CENTRAL NEWS
Approaching 8 March, International Woman’s Day, the importance of the woman’s role within society is brought to light. Being the pioneers of natural society, that which is left of the goddess culture has been analysed by the leader of the Kurdish liberation movement, the PKK, in 1998. The transcript of Leader Abdullah Ocalan’s 8 March analysis is as follows:
“Firstly, I find it odd that there is only one 8 March ‘World Woman’s day’. It is an indispensable condition of life that every day be full of women, of free women. However, even the reality of 8 March shows clearly that the woman does not have a place within life -the approach that the woman is worthy of only being memorialised on such a day shows the depth of the dimension of enslavement.
For me, it is a field of work on which I am increasingly concentrating. I do not see it independent from war. And in fact, the most fundamental duty of every revolution, and especially the Kurdistan revolution, is the duty to analyse the life around the woman.
Be it from the most developed war problems to peace (till it is developed on a free foundation) the main focus must be the deceased mentality, ideology, organisation, oppression and exploitation surrounding the woman.
If it is not taken into consideration on this basis, if the solution is not deepened on this basis, as long as the revolution, and therefore the war, is disconnected from the woman neither is it possible for such a war to be a war of freedom – nor can the peace which is developed after be a meaningful peace.
The fundamental and deeply rooted condition of this makes it vital that the woman’s relationship network, from her family to her morals – and even philosophy, to her religious life, and even further than this: what the woman has done, what she is thinking to do, what kind of an order she has formed, are analysed.
I would like to clarify that as I concentrate more on the Kurdistan revolution, I become more interested in this problem and in trying to find a solution, and that I do not see it as disconnected from the war.
In developing the war and taking steps in the right meaning of it, I feel the need to approach this problem as a serious matter.
It is said that there cannot be revolution or life without the woman, true, however accepting a life with the present woman, and as status quo, with the present man, is a manner of life which strains me the most to accept.
In fact, if I tell you that I am developing my own revolution with the aim of changing this manner of life, I would be telling you the truth.
If you ask me, it represents a symbolic recollection and commemoration of a deepened slavery.
Why is it the woman’s day only one day? Why would a determining factor of life be valued as such to be commemorated on one day? And a day like Mother’s day would also be gifted. If you ask me, this is an expression of insincerity.
This must be overcome, every day must be developed and approached like an 8th of March.
Within the scope of Kurdistan, presently there is not much we could say. We are continuing the revolution with women with great effort. Every day surpasses the classical commemoration of the woman on 8 March.
In fact, I believe it has reached such a stage that a woman or man who cannot surpass this will not find the right to live with us. Not only for the people of Kurdistan but many international powers who wish to determine a stance towards us, and especially the women, want to understand this process.
I believe that in our discussion I will clarify this. Surely I will give more importance to the meetings with women in the next process. It is my debt to do my share.
I am convinced that the attention by women will increase. The actual reason for this is the validity of the determination of a male dominated world to maintain itself. In fact, the male-dominated ideology, the reflection of this on life, has deepened the woman problem.
Especially in the revolutions of the recent eras, the 21st century revolutions, even if there has been some expansion in terms of the woman, even in the countries where real socialism has become officialised, this has not been channelled to the woman’s revolution.
It is clear that in such revolutions, even the most socialist pioneering personalities are limited to the classic principles of life.
When it comes to me, it is true that I approach this topic differently, that I approach the problem much more in depth and very much more generalised. I do not realise the analysis of the woman for the needs of a mere national liberation revolution. In fact, I am not in a narrow momentary understanding to live another day. I do not approach the woman as ‘they are half the population; revolution cannot be made without them.’
My concentration is more deeply rooted. For me this work is philosophical and moral. To achieve my own socialist understanding, I need to solve this.
How must life be with the woman?
Generally, when we ask how life must be, for me the question of how life must be with the woman is a question which still needs to be concentrated on.
I must openly specify, without taking cover under any traditional prejudice or moral value, that there are problems in the approaches from a sexual dimension: life must be shared with the woman in all aspects. This includes politics and even militarisation.
I give importance to the open discussion of these problems. It interests me more that these discussions are not limited to the borders of just a discussion, this must be taken to more interesting and even striking revolutionary solutions. I evaluate this as one of the most fundamental duties of the term’s revolutions.
Mere class struggles are not sufficient, which has been proved by real socialism, there are environmental problems which have reached vast dimensions.
Just as a deeply rooted solution and socialist revolution is needed in the face of the nature which has been devastated and become inhabitable as a whole by Capitalist imperialism: on the dimension of the woman, this problem has affected every aspect of life.
I believe that there is a need, far beyond traditional surface-level approaches, for a new approach of questioning every dimension, from ideology, to practical togetherness, till an extent where even marriage is investigated.”
