Dr. Salah Aziz

The Journey of Establishing the Badlisy Center for Kurdish Studies

By Salah Aziz

In the summer of 1992, fresh from my participating in the establishment of the Kurdistan Parliament and the formation of the first Kurdish Government, I returned to the United States determined to educate Americans—academics, policymakers, and the media—about the emerging reality of Kurdistan. With my affiliation to Florida State University and Florida A&M University, the idea of founding a research center dedicated to Kurdish studies seemed the most effective route. Thus, the Badlisy Center for Kurdish Studies (BCKS) was born.

Choosing a Name That Carries Legacy
One of the initial hurdles for BCKS was selecting an appropriate name and symbol. As an academic, I decided on the name "Badlisy" (بەدليسى) to honor Sharfkhan Badlisy (شەرفخان بدليسي), the first Kurdish historian who authored Sharfnamah (شەرفنامە) at the end of the 15th century. His work distinguished Kurdish rulers from Arabs, Persians, and Turks, marking a milestone in Kurdish history.

This choice, however, was met with skepticism among my peers. Some argued that "Badlisy" was unfamiliar to Americans and sounded strange, partly because it began with "bad," which carries a negative connotation in English. Others suggested adopting "Bitlis," the modern Turkish rendering of the name. I stood firm in my decision, emphasizing the historical authenticity of "Badlisy," which was originally written in Persian. For me, honoring Sharfkhan Badlisy was non-negotiable; it was a way to connect with the roots of Kurdish heritage.

The Newsletter: A Modest Beginning
In spring 1993, BCKS launched its semi-annual newsletter, *Namah* (نامە), inspired by the last part of Sharfnamah. The first edition was a simple, four-page publication featuring my article, “The Need for a Research Center in the United States”, and another piece by Othman Ali, “The Role of British Policy in Kurdistan (1918–1923)”. The newsletter also included news about Kurdish activities at various conferences and gatherings.

By March 1993, after hosting the first International Conference on Kurds in Washington, D.C., Namah gained recognition for its semi-academic tone and unique approach. Over time, the newsletter evolved with a dedicated team comprising Linda Thorne (Editor), Kaylan Qazzaz (Assistant Editor), and Jan Rogers (Designer). This team continued publishing Namah until 2000.

Crafting a Symbol for Identity
Creating a symbol for BCKS posed another challenge. I enlisted the help of Mohammed Arna’out, a graduate student at Florida State University known for his artistic skills. He designed two artworks for the center: a portrait of Sharfkhan Badlisy inspired by Sharfnamah and the word “Kurdistan” (کوردستان) in Arabic script with a unique design.

Ultimately, I decided to adopt both. The word “Kurdistan” became the official logo of BCKS, representing the center's mission and identity. These artworks remain with me in my Florida home, serving as a reminder of the center's foundation and its ongoing commitment to Kurdish studies.

A Legacy of Advocacy and Education
The Badlisy Center for Kurdish Studies reflects a personal journey intertwined with the broader Kurdish struggle for recognition and understanding. Through its name, publications, and symbol, BCKS has aimed to bridge cultures and shed light on Kurdish history and aspirations.

A Digital Archive of Memories: The Birth of My page

Writing has been a constant companion throughout my life. I began journaling in the eighth grade, documenting my experiences, thoughts, and emotions. This practice has evolved into a personal habit that I continue to this day. When I created my personal page, "Salah Aziz," it felt like a natural extension of my journaling. It provided a platform to share my reflections and engage with contemporary events.

Encouraged by my colleagues and friends at ASK, I decided to establish an official page, "Dr. Salah Aziz." This page would serve as a digital archive for my memories, academic papers, presentations, and other relevant materials. By sharing these resources, I hope to contribute to the knowledge and understanding of future generations.

While some suggested creating the page in Kurdish, I opted to keep it in English or the language I originally wrote in. This decision was motivated by the ease of translating text from English to other languages using modern technology. I believe that this approach will make my publications more accessible to a wider audience.

I hope that people will find my content on this page valuable and informative. My goal is to create a resource that inspires, educates, and sparks meaningful discussions. As I continue to share my experiences and insights, I am excited to see how this digital archive will evolve and contribute to the ongoing conversation about Kurdish history, culture, and society.

Kurdistan Identity 1998.
A Kurdish Identity in Flux: Bridging the Secular-Islamic Divide
The 1990s marked a tumultuous period for Iraqi Kurdistan, characterized by intense ideological debates between secular and Islamic movements, particularly following the 1992 parliamentary elections and the PUK-IMK armed conflict. These ideological clashes often devolved into personal attacks and accusations, leading to a deeply polarized political landscape. As an active member of the Islamic League of Students and Youth in Kurdistan, I found myself caught in the crossfire of this secular-Islamic divide.
My approach to this conflict was distinct from the prevailing narratives. Rather than aligning myself with either the secular or Islamic camps, I sought to reconcile these seemingly opposing ideologies. I argued that while the majority of Kurds are Muslims, a modern Kurdish national identity, shaped by leftist movements since the 1950s, is equally important. This perspective was often met with skepticism and misunderstanding, particularly among my leftist friends who viewed any religious affiliation as a betrayal of secular ideals.
During my visits to Europe, I had the opportunity to elaborate on my thoughts and engage in dialogue with intellectuals and activists from various backgrounds. I emphasized the significance of respecting both Islamic traditions and the secular foundations of Kurdish nationalism. I suggested that these two concepts, while seemingly contradictory, could coexist and complement each other.
To visually represent this synthesis, I created an artwork that combined elements from both the secular and Islamic worlds. The prayer rug, a symbol of Islamic devotion, was juxtaposed with the color sheet, a tool often used by secular activists for political expression. This artwork, displayed prominently in my office, served as a constant reminder of my commitment to bridging the ideological divide.
My children have preserved this artwork as a tangible reminder of their father's efforts to reconcile seemingly opposing ideologies. While the artwork no longer holds its original place on the wall, it remains a symbol of my personal journey and a testament to the complexity of Kurdish identity.
The 1990s were a time of great ideological flux in Iraqi Kurdistan. The conflict between secular and Islamic movements had a profound impact on the Kurdish National Movement and its reputation in the Islamic world. My personal experience highlights the possibility of finding common ground between these seemingly opposing ideologies, and the importance of fostering dialogue and understanding. By embracing both Islamic traditions and secular values, Kurds can build a stronger and more inclusive national identity.