Shafaq News / The Kurdish author and poet, Badr Ismail Shirouki, released his new book titled "National Thought in Barzani Recognition," spanning 312 pages and printed in the Kurdistan region. The book contains a narrative analysis of sources and references in the Iranian national archives regarding the personalities and revolutions specific to the Barzani region, exploring their thoughts on political, cultural, and social issues.
The book's introduction was written by the author and journalist Ali Hussein Fayli, who stated, "A beginning for a life without failure." Many have attempted to address the subject matter of this book but haven't comprehensively grasped it. Shirouki approached this historical subject, which is 90% entangled with politics and the perpetual problem of an oppressed nationality, with a realistic approach devoid of excessive praise or boasting.
He didn't guide the historical trajectory or the theme of the subject toward recognition. Through an analytical approach and delving into the subject's geography concerning historical events, he transformed it into a historical narrative.
The reports and documents related to the Kurds are all recorded from the perspectives and interests of Astana, Tehran, etc. Initially, it's an expression of the thoughts and opinions of the authorities' employees and their interests, not governed by conscience or truth-telling qualms.
Despite the negative aspects, the documents available in the archives of nearby and distant countries could provide new but painful information about the Kurds, which shouldn't be further delayed in accessing.
By highlighting the reality that the Kurds have shortcomings and are unable to write a comprehensive history of their own, the author extracted the sensitive part of the past from these documents and interpreted them.
He confirmed that when the heat of occupation invasion blazed, life in this land, and the expansionist ideology occupied the nation of faith and independence of this people, Barzani could have been among the most peaceful and secure regions. They could have been factors for stability in the Mesopotamian region had they not pursued the path of liberation.
The author affirms that the Barzani elders represented that portion of Kurdish thought and demands that attempted to change the mindset of the occupation towards independence until death. They didn't diminish their ethical standing as strong social and political figures alongside their spiritual and religious aspects. They didn't glorify war like the invaders; instead, they distanced themselves from the moral defeatism and inhumanity that rendered the people and political authority mere spectators to occupation and genocide.
The continuous revolution's feature is that generation after generation participates in it. Despite his extensive writing experience, Badr Ismail found himself once again compelled to explain the subject line by line to prove that his philosophy, the Barzani resistance, doesn't succumb to the destiny dictated by others.
Undoubtedly, this project has its limits but doesn't cease because the author didn't expand the area or population of Barzani. Instead, he built his writing on professional comparisons, aiming at the weight of Barzani's heritage of documents reflecting the enemy's mindset, behavior, and actions towards the Kurdish nation