Kurdistan — A New Nation In The Making With 40 Million Kurds — Turkey (15 Million +), Iran (7 Million +), Iraq (6 Million +), and Syria (3 Million +) — No Friends But The Mountains — Videos
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The Kurdish people are an Indo-European ethnic group, whose origins are in the Middle East. They are the largest ethnic group in the world that do not have a state of their own. The region of Kurdistan, the original geographic region of the Kurdish people and the home to the majority of Kurds today, covers contemporary Turkey, Iraq, Iran, and Syria. This geo-cultural region means “Land of the Kurds”. Kurdish populations occupy the territory in and around the Zagros mountains. These arid unwelcoming mountains have been a geographic buffer to cultural and political dominance from neighboring empires. Persians,Arabs and Ottomans were kept away, and a space was carved out to develop Kurdish culture, language and identity.
According to a report by Turkish agency KONDA, in 2006, out of the total population of 73 million people in Turkey there were 11.4 million Kurds and Zazas living in Turkey (close to 15.68% of the total population).The Turkish newspaper Milliyet has reported in 2008 that the Kurdish population in Turkey is 12.6 million; although this also includes 3 million Zazas. According to the World Factbook, Kurdish people make up 18% of Turkey’s population (about 14 million, out of 77.8 million people). Kurdish sources put the figure at 20 to 25 million Kurds in Turkey.
Kurds mostly live in southeastern and eastern parts of Anatolia. But large Kurdish populations can be found in western Turkey due to internal migration. According to Rüstem Erkan, Istanbul is the province with the largest Kurdish population in Turkey.
From the 7 million Iranian Kurds, a significant portion are Shia. Shia Kurds inhabit Kermanshah Province, except for those parts where people are Jaff, and Ilam Province; as well as some parts of Kurdistan,Hamadan and Zanjan provinces. The Kurds of Khorasan Province in northeastern Iran are also adherents of Shia Islam. During the Shia revolution in Iran the major Kurdish political parties were unsuccessful in absorbing Shia Kurds, who at that period had no interest in autonomy. However, since the 1990s Kurdish nationalism has seeped into the Shia Kurdish area partly due to outrage against government’s violent suppression of Kurds farther north.
Kurds constitute approximately 17% of Iraq’s population. They are the majority in at least three provinces in northern Iraq which are together known as Iraqi Kurdistan. Kurds also have a presence in Kirkuk, Mosul,Khanaqin, and Baghdad. Around 300,000 Kurds live in the Iraqi capital Baghdad, 50,000 in the city of Mosul and around 100,000 elsewhere in southern Iraq.
Kurds led by Mustafa Barzani were engaged in heavy fighting against successive Iraqi regimes from 1960 to 1975. In March 1970, Iraq announced a peace plan providing for Kurdish autonomy. The plan was to be implemented in four years. However, at the same time, the Iraqi regime started an Arabization program in the oil-rich regions of Kirkuk and Khanaqin. The peace agreement did not last long, and in 1974, the Iraqi government began a new offensive against the Kurds. Moreover in March 1975, Iraq and Iran signed the Algiers Accord, according to which Iran cut supplies to Iraqi Kurds. Iraq started another wave of Arabization by moving Arabs to the oil fields in Kurdistan, particularly those around Kirkuk. Between 1975 and 1978, 200,000 Kurds were deported to other parts of Iraq.
Syrian Kurdistan is an unofficial name used by some to describe the Kurdish inhabited regions of northern and northeastern Syria. The northeastern Kurdish inhabited region covers the greater part of Hasakah Governorate. The main cities in this region are Qamishli and Hasakah. Another region with significant Kurdish population is Kobanê (Ayn al-Arab) in the northern part of Syria near the town of Jarabulus and also the city of Afrin and its surroundings along the Turkish border.
Many Kurds seek political autonomy for the Kurdish inhabited areas of Syria, similar to Iraqi Kurdistan in Iraq, or outright independence as part of Kurdistan. The name “Western Kurdistan” (Kurdish: Rojavayê Kurdistanê) is also used by Kurds to name the Syrian Kurdish inhabited areas in relation to Kurdistan. Since the Syrian civil war, Syrian government forces have abandoned many Kurdish-populated areas, leaving the Kurds to fill the power vacuum and govern these areas autonomously.
According to the 2011 Armenian Census, 37,470 Kurds live in Armenia, mainly Yazidi. They mainly live in the western parts of Armenia. The Kurds of the former Soviet Union first began writing Kurdish in the Armenian alphabet in the 1920s, followed by Latin in 1927, then Cyrillic in 1945, and now in both Cyrillic and Latin. The Kurds in Armenia established a Kurdish radio broadcast from Yerevan and the first Kurdish newspaper Riya Teze. There is a Kurdish Department in the Yerevan State Institute of Oriental studies. The Kurds of Armenia were the first exiled country to have access to media such as radio, education and press in their native tongue but many Kurds, from 1939 to 1959 were listed as the Azeri population or even as Armenians.
According to the 2000 Georgian Census, 20,843 Kurds live in Georgia. The Kurds in Georgia mainly live in the capital of Tbilisi and Rustavi. According to a United Nations High Commissioner for Refugeesrerport from 1998, about 80% of the Kurdish population in Georgia are Yazidi Kurds.
According to the 2010 Russian Census, 63,818 Kurds live in Russia. Russia has maintained warm relations with the Kurds for a long time, During the early 19th century, the main goal of the Russian Empire was to ensure the neutrality of the Kurds, in the wars against Persia and the Ottoman Empire. In the beginning of the 19th century, Kurds settled in Transcaucasia, at a time when Transcaucasia was incorporated into the Russian Empire. In the 20th century, Kurds were persecuted and exterminated by the Turks and Persians, a situation that led Kurds to move to Russia.
The existence of a community of at least 100,000 Kurds is the product of several waves of immigrants, the first major wave was in the period of 1925-1950 when thousands of Kurds fled violence and poverty in Turkey. Kurds in Lebanon go back far as the twelfth century A.D. when the Ayyubids arrived there. Over the next few centuries, several other Kurdish families were sent to Lebanon by a number of powers to maintain rule in those regions, others moved as a result of poverty and violence in Kurdistan. These Kurdish groups settled in and ruled many areas of Lebanon for a long period of time.:27 Kurds of Lebanon settled in Lebanon because of Lebanon’s pluralistic society.
The Kurdish diaspora in Western Europe is most significant in Germany, France, Sweden and the UK. Kurds from Turkey went to Germany and France during the 1960s as immigrant workers. Thousands of Kurdish refugees and political refugees fled from Turkey to Sweden during the 1970s and onward, and from Iraq during the 1980s and 1990s.
In France, the Iranian Kurds make up the majority of the community. However, thousands of Iraqi Kurds also arrived in the mid 1990s. More recently, Syrian Kurds have been entering France illegally
In the United Kingdom, Kurds first began to immigrate between 1974-75 when the rebellion of Iraqi Kurds against the Iraqi government was repressed. The Iraqi government began to destroy Kurdish villages and forced many Kurds to move to barren land in the south. These events resulted in many Kurds fleeing to the United Kingdom. Thus, the Iraqi Kurds make up a large part of the community. In 1979, Ayatollah Khomeini came to power in Iran and installed Islamic law. There was widespread political oppression and persecution of the Kurdish community. Since the late 1970s the number of people from Iran seeking asylum in Britain has remained high. In 1988, Saddam Hussein launched the Anfal campaign in the northern Iraq. This included mass executions and disappearances of the Kurdish community. The use of chemical weapons against thousands of towns and villages in the region, as well as the town of Halabja increased the number of Iraq Kurds entering the United Kingdom. A large number of Kurds also came to the United Kingdom following the 1980 military coup in Turkey. More recently, immigration has been due to the continued political oppression and the repression of ethnic and religious minorities in Iraq and Iran. Estimates of the Kurdish population in the United Kingdom are as high as 200-250,000.
In Finland, most Kurds arrived in the 1990s as Iraqi refugees. Kurds in Finland have no great attachment to the Iraqi state because of their position as a persecuted minority. Thus, they feel more accepted and comfortable in Finland, many wanting to get rid of their Iraqi citizenship.
In the United States, it is believed that the Kurdish population is approximately 58,000, the large majority of which come from Iran. It is estimated that some 23,000 Iranian Kurds are living in the United States.During the 1991 Persian Gulf War, about 10,000 Iraqi refugees were admitted to the United States, most of which were Kurds and Shiites who had assisted or were sympathisers of the U.S –led war. Nashville, Tennessee has the nation’s largest population of Kurdish people, with an estimated 8,000-11,000. There are also Kurds in Southern California, Los Angeles, and San Diego.
In Canada, Kurdish immigration was largely the result of the Iran-Iraq War and the Gulf War. Thus, many Iraqi Kurds immigrated to Canada due to the constant wars and suppression of Kurds and Shiites by the Iraqi government.
In Australia, Kurdish migrants first arrived in the second half of the 1960s, mainly from Turkey. However, in the late 1970s families from Syria and Lebanon were also present in Australia. Since the second half of the 1980s, the majority of Kurds arriving in Australia have been from Iraq and Iran; many of them were accepted under the Humanitarian Programme. However, Kurds from Lebanon, Armenia and Georgia have also migrated to Australia. The majority live in Melbourne and Sydney.
Statistics by country
Traditional areas of Kurdish settlement
|Country||Official figures||Official figures in %||Current est. Kurdish population||Further information|
|Turkey||2,819,727 (1965 census, Kurdish speakers)a||8.98%||13,261,000 (18.3%)e||Kurds in Turkey|
|Iran||N/A||N/A||approx. 6,500,000||Kurds in Iran|
|Iraq||N/A||N/A||approx. 5,000,000||Kurds in Iraq|
|Syria||N/A||N/A||approx. 2,200,000||Kurds in Syria|
|Armenia||37,470 (2011 census)d||1.24%||—||Kurds in Armenia|
|Country||Official figures||Official figures in %||Current est. Kurdish population||Further information|
|Israel||N/A||N/A||approx. 150,000||Kurds in Israel|
|Sweden||N/A||N/A||approx. 90,000||Kurds in Sweden|
|Lebanon||N/A||N/A||approx. 80,000||Kurds in Lebanon|
|United Kingdom||49,921 (2011 census)||0.08%||—||Kurds in the United Kingdom
|Kazakhstan||41,431 (2013 annual statistics)||0.25%||—||Kurds in Kazakhstan|
|Jordan||N/A||N/A||30,000–100,000||Kurds in Jordan|
|United States||15,361 (2006-2010 ACS)||0.01%||—||Kurds in the United States
|Switzerland||14,699 (2012 statistics, Kurdish speakers)||0.22%||N/A||—|
|Kyrgyzstan||13,171 (2009 census)||0.25%||—|
|Canada||11,685 (2011 census)||0.04%||—||
|Finland||10,075 (2013 annual statistics, Kurdish speakers)||0.18%||—||
|Australia||6,991 (2011 census)
4,586 (2011 census, Kurdish speakers)
|Turkmenistan||6,097 (1995 census)||0.14%||—||Kurds in Turkmenistan|
|Austria||2,133 (2001 census, Kurdish speakers)||0.03%||N/A||—|
|Ukraine||2,088 (2001 census)||0%||—||
|Uzbekistan||1,839 (1989 census)||0.01%||—||—|
|Ireland||128 (2011 census)||0%||1,500||—|
|New Zealand||720 (2013 census)
828 (2013 census, Kurdish speakers)
|Japan||N/A||N/A||300–400||Kurds in Japan|
|Poland||224 (2011 census)||0%||—||—|
|Hungary||149 (2011 census)||0%||—||—|
|Bulgaria||147 (2011 census)||0%||—||—|
|Moldova||9 (1989 census)
132 (Immigrants 1993-2013)
|Czech Republic||100 (2011 census)||0%||—||—|
|Belarus||81 (2009 census)||0%||—||—|
|Abkhazia||29 (1989 census)||0.01%||—||—|
|Latvia||29 (2014 annual statistics)||0%||—||—|
|Estonia||23 (2011 census)||0%||—||—|
|Serbia||<12 (2011 census)||0%||—||—|
|Lithuania||<10 (2011 census)||0%||—||—|
|Croatia||8 (2011 census)||0%||—||—|
|Tajikistan||7 (2010 census)||0%||—||—|
|South Ossetia||1 (1989 census)||0%||—||—|
- ^a According to the Turkish 1965 census, 2,219,502 people indicated Kurdish as their mother language and 429,168 as their second best language spoken. 150,644 people indicated Zaza as their mother language and 20,413 as their second best language spoken.
- ^b Official Azerbaijani records claim only 6,073 Kurds in 2009, while Kurdish leaders estimate as much as 200,000. The problem is that the historical record of the Kurds in Azerbaijan is filled with lacunae.For instance, in 1979 there was according to the census no Kurds recorded. Not only did Turkey and Azerbaijan pursue an identical policy against the Kurds, they even employed identical techniques like forced assimilation, manipulation of population figures, settlement of non-Kurds in areas predominantly Kurdish, suppression of publications and abolition of Kurdish as a medium of instruction in schools.
- ^c In the 2010 Russian Census, 23,232 people indicated Kurdish (Курды) as their ethnicity, while 40,586 chose Yazidi (Езиды) as their ethnicity.
- ^d In the 2011 Armenian Census, 2,131 people indicated Kurdish (Քրդեր) as their ethnicity, while 35,272 indicated Yazidi (Եզդիներ) as their ethnicity.
- ^e 2006 Konda survey.
- The Kurdish people, or Kurds (Kurdish: کورد, Kurd), are an ethnic group in Western Asia, mostly inhabiting a region known as Kurdistan, which includes adjacent parts of Iran, Iraq, Syria, and Turkey.They are an Iranian people and speak the Kurdish languages, which are members of the Iranian branch of Indo-European languages. The Kurds number about 30 million, the majority living in West Asia, with significant Kurdish diaspora communities in the cities of western Turkey, in Armenia, Georgia, Israel, Azerbaijan, Russia, Lebanon and, in recent decades, some European countries and the United States.
The Kurds have had partial autonomy in Iraqi Kurdistan since 1991. Nationalist movements in the other Kurdish-populated countries (Turkey, Syria, Iran) push for Kurdish regional autonomy or the creation of a sovereign state.
The exact origins of the name “Kurd” are unclear. Though it is believed that the term precedes the formation of the ethnic group by centuries or even millennia.
G.S. Reynolds believes that the term Kurd is most likely related to the ancient term Qardu. The common root of Kurd and Qardu is first mentioned in a Sumeriantablet from the third millennium BC as the “land of Kar-da.” Similarly, Hennerbichler believes the term Kurd and similar ethnic labels to have been derived from the Sumerian word stem “kur”, meaning mountain.
The term Qardu however, appears in Assyrian sources, where it refers to the contemporary Mount Judi, and which derived its name from the people inhabiting the region, the Carduchi, mentioned by Xenophon as the tribe who opposed the retreat of the Ten Thousand through the mountains north of Mesopotamia in the 4th century BC. However, according to G. Asatrian, the most reasonable explanation of the ethnonym is its possible connections with the Cyrtii (Cyrtaei).
The word Kurd was first written in sources in the form of Kurt(kwrt-) in the Middle Persian treatise (Karnamak Ardashir Papakan and the Matadakan i Hazar Dastan), used to describe a social group or tribes that existed before the development of the modern ethnic nation. The term was adopted by Arabic writers of the early Islamic era and gradually became associated with an amalgamation of Iranian and Iranicized nomadic tribes and groups in the region Sherefxan Bidlisi states that there are four division of Kurds: Kurmanj, Lur, Kalhor and Guran, each of which speak a different dialect or language variation. Of these, according to Ludwig Paul, only Kurmanji and possibly the Kalhuri correspond to the Kurdish language, while Luri and Gurani are linguistically distinct. Nonetheless, Ludwig writes that linguistics does not provide a definition for when a language becomes a dialect, and thus, non-linguistic factors contribute to the ethnic unity of some of the said groups, namely the Kurmanj, Kalhur, and Guran.
LanguageMain article: Kurdish languages
The Kurdish language (Kurdish: Kurdî or کوردی) refers collectively to the related dialects spoken by the Kurds. It is mainly spoken in those parts of Iran, Iraq,Syria and Turkey which comprise Kurdistan. Kurdish holds official status in Iraq as a national language alongside Arabic, is recognized in Iran as a regional language, and in Armenia as a minority language.
Most Kurds are either bilingual or multilingual, speaking the language of their respective nation of origin, such as Arabic, Persian, and Turkish as a second language alongside their native Kurdish, while those in diaspora communities often speak 3 or more languages. Kurdish Jews and some Kurdish Christians (not be confused with ethnic Assyrians) usually speak Aramaic (for example: Lishana Deni) as their first language. Aramaic is a Semitic language related to Hebrew andArabic rather than Kurdish.
The Kurdish dialects according to Mackenzie are classified as:
- Northern group (The Kurmanji dialect group.)
- Central group (Part of the Sorani dialect group)
- Southern group (Part of the Sorani dialect group) including Kermanshahi, Ardalani and Laki
Commenting on the differences between the dialects of Kurdish, Kreyenbroek clarifies that in some ways, Kurmanji and Sorani are as different from each other as English and German, giving the example that Kurmanji has grammatical gender and case endings, but Sorani does not, and observing that referring to Sorani and Kurmanji as “dialects” of one language is supported only by “their common origin…and the fact that this usage reflects the sense of ethnic identity and unity of the Kurds.”
PopulationMain article: Kurdish population
The number of Kurds living in Southwest Asia is estimated at 26-34 million, with another one or two million living in diaspora. Kurds are the fourth largest ethnicity in Western Asia after the Arabs, Persians, and Turks.
Kurds comprise anywhere from 18% to 25% of the population in Turkey, 15-20% in Iraq, 9% in Syria, 7% in Iran and 1.3% in Armenia. In all of these countries except Iran, Kurds form the second largest ethnic group. Roughly 55% of the world’s Kurds live in Turkey, about 18% each in Iran and Iraq, and a bit over 5% in Syria.
McDowall has estimated that in 1991 the Kurds comprised 19% of the population in Turkey, 23% in Iraq, 10% in Iran, and 8% in Syria. The total number of Kurds in 1991 was in this estimate placed at 22.5 million, with 48% of this number living in Turkey, 18% in Iraq, 24% in Iran, and 4% in Syria.
HistoryMain article: History of the Kurdish people
The Kurds as an ethnic group appear in the medieval period. The Kurdish people are believed to be of heterogenous origins combining a number of earlier tribal or ethnic groups including Median, Lullubi, Guti, Cyrtians, Carduchi. They have also absorbed some elements from Semitic,Turkic and Armenian people. According to J.P. Mallory, the original Gutians precede the arrival of Indo-Iranian peoples (of which the Kurds are one) by some 1500 years. This argument is seconded by F. Hennerbichlers theory which reassigns the ethnic Iranian origin of Kurds (traditionally considered Indo-European) to a people of predominantly unknown ancient Middle Eastern stock, in particular to indigenous Neolithic Northern Fertile Crescent aborigines. This hypothesis is supported by the tentative linguistic identification of Kurds as a people “Iranianized in several waves by militarily organized elites of immigrants from Central Asia”, tentatively ascribing it to carriers of the Y-Dna haplogroup R1a1.
Additionally Minorsky states that there is an “ethno-geographical identification” of present day Kurds as descendent of ancient Medes, an idea based on his “historical, linguistic, and philological” arguments. This was further advanced by I. Gershevitch who provided first “a piece of linguistic confirmation” of Minorsky’s identification and then another “sociolinguistic” argument. Those works of Minorsky were the base of yet another and different approach by Mackenzie. He argued that in contrast to Minorsky (and precisely Gershevitch’s advancement) the evolution of the present day Kurdish language as a Northwestern Iranian language was to “lean more toward Persian” and in turn “marked off from Median”. These disagreements of scholars caused bitter reactions. Dandamaev considers Carduchi (who were from the upper Tigris near the Assyrian and Median borders) less likely than Cyrtians as ancestors of modern Kurds. However according to McDowall, the term Cyrtii was first applied to Seleucid or Parthian mercenary slingers from Zagros, and it is not clear if it denoted a coherent linguistic or ethnic group. Gershevitch and Fisher consider the independent Kardouchoi or Carduchi as the ancestors of the Kurds, or at least the original nucleus of the Iranian-speaking people in what is now Kurdistan.
There are multiple legends that detail the origins of the Kurds. One details the Kurds as being the descendants of King Solomon’s angelic servants (Djinn). These were sent to Europe to bring him five-hundred beautiful maidens, for the king’s harem. However, when these had done so and returned to Israel the king had already passed away. As such, the Djinn settled in the mountains, married the women themselves, and their offspring came to be known as the Kurds.
Additionally, in the legend of Newroz, an evil Assyrian king named Zahak, who had two snakes growing out of his shoulders, had conquered Iran, and terrorized its subjects; demanding daily sacrifices in the form of young men’s brains. Unknowingly to Zahak, the cooks of the palace saved one of the men, and mixed the brains of the other with those of a sheep. The men that were saved were told to flee to the mountains. Hereafter, Kaveh the Blacksmith, who had already lost several of his children to Zahak, trained the men in the mountains, and stormed Zahak’s palace, severing the heads of the snakes and killing the tyrannical king. Kaveh was instilled as the new king, and his followers formed the beginning of the Kurdish people.
In the writings of the Ottoman Turkish traveller Evliya Çelebi, there’s also a legend concerning the Kurds to be found. He states to have learned of this legend from a certainMighdisî, an Armenian historian:
“ According to the chronicler Mighdisî, the first town to be built after Noah’s Flood was the town of Judi, followed by the fortresses of Sinjar and Mifariqin. The town of Judi was ruled by Melik Kürdim of the Prophet Noah’s community, a man who lived no less than 600 years and who travelled the length and width of Kurdistan. Coming to Mifariqin he liked its climate and settled there, begetting many children and descendants. He invented a language of his own, independent of Hebrew. It is neither Hebrew nor Arabic, Farsi, Dari or Pahlavi; they still call it the language of Kürdim. So the Kurdish language, which was invented in Mifariqin and is now used throughout Kurdistan, owes its name to Melik Kürdim of the community of the Prophet Noah. Because Kurdistan is an endless stony stretch of mountains, there are no less than twelve varieties of Kurdish, differing from one another in pronunciation and vocabulary, so that they often have to use interpreters to understand one another’s words. ”
The first attestation of the Kurds was during the time of rule of the Sassanids. In the Kar-Namag i Ardashir i Pabagan, a short prose work written in Middle Persian, Ardashir I is depicted as having battled the Kurds and their leader, Madig. After initially sustaining a heavy defeat, Ardashir I was successful in subjugating the Kurds. In a letter Ardashir I received from his foe, Ardavan V, which is also featured in the same work, he’s referred to as being a Kurd himself.
- You’ve bitten off more than you can chew
- and you have brought death to yourself.
- O son of a Kurd, raised in the tents of the Kurds,
- who gave you permission to put a crown on your head?
The usage of the term Kurd during this time period most likely was a social term, designating Iranian nomads, rather than a concrete ethnic group. At least one author believes Ardashir I to have actually descended from a Kurdish tribe.
Similarly, in 360 CE, the Sassanid king Shapur II marched into the Roman province Zabdicene, to conquer its chief city, Bezabde, present-day Cizre. He found it heavily fortified, and guarded by three legions and a large body of Kurdish archers. After a long and hard-fought siege, Shapur II breached the walls, conquered the city and massacred all its defenders. Hereafter he had the strategically located city repaired, provisioned and garrisoned with his best troops.
There is also a 7th-century text by an unidentified author, written about the legendary Christian martyr Mar Qardagh. He lived in the 4th century, during the reign of Shapur II, and during his travels is said to have encountered Mar Abdisho, a deacon and martyr, who, after having been questioned of his origins by Mar Qardagh and his Marzobans, stated that his parents were originally from an Assyrian village called Hazza, but were driven out and subsequently settled in Tamanon, a village in the land of the Kurds, identified as being in the region of Mount Judi.
In the early Middle Ages, the Kurds sporadically appear in Arabic sources, though the term was still not being used for a specific people; instead it referred to an amalgam of nomadic western Iranic tribes, who were distinct from Persians. However, in the High Middle Ages, the Kurdish ethnic identity gradually materialized, as one can find clear evidence of the Kurdish ethnic identity and solidarity in texts of the 12th and 13th century, though, the term was also still being used in the social sense.
Al-Tabari wrote that in 639, Hormuzan, a Sasanian general originating from a noble family, battled against the Islamic invaders in Khuzestan, and called upon the Kurds to aid him in battle. They were defeated however, and brought under Islamic rule.
In 838, a Kurdish leader based in Mosul, named Mir Jafar, revolted against the Caliph Al-Mu’tasim who sent the commander Itakh to combat him. Itakh won this war and executed many of the Kurds. Eventually Arabs conquered the Kurdish regions and gradually converted the majority of Kurds to Islam, often incorporating them into the military, such as the Hamdanids whose dynastic family members also frequently intermarried with Kurds.
In 934 the Daylamite Buyid dynasty was founded, and subsequently conquered most of present-day Iran and Iraq. During the time of rule of this dynasty, Kurdish chief and ruler, Badr ibn Hasanwaih, established himself as one of the most important emirs of the time.
In the 10th-12th centuries, a number of Kurdish principalities and dynasties were founded, ruling Kurdistan and neighbouring areas:
- The Shaddadid (951–1174) ruled parts of present-day Armenia and Arran.
- The Rawadid (955–1221) ruled Azerbaijan.
- The Hasanwayhids (959–1015) ruled western Iran and upper Mesopotamia.
- The Marwanids (990–1096) ruled eastern Anatolia.
- The Annazids (990–1117) ruled western Iran and upper Mesopotamia (succeeded the Hasanwayhids).
- The Kakuyids (1008–1051) ruled Isfahan, Yazd and Abarkuh.
- The Hazaraspids (1148–1424) ruled southwestern Iran.
- The Ayyubids (1171–1341) ruled parts of southeastern Anatolia, the Arabian Peninsula and North Africa.
Due to the Turkic invasion of Anatolia, the 11th century Kurdish dynasties crumbled and became incorporated into the Seljuk Dynasty. Kurds would hereafter be used in great numbers in the armies of theZengids. Succeeding the Zengids, the Kurdish Ayyubids established themselves in 1171, first under the leadership of Saladin. Saladin led the Muslims to recapture the city of Jerusalem from the Crusaders at theBattle of Hattin; also frequently clashing with the Hashashins. The Ayyubid dynasty lasted until 1341 when the Ayyubid sultanate fell to Mongolian invasions.
The Safavid Dynasty, established in 1501, also established its rule over Kurdish territories. The paternal line of this family actually had Kurdish roots, tracing back to Firuz-Shah Zarrin-Kolah, a dignitary who moved from Kurdistan to Ardabil in the 11th century.
Nevertheless, the Kurds would revolt several times against the Safavids. Shah Ismail I put down a Yezidi rebellion which went on from 1506-1510. A century later, the year-long Battle of Dimdim took place, wherein Shah Abbas I succeeded in putting down the rebellion led by Amir Khan Lepzerin. Hereafter, a large number of Kurds was deported to Khorasan, not only to weaken the Kurds, but also to protect the eastern border from invading Afghan and Turkmen tribes. Others migrated to Afghanistan where they took refuge. Kurds were found in great numbers at the slave markets of Khiva and Bukhara, being sold by the Turkmens. The Kurds of Khorasan, numbering around 700,000, still use the Kurmanji Kurdish dialect.
After the fall of the Safavids, Iran fell into civil war, with multiple leaders trying to gain control over the country. Ultimately, it was Karim Khan, a Laki general of the Zand tribe (perhaps of Kurdish origin) One of the contenders for power was Karim Khan Zand, a member of the Lak tribe near Shiraz. who proved to be superiour, and became ruler of Iran with the exception of the Khorasan region.
The country would flourish during Karim Khan’s reign; a strong resurgence of the arts would take place, the economy was restored and international ties were strengthened. Karim Khan was portrayed as being a ruler who truly cared about his subjects, thereby gaining the title Vakil e-Ra’aayaa (Representative of the People).
After Karim Khan’s death, the dynasty would decline in favor of the rivaling Qajars due to infighting between the Khan’s incompetent offspring. It wasn’t until Lotf Ali Khan, 10 years later, that the dynasty would once again be led by an adept ruler. By this time however, the Qajars had already progressed greatly, having taken a number of Zand territories. Lotf Ali Khan made multiple successes before ultimately succumbing to the rivaling faction. Iran and all its Kurdish territories would hereby be incorporated in the Qajar Dynasty.
Ottoman periodFurther information: Sheik Ubeydullah
When Sultan Selim I, after defeating Shah Ismail I in 1514, annexed Armenia and Kurdistan, he entrusted the organisation of the conquered territories to Idris, the historian, who was a Kurd of Bitlis. He divided the territory into sanjaks or districts, and, making no attempt to interfere with the principle of heredity, installed the local chiefs as governors. He also resettled the rich pastoral country between Erzerum and Erivan, which had lain in waste since the passage of Timur, with Kurds from the Hakkari and Bohtan districts.
The Ottoman centralist policies in the beginning of the 19th century aimed to remove power from the principalities and localities, which directly affected the Kurdish emirs. Bedirhan Bey was the last emir of the Cizre Bohtan Emirate after initiating an uprising in 1847 against the Ottomans to protect the current structures of the Kurdish principalities. Although his uprising is not classified as a nationalist one, his children played significant roles in the emergence and the development of Kurdish nationalism through the next century.
The first modern Kurdish nationalist movement emerged in 1880 with an uprising led by a Kurdish landowner and head of the powerful Shemdinan family, Sheik Ubeydullah, who demanded political autonomy or outright independence for Kurds as well as the recognition of a Kurdistan state without interference from Turkish or Persian authorities. The uprising against Qajar Persia and the Ottoman Empire was ultimately suppressed by the Ottomans and Ubeydullah, along with other notables, were exiled to Istanbul.
20th centuryFurther information: Kurdish nationalism, Rise of nationalism under the Ottoman Empire and Iraqi Kurdistan
Kurdish nationalism emerged after World War I with the dissolution of the Ottoman Empire which had historically successfully integrated (but not assimilated) the Kurds, through use of forced repression of Kurdish movements to gain independence. Revolts did occur sporadically but only in 1880 with the uprising led by Sheik Ubeydullah were demands as an ethnic group or nation made. Ottoman sultan Abdul Hamid responded by a campaign of integration by co-opting prominent Kurdish opponents to strong Ottoman power with prestigious positions in his government. This strategy appears successful given the loyalty displayed by the Kurdish Hamidiye regiments during World War I.
The Kurdish ethnonationalist movement that emerged following World War I and end of the Ottoman empire was largely reactionary to the changes taking place in mainstream Turkey, primarily radical secularization which the strongly Muslim Kurds abhorred, centralization of authority which threatened the power of local chieftains and Kurdish autonomy, and rampant Turkish nationalism in the new Turkish Republic which obviously threatened to marginalize them.
Jakob Künzler, head of a missionary hospital in Urfa, has documented the large scale ethnic cleansing of both Armenians and Kurds by the Young Turks during World War I. He has given a detailed account of deportation of Kurds from Erzurum and Bitlis in winter of 1916. The Kurds were perceived to be subversive elements that would take the Russian side in the war. In order to eliminate this threat, Young Turks embarked on a large scale deportation of Kurds from the regions of Djabachdjur, Palu, Musch, Erzurum and Bitlis. Around 300,000 Kurds were forced to move southwards to Urfa and then westwards to Aintab and Marasch. In the summer of 1917, Kurds were moved to the Konya region in central Anatolia. Through this measures, the Young Turk leaders aimed at eliminating the Kurds by deporting them from their ancestral lands and by dispersing them in small pockets of exiled communities. By the end of World War I, up to 700,000 Kurds were forcibly deported and almost half of the displaced perished.
Some of the Kurdish groups sought self-determination and the championing in the Treaty of Sèvres of Kurdish autonomy in the aftermath of World War I, Kemal Atatürk prevented such a result. Kurds backed by the United Kingdom declared independence in 1927 and established so-called Republic of Ararat. Turkey suppressed Kurdist revolts in 1925, 1930, and 1937–1938, while Iran did the same in the 1920s to Simko Shikak at Lake Urmia and Jaafar Sultan of Hewraman region who controlled the region betweenMarivan and north of Halabja. A short-lived Soviet-sponsored Kurdish Republic of Mahabad in Iran did not long outlast World War II.
From 1922–1924 in Iraq a Kingdom of Kurdistan existed. When Ba’athist administrators thwarted Kurdish nationalist ambitions in Iraq, war broke out in the 1960s. In 1970 the Kurds rejected limited territorial self-rule within Iraq, demanding larger areas including the oil-richKirkuk region.
During the 1920s and 1930s, several large scale Kurdish revolts took place in Kurdistan Following these rebellions, the area of Turkish Kurdistan was put under martial law and a large number of the Kurds were displaced. Government also encouraged resettlement of Albanians from Kosovo and Assyrians in the region to change the population makeup. These events and measures led to a long-lasting mutual distrust between Ankara and the Kurds . During the relatively open government of the 1950s, Kurds gained political office and started working within the framework of the Turkish Republic to further their interests but this move towards integration was halted with the 1960 Turkish coup d’état. The 1970s saw an evolution in Kurdish nationalism as Marxist political thought influenced a new generation of Kurdish nationalists opposed to the localfeudal authorities who had been a traditional source of opposition to authority, eventually they would form the militant separatist PKK – listed as a terrorist organization by the United Nations, European Union, NATO and many states that includes United States), or Kurdistan Workers Party in English.
Kurds are often regarded as “the largest ethnic group without a state”, although larger stateless nations exist. Such periphrasis is rejected by leading Kurdologists like Martin van Bruinessen and other scholars who agree that claim obscures Kurdish cultural, social, political and ideological heterogeneity.Michael Radu argues such meaningless claims mostly come from Western human rights militants, leftists and Kurdish nationalists in Europe.
TurkeyMain articles: Kurds in Turkey, Turkish Kurdistan, Human rights in Turkey, Kurdistan Workers Party and Human rights of Kurdish people in Turkey
According to CIA Factbook, Kurds formed approximately 18% of the population in Turkey (approximately 14 million) in 2008. One Western source estimates that up to 25% of the Turkish population is Kurdish (approximately 18-19 million people). Kurdish sources claim there are as many as 20 or 25 million Kurds in Turkey. In 1980, Ethnologue estimated the number of Kurdish-speakers in Turkey at around five million, when the country’s population stood at 44 million. Kurds form the largest minority group in Turkey, and they have posed the most serious and persistent challenge to the official image of a homogeneous society. This classification was changed to the new euphemism of Eastern Turk in 1980.
Several large scale Kurdish revolts in 1925, 1930 and 1938 were suppressed by the Turkish government and more than one million Kurds were forcibly relocated between 1925 and 1938. The use of Kurdish language, dress, folklore, and names were banned and the Kurdish-inhabited areas remained under martial law until 1946. The Ararat revolt, which reached its apex in 1930, was only suppressed after a massive military campaign including destruction of many villages and their populations. In quelling the revolt, Turkey was assisted by the close cooperation of its neighboring states such as Soviet Union, Iran and Iraq. The revolt was organized by a Kurdish party called Khoybun which signed a treaty with the Dashnaksutyun (Armenian Revolutionary Federation) in 1927. By the 1970s, Kurdish leftist organizations such as Kurdistan Socialist Party-Turkey (KSP-T) emerged in Turkey which were against violence and supported civil activities and participation in elections. In 1977, Mehdi Zana a supporter of KSP-T won the mayoralty of Diyarbakir in the local elections. At about the same time, generational fissures gave birth to two new organizations: the National Liberation of Kurdistan and the Kurdistan Workers Party.
The Partiya Karkerên Kurdistan (PKK), also known as KADEK and Kongra-Gel, is considered by the US, the EU, and NATO to be a terrorist organization. It is an ethnicsecessionist organization using violence for the purpose of achieving its goal of creating an independent Kurdish state in parts of southeastern Turkey, northeastern Iraq, northeastern Syria and northwestern Iran.
Between 1984 and 1999, the PKK and the Turkish military engaged in open war, and much of the countryside in the southeast was depopulated, as Kurdish civilians moved to local defensible centers such as Diyarbakır, Van, and Şırnak, as well as to the cities of western Turkey and even to western Europe. The causes of the depopulation included PKK atrocities against Kurdish clans they could not control, the poverty of the southeast, and the Turkish state’s military operations. State actions also included forced inscription, forced evacuation, destruction of villages, severe harassment and extrajudicial executions.
Leyla Zana, the first Kurdish female MP from Diyarbakir, caused an uproar in Turkish Parliament after adding the following sentence inKurdish to her parliamentary oath during the swearing-in ceremony in 1994:
I take this oath for the brotherhood of the Turkish and Kurdish peoples. —
In March 1994, the Turkish Parliament voted to lift the immunity of Zana and five other Kurdish DEP members: Hatip Dicle, Ahmet Turk, Sirri Sakik, Orhan Dogan and Selim Sadak. Zana, Dicle, Sadak and Dogan were sentenced to 15 years in jail by the Supreme Court in October 1995. Zana was awarded the Sakharov Prize for human rights by theEuropean Parliament in 1995. She was released in 2004 amid warnings from European institutions that the continued imprisonment of the four Kurdish MPs would affect Turkey’s bid to join the EU. The 2009 local elections resulted in 5.7% for Kurdish political party DTP.
Officially protected death squads are accused of disappearance of 3,200 Kurds and Assyrians in 1993 and 1994 in the so-called mystery killings. Kurdish politicians, human-rights activists, journalists, teachers and other members of intelligentsia were among the victims. Virtually none of the perpetrators were investigated nor punished. Turkish government also encouraged Islamic extremist group Hezbollah to assassinate suspected PKK members and often ordinary Kurds. Azimet Köylüoğlu, the state minister of human rights, revealed the extent of security forces’ excesses in autumn 1994: While acts of terrorism in other regions are done by the PKK; in Tunceli it is state terrorism. In Tunceli, it is the state that is evacuating and burning villages. In the southeast there are two million people left homeless.
The Kurdish region of Iran has been a part of the country since ancient times. Nearly all Kurdistan was part of Iranian Empire until its Western part was lost during wars against the Ottoman Empire. Following dissolution of the Ottoman Empire, at Paris Conferences of 1919 Tehran has demanded all lost territories including Turkish Kurdistan,Mosul, and even Diyarbakır, but demands were quickly rejected by Western powers. This area has been divided by modern Turkey, Syria and Iraq. Today, the Kurds inhabit mostly north western territories known as Iranian Kurdistan but also north eastern region of Khorasan, and constitute approximately 7-10% of Iran’s overall population (6.5–7.9 million), comparing to 10.6% (2 million) in 1956 or 8% (800 thousand) in 1850.
Major Ethnic Groups of Iran
Unlike in other Kurdish-populated countries, there are strong ethnolinguistical and cultural ties between Kurds, Persians and others as Iranian peoples. Some of modern Iranian dynasties like Safavids and Zands are considered to be partly of Kurdish origin. Kurdish literature in all of its forms (Kurmanji, Sorani and Gorani) has been developed within historical Iranianboundaries under strong influence of Persian language. Fact that Kurds share much of their history with the rest of Iran is seen as reason why Kurdish leaders in Iran do not want a separate Kurdish state
The government of Iran has never employed the same level of brutality against its own Kurds like Turkey or Iraq, but it has always been implacably opposed to any suggestion of Kurdish separatism. During and shortly after First World War the government of Iran was ineffective and had very little control over events in the country and several Kurdish tribal chiefs gained local political power, even established large confederations. In the same time, wave of nationalism from disintegrating Ottoman Empire has partly influenced some Kurdish chiefs in border region, and they posed as Kurdish nationalist leaders. Prior to this, identity in both countries largely relied upon religion i.e. Shia Islam in the particular case of Iran. In 19th century Iran, Shia–Sunni animosity and describing Sunni Kurds as Ottoman fifth column was quite frenquent.
During late 1910’s and early 1920’s, tribal revolt led by Kurdish chieftain Simko Shikak stroke north western Iran. Although elements of Kurdish nationalism were present in this movement, historians agree these were hardly articulate enough to justify a claim that recognition of Kurdish identity was a major issue in Simko’s movement, and he had to rely heavily on conventional tribal motives. Government forces and non-Kurds were not the only ones to suffer in the attacks, theKurdish population was also robbed and assaulted. Rebels do not appear to have felt any sense of unity or solidarity with fellow Kurds. Kurdish insurgency and seasonal migrations in late 1920’s, along with long-running tensions between Tehran and Ankara, resulted in border clashes and even military penetrations in both Iranian and Turkish territory. Two regional powers have used Kurdish tribes as tool for own political benefits: Turkey has provided military help and refuge for anti-Iranian Turcophone Shikak rebels in 1918-1922, while Iran did the same during Ararat rebellion against Turkey in 1930. Reza Shah‘s military victory over Kurdish and Turkic tribal leaders initiaded with repressive era toward non-Iranian minorities. Government’s forced detribalization andsedentarization in 1920’s and 1930’s resulted with many other tribal revolts in Iranian regions of Azerbaijan, Luristan and Kurdistan. In particular case of the Kurds, this repressive policies partly contributed to developing nationalism among some tribes.
As a response to growing Pan-Turkism and Pan-Arabism in region which were seen as potential threats to the territorial integrity of Iran, Pan-Iranist ideology has been developed in the early 1920s. Some of such groups and journals openly advocated Iranian support to the Kurdish rebellion against Turkey. Secular Pahlavi dynasty has endorsed Iranian ethnic nationalism which seen the Kurds as integral part of the Iranian nation. Mohammad Reza Pahlavi has personally praised the Kurds as “pure Iranians” or “one of the most noble Iranian peoples“. Another significant ideology during this period was Marxism which arose among Kurds under influence of USSR. It culminated in the Iran crisis of 1946 which included a separatist attempt of KDP-I and communist groups to establish the Soviet puppet governmentcalled Republic of Mahabad. It arose along with Azerbaijan People’s Government, another Soviet puppet state. The state itself encompassed a very small territory, including Mahabad and the adjacent cities, unable to incorporate the southern Iranian Kurdistan which fell inside the Anglo-American zone, and unable to attract the tribes outside Mahabad itself to the nationalist cause. As a result, when the Soviets withdrew from Iran in December 1946, government forces were able to enter Mahabad unopposed.
Several Marxist insurgencies continuted for decades (1967, 1979, 1989–96) led by KDP-I and Komalah, but those two organization have never advocated a separate Kurdish state or greater Kurdistan as did the PKK in Turkey. Still, many of dissident leaders, among others Qazi Muhammad and Abdul Rahman Ghassemlou, were executed or assassinated. During Iran–Iraq War, Tehran has provided support for Iraqi-based Kurdish groups like KDP or PUK, along with asylum for 1,400,000 Iraqi refugees, mostly Kurds. Although Kurdish Marxist groups have been marginalized in Iran since the dissolution of the Soviet Union, in 2004 new insurrection has been started by PJAK, separatist organization affiliated with the Turkey-based PKK and designated as terrorist by Iran, Turkey and the USA. Some analysts claim PJAK do not pose any serious threat to the government of Iran. Cease-fire has been established on September 2011 following the Iranian offensive on PJAK bases, but several clashes between PJAK and IRGC took place after it.Since the Iranian Revolution of 1979, accusations of “discrimination” by Western organizations and of “foreign involvement” by Iranian side have become very frequent.
Kurds have been well integrated in Iranian political life during reign of various governments. Kurdish liberal political Karim Sanjabi has served as minister of education underMohammad Mossadegh in 1952. During the reign of Mohammad Reza Pahlavi some members of parliament and high army officers were Kurds, and there was even a Kurdish Cabinet Minister. During the reign of the Pahlavis Kurds received many favours from the authorities, for instance to keep their land after the land reforms of 1962. In early 2000’s, presence of thirty Kurdish deputies in the 290-strong parliament has also helped to undermine claims of discrimination. Some of influential Kurdish politicians during recent years include former first vice president Mohammad Reza Rahimi and Mohammad Bagher Ghalibaf, Mayor of Tehran and second-placed presidential candidate in 2013. Kurdish language is today used more than at any other time since the Revolution, including in several newspapers and among schoolchildren. Large number of Kurds in Iran show no interest in Kurdish nationalism, especially Shia Kurds who even vigorously reject idea of autonomy, preferring direct rule from Tehran. Iranian national identity is questioned only in the peripheral Kurdish Sunni regions.
Kurds constitute approximately 17% of Iraq’s population. They are the majority in at least three provinces in northern Iraq which are together known as Iraqi Kurdistan. Kurds also have a presence in Kirkuk, Mosul, Khanaqin, and Baghdad. Around 300,000 Kurds live in the Iraqi capital Baghdad, 50,000 in the city of Mosul and around 100,000 elsewhere in southern Iraq.
Kurds led by Mustafa Barzani were engaged in heavy fighting against successive Iraqi regimes from 1960 to 1975. In March 1970, Iraq announced a peace plan providing for Kurdish autonomy. The plan was to be implemented in four years. However, at the same time, the Iraqi regime started an Arabization program in the oil-rich regions ofKirkuk and Khanaqin. The peace agreement did not last long, and in 1974, the Iraqi government began a new offensive against the Kurds. Moreover in March 1975, Iraq and Iran signed the Algiers Accord, according to which Iran cut supplies to Iraqi Kurds. Iraq started another wave of Arabization by moving Arabs to the oil fields in Kurdistan, particularly those around Kirkuk. Between 1975 and 1978, 200,000 Kurds were deported to other parts of Iraq.
During the Iran-Iraq War in the 1980s, the regime implemented anti-Kurdish policies and a de facto civil war broke out. Iraq was widely condemned by the international community, but was never seriously punished for oppressive measures such as the mass murder of hundreds of thousands of civilians, the wholesale destruction of thousands of villages and the deportation of thousands of Kurds to southern and central Iraq.
The genocidal campaign, conducted between 1986 and 1989 and culminating in 1988, carried out by the Iraqi government against the Kurdish population was called Anfal (“Spoils of War”). The Anfal campaign led to destruction of over two thousand villages and killing of 182,000 Kurdish civilians. The campaign included the use of ground offensives, aerial bombing, systematic destruction of settlements, mass deportation, firing squads, and chemical attacks, including the most infamous attack on the Kurdish town of Halabja in 1988 that killed 5000 civilians instantly.
After the collapse of the Kurdish uprising in March 1991, Iraqi troops recaptured most of the Kurdish areas and 1.5 million Kurds abandoned their homes and fled to the Turkish and Iranian borders. It is estimated that close to 20,000 Kurds succumbed to death due to exhaustion, lack of food, exposure to cold and disease. On 5 April 1991, UN Security Council passed resolution 688 which condemned the repression of Iraqi Kurdish civilians and demanded that Iraq end its repressive measures and allow immediate access to international humanitarian organizations. This was the first international document (since the League of Nationsarbitration of Mosul in 1926) to mention Kurds by name. In mid-April, the Coalition established safe havens inside Iraqi borders and prohibited Iraqi planes from flying north of 36th parallel. In October 1991, Kurdish guerrillas captured Erbil and Sulaimaniyah after a series of clashes with Iraqi troops. In late October, Iraqi government retaliated by imposing a food and fuel embargo on the Kurds and stopping to pay civil servants in the Kurdish region. The embargo, however, backfired and Kurds held parliamentary elections in May 1992 and established Kurdistan Regional Government (KRG).
The Kurdish population welcomed the American troops in 2003 by holding celebrations and dancing in the streets. The area controlled by peshmerga was expanded, and Kurds now have effective control in Kirkuk and parts of Mosul. The authority of the KRG and legality of its laws and regulations were recognized in the articles 113 and 137 of the new Iraqi Constitution ratified in 2005. By the beginning of 2006, the two Kurdish administrations of Erbil and Sulaimaniya were unified. On August 14, 2007 Yazidis were targeted in a series of bombings that became the deadliest suicide attack since the Iraq War began, killing 796 civilians, wounding 1,562.
SyriaMain article: Kurds in Syria
Kurds account for 9% of Syria‘s population, a total of around 1.6 million people. This makes them the largest ethnic minority in the country. They are mostly concentrated in the northeast and the north, but there are also significant Kurdish populations in Aleppo and Damascus. Kurds often speak Kurdish in public, unless all those present do not. According to Amnesty International, Kurdish human rights activists are mistreated and persecuted. No political parties are allowed for any group, Kurdish or otherwise.
Techniques used to suppress the ethnic identity of Kurds in Syria include various bans on the use of the Kurdish language, refusal to register children with Kurdish names, the replacement of Kurdish place names with new names in Arabic, the prohibition of businesses that do not have Arabic names, the prohibition of Kurdish private schools, and the prohibition of books and other materials written in Kurdish. Having been denied the right to Syrian nationality, around 300,000 Kurds have been deprived of any social rights, in violation of international law. As a consequence, these Kurds are in effect trapped within Syria. In March 2011, in part to avoid further demonstrations and unrest from spreading across Syria, the Syrian government promised to tackle the issue and grant Syrian citizenship to approximately 300,000 Kurds who had been previously denied the right.
On March 12, 2004, beginning at a stadium in Qamishli (a largely Kurdish city in northeastern Syria), clashes between Kurds and Syrians broke out and continued over a number of days. At least thirty people were killed and more than 160 injured. The unrest spread to other Kurdish towns along the northern border with Turkey, and then to Damascus and Aleppo.
As a result of Syrian civil war, since July 2012, Kurds were able to take control of large parts of Syrian Kurdistan from Andiwar in extreme northeast to Jindires in extreme northwest Syria.
ArmeniaSee also: Kurdish-Armenian relations
Between the 1930s and 1980s, Armenia was a part of the Soviet Union, within which Kurds, like other ethnic groups, had the status of a protected minority. Armenian Kurds were permitted their own state-sponsored newspaper, radio broadcasts and cultural events. During the conflict in Nagorno-Karabakh, many non-Yazidi Kurds were forced to leave their homes since both the Azeri and non-Yazidi Kurds were Muslim.
AzerbaijanMain article: Kurds in Azerbaijan
In 1920, two Kurdish-inhabited areas of Jewanshir (capital Kalbajar) and eastern Zangazur (capital Lachin) were combined to form the Kurdistan Okrug (or “Red Kurdistan”). The period of existence of the Kurdish administrative unit was brief and did not last beyond 1929. Kurds subsequently faced many repressive measures, including deportations, imposed by the Soviet government. As a result of the conflict in Nagorno-Karabakh, many Kurdish areas have been destroyed and more than 150,000 Kurds have been deported since 1988 by separatist Armenian forces.
According to a report by the Council of Europe, approximately 1.3 million Kurds live in Western Europe. The earliest immigrants were Kurds from Turkey, who settled inGermany, Austria, the Benelux countries, Great Britain, Switzerland and France during the 1960s. Successive periods of political and social turmoil in the region during the 1980s and 1990s brought new waves of Kurdish refugees, mostly from Iran and Iraq under Saddam Hussein, came to Europe. In recent years, many Kurdish asylum seekers from both Iran and Iraq have settled in the United Kingdom (especially in the town of Dewsbury and in some northern areas of London), which has sometimes caused media controversy over their right to remain. There have been tensions between Kurds and the established Muslim community in Dewsbury, which is home to very traditional mosques such as the Markazi. There was substantial immigration of Kurds into North America, who are mainly political refugees and immigrants seeking economic opportunity. Kurdish immigrants started to settle in large numbers in Nashville in 1976, which is now home to the largest Kurdish community in the United States and is nicknamed Little Kurdistan. Kurdish population in Nashville is estimated to be around 11,000. Total number of ethnic Kurds residing in the United States is estimated by the U.S. Census Bureau to be around 15,000. According to the 2006 Canadian Census, there were over 9,000 people of Kurdish ethnic background living in Canadaand according to the 2011 Census, more than 10,000 Canadians spoke Kurdish language.
As a whole, the Kurdish people are adherents to a large amount of different religions and creeds, perhaps constituting the most religiously diverse people of West Asia. Traditionally, Kurds have been known to take great liberties with their practices. This sentiment is reflected in the saying “Compared to the unbeliever, the Kurd is a Muslim”.
The Alevis (usually considered adherents of a branch of Shia Islam) are another religious minority among the Kurds, living in Eastern Anatolia. Alevism developed out of the teachings of Haji Bektash Veli, a 13th-century mystic from Khorasan. Among the Qizilbash, the militant groups which predate the Alevis and helped establish the Safavid Dynasty, there were numerous Kurdish tribes. The American missionary Trowbridge, working at Aintab (present Gaziantep) reported that his Alevi acquaintances considered as their highest spiritual leaders an Ahl-i Haqq sayyid family in the Guran district.
Ahl-i Haqq (Yarsan)Main article: Yârsânism
Ahl-i Haqq is a syncretic religion founded by Sultan Sahak in the late 14th century in western Iran. Most of its adherents, totaling around 1,000,000, are Kurds. Its central religious text is the Kalâm-e Saranjâm, written in Gurani.
In this text, the religion’s basic pillars are summarized as such:
The Yarsan should strive for these four qualities: purity, rectitude, self-effacement and self-abnegation.
The Yârsân faith’s unique features include millenarism, nativism, egalitarianism, metempsychosis, angelology, divine manifestation and dualism. Many of these features are found in Yazidism, another Kurdish faith, in the faith of Zoroastrians and in Shī‘ah extremist groups; certainly, the names and religious terminology of the Yârsân are often explicitly of Muslim origin. Unlike other indigenous Persianate faiths, the Yârsân explicitly reject class, caste and rank, which sets them apart from the Yezidis and Zoroastrians.
YazidisMain article: Yazidis
Yazidism is another syncretic religion practiced among Kurdish communities, founded by Sheikh Adi ibn Musafir, an 12th-century mystic from Lebanon. Their numbers exceed 500,000. Its central religious texts are the Kitêba Cilwe and Meshaf Resh
According to Yazidi beliefs, God created the world but left it in the care of a heptad of holy beings or angels. The most prominent angel is Melek Taus (Kurdish: Tawûsê Melek), the Peacock Angel, God’s representative on earth. Yazidis believe in the periodic reincarnation of the seven holy beings in human form.
ZoroastrianismMain article: Zoroastrianism
Presently, there are a small number of Zoroastrian Kurds, most of which are recent converts. These communities have established new temples and have been attempting to recruit new members to their faith. The Kurdish philosopher Sohrevardi drew heavily from Zoroastrian teachings.
JudaismMain article: Kurdish Jews
Judaism is still practised in very small numbers across Kurdistan. There are however some 200,000 Kurdish Jews, residing in Israel. The Jews of Kurdistan migrated to Palestine during the previous centuries but the overwhelming majority of the Kurdish Jews had fled to Israel together with Iraqi Jews in Operation Ezra and Nehemiah during 1950–1952.
The Jews of Kurdistan are thought to be the descendants of those Jews that were deported from Israel by the Assyrian Empire in the 8th century BC. These later formed the Kingdom of Adiabene, and, after fading into obscurity in centuries thereafter, reappeared in the Middle Ages, where multiple accounts of them were made. One such accounts details the story of David Alroy, a Jewish leader from Amadiyah in the 12th century, who revolted against the Persian rulers and was bent on recapturing Jerusalem.
For centuries thereafter, the Jews had lived as protected subjects of the Kurdish tribal chieftains (aghas) and survived in the urban centers and villages in which they lived. According to Mordechai Zaken, the Kurdistani Jews had managed to survive by supporting their tribal chieftains and village aghas in times of need and through financial contributions, occasional gifts, variety of services as well as taxes and dues in the form of commissions of their commercial and agricultural transactions. In return, the tribal Kurdish aghas would protect their Jewish subjects and grant them patronage in the tribal arena. Indeed, some wealthy Jewish merchants and community leaders had to deal at times with aghas who coveted their vineyards or other material goods and satisfy their needs and fulfil their desire. However, in his research, Zaken points out that there was a kind of tribal tradition, passed on from father to son, to keep and protect the Jewish subjects in the village (at times one or two Jewish families in one village) or the tribal arena. Even though the ancestral origins, as well as the mother tongue of the Kurdish Jews is different from the main Kurdish populace, the vast majority regard themselves as Kurds.
ChristianityMain article: Kurdish Christians
Although historically there have been various accounts of Kurdish Christians, most often these were in the form of individuals, and not as communities. However, in the 19th and 20th century various travel logs tell of Kurdish Christian tribes, as well as Kurdish Muslim tribes who had substantial Christan populations living amongst them. A significant number of these were allegedly originally Armenian or Assyrian, and it has been recorded that a small number of Christian traditions have been preserved. Several Christian prayers in Kurdish have been found from earlier centuries.
However, most contemporary Kurdish Christians are recent converts. Both among Turkish and Iraqi Kurds there have been an increasing number of Kurds converting to Christianity. Some communities of the Iraqi converts have formed their own evangelical churches. Prominent historical Kurdish Christians include Theophobos and the brothers Zakare and Ivane.
Kurdish culture is a legacy from the various ancient peoples who shaped modern Kurds and their society. As most other Middle Eastern populations, a high degree of mutual influences between the Kurds and their neighbouring peoples are apparent. Therefore, in Kurdish culture elements of various other cultures are to be seen. However, on the whole, Kurdish culture is closest to that of other Iranian peoples, in particular those who historically had the closest geographical proximity to the Kurds, such as the Persiansand Lurs. Kurds, for instance, also celebrate Newroz (March 21) as New Year’s Day.
Kurdish men and women participate in mixed-gender dancing during feasts, weddings and other social celebrations. Major Soane, a British colonial officer during World War I, noted that this is unusual among Islamic people and pointed out that in this respect Kurdish culture is more akin to that of eastern Europe than to their West Asian counterparts.
Folklore and Mythology
The Kurds possess a rich tradition of folklore, which, until recent times, was largely transmitted by speech or song, from one generation to the next. Although some of the Kurdish writers’ stories were well-known throughout Kurdistan; most of the stories told and sung were only written down in the 20th and 21st century. Many of these are, allegedly, centuries old.
Widely varying in purpose and style, among the Kurdish folklore one will find stories about nature, anthropomorphic animals, love, heroes and villains, mythological creatures and everyday life. A number of these mythological figures can be found in other cultures, like the Simurgh and Kaveh the Blacksmith in the broader Iranian Mythology, and stories of Shahmaran throughout Anatolia. Additionally, stories can be purely entertaining, or have an educational or religious aspect.
Perhaps the most widely reoccurring element is the fox, which, through cunningness and shrewdness triumphs over less intelligent species, yet often also meets his demise.Another common theme are the origins of a tribe.
Storytellers would perform in front of an audience, sometimes consisting of an entire village. People from outside the region would travel to attend their narratives, and the storytellers themselves would visit other villages to spread their tales. These would thrive especially during winter, where entertainment was hard to find as evenings had to be spent inside.
Coinciding with the heterogeneous Kurdish groupings, although certain stories and elements were commonly found throughout Kurdistan, others were unique to a specific area; depending on the region, religion or dialect. The Kurdish Jews of Zakho are perhaps the best example of this; whose gifted storytellers are known to have been greatly respected throughout the region, thanks to a unique oral tradition. Other examples are the mythology of the Yezidis, and the stories of the Dersim Kurds, which had a substantial Armenian influence.
During the criminalization of the Kurdish language after the coup d’état of 1980, dengbêj (singers) and çîrokbêj (tellers) were silenced, and many of the stories had become endangered. In 1991, the language was decriminalized, yet the now highly available radios and TV’s had as effect a diminished interest in traditional storytelling. However, a number of writers have made great strides in the preservation of these tales.
Kurdish weaving is renowned throughout the world, with fine specimens of both rugs and bags. The most famous Kurdish rugs are those from the Bijar region, in the Kurdistan Province. Because of the unique way in which the Bijar rugs are woven, they are very stout and durable, hence their appellation as the ‘Iron Rugs of Persia’. Exhibiting a wide variety, the Bijar rugs have patterns ranging from floral designs, medallions and animals to other ornaments. They generally have two wefts, and are very colorful in design.With an increased interest in these rugs in the last century, and a lesser need for them to be as sturdy as they were, new Bijar rugs are more refined and delicate in design.
Another well-known Kurdish rug is the Senneh rug, which is regarded as the most sophisticated of the Kurdish rugs. They are especially known for their great knot density and high quality mountain wool. They lend their name from the region of Sanandaj. Throughout other Kurdish regions like Kermanshah, Siirt, Malatya and Bitlis rugs were also woven to great extent.
Kurdish bags are mainly known from the works of one large tribe: the Jaffs, living in the border area between Iran and Iraq. These Jaff bags share the same characteristics of Kurdish rugs; very colorful, stout in design, often with medallion patterns. They were especially popular in the West during the 1920s and 1930s.
Outside of weaving and clothing, there are many other Kurdish handicrafts, which were traditionally often crafted by nomadic Kurdish tribes. These are especially well known in Iran, most notably the crafts from the Kermanshah and Sanandaj regions. Among these crafts are chess boards, talismans, jewelry, ornaments, weaponry, instruments etc.
Kurdish blades include a distinct jambiya, with its characteristic I-shaped hilt, and oblong blade. Generally, these possess double-edged blades, reinforced with a central ridge, a wooden, leather or silver decorated scabbard, and a horn hilt, furthermore they are often still worn decoratively by older men. Swords were made as well. Most of these blades in curcilation stem from the 19th century.
Another distinct form of art from Sanandaj is ‘Oroosi’, a type of window where stylized wooden pieces are locked into each other, rather than being glued together. These are further decorated with coloured glass, this stems from an old belief that if light passes through a combination of seven colours it helps keep the atmosphere clean.
Among Kurdish Jews a common practice was the making of talismans, which were believed to combat illnesses and protect the wearer from malevolent spirits.
Adorning the body with tattoos (Deq in Kurdish) is widespread among the Kurds; even though permanent tattoos are not permissible in Sunni Islam. Therefore, these traditional tattoos are thought to derive from pre-Islamic times.
Tattoo ink is made by mixing soot with (breast) milk and the poisonous liquid from the gall bladder of an animal. The design is drawn on the skin using a thin twig and is, by needle, penetrated under the skin. These have a wide variety of meanings and purposes, among which are protection against evil or illnesses; beauty enhancement; and the showing of tribal affiliations. Religious symbolism is also common among both traditional and modern Kurdish tattoos. Tattoos are more prevalent among women than among men, and were generally worn on feet, the chin, foreheads and other places of the body.
The popularity of permanent, traditional tattoos has greatly diminished among newer generation of Kurds. However, modern tattoos are becoming more prevalent; and temporary tattoos are still being worn on special occasions (such as henna, the night before a wedding) and as tribute to the cultural heritage.
Music and DanceMain article: Kurdish music
Traditionally, there are three types of Kurdish classical performers: storytellers (çîrokbêj), minstrels (stranbêj), and bards (dengbêj). No specific music was associated with the Kurdish princely courts. Instead, music performed in night gatherings (şevbihêrk) is considered classical. Several musical forms are found in this genre. Many songs are epic in nature, such as the popular Lawiks, heroic ballads recounting the tales of Kurdish heroes such as Saladin. Heyrans are love ballads usually expressing the melancholy of separation and unfulfilled love, one of the first Kurdish female singers to sing heyrans is Chopy Fatah, while Lawje is a form of religious music and Payizoks are songs performed during the autumn. Love songs, dance music, wedding and other celebratory songs (dîlok/narînk), erotic poetry, and work songs are also popular.
Throughout the Middle East, there are many prominent Kurdish artists. Most famous are Ibrahim Tatlises, Nizamettin Arıç, Ahmet Kaya and the Kamkars. In Europe, well-known artists are Darin Zanyar, Sivan Perwer, and Azad.
The main themes of Kurdish films are the poverty and hardship which ordinary Kurds have to endure. The first films featuring Kurdish culture were actually shot in Armenia. Zare, released in 1927, produced by Hamo Beknazarian, details the story of Zare and her love for the shepherd Seydo, and the difficulties the two experience by the hand of the village elder. In 1948 and 1959, two documentaries were made concerning the Yezidi Kurds in Armenia. These were joint Armenian-Kurdish productions; with H. Koçaryan and Heciye Cindi teaming up for The Kurds of Soviet Armenia, and Ereb Samilov and C. Jamharyan for Kurds of Armenia.
The first critically acclaimed and famous Kurdish films were produced by Yılmaz Güney. Initially a popular, award-winning actor in Turkey with the nickname Çirkin Kral (the Ugly King, after his rough looks), he spent the later part of his career producing socio-critical and politically loaded films. Sürü (1979), Yol (1982) and Duvar (1983) are his best-known works, of which the second won Palme d’Or at the Cannes Film Festival of 1982, the most prestigious award in the world of cinema.
Another prominent Kurdish film director is Bahman Qubadi. His first feature film was A Time for Drunken Horses, released in 2000. It was critically acclaimed, and went on to win multiple awards. Other movies of his would follow this example; making him one of the best known film producers of Iran of today. Recently, he released Rhinos Season, starring Behrouz Vossoughi, Monica Bellucci and Yilmaz Erdogan, detailing the tumultuous life of a Kurdish poet.
Other prominent Kurdish film directors are Mahsun Kırmızıgül, Hiner Saleem and before mentioned Yilmaz Erdogan. There’s also been a number of films set and/or filmed in Kurdistan made by non-Kurdish film directors, such as the Wind Will Carry Us, Triage, The Exorcist, The Market: A Tale of Trade, Durchs wilde Kurdistan (de) and Im Reiche des silbernen Löwen (de).
The most popular sport among the Kurds is football. Because the Kurds have no independent state, they have no representative team in FIFA or the AFC; however a team representing Iraqi Kurdistan has been active in the Viva World Cup since 2008. They became runners-up in 2009 and 2010, before ultimately becoming champion in 2012.
On a national level, the Kurdish clubs of Iraq have achieved success in recent years as well, winning the Iraqi Premier League four times in the last five years. Prominent clubs are Erbil SC, Duhok SC, Sulaymaniyah FC and Zakho FC.
In Turkey, a Kurd named Celal Ibrahim was one of the founders of Galatasaray S.K. in 1905, as well as one of the original players. The most prominent Kurdish-Turkish club isDiyarbakirspor. In the diaspora, the most successful Kurdish club is Dalkurd FF and the most famous player is Eren Derdiyok.
Another prominent sport is wrestling. In Iranian Wrestling, there are three styles originating from Kurdish regions:
- Zhir-o-Bal (a style similar to Greco-Roman wrestling), practised in Kordestan, Kermanshah and Ilam;
- Zouran-Patouleh, practised in Kordestan;
- Zouran-Machkeh, practised in Kordestan as well.
Furthermore, the most accredited of the traditional Iranian wrestling styles, the Bachoukheh, derives its name from a local Khorasani Kurdish costume in which it is practiced.
The traditional Kurdish village has simple houses, made of mud. In most cases with flat, wooden roofs, and, if the village is built on the slope of a mountain, the roof on one house makes for the garden of the house one level higher. However, houses with a beehive-like roof, not unlike those in Harran, are also present.
Over the centuries many Kurdish architectural marvels have been erected, with varying styles. Kurdistan boasts many examples from ancient Iranic, Roman, Greek and Semitic origin, most famous of these include Bisotun and Taq-e Bostan in Kermanshah, Takht-e Soleyman near Takab, Mount Nemrud near Adiyaman and the citadels of Erbil and Diyarbakir.
The first genuinely Kurdish examples extant were built in the 11th century. Those earliest examples consist of the Marwanid Dicle Bridge in Diyarbakir, the Shadaddid Minuchir Mosque in Ani, and the Hisn al Akrad near Homs.
In the 12th and 13th centuries the Ayyubid dynasty constructed many buildings throughout the Middle East, being influenced by their predecessors, the Fatimids, and their rivals, the Crusaders, whilst also developing their own techniques. Furthermore, women of the Ayyubid family took a prominent role in the patronage of new constructions. The Ayyubids’ most famous works are the Halil-ur-Rahman Mosque that surrounds the Pool of Sacred Fish in Urfa, the Citadel of Cairo and most parts of the Citadel of Aleppo. Another important piece of Kurdish architectural heritage from the late 12th/early 13th century is the Yezidi pilgrimage site Lalish, with its trademark conical roofs.
In later periods too, Kurdish rulers and their corresponding dynasties and emirates would leave their mark upon the land in the form mosques, castles and bridges, some of which have decayed, or have been (partly) destroyed in an attempt to erase the Kurdish cultural heritage, such as the White Castle of the Bohtan Emirate. Well-known examples are Hosap Castle of the 17th century, Sherwana Castle of the early 18th century, and the Ellwen Bridge of Khanaqin of the 19th century.
Most famous is the Ishak Pasha Palace of Dogubeyazit, a structure with heavy influences from both Anatolian and Iranic architectural traditions. Construction of the Palace began in 1685, led by Colak Abdi Pasha, a Kurdish bey of the Ottoman Empire, but the building wouldn’t be completed until 1784, by his grandson, Ishak Pasha.Containing almost 100 rooms, including a mosque, dining rooms, dungeons and being heavily decorated by hewn-out ornaments, this Palace has the reputation as being one of the finest pieces of architecture of the Ottoman Period, and of Anatolia.
In recent years, the KRG has been responsible for the renovation of several historical structures, such as Erbil Citadel and the Mudhafaria Minaret.
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Downsize Federal Government — Eliminate The Department of Energy — Home Energy Score — Government Intervention Into The Private Sector — Videos
Our Ever Growing Dependence on Government
TAKE IT TO THE LIMITS: Milton Friedman on Libertarianism
Giving Away Money Costs More Than You Think
Downsizing the Federal Government
Downsize the Department of Energy
Can We Eliminate the Department of Education? (Charles Murray)
$5 Billion Loan for Solar Energy — Department of Energy
Phil Kerpen on Neil Cavuto to discuss the DOE loan program
Our Ever Growing Dependence on Government
Obamanomics: A Legacy of Wasteful Spending
Why Does Big Business Love Big Government? (Domhoff, Rothbard, and Evers)
G. William Domhoff is a research professor in psychology and sociology at the University of California, Santa Cruz. He is the author of Who Rules America? (1967), Bohemian Grove and Other Retreats: A Study in Ruling-Class Cohesiveness (1974), and other books.
A prolific author and Austrian economist, Murray Rothbard promoted a form of free market anarchism he called “anarcho-capitalism.”
Bill Evers was a resident scholar at Stanford University’s Hoover Institution (and is currently a research fellow there) and also served as Assistant Secretary for the Office of Planning, Evaluation and Policy Development in the U.S. Department of Education from 2007-09.
In this lecture Domhoff, Rothbard, and Evers talk about the “interlocking overlappers” that get together to influence the government, in California and in the country generally. They each spend some time describing what it is that draws businesspeople to market-capturing and rent-seeking behaviors, and take questions from the audience.
Walter Block – Free-Market Environmentalism [Australian Mises Seminar 2012]
How Murray Rothbard Became a Libertarian
The tide is rising for America’s libertarians
By Edward Luce
The new spirit in a rising climate of anti-politics has become an attitude, rather than a movement
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Robert Nozick, the late US libertarian, smoked pot while he was writing Anarchy, State and Utopia. He would applaud the growth of libertarianism among today’s young Americans. Whether it is their enthusiasm for legalised marijuana and gay marriage – both spreading across the US at remarkable speed – or their scepticism of government, US millennials no longer follow President Barack Obama’s cue. Most of America’s youth revile the Tea Party, particularly its south-dominated nativist core. But they are not big-government activists either. If there is a new spirit in America’s rising climate of anti-politics, it is libertarian.
On the face of it this ought to pose a bigger challenge to the Republican party – at least for its social conservative wing. Mr Obama may have disappointed America’s young, particularly the millions of graduates who have failed to find good jobs during his presidency. But he is no dinosaur. In contrast, Republicans such as Rick Santorum, the former presidential hopeful, who once likened gay sex to “man on dog”, elicit pure derision. Even moderate Republicans, such as Chris Christie, who until last week was the early frontrunner for the party’s 2016 nomination, are considered irrelevant. Whether Mr Christie was telling the truth last week, when he denied knowledge of his staff’s role in orchestrating a punitive local traffic jam, is beside the point. Mr Christie’s Sopranos brand of New Jersey politics is not tailored to the Apple generation.
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The opposite is true of Rand Paul, the Kentucky senator, whose chances of taking the 2016 prize rose with Mr Christie’s dented fortunes last week. Unlike Ron Paul, the senator’s father, who still managed to garner a large slice of the youth vote in 2008, Rand Paul eschews the more outlandish fringes of libertarian thought. Rather than promising an isolationist US withdrawal from the world, he touts a more moderate “non-interventionism”. Instead of pledging to end fiat money, he promises to audit the US Federal Reserve – “mend the Fed”, rather than “end the Fed”. Both find echo among the Y generation. So too does his alarmism about the US national debt. Far from being big spenders, millennials are more concerned about US debt than other generations, according to polls. They are also strongly in favour of free trade. More than a third of the Republican party now identifies as libertarian, according to the Cato Institute. Just under a quarter of Americans do so too, says Gallup.
All of which looks ominous for Ted Cruz, the Texan Republican whose lengthy filibuster against Obamacare last year lit the fuse for the US government shutdown. Mr Cruz, also a 2016 aspirant, leads the pugilistic wing of the Republican party that is prepared to burn the house down in order to save the ranch. Although also a Tea Partier, Mr Paul is cultivating a sunnier Reaganesque optimism that draws on the deep roots of US libertarianism. His brand of politics also strikes a chord with those who fear the growth of the US surveillance state – the types who view Edward Snowden (another millennial) as a hero rather than a traitor. Last year the US House of Representatives came within 12 votes of passing a bill to defund the National Security Agency. Mr Paul led the bill in the Senate. Next time they could succeed.
November 2012: While Obama lost ground among white male voters, his 2012 victory was the product of perhaps the most diverse electoral coalition in American history. Voters talk about how they interpret the president’s re-election
What does it mean for the Democrats? In terms of social values, libertarians are almost identical to liberals. Smoking pot and same-sex marriage both meet with big approval. The same is not necessarily true of guns. In spite of recent school massacres, 40 US states now have “concealed weapons” laws – many passed in the past 12 months. Again, millennials are surprisingly sceptical of gun control, say the polls. But it is on economic policy where they really part company with liberals. The Great Depression helped forge a generation of solid Democrats. The same does not appear to be true of the Great Recession. Franklin Roosevelt helped dig people out of misery in the 1930s by providing direct public employment. Mr Obama, on the other hand, has stuck largely to economic orthodoxy. He may have missed a golden opportunity to mould a generation of social democrats.
He has also inadvertently fuelled scepticism about the role of government. Mr Obama came to power in 2008 on a surge of voluntarism. He did so in part by appealing to youthful idealism about public service. That now feels like a long time ago. Distrust in public institutions has continued to rise during his presidency – most strongly among the youngest generation. The share of voters who identify as independents, rather than Democrats or Republicans, recently hit an all-time high of 42 per cent, according to Gallup. This is bad news for established figures in either party – and, indeed, in any walk of life. Hillary Clinton should beware. So should Jeb Bush.
On the minus side, libertarians have no real answer to many of America’s biggest problems – not least the challenges posed to US middle-class incomes by globalisation and technology. Nor are they coherent as a force. Libertarianism is an attitude, rather than an organisation. It is also potentially fickle. Young Americans disdain foreign entanglements. That could change overnight with a big terrorist attack on the homeland. They feel let down by Democrats and hostile to mainstream Republicans. Yet they could flock to an exciting new figure in either party. Theirs is a restless generation that disdains authority. Establishment figures should take note. Tomorrow belongs to them.
DOE Plugs Energy Rating for Homes, Similar to MPG Rating for Cars
The Energy Department on Tuesday is rolling out new, improved software to help Americans measure the energy efficiency of their homes.
DOE says its energy-scoring software — called the Home Energy Scoring Tool — is like a vehicle’s mile-per-gallon rating because it allows homeowners to compare the energy performance of their homes to other homes nationwide. It also provides homeowners with suggestions for improving their homes’ efficiency.
The software is part of the government’s effort to reduce the nation’s energy consumption; but it’s also billed as a way to keep home-retrofitting going, at a time when stimulus funds for weather-proofing have run out.
The Home Energy Scoring Tool “can be a powerful motivator in getting homeowners to make energy efficiency improvements,” DOE says. “It’s also a great way to help trained workers enter the private sector energy improvement market as funding for weatherization efforts decline.”
DOE says its Home Energy Score is useful if you are a homeowner looking to renovate or remodel your home, lower your utility bills, improve the comfort of your home, or reduce your energy usage. Moreover, “the score serves as an official way to document these improvements and thereby enhance your home’s appeal when you’re ready to sell.”
Right now, getting your home scored is voluntary.
To produce a Home Energy Score, a trained, “qualified assessor” comes to your home — for a fee — and collects approximately 40 pieces of data about the home’s “envelope” (e.g., walls, windows, heating and cooling systems) during an hour-long walk-through.
Based on the home’s characteristics, the DOE software estimates the home’s annual energy use, assuming “typical homeowner behavior.” The software then converts the estimated energy use into a score, based on a 10-point scale (10 being the most energy-efficient). The 1-10 scale accounts for differences in weather conditions by using the zip code to assign the house to one of more than 1,000 weather stations.
In addition to showing the home’s current energy efficiency — or inefficiency — the score also shows where a home would rank if all of the energy-saving improvements identified during the home walk-through were made. That may prompt some homeowners to buy new windows or doors, for example, boosting the market for home retro-fitters.
DOE recommends getting a Home Energy Score “as soon as the program becomes available in your area.” The program launched in 2012, and at this time, only single-family homes and townhouses can be scored.
The scoring is available only through DOE’s participating partners, which include state and local governments, utilities, and non-profits. DOE does not determine how much an assessor charges to score a house. “It will depend on what the local market supports.” But DOE says its partners “have indicated plans to charge between $25 and $125 for the Home Energy Score.”
And yes, the size of the home matters because larger homes use more energy.
The Home Energy Score and the associated report is generated through DOE/Lawrence Berkeley National Laboratory software. The 2014 version of DOE’s Home Energy Scoring Tool will be introduced at a webinar on Tuesday.
DOE says more than 8,500 homes have been scored by the Energy Department’s growing network of more than 25 partners and 175 qualified assessors.
Home Energy Assessments
Cathy Zoi on the new Home Energy Score pilot program
Acting Under Secretary Cathy Zoi talks about the new Home Energy Score pilot program that was announced today by Vice President Biden and U.S. Department of Energy Secretary Steven Chu. The Home Energy Score will offer homeowners straightforward, reliable information about their homes’ energy efficiency. A report provides consumers with a home energy score between 1 and 10, and shows them how their home compares to others in their region. The report also includes customized, cost-effective recommendations that will help to reduce their energy costs and improve the comfort of their homes.
200,000 homes weatherized under the Recovery Act
Home Energy Score Pilot Program Launched By DOE
Home Energy Score Qualified Assessor module 1 intro
Home Energy Score Qualified Assessor module 2
Home Energy Score Qualified Assessor module 3
Home Energy Score Qualified Assessor module 4
Home Energy Score Qualified Assessor module 5
Home Energy Score Qualified Assessor module 6
Home Energy Score Qualified Assessor module 7
Home Energy Score Qualified Assessor module 8
Home Energy Score Qualified Assessor module 9