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This banner text can have markup. Search the history of over billion web pages on the Internet. Ali Demir Cad. Aslan Apt. Der and pursues his interest in the Kurdish language. I would like to thank Necdet ipekyuz, Netice Altun Demir and Ramazan Pertev for their support and kindness they showed me during the research.
I also owe my gratitude to dozens of people I have no space to name here. Serhed Region. Behdinan Region. Botan Region. Diyarbakir Region. Dersim Region. Change of the village names. Cultural transmission. Destroying History. Situation of Kurdish language. A song, a girl and girl's tears. Tales Chirok. Autumn Songs Payizok - Pirepayizok. Other oral literary genres. Women's oral literature: Lullabies. Nursery rhymes. However, the same society, if under pressure and oppression of the hegemon does not refer to its own values, but values of the oppressor, becomes alienated from its own land, history, culture and language raising individuals lacking self-confidence.
Kurds, who possess rich language, culture, history and land, have been constantly prevented from growth by oppressive and colonialist states. Therefore, language and cultural values of Kurdish nation could be passed onto new generations only in a limited scope in the written form. Apart from many researchers and writers studying Kurdish folklore, there are many studies of Kurdish folklore done by Kurds themselves.
In a committee at Yerevan University was formed to investigate and archive Kurdish folklore. They have literature, tens of tales, stories, eposes and songs. One of the reasons is the fact that social and religious life is performed in Kurdish language. Until the beginning of the 20 th century most of the Yazidis were nomads. Oral literature from the pre-settlement period talks about heroes, war and love. According to a common narrative about the Yazidis, they are critical for the policies geared towards Kurdish freedom.
These madrasah teach in Arabic. However, when Arabic is not understood, education is carried out in Kurdish. Subjects taught there are very different from Kurdish culture and history. Nowadays, however, assimilation is carried out more under the banners of capitalism by means of Turkish, Farsi and Arabic. Colonialist powers throughout history accomplished cultural and literary genocide in consequence of assimilation. Particularly in Northern Kurdistan this kind of state policy has not changed since the Ottoman Empire.
Music and literature of Kurdistan filtered through colonialist lenses was used as a weapon against Kurdish society. This state of affairs in the eyes of Kurdish community and with respect to meeting the requirements for the right to education is meaningless. Kurdish classes offered in state schools are limited to teaching the language in addition to the fact that curriculum is prescribed by the state.
As a result, Kurdish children are deprived of an opportunity to become familiar with their own culture and history. However, selective two lessons of Kurdish a week provided by the state do not satisfy natural rights of the community. TRT 6, which is a publicTV channel, is no different from others in terms of broadcast and content. By means of this channel and similar ones, official manipulative narrative is reinforced.
Kurdish children are under influence of cartoon characters, heroes and protagonists of programs shown on these channels. Children identify with these characters and use them in their daily lives, social relations and play time. In this case official ideology replaces Kurdish values. Until age of a child generates chattering. After this age, due to schooling, a child meets more people and socializes developing lexis and fluency. A child until school age spends time at home and speaks its mother tongue.
Pre-school education is important for the development of the mothertongue. See: Washington, Because this kind of literature is created by adults for children and is artificial. On the other hand, there are materials prepared for the children and a child is capable of comprehending and embracing them with its own mind. Capability of understanding these materials and tools depends on the manner they are presented to the child.
In the course of the research five regions of Northern Kurdistan were visited in seventy eight days. Although a body of folklore research concerning Northern Kurdistan exists, this study differs in scope and aim. This research, conducted between late June and mid-September , also aimed at recording and archiving Kurdish folklore in Northern Kurdistan.
The overall objective of this broad study is to 14 Adults, based on their own experience, produce literary forms for children. We aimed to revise and present every story preserving features peculiar to its place of origin. Along with the stories, riddles, epigrams, nursery rhymes, games and other literary products are to be parts ofthe same educational set.
Once materials for pre-school education are ready it will be time to develop program for older children. By doing so, works will be preserved in two forms: in the dialect ofthe recording and in written form in Zaza and Kurmanji Kurdish. At the later stage such publication will be presented to educational institutions and children. Our goal was to reach nearly all examples of Kurdish folklore in Northern Kurdistan. To achieve this goal we have embarked on a more than km long journey across dozens of counties and villages.
As a result we have documented oral literature in every region of Northern Kurdistan. Thorough examination of the collected folkloric materials was necessary. Fieldwork was completed in a shorter period of time than the examination of the artifacts.
Taking into consideration our program and preparations, the study was going to be completed within three months. We had completed our fieldwork as planned and returned to ponder over collected materials and to transcribe them into a written form.
Although our study was short it was rather productive. According to initial projections of the study, oral literary products and other findings collected during fieldwork have gone beyond our expectations. At the beginning of the study we planned to collect around sixty tales in the course of the field research.
However, as a result of the field study we managed to record over two hundred tales in addition to hundreds more other works. Above we have mentioned richness of Kurdish culture in which, we may say, this study is anchored. We hope that this study will be conducive to more extensive research of various institutions, organizations, institutes, academia and universities working in the field of language and culture.
Research was conducted in the summer of The route was established according to climate conditions and topography of Northern Kurdistan. Our study started in Serhed and continued in Behdinan region.
Later we moved respectively to Botan, Dersim-Bingdl and concluded our study in Diyarbakir. Serhed region encompassed the greatest territory and was the place where 20 Serhed, Dersim-Bingol, Behdinan, Botan and Diyarbakir.
Therefore, study was the most time consuming in this region. Moreover, majority of works were also collected in Serhed. Der- sim-Bingol is the region where we recorded the least oral literary products. The main reason behind such state of affairs is the effect of assimilation which resulted in forgetting of the oral literature in mother tongue. The study was documented by means of audio and video recordings as well as occasionally written records.
Most of the interviews were carried out with elderly women and men. Depending on the specific features of the region and circumstances also children 21 were interviewed along with young women and men as well as Syriacs and Yazidis. Majority of Syriacs have forgotten oral literary products. Due to displacement in the past, Yazidi people were left with nobody to pass on the oral tradition.
Apart from the cities, the study was carried out mostly in remote villages. Due to the negative effect of urbanization on language transmission rural areas were chosen in order to reach genuine sources. In terms of time and finding the right addresses these contacts turned out invaluable and made our work effective.
In many places where we could not establish such contacts our work was difficult. Most of the recordings are in Kurmanji and Zaza dialects while in the areas inhabited by Syriacs in the Syriac language. Nobody was found to record the audio materials of the Armenians.
Sometimes Turkish would become common language during the interviews.
Interpreting Folklore - Alan Dundes
Sinan Kurt Learning Outcomes 1 Recognize and research for Folklore issues and resources 2 To do research and to reveal the draft classification about folklore studies in Turkey and world yesterday and today. Domestic and foreign research and identifies about this issue. Dundes, Alan. Who Are the Folk?
Rapid depopulation of rural areas caused overpopulation in urban areas. This led to cultural changes and made it inevitably necessary to define the new folk and folklore by the folklorists. The fact that Alan Dundes defines the public as "any group of people whatsoever who share at least one common factor" has enabled the folklorists to examine the cultural products that have emerged in cities as a result of the developments and changes in regard to migration and urbanization. Latife Tekin, one of the prominent authors in Turkish literature after , published her second book called Berji Kristin: Tales from the Garbage Hills in