Kurdish Studies

The negation marker in Hewramî, mé-, originated as a marker of imperfective aspect. A series of regular sound changes setting Hewramî apart from its closely related sisters caused the demorphologization of the original prefix. The subsequent morphologization of stress accent caused the imperfective prefix, fully retained only in the context of negation, to be reinterpreted as a marker of negation. In this article, we explore these developments in comparison with closely related varieties that have preserved every stage in the process.

The Iraqi Kurdish historian Kamal Mazhar Ahmad (1937 was probably one of the best known and most productive historians. He belonged to the first generation of Iraqis to pursue postgraduate studies in the Soviet Union, and when he was allowed to return to Iraq in 1970, he played a crucial role in the institutionalization of academic institutions and disciplines there and acted as an intermediary between Iraqi Kurdish and Soviet academic circles. As a lecturer and later professor at Baghdad University, he trained thousands of (Arab and Kurdish) students.

Religious and linguistic minorities among the Kurds have often had an ambivalent relationship with the Kurdish movement and with Kurdish identity. Sunni Muslim speakers of Kurmanji or Sorani too have at times been willing to downplay ethnicity in the name of Muslim brotherhood with dominant Arab or Turkish state elites, but the emphasis on Islam has rarely led them to deny being Kurdish. For the minorities, on the other hand, Kurdish identity has been only one of several possible options, and political conditions have often strongly influenced which identity they prioritised. The Yezidis (Êzîdî) are a case in point: for a long time most Yezidis considered themselves as Kurds and were considered as Kurds by othersin fact it was mostly Yezidis who pioneered modern Kurdish literature and Kurdish broadcasting in Soviet Armenia -but during the past thirty years we could observe a notable move away from Kurdish identity towards a distinct Yezidi ethnicity. In the case of the Yezidis in Armenia, this process was strongly stimulated by Armenian nationalists; in Northern Iraq,

ABSTRACT :
THIS STUDY PROVIDES A HISTORICAL AND CRITICAL
ANALYSIS OF THE ELEVENTH ABBASID CALIPH, ALMUNTASIR BI-ALLAH, WHO IS RECOGNIZED AS ONE OF THE
MOST COMPLEX FIGURES OF THE SECOND ABBASID ERA.
CLASSICAL HISTORIANS SUCH AS (AL-TABARI, IBN AL-ATHIR,
AND AL-MAS'UDI) PRESENTED A DUALISTIC PORTRAYAL OF
THIS CALIPH, REFLECTING THE CONFLICT BETWEEN HUMAN
MORALITY AND POLITICAL COMPLEXITIES. ON ONE HAND,
HISTORIANS OFFER A POSITIVE VIEW, DEPICTING HIM AS A
"JUST AND RIGHTEOUS RULER," WHICH IS SEEN AS A MORAL
AND POLITICAL TURNING POINT IN HIS CHARACTER.

ABSTRACT :
THIS STUDY PROVIDES A HISTORICAL AND CRITICAL
ANALYSIS OF THE ELEVENTH ABBASID CALIPH, ALMUNTASIR BI-ALLAH, WHO IS RECOGNIZED AS ONE OF THE
MOST COMPLEX FIGURES OF THE SECOND ABBASID ERA.
CLASSICAL HISTORIANS SUCH AS (AL-TABARI, IBN AL-ATHIR,
AND AL-MAS'UDI) PRESENTED A DUALISTIC PORTRAYAL OF
THIS CALIPH, REFLECTING THE CONFLICT BETWEEN HUMAN
MORALITY AND POLITICAL COMPLEXITIES. ON ONE HAND,
HISTORIANS OFFER A POSITIVE VIEW, DEPICTING HIM AS A
"JUST AND RIGHTEOUS RULER," WHICH IS SEEN AS A MORAL
AND POLITICAL TURNING POINT IN HIS CHARACTER.

As it is known since the 19th century, the history and historian of the more developed scientific path in the frame of only the past and collecting and collecting information has been evaluated for Criticizing and analyzing the data with the method of scientific research and decreasing the information gained the value of its science in other sciences. In addition, orientalism and eastern works and products, as another phenomenon, proved the importance of eastern history and eastern civilizations by historical researchers and scientific and literary centers, but easternism is beyond that argument. open and can be done about the refineries and incentives in the activities of foreign and western orientalists that are evaluated and appreciated from the different poles but gradually the eastern field was getting wider and richer , part of the khurmani  The information collected and recorded by the Orientalists themselves was printed and published within the framework of encyclopedias, including the (Islamic Encyclopedia), which provides us with a source of rich information about the history and civilization of the people. Islamic and Eastern, which is involved in the dissemination of more information and knowledge about eastern history in general and the Islamic era in particular, is certainly part of what it is like in the Islamic era because of the development of historical writing and protection.  The information was available as original materials, sources, and detailed and accurate information records to benefit Western writers and researchers and make them the basis and raw materials available for writing and preparing The Ensclopedia of Islam.

Projections of current urbanisation trends show urban spaces will need to be multiplied by two between 2000 and 2050 in developed countries. Rapid urbanisation will need new settlements for the growing population. If those new settlements cannot meet the necessities of adequate housing, they will become part of the ongoing global inadequate settlement problem. Dağ Mahallesi, locally known as "Renkli Evler" is one of the inadequate settlements in Kuşadası, Aydın. This research intends to suggest exemplary solution-oriented strategic approach for inadequate settlements such as informal settlements, and slums in the case study of Renkli Evler. Strategies should cover the inhabitant's problems by taking into consideration both social sustainability and environmental necessities. Improving the inhabitant's wellbeing, social integration is one of the key factors. Enhancing the sense of belonging for inhabitants and promoting the communal spaces with the help of acknowledgement of cultural and social values is important to achieve sustainable solutions.

This research is entitled a spatial and functional analysis of service
capacities (educational and religious) in Sirwan district center for 2025
using geographical information system GIS Educational and religious
services are considered to be one of the most important basic services and
are of great importance to the population. Therefore, a balance in the
distribution of services and its functional capacity is essential, Therefore,
Journal Of Babylon Center For Humanities Studies 2026  Volume :16 Issue :5
(ISSN): 2227-2895 (Print)
      (E-ISSN):2313-0059 (Online)
3308

لكفاءة الخدمات (التعلیمیة والدینیة) في مركز الناحیة  فيی المکاني و الوض لی التح
ل ). GIS باستخدام نظام المعلومات الجغرافیة ( 2025 سیروان لعام

3309
Journal Of Babylon Center For Humanities Studies 2026  Volume :16 Issue : 5
(ISSN): 2227-2895 (Print)      (E-ISSN):2313-0059 (Online)

this topic has become of interest to researchers, geographers, and urban
planners. The main objective of this study is to analyze the spatial and
functional characteristics of educational and religious services in the
center of Sirwan district and evaluate them based on several criteria used
in this field. In this study, the method (inductive), which starts with
details and ends in general, with the methods (descriptive and analytical),
was used to make use of the information obtained for the study. Finally,
the researchers concluded that the distribution of educational services is a
random cluster, while religious services are dispersed and distant, and
there are shortcomings in comparing services according to the criteria
used. Every scientific research requires one or more scientific methods to
be used in order to achieve the goal of the research. The method of
inference is that phenomena are observed and then information is
collected to achieve the goal.
Descriptive method to introduce and describe the concepts used in the
study.
Analytical methods For the purpose of analyzing the data and information
obtained by the researchers, then display the data in the form of tables
and maps and the use of Geographic Information System (GIS) programs.

Kurmanji English Русский P'adşê min Ȓebê milyak'et e, My Sovereign is the Lord of angels, Повелитель мой -Господь анг Ȓebê her ĥeft suȓêt bi t'aqete, The Lord of all seven mysteries, with patience (power), Господь всех семи тайн, с терпе (мощью), Û her ĥeft mêrêt bi heybete. And of all seven righteous men, with awe (before God's majesty). И всех семи праведников, с тре (пред благоговением Бога). S. 6 Kurmanji English Русский Kurmanji English Русский P'adşê min Ȓebî jorî ye, My Sovereign is the Lord Most High, Повелитель мой -Господь Всевышний, Ȓebê k'eşîş, û qelender, û sofî ye, The Lord of priests, qalandars, and Sufis, Господь священников, калан суфиев, Ȓebê Şêxê minî Adî ye. The Lord of my Shaykh Adi. Господь моего Шейха Ади. S. 13 Kurmanji English Русский P'adşê minî mezin e, My Sovereign is Great, Повелитель мой -В Û P'adşayê ĥemû momin e, And the Sovereign of all believers, И Повелитель всех в Ȓebê dînê Ezdayê min e. The Lord of the religion of my Ezda (God). Господь веры Аздая S. 14 Kurmanji English Русский P'adşê min î Xefûr e, My Sovereign is the All-Forgiving, Повелитель мой -Всепрощающий, Û ew xaliqê agir û nûr e, And He is the creator of fire and light, Он -творец огня и сиян Herî bi Ĥeqe, û ewî Xefûr e. He is with the Truth, and He is the All-Forgiving. Он с Истиной, и Он -Всепрощающий. Kurmanji English Русский P'adşê minî adil e, My Sovereign is just, Повелитель мой -справедл Ji ĥemû aliya î k'amil e, From all sides He is perfect, Со всех сторон Он совершен Ew miraza ĥemû dila. He is the desire of all hearts. Он -возжелание всех серд

The doctrine of separation of powers and the principle of judicial independence are fundamental pillars of constitutional democracy and the rule of law. This study undertakes a comparative analysis of these concepts across different constitutional systems, examining how they contribute to effective governance, the protection of individual rights, and the maintenance of checks and balances among state institutions. The doctrine of separation of powers, traditionally associated with the political philosophy of Montesquieu, advocates the division of governmental authority among the legislative, executive, and judicial branches to prevent the concentration of power and potential abuse. Judicial independence complements this doctrine by ensuring that courts can perform their functions impartially, free from external influence, political pressure, or interference from other branches of government. This research compares the constitutional frameworks and practical implementation of separation of powers and judicial independence in selected jurisdictions, including United States, United Kingdom, India, and Sri Lanka. Through an examination of constitutional provisions, judicial decisions, and institutional practices, the study identifies both common principles and significant variations in the relationship between the branches of government. Particular attention is given to judicial appointments, tenure security, financial autonomy, and mechanisms of accountability that influence the degree of judicial independence. The findings suggest that while the strict separation of powers differs across constitutional models, judicial independence remains an indispensable requirement for safeguarding constitutional supremacy and protecting fundamental rights. The study further demonstrates that effective checks and balances depend not only on constitutional design but also on political culture, institutional integrity, and public confidence in the judiciary. By highlighting comparative experiences and contemporary challenges, this research contributes to a deeper understanding of how separation of powers and judicial independence operate in modern democracies and offers insights for constitutional reform and good governance.

ل گه‌ل پێشكه‌ڤتنا ته‌كنه‌لوجيايێ و گۆهوڕينا شێواز و ميتوودان ب گشتى و يێن گرێداى ب په‌روه‌رده‌يێ ب تايبه‌تى، گۆهوڕينێن به‌رده‌وام دكه‌ڤنه‌ د كار، ئاست و پێشڤه‌چوونا كه‌رتێ په‌روه‌رده‌يێ دا. هه‌مى وه‌لات به‌رده‌وام هه‌وڵ دده‌ن كو ڤێ پڕۆسه‌يێ به‌ره‌ڤ پێش ببه‌ن. د سه‌رده‌مێ نها دا پڕانييا وه‌لاتان هه‌وڵ دده‌ن ته‌كنه‌لوجيايێن سه‌رده‌م د كه‌رتێ په‌روه‌ردێدا بكاربينن، ژ وان ژى بكارئينانا ژيرييا ده‌ستكرد و ب ديجيتالكرنا كه‌رتێ په‌روه‌رده‌يێ يه‌. ژ وان وه‌لاتان ژى هه‌رێما كوردستانێيه‌ كو به‌رده‌وام هه‌وڵا پێشئێخستنا كه‌رتێ په‌روه‌رده‌يێ دكه‌ت، ژ نويترين كارێن هاتينه‌ كرن بڕيارا‌ ب بكارئينانا ژيرييا ده‌ستكرده‌ د ڤى كه‌رتيدا و ب تايبه‌تى ژى د پۆلێدا، گه‌له‌ك پڕۆگرام و سيسته‌م هاتينه‌ پێشئێخستن. ل ده‌ستپێكێ و  ل قوناغا ئێكێ نێزيكى 50 قوتابخانه‌ دێ ژێ مفادار بن و ژ وان ژى بكارئينانا بۆردێن زيره‌كه‌، و د قوناغێن بهێت دا دێ هه‌مى قوتابخانه‌ ژێ مفادار بن.
    بێ گۆمان ئه‌ڤ پڕۆسه‌يه‌ دێ گه‌له‌ك يا هاريكار بيت ژ بۆ پڕۆسه‌يا فێركرنێ، بگره‌ هه‌ر ژ ب ناساهيكرنا كارێ ماموستاى، باشتركرنا كۆاڵێتيا فێركرنێ، و كێمكرنا ده‌مێ كو ب هه‌روه‌ دچيت. هه‌روه‌سا قوتابى دێ پتر يێ گرێداى بيت ب قوتابخانه‌يێ و ب وانه‌يێن خوه‌ڤه‌.
      هه‌لبه‌ت بجهئينانا ڤێ پڕۆسه‌يێ يا ب ساناهى نابيت، و گه‌له‌ك ئاسته‌نگ ژى دێ هێنه‌ د ڕێكا وێدا، و ژ وان ئاسته‌نگان ژى نه‌بوونا ژينگه‌هه‌كا گونجاى بۆ بكارئينانا ڤان ته‌كنه‌لوجيايان و هه‌روه‌سا نه‌بوونا ژێرخانه‌يه‌كا گونجاى يا ئاڤاهيێن هه‌مى قوتابخانان، و هه‌روه‌سا يا ژ هه‌ميێ گرنگتر زوربه‌يا ماموستا و ستافێن قوتابخانان پێدڤى ب خۆلێن ڕاهێنانان و يێن گه‌شه‌پێدانێ هه‌نه‌ ژ بۆ ڕاهاتنێ ل گه‌ل ڤێ ته‌كنه‌لوجيايێ. هه‌روه‌سا گه‌له‌ك ده‌ڤه‌ر يێن دوويرن و ئه‌له‌كتريك و هێلێن ئينته‌رنێتێ ل وان ده‌ڤه‌ران يێن لاواز و گونجاى نينن، لێ ل گه‌ل ڤێ چه‌ندێ به‌رده‌وام هه‌وڵ يێن دهێنه‌ دان ژ بۆ چاره‌سه‌ركرنا ڤان ئاريشه‌ و به‌ربه‌ستان. و پاشه‌ڕۆژ يا ڕوهنه‌ ل به‌رامبه‌ر په‌روه‌رده‌يا هه‌رێما كوردستانێ د بوارێ بكارئينانا ژيرييا ده‌ستكرد د پۆڵێدا.

Di serdema zmanê Proto-Arî da jiber hindek sedemên tabuyî û nenas bes̰ek ji bêjeyên orxanên mirovî bi guhartinan ra rubiru dimînin, ango tes̰eya proto-îe. *dn̥-g̑ʰu̯éh2-: dn̥-g̑ʰúh2- m. di serdema Proto-Arî da li s̰una *da-j́ʰu̯áh2-: da-j́ʰúh2- (← *dn̥-j́ʰu̯éh2-: dn̥-j́ʰúh2-  m.) dibe *j́ʰij́ʰu̯áH2-: j́ʰij́ʰúH2-. Ev c̰is̰tên hanê yên tabuyî û nenas him di zmanê Avestî, Vedî û him jî di nav zmanên din yên serdema Îraniya Navîn û Nuh da hînga xuya dibin.
Bi gis̰tî bes̰nas dengê h° yê di pês̰dengê av.k. û av.c. hizuuā- û hizū- ‘zmaan’ da ji dengê sîbîlant yê Proto-Arî *s° vedikês̰înin. Ligorî vê pejirînê divêt av.k./c. hizuuā- û hizū- ji proto-ar. *sij́ʰu̯áH2-: sij́ʰúH2- m. bihatina. Lê pês̰dengê j° yê di ved. & skt. jihvā́-: jihū́- m. ‘zmaan’ da divêt ji proto-ar. *j́ʰij́ʰu̯áH2-: *j́ʰij́ʰúH2- bihata, ango:

‣ med. hizbā-n-, av.k./c. hizuuā-, hizū- < proto-ar. *sij́ʰu̯áH2-: sij́ʰúH2-?
‣ ved. skt. jihvā́-, jihū́- m. < proto-ar. *j́ʰij́ʰu̯áH2-: j́ʰij́ʰúH2-.

Ligorî dada Grassmann’î divêt tes̰eya proto-îrar. *źʰiźʰu̯áH2-: źʰiźʰúH2- bi ketina dengê aspîrasiyon yê kîteya destpêkê *ʰ- (← *źʰ°) tes̰eya *źiźʰu̯áH2-: źiźʰúH2- bidaaya. Lê li s̰una vê hoya rewa ya phonolojiyî dengê *ź- (← *źʰ°), dibêtane jiber sedemên nenas û tabuyî dikeve û aspîrasiyon *°ʰ° dimîne: *hiźʰu̯áH2-: *hiźʰúH2- ← *ʰiźʰu̯áH2- ...

Sürecin getirdiği sükunetten yararlanan terör örgütü PKK; Doğu ve Güneydoğu’daki bazı şehir merkezlerinde sokakları hendeklerle bölmüş, patlayıcılarla tuzaklamış ve ağır silah yuvaları tahkim ederek geniş çaplı bir kalkışmanın altyapısını hazırlamıştı.

Shamaran in Goran culture cannot be reduced to the common narrative of Shahmaran in other regions. In the Gorani account, Shamaran is not a half-woman and half-serpent being, and her destiny does not end in tragic death. Rather, she is a royal and immortal peri who is hidden in the qewa , or skin, of a snake and who, every year, at the beginning of Kurdish spring, rises from the lower layers of the soil. This article examines Shamaran in relation to the ritual of Danekulaneh, the black snake, seed, child, blessing, soil, and the ethical order of nature. On this basis, Shamaran is closer to the semantic field of Pir Benyamin than to that of Dawud Kosowar; this is a field connected to Pir-e Shart, Khak, covenant, protection, and the stabilization of sacred order. In this structure, Dawud Kosowar is the primordial Dalil, the force of wind, Shemal, opening, and the movement that begins spring; Shamaran, however, is the earthly and protective manifestation of shart within the world of nature. From this perspective, Danekulaneh is the edible and ritual form of the relation between wind, soil, and 2 | Shamaran in Goran Culture blessing in the Gorani calendar, while Shamaran is not merely a folkloric narrative, but part of the lived Gorani and Yarsani cosmology.

Shamaran in Goran culture cannot be reduced to the common narrative of Shahmaran in other regions. In the Gorani account, Shamaran is not a half-woman and half-serpent being, and her destiny does not end in tragic death. Rather, she is a royal and immortal peri who is hidden in the qewa , or skin, of a snake and who, every year, at the beginning of Kurdish spring, rises from the lower layers of the soil. This article examines Shamaran in relation to the ritual of Danekulaneh, the black snake, seed, child, blessing, soil, and the ethical order of nature. On this basis, Shamaran is closer to the semantic field of Pir Benyamin than to that of Dawud Kosowar; this is a field connected to Pir-e Shart, Khak, covenant, protection, and the stabilization of sacred order. In this structure, Dawud Kosowar is the primordial Dalil, the force of wind, Shemal, opening, and the movement that begins spring; Shamaran, however, is the earthly and protective manifestation of shart within the world of nature. From this perspective, Danekulaneh is the edible and ritual form of the relation between wind, soil, and 2 | Shamaran in Goran Culture blessing in the Gorani calendar, while Shamaran is not merely a folkloric narrative, but part of the lived Gorani and Yarsani cosmology.

Русский: Medhê Xudê / Хвала Богу -это выражение признания Бога, Его величия, могущества, мудрости, святости, доброты и любви. Признание того, что Бог достоин хвалы за то, Кто Он есть и что Он совершил. Хвала -это не лесть и не попытка восполнить какие-то потребности Бога или укрепить Его власть, а достойная реакция на Его действия и качества. Medhê Xudê / Хвала Богу -гимн относится к жанру хвалебной поэзии. Medh (от араб. ‫)ﻣﺪح‬ означает «восхваление», «панегирик», «дифирамбы», прославляющей атрибуты Бога: могущество, милосердие и трансцендентность. Помимо уже рассмотренного Qewlê Tawisî Melek в нашем распоряжении ещё шесть вариантов этого гимна, записанные в разных регионах, в разное время и под разными названиями. Мы рассмотрим два варианта, записанные в России с разницей в сто лет: вариант от пира Гасана (в записи С. А. Егиазарова, 1891) и вариант от Азизе Иско (2001)(2002)(2003)(2004). Medhê Xudê / Praise to God is an expression of recognition of God, His greatness, power, wisdom, holiness, kindness, and love. It is an acknowledgment that God is worthy of praise for who He is and what He has done. Praise is not flattery or an attempt to fulfill God's needs or strengthen His authority, but a worthy response to His actions and qualities. Medhê Xudê / Praise to God is a hymn belonging to the genre of laudatory poetry. Medh (from Arabic: ‫)ﻣﺪح‬ means "praise," "panegyric," or "dithyramb" glorifying the attributes of God: His power, mercy, and transcendence. In addition to the Qewlê Tawisî Melek already discussed, we have six more versions of this hymn, recorded in different regions, at different times, and under different titles. We will consider two versions recorded in Russia a hundred years apart: the version by Pir Hasan (recorded by S. A. Egiazarov, 1891) and the version by Azize Isko (2001)(2002)(2003)(2004).

كوننا متخصصين في مجال الإعلام الجماهيري والإعلام الجديد و لدينا كتباً أكاديمية و دراسات علمية في هذا المجال الحيوي فضلاً عن خلفية خبرة أكثر من ثلاثة عقود عمل فيه كفاعل إعلامي، نفضل أحياناً نمارس نقداً علمياً للتجربة الإعلامية التي يعيشها اقليم كردستان العراق، بل نعتبر ذلك بمثابة واجب مهني و أكاديمي علينا حفاظاً على سلامة الإقليم و وئام و تعايش أبنائه.

Language, art, folklore, cultural heritage and history of people are part of their living traditions and activities. Kurds, such as other societies and nations, have their own cultural legacy that is deeply rooted in their identity. Kurdish songs, and music in general, carries several cultural characters that reflects the physical environment, in which the Kurds live, and personalities of the people. For such reasons, Kurdish songs convey a wealth of cultural traditions, and occupies a large space whin Kurdish art and oral traditions. Thus, songs and singing reflects the character of Kurdish identity. Kurdish traditional songs are present is almost all cultural gatherings. There is a strong relationship between singing and reciting traditional songs within the contexts of happy occasions and sorrowful events. Consequently, it has been suggested that Kurdish songs are as old as Kurdish history. Songs have had a big role and manifestation in Kurdish evolution; and had a functional part in societal and cultural gatherings throughout history. Through our activities, as musicians, academic, scientific professions and as educational individuals, we have the responsibility of preserving such treasure of our culture and traditional identity. Dealing with this kind of culture and heritage, no matter how delicate the subject is, needs carefulness and delicate procedures. Therefore, we need to understand what folklore is and how it has been evolved in the past. Once these understandings and concepts are comprehended, we can modernise its forms in new ways and customs.

على مدى أكثر من قرن، خاض الشعب الكُردي نضالاً مستمراً ضد سياسات المحو المنهجي — ثقافياً، ولغوياً، وجغرافياً، وتاريخياً. ففي الشرق الأوسط الحديث، حيث تشكّلت السرديات القومية تحت تأثير بناء الإمبراطوريات، والهيمنة الأيديولوجية، وسياسات إعادة كتابة التاريخ التي تبنّتها الدول، جرى اختزال قصة كوردستان في شذرات متناثرة بين رواياتٍ خارجية، وكتاباتٍ تاريخية منحازة، وتفسيراتٍ موجّهة سياسياً. وفي هذا السياق، لم تُهمَل الهوية الكُردية فحسب، بل تعرّضت أيضاً لعملياتٍ متعمّدة من الطمس، والتحريف، وإعادة النسبة إلى شعوبٍ أخرى.
ينطلق هذا الكتاب من حاجةٍ ملحّة إلى إعادة الوضوح لتاريخٍ حُرم أصحابه منه طويلاً. إنّ كتاب كوردستان: هوية محظورة لا يسعى إلى اختراع رواية جديدة، ولا إلى تقديم سردياتٍ أسطورية متخيّلة، بل يهدف إلى استعادة ما كان قائماً دائماً، لكنه دُفن تحت طبقاتٍ من الأجندات السياسية، والقمع الثقافي، والإهمال الأكاديمي. ومن خلال العودة إلى المصادر الكُردية الأصيلة، وإعادة فحص الحضارات القديمة في المنطقة، وتتبع الاستمرارية اللغوية والثقافية والسياسية عبر آلاف السنين، يحاول هذا العمل تصحيح التشويهات التاريخية المتراكمة وتقديم سرديةٍ متماسكة، زمنية، وواضحة حول هوية الشعب الكُردي وجذوره.
وعلى الرغم من أنّ الأمة الكُردية اليوم مقسّمة بين عدة دول حديثة — تركيا، وإيران، والعراق، وسوريا، وأرمينيا، وأذربيجان — فإنّ جذورها التاريخية أقدم بكثير من هذه الحدود المفروضة. فالشعوب التي سكنت جبال زاغروس، ومرتفعات دجلة العليا، وسهول الفرات، ووديان ميديا الخصبة، شكّلت عبر التاريخ فضاءاتٍ ثقافية مترابطة تعود إلى أقدم مراحل الحضارة الإنسانية. وقد أسهمت حضاراتٌ مثل الحوريين، والسوباريين، واللولوبين، والكوتيين، والميديين في بناء استمرارية ثقافية شكّلت الأساس التاريخي لتكوّن الأمة الكُردية. ومع ذلك، أعادت قوى سياسية متعاقبة — قديمة ووسيطة وحديثة — تصنيف هذه الحضارات على أنّها “فارسية”، أو “تركية”، أو “سامية”، أو “هندوإيرانية”، بما أدى إلى طمس الأسس الكُردية ونزع ملكيتها التاريخية.
تُعدّ هذه المقدّمة دليلاً إلى بنية الكتاب، وأهدافه، ومنهجيته. فهي تمنح القارئ تصوراً واضحاً عن ترتيب الفصول، وآلية تحليل المصادر، والأسباب التي دفعت إلى مراجعة بعض التفسيرات التاريخية السائدة أو رفضها. وقبل كل شيء، تطرح السؤال المركزي الذي يسعى هذا الكتاب للإجابة عنه: كيف جرى إقصاء أمةٍ يزيد عدد أفرادها على ثمانين مليون نسمة من السرديات التاريخية للمنطقة التي أسهمت في بنائها؟
وتتمثل أهداف هذا العمل في ثلاثة محاور رئيسية:
أولاً: إعادة بناء التاريخ الكُردي منذ أقدم الحضارات الموثقة حتى العصر الحديث. فمن خلال دراسة أكثر من خمسة آلاف عام من التطور الثقافي واللغوي والسياسي، يقدّم الكتاب سردية تاريخية متصلة تتحدى الصورة المجزأة التي كثيراً ما تتبناها الدراسات التقليدية.
ثانياً: نقد الروايات المضلّلة التي صاغها الإداريون الاستعماريون، والأنظمة المحتلة، والمؤرخون المرتبطون بأجنداتٍ أيديولوجية. فكثير من هذه الأعمال — سواء الغربية أو الإقليمية — اعتمد على مصادر منحازة أو ناقصة، وكانت موجّهة في الغالب وفق المصالح السياسية للدول التي أنتجتها. ونتيجةً لذلك، تعرّض التراث الكُردي مراراً للاستيلاء، وإعادة التسمية، وإعادة التأطير بما يخدم هوياتٍ قومية غير كردية.
ثالثاً: جعل التاريخ الكُردي متاحاً للقراء من مختلف الخلفيات؛ سواء للشباب الكُرد الباحثين عن فهم جذورهم، أو للباحثين الدوليين المهتمين بتاريخ الشرق الأوسط، أو للقراء العامّين الراغبين في معرفة أصول واحدة من أقدم أمم العالم وأكثرها تهميشاً. ولهذا، يتجنب النص التعقيد غير الضروري، مع الحفاظ على الدقة والعمق، جامعاً بين الصرامة الأكاديمية وسهولة القراءة.