Feqîra

Source: https://www.youtube.com/watch?v=mHDj-8bsPkk

The village of Feqîra, located in the Cindirês district of Efrîn, serves as a significant cultural and historical center for the Êzdî community in northwestern Syria. Established approximately 320 years ago, the village is not indigenous to its current location in terms of deep antiquity but was founded by migrants from Bakurê Kurdistan (Northern Kurdistan). The founder, Elî Lovî, led the settlement, and the villagers named their new home after their original village, Feqîra, located near Batman.

The oral history preserved by the elders describes a migration caused by violence and difficult circumstances in their homeland. When the ancestors of the current residents arrived, they were accompanied by other distinct groups from villages such as Çolaqa, Xerza, and Xalta, who also settled in the region. Today, the village maintains a distinct demographic character, described as a "lonely island" of Êzdî inhabitants surrounded by Muslim villages. The social structure is defined by ancient Êzdî tribal confederations, specifically the Xaltî and Hekarî tribes. Within the village, the religious caste system remains intact, containing all three spiritual classes: Pîr, Mirîd, and Şêx. Prominent lineages include the Ormexala family (serving as Pîrs) and the family of Îbo Îskanê, the late mukhtar whose home has guarded sacred relics for centuries.

Feqîra is geographically situated on a plateau (tebbaq) extending toward Çiyayê Kurmênc and Çiyayê Lîlonê. The landscape is marked by olive groves and historical remnants, including fifty caves and an ancient well dating back to the Roman era located at the front of the village. The residents also recall specific landmarks from their oral tradition, such as Gêla Amkuy'a, which served as a reference point for grazing flocks in the past.

The spiritual life of Feqîra revolves around two primary sacred sites. The first is the Tac û Hile, a holy object, described as the "garment of Sultan Êzî", kept within the private home of the Îbo Îskanê family. This relic is brought out annually during religious festivals for sacrifice and veneration. The second major site is the shrine of Şêx Cinêd, also historically identified by some as Pîr Seîd or Şêx Seîd. Şêx Cinêd is remembered as a humble, ascetic figure from the Şêx Hesenî lineage who possessed miraculous powers (keramet), such as handling fire and flying with doves.

The village is renowned for its vibrant celebration of Çarşema Sor (Red Wednesday), the Êzdî New Year. During this festival, the community engages in deep symbolic rituals, such as coloring eggs to represent the spherical earth and the sun (Şêx Şems), and decorating households with red April flowers. The event draws Êzdî people from across the Efrîn canton to the village square, reinforcing Feqîra's status as a custodian of Êzdî identity, peace, and historical memory in the region.

The documentary offers an extensive look at the village of Feqîran, situated in the Efrîn region on the slopes of Deşta Cûmê. Historically, the village was also referred to by the Turkish name Qerebaş, which translates to Black Head. The current inhabitants, who belong to the Êzîdî faith, settled the area approximately 400 years ago. However, the location has a much deeper history, as evidenced by Roman ruins, clay aqueducts, and an ancient well dating back over 2000 years. When the ancestors of the present day community first arrived, they took shelter in a network of connected caves before eventually constructing above ground stone houses.

The Êzîdî residents of Feqîran trace their origins to earlier migrations from eastern regions, including Tirkiyê and Cizîrê. During the Ottoman era, they crossed open borders in search of water and pasture for their flocks. Over time, they transitioned from nomadic pastoralism to settled agriculture, initially planting vineyards and later establishing olive groves which have been cultivated for about 200 years. The villagers belong to the Şerqî tribe. The very first household to settle in the village was the Elolo family. They were subsequently followed by the Êso family, who then brought their relatives, the Îskano family, to live beside them. The residents maintain strong familial connections in Mearatê and Cizîrê. Elders proudly recount a long history of peaceful coexistence and deep mutual respect with neighboring Sunni Kurdish and Arab communities in surrounding villages such as Corqan, Colaqan, Kefer Delê, and Satiyan.

Today, Feqîran has a population of around 700 original residents, though a significant number of youths have migrated to Ewropa for education and better opportunities. The community has also taken in displaced Arab families from Xan Tûman, Hims, and Dera, who work collaboratively with locals as agricultural partners. They cultivate seasonal crops like lettuce, lentils, and black cumin. The local economy is anchored by olive farming, a historic olive press, and the sale of olive wood. Despite its small size, the village sustains a carpentry workshop run by a displaced artisan, providing custom woodwork to clients throughout Efrîn.

The village features notable local sites, including a massive oak tree where children have played for generations, and ancient basalt basins at the highest elevation which once served as a sacred local Ziyaret for blessings. The documentary also explores the Êzîdî theology of the villagers, a monotheistic faith tracing back to Şîs, the son of Adem. They deeply revere Tawisê Melek as the supreme angel who refused to bow to anyone but the Creator. While their ultimate holy site is the Laliş sanctuary and the sacred Zemzem or Kaniya Sipî spring in the Şengal region of Îraq, the people of Feqîran preserve their unique local traditions, including praying toward the sun as the ultimate symbol of divine light and life on earth.

The documentary explores Feqîra, a village situated in the Cûmê plain within the Cindirêsê district of the Efrîn region. The village has a rich history dating back to the 1750s. Elder Evdirehman Heso explains the fascinating evolution of the village name. Originally, it was known as Baterkiyê during the Ottoman era. Later, when a Turkish census committee visited, they noticed the local elders wearing black headgear. Consequently, the committee named the village Qerabaş, which translates to black head. Authorities subsequently translated this name into Arabic as Ras el Eswed. However, the local people referred to their home as Feqîran or Feqîra because they considered themselves poor and lived a modest life.

The establishment of the village involved significant migration and land purchases. Husên Brahîm migrated from Şêx Bekir to the area. At that time, a neighboring settlement belonging to the Xwateyan family already existed. Guided by a friend from the Îsa Bêzê family, the newcomers purchased the village lands for six hundred and twenty five gold coins. In the early days, the inhabitants lived in the numerous natural caves dotting the landscape. It was not until 1956 that the first concrete room was constructed, marking the beginning of modern structural development in the village.

The documentary highlights the distinct Êzîdî religious structure of the village. The society is organized into strict religious castes comprising Şêx, Pîr, and mirids. Specific religious lineages mentioned include Şêx Hesenî, Şêx Ebûbekirî, and Şêx Mendî, alongside the Pîrê Omerxala lineage. The community practices strict endogamy, meaning a Şêx must marry within the Şêx caste, and a Pîr must marry within the Pîr caste, with marriage to mirids strictly forbidden. They also observe specific dietary laws, such as the prohibition of pork.

Historically, the villagers relied heavily on traditional agriculture and animal husbandry, utilizing animals for plowing before the introduction of tractors. For education, children had to walk to the neighboring village of Çolaxa or travel to Terendê. Today, Feqîra is entirely dependent on olive cultivation. The village is home to a modern olive press managed by Mîro and Luqman Heso Xelef, serving local farmers and surrounding villages like Kaxrê, Şîtkê, and Satiyê. However, severe drought has devastated the region. The Qenetê spring, which once provided abundant water, has completely dried up. Residents such as Nebî Minla Eynat and the shepherdess Îsmaîl lament that without rainfall and facing exorbitant costs for resources, both olive farming and livestock rearing have become economically unsustainable, threatening the survival of their traditional agricultural lifestyle.