Başemrê

Source: https://www.youtube.com/watch?v=otuVzQLqXvw

The village of Başemrê is situated on the heights of Çiyayê Leylûn (also referred to as Çiyayê Lîlûn) within the Şêrawa district. Geographically positioned between Efrîn and Heleb, the village serves as a strategic point overlooking the surrounding plains. The name Başemrê is derived from two components: "Ba," meaning wind—a common prefix for villages in this windy corridor like Basûfan—and "Şemr," which residents and local historians attribute to a historical "place of rest" (cîhekî vehesê). In the past, the site featured a central cistern (Sahrinca avê) where travelers moving between Heleb and Çiyayê Kurmênc would stop to drink and rest.

The social structure of Başemrê consists primarily of two tribes: the Şerqiyan and the Omeriyan. The Omeriyan tribe migrated to Başemrê from the nearby Gundê Mezin. Historically, the population of both tribes was Êzîdî. However, approximately 50 years ago (around 1970), the village elders decided to convert to Islam due to the pressures of living as a minority surrounded by Arab neighbors. Despite this conversion, they maintain close ties with neighboring Êzîdî villages such as Burc Qaz, Basûfan, and Bê.

Başemrê is distinguished by its geology and traditional economy. The village sits on rocky terrain (latan) containing approximately 40 large caves. Unlike the solid rock of neighboring areas, the caves in Başemrê contain "hewar"—a type of white marl or chalky earth. For generations, residents and people from surrounding villages like Kibêşînê and Birc Heyder excavated this hewar to whitewash their homes before the advent of cement. The village is also renowned in the Şêrawa region for its culinary specialty, kakê tenûrê, a specific type of tandoor bread or cookie made with oil, sesame, and sugar, often served to guests with cheese and tea.

The village possesses a rich tradition of herbal medicine. Elders, such as the late Kalê Xelo, passed down knowledge of local flora. Residents treat kidney stones using the boiled roots of the darê 'inabê (jujube tree) and cure wounds using a paste made from Gula Şevê (Night Flower). Culturally, the village maintains a legacy of music and dengbêj (bards), preserving folklore and songs about local history, including the tale of Meyremê.

In the context of the recent conflict, Başemrê is a frontline village. It has faced attacks from groups like Cebhet el Nusra and the Free Army, and later faced encirclement. Despite displacement events, the residents have returned and remain defiant. The village honors nine local martyrs, including Şehîd Çekdar, Şehîd Rustem Şêrawa, and Şehîd Avreş, who died defending their land. Before the establishment of the current commune system, the village was historically managed by a council of seven elders and a muxtar, notably Hilo, who maintained a guest room for the community over 70 years ago.

Source: https://www.youtube.com/watch?v=dwZ5zuBAH9Q

The village of Başemrê is situated on the Lêlûn mountain range in the Şêrawa district, positioned strategically on the border between Efrîn and Heleb. Due to this location, the village has faced attacks from "gangs" (çete) since the beginning of the conflict, though the residents are noted for their refusal to abandon their land and homes.

Culturally, Başemrê holds a specific reputation within the Şêrawa region for the production of kak or kakê tenûrê, a traditional dry bread or cookie. Residents Emîra and Zekiye explain that while other villages did not historically maintain this tradition, it was a staple in Başemrê, particularly prepared by their ancestors (kal û pîr) for guests arriving from outside the village. The preparation involves a yeast based dough, formerly leavened with sourdough from neighbors but now using instant yeast, sometimes sweetened with sugar. The baking process is distinct, utilizing a tenûr (tandoor oven) heated with wood or olive husks (şikol) rather than the methods used in other parts of Efrîn.

In addition to kak, the villagers maintain other culinary traditions tied to the agricultural cycle. Following the wheat harvest (pale), specific sweets such as Şelek and Zengilok are prepared. The daily diet includes traditional staples like meat, bulgur soup (girar), rice, and stew (tirşik). Residents express a strong attachment to their culinary heritage, noting that while they can buy market bread, they prefer the taste of their own nanê tenik baked on a sêl (griddle).

The social atmosphere of Başemrê is characterized by a blend of hospitality and political resilience. The transcript concludes with songs that voice distinct political allegiances, referencing figures such as Apo, Ebdula, and Ocalan, and expressing solidarity with other Kurdish regions including Koban, Dêrik, Cizîr, Kerkûk, Şernax, and Amed. These songs frame the village's identity within a broader narrative of resistance against perceived enemies (Romî) and loyalty to the Kantona Efrîna.