Author: Professor PAN Dr. Ireneusz C. Kamiński

Book: Crimes Against the Kurds (Book 3)

• Legal qualification of operation al-Anfal
• Legal qualifications of the actions taken against the Yazidis

Professor PAN Dr. Ireneusz C. Kamiński
Department of Public International Law
Institute of Law Studies
Polish Academy of Sciences

Ireneusz Cezary Kamiński
Born: December 10, 1963 | Nationality: Polish

Ireneusz Cezary Kamiński is a distinguished lawyer and sociologist, holding degrees from the Faculty of Law and Administration at the University of Silesia in Katowice, the Faculty of Philosophy at the Jagiellonian University in Kraków, and the European Academy of Legal Theory in Brussels. He is currently a professor at the Institute of Legal Studies of the Polish Academy of Sciences in Warsaw, where he chairs the Department of International Public Law. He also serves as a lecturer at the Jagiellonian University in the Department of Comparative Studies of Civilizations.

Over the course of his career, Professor Kamiński has received numerous awards for his contributions to scientific research, including recognition from the Foundation for Polish Science, the Foundation of European Law, and the Rector of the Jagiellonian University. He served on the Council of the National Science Center from 2012 to 2016 and was an ad hoc judge at the European Court of Human Rights in Strasbourg from 2014 to 2016.

Prof. Kamiński is the author of eight books and nearly 200 scientific publications, and his work has appeared in prominent newspapers such as Rzeczpospolita, Dziennik Gazeta Prawna, Gazeta Wyborcza, and Dziennik Polski.

He specializes in human rights law, with a particular focus on the European Convention on Human Rights. His other areas of research include public international law, comparative law (with an emphasis on legal cultures), and legal theory.

An expert on freedom of expression and media freedom for the Council of Europe, Prof. Kamiński has collaborated with numerous national and international non-governmental organizations dedicated to human rights protection, including the Helsinki Foundation for Human Rights, Article XIX, Amnesty International, the Justice Initiative, and the Open Society Institute.

Prof. Kamiński is the editor-in-chief of Kwartalnik o Prawach Człowieka and serves on the editorial board of the European Judiciary Review. He is also a regular reviewer for several domestic and international academic journals.

In his legal practice, he has represented clients in numerous proceedings before the European Court of Human Rights in Strasbourg and the United Nations Human Rights Committee. Notably, he represented the families of the victims of the Katyn massacre.

 

by Hemin Baban

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Kurdistan is the land of the Sun and fire and has been home to prophets from different sects and religions for thousands of years. With shrines and holy places scattered throughout the land, Kurdistan bears witness to the peaceful coexistence of different religious and cultural components.

In the historic city of Alqosh, specifically in the Qasha neighborhood northwest of the city, lies the shrine of a Jewish prophet known as Nahum the Prophet, or Nahum Alqoshi, who is respected by Muslims, Christians, and Jews alike. The shrine is a religious landmark of great significance to followers of the Jewish religion.

Despite its simplicity, the tomb of the prophet Nahum – who is mentioned in the Old Testament and the Hebrew Bible – is distinguished by its unique architecture. It is surrounded by an eight-meter-high wall, with an inner courtyard that occupies a third of the total area of ​​the building. The entrance is a stone door engraved with ancient symbols, and bare stones cover the floor of the building. The old wooden doors are decorated with copper and iron and retain their beauty despite the passage of time. In the middle of the building is a rectangular tomb covered with green fabric, and the roof is supported by 22 columns topped with crescent arches.

Inside the tomb, the walls are decorated with six panels engraved in Hebrew that narrate aspects of the prophet’s life. The tomb is surrounded by a handmade metal window and the complex includes a religious school, a cellar, and cabinets for holy books, in addition to an internal cave.

Antiquity’s diversity

Lara Zara, the mayor of Alqosh, confirmed in an interview with Kurdistan Chronicle that the shrine “is an integral part of the city’s history, and the coexistence between the residents of the region represents a model to be emulated in Kurdistan and Iraq.”

“The diversity of ethnic, religious, and sectarian components in the region is a unique case and a source of pride for everyone, as everyone lives in harmony without notable problems,” she said.

The shrine of the Prophet Nahum symbolizes the religious and cultural coexistence in Kurdistan, where believers of different religions meet in one place, emphasizing the common human values ​​and mutual respect that have always distinguished this region from others.

Zara explained how agriculture plays a pivotal role in establishing the principles of coexistence among the town’s components. “I hope that the shrine will be transformed into a major source of revitalization for the city’s tourism sector,” she said.

Historically, Jewish sources define Kurdistan as the oldest homeland to which Jews were exiled after their captivity in Babylon. It is believed that the origin of Kurdish Jews dates to the ten tribes of the Children of Israel who were exiled in the eighth century BC. The number of Kurdish Jews was estimated at 50,000 or more before 1948, when their Iraqi citizenship was revoked and their properties confiscated.

The Prophet Nahum was the seventh of the prophets whose prophecy was recorded in the Book of the Twelve. His name in Hebrew means “counselor” or “comforter,” and he is the writer of one of the books of the Old Testament that predicted the destruction of Nineveh, the capital of the Assyrian kingdom. His prophecy was fulfilled in 612 BC by the Babylonians and Medes.

According to the 12th century AD Jewish traveler Benjamin of Tudela, Nahum lived in the early seventh century BC, and his tomb is in the village of Alqosh in the Kurdistan Region. The Book of Nahum is the 34th book of the Old Testament and consists of three chapters that predict the fall of Nineveh.

Revitalization

Modern historians say that the tomb of the Prophet Nahum was built in 1796, but was subjected to acts of vandalism and neglect, especially during the reign of the former Ba’athist regime of Iraq. Yet, thanks to the efforts of the Kurdistan Regional Government and the U.S. Consulate in Erbil, the tomb was restored and saved from complete demolition in 2020.

Ranjdar Cohen, head of the Aramic Organization for Communal Peace Development, points out that the Jewish community suffers from changes that occur to Jewish places and shrines when they are restored. Reportedly, the removal of the Star of David from the tomb of the Prophet Nahum is likewise changed.

In recent years, the shrine has become a prominent tourist attraction, visited by people of different religions to seek blessings. “The shrine has become a symbol and an integral part of the city’s history and heritage, pointing to the peaceful coexistence between different ethnic groups, sects and religions,” said Qahtan Salim, a local resident living on the outskirts of Alqosh.

The establishment of Israel in 1948 was a turning point in the lives of the Jews of Kurdistan and Iraq, leading the vast majority to emigrate in 1949. However, a few Jews remained in the Kurdistan Region but were forced to change their religion or hide it out of fear of persecution.

The fall of the former regime in 2003 strengthened coexistence among different religious groups, Cohen explained, noting that the strength of understanding that exists in Kurdistan helped some Jews to reveal the religion of their fathers and grandfathers, and some even began to practice their religious rituals openly and ignore politics.

Although current Iraqi laws prevent Jewish tourists from traveling to Iraq and Kurdistan, which negatively affects religious tourism, Cohen states that many Jews wish to visit the shrines of their prophets, especially the shrine of the Prophet Nahum, which holds a special place for them.

Before the displacement of the Jews and the establishment of Israel, the shrine of the Prophet Nahum was a destination for many Jews coming from various Kurdish and Iraqi cities and towns to worship and practice religious rituals, in addition to holding weddings and other ceremonies.

The shrine of the Prophet Nahum remains evidence of Kurdistan’s rich history and cultural and religious diversity and a symbol of the peaceful coexistence that has characterized the region throughout the ages.

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Hemin Baban is a Kurdish journalist based in Erbil.

By Miran Abraham

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The tapestry of Kurdish history and culture is as intricate as it is ancient, a rich and vibrant narrative that spans millennia yet remains overshadowed in global academia. Despite their profound influence on the cultural and political landscapes of the Middle East, the Kurds and their heritage are conspicuously underrepresented in scholarly discourse. This glaring omission prompts a critical question: why, despite their historical significance and contemporary struggles, are the Kurds relegated to the margins of academic inquiry?

Meanwhile, over the past decade, the Kurdish issue has once again surged to the forefront of regional political discourse, coinciding with a period of intense turmoil and conflict in the Middle East. Kurdish nationalism, a potent force throughout the latter half of the 20th century, has repeatedly galvanized and unified Kurdish populations across Iraq, Iran, Syria, and Turkey. Yet, the aspirations of the Kurdish people have been consistently perceived as a threat by the states in which they reside, a threat not only to national security, but also to the delicate balance of regional stability.

Amid these challenges, Kurdish language, literature, and art have undergone a renaissance in recent decades. Kurdish writers and artists have made significant strides in contributing to the global cultural dialogue with their unique voices and perspectives. This resurgence, particularly noticeable in the innovative works emerging from Southern Kurdistan (the Kurdistan Region of Iraq), underscores the talent and creativity of Kurdish individuals who continue to enrich the global cultural landscape.

However, their contributions are often overshadowed, with their voices muffled by the mainstream narratives that dominate international discourse. This silence is not merely a coincidence; it reflects a broader reluctance – or perhaps a deliberate refusal – to engage with the story of a nation that has long been viewed through a lens of political expediency rather than human dignity.

A comprehensive, multidisciplinary approach

The current generation of Kurds, especially those in Southern Kurdistan, is making commendable efforts to assert their place within the global community. Their endeavors span politics, culture, and academia, demonstrating a steadfast commitment to ensuring that the Kurdish voice is heard on the world stage. This new era of Kurdish political activism, marked by the consolidation of Kurdish autonomy in Iraq, has empowered the Kurds to influence regional political developments, forge stronger alliances with international powers operating in the region, and navigate the complex geopolitical landscape of the Middle East with increasing confidence and assertiveness.

Yet, despite these significant political and cultural advancements, the academic study of the Kurds remains woefully inadequate. The Kurdish issue, a complex transnational matter with deep roots, is often dismissed or superficially treated in the halls of universities worldwide. The few studies that do exist tend to be fragmented, failing to capture the full breadth and depth of the Kurdish experience. What is needed is a comprehensive, multidisciplinary approach that integrates historical, social, political, economic, and cultural analyses to provide a holistic view of the Kurds and Kurdistan from the Middle Ages to the present.

Such an approach would enable scholars to explore the intricate web of forces that have shaped Kurdish society and culture over the centuries. It would offer a platform for innovative and critical perspectives, challenging the conventional narratives that have long dominated discussions about the Middle East. In doing so, it would elevate the Kurdish story from the margins to its rightful place at the center of historical and cultural discourse.

The Kurds are a nation that forms the backbone of the Middle East, with a history as ancient and storied as any in the region. Yet, their culture and language have been repeatedly suppressed, their aspirations for self-determination thwarted by dominant and occupying regimes. The price they have paid for their perseverance is steep: oppression, displacement, genocide. These are not mere footnotes in the annals of history; they are central chapters that demand serious scholarly attention.

It is incumbent upon the academic community to rectify this oversight. The history of the Kurds – a history of resilience in the face of unimaginable adversity – must be studied with the rigor and respect it deserves. Books must be written, courses must be taught, and discussions must be had about the Kurdish experience. Only then can we begin to do justice to a people who have endured so much in their quest for survival and self-expression.

An open invitation

The world’s universities and writers bear a significant responsibility in acknowledging and addressing the historical and cultural narratives of the Kurdish people. To continue ignoring or marginalizing these stories is not only a disservice to the Kurds but to the broader understanding of human history. It is time for the global academic community to listen to the voice of Kurdistan, study it, and amplify it for future generations.

But to truly understand Kurdistan, one must step into the land itself, to witness its unique beauty as a landscape that flourishes alongside its people. From the towering peaks of the Zagros Mountains to the fertile plains, Kurdistan is a breathtaking contrast of rugged wilderness and vibrant life. This natural beauty is mirrored in the Kurdish people, whose resilience and spirit thrive amid adversity.

We extend an open invitation to all scholars, writers, and journalists: come to Kurdistan. Walk through its valleys, meet its people, and experience its culture. Write, research, and document the stories that have for too long been overlooked. Kurdistan, with its rich history, thriving art, and unparalleled hospitality, awaits you. Let the world finally hear the voice of the Kurds, spoken in their own land.

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Miran Abraham is a well-known Kurdish novelist.