Английская Википедия:Denial of Kurds by Turkey

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The denial of Kurds was the official state policy of Turkey for several decades, which denied that Kurds constitute its own ethnic group and instead alleged that they are a subgroup of Turks, and the words 'Kurd' and 'Kurdistan' were omitted by state institutions. During the 20th century, Kurds were referred to as Mountain Turks (Шаблон:Lang-tr), with the state prohibiting the use of the terms "Kurd" or "Kurdish". As of the 2020s, Turkey does not recognize Kurds as an ethnic group nor Kurdish as a language.Шаблон:Sfn

Background

Файл:Kurdistan of Turkey (CIA).png

1992 estimate of areas in Turkey with Kurd-majorities by The World Factbook

Kurds are the single largest ethnic minority in modern Turkey, making up 18% of the country's population according to Harvard University. In the 20th century, Kurds in Turkey faced persecution and were victim to violence, with the Dersim rebellion leading to the deaths of other 13,160 civilians at the hands of the Turkish Army. Following the establishment of the modern Republic of Turkey, the country has been accused of denying the nationhood of Kurds in Turkey.

Turkicization of Kurds

In 1975, Mahmut Rışvanoğlu, himself being a Kurd from the Reşwan tribe, released a book titled "The Tribes of the East and Imperialism", insisting that all Kurds are Turkic people of Central Asian heritage. He alleged that towards the collapse of the Ottoman Empire, imperialists from both the East and West began brainwashing Kurds into denying their Turkic heritage, and the imperialists declared them to be a completely separate people which are part of the “Aryan race”, and began spreading Kurdish nationalism. Alexandre Jaba, the Russian consul at Erzurum in the 1850s, met with the Kurdish elder Mela Mehmûdê Bayezîdî and requested him to write summaries on Kurdish literature, folklore and society, and to translate the Sharafnama into Kurdish. Jaba later compiled the first Kurdish dictionary and the German linguist Ferdinand Justi wrote the first Kurdish grammar. Around sixty years later, Basile Nikitine, who was the Russian consul in Urmia in 1915–18, joined the Kurdologist movement. Vladimir Minorsky, who began his career as a diplomat for the Russian Empire, began writing articles in the Encyclopaedia of Islam about Kurds and Kurdistan. Mahmut Rışvanoğlu specifically hated Minorsky, and often referred to encyclopedias as "Imperialist tools", which were obviously references to Minorsky's studies, and he often accuses Minorsky and other Orientalists of being “Turkophobes”. The British, on the other hand, had their own diplomats who wrote about Kurds, and established a presence in Kurdistan. Mark Sykes, Ely B. Soane, Edward Noel and Cecil J. Edmonds, were especially active in politically and socially distancing the Iraqi Kurds from Turkey. Major Noel personally travelled across Kurdistan in 1919 to see how committed to nationalism the Kurdish tribes were. It is common knowledge that both Western and Oriental studies on Kurds have not only helped form modern Kurdology, but also gave many Kurds knowledge about themself which they didn't know before. Rışvanoğlu never denied being an ethnic Kurd and he frequently displayed his Kurdish identity to people, however he claimed himself and every Kurd to be Turkic, as opposed to Iranic.

Turkish nationalist Mehmet Eröz claimed that Kurds are an Oghuz ethnic group, just like Azerbaijanis and Turks, rather than a completely distinct ethnicity. Eröz claimed that the word Kurd (Kürt) is found on the Elegest inscription and it specifically referred to Kurds. Eröz stated that it would be more proper to refer to Kurds as “Kurdish Turks”.

Both Eröz and Rışvanoğlu compiled words from Old Turkic which they found in modern Kurdish dialects, and in which they developed a theory that claimed that despite the Iranic and Semitic influences on the Kurdish language over time, many elements which were unique to the alleged Kurdish Oghuz language have survived in the modern language.

A Turkish prosecutor at a court in 1971, speaking about the Kurdish issue in Turkey during a trial against DHKP/C members, went on to make statements about the various Kurdish languages and dialects and stated that "there is no doubt that Kurdish is a Turkic language, just like Yakut or Chuvash. It is not immediately recognisable as such because our racial brothers have, for centuries, had contact with Arabs, Persians and Armenians, which has destroyed the purity of their language." This claim is similar to the claim of Hazaras being a Turkic people who had their language heavily Iranicised, though still retaining some of its Turkic elements.

Whereas Ziya Gökalp was also an ethnic Kurd who identified as a Turk, he did not contribute nor place importance on the theory of Kurds being a Turkic people, and believed that Turkishness is a matter of choice and dedication, not descent or background.

Mehmed Şükrü Sekban, a Kurdish medical doctor from Ergani who worked in Sulaymaniyah, was likely the first person to publish an entire book that asserts that all Kurds are racially Turkic. The book was titled "The Kurdish Question: On the Problems of Minorities", which he wrote in French in 1933 and two years later translated it to Ottoman Turkish. Sekban was originally a Kurdish nationalist who later renounced Kurdish nationalism, and began research in which he proclaimed that Kurds were racially closely related to Turks, and that it is the best for both of them to form a single united political community. He claimed that the Kurds had migrated to the Middle East much earlier than other Turkic people, and significantly intermixed with the local Iranic people, and had their Oghuz Turkic language heavily changed after being dominated by the Medes, with the Iranic influence eventually overtaking most of the Turkic elements. Sekban further stated that Kurds were not direct descendants of the Medes, nor were the Medes Kurdish, and that it was empty claims made by Kurdish nationalists. Seyyid Ahmet Arvasi supported Şükrü Sekban's claims, and said that Kurds are indeed a Turkic nation and had no problem being one until foreign imperialists began making false claims, and started fabricating history, as well as laying the basis for Kurdish nationalism in order to divide Turks. He also claimed that before the dissolution of the Ottoman Empire, Kurds referred to themselves as Kurds while knowing they were a faction of the Turkic people.

Arvasi also claimed that Kurds are not descendants of the Medes, Gutians, Corduene, or Merwanids, and that "Kurd" as an ethnonym was never mentioned in the languages of these nations. Arvasi claimed that the etymology of the ethnonym "Kurd" comes from words in various Turkic languages which refer to snow, such as "Kürt" in Kazakh and Chuvash, "Kört" in Kazan Tatar, "Körtük" in Uyghur and Kyrgyz, all meaning "heavy snow drift", as well as "Kürt" in the Taranchi language meaning "freshly fallen snow". Arvasi also claimed that the term "Kurdistan", created by Ahmad Sanjar of the Seljuks,Шаблон:Sfn meant "mountainous land which heavy snow fell on", or in simpler terms. He also stated that before the imperialists began coming to the Ottoman Empire, there was never a distinction between Kurds and other Turkic people, and that the term Kurdistan was used by everyone to refer to lands where Kurds lived, without separatist or negative intentions. He accuses imperialists of having designed a Kurdish nationalism in which was specifically designed to convince Kurds that they aren't Turkic, as well as falsifying Kurdish history and origins.

Şerif Fırat's "History of Varto and the Provinces of the East", became a very popular book. Fırat was a Zaza Alevi tribal chief of a branch of the Hormek tribe. In 1925, his branch of the tribe had helped crush the Sheikh Said revolt. Fırat's book mentioned stories that were passed down from generation to generation, found among other Alevi tribes as well, which mentioned that all Alevis originate from Khorasan. Fırat writes that his ancestors had lost their Turkic language after living with Zazas, who are also Turkic but had migrated from Khorasan to Anatolia much earlier. Fırat also claimed that every Kurdish tribe is genuinely Turkic, whether in Turkey, Iran, Iraq or Syria, or anywhere.

The biggest contributor to the theory of Kurds being Turkic, was M. Fahrettin Kırzıoğlu. Kırzıoğlu was born in Susuz, Kars in 1917, to a Kumyk family originally from Dagestan. He studied Turkology at Istanbul University and got into Pan-Turkism. In his works, he targeted Western and Russian Kurdologists, especially Minorsky, Nikitine and Vil’chevsky, and dedicated a large part of his career to debunking their claims that Kurds were not a Turkic people. He claimed that foreign Kurdologists were extremely biased and falsified history and studies in order to distance Kurds and Turks from each other. Kırzıoğlu alleges that the word "Kurd" comes from the Old Turkic words "kurtuk" or "kürtüm", which in various Turkic languages refer to large heaps of snow, referring to the tall and snowy mountains which Kurds live on. Kırzıoğlu claims that all Kurdish tribes began from various tribes within the Üçok division of Oghuz Turks.

Historians reported that Sharafkhan Bidlisi mentioned that every Kurd descends from one Oghuz tribe, eventually splitting off into many smaller subtribes. They also reported how Sharafkhan Bidlisi mentioned the Kurds as a part of the Turkic people since the times of Oghuz Khagan, in the Sharafnama which he presented to Sultan Mehmet III in 1597. In these theories it also mentions how the colors red-yellow-green were used by from the Göktürks to the Ottomans, and are important to all other Turkic peoples, of which many wore green-yellow-red silk clothing. It was also stated that these three colors have national and spiritual value for Turks.

Ziya Gökalp alleged that while Oghuz Turkoman nomads who migrated among Arabs maintained their culture and language, they were much more relaxed among Kurds due to much cultural and linguistic similarities, and therefore assimilated much easier, whereas many Kurds who migrated among Turkomans were also relaxed and assimilated easily.

1920s–1960s

The euphemism "Mountain Turks" (Шаблон:Lang-tr) for the Kurds was invented by General Шаблон:Interlanguage link and initially used to describe a people living in the mountains who did not speak their own language but a Turkish dialect. Tevfik Rüştü Aras, the Turkish foreign minister between 1925 and 1938, defended the idea that the Kurds should disappear like the Indians in the United States. Kâzım Karabekir, a former commander of the Turkish Army during the War of Independence, said the Kurds in Dersim were in fact assimilated Turks and they should be reminded of their Turkishness. The Turkish Minister of Justice Mahmut Esat Bozkurt, stated that there is no other nation which could claim rights in Turkey than the Turkish race, and that all non-Turks would only have the right to be a servant or slave. Шаблон:Quote box Subsequently, the simple mention of the words "Kurds" and "Kurdistan" was prohibited, and replaced with terms like "Mountain Turks" and "The East", respectively.Шаблон:Sfn The prohibition also included text in foreign languages.Шаблон:Sfn It was denied that a Kurdish nation had ever existed; according to the Turkish History Thesis, the Kurds migrated from Turanic Central Asia in the past.Шаблон:Sfn During the 1920s and 1930s, merchants were fined separately for every word of Kurdish they used.Шаблон:Sfn In school, students were punished if they were caught speaking Kurdish and during the 1960s Turkish language boarding schools were established in order to separate the students from their Kurdish relativesШаблон:Sfn and Turkify the Kurdish population.

1960s–1980s

The term "Mountain Turk" became more commonly used in 1961. The Turkish president Cemal Gürsel denied the existence of Kurds in Turkey in a press conference in London and also during a speech he held in Diyarbakir. Gürsel wrote a foreword to the book History of Varto and the Eastern Provinces by Mehmet Şerif Fırat, in which he credited Fırat for providing scientific evidence for the Turkishness of the Kurds and demanded scientific studies to leave no doubt that Kurds were in reality "Mountain Turks". The book was made available to University Professors, students and journalists for free and also included into the libraries of educational institutions.

Cemal Gürsel was also closely linked to the then newly established Turkish Cultural Research Institute (TKAE) which published several books on the topic. Besides, Gürsel encouraged the use of the phrase "Spit in the face of him who calls you a Kurd". During the trials against the Revolutionary Cultural Eastern Hearths (DDKO) following the coup d'état in 1971, the prosecution argued that Kurds do not actually exist, and their language was in reality a dialect of Turkish. Kenan Evren, the chief of the military junta following the coup d'état in 1980, denied the existence of a Kurdish ethnicity and restricted the use of the Kurdish language. The term "Mountain Turk" was officially replaced with the new euphemism "Eastern Turk" in 1980. After the appearance of the Kurdistan Workers' Party in the 1980s, their members were accused of trying to convince the eastern Turks that they are Kurds.

21st century

Censorship in academia

A 2020 report by the İsmail Beşikçi Foundation on the censorship that exists in Kurdish studies in Turkey found that both censorship and self-censorship are frequent when writing about Kurds and their history, geography, culture and language for fear of being penalized. Words like including "Kurdistan", "colony" and "anti-colonial" also remain a taboo in writing about Kurds.

State censorship

In March 2021 the Turkish Ministry of National Education released a school book on the Kurdish majority Diyarbakir Province which makes no mention of Kurds or Kurdish language at all. It also claims that the language spoken in the city Diyarbakır is similar to the Turkish dialect spoken in Baku, Azerbaijan. In August 2021, authorities changed the name of a 17th century mosque in Kilis from "Kurds' mosque" to "Turks' mosque" prompting criticism from the Kurdish community.

On the discourse of Erdoğan in regards to Kurds, Mucahit Bilici writes that:

See also

• Anti-Kurdish sentiment
• Conspiracy theories in Turkey
• Theories of Kurds having Turkic origin
• Human rights of Kurdish people in Turkey
• Origin of the Kurds
• Шаблон:Format link
• A Modern History of the Kurds by David McDowall

References

• Шаблон:Cite book
• Шаблон:Cite encyclopedia