NEWS CENTER – As an individual, while living alone under difficult conditions of persecution in detention and captivity, I will continue my legal defence. I’m in my sixth year. It is difficult to see such a difficult political case in history. It is still unclear how long it will take, but the rule is that the case is based on beating an individual, political and social factors are not taken into account. It is clear that this position of the European Court of Human Rights has great shortcomings It provides for a trial that is unfair.
While my case is carefully referred to the European Court of Human Rights, it is as if all political and social aspects have been excluded. Obviously, this attitude saw the need to hide an important part of the facts. When an individual is separated from society, he is told that he will be tried on this basis. This is the most important issue that must be explained. This attitude constitutes the content of European civilization. I even devoted the entire first defense to exposing this fact, and I will not repeat it again. Socialization is the condition for the existence of the human species. The separation of such primates from their predecessors and becoming humans is the closest fact of sociology that humanization has developed in parallel with socialization, but life alone and in society is very different It is a phenomenon that cannot be proved theoretically. The individual does not exist alone. There may have been an individual whose society has collapsed, but at least that individual has survived through the memories of his collapsed society. Through these memories, socialization is a matter of moment, the strengthening of the human species is entirely linked to the social level, the weakening of the individual, the most brutal form of slavery, the level of loneliness imposed on him On the other hand, loneliness is an unprecedented teacher. The period of complete solitude of famous prophets and thinkers shows this fact. Individual personality is a controversial term. One side of its face against society is as if freed from its chains and freed. The rule that society does not rely on violence is called morality. The individuality of the individual puts pressure on this morality. More precisely, the individuality of European civilization develops with the weakening of morality. While the leadership of society is considered the foundation in Eastern civilization, in Western civilization the individual is the leader. This definition of the individual has two different results: The pervasiveness and deepening of the capitalist system at all levels of society has spread to result in the brutal face of the 20th century.
A system that has lost its basic spiritual values and has such a widespread master is nothing that it does not follow for the sake of arrogance and profit.
The loneliness and detention I live in is linked to this overall structure of the system of persecution. If society and people are put in a situation of “not owning themselves”, this means that they are condemned to a weakened loneliness at birth. If you don’t own yourself to that extent, you become one with another society. But then you don’t own yourself anymore. Either admiring loneliness, or surrendering to another reality. This is the dangerous dualism I called the Kurdish trap.
It is as if you choose one of the types of death. Today, the differences and commonalities of the “other” are much discussed. This is a true attitude that promotes the desirability of creating social wealth differences through sharing with others. But the policy of homogenization is different. It is the cleansing, extermination and dissolution of the ethnic group, removing it from its own ownership.
It is as if you choose one of the types of death. Today, the differences and commonalities of the “other” are much discussed. This is a true attitude that promotes the desirability of creating social wealth differences through sharing with others. But the policy of homogenization is different. It is the cleansing, extermination and dissolution of the ethnic group, removing it from its own ownership.
This is the kind of policy that has always been followed on the Kurdish phenomenon. The sources of this are biological power (the power that relies on the use of human desires to control, especially the sexual aspect), and racism and fascism of the 20th and 19th centuries: all kinds of concepts of totalitarian power. When the goal is to build a strong race and nation, the result is aggression and war. Of course, the source of this goes back to the stage of building the first hierarchical society. But the existence of a broad and systematic state policy is unique to the 20th century.
Both world wars and countless civil and regional wars have forced European civilization, especially the European Union, to agree on EU norms and principles. What Europe is living in today is a kind of criticism of humanity. An individual who is separated from his chain, a state authority that advances against moral values, there is nothing wrong with it. Especially when the greed for the accumulation of profitable capital is the foundation. My trial under these circumstances, even if the conspiracy is hidden under it, is made necessary because it makes a society demanding that it has lost its claim, and because it is a radical action against a system that is obsessed with profit and physical power is imposed.
Where is my society, where is my culture? Where is my mother tongue? where is my freedom This would be rebellion, separatism and betrayal of the country. Such crimes did not exist in Ottoman civilization, nor did they exist in the general system of the Turkish nation. These crimes are the inventions of biological, racist, fascist and other totalitarian regimes of European civilization and have been transferred to the Turkish state system in the 20th century. If I have a crime, it is to contain some of the germs of this culture of war and power, just as the Qur’an commands believers.
This is a disease from which no freedom fighter has been able to escape. On this basis, I am guilty not only of the dominant system but also of the freedom struggle for which I sacrificed everything. But how does the system account for this crime that forcibly and fraudulently deprives a society and a nation of its ownership? If the trial is fair, the arguments of both sides must be heard in a balanced and equal manner and a decision must be reached accordingly. A judgment that is disconnected from science will never be fair. Obviously, resorting to sociology will be my main weapon. As far as I can see, walking on the right path is a necessity of being a dignified human being.
If a system rules society in this way, the destruction it causes to nature can never be ignored. An ecological and feminist approach (ecology and gynecology) has the power to introduce us to the lost natural life of society, to correctly define democracy as the political choice of peoples and to demonstrate the power of solutions above the issues of influence. While the new wave of globalization, which worships the free movement of goods as an object of fetishism, is adorned as the only option and offers money, in fact we must know that it offers the oldest theft and extortion . . . . When we thus make the claims of equality and freedom of history current and worthy of practice. This proves that no step taken for this purpose has been wasted, just as something in nature cannot be destroyed, and a value created for society cannot be destroyed.
The recapture of society in my defense is linked to the philosophical depth I have gained. In the field of sociology today, philosophy must play the same role as in the birth stage. In the face of the science that has become a mixture of power, the return to philosophy is the principle of free society. Countless historical and contemporary examples have shown that democracy without the support of philosophy becomes corrupt and becomes the most unoriginal tool of governance.
The way to overcome this situation is to conduct political struggle through tradition, which is an integral part of it. With this responsibility, we can create a life and its world based on equality and freedom in the midst of the crisis of the system.
