Jineolojî as the science of woman

The elimination of women from the ranks and the subjects of science requires us to look for a radical alternative.

 

 

 

 

 

Abdullah OCALAN

The elimination of women from the ranks and the subjects of science requires us to look for a radical alternative.

We firstly need to know how to win within the ideological arena and to create a libertarian, natural mind-set against the domineering, power hungry mentality of the male. We should always keep in mind that the traditional female subjugation is not physical but social. It is due to the ingrained slavery. Therefore, the most urgent need is to conquer the thoughts and emotions of subjugation within the ideological arena.

As the fight for woman’s freedom heads towards the political arena, she should know that this is the most difficult aspect of the struggle. If success is not attained politically, no other achievement will be permanent. Being successful politically does not entail starting a movement for woman’s statehood. On the contrary, it entails struggling with statist and hierarchical structures; it entails creating political formations aiming to achieve a society that is democratic, gender equal, eco-friendly and where state is not the pivotal element. Because hierarchy and statism are not easily compatible with woman’s nature, a movement for woman’s freedom should strive for anti-hierarchical and non-statist political formations. The collapse of slavery in the political arena is only possible if organisational reform in this area can be successfully attained. The political struggle requires a comprehensive, democratic organisation of woman and struggle. All components of civil society, human rights, local governance and democratic struggle should be organised and advanced. As with socialism, woman’s freedom and equality can only be achieved through a comprehensive and successful democratic struggle. If democracy is not achieved, freedom and equality cannot be achieved either.

The issues related to economic and social equality can also be successfully resolved through an analysis of the political power and through democratisation. A desiccated juridical equality means nothing in the absence of democratic politics; it will contribute nothing to the achievement of freedom. If the ownership and power relations which dominate and subjugate woman are not overthrown, then free relations between woman and man cannot be achieved either.

Although the feminist struggle has many important facets, it still has a long way to go to break down the limitations on democracy set by the West. Neither does it have a clear understanding of what the capitalist way of life entails. The situation is reminiscent of Lenin’s understanding of socialist revolution. Despite much grand efforts and winning many positional battles, Leninism ultimately could not escape making the most precious left wing contribution to capitalism.

A similar outcome may befall feminism. Deficiencies weakening its contention are: not having a strong organisational base; inability to develop its philosophy to the full; and difficulties relating to a militant woman’s movement. It may not even be correct to call it “the real socialism of women’s front”, but our analysis of this movement has to acknowledge that it has been the most serious measure to date to draw attention to the issue of woman’s freedom. It does highlight that she is only the oppressed woman of the dominant man. However, woman’s reality is much more comprehensive than just being a separate sex; it has economic, social and political dimensions. If we see colonialism not only in terms of nation and country but also in terms of groups of people, we can define woman as the oldest colonised group. Indeed, in both soul and body, no other social being has experienced such complete colonialism. It must be well understood that woman is kept in a colony with no easily identifiable borders.

In light of the above, I believe that the key to the resolution of our social problems will be a movement for woman’s freedom, equality and democracy; a movement based on the science of woman, called Jineolojî in Kurdish. The critique of recent woman’s movements is not sufficient for analysing and evaluating the history of civilisation and modernity that has made woman all but disappear. If, within the social sciences, there are almost no woman themes, questions and movements,then that is because of civilisation and modernity’s hegemonic mentality and structures of material culture.

Moreover, woman as the prime component of moral and political society, has a critical role to play in forming an ethic and aesthetic of life that reflect freedom, equality and democratisation.

Ethical and aesthetic science is an integral part of jineolojî. Because of her weighty responsibilities in life, she will no doubt be both the intellectual and implementation power behind developments and opportunities. Woman’s link with life is more comprehensive than man’s and this has ensured the development of her emotional intelligence. Therefore, aesthetics, in the sense of making life more beautiful, is an existential matter for woman. Ethically, woman is far more responsible than man. Thus, woman’s behaviour with regard to morality and political society will be more realistic and responsible than man’s. She is thus well suited to analyse, determine and decide on the good and bad aspects of education, the importance of life and peace, the malice and horror of war, and measures of appropriateness and justice. It would thus be appropriate to include economy in jineolojî as well.

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