International support continues to grow for the Peace and Democratic Society Process being carried out under the leadership of Abdullah Öcalan. Experts from different countries and social backgrounds emphasize that the process represents a historic opportunity for the democratic resolution of the Kurdish question and for Turkey’s democratization. In their assessments, they underline that the Turkish state must assume responsibility in response to the steps taken by the Kurdish Freedom Movement, while stressing the decisive role of the paradigm developed by Öcalan.
In this context, Italian women’s rights and human rights advocate Laura Quagliuolo spoke to ANF about the ongoing process aimed at the democratic solution of the Kurdish question.
The Turkish state must take concrete steps
As a human rights activist who has closely followed the Kurdish freedom movement for many years, how do you assess the peace process currently underway?
I do not believe that the peace process in Turkey and Kurdistan can be one-sided. In response to the steps taken by the Kurdish side, Turkey must demonstrate, clearly and seriously, that it is willing to take responsibility for implementing peace. However, to my knowledge, Turkey continues to threaten North and East Syria and to carry out attacks across the region.
Despite the steps taken toward dialogue by Devlet Bahçeli, and despite the determination shown by the Kurdistan Workers’ Party (PKK) to sustain the process, most notably through the ceremony held on 11 July in Sulaymaniyah, Turkey continues its deadly attacks and threats. I genuinely hope this will come to an end and that Turkey will demonstrate a real commitment to putting peace into practice.
Öcalan must be freed immediately
Kurdish people’s leader Abdullah Öcalan continues to be held under severe isolation, even though he plays a key role in the process. In your view, how important is his freedom for the advancement of the peace process?
Abdullah Öcalan has issued unilateral ceasefire calls nine times over the past 26 years. I would like to recall 1993, the period following his capture in 1999, 2004, 2009, 2013, and most recently February 2015. Öcalan is a leader, indeed, more than a leader, he is a guide and a compass for the Kurdish people.
This point must be stated very clearly. However, in order to contribute meaningfully to the peace process, he must be a free person. His freedom would be the most important signal, the most fundamental step the Turkish state could take to ensure the continuation of the peace process. It would also demonstrate that human rights violations against Öcalan and all political prisoners have come to an end.
It should not be forgotten that Öcalan is a symbol, yet there are many political prisoners in Turkey. I do not know the exact number, but it is clearly very high. If there is a genuine intention to build peace and reconciliation among peoples, all of them must be released. Respect for all human rights is essential, and for the peace process to move forward, Abdullah Öcalan must regain his freedom.
Öcalan seeks to build a new society through this process
Global militarization is increasing, particularly across the Middle East, yet Kurdish people’s leader Abdullah Öcalan has taken a clear stance in favor of peace. How does the paradigm developed by Öcalan offer an alternative in terms of a democratic society, coexistence among peoples, and the absence of conflict? In this sense, where does it diverge from classical solution models?
One crucial point that must be emphasized regarding Abdullah Öcalan’s paradigm is the central role he assigns to women. In his most recent call in particular, he underlined that women must assume a leading role in the reconstruction of society.
This is an extremely important aspect and deserves special emphasis. Another key distinction between this model and classical peace processes or conflict resolution approaches lies in Öcalan’s insistence that the process must begin from the grassroots. It should not be a process imposed from above by powerful global leaders, nor one shaped by a mentality that divides territories according to dominance and control.
The aim is to rebuild society and shared life itself; to reestablish coexistence among peoples and religions, and to restore respect for languages and traditions. At its core, this process seeks the construction of an ethical and political society.
For this reason, the peace process must serve the people, that is, society as a whole. This constitutes a fundamental difference. When looking at Palestine, for example, what is described today as peace does not reflect peace in reality.
Israel continues its bombardments and maintains control over the region while failing to respect the rights of Palestinians. Such a situation cannot be described as peace.
Similar dynamics have existed in many parts of the world for a long time. A genuine peace process must be a long-term effort centered on rebuilding society itself. As far as I understand, Abdullah Öcalan’s call is precisely directed toward this objective.
Öcalan’s ideas are grounded in change on a global scale
As peace discussions continue today, how do you assess attempts to prevent Abdullah Öcalan’s ideas from reaching the people directly, or to address them in an abstract or overly personalized manner?
It can be stated clearly that Öcalan is one of the most important living philosophers today, indeed one of the leading living philosophers in the world. This carries immense significance. His proposal, the political vision aimed at rebuilding the democratic nation, is fundamental and of great importance for the world as a whole.
This is not only relevant to the Middle East. When these ideas are stripped of their political context, they are reduced to something almost trivial, treated as if they were a kind of intellectual game. Öcalan’s ideas are not being approached seriously from a philosophical and historical perspective.
His analysis is profoundly important. Such an analysis cannot be detached from its political context, because he is precisely analyzing that political context itself. He examines not only the political situation in the Middle East, but the global political condition as a whole.
For this reason, these ideas must be taken seriously not only in the Middle East, but worldwide, if meaningful change is to be achieved. This may also explain the fear on the opposing side: there is a concern that these ideas could reach and influence people’s minds. That is why the marginalization of Öcalan’s ideas in this manner is deeply problematic.
Öcalan’s paradigm centers on women’s freedom
An approach that places women’s freedom at the center is a key dimension of Öcalan’s paradigm. In your view, what does this mean for the socialization of peace?
This is extremely important. It represents one of the most innovative contributions offered by Abdullah Öcalan to explain what his paradigm is and to make it understood.
His analysis of when the oppression of women began is particularly significant. Today, new archaeological discoveries such as Göbeklitepe invite deeper reflection on when patriarchy emerged. Still, it must be stated clearly: women were the first colony, and women have yet to achieve the freedom they deserve.
Liberation means breaking free from patriarchy and from historical forms of oppression. Women have always paid the heaviest price in wars and in systems of social domination. This is why the issue is so fundamental.
The implementation of Jineology also holds crucial importance. Jineology offers a radically different way of understanding and rethinking history, science, and society. It represents another essential piece of the puzzle that must be brought together.
This approach is genuinely innovative, because almost nowhere in the world are women treated as a foundational dimension of an entire paradigm. Even those who define themselves as socialists often do not see women’s liberation as a fundamental step. The prevailing argument is usually, “First we take power, then we will solve women’s issues.” This is not the correct path.
What is correct is this: women must organize, learn, analyze, and articulate what society truly needs, because women have always been the ones who hold society together. This is precisely what makes Öcalan’s paradigm truly exceptional.
We must explain Öcalan to everyone
Do you think the Kurdish freedom movement’s insistence on peace and its capacity for transformation are being properly understood by international public opinion?
I do not believe this is truly understood well enough by international public opinion. A great deal of effort is required, by everyone who has begun to grasp this in any way.
Understanding Öcalan’s ideas is not easy. They require reading, analysis, discussion, and the continuation of those discussions, as well as translating these ideas into concrete practice. This is very difficult. In Italy, for example, ideas from the past still dominate the minds of activists, and even of young people. I say this self-critically. I am older, and it should have been people like us who set an example, yet I do not think we have done so adequately.
Work must begin with young people, and especially with women. We need to explain that a new paradigm can be applied everywhere. This is a major responsibility and requires long-term commitment. It demands discussion, dialogue, and the inclusion of movements in the process.
Only in this way can the paradigm be better understood everywhere. At present, it is still not fully understood by everyone, across leftist movements, anarchist movements, and others. Abdullah Öcalan tells us something very important: the starting point must always be oneself.
This is the most difficult task of all, changing one’s own patriarchal and dominating attitudes. This is the fundamental work that must be done first. Many people have already begun to take steps in this direction, yet the road remains long. Still, we must continue in the best possible way and make our contribution.
We must take responsibility
What kind of responsibility should human rights circles and civil society in Europe assume regarding the conditions under which Abdullah Öcalan is being held and the peace process underway on the Kurdish question?
I believe the Kurdish question is extremely important. As I have said before, this issue does not concern only the region; it concerns the entire world.
For this reason, we must take responsibility for Abdullah Öcalan’s freedom and take every possible step in that direction. I have been living in Genoa for nearly a year, for example, and we are asking the municipality to sign a petition calling for Öcalan to be granted citizenship. This is one concrete step. Another essential step involves spreading the paradigm and enabling people to understand it, because this paradigm originates from Öcalan.
Explaining his ideas is also a way of explaining why Abdullah Öcalan’s freedom matters so profoundly. Responsibility must therefore be assumed not only for his freedom, but also for the dissemination of this paradigm. These efforts must advance in parallel. Every possible mean should be pursued to achieve these goals, both for the Middle East and for the world.