralîzma nêranîya takê Kurd derbaz bke.

* Wergêrê nivîsê Xelîl Selîm bi xwe nivîskarek Soranîaxêv e, me dest neda rastnivîsê da ku tevî hin kêmasîyan be jî rê li ber danûstendina navbera herdu parçe/zaravayan neyê girtin. (ed.)

1 Jnayetî bo feminîzmê hatîye bkar anîn. Helbet dnava vê vekolînêda, herdu têgeh hatîne bkar anîn.

2 Nebûn, na amadeyî, xyab

3 Dîrok anku her tştek ku zemanek bserda bûrîbt û bbt egerê nazelalyê û rehendên wê kêm aşkra bn, vêca ev dîroke, an jî ev tşte, ku henek rûn û berçave, vekolîn pêra hatbn krnê, hêdî hêdî layen û rexên veşartî hatbn eşkra krn.

4 Hepsexaney Neqîb, 1891 hatîye dnê û l sala 1953 koça dawyê krîye, ew jnek syasetvan, xêrxaz û çalakê mafên jnan bûye. Hepsexaney Neqîb, dotmama Şêx Mehmudê Hefîd û hevjîna Şêx Qadr Hefîd (brayê Şêx Mehmud) bûye. Mala Hepsexanê hertm tjî bûye l jnên bajêrê Slêmanî û derdora Slêmanyê. Her problêmek cvakî û darayî j boy jnê hatba holê ew da qesta mala hepsexana neqîb ken heta ev problêm j boy wan bhên çarekrnê. Herwesa mala Hepsexana Neqîb bbû xwandngeh j boy jnan û êkemîn xwendngeh jî dhêt danîn ku jn fêrî perwerdeya hestê Kurdayetyê û hzra sîyasî krîye.

5 Melay Gewre, l bajêrê Koyê sala 1876a hatîye dnê û sala 1943 koça dawyê krîye. Melay Gewre xwedî hzrek serdemî û rewşenbîrîyek temam bûye. Dkarîn Malayê Gewre weka pêşeng l rewşenbîryê dnava melayan bhêt danîn. Dgel vê yekê ku wî gelek xebat û çalakyên syasî û rewşenbîrî hebûne, lê wî bawerîyek mezn b mafên xwendnê j boy jnê hebûye û ew yekem kes jî bûye, ku keça xo l bajêrê Koyê hnartîye xwendngehê. Herwesa bawerîya wî b wê yekê hebûye ku dbe keç û kur l xwendngehê b hevra bxuynn û nabt jêk bhên cudakrnê.

6 Govara Tewar, govarek reweşenbîrya werzîye, ku taybete b jnan û l cem Êketîya Jnên Kurdstanê dhêt weşandn. D vê govarêda babet û vekolînên cudacuda û bêy ku ç reng û regez lê bhêt bê behr krn, weka çalakyek a Êketya Jnên Kurdstanê, l herêma Kurdstanê xebate xwe ddomîne.

7 Ehlam Mensûr (1951 Xaneqîn– 2013 Silêmanî), di sala 1951ê de li bajarê Xaneqînê hatîye dinyê. Di 1970 de ew û hevala xwe Leyla Qasim çûn Bexdayê bo xwendina zanîngehê. Li Zanîngeha Bexdayê Leyla Qasim beşa Sosyolojîyê, wê beşa Ziman û Edebîyata Kurdî xwend. Li vir Hêmin Mukrîyanî û Refîq Sabîr nas kir, gelek di bin bandora wan de ma. Di bin bandora wan de Marksîzm nas kir, dest bi nivîsîna çîrokan kir. Navbera salên 1970-75a de rojnamegerî kir û nivîs, çîrok û helbestên wê bi zimanê Erebî di rojnameyan de belav bûn.

Di 1985a de çîroka bi navê “Pird” belav kir û di 1988a de yekem romana xwe bi navê Elwen nivîsand ku ev li başûr wek yekem romana bi Kurdî tê zanîn. Di sala 1986a de çû Fransayê; li zanîngeha Sorbonê xwendina masterê xilas kir û vegerîya Kurdistanê. Piştî serhildana 1991ê li bajarê Silêmanîyê li zanînegha Silêmanîyê di Fakulteya Zanistên Mirovatîyê der da. Di heman salê de xelata Hostaya Kurteçîrokên Kurdî wergirt. Berhemên wî yên çapkirî ev in: Pird, Amereş, Elwen, Xewn û Xwên, Dîs Topya, Grewî Çawekanî Em û Hawar. Di berhemên Ehlam Mansûr de rexnelêgirtina ol û kevneşopan serdest e. Di nivîsên wê de xuya dike, wê her tim wekhevîya jin û mêran parastîye û di dij bûye ku mêr bibin xwedî û mezinên jinan. Ligel parastina mafên jinan û azadîya takî, neteweperwerî kirîye nasnameya nivîsîna xwe.

8 Ebdulxaliq Me’ruf, l sal 1935 l bajêrê Hewlêrê hatîye dnê, pştî b dawî înana xwendna xwendngehê, j boy zanstgehê dçe zanstgeha Ezher l Qahîre. Me’ruf her d jyê gencatyê da hezek mezn j boy zanîn û xwendnê hebûye, j blî vê yekê ku ew b temamî şarezayê ola Îslamyê bûye, şarezaîyek mezn jî l elîktrêkê jî hebûye. Me’ruf j ber ku l malbatek nîştîman perwer hatîye dnê, pşkdaryê d şoreşa îlunê jî dke û êkemîn radyoya Dengê Kurdstanê jî ew b xwe dadmezrîne, ku ev radyo dengê şoreşî dgehîne her chekê. Me’ruf d navbera salên 1977 heta 1985 pênc pertûkan dnvsîne. Lê ev pertûka ku bala herkesekî j boy xwe dkşîne pertûka bnavê ‘’Ademîzad Le Komelî Kurdewarîda’’ ye, ev pertûk b temamî mafê jnê l ola Îslamî da şrove dke. Me’ruf b şrovekrna ayetên Quranî şroveya bnpê krna mafên jnan l ola Îslamî dedet dyarkrn û ola Îslamî l hmberî mafên jnan têxît ber rexneyê, lewma ew pertûk dbe chê dlgranîya mela û kesên dîndar, heta ku b wê egerê l 10/4/1985 b destek pîs dhêt terorkrn û ew şehîd dkeve.

JÊDER

Baran (21- 7- 2014) “Ewey fêmînîzm le Ewrûpa deyxwazêt bo mrovayetî be gştî û cîhan sûdmende, dîmaney hêma neb”, heftenamey dezgey Zarî Krmancî, jmare: 447.

Bekr, Hîmdad Husên û Rsul, Sabr Husîn (2010), “Edebyatî fêmînîzmî Kurdîberhemekanî Nezend Begîxanî wek nmûne”, Govarî Zankoy Slêmanî, jmare 30, Tşrînî yekemî, beşî B.

Hendrên (2010), Zman asoyeke le nêwan asman û zewîda, çapxaney baban, ç1, Slêmanî.

Hesen, Hemeseîd (2013), Mê le sayeî stemda, çapxaney Mukryanî, çap 1, Hewlêr.

Komek nivîskar, (sal tuneye), Bzutnewey fîmînîzm, çapxaney Karo, Eaydyaprojey 100 namîlke, jmare 18.

Melakerîm, Mhemedî (2008), Dûbabet lebarey bîr û şî’rî Hacî Qadrî Koyîyewe, ç 2, hewlêr.

Mensûr, Ehlam (2008), Grewî çawekanî emezmûn, çapxaney aras, ç1, Hewlêr.

Mensûr, Ehlam (2009), Hawarezmûn, çapxaney Aras, ç1, Hewlêr.

Me’rûf, Ebdulxaliq (1999), Ademîzad Le Komelî Kurdewarîda, ç.1, 1985, Rovar, Dezgeha Serdem.

Ocalan, Ebdulla (sal tuneye), Qeyranî şarstanî le rojhelatî nawîn û çareserî şarstanêtî dîmukratî.

Salih, Kazîwe (2005), Fîmînîstnasî û cvakî Kurdî, çapxaney Aras, ç 1, Hewlêr.

Salih, Serwer Se’dulla (2013), Ehlam yaxîye elwenîyeke, çapxaney karo, çap 1, Slêmanî.

Soane, E. B. (2007), Slêmanî nawçeyek le Kurdstan, wergêranî: Mîne (Mhemed Emîn Husên), çapxaney melbendî Kurdolocî, ç1, Slêmanî.

Tlu’î, Ruîa (2005), Hergîz le jn bûnm peşîman nîm, çapxaney serdem, Slêmanî. Xeznedar, Marûf (2010), Mêjûy edebî Kurdî, berg 5, çapxaney Aras, ç 2, Hewlêr.

Jêderên elîktronî

Hesen, Knêr û Hendrên, Ehlam Mensûr: Marguerite Duras Kurd le xewnî tenyaîyekî azadda xew brdîyewe, malperî dengekan- http://dengekan.info/%D8%A6%DB%95%D8%AD%- D9%84%D8%A7%D9%85-%D9%85%DB%95%D9%86%D8%B3%D9%88%D9%88%- D8%B1-%D9%85%DB%95%D8%B1%DA%AF%DB%95%D8%B1%DB%8E%D8%A- A%DB%95-%D8%AF%DB%86%D8%B1%D8%A7%D8%B3%DB%8C-%DA%A9%- D9%88%D8%B1%D8%AF/

Praizovic, Lidija, Luks fêmênîzm (razawe) hemîşe daykî minyan pştgwê xst, amadekrdn û şrove: Hendrên, malperî dengekan- www http://dengekan.info/%- D9%84%D9%88%DA%A9%D8%B3-%D9%81%DB%8E%D9%85%DB%8E%- D9%86%DB%8C%D8%B2%D9%85-%D8%B1%D8%A7%D8%B2%D8%A7%D9%88%D- B%95-%D9%87%DB%95%D9%85%DB%8C%D8%B4%DB%95-%D8%AF%D8%A7%DB%- 8C%DA%A9%DB%8C-%D9%85%D9%86%DB%8C/

Hendrên, Berawrdkarîyekî belez le nêwan jnî rojawa le sedey hevde û jnî Kurd le sedey bîst û yekda, malperî dengekan- http://www.dengekan.com/doc/2005/6/handren24.pdf

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