The following account attempts to provide an overview of the historical Hazro, the setting of the Kurdish fairy tales of my grandmother Hezê, which played an instrumental role in my early literary development. It is situated amidst a landscape of dramatic topography, offering a sense of tranquility and respite.

The most profound and enduring impressions of Hazro that remain with me are the Kurdish songs performed by my grandfather Hacı Salih, who was a dengbêj, with his left hand to his ear; the mystical narratives known as hebroşk in Kurdish, which my grandmother Hezê recounted by the light of kindling; and the imposing mountains that seem to call out from afar.

During my childhood, the route from Diyarbakır city centre to Hazro by bus entailed taking the left-hand road after Başnik at the Siirt road junction, which led to a flat plain. Upon traversing the villages of Dersil and Mêrenî and nearing the precipice between the mountains, one would espy the “Bride and Groom Boulders” situated on the left side at the summit of the mountain. These boulders, according to local legend, represent a wedding procession that was abruptly transformed into stone due to their untimely passage. As we gazed at the boulders with reverence, we proceeded to traverse the Zuğur Gorge, which serves as a gateway to a realm of myth and enchantment.

Upon arrival in Hazro, we would navigate the labyrinthine streets, paved with aged stones, that constituted the marketplace. We would then proceed to traverse the expansive properties of Hazro beys, before finally reaching my grandfather Hacı Salih’s two-storey stone residence, situated in the Bahçe neighbourhood.

The same cobbled street led to the square in front of the Mosque of Bahçe neighbourhood, where we used to play at a spot called sere sergo, which can be translated as ‘garbage dumping place’. I would traverse the neighbourhood, which was characterised by red stones and known as Kevirê Henît (red stone), and proceed to the Kaniya Mesîlkê (Mesîlk Fountain). This was a locale frequented by women from Hazro, who would engage in the washing of clothes and bathing activities during the daytime. It was also purported that jinns and fairies would visit at night for similar purposes. I would then proceed to the district cemetery, which I recall evoking feelings of trepidation, and finally, the football field, situated in proximity to the source of the Zergüş Stream in Aunt Gulo’s gardens. It was here that I would plunge myself into the icy water.

The architectural style prevalent in Hazro is characterised by two-storey masonry houses. The roofs are typically constructed from earthen materials, with the first floor serving multiple purposes, including as a corral, toilet, bathroom, and cellar. The second floor is designated as the living area. The walls of the houses are constructed from yellow stones (limestone) that are native to the region, while the ceilings are comprised of wooden logs.

In the living rooms of the houses, there were small fireplaces that were consistently maintained and referred to as kuçik. During both summer and winter, we would gather around these fireplaces to engage in nighttime conversations known as şevberk, and partake in a variety of traditional foods, including pestil, sausages, dried figs, and raisins. Flour from the mill was used to prepare baked goods, which were cooked in the tandoor.

In the present day, a number of two-storey stone houses in a few neighbourhoods in the historic district of Old Hazro, along with several large mansions that were once the residences of Hazro beys, are awaiting restoration. These properties that were visited on two occasions by Atatürk, who stayed for several days on each occasion are currently in a state of disrepair and neglect.

Prior to 1915, the centre of Hazro was home to two Armenian churches and an Armenian school with around 50 students. The Surp Shimavon Church was constructed in 1851, while the Surp Asdvadzadzin Church was erected in 1849. None of the aforementioned edifices have survived. At the turn of the 20th century, approximately 400 Armenian households were resident in 30 villages in this region, along with their religious and cultural buildings including the Monastery of Sourp Tovmas, which was built in 1704 in the village of Yerhisar (Tercil) and the Surp Asdvadzadzin Church, constructed in 1853 in the village of Çökeksu (Ayn Berik, Aynaprig, Ayndav). During the Armenian pogroms of 1895-96, Hazro and the surrounding villages were plundered. In 1915, the Armenian population was completely exterminated in Newala Xaço (Mekaba Xaço) and Şikefta Dibûrî, which are situated in close proximity to Hazro.

Ayn Dar Castle was constructed on a rocky promontory overlooking the plain, with a strategic view of the road that traverses the region from the ancient city of Amid to Erzurum via Genç, which used to be called Daraheni, Çevlik and Bingöl. The castle, which contains cisterns, monumental rock tombs and secret tunnels, is dated to 3000 BC. Discovered to contain pottery with Assyrian and Akkadian traces, the castle was designated as ‘Historical Kela Rock Tombs’ and classified as a first-degree archaeological site in 2011.

The Geliyê Godernê (Godernê Valley), with its rich biodiversity and history dating back to the Neolithic period, serves as a collective memory of the region’s living history. It is regrettable that the planned Silvan Dam has resulted in the felling of trees in the valley and the use of dynamite, which has caused irreparable damage to the natural environment. Given that a portion of the valley will be submerged upon completion, it is vital to safeguard this invaluable human heritage.