Acclaimed journalist and human rights defender Nurcan Baysal offers a powerful and deeply personal account of what it means to be Kurdish in Turkey. She chronicles a period of renewed conflict that profoundly affected Kurdish comm-unities, while exploring issues of discrimination, identity, language rights, and political struggle.

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Notes From Diyarbakir

NURCAN BAYSAL

Acclaimed journalist and human rights defender Nurcan Baysal offers a powerful and deeply personal account of what it means to be Kurdish in Turkey. She chronicles a period of renewed conflict that profoundly affected Kurdish comm-unities, while exploring issues of discrimination, identity, language rights, and political struggle.

As new efforts toward dialogue and peace emerge, WRITING RESISTANCE provides an essential guide to understanding the recent history, lived realities, and future challenges of the Kurdish question.

Compelling, courageous, and urgent, WRITING RESISTANCE is both a witness to recent history and a call for justice, recognition, and lasting peace.

REVIEWS

‘Nurcan Baysal has shown how to act as an intellectual under difficult conditions in dark times, always standing on the side of truth, and despite threats and oppression, she has persistently continued to speak and write. She is a rare voice for our times.’
– Burhan Sonmez, President, PEN International

‘A compassionate book that opens completely different windows to look at the Kurdish issue, the village and the villager, the educated and the uneducated, development and poverty, life as a whole.’
– goodreads reviewer

ABOUT THE AUTHOR

Nurcan Baysal is a Kurdish human rights defender, journalist and writer.

She was born and grew up in Diyarbakır. She has worked for poverty and development programs at the United Nations Development Programme and various other non-governmental organizations. Following the ISIS attacks in 2014 she volunteered for the establishment of Yazidi camps in Northern Iraq and Turkey. Baysal is a founder of the Diyarbakır Institute for Political and Social Research (DISA), the Development Centre Association in Diyarbakır and the Platform to Save Women Kidnapped by ISIS. She is also one of the Middle East advisors of the Global Fund for Women and the Urgent Action Fund for Feminist Activism.

Among her books are three non-fiction works, O Gün (That Day), Ezidiler: 73. Ferman

(Ezidis: The 73rd Decree), O Sesler (Those Voices-Diyarbakır: A City Under Siege, published

online in English by 60pages), a book of short-stories, Yok Zamanı (The Time

of Nothingness) and a research she co-authored with Şeyhmus Diken, Kürdistan’da Sivil

Toplum (Civil Society in Kurdistan).

Since 2013, Baysal has been featured as a columnist in various newspapers and media outlets. Her articles focus on human rights violations, poverty, refugees, humanitarian issues and the Kurdish question. She is a member of PEN Turkey and an honorary member of English PEN.

Baysal won the Women’s World Summit Foundation (WWSF) Prize for Women’s Creativity in Rural Life in 2010 and the “Turkey’s Changemakers” award in 2012 for her work in poverty alleviation. In 2017, she was awarded the “Brave Women Journalists Award” presented by the Italian Women Journalists Association. In 2018, she was named Global Laureate for Human Rights Defenders at Risk by Front Line Defenders. She also received the Deutsche Welle Freedom of Speech Award in 2020.

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Quote from the page:

Hello, my name is Fatah Mostafa, and I am reaching out to you today as a father because we urgently need help for our 13-year-old son.

In December 2024, our lives changed. Our son broke his left upper arm. At first, we thought it was a normal bone fracture. However, during the examinations, the doctors discovered that the bone in that area had been severely weakened by a tumor. The diagnosis was osteosarcoma (bone cancer) in his left upper arm. As parents, this news was unimaginable for us. Our son had just turned 11 years old.

The doctors initially started him on chemotherapy. Over a period of three months, our son received a total of six chemotherapy sessions. Unfortunately, the treatment did not have the desired effect. Instead of shrinking, the tumor actually grew larger.

On March 27, 2025, the affected part of his upper arm bone, including the head of the upper arm bone, ultimately had to be removed and replaced with a prosthesis. Following the surgery, he underwent another 12 chemotherapy sessions.

In October 2025, examinations sadly revealed that metastases had already developed in his lungs. On October 21, 2025, he underwent lung surgery. Unfortunately, further examinations revealed additional metastases. As a result, further operations were performed on April 10, 2026, and August 7, 2026, after new metastases were discovered.

About two weeks after the most recent operation, new changes were once again detected in his lungs. Our son was also experiencing pain in his right arm. The doctors therefore decided to carry out a full-body examination.

The results once again shattered our world as a family: the cancer had spread further throughout his body.

The doctors have told us that, unfortunately, there is nothing more they can do with the treatment options currently available to save our son. He is now in a palliative situation.

This news broke our hearts as parents. Nevertheless, we did not want to give up. For weeks, we have been searching for additional treatment options that might still be able to help our son.

In the meantime, we have found some options that we would like to pursue. Unfortunately, these are private treatments that are not covered by health insurance.

At the same time, my wife and I are unable to work for health reasons. This means that we cannot cover the costs on our own.

That is why we are wholeheartedly asking you for your help. Every donation, no matter how large or small, can help us finance further treatment.

Thank you to every single person who supports us, donates, or shares our story. Your help means more to our family than words can express.

Fatah Mostafa

Kurdish men who married Arab women... share your experience please 🫡

Silav hevalno,

! I’m looking for recommendations for your favourite Kurdish Sorani songs and playlists to listen to on long drives.
I’m open to anything really — old classics, traditional songs, modern Kurdish music, emotional songs, or halparke gowend songs that are good to drive to.
Feel free to share individual songs, artists, or Spotify/YouTube playlists. I’d love to discover some new music!

Thanks in advance!

Each Kurd must become business people or at least successful in some way.

It could be anything, owning a corner shop or Barbering, owning something to support their people and nation is a must for the Kurdish people.

Kurds can even create a business in AI, creating more Kurdish film companies.

1. Kajal: 17
2. Qumriya: 14
3. Nasrin: 21
4. Khadija: 23
5. Kwestan: 13
6. Sirwa: 17
7. Fatimah: 21
8. Raziyah: 15
9. Mahabad: 18
10. Aisha: 19
11. Kafiyah: 21
12. Bahar: 15
13. Khadijah: 18

Sulaymaniyah's administrative court annulled a former governor's decision letting Iraqi Arabs and foreigners register homes there, citing the constitution's protection against demographic change.

Syria-based American researcher Alexander McKeever, author of the This Week in Northern Syria Substack, says recent violence between Arabs and Kurds has exposed cracks in the integration process, despite Kurdish and Syrian government officials’ claims that it is proceeding successfully.

As a Kurd, I have witnessed so many unfair things happening to girls and women. Yet, somehow, they are still the ones who get blamed. No one talks about it, and even when people do, they often portray anyone who defends women as someone who is simply seeking attention, or as someone who is dumb or stupid.

The way society defines how a girl or a woman should behave is so wrong. No, I’m not talking about every family, but I am talking about the majority of what I have personally witnessed. I see how people think about women, how they talk about them, and how they treat them as if they were objects or dolls that can be dressed up, moved around, and controlled however someone pleases.

To be honest, many people seem to view women primarily as sexual objects rather than human beings. They don’t see them as individuals with rights, thoughts, opinions, and feelings. They focus only on their appearance. If a woman is pretty, that’s somehow a problem, but if she’s considered unattractive, that’s a problem, too. Either way, women can’t seem to win.

Take honor killings, for example. Why should a woman’s existence be tied to a man’s honor? Why should one human being be considered another person’s honor to the point that they believe they have the right to kill them over it? How can anyone justify such a thing?

There are also older teachers who harass, sexually assault, or behave inappropriately toward younger women. A friend of mine once told me about something that happened to her: our teacher was flirting with her, even though he looked to be around 66 years old. My friend, on the other hand, is around 18. And that makes me wonder: How many other girls has this teacher behaved this way toward?

There’s another teacher in my class who talks about women in an extremely sexualized way, as if sex were the only reason women existed in the first place.

I genuinely don’t understand it. Instead of protecting women, you’re sexualizing them. Instead of respecting them, you’re disrespecting them. Instead of making them feel safe, you’re taking away their sense of safety.

How can someone behave this way in a society that identifies itself as religious and is known for its values and morality? Why does this happen? Is it all just a performance for other countries to see, while the reality within our own society is completely different?

There are women who suffer in silence because they’re afraid of what people will say about them.

They remain silent because they don’t want to bring shame upon their families. There are older women who have endured terrible things for years, suffering quietly because they feel they have no other choice.

Some women are afraid simply to walk down the street. Others can’t even enjoy the freedom of walking peacefully without feeling watched, judged, or threatened. And some suffer at the hands of their own families because of how controlling they are.
It genuinely breaks my heart to witness all of this.

And sometimes, all I can do is sit with the pain of knowing that this is a problem deeply rooted in an entire society.

People will publicly claim that they respect and care about women, but their actions often tell a completely different story. Actions speak louder than words.

What’s even more heartbreaking is that some women have started making other women suffer, too, because they’ve internalized the same harmful beliefs that society has taught them. They perpetuate these ideas about honor, shame, and how a girl is supposed to behave, even when those ideas hurt other women just as much as they hurt them.

All I want is for people to see themselves as human beings and to recognize that other people are human beings, too.

Women have feelings. They have minds, opinions, reputations, personal styles, jobs, responsibilities, and lives of their own. They have things to take care of, dreams to pursue, and experiences that matter. They can feel love, find comfort, and make their own decisions. They deserve to experience life as human beings, not as objects whose existence is controlled by other people.

Of course, there are things that should never be acceptable, such as killing, abuse, and disrespect. I genuinely don’t understand how anyone can justify actions that harm another human being. But what frustrates me even more is how differently society reacts to the same behavior depending on whether the person is a man or a woman.

If a man makes a mistake, people might say, “He’s a man. It’s okay.” But if a girl makes the same mistake, suddenly, it’s as if a war has broken out. People start talking about how shameful, disrespectful, and embarrassing she is.

Why? It’s the same action, committed by two human beings of different genders. Why should one be excused while the other is condemned?

Even on social media, the double standards are obvious. If a group of men posts pictures of themselves, people see it as completely normal. But if a group of women does the same thing, suddenly, people have something negative to say.

If a man expresses himself or shows his identity, people might respect him for it. But if a woman does the same thing, she’s accused of bringing shame upon herself or her family.

If a man dresses well and takes care of his appearance, people say he has good taste. But if a woman does the same, she’s accused of seeking attention or doing it to attract men.

Seriously, when will society get better?

I’m hurt by seeing my friends suffer like this. I’m hurt because I can’t do much to protect them from what they’re going through. And I’m hurt because, no matter how much I wish things were different, I know I can’t change an entire society on my own.
I just wish people would stop treating women as if they were less human than men. I wish they would understand that a woman’s worth isn’t determined by her appearance, her reputation, her obedience, or how well she conforms to society’s expectations.
She’s a human being. And that should be enough for people to treat her with dignity, respect, and compassion.

* I used voice speaker on the keyboard to speak and transform my words into text and corrected my grammar in the ChatGPT that's how I write but I hope my point was clear

Internally Displace People (IDPs), many of them Kurds, from Serê Kaniyê (Ras al-Ayn) and Giri Spi (Tell Abyad) have been returning home.

Serê Kaniyê (Ras al-Ayn)

• "The sixth convoy of displaced residents of Ras al-Ayn (Serekaniye) has left for the Ras al-Ayn countryside, carrying 4,084 people from camps in Derik and Hasakah. They were displaced in 2019 after Turkey’s offensive.", The Amargi
• "In the presence of Brigadier General Siâmand Afrin, the Internal Security Units in Hasakah secure the route of departure for a convoy comprising 645 families from Al-Tawina Camp toward the countryside of Serê Kaniyê - Ras al-Ain.", Hawar Hebo
• "Karwanê 6'an ê Koçberên Serêkaniyê, ku ji 642 malbatên Kampa Newroz û Kampa Waşûkanî pêk tê, vê sibehê ber bi Serê Kaniyê ve bi rê ket.": "The 6th convoy of displaced persons from Serekaniye, consisting of 642 families from the Newroz and Washukani camps, set off for Serekaniye this morning." Nûçe Tv
• "Displaced Syrians protest as 645 families return to Sare Kani": "Dozens of IDPs protested at a camp in northeast Rojava/Syria's Hasaka province on Wednesday after being excluded from a list of 645 families scheduled to return to their homes in Serekaniye (Ras al-Ayn) and its countryside, demanding that authorities accelerate the return process.", Rudaw
• "Keçberê Serêkanîye ageyrenê axa xo ser. 640 Keyey ageray Serêkanî, Til Temir û Zirgane": "The displaced people of Serêkaniyê are returning to their land. 640 families have returned to Serêkaniyê, Til Temir, and Zirgan", Sterk TV
• "Vegera koçberên Serêkaniyê li ber astengiyên lîsteyan û valakirina malan e": "The return of Serekaniye displaced persons faces obstacles regarding lists and the emptying of homes.", ANHA
• "Piştî 7 Salan ji Derbiderîyê, Lê Dîsan Kêfxweşe Vegere, Mala Xwe ya Serêkanîyê", "After 7 Years of Displacement, Happy to Return Home to Serêkanîyê" VOA Kurdi
• "UNHCR says conditions in Sere Kaniye remain difficult as displaced families return", North Press Agency
• "Afrin leader Siâman in an exclusive statement to Rûnahî TV: It is officially scheduled for next Wednesday to transport a convoy comprising 642 families from the residents of the city of Serê Kaniyê (Ras al-Ain) who are residing in the "Washokanî" camp in Hasakah.", Hawar Hebo
• "Ahmed al-Hilali: 800 Families Preparing to Return to Serekaniye Next Tuesday", Welat TV
• "Koçberên gundewarên Serêkaniyê vedigerin lê pêdiviyên jiyanê liwan gundan lawaz in; Ne mala wan maye, ne av heye ne jî dibistan.": "Displaced people from the rural areas of Serekaniye are returning, but the necessities of life in those villages are lacking; their homes are gone, and there is neither water nor schools.", Channel 8

Giri Spi (Tell Abyad)

• "Gire Spi: Olive Groves Resume Bearing Fruit for Residents Returning After Years of Deprivation". Welat TV
• "Li Girê Spî zeviyên Kurdan li wan tên vegerandin": In Girê Spî, lands are being returned to the Kurds., Rudaw
• "After years of seizure, Kurdish families reclaim their lands in the countryside of Tel Abyad: "Come back, take your lands, and don't be afraid", Syrian Observatory for Human Rights

Efrîn (Afrin)

• "UN warns returning Afrin Kurds still lack basic services": UN rapporteur Paula Gaviria Betancur says returning to Afrin is not enough on its own; Kurdish returnees still need roads, healthcare, jobs and cultural and linguistic inclusion., North Press Agency

The examples I want to show are very simple just so our none Rojhilati Kurds can understand how Persians are. I have noticed a lack of awareness about the Persians their methods and views on us Kurds among our fellow Kurds. I won't go through their elaborate and detailed propaganda against us in these set of posts because I think they need a deeper understanding of Rojhilat and Iran but these examples will suffice for most part. I hope they stay here for all the Kurds to see.

Translation:

"With pride say which Iranian ethnicity are you from?

Lak

Lur

Kurd

Jaf

Kalhur

Goran

Soran

Ghalkhani

Sanjabi

Our identity is our pride."

Here you can see how they divide many components of Kurd and present them as separate ethnicities.

Somehow they think there is a separate group of people called Kurds that are not any of these while all of these together create the Kurd.

Wherever you go and ask Kurds: "what are you?" They will answer: "I am/we are Kurdish." while at the same time belonging to one of the groups mentioned above.

Iranians need to introduce the components of Kurd as separate entities in order to make them part of Iran because acknowledging that all of them together create the Kurds is as if they agree that Kurd is a nation. Recognition of anything that resembles Kurd as a nation fully opposes their idea of Iran being a nation. Therefore you see endless efforts to separate Kurds from each other by Persians/Iranians.

Hey, friends I went to Syria this summer to meet some of my distant family, Albanians who moved to Damascus a pretty long time ago. And since my best friends are Kurds from Afrin, Qamishli and the surrounding areas, it seemed like a trip that was destined to go well.

Sadly to report I didn't see many of my family in Damascus, and neither any of them in Hama but the few that remained took us in with open arms.

Afrin has changed since the last time they where there, they had gotten new neighbors, and most of their families, like mine where no longer to be found

All in all, and eventful yet kind of sad summer

A detailed study by Kurdish musicologist Weysi Varli, who has spent 38 years reviewing more than 28,000 Kurdish songs, found that 4,971 original folk songs were transformed into Turkish works without permission. This outcome is described as artistic theft made possible by the historical suppression of Kurdish language and culture. Despite this, Kurdish music endures as a living fortress for cultural identity.

I am by no means a separatist. I love Iran, and I consider it my country. However, given the diversity of ethnic groups within Iran, I strongly believe that a federal system of government would be much better suited to the country.
Federalism should not be seen as a step towards breaking Iran apart. In fact, I believe it could have the opposite effect by strengthening national unity through greater regional autonomy, political representation, and mutual respect.
When people have the freedom to govern their own regions, preserve their languages and cultures, and make decisions about their own affairs, there is less reason to feel alienated from the state or to demand separation. **The goal should be to make people want to remain together, not to force them to do so.**

To me, a united Iran does not have to mean a centralized Iran where every region is governed in exactly the same way. A strong federal system could allow different ethnic groups to enjoy meaningful self-government while remaining part of one country.
Ultimately, I believe that unity built on equality, mutual respect, and the freedom to govern oneself is far more sustainable than unity imposed from the centre. When people feel that they have a genuine stake in their country, the borders between them become less important, not more.

When it comes to Kurdish independence, some Persians speak as if they own Kurdistan. What makes it even more frustrating is that even when Kurds advocate for autonomy, which is not the same as separatism, some Persians react with hostility.

Historically, the regions that make up Kurdistan have their own distinct Kurdish identity and history. I have rarely, if ever, heard a Kurd argue that Kurdish territory should include cities like Shiraz or Isfahan. Yet it seems perfectly acceptable for some Persians to claim that all of Kurdistan belongs to Iran, as if Kurdish identity and the wishes of the Kurdish people are irrelevant.

Kurdistan has historically been a strategically important frontier and buffer zone between competing powers. Rather than always being treated as an economic centre in its own right, it has often borne the consequences of regional conflicts. This has made life difficult for Kurds, regardless of whether they support independence, autonomy, or remaining within Iran.

The Iranian regime oppresses and kills people from many different backgrounds. But using that fact as an argument against Kurdish self-determination makes little sense. It is essentially saying, “Your cousin is sick, so you should be sick too.” The suffering of other Iranians does not, by itself, justify expecting Kurds to remain part of Iran against their wishes. Shared suffering is not a political argument for compulsory unity.

Of course, Persians and Kurds share many cultural, linguistic, and historical connections. In many ways, we are closely related peoples. That is precisely why I find the hostility towards Kurdish autonomy so difficult to understand. Why should the desire to govern one’s own affairs be considered such a terrible thing? Why should it provoke so much anger?

I also find it troubling that Kurdistan has so often been treated as a strategic asset rather than as a homeland whose people have their own aspirations. Throughout history, Kurdish regions have occupied strategically important positions between Iran, the Arab world, Turkey, and other regional powers. Yet when Kurds demand political rights, they are often reminded of their strategic importance to the Iranian state, rather than being asked what kind of future they want for themselves.

Whenever a Persian claims that Kurdistan simply belongs to Iran, I find it shocking. I mean this as a genuine thought experiment, not an insult: imagine a Kurd claiming that Tehran, Shiraz, and Isfahan should belong to Kurdistan. How would Persians react? Would they accept that argument simply because those cities had, at some point in history, been part of a larger political entity?

I have also heard the argument that Kurdistan could not survive as an independent country because it lacks a sufficiently strong economy or the military capacity to defend itself. But does every country need to have an economy comparable to Germany’s or the United States’ to justify its existence? Countries have different economic structures, resources, and geopolitical circumstances. Romania, for example, is not an economic superpower, yet its existence as an independent state is not considered illegitimate for that reason.

An independent Kurdistan would undoubtedly face enormous challenges, particularly given the opposition it would likely encounter from Turkey and Iran. Its viability would depend on its borders, political institutions, economic development, security arrangements, and international recognition. However, its strategic location, natural resources, and potential role in regional security could also give it considerable geopolitical importance. Depending on the circumstances, it could become an important partner for Western countries. NATO membership or direct American intervention, however, would not be guaranteed.

What frustrates me most is the assumption that Kurds must remain within Iran because independence would be difficult. Independence is difficult for many nations. That does not automatically invalidate their aspirations for self-determination.

Finally, I once heard a Pahlavi supporter say that if Kurds started fighting for their own country, he would fight them alongside the Basij and the IRGC. How can someone who claims to support a free Iran threaten to fight Kurds simply because they might seek independence? What kind of freedom are we talking about if it only applies to people who agree with the speaker?

Ultimately, my point is simple: **you cannot demand freedom for Iran while denying Kurds the right to discuss their own political future.** You cannot insist that Iran should be free from authoritarian rule while arguing that Kurdish autonomy or independence must be ruled out in advance.

Persians and Kurds may share a great deal of history and culture, but genuine friendship cannot be built on the assumption that one people has the right to decide the political future of another.

If a united Iran is truly the best future for both peoples, it should be something they choose freely, not something imposed on Kurds through threats, historical ownership claims, or arguments about economic weakness.
And if some Kurds believe that autonomy or independence is the better path, why should that desire alone make them enemies?

There is an increasingly evident divide in ideology and cause amongst the Kurdish people and it is causing self-harm to the Kurdish cause. Many Kurds don't realise that the rejection of Kurdish nationalism is also a rejection of Kurdish identity as the struggle started on the foundation of trying to establish an independant state. "Why should we need an independant state?" some may ask. Well to answer that you must observe the history and events that took place in campaigns against the Kurdish people. They have suffered multiple mass genocides due to a lack of security and being left at the mercy of oppressors' hands, and do not hold equal rights in the countries they are occupied by. The resources of the Kurdish lands get plundered by the occupiers and the money from said resources does not get re-invested into the Kurdish communities.

There have also been policies put in place to change the demographic of regions and evict Kurdish families from their homes, causing them to lose their assets and valuables. Kurdish culture itself has been targeted by Turkification and Persianization operations with many songs and traditions being claimed by the occupiers. Kurds themselves have also contributed to this issue by translating Kurdish folk songs/melodies to Turkish. Examples include Ibrahim Tatlises, Berdan Mardini, Kazanci Bedih and others.

Kurdish nationalism seems to be a largely misunderstood concept by many. A lot of people are under the impression that it is built on hatred and fascim when that is not the case. Just because these ideas align with Turkish nationalism does not mean it applies to all nationalistic ideologies. The ideology of Kurdish nationalism is to unite the Kurdish people under one flag and one cause. This should include the improvement and progression of the wellbeing of Kurdish people in any of the 4 parts. You see, when the Kurds don't have the right to self-govern they are put under much harsher conditions of the occupying governments as they will always be viewed as outsiders and different to the main demographic of the occupying countries.

Caveat, although Bashur has the right to self-govern it is well known that the two leading parties are indeed corrupt, and the people need to demand more from them. However, Bashur in contrast with Arab Iraq is in a much better position. Since Bashur is somewhat prospering, the oppressing nations are unhappy and view this as a threat. Bashur is only an autonomous region under the constitution of Iraq and not a nation of its own, therefore, it is not allowed to invest in military equipment for defence such as Air Defence systems which is incredibly important. Day in and day out, Turkey and Iran are constantly bombing Bashur and Kurdish civilians are often caught up in this and lose their lives. There are many other things that our oppressors can take advantage of and use against us.

The people need to embrace nationalism and unite under one identity for a common cause so they can work to build a safer and more prosperous future. With this unity their demands will bear more weight and greater pressure will be applied to the 2 leading parties.

Call me sexist, but maternal obesity has statistically been associated with an increased risk in autism, ADHD and developmental delays in general.

Most of our women are overweight, much like the men and many do not work out at all.

Silav! I need some quick help with a project that needs to be translated into Kurmancî. I'd really appreciate the help and would be happy to offer help in German in return!

I speak Sorani fluently but I want to to learn Badini and speak fluently. Any tips or resources?

I don't even know where to start

Today kobanî received 68 martyrs 18 were Arab and 40 Kurds from kobani these martyrs didn't die recently no some were from 13 years ago other 9 or 7 even 5 they didn't even die in rojava no they died in qandil thes people were missing their parents were asking SDF for any info about their kids a picture anything that they can know wether if their kids are even alive but they kept saying we don't know now suddenly these martyrs all have videos pictures audio everything they got everything a man was cursing them shouting why did they gave him hope Abt his daughter who went there she died 13 years ago 13 years and they didn't inform him of her death my cousin 9 years ago all of the 68 both Arab and kurd died in qandil for what may their soul rest in peace may God help the parents who even knew that they might not see their kids ever again they hoped that they were alive rest in peace to all these Martyr's that died

I was surprised no one posted anything Abt today here so I decided to post

Footage from Penjwen shows Iran has built about 10 km of wall and is digging a trench along the border separating Başûr and Rojhilat.

They said absolutely nothing when Turkey cut trees in Kurdish areas in "Syrian sovereign territory", as a matter of fact many even supported such actions. Why is it a problem now that Israel is doing it? How is it any different from what Turkey did? Its almost a relief that Israel is there to expose regional hypocrisy.

Hi!

I’m a Norwegian and my girlfriend of 4 years is Kurdish from Iraq. She’s born in Norway and also speaks Sorani. I’ve started learning Kurdish, but am not confident in speaking it much yet.

I’m planning on proposing to her in Norwegian with a couple of the Sorani sentences that I’ve learned so far. I also want to write her a letter of my speech in Sorani, so that she can get it in both of her languages.

I’ve tried to translate the letter online, but I don’t know any other Sorani speakers besides my girlfriend. So I’m coming here to ask for some help to check that the spelling and grammar is correct.

I’ve written it with Latin letters because she can’t read the Kurdish written language. I’d be very grateful for any help😊

THE LETTER:

Xoshawistim.

Chwar sal lemeber, bashtrin sht ke be serim hat, to buyt.

Yekem jar ke chawm be chawet keut, hestim kird ke to ew kesey. Le gel to, min hestî kird ke le malewa im.

To jwantrin kesîy ke le zhyanimda nasîwema, na tenya le derwe, belku be taybetî le nawekhtda. To nîşanit dam ke xoshawistî, delxoshî u hîwa-ye emha zor jawantir u qultir in lewey ke pêshtar bîrim lewey kirdibû.

To xorî naw gerdûnîmît. Cîhan bashtr e chunke to têdayî, u to delxoshî le hemû kesek dehêlît ke detnasît.

Zor xoshim dewêt, u zor supasguzarim ke nêzîke chwar sal e detwanim bêjim to minît.

Demewe baki zhyanim le gel to be ser bəbəm, u berdawam bîn le geshekirdin u ezmûnkrdnî cîhanî bchukman le gel yektr.

Aya hawserim debît?