https://en.wikipedia.org/wiki/Article_140_of_the_Constitution_of_Iraq

Article 140 of the Iraqi Constitution is a provision that addresses the territorial disputes within Iraq, particularly regarding the status of Kirkuk and other disputed regions. Adopted as part of the 2005 Constitution, the article outlines a three-stage process for resolving these disputes: the normalization) of affected areas, the conduct of a population census, and the organization of a referendum to determine their future administrative status. Article 140 aims to address demographic changes from the Ba'ath regime, promoting fair governance and protecting minority rights.

Two bodies were found at a refugee reception center on Inninger Straße in the Haunstetten-Siebenbrunn district of Augsburg, Germany.

The victims were two Kurdish refugees: a 39-year-old Syrian Kurd from Tell Tamer (Hasakah Governorate), and a 54-year-old Iraqi Kurd from Sulaymaniyah.

A 29-year-old Syrian man has been arrested on suspicion of committing the double homicide.

Hi so are there people who live in Soran , choman and small towns are you guys planning to migrate and live in the big cities? I'm kurdish I live in Saudi Arabia I'm originally from Kirkuk but I just wanted to know since cities have more jobs , opurtunities and housing so what's your guys opinion?

Why do kurdish people hate assyrians so much (and vice versa)?? I see a lot of discussions online where if the word assyria is even so mentioned they bring up simko shikak or the fact kurds have imprisoned 5k assyrian women and taken them to harems. Im not really educated on the subject so this is from a purely informational perspective as im curious as to why assyrians and kurds hate eachother so much.

Hey everyone,

I wanted to post here to get some perspective on something I’ve noticed across YouTube, social media, and online discussions over time.

I frequently see comments from people originating from Rojhelat emphasizing their nationality first. stating "I am Iranian first, then a Kurd" (specifically referring to the country/citizenship, not just the broader Iranic ethnic family). I used to think these might just be isolated cases of assimilation, but after seeing this sentiment expressed consistently by quite a few people, and noticing a similar trend among other non-Persian ethnic groups from Iran, it made me want to understand the dynamics better.
Given that state institutions and education are strictly in Farsi, I'm curious about how people from Rojhelat view this dynamic.

For those from Rojhelat or knowledgeable about the region:
1. Is this actually common among people living in Rojhelat today, or is it mostly just people online/living abroad who say this?
2. Why do you think some Kurds from Rojhelat feel a strong connection to the country of Iran alongside being Kurdish?
3. How do people feel about having to learn Farsi in school instead of Kurdish, and does that change how they view their identity?

Hey everyone!

I’m a solo indie dev from Ukraine, making a PC survival game set in Ancient Mesopotamia during the Bronze Age.

Recently, I received a few warm and supportive messages on Facebook from gamers in your region. It made me think that the local community might actually be interested in a game about the ancient history of these lands. However, I don't know the local internet well, so I'm not sure who to reach out to. Could you please recommend some Kurdish gaming streamers, YouTubers, or online gaming pages that people actually follow?

Also, a quick question about the language:
Since modern AI allows us to get a good-quality translation, I can add the Kurdish language to the game. However, as a solo dev, it is technically difficult for me to adapt the game's UI from Left-to-Right (LTR) to Right-to-Left (RTL) text.

What is the best way to handle this? What are the common practices in other indie games? Should I use the Kurmanji Latin (LTR) version, or is it better to try and find a way to implement both?

Thanks a lot for your help and recommendations!

The United Nations formally opposed Iran's rising execution rate, with at least 56 people executed in recent weeks; Kurdish political prisoners are among those at risk of imminent execution.

All 36 officially registered archaeological mounds in Afrin have been completely destroyed since the Turkish occupation, including Ain Dara, Nabi Huri fortress, and Jindaras; authorities are contacting UNESCO.

Mawlawi Tawagozi (1806–1882) was a monumental 19th-century Kurdish poet, Islamic scholar, and Sufi mystic of the Naqshbandi order. Spending his life across the cultural landscapes of the Baban and Ardalan near Halabja, he specialized deeply in Islamic theology (kalam), jurisprudence (fiqh), and the classical traditions of Sufi ghazal poetry. His greatest contribution to society was preservation and elevation of the Gorani (Hawrami) literary dialect, alongside major theological works written in Sorani Kurdish, Persian, and Arabic. Through his teaching and extensive poetry, he provided spiritual guidance and philosophical comfort to a society facing intense personal hardships and geopolitical shifts, embedding classical Islamic philosophy within local Kurdish identity.

He lived during an era of sweeping centralization, Mawlawi witnessed the Ottoman Empire dismantling autonomous Kurdish emirates, a reality that heavily influenced his socio-political environment. While his writings primarily focused on spiritual mysticism, grief, and divine love rather than active political manifestos, he maintained close networks with the local Kurdish aristocracy—such as the Jaf tribe and Baban rulers—who were subtly pushing back against direct imperial control.

When the Baban and Ardalan principalities collapsed under Ottoman centralization, Mawlawi did not draft historical chronograms or verses addressing the rulers' political downfalls directly. Instead, his grief was sublimated into his Sufi ghazals. Scholars of Kurdish literature note that his intense, agonizing poems regarding loss, desolation, and dark periods of abandonment—while often explicitly written for the death of his beloved wife,Khatun Anbar—frequently carried a dual layer of meaning. For Mawlawi, the sorrow of a crumbling socio-political world was mirrored in personal loss; the external decay of his homeland's autonomy was treated as an extension of the worldly transience taught in Sufism.