The roots of the Brukan Tribe go back to the 1600s.

With a big
migrationary move part of the tribe moved to the Caucasus and another to Iran in
1609. Today a great part of the tribe lives in Turkey’s eastern and southeastern
Anatolia. The tribe has spread from the provinces of Diyarbakır and Van to Kars,
Ağrı and Iğdır, and also, because of education, culture and work, to different
European countries. The tribe has become an extended family of about 500.000
members.

With the film “Brukan”, the aim is to speak out for all migrants and show to
the world the shared pain of all the people who leave behind their cultural history,
their homes, jobs, land and memories.

Our aim is not to judge history, but to remember the things we have left
behind, to revive a historical memory. The cinema film project “Brukan” represents
a voice, a breath from history.

The “Brukan” project represents a first with its big production,

important Turkish and international names, authentic visuality and a new
understanding of production. We have started our difficult journey with a small
step. With our “Brukan” project we will turn our small steps into a marathon of
great aims. We believe that there are honourable cinematists who share our
thoughts. We aim to share our journey with those whose vision of cinema has not
been eroded, who are enlightened thinkers, who are sharing, forward-looking and
aware of technology.

Cultural dialogue is a basic element to avoid conflict and to live together

peacefully. The rule is this: To accept and respect different cultural values while
looking for shared values. However, this rule has not found acceptance everywhere
yet. All languages, especially those of art and culture, are for understanding and
reconciliation. Culture is a passway, a bridge for people. Culture is a means of
getting rid of wars, hate and ethnic conflicts.
The Sun rises in the East

Our aim with the Brukan film is to remind the world of Mesopotamia, the
land where civilisations were born and which harbours deep and strong roots.
Religions, races, and species have become isolated into camps in increasingly
paranoid sociological groups… and for this reason there is so much hostility, war
and massacre…

Now, with all our sincerity, we offer our planet which is on threshold of
explosion the warm hand of the East.

One of our aims is to reach out with Mevlana’s pure hand to our entire
planet without discriminating according to religion, language, race or species, the
other to let orientalism, the eastern authenticity and its scents emerge through
the film.

“Be a dreamer, make the impossible come true” has been our working
philosophy and we hope to find people who wish to work with us to make this
project come true and will contact us.
Brukan ©

The Gültekin Film Advertisement Production Organisation was founded in

2000 with the aim of making good films. For the last two years the company has
worked on creating production conditions for its first cinema project, ”Brukan”.

“Brukan” aims to take a special place in world cinema and has been created
as a result of careful and long research into the migration experienced in the
1600s.

The project will not only describe the migration that changed Brukan history
400 years ago in the area of Diyarbakir; it also aims to add a new breath,
movement and viewpoint to Turkish cinema, culture and art.

“Brukan” holds a mirror to a migration legend that extends from the past to
now: 400 years ago, the Brukan were a peaceful nomadic people who lived in honour
and had no problems with the Ottoman government. However, when one Ottoman
commander abused his position, a migration was started which was to last hundreds
of years and was to be full of homesickness and countless suffering.

The continuous and fast migration plot also includes a love story that
matches the story of the tribe.

The migration starts in autumn and continues during the difficult conditions
of winter. With the death of the tribal leader Şemdin Bey in spring, the journey
of the tribe is brought to a vital turning point.
Brukan- Synopsis

It is the beginning of the 1600s… Ottoman rule has weakened. Sultan Ahmet I.
has succeeded to the throne in a turbulent period. He is at war with the Safevis in
the East and Austria in the West, and domestically, the Celali uprisings are
bringing terror to the whole of Anatolia.

During these troubled times, the semi-nomadic Brukan tribe with their charismatic
leader Şemdin Bey is leading a relatively peaceful life on the foot of the
Karacadağ Mountain. But the turbulent events of Anatolia will soon reach the
Karacadağ Mountain and will wreak havoc with the quiet lives of the Brukan.

One autumn day, the Brukan tribe is celebrating Beranberdan, the adding of the
ram to the flock. Although it is autumn, it is a warm day. All the women and men
of the tribe are enjoying themselves in a festive spirit, dancing to the sounds of
the drums (davul) and horns (zurna). Magnificent banquets are set up, fancily
dressed up rams are wandering around, the young and the old are tying strips of
cloth to wishing trees: in short, the whole tribe is celebrating happily.

Both during the dance and while at the wishing tree, Merdan and Zozan show each
other their love with meaningful looks.

At this point, two young riders race into the tribal encampment, stirring up clouds
of dust. They are followed by a small unit of soldiers and immediately make their
way to Şemdin Bey’s tent. Everyone in the encampment suddenly becomes aware of
them. The two men are Mirza and Cemşid from the local Ezidi tribe, which is in
constant conflict with the forces of A. Halim Pasha. The commander who has
followed the two young men into the encampment demands that Şemdin Bey
surrender the two fugitives. Şemdin Bey refuses to comply, saying that his tribe
has no problem with the Ottoman government, but that tribal custom makes it
impossible for him to surrender anyone seeking refuge. Hurling threats and abuse,
the commander and his unit turn back.

When A. Halim Pasha in Diyarbakır hears about this, he gets furious. He sends out
a unit of soldiers and orders them to capture Zozan, the daughter of Şemdin Bey
and a girl of legendary beauty, as well as collect 50.000 gold coins as punishment.

Meanwhile the Ezidi fugitives in Şemdin Bey’s tent recount what has happened to
them. They complain about the cruelty of the Pasha and that he does not even
listen to the Sultan anymore.

The military unit approaches the encampment. The commander loudly announces the
demands of the Pasha to Şemdin Bey. Şemdin Bey violently refuses such
unacceptable demands. The commander turns wild at this response, recognises
Zozan in the crowd, lets his horse kick Şemdin Bey to the ground and rides
towards Zozan. All the tribal members and warriors, especially Merdan, are waiting
for a sign from Şemdin Bey. Just as the commander reaches Zozan, Şemdin Bey
warns him to stop. The commander turns his horse, and Şemdin Bey pulls his
dagger from his waist and throws it at the commander. The commander watches in
surprise as the dagger zigzags towards him. Zozan watches the dagger enter the
heart of the commander, and with the shocked tribe looking on, the commander
drops to the ground. A short but bloody battle between the soldiers and tribe
breaks out, and only a few soldiers manage to return to the garrison.

After this unexpected event the tribal council assembles, and after a heated
discussion decides to migrate. The tribal leaders know that migration will mean a
break with roots and a journey full of dangers, but they do not have any other
choice…

While the caravan is preparing to set off, Şemdin Bey pulls aside one of the
swiftest, most intelligent young men of the tribe, and after a secret conversation,
the young man gallops westwards.

At night the tents are pulled down, and Merdan, helping with the loading of Şemdin
Bey’s goods, has the opportunity to speak to Zozan. Both are sorrowful and
unhappy. They agree that this new and difficult situation will delay their union but
will also increase their love. They say that the fate of their love will depend on
the success of the tribe’s forced journey. Merdan gives Zozan a dagger which he
has inherited from his father and which has never left his side. Zozan cuts off a
lock of her hair with the dagger and gives it to Merdan.

The caravan sets off. Right at the beginning of the journey the tribe has a sense
of foreboding when Siti, the wife of Simo Agha, an important tribal leader, has a
miscarriage, when an ox cart falls over a precipice, when the owls hoot and the
vultures draw circles in the sky.

During the journey we see Merdan emerge as the natural leader of the warriors
under Şemdin Bey’s experienced management.

Meanwhile, the Pasha’s troops, who have been engaged in battle with the Ezidi
Kikan tribe in Nusaybin, return to camp, regroup and chase after the Brukan.

The weather conditions get worse and worse. Winter is coming and the old and the
children become the first victims of nature.

Merdan is standing at the top of a mountain pass with his horse. Next to him are
Rüstem, Heyder, Mirxan and some more young men. They close off the road to the
Pasha’s troops with stones and rocks and also attack them with bows and arrows.
They suffer some losses, but the soldiers also realise that they cannot go over the
pass and have to find an alternative route.
The tribe journeys on and comes across villages that have been pillaged and burnt
down by bandits. The pillaged villages are a frightening sight.

While negotiating a sheer mountain pass, an avalanche is set off, and again the
tribe loses some of its members to nature. Zozan’s childhood friend Gule is among
the dead and she grieves for her.

The caravan settles down for the night, which is snowy but quite mild. Under the
full moon, groups of women and men have lit fires and are listening to storytellers
and singers (dengbej). Şemdin Bey walks from group to group, talks to women,
children, and old people from the tribe, trying to lift morale.

At a late hour, the silence of the encampment is broken by the scream of a

woman. Bandits have surrounded the encampment. Some tents are on fire. One
bandit is dragging away Berfin, but Şemdin Bey, who was still awake, kills the
bandit and rescues her. However, another bandit stealthily approaches Şemdin Bey
from behind and injures his shoulder.

After her child drowns in the Murat River, a mother wails, throws herself into the
water and disappears.

As the long and difficult journey continues, the blows and misfortunes create
unrest and differences in opinion.

When the garrison forces send a troop of 50 soldiers ahead to attack the caravan,
10 tribal warriors under the command of Merdan go into battle with them. They
fight heroically.

Rovi has reached the palace. At the side of the Kurdish minister Nasuh Pasha, he
is taken to Sultan Ahmet I. After a secret conversation, the sultan seals an edict
and sends it to Diyarbakır with a messenger. Rovi and the messenger set off
together.

The caravan is attacked by a pack of hungry wolves one night. The girl Keje is
injured badly and later dies.

It has been months since the caravan is on the road. They are now near the Aras
River. The Pasha’s soldiers have nearly caught up with the caravan and are planning
to attack it in the river plain.

A hundred of the best tribal warriors, among them Merdan, are chosen to ride
back and keep the Pasha’s forces occupied on the river banks. They know that this
means a battle until death and the whole tribe watches them depart in the full
knowledge that they will probably not see them again.

With the dawn of the day the Pasha’s soldiers start attacking. All day long, a
legendary battle continues. Until evening, the tribal warriors skilfully manage to
prevent the soldiers from crossing the river. Both sides suffer heavy losses. After
some of the soldiers succeed in crossing the river, there is some close-up fighting
between the two sides. Merdan, Cemşid and tens of other young men lose their
lives.

When night falls, the Pasha’s forces sit down to plan the attacks of the following
day. The messenger from the Ottoman palace reaches the unit and delivers the
message that the Pasha has been recalled and is ordered to return immediately.

Rovi rides on and reaches the caravan. He brings the good news that the Sultan
has recalled the Sultan and that the soldiers have withdrawn. The news is met
with great happiness. At that stage, the young men who have survived the battle
return to the camp.

Zozan and the other women ask about the fate of the missing brave young men.
When they hear the answer, their laments resound in the sky.

Zozan cannot bear this great pain. She climbs onto the rocks on the bank of the
Aras River, which has taken the lifeless body of Merdan, and, letting her hair
loose, throws herself into the wild river waters.

Soon after that Şemdin Bey dies, and one day break the tribe separates into two
and follows different paths…

The Brukans’ great adventure did not end here…

The love of Merdan and Zozan,
The brave resistance of Şemdin Bey,
They lived on in stories for hundreds of years…

Productor/ Kasım GÜLTEKİN

BRUKAN ULUSLAR ARASI FİLM SAN.ve TİC.LTD.ŞTİ

İstiklal cad.Gazeteci erol dernek sk.No:8/5 Taksim-İstanbul

0544 306 94 04
www.brukan.com info@brukan.com
The migration route

The Brukan Tribe travelled via Silvan and the Cebel Mountains to Muş-Varto and then
reached the Hınıs Mountains. Then they passed through the Aladağ region to the Tuci
Plateau, and from Ararat Mountain to the Iğdır Plain. They camped on the banks of the
Aras River, and then one part of the tribe moved eastwards to the Maku and Hoy Regions
of Iran, while the other part of the tribe travelled to Caucasia, to the Erivan Region.

Tribal Structure

Families form “zom”s, “zom”s form camps (“oba”), camps form clans (“kabile”), clans form
tribes (“aşiret”). The tribal council is made up of clan leaders and wise men (“ruspî”). The
clan leaders take decisions, while the wise men act as advisors. The tribal members are
hardened, hairy, bulky, thick-skinned and dark. Women are equal to men in social life. The
tribal warrior units are usually cavalries.

Organisation of the Migrating Tribe

Usually the cavalry leads and is followed by the defence unit, then the loaded oxen, carts,
cows, horses, mules, donkeys, sheep, goats, and right at the back the tribal members
(women, old people and children).