Abdullah Öcalan’s Peace and Democratic Society Call, which represents a new phase in the historical course of the Kurdish question and in the wider transformations of the region, constitutes a significant turning point not only for Turkey and the Kurdish people but for the entire Middle East. Middle Eastern scholars emphasise that the call offers a new perspective grounded in pluralism, coexistence and democratisation, and point out that the process is critical for the future of the region.
One of these figures, Prof. Dr. Ibrahim Mohammed Ali Mercune, one of Egypt’s leading scholars of Islamic history and civilisation, offered an extensive assessment of Abdullah Öcalan’s philosophy, the nature of the peace process and its regional implications in an interview with ANF’s Arabic service.
Ibrahim Mohammed Ali Mercune is one of Egypt’s leading scholars of Islamic history and civilisation. With more than twenty-five years of academic experience, Mercune focuses on the history of the Islamic East, teaching and conducting extensive research particularly on the position of the Kurdish people during the Abbasid period, the formation of Kurdish identity, Kurdish tribal movements, the emergence of principalities and the political, military and cultural contributions of the Kurds.
Professor Ibrahim Mercune, assessing the background of the peace process, the challenges it faces and its prospects in the region, stressed that the present moment represents a historic opportunity that should not be missed, not only for Turkey, but for all countries of the region.
The interview continues as follows:
How did you interpret Abdullah Öcalan’s statement, made after the meeting with the Parliamentary Commission delegation, in which he warned against forces attempting to undermine the process? How do you evaluate this message within the broader context of his general call for peace?
Abdullah Öcalan, from the very first moment he addressed the issue of peace and called for a ceasefire and an end to armed struggle, has consistently emphasised that peace can only be achieved by embracing pluralism and protecting the identity of every people. He argues that all existing social colours and capacities must benefit from this. Therefore, his latest message constitutes a renewal of his peace call. Öcalan reiterates that his doors are open to everyone, that he extends affection to all, and that “coexistence is the truest solution.” He stresses the need to acknowledge our differences and individual characteristics with mutual respect.
How did you follow Abdullah Öcalan’s Peace and Democratic Society Call and the concrete steps that followed it?
From the moment Abdullah Öcalan adopted and announced this idea, the Kurdistan Workers’ Party (PKK) halted its armed struggle, then dissolved its party organisation, and reinforced this decision with the symbolic weapon-burning ceremony in Sulaymaniyah.
I regarded this as a historic step aimed at strengthening peace and democratic politics. He then called for the establishment of a parliamentary commission that would monitor all details of the peace process. This was the transition from theory to practice. Öcalan’s stance was not about slogans or rhetoric designed to gain sympathy; it demonstrated an intention that proved its sincerity through concrete actions. He personally led the process and moved beyond words by taking effective and practical steps. In the world of politics, people often make many promises, yet very little is actually carried out. Öcalan’s distinction becomes visible precisely at this point.
As a historian, you have stated that Abdullah Öcalan’s call will divide the history of the Kurdish question into two periods: before the call and after it. Do you agree with this assessment?
I absolutely agree. This call is a historic threshold. Every period in which methods change, policies are renewed and the existing global–geopolitical equation is carefully read marks an important turning point. With Abdullah Öcalan’s peace call, the old era based on armed struggle has closed, and a new era has begun. Considering the division of the Kurds across four countries, each state naturally sought to prioritise its own interests. Öcalan’s initiative, however, represents “a new page”: the end of the armed phase and the beginning of a peace aligned with regional and global balances. It expresses the idea that we can live together under a shared state framework, with all our ethnic, sectarian and cultural differences, and that we can develop cooperation on a humane and civilisational basis while preserving everyone’s identity.
How did Abdullah Öcalan’s Peace and Democratic Society Call reflect his philosophy regarding concepts such as “democratic nation,” “democratic integration” and “coexistence”?
At the core of Abdullah Öcalan’s philosophy, on which the peace and democratic society call is based, lies the belief that all the peoples of the region can together form a “beautiful picture.” This image resembles a puzzle; the whole becomes visible only when each piece is in its rightful place. Coexistence, the strengthening of common points, the respectful preservation of differences and the safeguarding of state integrity constitute the foundations of this understanding.
The idea of the democratic nation is not about erasing different identities but about enabling them to live together: an approach that says, “I am of you, and you are of me,” while simultaneously preserving its own identity and social colour.
In this framework, the beauty of this philosophy appears in the way each component opens its arms to the other and expresses something like: “I am a part of you, and you are a part of me. Yet at the same time, I protect my own nation and maintain my sense of belonging. I believe in national pluralism; I advocate walking together under a single roof rather than moving in a single direction. I believe in living together peacefully and in a shared national unity without denying my identity, my nation or my personality.” In essence, this perspective is grounded in the principle of “diversity, not difference.” It is a philosophy that demands diversity and respects distinction. It reflects the idea: “Yes, I am a part of this diversity; I am not separate from you. Therefore, accept me as I am.”
Öcalan also clearly states that the peoples of the region are not one another’s enemies; the real enemy is the capitalist–imperialist system.
You said he united theory and practice. What do the concrete steps he took alongside his peace and democratic society call signify?
This shows that Öcalan is the chief architect of the process. He did not simply introduce an idea; he also laid out the roadmap for putting it into practice. He called on all the peoples of the region to take part in this construction. Ending armed clashes, strengthening democratic politics and conducting a negotiation process under national and international oversight are all components of this. He also highlighted the importance of parliamentary supervision. With his idea, Öcalan presented the solution as well.