{"id":1039687,"date":"2026-10-29T18:25:56","date_gmt":"2026-10-29T15:25:56","guid":{"rendered":"https:\/\/darkamazi.site\/?p=1039687"},"modified":"2026-10-29T18:29:52","modified_gmt":"2026-10-29T15:29:52","slug":"kurd-milliyetciliginin-tarihsel-kokenleri-serefnameden-mahabada","status":"publish","type":"post","link":"https:\/\/darkamazi.site\/archives\/1039687","title":{"rendered":"K\u00fcrd Milliyet\u00e7ili\u011finin Tarihsel K\u00f6kenleri: \u015eerefname’den Mahabad’a"},"content":{"rendered":"

K\u00fcrd milliyet\u00e7ili\u011finin tarihi, yerle\u015fik anlat\u0131larda \u00e7o\u011funlukla 1880 \u015e\u00eax Ubeydullah ayaklanmas\u0131yla ya da 1898’de Kahire’de yay\u0131mlanan ilk K\u00fcrd\u00e7e gazeteyle ba\u015flat\u0131l\u0131r. Bu tarihleme, modern siyasal program\u0131n do\u011fu\u015funu do\u011fru bi\u00e7imde yakalamakla birlikte, o program\u0131n hangi birikimin \u00fczerine kuruldu\u011funu a\u00e7\u0131kta b\u0131rakmaktad\u0131r. Oysa K\u00fcrdlerin kendilerini ayr\u0131 bir millet olarak tan\u0131mlamalar\u0131n\u0131n yaz\u0131l\u0131 izleri 16. y\u00fczy\u0131l\u0131n sonuna, kendi siyasal birliklerinin yoklu\u011funu bir eksiklik olarak dile getirmeleri ise 17. y\u00fczy\u0131l\u0131n sonuna kadar geri gitmektedir.<\/em><\/p>\n

Bu bak\u0131mdan K\u00fcrd milliyet\u00e7ili\u011finin gecikmi\u015f olan yan\u0131 ulusal bilin\u00e7 de\u011fil, o bilincin devlete d\u00f6n\u00fc\u015fme imk\u00e2n\u0131d\u0131r<\/strong>. Bu imk\u00e2n\u0131 geciktiren \u015fey de K\u00fcrdlerin i\u00e7 yap\u0131s\u0131ndan \u00e7ok, Kurdistan’\u0131 \u00f6nce iki imparatorluk aras\u0131nda, ard\u0131ndan d\u00f6rt devlet aras\u0131nda payla\u015ft\u0131ran s\u0131n\u0131r rejimleri olmu\u015ftur. K\u00fcrd milliyet\u00e7ili\u011finin k\u00f6kenlerini anlamak, bu nedenle be\u015f unsurun birlikte ele al\u0131nmas\u0131n\u0131 gerektirmektedir: ulusal bilin\u00e7, dil, mirlik d\u00fczeni, siyasal \u00f6rg\u00fctlenme ve payla\u015f\u0131m<\/strong>.<\/em><\/p>\n

Milliyet\u00e7ilik kuramlar\u0131 bu tart\u0131\u015fmada iki ana e\u011filim etraf\u0131nda toplanmaktad\u0131r. Modernist yakla\u015f\u0131m milletleri sanayile\u015fmenin, matbaa kapitalizminin ve merkezi devletin \u00fcr\u00fcn\u00fc sayar ve milliyet\u00e7ili\u011fi milletten \u00f6nce gelen, onu yaratan bir ideoloji olarak tan\u0131mlar.<\/p>\n

Etno-sembolist yakla\u015f\u0131m ise modern milletlerin, ku\u015faktan ku\u015fa\u011fa aktar\u0131lan ortak ad, ortak soy anlat\u0131s\u0131, ortak tarih belle\u011fi ve bir yurt tasavvuru gibi daha eski etnik \u00e7ekirdekler \u00fczerinde y\u00fckseldi\u011fini savunur.<\/p>\n

K\u00fcrdlerin Medleri ata saymalar\u0131, bu ikinci yakla\u015f\u0131m\u0131n “mit-simge kompleksi” olarak adland\u0131rd\u0131\u011f\u0131 t\u00fcrden bir soy anlat\u0131s\u0131d\u0131r ve tarihsel do\u011frulu\u011fundan ba\u011f\u0131ms\u0131z olarak kolektif kimli\u011fin s\u00fcreklili\u011fini g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131maktad\u0131r.<\/p>\n

K\u00fcrd \u00e7al\u0131\u015fmalar\u0131nda da ayn\u0131 ayr\u0131m g\u00f6r\u00fclmektedir: bir kesim, Osmanl\u0131 K\u00fcrd e\u015fraf\u0131n\u0131n 1918’e kadar imparatorlu\u011fa sad\u0131k kald\u0131\u011f\u0131n\u0131 ve milliyet\u00e7ili\u011fin ancak Wilson ilkeleri ortam\u0131nda tam bir siyasal harekete d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc vurgularken, \u00f6teki kesim K\u00fcrd kimlik s\u00f6yleminin 20. y\u00fczy\u0131ldan \u00e7ok \u00f6nce \u015eerefname’de ve Ehmed\u00ea Xan\u00ee’de a\u00e7\u0131k\u00e7a dile geldi\u011fini g\u00f6stermektedir.<\/p>\n

K\u00fc\u00e7\u00fck Avrupa milletlerinin uyan\u0131\u015f\u0131n\u0131 kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak inceleyen \u00e7al\u0131\u015fmalar\u0131n \u00f6nerdi\u011fi \u00fc\u00e7 evreli \u015fema, bu iki yakla\u015f\u0131m aras\u0131nda verimli bir k\u00f6pr\u00fc sunmaktad\u0131r. Bu \u015femaya g\u00f6re ulusal hareketler \u00f6nce bir ayd\u0131n z\u00fcmrenin dile, tarihe ve k\u00fclt\u00fcre g\u00f6sterdi\u011fi bilimsel ilgiyle ba\u015flar, ard\u0131ndan yurtsever bir az\u0131nl\u0131\u011f\u0131n \u00f6rg\u00fctl\u00fc ajitasyon evresine ge\u00e7er ve nihayet kitlesel bir harekete d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n

K\u00fcrd tarihi bu \u015femaya yerle\u015ftirildi\u011finde, ilk evrenin Avrupa’daki pek \u00e7ok \u00f6rne\u011finden daha erken ba\u015flad\u0131\u011f\u0131, ikinci evreye 19. y\u00fczy\u0131l\u0131n sonunda ge\u00e7ildi\u011fi, \u00fc\u00e7\u00fcnc\u00fc evrenin ise tam da Kurdistan’\u0131n par\u00e7aland\u0131\u011f\u0131 y\u0131llara denk geldi\u011fi g\u00f6r\u00fclmektedir.<\/p>\n

K\u00fcrd milliyet\u00e7ili\u011finin kaderini belirleyen soru, bilincin ne zaman do\u011fdu\u011fu de\u011fil, kitlesel evreye ge\u00e7i\u015f an\u0131n\u0131n neden payla\u015f\u0131mla ayn\u0131 d\u00f6neme d\u00fc\u015ft\u00fc\u011f\u00fcd\u00fcr.<\/em><\/strong><\/p>\n

Bu tarihsel gecikmenin k\u00f6k\u00fc, Kurdistan’\u0131n ilk kez b\u00f6l\u00fcnd\u00fc\u011f\u00fc 16. y\u00fczy\u0131la uzanmaktad\u0131r. 1514 \u00c7ald\u0131ran Sava\u015f\u0131’n\u0131n ard\u0131ndan Osmanl\u0131 Devleti, Safavi h\u00e2kimiyetinden ho\u015fnutsuz K\u00fcrd mirlerini kendi taraf\u0131na \u00e7ekmek i\u00e7in \u0130dr\u00ees\u00ea Bedl\u00ees\u00ee’yi g\u00f6revlendirmi\u015f, yakla\u015f\u0131k yirmi mir 1514-1515 y\u0131llar\u0131nda Osmanl\u0131 saf\u0131na ge\u00e7mi\u015ftir. 1516 tarihli fermanla bu mirliklerin yurtluk ve ocakl\u0131k<\/strong> olarak babadan o\u011fula ge\u00e7mesi tan\u0131nm\u0131\u015f, Kurdistan’\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc do\u011frudan y\u00f6netim yerine i\u00e7 i\u015flerinde \u00f6zerk h\u00fck\u00fcmetler d\u00fczeniyle imparatorlu\u011fa ba\u011flanm\u0131\u015ft\u0131r.<\/p>\n

1555 Amasya ve 17 May\u0131s 1639 Zuhab antla\u015fmalar\u0131 ise Osmanl\u0131 ile Safavi devletleri aras\u0131ndaki s\u0131n\u0131r\u0131 Kurdistan’\u0131n ortas\u0131ndan ge\u00e7irmi\u015ftir. Bu d\u00fczen iki sonu\u00e7 do\u011furmu\u015ftur. Bir yandan Botan, Hekar\u00ee, Soran, Baban, Bedl\u00ees ve Erdelan gibi mirlikler \u00fc\u00e7 y\u00fczy\u0131l boyunca kendi saraylar\u0131n\u0131, medreselerini ve edebiyat \u00e7evrelerini koruyabilmi\u015f, K\u00fcrd y\u00fcksek k\u00fclt\u00fcr\u00fc bu kurumlar\u0131n himayesinde geli\u015fmi\u015ftir. \u00d6te yandan bu mirliklerin her biri, sadakatini iki imparatorluktan birine ba\u011flamak zorunda kalm\u0131\u015f, Kurdistan \u00e7ap\u0131nda tek bir siyasal merkezin do\u011fmas\u0131 yap\u0131sal olarak engellenmi\u015ftir. Dolay\u0131s\u0131yla K\u00fcrd siyasal par\u00e7alanm\u0131\u015fl\u0131\u011f\u0131, sonraki ku\u015faklar\u0131n s\u0131k\u00e7a ileri s\u00fcrd\u00fc\u011f\u00fc gibi K\u00fcrdlerin do\u011fas\u0131ndan de\u011fil, iki imparatorlu\u011fun s\u0131n\u0131r rejiminden kaynaklanmaktad\u0131r.<\/p>\n

Bu par\u00e7al\u0131 d\u00fczenin i\u00e7inde, K\u00fcrdlerin kendilerini bir b\u00fct\u00fcn olarak tarih sahnesine koyan ilk b\u00fcy\u00fck eser 1597’de tamamlanm\u0131\u015ft\u0131r. Bedl\u00ees Mirli\u011fi’nin ba\u015f\u0131ndaki \u015eerefxan\u00ea Bedl\u00ees\u00ee’nin Fars\u00e7a yazd\u0131\u011f\u0131 \u015eerefname<\/strong>, K\u00fcrdlerin tarihini ilk kez bir K\u00fcrd\u00fcn kaleminden, K\u00fcrd hanedanlar\u0131n\u0131 merkeze alarak anlat\u0131r.<\/p>\n

Eser, h\u00fck\u00fcmdarl\u0131k makam\u0131na ula\u015fm\u0131\u015f be\u015f K\u00fcrd hanedan\u0131n\u0131, ad\u0131na sikke kestirip hutbe okutan hanedanlar\u0131 ve babadan o\u011fula ge\u00e7en yerel h\u00fck\u00fcmetleri ayr\u0131 kategoriler h\u00e2linde s\u0131ralar ve son b\u00f6l\u00fcm\u00fcn\u00fc Bedl\u00ees mirlerine ay\u0131r\u0131r. Bu s\u0131n\u0131fland\u0131rman\u0131n kendisi, yazar\u0131n zihnindeki \u00e7er\u00e7evenin bir hanedan ya da bir a\u015firet de\u011fil, K\u00fcrdlerin tamam\u0131 oldu\u011funu g\u00f6stermesi bak\u0131m\u0131ndan dikkat \u00e7ekicidir.<\/p>\n

\u015eerefname modern anlamda milliyet\u00e7i bir metin de\u011fildir; ancak K\u00fcrdleri Araplar, Farslar ve T\u00fcrkler kar\u015f\u0131s\u0131nda kendi tarihine sahip ayr\u0131 bir unsur olarak tan\u0131mlamas\u0131, sonraki b\u00fct\u00fcn ulusal tarih yaz\u0131m\u0131n\u0131n dayand\u0131\u011f\u0131 ilk kaynak h\u00e2line gelmesini sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

Bu tarihsel bilin\u00e7, bir as\u0131r sonra Ehmed\u00ea Xan\u00ee’nin 1692’de tamamlad\u0131\u011f\u0131 Mem \u00fb Z\u00een<\/strong>‘de siyasal bir yak\u0131nmaya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Xan\u00ee, Kurmanc\u00ee yazd\u0131\u011f\u0131 bu mesnevinin giri\u015finde K\u00fcrdlerin R\u00fbm, Ereb ve Ecem aras\u0131nda neden mahrum ve mahk\u00fbm kald\u0131\u011f\u0131n\u0131 sorar ve cevab\u0131 birli\u011fin yoklu\u011funda bulur:<\/p>\n

“Ger d\u00ea heb\u00fbya me \u00eett\u00eefaqek<\/em><\/strong><\/p>\n

V\u00eakra bikira me \u00eenqiyadek<\/em><\/strong><\/p>\n

R\u00fbm \u00fb Ereb \u00fb Ecem temam\u00ee<\/em><\/strong><\/p>\n

Hemiyan ji me ra dikir xulam\u00ee.”<\/em><\/strong><\/p>\n

Bir birli\u011fimiz olsayd\u0131 ve hep birlikte birine boyun e\u011fseydik, R\u00fbm, Arap ve Acem hepsi bize kulluk ederdi,<\/em> diyen \u015fair, ayn\u0131 b\u00f6l\u00fcmde tac\u0131 giymeye lay\u0131k<\/em><\/strong> bir K\u00fcrd padi\u015fah\u0131n\u0131n yoklu\u011funu da dile getirir.<\/p>\n

Bu dizelerin ne \u00f6l\u00e7\u00fcde modern milliyet\u00e7ili\u011fin \u00f6nc\u00fcs\u00fc say\u0131labilece\u011fi tart\u0131\u015fmal\u0131d\u0131r. Ele\u015ftirel okumalar, Xan\u00ee’nin \u00e7a\u011f\u0131nda “K\u00fcrd” ad\u0131n\u0131n daha \u00e7ok a\u015firetleri ve se\u00e7kinleri kapsad\u0131\u011f\u0131n\u0131, \u00f6zlenen padi\u015fah\u0131n da bir ulus devletten \u00e7ok \u00e7ok unsurlu bir h\u00fck\u00fcmdarl\u0131\u011f\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 hat\u0131rlatmaktad\u0131r.<\/p>\n

Bununla birlikte Xan\u00ee’nin eserini Kurmanc\u00ee yazmay\u0131 bilin\u00e7li bir tercih olarak sunmas\u0131, dili bir milletin onur meselesi olarak ele almas\u0131 ve siyasal par\u00e7alanm\u0131\u015fl\u0131\u011f\u0131 K\u00fcrdlerin talihsizli\u011finin nedeni olarak g\u00f6stermesi, modern milliyet\u00e7ili\u011fin temel \u00f6nermelerinin iki as\u0131r \u00f6nce K\u00fcrd edebiyat\u0131nda haz\u0131r bulundu\u011funu ortaya koymaktad\u0131r.<\/p>\n

Xan\u00ee’nin sorusu, K\u00fcrd ulusal bilincinin yoklu\u011funun de\u011fil, o bilincin kendini ifade edecek siyasal bir \u00e7at\u0131dan yoksun kald\u0131\u011f\u0131n\u0131n kan\u0131t\u0131d\u0131r.<\/em><\/strong><\/p>\n

Mem \u00fb Z\u00een’in sonraki kaderi de bu bak\u0131mdan \u00f6\u011freticidir. Eserin par\u00e7alar\u0131 1898’den itibaren Kurdistan<\/em><\/strong> gazetesinde yay\u0131mlanm\u0131\u015f, ilk tam bask\u0131s\u0131 ise 1919’da \u0130stanbul’da, K\u00fcrdistan Teali Cemiyeti’nin k\u00fclt\u00fcr kolu taraf\u0131ndan Hemze Muks\u00ee’nin yay\u0131na haz\u0131rlamas\u0131yla yap\u0131lm\u0131\u015ft\u0131r. Bir 17. y\u00fczy\u0131l mesnevisinin tam da siyasal \u00f6rg\u00fctlenmenin ba\u015flad\u0131\u011f\u0131 y\u0131llarda ulusal destan<\/em><\/strong> mertebesine y\u00fckseltilmesi, ulusal hareketin ikinci evresinde ayd\u0131nlar\u0131n birinci evrenin miras\u0131n\u0131 nas\u0131l seferber etti\u011finin tipik bir \u00f6rne\u011fini olu\u015fturmaktad\u0131r.<\/p>\n

Mirlik d\u00fczeninin \u00e7\u00f6z\u00fclmesi, K\u00fcrd siyasal hayat\u0131n\u0131n a\u011f\u0131rl\u0131k merkezini 19. y\u00fczy\u0131lda k\u00f6kl\u00fc bi\u00e7imde de\u011fi\u015ftirmi\u015ftir. II. Mahmud d\u00f6neminde ba\u015flay\u0131p Tanzimat’la h\u0131zlanan merkezile\u015fme politikas\u0131, \u00fc\u00e7 as\u0131rl\u0131k \u00f6zerk h\u00fck\u00fcmetleri birer birer tasfiye etmi\u015ftir.<\/p>\n

Soran Mirli\u011fi 1836-1838 y\u0131llar\u0131nda Mir Mihemed\u00ea Rewandiz\u00ee’nin yenilgisiyle, Botan Mirli\u011fi 29 Haziran 1847’de Bedirxan Bey’in Eruh’taki Orak kalesinde teslim olmas\u0131yla, Hekar\u00ee Mirli\u011fi 1849’da, Baban Mirli\u011fi 1850’de sona ermi\u015f, \u0130ran taraf\u0131nda Erdelan Mirli\u011fi 1867’de Nas\u0131reddin \u015eah taraf\u0131ndan kald\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bedirxan Bey’in m\u00fccadelesi \u00e7o\u011fu zaman bir ba\u011f\u0131ms\u0131zl\u0131k hareketi olarak anlat\u0131lsa da, eldeki belgeler onun her \u015feyden \u00f6nce Botan’\u0131n \u00f6zerkli\u011fini merkezile\u015fmeye kar\u015f\u0131 savundu\u011funu g\u00f6stermektedir; bu savunman\u0131n ulusal bir anlam kazanmas\u0131, s\u00fcrg\u00fcne g\u00f6nderilen ailesinin sonraki ku\u015faklar\u0131n\u0131n K\u00fcrd ayd\u0131nlanmas\u0131n\u0131n \u00f6nc\u00fcleri aras\u0131na girmesiyle ger\u00e7ekle\u015fmi\u015ftir.<\/p>\n

Mirliklerin y\u0131k\u0131lmas\u0131 Kurdistan’da bir iktidar bo\u015flu\u011fu yaratm\u0131\u015f ve bu bo\u015flu\u011fu, a\u015firetler aras\u0131 uyu\u015fmazl\u0131klar\u0131 \u00e7\u00f6zebilen ve geni\u015f co\u011frafyalara yay\u0131lan tarikat a\u011flar\u0131na sahip olan \u015f\u00eaxler doldurmu\u015ftur. K\u00fcrd milliyet\u00e7ili\u011finin ilk siyasal liderlerinin mirler de\u011fil \u015f\u00eaxler olmas\u0131 bu yap\u0131sal d\u00f6n\u00fc\u015f\u00fcm\u00fcn do\u011frudan sonucudur.<\/p>\n

Bu yeni \u00f6nderlik tipinin en a\u00e7\u0131k \u00f6rne\u011fi, Nehr\u00ee’li \u015e\u00eax Ubeydullah’t\u0131r. 1877-1878 Osmanl\u0131-Rus Sava\u015f\u0131’n\u0131n ard\u0131ndan b\u00f6lgede ya\u015fanan k\u0131tl\u0131k ve g\u00fcvensizlik ortam\u0131nda \u015e\u00eax Ubeydullah, 1880 yaz\u0131nda \u015eemd\u00eenan’da toplanan iki y\u00fcz\u00fc a\u015fk\u0131n a\u015firet reisiyle K\u00fcrd a\u015firetlerinin genel bir birli\u011fini kararla\u015ft\u0131rm\u0131\u015f, ayn\u0131 y\u0131l\u0131n sonbahar\u0131nda \u0130ran’a y\u00f6nelik b\u00fcy\u00fck bir harek\u00e2t ba\u015flatm\u0131\u015ft\u0131r. Harek\u00e2t askeri olarak ba\u015far\u0131s\u0131z olmu\u015f, \u015e\u00eax \u00f6nce \u0130stanbul’a, ard\u0131ndan Hicaz’a s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Bu ayaklanmay\u0131 \u00f6nceki mirlik isyanlar\u0131ndan ay\u0131ran \u015fey, hedefinin tek bir mirli\u011fin \u00f6zerkli\u011fi de\u011fil, Osmanl\u0131 ve \u0130ran s\u0131n\u0131r\u0131n\u0131n iki yakas\u0131ndaki K\u00fcrdlerin tek bir siyasal \u00e7at\u0131 alt\u0131nda toplanmas\u0131 olmas\u0131d\u0131r. \u015e\u00eax’in Tebriz’deki \u0130ngiliz konsolosuna Urmiye’deki Amerikal\u0131 misyoner arac\u0131l\u0131\u011f\u0131yla iletti\u011fi mektup, bu hedefi a\u00e7\u0131k\u00e7a dile getirir:<\/p>\n

“K\u00fcrd milleti ayr\u0131 bir millettir; dini farkl\u0131d\u0131r, yasalar\u0131 ve gelenekleri kendine \u00f6zg\u00fcd\u00fcr. Biz de ayr\u0131 bir milletiz ve i\u015flerimizin kendi elimizde olmas\u0131n\u0131 istiyoruz.”<\/em><\/strong><\/p>\n

Bu c\u00fcmleler, K\u00fcrd siyasal d\u00fc\u015f\u00fcncesinde millet kavram\u0131n\u0131n ilk kez bir kendi kaderini tayin talebiyle birlikte ifade edildi\u011fi an olarak de\u011ferlendirilebilir.<\/p>\n

Ayn\u0131 d\u00f6nemde K\u00fcrd edebiyat\u0131 da bu siyasal d\u00f6n\u00fc\u015f\u00fcm\u00fc kar\u015f\u0131lam\u0131\u015ft\u0131r. Hayat\u0131n\u0131n son y\u0131llar\u0131n\u0131 \u0130stanbul’da ge\u00e7iren ve 1897’de orada \u00f6len Hac\u00ee Qadir\u00ea Koy\u00ee, Xan\u00ee’nin \u00e7izgisini a\u00e7\u0131k\u00e7a s\u00fcrd\u00fcrerek K\u00fcrd mirlerini ve din adamlar\u0131n\u0131 milletin dilini, okulunu ve bas\u0131n\u0131n\u0131 ihmal etmekle ele\u015ftirmi\u015f, K\u00fcrd\u00e7e yazmay\u0131 ve okumay\u0131 ulusal bir g\u00f6rev olarak tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n

Devlet ise bu uyan\u0131\u015fa, K\u00fcrd a\u015firetlerini imparatorlu\u011fa ba\u011flamaya y\u00f6nelik bir d\u00fczenlemeyle kar\u015f\u0131l\u0131k vermi\u015ftir.<\/p>\n

1891’de kurulan Hamidiye Alaylar\u0131<\/strong>, se\u00e7ilmi\u015f a\u015firetleri silahland\u0131r\u0131p ayr\u0131cal\u0131kland\u0131rarak onlar\u0131 hem Ermeni hareketine hem de K\u00fcrdler aras\u0131ndaki olas\u0131 birlik aray\u0131\u015flar\u0131na kar\u015f\u0131 bir denge unsuru olarak kullanm\u0131\u015ft\u0131r. Bu politika, a\u015firetler aras\u0131ndaki rekabeti derinle\u015ftirmi\u015f ve K\u00fcrd siyasal birli\u011finin \u00f6n\u00fcne imparatorlu\u011fun eliyle yeni bir engel koymu\u015ftur.<\/p>\n

Ulusal hareketin ikinci evresi, yani \u00f6rg\u00fctl\u00fc ajitasyon d\u00f6nemi, bas\u0131nla ba\u015flam\u0131\u015ft\u0131r. M\u00eeqdad Midhet Bedirxan’\u0131n 22 Nisan 1898’de Kahire’de yay\u0131mlamaya ba\u015flad\u0131\u011f\u0131 Kurdistan<\/strong> gazetesi, K\u00fcrd tarihinin ilk gazetesidir. Gazete, daha sonra karde\u015fi Evdirrehman Bedirxan’\u0131n y\u00f6netiminde Cenevre, Londra ve Folkestone’da \u00e7\u0131km\u0131\u015f, 14 Mart 1902’de Cenevre’de yay\u0131mlanan 31. say\u0131yla kapanm\u0131\u015ft\u0131r.<\/p>\n

    \n
  1. Abd\u00fclhamid rejiminin bask\u0131s\u0131ndan ka\u00e7arak s\u00fcrg\u00fcnde yay\u0131n yapmak zorunda kalan bu gazete, K\u00fcrdlere kendi dillerinde okumay\u0131 ve yazmay\u0131 \u00f6\u011frenme \u00e7a\u011fr\u0131s\u0131 yapm\u0131\u015f, Xan\u00ee’yi okurlar\u0131na ulusal \u015fair olarak tan\u0131tm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n

    1908 Me\u015frutiyeti’nin a\u00e7t\u0131\u011f\u0131 s\u0131n\u0131rl\u0131 \u00f6zg\u00fcrl\u00fck ortam\u0131nda ise K\u00fcrd \u00f6rg\u00fctlenmesi \u0130stanbul’da kurumsal bir bi\u00e7im kazanm\u0131\u015ft\u0131r: Eyl\u00fcl 1908’de K\u00fcrd Teav\u00fcn ve Terakki Cemiyeti<\/em>, 1912’de K\u00fcrd \u00f6\u011frencilerin H\u00eav\u00ee cemiyeti<\/em> kurulmu\u015f, 6 Haziran 1913’te Roja Kurd<\/em><\/strong> dergisi yay\u0131na ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

    Bu d\u00f6nemin K\u00fcrd ayd\u0131n hareketini yaln\u0131zca k\u00fclt\u00fcrel bir faaliyet olarak g\u00f6rmek yan\u0131lt\u0131c\u0131 olacakt\u0131r; son ara\u015ft\u0131rmalar, 1908-1914 y\u0131llar\u0131ndaki \u00f6rg\u00fctlerin a\u00e7\u0131k\u00e7a siyasal talepler ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ve i\u00e7lerinde ba\u011f\u0131ms\u0131zl\u0131ktan yana e\u011filimlerin de bulundu\u011funu g\u00f6stermektedir. Bununla birlikte \u0130ttihat ve Terakki’nin giderek T\u00fcrk\u00e7\u00fc bir \u00e7izgiye kaymas\u0131yla bu \u00f6rg\u00fctlerin alan\u0131 h\u0131zla daralm\u0131\u015f, Birinci D\u00fcnya Sava\u015f\u0131’na girilirken K\u00fcrd ayd\u0131n hareketi yeniden s\u00fcrg\u00fcne ve yeralt\u0131na \u00e7ekilmi\u015ftir.<\/p>\n

    Osmanl\u0131 \u0130mparatorlu\u011fu’nun yenilgisi, K\u00fcrd milliyet\u00e7ili\u011fini kitlesel evreye ge\u00e7menin e\u015fi\u011fine getirmi\u015ftir. 17 Aral\u0131k 1918’de Seyyid Abdulkadir’in ba\u015fkanl\u0131\u011f\u0131nda kurulan K\u00fcrdistan Teali Cemiyeti,<\/em><\/strong> K\u00fcrdlerin kendi kaderini tayin hakk\u0131n\u0131 sava\u015f sonras\u0131 d\u00fczenin g\u00fcndemine ta\u015f\u0131maya \u00e7al\u0131\u015fm\u0131\u015f,<\/p>\n

    \u015eer\u00eef Pa\u015fa<\/strong> Paris Bar\u0131\u015f Konferans\u0131’na K\u00fcrd taleplerini i\u00e7eren bir Memorandum<\/em><\/strong> sunmu\u015f ve 20 Kas\u0131m 1919’da Ermeni temsilcisi Bo\u011fos Nubar Pa\u015fa ile ortak bir anla\u015fma imzalam\u0131\u015ft\u0131r.<\/p>\n

    10 A\u011fustos 1920’de imzalanan Sevr Antla\u015fmas\u0131<\/strong>‘n\u0131n 62, 63 ve 64. maddeleri, bu \u00e7abalar\u0131n uluslararas\u0131 hukuktaki kar\u015f\u0131l\u0131\u011f\u0131 olmu\u015ftur. Buna g\u00f6re \u0130stanbul’da toplanacak \u0130ngiliz, Frans\u0131z ve \u0130talyan \u00fcyelerden olu\u015fan bir komisyon alt\u0131 ay i\u00e7inde F\u0131rat’\u0131n do\u011fusundaki K\u00fcrd b\u00f6lgeleri i\u00e7in yerel bir \u00f6zerklik plan\u0131 haz\u0131rlayacak, K\u00fcrdler bir y\u0131l i\u00e7inde Milletler Cemiyeti Konseyi’ne ba\u011f\u0131ms\u0131zl\u0131k i\u00e7in ba\u015fvurabilecek, Konsey bunu uygun g\u00f6r\u00fcrse T\u00fcrkiye bu b\u00f6lgeler \u00fczerindeki haklar\u0131ndan vazge\u00e7ecek ve Musul vilayetindeki K\u00fcrdler de bu devlete g\u00f6n\u00fcll\u00fc olarak kat\u0131labilecekti.<\/p>\n

    Sevr uygulanmam\u0131\u015ft\u0131r, ancak K\u00fcrd ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 uluslararas\u0131 bir antla\u015fma metnine yazd\u0131ran ilk belge olarak K\u00fcrd siyasal belle\u011findeki yerini korumaktad\u0131r.<\/p>\n

    Sevr’in yerini alan d\u00fczen, Kurdistan’\u0131n ikinci ve daha kal\u0131c\u0131 payla\u015f\u0131m\u0131d\u0131r. Fransa ile Ankara h\u00fck\u00fcmeti aras\u0131nda 20 Ekim 1921’de imzalanan antla\u015fma Suriye s\u0131n\u0131r\u0131n\u0131, 24 Temmuz 1923 tarihli Lozan Antla\u015fmas\u0131<\/strong> yeni T\u00fcrkiye’nin s\u0131n\u0131rlar\u0131n\u0131 belirlemi\u015f, K\u00fcrdlerden hi\u00e7 s\u00f6z etmemi\u015ftir.<\/p>\n

    Musul meselesi ise Milletler Cemiyeti Konseyi’nin 16 Aral\u0131k 1925 karar\u0131 ve 5 Haziran 1926 tarihli Ankara Antla\u015fmas\u0131 ile Irak lehine kapanm\u0131\u015ft\u0131r. B\u00f6ylece \u00c7ald\u0131ran’dan beri iki imparatorluk aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015f olan Kurdistan, be\u015f y\u0131l i\u00e7inde T\u00fcrkiye, \u0130ran, Irak ve Suriye aras\u0131nda d\u00f6rt par\u00e7aya ayr\u0131lm\u0131\u015ft\u0131r. Bu payla\u015f\u0131m\u0131n zamanlamas\u0131 belirleyicidir: ulusal hareketin ayd\u0131n ve \u00f6rg\u00fct evresinden kitlesel evreye ge\u00e7meye haz\u0131rland\u0131\u011f\u0131 anda, kitlenin kendisi d\u00f6rt ayr\u0131 devletin, d\u00f6rt ayr\u0131 resmi dilin ve d\u00f6rt ayr\u0131 bask\u0131 rejiminin i\u00e7ine da\u011f\u0131t\u0131lm\u0131\u015ft\u0131r.<\/p>\n

    Kurdistan’\u0131n payla\u015f\u0131m\u0131, K\u00fcrd milliyet\u00e7ili\u011finin yenilgisi de\u011fil, kitlesel evreye ge\u00e7i\u015finin zorla kesintiye u\u011frat\u0131lmas\u0131d\u0131r.<\/em><\/strong><\/p>\n

    Payla\u015f\u0131ma kar\u015f\u0131 ilk \u00f6rg\u00fctl\u00fc cevap, 1920’de Erzirom’da Xalid Beg\u00ea Cibr\u00ee ve Yusuf Ziya Bey’in \u00f6nderli\u011finde kurulan Azad\u00ee<\/strong> \u00f6rg\u00fct\u00fcnden gelmi\u015ftir. K\u00fcrd subaylar\u0131n\u0131, ayd\u0131nlar\u0131n\u0131 ve \u015f\u00eaxlerini bir araya getiren Azad\u00ee, K\u00fcrd ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 a\u00e7\u0131k hedef olarak benimseyen ilk modern siyasal \u00f6rg\u00fctlerden biridir.<\/p>\n

    Eyl\u00fcl 1924’teki Beyt\u00fc\u015f\u015febap ayaklanmas\u0131n\u0131n ard\u0131ndan Xalid Bey tutuklanm\u0131\u015f ve 14 Nisan 1925’te Bedl\u00ees’te idam edilmi\u015ftir. \u00d6rg\u00fct\u00fcn haz\u0131rlad\u0131\u011f\u0131 genel ayaklanma, planlanandan erken, 13 \u015eubat 1925’te P\u00eeran’da ve \u015e\u00eax Se\u00eed’in \u00f6nderli\u011finde ba\u015flam\u0131\u015ft\u0131r. Resmi tarih yaz\u0131m\u0131 bu ayaklanmay\u0131 “\u015eeyh Said isyan\u0131”<\/em><\/strong> ad\u0131yla dinsel bir gericilik hareketi olarak sunmu\u015ftur.<\/p>\n

    Oysa ayaklanman\u0131n arkas\u0131ndaki \u00f6rg\u00fctsel yap\u0131, hedefleri ve kadrolar\u0131, onun her \u015feyden \u00f6nce ulusal bir ayaklanma oldu\u011funu g\u00f6stermektedir; \u015e\u00eax Ubeydullah’tan \u015e\u00eax Se\u00eed’e uzanan \u00e7izgide \u015f\u00eaxlerin K\u00fcrd milliyet\u00e7ili\u011finin as\u0131l siyasal \u00f6nderleri olmas\u0131 da mirliklerin tasfiyesiyle ba\u015flayan yap\u0131sal d\u00f6n\u00fc\u015f\u00fcm\u00fcn do\u011fal bir sonucudur.<\/p>\n

    4 Mart 1925’te \u00e7\u0131kar\u0131lan Takrir-i S\u00fckun Kanunu ile ola\u011fan\u00fcst\u00fc y\u00f6netim ilan edilmi\u015f, \u015e\u00eax Se\u00eed ve 46 arkada\u015f\u0131 29 Haziran 1925’te Amed’de idam edilmi\u015f, 24 Eyl\u00fcl 1925’te haz\u0131rlanan \u015eark Islahat Plan\u0131 ise Kurdistan’da kal\u0131c\u0131 bir s\u00fcrg\u00fcn, isk\u00e2n ve asimilasyon rejiminin \u00e7er\u00e7evesini \u00e7izmi\u015ftir.<\/p>\n

    Bu yenilgi, K\u00fcrd milliyet\u00e7ili\u011fini sona erdirmemi\u015f, \u00f6rg\u00fctlenmesini s\u0131n\u0131rlar\u0131n d\u0131\u015f\u0131na ta\u015f\u0131m\u0131\u015ft\u0131r. 5 Ekim 1927’de L\u00fcbnan’\u0131n Bhamdoun kasabas\u0131nda kurulan Xoyb\u00fbn<\/strong> \u00f6rg\u00fct\u00fc, Bedirxan ailesinin yeni ku\u015fa\u011f\u0131n\u0131, \u0130stanbul’un K\u00fcrd ayd\u0131nlar\u0131n\u0131 ve s\u00fcrg\u00fcndeki subaylar\u0131 bir araya getirmi\u015f, \u0130hsan N\u00fbr\u00ee Pa\u015fa komutas\u0131ndaki 1927-1930 Agir\u00ee ayaklanmas\u0131n\u0131n siyasal \u00e7at\u0131s\u0131n\u0131 olu\u015fturmu\u015ftur.<\/p>\n

    Agir\u00ee’nin bast\u0131r\u0131lmas\u0131ndan sonra Dersim, 25 Aral\u0131k 1935’te \u00e7\u0131kar\u0131lan 2884 say\u0131l\u0131 Tunceli Kanunu ile \u00f6zel bir y\u00f6netim rejimine ba\u011flanm\u0131\u015f ve 1937-1938 harek\u00e2tlar\u0131yla a\u011f\u0131r bir k\u0131y\u0131ma u\u011fram\u0131\u015ft\u0131r. Bu dizi, K\u00fcrd milliyet\u00e7ili\u011finin T\u00fcrkiye’deki par\u00e7ada kitlesel evreye her yakla\u015f\u0131\u015f\u0131nda devletin askeri g\u00fc\u00e7le kar\u015f\u0131l\u0131k verdi\u011fini ve hareketin a\u011f\u0131rl\u0131k merkezinin zorunlu olarak \u00f6teki par\u00e7alara ve s\u00fcrg\u00fcne kayd\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n

    Bu uzun s\u00fcrecin k\u0131sa ama sembolik doru\u011fu, \u0130ran’daki par\u00e7ada ya\u015fanm\u0131\u015ft\u0131r. 16 A\u011fustos 1942’de Mahabad’da kurulan Komeley JK, 1945’te Kurdistan Demokrat Partisi’ne d\u00f6n\u00fc\u015fm\u00fc\u015f ve 22 Ocak 1946’da Qaz\u00ee Mihemed’in \u00f6nderli\u011finde Kurdistan Cumhuriyeti<\/strong> ilan edilmi\u015ftir.<\/p>\n

    G\u00fcney Kurdistan’dan yakla\u015f\u0131k \u00fc\u00e7 bin sava\u015f\u00e7\u0131yla gelen Mele Mistefa Barzan\u00ee, cumhuriyetin ordusunun komutas\u0131n\u0131 \u00fcstlenmi\u015ftir. Cumhuriyet, Sovyet birliklerinin \u0130ran’dan \u00e7ekilmesinin ard\u0131ndan bir y\u0131l bile dolmadan y\u0131k\u0131lm\u0131\u015f, Qaz\u00ee Mihemed 31 Mart 1947’de Mahabad’da idam edilmi\u015f, Barzan\u00ee ise sava\u015f\u00e7\u0131lar\u0131yla birlikte Sovyetler Birli\u011fi’ne ge\u00e7mi\u015ftir. \u00d6mr\u00fc k\u0131sa olsa da Mahabad, \u015eerefname’nin kaydetti\u011fi tarih bilincinin, Xan\u00ee’nin \u00f6zledi\u011fi siyasal \u00e7at\u0131n\u0131n ve Kurdistan gazetesinden Xoyb\u00fbn’a uzanan \u00f6rg\u00fctl\u00fc ajitasyonun ilk kez bir devlet bi\u00e7iminde bir araya geldi\u011fi an olmu\u015ftur; bayra\u011f\u0131, milli mar\u015f\u0131, K\u00fcrd\u00e7e e\u011fitimi ve ordusuyla sonraki b\u00fct\u00fcn K\u00fcrd siyasal hareketlerinin ortak referans noktas\u0131 h\u00e2line gelmesi de bundand\u0131r.<\/p>\n

    K\u00fcrd milliyet\u00e7ili\u011finin k\u00f6kenleri, bu bak\u0131mdan, tek bir tarihe ya da tek bir olaya indirgenemeyecek kadar derindir. 1597’den 1946’ya uzanan \u00e7izgi, ulusal bilincin<\/strong> \u015eerefname’de tarih yaz\u0131m\u0131na, Xan\u00ee’de siyasal yak\u0131nmaya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, dilin<\/strong> Mem \u00fb Z\u00een’den Kurdistan gazetesine kadar bu bilincin ta\u015f\u0131y\u0131c\u0131s\u0131 oldu\u011funu, mirlik d\u00fczeninin<\/strong> y\u0131k\u0131lmas\u0131yla \u00f6nderli\u011fin \u015f\u00eaxlere ge\u00e7ti\u011fini, siyasal \u00f6rg\u00fctlenmenin<\/strong> 1898’den sonra s\u00fcrg\u00fcnde, \u0130stanbul’da ve Kurdistan’\u0131n i\u00e7inde kesintisiz s\u00fcrd\u00fc\u011f\u00fcn\u00fc ve bu birikimin kitlesel evreye ge\u00e7ece\u011fi anda Kurdistan’\u0131n payla\u015f\u0131m\u0131yla<\/strong> d\u00f6rt devletin s\u0131n\u0131rlar\u0131 i\u00e7ine da\u011f\u0131t\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. K\u00fcrd milliyet\u00e7ili\u011fine gecikmi\u015f bir milliyet\u00e7ilik olarak bakan yakla\u015f\u0131mlar, bu gecikmenin \u00f6znesini yanl\u0131\u015f yere koymaktad\u0131r.<\/p>\n

    K\u00fcrdler ge\u00e7 kalm\u0131\u015f bir millet de\u011fildir; onlar, kendi devletlerini kurma s\u0131ras\u0131 geldi\u011finde yolu kesilmi\u015f bir millettir.<\/em><\/strong><\/p>\n

    H\u00fcsamettin TURAN<\/em><\/strong><\/h4>\n

    Kaynak\u00e7a<\/h2>\n

    Anderson, B. (1983). Hayali Cemaatler: Milliyet\u00e7ili\u011fin K\u00f6kenleri ve Yay\u0131lmas\u0131 \u00dczerine D\u00fc\u015f\u00fcnceler.<\/p>\n

    Ate\u015f, S. (2013). Osmanl\u0131-\u0130ran S\u0131n\u0131r B\u00f6lgeleri: Bir S\u0131n\u0131r\u0131n \u0130n\u015fas\u0131, 1843-1914.<\/p>\n

    Bajalan, D. R. (2010). J\u00f6n K\u00fcrtler: Birinci D\u00fcnya Sava\u015f\u0131’ndan \u00d6nce K\u00fcrt Hareketi (1898-1914).<\/p>\n

    Bajalan, D. R. (2016). Prensler, Pa\u015falar ve Yurtseverler: K\u00fcrd Ayd\u0131nlar\u0131, Osmanl\u0131 \u0130mparatorlu\u011fu ve Ulusal Mesele (1908-1914).<\/p>\n

    Bruinessen, M. van (1992). A\u011fa, \u015eeyh ve Devlet: Kurdistan’\u0131n Toplumsal ve Siyasal Yap\u0131lar\u0131.<\/p>\n

    Bruinessen, M. van (2003). Ehmed\u00ea Xan\u00ee’nin Mem \u00fb Z\u00een’i ve K\u00fcrd Ulusal Bilincinin Do\u011fu\u015fundaki Rol\u00fc.<\/p>\n

    Gellner, E. (1983). Uluslar ve Ulus\u00e7uluk.<\/p>\n

    Hassanpour, A. (1992). Kurdistan’da Milliyet\u00e7ilik ve Dil, 1918-1985.<\/p>\n

    Hassanpour, A. (2003). K\u00fcrd Kimli\u011finin \u0130n\u015fas\u0131: 20. Y\u00fczy\u0131l \u00d6ncesi Tarihsel ve Edebi S\u00f6ylemler.<\/p>\n

    Hroch, M. (1985). Avrupa’da Ulusal Uyan\u0131\u015f\u0131n Toplumsal \u00d6nko\u015fullar\u0131.<\/p>\n

    Jwaideh, W. (2006). K\u00fcrd Ulusal Hareketi: K\u00f6kenleri ve Geli\u015fimi.<\/p>\n

    Klein, J. (2011). \u0130mparatorlu\u011fun K\u0131y\u0131s\u0131nda: Osmanl\u0131 A\u015firet B\u00f6lgesinde K\u00fcrd Milisleri.<\/p>\n

    Leezenberg, M. (2019). Millet, H\u00fck\u00fcmdarl\u0131k ve Dil: Ehmed\u00ea Xan\u00ee’nin Mem \u00fb Z\u00een’inin Belirsiz Siyaseti.<\/p>\n

    McDowall, D. (2004). Modern K\u00fcrd Tarihi.<\/p>\n

    Olson, R. (1989). K\u00fcrd Milliyet\u00e7ili\u011finin Do\u011fu\u015fu ve \u015e\u00eax Se\u00eed Ayaklanmas\u0131, 1880-1925.<\/p>\n

    \u00d6zo\u011flu, H. (2004). K\u00fcrd E\u015fraf\u0131 ve Osmanl\u0131 Devleti: De\u011fi\u015fen Kimlikler, Rekabet Eden Sadakatler ve Kayan S\u0131n\u0131rlar.<\/p>\n

    Sevr Bar\u0131\u015f Antla\u015fmas\u0131. (1920).<\/p>\n

    Smith, A. D. (1986). Uluslar\u0131n Etnik K\u00f6kenleri.<\/p>\n

    Soleimani, K. (2016). Orta Do\u011fu’da \u0130slam ve Rakip Milliyet\u00e7ilikler, 1876-1926.<\/p>\n

    Strohmeier, M. (2003). K\u00fcrd Ulusal Kimli\u011finin Sunumunda Temel \u0130mgeler: Kahramanlar ve Yurtseverler, Hainler ve D\u00fc\u015fmanlar.<\/p>\n

    \u015eerefxan\u00ea Bedl\u00ees\u00ee. (1597). \u015eerefname.<\/p>\n

    Vali, A. (Ed.). (2003). K\u00fcrd Milliyet\u00e7ili\u011finin K\u00f6kenleri \u00dczerine Denemeler.<\/p>\n

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    \u00a0<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

    K\u00fcrd milliyet\u00e7ili\u011finin tarihi, yerle\u015fik anlat\u0131larda \u00e7o\u011funlukla 1880 \u015e\u00eax Ubeydullah ayaklanmas\u0131yla ya da 1898’de Kahire’de yay\u0131mlanan ilk K\u00fcrd\u00e7e gazeteyle ba\u015flat\u0131l\u0131r. Bu tarihleme, modern siyasal program\u0131n do\u011fu\u015funu do\u011fru bi\u00e7imde yakalamakla birlikte, o program\u0131n hangi birikimin \u00fczerine kuruldu\u011funu a\u00e7\u0131kta b\u0131rakmaktad\u0131r. Oysa K\u00fcrdlerin kendilerini ayr\u0131 bir millet olarak tan\u0131mlamalar\u0131n\u0131n yaz\u0131l\u0131 izleri 16. y\u00fczy\u0131l\u0131n sonuna, kendi siyasal birliklerinin yoklu\u011funu bir […]<\/p>\n","protected":false},"author":2,"featured_media":1039656,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[31],"class_list":["post-1039687","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-forum","tag-onemli"],"seo_head":"\nK\u00fcrd Milliyet\u00e7ili\u011finin Tarihsel K\u00f6kenleri: \u015eerefname'den Mahabad'a - Darka Mazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/darkamazi.site\/archives\/1039687\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"K\u00fcrd Milliyet\u00e7ili\u011finin Tarihsel K\u00f6kenleri: \u015eerefname'den Mahabad'a - Darka Mazi\" \/>\n<meta property=\"og:description\" content=\"K\u00fcrd milliyet\u00e7ili\u011finin tarihi, yerle\u015fik anlat\u0131larda \u00e7o\u011funlukla 1880 \u015e\u00eax Ubeydullah ayaklanmas\u0131yla ya da 1898’de Kahire’de yay\u0131mlanan ilk K\u00fcrd\u00e7e gazeteyle ba\u015flat\u0131l\u0131r. Bu tarihleme, modern siyasal program\u0131n do\u011fu\u015funu do\u011fru bi\u00e7imde yakalamakla birlikte, o program\u0131n hangi birikimin \u00fczerine kuruldu\u011funu a\u00e7\u0131kta b\u0131rakmaktad\u0131r. 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