Ĥeftêr

[00:00]Speaker 1: Dear viewers, in this week's segment, we will get to know another village together.

[00:05]Speaker 1: This time, we will move on to the village of "Hefteyr".

[00:08]Speaker 1: I wonder where this name came from?

[00:10]Speaker 1: Is it strange, did this side have seven years?

[00:13]Speaker 1: Did the name of the village come from seven birds (heft teyr)?

[00:15]Speaker 1: We will get to know this story.

[00:17]Speaker 1: This village of Hefteyr is also connected to the district of Bulbul.

[00:21]Speaker 1: The village of Hefteyr is near the Castle of Huri (Cyrrhus).

[00:25]Speaker 1: So let us pass into the village of Hefteyr, and we will get to know it together.

[01:12]Speaker 1: Uncle Rehman, hello to you.

[01:13]Speaker 2: Hello, welcome.

[01:15]Speaker 1: Bless you.

[01:16]Speaker 1: Uncle Rehman, today we entered the village of Hefteyr, it was your village, right?

[01:20]Speaker 2: Yes.

[01:21]Speaker 1: But we are curious, honestly, where did this name come from originally?

[01:26]Speaker 1: We have wanted to visit your village for a long time...

[01:28]Speaker 1: ...and we thank you and thank all the people of the village, for the sake of those around us, we thank them.

[01:34]Speaker 1: But we... thank you as well.

[01:35]Speaker 1: But initially, we will ask about the village name. Where did the name come from, the name Hefteyr?

[01:39]Speaker 2: The name Hefteyr comes from "Kevindo". It is very much from "Kevindo" (old origin).

[01:43]Speaker 2: Meaning the anc... they are hesitant. Some say...

[01:47]Speaker 2: ...The village of Hefteyr originally, a family... way back in the village, there was a "Sosi" family.

[01:57]Speaker 2: When the village was founded, the families were fighting/grabbing each other.

[02:01]Speaker 2: These people were in a cave. There were seven people.

[02:04]Speaker 2: People went to them, intervened, to make peace.

[02:07]Speaker 2: They arrived at the spot, that boy put [something] on, turned around and went to the other place.

[02:12]Speaker 2: They went to the other place, they also suspected there would be no peace.

[02:15]Speaker 2: They said it is snow, they said it is mountain, there is no one.

[02:17]Speaker 2: When we came out afterwards, they said supposedly "Haftar" came out from among them.

[02:22]Speaker 2: They say a "Haftar" (Hyena/Predator) came out from among them.

[02:24]Speaker 2: They say he became, stood up and went... The Haftar, his palms were [like night/dark].

[02:27]Speaker 2: He grabbed the Haftar and choked it. He put his hand on the throat and choked it.

[02:30]Speaker 2: Because of this, it supposedly became the village of Hefteyr. Because of this, they call it the village of Hefteyr.

[02:35]Speaker 1: Meaning, are there hyenas (heftar) in this area?

[02:36]Speaker 2: There are, oh yes, there are.

[02:38]Speaker 2: Some also say, of course these are ancestors, they are unsure, one doesn't know which is true.

[02:44]Speaker 2: Some also say our ancestors, those of Hefteyr...

[02:47]Speaker 2: ...were Sheikhs.

[02:49]Speaker 2: Hefteyr, by today's miracle, came there, sat down, stood up and went to that one, the summit.

[02:56]Speaker 2: He chanted (dhikr) there until... before dawn, a hyena... came lying down towards him.

[03:02]Speaker 2: With that meaning, they called it the village of Hefteyr.

[03:05]Speaker 1: How many years has the village of Hefteyr existed? How many years has this village been built?

[03:09]Speaker 2: It is very old.

[03:10]Speaker 2: We cannot say, well, it is from such and such time onwards.

[03:12]Speaker 2: I can know up to ten generations back that the village of Hefteyr has always been the village of Hefteyr.

[03:17]Speaker 2: But before that, I don't know.

[03:22]Speaker 2: From the village of Hefteyr, a brother separated at one time, went and settled in Huretan.

[03:28]Speaker 2: Among the Arabs.

[03:29]Speaker 2: We know each other well...

[03:31]Speaker 2: We know each other well. We are Hefteyr, they are also Hefteyr.

[03:35]Speaker 2: A brother also went to a place called Keftar and he also settled there.

[03:39]Speaker 2: They also... meaning there are relations with the... [unclear, possibly "Hespêr" or relations exist].

[03:41]Speaker 1: Meaning Keftar and your family are one?

[03:43]Speaker 2: It is our family, yes.

[03:45]Speaker 2: It is our family, yes.

[03:46]Speaker 2: Yes.

[03:47]Speaker 1: Formerly, was your village here or was it in another place?

[03:50]Speaker 2: Our village was at Sheikh Khurze. Basically, we are Sheikh Khurze.

[03:54]Speaker 1: Which of the Sheikh Khurze villages?

[03:55]Speaker 2: The lower village. Lower Sheikh Khurze.

[03:57]Speaker 2: Our foundation was there.

[03:59]Speaker 1: Because Sheikh Khurze is three villages, right?

[04:00]Speaker 2: Yes, yes.

[04:01]Speaker 2: Sheikh Khurze is three villages. Our foundation is Lower Sheikh Khurze.

[04:04]Speaker 2: Meaning, we are the foundation of Sheikh Khurze.

[04:07]Speaker 2: So because of that, back in the later period...

[04:11]Speaker 2: Those who came were three brothers.

[04:13]Speaker 2: They divided their property among themselves.

[04:15]Speaker 2: This place fell into the hands of our grandfather.

[04:17]Speaker 2: He came here, our grandfather and our cousin, said we go... build our house inside our own property, they came and built their house here.

[04:25]Speaker 2: And they multiplied from there.

[04:27]Speaker 1: Who was the first to come here? What was his name?

[04:29]Speaker 2: Uh... Wure Hefter. Wure Hefter.

[04:34]Speaker 2: He came here, five sons remained from him. From Wure Hefter.

[04:39]Speaker 2: Uh... it was the time of Seferberlik (WWI Mobilization/Deportation).

[04:42]Speaker 2: My father and my uncle were taken to the war of Seferberlik.

[04:46]Speaker 2: The other one also fell ill with a sickness from the ration/share and all three died.

[04:51]Speaker 2: Then mine also from... that one came out... from prison... from that Seferberlik they came...

[04:57]Speaker 2: They came and got married.

[04:59]Speaker 2: God gave him six sons and money increased, people increased, they call it blessing.

[05:04]Speaker 1: May God protect them.

[05:05]Speaker 2: Bless you, may God keep you.

[05:06]Speaker 1: And now, as the village of Hefteyr, how many households are there?

[05:08]Speaker 2: Well, the village of Hefteyr exists now, currently there are around forty or fifty households here.

[05:13]Speaker 2: But... uh... those who left... went to Turkey, went to Europe and went to other places are many.

[05:20]Speaker 2: So are there a hundred households?

[05:21]Speaker 2: There are, where are they? (Implying: Yes, somewhere).

[05:22]Speaker 2: Yes, they are somewhere.

[05:25]Speaker 2: Meaning if you come and count the grass/people, summarize it and say well it's this much, they are many.

[05:31]Speaker 1: And before, who were your elders (Resipî/Headmen) in this village?

[05:33]Speaker 1: When there was a problem in this village, who would solve it?

[05:36]Speaker 1: What are their names?

[05:37]Speaker 2: Uh... my late father... May God have mercy on him, and on all your dead, he was the elder of the village.

[05:44]Speaker 2: So, the problems of the village, he handled them. He solved them.

[05:48]Speaker 1: What was his name?

[05:49]Speaker 2: Sheikh of Hefteyr.

[05:51]Speaker 1: And there was no one else? Beside him?

[05:53]Speaker 2: Beside him, I had an uncle.

[05:55]Speaker 2: My uncle also, one returned from the war of sefe... Seferberlik (mobilization), meaning...

[06:00]Speaker 2: He went, he passed with them. My father was the owner/leader of the village.

[06:03]Speaker 1: Were there guest rooms (Oda) in the village?

[06:05]Speaker 2: No, room... big, where was it. There were guest rooms.

[06:09]Speaker 2: Well, eighty and something households had made guest rooms.

[06:12]Speaker 2: Coffee and such, and before that my father brewed coffee.

[06:16]Speaker 1: Meaning, Dadê (Uncle), in every village before...

[06:18]Speaker 1: ...there was a guest room, when a stranger guest came...

[06:21]Speaker 1: ...they went to that house or that room...

[06:24]Speaker 1: ...they welcomed them, they stayed for days.

[06:26]Speaker 2: No, it is very old, for example... sickness...

[06:30]Speaker 2: ...in the village, there were three or four houses. When guests came...

[06:33]Speaker 2: ...they would almost fight, they almost were left [fighting], they were fighting over the guests.

[06:37]Speaker 2: Meaning you can't say necessarily this place is the 'Oda' and such.

[06:39]Speaker 1: At that time you had elders, and now communes have been established?

[06:42]Speaker 2: But now also communes have been established, thank God...

[06:45]Speaker 2: ...whatever we have gets solved. For example, we bought a generator.

[06:49]Speaker 2: With that village together, and the generator thank God works, everyone benefits from it.

[06:55]Speaker 1: Yes.

[06:55]Speaker 1: Meaning the electricity generator, is it for the whole village?

[06:58]Speaker 2: It is for the whole village.

[06:58]Speaker 1: Did the commune buy it?

[06:59]Speaker 2: The commune, yes.

[07:00]Speaker 2: The commune bought it, and the village gets illuminated by it.

[07:03]Speaker 1: And your villagers are also all one family?

[07:05]Speaker 2: All are one family, there is no stranger among us.

[07:08]Speaker 2: Yes.

[07:09]Speaker 1: And your village... now in every village they say the main thing is olives, for their livelihood.

[07:16]Speaker 1: So...

[07:16]Speaker 1: So what does your village have besides olives?

[07:19]Speaker 2: Well there is land (crops) too, and olives too. There is land too.

[07:23]Speaker 2: There is land, but now the land... they aren't much in the fields. So... they exist.

[07:28]Speaker 1: Are there craftsmen too?

[07:29]Speaker 2: Uh, are there craftsmen?

[07:31]Speaker 1: Like what?

[07:33]Speaker 2: There are five or six tailors...

[07:35]Speaker 2: ...some live in Afrin, some live here.

[07:38]Speaker 2: And there are concrete carpenters.

[07:40]Speaker 2: And... meaning whatever you say, there is everything... in this village.

[07:46]Speaker 1: May your house be prosperous. Thank you.

[07:48]Speaker 2: You're welcome (upon my eyes), thanks, welcome.

[07:51]Speaker 1: We will now move into the village, we want to know some characteristics of this village.

[07:55]Speaker 1: Thanks.

[07:56]Speaker 2: Thanks, go ahead.

[08:08]Speaker 3: The village of Hefteyr is connected to the Bulbul district, of the Afrin canton, situated 12 kilometers southeast of the town of Bulbul, and 50 kilometers northeast of the city of Afrin.

[08:21]Speaker 3: It is said that a person named "Hure Heft", gave a place of water to the earth and meat.

[08:26]Speaker 3: Afterwards his name became "Hure Hefteyr", and likewise the name of the village became the village of Hefteyr.

[08:33]Speaker 3: There is another view that says that the Sheikhs, meaning their religious figures, used to go on the back of a Hyena (Heftêr) to the village of Bablit, and would gather with their religious figures and perform chants (dhikr).

[08:47]Speaker 3: Likewise, there is another view that says the name of the village comes from seven trees (Heft Dar), as there were seven trees in the current location of the village.

[08:55]Speaker 3: Hure Hefteyr was the first person to settle in the village.

[08:58]Speaker 3: And he had two sons, Mehmed and Sheikho, from whom the village became populated.

[09:03]Speaker 3: The people of the village are all from the Rushin tribe.

[09:06]Speaker 3: And many surrounding villages are also from the same tribe.

[09:23]Speaker 1: Mr. Abdullah Jalal says:

[09:25]Speaker 1: Land is body, culture is body, language is body.

[09:29]Speaker 1: Own/Protect your body.

[09:32]Speaker 1: In the revolution of Rojava Kurdistan, the revolution of language also developed. The Kurdish language also developed.

[09:38]Speaker 1: An example is like this village.

[09:40]Speaker 1: When the revolution started, the mothers of this village are also all learning their language.

[09:45]Speaker 1: The teacher of this village, on Friday, on their day off, gathers the mothers together and teaches them the Kurdish language.

[09:52]Speaker 1: No (So), we will enter this house, and we will watch together.

[10:00]Host: Hello to those up there!

[10:02]Children: Hello to those up there!

[10:04]Host: Hello to those up there!

[10:06]Children: Hello to those up there!

[10:10]Host: Hello teacher.

[10:11]Teacher: Hello, thank you.

[10:12]Host: Hello to those up there.

[10:14]Host: Bless your hands.

[10:15]Teacher: Be well.

[10:16]Host: I thank you.

[10:17]Teacher: Thanks, you are welcome.

[10:19]Host: They mentioned you, saying that even on Fridays, during their holiday, the mothers have come again and you are teaching them the language.

[10:27]Teacher: That's true, that's true. Actually, at the beginning of the revolution, in the year 2012, we started establishing the group of mothers, the women of the village.

[10:38]Teacher: This group learned the mother tongue. But, afterwards it stopped. Now, we have started again, this group has started again to learn the mother tongue.

[10:51]Teacher: This is the first lesson. And every Friday we will give a lesson.

[10:56]Teacher: They are learning. It is good. We gave four letters today. Slowly, slowly they are learning.

[11:03]Teacher: It's a bit... meaning it isn't fast, but it is good, there is acceptance and they are learning well.

[11:09]Host: Teacher, are you alone on the side, or are there helpers in the village?

[11:12]Teacher: Actually, there is another teacher, Teacher Rojin is also here. We help each other.

[11:18]Teacher: But actually, there is no school inside the village. Our duty is being established in a school outside the village. We teach the language outside the village.

[11:28]Host: Where?

[11:29]Teacher: In Qestel, Qestel Miqdad. I am the administrator of our school and I teach the middle grades.

[11:37]Host: How many teachers are you in total in the village?

[11:39]Teacher: In the village, we are only two teachers. Now one new recruit has joined, we have become three teachers.

[11:44]Host: Three?

[11:44]Teacher: Yes.

[11:45]Host: And how do the mothers find it, are they learning?

[11:46]Teacher: No, they are good, they are happy with learning the language. And slowly, slowly they are learning.

[11:52]Host: We want to go to a mother, who wants to speak?

[11:55]Host: Mother? Hello to you too.

[11:58]Student: Hello, greetings, welcome welcome.

[12:01]Host: Be well. Mother, what is language to you?

[12:04]Student: Language... is our soul, is our nation, is our mind, it is everything.

[12:09]Student: Without our nation being good... if we don't have our language, we don't have our nation either.

[12:13]Host: Have you studied, did you go to school before?

[12:15]Student: I haven't studied, honestly. I haven't studied. But the girls [daughters], mashallah, are all educated.

[12:20]Host: Has your daughter studied at university?

[12:21]Student: Yes.

[12:21]Host: Do you want, at this age, to come and learn your language?

[12:24]Student: I want to, honestly, yes.

[12:26]Student: I don't want to remain blind.

[12:27]Host: You don't want to remain blind?

[12:28]Student: No. The girls are all going to university, so if I don't study, we are embarrassed in front of the little ones.

[12:32]Student: The circumstances of the past didn't let us go to study, we didn't study.

[12:35]Host: But it isn't like [it is for] our language.

[12:36]Student: But our language is good, on the contrary, but our language is different [special].

[12:39]Host: What is language to you? What do you say?

[12:41]Student: Language for me is life. If we don't have our language, we don't have our life.

[12:45]Student: Wherever one goes on earth, anywhere, they should speak their language.

[12:48]Student: We, meaning, want the success of this country. We want that everywhere, every school, to be in our language. We want everywhere, every office to be in our language.

[12:56]Student: Success for the soil of the country, success for life, that is what we want.

[13:00]Student: Wherever we are, let us write in our language.

[13:03]Host: Thank you [May your house be built].

[13:04]Student: May God be pleased with you.

[13:06]Host: Teacher, as you said, every Friday.

[13:08]Teacher: Yes.

[13:08]Host: Correct? Now what are you teaching?

[13:10]Teacher: In the beginning, I gave four letters today. Uppercase and lowercase letters.

[13:16]Teacher: Please [go ahead].

[13:22]Teacher: A, B, C, Ç. Long live. Thank you. Please [sit].

[13:29]Teacher: Who can come and write the letter B, in the way that we wrote it? Please.

[13:47]Teacher: Which letter is this?

[13:49]Students: A.

[13:49]Teacher: B.

[13:50]Students: B.

[13:50]Teacher: Long live.

[13:52]Teacher: Which letter is this?

[13:53]Students: B.

[13:54]Teacher: Long live. Thank you.

[13:56]Teacher: Who can write this letter and say what this letter is?

[14:00]Teacher: Who can? Please.

[14:12]Teacher: Which letter is this?

[14:13]Student: C.

[14:14]Teacher: Long live. Thank you.

[14:17]Teacher: This is the letter C. We will repeat it again. What was this letter?

[14:21]Students: A.

[14:22]Teacher: This?

[14:22]Students: B.

[14:23]Teacher: This?

[14:23]Students: C.

[14:24]Teacher: Long live to you all.

[14:25]Teacher: Who can write this letter and say what this letter is? Who can?

[14:31]Teacher: Me. Please [go ahead].

[14:47]Teacher: Which letter is this?

[14:48]Student: Ç.

[14:48]Teacher: Long live, the letter Ç.

[14:50]Students: Ç.

[14:52]Teacher: We will repeat this letter and its example.

[14:56]Teacher: A, Av [Water], Agir [Fire].

[14:58]Students: A, Av [Water], Agir [Fire].

[15:01]Teacher: A, Av [Water], Agir [Fire].

[15:03]Students: A, Av [Water], Agir [Fire].

[15:05]Teacher: B, Berxwedan [Resistance], Bax [Garden].

[15:07]Students: B, Berxwedan [Resistance], Bax [Garden].

[15:09]Teacher: B, Berxwedan [Resistance], Bax [Garden].

[15:12]Students: B, Berxwedan [Resistance], Bax [Garden].

[15:14]Teacher: Long live to you all. C, Cotkar [Farmer], Cîhan [World].

[15:18]Students: C, Cotkar [Farmer], Cîhan [World].

[15:21]Teacher: C, Cotkar [Farmer], Cîhan [World].

[15:23]Students: C, Cotkar [Farmer], Cîhan [World].

[15:26]Teacher: Ç, Çem [River], Çavkanî [Spring/Source].

[15:29]Students: Ç, Çem [River], Çavkanî [Spring/Source].

[15:31]Teacher: Ç, Çem [River], Çavkanî [Spring/Source].

[15:34]Students: Ç, Çem [River], Çavkanî [Spring/Source].

[15:37]Teacher: Ç, Çem [River], Çavkanî [Spring/Source].

[15:40]Students: Ç, Çem [River], Çavkanî [Spring/Source].

[15:42]Teacher: Long live to you all. Bless your hands.

[15:44]Host: Thank you teacher. Thanks.

[15:45]Host: Thanks to you too. Good work, thank you dear.

[16:03]Narrator: The village of Hefter is built on a high place. It is located about 5 kilometers to the northwest of Mount Keleşîr.

[16:12]Narrator: To the south of the village is the Kanî Sorkê valley and Mount Keleşîr. To the east is the red earth, the villages of Şêxûrzê and Jarê.

[16:21]Narrator: To the north is the Gewrik mountain of Kurdo village, and to the west lies the Rêz valley, and the villages of Abîdan and Mersa.

[16:29]Narrator: 45 houses and nearly a thousand people live in the village. Due to emigration, the village did not become wide and large. Therefore, many people have settled in the city of Afrin.

[16:42]Narrator: The people of the village make their living through agriculture. And serving the olive fields comes in the first place.

[16:50]Narrator: Also, some families raise livestock.

[16:54]Narrator: There is one olive press and sewing workshops in the village. About ten people work in them.

[16:59]Narrator: Sewing workshops and a shoe workshop in Afrin, nearly 70 people from the village work in them.

[17:16]Host: Yes, dear viewers, now we are leaving the village of Hefter. We will head towards the valley of... What did we name this valley?

[17:23]Elder: They call it the Valley of Kayîn Sûrkê.

[17:25]Elder: In this place, there was a cistern, well... that was a shelter/tent.

[17:30]Host: What is its name? The Kanî Cistern?

[17:31]Elder: No, we say "on the cistern". There was a shelter there. From Qurnê, from Bilbil, from there, from five directions, Mersawa, Şîltatê...

[17:42]Elder: Here they all met each other, it was a road.

[17:45]Host: Okay. We will go now, go down there, and explore that place further.

[17:47]Elder: Okay. Please.

[18:10]Host: Did you mention the road?

[18:11]Elder: Yes, the road, this road...

[18:15]Elder: There was a main road, its connection was with Azaz, with Kilis, with... that... and this passage too, meaning until, for example, a day or five days, those citizens... outside...

[18:26]Elder: Meaning before this... not that, this road existed.

[18:31]Host: So you are saying, before Kurdistan was divided, before 100 years ago, this was the road between Kurmênc Mountain and Kilis?

[18:39]Elder: It is very old, that. This road is very old.

[18:42]Elder: Meaning, we can't state the entire history, saying "by God it was such and such year". But we see, this road, it's a very old road, some call it the Silk Road.

[18:50]Host: The name of this road hasn't remained?

[18:51]Elder: No, it exists. The road exists, like that it goes down. Like that also it goes down, the road also went that way to Qurnê, via that way to Bilbil, down it went.

[18:59]Host: What villages are on this side of yours?

[19:01]Elder: This is the village of Şêxûrzê.

[19:03]Elder: They call it Lower Şêxûrzê.

[19:05]Host: Yes.

[19:05]Elder: Through this passage, you [see] our mountain, the mountain of Hefter village they call it here, Mount Keleşîr.

[19:09]Host: This is called the mountain?

[19:10]Elder: Yes. Until it reaches a cistern, this mountain is ours.

[19:14]Host: Is it Omer's place?

[19:15]Elder: No, the Horî Valley is in this passage.

[19:16]Host: In this passage?

[19:17]Elder: It is on this hill. Omer Village is down on this hill.

[19:20]Host: Omer Simo?

[19:21]Elder: Omer Simo. Yes.

[19:23]Elder: That is Mersawa. After that comes Şîltatê. Our side is Abîdan.

[19:28]Elder: And also the border, it's not very far.

[19:30]Elder: The border is upon this place... that of Mersawa, it isn't very far. And the same for Şîltatê, they are exactly like that, meaning.

[19:37]Host: Let us ask you. Please.

[19:39]Host: You mentioned like... that is here... there is a well, a cistern is here.

[19:48]Man 2: Actually, we discussed the cistern, we said that... this road, the road in history... between Rojava [West] and Bakur [North] Kurdistan, they said...

[20:00]Speaker 2: When there was no asphalt, no threshing floors, everything was by horse, their coming and going was on this road.

[20:06]Speaker 2: Here there was a well, there was a cistern.

[20:10]Speaker 2: Meaning it had been dug in the old times.

[20:12]Speaker 2: They would come there and drink water.

[20:15]Speaker 2: They would take a rest stop here.

[20:17]Speaker 2: At this rest stop, meaning it connected North Kurdistan and West Kurdistan. This was a fundamental point.

[20:26]Speaker 2: Even at that time...

[20:30]Speaker 2: ...brides to be exchanged for one another, they would come to this point, at this point they were exchanged.

[20:36]Host: Because there was water here?

[20:37]Speaker 2: Here there was water. Meaning there was a cistern, a well, there was water, they sat by that water. It was like a checkpoint, essentially.

[20:46]Speaker 2: They stayed here. They brought their brides and reached here, and the others reached here...

[20:52]Speaker 2: From the Western side and from the Eastern side, essentially there was a point [meeting place].

[20:56]Speaker 2: They brought them here and exchanged brides. They exchanged like this, gave their brides, and those gave their brides back like that.

[21:03]Speaker 2: This road is a very historical and ancient road.

[21:07]Speaker 2: Meaning in the time when there was no asphalt, no roads, no machines, no tractors...

[21:13]Speaker 2: This road, the road of horses and pedestrians coming and going, connected West and North Kurdistan to each other.

[21:19]Speaker 2: In this direction. Meaning the town of Rajo, Bulbul, and up to Meydan Ekbez, all of this pass, they connected to each other through this pass. They had their own line of coming and going.

[21:30]Host: Uh, uncle, how many kilometers is it toward the border?

[21:32]Speaker 2: Well, between us and the border here, there is approximately 20 kilometers between us and that border.

[21:40]Speaker 2: We have our East. Our North is three kilometers.

[21:45]Speaker 2: In our western west... there is, there is also three kilometers.

[21:52]Host: Ah, you are close to the border, right?

[21:53]Speaker 2: We are close to the border, we are at zero [point].

[21:54]Host: Mother, please come. Come over here.

[21:59]Host: They mentioned that when they exchanged brides, when weddings happened, they came here. What do you know?

[22:04]Speaker 3: Yes, well we reached/saw it, the "Qirnê" and "Marsawa" [tribes/villages] brought them here to exchange.

[22:11]Speaker 3: The Marsawa one instructed their daughter, saying let your in-laws and horses drink water, then you mount/ride.

[22:19]Speaker 3: That Marsawa one, the one from Qirnê went to Marsawa. That Marsawa one was instructed, the girl does not mount [the horse].

[22:26]Speaker 3: And these people gathered, whatever they do, speak to her, on the ground, she won't mount.

[22:30]Speaker 3: Until they reached each other, a fight broke out, we ran, the people ran...

[22:35]Speaker 3: Well, afterwards they lifted her by force and put her on the horse.

[22:38]Speaker 3: Then those took the Aga [leader/groom], and the others took the Aga, and they shouted saying oh ours fell over the water.

[22:44]Speaker 3: We threw our bride before the water.

[22:47]Speaker 3: All of this place was water, like the point Sheikhu also spoke about. My daughter and my cousins, we had given them to the Diraqliya [people of Diraql].

[22:53]Speaker 3: Meaning for example a week passed, in the coming and going, for the girl to come to her father's house, see her father and mother, not like nowadays.

[22:59]Speaker 3: Everyone would come to this point. The in-laws came from Diraqliya to this point, and we went down from the village. Everyone calculated for themselves, they...

[23:09]Speaker 3: Brought their things with them, we brought sweets or whatever, we brought the goods/livestock of my cousins, here the whole village gathered at this place by the cistern.

[23:16]Speaker 3: Here they saw each other, we sat until the time of late afternoon...

[23:20]Speaker 3: While we were there, we were small [children] at that time.

[23:24]Host: Were there horses at that time?

[23:25]Speaker 3: Yes, there were horses. With the in-laws coming by horse, we also came down like that.

[23:28]Host: So yours is close.

[23:29]Speaker 3: Ours is close, Diraqliya is far.

[23:32]Speaker 3: So the families saw each other here, in-laws and... until it was late afternoon.

[23:36]Speaker 3: In the late afternoon, we went to our village, and the in-laws went to their home.

[23:39]Host: Please, you come as well. Please come over here.

[23:44]Host: No, they are talking about this tea, they say "Kelaşîr" [Milk Thistle]. What is it, what is its meaning? Please come over here.

[23:51]Speaker 4: They talk about this tea, they call it Kelaşîr tea, because the nature of the village is rich.

[23:56]Speaker 4: Its trees and fruits are many, its thorns/cabbages are many.

[23:59]Speaker 4: Meaning based on that characteristic.

[24:02]Speaker 4: And this is for milk.

[24:03]Speaker 4: Sheep whose milk is low, they bring them here, they say it makes a difference.

[24:08]Speaker 4: In this tea [plant area].

[24:09]Speaker 4: And likewise, women whose milk was low...

[24:12]Speaker 4: Would bring a sacrifice to this tea [area], it has its place.

[24:14]Speaker 4: They would "charge" [make an offering] there.

[24:17]Speaker 4: Saying it is a sacrifice.

[24:18]Speaker 4: So that the woman's milk would increase.

[24:21]Speaker 4: And it exists, meaning, some women went there, made their sacrifice, her milk increased, she said "I can manage [feed] two children."

[24:28]Speaker 4: Her milk was previously low.

[24:31]Speaker 4: After she came and made the sacrifice here, her milk increased.

[24:35]Host: Please, you come too.

[24:40]Host: What do you know about here? What do you know? Tell us something too. Now, she told us something, you tell us too.

[24:45]Speaker 5: Well, when I came to this village, there was a cistern here.

[24:49]Speaker 5: And there was a press and there was water.

[24:52]Speaker 5: The women would come here and wash clothes.

[24:54]Speaker 5: They would chat, wash their clothes, and go to their homes, everyone.

[24:59]Host: You yourself, Sheikhu, are you a bride of this village?

[25:00]Speaker 5: Yes, I am a bride of this village.

[25:01]Speaker 5: Yes, I am a bride of this village.

[25:04]Host: Did you catch the time when water was drawn here? Did they come and take it from this cistern?

[25:08]Speaker 5: No, water was flowing, it flowed from here. I caught [that time].

[25:11]Speaker 5: Water flowed from the spring and went.

[25:12]Host: They came here, washed their clothes, did their work here?

[25:14]Speaker 5: Yes. They washed their clothes, did their work, and so, they labored.

[25:20]Host: Thank you to you too. May your home be prosperous. Thanks.

[25:23]Speaker 5: Cheers / Have a good time.

[25:32]Narrator: The people of Heftêr village are amidst good relations and harmony.

[25:38]Narrator: Therefore, during holidays, all the people of the village visit each other.

[25:43]Narrator: And they resolve their social problems.

[25:47]Narrator: The "Arî Çopliyê" [Trash/Stick Mill], like a workshop for making weapon ammunition, was used in ancient eras.

[25:52]Narrator: Ibrahim of Heftêr was a religious man.

[25:55]Narrator: And at the same time, he was an influential social personality and respected by everyone.

[26:01]Narrator: Murad of Heftêr was also a scholar of the Islamic religion.

[26:05]Narrator: He put in a lot of effort and work for his society.

[26:20]Speaker 7: My soul, the slender stature on a single thread.

[26:24]Speaker 7: It has come green in every way.

[26:27]Speaker 7: How sweet is that stature of yours.

[26:30]Speaker 7: Locks and braids on your shoulders.

[26:33]Speaker 7: Long clothes, colorful.

[26:37]Speaker 7: For you, it sings many sounds.

[26:40]Speaker 7: Long braids, red and lily-white.

[26:42]Speaker 7: With the henna of Urfa, it is golden.

[26:46]Speaker 7: In the clump, it fell upon the name of the citadel.

[26:49]Speaker 7: Its color from the color of roses.

[26:51]Speaker 7: One is Sanandaj, one is Kirkuk.

[26:53]Speaker 7: With sweet adornment, she has become a bride.

[26:55]Speaker 7: The white forehead is Mount Gewre [Gabar/Cudi region].

[26:59]Speaker 7: The East of the world is cloudy.

[27:01]Speaker 7: The heart is a rock of marble.

[27:02]Speaker 7: The liver [courage] is steel everywhere.

[27:05]Speaker 7: One hand is Mardin and the other Botan.

[27:07]Speaker 7: Two faces/hairs from every red flower.

[27:10]Speaker 7: Eyes of the hawk, black and white.

[27:12]Speaker 7: The soul without a soul, the wheel of fortune.

[27:15]Speaker 7: The embrace is wide, the sea of Van.

[27:16]Speaker 7: The summit [Mount Qaf] of the vision of Kurdistan. The summit of the vision of Kurdistan.

[27:21]Host: Yes dear viewers, today we are in Heftêr village.

[27:25]Host: We were guests in the home of our dear teacher, our dear poet, Evîndar.

[27:30]Host: May his voice be healthy, for the poem he read, we thank him.

[27:34]Host: Teacher, you read your opening poem. We thank you.

[27:38]Speaker 7: We also thank all the members of [TV Station] Ronahî.

[27:42]Speaker 7: And we thank all the Kurdish people, and all our revolutionaries.

[27:48]Host: Teacher, since when have you been writing poetry?

[27:51]Speaker 7: Well, I [have been] since old times... meaning it might be since thirty years that we write poems.

[28:00]Speaker 7: About the homeland, about nature, about love, we write.

[28:06]Host: Was there anyone in your family who was a poet? Or are you the only poet at home, in the village?

[28:14]Speaker 7: Well, I myself, I am the only poet.

[28:18]Speaker 7: Uh... meaning there is no one else.

[28:21]Speaker 7: But, however, since my childhood somewhat... those of ours and... they were special.

[28:29]Speaker 7: Because of that, perhaps I was influenced by it.

[28:31]Speaker 7: Perhaps since childhood, whatever songs we gave, whatever... played the lute, whatever... wrote poetry.

[28:38]Speaker 7: We had some things, meaning since childhood I might have been influenced by them.

[28:42]Speaker 7: Because of that one thing, we came out like this, we write down every good and beautiful thing, we write it, man.

[28:49]Host: Whose poems did you read?

[28:51]Speaker 7: The poems... of Cegerxwîn, I read.

[28:55]Speaker 7: Uh... the stories of Ehmedê Xanî...

[28:58]Speaker 7: Some... of his stance, I was greatly influenced by it.

[29:05]Speaker 7: And the poems of Melayê Cizîrî, I read them.

[29:10]Speaker 7: And Melayê Cizîrî too, even more so I was influenced by him.

[29:14]Speaker 7: And until now, for example, let's say, I write my poems, perhaps many don't know, well, what kind of style my poem is.

[29:23]Speaker 7: Its style, not everyone can decipher it.

[29:27]Speaker 7: Because as much as from my childhood I was influenced by folklore things.

[29:33]Speaker 7: Until my poem, like our songs of before, of five thousand years ago, of three thousand years, of two thousand years, they were sung, they came as songs.

[29:44]Speaker 7: Meaning even my poem, [is] like that poem of five thousand years ago, like those songs of five thousand years ago.

[29:51]Speaker 7: Not everyone knows... what style those poems are.

[29:56]Speaker 7: It is not free verse, not metric prosody, not... that.

[30:00]Speaker 1: ...because the art on that music cannot be separated from each other.

[30:06]Speaker 1: It is a mixture, that is how our songs are formed, if one separates the music from it, that is something else entirely.

[30:15]Speaker 1: Yes, until... the color of my poems, many put flowers [melodies] on them, but many poets don't know exactly what color/style I am walking [writing] in.

[30:25]Host: Okay, now how many poems do you have? Do you have divans (collections)? What have you done?

[30:29]Speaker 1: Yes, I have divans, I have prepared them. I haven't printed them yet.

[30:34]Host: You prepared them?

[30:35]Speaker 1: I prepared them, I prepared them. I haven't printed them yet.

[30:41]Host: Now let me ask you something, sir (Mamoste).

[30:43]Host: Now, often we have artists who say, "We will write the lyrics ourselves, we will create the melody of that song ourselves."

[30:50]Host: I mean, there are many poets, for example like you, and many of our poets are sitting at home.

[30:56]Host: They [singers] don't go to visit the poets, they don't go to [get] poems... I mean poems...

[31:01]Host: ...they don't get poems from the poets. What is the reason for that? Do you not get close to the artists? Or what is the problem?

[31:09]Speaker 1: Let me tell you a small thing.

[31:13]Speaker 1: Before this, 25 years ago, Mr. Mustafa Qasim.

[31:18]Speaker 1: Oh, how many cassettes went well in history, and poets and intellectuals, some I know, some know him.

[31:27]Speaker 1: Every time, 20 people, 25 people were gathering/judging over it.

[31:31]Speaker 1: Exactly as we were sitting in his house.

[31:34]Speaker 1: And I thank that person very much. Because that poor guy didn't have much money.

[31:39]Speaker 1: Until people came from afar, and they gave him [the singer] his money.

[31:44]Speaker 1: Just because they came together, however much income came from that cassette, [they should have come] just to critique/acknowledge my poem.

[31:52]Speaker 1: This is conscience... you know?

[31:54]Speaker 1: So at that time, in that... in that [situation]...

[31:57]Speaker 1: Uh, we... we took our step and we went very far forward.

[32:02]Speaker 1: Perhaps once I took someone forcibly there, I said, "Look, we have people, we have intellectuals."

[32:09]Speaker 1: "They write stories, we have many cultured, wise people."

[32:14]Speaker 1: "So I said you should go with me, meaning act properly, you are new in this area, you are raw."

[32:19]Speaker 1: "I said go with me, ready for them to critique your poem and publish it, and so on."

[32:24]Speaker 1: "And we went there, maybe they critiqued the poem there."

[32:26]Speaker 1: "Some turned their faces away. Whether it was black or blue [bad or good], but ours wasn't like that."

[32:32]Speaker 1: "They leveled it to the ground [criticized harshly]. Whatever critique there was, they did it all."

[32:36]Host: No sir, have you given your poems to artists?

[32:40]Speaker 1: Well...

[32:41]Host: Any artist... have you given a poem to an artist or not?

[32:43]Speaker 1: Sir, I gave, I gave to Ali Dawud.

[32:46]Speaker 1: I gave to... Walid Musa.

[32:49]Speaker 1: I gave to Abdo Mohammad, [the song] "Sea of Love" (Derya Evînê).

[32:53]Speaker 1: You know? Uh... Mohammad Walid, he also writes poetry, but we were somewhat together since childhood...

[33:00]Speaker 1: ...grew up together, he is very influenced by my poetry, I even gave my poetry to Mohammad Walid, and he made it into a song again.

[33:07]Host: No, within... no, you saw within Efrîn, which artist? A song you mentioned, is that song well-known? Can you tell us?

[33:13]Host: Uh, say "such and such song is mine".

[33:15]Speaker 1: Uh, like that song, the one I gave to Abdo Mohammad, "Derya Evînê" (Sea of Love).

[33:20]Speaker 1: "Derya Evînê", everyone knows it, so it took a big place among the people and it is sung at every wedding.

[33:30]Speaker 1: Uh, uh, I gave to Walid Musa, he sings "Ey xêr zeman" (Oh good times).

[33:36]Speaker 1: Uh, uh, Ali Dawud sings "Bê hezkirin dinya fen e" (Without love, the world is a deception/fake).

[33:40]Host: Uh, what is the role of the poet in the revolution? As a poet, what must one do in the revolution?

[33:48]Speaker 1: The human poet... must provide leadership/guidance for his people.

[33:56]Speaker 1: Provide leadership for his people. We wanted, before everything, for us Kurdish intellectuals to be united.

[34:06]Speaker 1: In the middle, stay away from parties, let the people figure out the parties themselves, and they will follow us.

[34:10]Host: So sir, do you currently take your place in [the department of] Culture and Arts?

[34:13]Speaker 1: Well, my dear Sherif, I myself am in that Union, uh, of the Intellectuals.

[34:20]Speaker 1: You know? We are in that [Union] of Intellectuals, in that place we have established a council.

[34:25]Speaker 1: And whatever is asked of us, whether in culture and arts or wherever it may be...

[34:30]Speaker 1: Let them speak, whatever comes from our hands, we are able to do for our people.

[34:35]Host: Sir, now they say all the songs are from your soul/side. Can you tell us what this story is?

[34:42]Host: You saw all those songs are famous. Even in Southern Kurdistan they sang them.

[34:47]Host: They call it Efrîn folklore. They say this story is from your side too. Who is "Hamu"? Who sang this song?

[34:53]Speaker 1: "Hamu" [All/The Whole] is actually my father. His name was Ahmed. Ahmed Heftaro.

[34:59]Speaker 1: Only because... the palace of hearts/lovers, and they loved him.

[35:05]Speaker 1: And for that reason, they named him "Hamu" [Everyone/All].

[35:09]Speaker 1: Meaning he was someone very wise, and someone who was a "kabadayi" (tough/brave man).

[35:14]Speaker 1: I mean, due to fear of him, no one ruled over our village. We won't mention names.

[35:20]Speaker 1: I mean because they are our people. But truly in history, historically no one ruled our village due to fear of my father.

[35:29]Speaker 1: He was a tough man, and wise.

[35:31]Speaker 1: Because of that bravery in the village, because of that toughness in the village, people were influenced by the poetry.

[35:39]Speaker 1: He brought out songs upon it, and those songs took their place everywhere.

[35:47]Host: May your home be prosperous. Thank you.

[35:49]Speaker 1: No, thank you to you.

[36:05]Voiceover: Martyr Juma School is a school, shared between the villages of Heftêr and Abîdan.

[36:11]Voiceover: And likewise, the village commune has been named Martyr Dîrok.

[36:15]Voiceover: It is worth mentioning that during the era of the Armenian Genocide, in the year 1914, many Armenian people sought refuge in the village of Heftêr.

[36:25]Voiceover: And the people of the village, for their part, hosted them, and welcomed them, and sheltered them among themselves.

[36:33]Voiceover: To the extent that they even built a house for them.

[36:47]Host: Yes dear viewers, today since this morning we are in the village of Heftêr.

[36:51]Host: And now finally we have entered the house of Mr. Sheikhu.

[36:54]Host: In every village, there is a distinct characteristic.

[36:57]Host: We wanted to learn the characteristic of this village.

[36:59]Host: We followed it together, right? We got to know the village.

[37:01]Host: But now we came to Sheikhu's house, the people once again all returned and came to this house.

[37:07]Host: Now Uncle Sheikhu is beside me.

[37:10]Speaker 2: Shekh Heftaro.

[37:11]Speaker 2: Shekh Heftaro. Hello to you, once again.

[37:13]Speaker 2: Welcome.

[37:14]Host: He talked about many things. You saw since this morning we are walking around your village.

[37:18]Host: We got to know some of the village, right. We want to [wrap up] because our program [time] is short, right.

[37:22]Host: Meaning we cannot walk around more than this.

[37:25]Speaker 2: You are welcome (lit: may it be pleasant on your eyes).

[37:26]Host: Be healthy. Uncle Sheikhu mentioned, you said during the feasts (cejn), during the holidays (eyd).

[37:31]Host: There is respect together, there is gathering, we are one household, we are one family, right? We now, thank God, have become many.

[37:39]Speaker 2: But we love each other like before, and we know each other's value.

[37:44]Speaker 2: And at every house, we sit, and we are all together, friends, one hundred percent.

[37:49]Host: Yes. Now you saw many of our villages, during the feast they come and eat food together.

[37:54]Host: For example, like the village of Za're, and many other villages we went to visit.

[37:57]Host: On the day of the feast, the whole village gathers together.

[38:00]Host: Meaning they bring food, put it on the table, and eat together.

[38:03]Host: Now you said the people returned, again everyone came here.

[38:06]Host: Uh when... tell us... you yourself tell us. When the feast comes, what do you do?

[38:10]Speaker 2: We gather together again. We... whoever shares their things with each other, they bring whatever they have cooked/prepared.

[38:18]Speaker 2: And we all lay our table together. We eat together. We stand up together. We sit together. We are all one, God willing.

[38:24]Host: Uh at that time, you mentioned... you said...

[38:26]Speaker 2: We eat at individual houses [too], all our houses are open/plentiful, thank God.

[38:31]Speaker 2: And we eat in the middle of the village too, if the weather is nice.

[38:35]Speaker 2: We are not winter [gloomy?], we are not 'kol' [stuck/slaves?], no, we are travelers [passing through], moving on.

[38:42]Speaker 2: Meaning until now, up to now, this continues.

[38:44]Speaker 2: We until now, and always and always, God willing.

[38:47]Speaker 2: And we... still give advice to our offspring. "Oh please, don't separate from each other."

[38:52]Speaker 2: "Oh please, know the value of each other. Oh please, do not forget the ties of kinship (silat al-rahim)."

[38:56]Speaker 2: Know the value of your mother and father.

[38:58]Speaker 2: Just as your mother and father were together, you be like that too.

[39:00]Host: Meaning specifically during feasts, but on other days too, right?

[39:02]Speaker 2: During the feast... it is always like that. We are like that during feasts, and we are like that at funerals (deaths) too.

[39:07]Speaker 2: We value each other very much. In celebrations [weddings] we are like that too.

[39:12]Speaker 2: We know each other's value, and we will never forget, God willing. Our forefathers were like that, together.

[39:18]Host: You mentioned your forefathers. Uh, in that time did your forefathers do the same?

[39:23]Speaker 2: No [correction/agreement], we... it is just the custom of our forefathers.

[39:25]Speaker 2: Our forefathers did the same. We used to go to Nebi Huri.

[39:29]Speaker 2: All the people/worshippers would come together. We would lay our table in the middle of the village.

[39:35]Speaker 2: Our village, the people of Abidan, the village of... uh... yes.

[39:37]Speaker 2: In the feast of Eid.

[39:39]Speaker 2: And during the feast of Newroz, we didn't know it was Newroz [politically/formally].

[39:42]Speaker 2: We went to Nebi Huri, again people took animals [for sacrifice/food], friends took animals.

[39:47]Speaker 2: Every house took a sacrifice. Again they charged/prepared [the feast].

[39:50]Speaker 2: And again they laid the table exactly like this. And the people ate. Everyone ate, I mean. The whole nation/people.

[39:56]Host: Uh at that time you mentioned... you said...

[39:58]Speaker 2: Our forefathers were like that.

[40:00]Speaker 1: Who were our elders?

[40:02]Speaker 1: There was Hekîm the Elder, Apê Meybûn, Brokê Meybûn...

[40:06]Speaker 1: Our cousin Îbrahîm of Xeftêr was a great elder, back then...

[40:09]Speaker 1: Our elders... we used to go to...

[40:12]Speaker 2: Besides Îbrahîm of Xeftêr, who else was there?

[40:15]Speaker 1: There was Îbrahîm of Xeftêr, Hemkê of Xeftêr, Eliyê of Xeftêr...

[40:19]Speaker 1: Mirad of Xeftêr, he acted as a leader among us, he was in the village.

[40:24]Speaker 2: May God not let you lack anything, may your house be prosperous.

[40:26]Speaker 1: May your time be pleasant too, may God not let you lack anything either.

[40:29]Speaker 2: Thank you.

[40:30]Speaker 3: Yes, in this way, today we will say our goodbyes.

[40:34]Speaker 3: We thank the village of Xeftêr, today we have been in this village since the morning.

[40:39]Speaker 3: Evening has fallen upon us.

[40:41]Speaker 3: The sisters and brothers of this village, we got to know the customs and traditions of this village.

[40:46]Speaker 3: How the people came together once again, to eat a meal together at one table.

[40:52]Speaker 3: Many of our villages are like this.

[40:54]Speaker 3: Meaning during holidays, during celebrations, during funerals, they gather together like this.

[41:00]Speaker 3: It was a bit cold, today we stopped by the village, and we went inside.

[41:06]Speaker 3: Until another week, in another village, we will be together again, goodbye.

[41:10]Speaker 4: The cannons of time will not break it or bring it down.

[41:15]Speaker 4: Let no one say Kurds are dying, Kurds are living on.

[41:19]Speaker 4: Living on, the colorful flag will never fall.

[41:23]Speaker 4: Living on, the colorful flag will never fall.

[00:00]Speaker 1: Gelî temaşevanên hêja, di kave hefteyê em bi hevre gundekî dîtir nas bikin.

[00:05]Speaker 1: Vê carê jî emê derbasî gundê "Heftêr" bibin.

[00:08]Speaker 1: Ma gelo ev nav ji ku hatiye?

[00:10]Speaker 1: Ma ecêb e, heft sal vî milî hebûn?

[00:13]Speaker 1: Navê gund ji heftêr hat?

[00:15]Speaker 1: Emê vê çîrokê nas bikin.

[00:17]Speaker 1: Ev gundê Heftêr jî girêdayî navçeya Bilbilê ye.

[00:21]Speaker 1: Gundê Heftêr nîzîkî Keleha Hûrî ye.

[00:25]Speaker 1: Dê ka em derbasî gundê Heftêr bibin, emê bi hevre nas bikin.

[01:12]Speaker 1: Apê Rehman merheba ji te re.

[01:13]Speaker 2: Merheba, ehlen we sehlen.

[01:15]Speaker 1: Sax be.

[01:16]Speaker 1: Apê Rehman, em îro derbasî gundê Heftêr bûn, gundê we bûn, ne?

[01:20]Speaker 2: Erê.

[01:21]Speaker 1: Lê emê meraq dikin, bi rastî jî emê zûda ev navê ji ku hatiye?

[01:26]Speaker 1: Ma zûda dixwazin îro jî em derbasî gundê we bibin...

[01:28]Speaker 1: ...u em spasiya we dikin û spasiya miletê hemû gund dikin, xatira derdora me, em spasiya wan dikin.

[01:34]Speaker 1: Lê emê... spas ji te re jî.

[01:35]Speaker 1: Lê emê destpêkê emê navê gund bipirsin. Nav ji ku hatiye, navê Heftêr?

[01:39]Speaker 2: Navê Heftêr ji "Kevindo" ye. Pirr ji "Kevindo" ye.

[01:43]Speaker 2: Yanî enb... miteredid in. Hinek dibêjin...

[01:47]Speaker 2: ...Gundê Heftêr eslen, malbatkî yanî... bînî bînî di gund de, malbatekî "Sosî" bûn.

[01:57]Speaker 2: Wextê gund dan, mala digirtin hevdû sê.

[02:01]Speaker 2: Evana li şkeftê bûn. Heft meriv bûn.

[02:04]Speaker 2: Ji wan re dçûn, diketin navberê ne, sulh bikin.

[02:07]Speaker 2: Çûn gihîştin cî, ew kura bîr danîn ser, fitilî çûn yên cîyê din.

[02:12]Speaker 2: Çûn yên cîyê din, ew jî guman bûn sulh nabin.

[02:15]Speaker 2: Gotin berf e, gotin çiya ye, kes tîne ye.

[02:17]Speaker 2: Emê nav derkevtin şûnda, gotin dibê "Haftar" di wan derket.

[02:22]Speaker 2: Dibê heftar di wan derket.

[02:24]Speaker 2: Dibê bî, ra bî çû... Haftar, çeplên wî şevde bûn.

[02:27]Speaker 2: Haftar girt û fetisand. Destkir qirikê fetisand.

[02:30]Speaker 2: Ji ber vê da dibê bî gundê Heftêr. Ji ber vê dibêjin gundê Heftêr.

[02:35]Speaker 1: Yanî heftar (heywan) li vê derê heye?

[02:36]Speaker 2: Heye yaw, heye.

[02:38]Speaker 2: Hinek jî dibêjin, teb'en evna enba, miteredid in, meriv nizane kîjan rast e.

[02:44]Speaker 2: Hinek jî dibêjin pêşiya me wiyên Heftêr...

[02:47]Speaker 2: ...Şêx bûn.

[02:49]Speaker 2: Heftêr bi kerameta îroyîn e, li wê da hat, lê rûniştin rabû çû ewê, gupîta ye.

[02:56]Speaker 2: Li wê derê zikir kir heta... berdestê sibê haftar le... lê dirêj hat balê xwe da hat.

[03:02]Speaker 2: Wê maneyê gotin gundê Heftêr.

[03:05]Speaker 1: Gundê Heftêr çiqas sal e çêbûye? Ev gund çiqas sal e ava bûye?

[03:09]Speaker 2: Pirr kevn e.

[03:10]Speaker 2: Em nikarin bêjin wela ji filan demû pê va ye.

[03:12]Speaker 2: Ez karim heta deh zik paş de ez zanim gundê Heftêr, tim gundê Heftêr e.

[03:17]Speaker 2: Lê ama berî wê, ez nizanim.

[03:22]Speaker 2: Ji gundê Heftêr, birakek jê qetiye wextekê, çûye li Huretanê îskan kirî.

[03:28]Speaker 2: Binê Ereb.

[03:29]Speaker 2: Em rind em dinalin ser hev...

[03:31]Speaker 2: Em rind hevdû nas dikin. E ma Heftêr, hew jî Heftêr in.

[03:35]Speaker 2: Birak jî çûye li şûna bi navê Keftar û hew jî li wê derê îskan kirî.

[03:39]Speaker 2: Hew jî... yanî têkîlî bi hespêrê heyîn e.

[03:41]Speaker 1: Yanî Keftar û malbata we yek e?

[03:43]Speaker 2: Malbata me ye, erê.

[03:45]Speaker 2: Malbata me ye erê.

[03:46]Speaker 2: Erê.

[03:47]Speaker 1: Berê gundê we li vir bû yan li cîyê din bû?

[03:50]Speaker 2: Gundî me li Şêx Xurzê bû. Esasî Şêx Xurzê em in.

[03:54]Speaker 1: Kîjan gunda Şêx Xurzê?

[03:55]Speaker 2: Gundê Jêrin. Şêx Xurzê Jêr.

[03:57]Speaker 2: Esasî me li wir bû.

[03:59]Speaker 1: Jiber ku Şêx Xurzê sê gund in ne?

[04:00]Speaker 2: Erê erê.

[04:01]Speaker 2: Şêx Xurzê sê gund in. Esasî me Şêx Xurzê Jêrin e.

[04:04]Speaker 2: Esasî Şêx Xurzê em in yanî.

[04:07]Speaker 2: Îşta ji ber wê, ava di fetira paşin da...

[04:11]Speaker 2: Wiyên hatin, sê birak bûn.

[04:13]Speaker 2: Milkê xwe li heva kirin.

[04:15]Speaker 2: Vê derê bidest kualê me ket.

[04:17]Speaker 2: Hat li vê derê, kualê me û pismamê me, go em her... nav milkê xwe de xaniyê xwe bigrin, hatin li vê derê xaniyê xwe girtin.

[04:25]Speaker 2: Û jê pirr bûn.

[04:27]Speaker 1: Kî bû destpêkê hatî vira? Navê wî çi bû?

[04:29]Speaker 2: E... Wurê Hefter. Wurê Hefter.

[04:34]Speaker 2: Hat li vê derê, pênc law jê man. Ji Wurê Hefter.

[04:39]Speaker 2: Ee... wexta Seferberlikê bû.

[04:42]Speaker 2: Bavkê min û apê min va birin herba Seferberlikê.

[04:46]Speaker 2: E din jî ji par nexweşî kule vê ket û her sê mirin.

[04:51]Speaker 2: Ma di ya mino ji... evê derk... ji hepsî... ewê Seferberlikê hatin...

[04:57]Speaker 2: Hatin zewicîn.

[04:59]Speaker 2: Xwedê şeş law danê û pera pirr bû, xelkî tehrê pirr dibê bereket.

[05:04]Speaker 1: Xwedê kîyo bêle.

[05:05]Speaker 2: Sax be, Xwedê te bihêle.

[05:06]Speaker 1: Ê naha waka gundê Heftêr çiqas mal e?

[05:08]Speaker 2: Wela gundê Heftêr heye nako, halî hazır dora çel-pêncî malî li vir e.

[05:13]Speaker 2: Lê ama... idg... derketin... derba çûna Tirkiyê, çûna Ewrûpa û çûna deran pirr in.

[05:20]Speaker 2: Yanî sed malî hene?

[05:21]Speaker 2: Hene, li kû derê hene?

[05:22]Speaker 2: Erê, li kû derê hene.

[05:25]Speaker 2: Yanî tu hirê were gîha, kûmkê bê wela ewqas e, pirr in yanî.

[05:31]Speaker 1: Ê berê risipî wa kî bûn di vî gundî da?

[05:33]Speaker 1: Dema piskirêkekî vî gundî heba kê çara ser dikir?

[05:36]Speaker 1: Navê wan çine?

[05:37]Speaker 2: E... bavkê min rehmet... Xwedê rehma xwe lê ke, li miriyê we giya ke, mezinê gund bû.

[05:44]Speaker 2: Îşta wî piskirêkê gund, ew dikir. Çare ser dikir.

[05:48]Speaker 1: Navê wî çi bû?

[05:49]Speaker 2: Şêxê Heftêr.

[05:51]Speaker 1: Û kesî din tune bûn? Li kêlek wî?

[05:53]Speaker 2: Li kêlekê da, opê min hebû.

[05:55]Speaker 2: Opê min jî, denek ji herba sefe... seferberlikê fitilî hat, yanî...

[06:00]Speaker 2: Çû, ewan re derbas dikir. Bavkê min xudanê gund bû.

[06:03]Speaker 1: Odeyên mîvana jî hebûn di gund da?

[06:05]Speaker 2: Na, ode... mezin, li ko bû. Odeyên mîvana hebûn.

[06:09]Speaker 2: Îşta heştay û cûkî malê kiribûn odeyên mîvana.

[06:12]Speaker 2: Qehwa û der û, berê jî bavkê min qehwe keland.

[06:16]Speaker 1: Yanî dadê de her gundekî da berê...

[06:18]Speaker 1: ...odek mîvana hebû, dema mîvanekî xerîb hat...

[06:21]Speaker 1: ...diçûn wê malê yan wê odê...

[06:24]Speaker 1: ...pêşwazî dikirin, bi rûjan diman.

[06:26]Speaker 2: No hema pirr kevn e, mesela... nexweşî...

[06:30]Speaker 2: ...di nav gund de, sê-çar mal bûn. Wexta mîvan dihatin...

[06:33]Speaker 2: ...şer qetir dikirin, do qetir mabûn, yocik kiribûn ji mîvana.

[06:37]Speaker 2: Yanî tu nikarî bê île vê derê ode û filan e.

[06:39]Speaker 1: Wê demê de risipîyên we hebûn, û naha jî komîn ava bûne?

[06:42]Speaker 2: Lê naha jî komîn ava bûne, elhemdulîlah...

[06:45]Speaker 2: ...çi ewê me heye çareser dibe. Mesela we ma motora kirîn.

[06:49]Speaker 2: Bi ewê gund hev da, û motor elhemdulîlah dişuxule hemkî fêdê jê dibînin.

[06:55]Speaker 1: Erê.

[06:55]Speaker 1: Yanî motorê karebê, a gund giştî ye?

[06:58]Speaker 2: A gund giştî ye.

[06:58]Speaker 1: Komînê kirriye?

[06:59]Speaker 2: Komînê, erê.

[07:00]Speaker 2: Komînê kirriye, û gundgî pê tenwîr dibe.

[07:03]Speaker 1: Û gundî we jî gî malbatek in?

[07:05]Speaker 2: Gî malbatek in, keskî xerîb tê tune ye.

[07:08]Speaker 2: Erê.

[07:09]Speaker 1: Ê gundî we... naha tedîda her gundekî da dibêjin sereke zeytûn e, dema debara jiyana xwe.

[07:16]Speaker 1: Êo...

[07:16]Speaker 1: Ê gundî we başqeyî zeytûna çi heye?

[07:19]Speaker 2: Wele ard jî hene, û zeytûn jî hene. Ard jî hene.

[07:23]Speaker 2: Ard hene, bes nako ard yanî... ne di erda pirr in. Işta... hene yanî.

[07:28]Speaker 1: Zenetkar jî hene?

[07:29]Speaker 2: E senahetkar hene lê?

[07:31]Speaker 1: Wek çi yanî?

[07:33]Speaker 2: Pênc-şeş xeyat hene...

[07:35]Speaker 2: ...hinek li Efrîn rûniştine, hinek li vir rûniştine.

[07:38]Speaker 2: Û necarê bêton hene.

[07:40]Speaker 2: Û... yanî torê bêjî ji her tişkî heye... ji vî gundî da.

[07:46]Speaker 1: Mala te ava be. Spas ji bo te.

[07:48]Speaker 2: Ser çava, spas, ehlen we sehlen.

[07:51]Speaker 1: Emê îna derbasî gund bibin, em dixwazin hinek taybetmendiyê vî gundî nas bikin.

[07:55]Speaker 1: Spas.

[07:56]Speaker 2: Spas, herî.

[08:08]Speaker 3: Gundê Heftêr girêdayî navçeya Bilbilê, ya kantona Efrînê, 12 kîlometreyan li başûrê rojhilatê bajarokê Bilbilê, û 50 kîlometreyan li bakurê rojhilatê bajarê Efrînê dikeve.

[08:21]Speaker 3: Tê gotin ku kesek bi navê "Hûrê Heft", derekî avê da erdê û goşt.

[08:26]Speaker 3: Piştre navê wî bû "Hûrê Heftêr", û her wiha navê gund jî bû gundê Heftêr.

[08:33]Speaker 3: Nêrînek din heye dibêje, ku şêxler, ango oldarên wan, li ser pişta Heftêr diçûn gundê Bablîtê, û li ba oldarên wan diciviyan û zikir dikirin.

[08:47]Speaker 3: Her wiha nêrînek din jî heye dibêje, ku navê gund ji heft dar hatiye, ku li cihê gund ê niha heft dar hebûn.

[08:55]Speaker 3: Hûrê Heftêr yekemîn kes li gund niştecî bûye.

[08:58]Speaker 3: Û du kurên wî hebûn, Mehmed û Şêxo, ku ji wan gund şên bû.

[09:03]Speaker 3: Xelkê gund hemû ji eşîra Rûşîn e.

[09:06]Speaker 3: Û gelek gundên derdorê jî ji heman eşîrê ne.

[09:23]Speaker 1: Birêz Ebdullah Celal dibêje:

[09:25]Speaker 1: Ax beden e, çand beden e, ziman beden e.

[09:29]Speaker 1: Xudî bedena xwe derkevin.

[09:32]Speaker 1: Di şoreşa Rojavayê Kurdistanê de jî, şoreşa ziman jî pêşket. Zimanê Kurdî jî pêşket.

[09:38]Speaker 1: Mînak wek vî gundî.

[09:40]Speaker 1: Dema dest bi şoreşê bû, dayikên vî gundî jî hemû fêrî zimanê xwe dibin.

[09:45]Speaker 1: Mamostê vî gundî di roja Înê de, roja te'tîla xwe da jî dayikan kom hevdû dikin û fêrî zimanê Kurdî dikin.

[09:52]Speaker 1: Ne emê derbasî vê malê bibin, emê bi hevre temaşe bikin.

[10:00]Host: Merhaba jorê!

[10:02]Children: Merhaba jorê!

[10:04]Host: Merhaba jorê!

[10:06]Children: Merhaba jorê!

[10:10]Host: Merhaba mamoste.

[10:11]Teacher: Merhaba, spas.

[10:12]Host: Merhaba jorê.

[10:14]Host: Destê we sax bin.

[10:15]Teacher: Sax bin.

[10:16]Host: Spas dikim ji bo te.

[10:17]Teacher: Spas, spas xweş.

[10:19]Host: Behsa te kirin, gotin dayikên înê da jî, di tatîla wê de, ew hatine dîsa dayika fêrî ziman dikî.

[10:27]Teacher: Rast e, rast e. Bi xwe di destpêka şoreşê de, sala 2012 me dest bi avakirina koma dayikên jin, ê gund kir.

[10:38]Teacher: Ev grûp fêrî zimanê dayikê bû. Lê, paştre sekinî. Niha, em jinûve, ev grûp jinûve me dest pê kir ku fêrî zimanê dayikê bibin.

[10:51]Teacher: Ev waneya yekemîn e. Û her roja Înê em ê waneyê bidin.

[10:56]Teacher: Fêr dibin. Baş e. Me îro çar tîp dan. Hêdî hêdî fêr dibin.

[11:03]Teacher: Hinekî bê... yanî ne lez e, lê ama baş e, teqebûl kirin û baş fêr dibin.

[11:09]Host: Mamoste, tu bi tenê li kelekê, yan alîkar di gund da hene?

[11:12]Teacher: Bi xwe mamosteyek din heye, mamoste Rojîn jî heye. Em bi hev ra dibin alîkar.

[11:18]Teacher: Lê ama bi xwe dibistan di gund da tîne ye. Ferzê me di dibistana dervayî gund tê avakirin. Em li dervayî gund fêrî ziman dikin.

[11:28]Host: Kûderê?

[11:29]Teacher: Li Qestelê, Qestel Miqdad. Ez rêvêberê dibistana me û ez waneyê yê navîn didim.

[11:37]Host: Hûn giştî çend mamoste ne di gund de?

[11:39]Teacher: Di gund de, em tenê du mamoste ne. Niha yek acêr ketiye, em bûne sê mamoste.

[11:44]Host: Sê?

[11:44]Teacher: Erê.

[11:45]Host: Û dayik çawa dibînin, fêr dibin?

[11:46]Teacher: Na, baş in, kêfxweş in bi fêrbûna ziman. Û hêdî hêdî fêr dibin.

[11:52]Host: Ka em dixwazin biçin cem dayikê, kî dixwaze baxive?

[11:55]Host: Dayê? Merhaba ji te re jî.

[11:58]Student: Merhaba, silav, êlê êlê.

[12:01]Host: Sax be. Dayê, ziman ji bo te çi ye?

[12:04]Student: Ziman... ruhê me ye, qewmê me ye, aqilê me ye, gih tişt e.

[12:09]Student: Bê qewmê me xweş te, zimanê me tune be, em qewmê me jî tune ye.

[12:13]Host: Te xwendiye, berê te çûye dibistanê?

[12:15]Student: Min nexwendiye wela. Min nexwendiye. Bes keçikê maşalla gi xwendane.

[12:20]Host: Keça te zanîngeh xwendiye?

[12:21]Student: Erê.

[12:21]Host: Tu dixwazî bi vî temenî tê fêrî zimanê xwe bibî?

[12:24]Student: Ez dixwazim wela, erê.

[12:26]Student: Ez naxwazim kor bimînim.

[12:27]Host: Tu naxwazî kor bimînî?

[12:28]Student: Na. Keçikê camîînê gi derone, ma ez naxwînim, em qîçiko heyirîn.

[12:32]Student: Mekanê berê ne hişî me dere bixwînim, me nexwend.

[12:35]Host: Lê bes na wek zimanê me ra ye.

[12:36]Student: Lê zimanê me rind e, bil'eks, lê zimanê me başqa ye.

[12:39]Host: Ziman ji bo te çi ye? Tu çi dibêjî?

[12:41]Student: Ziman ji bo min jiyan e. Ewa zimanê me tune be, jiyana me tune ye.

[12:45]Student: Erdê kî da here, tikone, bi zimanê xwe biaxive.

[12:48]Student: Em, yanî serkeftina vî wela tê dixwazin. Em dixwazin em her her dibistan e, zimanê me be. Em her her, her daîreke zimanê me be.

[12:56]Student: Serkeftin, ji axa welatê ra, serkeftin ji jiyanê ra, em dixwazin.

[13:00]Student: Em her derê kî da, em zimanê xwe binivîsînin.

[13:03]Host: Mala ava be.

[13:04]Student: Xwedê ji te razî be.

[13:06]Host: Mamoste, wego her roja Înê.

[13:08]Teacher: Erê.

[13:08]Host: Rast e? Niha tu çi fêr dikî?

[13:10]Teacher: Ez di destpêkê, çar tîp min îro dane. Tîpên girkdek û hûrdek.

[13:16]Teacher: Kerem ke.

[13:22]Teacher: A, B, C, Ç. Her bijî. Spas ji te ra. Kerem ke.

[13:29]Teacher: Kî dikare were, tîpa B, bi vê awayî ku me nivîsandiye, binivîsîne? Kerem ke.

[13:47]Teacher: Kîjan tîp e ev?

[13:49]Students: A.

[13:49]Teacher: B.

[13:50]Students: B.

[13:50]Teacher: Her bijî.

[13:52]Teacher: Kîjan tîp e ev?

[13:53]Students: B.

[13:54]Teacher: Her bijî. Spas ji te ra.

[13:56]Teacher: Kî dikare vê tîpê binivîsîne û bêje ev tîp çi ye?

[14:00]Teacher: Kî dikare? Kerem ke.

[14:12]Teacher: Kîjan tîp e ev?

[14:13]Student: C.

[14:14]Teacher: Her bijî. Spas ji te ra.

[14:17]Teacher: Ev tîpa C. Em ê jî nû da dubare bikin. Ev tîp çi bû?

[14:21]Students: A.

[14:22]Teacher: Ev?

[14:22]Students: B.

[14:23]Teacher: Ev?

[14:23]Students: C.

[14:24]Teacher: Her bijî ji we ra.

[14:25]Teacher: Kî dikare vê tîpê binivîsîne û bêje ev tîp çi ye? Kî dikare?

[14:31]Teacher: Ez. Kerem ke.

[14:47]Teacher: Kîjan tîp e ev?

[14:48]Student: Ç.

[14:48]Teacher: Her bijî, tîpa Ç.

[14:50]Students: Ç.

[14:52]Teacher: Em ê vê tîp û mînakê wê dubare bikin.

[14:56]Teacher: A, Av, Agir.

[14:58]Students: A, Av, Agir.

[15:01]Teacher: A, Av, Agir.

[15:03]Students: A, Av, Agir.

[15:05]Teacher: B, Berxwedan, Bax.

[15:07]Students: B, Berxwedan, Bax.

[15:09]Teacher: B, Berxwedan, Bax.

[15:12]Students: B, Berxwedan, Bax.

[15:14]Teacher: Her bijî ji we ra. C, Cotkar, Cîhan.

[15:18]Students: C, Cotkar, Cîhan.

[15:21]Teacher: C, Cotkar, Cîhan.

[15:23]Students: C, Cotkar, Cîhan.

[15:26]Teacher: Ç, Çem, Çavkanî.

[15:29]Students: Ç, Çem, Çavkanî.

[15:31]Teacher: Ç, Çem, Çavkanî.

[15:34]Students: Ç, Çem, Çavkanî.

[15:37]Teacher: Ç, Çem, Çavkanî.

[15:40]Students: Ç, Çem, Çavkanî.

[15:42]Teacher: Her bijî ji we ra. Destê we sax bin.

[15:44]Host: Spas ji bo te mamoste. Spas.

[15:45]Host: Spas ji bo we jî. Xebat xweş, spas canim.

[16:03]Narrator: Gundê Heftêr li ser cihekî bilind hatiye avakirin. Nêzî 5 kîlometre li bakurê rojavayê çiyayê Keleşîr dikeve.

[16:12]Narrator: Li başûrê gund geliyê Kanî Sorkê û Çiyayê Keleşîr e. Li rojhilat erdê sor, gundê Şêxûrzê û Jarê.

[16:21]Narrator: Li bakur çiyayê gewrik ê gundê Kurdo û li rojava geliyê Rêz, gundê Abîdanê û Mersa dikevin.

[16:29]Narrator: 45 xanî û nêzî hezar kes li gund dijîn. Ji ber koçberiyê gund fireh û mezin nebû. Lewra gelek kes li bajarê Efrînê niştecih bûn e.

[16:42]Narrator: Xelkê gund dabara jiyana xwe bi çandiniyê dikin. Û xizmetkirina zeviyên zeytûnan di asta yekemîn de tê.

[16:50]Narrator: Her wiha hind malbat jî sewalan xwedî dikin.

[16:54]Narrator: Guvaşgehek û dukargehên dirûnê di gund de hene. Nêzî deh kes tê de kar dikin.

[16:59]Narrator: Kargehên dirûnê û kargeheke pêlavan jî li Efrînê nêzî 70 kes ji xelkê gund tê de dixebitin.

[17:16]Host: Belê temaşevanên hêja, niha jî em ji gundê Heftêr derdikevin. Em ê berê xwe bidin geliyê... Navê vî geliyê me çi dabû?

[17:23]Elder: Geliyê Kayîn Sûrkê dibêjin.

[17:25]Elder: Li vî derê sarnînc hebû, hele... ewa çatrek bû.

[17:30]Host: Navê wê çiye? Sarnîncî Kanî?

[17:31]Elder: Na em dibêjin ser sarnîncê. Wê çatrek bû. Ji qurnê da, ji Bilbilê da, ji wir da, ji pênc dêrsan e, Mersawa, Şîltatê...

[17:42]Elder: Vê derê git gîhiştin hev, rêyek bû.

[17:45]Host: Temam. Em ê niha biçin, wura jêbin, hîn wura nas bikin.

[17:47]Elder: Temam. Kerem ke.

[18:10]Host: Te behsa rê kir?

[18:11]Elder: Erê, rê ev rîya...

[18:15]Elder: Rêka ez reîsî hebû, girêdana xwe bi ezazê ra ye, bi Kilis ra ye, bi... av... û vê gêçê jî, yanî heya mesela roj û pênc ro, wa bajarvanê... derê...

[18:26]Elder: Yanî berî vê... ew na, ev rêka hebû.

[18:31]Host: Yanî tu behsê dikî, ev berî Kurdistan parçe bibê, ji berî 100 salî ev rîya navbera çiyayê Kurmênc û Kilisê bû?

[18:39]Elder: Pir kevn e hewa. Ev rêka pir kevn e.

[18:42]Elder: Yanî tarîxê gi ne em nikanin bêjin wela filan salî bû. Bes em dibînin, vê rêka, rêkê pir kevn e, yek dibêjin terîq el-herîr [Rêya Hevrîşim].

[18:50]Host: Navê vê riya namaye?

[18:51]Elder: Na heve. Rêk heve, weha dare. Weha jî dare, rêk jî wina diçû Qurnê, pê ra wişta Bilbilê, dare diçû.

[18:59]Host: Ev milê we çi gund hene?

[19:01]Elder: Vê gundî Şêxûrzê ye.

[19:03]Elder: Şêxûrzê jêrîn dibêjin.

[19:05]Host: Belê.

[19:05]Elder: Vê gêçê da tu çiyayê me, çiyayê gundê Heftêr vêr dibêjin, çiyayê Keleşîr.

[19:09]Host: Ev çiya tê gotin?

[19:10]Elder: Erê. Heta dighê sarnîncekê, ev çiya yê me ye.

[19:14]Host: Ca Omerî ye?

[19:15]Elder: No, Geliye Horî li vê gêçê.

[19:16]Host: Li vê gêçê?

[19:17]Elder: Vê tepî ye. Gundê Omer hay li vê tepî jêrîn.

[19:20]Host: Omer Simo?

[19:21]Elder: Omer Simo. Erê.

[19:23]Elder: Wan a Mersawa. Ba'dî wê Şîltatê tê. Kelakê me Abîdanî.

[19:28]Elder: Û zadê sînor e, na pir dûr e.

[19:30]Elder: Sînor li ser vê derê... awê mersowê, ne pir dûr e. Û nefs ê şîltatê jî eyn weha ne yanî.

[19:37]Host: Ka em ji te bipirsin. Kerem ke.

[19:39]Host: We behsê kir wekû... aw li vir e... bîrek heye, sarnînc li vir e.

[19:48]Man 2: Bi xwe, me behsa sarnîncê kir, me go enû... hev rêya, rêya di dîrokê da... di navbera Rojavayê û Bakurê Kurdistanê, di go...

[20:00]Speaker 2: Wexta ne zift tinebû, ne bîdar tinebûn, gî bi hespa bûn, çûn û hatina wan di vê rêyê de bû.

[20:06]Speaker 2: Li vê derê bîrek hebû, serincek hebû.

[20:10]Speaker 2: Yanî zeman da hatibû kolandin.

[20:12]Speaker 2: Dê da dihatin av vedixwarin.

[20:15]Speaker 2: Wek nuqteke îstîrahet li vê derê dibirin.

[20:17]Speaker 2: Li vê îstîrahetê, yanî mabeyna Bakurê Kurdistan û Rojavayê Kurdistan digihandin hevdu. Nuqteke esasî bû vê derê.

[20:26]Speaker 2: Hetanî di wê demê de...

[20:30]Speaker 2: ...bûkên yekî biguheriyan, dihatin li vê nuqtê, li vê nuqtê dihatin guherandin.

[20:36]Host: Jiber ku av li vir hebû?

[20:37]Speaker 2: Li vir av hebû. Yanî serincek hebû bîr, av hebû, lber wê avê rûdiniştin. Wek nuqteyek bû yanî.

[20:46]Speaker 2: Li vê derê diman. Bûkên xwe wan danîn digihandin vê derê, wan jî digihandin vê derê...

[20:52]Speaker 2: Hêla Rojavayê da û hêla Şerqî da, muhîm nuqte hebû.

[20:56]Speaker 2: Dihanîn li vê derê, bûk bi hev diguherin. Ha va diguherin, bûkên xwe didan, wan bûkên xwe ha didan berê.

[21:03]Speaker 2: Ev rêya, rêyek pir dîrokî û kevn e yanî.

[21:07]Speaker 2: Yanî di demê, zift tinebûn, rê tinebûn, makîne tinebûn, traktor tinebûn...

[21:13]Speaker 2: Va rêya, rêya hespê û peya çûn û hatin, mabeyna Rojava û Bakurê Kurdistanê digihand hevdu.

[21:19]Speaker 2: Di vê hêlê de. Yanî şarê navçeya Reco, Bilbil, û heta Mîdan Ekbezê, ev hemû vê geçê, di vê geçê va digihandin hevdu. Çûn û hatina xwe xeta xwe hebûn.

[21:30]Host: Êê mam ne bera sînor va çend kîlometre hene?

[21:32]Speaker 2: Welle mabeyna me û sînor va vê derê teqrîben 20 kîlometre mabeyna me û sînor hana heye.

[21:40]Speaker 2: Rojhilatê me heye. Bakurê me sê kîlometre ye.

[21:45]Speaker 2: Di rojavayê xerbî me... heye sê kîlometre jî heye.

[21:52]Host: Ha, hûn nêzîkî sînor in ne?

[21:53]Speaker 2: Em nêzîkî sînor in, sifr in.

[21:54]Host: Ka dayîk kerem ke. Ka vêr de were.

[21:59]Host: Behsa gotin dema bûk diguherin, dema şayîk çêdibûn dihatin vira. Tu çi dizanî?

[22:04]Speaker 3: E, welle em gîştinê me dî, Qirnê û Marsawa anîn li vê derê guhorîn.

[22:11]Speaker 3: Ê Marsawa qîza xwe tembî kirine, gotî bila hewnas û lefê xwe av bidin, paşê tu siwar be.

[22:19]Speaker 3: Ew Marsawa, ew ji Qirnê çû Marsawa. Ew Marsawa tembî kirine qîzik siwar nabe.

[22:26]Speaker 3: Û vê miletê kûm bûn, çû dikin vê xeber didê erdê siwar nabe.

[22:30]Speaker 3: Heta lê gîştin hevdu emelê şerrek çêbû, em gibazîn milet bazî...

[22:35]Speaker 3: Welle paşê bi zorê rakirin li hespê kirin.

[22:38]Speaker 3: Paşê wan axa bir, wan jî axa bir, û ban kirin go o me biser avê ket.

[22:44]Speaker 3: Me bûka xwe beriya avê avêt.

[22:47]Speaker 3: Gîşta vê derê bû av, wek nuqteyê Şêxû jî xeber dayî. Qîze û pî me me dabû Diraqliya.

[22:53]Speaker 3: Yanî meselen heftok çû, di herr û çûn, sa qîzikê were mala bavkê xwe, dê bavkê xwe bibîne na wekî noka ye.

[22:59]Speaker 3: Gîşta yekê were vê nuqtê. Hewna j'Diraqliya hatin vê nuqtê, em jî ji gund daketin. Herkeş li hesabê xwe kirî, wan işta...

[23:09]Speaker 3: Tiştê xwe bi xwe ra aniye, me helwiyat an çiye, me kerî mal û pî me anîne, hot em gund gî kûm bûn vê derê ber serincê.

[23:16]Speaker 3: Vê derê hev dîtin, em rûniştin heta devê êkindê hîn...

[23:20]Speaker 3: Tama em li wî derê hîn, em qicik bûn wê çaxê.

[23:24]Host: Di wê demê de hesp hebûn?

[23:25]Speaker 3: Êê, hesp ba. Bi hewna bi hespa hatin, em jî wina daketin hatin.

[23:28]Host: Ê we nêzîk e.

[23:29]Speaker 3: Ê me nêzîk e, Diraqliya dûr e.

[23:32]Speaker 3: Işta mal vê derê hev dît, hewna û... heta êkindê bû.

[23:36]Speaker 3: Êkindê ji em çûn gundê xwe, hewna jî çûn mala xwe.

[23:39]Host: Ka ji kerema te vî ji were. Ka kerem ke vir de were.

[23:44]Host: Na behsa vê çayê dikin, dibêjin kelaşîr. Çiye, çi mena wê heye? Ka ji kerema te vir de were.

[23:51]Speaker 4: Behsa vê çayê dikin, dibêjin çaya Kelaşîr e, jiber xuzayê gund e, zengîn e.

[23:56]Speaker 4: Dar û berê xwe pir in, kelemê xwe pir in.

[23:59]Speaker 4: Yanî ser wê taybetmendî.

[24:02]Speaker 4: Û ev ji bo şîr.

[24:03]Speaker 4: Pezên şîrê xwe kêm be tînin vêr, dibêjin ferq dide.

[24:08]Speaker 4: Vî çayî da.

[24:09]Speaker 4: Û eydin jî, jinên şîrê xwe kêm bana...

[24:12]Speaker 4: Qurbanek tînan vî çayî, ciyê xwe heye.

[24:14]Speaker 4: Li wir şarjê dikirin.

[24:17]Speaker 4: Digot qurban e.

[24:18]Speaker 4: Ji bo şîrê wê jinê zêde bibe.

[24:21]Speaker 4: Û heye jî yanî, hinda jin çûn wî derê qurbana xwe şarjê kir, şîrê wê zêde bû, go ez kanim du qicikan îdare bikim.

[24:28]Speaker 4: Şîrê wê silaf kêm bû.

[24:31]Speaker 4: Ba'dî hat qurbana vî derê kir, şîrê wê zêde bû.

[24:35]Host: Ka ji kerema te tu jî were.

[24:40]Host: Tu çi li ser vir zanî? Tu çi zanî? Ka tu jî me ra tiştekî bêje. Edî helekî tiştek ji me ra got, ka tu jî bêje.

[24:45]Speaker 5: Welle ez wextê hatime vî gundî, li vira serincek hebû.

[24:49]Speaker 5: Û me'ser hebû û av hebû.

[24:52]Speaker 5: Dihatin işta pîreka li vira kinc dişûştin.

[24:54]Speaker 5: Derd dikirin, cilê xwe dişûştin û diçûn mala xwe, herkes.

[24:59]Host: Tu bi xwe şêxû bûka vî gundî ye?

[25:00]Speaker 5: Erê ez bûka vî gundî me.

[25:01]Speaker 5: Erê ez bûka vî gundî me.

[25:04]Host: Te gîştê dema av li vir dikişiya? Dihata ji vê serincê dibirin?

[25:08]Speaker 5: Na, av dikişiya, ji vira dikişiya av. Ez gîştimê.

[25:11]Speaker 5: Ji kaniyê da av dikişiya diçû.

[25:12]Host: Dihatin vir cilê xwe dişûştin, li vir karê xwe dikirin?

[25:14]Speaker 5: Erê. Cilê xwe dişûştin, karê xwe dikirin, û işta xebat dikirin.

[25:20]Host: Spas ji bo te jî. Mala we ava be. Spas.

[25:23]Speaker 5: Saet xweş.

[25:32]Narrator: Xelkê gundê Heftêr di nava têkiliyên baş û ahengê de ne.

[25:38]Narrator: Lewma di cejnan de hemû xelkê gund serdana hev dikin.

[25:43]Narrator: Û pirsgirêkên xwe yên civakî çareser dikin.

[25:47]Narrator: Arî çopliyê, wek kargehek e ji bo çêkirina cebelxaneya çekan, di serdemên kevin da dihat bikaranîn.

[25:52]Narrator: Îbrahîmê Heftêr oldarek bû.

[25:55]Narrator: Û di heman demê de kesayetiyek civakî bi bandor û cihê rêzê bû li ba hemûyan.

[26:01]Narrator: Mûradê Heftêr jî zanyarekî ola îslamî bû.

[26:05]Narrator: Ji bo civaka xwe gelek ked û xebat kiriye.

[26:20]Speaker 7: Canê min, bejna zirav li ser ta ki.

[26:24]Speaker 7: Hişîn hatî bi her awakî.

[26:27]Speaker 7: Çi şêrîne ew bejna te.

[26:30]Speaker 7: Bisk û kezî li milên te.

[26:33]Speaker 7: Cilên dirêj reng bi reng.

[26:37]Speaker 7: Bû te dixwîne pir deng.

[26:40]Speaker 7: Keziyên dirêj sorsinî ye.

[26:42]Speaker 7: Bi hena urfa ye zerî ye.

[26:46]Speaker 7: Li girz da ketî ser nav kel'a.

[26:49]Speaker 7: Rengê xwe ji rengê gula.

[26:51]Speaker 7: Yek sene ye, yek kerkûk.

[26:53]Speaker 7: Bi xemla şêrîn bûye bûk.

[26:55]Speaker 7: Eniya sipî çiyayê Gewre.

[26:59]Speaker 7: Rojhilatê dinya 'ewre.

[27:01]Speaker 7: Dil zinar e ji mermer.

[27:02]Speaker 7: Ceger pola ye li her der.

[27:05]Speaker 7: Yek dest Mêrdîn û ya din Botan.

[27:07]Speaker 7: Du mû rû ji her ssor gulan.

[27:10]Speaker 7: Çavên şiya reş belek.

[27:12]Speaker 7: Canê bê can çerxa felek.

[27:15]Speaker 7: Hembeş fera derya wanê.

[27:16]Speaker 7: Qafê bîna Kurdistanê. Qafê bîna Kurdistanê.

[27:21]Host: Belê temaşevanên hêja, îro em li gundê Heftêr in.

[27:25]Host: Em di nava mala mamosteyê me yê hêja, helbestvanê me yê hêja, evîndar bûn.

[27:30]Host: Denge wî sax be, jiber helbesta xwend, em spasiya wî dikin.

[27:34]Host: Mamoste te helbesta xwe ya destpêkê xwend. Em spasiya te dikin.

[27:38]Speaker 7: Em jî spasiya hemû endamên Ronahî dikin.

[27:42]Speaker 7: Û em spasiya hemû gelê Kurd, û hemû şoreşgerên xwe dikin.

[27:48]Host: Mamoste te ji kengî de helbestê dinivîsînî?

[27:51]Speaker 7: Welle ez ji kevin da... yanî têkevebê ji sî salî da, em helbestan dinivîsin.

[28:00]Speaker 7: Li ser welêt, li ser xwezayê, li ser evînî, em dinivîsin.

[28:06]Host: Ê di malbata te de kes helbestvan hebû? Lê te li mal, li gund de bi tenê helbestvan e?

[28:14]Speaker 7: Welle ez bi xwe, ez bi tenê helbestvan im.

[28:18]Speaker 7: Ê... yanî kesî din tîne ye.

[28:21]Speaker 7: Lê, ema ji biçûkî xwe da hinikî... ewên me û... xasse bûn.

[28:29]Speaker 7: Jiber wî, awana ez pê tesîr bûbim.

[28:31]Speaker 7: Belkî ji biçûkî da me çi dida kûlama, me çi... tembîrê di xist, me çi... şe'r yazmîş dikir.

[28:38]Speaker 7: Hinî tiştên me hebûn, yanî ji biçûkî da ez pê tesîr bûbim.

[28:42]Speaker 7: Jiber we yekê, em hana derketin, em her tiştekî xweş û baş yazmîş dikin, dinivîsin lo.

[28:49]Host: Te helbestên kê dixwend?

[28:51]Speaker 7: Helbestê... î Cegerxwîn min dixwend.

[28:55]Speaker 7: Ê... qisetên Ehmedê Xanî...

[28:58]Speaker 7: Hinekî... mewqifê dwî ez pê mekin tesîr dibûm.

[29:05]Speaker 7: Û helbestên Melayê Cizîrî min dixwendin.

[29:10]Speaker 7: Ê Melayê Cizîrî jî, giha bêtir ez pê tesîr dibûm.

[29:14]Speaker 7: Û heya naha meselen, em bêjin, ez helbestên xwe yazmîş dikim, belkî pirik nizane bin, îno va helbesta min ji kûjan rengî ne yanî.

[29:23]Speaker 7: Rengê xwe, her kesek tê darnaxe yanî.

[29:27]Speaker 7: Jiber gî qasî ji biçûkî xwe da ez bi tiştî folklorî ez tesîr bûme.

[29:33]Speaker 7: Haya helbesta min, wek klamên me yên berê vê bi pênc hezar sal, bi sê hezar sal, bi du hezar sal, hatine gotin, hatine bîna klam.

[29:44]Speaker 7: Yanî heta helbesta min, wek we helbesta berî vê bi pênc hezar sal, we klamên berî vê bi pênc hezar sal.

[29:51]Speaker 7: Her kesek qa nizane... ew helbestna ji kûjan rengî ne.

[29:56]Speaker 7: Ne hurr e, ne tef'îl e, ne... awe.

[30:00]Speaker 1: ...diyan e. Jiber ku hunera li ser wê muzîqê ji hev nayê derxistin.

[30:06]Speaker 1: Têkwan e, waha kelamêt me dikevin, bereke muzîqê ji hev cuda bike ge, ew başqatirî we ye.

[30:15]Speaker 1: Ê, heya ez rengî helbestê min, pir gulî dinin, bes û pir helbestvan û nizanin ebkûjan rengî yê ez mêş dikim.

[30:25]Host: Baş e, naha çiqas helbestên te hene? Te dîwan te hene? Te çi kirine?

[30:29]Speaker 1: Ê dîwanên min hene, min caîz kiriye. Hîna min tebe ne kiriye.

[30:34]Host: Caîz kiriye?

[30:35]Speaker 1: Min caîz kiriye, min caîz kiriye. Hîna min tebe ne kiriye.

[30:41]Host: Naha tiştekî ji te bipirsim mamoste.

[30:43]Host: Naha gelek caran hunermendên me hene, dibêjin "Em ê xwa helbestê binivîsînin, em ê xwa awazê wê stranê çêbikin."

[30:50]Host: Yanî gelek helbestvan jî hene, mînak wek te yane, û gelek helbestvanên me di mal da rûniştine.

[30:56]Host: Naçin serdana helbestvanan nakin, ê naçin helbest... yanî helbest...

[31:01]Host: ...bestî cem helbestvana nabin. Ew sedem çiya ne? Yanî wîn xwa ji hunermenda va nîzik nakin? Lê ew çi pskirêk çiya ne?

[31:09]Speaker 1: Ê tiştekî biçûk ji te re bibêjim.

[31:13]Speaker 1: Ji berî vê bi 25 sala, istaz Mustafa Qasim.

[31:18]Speaker 1: A çiqas o kased ge di dêrûkê da baş, û helbestvan û rewşenbîr, hinek ez naskim, hinek haw naskê.

[31:27]Speaker 1: Her carê, 20 kes, 25 kes li serî mehkûm dikirin.

[31:31]Speaker 1: Eyn em li mala wî rûdiniştin.

[31:34]Speaker 1: Û ez pir wî însanî teşekur dikim. Jiber ku wî gunehî pir pere bi miro tune bûn.

[31:39]Speaker 1: Heya însanê ji dûr da hatine, pereyê wî dan.

[31:44]Speaker 1: Jiber ku bes havna hatine, çiqas va kaseda jê hatiye hatine, bes jiber ku werin helbestê min neqad bikin.

[31:52]Speaker 1: Vê wîjdan... dizanî?

[31:54]Speaker 1: Ê di hingî di wê... ewê da...

[31:57]Speaker 1: Ê em... merin gavê xwe çêkir û em pir jî pêş de çûn.

[32:02]Speaker 1: Belkî carekê min yek bi xur û bir wê dere, min go "Hişta kesên me hene, rewşenbîrin me."

[32:09]Speaker 1: "Di çîrokê dinivîsînin, însanên me yî musaqaf zana pir me hene."

[32:14]Speaker 1: "Ino mi şêm tu jî bi min ra herî yanî teq bînî, tu di vê ûrtê da tu nokî, tu moyî ye."

[32:19]Speaker 1: "Mi şêm bi min ra here, amade şerê te jî neqad bikin û derbikin filan û bêvan."

[32:24]Speaker 1: "Û em çûn wê dere, belkî şerê ge de neqad kirin."

[32:26]Speaker 1: "Hinekî banzî xwe hat qulibandin. A reş bî, heşîn bî, bes ê me a ne waha bî."

[32:32]Speaker 1: "Ma eb erde ra dûz dikirin. A çiqas o neqada bî gi dikirin."

[32:36]Host: Na mamoste, helbestên te dane hunermenda?

[32:40]Speaker 1: Welle...

[32:41]Host: Kes hunermend... te hunermendek helbest daye ne?

[32:43]Speaker 1: Mamoste min dane, min dane Elî Dawûd.

[32:46]Speaker 1: Min dane... Walîd Mûsa.

[32:49]Speaker 1: Min dane Ebdo Mihemed, Derya Evînê.

[32:53]Speaker 1: Dizanî? Ê... Mihemed Walîd, hew jî şe'ir yozmîş dikê, bes hinekî em jî çûkê da bi hevdu ra...

[33:00]Speaker 1: ...mezin bîne, bi şe'rê min pir tesîr dibê, heta min şe'rê xwe dayî Mihemed Walîd, dîsa kirî kelam.

[33:07]Host: Na, di nav... na te dî di Efrîn da, kîjan hunermenda? Stranek te gotî, ew strana tê naskirin? Tu kanî ji me ra bêjî?

[33:13]Host: Ê bêje "filan strana min e".

[33:15]Speaker 1: Ê wek wek wê stranê, ewa min dayî Ebdo Mihemed, Derya Evînê.

[33:20]Speaker 1: Derya Evînê, a giştk dizanin, ino wê pir cihê xwe girt di nav milet da û li her dawetekê jî tê strandin.

[33:30]Speaker 1: Ê, ê Walîd Mûsa min dayê, waye dibê "Ey xêr zeman".

[33:36]Speaker 1: Ê, ê Elî Dawûd waye dibê "Bê hezkirin dinya fen e".

[33:40]Host: Ê rola helbestvan di şoreşê da çi ye? Gerek wek helbestvan, di şoreşê da çi bike?

[33:48]Speaker 1: Însanî helbestvan... gerek e rêbertiyê ji gelê xwe re bike.

[33:56]Speaker 1: Rêbertiyê ji gelê xwe re bike. Me xwest em li berî giştika rewşenbîrên me yî Kurd em bi yek in.

[34:06]Speaker 1: A orta, li hezba de mînin, milet hizb ji ber xwe fe bikin, hevna jî bi pê me kevin.

[34:10]Host: Yanî mamoste, naha tu cihê xwe di çand û huner da digirî?

[34:13]Speaker 1: Welle, evole Şerîf, ez bi xwe di Yekîtiya a wayê da me, ê rewşenbîran.

[34:20]Speaker 1: Dizanî? Em di ewê rewşenbîra da, du wê dere de em meclîs dan e.

[34:25]Speaker 1: Û çi ji me were xwestin, çi di çand û hunerê da bê û çi li kû derê bê...

[34:30]Speaker 1: Wan bêjin, çi ji destê me tê der, em karibin bikin ji bo miletê xwe.

[34:35]Host: Mamoste, naha dibêjin stranên hemû ji can we ye. Tu kanî ji me ra bêjî ev çi çîrok e?

[34:42]Host: Dadî ew stranên hemû, bi nav û deng e. Heta başûrê Kurdistanê wan jî strayî.

[34:47]Host: Dibêjin folklorê Efrînê. Dibêjin ev çîrok jî can we ye. Hemû kî ye? Kê ev strana gotiye?

[34:53]Speaker 1: Hemû bi xwe bavê min e. Navê xwe Ehmed bî. Ehmed Heftaro.

[34:59]Speaker 1: Feqet ji ber ku, qesrî didelan, û jê hez dikirin.

[35:05]Speaker 1: Û ji ber wê yekê nav lê kirin "Hemû".

[35:09]Speaker 1: Yanî henekî pir zana bî, û henekî qabadayî bî.

[35:14]Speaker 1: Yanî heya ji tirsê wî ra, kesî li gundî me hukum nekir. Em bi nav nakin.

[35:20]Speaker 1: Yanî ji ber ku gimeletê me ne. Ama bi rastî di tarîxê da, kesekî di dêrûkê da li gundî me hukum nekir ji tirsa bavkê min ra.

[35:29]Speaker 1: Însanekî qabadayî bî, û zana bî.

[35:31]Speaker 1: Ji ber wê mêrantiya gund de, ji ber wê qabadayîbûna gund de, evdê şe'rê pê tesîr bî.

[35:39]Speaker 1: A kelam li ser derxist, û ew kelama jî cihê xwe di her derkê da girt.

[35:47]Host: Mala te ava be. Spas.

[35:49]Speaker 1: Ne, spas a we be.

[36:05]Voiceover: Dibistana Şehîd Cuma, dibistanek e, hevbeş e di navbera gundê Heftêr û Abîdanê da.

[36:11]Voiceover: Û her wiha komîn a gund jî bi navê Şehîd Dîrok hatiye binavkirin.

[36:15]Voiceover: Hêjayî bibîrxistinê ye ku di serdema ku ji ya ermeniyan da, di sala 1914an da, gelek kes ji ermeniyan serî li gundê Heftêr dane.

[36:25]Voiceover: Û xelkê gund ji aliyê xwe ve, malovaniye wan kir, û ew pêşwazî kirin, û di nava xwe da hewandina.

[36:33]Voiceover: Ta asta ku xaniyek jî ji wan ra ava kirin.

[36:47]Host: Belê temaşevanên hêja, îro ji vê sibê da em li gundê Heftêr in.

[36:51]Host: Naha jî di dawiye da em derbasî mala Birêz Şêxû bûn.

[36:54]Host: Di her gundekî da taybetmendiyek xwe heye.

[36:57]Host: Me xwest taybetmendiya vê gundî em nas bikin.

[36:59]Host: Me bi hevre jî şopand ya ne, me gund nas kir.

[37:01]Host: Lê naha jî em hatin mala Şêxû, milet dîsa caran din hemû vegeriya hat vê malê.

[37:07]Host: Naha jî Apê Şêxû kelk min e.

[37:10]Speaker 2: Şêx Heftaro.

[37:11]Speaker 2: Şêx Heftaro. Merheba, ji te re, carê din.

[37:13]Speaker 2: Ehlen we sehlen.

[37:14]Host: Wa behsa gelek tişta kir. Te dî ji vê sibê da em li gundê we digerin.

[37:18]Host: Me hene gund nas kir, ya ne. Em dixwazin ji ber ku bernameya me jî kêm e ya ne.

[37:22]Host: Yanî em nikanin ji vê zêdetir bigerin.

[37:25]Speaker 2: Ser teva xweş bî.

[37:26]Host: Sax be. Apê Şêx wa behsa kir, we got dema di cejna da, di eyda da.

[37:31]Host: Heb rûmet e, kom heye, em malik in, em malbatik in, sehî? Em noka, elhemdulila, pir bûn e.

[37:39]Speaker 2: Bes em wek berê ji hev hez dikin, û em qîmetê hev jî dizanin.

[37:44]Speaker 2: Em li her malê jî, rûdinin, û em giştik bi hevdu ra, dost in, sedî sed.

[37:49]Host: Belê. Naha te dî gelek gundên me, dema cejna da tên xwarinê bi hevre dixwin.

[37:54]Host: Mînak wek gundê Ze'rê, gelek gundê din jî me çû serdana wan kirin.

[37:57]Host: Di roja cejnê da, gund giştî li hev kom dibe.

[38:00]Host: Yanî xwarinê tînin, li ser sifrê datînin, bi hevre dixwin.

[38:03]Host: Naha we got milet vegerî, dîsa giştî hatine vir.

[38:06]Host: Ê dema... ka tu ji me ra... tu bi xwe bêje ji me ra. Dema cejn tê hûn çi dikin?

[38:10]Speaker 2: Em dîsa li hevdu kom dibin. Em... kê tiştê xwe ji hevre hewal didin, tiştê vî dize jî tînaye.

[38:18]Speaker 2: Û em giş sifrê xwe bi hevdura datînin. Bi hevdura dixwin. Bi hevdura radibin. Bi hevdura rûdinin. Em giştik yek in, înşallah.

[38:24]Host: Ê di wê demê da, te behsa... te digo...

[38:26]Speaker 2: Em li malê fera dixwin, malê me giya jî fera ne, elhemdulîla.

[38:31]Speaker 2: Û em li orta gund jî dixwin, geh cew xweş bîsa.

[38:35]Speaker 2: Em ne zivistan e, em kol in, na em rêwî ne, ba derna.

[38:42]Speaker 2: Yanî heta naha, heya naha, ev berdewam e.

[38:44]Speaker 2: Em heya naha, û tim û tim înşallah.

[38:47]Speaker 2: Û em... hîn jî qebir didim qetkê xwe. Aman ji hev meqetin.

[38:52]Speaker 2: Aman qîmetê hev dizanin bin. Aman sîleta rehm ji bîr nekin.

[38:56]Speaker 2: Qîmetê dê û bavê xwe bizanibin.

[38:58]Speaker 2: Dê û bavê we çawa bi hevdu ra bûn, hûn jî wilo bin.

[39:00]Host: Yanî bi taybet cejna da, lê di roja din jî yane?

[39:02]Speaker 2: Di cejnê... tim jî wane ye. Em di cejna da jî wane ne, û em li miriya jî wane ne.

[39:07]Speaker 2: Em pir qîmetê hev dizanin. Şahiyê da jî wane ne.

[39:12]Speaker 2: Em qîmetê hev dizanin, û em tim jî ji bîr nakin înşallah. Bav û kalê me wana bûn, bi hevdura.

[39:18]Host: Te behsa bav û kalê we kir. Ê di wê demê da bav û kalê we jî wisa dikirin?

[39:23]Speaker 2: Na, em... hema 'edetê bav û kalê me ye.

[39:25]Speaker 2: Bav û kalê me jî wisa dikirin. Em diçûn ber Nebî Hûrî.

[39:29]Speaker 2: Hemo ebdanê ba dihatin cem hevdu. Me sifrê xwe datanî orta gund.

[39:35]Speaker 2: Gundê me, ê Ebadana, ê gundê... ê... erên.

[39:37]Speaker 2: Di cejna Êyîdê da.

[39:39]Speaker 2: Û em di cejna Nêrozê jî, me nedizanî Nêroz e.

[39:42]Speaker 2: Em diçûn ber Nebî Hûrî, dîsa xelkê dewar dibir, dîsa hevala dewar dibir.

[39:47]Speaker 2: Her malekî qurbanek xwe dibir. Dîsa şerje dikirin.

[39:50]Speaker 2: Û dîsa sifra eyn hona datanîn. Û xelkê dixwar. Giya dixwar yane. Milet teva de.

[39:56]Host: Ê di wê demê da te behsa... te go...

[39:58]Speaker 2: Bav û kalê me wana bûn.

[40:00]Speaker 1: Mezinê me kî bûn?

[40:02]Speaker 1: Ew Hekîmê Mezin, Apê Meybûn, Brokê Meybûn...

[40:06]Speaker 1: Pismamê me Îbrahîmê Xeftêr mezin hebû, êşta...

[40:09]Speaker 1: Mezinê me... em bera diçûn ser...

[40:12]Speaker 2: Îbrahîmê Xeftêr û kî bava bûn?

[40:15]Speaker 1: Îbrahîmê Xeftêr hebû, Hemkê Xeftêr hebû, Eliyê Xeftêr hebû...

[40:19]Speaker 1: Miradê Xeftêr, şêxlix dikir li cem me, li gund hebû.

[40:24]Speaker 2: Xwedê kêmasiyê we nede, mala we ava be.

[40:26]Speaker 1: Saeta we jî xweş be, Xwedê kêmasiyê we jî nede.

[40:29]Speaker 2: Spas dikim.

[40:30]Speaker 3: Belê, bi vî rengî, îro emê xatira xwe bixwazin.

[40:34]Speaker 3: Em spasiya gundê Xeftêr dikin, îro ji vî sibê da em li vî gundî ne.

[40:39]Speaker 3: Hêvar jî li me da hat.

[40:41]Speaker 3: Xûşk û birayên vî gundî, erf û adetên vî gundî me nas kir.

[40:46]Speaker 3: Çawa milet bi hevra carek din, hatin li ser sifrakeyê bi hevra xwarinekê bixwin.

[40:52]Speaker 3: Gelek gundê me bi vê rengî ne.

[40:54]Speaker 3: Yanî dema cejnada, di şahiyada, di miriyada, bi vê rengî li hev dicivin.

[41:00]Speaker 3: Hinekî serma hebû, îro em derbas gund bûn, û em derbasî hindir bûn yanî.

[41:06]Speaker 3: Haya hefteyekî din, li gundekî din, emê dîsa bi hevra bin, bi xatira we.

[41:10]Speaker 4: Naşikê û danayê topên zeman.

[41:15]Speaker 4: Kes nebê Kurd dimirin, Kurd jîn dibin.

[41:19]Speaker 4: Jîn dibe qet nakeve ala rengîn.

[41:23]Speaker 4: Jîn dibe qet nakeve ala rengîn.