A collection of intergenerational studies focus on specific disruptions that have occurred between generations and in particular time periods. These studies stem from the distinction between young generations and their predecessors in terms of experiencing different events. This is especially evident in generations after major revolutions, uprisings, and widespread wars (Kashi & Goodarzi, 2004).

As an example, one can refer to a research in which the values and tendencies of young people and the post-war generation in Italy have been studied. In this study, young people, while believing in secular values and individualism in matters of belief and ethics, have conflicts with institutionalized religion, and on the other hand, they are defenders of values such as divorce and abortion. In fact, generational mindsets and the emergence of differences between generations in each cultural system are the result of interactions between meaningful systems in each cultural space and the lived experiences of each generation. These experiences provide a special meaning for the mentioned generation and make it possible to distinguish a meaningful difference for that generation. (Haman, 2004)

Christopher Bals in an article titled “Generational Mindset” says: “Generational archetypes are a phenomenon that we use to create a sense of generational identity. These archetypes may have been used by previous generations, but they did not have the power to shape the framework of a generation, unlike for children who, through experiencing these archetypes unconsciously, feel a sense of “generational solidarity” and have such a power.” (Bals, 1380)

From this perspective, generations are a group of individuals who have shared experiences in terms of lineage, meaning those who have inherited specific lineages, understand them, and use them to create an understanding of social reality for themselves.

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Each generation chooses personalities, generational symbols, events, and things that have a special meaning for the identity of that generation. The symbols of each generation are also potentially important for another generation, but usually they find a different meaning. (Haman, 1380)

“Bals” then outlines the stages of evolution of each generation in detail, which can be summarized as follows:

1. The transfer of collective identity from parents to children unconsciously.

2. Introducing historical crises to children and their involvement in the events and personalities.

3. Discovering the new generation’s “collective identity” in youth.

4. Self-absorption in the second decade of life and the creation of a culture that reflects that generation.

5. Entering the limits and boundaries of one’s generation at the age of thirty.

6. Awareness of the necessity to transform our generation into something historical.

7. Becoming a historical entity at the age of sixty to eighty and feeling connected to history.

Our experience

The experiences of the Kurds in the past three decades, in total, have been a remarkable phenomenon. The Kurds have been so affected by the waves caused by the revolution, the Kurdish crisis, the Iran-Iraq war, and the aftermath of the war that their personal experiences, nerves and psyche, knowledge and personal and social habits have been influenced by these tremendous experiences and have also changed the cultural foundations of this nation.

The transformation from “optimism” resulting from the overthrow of the existing political order before the revolution to “pessimism” in the face of the Kurdish crisis, the confrontation of the Kurdish people with the revolutionary government in the form of an uncompromising enemy, and ultimately the creation of bloody borders in the name of the interests of the revolution, turned the revolutionary generation in Kurdistan into an unusual, unconventional, and special generation. A generation that now looked at the revolution with disbelief and no longer saw itself as a part of it.

The accumulated revolution, memories, dangers, and revolutionary narratives that were no longer his, but were against him, as from his perspective, other values were born based on ideological will in the form of a deterministic positivism.

Kurdistan, with its special conditions, had not yet been able to cope with this situation when it experienced war. The volcano of revolution, which had many eruptions in its home, had turned into enemy firecrackers that had engulfed the Kurdish provinces. The generation of war was also killed and killed, and in the midst of all this, the Kurdish people once again paid the heaviest costs.

The revolution, crisis in Kurdistan, and war have all come to an end, but the people of Kurdistan still bear the heavy shadow of “foreign” propaganda. A generation that was just coming of age did not remember the revolution, knew nothing of the crisis in Kurdistan, and had not experienced war. However, what they were taught through propaganda, education, and media was the glorification of the revolution and war, the oppression of the people of Kurdistan, and the attempt to distort the truth about the crisis in Kurdistan.

In addition to this situation, post-war policies revolved around creating false demands and the resulting supply of these demands, which gradually became effective in society, culture, and politics. This policy gradually burdened and created a generation – generally in Iran and especially in Kurdistan – whose adherence to principles (law and ethics) decreased, their sensitivity towards moral norms diminished, their approach to values reduced, their interest in political issues was diverted, and their attachment to “identity” was formed in a way that distorted their perception of the moral atmosphere of society, leading them towards superficial values and negative behaviors, and hindering the growth of positive values.

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Today’s youth, have broken away from the concept of “identity” which is one of the most important foundations, and for them, “identity” no longer holds power or significance. In fact, their desired moral space is one of “immorality” and “false social pleasure-seeking”.

For the young Kurd, today, “the philosophy of going in every direction”, “not knowing where you will end up”, “life is just one day and two” and… have created such values for him that have led to his almost complete detachment from politics, culture, and society. The young Kurd today has devalued the concept of “freedom” to the point that for him, it is mostly equivalent to “any possibility of temporarily escaping from the social and cultural problems of the present moment” and the feeling of freedom for him, as a result, will be the feeling of pleasure from this temporary escape…

Our generation today is cut off from “freedom” and “liberty” and from our previous generation. Our generation today is one that searches for values, norms, and roles only here and now. It is facing an “identity crisis,” let us be aware…