The campaign “Women Rise Up For Afrin!” started February 8th, 2018 and was going on for some time. It was echoing all around the world. Especially on March 8th, in many countries the connection between the fight for Afrin and the women’s struggle all around the world was drawn. In this way it gave colour to the March 8th. With the attacks that are continuing on Afrin, it already becomes necessary that this campaign will enter as well a new stage. Because Afrin is occupied now. And the occupying forces are willing and taking into practice the demographical change of the region. The people that stayed on their land or that want to return, there are faced with tremendous attacks. Especially against women. In these days we got some information that show this enormous danger. Like Daish (ISIS) in Shengal (Sinjar) and Raqqa was forcing women to wear a hijab, marrying girls off in young age, attacking and raping women – now these kind of things are happening in Afrin as well. It is therefore that for Afrin a 2nd step and a struggle on an even more high level is needed. One part of this 2nd stage is to stop the occupation on Afrin. The second part is, that today Hundreds of Thousands of people from Afrin have become displaced. They are in the area of Shehba and Sherawa and living in bad conditions. They have become refugees. And in order to change the demography, now from Turkey they are settling other refugees in Afrin. It is important to understand that this is occupation and annihilation. Further things that they are doing against women which is in itself giving way for a big danger, the population that has gathered now in Shehba and Sherawa, their surrounding is in a dangerous state. Because this area is somehow surrounded. On one side there is Daish (ISIS), on the other side the Turkish state and on the other side the Syrian regime. All of these are putting a lot of pressure on the people. Therefore for the 2nd stage even more broad and creative actions are necessary. A very big struggle is needed. It is necessary to recognise the situation on an international level as occupation. The change of demography has to be stopped. It is important to fight for this. This can happen in many different ways. Especially international women as well as women from the Middle East, they can create attention and emotional connection to this topic in their countries. Because the people of Afrin are facing execution and annihilation. Not only Afrin, the same threat is existing against Shengal, Minbic and Raqqa. All these women, they have lived before the occupation of Daish. There isn’t any practical difference in the occupation through the Turkish state or through Daish. We says this because we are seeing it with our own eyes. All women have to know this truth and they have to make it public, show it to the whole world. So in the 2nd stage an even bigger struggle has to be done regarding these agendas. Apart from this, we have to build up a big front against fascism. Because it is fascism that once more on this land with its occupation and attack wants to massacre the people. Against this we have to form an international women’s front. We make it clear that we will defend the women’s revolution against fascism! Therefore we call to fight against this, to practice solidarity! We will defend the achievements of the women’s revolution! We will grow the women’s revolution even more! And we will defeat fascism! Jineoloji is the realisation of social science with a women’s point of view. The methods we are using is to analyse history in connection with society. And based on this we evaluate the reality and situation of the women. This is our method of sociology and how we come to results. Of course, if we look at the place here which is on the world’s agenda as the place where the 3rd World War is taking place, to realise social science based on a women’s point of view in this place, at first for many people this may not really have a connection to each other. But we can say, all the problems which we are experiencing here on a daily base or that are taking place with a historical background and that appear as social problems we can analyse them in the most proper way with a women’s perception. And the most adequate solution can be found in that way. Today we see it in the most obvious way in Afrin. As Jineoloji Academy regarding the history and society of Afrin we have worked in Afrin for some time. We’ve done some sociological research on the historical and social reality of Afrin. And we opened a research center there as well. The analysis that we made about this place, the truth that we saw hidden in it and what is being under attack in these days, today we see how much it corresponds to each other. When we were doing this research there as Jineoloji, what was attracting our attention the most is that there was a period of time where the society lived in a kind of freedom and equality. This society was mostly gathered around the women. It has been build up with the view of women and the female principles of ethics and estetics. There was a women-based communal economy. And also a female way of administration. We can say that such a period has been lived on this ground. One of these places was Afrin. Truely, the names of the villages there, the culture that is being lived, the economy and many things that have been preserved for thousands of years inside the society, they have given us the proof for our hypothesis. It is true that for some time the society has been organised with a women’s perspective. The economy has been advanced with a female perception. The society has been organised with the ethical consciousness of women. One of the places where this took place is Afrin. We made some research as well on the name of Afrin. In the Zoroastrian religion and culture there is a prayer that says “Aferin”. It is a prayer for fertility. We know that in history the life that was built up around the women, it has been developed with the believe or approach of mother-goddesses. And most of these goddesses are goddesses of fertility. They have many names – Ishtar, Star, Inanna, Demeter, Kybele, Kubaba, Astarte, … – the culture of various goddesses have been lived on these grounds. We found many of their traces in Afrin. For example there is the village called Star. There are many names of villages or other places, many archaeological things that were found, historical sites and the reliefs or paintings there. All these things they are implementing something to us. Like the name of Afrin as well as a prayer for fertility. In Turkish, Kurdish and Arab as well, when somebody succeeds in something you say: “Aferin!” It has a meaning of success. Fertility has been considered success. At the same time in Afrin there is the most ancient root, the first source of olive trees. The first olive tree was discovered in Afrin. So considering agriculture, religion and archaeological findings, as Jineoloji we came to the conclusion that a matricentric period has been lived and that one of its centers was Afrin. This conclusion is not only based in artefacts or lingual remains, which means not only in archaeology and etymology – there are many traces for this inside the society as well. Those that have lived here, that know Rojava and Syria, what is attracting their attention is that Afrin is such kind of place where according to the Middle East and regarding the societies of the Middle East, inside the society of Afrin the women are most with their own initiative. Their character is very determining inside the family and the society as a whole. The women there a very strong women. In the management of life their word is essential. This shows us once more that its source stems from an ancient culture which was created around women and which continued its traces untill today. What we saw in the reality of the society of Afrin and what we concluded is this. Today we are facing fascism. Of course fascism is nothing new on the agenda. It was experienced already decades ago in different countries. What is happening today as attacks on Rojava, against women, the people, the soil, it is the same thing that we experienced in the past in Spain, in Italy, in Germany. It is very similar. To give an example: What happened to Afrin in these last few days isn’t so much different to what had happened to the Armenians in the past. With a fascist mindset over 1,5 Million Armenians were forcedly displaced, their land and houses were stolen. The way the Turkish state built up its fascist system and economy on the Armenian land, and imposed it on this people – it’s the same. Also when we look at Germany and the things which happened there: What we see today in Afrin it is the same. Even the language this dictators are using, their arguments and the results, they are the same. There isn’t really a difference to what happend in Spain and in Italy. But resulting from this what we understand today is that fascism takes shape inside the nation-state. Actually the nation-state itself is fascist. The nation-state results in fascism. Fascism is not just connected to one person or a place or the leader of a republic or a state. It is not just connected somehow to a bad state of psychology of an individual. Fascism is a coalition of authorities and oppression. For example it was not the point that Hitler, Mussolini and Franco have been very strong personalities with the ability to manipulate everybody to their use and to dominate the whole world. That was not the problem. But the silence of the whole rest of the world. Today here we see the same thing happening again. The authorities made agreements among themselves. Some of them openly participate, some are giving money, some are giving weapons. And some of them are collaborating by staying silent. What we need is people that are seriously fighting against this. But regarding the unity of these people, we are facing difficulties. Against fascism we have to break the silence, we have to create unity among the people, among all the women and individuals that are fighting against this system. It is needed to create such unity. Because, after fascism imposed itself, after the murder on such a lot of people, after all this has happened it won’t be possible to make this undone. This is the conclusion that we can draw from the expiriences of fascism in other places. This history must not repeat itself. Everybody who stays silent against this becomes accomplice and guilty of what is happening. What has been achieved in Rojava isn’t just a gain of the Middle East or only of the Kurdish people. What has been achieved here is for all women, for all people who fight against authorities. It is for all who want another world, which is free of power and oppression, not a fascist world, not a patriarchal and male dominated world. It is for all of them and it is not just an utopy. It became true. So much has been build up. There is this quote „Another World is Possible“ It became true. I saw it with my own eyes: We can create another world! Look, there was 7 years of heavy war in this region. But Afrin was always a place that managed to remain peaceful. Although there were so many Arab people who came as refugees to Afrin, the people welcomed them and they managed to live together peacefully. The people self-organised their economy and kept a peacefull life in this difficult surrounding They built up a system based on Democratic Confederalism. And this became a source of hope inside this chaos, inside of so much hostility, so many contradictions of religions, of states, contradictions of classes. In between all of this the democratic union of the people has been realised. In Rojava this revolution is being realised in practice. The realisation of Democratic Civilisation has been established mostly through the colour of women. Regarding the defense, in the embodiment of YPJ the self-defense of women developed. Regarding the administration, it advanced with the system of Co-Chairs and equal representation. Regarding communal economy it developed through valuation and basement on women’s effort. These are all alternatives to capitalism. Therefore, what we are stressing always and always again is, that the occupying force of the state’s mindset is knowing very well where they are attacking. For a long time in the Middle East, the places that have been attacked not only in history but also in the last seven years especially in Syria and Iraq – if you think well about the places that have been targeted, you will come to a very interesting result. The cities that were attacked, historical places that were destroyed, societies that were displaced, the demography that was changed – all this didn’t happen by accident. It isn’t enough to explain them only by consideration of sources of petrol and other resorces. We will give an example: In Shengal there isn’t any petrol. Or the Ezidi Society, it isn’t a society that would be especially organised against occupying forces. It isn’t such kind of organised and struggling society. There is many examples like that. The attacks aren’t put foreward just with a single aim. We are wittnessing that what is being attacked the most is the Democratic Civilisation that they want to exinguish. Therefore, what is happening today in Afrin and what they want to suffocate in the embodiment of Rojava – the attacks on the Middle East carried out today by imperialist and capitalist forces or regional forces of the nation-states, like Turkey, Syria and Iran or Iraq – these attacks are targeting the Democratic Civilisation. They are attacks on the life that has been developed around women – these attacks are taking place in order to extinguish the fundament of all these. In history there a some times that we define as chaotic phase. These are times of change. This is not everytime possible. But in history when big changes have been made, there was periods of this kind of character. The steps made in these periods influenced hundreds, sometimes thousands of years Today again we are living in such a period. And as we are repeating many times, the 21st century is the century of the women. Because it is in the 21st century that the system of power and oppression, state and patriarchy entered into a crisis. If we think on the system of power and oppression, it has inflated itself like a balloon to such an extent that even a very small thing can destroy it. Because the crisis they created – regarding ecology, sexism, massacres and genocides it has reached a level where or the whole world will be destroyed or there will be an “explosion” against that. It finally reached a level like that. We see that there is more and more evil appearing in this world, the society is being dispersed, crisis and depressions are becoming deeper and deeper. In times like that, even small steps can have a big impact, create big changes – positive and negative ones as well. The system is aware of that. This is why even the smallest potential for change and revolution is being attacked and destoyed with such a fierceness. Rojava for example as a peace of ground is a very small place. But why the whole world is so heavily attacking this area by direct attacks, with their silence or their money? Because this here is maybe a very small step, but its impact and result is very big. The Rojava Revolution is like that. It is a small place, a small number of people living here, but what has been built up here has the potential to influence the next hundreds or even thousands of years. For this reason, in times like this, it’s needed that revolutionary forces, forces fighting against oppression, they grow this potential, so that we can change the following hundred years. If we won’t be able to realize these changes in such periods of chaos, the future will become even more difficult, more heavy. We wouldn’t not just lose one or two years, but maybe hundreds. In general, the women’s struggle, the struggle of the oppressed people, the struggle of people searching for freedom, it can’t be totally destroyed. But if the institutions of oppression would manage again to establish themselves, in that case for the next years and maybe hundreds of years, it will be hard to grow again to such a big potential. Therefore, today the 3rd World War is creating a possibility. It createds the possibility that the anti-system forces can unite and make great achievements. So, on that point our view regarding ideas, self-organization and experience is that there is a big power. This power is separated and spreat everywhere. Everywhere people and groups struggle on their own. What we have to do is to unite these forces. Obviously we don’t want to unify the way of struggle, everybody should have their own characteristics. But we need to fight together on one point. If we don’t manage to defend our achievements, then we will lose hundreds, maybe thousands of years. Like the Paris Commune, like revolutions in other places, when they were crushed, afterwards for tens of years it was very hard to continue the struggle. Because of that, what is happening today in Rojava and what is being experienced by the women’s struggle, all women of the world should understand this as an opportunity that if we can succeed in this stuggle here, we will win centuries. But if we lose, we will lose hundreds, maybe thousands of years. Therefore, we need to fight right now. Not after a while, not after it’s all over. We can’t do this in a way that first we will analise that we will write a book about that – not in this way. This is an epoch of practice, of making steps forward. If you don’t make these steps, then you didn’t comply with your responsibilities. Revolutionaries become apparent in revolutionary times. If you stay silent in times of revolution, then your being revolutionary is to be questioned. Once again you won’t be able to reach such possibilities for revolution. Therefore: to fight right now. To fight everywhere. To fight on all sides! And we see that there is a big potential. In the time of Kobane, in the time of Afrin, the international support of the people was very big, but we still need to make that bigger. For us it was very strenghtening to see all the solidarity from many different countries. Of some of then I hadn’t even heard their names before. And they stood up for Afrin, for Kobane. So we understood that there is awareness. But we have to grow this awareness and knowledge about the struggle even more so that we will be able to achieve results. The struggle of women in every epoche has created with its dynamic a renewal. We see in each stage of history that with the gained experience, the struggle of women had an impact on history. We as Jineoloji and as women of Kurdistan who are fighting, we see this potential We see that we can provide a new color and dynamic to the women’s struggle and movements. Jineoloji is playing its role as science of the women’s revolution. Every revolution in the world has based itself upon some kind of science. The French revolution was like this as well as the Russian revolution, many socialist thoughts, … they all based themselves on a scientific position But in these sciences there have been some shortcomings and mistakes. There was no perception of women included in these sciences. Because of this we say that the 21st century is the century of the women’s revolution. The women’s revolution needs a women’s science. We know, there are a lot of ideologies, a lot of thoughts and ideas, a lot of organisations of women’s struggle who are fighting for liberation. For all these struggles, organisations and ideologies, there is the need for a social science, a sociology based on women’s point of view. Because what is our aim? We want a social change. We understand the women’s struggle not just as a gender struggle. This struggle and view can create changes in the whole society. It is this what we built up in Rojava and what we are defending now. What has been created and organized through Jineoloji doesn’t only bring changes for women. In fact, it changed the whole society. In this way the saying „the Rojava Revolution is a women’s revolution“ was proofed true. Today everybody believes in it. By analysing and solving the problems of the society with a women’s perception, not only the situation of women but of the whole society can improof. Because of this we are hoping, that the works and researches of Jineoloji are being carried out in other places of the world as well and that Jineoloji itself is being advanced. It can create a new base for the women’s movement, a new step foreward. Because we see some kind of blockade, some shortcomings and weakness. With a new dynamic this weakness can be followed back to its source and being turned into a step foreward. For this reason, the discussions on Jineoloji, the experience of the Kurdish women’s movement and women’s movements worldwide, on an academic and organisatorical base as well as on a base of actions, the more we manage to come closer and to connect with each other, we hope that there will be more solutions, that we can achieve even bigger changes and that the blocking that has been experienced can be overcome even more fast.