Turkey's largest non-Turkish ethnic group, the Kurds, are concentrated in eleven provinces of the southeast, the same area that their ancestors inhabited when Xenophon mentioned the Kurds in the fifth century B.C. There also are isolated Kurdish villages in other parts of Turkey. Kurds have been migrating to Istanbul for centuries, and since 1960 they have migrated to almost all other urban centers as well. There are Kurdish neighborhoods, for example, in many of the gecekondus (see Glossary) or shantytowns, which have grown up around large cities in western Turkey. About half of all Kurds worldwide live in Turkey. Most of the rest live in adjacent regions of Iran, Iraq, and Syria. Turkey's censuses do not list Kurds as a separate ethnic group. Consequently, there are no reliable data on their total numbers. In 1995 estimates of the number of Kurds in Turkey ranged from 6 million to 12 million.
Because of the size of the Kurdish population, the Kurds are perceived as the only minority that could pose a threat to Turkish national unity. Indeed, there has been an active Kurdish separatist movement in southeastern Turkey since 1984 (see Political Parties, ch. 4). The government's main strategy for assimilating the Kurds has been language suppression. Yet, despite official attempts over several decades to spread Turkish among them, most Kurds have retained their native language. In Turkey two major Kurdish dialects are spoken: Kermanji, which is used by the majority of Kurds, as well as by some of the Kurds in Iran and Iraq; and Zaza, spoken mainly in a triangular region in southeastern Turkey between Diyarbakir, Ezurum, and Sivas, as well as in parts of Iran. Literate Kurds in Turkey have used Kermanji as the written form of Kurdish since the seventeenth century. However, almost all literary development of the language since 1924 has occurred outside Turkey. In 1932 Kurds in exile developed a Latin script for Kermanji, and this alphabet continued to be used in the mid-1990s.
Prior to the 1980 military coup, government authorities considered Kurdish one of the unnamed languages banned by law. Use of Kurdish was strictly prohibited in all government institutions, including the courts and schools. Nevertheless, during the 1960s and again in the mid-1970s, Kurdish intellectuals attempted to start Kurdish-language journals and newspapers. None of these publications survived for more than a few issues because state prosecutors inevitably found legal pretexts for closing them down. Between 1980 and 1983, the military government passed several laws expressly banning the use of Kurdish and the possession of written or audio materials in Kurdish.
The initiation of armed insurrection by the Kurdistan Workers' Party (Partiya Karkere Kurdistan--PKK) in 1984, along with the increasing international media interest in the Kurds of Iraq beginning in the mid-1980s, compelled some members of Turkey's political elite to question government policy toward the country's Kurdish population. Turgut Özal, who became prime minister in 1983 and president in 1989, broke the official taboo on using the term Kurd by referring publicly to the people of eastern Anatolia as Kurds. Subsequently, independent Turkish newspapers began using the term and discussing the political and economic problems in the eleven predominantly Kurdish provinces. In 1991 Özal supported a bill that revoked the ban on the use of Kurdish and possession of materials in Kurdish. However, as of 1995, the use of Kurdish in government institutions such as the courts and schools still was prohibited.
Although the Kurds comprise a distinct ethnic group, they are divided by class, regional, and sectarian differences similar to those affecting ethnic Turks. Religious divisions often have been a source of conflict among the Kurds. Although the government of Turkey does not compile official data on religious affiliation, scholars estimate that at least two-thirds of the Kurds in Turkey nominally are Sunni Muslims, and that as many as one-third are Shia Muslims of the Alevi sect. Unlike the Sunni Turks, who follow the Hanafi school of Islamic law, the Sunni Kurds follow the Shafii school. Like their Turkish counterparts, adult male Kurds with religious inclinations tend to join Sufi brotherhoods. The Naksibendi and Kadiri orders, both of which predate the republic, have large Kurdish followings in Turkey although their greatest strength is among the Kurds of Iran. The Nurcular, a brotherhood that came to prominence during the early republican years, also has many Kurdish adherents in Turkey.
Whereas the number of Kurds belonging to the Alevi sect of Shia Islam is uncertain, the majority of Alevi are either Arabs or Turks. Historically, the Alevi lived in isolated mountain communities in southeastern Turkey and western Syria. The Kurdish Alevi have been migrating from their villages to the cities of central Anatolia since the 1950s. Whereas Kurdish and Turkish Alevi generally have good relations, the competition between Alevi and Sunni Turks for urban jobs led to a revival of traditional sectarian tensions by the mid-1970s. These intertwined economic and religious tensions culminated in a series of violent sectarian clashes in Kahramanmaras, Corum, and other cities in 1978-79 in which hundreds of Alevi died.
A small but unknown number of Kurds also adhere to the secretive Yazidi sect, which historically has been persecuted by both Sunni and Shia Muslims. Small communities of Yazidi live in Mardin, Siirt, and Sanli Urfa provinces. Yazidi are also found among Kurds in Armenia, Iran, and Iraq. In Turkey the Yazidi believe that the government does not protect them from religious persecution. Consequently, as many as 50 percent of all Yazidi have immigrated to Germany, where they feel free to practice their heterodox form of Islam.
Class differences also divide the Kurds. Wealthy landowners in rural areas and entrepreneurs in urban areas tend to cooperate with the government and espouse assimilation. Many of these Kurds are bilingual or even speak Turkish more comfortably than Kurdish, which they disparage as the language of the uneducated. The economic changes that began in the 1960s have exacerbated the differences between the minority of assimilated Kurds and the majority who have retained a Kurdish identity. Militant Kurdish political groups such as the PKK have exploited these class differences since 1984.
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