Şikomendîy Bûnayetî Le Şî’randinî Hizrî Ziman da

Şikomendîy Bûnayetî Le Şî’randinî Hizrî Ziman da

HENDRÊN – LATINÎZEKIRIN: BAWER MARÛFÎ

“Binûse, pîrî dilim emrî kird
Le îbtîda we ke beytê munasibî dîwan Gedayekî wekû Mehwî, qelenderêkî Kurd Mîsalî padişehî furs e sahîbî dîwan”

Mehwî (1830-1906)

Puxte: Ev gotar armanc dike bi riya analîzkirina berhemên Mahwe û Nalî destnîşan bide ka çima ev herdu helbestvan ji bo cudatiya xwe ya ji “êdîn” diyar bikin bi kurdî nivîsandine, û dixwaze bi riya zimên fazîletên kurdbûyinê jî têgîn bike. Ev, bi gotineke din, ji dinyayê re piştrastkirina kurdbûyinê ye. Ev argument li dij rexneya wêjeya kurdî ye jî ku angaşt dike helbesta kurdî ji ajoyên felsefî bêpar e. Berevajî vê, ev gotar îdia dike di kurdî de awayekî taybet î fikrînê an felsefeya kurdî di helbesta kurdî de heye. Bi vê armancê, ev gotar ji felsefeya Heidegger, bi taybetî jî analîzên wî yên derbarê berhemên Hölderlin û Trakl de îstifade dike û digihêje wê encamê ku ji bo zimanê kurdî bi ser keve divê ew ji astengên îdeolojîk, çi olî çi sekuler ku ji aliyê rewşenbîrên kurd li ser hatiye ferzkirin, bê azadkirin. Sekna xweser ya îdeolojîk a zimanê kurdî divê bê nîşandayin û ev jî bi secereya kevneşopa felsefî ku di nav zimanê helbestkî yê kurdî de xwe veşartiye, mimkun e. Bî vî awayî li hemberî “êdin” fazîletên kurdbûyinê dikare jinûve-bê piştrastkirin.

Peyvên sereke: Mahwe, Nalî, kurdbûyîn, felsefe, zimanê helbestkî yê kurdî, Heidegger.

Destpêk

Carina bi hemû hêmanên xwe deqeke wêjeyî tu tişt nabêjin ji xwînerên xwe re, carinan jî bes lehengek, bes mekanek gelek tiştan dikarin vebêjin ji xwîneran re. Di berhama Sobartoyê de em ê bibînin ku di ser Silêman re em ê têgehên mîna alegorî, quest û melankoliyê bixwînin. Di bin vê sîwan û peywendê de ez ê hewl bidim, têgehên mîtolojîk û dîrokî yên li pey vekolîna tevnsaziya romanê, bi kirdebûyina

Renge pirsiyar bikeyn, ke basî ziman û hizir dekeyn, be taybetî sebaret be kurd, bo min şî’irî kurdî dekem be xakî, serçawey em nûsîne? Hemû dezanîn kurdêkî zor delên, şî’ir hizir berhem nahênê. Diyar e min delêm ziman serçawekan û xakî hizir û me’rîfe ye, boye geramewe malî şî’ir, be taybetî zimanî kurdî, ke bê şî’ir, nakirê basî lêwe bikirêt.

Hewlî min lem nûsîne da ewe ye: Ew çawge û xakey ke debête berhemhênanî hizir le kwê ye? Çon dekirê peywendiye dostayetiyekanî nêwan felsefe û şî’ir aşt bikeynewe, ke le cîhanî nûsînî kurdî da em lêk ciya bûnewey felsefe û şî’ire axaftinî hizrî leser nekirawe? Bo ewey bûnî kurd yad bikeynewe, ke le şî’ir da cênişîn û awela ye, kam rehend û xwendineweyek detiwanê zimanî şî’irî ême bihizrênê û le êsta da amademan bikat? Katêk bûnî kurd beşî’ir xoy pîşan deda û depeyvê, kewate malî bûnî kurd le xakî şî’ir da ruxsarî xoy pîşan deda, boye be awelakirdinî ziman mîwanî şî’ir debîn û şikomendîy radegeyenîn.

Belê, em nûsîne hewil dedat le riwangey Martin Heideggerewe çend kopleyek le şî’irî Mehwî û Nalî bixwênmewe, ke be ray min, bûnî kurdî le zimanî şî’irî da berceste dekenewe.

Şerî nêwan şî’ir û hizir le felsefey rojawa da

Helbet le rojawa da, ke serçawey em gumankirdin û gumanbirkirdney em bîroken, ke her le Eflatûnewe ta degate emro, maweyek şî’iriyan le fîkir dûr xistotewe û maweyekîş nizîk.

Belam min pêm wa ye şî’ir bo felsefe deçirpênê û felsefeş le ser em çirpeye berdewam debê, yan ravey deka. Lê be têgeyiştinî ême bo mêjû, zemenî şî’ir ber le ledayikbûnî hizir û felsefe û ayînekan biwe. Şî’ir ber lewey le malî felsefe be der binrêt, be çirpe felsefiyekanî û be çirkirdinewey awazekanî xoy le naw amajey şitekanî gerdûn da dekirde zayele û hebûnî xoy berceste dekirdewe. Boye şî’ir hemîşe xakêk e bo felsefe, ta kereste xawekanî û wizekey lê werbigrê. Hawkat ew pirsiyaraney ke felsefe pêyanewe serqal e: bûn, xuda, etîk, merg, rastî û tad, hemîşe corêk le mana û rehendî şî’iriyetî denwênin. Lem riwangeyewe rewa niye em dostayetiye dêrîneyey nêwan şî’ir û felsefe feramoş bikeyn.

Be gumankirdinî şî’ir lewey ke hizir berhem nahênê, lay Nietzsche wêray şî’iriyetî xoy, debête kêşey “rastî” û netiwanînî le têkşikandinî beha û prinsîpe çeqîwekan, yan be watay Nietzscheyî şî’ir natiwanê “behayekan helsengênêtewe”. (1)

Belam ewey ke ta êstaş le dinyay felsefe da axaftinî le ser dekirêt, hizrî Martin Heidegger e, ke be gişitî xudî Heidegger û ewaney ke qiseşî le ser deken, ew geranewey Heidegger bo şî’ir, be “werçerxan” le hizrî Heidegger da nawdêr dekrêt. Boye dexwazê kemêk ziyatir le ser Heidegger biwestîn.

Heidegger be pêçewaney destelatî felsefey raveyî (analytic), yan locîkî, detwanîn bilêyn bûn, ziman û şî’ir wek cumgey bûn dekate xakî felsefe. Her hemû kitêbekanî Heidegger, her le kitêbe dû bergiye nasrawekey Bûn û Katewe ta Nameyek le mer Humanîzm, be naw peywendiye ruhiyekanî bûn û ziman û şî’ir qûl debêtewe.

Heidegger sê şa’îrî elmanî dekate xakî qisekirdinî le ser bûn û hebûn, emanîş: Holdirlîn, Trakil û Rîlka bûn. Be kurtî be xwêndinewekanî şî’irî emane Heidegger raydegeyenê: “Holdirlîn yadewerîy ziman, hizir û bûnî elmanî ye.”(2)

Meseley serekîy Heidegger, kêşey “em dîw” bû, ke pêy wa bû, ke sereta ye. Yan be kurtî: Ew penhaniye ye ke hizir çîtir natiwanê bîrî lê bikatewe, yan feramoşî kirdiwe. “Em dîw” lay Heidegger kêşey “yadewerî” ye, ke hizir destberdarî biwe. Ewey ke “yadewerî” zîndû dekatewe û amadey deka le cestey bûnayetî, ewe şî’ir e, ke lay Heidegger ewe Holdirlînî şa’îr e ke helgirî yadewerîy elmanî ye.

Em yadeweriye le naw rohî ziman da cênişîn e, yan “malî bûn” e. Diwacar, em riwangey ziman, bûn, şî’ir, debête çeqî bîrkirdinewey Heidegger, ke ta çûnî bo malî merg, salî 1975, kitêb le diway kitêbî le ser nûsî, herwek biyewêt be aporey peyv û kitêbekanî malêk be wîstî xoy bo em “bûnayetî”ye helçinê. Rastiyekey em dariştne: “Ziman malî bûn e”(3), bo xwêneranî em serdemey felsefe, dariştinêkî wirûjênerane û nîgerankar bû. Emeş way kird hizirvan û nûseran çendan xwêndinewe û ravey ciyawaz berhem bihênin.

Lê xudî Heidegger be nûsîne ziman şî’iriyekanî hewlî da em wirûjan û nîgeraniyeman bo bikat be terzêk, rehendêk le bîrkirdinewe, girîngî ziman lay Heidegger le kirdey benawkirdnî “tiştekan” berceste debêtewe, wata ewe ziman e ke naw be xuda, mirov û diyardekanî jiyan e.

Heidegger le witarî “The Way to Languge” da bem core ziman şî dekatewe: “Urdichitning” zimanî honrawe, ke zayeley bedengî ye, Urisprache zimanî petî, ke zimanî axawtin e”(4). Diwatir le berdewambûnî em derbrîne da bem cora cext le sar ziman deka: “Axawtinî ziman, derbirîn niye, belku le xudî xoy da rastiyek e. Emeş manay ewe niye ke ême nikolî lewe dekeyn ke ziman mulkî mirov niye. Ziman de’axfê, ta wekû koy xud ko bikatewe û bûn zayeley hebêt.”

Belam Heidegger em têriwanîney awelatir dekatewe: “Bûnî mirov, hebûnî mêjû ye. Wek kat yek watayan heye. Bûnayetî û mêjû hawtay yekin, wata ke giftûgo rû deda û dête arawe ewe xwayekanîş dêne go, beme cîhanêk ser heldeda.”(5)

Lem riwangey Heideggerewe qederî bûnî mirov be bûn û nebûnî ziman girê dirawe. Peydabûnî ademîzad değer newey. Lêre da xudayekan ber, yan diway mirov axifîwin, cewherî ziman nagorin. Ewey ke girîng e, forimgirtinî cîhan e le axaftinî ziman da. Ew demey ziman be cûle kewt hawdem bînayî ême, yan çawî bûn be dîmaney cîhanêk degat. Îtir lewêşewe mêjû û kat seretakey nebûn becê dehêlin û roşinayî rûgey arasteyek û asoyek be diyar dekewin.

Lêrewe hizrî Heidegger xakêkî taybet bo cîhanî felsefey dahatû berhem dehênê.

Be kurdî nûsîn; amadeyî kurd

Kewate, Mehwî be kurdî denûsêt, ta payekan, xwastî baladestîy zman û bûnî xoy-kurd amade bikat. “Qelenderêkî kurd», ke lêre da Mehwî bem zimane be hoş û agayî takî kurd, koy kurd le cestey em şî’ire da deçinêtewe. Em dêrane le gutine derekiyekanî da sadeyî ruxsar denwênin, lê le peyvî duwem da wêneyekî pîrî dexizête naw sakarîy doxî xwêndinewemanewe, keçî diway ewe kitûpir “pîrî dilim» waman lê deka “pîrane” bihizrîn.

Lê ew “pîrane”ye watay şêwey pîrî û keneftîy ceste û doşdamanî rohî Mehwî nageyenêt, belke nawekiyekî xemlîwî firejawî zimanî şa’îrman denwênê. Ber lem satey ke ême demanewê basî ciyawazî bikeyn, ew şa’îre “qelendere” dîdî “ciyawazî” beranber “ewîtir”, ke “padşehî furs” e radegeyenê. Diwacar “dîwan”ekey rehendî hebûnî em “ciyawaziye”, ke bûnayetî xud e, berceste dekatewe.

Lêre da, têramanî Mehwî be encamdanî “dîwan”ekeyewe deteqêtewe, ke debê wek amajeyekî bûn yan gutarî “ciyawazî nasname” qebûlî bikeyn û bîxwênînewe. Gutinî “dîwan” mîwanî em maleman deka, ke malî ciyawazî kurd e. Em “male” ruxsare nawekiyekey tirî arastekanî peyamî şî’rekeye, ke ême legel xoy da debat, be watayekî tir, ramanêkî agayîman têda debizwênê, nek hestkirdinêkî raguzerî. Efrandinî em “ciyawazî”ye le astî “dîwan” da, diway beranber “padişehî furs”, be dananî bûnayetîy “shîbî

êtewe bo wîstî axawtinî mirov û kirdey bîrkirddîwan”, kitûpir agayîman detenêtewe û gutarî em “ciyawazî”ye radegeyenê. Em pêwîstêtî bûnî “ciyawazî”ye yekêk e le meram û wîstekanî cewherî bûnêtiyekî diyarîkiraw, taweku zimanî kurdî le agayî xoy da biaxifêt. Ew katey bûnayetî ciyawazî “qelenderêkî kurd”, ke lay Mehî renge destewayî ye (mecaz) bê bo nasînewe û lêk ciyakirdinewey bûnî kurd beranber “ewî tir”, xoy awela kird û rageyand, paşan ême le ser xakêkî taybet û malêkî ciyawazda rûberûy dîmaney bûnî kurdî debînewe. Diwacar hizrî kurdî le astêkî balakridû da ro deçête naw pirsiyarî amadebûnman lew cîhane da. Bemeş agayî hizir deafirênê. Eweta Mehwî diwacar ke biwe “sahîbî dîwan”, ew kat em “qelender”e hizrî xoy û şikomendîy zimanekey lem çwar dêre da berceste dekatewe, ke çirtirîn astî bekarhênanî zimanî kurdî ye le pirosey awelabûnî da, ba gwê le Mehwî xoy bigirîn:

Her giftûgo me, keçî her elêm û tênagem Her custûco me, keçî her erom û pê nagem Çawim ruwa û goşey ew ebruwem nedî Dil bû be behrî ulûm û le elf û bê nagem

Lêre da gumanî Mehwî, gumanî bûnî xoy niye, wek bûnêkî kurdî, belku gumanî sinûrekan û pantaiyekanî zanîn û hizir e. Beme debînîn “qelenderêkî” kurd ber le sed sal ziyatir, gumanekanî em bûne pirsiyarçine le cestey çamekey da berceste dekatewe, ke êstaş em bûney kurd le ruhî kurd da nexemlîwe.

Diwacar bo kirdnewey asoyekan û pirsiyarkirdîn le zimanî kurdî û tamkirdinî astekanî, debê amaje be bûnî Nalî bikeyn. Ta bizanîn lem Malî kurdiye da çon meseley hizir û girîngîy têraman le zimanî nûsîn da berceste kirawetewe.

Lê ba Nalî bixwênînewe, ta bizanîn çon basî zimanî kurdî, amadekirdinî nasnamey zimanî kurd deka:

Teb’î şekker barî min kurdî eger înşa deka Îmtîhanî xoye meqsûdî le emda wa deka

Diwatir Nalî beriztir ziman dediwênê û awelay dakatewe:

Kes be elfazim nelê xo kurdî ye xo kirdî ye Her kesê nadan nebê xoy talîbî me’na deka

Diwacar şa’îr têgeyiştinî xoy le şî’randinî dû dêr da çir dekatewe:

Nalî, niyetî sîhrî beyan, hîkmetî şî’ir e Emma niyetî quwetî dil, quwetî înşa

Nalî hewlî dawe mana û hizir berhem bênê, nek lasayî û lawandinewe û wişey ciwan û… tad, ke emro şî’irî kurdî û xwênerî kurd deyken. Nalî gumanî le hejarîy zimanî kurdî niye, boye berzefir niye, çunke bo Nalî xudî zanîn, zmanî kurdî ye. Wîstî Nalî cênişînkirdinî aramî bûnayetîy kurdî ye le cestey zimanî kurdî da. Em cesteyeş core “ciyawazî”yek e ew têy da dejî û way lê deka bîr bikatewe.

Le cem Nalî le kopley yekem da serçawey em pêwîstayetîy bîrkirdineweye zimanî kurdî ye, ta kirdarekey xoy rabigeyenêt. Kewate be pêçewaney xwêndinewey Mela Ebdulkerîm Muderis û Fatih û Mihemedî Mela Kerîm, helbijardinî zimanî kurdî lay Nalî naçarî niye, ke bes em zimane dezanê, belke ewe helbijardinêkî “meqsûd” e, wek xudî Nalî le dêrî duwem da be amajey xudî zimanewe wiryaman dekatewe. Gwêgirtin le ziman û le zirînganewî wişekan û dawetekanî ruxsarî “şekker barî” xud, wîstî nûsîn û gutin dekate kirdey bîrkirdnewe le bûnayetîy Nalî da. Aporey peyvekan le kopley yekem da zayeley serheldanî rageyandinî mahiyetî mana û amadebûnî hebûnayetî berceste dekatewe. Gelo em kotayî hênanane be kirdey “wa deka”, çîman pê delê? Axo em “wa deka”ye kirdarêkî berdewamî sirk û bizwawî le xora bê, yan taqîkirdineweyekî pêşîney naxî kesêkî be agay kurd? Çirpey şî’reke be “teb’î şekker” û kilîlî kotayî be kirdeyekî amade bûnî “wa deka”, asoyek le zmanî kurdî da awela dekatewe.

Kopley duwemî şî’reke, ke debê wek bizwanêkî çir û yekgirtû serincî bideyn, cext le ser rastîy wata yan hizrandin dekatewe. Ke agayî hebûnî bûnayetî, wîstî hizir e debête cûlanî kirde û firajanî ciyawazîy gutarî xud le beranber ewîtir da. Hawkat Nalî lewêwe be rageyandinî ewey ke şî’ir helgirî bûnayetîy ew e, yan şî’ir be xoy xakî wata ye, bewe behayekî rastîne wek behay bûnayetî debexşête şî’ir, ke emro nûsere tazekanman zimanî kurdiyan be kirdar û awelnaw amrazandinî ziman çekdar kirdiwe, keçî Nalî em hizrandiney şî’ir yan dawakirdney wata, ziman le naxî kat da denûsêtewe. Bemeş katî bîrkirdinewey kurd watadar dekat. Lêrewe Nalî cewher û kangay watakanî diyarîkirdinî watay şî’ir e, nek awêzanbûn be rabiridûy le destçûy bûnî kurd.

Eweta wata le kopley sêyem da rehendêkî “pîroz” werdegirê. Lêre da pîroziyekey Nalî pîroziyekî “hîkmet”aney şî’rî ye, nek ayînî. Nalî le kirdey bizwanî em dû dêre da, ke le îcaziyetî bîrkirdinewey xudî zimanî Nalî deçê, dîmenêkî serabiyane dexate naw zeyinmanewe, ke neşwe û çêjêkî “pîrozane” be yadewerîy bûnman debexşê. Ewey ciwanîş e lem dû dêre da, şî’randinî serçawey bîroke ayîniyeke ye, şikodarkirdnî twanistî gemekanî şî’ir e. Lê le kirdey şî’randineke da rehendeke debête sîhrî watay şî’rî û hêzî dil. Em hêzî dile, malî hîkmetî şî’ir e. Boye (sîhriyetî beyan) pîroziyetî bûnman deniwênê. Ger watay bûn û bûnî wata nebiwaye, ayîn çi pêwîstiyekî be pîrozî debû?

Akamgîriyek le ramangelêk da

Eger ziman her qisekirdin bêt, ewe hêşta negeyiştote astî xemlîn. Lêrewe pêwîst e zimanî kurdî, ke nûsînî kurdî û dîdî kurdî têy da zîndanî kirdiwe azad bikrê, ta ew zimane kurdiye bitwanê be mebestekanî bigat û ew destewaje û manayane berhem bênê, ke xawenî xoy bêt, diwacarîş bitwanê rewtî xoy rêkbixat û le nûsîn û axaftin da. Lewe da mebestim ewe ye ke zimanî kurdî le mana berbestkirawekanî rizgar bêt. Bem core bitwanê be kiraweyî diyarde û pirsiyarekan û bûnî xoy, wata kurdîberceste bikatewe, ke ême be lawazî deybînîn.

Mebest lêre da destewaje û peyve yek le diwa yekekanî zimanî kurdî niye, ke ziman xoy zincîreyek e le bizwan û geşey peyvekan, managelî xoy binwênin, nek dû manayî yan take manayek. Lêrewe karî ême legel ziman da, karkirdinêk e le naw xudî zimanî kurdî da, wata kar legel ew agayey kurdî bikeyn, ke em zimaney bew riwangey giştgîriyey şepole perêwekanî modêrnîzm gemaro dirawe, nek beşdar kirawe. Rizgarkirdinî ew zimane tenya awelakirdinî ew rehendaneye ke dapoşrawin, yan dembest kirawin.

Lêrewe min pêm wa ye, wek corêk le xwêndinewe, ew awez û agayî, yan ew bîrkirdinewe baladestey ke zimanî kurdî xistote jêr rikêfî xoy dû arasten: Yekemyan: Baladestîy eqlî derekî. Nek her sê ziman: erebî û farsî û turkî, belke zimanî rojawayş, belam sê zimanî baladest ke be hoy gutarî dagîrkeraney ke le naw xudî em zimanane da îş deka, em baladestiyey zimanî erebî û farsî û turkî ye, tiwanîwiyetî pêkhate taybetiyekanî zimanî kurdî têkbişkênê. Meramî ew awezey em sê zimane tiwanîwiyetî zimanî kurdî tûşî riq le xo bûnewe bikat. Em riq le xo bûneweye, le zimanî ciya ciyay axêwerî kurdî debînrê: le îslamî siyasîy kurdî, çepî siyasîy kurd, nasiyonalîstî kurd. Ême debînîn çon îslamî syasîy kurdî zimanî kurdî be asanî û îflîcî bekar dênê bo peyamekanî îslam, ke xoy le rastî da peyamî baladestî zimanî erebî ye. De serincî çepî kurdî biden, çon hemû rojê qise le ser ewe deka zimanî kurdî amraz e û be rêkkewt tûşî qsekirdin biwe bem zimane. Mêdyay çep û qisekerî çep, eger dadgey ziman hebê debê siza bidrên. Emane be giştî ruhî zmanî kurdîyan be awaz û sîstemî zimanî erebî û farsî û turkî îflîc kirdiwe û ziman le astêkî kilolî aydiyolojiyekî henase-teng kurt dekenewe.

Ca be naw nasiyonalîstî kurd, ke qet bernamey kulturî nebiwe, hemîşe zimanî birdote astî siyasetî peyamî hizbekey. Xalî duwemyan: Roşinbîr le jêr karîgerîy gutarî zimanî ewîtir hemîşe zimanekey sûk debînê. Ke emeş xoy baladestîy zimanî ewîtr e ke agayî dagîr kirdiwe.

Girupêk le nûserî rûkeşî kurdî hen, ewane zimanî kurdîyan kirdote biker û kirdar û awelnaw û gerdaney zimanewanî. Ew girupe be nûsînekaniyanewe wêneyekî asoyî û formî sadepoşiyan dawe be zimanî kurdî. Lêre da ziman le nasînî waje pile û manayek da bertesk nakirêtewe, belku ziman cextkirdinewe û awelakirdinî xeyal û roşinayî û şepolekanî bûnî mirov e. Boye xudî em kirdeyey ziman rizgarkirdinî mirove le dîliyetî û nîgeraniyekanî em cûle û bêdengey naxî bûnîy mirov. Bem core ziman le kirde berfirawanekey da detiwanê zanîn berhem bênê.

Be heme hal, ême eger le hizir pirsiyar bikeyn, debê bigerêynewe bo çawganey ziman, ke ew pirsiyarî bûnayetîy kurd, wek malekêk, têy da dejît. Emeş manay ewe niye ke ême mebestiman dananî pêwaneyek bêt bo nirx û astekanî em bûnayetiye, belke em geraneweye berew ziman berew hizrandinman deben. Diwacar em geraneweye waman lê deka berew xake nedozrawekan û pirsiyare feramoşkirawekan û asoye dapoşrawekanî “emdîw”î bîrkirdinewe gutrawekan sefer bikeyn. Em kirdeye biwar be zimanî kurdî, bûnî kurdî deda ta em hêze dembestkirawekey pêşkeş bikat. Ewe xudî zimane em kirdeye emcam deda: Debê em zimane rehendekanî jiyanî kurd tamî ruhekey le derewey kat û mêjûyekî ciyawaz û taybet be xoy demênêtewe. Ewe zimane ke asoyekan bo kat û mêjûy kurd awela dekatewe. Boye ziman qurg û dengî zayelekanî kurdî ye, ke le satî emroy jiyanî ême da apore deka, ta ême bo seferî rêgeyekanî dahatû amademan bikat.

Kewate lêre da debê gumanî xoman bewe razî bikeyn, ke gutarî şî’rî kurdî, awêney em hebûney cestey kurdî ye, ke le naxî zimanekey da şepol deda. Ca eger şî’rî kurdî xemgîn, yan şadîhêner bêt, sade, yan aloz bêt, şeket, yan çalak bêt… tad, debê wek manayek peywendî be astekanî xudî em bûnayetiyey kurdiyewe hebêt nek xudî şî’rî kurdî. Be watayekî tir, şî’rî ême dîwî nawekî, nek derekîy em hebûneman e. Be bê em bûney kurdî, şî’rî kurdî bûnî niye, herwek bê hizirandinî şî’ir, bûnî hizirman niye.

Lêrewe nabê xemxoranî zimanî kurdî feramoş bikeyn, ke be deqe şî’riye bizwaw û zîndiwekaniyanewe, zimanî kurdîyan şikomend ragirtiwe. Em xemxorane: le Melay Cizîriyewe ta be Xanî da qûl debêtewe, le Berdeşaniyewe ta le Mehwî û Nalî û Hacî Qadirewe çir debêtewe.

Şî’rî kurdî le aste çonayetiyekey da, kakilekey da, nek çendayetiyekey da, ruxsarî kurdiyan be pirsiyargelêkî hizrîy awela rosin kirdewe. Ew xemxorane le bizwan û prîşkeşî’riyekaniyanewe, tenya le astêkî hestî diyar nakirên, be watay em têgeyiştiney, ke gwaye şî’ir kirdeyekî dûr le hizir e, belku le formêkî nask da, helgirî hizirandinî zimanî kurdî n. Ciyawazîy pirsiyarîy kurdî, le xudî şî’rî ême da berceste debêtewe. Be xwêndinewe û peyvînî şî’rî kurdî, zimanekey mîwandarîman dekat. Bemeş bûnî kurdî nas dekeyn. Lêrewe wişekan le cestey şî’rî da her wişe nîn, belku torêk in le şebengî nale û tirîqanewe û wîstekanî nax û ruhî kurdî. Be apore bûnî wişekan le cestey şî’ir da hêz û wîstî ramanêk le yadewerîy kurdî da xoy şikomendane radegeyenê. Bem core kirdey şî’ir mewdayek le ber dem merg da heldeçinêt, taweku bûn le bûnekey da berdewam bêt. Lêrewe be bê ziman bûnêk niye, herwek be bê bûnêkîş zimanêk niye. Ewe ziman e ke bûnî to, bûnî netewe, zakîrey ême le rabirdiwewe bo êsta dexulqênê. Ême be rêgey wişewe, axaftinî peyvewe bûnî xoman berceste dekeynewe. Bemeş bûnêkî “ciyawaz” û mergêkî “ciyawaz” radegeyenîn. Ziman cewherêk e degerêtewe bo bûnêkî ciyawaz, her xudî zimanîş e ke ciyawazîy to naw û nawbêj deka. Boye debê lew male şikomendey bûnman da hemîşe mîwanî şî’ir bîn.

SERÇAWEKAN

Nietzsche, Så talade Zarathustra, 1950, s. 132.
Martin Heidegger, Varat och tiden, Richard Matz 1981, Stockholm.
Heidegger, Höldrlin och diktandets väsen, Hans Ruin, Kris nr 39-40.
Heidegger, Brev om humanisem, Brinbaum och Sven-Ollov Wallenstein 1996, s. 25.
Heidegger, The way to language.
Herdû dîwanî Mehwî û Nalî, amadekirdin û lêkolînewey Mela Ebdulkerîm Muderis û Fatîh Ebdulkerîm

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