2014
DOI: 10.33182/ks.v2i2.397
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Introduction to Special Issue - Kurdish: A critical research overview

Abstract: Investigation of the regional variation in Kurmanji, especially its varieties spoken in Turkey, has been almost entirely neglected in the existing literature on Kurdish. In addition to earlier isolated examinations of Kurmanji dialects (cf. MacKenzie, 1961; Ritter, 1971, 1976; Blau, 1975; Jastrow, 1977), native-speaker researchers have recently provided a substantial amount of dialect material across the Kurmanji-speech zone. However, a methodologically-informed evaluation of these observations into a dialect … Show more

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Cited by 72 publications
(21 citation statements)
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“…While TDHS claims to have collected the language learned first in childhood, that is focusing on the "origin" dimension of language (Skutnabb-Kangas, 2008: 86), without a clear explanation some respondents interviewed during the successive surveys may have referred to their current language, which may be different from the one learned first in childhood due to assimilation; or, that the language learned first in childhood may not be identical with that of the parents' first language due to language shift. We do not deny that there is a bijective link between the Kurdish language and the Kurmanji as well as the Zaza population groups both in terms of self-designation as well as outside perception (Haig and Öpengin, 2014), though not all Kurds speak a Kurdish dialect so that knowledge and/or use of the Kurdish language does not necessarily constitute an operational ethnic marker. As Fenton and May (2002: 15) remark language can certainly be "the expression and focus of" ethno-political claims, however, their discussion also reflects the complexities of using language as an ethnic marker and the temporality and relationality of both identity and its markers.…”
Section: Language As a Marker Of Ethnicity In The Turkish Contextmentioning
confidence: 77%
“…While TDHS claims to have collected the language learned first in childhood, that is focusing on the "origin" dimension of language (Skutnabb-Kangas, 2008: 86), without a clear explanation some respondents interviewed during the successive surveys may have referred to their current language, which may be different from the one learned first in childhood due to assimilation; or, that the language learned first in childhood may not be identical with that of the parents' first language due to language shift. We do not deny that there is a bijective link between the Kurdish language and the Kurmanji as well as the Zaza population groups both in terms of self-designation as well as outside perception (Haig and Öpengin, 2014), though not all Kurds speak a Kurdish dialect so that knowledge and/or use of the Kurdish language does not necessarily constitute an operational ethnic marker. As Fenton and May (2002: 15) remark language can certainly be "the expression and focus of" ethno-political claims, however, their discussion also reflects the complexities of using language as an ethnic marker and the temporality and relationality of both identity and its markers.…”
Section: Language As a Marker Of Ethnicity In The Turkish Contextmentioning
confidence: 77%
“…In a recent research, Haig and Öpengin identify the Kurdish dialects as Northern Kurdish (Kurmanji), Central Kurdish (Sorani), Southern Kurdish, Gorani, and Zazaki. For each one of these dialects they mention the main sub-dialects [18]. The populations that speak different dialects of the language differ significantly.…”
Section: Dialectsmentioning
confidence: 99%
“…Despite having the same root, Kurdish dialects grammatically differ from each other. The differences are vary in terms of grammatical features and the level that they differ [16][17][18]. In some cases the grammatical differences are trivial, while in some others they are considerable.…”
Section: Grammar and Orthographymentioning
confidence: 99%
“…This polemic is underlined with the question of whether Zazaki is a Kurdish dialect or a distinct language. Most research on Kurdish people identifies Zazaki speakers not as a community in itself, but as part of the Kurdish nation as a given fact (Haig, 2001;Haig & Öpengin, 2014;Hassanpour, 1992;Kaya, 2011;Sheyholislami, 2015). This categorization is not unitarily shared by linguists.…”
Section: Introductionmentioning
confidence: 99%