Qere Baba

Source: https://www.youtube.com/watch?v=lDQnk-ICujM

The village of Qerababa, located in the Reco district of Efrîn, has a history spanning more than five centuries. According to local elder Apê Elî, the settlement was founded over 500 years ago, initially established as a small hamlet (mezre) by a stranger who settled near a spring. Over time, the abundance of water attracted others, expanding the hamlet into a full village. The village derives its name from the Ziyareta Qerababa, a shrine located at the village entrance. Residents explain that "Qerababa" is an Ottoman Turkish term meaning "Black Father." Approximately twenty years prior to the filming, the Baathist government attempted to Arabize the name to El-Sewda, but the locals persist in using the original Kurdish and Ottoman designation.

The Border and Separation

A defining aspect of Qerababa's modern history is the imposition of the border between Rojava and Bakur. In the 1920s and finalized around 1939, the border line was drawn, severing Qerababa from its neighboring villages of Çaqela and Qerefaxlo in the north. Apê Feyzî, an elder who recalls the border's establishment in 1939, describes how the division cut the villagers off from their agricultural lands and relatives on the other side. Historically, the area functioned as a single community with fluid movement for grazing and trade, particularly towards Axdapez, but the erection of wire fences and military zones permanently fragmented these social and economic ties.

Social Structure and Families

The village was originally anchored by two primary families, including Mala Elî Gulemê and Mala Mixtê (also referred to as Mala Bextê). Over time, immigrants attracted by the fertile land and strategic location for grazing settled there, including Mala Piling, Mala Gîsim, Mala Evdikê, Mala Elî Şeref, and Mala Memîtkû. The village maintains strong communal traditions; for example, the Mala Bekir Axa house served as a central gathering point during Eid, where families would bring food to share in a collective meal, reinforcing social bonds.

Sacred Sites and Landmarks

The spiritual center of the village is the Ziyareta Qerababa (also called Tirba Qerababa). It is believed to house the graves of seven martyrs (Heft Şehîd). Historically, villagers would sacrifice black animals here to pray for rain or health. Another significant landmark is the main village spring, which flows from inside a cave identified as Şikefta Qopî. This water source was historically the heart of social life, surrounded by plane trees and even a bathhouse (hemam) in the past. A local legend claims that anyone who drinks from this water will never leave the village. The village is also defined by the Ava Reş river, used for irrigating orchards, and the ancient stone bridge, Pira Heşer ke. Cultural traditions, such as the sewing of the Fistanê Kurmancî (traditional dress), remain active through residents like Nadiye.

Source: https://www.youtube.com/watch?v=n1xGcIpynVI

The village of Qerebaba is located in the Raco district of the Efrîn region roughly 11 kilometers north of the town of Raco. It sits directly on the border separating Rojava from Bakur. The village was founded more than 500 years ago initially as a farm or mezre centered around a vital water source. The name Qerebaba is derived from the local shrine Ziyareta Qerebaba which residents describe as a Turkish or Ottoman name meaning Black Father. During the Ba'athist era the Syrian government Arabized the name to El Soda but the locals retained the original Kurmanji and Ottoman designation.

The history of Qerebaba is defined by the imposition of the border in the early 20th century specifically mentioned as events around 1920 and 1939. This geopolitical division severed Qerebaba from its neighboring village Çeqela also known as Söğüt on the Turkish side as well as Qerefaxla. Elders like Fêzî recall that before the wire fences and landmines were installed the villagers owned land and grazed livestock on the Girê wî and freely traveled to Axdepê. Despite the physical separation families remain kin to those across the border.

The social structure of the village is anchored by several long standing families including Mala Elî Guleme and Mala Elî Hemed also known as Maxtê who are considered the foundational lineages. Other families include Malê Piling Malê Cîsim Malê Evdikin Malê Elî Şeref and Malê Memîtkin. Community life historically revolved around the guest room of Mala Bekir Axa where families would gather during Eid to share communal meals. Another focal point of social life was the Dara Ke'nê a large oak tree where elders such as Elî Şêref Rehmetî Hanê Dalgirî and Hanê Cumi would sit and tell stories before the arrival of electricity in the mid 1980s.

Water sources are central to the identity and legends of Qerebaba. The primary spring known as Kaniya gund is located inside a cave called Şkefta Kaniya Gund. According to local lore explained by Hisên anyone who drinks from this spring will never leave the village. In the past a specific ritual involved the Mala Elî Guleme family who were responsible for placing a special stone into the water to pray for rain during droughts. The village also features the Ava Reş river and a French era bridge known as Pira Heşarge.

Religious heritage remains visible through the Ziyareta Qerebaba which was once a site containing seven tombs believed to be martyrs. Over time a mosque was constructed at the site encompassing the shrine. Today residents continue to maintain their customs including the sewing of traditional Kurmanji dresses for Newroz and March 8th celebrations ensuring the visual culture of Efrîn persists.

Source: https://www.youtube.com/watch?v=Og28okvlIu8

The village of Qarebaba is situated in a high altitude location within the Afrin region. The settlement is described by the host as a paradise and is distinguished by its elevation. A primary spiritual landmark in the village is Ziyareta Qarebaba, which is identified as a tomb ("tirba") and serves as a significant site for the locals.

The social structure of the village is centered around close knit households. A prominent elder in the community is Xalê Mistefa, whose age is estimated between eighty and ninety years old. He suggests that he was born around 1934 ("sî û çaran"). Xalê Mistefa recounts building a wall for a tenûr (bread oven) as a charitable act ("xêr") for his parents. The host visits the home of Xalê Mistefa, noting that the courtyard of the house was constructed in 1952.

Migration and diaspora are part of the village narrative. While the elders remain in Qarebaba, younger generations have moved to urban centers. Specific mention is made of family members living in Libnan (Lebanon), such as Riyad, and others who grew up in Heleb (Aleppo). The community maintains connections with these absent relatives, sending greetings to individuals such as Adnan, Mihemed, Roza, Giyo, and Wa. A local woman named Şehrûra is also featured preparing bread at the tenûr.

The village is described as not being very large, containing approximately seventy households ("hefte mal"). Key landmarks identified during the tour include the Mefreqê Qarebaba (the intersection of Qarebaba), a well located at this intersection known as Bîrê mefreqê gund, and a structure referred to as Mekbaz. The host emphasizes the beauty of the local environment, declaring that even the stones of the village are preferable to the cities of others.