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By C. J. Randall

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The reUgious factor, aUhough important, therefore does not seem to be decisive by itself in the political aUiances and oppositions (cf. Bruinessen 1981). Beside orthodox Shiite and Sunni Islam, we find in various parts of Kurdistan the adherents of heterodox, syncretistic sects, in which traces of older Iranian and Semitic religions, extremist Shiism (ghulat) and heterodox Sufism may be detected. ^^ The largest group is that of the Alevis, in northwestern Kurdistan. ^^ It has often been noted that most of the Kurdish Alevis speak Zaza dialects.

After the war Iraq and Syria were created as British- and French-mandated territories; many surviving Christians (especiaUy from the Tor Abdin and central Kurdistan) fled there. The British and French authorities further exacerbated tensions between these Christians and the Kurds by recruiting poUce forces from the former to keep the latter in check. Many of the Armenians who survived the massacres went to the southern Caucasus, where they assisted in the establishment of an Armenian republic. Others still Uve in Syria or Iraq, where they or their parents had been sent by the Turks during the war.

The trend seemed to be towards the political integration of the Kurds into their respective states and towards class rather than ethnic confrontation. The 1960s, however, showed a re-emergence of Kurdish nationaUsm, at first in Iraqi Kurdistan and later also in the Persian and Turkish parts of Kurdistan. Iraqi Kurdistan, 1958-78 On 14 July 1958, a mUitary coup, led by Abdelkarim Qassem, overthrew the Iraqi monarchy and the pro- Western government of Prime Minister Nuri Sa'id (who was, incidentaUy, a Kurd).

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