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(en) [Kurdistan]Jineoloji - The liberation struggle of Kurdish women and Jineoloji By ANA (pt) [machine translation]

Date Wed, 8 Mar 2017 12:27:46 +0200


Jineoloji is a new scientific perspective developed by Kurdish women since 2011, focusing on the social reality of women from a female perspective. Through this new perspective, they intend to propose a methodology contrary to the dominant male view about the existence of women. They also want to counter the Eurocentric and racist view that, through scientific approaches of gender and class, have approached women as object of study. In this way they perpetuate the structures of social power, as well as their methods of knowledge production. As Kurdish women claim, Jineoloji emerges as a response, a radical intervention and an alternative epistemology against the patriarchal mentality in the field of social sciences, ---- Öcalan - the intellectual leader of the Kurdish liberation movement - gives the initial premise "Woman is the colony of the historical society that has reached the worst position within the nation-state ... Woman's slavery is the deepest and most disguised social area, Where all kinds of slavery, oppression and colonization are put into practice. "(Öcalan, Democratic Confederalism, p 17). Jineoloji aims at revealing thousands of years of dissimulation of women's existence, their identities, histories, emotions and intellectual realities, as well as their exploitation and slavery carried out by capitalism, modernity and state discourses.

In response to this, Jineoloji aims to make visible the ontology and history of women by exposing their contributions throughout the history of civilizations in philosophy, science, religion, mythology and morality, among other fields. Its purpose is to redefine science through the meanings of women and rewrite the 'history' of humanity through a new referential perspective that does not neglect the role of women in building society and communal life. That is why Kurdish women underline the common origin of the words, Jîn (woman) and Jîyan (life); Jineoloji is not only a search for the truth of women but also for life. On the other hand, Jineoloji must be interpreted as a part of the Kurdish liberation struggle, its continuous intellectual, ideological-political quest, self-defense and mobilization, Which defies the colonization of society. The Kurdish movement's decades-long struggle has, since the 1990s, put women's liberation as their epicenter with the motto "Women's liberation is the liberation of society."

This effort echoed an internal transformation in the struggle organized by the PKK and also of other organizations. From 1987 onwards, women began their own autonomous organizations within various structures: 1993 - training of women's army; 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality. Since the 1990s, the liberation of women as its epicenter with the motto "Liberation of women is the liberation of society." This effort echoed an internal transformation in the struggle organized by the PKK and other organizations as well. From 1987 onwards, women began their own autonomous organizations within various structures: 1993 - training of women's army; 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality.

Since the 1990s, the liberation of women as its epicenter with the motto "Liberation of women is the liberation of society." This effort echoed an internal transformation in the struggle organized by the PKK and also of other organizations. From 1987 onwards, women began their own autonomous organizations within various structures: 1993 - training of women's army; 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality. This effort echoed an internal transformation in the struggle organized by the PKK and other organizations as well. From 1987 onwards, women began their own autonomous organizations within various structures: 1993 - training of women's army; 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality.

This effort echoed an internal transformation in the struggle organized by the PKK and also of other organizations. From 1987 onwards, women began their own autonomous organizations within various structures: 1993 - training of women's army; 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality. 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality. 1996 - creation of theory and practice for the emancipation of the patriarchal system; After 1998 - ideology of women's liberation; 1999 - formation of a women's party; Since 2000 - construction of a democratic social system framed in the paradigm democratic, ecological and gender equality.

These structures allowed them to take part in politics, in the social and military organizations of the liberation struggle on an equal footing with men. These autonomous organizations also meant challenging the gender dichotomy that nationalism created by defining the state and army as male institutions that have the function of protecting, leaving women as protected. With these organizations, the struggle for the liberation of women, as well as of all people, is given meaning. Women's participation in the anti-colonial struggle offered a way to challenge the colonial definition of women as oppressed and made it clear that women are not willing to wait until national / socialist liberation to deal with their own liberation. Before this moment, Their liberation struggle was seen by "their" parties and organizations as part of a larger "struggle" against capital. By creating their own spaces, women also confronted the male, patriarchal and chauvinist domination of the socio-political arena that overshadowed women's experiences, forcing them to take a masculine attitude so as to have a voice in all aspects of society.

Jineoloji, which is part of the long history of the women's liberation movement, is therefore the expression of the desire to restore the link between the production of knowledge and science from society, and especially women, by suggesting Women who dwell on the social realities based on the mind, intelligence and feminine emotions. It is also part of a quest for truth and a great social transformation that finds its meaning in the sociology of freedom - the liberation of women, men and society. As one woman claims, "This is a task of all anti-colonial, anti-capitalist, anti-power,[of all]individuals and women. We refer to these alternative social sciences as the sociology of freedom. "

Jineoloji is the affirmation of the idea that those who can not think for themselves, who can not think according to their own perspectives derived from their personal experiences, can not be governed. Consequently, they can not be free. This is the starting point of Jineoloji. It is also a step towards changing socialist paradigms that want liberty, an equal and just life but which, however, have not been able to solve their internal contradictions, leaving aside the oppression of women.

Although several feminist studies have already made substantial contributions and theories denouncing societal sexism from different perspectives, which also feed and strengthen Jineoloji, this new perspective marks a distinction between the two approaches.

In this sense, Jineoloji is the result of continuous experiences and efforts of feminist movements, but nevertheless does not refrain from raising a critique of feminism for the reason of having been unable to surpass the liberal and reformist perspectives that helped to alleviate the contradictions of the system Dominant and dependent on the structures of the state instead of becoming an engine of social transformation and autonomous sociopolitical organizations of women. In this way, Jineoloji claims a prominence of the communal experiences of women and leads collective responses and practices related to their problems in order to be able to build a new and different society, beyond the limits of the one in which we live today. And truly they keep his word. Nowadays, Mainly in Rojava but also in Bakur (in a more initial phase), the Jineoloji and the struggle for the liberation of women are born to life in the autonomous assemblies of women who make their own decisions on matters that concern them and which are not open The negotiation with men. There is also the rule of co-presidency - there is always a woman and a man representing any organization and a minimum of 40% quota in decision-making bodies that guarantee the presence of women in these processes.

Women have also been able to ban polygamy, forced marriages and continue to form their own structures, from health care to education, law, justice and economics. The Mala Jîn (literally "women's house") functions as a popular justice house dealing with a wide range of issues related to the condition of women and decides on retaliation to be carried out or mediates between the two parties in conflict.

Women's cooperatives also flourish in various Kurdish areas, thus proving that the struggle is not just a matter of mental or cultural liberation, but also a struggle against exploitation and women's economic freedom. In addition, women's academies continue to be born and run entirely by women, where the community decides the issues to be addressed. Academies do not function like universities in the classical sense of the word, where there is a hierarchical structure and a separation between the faculty and the student body. Here spaces of knowledge and exchange of experiences are created.

During one of our talks with Kurdish companions, they also told us that they intend to build ecological villages for women as an alternative to traditional women's shelters. These are seen by the movement as prisons that do not aim to reintegrate women who are victims of patriarchy and macho violence, rather than short-term solutions that use individual responses to social problems and end up penalizing women to the detriment of the attackers, Without providing alternatives that could alter the social paradigm. In this sense, Jineoloji is also being taught in schools since high school and with prospects to be implemented since elementary education, trying to create awareness of gender equality very early.

Examples multiply each day as women strive for their own liberation and the creation of a new society where the gulfs that had been created by patriarchy and the male mentality are being dismantled by Kurdish women's desire to create a society More egalitarian and just, where their efforts to build it are not forgotten.

The Serhildans, popular revolts against the colonization of Kurdistan, driven and led by women many years ago, are now flourishing with the birth of new communes, cooperatives, women's houses and with every woman in the liberation struggle. The well-known Kurdish expression of anger or suffering - "zilgit" - is today a cry of joy and vitality. Women continue to give life to Kurdistan, beautifying it with their own touch and removing themselves from colonization, oppression and exploitation. They are freeing themselves from the bonds of patriarchy and the dominant male mentality that has tried to shape and suppress their existence for centuries.

JIN JIYAN AZADI!

Source: facebook.com/guilhotina.info/photos/a.440006416115840.1073741829.434894793293669/1201876139928860/?type=3
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