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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
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