In the history of humanity, we see a communal way of life beginning with the clan. Clans of around thirty people built a life based on sociality among themselves. From there, a journey toward villages began. Over time, however, the idea of moving away from communal life turned into a dominant power and has continued to this day. The notion of domination created a monolingual way of life and dismantled sociality. Yet in a country that has fed its children the milk of revolution, it is not possible to prevent the creation of a free life.
Let us return to history and learn from research: How was life lived in the past? With the wave of migration that began from the African Rift, people spread to Mesopotamia, the Fertile Crescent of humanity. With this wave, a new way of life was established. It extended from the banks of the Nile to Mesopotamia. There, people encountered production and productivity.
As material productive power develops, learning from nature is also advanced. People learned voice, language, and life from nature. They strengthened their ability to protect themselves both from one another and from wild animals. There were no divisions of nation, language, religion, or belief. Everything that yielded produce was, for them, a source of faith and worship. God was a force that emerged from within society; not a single person or an invisible deity. They came together in a communal manner. Moral values developed in a natural way.
Of course, by natural life we do not mean that there were no conflicts. Life is built on two grounds; just as there is happiness, there is also conflict alongside it; black completes white. In that period, there was both an egalitarian and communal way of life, and at times attacks took place in order to meet needs. However, these were not wars of plunder and domination; they developed solely along the lines of defense and necessity.
Shamans who were excluded from society began to organize through their intuition. They transformed communal life into a uniform way of living. They gathered young people around them and trained them in the name of a divine system. From that point on, meaningless wars, killings, and plunder increasingly grew.
In parallel, the position of women was transformed. After women’s leadership, a system began in which women and men continued together, but in a hierarchical manner under male domination. In a broader sense, women were regarded as sacred by society through their knowledge and production. Yet as dominant men came to the fore, women’s equality began to be overshadowed. On the one hand, the communal life led by women receded; on the other, a hierarchical, that is, class-based way of life developed. As this wave spread within society, profound disintegration took place. Although research does not clearly reveal exactly what happened at that time, the available records indicate that male domination became pronounced. For this reason, women were driven from sacredness toward prostitution.
In the model developed in Rojava, all peoples live together
Over time, women were pushed out of social life. The emergence of religions and beliefs, although initially based on bringing society back together, gradually came under the control of states. Along with this, women were pushed one step further back. In a life in which women were absent or their role was not decisive, the way of life changed in a fundamental manner.
At the core of these words, we seek to draw attention to the reconstruction of communal life. Abdullah Öcalan, the architect of the freedom and equality of peoples, revealed many hidden truths through his analyses. He presented the reality of society and humanity to academics, scientists, and politicians. Beginning first with the cause of the Kurdish people, he embraced the problems of all peoples. For many years, peoples were accustomed to communal life. The dominant mindset imposed differences as a reason for division; yet the time has now come to live together with all colors and differences.
The development of the capitalist system, which has penetrated into the veins of youth, must undoubtedly be addressed correctly. If we analyze it properly and interpret history from this perspective, we see that each stage has proceeded with the same essence, albeit under different names. The mentality that appeared in history under the name “Caste killer (Kastik Katil)” now confronts us under the name of capitalism. At the same time, on the one hand a line of resistance and struggle continues, while on the other hand a tendency toward capitalist life persists.
For this reason, the analyses of Öcalan are a source of strength for us. In his analysis, assessments, and interpretations, it can be seen that building a communal way of life is in fact not difficult. The model developed in Rojava can be cited as an example. In Rojava, different peoples have come together based on Öcalan’s ideas. Kurds, Arabs, Armenians, and Circassians swim in the same pool, yet none denies the other. This step constitutes the foundation for building a communal way of life.
We must turn toward communes to live together in equality
How will we build communes, how will we live communally?
As stated above, we will draw on the analyses of Abdullah Öcalan. We must analyze what has been experienced in history by bringing it into the present and evaluate it together with the current situation in the world. We should set out from the village and move toward the city. Today, villages are not widely preferred by young people; urban life attracts more interest. Yet the village represents our formation; for this reason, we must begin from our own villages.
Developing defense, production, that is, the economy, and science in our villages is important and necessary. Different communes should be established according to needs, and all communes should be brought together under a single communal framework. For example, teachers in a village can be brought together to establish a teachers’ commune.
Teachers can educate and organize themselves according to the needs of students. In addition, a village defense commune can be formed in the same way. In this manner, various communes can be established: economy, health, defense, science, art, and so on.
All established communes should come together on a regular basis and carry out planning for the coming period. This is what we mean by the “commune of communes.” Village communes should remain in connection with district communes; likewise, district communes should organize among themselves. In this way, we can reconstruct our lives on a communal basis in the village, the district, and the city. In describing this model, we are certainly not speaking of domination or hierarchy. A representative may emerge within village communes; however, this does not mean that a hierarchical structure is being created. On the contrary, we are speaking of a natural way of life.
As this commune model develops, every individual in society takes on responsibility and duties. No one remains outside society.
Within the family, the mother and father work, and the child grows up through that labor and meets their needs. A child who does not feel the labor of their parents may easily squander what is gained. However, if the child also becomes part of production, they will not act wastefully, because they have invested their own labor.
To live together and on an equal footing, we must turn toward communes. We must establish communes everywhere. In this way, we can reduce the wars, plunder, and massacres directed against our people and build a free life. If we do not build communes, our lives will continue to pass in plunder and destruction.
Let us move together, in a communal manner, toward a democratic life. Let us enrich one another with all our colors, expand our society, and raise consciousness. Those who will lead this process are Kurdish youth.
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