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A social Perspective On Euphemisms and Their Uses in Kurdish
Zhawaro Abbas Omar
This research investigates (A Social Perspective on Euphemism their Uses in Kurdish). The main objective of this research is to explore the factors affecting the use of euphemism in Kurdish language and understand the phenomenon of euphemism in language. In today's world, talking about sensitive topics has increased, so speakers are looking for a lighter alternative to express their opinions, so they resort to euphemisms. The research approach is praise-analytical, and we have taken the research materials from the everyday language of the people. The results of the study show that euphemisms in Kurdish play an important role in several areas, such as preserving the social structure and values of society. As for taboos, sexual expressions are at the top of taboo expressions in Kurdish, so speakers use euphemisms as a substitute to avoid social complaints. In the field of political discourse, the study showed that euphemisms play a major role in shaping messages and influencing the masses. In addition, Kurdish media (television, radio, newspapers, social networks) have played a major role in the use of euphemisms. The study also showed a strong relationship between the use of euphemisms and religious beliefs in Kurdish society as the majority of speakers follow the holy religion of Islam. This research is divided into two parts, the first part is devoted to (a brief about euphemism (aesthetics)), which includes the following topics (concept and definition of euphemism, types of euphemism, hidden euphemism, explicit euphemism, functions of euphemism, euphemism structure, The second part is entitled (A Social Perspective on Euphemism and its Uses in Kurdish Language) which includes the following topics (Euphemism and Language, Euphemism and Culture, Euphemism and Literature, Effective Reasons for Using Euphemism in Kurdish Language, Reasons for Avoiding Taboos, Reasons). religious, political reasons, commercial reasons).
Volume 9 · Issue 2 · March 2022Economic Life of the Jews of the Sulaimani Brigade (1921-1958 )
Aras Abdurahman Mstafa, Diary Ali Pirot
In the first half of the twentieth century, The Jews formed a part of the Population of Kurdistan, and a large number of Jews in the Sulaimaniyah Brigade spread throughout the cities and villages, as well as the Jews' intelligence about their work and personality and the preoccupation of the Jews only. By work, this has generally made the Jews of all Iraq better off in their economic situation than most other nations, even if the Jews who lived in the villages did not get worse if they did not live better than the Muslims. In the Sulaimaniyah bazaar, they worked daily as Muslims in the city, and a number of Jewish shopkeepers in the bazaar, along with Muslim businessmen, were busy with business daily. In many cities and towns in Kurdistan, Geri was a prominent Jewish profession, and it has been mentioned in the narrations that many Jews have faced gangsters and obstacles between cities and towns. Agriculture, horticulture and animal husbandry were other Jewish occupations, and they distributed their time to work, for example, in villages planting agricultural products in summer, and other jobs such as livestock and bending. For winter, although many historical sources point out, Iraqi Jews have generally worked less in agriculture than in other fields such as industry and commerce, so the Jews of Iraq have advanced to Israel. In terms of ownership and land, they were generally small and medium-sized property, and they did not have large property. The Jews were great in the industry, and in the most obvious effects of the departure of the Jews in Sulaimaniyah, it was the remaining goldsmith's career for the Kurds, because the Kurds had not done goldsmiths before. Only the Jews had this job, and Khomeini was one of the jobs that remained for the Kurds after the Jews, in a way that they started working in every Jewish khomeini shop. Knitting was one of the main professions in which Jews in Kurdistan had good experience, knitting as a Jewish industry, in research on Kurdish Jewish culture and in narrating the letters of tourists of the nineteenth and first half of the twentieth century.