Bircilqazê

[00:03]Guest: We know that right now, human speech falls into the depths of history.

[00:09]Guest: Meaning, one can also touch upon many interesting things from Kurdish history.

[00:16]Guest: Now, here in Mount Lelun, many uh... empires, kingdoms, and civilizations were established here.

[00:24]Guest: Everyone established it in a new way, in their own way.

[00:30]Guest: In the beginning, we can say, for example, it started with the human... the civilization of the Neanderthal man.

[00:37]Guest: From 40 years... 40,000 years to 60,000 years BC, up until our current time.

[00:44]Guest: The humans who were here... the owners of civilization... who created civilization, they were the Hurrians.

[00:50]Guest: And they say the origin of the Hurrians is Kurdish.

[00:54]Guest: So now, the thing that attracts one's attention is the reliefs/carvings they left behind.

[01:00]Host: Please, dear viewers, let us open our program.

[01:02]Host: Yes dear viewers, today we have crossed into Mount Lelun.

[01:06]Host: The Sherawa Region, the village of Burj Qas (Birc Qasê).

[01:09]Host: When a person passes through Mount Lelun, they see all the Kurdish carvings.

[01:15]Host: One sees the authentic Kurdish history dating back thousands of years in this area.

[01:19]Host: We thank Teacher Nuri.

[01:21]Host: Teacher, you mentioned the carvings. What is the meaning of this carving?

[01:28]Guest: Uh now... there is a carving of the sun, on the ruins that are near us, in Mount Lelun.

[01:35]Guest: There is a carving of the sun and a peacock.

[01:37]Guest: And the sun tells... it goes back to "God Nabu" (Note: Speaker likely means general solar deity concepts or local variation).

[01:41]Guest: As it has been mentioned in the Holy Torah, it has been spoken of.

[01:45]Guest: It says "God Nabu" started his religion, his faith, here in Mount Lelun.

[01:52]Guest: And that was in the worship of the sun... the sun was a symbol among the symbols of his religion, his faith.

[01:59]Guest: Uh, now until our current time, in the village of Kafr Nabu, that village has remained in his name.

[02:07]Guest: And many names also... for example, there is the name Nabu, there is the Nabuke family, for example.

[02:11]Host: That's right, that's right.

[02:12]Host: As soon as you enter Sherawa, the majority of people's names, you see, are Nabu.

[02:17]Host: You see reliefs of the Peacock Angel (Tawûsê Melek), you see reliefs of the sun, all these are Kurdish reliefs.

[02:23]Guest: Uh, the relief of the Peacock Angel itself, we know that... for example, the Zoroastrian religion or Ezidism (Yezidism).

[02:31]Guest: It is very ancient, meaning from 3000-4000 years BC.

[02:36]Guest: Meaning "God Nabu" was also... he was also a follower of the... for example, Zoroastrian or Ezidi religion.

[02:44]Guest: In fact, the name of his temple was known by the name of the Ezidis (Ezdaha).

[02:48]Guest: He was strictly the god of writing and wisdom, that was God Nabu.

[02:52]Host: After that, did the Romans (Rûm) pass through here?

[02:56]Guest: Uh, history says, as history states, in the year 64 BC, the Romans crossed into Northern Syria.

[03:06]Guest: And his empire extended from the Euphrates River to the Mediterranean... meaning the Euphrates River to the Mediterranean Sea, Antioch.

[03:15]Guest: Moreover, at that time, Antioch was the capital of the Romans.

[03:20]Guest: And Mount Lelun was connected to it. Connected to Antioch.

[03:26]Guest: Antioch and the surrounding villages worshipped idols, meaning statues.

[03:32]Guest: Relative to God Nabu, they worshipped idols.

[03:35]Guest: And after that, the Islamic... [correction] Christian religion descended.

[03:40]Guest: During the time of Christianity, there were missionaries.

[03:43]Guest: Missionaries spread all over the world to introduce their Christian religion to people.

[03:51]Guest: One of them, among the missionaries, there were some who wanted to live a private life.

[03:59]Guest: Meaning to be on their own, away from the people.

[04:01]Guest: One of them is Saint Maron (Marmarûn), the first one who came to Mount Lelun.

[04:05]Guest: Here, Maron entered Mount Lelun.

[04:08]Guest: And the Christian religion was introduced to the people.

[04:13]Guest: Many people at that time became uh, became Christian.

[04:19]Guest: And now we can... for example there is their symbol, there is the carving of the cross, which dates back... meaning to the Roman era.

[04:27]Guest: Uh, they say after Maron went to God's mercy (passed away).

[04:32]Guest: These villages around Mount Lelun, a dispute occurred between them... [unclear phrase, possibly "with lions/warriors" or a specific group].

[04:38]Guest: The village of Barad was the most famous.

[04:41]Guest: At that time, they took [his body] with them, now at the Church of Julianos, as it is known, they buried him here.

[04:48]Guest: Even now, his tomb is present there.

[04:51]Host: Anyway, after that, it was the Islamic conquests?

[04:54]Host: Meaning our region, in the beginning, were all Ezidis, afterwards the Romans passed here, afterwards the Islamic conquests happened.

[05:00]Guest: Yes, that is correct, exactly.

[05:03]Guest: Uh, as history says... when the Islamic conquests began, who entered here?

[05:08]Guest: Ubaidah ibn al-Jarrah, he was like a leader during the Islamic conquests, he entered Northern Syria.

[05:15]Guest: Uh, the people here, some... if you look at it, by force, some became Muslims, and some remained on their ancient religion.

[05:23]Guest: Some Christians, and some Ezidis. Ezidis, meaning Yezidis remained.

[05:29]Guest: And they have remained until our current time.

[05:32]Guest: Uh, but in the year... in the 19th century...

[05:37]Guest: Meaning the people here, some just became Muslim, and some remained on their religion, as we see in our village too, there are some on the religion, for example Yezidi... Ezidi.

[05:47]Guest: And in the village of Basufan, the village of Baie...

[05:49]Host: Many villages are Ezidi, they remained.

[05:51]Guest: Yes, they remained Ezidi, yes, they remained on the religion and faith of their mothers and fathers.

[05:55]Host: We thank you.

[05:57]Guest: May your home be prosperous (Thank you).

[05:58]Guest: We also welcome you, welcome to the land of the country and light entered our village, and welcome.

[06:03]Host: Thank you.

[06:17]Narrator: The village of Bircika Têrpê, or Burj al-Qas.

[06:20]Narrator: It is connected to the Sherawa district of the Afrin canton.

[06:23]Narrator: Approximately 24 kilometers to the southwest of Afrin, and fifteen kilometers away from the center of the Sherawa district.

[06:30]Narrator: The village of Bircika Têrpê is built upon Mount Lelun.

[06:34]Narrator: The name of the village used to be the White Tower (Birca Spî). Because in past times, there was a tower for surveillance in the village.

[06:43]Narrator: Before, the site of the village was known by the name Ruins of Kimar (Xirabê Kîmarê).

[06:47]Narrator: And a person named Mansur the Elder (Mansûrê Kal) from the Great Village bought these ruins.

[06:51]Narrator: Afterwards, he sent a son of his named Khidr to the area, he settled there and established the foundation of the village.

[06:57]Narrator: The placement of towers in many villages of the Sherawa district is a sign of composition, or for surveillance and scouting the surroundings.

[07:05]Narrator: It is said that there was a tall tower near the village. Its height was close to 12 meters, but lightning struck it and it collapsed.

[07:33]Narrator: The name of the village Bircika Têrpê comes from the name of the first person, Têrpê Kal, who had settled in the village.

[07:40]Narrator: Afterwards, the Ottomans applied the name Qadi, and the Arabs applied the name Burj al-Qas, meaning a bow/arch.

[07:46]Narrator: Because there were no arches whatsoever inside the village, and later it became Burj al-Qas.

[07:51]Narrator: Before the Rojava revolution, the village was connected to the Nubl sub-district of the Azaz region.

[07:56]Narrator: But after the revolution of July 19, 2012, the village immediately joined the region, or the Canton of Afrin.

[08:04]Narrator: Around 80 years ago, the residents of the village were of the Ezidi religion, but afterwards they all became Muslim.

[08:26]Host: Now, dear uncle, how many kilometers have you come out from the village?

[08:29]Guest 2: Well, approximately three and a half kilometers.

[08:31]Host: Before the engines (pumps), before you pulled (water) to the village, did you come to this well?

[08:35]Guest 2: We used to come to this well.

[08:37]Guest 2: Before, prior to now, we had cisterns.

[08:40]Guest 2: In winter they filled with water. Until the end of spring, our water sufficed for us.

[08:45]Guest 2: Honestly, the suffering was very far (great). When our people saw, look, there is a distance from the village.

[08:52]Host: So before, did they take their water from this well?

[08:54]Guest 2: Ah, before when... it became summer...

[08:57]Guest 2: In winter, with us, water fell into the cisterns inside the village.

[09:00]Guest 2: Until the end of spring, they managed with that water. When it became summer, water did not remain in the village.

[09:06]Guest 2: They used to come to this well.

[09:08]Guest 2: It is 'Riki', they call this place 'Riki'.

[09:10]Guest 2: Its water is groundwater (seepage).

[09:12]Guest 2: Our village, Barad, Beie, Kafr Nabu, Burj Haydar, all used to come to this lake of water.

[09:19]Host: Five villages?

[09:20]Guest 2: All used to come, fill these troughs here with water.

[09:23]Guest 2: There were water carriers (animals/containers), carriers.

[09:25]Guest 2: And tins. They filled their tins, their carriers with water.

[09:28]Guest 2: They put it on animals, took it through danger, sometimes danger, danger. They reached the village and returned.

[09:33]Host: That was for drinking?

[09:34]Guest 2: For drinking, yes. They also brought the livestock here to water them.

[09:37]Guest 2: Sheep and cattle.

[09:39]Host: So dear uncle, let me ask something. Before, in that time, how did they pull water from here?

[09:44]Guest 3: We pulled it with animals (livestock).

[09:46]Guest 3: We pulled water with animals.

[09:49]Guest 3: There were uh... there were carriers that were like rubber.

[09:53]Guest 3: Uh, they put it on the donkeys like that.

[09:55]Guest 3: And they took it. Took it to the village.

[09:57]Guest 3: And they emptied it into the cisterns. If they had a barrel, they emptied it into the barrel. If they didn't empty into their barrel, they emptied into the cistern. If...

[10:02]Guest 3: They took three trips a day, took four trips, according to your own capability.

[10:06]Guest 3: This poor guy, let's say... he has no one here, let's say my little one, or your little one...

[10:00]Speaker 1: No, my sir. The condition was such that you could take water from two or three tins [of depth]. It was there.

[10:05]Host: Was it very difficult to pull [water] at that time?

[10:07]Speaker 1: It was very difficult. Very, very, very. Very, very. Especially one year, it was roughly in the 70s, in '75, I don't know.

[10:14]Speaker 1: There were roughly sixty-five Arab households here. They had come from Mount Haswar, or wherever they came from, I don't know.

[10:20]Speaker 1: Meaning, they used force and strength against us. They were not afraid of anyone, nor did they care.

[10:27]Speaker 1: By God, I saw here... I was a small child, I saw here that my brother... he was approximately fourteen years old... his name was Ali... he fell into this well.

[10:44]Speaker 1: Meaning, two tins of water. The Arabs down there had filled it [the trough/area] with two tins of water.

[10:51]Speaker 1: It reached halfway... my cousin... he was small, he was with him. They had turned back and come...

[11:00]Speaker 1: They had put... they came and filled the trough over there. It holds two and a half tins of water. If one doesn't balance his weight, he cannot hold it.

[11:10]Speaker 1: It came all the way up... if you threw your hand in, you caught water. Surely now, it has gone down... the boy fell inside it.

[11:21]Host: How many years ago?

[11:23]Speaker 2: Roughly that was also in '75, in '74.

[11:28]Host: Until when did you take water from there?

[11:30]Speaker 2: Until '75, '74 we were drawing water. Then we dug a well at our place.

[11:42]Speaker 2: My late father, mercy be upon him, said; if we had known the water was this close, we would have dug it by hand. Our man struggled a lot over this, it was a lot of work.

[11:57]Host: Where did you dig wells?

[11:58]Speaker 2: In the village. Around us, we said it's a well.

[12:02]Host: Are there wells in the village?

[12:03]Speaker 2: Every courtyard has a submersible pump in front of it.

[12:06]Host: Meaning four hundred houses, there are four hundred wells?

[12:08]Speaker 2: Yes. Maybe even more. Just count more.

[12:14]Host: So, it's good, your wells and water are all at home and...

[12:16]Speaker 2: But our water is plentiful, mashallah, water is [not] scarce...

[12:19]Host: And when you fetched it from there, how did you pull it?

[12:22]Speaker 2: We here... There was a trough here. In the place of this pole. It was a 'chiqir', a 'chiqir', wide.

[12:30]Speaker 2: Three buckets, four buckets were pulled into it, poured.

[12:35]Speaker 2: They did it for the night [?], they filled these troughs for the night. Its canal was from here, broken, they did it for the night.

[12:40]Speaker 2: There were troughs below, they filled these troughs for the night.

[12:42]Speaker 2: It was by turn, for example, the sheep came, [it was their] turn to be watered.

[12:46]Host: And how many meters deep is the well?

[12:48]Speaker 2: This well is sixteen meters, seventeen meters. Seventeen meters, meaning.

[12:52]Host: How did you extract water from it? Did you pull by hand, or with animals?

[12:56]Speaker 3: Hands... two would go under... put it under their side/shoulder, like me...

[13:03]Speaker 3: We pulled. At the end, they grabbed the rope and tightened/pulled.

[13:08]Speaker 3: One person from here grabbed the bucket. Emptied it into the trough.

[13:11]Host: Maybe they can help, let's see how they pulled if they can.

[13:32]Speaker 3: There were two people, they were pulling this water.

[13:35]Host: Did they take turns?

[13:36]Speaker 3: If there were animals, they used animals to pull. If there were no animals, humans pulled.

[13:41]Speaker 3: The mother pulled, [while] one was at the head of the bucket.

[13:44]Host: Did women also come here?

[13:45]Speaker 3: Women also came. The woman came for water, carried it on her head.

[13:49]Speaker 3: Bi serê xwe ji vir ta heya mal dikişand.

[13:49]Speaker 3: With her head, from here all the way home she carried it.

[13:52]Speaker 3: There is a pulley system path. Our late aunt... she pulled ten buckets of water together.

[14:00]Speaker 3: Every hundred meters she carried one, then put it down, turned back, took the second one, passed it, returned and came. Two arriving together was not possible.

[14:08]Host: So draw it all through here?

[14:14]Host: Is it heavy?

[14:15]Speaker 3: Yes, it is heavy.

[14:16]Speaker 3: There used to be a bucket bigger than this. It held two and a half tins of water, three tins of water.

[14:21]Speaker 3: But this is just a sample, the water used to be up to here, they did that, not what is gone, not what is present [now].

[14:27]Speaker 3: Now here it's all water [deep down]. This is seventeen meters.

[14:31]Host: May your home be prosperous [Thank you].

[14:33]Speaker 3: You're welcome, be healthy.

[14:34]Host: It's a bit ruined, meaning?

[14:36]Speaker 3: Yes, back then it was deep. Now there is no one on it... birds/dirt and such have blocked it. Maybe fifteen meters remain.

[14:44]Host: We thank you very much, have a good time. Thank you.

[14:47]Speaker 3: You're welcome. Welcome. Welcome to you.

[15:13]Narrator: Within the village, there are many ancient houses, and their age dates back to the Hurrian era.

[15:21]Narrator: This indicates that the region is very ancient and historical.

[15:25]Narrator: There is a region east of the village named Kefer Heshir, meaning Blue [or Green] Earth.

[15:32]Narrator: It was very good and suitable for agriculture.

[15:36]Narrator: In the year 1904, snow fell for around forty days, and it stayed on the ground for nine days.

[15:45]Narrator: At that time, nearly 2,300 head of the villagers' sheep all died.

[15:57]Narrator: The Birjik of Tirbespiye is famous for the richness of its groundwater.

[16:03]Narrator: And water comes out from a depth of twelve to forty meters.

[16:08]Narrator: And the villagers use it for household needs and agriculture.

[16:27]Narrator: The people of the village make their living through agriculture.

[16:31]Narrator: From planting fruit orchards, like pomegranate trees, primarily.

[16:37]Narrator: They plant olives and walnuts along with trees, and vegetable gardens of all kinds.

[16:44]Narrator: Along with agriculture, many families also raise livestock such as sheep and cows.

[16:50]Narrator: And they sell their products in the markets of Afrin.

[17:12]Host: Uncle Ahmed, hello.

[17:13]Speaker 4: Welcome, hello and welcome.

[17:16]Host: Uncle Ahmed, today we passed into your village, Birj al-Qaws. Where does the name of your village come from?

[17:22]Speaker 4: The name of our village, our foundation... we are from the big village. A family from the big village came, settled here, the name was Birjik [Small Tower].

[17:31]Speaker 4: Before, it was the Tower of Asifi. Later, when the state ruled, during the First World War, there were eight arches inside it, they named it Birj al-Qaws [Tower of the Arch].

[17:44]Speaker 4: Birj al-Qaws... slowly, slowly they made it Birj al-Qas. It became Birj al-Qas.

[17:51]Speaker 4: The one who came from the... from the big village, his name was Khidir. Khidir was the son of Ahmed, Ahmed was the son of Naso.

[18:00]Speaker 4: In Kurmanji, they called him Naso. It was a nickname, it was a nickname.

[18:12]Host: When you go to the district and cities, if you don't say the name of your village, do they recognize you?

[18:17]Speaker 4: Certainly, back then in Afrin, region two asked, I said Birjik of Terpe.

[18:22]Host: By God, it was true, true. Did they recognize it by this thing?

[18:25]Speaker 4: They recognized it by this. But the general public, the people who died long ago, look, the 'Qaws' [Arch] of the Tower was gone, it had become 'Qas'.

[18:34]Speaker 4: The state had named it Birj al-Qaws in various ways. There were eight arches in it. Like Khirbet Shams, believe me, nothing remained of it, we knew it.

[18:44]Speaker 4: They identified it and left. Birj al-Qas, its word is Birj al-Qas. The state named it Birj al-Qas.

[18:52]Speaker 4: Just as we used to be Yazidis before, okay, until the 50s... until the 50s, slowly, slowly became Muslims.

[19:00]Host: Is it not from long ago?

[19:01]Speaker 4: It's not very long ago. It is long ago that we were all Yazidis.

[19:05]Speaker 4: And then, the one who came here, four sons were born from him. There was Hemo, and there was Naso, and there was Hassan. The other one died.

[19:21]Speaker 4: And this whole village is from Hemo, and from Naso, and the rest from Hassan. There are four or five hundred households in it.

[19:30]Speaker 4: All separated, all split, all became small pieces.

[19:33]Speaker 4: Our village is from the big village. Our village and the big village, there are two hundred [units of land?] east, east of the big village, they call it the Dam/Field of the Blue Earth, the Blue Dam/Field.

[19:44]Speaker 4: A hundred years ago its name was Blue Earth, Blue Dam. They lived on it.

[19:49]Speaker 4: They planted summer crops, they planted wheat, they planted millet, they lived on it.

[19:54]Speaker 4: Of course, back then people were not many. Here was a dry-farming area... there were three, four, seven houses. In the big village, there were also not very many houses.

[20:00]Speaker 1: How is your old woman doing?

[20:04]Speaker 1: Praise be to Allah, Lord of the Worlds, she is well, she is well.

[20:08]Speaker 2: Uncle Ahmed, thank you for asking. You mentioned the green land. This land wasn't always so dense [with vegetation] like this. It used to be like that [barren].

[20:15]Speaker 1: These are... there were two hundred, two hundred. One western, one eastern. The eastern one is the big village... here... they call it the green land. We used to call it the green set (dam/barrier).

[20:25]Speaker 1: Then, during the time of the Hage [movement], of Kurdistan, during the defeat. And until [the government] ruled, they slowly took it over.

[20:33]Speaker 1: They took it by force, they turned it into a "green blasphemy" (referring to non-believers taking over fertile land). Blasphemy, green.

[20:39]Speaker 1: At that time, if it hadn't been... if it hadn't been for the five or six years of war, our village started [to rebuild]. In all these mountains, our village's condition is good.

[20:50]Speaker 1: Meaning, they had the heart to buy all of it. What, what did they buy from it? Like seven hundred and forty sacks, three... three hundred young shoots.

[20:57]Speaker 1: And there was this war, and the whole world, nobody dared to leave their house. There was no travel, no road, no way out.

[21:03]Speaker 1: And when they went... they would round everyone up on the threshing floor, they would imprison everyone, imprison them.

[21:06]Speaker 2: Uncle Ahmed. Tell us the story of the "Forty Snows". Forty days of snow, how did it happen, how did it fall?

[21:13]Speaker 1: I will tell you, before... before the First World War, fourteen years [into the century]. Nineteen hundred and fourteen. The snow started falling, the "Forty Snows" fell. For forty days, from the beginning of Chele (mid-winter month) until the end.

[21:28]Speaker 1: The people... the crops were damaged, if... in the valleys... sent... so that a pair of oxen couldn't even reach the dome [due to snow depth].

[21:36]Speaker 1: So come, they barely survived. And our grandfather's sheep, all three flocks... One was seven hundred, one was six hundred, one was a thousand.

[21:43]Speaker 1: They all became emaciated. There was no straw, no wheat, no provisions, no barley given. The mountains were all hawthorn and acorns. They fed them all [with acorns], so they could live. It was all hard labor.

[21:52]Speaker 2: May your house be prosperous, thank you.

[21:54]Speaker 1: You are welcome.

[22:04]Narrator: The village of Bircika Têrpê is a large village. More than five hundred houses and nearly three thousand five hundred people live there.

[22:12]Narrator: There are four fundamental families in the village. The family of Hesen, Elî, Nasir, and the family of Hemû.

[22:18]Narrator: And all are from one tribe. That is the Menqurî tribe, which is connected to the Sherqiyan tribe.

[23:00]Speaker 2: Hello, sister-in-law.

[23:01]Speaker 3: Welcome.

[23:03]Speaker 2: It is spring time now. During the spring we passed through your village. There was lightning and thunder.

[23:09]Speaker 2: And now it is the time of milk, sheep, and spring.

[23:12]Speaker 3: It is spring.

[23:14]Speaker 2: What have you... what have you made? How was your passing [of the season]? Did you bring all your things with you?

[23:20]Speaker 2: You... you now... what are you making and what have you made?

[23:22]Speaker 3: Well, in the morning we got up, we milked the sheep, we poured our milk, added our rennet (culture), and it became cheese. We broke it [the curds], put it in the cheesecloth bags, and crumbled it. Look, this is our work.

[23:37]Speaker 2: No, but it's good in the spring, isn't it?

[23:39]Speaker 3: It must be spring... in the spring. A nice spring, one with flowers and blossoms. Look... this is the state of spring.

[23:50]Speaker 2: It is nice. Meaning there are sheep too?

[23:52]Speaker 3: Yes.

[23:53]Speaker 2: And there are cows too? Are there both?

[23:55]Speaker 3: Yes, cows and sheep too.

[23:56]Speaker 2: Now, have you prepared this cheese?

[23:58]Speaker 3: Yes, we prepared it, put it in cloth bags. Now we will cut the blocks, make the cheese, put it on the tray and salt it, and then we will boil it.

[24:07]Speaker 2: Now if it's done... please turn it over so we can see.

[24:10]Speaker 3: These... it's inside here. We put it here.

[24:12]Speaker 2: This one?

[24:13]Speaker 3: It's cheese, do you see? It wasn't ready yet, [but] this one is ready.

[24:19]Speaker 2: Open the mouth [of the bag].

[24:21]Speaker 3: Here, open it.

[24:22]Speaker 2: How many hours does it stay until it becomes cheese?

[24:24]Speaker 3: It stays about two hours. It becomes cheese.

[24:27]Speaker 2: Now that cheese, is it sheep [cheese]?

[24:30]Speaker 3: Yes, it is sheep cheese. We will crumble it, put it on... salt it here, then after it stays a few days, we will boil it, and we will put it in skins/jars like you see in the skins.

[24:39]Speaker 2: Will you cut it now?

[24:41]Speaker 3: After we boil it?

[24:42]Speaker 2: Yes.

[24:44]Speaker 3: Look, this is how we will cut it, here.

[25:11]Speaker 2: Mother, my dear, mother hello to you too.

[25:14]Speaker 4: Welcome, brother.

[25:16]Speaker 2: Mother, what have you prepared?

[25:18]Speaker 4: Welcome, brother. We milked our sheep, and we put our milk on the fire, boiled it in the hut. And we added culture (rennet) to it, and we put it in bags... for two or three days the water drained from it, we sprinkled salt on it ourselves, we put it in the place in the hut, we boiled our yogurt (to make curd/cheese), and we put it in jars, we made 'gulilok' (cheese balls/curd), put it in our jars, and put our oil on top.

[25:38]Speaker 4: This is spring yogurt, and spring provisions, and winter is ahead of us, may we remain in goodness and happiness, for guests, and for the people underneath [the family/community], and that's it.

[25:47]Speaker 2: What do they call this... what do they name it?

[25:49]Speaker 4: Strained/Pressed yogurt (Kemandî/Dewandî).

[25:50]Speaker 2: Is this strained yogurt?

[25:51]Speaker 4: Yes, it is 'gulilok'.

[25:53]Speaker 2: Ah, 'gulilok'.

[25:53]Speaker 4: Does strained yogurt happen with the other color (referring to non-white/meat)?

[25:55]Speaker 4: In another way, we put it in our jars, we press it down, we pack it tight, and we put our oil on top, we close the lid tight, so that mice and ants don't go in, and we store it. We keep it to eat in the winter.

[26:04]Speaker 2: Is this oil/fat too?

[26:05]Speaker 4: Yes, this is also oil/fat.

[26:06]Speaker 4: Again, we pour our milk, pour it into the basin, and we skim that cream off the top, and we let it ferment, and churn it, we always churn the butter in it.

[26:16]Speaker 4: And the butter cools down, it becomes yellow ghee/oil like this. And we put our meat in it (to make Qelî), put the pot on the fire to melt it, and strain it, put it in the jar like this and store it again.

[26:27]Speaker 2: So this is boiled, and that is not boiled?

[26:29]Speaker 4: That one is cold, not boiled. This is called cold butter. And this one is called boiled butter (ghee).

[26:33]Speaker 4: They make omelets/nests, they make pastries in it, if a guest comes they make dinner in it, look, for the people, for the home, and for happiness/sobriety, God willing.

[26:43]Speaker 2: May you eat it in goodness and happiness.

[26:44]Speaker 4: The other one?

[26:45]Speaker 2: What is this?

[26:45]Speaker 4: This is 'lorik' (whey cheese/curd).

[26:46]Speaker 2: 'Lorik'?

[26:47]Speaker 4: Yes, they also make cheese, and remove that water (whey) from it, put it in the hut and boil it, and again put it in old cloth or a wrap, and dry it, salt it, put it in their jars, and store that too, for times of trouble, for something, when needed they take it out and eat.

[27:00]Speaker 2: Do they make 'sîrîk' (garlic yogurt/cheese) too?

[27:01]Speaker 4: Yes, they put garlic in it too, they make 'sîrîk' too. And they chop fresh onions, in the morning they bring it to the tablecloth and eat with it. They mix it together and eat it, for breakfast.

[27:08]Speaker 2: Is this all cheese too?

[27:09]Speaker 4: Yes, this is also cheese.

[27:11]Speaker 2: And what is in that other one? The other one?

[27:13]Speaker 4: This one, in the past we used to put oil in these [large jars/skins]. We used to melt our oil/butter, we melted a lot in this. We used to do this a lot. In the old times we used these.

[27:22]Speaker 4: And now we put it in jars.

[27:24]Speaker 2: Were those [old containers] not better?

[27:25]Speaker 4: They say those are old fashion, they are gone. The old fashion was correct/better. Everything was natural, there was no sickness, everyone was healthy, we were all neighbors to each other.

[27:33]Speaker 4: This was the house of the Mukhtar (village head) of the past, he was our great Mukhtar.

[27:37]Speaker 4: And he had plenty of things, he had sheep, oil, yogurt. We would come to a house, if we had a need, they would say "What did the Mukhtar's wife make today?" She gave us... we made... a little food, made pudding (pelûl), made pastries.

[27:47]Speaker 4: She gave it to us, we took it to our children, made it and ate it. [Even if] their throats hurt, they would get better with it.

[27:51]Speaker 4: Make your own yogurt, it is medicine.

[27:52]Speaker 2: Yes.

[27:53]Speaker 4: You know what you are making, what you are doing, how you are boiling it. What you do with your own hands is good.

[27:58]Speaker 4: Not like the market one. Not like you go buy from the market every time and say "by God, the pilgrims are finished," they say "whether there was or wasn't, we will go to the market."

[28:05]Speaker 4: But we will make it with our own hands, we will eat it, look, it becomes good.

[28:09]Speaker 4: No sickness comes from it, nothing [bad] comes from it.

[28:11]Speaker 2: Ask this one too, ask me, ask mother too.

[28:14]Speaker 2: Ask.

[28:16]Speaker 2: Mother, the microphone is with you too.

[28:17]Speaker 5: Oh Lord, [give] patience/health.

[28:18]Speaker 2: Be healthy. Mother, regarding making oil, making strained yogurt, making cheese. Do they make other things in the village besides these?

[28:27]Speaker 5: What?

[28:28]Speaker 2: What things do they make?

[28:29]Speaker 5: Whatever you see, they make.

[28:33]Speaker 2: Meaning there is nothing more than this, no other things?

[28:35]Speaker 5: They make eggplant/tomato molasses (paste), they dry them, whatever there is, they make that.

[28:42]Speaker 5: As long as there is cheese, they make cheese continuously.

[28:45]Speaker 2: Mother, are you from this village?

[28:46]Speaker 5: No.

[28:47]Speaker 2: Where are you from?

[28:48]Speaker 5: From Qitmê, from Qitmê.

[28:49]Speaker 2: From Qitmê?

[28:51]Speaker 2: Are you Muslim or Yezidi?

[28:52]Speaker 5: I am Yezidi.

[28:54]Speaker 2: The village is all Muslim now, have you remained the only Yezidi?

[28:56]Speaker 5: Yes.

[28:57]Speaker 2: How many years have you been in the village of Birc Qas?

[28:59]Speaker 5: Oh, now, now it's seventy years, eighty years.

[29:03]Speaker 2: And when they brought you from the village of Qitmê, how did they bring you?

[29:08]Speaker 2: Was there the Arab [style/tradition of] mounts/horses in your time or not?

[29:11]Speaker 5: Yes, they brought horses.

[29:12]Speaker 5: They prepared the horse, put a cap/headdress on my head, put some fabric/money... something on, and tied a handkerchief over my eyes, a veil.

[29:24]Speaker 5: Haa, I was so small, I was thirteen years old, thirteen years.

[29:27]Speaker 2: You were thirteen years old when you were given to a husband?

[29:28]Speaker 5: Yes, by God.

[29:29]Speaker 2: Did your father give you?

[29:30]Speaker 5: Yes, my father did it, "Go go, go and don't say a thing."

[29:35]Speaker 2: Did you get used to this village?

[29:36]Speaker 5: Yes by God... they became [my] own people.

[29:41]Speaker 5: I was the cousin [of the groom/family].

[29:42]Speaker 2: And before, did you love your husband, did you care for him?

[29:45]Speaker 5: They said "You on the horse", by God [it was a horse], not a donkey or anything else.

[29:51]Speaker 2: Is the road far too?

[29:52]Speaker 5: It is far.

[29:53]Speaker 2: From Qitmê to here is far?

[29:55]Speaker 5: They brought [me], they brought me to the grapes/vineyard, and one said, one from this village...

[30:00]Old Woman: They said come, let's go water Gokê, they went to the reading (school) for a day.

[30:05]Old Woman: And one day they went to bring the bride.

[30:11]Old Woman: They watered Gokê, the woman said... it was Ena, they said let's see who is the bride.

[30:17]Old Woman: They came, saw me, and said by God she is a bride, I sacrifice myself for the bride, may no one come without the girls... [indistinct].

[30:26]Host: Did you eat the raisins (snack) on the road or not?

[30:28]Old Woman: By God, we didn't eat.

[30:29]Host: You didn't eat the raisins?

[30:30]Old Woman: No, by God, we didn't eat them.

[30:32]Old Woman: I know that we didn't eat them.

[30:35]Host: Uh, you have been in this village for seventy years?

[30:37]Old Woman: Yes. A lifetime.

[30:39]Host: A lifetime.

[30:40]Host: When you came to this village, were the villagers Muslim?

[30:43]Old Woman: No. They were all Yezidi.

[30:45]Host: They were all Yezidi.

[30:46]Host: Let's see some of the goods auntie, what have you made?

[30:49]Old Woman: We made cheese.

[30:51]Host: Is this cheese too?

[30:52]Old Woman: Yes.

[30:53]Host: What do they call this, what kind of cheese is it?

[30:55]Old Woman: It's cheese, like, you know, they heat the milk...

[31:00]Host: You just meant the skin bag?

[31:01]Old Woman: No, we put it in a container. They put water on it, like yogurt, until the cream rises.

[31:09]Old Woman: And then we add rennet (stomach lining enzyme).

[31:12]Old Woman: We put our salt on it, we add cumin and liquorice (spices).

[31:17]Old Woman: And we put it in this sack, chop/crumble it, put it in the sack and beat it with a stick.

[31:21]Old Woman: Beat it, beat it until it becomes full.

[31:23]Old Woman: When it is full, they get up and put it under a stone (press it).

[31:26]Old Woman: That whey/liquid comes out of it.

[31:29]Old Woman: And it becomes nice and dry.

[31:31]Old Woman: And we take it out and put it in a sack like this.

[31:33]Host: Wait, is this a sheepskin bag?

[31:35]Old Woman: Yes. It is a sheepskin bag.

[31:37]Old Woman: But I didn't skin the sheep, it was skinned before. Then we turned it into a sheepskin bag.

[31:43]Host: Meaning the cheese comes out like that? It comes out like that before?

[31:46]Old Woman: Yes, we put it in front of us, with tea, on the dining cloth.

[31:49]Host: It's truly a nice snack.

[31:50]Host: This cheese here is different, isn't it like this one?

[31:52]Old Woman: These were crumbles, those were crumbles a little bit.

[31:56]Host: This is not like that one?

[31:57]Old Woman: No. This one is not the crumbled one. Those are the solid pieces.

[32:01]Host: May your home be prosperous. Thank you.

[32:03]Old Woman: Hey, peace be upon you, you are welcome.

[32:38]Narrator: There are two historical caves in the village, and there are many ancient houses, but they have become ruins and destroyed.

[33:07]Narrator: There is a shrine named Sheikh Qassab in the south of the village.

[33:12]Narrator: It is like a cave that houses snakes.

[33:15]Narrator: On Thursday evenings, people light candles and ask for their wishes and hopes.

[33:38]Host: Yes dear viewers, we left the village of Birshqas, we headed towards a shrine.

[33:44]Host: Inside the cave there is a shrine.

[33:45]Host: The people of this village, the people surrounding this village, all place their faith in this shrine, and they pass through here.

[33:52]Host: We too, as a reasonable person was curious, [decided] to pass through, to present some scenes of the shrine to you.

[33:59]Host: Did you also visit the shrine?

[34:01]Young Woman: Yes.

[34:02]Host: Which days do you visit the shrine?

[34:04]Young Woman: On Wednesdays and Thursdays.

[34:06]Host: You mean Wednesdays and Thursdays?

[34:07]Young Woman: Correct.

[34:08]Host: Wednesday is the belief of our Yezidi people, and Thursday and Friday are for the Muslims.

[34:15]Host: And I saw that you slaughter chickens?

[34:17]Young Woman: We slaughter chickens because we ask for wishes, we ask for [relief/rain/desires].

[34:22]Young Woman: We slaughter the chicken as a sacrifice for the Lady (Saint), and we make dinner and distribute it to the poor.

[34:28]Host: Meaning you had a request? And you had a concern, you had that wish, that's why you came to slaughter the chicken?

[34:33]Young Woman: Correct, we did. We had wishes.

[34:35]Young Woman: My brother was married, for ten, twelve years he didn't have children.

[34:40]Young Woman: No matter how much he went to doctors, and to shrines, and doorsteps... he didn't have kids.

[34:44]Young Woman: He went to Lebanon. Praise God, meaning it was resolved, and today he has a son.

[34:48]Host: Today?

[34:49]Young Woman: Yes.

[34:50]Host: May God spare him for him. Meaning it was nineteen years? He didn't have children?

[34:53]Young Woman: Yes. There were none.

[34:54]Host: Did he also come to this shrine?

[34:55]Young Woman: He also came. He also came, and praise God, and we [indistinct: lit candles/distributed food] here, we distributed blessings.

[34:59]Young Woman: And now... meaning his child was born today.

[35:01]Host: Today?

[35:02]Young Woman: Yes.

[35:03]Host: May God spare him for him.

[35:04]Young Woman: May God spare yours too.

[35:05]Host: And over here, did you enter the shrine?

[35:06]Young Woman: We entered the shrine, we came and lit candles.

[35:08]Young Woman: We slaughtered our sacrifice, we prayed, we saw it again, we asked for wishes.

[35:12]Young Woman: God willing, he will return here too.

[35:14]Host: And the surrounding people, do they all come too? These surrounding villages.

[35:16]Young Woman: Yes, the surroundings come, they come from the city.

[35:18]Host: What is the name of your shrine?

[35:20]Young Woman: Nabi Qassab. Guli Sor (Red Rose).

[35:22]Host: Guli Sor.

[35:23]Young Woman: Mm.

[35:24]Host: Is this also Yezidi?

[35:25]Young Woman: That is also Yezidi, yes.

[35:27]Host: Hey, may God accept it. Please, go ahead.

[35:29]Young Woman: Thank you (May you pass through safely).

[36:25]Narrator: There is a martyr in the village, named Dilxaz Botan, likewise there are two youth communes, named Martyr Piling and Serfiraz.

[36:37]Narrator: One of the famous people from the village is named Omerê Cemlo. He is a Kurdish bard, born in the year 1915, and afterwards lived in the village of Xezawiye.

[36:51]Omerê Cemlo (Archived Audio): Oh fair one, I am a stranger, hey fire, my cousin.

[36:57]Omerê Cemlo (Archived Audio): If it was your doing, the complete fate/death, the complete fate...

[37:01]Omerê Cemlo (Archived Audio): [Indistinct]... or your lover...

[37:04]Omerê Cemlo (Archived Audio): Only God...

[37:07]Omerê Cemlo (Archived Audio): We saw the complete fate, [indistinct]... it was cut off.

[37:13]Omerê Cemlo (Archived Audio): The market of Hama...

[37:34]Singer: My dear, my dear, my dear, my dear, my dear.

[37:42]Singer: A cool breeze of the west, oh my dear, my dear.

[37:48]Singer: Edule, with a heavy voice, grief... oh oh, my heart groans, groans constantly.

[37:54]Singer: Oh help, oh my heart groans, groans constantly.

[37:59]Singer: Oh help, oh sweet one, oh sweet one.

[38:02]Singer: Your sweetness, I don't know the reason for which idleness, oh dear which sweetness, woe is me, oh woe is me, oh woe is me.

[38:11]Singer: I pay attention to it, but in the hand of Ali Pasha, the sullen face of the bitter guide.

[38:17]Singer: The dear one is angry, I don't know if it is good, woe is me, oh woe is me, oh woe is me.

[38:25]Singer: Dear, my heart groans, groans constantly.

[38:31]Singer: Oh help, new sweetness, your sweetness.

[38:35]Singer: I have lost the mirror, gave the faith brother Se'do, rider of Numen, the eyeliner of the barren land.

[38:42]Singer: I have become a slave among the Arab slaves, [indistinct], woe is me, woe is me, woe is me.

[38:48]Singer: Oh woe dear, woe.

[38:53]Singer: Edule said, my old one, oh Qaso... the net of our house's name.

[38:58]Singer: Oh Qasim, oh my golden guide, oh oh oh oh oh oh oh dear.

[39:05]Singer: My old one, Qaso is the meat of Demir Pasha, I am golden stirruped.

[39:10]Singer: My request is my guide oh dear, woe is me, oh woe is me, woe is me.

[39:17]Singer: Edule said, said you do it and hurry.

[39:21]Singer: You bring the name and sign of the heart for me, [indistinct] what to sow.

[39:25]Singer: We said only in the dear one, the tip of the spear's bow, [indistinct] decorated with Arab blood and 'ajits, woe is me, woe is me.

[39:32]Singer: The idleness of my life did not reach him, oh dear, dear.

[39:36]Host: Yes dear viewers, here we have reached the end of our program.

[39:40]Host: We hope that our program was to your liking. Today we spent it in the village of Birshqas.

[39:45]Host: We will say goodbye to you, until another week, in another village, we will be back again, wait for us.

[39:51]Singer: The girl and bride of the city of the West/Maghreb, brothers... on the back of the busy prince are three girths.

[39:58]Singer: One is the friends and loved ones of Mem...

[40:00]Singer: Oh woe is me, father of Dres, with Abdurrahman of Shirid, the man of status

[40:05]Singer: She gave her bead-woven braids to the edge of shears and scissors

[40:09]Singer: Cut and arranged for the fathers and brothers, Rasho the famous Prince, Sultan of Kurds, is at the high inn

[00:03]Guest: Em dizanin dema niha de, gotina meriv dikeve di nava kurahîya dîrokê.

[00:09]Guest: Yanê gelek tiştên balkêş jî ji dîroka Kurda de meriv kane mesela dest bixe yanê.

[00:16]Guest: Niha di Çiyayê Lêlûn livir, gelek heu... împaratorîyet, memalîk, hezarat livir ava bûne.

[00:24]Guest: Her kesekî bi rengekî nû, bi rengê xwe yanê, heu... ava kiriye.

[00:30]Guest: Di destpêkê de, em kanin bêjin mesela di însanê... di hezaratê însanê Niyandertal de dest pê kiriye.

[00:37]Guest: Ji 40 sal... 40 hezar sal heta 60 hezar sal beriya mîladê ta dema me niha.

[00:44]Guest: Însanê ku livir... xwedî hezarat... hezarat çêkirine, ew bûn Hûrîgîn.

[00:50]Guest: Hûrîgîn jî dibên eslê wan Kurd in yanê.

[00:54]Guest: Ê niha yanê, tiştê ku em bala meriva dikişîne, ew jî ku nexşeyên gulşon xwe hiştine yanê.

[01:00]Host: Keremkin temaşevanên hêja, em bernameya xwe vekin.

[01:02]Host: Belê temaşevanên hêja, îro jî em derbasî Çiyayê Lêlûn bûn e.

[01:06]Host: Hêrema Şêrawa, gundê Birc Qasê.

[01:09]Host: Dema mera derbasî Çiyayê Lêlûn dibe, hemî nexşên Kurda tê dibîne.

[01:15]Host: Dîroka Kurda a resen bi hezar sala di vê milî dibîne.

[01:19]Host: Em spasîya Mamoste Nûrî dikin.

[01:21]Host: Mamosta, te behsa nexşa kir. Ev nexşa wateya wê çine?

[01:28]Guest: Ee niha... nexşe nexşê rojê heye, li ser xirabeyên ku li cem me, li Çiyayê Lêlûn heye.

[01:35]Guest: Nexşê rojê û tawûs heye.

[01:37]Guest: Ê roj jî dibêje... vedigere "Îlah Nebû".

[01:41]Guest: Wekî ku di Tewrata pîroz de hatiye zikrandin yanê, hatiye ser ziman.

[01:45]Guest: Dibê "Îlah Nebû" li vir, li Çiyayê Lêlûn, diyaneta xwe, ola xwe dest pê kir.

[01:52]Guest: Ew jî di abidîya rojê yanê... roj jî sembolek ji sembola diyaneta wî bû, ola wî bû.

[01:59]Guest: Ee niha heta dema me niha jî li gundê Kefer Nebû, li wî gundî ser navê xwe ma.

[02:07]Guest: Û gelek nav jî yanê, ji hane... mesela navê Nebû heye, malbata Nebûkê heye mesela.

[02:11]Host: Rast e, rast e.

[02:12]Host: Hema tu derbasî Şêrawa dibî, piraniya navê kesa, tu dibînî Nebû ye.

[02:17]Host: Nexşên Tawûsê Melek tu dibînî, nexşên rojê tu dibînî, hemî ev nexşê Kurdan e.

[02:23]Guest: Ee nexşê Tawûsê Melek bi xwe yanê, ew jî em zanin z... diyaneta mesela ola Zerdeştî ya Êzdahî.

[02:31]Guest: Gelekî kevnar e, yanê ji beriya mîladê 3000-4000 sal jî.

[02:36]Guest: Yanê "Îlah Nebû" jî dîsa den... ew jî tabeek ji diyan... mesela Zerdeştî yan jî Êzdahîyê bû.

[02:44]Guest: Bixwe yanê navê meabidê wî jî yanê dihat naskirin bi navê Êzdaha.

[02:48]Guest: Bixwe îlahê el-kîtabe we-l-hikme bû, ew jî Îlah Nebû yanê.

[02:52]Host: Piştî wê, Rûm derbas vir bû?

[02:56]Guest: Ee dibê di dîrokek, ku dîrok dibêje, di sala 64'a berî mîladê jî Roman derbasî bakurê Sûriyê bûn.

[03:06]Guest: Ji împaratoriya wî jî ji çemê Feratê ta derya Spî... yanê nehr el-Furat heta Behr Ebyed Mutewesit, Antakya.

[03:15]Guest: Zêdetir di wê demê da, Antakya paytexta Romaniyan bû.

[03:20]Guest: Di Çiyayê Lêlûn jî girêdayî ewê bû. Girêdayî Antakya bû.

[03:26]Guest: Antakya û gundê derdora wê jî yanê di’abidîn weke asnam yanê, weke peykeran yanê.

[03:32]Guest: Nisbeten Îlah Nebû, di’abidîne asnama.

[03:35]Guest: Piştî wê ra jî, ola Îslam... Xiristiyan daket.

[03:40]Guest: Di dema Xiristiyanê da jî, mubeşirîn hebûn.

[03:43]Guest: Mubeşirîn jî li hemû devera dinyayê belav dibûn jiber ku ser ola xwe Xiristiyan bidin naskirin ji kesa ra.

[03:51]Guest: Yek ji wan jî, ji navê mubeşirîna da jî, hineka jî hebûn dixwastin jiyaneka xwa taybet bijîn.

[03:59]Guest: Yanê li halê xwa bin, dûrî milet.

[04:01]Guest: Yek ji wan Marmarûnî ye, ya kemînî kî hatîye Çiyayê Lêlûn.

[04:05]Guest: Li vê derê Marmarûn derbasî Çiyayê Lêlûn bû.

[04:08]Guest: Û ola Xiristiyan bi... kesa hat naskirin.

[04:13]Guest: Gelek milet jî wê demê da jî heu bûn, Xiristiyan bûn yanê.

[04:19]Guest: Û niha em kanin... meselen remzê hewe jî heye, nexşê selîbê jî heye, ew jî diptilê... yanê di dema Romaniyan de.

[04:27]Guest: Ee dibên piştî ke... Marmarûn jî çû ser dilovaniya xwedê yanê.

[04:32]Guest: Ev gundê derdora Çiyayê Lêlûn, ixtîlaf çêbû di navbera wan de gel kurve şêrin.

[04:38]Guest: Gundê Baradê herî bi nav û deng bû.

[04:41]Guest: Wê demê da birin li gel xwe, niha li kenîse Julyanos, weke tê naskirin, livir veşartin.

[04:48]Guest: Heta niha tirba wî jî yanê, amade ye, yanê.

[04:51]Host: Zaten piştî wê bi dest futûhatê Îslamîyê bû?

[04:54]Host: Yanê herêma me, destpêkê hemî Êzdahî bûn, piştî wê Rûm derbas vir bû, piştî wê futûhatê Îslamîyê çêbû.

[05:00]Guest: Belê, raste, temam e.

[05:03]Guest: Ee dibê ne weke dîrokê jî... dema futûhat Îslamîyê jî dest pê kir, kî derbasî vir bû?

[05:08]Guest: Ubeyde Bin El-Cerrah, ew jî weke serokekî di dema futûhatê Îslamîyê, derbasî bakurê Sûriyê bû.

[05:15]Guest: Ee gelê livir, hinek yanê... te behes bine bizorê yanê, hinek jî misilman bûn, hinek jî ser ola xwe kevnar man.

[05:23]Guest: Hinek Xiristiyan, hinek jî Êzdahî. Êzdahî, yanê Yezîdî yanê man.

[05:29]Guest: Û ta dema me niha jî mane.

[05:32]Guest: Ee lê di sala... sed sala 19'a de...

[05:37]Guest: Yanê gelê livir, hinek jî mije misilman bûn, hinek jî ser diyaneta xwe man, weke em dibînin di gundê me da jî hinek hene ser diyanet mesela Yezîdî... Êzdahî.

[05:47]Guest: Û di gundê Basûfanê, gundê Baiyê...

[05:49]Host: Gelek gund Êzdahî ne, mane.

[05:51]Guest: Belê Êzdahî mane, belê ser diyanet û ola dayik û bavê xwe jî mane.

[05:55]Host: Em spasîya te dikin.

[05:57]Guest: Mala te ava be.

[05:58]Guest: Em jî pêşwazîya we dikin, bi xêr hatine axa welat û nûra derbasî gundê me bûn, û bi xêr hatin.

[06:03]Host: Spas dikim.

[06:17]Narrator: Gundê Bircika Têrpê, ango Bircil Qas.

[06:20]Narrator: Girêdayî navçeya Şêrawa ya kantona Efrînê ye.

[06:23]Narrator: Nêzî 24 kîlometrî li başûr-rojavayê Efrînê, û pazdeh kîlometrî ji navenda navçeya Şêrawa dûr e.

[06:30]Narrator: Gundê Bircika Têrpê li ser Çiyayê Lêlûnê hatiye avakirin.

[06:34]Narrator: Navê gund berê Birca Spî bû. Jiber ku di demên borî de bircek ji bo çavdêriyê di gund de hebu.

[06:43]Narrator: Berê şûna gund bi navê Xirabê Kîmarê dihat naskirin.

[06:47]Narrator: Û kesek bi navê Mensûrê Kal ji gundê Mezin ev xirab kirî.

[06:51]Narrator: Piştra kurekî xwe bi navê Xidir şande deverê û niştecîh bû û bingehê gund avakir.

[06:57]Narrator: Cîbûna bircan di gelêk gundên navçeya Şêrawa da nîşana pêkhatinê ango ji bo çavdêrî û keşfkirina hewirdorê ye.

[07:05]Narrator: Tê gotin ku birçeke bilind nêzî gund hebu. Bilindahiya wê nêzî 12 metra bû, lê bi rûskê lê xist û hilweşiya.

[07:33]Narrator: Navê gundê Bircika Têrpê ji navê kesê yekemîn, Têrpê Kal, ku di gund de niştecîh bibû hatiye.

[07:40]Narrator: Piştra Osmaniyan navê Qadî û Ereban navê Birc el-Qas ango kevanek lêkirin.

[07:46]Narrator: Jiber ku hîç kevanek di nava gund de nebûn û piştra bû Bircil Qas.

[07:51]Narrator: Berî şoreşa Rojavayê gund girêdayî navçeya Nubilê ya herêma Ezazê bû.

[07:56]Narrator: Lê piştî şoreşa 19'ê Tîrmeha 2012'an, yekser gund tevlî herêmê ango Kantona Efrînê bû.

[08:04]Narrator: Berî nêzî 80 salî şêniyên gund ji ola Êzdî bûn, lê piştra hemû bûn misilman.

[08:26]Host: Niha apê hêja, çend kîlometre hûn ji gund derketine?

[08:29]Guest 2: Welle teqrîben sê kîlometir nîv.

[08:31]Host: Berîya motoran, berîya hûn bikişînin gund, hûn dihatin ser vî bîrî?

[08:35]Guest 2: Em dihatin ser vî bîrî.

[08:37]Guest 2: Berê berîya niha, sarnicên me hebûn.

[08:40]Guest 2: Zivistanê tijî av dibûn. Heta talîya biharê, avê me têra me dikirin.

[08:45]Guest 2: Bi rastî gelek dûr bû êş. Dema miletê me dîtî, niki dûrbûn heye ji gund va.

[08:52]Host: E berê va ava xwa jive birê dibir?

[08:54]Guest 2: Aaa, berê dema... dibû avîn...

[08:57]Guest 2: Zivistanê cem me sarnicên nav gund av diketin.

[09:00]Guest 2: Heta talîya biharê, xwa pê ve avê diqetandin. Gava dibû avîn, av di gunda da nedima.

[09:06]Guest 2: Dihatin ser vî bîrî.

[09:08]Guest 2: Rikî ye, vê derê dibêjin Rikî.

[09:10]Guest 2: Ava xwa avzê ye.

[09:12]Guest 2: Gundî me, Berad, Bêî, Kifir Nebû, Birc Heyder, gi dihatin vê derya avê.

[09:19]Host: Pênc gund?

[09:20]Guest 2: Gi dihatin, va cabyê ana, tija av dikirin.

[09:23]Guest 2: Rawî hebûn, rawî.

[09:25]Guest 2: Û teneke. Tenekê xwa rawê xwa tija av dikirin.

[09:28]Guest 2: Ê dêwer dikirin, dibirin xetera, dikanin xetera xetera. Dikanin gund vedigerîn.

[09:33]Host: Ew ji bo vexwardinê?

[09:34]Guest 2: Ji bo vexwardinê, he. Dewer jî tanîn vêrê avdidan.

[09:37]Guest 2: Pez û ga.

[09:39]Host: E apê hêja, ez tiştek bipirsim. Ê berê di wê demê da, çawa av ji vir dikişan?

[09:44]Guest 3: Me pê dêwar dikişan.

[09:46]Guest 3: Me pê dêwar av dikişan.

[09:49]Guest 3: Heu hebûn... rawî hebûn wekî lastîk bun.

[09:53]Guest 3: E li kerê dikirin haşol.

[09:55]Guest 3: Û dibirin. Dibirin ne gund.

[09:57]Guest 3: Û boşa sarnica dikirin. Ege bermîlê xwa ye, boşa bermîl dikir. Ege boşa bermîlê xwa tne jî, boşa sarnica dikir. Ege...

[10:02]Guest 3: Rojê sê xatra dibirin, çar xatra dibirin, hasebî tu serxwebûna xwa.

[10:06]Guest 3: Î feqîre em bêjin... kesî xwa li vir tne, em bê qîçkeyî min, tî qîçkî mikî...

[10:00]Speaker 1: Nexêr axayê min. Keş û ke şertê şikê di teneka av sê teneka av te dibirrin. Hey bû.

[10:05]Host: Pir zehmet bû kişandin wê demê?

[10:07]Speaker 1: Pir zehmet bû. Pir, pir, pir. Pir, pir. Xusûsî salekê, teqrîben heftê de bû, heftê û pênca de bû ez nizanim.

[10:14]Speaker 1: Teqrîben şêst û pênc mal Ereb li vê derê bûn. Cebel Heswar hatibûn, çi hatibûn ez nizanim.

[10:20]Speaker 1: Mana hêz û metiya gel me dikir. Reqa kesî neditirsiyan ne dikir.

[10:27]Speaker 1: Weleh min dî vê derê... qîçikek bûm, min dî li vê derê birayê min... emrê xwe teqrîben deh û çar sal bûn... navê wî gotin Elî... di vê bîrê werbû.

[10:44]Speaker 1: Mana du teneke av. Du teneke av Ereb a jêr tije kiribû.

[10:51]Speaker 1: Giştî bû nîvê rêkê... pismamê min... qîçik bû, bi tevê bû. Fitilîbûn hatibûn...

[11:00]Speaker 1: Ew danîbûn hatibûn coga wêden tije kiribûn. Du teneke nîv av dixwe. Yekî ezmê xwe nîmeke ba nikane bigre.

[11:10]Speaker 1: Giştî derê hanî... ku dest bavêjiyê, av digirt. Bêguman niha bigre, nika hîn çû... lawik tevê de werbû.

[11:21]Host: Berî bi çend sala?

[11:23]Speaker 2: E teqrîben hew jî heftê û pênca, heftê û çara de bû.

[11:28]Host: Haya kengî we av ji wir dibir?

[11:30]Speaker 2: Heta heftê û pênca, heftê û çara de me dikişand av. Paşê me bîr kolan cem me.

[11:42]Speaker 2: Rahmetiyê bavê min, rahmetî li wê be, go; ger me zaniya ba hanekî av a nîzîk e, me yê bi destê xwe kola. Zilimokê me ser va rakyaz xwar e, îşekî pir bû.

[11:57]Host: Li kûderê we bîr kolandin?

[11:58]Speaker 2: Li gund e. Dor şanî me go dibîre ne.

[12:02]Host: Li gund de bîr hene?

[12:03]Speaker 2: Her hewşekê xetasek li pêş e.

[12:06]Host: Yanî çarsed mal, çarsed bîr heye?

[12:08]Speaker 2: Erê. Hemkî bi ser re jî. Tu bes zêde be jî.

[12:14]Host: Yanî baş bîr û ava we giştî li mal û...

[12:16]Speaker 2: Lê avê me pir e maşalah, av kêm...

[12:19]Host: E dema winda tiber, we çawa dikişand?

[12:22]Speaker 2: Me vê derê... Jurnek li vê derê bû. Şûna vî dîrekî. Çiqir bû, çiqir, a pan e.

[12:30]Speaker 2: Sê daw, çar daw têre dikişandin, şerqandin.

[12:35]Speaker 2: Bo şevê re dikirin, bo şevê va cirna dikirin. Coga wiya ji vir bû, işkane, bo şevê re dikirin.

[12:40]Speaker 2: Cirnê li jêr hebûn, bo şevê va cirna dikirin.

[12:42]Speaker 2: Bi dorê bû mesela, pez da hat şî, dor a avdan.

[12:46]Host: E bîra çend metro ye?

[12:48]Speaker 2: Ev bîra deh û şeş metro, deh û heft metro ne. Heftdeh metro yanî.

[12:52]Host: Çawa av jê derdixist? We bi desta, lê bi dewêr va dikişand?

[12:56]Speaker 3: Desta... didi ketna dêr. Da neberî kêleka xwe, wekî min...

[13:03]Speaker 3: Me dikişand. Di sêkek a şunda, kendirê digirt û diştandin.

[13:08]Speaker 3: Yekî ji vê derê dewil digirt. Boş e cabî dikir.

[13:11]Host: Belkî hinekî marîkarî bin, em sekin çawa dikişandin karin bin.

[13:32]Speaker 3: Dû kes bûn, va av dikişandin.

[13:35]Host: Tebdîl dikirin?

[13:36]Speaker 3: Gê dewera ba, dewera dikirin yê dikişandin. Dewera tina ba, meriya dikişand.

[13:41]Speaker 3: Di diya dikişand, yek li ber ser dewilê dibû.

[13:44]Host: Jin jî dihatin vir?

[13:45]Speaker 3: Jin jî dihatin. Jin a dihat av pê, serê xwe dibir.

[13:49]Host: Bi serê xwe ji vir ta...

[13:49]Host: With her head from here to...

[13:52]Speaker 3: Rêkekî qulbetî kîlûtî heye. Rahmetiya metka me bû... deh alb av tev hevdidibirrin.

[14:00]Speaker 3: Her sed metrî yek dibir, wena da tanî diftilî, yek a didu, ji wênê dibir derbas dikir, diftiliya dihatin. Didu bi hevra digihan ne goncan e.

[14:08]Host: Yanî vê re gi nava bikşînin?

[14:14]Host: Giran e?

[14:15]Speaker 3: E giran e.

[14:16]Speaker 3: Dewl berê hebû ji vê mezintir bû. Du teneke nîv av, sê teneke av diçûyê.

[14:21]Speaker 3: Bes vana acûk e, av berye vê hinda kirin, ne a çû kirin, ne a hazir e.

[14:27]Speaker 3: Na vir gişt aviye. Heftdeh metre ye ev.

[14:31]Host: Mala we ava be.

[14:33]Speaker 3: Ser çava, sax bî.

[14:34]Host: Hinekî jê redim ye yanî?

[14:36]Speaker 3: Belê zêde hane kûr bû. Ê nako kes nîye ser... çivîn û vana xetimandin. Panzdeh metre mane belkî.

[14:44]Host: Em pir spas dikin, saet a we xweş. Mala we ava be. Spas.

[14:47]Speaker 3: Ser çava. Ehlen we sehlen. Ehlen a va.

[15:13]Narrator: Di nava gund de gelek xaniyên kevnar hene û temenê wan ta serdama Horiyan diçe.

[15:21]Narrator: Ev xuya dike ku herêm gelekî kevnar û dîrokî ye.

[15:25]Narrator: Herêmek heye li rojhilatê gund bi navê Kefer Heşîr ango Erdê Şîn heye.

[15:32]Narrator: Gelekî ji bo çandiniyê baş û guncaw bû.

[15:36]Narrator: Di sala hezar û nehsed û çaran da, derdora çil rojî berf lekir, û neh rojî li erdê ma.

[15:45]Narrator: Hingê pezê gundiyan nêzî du hezar û sê sed serî hemû mirin.

[15:57]Narrator: Birjika Tirbespiyê bi dewlemendiya ava bin erdê navdar e.

[16:03]Narrator: Û ji kûrahiya dozdeh tarî çil metroyî av derdikeve.

[16:08]Narrator: Û gundî ji bo pêdiviyên malê û çandiniyê bikartînin.

[16:27]Narrator: Xelkê gund dabara jiyana xwe bi çandiniyê dikin.

[16:31]Narrator: Ji çandina baxçeyên fêkiyan wekî darên henarê, d'asla yekem de.

[16:37]Narrator: Zeytûn û gûzan digel darên jî baxçeyên sebzeyan jî diçînin ji hemû cureyan.

[16:44]Narrator: Digel çandiniyê gelek malbat sewalan ji mih û çêlekan jî xwedî dikin.

[16:50]Narrator: Û berhemên wan li bazarên Efrînê difroşin.

[17:12]Host: Pê Ehmed merheba.

[17:13]Speaker 4: Ehlen we sehlen, ehlen merheba.

[17:16]Host: Pê Ehmed îro em derbasî gundê we bûn, Birj el-Qaws. E navê gundê we ji kû hatiye?

[17:22]Speaker 4: Navê gundê me, esasê me... em ê ji gundî mezin in. Melekî ji gundê mezin hat, li vê derê rûnişt, nav Birjik bû.

[17:31]Speaker 4: Berê birja Asifî bû. Paşê wexta dewlet hukm ye, hisabê herbê a alemiyê ûla, heşt qewsê têda bûn, kirine Birj el-Qaws.

[17:44]Speaker 4: Birj el-Qaws... yawaş yawaş kirine Birj el-Qas. Bûye Birj el-Qas.

[17:51]Speaker 4: Ê geş ji bîrê... ji gundê mezin hatî nav Xidir bû. Xidir lawê Ehmed bû, Ehmed lawê Naso bû.

[18:00]Speaker 4: Kurmanciya wî jêra digotin Naso. Leqemek bû wena leqemek bû, leqemek bû.

[18:12]Host: De ma tu diçî navçê û şêra, tu rê ne navê gundê xwe bêjî tu nas dikin?

[18:17]Speaker 4: E tekîdî, wiya li du Efrîn mentiqê du pirskir, gotim Birjkê Terpê.

[18:22]Host: Eweleh, rast bû, rast bû. Bi vî ştê nas kirin?

[18:25]Speaker 4: Bi vî ştê nas kirin. Lê ewê amê ten, ew însanê xelkê bige bere mir, eyna Birj, Qaws ji çû bû, bibû Qas.

[18:34]Speaker 4: Dewletê gunaguhismên de kir a Birj el-Qaws. Heşt qewsê têda bûn. Wekî xirabê Şemsê bawerke çwayî têda mane, e me êrrifin.

[18:44]Speaker 4: Êrrifandin çûn. Birj el-Qas, peyva wî Birj el-Qas e. Dewletê lê kir Birj el-Qas.

[18:52]Speaker 4: Wekî em a berê êzî bûn, baş e, heta pêncî... heta pêncî de, yawaş yawaş misilman bûn.

[19:00]Host: E ne zû da ye?

[19:01]Speaker 4: E ne zêde zû da ye. Zû da ye go tem gi êzî bûn.

[19:05]Speaker 4: E de paşê, êk hatê vê derê, çar law jê çêbûn. Hemo bû, û Naso bû, û Hesen bû. Ê dî mir.

[19:21]Speaker 4: E be gundê giştîkî ji Hemo ye, û ji Naso ye, û giyê ji Hesen e. Çar pênc sed mal têda heye.

[19:30]Speaker 4: Gi weqetiyan, gi qetiyan, gi qetçik bûn.

[19:33]Speaker 4: Gundê me ji gundê mezin e. Gundê me û gundê mezin va, du sed şerq hene, şerqî gundê mezin hene, jê re dibêjin Sed Erdê Şîn, Sedê Şîn.

[19:44]Speaker 4: Berî sed salî navê xwe Erdê Şîn bû, Sedê Şîn bû. Pê de dijiyan.

[19:49]Speaker 4: Dikirin sefî, dikirin genim, dikirin garis, pê de dijîn.

[19:54]Speaker 4: Tabaan, zêde hane însan jî ne pir bûn. Vê derê dêmek... sê, çar, heft mal bûn. Li gundê mezin jî ne zêde pir mal bûn.

[20:00]Speaker 1: Pîrê te ye îşon?

[20:04]Speaker 1: Elhemdu lîllahî rebil alemin, ew ê baş e, baş e.

[20:08]Speaker 2: Apê Ehmed, teşkeş ser pirsa. Ev bahsa erdê hêşîn kirin. Ev ardekî wa kelek nebûleh hebû. Ev ê wa bû.

[20:15]Speaker 1: Ev e ne, du sed ten, du sed ten. Yekî xerbî, yekî şerqî. Şerqî gundî mezin, vêr... dibên erdê hêşîn. Me digot seta şîn.

[20:25]Speaker 1: Paşê wexta Hage, Kurdistanê, wexta şikestê. Û ta ta hukim kirê, yavaş yavaş girtin.

[20:33]Speaker 1: Bi zor birin, kirine nav kufr hêşîn. Kufr, hêşîn.

[20:39]Speaker 1: Wê gavê, gava nebûba, gava nebûba pênc şeş salê herbê, gundê me dest pê kirin. Bî çiyayî gîda, gundê me halî xwe rind e.

[20:50]Speaker 1: Yanî dil hebûn giyî bikirin. Çî çî jê kirîn, wekî hefsed û çel çewalî, sê sêsed şible.

[20:57]Speaker 1: Û ev herbe bû, û alem giyî kesî ne wêrî malê xwe derkevê. Ne rehal e bû, ne rê bû, ne rêyê derê ye.

[21:03]Speaker 1: Ê gava çû nible, giyî dikirin gêrê dan, giyî hefs dikirin, hefs dikirin.

[21:06]Speaker 2: Apê Ehmed. Ka ji me re çîroka Çil Berfiyê bêje. Çil rojî berfê, çawa lêkirin, çawa lêbarîn?

[21:13]Speaker 1: Dê bêjim berî... berî Herbil Alemiyê el-ûla, çarde salan. Hezaro nehsed û çarde. Rabû berfê lêkir, berfê çil berfî lêkir. Çil rojî, ewliya Çilê da lêkir heta taliyê.

[21:28]Speaker 1: Xelkê e... dexil ziyan bîyan, eger dewî gelyayî da bas... şandin, weçî aze cûte nabe gumbetê.

[21:36]Speaker 1: Ê dê wer, pê pê bi zeîşin bes. Ê pezê kalke me, ê her sêka... Yekî hefsed bû, yekî şeşsed bû, yekî hezar bû.

[21:43]Speaker 1: Giyî nezar bûn, ne ka dî, ne danî bûn, û ne imdanî bûn, ne ceh dayî bûn. Çiya giyî sindiyan û berû bûn. Giyî pê dan, a da eîşî. Giyî xebat bûn.

[21:52]Speaker 2: Mala te ava be, spas serra.

[21:54]Speaker 1: Ehlen we sehlen.

[22:04]Narrator: Gundê Bircika Têrpê gundekî mezin e. Behtirî pêncsed xanî û nêzî sê hezar û pêncsed kes lê dijîn.

[22:12]Narrator: Çar malbatên bingehîn di gund de hene. Malbata Hesen, Elî, Nasir û malbata Hemû.

[22:18]Narrator: Û giş ji yek eşîrê ne. Ango eşîra Menqurî, ya girêdayî eşîra Şerqiyan e.

[23:00]Speaker 2: Dê merheba jara.

[23:01]Speaker 3: Ehlen we sehlen.

[23:03]Speaker 2: Dema buhar e niha. Di buharê da ji em derbas gundê we bûn. Birûsk û qosî bûn.

[23:09]Speaker 2: Ê niha jî dema şîr e, pez e, buhar e.

[23:12]Speaker 3: Buhar e.

[23:14]Speaker 2: Ka te çi no... te çi çêkirî? We derbasbûn çawa bû? We tiştê xwe hemû anî di cîm xwe?

[23:20]Speaker 2: Ti ti niha te... çi çêkî û te çi çêkirî?

[23:22]Speaker 3: Ne ka sibe de em rabûn, me pez dot, me şîrê xwe têkir, û me dermanê xwe kirê, û penîrê me bû. Me şikand, û em ke dikine kifnokan, û hûr kin. Işta ev e ne şuxlê me ye.

[23:37]Speaker 2: Na, dibê buharê da xweş e, dibê?

[23:39]Speaker 3: Dibê buharê... dibê buharê da. Buharekî xweş, yekî bi gul û çîçek. Işta... halê buharê heye.

[23:50]Speaker 2: Xweş e. Yanî pez jî heye?

[23:52]Speaker 3: Erê.

[23:53]Speaker 2: Û çêlek jî hene? Herduka hene?

[23:55]Speaker 3: Erê çêl jî û pez jî.

[23:56]Speaker 2: Niha va penîra we hazir kiriye?

[23:58]Speaker 3: Erê, me hazir kiriye, kiriye kifnokan. Weşta em kanokan qut kin, û penîr kin dinê ser tefsiyê û xwê kin, û paşê em ê bikelînin.

[24:07]Speaker 2: Niha heke çêbû... kaşkerema te dîtisa vegere.

[24:10]Speaker 3: Vana... ê dibr de ye. Em dikine vir.

[24:12]Speaker 2: Ev a?

[24:13]Speaker 3: Penîr e, ha vîne? Hê hazir nebûye, ev e ne hazir bûye.

[24:19]Speaker 2: Dînî veke.

[24:21]Speaker 3: Ka veke.

[24:22]Speaker 2: Ev çend saeta dimîne hetanî dibe penîr?

[24:24]Speaker 3: Wek du saeta dimîne. Dibe penîr.

[24:27]Speaker 2: Niha ew penîra, yê pez e?

[24:30]Speaker 3: Erê, penîrê pez e. Em ke hûr kine, û em dînin ser, vir xwê kin, paşê çend ra bimîne, em ê bikelînin, û em ê di kûskin wekî vînî di kûskin.

[24:39]Speaker 2: Niha te qut bikî?

[24:41]Speaker 3: Piştî vînî bikelînin?

[24:42]Speaker 2: Erê.

[24:44]Speaker 3: Seke hana em ê qut kin, he.

[25:11]Speaker 2: Dayê kî mino, dayê merheba ştara ji.

[25:14]Speaker 4: Ehlen we sehlen bira.

[25:16]Speaker 2: Dayê te çi hazir kiriye?

[25:18]Speaker 4: Ehlen we sehlen bira. Me pezê xwe dot, û me şîrê xwe da ser agir, keland qoskê da. Û me hevan kirê me yî, û me kirê tûr... du ro sê ro ha av av jê çû, me xwo xwo pê reşand, me ca kî dikira qoskê me mastê xwe keland, û me kira qethermîz, me kira gulilok, û me kira qethermîzê xwe, û me zêta xwe kire ser.

[25:38]Speaker 4: Ev ne mastê buharê ye, û moneta buharê ye, û pêşiya me zivistan e, bi xêr û xweşî da bimînin, ji mêvana ra, û ji milletê bindira, û bişta ye.

[25:47]Speaker 2: Ev dibêjin, çi... çi bi navî wî dikin?

[25:49]Speaker 4: Mastê kemandî.

[25:50]Speaker 2: Ev mastê kemandî ye?

[25:51]Speaker 4: Erê, gulilok e.

[25:53]Speaker 2: Ê gulilok.

[25:53]Speaker 4: Mastê kemandî bira ngî diji çêdibe?

[25:55]Speaker 4: Bi rengî diji em dikin qethermîzê xwe, da abînin, da efsînin, û zêta xwe dikine ser, qopaxê mezbût digirin, ku mişk û mormor tê neçî, û ro dikin. Hiltînin zivistanê dixwun.

[26:04]Speaker 2: Ev jî rûn e?

[26:05]Speaker 4: Erê, eva jî rûn e.

[26:06]Speaker 4: Dîsa em ê rûnê xwe şîrê xwe têkin, legenê roxînin, û em ê wê qeymaxê ser ra rakin, û em ê bimeyînin, û biklin, fîşek her em têda diklin.

[26:16]Speaker 4: Û rûn psar dikeve, rûnê sor çêdibe wek vayî. Û em ê xona xwe pê têkine, û têkine tencerê binen serê bihelînin, û bisefînin, wek vayî têkine qethermîz û rakin dîsa.

[26:27]Speaker 2: Yanî ev kelandî, ew jî ne kelandî ye?

[26:29]Speaker 4: Awa ye sar e, ne kelandî ye. Vê dibê rûnê sar. Vay jî dibê rûnê kelandî.

[26:33]Speaker 2: Hêlîna dikin, ê têde mamûnê çêdikin, ji mêvanek tê têda şîvê dikin, işta ji millet ra, û ji malê ra, û serxweşbûnê re inşallah.

[26:43]Speaker 2: Vê min dixêr û xweşî.

[26:44]Speaker 4: Evî din?

[26:45]Speaker 2: Ev çî ye?

[26:45]Speaker 4: Ava jî lorik e.

[26:46]Speaker 2: Lorik?

[26:47]Speaker 4: Erê, va jî penêr çêdikin, û wî avê ser ra radikin, dikine qoskê dikelînin, û dîsa dikine nav kevnik xwo nav pêç, û hişk dikin, xwo dikin, dikine qethermîzê xwe, dîsa wî jî radikin, ser musîbetê, ser tiştekî, hewce bûn derdixin dixwun.

[27:00]Speaker 2: Sîrîk jî çêdikin?

[27:01]Speaker 4: Erê, sîr jî dikine nav, sîrîk jî çêdikin. Û pîvazê teze hûr dikin, sibê da tînin sifreyê pê dixwun. Tevehev dikin pê dixwun, taştî.

[27:08]Speaker 2: Ev jî tev penîr e?

[27:09]Speaker 4: Erê, ava jî penîr e.

[27:11]Speaker 2: Ew jî din çi têde heye? Vî din?

[27:13]Speaker 4: Ava jî berê rûn me dikire vana. Me rûnê xwe dihelan, me pir dikan da vî dihelan. Me boş evoy dikir. Zemanê berê me dikir vana.

[27:22]Speaker 4: Û noka jî em dikine qethermîzî.

[27:24]Speaker 2: Vana baştir nîne?

[27:25]Speaker 4: Vana dibên moda kevn e, neman. Moda berê ornt bû. Tiştê xwe gişt tebîhî bû, nexoşî tinebû, alem giya saxlem bû, em gi cîranê hevdû bûn.

[27:33]Speaker 4: Hewa mala mixtêrê berê bû, mixtarê me yê mezin bû.

[27:37]Speaker 4: Û tişt cem pir bû, pezê xwe hebû, rûn hebû, mast hebû. Em dihatin malekê, gerekê xwe dibût, digotin kebaniya mixtêr çi çikir, ro me de em kan, çkê xware, pelûlê çêkir, me mûnê çêkir.

[27:47]Speaker 4: Dida me, me dibir dciş xwa çkara çêdikir dixwarin. Gewrê xwe dêşîn pê çêdibûn.

[27:51]Speaker 4: Mastê xwe çêke, derman e.

[27:52]Speaker 2: Belê.

[27:53]Speaker 4: Tizane te çû çêdikê, te çi dikê, te çû dikelînê, ê te bidestê xwe bikê rind e.

[27:58]Speaker 4: Ne wekî yê çarşiyê. Ne wekî te her çarşiyê bikirî û weleh, hacê xelas dikin, dibên dabû nebûna, em ê biçin çarşiyê.

[28:05]Speaker 4: Ê em ê bidestê xwe çêkin, em ê bixwun, işta rind dibe.

[28:09]Speaker 4: Nexweşî jê çênabe, tişt jê çênabe.

[28:11]Speaker 2: Ewanî kîjî ve, ji min jî pirsin, ji dayê jî pirsin.

[28:14]Speaker 2: Pirs kin.

[28:16]Speaker 2: Dayê, a bare cem te jî.

[28:17]Speaker 5: Ya Reb sate.

[28:18]Speaker 2: Sax be. Dayê gelo behsa rûn çêkirina, mastê kemandî çêkirina, penêr çêkirina. Ê başqeyî vê tiştûn çêdikin li gunda?

[28:27]Speaker 5: Lê?

[28:28]Speaker 2: Tiştûn çi çêdikin?

[28:29]Speaker 5: Hew çi dibîn wan çêdikin.

[28:33]Speaker 2: Yanî zêdetirî vê tina, başqeyî vê tişt tina?

[28:35]Speaker 5: Dimsê baîcana çêdikin, ê hişk dikin, ê dege çi hewe wunî çêdikin.

[28:42]Speaker 5: Ta penîr heye, begabe penîr çêdikin.

[28:45]Speaker 2: Dayê tu ji vî gundî ye?

[28:46]Speaker 5: Na.

[28:47]Speaker 2: Ji kuderê ye?

[28:48]Speaker 5: Ji Qitmê, ji Qitmê.

[28:49]Speaker 2: Ji Qitmê ye?

[28:51]Speaker 2: Tu Misilman e yan Êzidî ye?

[28:52]Speaker 5: Ez Êzidî me.

[28:54]Speaker 2: Gund neha hemû misilman e, tu tenê Êzidî mayî?

[28:56]Speaker 5: Erê.

[28:57]Speaker 2: Çend sal e tî gundê Birc Qasê?

[28:59]Speaker 5: Uy, nea, nea heftê sala ye, heştê sala ye.

[29:03]Speaker 2: Ê dema tu ji gundê Qitmê anîn, tu çawa anîn?

[29:08]Speaker 2: Dibe dema we de moka Ereba hebû tina bûn?

[29:11]Speaker 5: Erê, hesp anîn.

[29:12]Speaker 5: Hespê kirin, kumek dan serê min, qanekî perekî berekî kirin, û desmalek çekirin ser çavê min, hizar.

[29:24]Speaker 5: Haa, çi ciqicik bûm, sêzde salî bûm, sêzde salî.

[29:27]Speaker 2: Sêzde salî bûyî tu dan mêr?

[29:28]Speaker 5: Erê welle.

[29:29]Speaker 2: Bavê te tu dayî?

[29:30]Speaker 5: Erê, bavê min kirî, "Bice wce, bice ne bêje tişt".

[29:35]Speaker 2: Tu hînî vî gundî bûyî?

[29:36]Speaker 5: Erê welle, da... meriyê xwa bûn.

[29:41]Speaker 5: Ez domamê.

[29:42]Speaker 2: Û berîka tu jê mêrê xweş kirin, hejîr kirin?

[29:45]Speaker 5: Gotin te ser hespê, xwedê ne xwar ne tiştek.

[29:51]Speaker 2: Rê jî dûr e?

[29:52]Speaker 5: Dûr e.

[29:53]Speaker 2: Ji Qitmê heya vir dûr e?

[29:55]Speaker 5: Danîn, enabkê danîn, û yekî go, yekî vî gundî...

[30:00]Old Woman: Gotin werin emê herin Gokê avdan, berê rokê xwandindê çûn.

[30:05]Old Woman: Û rokê diçûn bukê tanîn.

[30:11]Old Woman: Gokê avdan, go jina... Ena bû ke, gotin emê keyê bukê bibînin.

[30:17]Old Woman: Hatin, ez dît, go gotin serê Xudanê buk e, bi qurbana bukê, be kes neyê qîza deba dera.

[30:26]Host: Te mîj bi rê da xwar yan nexwar?

[30:28]Old Woman: Weleh me nexwar.

[30:29]Host: Te mîj nexwar?

[30:30]Old Woman: Na weleh me nexwarine.

[30:32]Old Woman: Ez zanim me nexwarine.

[30:35]Host: Ee, heftê sal e tu li vî gundî?

[30:37]Old Woman: Erê. Emreke.

[30:39]Host: Emreke.

[30:40]Host: Dema tu hatî vî gundî, gundgi misilman bûn?

[30:43]Old Woman: Na. Giştî Êzidî bûn.

[30:45]Host: Giştî Êzidî bûn.

[30:46]Host: Em hinek stofkî bibînin dada, te çi çêkirî?

[30:49]Old Woman: Penêr me çêkirî.

[30:51]Host: Ev ji penêr e?

[30:52]Old Woman: Erê.

[30:53]Host: Ev çi dibêjin, penêrê çi ye?

[30:55]Old Woman: Penêr e, wekî manê şîr germ dikin ê...

[31:00]Host: Te fikrê eyar bes?

[31:01]Old Woman: Na, em dikine 'elbekê. Avê dikinê ser, wekî mast ye, heta ku seryal çêdikin.

[31:09]Old Woman: Û em paşê hûr dikin.

[31:12]Old Woman: Em xoyê xwe pê wer dikin, raşraşk û meyana pê wer dikin.

[31:17]Old Woman: Û em dikine vî tûrî, hûr dikin, dikine tûr û pê şûnkekî dikutin.

[31:21]Old Woman: Dikutin, dikutin heta ku tijî dibe.

[31:23]Old Woman: Gava tijî bû, radibin dikine bin kevir.

[31:26]Old Woman: Ew qatixê ge, jê derdikeve.

[31:29]Old Woman: Û rind hişk dibe.

[31:31]Old Woman: Û em derdixînîn danine kîsê han.

[31:33]Host: No, ev eyarê pez e ev o?

[31:35]Old Woman: Erê. Eyarê pez e.

[31:37]Host: Bes min nedî pez dageriya bû, berê bidi cew dageriya. Paşê me kir eyarê pez.

[31:43]Host: Yanî penêr wusa jê tê? Bere wusa jê tê?

[31:46]Old Woman: Erê em datînin ber pêşiyê xwe, ber çayê, ser sifrê.

[31:49]Host: Rasti xweş tîtik e.

[31:50]Host: Ev penêrê han cûda ye, ne wekî vî ye?

[31:52]Old Woman: Ev hûrik bûn, ew hûrik bûn piçikî.

[31:56]Host: Ev ne wekî vê ye?

[31:57]Old Woman: Na. Eve ne yê hûrik e. Wane yê qalpike.

[32:01]Host: Mala we ava be. Spas were.

[32:03]Old Woman: Ê, ela wa selam, ser çava.

[32:38]Narrator: Du şikeftên dîrokî di gund da hene, û gelek xaniyên kevnar hene, lê bûne kavil û xirab.

[33:07]Narrator: Ziyaretgehek bi navê Şêx Qesab di başûrê gund heye.

[33:12]Narrator: Ew mîna şikeftekê ye gel mar xweyî dike.

[33:15]Narrator: Di êvarên pêncşemê de, gel mûman vêdixin û daxwaza mirad û hêviyên xwe dikin.

[33:38]Host: Belê temaşevanên hêja, em ji gundê Birşqasê derketin, me berê xwe da ziyaretekê.

[33:44]Host: Di şikeftê da ziyatet heye.

[33:45]Host: Miletê vî gundî, miletê derdora vî gundî, hemî baweriya xwe bi vê ziyaretê dikin, û derbasî vir dibin.

[33:52]Host: Me jî, yekî bi aqil walet meraq kir, em derbas bibin, em hinek dîmenê ziyaretê pêşkêşî we bikin.

[33:59]Host: Win jî derbasî ziyaretê bûn?

[34:01]Young Woman: Erê.

[34:02]Host: Win kîjan rojê derbasî ziyaretê dibin?

[34:04]Young Woman: Rojê çarşem û pêncşemê.

[34:06]Host: Win roja çarşem û pêncşemê va?

[34:07]Young Woman: Temam.

[34:08]Host: Çarşemê, baweriya miletê me yê Êzdahî ye, û pêncşem û înê jî yê Misilman e.

[34:15]Host: Û min dît win mirîşka serjê dikin?

[34:17]Young Woman: Em mirîşkê serjê dikin, ji bo em miradan dixwazin, em hewayê dixwazin.

[34:22]Young Woman: Em mirîşka Xatîn qurbanê serjê dikin, û şîvê dikin û em boazêîna feqîran dikin.

[34:28]Host: Yanî wa daxwaziyek we hebû? Û meraqek we hebû, ew xwestek we hebû lewra win hatin mirîşkê serjê kin?

[34:33]Young Woman: Temam, hebû. Xwestekê me hebûn.

[34:35]Young Woman: Birakê min zewicî, deh, dozdeh salan zarokê wî çênebûn.

[34:40]Young Woman: Çiqas çû ba doxtora, û ba ziyareta, û berdera... qîçkê wî nebûn.

[34:44]Young Woman: Çû a Lubnanê. Hemdillah, yanî hal bû, û Hêro lawkêkê xwe çêbûye.

[34:48]Host: Hêro?

[34:49]Young Woman: Erê.

[34:50]Host: Xwedê jêra bihêle. Yanî nozdeh sal bûn? Zarokê wî tune bûn?

[34:53]Young Woman: Erê. Tune bûn.

[34:54]Host: Ew jî hat vê ziyaretê?

[34:55]Young Woman: Hew jî hat. Hew jî hat, û hemdillah, û me vêra kess şan, me teberik şan.

[34:59]Young Woman: Noka jî... yanî qîçkê xwe Hêro bû.

[35:01]Host: Hêro?

[35:02]Young Woman: Erê.

[35:03]Host: Xwedê jêra bihêle.

[35:04]Young Woman: Xwedê yê we jî bihêle.

[35:05]Host: Viro jî win derbasî ziyaretê bûn?

[35:06]Young Woman: Em derbasî ziyaretê bûn, me hat şem'a vêxistin.

[35:08]Young Woman: Me qurbanê xwe serjê kirin, me da'ê kirin, me dîsa dît, me mirad xwestin.

[35:12]Young Woman: İnşallah hew jî vegerê vir.

[35:14]Host: Û miletê derdorê ew jî hemî tên? Ev gundê derdorê.

[35:16]Young Woman: Erê, derdor tên, ji bajar ra tên.

[35:18]Host: Navê ziyaretê wa çi ye?

[35:20]Young Woman: Nebî Qesab. Gulî Sor.

[35:22]Host: Gulî Sor.

[35:23]Young Woman: Mm.

[35:24]Host: Ev jî yê Êzidiya ye?

[35:25]Young Woman: Ew jî Êzidî ye, erê.

[35:27]Host: Ê, Xwedê qebûl ke. Kerem kin, derbas bin.

[35:29]Young Woman: Derbasî be.

[36:25]Narrator: Pakrewanek di gund da heye, bi navê Dilxaz Botan, her wiha du komînên guncî hene, bi navê Şehîd Piling û Serfiraz hatine binavkirin.

[36:37]Narrator: Yek ji kesên navdar ji gund bi navê Omerê Cemlo heye. Ew dengbêjekî Kurd e, di sala 1915an da jidayik bûye, û piştra li gundê Xezawiyê jiyan kiriye.

[36:51]Omerê Cemlo (Archived Audio): Lê lê gewrê, w'ezê biyan im, hey nar o, kurmala mino.

[36:57]Omerê Cemlo (Archived Audio): Eger bû karê te, ejleta temam, ejleta temam...

[37:01]Omerê Cemlo (Archived Audio): Bine ke yan te yar o...

[37:04]Omerê Cemlo (Archived Audio): Feqet îlah...

[37:07]Omerê Cemlo (Archived Audio): Me dî ejleta temam, bine yar te yare, le qetiya.

[37:13]Omerê Cemlo (Archived Audio): Bazara Heme...

[37:34]Singer: Delal, delal, delal, delal, delal.

[37:42]Singer: Henekê bayê xerbî lo delal, delal.

[37:48]Singer: Edule, bi dengekî bar, kulla... lo lo, dilê min dinale, sejarî dinale.

[37:54]Singer: Lo hawar, lo dilê min dinale, sejarî dinale.

[37:59]Singer: Lo hawar, lo şêrîna, lo şêrîna.

[38:02]Singer: Xwa şêrîna, nizanm sebeba kîjan a betala, lo delal kîjan a şêrîna, wey lo, lo wey lo, lo wey lo, wey lo.

[38:11]Singer: Ezê bala xwe didimê, bes di destê Elî Paşa, mirûzê delîlê tala.

[38:17]Singer: Delalê qehre ye nizanm xêr e, wey lo, lo wey lo, lo wey lo, lo wey lo, wey lo.

[38:25]Singer: Delal, dilê min dinale, sejarî dinale.

[38:31]Singer: Lo hawar, no şêrîna, xwa şêrîna.

[38:35]Singer: Min neyina wenda kirye, dîn da na kekê Se'do, suware Nûmen, miqlacî erdî beriye.

[38:42]Singer: Ezê bûme 'ebîdek ji 'ebîdê 'ereban, nesûka milê, kibîr da ve, kesavê xudîme, wey lo, wey lo, wey lo, wey lo.

[38:48]Singer: Wey lo delal, wey lo.

[38:53]Singer: Edule go, eskî me, lo qaso wisas, tora navê mala me.

[38:58]Singer: Lo Qasimê lo delîla zerrîn me, lo lo lo lo lo lo lo delal.

[39:05]Singer: Eskî me, goşta Qaso Demir Paşa ye zengûzêrîn me.

[39:10]Singer: Xwsteka zdelîlim lo delal, wey lo, lo wey lo, wey lo.

[39:17]Singer: Edule go, go ti bike û bilezîne.

[39:21]Singer: Ti were nav û nîşanê dilê ji min re, wal de çi biçîne.

[39:25]Singer: Me go bes delal da, şilfê kevanê rima, hûrbêş xûna ereb û 'ecîta xemilandîne, wey lo, wey lo.

[39:32]Singer: Betaliya 'emrê min negihiştolê lo delal, delal.

[39:36]Host: Belê temaşevanên hêja, livir jî em gihiştin dawiya bernameya xwe.

[39:40]Host: Emê bêjin we bernameya me bi dilê we bû. Îro me li gundê Birşqasê derbas kir.

[39:45]Host: Emê xatirê xwe ji we bixwazin, heya hefteyekî din, li gundekî din, emê dîsa berra bin, li benda me bin.

[39:51]Singer: Keçûbûkê bajarê mexribê, birana sêkilîne, li pişta mîrê meşxûl sê qolane.

[39:58]Singer: Yekûne dost û ehbabê memîne...

[40:00]Singer: Lê lê min wî, bavê Dresê, de bi Ebdirehmanê Şirîdê yê makan e

[40:05]Singer: Guliyê xwe morî hûnanê, dane ber devê kîran û meqesan e

[40:09]Singer: Qut kirin, çêkirin li ser bavan û bira, Reşo Mîrê meşxûr, Siltanê Kurda li serê xan e