The Rojava Revolution, which began in Kobanê on 19 July 2012, entered its 13th year not only with its military and political dimensions but also with its efforts of social construction, offering an example to the region and to the world.
This process unfolded under constant attacks from armed groups, particularly al-Nusra and ISIS, as well as genocidal assaults by the Turkish state that resulted in occupation. Thousands of people were forced to flee their homes, the region witnessed great tragedies, and policies of demographic destruction were imposed. The region’s infrastructure was left devastated and unusable.
At the same time, the people endured an unprecedented siege and embargo, including restrictions on access to drinking water. Tens of thousands were killed or wounded, leaving behind thousands of war veterans. Many children lost their parents and grew up orphaned.
Despite all attacks and hostile policies, the people of the region waged great resistance. Through the development of the concept and organization of the democratic nation, they preserved their ethnic, religious, and cultural richness and built a system based on their own strength. One of the pillars of this system became communal life and organization.
This feature focuses on the 13 years of communal experience in the village of Carudiye, located in the district of Derik in Rojava. By observing life in Carudiye firsthand, the feature aimed to present a portrait of its 13-year communal practice.
The feature explores the village’s short history, the exploitative system it faced during the Ba’ath regime, the organization and decision-making mechanisms established after the 19 July revolution, the collective work carried out by villagers, the relations with neighboring villages, and the observations of international visitors regarding Carudiye’s communal way of life. We listened to the villagers and commune administrators describe the collective decisions guiding their work and drew from the village’s rich archive of photos and videos documenting their activities.
A brief history of the village
According to information provided by Mihemed Shefa, a teacher from Carudiye who also teaches in Derik and his own village, the history of Carudiye dates back to the famous Babylonian Empire, founded between 1894 and 539 BCE. Shefa stated that the village, rich in fertile agricultural land, vast forests, and natural water sources, was established during the reign of Babylonian Emperor Nebuchadnezzar. He explained that the village was named after a man called Carud, who was appointed as the local authority at the time. The area served as a resting and recreational place and has since been known as Carudiye. Shefa added that remnants of its historical texture can still be seen today.
With the dominance of the feudal agha system, the village was purchased by a local landlord, and its people became dependent on him. During the era of the Ba’ath regime, Shefa noted, the village lands were confiscated by the state. Under the Arab Belt plan, these lands were handed over to families brought from outside the region.
Carudiye is a small village of about 40 households with a population of 200 people. Its residents, belonging to seven different tribes, sustain themselves through agriculture and livestock. Situated along the border of the Cizira Botan region, the village is part of Rojava’s Cizire Canton, within the district of Derik.
With the Rojava Revolution, Carudiye became one of the first villages to establish a commune-style organization, founding its commune in 2012.
Mother (Dayîka) Sherife Ali, originally from the village of Bana Qesre, has lived in Carudiye since the age of 18. Now 68 years old, she is one of the living witnesses of the last fifty years of the village. Married into Carudiye through a exchange marriage (berdel) arrangement with her brother, she settled in the village decades ago. Mother Sherife recalled the injustices of the old village headman system, where products grown through the villagers’ own labor were unjustly taken away.
As someone who has witnessed and taken part in the communal life experience from the very beginning, she emphasized the stark differences. She expressed her great happiness that now, the products cultivated collectively by the villagers are shared among themselves in a just and collective manner.
The idea of the commune and its practice
Inspired by Abdullah Öcalan’s Manifesto of Democratic Civilization, the people of Carudiye have organized a communal life for the past 13 years under the motto: “Communalize your land, your energy, your water; build a free life.”
The commune, established under the name of one of the village’s first martyrs, Martyr Kani, has focused its work on identifying the basic needs of the village and meeting them collectively.
Since its founding in 2012, the Martyr Kani Commune has been led with the approval of the villagers. Co-chair Neriman Hesen stated that throughout the past 13 years, they have held weekly meetings every Saturday.
Neriman Hesen explained that all decisions for the village are made through discussions and dialogues developed within the commune and the villagers, and in extraordinary situations, urgent meetings are held without waiting for the scheduled day. Once the necessary decisions are taken, they are shared with the relevant assemblies or bodies of the Democratic Autonomous Administration and put into practice.
Since the revolution of 2012, the commune has organized in a communal style to establish a village garden in memory of Martyr Kani, repair the village fountain, and engage in cooperative-style farming. After meeting the needs of cooperative members, the surplus produce is sold in the market.
Neriman Hesen also said that they built a two-story hall called a Kon. This hall is not used only for condolence gatherings, but also serves as the center for all kinds of events such as meetings, education, and celebrations. All village discussions and decision-making processes are carried out in this hall, and every decision concerning the village is made there.
In addition, Hesen noted that regular cleaning of the village is organized, with garbage collected and disposed of in central locations. He emphasized that the natural environment of their village also provides a good resting and picnic area for the people of the region.
Neriman Hesen explained that the village road was paved with asphalt through funds collected collectively by the villagers in a spirit of solidarity and cooperation, and that they also received necessary support from the Autonomous Administration. He expressed gratitude to the Autonomous Administration for this contribution. However, he added that after an internet company laid cables along the roadside, the privacy of the road was disrupted and many parts of the road were damaged.
Warning that this situation could lead to accidents, Hesen said they applied to the relevant bodies of the Autonomous Administration for the road to be repaired, but so far no concrete step has been taken.
Hesen also emphasized that the village is organized on the basis of self-defense. For this purpose, military training programs have been held, with tactical and technical education provided. He underlined that both the self-defense forces and the entire village population approach the defense of the village and the region with great sensitivity, fulfilling their duties with courage. He also noted that in this process some members of the self-defense forces have been martyred or wounded.
On the other hand, Hesen reported that first-aid-based health training has also been provided within the village. He highlighted the strong unity of the village’s youth and children, who organize many social activities and events together.
Neriman Hesen said that every Saturday, on what they call the “commune day,” the villagers gather for meetings and educational sessions. At present, they are reading and discussing Abdullah Öcalan’s most recent manifesto, striving to understand and apply its ideas.
Kawa Mihemed Deli, spokesperson of the Martyr Kani Commune’s Economy Committee, explained that the village economy is based on agriculture and livestock. With the implementation of the Autonomous Administration model, agricultural lands that previously belonged to the state treasury were opened to village cooperatives. He stated that 50 hectares of land have been cultivated as collective property of the village, with the products distributed fairly among the villagers.
Resident Mihemed Sherif Abdulkerim stressed that defending their community against all forms of internal and external attacks is a shared duty of everyone. He noted that the village has so far lost eight martyrs but underlined that their struggle continues.
Mother Heyat, known among the people as Mother of Martyr Zin, emphasized that the idea of the commune was taken from Abdullah Öcalan, saying that as Kurdish people they recognized themselves through him. She expressed that the absolute isolation imposed on Öcalan caused them deep concern, but hearing his video message again after 27 years revived them, gave them great hope, and proved that the martyrs’ blood was not shed in vain.
Mother Necda and Teacher Nureddin, both members of the Martyr Kani Commune, highlighted that 30 families cultivate the village’s communal garden together and that the products are distributed fairly among them.
During preparations for a mawlid (religious commemoration) hosted by one of the families, Omer Ahmed and Mother Necda, along with guests from surrounding villages and towns, including Shexmus Demirkasim, emphasized the unity and solidarity of the village. They stated that the people of Carudiye stand together in cooperation and mutual support in both good and difficult times.
The village has also attracted many international visitors from different communities, who come with great interest in observing the commune. One international visitor, using the name “Derya” out of concern that revealing her real identity and face might lead to legal or judicial repercussions upon returning to her country, said she was deeply moved by the communal and social life in Carudiye. She added that once back in her country, she would try to share this model and way of life with her own people.