Kurdish identity, discourse, and new media

To Dr. Amir Hassanpour, whose groundbreaking research into
Kurdish language and media inspired and informed this study, and
To Narmin, Hauna and Sarah, whose love and support helped me to complete it.

CHAPTER 1

Introduction

Although a number of scholars predicted the demise of nationalism and nation in the age of globalization1 (Appadurai, 1996; Hobsbawm, 1990),2 nationalism has been identified as “one of the most powerful forces in the modern world” (Hutchinson & Smith, 1994, p. 3, see also Anderson, 1991; Billig, 1995; Hall, 1993; Malešević, 2006). Whereas previously nationalism was primarily viewed as the architect of the modern nation- state from the late eighteenth century onward (Deutsch, 1966, 1953; Gellner, 1997, 1983; Hobsbawm, 1990, 1988; Kedouri, 1993; Smith, 1998), its surge in recent decades has been seen as a response to the need for collective identities. Many scholars believe that nationalism is a force and resource promoting national identities both in nation- states (Billig, 1995; Calhoun, 1997; Madianou, 2005; Wodak, de Cillia, Reisigl & Liebhart, 2009) and also among nations without states (Castells, 1997; Kane, 2000; Guibernau, 1999, 1996).

Morley (1992) has suggested that “the construction and emergence of national identities cannot properly be understood without reference to the role of communications technology” (p. 267, see also Silverstone, 1999, pp. 19–27; Hroch, 2006). Research on the place of communication in general (Deutsch, 1953, 1966), and mass communication in particular, in the processes and practices of building modern nation- states started almost half a century ago (Anderson, 1991; Innis, 1951; McLuhan, 1962, 1964). In recent decades, more studies have focused on the place of media in forming and sustaining national identities in nation- states (Billig, 1995; Drummond, Paterson & Willis, 1993; Madianou, 2005; Price, 1995; Wodak et al., 2009) and also among stateless nations and national minorities (Castells, 1997; Guibernau, 1999; Hassanpour, 1998; Higgins, 2004; Law, 2001).3

The question to be asked then is why are the media deemed so important in this respect? In other words, how does media use ...

Transliteration

Since this study is addressed to audiences who may not be familiar with Kurdish and other Middle Eastern languages, transcription and transliteration are reduced to a minimum. English translation of Kurdish texts is provided without transcription of the original text whenever possible. Anglicized names have not been transliterated; for example, the name of an Iranian Kurdish filmmaker has been written as Ghobadi instead of its romanized Kurdish transliteration Qubadî. However, when the same name (i.e., Ghobadi) is part of a transliterated text, the Kurdish version of the name (i.e., Qubadî) is used. To transcribe Kurdish texts, I have used the Latin-based writing system that has been in use since the 1930s predominantly among Kurds from Turkey and Syria. This system has been used for the transcription of personal and geographical names, title of publications, television programs and websites, and parts of texts that are transliterated for the purpose of illustrating specific aspects of textual analysis. Romanization is done according to the following list of transliteration.