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  • History Took Refuge In Dersim

    HISTORY TOOK REFUGE IN DERSIM

    AZG DAILY #227
    09-12-2010

    Dersim Genocide

    The following is an interview, conducted by Keghart.com's Hamo
    Moskofian, with Seyfi Cengiz of the Desmala Sure journal and founder
    of the Freedom Party of Dersim.

    HM: Would you please introduce yourself and your role in the Dersim
    Movement?

    SC: The emergence of the journal Desmala Sure in 1991 marks the
    beginning of the modern Dersim Movement although the concept of a
    distinct Dersim identity in my mind occurred at an earlier time.

    It was this journal that for the first time opened the debate on the
    Dersim question and by so doing triggered a process of enlightenment
    among the Dersimis both in diaspora and in Dersim. In 1997, the first
    initiative for a political party of Dersim under the name of PSD
    (Partiya Serbestiya Dersim, Freedom Party of Dersim) was made by the
    followers of Desmala Sure journal. I am the founder and editor of
    the journal and one of the initiators of the PSD. HM: What are the
    aims and future projects of your organizations in Turkey, in Dersim
    and in Europe?

    SC: PSD advocates direct democracy in Anatolia and a democratic
    self-rule in Dersim. The term "self-rule" doesnâ~@~Yt necessarily
    mean a nation state. PSD favours autonomy as Dersim used to have
    before 1938.

    In our view regaining autonomy would be a proper and realistic
    solution to Dersim question. We do recognize the differences inside
    Dersim. It is important to consider that these differences in ethnic
    origin, religion or language have not caused real conflict worthy
    to be recorded, that is until Dersim became a disputed land between
    the competing Turkish, Kurdish and more recently Zaza nationalisms
    of the surrounding Muslim societies, which see this plurality as a
    problem in search of homogeneity.

    We are in favour of a democratic self-rule and a pluralistic society in
    Dersim, which can well be an alternative model to the nation-building
    projects that propagate the division of the country along ethnic or
    linguistic lines.

    In Europe we need to focus our efforts on the Initiative of Dersim
    38 which aims to call public attention to the Dersim Genocide and
    take the Turkish state to international court for this crime.

    HM: What is your political and humanitarian stance concerning the 1937
    Dersim massacres by Kemalist Turkey against the Zaza, KızılbaĹ~_,
    Armenian and other ethnic minorities of Turkey living on this land
    for centuries?

    SC: "The initiative of Dersim 38" launched in March 2005 is a PSD-led
    project regarding the genocide of 1937-1938. This campaign has raised
    awareness and transformed the conscious of many people in diaspora and
    in Dersim. It is a clear proof on where we stand on the matter. We
    already have a Berlin-based lobbying center ("Dersim Zentrum 38")
    established in 2007 and are working to open new ones at a number of
    other capitals. I think a brief explanation would be useful here. The
    1937-38 was Kizilbash genocide. The term Kizilbash is another name
    for Dersimis. Dersimis were massacred mainly because they were not
    Muslims. Zazas are our Muslim neighbours. The 1925 massacres were
    a Zaza genocide. My comrades and I are among the first who have
    since late 1980s, recognized and advocated the existence of the Zaza
    minority and defended their ethnic identity as well as their right
    to a self-rule where they are the majority. At the same time, we have
    often explained that Dersimis and Zazas are two distinct communities,
    though closely related in ethnic origins and sharing a common language
    more widely known as Dimilki. There are, of course, a few among the
    educated who seek a subordinated identity for Dersim (also known
    as Kırmanciye) in accordance with their individual choices to be
    considered Turkish, Kurdish or Zaza. But these suicidal definitions
    do not represent the totality of the people. Dersimâ~@~Ys view of
    self is much more important for us than the perception of others
    about the identity of the country. Dersimâ~@~Ys self-consciousness
    tells us more about its identity that is based on the totality of
    experiences. The identity of Dersim is not defined by race, blood
    or language but by geography, history and culture. These are what
    constitute Dersimâ~@~Ys identity. Dersim is not holding onto Turkish,
    Kurdish or Zaza identities. Dersim is a community on its own. There are
    deep cultural differences and differences of self-definition dating as
    far back as the Ă~Galdıran War of 1514. The roots of the Dersim--or
    Kizilbash question as some historical sources identify it--date back
    to this war in the 16th century. The roots of Dersim question are the
    Kizilbash genocides of the16th and the following centuries. The 1937-38
    represents only a ring in the chain. Briefly, Dersim is a five-century
    old question--occurring ages before the Kurdish and Zaza questions.

    The Turkish model of nation-building strategy caused denial and
    extermination of so many minorities one after another: Armenians,
    Assyrians, Greeks, Zazas, Dersimis and Kurds. These are proven facts.

    The Turkish state must come under pressure to acknowledge them. At
    present there are few Greeks and Assyrians in Turkey. Genuine
    cooperation among the victims is needed to prevent the same fate
    for the rest. We support the Armenian demand that the 1915 Armenian
    Genocide be recognized, and the Turkish-Armenian border be opened. All
    Armenians who live in Turkey must be granted equal citizenship rights,
    and the Armenians who wish to return to their motherland should be
    given the right to do so with all the required guarantees. HM: After
    your long years of experience, what message would you like to send
    to our readers?

    SC: Dersim is being depopulated. For this two arguments are being
    used. One of them is the dam project over river Munzur. The other
    is the alleged "struggle against terrorism". These are pretexts to
    complete the process that fell short in 1937-38.

    Dersim therefore needs urgent solidarity. It wonâ~@~Yt be for the sake
    of Dersimis alone, because history took refuge in Dersim. Many races
    (including Armenians), many thinkers, religions, philosophies, many
    cultures or civilizations that were persecuted throughout ages have
    always found a safe refuge in Dersim. Not only Dersimis and Armenians,
    but humanity in general can benefit by keeping this land alive.




    From: A. Papazian
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