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I Cry Out So That You Wake Up 1 : Cegerxwîn's Poetics and Politics of Awakening

2013; Taylor & Francis; Volume: 50; Issue: 4 Linguagem: Inglês

10.1080/00263206.2013.817992

1743-7881

Metin Yüksel,

Politics and Conflicts in Afghanistan, Pakistan, and Middle East

AbstractThis study focuses on the poetry of the well-known Kurdish poet Cegerxwîn (1903–84). Contextualizing Cegerxwîn's life and literary career within his specific social, political and historical circumstances, this article demonstrates the way in which Kurdish classical poetry during his madrasa education shaped Cegerxwîn's poetic creation. Furthermore, the oppression and exploitation of Kurdish peasants at the hands of tribal chiefs, sheikhs and nation-states contributed to Cegerxwîn's adoption of a Marxist and nationalist social and political standpoint. This article, attempting a closer reading of his poetry, suggests that at the essence of his poetry is found the continued use of the metaphor of awakening. Hence Cegerxwîn's poetics and politics can best be depicted as one of awakening the oppressed and subordinate social groups including the Kurds, peasants and workers from their deep sleep of oppression and exploitation. Through his Kurdish poetics and politics of awakening, it is argued, Cegerxwîn participates in the progressive political discourses of his times.View correction statement:I Cry Out So That You Wake Up: Cegerxwîn's Poetics and Politics of AwakeningI Cry Out So That You Wake Up: Cegerxwîn's Poetics and Politics of Awakening NotesThis paper is based on a part of one of the chapters in the author's unpublished PhD dissertation: M. Yüksel, Dengbêj, Mullah, Intelligentsia: the Survival and Revival of the Kurdish-Kurmanji Language in the Middle East, 1925–1960 (unpublished PhD dissertation, University of Chicago, 2011). The research for this dissertation was supported by the American Research Institute in Turkey and Honigberg Fellowship for Study in Paris. I am thankful to the staff of the Turkish Prime Ministry Archives in Ankara (BCA), the French Foreign Ministry Diplomatic Archives in Nantes (MAE, CADN), the Kurdish Institute in Paris and Celîlê Celîl, the founder of the Kurdology Institute in Eichgraben, Vienna. An earlier version of this paper was delivered at Boǧaziçi University and the Middle East History and Theory Workshop at the University of Chicago. I also gratefully acknowledge my Persian teacher Professor Saeed Ghahremani's class called 'Poetics and Politics in Modern Iran', which shaped my thinking about politics through poetry.1. Cegerxwîn, Dîwan 2: Sewra Azadî (Stenbol: Avesta, 2008), p.78. The original is as follows: 'Qêrîn dikim ez, da ku şiyar bî'.2. MAE, CADN, Beyrouth Cabinet Politique 570, 'Traduction résumé d'une proclamation anonyme en langue kurde, répandue récemment parmi les populations kurdes d'Iraq (attribuée au cheikh Barzan – voir information no. 13165/SP/2 du 22/12/31)'.3. M. van Bruinessen, 'The Kurds and Islam', in M. van Bruinessen (ed.), Mullas, Sufis and Heretics: The Role of Religion in Kurdish Society: Collected Articles (Istanbul: The Isis Press, 2000), p.47.4. J. Blau, 'Kurdish Written Literature', in P.G. Kreyenbroek and C. Allison (eds.), Kurdish Culture and Identity, (London: Zed, 1996), p.21.5. For an analysis of Mela's qasidas, see F. Shakely, 'The Kurdish Qasida', in S. Sperl and C. Shackle (eds.), Qasida Poetry in Islamic Asia and Africa 1 (New York: Brill, 1996), pp.327–38. The 62nd issue of the Kurdish literary and cultural journal Nûbihar is devoted to articles on Mela's poetry: Nûbihar, 'Pîrê Eșqê: Mele Ehmedê Cizîrî', No.62 (May 1998).6. The Latin–Kurdish transliteration alongside the Turkish translation of Mela's Dîwan appeared anew from the Nûbihar publisher: Mela Ahmedê Cizîrî, Dîwan (Stenbol: Nûbihar, 2009).7. T. Bois and V. Minorsky, 'Kurds, Kurdistan', in C.E. Bosworth et al. (eds.), Encyclopedia of Islam, Vol.5 (Leiden: E.J. Brill, 1986).8. X. Ewînî, 'Seydayê Hecî Ebdulfettahê Hezroyî û Dîwana Wî ya Kurdî', Nûbihar, No.96 (2005), pp.37–41.9. S.E. Findikî, Dîwan (İstanbul: Nûbihar, 1999); Mela Zahirê Tendûrekî, Dîwan (Stenbol: Nûbihar, 2007).10. Cegerxwîn, Dîwan 2: Sewra Azadî, p.151.11. A. Khani, Mem and Zin (İstanbul: Avesta, 2008), pp.30–32.12. C.A. Bedirxan, Kürt Sorunu Üzerine/De La Question Kurde (İstanbul: Avesta, 1997); A. Hassanpour, 'Kürt Medya Kültürünün Yaratılması', in P. Kreyenbroek and C. Allison (eds.), Kürt Kimliği ve Kültürü (İstanbul: Avesta, 2003); M. van Bruinessen, 'Ehmedî Xanî's Mem û Zîn and Its Role in the Emergence of Kurdish National Awareness', in A. Vali (ed.), Essays on the Origins of Kurdish Nationalism (Costa Mesa, CA: Mazda, 2003), pp.40–57.13. Khani, Mem and Zin, pp.33–4.14. M. van Bruinessen, Agha, Shaikh and State: Social and Political Organization in Kurdistan (London: Zed, 1992), p.267. For the story of how a Kurdish mullah had written a copy of Mem û Zîn, see S. Öztoprak, Şark Medreselerinde Bir Ömür (İstanbul: Beyan, 2003). For the story of another Kurdish mullah's manuscript of Mem û Zîn, see the Introduction of the following transliteration by Mehmed Emin Bozarslan: E. Xani, Mem û Zin (Uppsala: Deng, 1995), p.97.15. M.E. Bozarslan (ed.), Kurdistan: Rojnama Kurdi ya Pêşin (ilk Kürd gazetesi) 1898–1902 (Uppsala: Deng, 1991).16. C.A. Bedirxan, Türkiye Reisicumhuru Gazi M. Kemal Hazretlerine Açık Mektup (İstanbul: Komal, 1977), pp.31–2.17. BCA Fon Kodu: 030. 18. 01. 02, Yer No: 122. 35. 18, 13/4/1950.18. E. Xanî, Mem û Zîn (İstanbul: Koral, 1975). 19. Z. Zinar, 'Pêşgotin', in Ş.M. Can, Leyl û Mecnûn (Stockholm: Pencînar, 1992), p.6.20. Can, Leyl û Mecnûn, pp.26–7.21. Ş.E. Axtepî, Rewdneîm (Stockholm, 1991), pp.41–2. 22. Thanks to Mullah Abdullah from Doğubayazıt for providing me with a copy of this important work.23. Y. Topçuoğlu, Manzum Takriz (1961). 24. N. Tapper and R. Tapper, 'The Birth of the Prophet: Ritual and Gender in Turkish Islam', Man (New Series), Vol.22, No.1 (1987), p.73.25. It should be noted that the Kurdish mewlûd was also banned in Turkey: BCA Fon Kodu: 030. 18. 01. 02, Yer No: 126. 70. 16, 27/9/1951.26. Z. Zinar, 'Medrese Education in Northern Kurdistan', in M. van Bruinessen (ed.), Islam des Kurdes (Paris: INALCO-ERISM, 1998), p.41; Siyahpûș, Seyfulmuluk (Wien: Institüt für Kurdologie, 2000).27. C. Celîl, Author's Interview with Celîlê Celîl, Eichgraben, Vienna, March 2010 and June 2010.28. Celîlê Celîl published Şêxê Sen'aniyan with Xemgîn's added lines: F. Teyran, Şêxê Sen'aniya (Wien: Institüt für Kurdologie, 2003).29. C. Celîl, Keşkûla Kurmancî (Wien: Institüt für Kurdologie, 2004).30. K. Bedirkhan, Tanîn-i Harb (Dar'ül-Hilafe: Yeni Osmanlı Matbaası ve Kütübhanesi, 1331/1915); E. Rehmî, Gaziya Welat (İstanbul: Necm-i İstikbal Matbaası, 1919).31. K. Nezan, A video-taped interview with Cegerxwîn (Paris, 1983). Thanks to Abdullah Keskin for bringing this important interview to my attention. Thanks also to the staff of the TV station KURD1 in Paris for providing me with a copy of this interview.32. H. Bozarslan, 'Kürd Milliyetçiliği ve Kürd Hareketi (1898–2000)', in T. Bora (ed.), Modern Türkiye'de Siyasi Düşünce: Milliyetçilik (İstanbul: İletişim, 2002), p.852. It should be noted that Osman Sebrî's book of poetry entitled Bahoz was also banned by the state in Turkey: BCA Fon Kodu: 030. 18. 01. 02, Yer No: 139. 42. 2, 6/5/1955.33. M. Zana, Çarşiya Silîva (İstanbul: Avesta, 2002), pp.139–40.34. Cegerxwîn, Dîwan 1: Agir û Pirûsk (Stenbol: Avesta, 2003), pp.278–80.35. Ibid., p.278.36. K. Nezan, A video-taped interview with Cegerxwîn (Paris, 1983).37. Ibid.38. Ibid.; Cegerxwîn, Dîwan 1: Agir û Pirûsk, p.279; Cegerxwîn, Dîwan 3: Kî me Ez (Stenbol: Avesta, 2007), pp.315–17. For Cegerxwîn's memoirs, see Cegerxwîn, Hayat Hikâyem (İstanbul: Evrensel, 2003).39. http://www.iranicaonline.org/articles/jagarkwin (accessed 30 April 2013).40. Ibid.41. Ibid.42. Ibid.43. Cegerxwîn, Awa û Destûra Zimanê Kurdî (Baghdad, 1961).44. http://www.iranicaonline.org/articles/jagarkwin (accessed 30 April 2013).45. Ş. Cegerxwîn, Folklora Kurdî: Kurmancî (Stockholm: Roja Nû, 1988). 46. http://www.iranicaonline.org/articles/jagarkwin (accessed 30 April 2013).47. T. Bois, 'Un Poète Kurde Contemporain: Cegerxwîn', Roja Nû, No.53 (1945), p.4. References from Roja Nû are from its following reprint: Jîna Nû (ed.), Roja Nû (Uppsala: Jîna Nû, 1985).48. Qedrîcan, 'Cegerxwîn û Dîwana Wî', in Cegerxwîn, Dîwana Cegerxwîn (Şam: Çapxana Tereqiyê, 1945), p.viii.49. References from Hawar and Ronahî are from their following reprints, respectively: F. Cewerî (ed.), Hawar (Stockholm: Nûdem, 1998) and Jîna Nû (ed.), Ronahî (Uppsala: Jîna Nû, 1985).50. Cegerxwîn, Dîwana Cegerxwîn. Cegerxwîn told the story of his trip to Damascus and to Celadet Bedirkhan's house in order to publish his first Dîwan by an interesting poem titled Çûna Şam [Going to Damascus]: Cegerxwîn, Dîwan 3: Kî me Ez, pp.116–18.51. [Ronahî], 'Mizgîn: Diwana Cegerxwîn Kete Çapê', Ronahî, No.28 (1945), p.2.52. A. Namî, 'Pîroznama Dîwana Cegerxwîn', Roja Nû, No.69 (1946), p.1.53. H. Emîn, 'Cegerxwîn', Ronahî, No.24 (1944), p.2. The original is as follows:54. C. Celîl, Author's Interview with Celîlê Celîl, Eichgraben, Vienna, March 2010 and June 2010.55. K. Nezan, A video-taped interview with Cegerxwîn (Paris, 1983).56. Ibid.57. Cegerxwîn, Dîwan 2: Sewra Azadî, pp.151–3.58. Ibid., p.59.59. Mela Ahmedê Cizîrî, Dîwan (Stenbol: Nûbihar, 2009), p.292. The original is as follows:60. Ibid. The original is as follows:61. Cegerxwîn, Dîwan 1: Agir û Pirûsk, p.255. The original is as follows:62. O. Celîl, Cegerxwîn'in Yaşamı ve Şiir Anlayışı (İstanbul: Evrensel, 2004).63. Ibid., pp.12, 14; M. Mokri, 'Kurdologie et Enseignement de la Langue Kurde en URSS', L'Ethnographie: Revue de la Société d'Ethnographie de Paris (1963), p.90.64. M.E. Bozarslan, Hilafet ve Ümmetçilik Sorunu (İstanbul: Ant, 1969); M. Yüksel, Kürdistan'da Değișim Süreci (Ankara: Sor, 1993).65. BCA Fon Kodu: 030. 18. 01. 02, Yer No: 110. 5. 15, 10/1/1946; BCA Fon Kodu: 030. 18. 01. 02, Yer No: 139.42. 2, 6/5/1955. The latter document is appended at the end of this study.66. Ş. Cegerxwîn, Lenin Şafağı (İstanbul: Kaynak, 1991).67. K. Nezan, A video-taped interview with Cegerxwîn (Paris, 1983). In the interview with Kendal Nezan, there is a very interesting scene: Cegerxwîn attends a concert of Şivan Perwer in Paris. In that concert Şivan puts Cegerxwîn's nationalist poem Kî ne Em (Who are We?) to music. Cegerxwîn applauds him at the end of his performance.68. Ö.F. Yekdeş, 'Nâzım Hikmet ve Cegerxwîn'de Aşk Şiirinin İdeolojisi' (unpublished MA thesis, Bilkent University, Ankara, 2008). Thanks to Ömer Faruk Yekdeș for providing me with a copy of his thesis.69. S. Gundî, 'Usûla Medresên Şerqê', Nûbihar, No.63–4 (1998), p.47.70. M.H. Çiçek, Şark Medreselerinin Serencâmı (İstanbul: Beyan, 2009), p.49.71. C. Celîl, Author's Interview with Celîlê Celîl, Eichgraben, Vienna, March 2010 and June 2010.72. M.T. Nassar, 'Affirmation and Resistance: Press, Poetry and the Formation of National Identity among Palestinian Citizens of Israel, 1948–1967' (unpublished PhD dissertation, University of Chicago, 2006), pp.88–90.73. Ibid., p.147.74. M. Darweesh, Splinters of Bone (New York: The Greenfield Review Press, 1974), p.16. Darweesh also published a poem entitled 'Kurdistan' in 1963. Cited in Nassar, 'Affirmation and Resistance', p.273.75. Cegerxwîn, Dîwan 2: Sewra Azadî, p.100.76. Cegerxwîn, Dîwan 1: Agir û Pirûsk, p.44.77. Ibid., p.44.78. B. Baron, The Women's Awakening in Egypt: Culture, Society and the Press (New Haven, CT: Yale University Press, 1994); S. Çakır, Osmanlı Kadın Hareketi (İstanbul: Metis, 1996); G. Antonius, The Arab Awakening: the Story of the Arab National Movement (Beirut: Lebanon Bookshop, 1969); O. Bashkin, The Other Iraq: Pluralism and Culture in Hashemite Iraq (Stanford, CA: Stanford University Press, 2009).79. M. Enwer, 'Xebat', Ronahî, No.15 (1943), p.20; M. Enwer, 'Pirsa min ji Xwedê', Ronahî, Vol.16 (1943), p.8; Hisênê Perîxanê, 'Ziyaret', Ronahî, Vol.15 (1943), p.19; J.T. Gorgas, Le mouvement kurde de Turquie en exil: Continuités et discontinuités du nationalisme kurde sous le mandat français en Syrie et au Liban (1925–1946) (New York: Peter Lang, 2007), p.271.80. M. Strohmeier, Crucial Images in the Presentation of a Kurdish National Identity: Heroes and Patriots, Traitors and Foes (Leiden: Brill, 2003).81. All of the following poems are from his first collection Dîwan 1: Agir û Pirûsk: 'Dezgirtiya Xortan', pp.16–17; 'Ma Yek Ji We Nabe Beran', pp.20–21; 'Divê Em Bibin Yek', p.29; 'Le Xewî Xeflet Helse (Bi zarê soranî)', p.35; 'Pendname', pp.39–42; 'Riya Rast û Dirist', p.44; 'Hêj Dey Nakin', p.45; 'Ji Yewnana Bipirsin', p.46; 'Ev Awa Dom Nake', p.50; 'Ehmedê Xanî Kurd Nekir Hişyar', p.60; 'Heke Mezin Ranabin Em ê Hûr Rabin', pp.66–8; 'Ji Xameya Min Re', pp.70–72; 'Şehnama Şehîdan', pp.89–98; 'Nezan Bê Ço Nabê Hişyar', p.99; 'Em Ne Kole ne', p.119; 'Kurdo Marş', pp.123–4; 'Navtêdan', pp.131–2; 'Serxwebûn', p.134; 'Keça Kurd', p.136; 'Şêrîn', p.137; 'Bersiva Ebedil-Xaliq Esîrî (bi zarê Soranî)', pp.168–9; 'Ji Hisênê Emîn re', p.171.82. The following poems are from his second Dîwan: Sewra Azadî: 'Dîwana Min Derdê Milet e', pp.11–13; 'Hey Qehreman Milletê Kurd', pp.19–21; 'Begim Xuya ye Hûn Natirsin', pp.22–3; 'Her Çend Tu Navdar î Hey Kurd', pp.29–30; 'Milletê Reben', pp.31–2; 'Begê Dijmin', pp.33–4; 'Ey Kurd ji Xew Rabe', p.35; 'Welatparêzî', p.37; 'Evîndarê Welat im', p.43; 'Segê Har', p.44; 'Çûna Qunsilxana Tirk Gunehkarî ye Begim', pp.49–50; 'Hevsar Bi Destê Dijmin e', p.56; 'Giryanim Bes', p.57; 'Tirsonek e Dijmin', pp.58–9; 'Millet ne Razaye', p.64; 'Kurdistana Kurdan', p.65; 'Ey Kurd Çi Kes î Tu', pp.68–9; 'Naçin Şerê Qore', pp.76–7; 'Destê Ismet Şikandin', pp.78–9; 'Hûn Çi Zanin Şer Çi ye', p.84; 'Ilham ji Şairekî Ermen', p.93; 'Peymana Etlesî', pp.94–6; 'Heval Pol Robson', pp.97–101; 'Diyan-Biyan-Fû', pp.103–4; 'Peymana Tirk û Pakistan', pp.105–7; 'Şîna Heval Stalîn', pp.109–10; 'Serpêhatiya Ciwan û Dewlet', pp.121–32; 'Sîh û Sê Roj di Zindanê', pp.133–6; 'Agirê Sor', p.142; 'Ji Xwe Natirsî Berdidî Gundiya', pp.163–4; 'Ta Kengî Nexweş Bî', p.165; 'Mela Rabe', p.166; 'Van Rojan Intixab e', p.167; 'Reşo û Gundî', p.183; 'Xweşiya Welêt', p.184; 'Dewlemendê Bê Şeref', pp.185–6; 'Xwendin', p.191; 'Ax Tehtebeş', p.195; 'Sermayedar', pp.196–7; 'Pembiwê Me ye Lê Em Tazî ne', pp.198–9.83. The following poems are from his third Dîwan: Kî me Ez: 'Kî me Ez?' pp.13–20; 'Bê Te Hêç im Welat', pp.21–2; 'Banga Sibê', pp.23–4; 'Di Qeyd û Bendan Ranazin', p.30; 'Mela Rabe', pp.51–2; 'Partîzan im', pp.62–3; 'Wekhevî', p.85; 'Şîna Seîd Elçî', pp.96–101; 'Keça Kurd', pp.105–6; 'Lorî', pp.110–11; 'Kurd û Felestîn', p.115; 'Begim Here? Here', p.125; 'Çûna Mehrecanê', p.127; 'Destê Te Maç Nakim', 129; 'Em Şer Naxwazin', pp.130–35; 'Em ji Nû Berjor Diçin', 138; 'Ey Qata Perîşan', pp.139–40; 'Karker', pp.148–9; 'Layka Çûye Jor', pp.157–9; 'Mehrecan', pp.160–61; 'Marşa Haştî', p.163; 'Rencberê bi Rûmet', pp.170–80; 'Xêr û Şer', pp.181–5.84. C. A. Bedirkhan, 'Xwe Binas…', in F. Cewerî (ed.), Hawar, No.18 (1998), p.552. 85. Ş. Mardin, 'Tanzimat ve Aydınlar', in Ş. Mardin (ed.), Türkiye'de Din ve Siyaset: Makaleler 3 (İstanbul: İletișim 1991), p.287.86. The following poems are from his first collection: Agir û Pirûsk: 'Xewa Birçiyan Nayê', pp.22–3; 'Li Dinya Bêserî', p.24; 'Destê Şêx Maçî Nakim', p.25; 'Xwediyê Miriyan Kor e', p.33; 'Pendname', pp.39–42; 'Riya Rast û Dirist', p.44; 'Em Cegerxwînên Her Çaxê ne', p.49; 'Ev Awa Dom Nake', p.50; 'Rêberê Me Seydayê Xanî', pp.58–9; 'Kurdistan im Ka!' p.73; 'Fala Qereçiyê', pp.75–7; 'Derwêş', p.79; 'Qulingê Perşikestî', pp.80–81; 'Pîra Torê', p.82; 'Dînê Me Tête Zanîn', p.83; 'Nezan Bê Ço Nabê Hişyar', p.99; 'Em Guhderz in', pp.113–14; 'Rêçika Xortan', p.115; 'Tûtin', p.116; 'Ola Me Xortan', p.118; 'Hey Felek', pp.120–21; 'Roja Xwendevana', p.122; 'Herne Wa', p.133; 'Keça Kurd', p.136; 'Şêrîn', p.137; 'Dibistan', p.140; 'Bersiva Ebedil-Xaliq Esîrî (bi zarê soranî)', pp.168–9; 'Herfên Nû', pp.185–7; 'Ehremen û Hurmiz', pp.190–93.87. Cegerxwîn, Dîwan 1: Agir û Pirûsk, p.44.88. From ibid.: 'Fala Qereçiyê', pp.75–7; 'Derwêş', p.79; 'Em Guhderz in', pp.113–14; 'Dibistan', p.140. Also see 'Naçin Şerê Qore', in Cegerxwîn, Sewra Azadî, pp.76–7; 'Keça Kurd', in Cegerxwîn, Kî me Ez, pp.105–6.89. From Kî me Ez: 'Banga Sibê', pp.23–4; 'Bextreşiya Kurd', pp.25–7; 'Mela Rabe', pp.51–2; 'Karker', pp.148–9.90. Cegerxwîn, Dîwan 1: Agir û Pirûsk, pp.16–17.91. M.B. Hesenî, 'Rê ji Ber Winda', Ronahî, No.17 (1943), p.32.92. Yekdeş, 'Nâzım Hikmet ve Cegerxwîn'de Aşk Şiirinin İdeolojisi', p.v.93. Ibid., p.119.94. The followings are from his first Dîwan: Agir û Pirûsk: 'Gewrê', p.202; 'Çavbelekê', p.203; 'Daye Derê Evînê ye', pp.209–10; 'Were Yarê', pp.218–19; 'Dûrî Dijwar e', pp.230–31; 'Xesriwa Rinda', p.232; 'Li Seyranê', p.244; 'Ey Dîlber', p.249; 'Li Serayê', pp.256–7; 'Dîlbera Nazik', p.268; 'Surşirînê', p.270; 'Lavlav Çi ne', p.272; 'Te Zû Tê Deranî', pp.273–5.95. The followings are from his second Dîwan: Sewra Azadî: 'Ev Perde Çi ye?' p.208; 'Kengî li Min Ro Hilê', pp.209–10; 'Geşt û Seyran', p.216; 'Kuştim Şêrînê', p.220; 'Cejn û Cema', p.223.96. From Kî me Ez: 'Bihara Dil', pp.200–201; 'Dinya Pêlê Evîn im', pp.217–18; 'Dawiya Peyalê', pp.221–26; 'Herdu Çav', p.251; 'Ji Sazê Dengê Îlhamê', p.252; 'Lev Şirîn', pp.256–7; 'Soza Yar', p.286; 'Xunce Leb', p.312.97. From Sewra Azadî: 'Ey Welat', ('the veil of awakening': 'perda şiyarî') pp.27–8; 'Evîna Welêt', p.36; 'Şêx û Axa û Beg Tucar Nabin Yek', pp.47–8; 'Ta Kengî Em ê Karker û Cotkarê Bega Bin', pp.51–2; 'Destê Ismet Şikandin', pp.78–9; 'Hûn Çi Zanin Şer Çi ye', p.84; 'Seyda û Pîr Sitalîn', pp.87–8; 'Ilham ji Şairekî Ermen' ('the veil of oppression': 'perda bindestî'), p.93; 'Sumbilê Ceh û Genim' ('the veil of oppression, the veil of ignorance': 'perda bindestî, perda nezanî'), pp.177–8.From Kî me Ez: 'Peymana Bexda', pp.59–61; 'Zencîr ji Gerdenim Şikest', pp.86–95; 'Layka Çûye Jor', pp.157–9.98. M. Yüksel, Kürdistan'da Değișim Süreci (Ankara: Sor, 1993).99. Cegerxwîn, Dîwan 3: Kî me Ez, p.129. The original is as follows:Şêxê min destên te îdî maçî nakim ez bes eKavil û wêran te hiștin ev sera û medreseŞêxê Ewrûpa binêre, wane hasin birne jorEm bi xișt û def û dîlan, pașketin, tev mane korHer keșakî deh zimana zanî rengê EfletûnEm çima hov û nezan in, ser di ber de pașveçûnQet bi sîwaka te dijmin paș ve naçin gavekêBo çi tev mane perîșan, dîl û bendê davekêXortê kurdan tev șiyar bûn dil bi pêta agirîBayê zanînê li wan da, gur dibî qet namirîDev ji vê paya xwe berde, ev tiralî ma çi yeMa ne șerm e, rût û xwas e, kurd e jar û tazî yeBes di pișt perdê de rune, ey ciwanmêr xo bi nasDijminê jîna welêt î, tim bi dest te tevr û dasHêj bibêjim, tê bibêjî: -Ev Cegerxwîn gawir eNa, di bextê tew Xwedê de, dil bi pêt û agir eEz dizanim pir dirêj kir, min li te peyv û kelamGer tu kurd û kurdperest bî, em bira ne wesselam.