HISTORY
Auteur - yazari: Seyfi Cengiz Tarih, gün ve saat
: 04. Mayis 2005 16:11:25:
The Kingdom of Urartu (880/850-590 B.C) could be
taken as a reference point to start with, as it was
the first political entity which had unified almost
all the lands populated by Zazas.
At peresent it is difficult to determine for certain
whether or not the Kingdom of Urartu was a Zaza
monarchy.
After the collapse of Urartu, its territory was
first conquered by the Medes and at a later period
by the Akamenids, i.e. Old Persions, who replaced
them in Iran.
By this time the former land of Urartu, at least a
great portion of it, received a number of other
names. Of them the commonest were those of Armenia
and Dersim/Zazana.
Under Akamenids, perhaps since the time of the
Medes, Dersim/Zazana had nominally been governed by
the Dynasty of Orontids (401-200 B.C), and then, at
the time of Macedonians, by two other dynasties
related to them, Sophene (Tsophk) and Artaxiad
(200-1 B.C). In ethnical sense both Orontids and the
ruler of the latter were Gilanians, which is another
name for modern Zazas as mentioned before.
Parthians (247 B.C-224 A.D) and Romans, who defeated
the Macedonians, were next to rule. Thereafter we
find Byzantines and Sasanians (224-651 AD) in the
possession of the land.
The Sasanian rule came to an end with the Arab
invasion of the 7th century A.D.
The tradition refers to the Parthians and Sasanians
as the ancestors of Dersimi/Zaza people alongside
with the Mamikonians.
In the 11th century the country was invaded by the
late Dailamits (Gilanis) and Seldjuq Turks. After
the periods of Mongols and Timurids the land fell
into the hands of the tribal confederations known as
the Karakoyunlu and Akkoyunlu, who were mainly
Mamakonians in origin, but mixed and partly
Turkicized in later times. Eventually, the
Akkoyunlu, who gained a decesive victory over the
Karakoyunlu exercised the supremacy until they were
replaced by the Safawids, their succesors.
The brief rule of the Safawids was followed by that
of the Ottomans.
As is known from historical sources during the
centuries-long war between Safavids and Ottomans,
Dersimis had sided with the former against the
latter.
When all combined together these facts clearly show
that despite foreign interventions, frequent
interruptions and fragmentation of the country, the
Zazas, under different names, have been repeatedly
spoken of during the historical times. At least
since the Persian domination we find them governing
some parts of the country here and there though not
always independently.
Nevertheless it is important to note that they are
most easily recognisable during the times of the
Parthians and Sasanians, who are referred to as
ancestors. It was their golden millenium, the end of
which marked by the Arab invasion. They returned to
power in the person of Dailamits and menaged to
maintain it for a century (945-1055) until the
coming of the Saldjukid Turks. The Arab and Turkish
invasions were obviously the most unfortunate for
the Zazas. They rose to power once more with the
early Safawids and continued to share their fate
ever after.
SEARCH FOR JUSTİCE
The collapse of the Ottomans had left a power
vacuum, filled by the Turkish nationalists, called
Kemalists at a later time. In order to create a
Turkish nation from above, they waged a bloody
campaign against Armenians, Zazas and Assyrians, the
non-Turkish elements of the empire. It was a
deliberate and sustain war, in the course of which
the national resistance of the Zazas with the sole
purpose of self-defence in 1920 (Kochgiri), 1925
(Shaikh Sait) and 1937-1938 (Inner Dersim) had been
ruthlessly suppressed one after another and
thousands were forced into exile.
That`s how the previously independent part of the
country, known as İnner Dersim, has also been
subdued and colonised by Turks.
In 1937-38, i.e., at a time when world attention was
focused on the Second World War, Turkey commited a
genocide, by killing approximately 70.000 people in
the process.
Especially the year 1938 became one of the most
important date in the nation`s calender commemerated
every year, in particular by its Kızılbash section.
Hence the people speak of “before and after the year
1938” whenever the recent history is concerned.
What happened back then has been handed down to the
later generations by their parents and
grand-parents, who witnessed the onslaught, and of
whom some are still alive. Furthermore the sites of
the mass graves all over Dersim are well known and
can easily be located if and when need be. The ruins
of the country`s cultural heritage including
churches belonged to the nations`s Christian section
are still visible.
Let there be no doubt that a legal action against
Turkey will at long last be taken at some time in
the future. A search for justice has already began.
People wish to see the justice served.
Despite a long interval the Zaza aspirations for a
free homeland has never died out. The turning point
arrived in the late-1980s, when a new patriotic
movement began to emerge. This movement has
continued to gather momentum up until now.
The struggle for a democratic self-rule is still on.
It is a struggle for survival.
AN İNTRODUCTİON TO THE LAND, LANGUAGE, RELİGİON AND
HİSTORY OF DERSİM
by Seyfi Cengiz
LAND
Dersim is an ethnical and geographical name that has
been mentioned in the historical sources, at least
since Xenophon`s book called Anabasis, written at
the turn of the 5th century BC. The once extensive
territory has been reduced to Inner Dersim, that is
today a province in the eastern part of Turkey,
situated between the two branches of the river
Euphrates, known as Karasu and Murat. It was renamed
as “Tunceli” during a Turkish military expedition in
1935.
An alternative historical name for Dersim is that of
Zazana, mentioned in B.C. 521 in the old Persion
inscription of Behistun. It has menaged to survive
over the course of the centuries under diferent
forms such as Zavzan, Gozan/Guzana, Zozan, Zauzan,
Zawazan (Andzevatsik in Armenian sources) and Sason.
LANGUAGE
The People of Dersim speak an İranian language
called Zaza (Kırmancki, Dımılki, Zazaki). Although
some reject the non-Kurdish identity of Dersimis
(Zazas) and thereby regard their language as a
dialect of Kurdish, it is infact a distinct and
seperate language, more ancient than Kurdish. This
is also the view widely shared among the linguists.
Zazaki, if we search back, is the surviving
representative of Parthian (Pahlavi) and Sasanian
languages, both of which were the same.
RELİGİON
The religious ideas of the Dersimis/Zazas have
always been of great interest to the outside world.
They were at first among the adherents of an Iranian
religion called Mazdaism, founded by Zoroaster
(Zarathustra), the Prophet of ancient Iran, who is
thought to have lived in the 6th century BC. From
4th century on, some sections of them converted to
Christianity mainly through the Gregorian and
Paulician sects. The Magian (Mazdaic) and Christian
traces are still easily detectable in the land and
beleifs of Dersim/Zazana. The religion of Islam
among Dersimis spread in the form of the Sufi ideas
after 9/10th century A.D. From late 15th century
onward they adopted a new religion, called
Kızıl-Bash (Turkish word for the İranian Surh-i Ser,
having reference especially to the red head-dress
worn by its adherents), founded by Shah Haydar
Safawi of Ardabil. Due to their new religion,
consedered as heretical, Dersimis/Zazas were heavily
persecuted by the Ottoman and Turkish rulers time
and again. These persecutions occasionally turned
into the massacares of the worst kind.
ORİGİNS AND HİSTORY OF THE PEOPLE
The early Dersimis are descendants of Mamans (the
Mamikonians of Armenian sources), who were otherwise
known as Tzanians to the classical writers. Sin, San
or Çan are only different forms for Tzan, which can
also be seen forming the second half of the name
Der-Sim in a slightly distinct shape, i.e. Sim.
As to the name Zaza, it is simply a different
pronunciation of that of Sasan. The account of their
Sasanian origin is also recorded by many writers.
The Mamans (Tzanians) and Sasanians (Zazas of modern
times) were infact different sections of one and the
same people.
There is also a Parthian element in the ethnical
make-up of Dersimis as their traditions suggest.
Briefly; Mamans, Sasanians and Parthians are the
ones that formed the early substrata of the people
of Dersim/Zazana.
The Dersimi traditions also speak some late
migrations into the country. These late migrations
took place between the11th and 15/16th centuries
A.D., and the new comers referred to are identified
with the Saltuqids, Rifais (Goranis), Aqqoyunlus and
Safawids, who were mostly from the same stock as
that of early Dersimis, so far as their origins and
nationality are concerned.
The Dersimis/Zazas of modern times are descendants
of the country`s early and late inhabitants
mentioned above.
As is known from historical sources during the
centuries-long war between Safavids and Ottomans,
Dersimis had sided with the former. After the
collapse of the Ottomans, Turkish nationalists waged
a bloody campaign against Armenians, Dersimis/Zazas
and Assyrians, the non-Turkish elements of the land.
It was a deliberate and sustain war in the course of
which the national resistance of the Dersimis/Zazas
with the sole purpose of self-defence in 1920
(Kochgiri), 1925 (Shaikh Sait) and 1937-1938 (Inner
Dersim) had been ruthlessly suppressed one after
another and thousands were forced into exile.
In 1937-38, at a time when world attention was
focused on the Second World War, Turkey commited a
genocide, by killing approximately 70.000 people in
the process, which has never been forgotten.
LET THE RİVER RUN!
By Seyfi Cengiz
The dam construction over River Munzur is in
progress under tight security. Munzur, which is our
life-blood, is being barricated. A legal initiative
to stop the construction has turned down by the
Turkish Suprim Court. There has also been a series
of peacful protests across Dersim. Thousands of
people took streets chanting “Let the river run
(flow)”.
Fighting is not yet died down. Anger is growing
stronger.
Turkey has so far ignored this oppsition to the
project. This is still the case.
Her insistance on the project seems to be a
decleration of another war against Dersim. She is
interested not so much prooducing energy, but
destroying the country and dispersing its people. By
building eight dams over River Munzur means to
employ different methods beside military force to
this end. The real aim is to evict the innermost
part and hart of Dersim which has always been the
stronghold of the national resistance up until now.
In short not only the River Munzur but Dersim as a
whole is under threat.
The River Munzur is sacred in our country’s
religion. Some holiest sites of the land are on or
along this river. The religious life of the country
is already disrapted by the construction work.
If not abundant, people might lose faith in peacfull
means and the anger could well turn into a bitter
struggle including perhaps a guerilla warfare,
though no one would normally prefer it.
One thing is certain. We shall defend our homeland.
People of Dersim do not let the occupiers get on
with this project for long. It is a national issue
and the struggle to save the river would be a part
of the struggle for national freedom.
Let me tell you how the River Munzur emerged in our
country before I finish.
This is the legend:
“Once upon a time in Dersim there was a king called
Cemşit. Munzur was his sheperd. One day this king
went away with his army to fight wars. When on front
he wished some ‘helva’ to eat. Munzur knew what his
master wished for. He told this to his master’s wife
and asked her to make the ‘helva’ to take to his
master. She thought it is Munzur himself who wishes
some and did what he asked for. He took the helva
and disappeared. Coming back a few minutes later he
said to her that the plate would be brought back by
his master.
This is what happened afterwards:
People went to welcome and kiss his hands when King
Cemşit came back. He told them about what happened
and showed them the plate. Then asked them to kiss
Munzur’s hands instead. By hearing this Munzur run
away. People went after him. As he was running with
a cup full of milk in his hands, the milk was
pouring down. İn each place where the milk dropped a
spring was emerging and of which the River Munzur”.
