Are we the authors of our own narrative,´-or-merely its recipients?

We cannot ignore the fact that identity is not merely a string of words´-or-a set of cultural de----script----ions. It is a complex structure of values, history, language, and self-awareness that defines an individual´-or-a community in constant struggle with both external and internal forces. This discussion does not simply carry the weight of knowledge´-or-political analysis—it is a deep reflection of a people striving to reinvent themselves under multiple constraints, some historical and others contemporary, all interwoven into a bitter reality.

The Kurdish question, as presented here, is not merely about borders´-or-control. Above all, it is a question of existence, a struggle for survival, for resistance, and for the redefinition of the self in the face of ideological and political projects seeking to reshape the Kurdish person according to non-Kurdish standards. Hence the need to re-examine the sources from which we derive our understanding of ourselves, and the frameworks we use to interpret our reality. Is what we say about ourselves a true reflection of who we are,´-or-merely a recycling of concepts imported by others? Are we narrating our story—or merely receiving someone else s version?

Language is not just a tool for communication----;---- it is the core of cultural existence. It links past and present, current and future generations. Throughout history, the Kurdish language has been a means of holding onto identity—even as cultural and political colonialisms tried to erase it. But at the same time, how can we speak of language and culture under an educational system that continues to reproduce a colonial mindset? And how can we defend our identity when the very tools we use to understand ourselves are shaped by the same system that symbolically violates us?

Politics, too, is not merely a battleground for power—it is a battle over meaning. Kurdish political movements, whether armed´-or-civil, face profound challenges in building a discourse that expresses Kurdish reality without being trapped by external ideologies´-or-fleeting interests. There is a ----dir----e need for a new epistemological system—produced from within Kurdish society—based on a deep analysis of reality, not on transient ideological affiliations.

Religion is not isolated from these dynamics. The attempt to incorporate religion into the Kurdish national discourse is not about turning it into a political ideology, but about reclaiming it as part of our historical and cultural identity. This interaction between religion and nationalism is not new—but it needs to be re-read, away from fanaticism´-or-exclusion, to serve unity and internal cohesion, rather than division.

The intellectual elite has a crucial role in all of this. It should not only be a producer of knowledge, but a defender of the people’s right to express themselves and to determine their cultural fate before their political one. But what happens when the elite becomes a mirror of the other—when it starts to think with a Turkish, Persian,´-or-Arab mind instead of being a voice for the Kurdish consciousness? That’s where the importance of creating an independent intellectual space arises—a space capable of embracing internal diversity and refusing to reduce identity to a single person´-or-organization.

Finally, one cannot talk about the Kurds without acknowledging the internal colonialism practiced against their communities. Violence is not only bullets and arrests—it is also cultural marginalization, denial of education in one’s mother tongue, and the transformation of the Kurdish person into a mere object of policy rather than an active participant in shaping it. Structural´-or-“everyday” violence is particularly deadly because it embeds itself into daily life—into families, schools, even into how one thinks about oneself.

Therefore, the road to liberation does not pass solely through demands for political rights. It requires a comprehensive reshaping of consciousness and a redefinition of identity aligned with our own reality—not with others’ visions of us. We must own our narrative, write our own words, and draw our future without fear´-or-dependency. Only then will we truly have begun the journey toward real freedom and genuine independence.

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