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PostPosted: Fri Mar 20, 2020 9:24 pm
Author: Anthea
Newroz is the torch of the freedom struggle against oppression and the Mesopotamian peoples celebrate this day as a symbol of victory


Newroz represents the solidarity of the oppressed peoples, the will to fight against dictatorial regimes, it is a statement of existence against those who seek denial.

Kurds have been celebrating Newroz, from the mountains to the prisons, in all Kurdistan cities and around the world for millennia.

We must liberate all the lands occupied by Turkey in Western and Northern Kurdistan with the spirit of Newroz 2020.

All people should be careful and follow the measures adopted by their different areas to deal with the coronavirus emergency.

We called on people to celebrate Newroz from their balconies, windows, in their houses and in their hearts


Re: Newroz 2020

PostPosted: Fri Mar 20, 2020 9:31 pm
Author: Anthea
Due to the Corona pandemic there will be no mass events for the Kurdish New Year Newroz this year. Instead of the central Newroz celebrations, every place, every house, every street, every quarter, every village and every mountain in Kurdistan will become its own festival place.

To welcome Newroz, people of Kurdistan traditionally light big fires. Since Kawa needed fire to forge the iron with which he put an end to centuries of oppression, this fire became an important symbol for Newroz.

Kawa was a blacksmith who ended the tyranny of the evil ruler Dehak on March 21, 2632 years ago. According to legends from the time of the Median Empire, Dehak suffered from a disease whose only cure was the brains of boys.

When Kawa's sons were also to be sacrificed, he decided to resist. The blacksmith slew the tyrant and lit a fire to signal to the people in the mountains that Dehak had been defeated. Since then, Newroz, the new day, is celebrated in Kurdistan as the day of a new beginning or rebirth.

Every year on New Year's Day on March 21, Kawa’s fire is rekindled. It symbolizes the fight against tyranny and oppression by foreign invaders.

Re: Newroz 2020

PostPosted: Fri Mar 20, 2020 11:13 pm
Author: Anthea
Kurdish leaders Newroz greetings

Kurdish leaders have used their usually joyous Newroz messages this year to praise coronavirus response and urge the public to respect the ongoing lockdown to prevent the spread of coronavirus

Kurds usually celebrate their New Year, known as Newroz, on March 21-23 by picnicking in the countryside and lighting bonfires.

However, under coronavirus containment measures, the Kurdistan Regional Government (KRG) has banned all gatherings and celebrations.

Traffic suspensions and movement between provinces will remain in force across the holiday season.

Forty-one people in Kurdistan Region have tested positive for the virus as of Friday afternoon, and one man has died. The total number of causes in Iraq as a whole is now approaching 200.

In his Newroz message, Kurdistan Region President Nechirvan Barzani said: “We must abide by the protective measures issued by the World Health Organization, the Ministry of Health, and the Kurdistan Regional Government’s institutions.”

“Newroz is a symbol of victory and I hope it gives everyone strength in the face of these difficulties. We will overcome this crisis with the support and cooperation of our people and the relevant authorities.”

The public should celebrate Newroz at home rather than going out, he said.

“Let us light a candle and celebrate Newroz at home, as we wish to overcome this difficult time. Eating outdoors and traveling to the countryside are traditions that we shall maintain after these hard times have passed,” he added.

Newroz is celebrated by many ethnic groups around the world, each with their own story of its origins.

In Kurdish mythology, 2,720 years ago a blacksmith called Kawa overthrew an oppressive king named Zuhak and lit a fire on a hilltop as a symbol of victory. To this day, Kurds continue to light bonfires on hilltops on the eve of March 21.

In his Newroz message, Masrour Barzani, prime minister of the KRG, said the coronavirus has had serious economic consequences for the Region and that Kurds are celebrating in a time of hardship.

“I hope we can use these obstacles [caused by coronavirus] as an opportunity to review ourselves and further protect ourselves in the future,” he said.

PM Barzani thanked the public for adhering to the containment measures, particularly the lockdown now in its sixth consecutive day.

Iraqi President Barham Salih, a Kurd, also shared a Newroz message saying the public can “eradicate” the virus by “adhering to the instructions, staying at home, staying away from crowds and meetings.”

Masoud Barzani, leader of the ruling Kurdistan Democratic Party (KDP), said it is “indeed unfortunate” that the world is facing a pandemic, which has become “a major challenge for the people of Kurdistan.”

“It is therefore necessary to call upon all sides, as a national duty, to strictly adhere to the health guidelines of the Kurdistan Regional Government. Adherence to the instructions of the various institutions of the KRG means protecting ourselves and reducing the risk of further expansion,” he said.

Qubad Talabani, the KRG deputy prime minister, said the spread of the virus is “an opportunity to help one another and expose the good sides of coordination between humans. It is also an experience for people and governments around the world.”


PostPosted: Fri Mar 20, 2020 11:33 pm
Author: Anthea
The Story of Newroz:

Many centuries ago, there was a land between Euphrates and Tigris, called Mesopotamia where Kurds lived

There was a small town in Mesopotamia. This town was located near to Zagros Mountains. Just over there was a huge castle cut out of the mountain rock. “The castle gates were made from the wood of the cedar tree and carved into the shapes of winged warriors”.

This castle was a house for very cruel Assyrian king DEHAK. His soldiers terrorized the people of Mesopotamia every single day.

The previous king was totally different. He was a good person caring about his people. He helped them to irrigate the land and keep their fields fertile. They could eat fresh fruits, herbs, nuts and bread.

All things started to get wrong during king Jemished’s rules. He thought himself above the gods. In this time a spirit Ahriman the Evil took a chance to take over control. He chose DEHAK to take the throne. Jemished was killed. Ahriman fed DEHAK with blood.

One evening during a dinner the Spirit was asked to kiss king’s shoulder and so he did. At the same time two giant black snakes appeared on the king’s shoulders. Whenever the snakes were hungry, DEHAK felt a huge pain which could only be stopped when the snakes were fed with the brains of young boys and girls.

Since that day the sun refused to shine. The crops, trees and flowers withered. Peacocks, partridges and even eagles had flown away. All was dark,cold and bleak. Everyone became so unhappy and terrified.

Just below the castle lived a blacksmith. He made iron shoes for wild horses of Mesopotamia. He was named KAWA.

He and his family hated DEHAK because he had already taken 16 of his 17 children. Every single day during his job he dreamed of getting rid of the king. As he banged his hammer on the anvil and the red and yellow sparks flew up into the dark sky like fireworks, people could see it for miles around.

The order for the last KAWA’s daughter came. Her brain should be eaten. He had no idea how to save his baby. The next morning he packed his two metal buckets and rode his horse straight to the castle. Just outside the caste he emptied the contents of the metal buckets into the large wooden bucket. This bucket was lifted by two guards and taken into the castle. The brains were fed to the two hungry snakes.

KAWA got back home. His wife was kneeling. He gently lifted her velvet cloak and saw his daughter. He swept back her black hair from her face and kissed her cheek. He sacrificed a sheep instead.

Soon all the people heard of this. Whenever DEHAK demanded a child’s brain, they did the same. Children were saved but they should be hidden so they traveled to the highest mountains where no one could find them. The grew up in freedom surrounded by Zagros Mountains. They learnt how to survive, ride wild horses, hunt, fish, sing and dance.

KAWA taught them how to fight, so one day they could come back to their homeland and save their people. Kurds celebrate the first day of spring

After some time, the KAWA’s army was ready to go. As they drew near DEHAK’s castle both men and women joined them. The army had grown to many thousands.

It was the year of 612 BC, the 21st of March, just outside the castle they stopped. KAWA faced the castle and raised his hammer towards the gates, which were soon smashed down by the crowd. DEHAK’s men were quickly overpowered. KAWA run to DEHAK’s chambers. He killed the king with his hammer and cut off his head.

He climbed to the top of the mountain and lit a large bonfire to tell all the people of Mesopotamia that they were free !

The fired burned higher and higher and the people sang and danced around in circles holding hands with their shoulders bobbing up and down in the rhythm with the flute and drum!


PostPosted: Fri Mar 20, 2020 11:55 pm
Author: Anthea
The Kurd

Kurd, member of an ethnic and linguistic group living in the Taurus Mountains of southeastern Anatolia, the Zagros Mountains of western Iran, portions of northern Iraq, northeastern Syria, and western Armenia, and other adjacent areas. Most of the Kurds live in contiguous areas of Iran, Iraq, and Turkey—a somewhat loosely defined geographic region generally referred to as Kurdistan (“Land of the Kurds”). The name has different connotations in Iran and Iraq, which officially recognize internal entities by this name: Iran’s western province of Kordestān and Iraq’s Kurdish autonomous region. A sizable noncontiguous Kurdish population also exists in the Khorāsān region, situated in Iran’s northeast.

The Kurdish language and traditional way of life

The Kurdish language is a West Iranian language related to Persian and Pashto. The Kurds are thought to number from 25 million to 30 million, including communities in Armenia, Georgia, Kazakhstan, Lebanon, Syria, and Europe, but sources for this information differ widely because of differing criteria of ethnicity, religion, and language; statistics may also be manipulated for political purposes.

The traditional Kurdish way of life was nomadic, revolving around sheep and goat herding throughout the Mesopotamian plains and the highlands of Turkey and Iran. Most Kurds practiced only marginal agriculture. The enforcement of national boundaries beginning after World War I (1914–18) impeded the seasonal migrations of the flocks, forcing most of the Kurds to abandon their traditional ways for village life and settled farming; others entered nontraditional employment.


The prehistory of the Kurds is poorly known, but their ancestors seem to have inhabited the same upland region for millennia. The records of the early empires of Mesopotamia contain frequent references to mountain tribes with names resembling “Kurd.” The Kardouchoi whom the Greek historian Xenophon speaks of in Anabasis (they attacked the “Ten Thousand” near modern Zākhū, Iraq, in 401 bce) may have been Kurds. The name Kurd can be dated with certainty to the time of the tribes’ conversion to Islam in the 7th century ce. Most Kurds are Sunni Muslims, and among them are many who practice Sufism and other mystical sects.

Despite their long-standing occupation of a particular region of the world, the Kurds never achieved nation-state status. Their reputation for military prowess has made them much in demand as mercenaries in many armies. The sultan Saladin, best known to the Western world for exploits in the Crusades, epitomizes the Kurdish military reputation.

Social organization

The principal unit in traditional Kurdish society was the tribe, typically led by a sheikh or an aga, whose rule was firm. Tribal identification and the sheikh’s authority are still felt, though to a lesser degree, in the large urban areas. Detribalization proceeded intermittently as Kurdish culture became urbanized and was nominally assimilated into several nations.

In traditional Kurdish society, marriage was generally endogamous. In nonurban areas, practices such as arranged marriage and child marriage are common. Households typically consist of father, mother, and children. Polygamy, permitted by Islamic law, is sometimes practiced, although in Turkey it is forbidden by civil law. The strength of the extended family’s ties to the tribe varies with the way of life. Along with Kurdish men, Kurdish women—who traditionally have been more active in public life than Turkish, Arab, and Iranian women, especially in prerevolutionary Iran—have taken advantage of urban educational and employment opportunities.

The dream of autonomy

Kurdish nationalism came about through the conjunction of a variety of factors, including the British introduction of the concept of private property, the partition of regions of Kurdish settlement by modern neighbouring states, and the influence of British, U.S., and Soviet interests in the Persian Gulf region. These factors and others combined with the flowering of a nationalist movement among a very small minority of urban, intellectual Kurds.

The first Kurdish newspaper appeared in 1897 and was published at intervals until 1902. It was revived at Istanbul in 1908 (when the first Kurdish political club, with an affiliated cultural society, was also founded) and again in Cairo during World War I. The Treaty of Sèvres, drawn up in 1920, provided for an autonomous Kurdistan but was never ratified; the Treaty of Lausanne (1923), which replaced the Treaty of Sèvres, made no mention of Kurdistan or of the Kurds. Thus the opportunity to unify the Kurds in a nation of their own was lost. Indeed, Kurdistan after the war was more fragmented than before, and various separatist movements arose among Kurdish groups.

Kurds in Turkey

The Kurds of Turkey received unsympathetic treatment at the hands of the government, which tried to deprive them of their Kurdish identity by designating them “Mountain Turks,” by outlawing the Kurdish language (or representing it as a dialect of Turkish), and by forbidding them to wear distinctive Kurdish dress in or near the important administrative cities. The Turkish government suppressed Kurdish political agitation in the eastern provinces and encouraged the migration of Kurds to the urbanized western portion of Turkey, thus diluting the concentration of Kurdish population in the uplands. Periodic rebellions occurred, and in 1978 Abdullah Öcalan formed the Kurdistan Workers’ Party (known by its Kurdish acronym, PKK), a Marxist organization dedicated to creating an independent Kurdistan. Operating mainly from eastern Anatolia, PKK fighters engaged in guerrilla operations against government installations and perpetrated frequent acts of terrorism. PKK attacks and government reprisals led to a state of virtual war in eastern Turkey during the 1980s and ’90s. Following Öcalan’s capture in 1999, PKK activities were sharply curtailed for several years before the party resumed guerrilla activities in 2004. In 2002, under pressure from the European Union (in which Turkey sought membership), the government legalized broadcasts and education in the Kurdish language.

Peace talks and a cease-fire initiated in 2013 between Turkey and the PKK appeared promising at its outset, but talks faltered. While Turkey renewed its crackdown on the PKK, PKK-aligned Kurds were strengthening their self-governance in northeastern Syria amid the continued civil war in Syria and the fight against the Islamic State in Iraq and the Levant (ISIL; also called the Islamic State in Iraq and Syria [ISIS]). In August 2016 Turkey launched an incursion into northwestern Syria and maintained an active military presence there in the years that followed, in part serving to prevent the Kurds in northeastern Syria from extending their reach westward. It began preparing to expand its mission into northeastern Syria in 2018 but held off from launching an offensive in anticipation of the withdrawal of U.S. troops from the region at a later date.

Kurds in Iran and Iraq

Kurds also felt strong assimilationist pressure from the national government in Iran and endured religious persecution by that country’s Shiʿi Muslim majority. Shortly after World War II (1939–45), the Soviet Union backed the establishment of an independent country around the largely Kurdish city of Mahābād, in northwestern Iran. The so-called Republic of Mahābād collapsed after Soviet withdrawal in 1946, but about that same time the Kurdish Democratic Party of Iran (KDPI) was established. Thereafter, the KDPI engaged in low-level hostilities with the Iranian government into the 21st century.

Although the pressure for Kurds to assimilate was less intense in Iraq (where the Kurdish language and culture have been freely practiced), government repression has been the most brutal. Short-lived armed rebellions occurred in Iraq in 1931–32 and 1944–45, and a low-level armed insurgency took place throughout the 1960s under the command of Muṣṭafā al-Barzānī, leader of the Iraqi Kurdish Democratic Party (IKDP), who had been an officer of the Republic of Mahābād. A failed peace accord with the Iraqi government led to another outbreak of fighting in 1975, but an agreement between Iraq and Iran—which had been supporting Kurdish efforts—later that year led to a collapse of Kurdish resistance. Thousands of Kurds fled to Iran and Turkey. Low-intensity fighting followed. In the late 1970s, Iraq’s Baʿth Party instituted a policy of settling Iraqi Arabs in areas with Kurdish majorities—particularly around the oil-rich city of Kirkūk—and uprooting Kurds from those same regions. This policy accelerated in the 1980s as large numbers of Kurds were forcibly relocated, particularly from areas along the Iranian border where Iraqi authorities suspected Kurds were aiding Iranian forces during the Iran-Iraq War (1980–88). What followed was one of the most brutal episodes in Kurdish history. In a series of operations between March and August 1988, code-named Anfal (Arabic: “Spoils”), Iraqi forces sought to quell Kurdish resistance; the Iraqis used large quantities of chemical weapons on Kurdish civilians. Although technically it was not part of Anfal, one of the largest chemical attacks during that period took place on March 16 in and around the village of Ḥalabjah, when Iraqi troops killed as many as 5,000 Kurds with mustard gas and nerve agent. Despite these attacks, Kurds again rebelled following Iraq’s defeat in the Persian Gulf War (1990–91) but were again brutally suppressed—sparking another mass exodus.

With the help of the United States, however, the Kurds were able to establish a “safe haven” that included most areas of Kurdish settlement in northern Iraq, where the IKDP and Patriotic Union of Kurdistan—a faction that split from the IKDP in 1975—created an autonomous civil authority that was, for the most part, free from interference by the Iraqi government. The Kurds were particularly successful in that country’s 2005 elections, held following the fall of Saddam Hussein and the Baʿth Party in 2003, and in mid-2005 the first session of the Kurdish parliament was convened in Erbil.

Violence and instability in Iraq following the removal of Saddam Hussein and in Syria following the outbreak of civil war in 2011 threatened the security of Kurdish communities but also offered new opportunities for Kurds to advance their claims to autonomy. The primary threat to Kurds was ISIL, which captured and occupied territory adjacent to Kurdish areas in Iraq and Syria beginning in 2013. Kurdish fighters in northern Syria entered into heavy fighting with ISIL and quickly proved to be some of the most effective ground forces against the group. As a multinational campaign to expel ISIL from its strongholds led to ISIL’s decline, a referendum for independence held in Iraqi Kurdistan in September 2017 passed with more than 93 percent support. But as Kurdish forces moved to control strategic areas such as Kirkūk, the Iraqi army pushed back and quickly quelled the bid for independence.


PostPosted: Sat Mar 21, 2020 1:22 am
Author: Anthea


PostPosted: Sat Mar 21, 2020 1:29 am
Author: Anthea


PostPosted: Sat Mar 21, 2020 4:39 pm
Author: Anthea
Newroz celebrations
Europe and Armenia

Newroz celebrations were organised in several cities and towns throughout Europe and in some villages of Armenia.


A Newroz fire was lit in the Kurdish refugees camp in the Greek town of Lavrio. The main event for Newroz was canceled due to the coronavirus outbreak, so refugees in the camp organized a two-day Newroz celebration among themselves.


Despite the quarantine observed by the city of Rome, a Newroz fire was lit in the garden of the Ararat Cultural Association.

Italians living around the association supported the celebration from the balconies and windows.


The mass celebration planned in Yerevan was canceled due to the coronavirus outbreak. Therefore, Newroz celebrations were organised in the small villages where Yazidi Kurds live in the regions of Oktomberyan and Elegez.

In the village of Dêrik in the Elegez region, young people lit a fire. In the village of Araksê (Mîyasnîkyan) in the region of Oktomberyan, residents chanted slogans like "Bê Serok Jiyan Nabe" around the fire they had lit. Milo Kalasyan, a member of the Kurdistan Committee Assembly, said that Newroz is a symbol of the Kurdish people's rebellion and resistance.


The Revolutionary Youth Movement (GBV) lit a Newroz fire in Marseille.


In Montpellier Kurds celebrated Newroz in various ways from their balconies and in the gardens of their homes.