Kurdish in Iran: A case of restricted and controlled tolerance

Sheyholislami, Jaffer

doi:10.1515/ijsl-2012-0048

Cited by 28 publications

(24 citation statements)

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“…Yet, the greatest emphasis has been placed upon Persian by specifying it as the only official language Language in Society 50:3 (2021) of the country. In spite of not specifying the language of instruction in schools, specific attention to writing in Persian in official domains and institutions, for example, schools and administrative contexts, suggests that education must be through the medium of Persian (Sheyholislami 2012). Persian is thus implicitly treated as the 'ideal' language for education and socioeconomic development (see Phillipson 1988:341-42) for all Iranians regardless of their ethnicities.…”

Section: Article 15mentioning

confidence: 99%

Examining family language policy through realist social theory

Mirvahedi

2020

Lang. Soc.

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In this article, I argue that one social theory that could help us better understand the interaction between social structure and human agency in the context of family language policy (FLP) research is realist social theory. FLP studies in multilingual contexts have shown that home often becomes a site where dominant societal ideologies and discourses of structuring nature compete with individual views and agency, ultimately informing language behavior. Realist social theory advocates the analytical separation of structure and agency and attributes causal powers to both social structures and individual agency. This conceptualization of structure and agency prevents us from falling into structural determinism or individual voluntarism. Through examining the linguistic ideologies and practices of thirteen mothers of young children in Tabriz, Iran, I illustrate how family language policy emerges in interaction with and response to structural powers. (Family language policy, realist social theory, Iranian Azerbaijanis, agency, social structures, language maintenance)

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Section: Article 15mentioning

confidence: 99%

Examining family language policy through realist social theory

Mirvahedi

2020

Lang. Soc.

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“…Recently, some fieldwork-based sociolinguistic research has investigated the linguistic vitality of Kurdish in Turkey (Öpengin, 2012a, Çağlayan, 2014), the language attitudes of the speakers (Coşkun et al, 2013), but there has been surprisingly little work within variationist sociolinguistics. A large number of articles, on the other hand, have documented the language policy in Kurdistan, to name only a few Zeydanlıoğlu (2012), Sheyholislami (2012), Hassanpour (2012), Haig (2004b and. Hassanpour (2001) has dealt with the gendered language in Sorani Kurdish, while Asadpour et al (2012) discusses the address terms in the same variety.…”

Section: Sociolinguisticsmentioning

confidence: 99%

Introduction to Special Issue - Kurdish: A critical research overview

Haig¹,

Öpengin²

2014

Kurd. Stud.

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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 classification is yet to be undertaken. This article aims at providing an initial classification of Kurmanji-internal variation into major regional dialects, based on lexical, phonological and morphosyntactic data collected from five localities in Southeastern Turkey. Cihêrengiya zimanî ya navxweyî di kurmanciyê de: tesnîfeke seretayî ya zaravayan Di nav xebatên li ser zimanê kurdî de, heta niha, vekolîna cudatiyên devok û zaravayên kurmanciyê, bi taybetî ewên di nav sînorên Tirkiyeyê de, hema bi temamî hatiye piştguhkirin. Ji bilî çend xebatên serbixwe yên pêştir li ser zaravayên kurmancî (wek MacKenzie 1961; Ritter, 1971 û 1976; Blau, 1976; Jastrow 1977), di nav van salên dawî de vekolerên kurdîziman qewareyeke mezin a dane û materyelên ji gelek zaravayên kurmanciyê berhev kirine. Lê belê, hêj ev çavdêriyên berbelav bi rengekî metodolojîk nehatine nirxandin ku tesnîfeke zaravayan jê bi dest bikeve. Ev meqale dil dike tesnîfeke seretayî ya zaravayên serekî yên kurmanciyê pêşkêş bike li ser bingehê daneyên peyvî û fonolojîk û rêzimanî yên li pênc deverên başûr-rojhilatê Tirkiyeyê berhevkirî. جیاوازی ناوچەیی لەناو کرمانجیدا: پۆلینبەندییەکی سەرەتایی زاراوەکانلەناو ئەو لێکۆڵینەوانەی کە سەبارەت بە جیاوازی ناوچەیی لە کرمانجیدا ئەنجام دراوە، بەتایبەت ئەوانەی کە لەمەڕ جۆربەجۆری ئەو [زاراوانەی] کە لە تورکیا قسەیان پێ دەکرێ، بەتەواوی لەمەڕ هەبوونی ئەدەبیاتێکی هەبوو بە زمانی کوردی چاوپۆشی دەکرێت. سەرەڕای چەند تاقیکردنەوەیەکی تاک و تەرا سەبارەت بە شێوەزارەکانی کرمانجی کە پێشتر بەئەنجام گەیشتوون (بەراوردی بکەن لەگەڵ مەک‌کینزی، ١٩٦١؛ ڕیتێر، ١٩٧١ و ١٩٧٦؛ بلەو، ١٩٧٦؛ یاسترۆ، ١٩٧٧) لەم ساڵانەی دواییدا توێژەرانی کورد ڕادەیەکی بەرچاو لە مادەی پێویست سەبارەت بە شێوەزارەکانی کرمانجییان لە دەڤەری کرمانجی ئاخێودا دەستەبەر کردووە. هەرچەند بەمەبەستی پۆلینبەندی زاراوەکان، هەتاکوو ئێستا، هەڵسەنگاندنێکی مێتۆدیک و پڕزانیاری لەسەر ئەم تێڕامانانە ئەنجام نەدراوە. ئامانجی ئەم وتارە بریتییە لەوەی کە پۆلینبەندییەکی سەرەتایی لەو جیاوازییە ناوخۆییەی کە لە زاراوە سەرەکییەکانی ناوچە کرمانجی ئاخێوەکاندا هەیە بەدەستەوە بدات و بۆ ئەم مەبەستە توێژینەوەکە لەسەر بنەمای ئەو داتا وشەیی، دەنگناسی و پێکهاتەی ڕێزمانییانە ئەنجام دەدرێت کە لە پێنج ناوچەی باشوری ڕۆژهەڵاتی تورکیا کۆ کراونەتەوە.

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“…Another aspect of the literature that is relevant to this study looks at the relationship between Kurdish media, social media, and ethno‐national identity. Although there is no single piece of research that specifically studies Kurdish women’s online representation in Rojhelat, there are studies on Kurdish new digital media and the way they have had an impact on the representation and construction of Kurdish national identity, and these also include Kurdish women (Candan, 2008; Eriksen, 2007; Hassanpour, 1998; Keles, 2015; Mahmod, 2016; Sheyholislami, 2010, 2011, 2012a, 2012b). For the Kurds, who are usually discussed as the largest non‐state diaspora in the world (Khayati, 2008; Natali, 2004; Romano, 2002), the advent of new media technology has greatly influenced the articulation of Kurdish identity (Aghapouri, 2020; Hassanpour, 1998; Sheyholislami, 2011) and the Kurds’ politics of recognition.…”

Section: Introductionmentioning

confidence: 99%

“…Eriksen positioned Kurdish use of the internet in the category of pre‐independence internet nationalism, by which he defined the Kurds as an ethnic group in the process of forming a nation. Hassanpour (1998) and Jaffer Sheyholislami (2010, 2011, 2012a, 2012b) are among the first scholars to write comprehensively about the emergence and development of Kurdish media, with a particular focus on the role of language and media for the formation of national identity. According to Sheyholislami (2010: 290), it is almost impossible ‘to understand national identities adequately without investigating how communication technologies serve as catalysts for their (re)construction’.…”

Section: Introductionmentioning

confidence: 99%

The representation and reconstruction of ethno‐national identity on social media by Kurdish women in Rojhelat, Kurdistan‐Iran

Aghapouri

Ahmadi²

2021

Studies Ethnicity & National

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Using a cyber‐ethnographic method, this paper investigates how Kurdish women in Kurdistan‐Iran (i.e. Rojhelat/East Kurdistan or Iranian Kurdistan) represent and reconstruct their ethno‐national identity on social media. The research studied Instagram as the most popular social media platform among Rojhelat and Iranian women wherein different groups can now play an active role in the reproduction of their narratives, as well as in the representation of their own media content. The research discussed: 1) the dominant patterns related to the representation of the virtual identity of Kurdish women in Iran; 2) the strategies and techniques used in these patterns for the representation and reconstruction of ethno‐national identity; 3) the personal preferences or environmental variables influencing the different identity types of Rojhelat Kurdish women on Instagram; and 4) the factors that lead to the continuity of media practices with respect to the representation of these women’s virtual identity in society.

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Kurdish in Iran: A case of restricted and controlled tolerance

Cited by 28 publications

References 0 publications

Examining family language policy through realist social theory

Examining family language policy through realist social theory

Introduction to Special Issue - Kurdish: A critical research overview

The representation and reconstruction of ethno‐national identity on social media by Kurdish women in Rojhelat, Kurdistan‐Iran

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