Çema

[01:10]Host: Yes dear viewers, this time we are in the village of Chama.

[01:14]Host: The village of Chama belongs to the district of Shara.

[01:17]Host: A river passes through the west of the village.

[01:20]Host: Did the name of this village come from that river, or did it come from somewhere else?

[01:25]Host: Let us enter the village of Chama this week, and let's get to know it together.

[02:36]Host: Uncle Hec Qedrî, hello to you.

[02:38]Hec Qedrî: Hello, welcome.

[02:40]Hec Qedrî: Welcome and hello, to your arrival, to Ronahi channel.

[02:46]Hec Qedrî: And we have our martyrs, and I wish healing for the wounded.

[02:51]Hec Qedrî: And to the viewers, those present and all souls, we offer our respect and greetings.

[02:56]Host: Thank you, Uncle Hec Qedrî.

[02:58]Host: Your village Chama, where did the name come from?

[03:01]Hec Qedrî: The name Chama, it is old.

[03:04]Hec Qedrî: From the waters that come out north of us, the Siman valley, it is water, water is a river ("çem") basically.

[03:12]Hec Qedrî: To our west is Afrin, the Afrin river.

[03:16]Hec Qedrî: So its name came from this, this is the name they gave it.

[03:20]Hec Qedrî: And its history is old, its history, we don't know in which year, meaning, it was built.

[03:27]Host: I believe there are historical sites as well?

[03:29]Hec Qedrî: There are old historical sites.

[03:32]Hec Qedrî: Like the Ruins of Siman, the Ruins of Chartaq, they are all old caves.

[03:38]Hec Qedrî: Inside the village, there are those front caves.

[03:41]Hec Qedrî: They are old caves. All of them.

[03:43]Hec Qedrî: Humans used to live in them, kept their animals there, well, meaning life, they spent their lives in them.

[03:53]Hec Qedrî: Yes, they were caves.

[03:54]Host: How many families are in your village, Chama?

[03:57]Hec Qedrî: The village of Chama, there are six families in it.

[04:01]Hec Qedrî: But four, they are all the House of Ali Sher, they say.

[04:06]Hec Qedrî: Now the small and big [young and old] don't know the House of Ali Sher [by that name].

[04:09]Hec Qedrî: They say just House of Ibi, just House of Misi, just House of Hami.

[04:14]Hec Qedrî: Just House of Ma'mi and Na'si, just House of Usi, Hespisiyo.

[04:20]Hec Qedrî: These families exist in the village.

[04:23]Hec Qedrî: Yes.

[04:25]Hec Qedrî: Like they say before... they say, back when it was populated, when this village was built...

[04:32]Hec Qedrî: Meaning families, there were three families, then a conflict occurred between them, and those three families moved away.

[04:39]Hec Qedrî: They were the House of Qelqi, House of Hemiki, House of Huri.

[04:43]Hec Qedrî: And they lived in the village, saying there were approximately two hundred, three hundred households in Chama.

[04:48]Hec Qedrî: It is an old village, its history is old.

[04:51]Hec Qedrî: Meaning we cannot reach [don't recall] the history of the village.

[04:54]Host: It is old?

[04:55]Hec Qedrî: It is old, yes.

[04:56]Host: Have your people gone out, are there any outside/abroad?

[04:58]Hec Qedrî: Our people have gone out, like to Afrin, like to Aleppo...

[05:00]Hec Qedrî: They went to Aleppo, went to Damascus, went to Afrin, went to the cities.

[05:07]Hec Qedrî: Yes. Many have left.

[05:09]Hec Qedrî: Then during this crisis, some have returned back.

[05:13]Hec Qedrî: When they returned during this crisis, they occupied about seventy houses in the village.

[05:17]Hec Qedrî: During this crisis. Those who came from outside.

[05:21]Hec Qedrî: Yes.

[05:22]Hec Qedrî: The village, its history is old.

[05:25]Hec Qedrî: And they are Kurds. And it is from ancient Kurdistan.

[05:28]Hec Qedrî: Kurdistan's history as well...

[05:31]Hec Qedrî: Its history is six thousand years back. Since the time of Abraham, peace be upon him.

[05:37]Hec Qedrî: Kurds exist.

[05:39]Hec Qedrî: Even, when they made the fire for Abraham, peace be upon him...

[05:44]Hec Qedrî: The Tafsir of Ibn Kathir says that with the signal of a Kurdish horseman, they made the fire for Abraham, peace be upon him, and his name was Hayzan.

[05:54]Hec Qedrî: That horseman. His name was Hayzan.

[05:57]Hec Qedrî: The Tafsir of Ibn Kathir declares this to us.

[06:00]Hec Qedrî: Who, the Kurds, their history is old, since the time of Abraham, peace be upon him, Kurds have existed.

[06:06]Hec Qedrî: And they lived, they didn't give up their history, didn't give up their history, even if occupiers came and occupied Kurdistan.

[06:15]Hec Qedrî: The Kurds did not give up their language, did not give up their land.

[06:18]Hec Qedrî: Even if people ruled over them, the Kurd did not leave his ground. Did not leave his land.

[06:23]Host: Yes, you were mentioning, there are historical places in your village, are these Roman?

[06:27]Host: You are saying, before that Kurds were not here, in Kurdistan?

[06:30]Hec Qedrî: The Romans came...

[06:31]Hec Qedrî: Arabs came, Turks came, another one came.

[06:35]Hec Qedrî: They all left their mark [places].

[06:38]Host: Now, Uncle Hecî, your village, as the village of Chama, how do they make their living?

[06:42]Hec Qedrî: Their livelihood, it is a farming village.

[06:46]Hec Qedrî: They have their lands, they have their olives. They have their vineyards.

[06:51]Hec Qedrî: Uh... they have their things, in it they, well... plant wheat, plant barley, plant chickpeas, plant lentils, they have their olives, have their vineyards.

[07:02]Hec Qedrî: They live by it.

[07:03]Host: And the majority of the youth like that, they do vegetable farming ("terzileq").

[07:07]Hec Qedrî: Yeah... vegetable farming work, is abundant in the village.

[07:11]Hec Qedrî: Yes. Some do it in Afrin, some do it here.

[07:14]Hec Qedrî: Some used to do it in Aleppo.

[07:16]Hec Qedrî: Yes. They do vegetable farming.

[07:19]Hec Qedrî: Yes, that work exists.

[07:22]Host: May your house be prosperous, Uncle.

[07:24]Host: May God be pleased with you.

[07:34]Narrator: The village of Chama belongs to the Shara district of the Afrin canton, situated 17 kilometers from the town of Shara, and 20 kilometers north of the city of Afrin.

[07:46]Narrator: The name of Chama village comes from the richness of the area, with water and rivers.

[07:51]Narrator: The location of the village is ancient, and there are many caves in it.

[07:55]Narrator: It is estimated that in those caves, people lived in past times.

[08:00]Narrator: There are around 200 houses in the village, and close to 2000 people live in the village.

[08:06]Narrator: The family of Ali Shan was the first family to settle in the village of Chama.

[08:11]Narrator: Along with these families, many other families also came and settled here.

[08:17]Narrator: There are two schools in the village, named after those who were martyred in the Kurdistan revolution, and they are active.

[08:24]Narrator: Likewise, the village commune has been named after Martyr Kawa.

[08:33]Host: Yes dear viewers, now we have left the village of Chama, we headed towards the Siman Valley, water comes out from here.

[08:40]Host: Three villages take their water from here: Chama village, Qerqina village, Ba'rava village.

[08:45]Host: Now the mothers have come here with us, we thank them, we will get to know the mothers together.

[08:50]Host: [To learn] How they used to come and take water from here in the past.

[08:52]Host: Let's get to know them first.

[08:54]Woman 1: My name is Shaziye.

[08:55]Host: You are welcome [Literally: On my eyes].

[08:56]Woman 2: Welcome. My name is Fatme.

[08:59]Host: You are welcome, mother. Mother, may we know your name too?

[09:01]Woman 1: Welcome. My name is Fatme.

[09:04]Host: You are welcome. Are there two Fatmes?

[09:05]Woman 1: Yes.

[09:06]Host: Uh... our mothers, God willing. Let's start with you first.

[09:12]Host: Before we came, the villagers were discussing, saying "we used to come and take water from here in the past."

[09:16]Woman 1: We used to come with animals, with waterskins, rubber waterskins, we used to come and carry water from this spring. There was no water in the village.

[09:23]Woman 1: Later wells were made, the company [government/network] water came.

[09:25]Woman 1: So now we don't come here, now here is canceled [abandoned], we don't come here.

[09:28]Host: So mother, how many years ago did you come to take water from here?

[09:31]Woman 1: Well, my age is 47 years now, meaning since I was a child/young girl, we all carried it. We used to come and carry it.

[09:37]Woman 1: It has been approximately three years that they don't carry from here.

[09:40]Woman 1: They don't carry from here.

[09:41]Woman 1: Hm.

[09:42]Woman 1: There is government water, and they dug wells, every house has its own well.

[09:45]Host: How did you carry water from here, I mean was there hardship too? The village is way up there, and this is a valley...

[09:50]Woman 1: It is hard... we used to come on foot. We came on foot, with waterskins, with donkeys, with animals we came and carried it.

[09:53]Woman 1: They would fall under [the load].

[09:54]Woman 1: But, with rubber waterskins, we loaded them on donkeys and came to carry, meaning, I myself came, carried, all of us carried.

[10:00]Host: So they used to carry the cans on their backs?

[10:02]Woman 1: No, they carried it with a strap/rope, yes.

[10:04]Woman 1: There were tin cans, they secured them on donkeys, and there were ropes and rubber bands to hold them, that’s how they carried it.

[10:08]Host: Is our village still full [lively], like, do they still go to the spring and carry straps? Is the beauty of the village still there?

[10:15]Woman 1: Oh no, that was twenty or thirty years ago, maybe even over thirty years, now it is not like that at all.

[10:22]Woman 1: Here between Qerqîna and the others, thank God, our village doesn't get carried away [empty out] now.

[10:27]Host: How many times a day did they come to fetch water?

[10:29]Woman 1: Well, it depended, some houses had large families, some houses had small families, it depended on the household.

[10:33]Woman 1: Some households came twice, three times, some came once. According to the family size, according to the house.

[10:37]Host: Did only women come, or did men come too?

[10:39]Woman 1: Well, the girls gathered together. No, women came together; girls, women, brides, relatives came together.

[10:44]Woman 1: I mean, our spring was very crowded. It was always lively, there were many people, there was no fear, they came together.

[10:50]Host: Not alone, yes, they called each other, neighbors called each other, and they came together.

[10:56]Host: I want to ask you a bit too. Wherever there is water, there must be orchards.

[11:00]Woman 2: Yes, there were orchards my dear, there were figs, apples, apricots, pears, walnuts.

[11:09]Woman 2: No one forbade it [picking fruit], and there wasn't much strictness either.

[11:13]Woman 2: Meaning, if we went to do our work, we would come and wash ourselves at this place.

[11:17]Woman 2: When we finished our work... harvested, did the labor, those from Batan, Gêl, Qerqîna, Berava, Çema, everyone gathered here.

[11:26]Woman 2: Like a gathering of land-siblings [a very close community gathering].

[11:29]Host: Like a wedding.

[11:30]Woman 2: Yes. We brought things, washed our clothes here, let the water run...

[11:37]Woman 2: Meaning, at home they would say, "Hanife, you went to..."

[11:42]Host: Who is Hanife?

[11:43]Woman 2: Hanife is my mother. Hanife of Gule. She is my mother.

[11:46]Woman 2: Mm. Yes, they would wash their clothes, then make their salads, eat, drink, pack up and go.

[11:54]Woman 2: Yes. Meaning, it was like that, there was love, there was humanity. There was no division.

[11:59]Host: You said there were walnut trees, fruit trees.

[12:02]Woman 2: Yes. We were always here in the valley with the people.

[12:05]Woman 2: Sometimes... [unclear phrase, possibly regarding napping/resting]... the valley was beautiful and lively then.

[12:11]Host: The river is bordered by trees, it has its trees and produce, they are orchards.

[12:15]Woman 2: The trees have lots of produce, they are orchards. Yes.

[12:17]Woman 2: And we had an aunt/elder here, she would say "Come, come," whoever eats whatever, let them. Even the cobblers, let them.

[12:23]Woman 2: My dear, back then it was tight/strict too. She said "Come, come," they climbed the trees, looked into the trees.

[12:28]Woman 2: But we are small, whom shall we look at.

[12:30]Woman 2: Yes. She said that.

[12:31]Host: So, mother, how old are you?

[12:33]Woman 2: My age, maybe seventy-two, seventy-three... seventy-seven exist. Seventy-seven.

[12:39]Host: May God give you [long life], mother.

[12:40]Host: So mother, that beauty of the past was so nice. The times, before when the people gathered and came together.

[12:45]Woman 2: In the past there was stability, they call it gathering, back then there was love.

[12:49]Woman 2: In the past, everyone was like land-siblings [kin]. Yeah.

[12:53]Woman 2: Meaning, if someone ran out of flour, for two or three days they borrowed flour from each other, borrowed bulgur.

[13:00]Woman 2: They gave to each other. Where is the past, my dear? Now there isn't any, even if your father is hungry.

[13:06]Woman 2: That's how it is. What can you say to whom, my dear.

[13:09]Woman 2: We saw a lot of hardship, we saw hardship and we saw relief.

[13:13]Woman 2: And again, the badness of hardship is at the very end. The worst destruction is at the end, my dear.

[13:19]Woman 2: Yeah.

[13:20]Host: So mother, you mentioned your mother. Those women who came here, who were they in the village?

[13:25]Woman 2: The women who came, they were women with water pitchers, women with containers, neighbor women.

[13:29]Host: Say their names, maybe...

[13:30]Woman 2: They have all passed away too.

[13:31]Host: So they are all deceased.

[13:32]Woman 2: There was Aunt Hur, Xac... uh, let's say our Aysho, her aunt.

[13:39]Woman 2: Uh, let's say they were all there, Zeynu was there, they all came. The names of the past are not like these, are there names like those now?

[13:46]Host: Some exist, some...

[13:47]Woman 2: Some. Those things, those names don't come back, they don't name people that.

[13:51]Woman 2: Those old names, Aysh and Gul and such, they still name people that sometimes.

[13:55]Woman 2: Yes. It was like that, what can you say to whom, my dear.

[13:59]Host: Let me ask mother [the other woman] a bit.

[14:02]Host: Mother?

[14:03]Woman 1: Yeaah...

[14:04]Host: We are sitting by the water now, the sound of the water is coming to us.

[14:06]Woman 1: Yes.

[14:07]Host: What does it remind you of, when this sound of water comes to you?

[14:09]Woman 1: The sound of the water comes to me, the things we used to come for, it was nice, it was good, now the water is scant, the weather/atmosphere is scant like this now.

[14:17]Host: Meaning if you look at the hours [pass time here], you don't feel the time passing?

[14:19]Woman 1: Huh? No, no. It was nice, it was good, like when we [washed] the grain, washing the wheat...

[14:26]Host: What happened? Let the guy say it.

[14:28]Woman 1: Our ears... I [remember] flour and grain, it was green wheat (firîk). A flood came to us, we call it the upper "kargez" [likely a local term for a type of flood or water surge].

[14:36]Woman 1: They let their cattle down there... and it rose, a great mist/darkness happened, a rain came, a rain came, it went over these plane trees, however many plane trees there were.

[14:46]Woman 1: And an ox, fell over and went, the flood went towards the Qerqîna gorge over the water... [past] our trees.

[14:51]Host: So the ox went away in the water?

[14:52]Woman 1: It went away in the water. Our flood came, they asked "where is the ox?", we said "it is gone/sin happened to it".

[14:56]Woman 1: They saw the path, the water came down, came out, they went and looked, the ox was dead there.

[15:01]Host: So in the past there was a lot of water?

[15:02]Woman 1: It was a lot. The water, no, it was when the flood came. The ox... but the water was plentiful, not like now, the water was more than this.

[15:08]Woman 1: But it's good that the flood came, the rivers are full, the water piled up on top of each other and at that time the ox went.

[15:15]Host: So how many years ago was this, mother, this story you are telling?

[15:17]Woman 1: Uh, this was forty years ago. There is the age of three... oh my memory has left.

[15:22]Woman 1: My memory... fifty-seven years or whatever, in that time.

[15:26]Woman 1: Like that, the ox went with it, went with the flood.

[15:29]Host: In the past, did they come here, children, did they wash their heads/hair here?

[15:32]Woman 1: Huh? They washed their little ones' heads, they washed their husbands' heads.

[15:37]Host: So in the past everyone came, the people washed their heads here?

[15:38]Woman 1: Everyone washed. Come all, whoever carries water... here they would do their washing, wash their clothes.

[15:45]Woman 1: Saying "come, come," whoever [unclear] put water on the fire, there was no water [at home], they carry it and take it to the house.

[15:51]Host: So where, where did they wash [items]?

[15:53]Woman 1: Uh, the rugs, yeah, no, they went to the dirt orchards, there weren't any [facilities], right here by the spring they washed.

[15:58]Woman 1: Inside that plane tree, under the shade of the tree, they washed their heads.

[16:01]Host: Inside the tree?

[16:02]Woman 1: Yes. Under its roots/trunk was like a bathhouse.

[16:05]Host: Can we go see it?

[16:26]Host: Mother, are you talking about this tree?

[16:28]Woman 1: Yes, back then [unclear phrase, possibly referring to the size or shape]...

[16:31]Host: So this tree was big in the past?

[16:33]Woman 1: Wooow, like this, like this it was very huge/hollow.

[16:36]Woman 1: Huh? The tree was big, like a bathhouse, the village tap/pipe was made like a bathhouse.

[16:42]Woman 1: Huh?

[16:44]Host: So in the past this tree was this big?

[16:46]Woman 1: Yes, like this, oh, ohhh, it was very hollow/wide. It was a bathhouse, it was opened like a hole/cave here.

[16:51]Host: So its door was here?

[16:52]Woman 1: Yes. And it was inside the tree, and the tree was wide like this, it was big.

[16:56]Woman 1: Right here, uh, they would do their washing here, wash their little ones' heads.

[17:01]Woman 1: But they carried water, carried it with rubber straps.

[17:03]Woman 1: That's how it was, my dear/sir.

[17:05]Woman 1: We used to come carry water from here, with rubber straps, our shoulders were in pain here.

[17:09]Woman 1: We came here and washed the bulgur and that grain too, grain for bulgur, for storage.

[17:13]Woman 1: At this place, we came here, here our hands never stopped [working] from this place.

[17:16]Woman 1: Oh, they washed their clothes too, washed their heads too, washed their kids too, all our chores happened here, happened here at the spring.

[17:22]Woman 1: There was no water, there was no tap water in the village.

[17:25]Woman 1: We just had a well, it was far, they took it... [unclear] gave water.

[17:28]Woman 1: Here it was always very lively, the people were many, [unclear] was many, we were always here, auntie, my father's house was large too.

[17:36]Woman 1: We were always here, our orchards are here. They did [work] here, here... did their work, in the evening when the sun set, we went, we went.

[17:42]Host: May your house be prosperous [Thank you].

[17:44]Woman 1: Good times [You're welcome].

[17:45]Host: Thanks.

[17:46]Woman 1: Good times.

[18:05]Narrator: The scenery, buildings, and riverbend of Afrin, one and like a flower, the water has come behind the Meydanki dam, constructed.

[18:13]Narrator: To the north of the village, Simon's Spring and Keres Spring are located.

[18:17]Narrator: The villagers water their orchards. And also to the south, there is the Simon ruin.

[18:22]Narrator: That is an ancient cave. It was used as a place for humans.

[18:27]Narrator: It is said the village site was like an ancient city. And this was in the pre-Islamic era.

[18:36]Narrator: To the east of the village, there is a class/type of well. That well, the water is very ancient.

[18:42]Narrator: They say there is a water canal, whose water comes from the Pars Mountain or Qestel Cindo.

[18:48]Narrator: And on that canal, there are three other water wells.

[18:52]Narrator: Once upon a time, the water from those wells came to the pump, meaning the water reservoir.

[18:58]Narrator: Drinking water was distributed to many villages.

[19:00]Narrator: Like Gabeleka, Omera, Berava, and Qerqîna.

[19:27]Host: Teacher Abdullah, hello to you.

[19:29]Abdullah: Hello, upon my eyes [you are welcome].

[19:31]Host: Today we are in the village of Çema. We thank you for coming with us to this historical place, these caves.

[19:36]Host: Can you talk about it, how many years ago was this cave made?

[19:41]Abdullah: Okay. This in... in scientific terms, its name is not a "cave".

[19:47]Abdullah: They call these "Naûs" [Necropolis/Rock-cut tomb]. A cave is natural.

[19:51]Abdullah: But this one, humans dug it with their own hands, made it.

[19:55]Abdullah: There are many models like this in Kurdistan.

[19:58]Abdullah: Especially...

[20:00]Speaker 1: In this region, there are more than 17 rock-cut tombs of this kind ready.

[20:07]Speaker 1: One can sit inside them, for residence, to live in them.

[20:13]Speaker 1: And some are to bury their dead inside, meaning they were made to be used as graves.

[20:20]Speaker 1: This is also a model that has been dug by hand.

[20:24]Speaker 1: This thing inside, as it appears, they used this one like a grave.

[20:30]Speaker 1: Inside of it, as it appears, it is like [it has] three rooms.

[20:39]Speaker 1: At the chest of every room there is like an arch, underneath there is a tomb, and in the middle, there is a hall.

[20:46]Speaker 1: It has been built exactly like modern houses.

[20:51]Speaker 1: The tombs inside have been dug out of rock like coffins.

[20:57]Speaker 1: These models, exactly these models at... they used as tombs in Dîlok (Gaziantep).

[21:05]Speaker 1: Old Dîlok, meaning north and west of the city of Antep, by 10 kilometers.

[21:13]Speaker 1: There are 17 rock-cut tombs of this kind in that place.

[21:20]Speaker 1: These were the graves of the nobles of that country.

[21:25]Speaker 1: This model itself is estimated to be from the pre-Common Era, the Roman period.

[21:31]Speaker 1: It is estimated to belong to the Kingdom of Commagene, that is how it is known.

[21:38]Speaker 1: And this is the door of the cave.

[21:41]Host: Are there carvings inside, carvings?

[21:43]Speaker 1: It is exactly the Antep model, I estimate maybe the carvings were destroyed, maybe they were stolen.

[21:52]Speaker 1: Mostly the carvings that were made on them were of the nature of Kurdistan...

[21:57]Speaker 1: Flower shapes were made on them, there are ram figures, goat figures...

[22:03]Speaker 1: Maybe they used goats more often; in the nature of Kurdistan, the goat was domesticated a lot, the goat had many benefits.

[22:12]Speaker 1: That door is like... like a wheel, it is round.

[22:18]Speaker 1: Maybe... furthermore, there are many water canals, to catch water with them, in this region here towards Sherawa there are many.

[22:26]Speaker 1: And this is maybe exactly like that, but in the cave with two doors...

[22:30]Host: You mean one of the caves has two doors?

[22:32]Speaker 1: It's a natural cave. This one was made by hand.

[22:36]Speaker 1: This canal was made by hand.

[22:38]Speaker 1: And the two-door one where traces of humans are found, the bone of a child was found in it, its age is 100,000 years ago.

[22:50]Speaker 1: Meaning, this proves that on earth, before all other regions of the world, humans spread in Kurdistan.

[23:00]Speaker 1: They developed in Kurdistan. Socialization was created in Kurdistan.

[23:07]Speaker 1: Groups of streets/settlements were created in Kurdistan.

[23:12]Speaker 1: Originally, maybe they came out of East Africa, but development did not happen [there].

[23:19]Speaker 1: Development only starts from Afrin and up to Sulaymaniyah, the human here emerged active.

[23:28]Speaker 1: Indeed, those traces in Afrin and traces in Sulaymaniyah, the Shanidar cave, this is proof in the whole world...

[23:38]Speaker 1: Universities of the whole world have done research on it.

[23:41]Speaker 1: Meaning, the place of humanity is Kurdistan, civilization emerged from Kurdistan, socialization emerged from Kurdistan.

[23:47]Speaker 1: Yes.

[23:48]Host: May your home be prosperous, thank you.

[23:50]Speaker 1: Thanks to all of you.

[24:00]Narrator: The greenery of the village and their homeland, they sustain their lives with agriculture, from olive fields and vegetable gardens and fruit trees.

[24:08]Narrator: They sell their products in the Afrin market, and they also plant the highland fields.

[24:14]Narrator: Along with agriculture, some families also raise livestock, and with the sale of their products, they make their family's living.

[24:26]Narrator: After the Rojava revolution, internal workshops opened in the village, and young and old, women and men, everyone works in them.

[24:33]Narrator: And they make their living with it. This allowed migration not to happen, peace to exist in the village, and job opportunities to arise for the young men and women of the village.

[24:58]Host: Yes, dear viewers, today we are in the village of Çeman. We have proceeded to a shrine.

[25:04]Host: All the women of Çeman village also came along. We will thank them.

[25:08]Host: A mother (dayê) is by my side, we will ask her about the history of the shrine. Mother, hello to you.

[25:13]Speaker 2: Welcome, in safety and health.

[25:16]Host: Be healthy, mother. Mother, let us first get to know you.

[25:18]Speaker 2: Well, your age [meaning hers] is something... I am from this village, I am a native of this village, certainly I am a villager, I am myself.

[25:23]Host: You are welcome (on our eyes), mother.

[25:25]Speaker 2: May upon your eyes be good, may I be a sacrifice for your eyes. You are also like my son.

[25:29]Speaker 2: Welcome. Come now... our shrine is an ancient shrine.

[25:32]Host: How old are you?

[25:33]Speaker 2: My age, I am in [my] eighties.

[25:36]Host: You are eighty years old?

[25:37]Speaker 2: Yes, eighty, really.

[25:38]Host: And you have been coming to this shrine since the past?

[25:40]Speaker 2: I have been coming to this shrine since the past, we engage in... [customs], we play the drum.

[25:44]Speaker 2: Meaning the people [crowd] is large, meaning...

[25:47]Host: What is the name of your shrine?

[25:48]Speaker 2: The name of our shrine is Sheikh Mohammed. We name our little ones after him.

[25:54]Speaker 2: Meaning half the village is [named] Sheikh Mohammed.

[25:56]Host: Meaning you name your children after him too?

[25:58]Speaker 2: Yes, we name our children after him too.

[26:00]Host: Specifically, which day do you visit the shrine?

[26:03]Speaker 2: We come on Thursday, before.

[26:05]Host: Specifically on the eve of Friday?

[26:07]Speaker 2: The eve of Friday.

[26:08]Host: Do you come on Wednesday too?

[26:09]Speaker 2: On Wednesday, they come to the pl... come to the fountain, this now...

[26:14]Host: Meaning our Ezidi people, I say, do they visit here on Wednesday?

[26:18]Speaker 2: They come on Wednesday, ours is Thursday.

[26:21]Host: And what is discussed, here too when it becomes the night of the fire, the night of Newroz, do you come here again?

[26:27]Speaker 2: Again we come here. Here in the sunlight [open] becomes fire...

[26:31]Speaker 2: They make a wheel of fire [bonfire], the people play the drum in the open, they make a thousand films [scenes/activities].

[26:36]Host: Do they light the Newroz fire too?

[26:37]Speaker 2: They light it at the river/creek, by God.

[26:39]Speaker 2: We used to... set up a swing here, we came to the shrine, then on the holiday... we passed the village [celebrated].

[26:45]Host: And when you were a child, are the children of now like that?

[26:47]Speaker 2: Children of now... now they don't come, really, it's lost, yeah. Before we used to come.

[26:51]Speaker 2: Really we had a tree here, a palace [huge] like this...

[26:53]Speaker 2: Under this sun [sky] its root, it toppled over, snow fell on it, it toppled.

[26:57]Host: A tree?

[26:58]Speaker 2: Yes, we had a juniper tree log/trunk.

[27:00]Host: What tree was this?

[27:01]Speaker 2: Juniper.

[27:02]Host: Juniper?

[27:03]Speaker 2: Yes, it was a juniper tree. It was at this place, right at this place.

[27:06]Speaker 2: Here they would set the table [spread food] up to that place there.

[27:09]Speaker 2: The village... [unclear] inside... they did that, in the shrine, the late mother...

[27:14]Speaker 2: And then we made soup, made dinner, put two pots, the people bought sweets, fruits came. Nobody stayed behind.

[27:20]Speaker 2: And the village told each other, our little ones came from the huts/houses.

[27:24]Speaker 2: And so it was like that.

[27:25]Host: Mother, now the people who have gathered around us, are they all from your village?

[27:29]Speaker 2: No really, they are all our villagers. And there are strangers too among them.

[27:32]Host: Meaning now like the village of Bera, the village next to you...

[27:35]Speaker 2: Yes, they are our neighbors.

[27:36]Host: That place... Omer Axa, Shera, do they come here too?

[27:39]Speaker 2: They all used to come here.

[27:40]Host: Is there anyone from them now?

[27:41]Speaker 2: Ah, now they don't come. Yes, it's lost.

[27:43]Speaker 2: Meaning when they would do it, they would... [unclear], they would organize/task.

[27:48]Speaker 2: When they organized, everyone came to the shrine.

[27:50]Speaker 2: And now they don't do it, it's lost.

[27:51]Speaker 2: When rain doesn't fall, they would go around.

[27:53]Speaker 2: They would perform rituals, make dinner at this place.

[27:56]Speaker 2: They wouldn't wash the dishes, [until] rain falls, they come to wash them with water.

[28:00]Host: Look mother, you said this is New Year (Sersal).

[28:01]Speaker 2: Mm, it's New Year.

[28:02]Host: When rain doesn't fall?

[28:03]Speaker 2: It's New Year, yes.

[28:04]Host: Tell us about that beginning, what do you do when rain doesn't fall?

[28:08]Speaker 2: When it doesn't rain, then they would go around the villages.

[28:11]Speaker 2: And they pound/collect oil, pound/collect bulgur, water...

[28:14]Host: Do men go around specifically?

[28:15]Speaker 2: Men go around, at night.

[28:17]Host: Do children go around too?

[28:18]Speaker 2: Children also go around, meaning in... [unclear]... scarecrows/costumes.

[28:21]Host: Young men?

[28:21]Speaker 2: Yes, young men.

[28:22]Speaker 2: And they would pour water on [them].

[28:25]Speaker 2: Meaning let the rain fall. They come and mashallah, rain pours down heavily here.

[28:29]Host: Meaning outside, at houses, they knock on doors...

[28:31]Speaker 2: Aaa, they do things in the courtyard.

[28:32]Host: Do they give them rice, give them money?

[28:33]Speaker 2: Aaa, they come and buy a lamb.

[28:35]Speaker 2: And then...

[28:36]Host: That day, do they come specifically on Friday?

[28:38]Speaker 2: Yes on Friday we would come before. Before Thursday, the eve of Friday.

[28:42]Host: You come and slaughter a livestock of yours here?

[28:43]Speaker 2: They slaughter, make food, the whole village eats.

[28:46]Speaker 2: And truly from their hearts. It was done again this year, made.

[28:48]Host: Did you do the New Year?

[28:49]Speaker 2: Yes, last year the rain fell well. This year rain didn't fall much.

[28:52]Host: Rain didn't fall, did you not do it again?

[28:53]Host: We are in spring now.

[28:55]Speaker 2: We are in spring now, so they do that.

[28:58]Host: Meaning anytime the rain stops, they do that.

[29:00]Speaker 2: Do you have faith in this, do you believe in it?

[29:03]Speaker 2: We have faith in it, yes.

[29:05]Speaker 2: By God... out before... [unclear]... like one year they came outside the village.

[29:08]Speaker 2: With drums, around the village... here too, here too was people up to there.

[29:13]Speaker 2: But now it doesn't come [happen], it's lost.

[29:16]Speaker 2: Meaning if a family performs a ritual well, what is it to them, before the ancient shrine.

[29:21]Speaker 2: Our shrine has its name.

[29:25]Host: Mother, thank you.

[29:26]Speaker 2: May your home be prosperous. I will pass on. Thanks.

[29:27]Speaker 2: Okay okay.

[29:32]Host: Mother, hello to you.

[29:33]Speaker 3: Welcome.

[29:34]Host: Hello to all of you.

[29:35]Speaker 3: Welcome.

[29:35]Host: Thanks. Are you well?

[29:37]Speaker 3: You [be] well too. Upon head and eyes [welcome] you came to us, our home.

[29:39]Host: Be healthy. Be healthy mother.

[29:41]Host: Today is Thursday and you have turned towards the shrine.

[29:44]Speaker 3: Yes.

[29:45]Host: Now have you also lit your candles, wax?

[29:47]Speaker 3: Mm, thank God.

[29:48]Host: This is Aunt Mani. Now regarding the making of rain, there was a tearing [custom].

[29:54]Host: The people in it, if some died, they come and pray in it, Friday eve women come outside, sit in it, pray, and leave.

[30:00]Speaker 1: It is not a cure, we are making a pilgrimage.

[30:02]Speaker 1: Yes, one is my uncle, one is my aunt, they are doing it now, they leave no meaning/doubt upon it.

[30:06]Host: Is it for rheumatism/life pain?

[30:07]Speaker 1: Yes, it is for rheumatism/life pain, it's... it's organization/arrangement.

[30:10]Host: How is it?

[30:11]Speaker 1: By God, it is a tied blue cloth. So, the people of the village, everyone brings things for their distress.

[30:16]Host: Come, what prayer did she make? Come... who did it, yes come?

[30:19]Speaker 1: Uh, well... uh, we pray, we also do it for our own purity/goodness up to the outcome.

[30:25]Speaker 1: We also [pray] for the sake of goodness... for the sake of our words, we make our prayers, we do it for our children.

[30:30]Speaker 1: We do it for ourselves. Yes.

[30:33]Host: So you also lit a candle, lit a candle?

[30:35]Speaker 2: I made a vow, that [God] gives me my son and taking the face [honoring]...

[30:38]Speaker 2: I had made a vow, that if He gives my son to the path [of life] God willing, that I will light the pilgrimage jar/candle.

[30:43]Speaker 2: An hour before [the news of] my son, I came and called upon God, and did my part at the shrine.

[30:47]Speaker 2: I said, I will light a candle at the shop too. I was sitting right here, an hour later the news of my son came.

[30:51]Speaker 2: I was anxious... remaining and... and now the news came saying he got out, he is on his way coming.

[30:55]Host: Who had held/arrested him?

[30:57]Speaker 2: It is the Jaysh [Army]... spirits/enemies.

[30:59]Host: Jabhat al-Nusra?

[31:00]Speaker 2: Jabhat al-Nusra.

[31:02]Host: Did they release him now?

[31:02]Speaker 2: We are praying, God willing their sustenance/livelihood is blessed.

[31:05]Speaker 2: May God grant safety to all to pass through God willing, may God be the companion of all.

[31:08]Speaker 2: We pray for everyone, friends and neighbors... whether it's the leader or outside, like my son God willing, may all their hours be happy.

[31:12]Host: So wasn't this remaining child of yours who was captured by Jabhat al-Nusra, released now?

[31:16]Speaker 2: Yes, the remainder and the face [child].

[31:17]Host: On this occasion, go then God willing, have a good time.

[31:19]Speaker 2: God willing, we won't see [bad things] in life.

[31:21]Host: Is he on his way coming?

[31:22]Speaker 2: Yes, thanks. I will light the charity of the shrine for him God willing.

[31:26]Host: Won't you light it?

[31:27]Speaker 2: If... if the coverage/opportunity remains.

[31:28]Host: Mother, you have come here, is it Thursday?

[31:30]Speaker 3: By God, mashallah... we saw a very nice place, I had made a wish, it was a place that, praise be to God, was comfortable.

[31:35]Speaker 3: Yes, and today we came again for our wandering, we will light [candles].

[31:40]Host: Meaning, especially women come, men don't come?

[31:43]Speaker 3: Men don't come, women come.

[31:44]Host: Huh?

[31:45]Speaker 3: Women come.

[31:46]Speaker 3: Yes, women... we come every Thursday.

[31:49]Speaker 3: We stick stones onto it, we make vows, our vows... we do that, mashallah it comes true.

[31:54]Speaker 3: The wish for them, whatever it is, comes true.

[31:56]Speaker 3: We make noise [pray aloud], we... our wish... we light our grave/place, our wish happens.

[32:00]Speaker 3: Praise be to God. It is good.

[32:02]Host: Now, isn't there a passage for these things?

[32:04]Speaker 3: Mother [Give it]?

[32:05]Host: Is this also a tree [part of the ritual]?

[32:06]Speaker 3: This is also God's tree, yes.

[32:08]Host: What tree is it?

[32:08]Speaker 3: It is the cloth of wishes. You tie a cloth, your wish comes true.

[32:13]Speaker 3: It is the tree of sticking knowledge [Tree where things stick].

[32:14]Host: If you tie it, does it not accept?

[32:16]Speaker 3: Whatever vow you made, mashallah it walks/proceeds.

[32:18]Speaker 3: If it came forward [accepted]?

[32:19]Speaker 3: Ah, before us, stones were stuck to it.

[32:21]Host: Who among you will light the candle? Will you light it?

[32:24]Speaker 4: Hello, good day.

[32:25]Speaker 4: I have come to light a candle for my wish.

[32:27]Speaker 4: To ask for a wish for myself and light the candle.

[32:30]Speaker 4: And God willing, may God grant the heart's wish of all and grant ours too.

[32:33]Host: Amen, God willing.

[32:35]Host: Look down here...

[32:36]Host: Dear viewers, let us watch together how they go down as well.

[32:40]Host: There is some difficulty in it too.

[33:01]Speaker 5: May God grant your heart's wish.

[33:02]Speaker 4: May He grant you safety too, oh Lord. Thanks.

[33:14]Narrator: A shrine known by the name Sheikh Muhammad in the village of Juri.

[33:19]Narrator: Which the people of the village and those from the surrounding areas visit and light candles.

[33:24]Narrator: Likewise, they pray to God to fulfill their wishes and hopes.

[33:28]Narrator: Now, the area around the shrine has become the village cemetery.

[33:32]Narrator: On the mornings of feast days, the village people visit this shrine again.

[33:42]Narrator: The water spring [pump], from which five villages used to get their water, is in the village of Juri.

[33:48]Narrator: But now it is used only for the village of Chamake.

[33:52]Narrator: There is a primary school in the village, where the village children study up to the sixth grade.

[33:59]Narrator: And there is a religious mosque in this village.

[34:01]Narrator: Where the residents of the village perform their prayers.

[34:37]Singer: Oh dear, oh dear...

[34:41]Singer: Oh dear, oh Mencole [name/swaying one], Mencole oh dear...

[34:47]Singer: Mencole, Mencole oh dear.

[34:52]Singer: The cotton in the riverbed, what is it, oh dear.

[34:57]Singer: The cotton in the riverbed, what is it, oh dear.

[35:03]Singer: The strong pain/love, what is it, oh dear.

[35:08]Singer: The strong pain/love, what is it, oh dear.

[35:14]Singer: In the sugar bowl, what is the sugar, oh dear.

[35:19]Singer: Mencole, the father is old, oh dear.

[35:25]Singer: Upon me, it is lake after lake [deep water/trouble].

[35:28]Singer: Water is milk, water is a shield.

[35:31]Singer: Mencole, oh dear...

[35:34]Singer: Mencole, Mencole is...

[36:13]Singer: Oh love, love, love, love, love, love, love, love, love, love, love, love, love, love, love...

[36:25]Singer: The cruel one, victim, all four anklebones are white [lucky/pure], a year like [this] year has not come before the saddle...

[36:33]Singer: It falls upon [us] in small pieces, ours is a firstborn of fourteen years.

[36:38]Singer: Making herself into a state/condition, letting herself go before the heavy/sweet load.

[36:42]Singer: Morning and the coming month/moon, the load in front of the billy goat, the leaves are twirling.

[36:46]Singer: Oh love, love, love, love, love, love, love, love, love, love, love, love...

[36:54]Host: Long live the Mukhtar [Village Head].

[36:56]Mukhtar: Thanks, welcome to your arrival.

[36:58]Mukhtar: Thanks, may your voice be healthy, long live the leader/head.

[37:01]Mukhtar: Thanks, welcome to your arrival.

[37:03]Mukhtar: From the villager of Chamara, and praise be to God, from this face/aspect we saw seven things too.

[37:09]Mukhtar: And now we will come, meaning the land and country here in the village of Chema.

[37:16]Mukhtar: We [will perform] an old melody/song, one from the old heritage, from the forefathers, remaining for us.

[37:22]Mukhtar: And naturally, one, if I may say, purely in Kurmanji, it's all there.

[37:26]Mukhtar: Except from the river, wine afterwards, one melody played, Awi Reshko [Blackish Melody].

[37:31]Host: This Awi Reshko, especially now everyone knows his song.

[37:35]Host: When you see a small child, [or] see an old man, he knows that song.

[37:38]Host: But the dance, nobody knows this.

[37:41]Mukhtar: We know that nobody knows [it], but...

[37:42]Host: Your specialty/uniqueness is that this dance exists like this.

[37:45]Host: So, did you create this dance or did you bring it from outside?

[37:49]Mukhtar: No by God, we created this dance.

[37:51]Mukhtar: Naturally, we created this dance, from naturally the time when...

[37:57]Mukhtar: He reaps the furrows [harvest], when... he winnows the threshing floor, when... he does that.

[38:01]Mukhtar: This means, let the stingy/lazy human be aware of himself, it's not necessary to warn a person.

[38:06]Mukhtar: Let him be knowledgeable himself. Meaning at that time, for example when you reap the furrows, meaning kneading dough, you wipe/blow your nose [working hard].

[38:14]Mukhtar: The meaning was being stingy/lazy.

[38:16]Mukhtar: Even now, let the people... let them be aware of themselves.

[38:19]Mukhtar: Mine is like this.

[38:21]Host: Meaning, does that dance have work in it, or are there figures/rhythms?

[38:24]Mukhtar: Based on the stingy person, and some also work, naturally how they go to agriculture, winnowing the threshing floor, reaping the harvest...

[38:32]Mukhtar: You... meaning it is all in it.

[38:33]Mukhtar: And welcome, and we will now for you...

[38:36]Host: Now regarding the dance, are the women ready too?

[38:41]Mukhtar: Naturally.

[38:42]Host: And are the men ready too? Is it always like this?

[38:45]Mukhtar: Yes.

[38:46]Host: Meaning however many celebrations you have, women must be there and this dance exists too.

[38:50]Mukhtar: In the village celebration. It exists, this dance exists, always however many weddings there are, this dance exists with us.

[38:55]Host: Okay, please go ahead.

[38:56]Mukhtar: Come on. Okay.

[41:50]Speaker: Oh Rişkû, I won't give you up.

[41:53]Speaker: I am a sacrifice for the soul of the earth.

[41:55]Speaker: I will paint the house red and white.

[41:57]Speaker: I won't sell the pigeon cheap.

[42:00]Speaker: Oh Rişkû, I won't give you up.

[42:03]Speaker: Rişkû is mad and you are dizzy.

[42:05]Speaker: Inside your head is full.

[42:07]Speaker: Laughter is free with you.

[42:10]Speaker: Oh Rişkû, I won't give you up.

[42:13]Speaker: When one speaks of the Rişkû dance, one loses their grief and worries.

[42:18]Speaker: When one speaks of the Rişkû dance, the village of Çema comes before one's eyes.

[42:23]Speaker: The village of Çema, with its nature, with its joy, has become a passion for wandering.

[42:28]Speaker: We also bade farewell to Çema and to you in this way.

[01:10]Host: Belê temaşevanên hêja, îcarê jî em li gundê Çema ne.

[01:14]Host: Gundê Çema girêdayî navçeya Şera ye.

[01:17]Host: Rojavayê gund çemek derbas dibe.

[01:20]Host: Gelo ev navê gund ji wî çemî hatiye, yan jî ji derek din hatiye?

[01:25]Host: Ka vê hefteyê em derbasî gundê Çema bibin, em bi hev ra nas bikin.

[02:36]Host: Apê Hec Qedrî merheba ji te ra.

[02:38]Hec Qedrî: Merheba, ehlen.

[02:40]Hec Qedrî: Ehlen û merheba, ji hatina we ra, ji qenala Ronahî ra.

[02:46]Hec Qedrî: Û ewê me şehîdên me hene, û ji birîndaran ra şîfayê dixwazim.

[02:51]Hec Qedrî: Û ji temaşevanan ra jî, hazir û giyan ra, hurmet û selamê me hene.

[02:56]Host: Spas ji te ra apê Hec Qedrî.

[02:58]Host: Gundê we Çema, nav ji ku hatiye?

[03:01]Hec Qedrî: Navê Çema, berê kevn e.

[03:04]Hec Qedrî: Ji avên şimalî me dertên, geliyê Sîmanê, av e, av çem e yanî xwedê.

[03:12]Hec Qedrî: Rojavayî me Efrîn e, çemê Efrîn e.

[03:16]Hec Qedrî: Hema navê wî ji vê hatiye, ev navê minin lê daniye.

[03:20]Hec Qedrî: Û dîroka xwe jî kevn e, dîrokê xwe, em nizanin çiqas sal da, yanî hatiye avakirin.

[03:27]Host: Ew cîyên dîrokî jî bawerim hene?

[03:29]Hec Qedrî: Cîyên dîrokî kevn hene.

[03:32]Hec Qedrî: Wekî Xirabê Sîman heye, Xirabê Çartaqê heye, hemna şikeftên kevn in.

[03:38]Hec Qedrî: Di gund da, ew pêş şikeft hene.

[03:41]Hec Qedrî: Şikeftên kevn in. Hemna.

[03:43]Hec Qedrî: Berê însan têda dijiyan, dewarê xwe dikirnê, îşte yanî heyat, jiyan têda derbas dikirin yanî.

[03:53]Hec Qedrî: Erê, şikeft bûn.

[03:54]Host: Gundê we Çema çend malbat in?

[03:57]Hec Qedrî: Gundê Çema, şeş malbat tê hene.

[04:01]Hec Qedrî: Bes yanî çar, hemna Mala Elî Şêr in, dibên.

[04:06]Hec Qedrî: Noka qicik mezin nizane Mala Elî Şêr.

[04:09]Hec Qedrî: Dibên hema Mala Îbê, hema Mala Misê, hema Mala Hemê.

[04:14]Hec Qedrî: Hema Mala Me'mê û Ne'sê ye, hema Mala Ûsê ye, Hespisîyo ye.

[04:20]Hec Qedrî: Ev malbatna hene di gund da yanî.

[04:23]Hec Qedrî: Erê.

[04:25]Hec Qedrî: Wekî dên berî... dên, bar, wextê şên bûye, ava bûye ev gunda...

[04:32]Hec Qedrî: Yanî malbatên, sê malbat hebûn, paşê xîlaf ketî mabeyna wan û wana, ew sê malbatna bar kirin.

[04:39]Hec Qedrî: Mala Qelqê, Mala Hemîkê, Mala Hûrê bûn.

[04:43]Hec Qedrî: Û di gund da jiyan kirine, got teqrîben du sed, sê sed mal heye Çema.

[04:48]Hec Qedrî: Gundekî kevn e, dîroka xwe kevn e.

[04:51]Hec Qedrî: Yanî em nagihîjin dîroka gund.

[04:54]Host: Kevn e?

[04:55]Hec Qedrî: Kevn e, erê.

[04:56]Host: Miletê we derketî, derve jî hene?

[04:58]Hec Qedrî: Miletê me derketine, wekî Efrînê, wekî Helebê...

[05:00]Hec Qedrî: Derketine Helebê, derketine Şamê, derketine Efrînê, derketine bajarra yanî.

[05:07]Hec Qedrî: Erê. Pir derketine.

[05:09]Hec Qedrî: Paşê di vê ezmê da, hinek şûnda vegerîne hatine yanî.

[05:13]Hec Qedrî: Wextê di vê ezmê da vegerîne hatin, wekî hefteyê malî di gund da girtin.

[05:17]Hec Qedrî: Di vê ezmê da. Enk ji der va hatine yanî.

[05:21]Hec Qedrî: Erê.

[05:22]Hec Qedrî: Gund, dîroka xwe kevn e.

[05:25]Hec Qedrî: Û Kurd in. Û ji Kurdistana kevn e.

[05:28]Hec Qedrî: Kurdistana jî dîroka xwe...

[05:31]Hec Qedrî: Dîroka xwe şeş hezar sal vir da ye. Ji gura Îbrahîm Aleyhîselam da.

[05:37]Hec Qedrî: Kurd hene.

[05:39]Hec Qedrî: Heta nîmek, wextê Îbrahîm Aleyhîselam çêkirin agir...

[05:44]Hec Qedrî: Tefsîrê Ibn Kesîr, dibê bi îşaretê siwarekî Kurd, Îbrahîm Aleyhîselam çêkirine agir, navê wî jî Heyzen bû.

[05:54]Hec Qedrî: Wa siwarî. Navê xwe Heyzen bû.

[05:57]Hec Qedrî: Hema Tefsîrê Ibn Kesîr, ji me ra beyan dike.

[06:00]Hec Qedrî: Kê, Kurd dîroka xwe kevn e, ji gura Îbrahîm Aleyhîselam da Kurd hebûye.

[06:06]Hec Qedrî: Û jiyan kirî, dîroka xwe bernedaye, dîroka xwe bernedane, welew dagirkerra hatiye Kurdistan dagirker kirine.

[06:15]Hec Qedrî: Kurda zimanê xwe bernedaye, axa xwe bernedane.

[06:18]Hec Qedrî: Welew xelkê lê hukim kirî, Kurd ser erdê xwe neçûye. Ser axa xwe neçûye.

[06:23]Host: Belê, nah wa bahs dikir, cîyên dîrokî di gundê we da hene, efê Rûm e?

[06:27]Host: Tê dê bêje, berda Kurd livir nîn, li Kurdistanê?

[06:30]Hec Qedrî: Rûm hatiye...

[06:31]Hec Qedrî: Ereb hatiye, Tirk hatiye, yekî din hatiye.

[06:35]Hec Qedrî: Hemna cîyê xwe dane.

[06:38]Host: No, apê Hecî gundê we, wek gundê Çema, debara xwe bi çi dikin?

[06:42]Hec Qedrî: Debara xwe, gundekî jûtarî ye.

[06:46]Hec Qedrî: Erdê xwe hene, zeytûnê xwe hene. Reze xwe hene.

[06:51]Hec Qedrî: Ê... ewit xwe hene, têda îşte... genim diçînin, ce diçînin, nûka diçînin, cihê diçînin, zeytûna xwe hene, reza xwe hene.

[07:02]Hec Qedrî: Pê dijîn.

[07:03]Host: Û firaniya ciwana waha, karê terzileqê zani dikin.

[07:07]Hec Qedrî: Hê... karê terzileqê, di gund da pir e.

[07:11]Hec Qedrî: Erê. Hin li Efrînê, hin li vir dikin.

[07:14]Hec Qedrî: Hinek li Heleb dikirin.

[07:16]Hec Qedrî: Erê. Karê terzileqê dikin.

[07:19]Hec Qedrî: Erê, ew kara heye.

[07:22]Host: Mala te ava be apê.

[07:24]Host: Xwedê ji we razî be.

[07:34]Narrator: Gundê Çema girêdayî navçeya Şera ya kantona Efrînê, 17 kîlometre li bajaroka Şera, û 20 kîlometre li bakurê bajarê Efrînê dikeve.

[07:46]Narrator: Navê gundê Çema ji dewlemendiya deverê, bi av û çeman hatiye.

[07:51]Narrator: Cihê gund kevnare, û gelek şikeft têda hene.

[07:55]Narrator: Tê texmîn kirin ku di wan şikeftan da, gel di demên borî da jiyan dikirin.

[08:00]Narrator: Derdora 200 xanî di gund da heye, û nêzî 2000 kes di gund dijîn.

[08:06]Narrator: Malbata Elî Şan, yekemîn malbat di gundê Çema da niştecîh bûye.

[08:11]Narrator: Di gel van malbatan, gelek malbatên din jî hatine li vir niştecîh bûne.

[08:17]Narrator: Du dibistan li gund hene, ku di şoreşa Kurdistanê da şehîd bûne, bi navê wan hatine û ekînin.

[08:24]Narrator: Her wiha komîngeha gund bi navê şehîd Kawa hatiye binavkirin.

[08:33]Host: Belê temaşevanên hêja, naha jî em ji gundê Çema derketin, me berê xwedê geliyê Sîmanê, av ji vir derdikeve.

[08:40]Host: Sê gund avê xwe ji vir dibin: Gundê Çema, gundê Qerqîna, gundê Ba'rava.

[08:45]Host: Naha dayik bi me ra derbas vir bûn, em spasya wan dikin, em ê bi hevra dayika nas bikin.

[08:50]Host: Berê çawa dihatin av ji vir dibirin.

[08:52]Host: Em destpêkê wa nas bikin.

[08:54]Woman 1: Navê min Şaziye ye.

[08:55]Host: Ser çava.

[08:56]Woman 2: Ehlen we sehlen. Navê min Fatme ye.

[08:59]Host: Ser çavê min dayê. Dayê em navê te jî zanibin?

[09:01]Woman 1: Ehlen we sehlen. Navê min Fatme ye.

[09:04]Host: Ser çava. Bûn du Fatme?

[09:05]Woman 1: Erê.

[09:06]Host: Ê... dayika me inşallah. Em ji destpêkê cem te destpê bikin.

[09:12]Host: Berî em werin walgund bahs dikir, digot berê me dihat av ji vir dibir.

[09:16]Woman 1: Em dihatin bi dewêr, bi kuna, kunê lastîkî me dihat av ji vê kaniyê dibir. Av li gund tunebû.

[09:23]Woman 1: Paşê bîr çêbûn, ava şîrketê hat.

[09:25]Woman 1: Ê noka neyn vira, noka vir laxû bûye, neyn vira.

[09:28]Host: Ê dayê, berî vê bi çend salan we dihat av ji vir dibir?

[09:31]Woman 1: Ê wele emrê min noka 47 sal in, yanê ya dixe heqîzek, ya gişta me dibir. Em dihatin me dibir.

[09:37]Woman 1: Ê bû teqrîben sê sal hen ji vir nabin.

[09:40]Woman 1: Ji vir nabin.

[09:41]Woman 1: Hm.

[09:42]Woman 1: Ava hikûmetê heye, û bîr lê xistine, her malekê bîrek xwe heye.

[09:45]Host: We çawa av ji vir dibir, yanê nika zehmet jî hebu? Gund tadî li jor e, û ev jî gelî ye...

[09:50]Woman 1: Zehmet e... em bi lingan dihatin. Bi lingan dihatin, bi kuna, bi kera, bi dewêr dihatin dibirin.

[09:53]Woman 1: Dibin da diketin.

[09:54]Woman 1: Lê, bi kunê lastîkî, li keran dikirin dihatin dibirin, yanê, ew min bi xwe hat, ber, ya giştê me bir.

[10:00]Host: Yanê bi denê davêtin ser pişta xwe?

[10:02]Woman 1: Na, bi davêr dibir, erê.

[10:04]Woman 1: Teneke hebûn, li ser kerê radigirtin û kindir û lastîk hebûn li ser radigirtin, pê dibirin.

[10:08]Host: Heye na pir gundê me heye ne, û sa dikin, yanê heye na diçin kaniyê û çawa dawêr dibin, xweşikbûna gunda heye na?

[10:15]Woman 1: Wele na, berê bîst sî sal heye, yanê belkî ser sî salî ra, yanê noka nehingî lê.

[10:22]Woman 1: Eba bavê di navbera bo Qerqîna û vana, yanê gundî me elhemdulelah noka nayên birin.

[10:27]Host: Ê rojê bi çend cara dihatin av dibir?

[10:29]Woman 1: Ê de haseb mal hebu kulfet bibû, mal hebu kulfetî hindik bibû, haseb mala.

[10:33]Woman 1: Mal hebu du cara dihatin, sê cara dihatin, mal hebu neqlekê dihatin. Haseb kulfet, haseb mala.

[10:37]Host: Jin bi tenê dihatin, lê mêr jî dihatin?

[10:39]Woman 1: Ê kib (keç) hev diketin. No jin bi hev ra dihatin, qîz, jin, bûk, meriv bi hev ra dihatin.

[10:44]Woman 1: Yanê kaniya me bareşên bû. Tim şênayî bû, milet pir bû, tirs tune bû, dihatin bi hev ra.

[10:50]Host: Ne bi tenê, erê ban hev dikirin, cîran ban hev dikirin, bi hev ra dihatin.

[10:56]Host: Ez dixwazim hinekî sê pirs bikim. Ne de dê her cîkî av hebe, gere baxçe hebin.

[11:00]Woman 2: Lê, baxçe hebûn yara min, hêjîr hebûn, sêv hebûn, mişmiş hebûn, hirmîk hebûn, gûz hebûn.

[11:09]Woman 2: Kesî nediqarfa, pir wutan jî tune bû.

[11:13]Woman 2: Yanê em biçûna karê xwe me bikira, em dihatin li vî derî xwe dişûştin.

[11:17]Woman 2: Em ji karê xwe me... ew kiriye, me palê çiniye, me dikir, emê Batana, Gêlê, Qerqîna, Berava, Çema, gi li vî derî kom dibûn.

[11:26]Woman 2: Wekî xakbiraka.

[11:29]Host: Yanê wekî dawetê.

[11:30]Woman 2: Êwa. Me bot, serê kincê xwe li vir dişûştin, av bierdana...

[11:37]Woman 2: Yanê mala mirov digotin Henîfe, tu çûyî mişemehere...

[11:42]Host: Henîfe kî ye?

[11:43]Woman 2: Henîfe dêyika min e. Henîfa Gulê. Dêyika min e.

[11:46]Woman 2: Mm. Ê kincê xwe bi şûştana, paşê jî seletokê xwe çêkirana, bixwarana, vexwarana, hilkişîna biçûna.

[11:54]Woman 2: Êwa. Yanê hanokî bû, haskirin hebû, merlaqê hebû. Yanê tefrîq tune bû.

[11:59]Host: Te got darê gûza, darê fêkiya hebûn.

[12:02]Woman 2: Êwa. Eletûl emê li vî derî li gelê bûn.

[12:05]Woman 2: Carê gamnêtan a ruyê neqlekê gela, me nika xew kira, hingî gelî xweş bû, şên bû.

[12:11]Host: Eynî çem darik e, û dar û berê xwe heye, baxçe ne.

[12:15]Woman 2: Dar berê xwe pir e, baxçe ne. Êwa.

[12:17]Woman 2: Û pitek a me hebû li vî derî, digot werin, werin, kî çi jî bixwe, wî nêt. Kefşîdan kî wî nêt.

[12:23]Woman 2: Yara min hingî cavteng bû jî. Digot werin, werin, hil darê ranîn, li darê dinêrin.

[12:28]Woman 2: Hama em qicik in, emê kê binêrin.

[12:30]Woman 2: Êwa. Wa digo.

[12:31]Host: Ê, dadê, tu çend salî ye?

[12:33]Woman 2: Emrê min, belkî heftê û didu, heftê û sê... heftê û heft hene. Heftê û heft.

[12:39]Host: Xwedê bide te dadê.

[12:40]Host: Ê dadê, ew xweşikbûna berê çiqas xweş bûn. Dem, berê milet bi hev diket, dihat.

[12:45]Woman 2: Berê îstonata hebû, iştavtar dibên, berê yanê haskirin hebû.

[12:49]Woman 2: Berê yanê gi wekî xakbiraka bûn. Ha.

[12:53]Woman 2: Yanê arvanî yekî nema bû, rûkê diroy sê ro ar ji hev deyn dikirin, bilxur deyn dikirin.

[13:00]Woman 2: Didan hev. Berê kanî yarim, noka tune bavê te birçî.

[13:06]Woman 2: Îşta hanokî ye. Te kê bêje çi yarim.

[13:09]Woman 2: Ma pir tengî dît, ma tengî jî dît û ma ferehlixê jî dît.

[13:13]Woman 2: Û dîsa xirabûna tengiya tewra paşîn e. Xirabûna tewra paşîn e yarim.

[13:19]Woman 2: Ha.

[13:20]Host: Ê dadê, te behsa dayika xwe kir. Ew jinê vira dihatin kî bûn di gunda?

[13:25]Woman 2: Jinê dihatin, jinê d' abka bûn, jinê d' braka bûn, jinê d' cîrana bûn.

[13:29]Host: Tu navê wan bêje, belkî...

[13:30]Woman 2: Hemî rehmetî jî bûne.

[13:31]Host: Ê hawno gi rehmetî bûn.

[13:32]Woman 2: Amojna Hûr bû, Xac bû... ê em bêjin Ayşo me bû, xaltiya vê.

[13:39]Woman 2: Ê em bibêjin tişta gi bûn, Zeynû bû, havno gi dihatin. Navê berê ne havno, ka navê noka hene, havno nav?

[13:46]Host: Hine hene, hine...

[13:47]Woman 2: Hine. Tişta, wa nav naîn, pê nav dikin.

[13:51]Woman 2: Wa navê berê, Ayş û Gul û hîna, halê pê nav dikin.

[13:55]Woman 2: Êwa. Îşta hanokî bû, te kê bêje çi yarim.

[13:59]Host: Ka em hinekî ji dadê bipirsim.

[14:02]Host: Dadê?

[14:03]Woman 1: Heee...

[14:04]Host: Em nuh li ber avê jî rûniştine, dengê avê jî tê me.

[14:06]Woman 1: Lê.

[14:07]Host: Çi tîne bîra te, dema nav vî dengê avê tê te?

[14:09]Woman 1: Dengê avê tê min, tişta em dihatin ber, xweş bû, rind bû, noka hindik e av ko, hewa wa hindik e hene noka.

[14:17]Host: Yanê tib seata binêrî tib demê nahesî vira?

[14:19]Woman 1: Lê? No, no. Xweş bû, rind bû, işta em ser aveyê daxl, ser genim şûştina daxl...

[14:26]Host: Çi çêbûye? Gojmero bêje.

[14:28]Woman 1: Gohê me, ez art û daxl, firîk bûn. Brokê me hat ber, em dibêjin kargez a ye jor e.

[14:36]Woman 1: Wanî dewarê xwe berda wi derê... û ra bû, pir tenok çêbû, baranek hat, baranek hat, hana diser va çinarara, çiqas gi çinar bûn.

[14:46]Woman 1: Û hev ga, xwe bi ser ket çû, ra lehê tengê Qerqîna bi ser av... darê ma.

[14:51]Host: Yanê ga bi avê da çû?

[14:52]Woman 1: Bi avê da çû. Brokê me hat gu kanî ga, me gu goneh wutiye.

[14:56]Woman 1: Rwa dîn, av dahat, der hat, rabû çûn sehkirin goyî li vî derî mirî.

[15:01]Host: Yanê berê av pir bû?

[15:02]Woman 1: Pir bû. Av ne yanê wextê lêmişd hat. Ga, bes av pir bû, we ne wekî noka bû, av ji vê pirtir bû.

[15:08]Woman 1: Bes baş e lêmişd hat, çem pir in, av qalibîn ser hev de û ew dem go çû.

[15:15]Host: Ê berî bi çend salan e dayê, ev behsa te dikî?

[15:17]Woman 1: Ê berî vê bi çil salî da ye. Heye emrê sê, ay bîramî ma do.

[15:22]Woman 1: Bîramî dê... pêncî û heft sal in çiye şta, wî çaxê da.

[15:26]Woman 1: Wanê bi hev ga çû, bi lê da çû işta.

[15:29]Host: Ê berê wa dihat livira, zarok, serê wan dişûştin livira?

[15:32]Woman 1: Lê? Serê qîçkê xwe dişûştin, serê mêrkê xwe dişûştin.

[15:37]Host: Ê berê hemiya dihat milet livir serê xwe dişûştin?

[15:38]Woman 1: Giya dişûşt. Were gi, kîkê avê bibar, gun... li vî derî kelşê xwe bikirana, kincê xwe bişûştana.

[15:45]Woman 1: Digot werin, werin, kîkî war hala mal avê lênîn, av tune bî, hildigrin dibin danin bi mal e.

[15:51]Host: Walê kul derê, wavil ku derê dişûşt?

[15:53]Woman 1: Ê berrî, î hey, da na, diçûn baxçit xakî bûn, tune bûn, li stlber vira ser kaniyê dişûştin.

[15:58]Woman 1: Giçî wî çinarê de, binî siya darê de serê xwe dişûştin.

[16:01]Host: Ê darê da?

[16:02]Woman 1: Are. Binî kokê xana hemamek bû.

[16:05]Host: Ku em kanin herin bibînin?

[16:26]Host: Dadê tu behsa vê darê dikî?

[16:28]Woman 1: Ê, hewa hingî gito, morê xwan hebna.

[16:31]Host: Ê ev darê berê mezin bû?

[16:33]Woman 1: Bêêê, hono, hono gelek gew bû.

[16:36]Woman 1: Lê? Dar mezin bû lê, xosî hamamê, kûkê gendê xosî hamamekê çêbûbû.

[16:42]Woman 1: Lê?

[16:44]Host: Yanê berê ev daro wusa mezin bû?

[16:46]Woman 1: Lê, hana, ho, hooo, gelek gew bû. Hamam bû, aw wekî qopîl l'vrabûbû.

[16:51]Host: Yanê derî xwe l'vir bû?

[16:52]Woman 1: Arê. Û hundirê darê bû, dar jî hana fere bû, mezin bû.

[16:56]Woman 1: Li vî derî, ê kelşê xwe l'vro bikirana, serê qîçkê xwe bişûştana.

[17:01]Woman 1: Hama ne av dibir, bi lastîka dibir.

[17:03]Woman 1: Îşta wanokî bû ezbenim.

[17:05]Woman 1: Me dahat av ji vî derê dibir, bi lastîka, kewrkê me azdan l'vir bû.

[17:09]Woman 1: Me dahat li vî derî bilxur jî, ew daxl jî dişûşt, daxlî bilxur, î zexîre.

[17:13]Woman 1: Li vî derî em dihatin l'vir, l'vir destê me ji vî derê nediqetî.

[17:16]Woman 1: Wele kincê xwe jî dişûştin, serê xwe jî dişûştin, qîçkê xwe jî dişûştin, işta korî me gi ra dibûn li vir, ra dibûn em d'lvir kaniyê.

[17:22]Woman 1: Av tune bû, li gund kûk av tune bû.

[17:25]Woman 1: Bes bîrek me hebû, dûr bû, pas dibirn ser av didan.

[17:28]Woman 1: Livra gelek tim şên bû, işta milet pir bû, pas pir bû, em tim li vir bûn, teyzî, malê bavkê mi jî pir bûn.

[17:36]Woman 1: Em tim li vir bûn, baxçê me li vir in. Li vir dikirin, li vir d'... karê xwe bikirin, êvarê ro çû em diçûn diçûn.

[17:42]Host: Mala te ava be.

[17:44]Woman 1: Saet xweş.

[17:45]Host: Spas.

[17:46]Woman 1: Saet xweş.

[18:05]Narrator: Dîroş, avayî, guncemê Efrînê, yek û wek e gula, avê li paşbendava Meydankê hatiye, ava kirin.

[18:13]Narrator: Li bakurê gund, Kaniya Sîmon û Kaniya Keres dikevin.

[18:17]Narrator: Gundî baxçeyê xwe ji av didin. Û herwiha li başûr jî, xirab Sîmon heye.

[18:22]Narrator: Ew jî şikeftek kevnar e. Weke cihê mirovan dihat bikar anîn.

[18:27]Narrator: Tê gotin cihê gund, wekî bajarekî kevnar bû. Û ev di serdema berî Îslamê da bû.

[18:36]Narrator: Li rojhilatê gund, bîreke polê heye. Ew bîrek e, ava gelekî kevnar e.

[18:42]Narrator: Diben reqaneleke avê heye, ku ava wê ji çiyayê Parsê ya Qestel Cindo tê.

[18:48]Narrator: Û li ser wê qenalê, sê bîrên avê yên din jî hene.

[18:52]Narrator: Di berê demêkê, ava wan bîran dihate bombeyê, ango embarxaneya avê.

[18:58]Narrator: Li gelek gundan ava vexwarinê belav dibû.

[19:00]Narrator: Mîna Gabeleka, Omera, Berava, û Qerqîna.

[19:27]Host: Mamosta Ebdullah, merheba ji te re.

[19:29]Abdullah: Merheba ser çava.

[19:31]Host: Îro em li gundê Çema ne. Em spasiya te dikin, tu jî bi me re derbasî cihê dîrokî bî, ev şikeft ne.

[19:36]Host: Tu karî behsa bikî, ev şikefta ji çiqas sal da çêbûye?

[19:41]Abdullah: Tamam. Eviya di bex... di di yale zanistê da, eviya navê xwe ne şikeft e.

[19:47]Abdullah: Ji van re dibêjin Naûs. Şikeft, xozayî ye.

[19:51]Abdullah: Ama eviya mirova bi destê xwe kolaye, çêkiriye.

[19:55]Abdullah: Modelekî wiha, li Kurdistanê pir hene.

[19:58]Abdullah: Bi taybetî...

[20:00]Speaker 1: Li vî herêmî amade bêtirî 17 naûsên bi vî rengî hene.

[20:07]Speaker 1: Mirov dikare tê de rûniştinê jî, bo îqametê, ji bo tê de rûnin.

[20:13]Speaker 1: Hinek jî bo miriyê xwe tê de veşêrin, yanî bo mezel bikar anîne hatî çêkirin.

[20:20]Speaker 1: Ev jî modelekî ku bi desta hatiye kolan.

[20:24]Speaker 1: Ev ya tiştê li hundir da, wekî ku xuya dike, ev ya mîna mezelekî bikar anîne.

[20:30]Speaker 1: Di hundirê wê de, wekî ku xuya dike, mîna sê ode ye.

[20:39]Speaker 1: Li sîngê her odeyekî jî mîna qenterekî heye, di bin ra tûrbek heye, li ortê jî lîwan heye.

[20:46]Speaker 1: Eynî mîna malên modern hatiye çêkirin.

[20:51]Speaker 1: Tûrbeyê tê de ji mîna tabûtên ji kevir hatine kolan.

[20:57]Speaker 1: Ev modela, eynî van modela li... wekî tûrbe bikar anîne li Dîlokê.

[21:05]Speaker 1: Dîlokê kevin, yanî bakur û rojavayê bajarê Eyntabê, bi 10 kîlometre.

[21:13]Speaker 1: 17 naûsên bi vî rengî li wî derî hene.

[21:20]Speaker 1: Ev gorên malmezinên wî welatî bûn.

[21:25]Speaker 1: Ev modela bi xwe texmîn dibe ji merheleya berî zayînê ye, dema Romane.

[21:31]Speaker 1: Texmîn aîdê memleketa Komagene ye, war tê naskirin.

[21:38]Speaker 1: Ê ev deriyê şikeftê ye.

[21:41]Host: Tê de neqş heye neqş?

[21:43]Speaker 1: Ê eynî modelê Eyntabê ye, texmîn dikim belkî neqş hatibine xerakirin, belkî hatibine dizîn.

[21:52]Speaker 1: Bêhtir neqşên li ser dihatin çêkirin ji xuzayê Kurdistanê...

[21:57]Speaker 1: Rengê çîçekan li ser dihatin çêkirin, rengê berana heye, rengê bizina...

[22:03]Speaker 1: Belkî bizin zêde bikar anîne, di xuzayê Kurdistanê de bizin pir hatiye kedîkirin, feyda bizinê pir hebûye.

[22:12]Speaker 1: Ewa derî wekî... wekî tekerekî ye, grover e.

[22:18]Speaker 1: Belkî qub... wekî din jî qenalê avê jî pir e, bo av pê têne girtin, li vê herêmê li vir alî şerawa pir hene.

[22:26]Speaker 1: Ê ev jî belkî eynî war be, ema li şikefta didery...

[22:30]Host: Yanî yek ji şikefta du derî?

[22:32]Speaker 1: Ê şikeftekî xuza ye. Ev ya bi desta hatine çêkirin.

[22:36]Speaker 1: Ev qenala bi desta hatiye çêkirin.

[22:38]Speaker 1: Ê didery ê ku şopê mirova tê dîtin, hestiyê zarokekî tê de hatiye dîtin, temenê wî berî 100 hezar sal e.

[22:50]Speaker 1: Yanî ev ya ispat dike li ser erdê berî hemû herêmên dinê, insan li Kurdistanê bela bûye.

[23:00]Speaker 1: Li Kurdistanê pêşketiye. Civakbûn li Kurdistanê hatiye çêkirin.

[23:07]Speaker 1: Komê kolan li Kurdistanê hatine çêkirin.

[23:12]Speaker 1: Ji xwa belkî ji aliyê Rojhilatê Afrîqa derketiye lê pêşketin çênebûye.

[23:19]Speaker 1: Tenê pêşketin ji Efrînê ya destpêdike û heta nî Silêmaniyê, insanê li vir çalak derketiye.

[23:28]Speaker 1: Ji xwa ew şopê Efrînê û şopê li Silêmaniyê şikefta Şaneder, ev ispat e li dinyayê teva da...

[23:38]Speaker 1: Zanîngehên dinyayê teva da li ser lêkolîn çêkirine.

[23:41]Speaker 1: Yanî cihê mirovahiyê Kurdistan e, şaristanî ji Kurdistanê derketiye, civakbûn ji Kurdistanê derketiye.

[23:47]Speaker 1: Belê.

[23:48]Host: Mala te ava be, spas.

[23:50]Speaker 1: Spas ji bo we hemûyan.

[24:00]Narrator: Şînahîya gund û wara jîyana xwe bi çandinîyê, jê zevîyên zeytûn û baxçeyên sebze û darên fêkîyan dikin.

[24:08]Narrator: Berhemên wan li bazara Efrînê difroşin, û herwiha zevîyên zozan jî diçînin.

[24:14]Narrator: Digel çandinîyê hinek malbat sewalan jî xwedî dikin, û firotina berhemên wan debara malbata xwe ya jiyanî dikin.

[24:26]Narrator: Piştî şoreşa Rojava, çarkarên derûnî li gund vebûn û mezin û biçûk, jin û mêr her kes têda kar dikin.

[24:33]Narrator: Û debara jîyana xwe pê dikin. Vê yekê hişt ku koçberî çênebe û aramî di gund da hebe û derfetên kar ji xurt û keçên gund re bibin.

[24:58]Host: Belê temaşevanên hêja, îro jî em li gundê Çeman e. Em derbasî ser ziyaretekê bûn.

[25:04]Host: Jinê gundê Çema jî hemî derbas bûn. Emê spasiya wan bikin.

[25:08]Host: Dayîkek li kêlek mine, emê dîroka ziyaretê jê bipirsin. Dayê merheba ji te re.

[25:13]Speaker 2: Ehlen we sehlen, bi xêr bi selamet.

[25:16]Host: Sax be dayê. Dayê em destpêkê te nas bikin.

[25:18]Speaker 2: Wele temenê weştekî... ez ji vî gundî me, ez xizavî gundî me, elbet gundî me ezim bî me.

[25:23]Host: Ser çavê me dayê.

[25:25]Speaker 2: Ser çavê te xweş be, ev qurbanê çavê te bim. Tu ji wekî lawê min î.

[25:29]Speaker 2: Ehlen we sehlen. Da were... ziyaretê me ziyareta qedîm e.

[25:32]Host: Tu çend salî ye?

[25:33]Speaker 2: Umrê min ez di hêştê da me.

[25:36]Host: Tu hêştê salî ye?

[25:37]Speaker 2: Ha, hêştê wele.

[25:38]Host: Û ji berê de tê ber vê ziyaretê?

[25:40]Speaker 2: Ji berê de têm ber vê ziyaretê, em dewer şarjê dikin, em dafê dixin.

[25:44]Speaker 2: Yanî şe'b pir e, yanî...

[25:47]Host: Navê ziyaretê we çiye?

[25:48]Speaker 2: Navê ziyaretê me Şêx Mihemed e. Em qicikê xwe pê nav dikin.

[25:54]Speaker 2: Yanî her nîvê gund Şêx Mihemed e.

[25:56]Host: Yanî hûn zarokên xwe jî pê nav dikin?

[25:58]Speaker 2: Erê, zarokên xwe jî em pê nav dikin.

[26:00]Host: Bi taybet yanî hûn kîjan rojê derbasî ziyaretê dibin?

[26:03]Speaker 2: Em roja pêncşemê tên, ber.

[26:05]Host: Bi taybet hewarê înê?

[26:07]Speaker 2: Hewarê înê.

[26:08]Host: Çarşemê jî hûn tên?

[26:09]Speaker 2: Çarşemê, ew tên cî... qastelê tên, ev noq...

[26:14]Host: Yanî milletê me yê Êzîdî, ez dayî, ew roja çarşemê derbasî vir dibin?

[26:18]Speaker 2: Roja çarşemê tên, ê me pêncşemê ye.

[26:21]Host: Û behsa çi dikin, li vir jî dema şevê ara dibe, şevê Newrozê dibe jî, dîsa hûn tên vira?

[26:27]Speaker 2: Dîsa em tên vira. Vira tav da dibe ar...

[26:31]Speaker 2: Tekera ar dikin, şe'b tav da dafê dixin, hezar filmî çêdikin.

[26:36]Host: Agirê Newrozê jî pê dixin?

[26:37]Speaker 2: Çema pê dixin weleh.

[26:39]Speaker 2: Em berê... hêlek li vir da didan, em dihatin ber ziyaretê, şta ro da îda... me gund derbas kir.

[26:45]Host: Ê demê tu zarok bû, zarokên naha ştên?

[26:47]Speaker 2: Zarokê noka... noka nayên wela, gum hadî, ha. Berê em dihatin.

[26:51]Speaker 2: Wela me dar li vir bû, qasîrî hana...

[26:53]Speaker 2: Di bin evê tav da koka xwe, qulibî, berfê lêkir, qulibî.

[26:57]Host: Dar?

[26:58]Speaker 2: Erê, me çop darê merxê bû.

[27:00]Host: Ev darê çi bû?

[27:01]Speaker 2: Merxê.

[27:02]Host: Merxê?

[27:03]Speaker 2: Erê, vê darê merxê bû. Wê li vî derî bû, we li vî derî.

[27:06]Speaker 2: Li vira xwa sifra çêdikin heta derê hana.

[27:09]Speaker 2: Gund... sferik di hundir... ew dikirin, di ziyaretê da, dikam rehmetî...

[27:14]Speaker 2: Ê şta me şorbe dikir, şîv dikirin, du dîr dinan, şe'b şêrîna dikirî, fike dihatin. Tu kes ne dima.

[27:20]Speaker 2: Ê gund xeberdan hevdu, qicikê me l'kiban'o dihatin.

[27:24]Speaker 2: Ê şta wernî.

[27:25]Host: Dayê naha milletê naha hatî derdora me, hemî ji gundê we ne?

[27:29]Speaker 2: Yo wela, giş gundî me ne. Ê xerîb jî hene t'hemû.

[27:32]Host: Yanî naha wek gundê Bera vê, gundê kîlek we ye...

[27:35]Speaker 2: Ê cîranê me ne.

[27:36]Host: Ewder... Omer Axa ye, Şera ye, ew jî tên vira?

[27:39]Speaker 2: Ew giş dihatin vira.

[27:40]Host: Naha kes jê heye?

[27:41]Speaker 2: Haa, noka nayên. Erê gum hadî.

[27:43]Speaker 2: Yanî wextê go ewê bikin, da ey batone, teklîf dikirin.

[27:48]Speaker 2: Teklîf kirina gi dihatin ber ziyaretê.

[27:50]Speaker 2: Ê noka nakin, gum hadî.

[27:51]Speaker 2: Wextê baran lê nake, dahen digerin.

[27:53]Speaker 2: Dahen şarjê dikin, şîva dikin li vî derî.

[27:56]Speaker 2: Wan ferexna naşûn, baran lê dike, bo avê tên dişûn.

[28:00]Host: Ka dayê, te got ev sersal e.

[28:01]Speaker 2: Mm, sersal e.

[28:02]Host: Dema baran nabare?

[28:03]Speaker 2: Sersal e, erê.

[28:04]Host: Ka wê destpêkê ji me ra bêje, hûn çi dikin dema baran nabare?

[28:08]Speaker 2: Wextê na barîne, şta dahen nav gunda digerin.

[28:11]Speaker 2: Ê zeytê kof dikin, bulxur kof dikin, avê...

[28:14]Host: Mêr digerin bi taybet?

[28:15]Speaker 2: Mêr digerin, bi şev.

[28:17]Host: Zarok jî digerin?

[28:18]Speaker 2: Zarok jî ver digerin, yanî di... torlox... xicxicoke.

[28:21]Host: Xurt?

[28:21]Speaker 2: Erê xurt.

[28:22]Speaker 2: Ê dahen avê çêdikin ser.

[28:25]Speaker 2: Me'ne baran lê ke. Tên ber maşalla, baran tovilê lê dike li viro.

[28:29]Host: Yanî darda, li mala, deriyan dixin...

[28:31]Speaker 2: Aaa, li hewş tişta dikin.

[28:32]Host: Riz didinê, pera didinê?

[28:33]Speaker 2: Aaa, tên berxê dikirrin.

[28:35]Speaker 2: Ê şta...

[28:36]Host: Ewê rojê bi taybet rojê înê tên?

[28:38]Speaker 2: Erê roje înê emkê werin ber. Ê ber roje pêncşemê êvarê înê.

[28:42]Host: Wîn tên dewarekî xwe li vir serjê dikin?

[28:43]Speaker 2: Serjê dikin, xwarinê dikin, gund g'te dixwe.

[28:46]Speaker 2: Ê rasta dilê xwe. Solî jî dîsa hatin kirin, çêkirin.

[28:48]Host: Sersal wa çêkir?

[28:49]Speaker 2: Ê salê çûyîn baran baş barî. Îsal neqî baran pir nebarî.

[28:52]Host: Baran nebarî, dîsa wa nekir?

[28:53]Host: Em noka di buharê dane.

[28:55]Speaker 2: Em noka di buharê dane, de şta wa dikin.

[28:58]Host: Yanî her waxtkî baran bisekine wa dikin.

[29:00]Speaker 2: Efeji qenata xwe pê dikin, bawerî xwe pê tînin?

[29:03]Speaker 2: Qeneta xwe em pê dikin, he.

[29:05]Speaker 2: Welehîl... biderî ber... kim... canê salikê hatin biderî gund.

[29:08]Speaker 2: Bidefê, dera gund... virjî, virjî da bû şe'b heta hano.

[29:13]Speaker 2: Bes noka naye, gum hadî.

[29:16]Speaker 2: Yanî mala hek dewrekî şarjêke çêtine, çiye mlo wane ber ziyareta qedîm e.

[29:21]Speaker 2: Ziyareta me navê xwe heye.

[29:25]Host: Dayê spas ji te ra.

[29:26]Speaker 2: Mala te ava be. Ezê bi derbas bim. Spas.

[29:27]Speaker 2: Bula bula.

[29:32]Host: Dayê merheba ji were.

[29:33]Speaker 3: Ehlen we sehlen.

[29:34]Host: Merheba ji we gişara.

[29:35]Speaker 3: Ehlen we sehlen.

[29:35]Host: Spas. Saeta we xweş?

[29:37]Speaker 3: We jî xweş. Ser ser û ser çava hatine ma, tûna ma.

[29:39]Host: Sax be. Sax be dayê.

[29:41]Host: Îro pêncşem e û we berê xwe daye ziyaretê.

[29:44]Speaker 3: Erê.

[29:45]Host: Naha we şema'ê xwe jî, mûm jî vêxistine?

[29:47]Speaker 3: Mm, hem dila.

[29:48]Host: Avo xaltîka Manî ye. Noka ser lêkirina baranê, îçirrin bûye.

[29:54]Host: Milletê têde ba'z miri hebin tên têda nimê dikin, îvarî îne tên jinek darten têda rûdinên nimê dikin, di r'ketin.

[30:00]Speaker 1: Nime xweşbûyî zeratê dikin.

[30:02]Speaker 1: Ee, yek xalkê min ye emtê min me, ewî naha dikin, hîç manehê li ser namîkin.

[30:06]Host: Bo cil jiyanî ye?

[30:07]Speaker 1: Ee, cil jiyanî ne, xist... rêxistin e.

[30:10]Host: Hwkî yanî ye?

[30:11]Speaker 1: Wele şîniyek bindanî ye. De miletê gund her kes tengiya xwe ra tişto tîne te.

[30:16]Host: Wero, çi dua dikir? Wero... wele kê ker erê ro?

[30:19]Speaker 1: Ê de hişta... ê em dua dikin, em jî jiyapaka xwe ra dikin heta biserûkê xwe.

[30:25]Speaker 1: Em jî giyarê yapakê... giyarê gotinê xwe dikin, duayê xwe dikin, ji qîçkê xwe ra dikin.

[30:30]Speaker 1: Ji xwe ra dikin. Erê.

[30:33]Host: De te jî mum vêxist, şem'a vêxist?

[30:35]Speaker 2: Bi ant kiriye, layê min bide me û rûk girtinê...

[30:38]Speaker 2: Ant kiriye bî, layê min bide rê înşalla, hekî cerê zîratê vêxim.

[30:43]Speaker 2: Berî layê min bi saetekê, ew hatim min ban xwedê kir, parçe kirin zîratê.

[30:47]Speaker 2: Min got, dikan jî ekê şem'ê vêxim. Di vê rûniştî bûm, berdî saetekê layê min xeberê layê min hat.

[30:51]Speaker 2: Aşo bûm... dima û rûkê... û noka xeber hat got derket, etî berî da tê.

[30:55]Host: Kê lê te girtibû?

[30:57]Speaker 2: Cêş hûrin cin e.

[30:59]Host: Cebit Nesra?

[31:00]Speaker 2: Cebit Nesra.

[31:02]Host: Naha berdan?

[31:02]Speaker 2: Em duaya dikin, rizgî wa bixêr e înşalla.

[31:05]Speaker 2: Xwedê selametî giya bi derbas ke înşalla, xwedê hevalê giya be.

[31:08]Speaker 2: Em dua ji giya dikin, heval cîrana... xûbe serok bejî derê ekê layê min înşalla, saeta wa giya xweş.

[31:12]Host: Ê ne ev dima hinek zarokî te hatibû girtin, Cembhet el Nesra, naha berdan?

[31:16]Speaker 2: Ee, dima û rûk.

[31:17]Host: Bi vê munasabê wa rû înşalla, saeta wa xweş.

[31:19]Speaker 2: Înşalla, em na bibînin jiyanê.

[31:21]Host: Tu birê da tê?

[31:22]Speaker 2: Ee, saet xweş. Xwedê xêra zîratê vêxim jêra înşalla.

[31:26]Host: Tê navêxî?

[31:27]Speaker 2: Heke... mukeş bimîne.

[31:28]Host: Dayê, win hatine vir pêşem e?

[31:30]Speaker 3: Wele maşalla... ciyê qena xweş me dît, min xoca kirbû, ciyê kî elhemdula rehet bû.

[31:35]Speaker 3: Ee, hûru dîsa em hatin me çerê xwe, em kê vêxînin.

[31:40]Host: Yanî bi taybet jin tên, mêr nayên?

[31:43]Speaker 3: Mêr nayên, jin tên.

[31:44]Host: He?

[31:45]Speaker 3: Jin tên.

[31:46]Speaker 3: Ee, jin... em pêncem pêncem em tên.

[31:49]Speaker 3: Em kevirê pêva dizeliqînin, ştê ant dikin, antet xwe... aw dikin, maşalla tê cî.

[31:54]Speaker 3: Miradî şda, çi bit ê cî.

[31:56]Speaker 3: Em den dikin, em mirad... qevrê xwe vêdixînin, miradê me dibê.

[32:00]Speaker 3: Elhemdula. Rind e.

[32:02]Host: Na evî ne derbasê çibin nîye?

[32:04]Speaker 3: Dayê?

[32:05]Host: Ev jî dar e?

[32:06]Speaker 3: Ev jî darê xwa ye, ee.

[32:08]Host: Darê çiye?

[32:08]Speaker 3: Paçka î miraza ye. Paçka tê girêde mirazê te dibê.

[32:13]Speaker 3: Darê zan zelaqê ye.

[32:14]Host: Heke te girêda qebîl nake?

[32:16]Speaker 3: Ta çi nider kir, maşalla dimaşe.

[32:18]Host: Heke pêş ve hat ew?

[32:19]Speaker 3: Aa, berî me kevir pêva zeliqandin e.

[32:21]Host: Kê mumaj we vêxê? Tê vêxê?

[32:24]Speaker 4: Merheba rojbaş.

[32:25]Speaker 4: Ez hatime şem'ê vêxim ji bo mirazê xwe.

[32:27]Speaker 4: Mirazê ki xwe bixwazim û şem'ê vêxim.

[32:30]Speaker 4: Û înşalla xwedê mirazê dilê me û giya bike û ê me jî bike.

[32:33]Host: Amîn înşalla.

[32:35]Host: Binerên daka vejêr...

[32:36]Host: Temaşevanên hêja, bi hevre ka em temaşe bikin ka çawa dakevin jêr jî.

[32:40]Host: Hinekî zehmetî jî tê da heye.

[33:01]Speaker 5: Xwedê mirazê dilê we bike.

[33:02]Speaker 4: Selametî yê te jî bike ya reb. Saet xweş.

[33:14]Narrator: Ziyaretgehek bi navê Şêx Mihemed tê naskirin li Jûrî gunda.

[33:19]Narrator: Ku xelkê gund û ê barên îdorê serdana wî dikin û muman vêdixin.

[33:24]Narrator: Her wiha li ber xwedê digerin ku mirad û hêviyên wan pêk bîne.

[33:28]Narrator: Naha li derdora ziyaretgehê bûye goristana gund.

[33:32]Narrator: Di sibaha rojin cejnan da, dîsa xelkê gund serdana vê ziyaretgehê dikin.

[33:42]Narrator: Bombeya avê ku berê pênc gund ava xwe ji vê werdigirtin li Jûrî gunda.

[33:48]Narrator: Lê niha tenê ji bo gundê Çemakê tê bikar anîn.

[33:52]Narrator: Dibistaneke seretayî di gunda heye, ku zarokên gund ta refa şeşa têda dixwînin.

[33:59]Narrator: Û mizgeftek a dînî vê gunda heye.

[34:01]Narrator: Ku şîniyên gund nimêja xwe têda dikin.

[34:37]Singer: De lalê, de lalê...

[34:41]Singer: Ye de lalê, ye mencolê, mencolî ye de lalê...

[34:47]Singer: Mencolê, mencolî ye de lalê.

[34:52]Singer: Li cûmê pembê çî ye de lalê.

[34:57]Singer: Li cûmê pembê çî ye de lalê.

[35:03]Singer: Ezozê qowîn çî ye de lalê.

[35:08]Singer: Ezozê qowîn çî ye de lalê.

[35:14]Singer: Li kellesê şeker çî ye de lalê.

[35:19]Singer: Mencol o bavî kal e de lalê.

[35:25]Singer: Ser minda gole gole.

[35:28]Singer: Av şîr o, av mertal o.

[35:31]Singer: Mencolê de lalê...

[35:34]Singer: Mencolê, mencolî ye...

[36:13]Singer: Lê de yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar î ne...

[36:25]Singer: Zalim kurbê her çar kabe xwe spî ne, sale wekî sal nehatî berî zînê we...

[36:33]Singer: Biserdikeet xûrde, ewîlekî me î çarde salî ne.

[36:38]Singer: Xo hal e hal e bal dike, xo ber dide berî ya mewşêrî ne.

[36:42]Singer: Siba û heya bê, barê pêşê nêrî xazêl diftiline.

[36:46]Singer: De yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar, yar wa...

[36:54]Host: Her bijî serê muxtar.

[36:56]Mukhtar: Saet xweş, ehlen we sehlen bi hatina we.

[36:58]Mukhtar: Spas, we dengê te sax be, her bijî serra.

[37:01]Mukhtar: Saet xweş, ehlen we sehlen bi hatina we.

[37:03]Mukhtar: Ji gundiyê Çemara û elhemdula ji vê rûyê ra me heft tişto jî dît.

[37:09]Mukhtar: Û noka emê werin, yanî ax û welat lividere li gundiyê Çema.

[37:16]Mukhtar: Emê awikî kevin, yek ji torasî kevin, ji bav û kala da, ji me ra mayî.

[37:22]Mukhtar: Û taben yek winim biter bibim li çoyî kurmancî gi tina.

[37:26]Mukhtar: Illa ji çema şerab paşê yek aw lêxistin, Awî Reşko.

[37:31]Host: Ev Awî Reşko, bi taybet na sitranê wî her kes zanê.

[37:35]Host: Dema tu zarokê biçûk bibînê, ew kalekî bibînê, ew ê sitranê zanê.

[37:38]Host: Bes govend, ev kes nizanê.

[37:41]Mukhtar: Em zanîn kes nizanê, bes...

[37:42]Host: Taybetmendiya we ev govend awa heye.

[37:45]Host: Ê ev govend we çêkirî ye li wejder ve haniye?

[37:49]Mukhtar: Na wele, ev govenda ma çêkiriye.

[37:51]Mukhtar: Ev govenda taben ma çêkiriye, ji taben wextê g...

[37:57]Mukhtar: Kêça dikuje, g... bêderê li ba dike, g... ew dike.

[38:01]Mukhtar: Heva yanî însanî pintî bila hay ji xwe hebe, nehewce ye merov tembe ke.

[38:06]Mukhtar: Bila bi xwa xozan e be. Yanî dêmek wê çaxê, meselen wextê tu kêça dikujî, dêmek hevîr distirî, pozî xwe fiş dikî.

[38:14]Mukhtar: Me'neta pintî bûn.

[38:16]Mukhtar: Hema noka bila milet îga marî bila hay ji xwe ke.

[38:19]Mukhtar: Ê min hoha ye.

[38:21]Host: Yanî ew govend hin kar têda heye, hin rexm hene?

[38:24]Mukhtar: Serkêsî pintî, û hin jî kar dikin, çawa diçin zîraetiyê taben, bêderê til ba dikî, ti pa'lê biçinî...

[38:32]Mukhtar: Ti... yanî geheye têda.

[38:33]Mukhtar: Û ehlen we sehlen, û emê noka ji wera...

[38:36]Host: Na govend jin jî hazir in?

[38:41]Mukhtar: Taben.

[38:42]Host: Û mêr jî hazir in? Ev timê wusa ye?

[38:45]Mukhtar: Eywa.

[38:46]Host: Yanî çiqas şayî we çê bibin, divê jin çêbibin û vê govenda jî heye.

[38:50]Mukhtar: Li sahî gunda. Heye, va govenda heye, eletûl çiqas dewat biba ev govenda li cem me heye.

[38:55]Host: Tamam ka kerem kin.

[38:56]Mukhtar: Bêrî. Tamam.

[41:50]Speaker: Aman Rişkû te nakim.

[41:53]Speaker: Ez qurbanê canê xakim.

[41:55]Speaker: Sor û sipî li xanê kim.

[41:57]Speaker: Kevtera erzan nakim.

[42:00]Speaker: Aman Rişkû te nakim.

[42:03]Speaker: Rişkû dîn û te gêj e.

[42:05]Speaker: Hindir serê te bûş e.

[42:07]Speaker: Ken li cem te belaş e.

[42:10]Speaker: Aman Rişkû te nakim.

[42:13]Speaker: Dema mera dibê gûvenda Rişkû, mera xem û xeyala wunda dike.

[42:18]Speaker: Dema mera dibê gûvenda Rişkû, gundê Çema tê ber çavê mera.

[42:23]Speaker: Gundê Çema, bi xwezaya xwe, bi dilxweşiya xwe, bûye vîn gerandin.

[42:28]Speaker: Me jî wusa xatir ji Çema û ji we xwest.