{"id":8428,"date":"2023-01-29T10:46:00","date_gmt":"2023-01-29T10:46:00","guid":{"rendered":"https:\/\/serkeftin.com\/?p=8428"},"modified":"2023-10-09T08:06:43","modified_gmt":"2023-10-09T08:06:43","slug":"zaravayen-kurmanci-dialects-of-kurmanji","status":"publish","type":"post","link":"https:\/\/serkeftin.com\/en\/zaravayen-kurmanci-dialects-of-kurmanji\/","title":{"rendered":"Zaravay\u00ean kurmanc\u00ee – Dialects of Kurmanji"},"content":{"rendered":"\n

by Murat Baran<\/sup>
Di v\u00ea niv\u00eesar\u00ea de bi zaneb\u00fbn car caran ziman\u00ea devok\u00ee hatiye bikaran\u00een.<\/em><\/sup><\/p>\n\n\n\n

Kurmanc\u00ee yek ji ziman\u00ean sereke y\u00ean kurd\u00ee ye ku li \u00e7ar par\u00e7ey\u00ean Kurdistan\u00ea, li Anatoliya Nav\u00een, li Xorasana \u00ceran\u00ea, li Ermenistan, Gurcistan \u00fb Azerbaycan\u00ea t\u00ea axaftin. Li gor\u00ee agahiy\u00ean di dest\u00ean me de bi v\u00ee ziman\u00ee ji sedsala 16an ve berhem\u00ean edeb\u00ee hatine niv\u00ees\u00een. Mirov dikare ji wan helbestvan\u00ean klas\u00eek \u00ean her\u00ee navdar behsa El\u00ee Her\u00eer\u00ee, Melay\u00ea Ciz\u00eer\u00ee, Feqiy\u00ea Teyran, Ehmed\u00ea Xan\u00ee \u00fb Melay\u00ea Batey\u00ee bike. Pi\u015ftre, di sedsala 20an de bi w\u00eajevan\u00ean weke Mele Zahir\u00ea Tend\u00fbrek\u00ee, Cegerxw\u00een, \u015e\u00eax Tahir\u00ea \u015eo\u015f\u00ee, Sey\u00eed \u2018Eliy\u00ea Findik\u00ee \u00fb Seyday\u00ea T\u00eer\u00eaj ev ziman\u00ea kurd\u00ee bi devok\u00ean xwe y\u00ean cuda ge\u015f b\u00fbye \u00fb gihaye heta roja me. Destp\u00eaka kovara Hawar\u00ea ya sala 1932yan ji bo kurmanc\u00ee gaveke giring e, ji ber ku bi riya v\u00ea kovar\u00ea r\u00eaziman \u00fb rastniv\u00eesa kurmanc\u00ee bi awayek\u00ee bir\u00eak\u00fbp\u00eak derbas\u00ee serdema xwe ya n\u00fb b\u00fbye. Her\u00e7iqas\u00ee em li ser devok \u00fb zaravay\u00ean xwe rijd bin j\u00ee bi saya Hawar\u00ea riya kurmanciyeke yekgirt\u00ee\/standard veb\u00fb. Heb\u00fbna zimanek\u00ee yekgirt\u00ee dikare di navbera axiver\u00ean zaravay\u00ean cuda de dan\u00fbstandin\u00ea xurt bike \u00fb bi v\u00ee away\u00ee bikaran\u00eena kurmanc\u00ee z\u00eadetir bike. Ev yek d\u00ea parastina zim\u00ean a di nava nif\u015f\u00ean b\u00ea de misoger bike, bi taybet\u00ee di v\u00ea dema ku duziman\u00ee di nava kurdan de belav dibe \u00fb rew\u015fa sosyo-pol\u00eet\u00eek zor\u00ea dide kurmanc\u00ee.<\/p>\n\n\n\n

Kurmanji is one of the main Kurdish languages spoken in four parts of Kurdistan, as well as in central Anatolia, in Khorasan (Iran), in Armenia, Georgia and Azerbaijan. According to the information available, literary works have been written in this language since the 16th century. Among the most famous classic kurdish poets are El\u00ee Her\u00eer\u00ee, Melay\u00ea Cizir\u00ee, Feqiy\u00ea Teyran, Ehmed\u00ea Xan\u00ee and Melay\u00ea Batey\u00ee. Later, in the 20th century, Kurmanji literature flourished with writers such as Mele Zahir\u00ea Tend\u00fbrek\u00ee, Cegerxw\u00een, \u015e\u00eax Tahir\u00ea \u015eo\u015f\u00ee, Sey\u00eed \u2018Eliy\u00ea Findik\u00ee and Seyday\u00ea T\u00eer\u00eaj, publishing works in dialects which are still spoken today. The launch of Hawar magazine in 1932 was an important step for Kurmanji, because through this magazine, Kurmanji grammar and orthography entered its new era. No matter how much we insist on our respective dialects being \u201cproper Kurmanji\u201d, thanks to Hawar, the path to a unified<\/em> Kurmanji<\/em> was opened. Having a unified\/standard language could raise the number of speakers by enabling communication across various dialects and thereby increasing the frequency with which Kurmanji is used. This, in turn, would help in protecting the language itself over the following generations, particularly in the face of increasing multilingualism and socio-political restraints on the use of Kurmanji.<\/p>\n\n\n\n

Her\u00e7iqas\u00ee hin k\u00eamasiy\u00ean r\u00eabaza Hawar\u00ea hebin j\u00ee \u00fb p\u00eavajoya standardb\u00fbna kurmanc\u00ee bi daw\u00ee neb\u00fbbe j\u00ee, bi saya w\u00ea h\u00eem\u00ean sereke y\u00ean \u015f\u00eaweyek\u00ee kurmanc\u00ee bi awayek\u00ee serkeft\u00ee di nava kurmancan de belav b\u00fbne. Gelek kes v\u00ea kurmanciy\u00ea weke kurmanciya bot\u00ee yan botan\u00ee bi nav dikin. Gelo ev binavkirin \u00e7iqas\u00ee rast e? Anegor\u00ee l\u00eakol\u00eena min a di biwar\u00ea zaravay\u00ean kurmanc\u00ee de (Baran, 2023),  ez bi v\u00ea pirs\u00ea ve mij\u00fbl dibim \u00fb ner\u00eeneke alternat\u00eef p\u00ea\u015fk\u00ea\u015f dikim. Herwiha, ez li gor\u00ee nex\u015feya zim\u00ean a min day\u00ee \u00e7\u00eakirin bi kurt\u00ee li ser \u00e7end mijaran got\u00fbb\u00eaj\u00ea dikim ku t\u00eakiliy\u00ean navbera zaravayan didin xuyakirin. Ev xebat be\u015feke kurt a l\u00eakol\u00eena min e ku d\u00ea weke pirt\u00fbk\u00ea \u00e7ap bibe, bi v\u00ee away\u00ee hezkiriy\u00ean kurmanc\u00ee \u00fb kes\u00ean bi sedem\u00ean zanist\u00ee bi kurmanc\u00ee ve mij\u00fbl dibin dikarin s\u00fbd\u00ea j\u00ea werbigirin.<\/p>\n\n\n\n

Although Hawar did have its shortcomings and the process of defining a standard Kurmanji is not completed, it laid the foundation for a variant that has successfully spread among Kurmanji speakers.  Many people call this form of Kurmanji \u201cBot\u00ee\u201d or \u201cBotan\u00ee Kurmanji\u201d. How accurate is this designation? Based on my recent linguistic investigation of Kurmanji dialects (Baran, 2023), I address this question and present an alternative view. Moreover, I discuss some interesting patterns between dialects derived from the linguistic map I created. The current article is an excerpt from my larger research study, which will be published as a book so that Kurmanji-speakers and people interested in the scientific study of Kurdish can benefit from it.<\/p>\n\n\n\n

Ji sala b\u00fbr\u00ee ve min bi riya \u00eenternet\u00ea xwe gihande gelek kurmanc\u00ean ji derdora 200 dever\u00ean cida y\u00ean kurmanc\u00ee li wan t\u00ea axaftin. Mebesta v\u00ea xebat\u00ea ew b\u00fb ku bi awayek\u00ee bir\u00eak\u00fbp\u00eak ji hem\u00fb be\u015fdaran heman werger b\u00ean komkirin \u00fb anal\u00eezkirin daku \u00e7areyek ji diyalektolojiya kurmanc\u00ee re b\u00ea d\u00eetin \u00fb nex\u015feyeke zimannas\u00eey\u00ee\/l\u00eengu\u00eest\u00eek b\u00ea \u00e7\u00eakirin. Ev xebat herwiha xizmeta repl\u00eekasyon, l\u00eah\u00fbrb\u00fbn \u00fb berfirehkirina xebat\u00ean heman mijar\u00ea y\u00ean ji aliy\u00ea \u00d6pengin \u00fb Haig (2014) \u00fb Matras (2017) ve p\u00eak hatine dike. Xebata di dest\u00ea me de ji aliy\u00ea t\u00eageh \u00fb hejmara her\u00eaman ve ya her\u00ee berfireh e. Lewma niha derfeta berawirdkirina gelek devokan a bih\u00fbrgil\u00ee heye.<\/p>\n\n\n\n

For the past year, I have been recruiting Kurmanji native speakers from approx. 200 different Kurmanji-speaking districts using the internet. The aim was to systematically collect and analyse a list of translations from all participants in order to provide clarification of Kurmanji dialectology and create a linguistic map. This also serves as an attempt at the replication and elaboration upon similar investigations carried out by \u00d6pengin and Haig (2014) and Matras (2017). The present corpus has the largest sample of Kurmanji speakers and covered the most geographical area thus far. Therefore, we now have the opportunity to compare and contrast the many dialects in more detail and with higher geographic specificity.<\/p>\n\n\n\n

Di dor\u00ea de dixwazim li ser naveroka v\u00ea xebat\u00ea \u00e7end agahiyan bidim: P\u00ea\u015f\u00ee, l\u00eesteyeke ji 110 t\u00eagehan (hevok \u00fb peyv) hate amadekirin ku anegor\u00ee encam\u00ean wan yek bikaribe devokan ji aliy\u00ea r\u00eaziman, fonoloj\u00ee \u00fb peyvnasiy\u00ea ve anal\u00eez bike. Ji bo be\u015fdar\u00ean bi riya \u00eenternet\u00ea hatine peydekirin agahiyeke kurt a derbar\u00ea xebat\u00ea de hate day\u00een. Bi qas\u00ee mimkin b\u00fb ji bo tes\u00eer li kurmanciya be\u015fdaran ney\u00ea kirin t\u00eageh bi ziman\u00ean alman\u00ee, \u00eengil\u00eez\u00ee, tirk\u00ee \u00fb fars\u00ee ji wan re hatin \u015fandin. Herwiha ji wan re hate gotin ku di v\u00ea xebat\u00ea de ez ne li werger\u00ean rast \u00fb \u00e7ewt digerim, l\u00ea dixwazim bizanibim hun filan ti\u015ft\u00ee \u00e7awa dib\u00eajin. Be\u015fdar ji 18 sal\u00ee heta 70y\u00ee b\u00fbn \u00fb li gor\u00ee nif\u015fa ciwan (18-35) \u00fb \u2018emrmezintir (36-70) du kom hatine avakirin. Bi v\u00ea yek\u00ea hate xwestin ku ferqa kurmanciya her du nif\u015fan b\u00ea d\u00eetin. Sedema bijartina van koman a her\u00ee giring hatina telev\u00eezyon \u00fb teknolojiy\u00ean cida y\u00ean nava malan \u00fb \u00e7\u00fbna dibistanan a bi zimanek\u00ee biyan\u00ee ye. Bi qas\u00ee ku mimkin b\u00fb agahiy\u00ean herdu nif\u015fan hatin berawirdkirin.<\/p>\n\n\n\n

Next, I would like to provide some information about the composition of the corpus: First, a list of 110 items (sentences and words) was prepared so that as a result of their translation, the dialects could be analysed for morphosyntactic, phonological and lexical features. Participants were recruited through social media platforms and given a brief background about the study. Whenever possible, the list of items was sent in English, German, Persian or Turkish rather than in standard Kurmanji in order to avoid influencing the authentic translations made by participants. They were also told that the emphasis was not on (in)correct translations but on their authentic manner of speaking. Participants were between 18 and 70 years old, which were split into a younger (18-35) and older generation (36-70) groups. Differentiating between these generations is important due to the influence of digital media and being schooled in a foreign language. It was attempted to obtain translations from both generational groups for each district.<\/p>\n\n\n\n

Di v\u00ea xebat\u00ea de dever \u00fb e\u015f\u00eer\u00ean be\u015fdaran hatine qeydkirin ku mirov bikaribe hem di navbera deveran de hem j\u00ee di navber an j\u00ee hundir\u00ea e\u015f\u00eeran de anal\u00eezan bike. Weke nim\u00fbne; mirov dikare bib\u00eaje \u00eezoliy\u00ean Siw\u00earega Rihay\u00ea \u00fb y\u00ean Kolika Sems\u00fbr\u00ea yan j\u00ee redkiy\u00ean M\u00fb\u015f\u00ea \u00fb y\u00ean Qers\u00ea xwediy\u00ean hin taybetiy\u00ean cih\u00ea ne. Ev j\u00ee dide xuyakirin ku hin e\u015f\u00eeran li deverinan xwe entegre kiriye yan j\u00ee serdest\u00ee ji kurmanciya e\u015f\u00eer\u00ean d\u00ee standiye.<\/p>\n\n\n\n

The districts and tribes of origin were registered so that dialects could be analysed both between and within these. For example, one can say that the speakers of the \u00cezol\u00ee tribe in Siverek (\u015eanl\u0131urfa) and in Kahta (Ad\u0131yaman), or the speakers of the Redk\u00ee tribe in Mu\u015f and in Kars, show some differences in their respective regiolects. Some tribes have adjusted and integrated their dialects, whereas others dominated the Kurmanji of other tribes.<\/p>\n\n\n\n

Eger em vegerin ser pirsa xwe ya bot\u00ee yan j\u00ee botan\u00ee: Mirov dikare bi \u00e7end nim\u00fbney\u00ean ji dever\u00ean Silop\u00ee \u00fb Dih\u00ea y\u00ean Botan\u00ea v\u00ea pirs\u00ea bibersiv\u00eene: <\/p>\n\n\n\n

Returning to the question of whether naming the standard Kurmanji Bot\u00ee or Botan\u00ee is accurate: We can answer this with some examples from the Silopi and Eruh (Dih\u00ea) districts of the Botan region:<\/p>\n\n\n\n

\n
\"\"<\/figure>\n<\/figure>\n\n\n\n
    \n
  • Ew m\u00e2<\/strong>l\u00ea v\u00ee<\/strong>n. (Dih\u00ea)<\/em> –> Ew li mal\u00ea b\u00fbn. (standard) They were at home.<\/strong><\/em><\/li>\n\n\n\n
  • Wa cilk\u00e2<\/strong> hem\u00ee\u015fk\u00e2<\/strong> veyde! (Dih\u00ea)<\/em> –> Wan cilan hem\u00fbyan bide hev! (standard) Sort out all the clothes!<\/strong><\/em><\/li>\n\n\n\n
  • Em qeb\u00fc<\/strong>l n\u00e2<\/strong>k\u00ee<\/strong>. (Silop\u00ee) <\/em>–> Em qeb\u00fbl nakin. (standard) <\/em>We don\u2019t accept.<\/em> <\/strong>
    Ji bo bil\u00eavkirin\u00ea li j\u00ear li alfabey\u00ea bin\u00eare. See the alphabet below for the pronounciation.<\/strong><\/sub><\/li>\n<\/ul>\n\n\n\n

    Ev m\u00eenak cidahiy\u00ean mezin \u00ean di navbera kurmanciya yekgirt\u00ee (standard) \u00fb kurmanciya bot\u00ee de didine n\u00ee\u015fan. Ji aliy\u00ea din ve h\u00eajay\u00ee gotin\u00ea ye ku her\u00eama Botan\u00ea j\u00ee ne homojen e \u00fb devoka hin dever\u00ean Ciz\u00eer\u00ea b\u00eahtir di\u015fibe kurmanciya yekgirt\u00ee. Malbata Celadet Bedirxan j\u00ee ji devera Ciz\u00eer\u00ea ye, l\u00ea ew li wir mezin neb\u00fbye. Her\u00e7iqas\u00ee w\u00ee ji aliy\u00ea peyvan \u00fb qa\u00eedenan ve ji devoka xwe s\u00fbd wergirtibe j\u00ee ev xebat pi\u015ftgiriya w\u00ea raman\u00ea nake ku dib\u00eaje zaravay\u00ea bot\u00ee \u00fb kurmanciya yekgirt\u00ee yek in.<\/p>\n\n\n\n

    These examples demonstrate significant differences between standard Kurmanji and Bot\u00ee Kurmanji. Yet, it is important to mention here that the Botan region is not homogeneous and the variant of some areas in Ciz\u00eer is closer to the standard Kurmanji. Celadet Bedirxan’s (founder of Hawar magazine) family is also from the Cizre area, but he did not grow up there. Even though he has benefitted from his regiolect in terms of words and rules, this research doesn\u2019t support the idea that the standard Kurmanji is largely the same as Bot\u00ee. <\/p>\n\n\n\n

    Dibe ku hinek bib\u00eajin ne bot\u00ee be \u00e7i ye? Bi kurt \u00fb kurmanc\u00ee mirov dikare bib\u00eaje kurmanciya yekgirt\u00ee ya roja me sentezeke \u00e7end zaravayan e. Di v\u00ea sentez\u00ea de her\u00ee k\u00eam taybetiy\u00ean hin \u015fax\u00ean kurmanciya berferat\u00ee peyde dibin.<\/p>\n\n\n\n

    Some may say: What is standard Kurmanji if it\u2019s not Bot\u00ee? In short, today’s standard Kurmanji is a synthesis of several dialects. In this synthesis, some branches of the Berferat\u00ee dialect show the least presence.<\/p>\n\n\n\n

    Weke bingeha nex\u015feya zimannas\u00eey\u00ee, min bi agahiy\u00ean komkir\u00ee ziman\u00ea  kurmanc\u00ee dabe\u015f\u00ee zarava \u00fb devokan kir. Min devok \u00fb zarava li gor\u00ee nav\u00ean her\u00eam \u00fb e\u015f\u00eeran bi nav kirin ku di kurdolojiy\u00ea de ev \u00e7anda gel\u00ea me b\u00ea d\u00eetin. Taybetiy\u00ean fonoloj\u00eek, r\u00eaziman\u00ee \u00fb peyvsaziy\u00ea di dabe\u015fkirin\u00ea de hatine bikaran\u00een. Ji ber t\u00eakilb\u00fbna devokan \u00fb tix\u00fbb\u00ean nezelal dabe\u015fkirin mijara her\u00ee dijwar b\u00fb. Li gor\u00ee v\u00ea teqs\u00eemkirin\u00ea p\u00eanc kom\u00ean sereke (Berferat\u00ee-Xorasan\u00ee, Serhed\u00ee-Xerz\u00ee, Tor\u00ee-De\u015ft\u00ee, Bot\u00ee-Goy\u00ee, Hekar\u00ee-Behd\u00een\u00ee)<\/em> derketin hol\u00ea ku her kom ji du \u00e7eqan p\u00eak t\u00ea. Ji ber ku ji taybetiy\u00ean m\u00eena fonoloj\u00eek, r\u00eaziman\u00ee \u00fb peyvnasiy\u00ea her\u00ee k\u00eam du li hev dihatin, min li \u015f\u00fbna \u00e7\u00eakirina kom\u00ean n\u00fb biryara binekoman da. Herwiha di nav van koman de devokin hene (bil\u00ees\u00ee, \u00e7ol\u00ee, la\u00e7\u00een\u00ee hwd.) ku mirov nikare rasterast tev li \u015faxek\u00ea bike. Ji bo f\u00eahmkirina v\u00ea k\u00ea\u015fey\u00ea em dikarin \u00e7end m\u00eenakan ji devoka \u00e7ol\u00ee ya di nava koma tor\u00ee-de\u015ft\u00ee de bidin ku li \u00e7end gund\u00ean Nis\u00eab\u00een \u00fb Midyad\u00ea t\u00ea axaftin.<\/p>\n\n\n\n

    \n
    \"\"<\/figure>\n<\/figure>\n\n\n\n

    As a basis for the linguistic map, I classified the Kurmanji language into dialects based on the collected data. I named the dialects after respective regions or tribes in order to reflect our culture in the terminology on Kurdish linguistics. Features of phonology, morphosyntax and lexic guided the classification process. Due to the intermixing of dialects and therefore lack of clear boundaries, this was a challenging part of the process. According to the classification, five main groups (Berferat\u00ee-Xorasan\u00ee, Serhed\u00ee-Xerz\u00ee, Tor\u00ee-De\u015ft\u00ee, Bot\u00ee-Goy\u00ee, Hekar\u00ee-Behd\u00een\u00ee)<\/em> emerged, each consisting of two subgroups. I chose to create a subgroup rather than a new main group when similarities outweighed differences in at least two of the three feature categories phonology, morphosyntax and lexic. Also, under the main groups there are variants (Bil\u00ees\u00ee, \u00c7ol\u00ee, La\u00e7\u00een\u00ee, etc.) that I could not clearly attribute to any subgroup. In order to understand this issue, I demonstrate some examples of the \u00c7ol\u00ee variant in the Tor\u00ee-De\u015ft\u00ee group, which is spoken in several villages of Nusaybin and Midyat.<\/p>\n\n\n\n

      \n
    • Az \u00ee<\/strong> b\u00e2\u015f im. (\u00e7ol\u00ee)<\/em> –> Ez ba\u015f im. (standard)<\/em> I am fine.<\/strong><\/em>
      Weke ya tor\u00ee ye, l\u00ea ji aliy\u00ea fonolojiy\u00ea ve hinek\u00ee cida ye.
      This is similar to Tor\u00ee dialect but has a phonological difference.<\/strong><\/li>\n<\/ul>\n\n\n\n
        \n
      • Az n\u00e2rim m\u00e2l\u00ea. (\u00e7ol\u00ee)<\/em> –> Ez na\u00e7im mal\u00ea. (standard)<\/em> I am not going home.<\/strong><\/em>
        Ev weke ya de\u015ft\u00ee ye, l\u00ea ji aliy\u00ea fonolojiy\u00ea ve hinek\u00ee cida ye.
        This is similar to De\u015ft\u00ee dialect but has a phonological difference.<\/strong><\/li>\n<\/ul>\n\n\n\n
          \n
        • Ma<\/strong>b\u00eaja! (\u00e7ol\u00ee)<\/em> –> Neb\u00eaje! (standard)<\/em> Don\u2019t say!<\/strong><\/em>
          Ne tor\u00ee ne j\u00ee de\u015ft\u00ee. Neither Tor\u00ee nor De\u015ft\u00ee.<\/strong><\/li>\n<\/ul>\n\n\n\n
            \n
          • Az \u00ee rim. (\u00e7ol\u00ee)<\/em> –> Ez di\u00e7im. (standard)<\/em>  I am going.<\/strong><\/em>
            Di v\u00ea devok\u00ea de di<\/strong>– ya dema niha peyde nabe.
            This variant has no preverb di- for the present tense.<\/strong><\/li>\n<\/ul>\n\n\n\n

            Bi saya van nim\u00fbneyan mirov dikare bib\u00eene ku di v\u00ea devok\u00ea de hem taybetiy\u00ean tor\u00ee, hem y\u00ean de\u015ft\u00ee hem j\u00ee y\u00ean serbixwe hene.<\/p>\n\n\n\n

            These examples demonstrate that the \u00c7ol\u00ee variant has both mutual (tor\u00ee-de\u015ft\u00ee) and independent features.  <\/p>\n\n\n\n

            Li gor\u00ee tevahiya agahiy\u00ean xebat\u00ea yek dikare bib\u00eene ku ji aliy\u00ea co\u1e8brafiy\u00ea ve koma bot\u00ee-goy\u00ee ya bi\u00e7\u00fbktirtir \u00fb koma berferat\u00ee-xorasan\u00ee j\u00ee koma tewr\u00ee gir e. Koma dawiy\u00ea xwediy\u00ea \u00e7end binekoman e. Mijareke din a giring ew e ku bi riya devokan mirov dikare t\u00eakiliya e\u015f\u00eeran \u00fb p\u00eavajoya ko\u00e7kirin \u00fb ko\u00e7berb\u00fbna wan anal\u00eez bike. Em dikanin bi \u00e7end nim\u00fbneyan t\u00eakiliya kurmanciya Quleka Qonyey\u00ea, Xarp\u00eat \u00fb Q\u00fb\u00e7ana Xorasan\u00ea bidin nimandin.<\/p>\n\n\n\n

            According to the research data overall, one can see that geographically, the Bot\u00ee-Goy\u00ee group is the smallest and the Berferat\u00ee-Xorasan\u00ee group the largest. The latter two subgroups includes several further branches of dialect variations.  An interesting aspect is also that dialects allow an analysis of the relationship between tribes and the process of their migration. With a few examples, we can demonstrate the link between the Kurmanji spoken in Kulu (Qulek), Elaz\u0131\u011f (Xarp\u00eat) and Quchan (Q\u00fb\u00e7an).<\/p>\n\n\n\n

            \n
            \"\"<\/figure>\n<\/figure>\n\n\n\n