\Poli 260

First Term Paper

Select an example of an interstate or intrastate conflict.  Evaluate the causes of

the conflict and the prospects for conflict management efforts.  Your paper must

include material on developments since January 2003

This paper will focus on the historical background of Turkish based intrastate Kurdish struggles for independence, the Kurdish people’s history and the impacts these various independence movements have on current Middle Eastern politics.  This paper will then examine prospects for conflict management efforts to bring about a lasting peace for the region.

To fully understand the present day Kurdish issue, the geographical area in question, called “Kurdistan”, must be defined.  This is in itself an issue under contention, as Kurdistan is simply an abstract region defined as being inhabited with a majority of Kurdish peoples.  However even within the Kurdish heartland there are still sizeable populations whose own ethnic, cultural or linguistic make-up is not defined as Kurdish.  This socially, politically and geographically defined region in question extends from south-eastern Turkey to north-eastern Iraq and into Iran along its western border.  This region has long been identified as being populated by a group of people calling themselves Kurdish, for hundreds of years.  “Since the early 13th Century much of this area has been called Kurdistan”, states David McDowall in his book, ‘The Kurds’.  An issue of further debate is the actual Kurdish population of this region.  The number of people claiming to be belonging to a Kurdish people is “estimated to range between 25 to 30 million.”   Within Turkey, the Kurdish population is estimated at “10 to 12 million” people.  Behind the Persians, Turks and Arabs, “The Kurdish population…forms the fourth largest people of the Middle east,” however they do not enjoy an autonomous nation-state.  

One of the primary conflict’s with regards to the Kurdish identity is that they do not belong to an ethnic minority, nor do they share a unifying language and they are often torn apart by fractious rivalries and inter-clan conflict.  What is it then, which binds this group together in their demands for an independent country?  As McDowall states, it is this people’s assertion that they “continue to claim that by race, language, and lifestyle – and perhaps above all by geography –[that] they form a distinct community.”  This community of peoples claimed territory occupies a rugged corner of the globe that has long been hostile to foreign governments and any efforts to cultural a assimilation.  These people’s “fierce independence of spirit, their pride in a distinctive culture…and their resistance to the encroachment of government” is not a phenomenon unique to this rugged corner of the globe.  Communities and group’s of people’s have consistently claimed cultural, ethnic or even spiritual differences with regards to their neighbours as a means to differentiate themselves.  This conception of identity has manifested itself since the treaty of Westphalia, when an overarching identity such as a country was needed to legitimize a people’s existence or territory.  Therefore, the Kurdish question of autonomy must be answered by comparing the successes of other group’s of people’s attempts at establishing independent nation states.  

The desired territory of Kurdistan includes territory from four countries; Turkey, Iraq, Iran and Syria.  Thus Kurdish independence efforts must contend with regional differences, hostile national governments and a territory wracked by severe economic shortcomings.  Although this essay’s aim is to examine the Kurdish and Turkish intrastate conflict, their struggle must be taken into account into the larger Kurdish people’s struggle for independence, which encompasses the afore-mentioned nations.

Many Kurdish groups struggling for a Kurdish homeland claim that the seeds of their current struggle for a nation-state with a separate Kurdish identity occurred following the defeat of the Ottoman Empire after World War One.  The Treaty of Sevres, was signed between the allied states and the defeated empire in 1920.  It stated that “Kurdish peoples within the area defined … that a majority of the population desires independence [following an investigation by League of Nations Officials]  from Turkey..that it should be granted to them.”  This treaty became the closest guarantee of a Kurdish independence ever.  However Mustafa Kemal Ataturk, celebrated as "the Father of the Turks" rose to power with the support of the military and overthrew the government that had signed the Treaty of Sevres.  Ataturks successful attacks upon the Greek armies had given him a strong position from which to negotiate his demands for a new Turkish republic. In 1923 he signed the Treaty of Lausanne with the war-weary allied powers.   Key points within this new treaty included the granting of Greek and Armenian minorities rights within the newly formed Turkish Republic and the denial of the Kurdistan territory admissions, as was allocated under the Treaty of Sevres.  Ataturk’s vision of a new Turkey was articulated as “a nationally and culturally homogenous, unified state on the territory of the Turkish Republic.” This according to Robert Olson’s book ‘The Kurdish Nationalist Movement in the 1990’s’ meant that “any type of articulation of cultural difference was and is perceived as a threat to cultural and national unity and is strictly prohibited.”  Within this establish constitutional framework, it is very difficult for any expression of a cultural identity differing from the ‘correct’ perceived Turkish cultural identity to flourish.  Kemal’s vision for his country was a strong centralized government with a single unifying Turkish nationalist culture.  All peoples within Turkey have equal rights; however, Robert Olson states “the right to care for and develop their [Kurdish] ethnicity, culture and language is not included in the understanding of equality.”  Therefore a large blame for the present intra-state conflict within Turkey is due to this Turkish identity.  The formation of the Turkish state occurred at a time when new concepts of nationalism within countries were being re-written.  Communities and tribal allegiances were being supplanted by foreign abstract concepts of ‘nation-states’ and countries.  It is within this period that the leaders of Turkey struggled to create their modern nation, where it was hoped that allegiance to a culturally homogenous country would replac ancient tribal and cultural links.  This present Kurdish conflict must be examined within this historical context if it is to be solved and understood.

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Reacting to these new developments widespread revolt soon erupted in the Turkish east, orchestrated by Shaikh Said of Piran, a religious leader within eastern Turkey.  Although a relatively minor figure within Kurdish history, his uprising foreshadowed a common theme regarding quests for Kurdish independence.  His uprising did not enjoy the full support of all of the Kurdish people, it was marked by fractious infighting, which ultimately helped doom the rebellion. It is estimated that “between 40,000 and 250,000, died in the ‘pacification’”   Oppression of the Kurdish people’s occurred during the Kemalist regime, however with conditions improving slightly in 1950s, ...

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