土耳其东部很多库德族人，一路上遇见很多库德人。土耳其东部是经济相对落后的地区，语言与土耳其截然不同，但最根本的似乎是，库德族比土耳其其他民族更加保守。
………………………………
◎ 库德族
库德族是一个古老的民族，公元前两千年左右就定居在库德斯坦地区。库德斯坦地区，也因库德人定居而取名。库德斯坦包括今天土耳其东南部，伊拉克北部，伊朗西部，叙利亚东北部，亚塞拜然与亚美尼亚南部地区。
由于散居在多个主权国家之中，库德族人口统计不易，况且统治国家，也不愿意公布辖内库德族人口，以便激起民族主义浪潮。一般人认为库德族人口约在二千 至二千五百万人之间，其中以土耳其境内约一千二百万人最多，其次是伊朗境内约六百万人、伊拉克约三百五十万人、叙利亚约八十万人、亚美尼亚与亚塞拜然两共 和国合计约二十万人。
随着历史的变迁，库德斯坦经过许多不同民族的统治。公元七世纪，阿拉伯人的回教势力兴起，库德斯坦为阿拉伯回教帝国统治，因此从第七世纪起，库德族即 接受回教信仰，而散居俄罗斯与亚美尼亚的库德人则有部分信仰东正教。历史上，库德族历经过许多不同民族的统治，但库德人始终固守自己的文化与传统，并未受 到同化，只有语言、文字及宗教派别因散居不同的地区而互有差异。
◎ 库德人的建国理想
虽然库德人与统治他们国家的人民宗教信仰相同，但他们几千年来，还是不断为自己建立一个『库德斯坦国』的目标而努力。但统治国以领土完整不可分割为理由，始终不让他们独立建国，也因如此，库德人一直生存在战斗中，库德族问题油然而生。
库德人在一八四四年曾经短暂建国，它的创始人是贝迪尔汗。当时其领土从波斯边境一直延伸到美索不达米亚。一八四六年，贝迪尔汗下令占领基督教聂斯托留 教派的几个山村，这使得以「东方基督教」的保护者自居的法国和英国得到借口，威胁当时的土耳其伊斯坦堡苏丹出兵镇压，建国才两年的库德斯坦便瓦解了。
第一次世界大战结束后，土耳其鄂图曼帝国战败。为了瓜分鄂图曼帝国，协约国联军与土耳其签订色佛兹(Sevres)条约，土耳其被迫割让广大领土，并同意居住在幼发拉底河以东和亚美尼亚边界以南的库德人先自治，如公民投票赞成独立则准其独立。这是国际和土耳其官方首次对库德民族的承认，也是至今库德民族主义分子要求独立建国的根据。
但随后推翻鄂曼帝国而起的土耳其共和国领袖凯末尔，认为色佛兹条约丧权辱国，不予承认。一九二三年土耳其和协约国改签洛桑(Lausanne)条约，废除色佛兹条约，土耳其收回部分失土，取消库德人的自治独立权利。库德人的建国梦想因此破灭。
◎ 土耳其库德工人党
土耳其东南部是库德人的大本营，总数两千多万的库德人中，一半住在这个地区。虽然库德人拥有自己的语言、文化，但土耳其政府认为，他们是住在山区的土耳其人。
在土耳其境内的库德族人约一千二百万人，约占土耳其总人口（六千二百万人）的六分之一。土耳其库德族为了争取权益，甚至独立自治，乃于一九七四年由库 德族大学生组成安卡拉高等教育民主爱国协会，后来逐渐走向马克斯主义路线，吸收库德族中下阶层人士参加，尤其是劳工阶级，而演变成库德工人党（通称PKK）。 该党主张在以库德人为主的土耳其东南地区谋求独立建国。一九八四年库德工人党成立武装游击队，以邻近的伊拉克、叙利亚及伊朗边境地区为据点，不时潜回土耳 其东南地区进行分离主义活动，十四年来与土耳其政府军的流血冲突，已造成约三万多人丧生。而土耳其当局每年围剿军费达数十亿美元，对土耳其经济也是一大负 担。库德游击队分子常在土耳其各大城市，进行炸弹爆炸、暗杀官员、军警及绑架外国观光客等恐怖活动，严重破坏土耳其的治安形象与观光事业。此外，土耳其当 局也因库德族问题，在国际社会中遭受迫害人权的指控。
今年二月中旬，流亡海外的土耳其库德工人党领袖欧加兰被土耳其当局逮捕，支持欧加兰的库德分离分子与反政府左派激进组织，连续在各地纵火滋事，制造事 端。而欧加兰于受审期间，一再要求土耳其当局正视库德族问题，并希望能循政治及和平方式解决问题，但这番说词未能为土耳其当局接受。今年六月底土耳其国家 安全法庭宣判欧加兰死刑，罪名为叛乱罪；但这仅是初审判决，欧加兰已提出上诉，如上诉法庭维持原判，则送交国会决议，国会决议后再送交总统定夺。又由于土 耳其为欧洲人权公约签署国，如欧洲人权法庭对该项判决有意见，可要求土耳其暂停执行死刑。然而土耳其是否会遵守欧洲人权法庭约束，仍有待观察。
就在此同时，库德工人党游击队八月间宣布将服从欧加兰的命令，自九月一日起片面停火并完全退出土耳其领土。但声明中同时强调，如遭到土耳其政府军的攻 击，库德游击队将保有自卫的权利。一般相信，库德游击队如果确实遵守承诺，退出土耳其并终止在土耳其境内的武装活动，土耳其政府反而将面临来自西方国家的 压力，包括要求土耳其当局加速民主政治改革，正视库德族人权问题。
- posted on 05/06/2006
Kurdish Literature
The earliest written Kurdish text dates from the 7th century CE There is a distinguished Kurdish literature dating from the Ottoman Empire; it is mostly poetry and stories akin to our fairy tales, and much of it contains nationalist themes. The great national Kurdish epic, the Mam-o-zin, was composed in 1695 by the Kurdish poet Ahmed Khani. The Mam-o-zin is basically a love story about the boy Mam and the Kurdish princess Zin, but it also includes much about Kurdish life.
Traditional Kurdish poetry is from the same tradition as The Rubaiyat of Omar Khayyam. Here is a sample in English,* a poem in praise of the girl Laila:
Dalaila Aishana, Dalaila Aishana,
The hills are high and I see thee not;
Oh! That my hand might reach to thy breast,
There is none other on earth like thee.
Dalaila Aishana, Dalaila Aishana,
A lute will I make of fourteen strings,
And the strings shall be made of my ills and griefs;
A comely wife and an ugly man, a handsome man and an ugly
wife, come neither to killing nor forsaking.
Dalaila Aishana, Dalaila Aishana,
A lute will I make of serpents' bones,
With strings made from the loved one's locks,
And my mouth shall be for its rings and pendants.
Dalaila Aishana, Dalaila Aishana,
A lute will I make of sparrows' bones,
With strings of a young bride's curls.
Not for me the wife, my love's yet young.
Dalaila Aishana, mine, and of this heart!
They form a new budding flower.
Thy father and mother complain of us.
Laila, thou art mine, Laila, thou art mine!
Nor will I leave thee go till the moment of death,
My plaint has wearied me.
*This translation is also from the 1913 grammar.
There has always been a strong Kurdish tradition of oral literature as well, including folk poetry, proverbs, and stories, many of the latter reminiscent of the revenge plays of Shakespeare. - posted on 05/06/2006
维基百科里有关这个库德族爱情故事作者的资料：
Ehmedê Xanî, (or Ahmad Khani), (1651-1707) was a Kurdish writer and poet. He was born amongst the Khani's tribe in Hakkari province in present-day Turkey. He moved to Bayezid in Ritkan province and settled there. Later he started with teaching Kurdish (Kurmanji) at basic level. Khani was fluent in Kurdish , Arabic and Persian. He wrote his Arabic-Kurdish vocabulary "Nû-Buhar" in 1683 to help children with their learning process.
His most important work is the Kurdish classic love story "Mam and Zin"(Mem û Zîn) (1692), is considered to be the épopée of the Kurdish literature. He is believed to be the first Kurd who has discussed about Kurdish independence [1]. In his Mem û Zîn , there is a long poem of more than 2,650 distiches, about this. He also created a good picture of Kurdish life in 17th century in his works.
In his work Kurdish patriotism and Kurdish reality are incredibly powerful. His nationalist interest and awareness was amongst pioneers for his time. When people of the Middle East were in the midst of religious conflicts to identify themselves as Christian and Muslim rather than by their ethnic origins, Xanî's proposal was circulating around an independent Kurdistan. The remarkable fact is that Xanî lived before the rise of modern nationalism. His other work include a book called Eqîdeya Îmanê(Belief of the Faith), which is part poem and part prose. The book explains the five pillars of Islamic faith. It has been published in 2000, in Sweden.
Please paste HTML code and press Enter.
(c) 2010 Maya Chilam Foundation