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They have been introduced to these methods and ideas
from diverse sources through their exposure to
educational, social and political philosophies of
the world, which nonetheless have important
implications for Kurdistan. However, they face
considerable barriers to introducing such ideas into
Kurdish movements. Sometimes, their innovations may
even be viewed as a threat to the established order
of things, resulting in efforts to discredit their
work, sincerity, and even their character. It has
been said also, on occasion, that such individuals
have lost their way, or are not being ‘true’ to
their origins. I would say that it is sometimes
necessary to go a long way from where you are, in
order to understand where you come from. Whether
that means in geographic, cultural or political
terms, there is real value in distance which can
provide some sort of critical perspective.
For that matter, we need to challenge the
sovereignty in our lives of the very state borders
which have denied us our rights for nearly a
century. We must do this collectively, with our own
movements, drawing freely from the mobility of
people, ideas and resources across borders, in a
great resistance movement to the power of oppressive
systems in our lives. This is the reality of the
translational age. We are all cosmopolitan citizens,
and should be proud of this. Our cultural identity
is as important to us and to the richness of the
world’s people generally, as any political movement
or armed struggle. We must utilise this fully.
The very significance of borders in our lives has
changed dramatically in an age of globalisation, and
this is an obvious reality for young people who have
grown up in the diaspora. They are armed with EU/other
passports, which facilitate their movement
throughout the various parts of Kurdistan. They
should be encouraged at every opportunity to travel,
and understand Kurdish life and experience in all
its diversity, to break down the barriers which have
separated us.
There is much also to be gained by local populations
in the time and energy young returnees are willing
to invest in Kurdistan. Bringing with them new
talents and skills culled from their time abroad,
they can in turn create opportunities for their
fellows in Kurdistan in the development of
capacities and infrastructure. Ultimately, any real
or sustainable change must come from within, but
only through open dialogue with people from all
backgrounds, walks of life and geographic and
cultural origins can this come about.
Sadly, such free movement and efforts to bring about
change are often viewed with suspicion. I myself
have been subject to this, as Anthropologist and
Visual ethnographer I have tried to work with my
countrymen in Kurdistan and Europe to development
projects (www.kameelahmady.com) which will meet
their needs. Some view this, and my movement back
and forth between the UK and various parts of
Kurdistan, as well my student activism, as
‘’suspect’’. Of course there are many like-minded
individuals who have encouraged my work and
supported such developments for the Kurdish people.
I feel fortunate to have had their input and
solidarity in all the pursuits I have undertaken to
advance the cause of the Kurdish people. But
unfortunately, the intellectual elite are a long way
from the mindset of the majority of individuals.
What can be done to bridge this divide? How can we
help educated people to use their skills to help the
population as a whole, and encourage the population
to understand what we are trying to achieve?
In part, this means acknowledging the Kurdish cause
as deeply interconnected with the causes of other
oppressed and marginalised people the world over. It
also means acknowledging the ways in which Kurdish
movements have helped to maintain oppressive systems
historically, and the ways in which we all remain
part of the bigger picture of global politics and
social movements. Criticism of others, and the often
negative ‘’rumours’’ which circulate these
criticisms, are not enough; action is required. I
would say to young Kurds now, those with a passion
to pursue and a desire to improve the lives of their
people, that it is necessary to learn about the
situations and lives of other people in order to
understand your own, and how to make it better.
We need to expose ourselves to new and diverse ways
of seeing the world and solving its problems in
order to develop the skills which will see us
through this dynamic time in history. We need to
learn from one another. The limitations placed on
our participation by politically oriented movements,
in which there is little room for cultural or social
work that does not adhere to the standards of the
parties in power, have alienated many young
idealists. Activists have been known to experience
high rates of burn out as a result (see, for
example, Pattison and Tavsanoglu, 2003). We are
losing much of our potential through our narrow
definitions of activism and Kurdish politics.
We must now embrace change. Kurds must also realise
that the problems that have plagued them are
problems shared by people the world over; that they
are emblematic of the 20th century vagaries of
imperialism, colonisation, and the birth of the
nation-state. We must realise that addressing social
problems globally, amongst all the peoples of the
world, will in turn address and benefit the Kurdish
people. This will not be an easy challenge. It will
require us to develop and draw on new skills which
cater to the problems and challenges of the
contemporary world, in all its complexity and
fluidity. We need to enter this new era with open
minds and hearts. It is exactly because of this that
we need all the energy, enthusiasm, and innovation
of young people with fresh perspectives and ideas to
contribute. At exactly a time when we should be
welcoming such innovations for the good of our
people, we all too often caste them aside or draw
their intentions into question, even engaging in
‘’character assassinations’’.
Those who are most influential within the Kurdish
movements up until now have been unfailingly active,
and we all owe them much in the progress they have
made. However, we face a problem in our leadership,
both politically and at the community level, in the
diaspora. The ‘usual suspects’ of community and
political activism, comfortable with the privilege
their positions of power have given them, are
reluctant to relinquish this in part to new
generations with different methods. Many community
members are equally unhappy with the idea of new
blood, for they have become accustomed to the
familiarity of these faces, and trust is established
on this basis alone. Neither can it be said
unquestioningly that the Kurds in diaspora, though
they have a geographical advantage, are inevitably
more ‘advanced’ or open-minded than their
counterparts in Kurdistan itself. We in the diaspora
have as much to learn from as we do to teach to
Kurdistan and our origins.
In truth, we must also be patient in challenging for
change, and understand the origins of such
suspicions, gossip, and lack of trust within the
population. As we are all well aware, there are
long-standing issues with accusations of the
political powers-that-be taking sides with the
various state powers in order to forward their own
interests. People have felt betrayed by their
leadership in the past, and this has extended down
to arenas beyond the political spectrum. It is
therefore important to be understanding with those
who may be mistrustful, because this has roots in
historical experience. There are political,
cultural, historical and religious dimensions to
these fears, which have in turn prevented positive
work with our people by those with a genuine
interest in Kurdish issues. This has extended as far
as the arena of scientific research of benefit to
the Kurds, as outlined by Paris based social
scientist Hamit Bozarslan (2006). Traditionally, our
own political developments have been mechanical in
nature, and tended to reproduce in all levels the
very structures which they were criticising. This
has resulted in a culture of fear due to the
instability and often oppressive natures of power
relations within the region, in which we must admit
our own Kurdish leaders, have at times actively
participated. This status quo is now hard pressed to
face positive challenges to its working style,
challenges which can be effective in bringing about
change in a more inclusive way. But trailblazers are
always placed in a position to defend their actions
against a small minded and often privileged social
structure. The Kurds have suffered for long enough
from a fear of criticising their own ways and the
social systems which have contributed to the
problems our people now face. Other societies have
been forced to find their way forward, into
reconstruction, through positive criticism which can
in turn generate change for the better. I believe
this, along with a recognition of contemporary
global realities, is necessary for us to progress.
That is why I, and others like me, will proudly
carry on with the work we have been doing, and
strongly believe will bring about positive change,
regardless of the gossip and criticism we may face.
We should all welcome the support and collaboration
of those who wish to use their creative talents to
face these new challenges and the uncertainty ahead,
but who have a positive vision for the future, and
the skills and enthusiasm to bring it about. We can
begin by finding positive ways to work alongside
established political structures and the majority of
our people, and in dialogue with them. There are
many aspects of the political systems in the Middle
East which are increasingly outmoded. Together we
can achieve a more modern political system for the
21st century; one which will respect and draw on the
strengths of civil society and the NGO sector, and
not rely exclusively on totalitarian political
structures. We must not respond to aggression with
yet more aggression, however justified we may feel
it to be. Such developments can stand up to face the
negative aspects of political life in the region
from which we have all suffered. What are the ruling
powers afraid of? They are afraid of education; of
bright, young, new ideas; of development work which
can work collectively with political leadership and
civil society to bring about the changes we have
been awaiting through all our struggles. Rather than
turning our backs on innovations because we may view
them as a threat, we should work to incorporate
these into new social and political structures for
the betterment of society; not only for the Kurds,
but for all those in the region and beyond.
Kameel Ahmady is a London-based originally haling
from Iranian Kurdistan; an anthropologist and visual
ethnographer who has worked extensively on issues
relating to Local cultures, migration, minority
rights and Middle East affairs. Kameel Ahmady,
www.kameelahmady.com,ka61@kent.ac.uk
References:
1. Pattison and Tavsanoglu (2003)
http://www.open.ac.uk/socialsciences/necp/necpsubset/necpinfopops/publications.html
2. RESEARCH GUIDE: Kurdish Studies By Hamit
Bozarslan (2006)
http://meria.idc.ac.il/
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