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This study brings to the fore reflections on the power relations that cross the struggle carried out by these women, who, for their part, are crossed by the intersection of gender, ethnicity and class, which feeds and composes the critical praxis of this organised struggle. The presence of the female figure in a political context of armed conflict endows these women with the role of challenging the boundaries on which the foundational elements of international politics rely, namely, the boundary between public and private spheres and gender roles played socially and politically. Many magazine and newspaper articles that address the struggle waged by Kurdish women taking up arms to fight the terrorist group Daesh, in the Democratic Federation of Northern Syria DFNS , are marked by power relations underlying gender differences. Moreover, the challenges imposed when their female bodies are in these places of confrontation are deliberately left behind. This kind of media coverage 1 brings out the astonishment common to a certain negotiation with the East Said , as long as it is the women from this part of the world who dare to engage in such a masculine activity, namely, militarism. Thereby, it also challenges the hegemonic social constructions of masculinity and femininity, the boundary between public and private spheres, and the sexual division implied in it, as well as the militarised character of politics. All of these are constitutive elements of the modern imaginary of political community.

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Login via Institution. It has likewise been asserted that the Yezidi faith is a form of Zoroastrianism, the official religion of Iran in pre-Islamic times. These notions have won official support from most Kurdish political organizations and have broadly penetrated Kurdish society. The identification of Yezidism with Zoroastrianism is historically inaccurate, however, and should be seen as a product of modern nation-building ideology. Allison C.

Bahar M. Barbarani S. Barwari H. Dadrawalla N. Damania A. Dastoor D.

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After graduating college in , I wanted to teach in the Middle East. Somehow, through various connections in dating region, I found myself working in a private elementary school in Iraqi Kurdistan. I arrived ignorant, but ready to learn. While I was there, I discovered a world that was entirely new to me, and I explored various facets of the society I was living in.

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Anatomy of a Civil War: Sociopolitical Impacts of the Kurdish Conflict in Turkey. Mehmet Gurses. Copyright Date: Read Online · Download PDF. Save.

It tells a tale in which followers of Mohammed pillage the lands of nonbelievers. Some say the government chose the term for its campaign against the Kurds of northern Iraq because it suggested a religious justification for its actions. After the war with Iran began in , Iraqi troops stationed in the north were transferred to the frontline, allowing Kurdish peshmerga forces to gain in strength and numbers.

In the war, both parties actively sided with Iran. By , although Kurdish cities were still controlled by Iraqi troops, the villages of the vast interior were safe havens for the Kurdish rebels. The Iraqi regime had become the first in history to attack its own civilian population with chemical weapons. The Anfal began in earnest in early First, air attacks dropped chemical weapons on both civilian and peshmerga targets.

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The Anfal was unleashed against the Kurds from February through September , Routinely and uniformly, these men and boys were taken to remote sites,​.

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Knowledge about the early history of Kurdish women is limited by both the dearth of records and the near absence of research. In 16th century , Prince Sharaf ad-Din Bitlisi wrote a book titled Sharafnama , which makes references to the women of the ruling landowning class, and their exclusion from public life and the exercise of state power. It says that the Kurds of the Ottoman Empire, who follow Islamic tradition , took four wives and, if they could afford it, four maids or slave girls.

This regime of polygyny was, however, practiced by a minority, which included primarily the members of the ruling landowning class, the nobility, and the religious establishment. Sharaf ad-Din Bitlisi also mentioned three Kurdish women assuming power in Kurdish principalities after the death of their husbands in order to transfer it to their sons upon their adulthood.

In the late 19th century, Lady Halima Khanim of Hakkari was the ruler of Bash Kala until she was forced to surrender to the Ottoman government after the suppression of the Bedir Khan revolt in A young Kurdish woman named Fatma became chief of the Ezdinan tribe in and she was known among her tribe as the queen. During World War I , Russian forces negotiated safe passage through tribal territory with Lady Maryam of the famous Nehri family, who according to Basile Nikitine, wielded great authority among her followers.

Lady Adela , ruler of Halabja, exerted great influence in the affairs of the Jaff tribe in the Shahrazur plain on the Turco-Iranian frontier. The revival of commerce and restoration of law and order in the region of Halabja is attributed to her sound judgement. Lady Adela , called the “Princess of the Brave” by the British, was a famous and cultured chief of the Jaff tribe , one of the biggest Kurdish tribes , if not the biggest, native to the Zagros area, which is divided between Iran and Iraq.

Adela Khanem was of the famous aristocratic Sahibqeran family, who intermarried with the tribal chiefs of Jaff. In , Martin Van Bruinessen argued that Kurdish society was known as a male-dominated society, but with instances of Kurdish women becoming important political leaders. Asenath Barzani , who is considered the first female rabbi in Jewish history by some scholars, is believed to be the first known influential Kurdish woman in history.

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The Russo-Turkish War of —78 was followed by the attempt of Sheikh Ubeydullah in — to found an independent Kurd principality under the protection of Turkey. The attempt, at first encouraged by the Porte , as a reply to the projected creation of an Armenian state under the suzerainty of Russia, collapsed after Ubeydullah’s raid into Persia, when history circumstances led the central government to reassert its supreme authority.

Until the Russo-Turkish War of — there had been little hostile feeling between the Kurds and the Armenians, and as late as — the mountaineers of both races had co-existed fairly well together. In , the activity of meet Dating Committees induced the Porte to strengthen the position of the Kurds by raising a body of Kurdish free cavalry , who were well-armed Hamidieh soldiers after the Sultan Abd-ul-Hamid II.

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