Social events affect human beings to a great extent; this is why it is impossible for a human being to live alone. Within this framework, human beings have always been engaged in a continuous effort and search regarding why and how they live.
On this basis, human beings have sought to know themselves, the universe, life and their surroundings. Knowing turns into development, and development turns into an organised way of life. Through achievements such as the discovery of natural medicine, agriculture, science and language, human beings reached a certain level of development. In proportion to this level of development, they give meaning to their lives and secure the livelihood of their group. In this way the commune-clan life based on the mother-woman culture emerges. For this reason people gather around the mother-woman and approach woman with respect, reverence and as a miraculous being. The mother-woman turns her policy on daily nourishment into continuous production; this develops in woman a peaceful consciousness of life that protects society. Thus woman, with her fluid and continuous energy, shapes the communal way of life.
Opposition arises against this communal way of life, and the first commune is subjected to heavy attacks. With the development of the consciousness of male hunter groups, the first contradiction between woman and man begins. This contradiction grows steadily; it reaches the contradiction between society and power, that is, it turns into the Commune–State duality. Throughout history up to today, social movements have always been in motion and struggle against power, oppression and attacks; they have protected themselves through the communal way of life and continued their existence.
Historians and the social sciences (sociology) are in constant motion and search in order to know the history of society and to shed light on social life from today’s perspective. However, Newton’s theory of physics, based on positivist science, fragments the history of societies and divides it into categories; that is, it separates people as black and white, worker and boss, rich and poor, and treats them separately. The division between societies that came to possess a state and those that did not led to the collapse of real socialism through its theory of class war. With the methods of real socialism they were trying to protect society and communality; but they were not aware that in this way they were fragmenting society. Sociologists defined truth in a fragmented way according to this social reality. However, with the development of quantum science, which revealed that everything is open to transformation and that the smallest part is the strongest, most effective and most distinct part, this new form of quantum science changed many theories; that is, it put an end to the reality of mechanical theory. Because an absolutist approach based solely on proof does not illuminate the reality of society. The truth of society is shared; that is, society is neither a slave nor a capitalist. Rêber APO has identified that the murderous caste, which renewed itself in the form of the Sumerian state, has developed and come down to the present day, placing society in a grave situation. In this way it tried to distance society from its communal life.
The war between the communal social system and the state develops steadily, and this continues to the present day. Why did the statist mentality oppose socialisation so much?! Can human beings live without society?! Undoubtedly this is not possible. Socialisation is, in essence, insistence on being human. The realisation of modern humanity also means reaching humanity at the highest level; therefore, whatever is asked of the personality, it must reach the responsibility and duty of humanity at the highest level. Democratic socialism is also the guide of the democratic nation system and creates free people who protect society.
Loving, standing by one another, supporting one another and consulting together develop the spirit of responsibility to the highest level. This is what it means to be socialist. Then socialisation, that is, socialism, is in essence the duality of balance between individual, society and nature. In other words, duality means building a paradigm of shared life through consultation, diversity and plurality of views. The secret of socialisation lies in building a culture of democracy. Socialisation, in turn, is based on the communal way of life.
SO WHAT DOES THE COMMUNE MEAN FOR PEOPLE?! WHAT IS THE COMMUNE?
KOM, in the Aryan language, means community and coming together. Communality expresses the shared life of people. Through the commune that developed on the soil of Kurdistan and on the basis of the Zagros-Taurus culture, can we conclude that the commune system began in these lands?! The history of the Medes confirms this: reaching a union of communes through the union of tribes and clans is the most striking example that spread from there to the world and developed socialisation. The commune opposes property, oppression and class division; it opposes sexist, nationalist and religionist mentality and does not bow its head before power. It protects the essence of society against despots and holders of power. On this path it also pays heavy prices.
The contradiction between commune and state continues to the present day. Examples of this are the First and Second World Wars and today’s heavy wars, which are called the Third World War. In the Third World War every kind of dangerous technique is used, and people are distanced from their roots and essence without limit. The ruling male groups who killed animals through hunting and drank their blood, over time began to seize the products of the mother-woman. On this basis they turned savagely against society and now drink the blood of human beings and attack women and children. In the end, this savage capitalist system is unaware that it is cutting with its own hands the tree on which it sits, and that it is close to falling. With its boundless violence and savagery it is destroying its own system with its own hands. As a result of the practices of capitalism, violence, displacement, plunder, killing and rape spread like a culture, like cancer cells. While these practices take place in times when science has supposedly developed to the highest level, how can people die of hunger! Examples of this are the wars waged in Gaza, Syria, Sudan and Kurdistan. Religious and sectarian wars, civil wars and genocide develop without limit and without measure.
So to speak, society is living and seeing doomsday with its own eyes. It is very striking that the science which developed around the goddess-woman and served society and nature in its times when it was like a newly blossoming flower, has today been stolen from woman and society by the ruling male mentality. How can this social science be stolen? Not only is it stolen; at the same time it is used savagely, like a weapon of power, against the universe, nature and society.
Undoubtedly it is impossible for first and second nature to accept this system upon themselves. The history of humanity, which has always lived in the form of the commune, took its social form with the development of social history from clan and commune towards tribe, extended tribe, village and city life, and managed its own system. In essence it protected itself. Indeed, in order to protect themselves against the fascist and plundering mentality and not fall under its domination, they first protected themselves in the mountains in the form of tribes. On this basis, although it has drifted from its essence, the communal system of tribes and clans has continued as a tradition to the present day. The state divides society in two; that is, with the founding of the state, an oppressed and a dominant society emerge. This mentality has been developed up to today under the leadership of capitalism, in the name of the ruling male mentality. The aim of the capitalist system, which bases its ideology on the nation-state, is to leave society rootless, to put it at its service, and thus to distance it from its history, culture and memory. For this reason peoples in every corner of the world have risen up against this system, organised themselves and protected their social autonomy.
From the era of the mother-woman to the popular movements that developed through the monotheistic religions, from Christians and Muslims to Zoroastrians, Sheikh Bedreddin and the Qarmatians, the aim of every movement was to raise society’s awareness and organise it. At the same time, they tried to protect the example of communal life on the basis of communal values. For example, in the Qarmatian movement, whose system lasted around 180 years between 899 and 1077 CE, society was organised in the form of a communal system. On this basis they had abolished private property among themselves, and women took a leading role within the commune. The communal way of life thus became something lived.
There is also the Charter of Medina. This charter, proclaimed by the Prophet Muhammad, was based on 48 articles; its most distinct and effective article was the first. This was the article of Al-Muadala, that is, social justice. The second article was Al-Marifa, meaning that all components should know one another in a scientific way, live together and value one another. The third article, Aldifa, meant that all religions and peoples were responsible for the defence of the city of Medina. This means a commune that builds its life on the values of the moral and political society.
In Greek history, too, Socrates’ philosophy of self-knowledge enters society’s agenda. Through dialogue and collective conversations, this discussion turns into a coming together. Through this gathering Socrates broadens people’s minds and raises the level of self-questioning to the highest. This becomes a subject that enables society, at the level of free life and social ethics, to question its culture and existence, to come together in the form of a commune and to live its sociality consciously on the basis of moral and political values.
The aim of all the movements that emerged was to protect the essence and morality of society. Popular movements relying on the strength of society rose up and struggled to protect their natural rights. The aim of these social movements was rooted in the reality of their own existence and culture. Examples of this were the French and Spanish revolutions and the Swiss system. Their aim was to lead with modern methods, to organise the demands of the people and to build a safe and free future. For example, the revolution that developed in France in 1848 against power, led by peasants. Because of unemployment and inequality, social movements developed with the slogan “Bread and Work”. It can be said that these social movements were strong at that time. The French revolution that re-emerged in 1870–1871 gradually turned once again into a social revolution, and in the city of Paris a system was proclaimed by activists under the name of independent radical communes. The Paris Commune system established itself on the basis of the will of the people. Members of the commune were elected through democratic elections from among workers, women, young people, children, doctors and peasants. The most important point in the founding of the commune was that self-defence was the fundamental concern of all commune members. In matters of religion, everyone may live their religion, but religion must not become a tool of politicisation. However, as a result of the collaboration between the Thiers government and Prussia, the forces of power besieged the Paris Commune and savagely attacked the communes of Paris. Although the forces of the social movements did not submit, in the end around 30,000 people lost their lives in the Paris Commune, which resisted for 72 days. This commune came under attack within a very short time, and the Paris Commune system was destroyed in this way. What was the reason for the failure of the Paris Commune? The most fundamental issue was that the authority of the commune had not been established. The second point was weakness in the organisation of the commune. There were also problems of leadership, the failure to apply democratic methods and the failure to expand the system. For these reasons the Paris Commune was destroyed.
The October Revolution, that is, the October Revolution that developed in Russia in 1917, embraced society broadly, developed a democratic system in the form of the commune under the leadership of women, and governed itself in every respect. This system became an example and created an enormous impact all over the world. In particular, its education system, which established a balanced unity between theory and practice, became one of the most effective examples. In the fields of agriculture and communal life, and in the fields of national war and support for international movements, this revolution also became the strongest example. However, why this revolution failed despite so many sacrifices and such great effort is a subject for research and questioning. Why did this system collapse?! When we interpret it, we see that the reasons for the collapse were as follows: First, the failure to see the difference between the capitalist system and modernity. Second, governing society with the mentality and methods of the nation-state; this prevented solidarity from forming. Third, entering into competition with the capitalist system in order to build its own economy and industry. The fourth point was the stance of the vanguard cadres, who acted in a bureaucratic manner, took egocentrism as their basis and took everything as being only for the Soviets. This caused the Soviet revolution to rot and collapse from within.
The Swiss riddle: The people living in the mountains and villages are known to this day for their democratic system. Swiss history is based on social movements that waged many struggles against the central system. On this basis they fought both in civil wars and against the holders of power. The system called the commune or canton had been established in villages and highlands under the leadership of revolutionaries. In 1848, as the result of an agreement, a democratic constitution was adopted. On this basis a multinational, multilingual and multi-religious system was officially proclaimed under the umbrella of the democratic system. It can be said that the Swiss system, which has taken democracy as its basis for many years, is close to the democratic nation system. However, the most important issue is that it has remained limited within itself and has not carried the system to the whole world. Therefore, no matter how much a revolution develops with the participation of the people, if it does not turn into the organisation of a democratic social system, then in essence the result will be power.
The Scottish example: Rêber APO defines the Scottish system as a democratic nation system. In 1998 Scotland was declared a devolved local government. On the basis of an agreement that recognises the rights of peoples, it organises itself according to the principle of conducting democratic politics and the culture of peoples. In terms of history and democratic governance, the Scottish system is a conscious model with its autonomous system.
Moreover, in the geographical and economic field, especially thanks to the oil and natural gas found there in abundance, it naturally also manages its economy autonomously. Scotland has a role that takes the local system and local governance as its basis. In particular, it holds decision-making power in the fields of health, justice and culture. However, in the fields of defence, that is, general security and the determination of foreign policy, the parliament of England holds decision-making power. Scotland’s parliamentary system, organised in 1999 and based on local order, organises its own internal security. It also organises itself autonomously in the fields of social justice, health and municipal affairs. Beyond this, that organisation or assembly is the highest legislative body; it organises itself on the basis of education, services, children’s institutions, local government, as well as road building, sport, and cultural and arts institutions, through its own autonomous economy and tax collection. In the field of political administration there is also a relationship between the municipality and local government. The task of the municipal council is to fulfil its duty in the field of education, for example in determining education policy, children’s institutions, institutions for the elderly, sport, libraries and financial resources, both with resources provided by the general parliament of England and by determining its own autonomous financial resources. Members of the municipal administration are elected by the will of the people. In the field of the legal system, it runs its own legal system autonomously. In the field of universities and academies it also has an autonomous system, and this system is recognised all over the world. However, the approval of the education system takes place through the parliament of England. At the same time, English and Scottish institutions, for example defence institutions, foreign relations and the economic institution, work jointly in their relations with one another. However, Scottish institutions are not part of the English system. The local system is also independent, but in the field of national defence everyone is responsible. The role of the people’s council is to play its role in consultation between local government and the people. However, it does not have decision-making power. In the field of political parties, all political parties play their roles within the system and are represented in the general parliament of England. These representatives also take part in the Scottish parliament and local government and play their roles. Women’s and youth movements act for women’s rights and equality between the sexes. Youth movements also hold discussions and send their proposals to the parliament of England; the final decision is taken there. The relationship between the Scottish parliament and the parliament of England is also parallel. Although it takes its own decisions, on some issues the final decision is made by the parliament of England. In general, when we evaluate the Scottish system, we see that it represents a model of the democratic nation. Because many cultures, many languages, religions, beliefs and cultures live together. On this basis, the more the people represent their own will within the order, the stronger the power of democracy becomes and the more the power role of the state is neutralised. At the same time, the state + democracy model is established.
In recent years a wave of Spring of the Peoples uprisings developed in Arab countries, in Tunisia, Egypt, Lebanon and Syria. Unfortunately, however, the popular uprisings that emerged against statist power, these uprisings and revolts, were stolen from the hands of the people and turned into wars for power. In this way the revolutions of the peoples drifted away from their aims and could no longer achieve a fundamental transformation. That is, they could not achieve social, political, artistic and spiritual revolution, or self-defence. For this reason the spring of the peoples turned into the winter of the peoples, and the revolution no longer took place.
The freedom movement of the Kurdish people, with the philosophy of Rêber APO, put forward communal life against the state mentality with a new formula, that is, in the form of State+Democracy, and achieved a revolution of mentality. This new paradigm is based on the system of communality; that is, it expresses the ideology of democratic socialism.
Today social problems are deepening steadily in the fields of the economy, displacement, attacks, woman–man problems and family problems. However, the existing systems and models cannot be a solution to these problems. Therefore there is a need for a system based on the essence of society. That is, there is a need for the communal model. The communal model that Rêber APO defines as the Union of Democratic Communes takes the direct self-government of society as its basis. This system is built on the following basis: 1- Free Citizenship, 2- Democratic Society, 3- Broad Regional Self-Government; in its concrete form, municipalism. This new model takes up problems one by one anew and finds ways to solve them. It does this through communal and shared methods. The commune organises itself against the mentality of the capitalist system through modern projects and the will of the people, and governs itself democratically. Far from frozen moulds and laws, it takes ethical-aesthetic methods and principles as its basis. Through its way of conducting democratic social politics, it renders the mentality of state and power ineffective.
The commune is the foundation of building the democratic communal system. Rêber APO also says: “The root cell of the social sphere is based on the commune. The commune means socialisation. Communes will be established in every field: health, education, language, culture, history and sport. Language, history and philosophy communes can be established on an enormous scale.”
Furthermore, the family, the tribe and the clan are the basic components of the communal system. The concept of the moral and political society stands opposite the concept of the state. Examples of this have also been put into practice on earth today; for example, in North Kurdistan, South Kurdistan, Makhmour, Shengal and Rojava this social model has been applied to a certain level. Especially in North and East Syria, strong participation in the revolution was achieved through education, meetings, seminars, dialogue and the development of culture and language. Against the Baath system the people gained a certain level of consciousness and organisation, and a hard struggle was waged. Moreover, as a result of an unparalleled struggle and resistance, a self-defence force was built in a strong and comprehensive way. This defence force of the peoples of North and East Syria resisted the Baath regime and the ISIS gangs for many years. On this basis the peoples of Rojava and North and East Syria declared the Autonomous Administration order of the democratic society to the whole world. Thus the order of communes was organised for the governance of society. At the base of society, the commune system was organised through the organisation of neighbourhoods, villages and cities. For the first time the people governed their communes by their own will and elected their representatives themselves. They ran their own autonomous administration order. Although it is a first experience, the system of self-government has come into force, and all the components of North and East Syria, such as Kurds, Arabs, Circassians, Armenians and Assyrians, represent their own will themselves. Muslim, Christian, Alevi and Êzîdî religions and beliefs are represented within the autonomous administration order. For this reason each component, with its natural responsibility, reaches agreement on the basis of the social contract and stands by its own autonomous administration system. However, this does not mean that the commune system has been organised in accordance with the purpose of its construction. On this basis, the shortcomings we can evaluate are as follows: the order of communes was not viewed strategically, that is, a tactical approach developed. Furthermore, the commune system has not been fully put into practice. That is, not all members of institutions take part in the commune order of their own neighbourhood or village. This causes a disconnection between all institutions and the communes. Members of institutions also do not see themselves as responsible to the communes. This stems from the order of communes not being well understood. A person who is a member of a commune in a village or neighbourhood can at the same time also be a member of another institution or organisation. Separating the order of communes and institutions from one another means a positivist approach. This leads to the development of a social engineering approach; in this way power-oriented, egocentric and bureaucratic attitudes develop. The fragmenting approach causes the order of the democratic society to be fragmented and its communal spirit not to reach its style and purpose. However, the method of duality enables a person to take up their own order anew and to rebuild themselves. If the method of evaluating the experiences gained is taken as a basis, lessons are drawn from them and solutions are developed through dialogue, the basic plans and programmes for society will be determined.
In North Kurdistan too, on the basis of the declaration of Democratic Confederalism, the occupying Turkish state carried out savage attacks against the people; yet the communal social system is being carried out in an organised manner. In the fields of municipalities, the administration of regions, the organisation of environmental defenders and the formation of people’s assemblies, the spread of the democratic society system into the roots of society is being ensured. Through political parties, science, culture and art, we are working to develop the democratic society system based on all components.
Furthermore, in Shengal, where the oldest people live and whose foundation is communal, the culture of the commune has been preserved to the present day. On this basis the communal system spreads like a fluid energy into all the roots and branches of society.
In East and South Kurdistan too, communal values are very much at the forefront. We see that the heart of natural society beats today between the two rivers; although the nation-state system imposes assimilation policies on the people through subtle methods, the people have protected their sociality to the present day with the values of communal culture. For this reason the commune order is realised most naturally within societies and peoples. This shows that the Democratic Nation system is the most correct system for society.
Democratic modernity builds itself on three pillars, and the first pillar is the democratic nation. Rêber APO also says that when the democratic nation, meaning “the commune of communes”, is defined, it means determining one’s own order of life and governing oneself with one’s own will and own strength, without relying on the state. In this way all societies can take their place within this order.
The second pillar of democratic modernity is eco-industry against industrialism. Rêber APO also says: “Because of existing capitalism, all of nature has been opened to exploitation and surplus value is being produced. Industrialism is capitalism’s dirtiest method of seizure.” Against such a monster of capitalism, by building an eco-industrial order, that is, by developing the economy commune, society can secure its own livelihood.
Unfortunately, woman has today been forcibly distanced from the economy, which means household livelihood and which was brought into being by woman’s hand. Therefore, within the order of democratic modernity, woman must once again lead the communal economy. With her essence based on equality and justice, woman can lead an economy based on nature.
The third pillar of democratic modernity is the building of a democratic/communal society against capitalist society. That is, reviving the essence and values of society. The ideology of the capitalist order, liberalism, is based on individual freedom and at the same time cuts the individual off from society. That is, it is against socialisation. Against the mentality of this murderous caste, Rêber APO defines the commune order as follows: the commune is the quality and character of society. The commune is society’s mode of existence; society takes body upon it. The commune, in essence, both represents freedom and equality and has democratic characteristics.
Furthermore, the characteristics of the commune are based on the principle of socialism, and the socialism of the commune is governed by the principle of democracy. That is, the commune conducts its own discussions, develops projects and takes decisions about the communal way of life. All social work can also be organised through the communes. This means that all institutions and organisations must be in relation and connection with one another. Although each commune has its own autonomy, at the same time its members become members of the commune of the neighbourhood or village where they live and see themselves as responsible to it. In this way blood will flow freely through the body, and life will move forward in a dynamic and fluid manner.
The commune system organises itself on the basic pillars of society. Undoubtedly, just as the first commune developed around the woman-mother on the soil of Kurdistan, today too, with the second revolution and under the leadership of women, woman is once again leading the Union of Democratic Communes on the soil of Kurdistan. We can draw attention to a few examples of the communes we have established:
The Free Women’s Commune: Just as the woman-mother developed the science of communal life around her society with her fluid energy, today too woman will lead the building of communes. In particular, the development of the science of women, Jineology, as well as knowing herself and her own existence, and strengthening the organisation of society on the basis of the science of sociology, will be possible under the leadership of the free woman. Against the male system, building a system of autonomous communes in the field of self-defence and creating free spaces for women is very important. The main aim is to create women’s free spaces, autonomous spaces, against the reality of the dominant male and the pressures of the family. Creating autonomous communes and women’s free spaces has a decisive and fundamental role in building the communal society. Both in building the economy and in the fields of self-defence, academies, children’s education, culture and art, women’s communes have the main role.
Children’s Communes, or the Commune’s Responsibility towards Children: Children are the foundation for building the future of society. However, because of the statist and sexist mentality that develops within the family, the child cannot live healthily and cannot live their dreams of freedom. Therefore children can be raised neither by the family system nor by the statist system. Children will be educated and raised within the commune system.
The Self-Defence Commune: The most fundamental element of the communal system is the dimension of defence. Self-defence has been a living reality from the beginning of human history to the present day. Society, which has continued its life in the communal manner for many years, has always built its own defence system against every kind of danger and threat. In this sense, self-defence within the system of communes is a vital and important matter. In every neighbourhood, village and city, even in every commune, it is necessary to know, with an understanding of self-defence, how to protect oneself against every possible attack. The development of self-defence and organisation with communal spirit must be taken as a basis in all sections of society. Especially in the period we are living through, society is subjected to heavy bombardment through wars with unmanned aerial vehicles, chemical weapons, phosphorus, civil war attempts and the development of artificial intelligence. People are forcibly displaced from their homes and lands. In this way they are trying to break up the social order. They are destroying the culture and history of societies, and through prostitution and drugs they are rendering the individuals of society unconscious. Against this capitalist mentality, self-defence at the highest level is very important and vital. But we know very well that no event, situation or attack is greater than sociality. Even though they attack with the dirtiest methods of special warfare, society always resists and protects its existence.
The Role of Clans and Tribes in the Commune System: The history of tribes and clans is very old. Their history goes back roughly to 5000–6000 BCE. Clans and tribes organise themselves on the basis of communal society. The culture of communal society was a very strong culture. For example, the individual fought for their tribe and they protected one another; the clan or tribe, in turn, made great efforts and resistance to protect its individuals. It can be said that it was a system of mutual protection. That is, the individual sacrificed themselves for the tribe, and the tribe for the individual. However, just as the first attack developed against the woman-mother commune, the second attack developed against clans and tribes. Against these attacks too, society organised itself in the form of clans and tribes and strongly developed its level of self-defence. Today too, tribes and clans, which are the continuation of communal values, can become the vanguard force of communal society by returning to their original essence. Because today the hegemonic powers relying on positivist science have reversed the role of clans and tribes and, through methods of special warfare, are trying to separate them from one another and put them at the service of their own interests. However, within the democratic communal society paradigm, also known as the Union of Democratic Communes, clans and tribes can represent themselves and, through strong unity, render every kind of special warfare attack by the hegemonic powers ineffective.
Municipalities: As Rêber APO states in the manifesto: “Communal society can also be mobilised through municipalities.” From democratic municipal movements, which constitute the basic representation of local government, to village and neighbourhood communes, cooperatives and civil society institutions, human rights, children’s rights, the youth movement and the women’s freedom movement, economic organisation and animal rights, society can be organised comprehensively.
According to these definitions, the role of municipalities in the governance of society is seen to be very important. However, the statist mentality has hollowed out the municipality. In reality the municipality is an order based on communal foundations. But the nation-state system has turned the municipality into a centre of police surveillance as well. For this purpose it constantly places its own people in municipalities in order to keep them under surveillance twenty-four hours a day. Furthermore, the municipal administration is not elected democratically. On the contrary, it is appointed by the state, and the municipal system of the statist regime is formed disconnected from society. That is, the will of society is ignored; the state even regards appointing and dismissing as its own right. However, the municipality, as Rêber APO defines in his defences, can organise itself through the Free Municipalities movements. Therefore the most important area that needs to be democratised is the field of municipalism. This also shows that there is a need for a democratic transformation. Villages, cities and mountain villages become the strongest foundations for building a culture of democracy. Therefore the first step to be taken is for the people to determine their representatives themselves by their own will, that is, to determine the governance of communal society. If villages and cities do not govern their lives with a culture of democracy, it is not possible for the municipality to be democratic. Therefore it is very important for us to focus on the municipal order and the institutions attached to it. On this basis, the role of the municipality is to organise the whole life of society through the relations between the commune and the municipality.
Village and city municipalities must be in dialogue in a balanced and democratic way. They can solve the social and natural problems concerning the way their village and city life is governed and social life through democratic discussions. They should also share the decisions of the commune directly and meet local needs. The municipality and the city assembly also organise all the needs of society jointly. For example, in the fields of education, the founding of academies and educational institutions, services, diplomacy, economy and health, everyone needs to be organised jointly; in this way the municipality is protected against sexist, nationalist and power-oriented attitudes and does not fall under the domination of the forces of power. The municipality also plays the role of a bridge between society and the state. However, the most important point is that the role of society should not remain frozen. On the basis of protecting the nature of villages and cities, we must turn projects of tree planting, environmental cleaning and helping one another jointly into a culture of life. In this way a culture of democracy forms naturally. However, because of war, plunder and the use of chemical substances, as well as the increase in vehicles and factories and environmental pollution, nature and humanity are facing a great catastrophe. The municipality, that is, the şaredarî, expands the system of the free municipality commune through society and becomes the place of collective discussions and decisions. Therefore, for the beauty and adornment of cities, neighbourhoods and villages, all individuals of society must act jointly and collectively and carry out the work and activities.
The Communal Economy: In order for the democratic social order to develop within the framework of a moral and political society, cooperatives must be developed within the framework of economic policies based on democratic foundations. The main task to be done in order to build a democratic economic order is to return the economy, which has been taken from the hands of society, to the ownership of society through cooperatives. The meaning of the word cooperative is a community of people who have come together and meet their needs in solidarity. Cooperatives are economic movements that rely on no class or mass and work together on the basis of needs. For cooperative orders to be established, the role of the democratic order in social construction must be understood correctly. Where there is no democratic order, a cooperative order cannot be developed. Against attacks on society, if cooperatives are defined correctly and function, they will respond to needs to a great extent and economic attacks will be rendered ineffective. The cooperative order determines the needs of the people in every respect and meets these needs. To the extent that the cooperative relies on society’s own strength, it also solves the problems of hunger and unemployment. For example, the nature of Kurdistan, especially its soil and water, is fertile. For example, many types of communes must be developed for the practical development of cooperatives.
The soil of Kurdistan and the Middle East is very fertile and productive; but unfortunately the people of the four parts of Kurdistan today live in a state of severe unemployment as a result of nation-state policy. They live without water, without land and without energy. By establishing cooperative communes, society can meet all its needs. Around the Tigris and Euphrates rivers there are fertile lands, and hundreds of economic and ecological projects can be developed. For example, from establishing energy, water and agriculture communes to developing various forests.
The Energy Commune: This commune will be in discussion with all commune members with a shared and solidarity-based mentality; in this way it will develop contemporary projects for the production of natural electricity through water, solar energy, wind energy, and surface and underground energy, in a natural way that does not harm nature, and will work in the service of the commune and society.
The Agriculture Commune: The soil of Kurdistan is very fertile. Therefore hundreds of agriculture communes and hundreds of planting and forestry projects can be developed. Furthermore, raising animals, benefiting from them and sharing jointly can be realised through a correct commune policy.
The Water Commune: Water is the most basic need of first and second nature. Without water there is no life. Therefore, with the consciousness of social science, water protection projects can be developed jointly. We can share water jointly and equally among all branches of society. On this basis, communal economy projects will be productive in every area of society and will become the property of the whole society.
The Health Commune: Being oneself is one of the most fundamental issues of democratic society. The most important point is that society lives healthily. A healthy society also creates healthy individuals. If it lives with this philosophy, it can also stand against the diseases of the capitalist system in the mental, ideological and spiritual fields and protect itself. Therefore the only revolution against the diseases of capitalism is socialisation. In this sense, health is the most important element of the commune. For this reason every commune member must approach their life with an understanding of health and protection of nature and protect their democratic communal society. A society that defines itself through science, ethics, politics and freedom and lives healthily will effectively protect its social life from every kind of disease and govern itself.
The Role of Free Individuals in the Commune: The individual, woman or man, who organises themselves within the commune system becomes the owner of will, thought and opinion; they can express their thoughts freely and democratically in the commune and participate in the commune directly and democratically. Furthermore, everyone can take part and have a role in the commune according to their talent, strength and art.
The Philosophy Commune: Philosophy means the science of knowing. Therefore, if a person or a society has no philosophy, life is not possible either; that is, it becomes meaningless. However, the clan process that developed around the woman-mother brought with it curiosity and search concerning life and the universe. To put it aptly, the mother is the greatest scientist and philosopher of the universe. With this strength and energy she created life and society. The beauty of life was also bound to philosophy. Moreover, Zoroaster, who developed his philosophy on duality, that is, twoness, created a vital impact on society. Socrates, who drew society’s attention to the knowledge of ‘know thyself’, also enlightened society and raised its awareness through dialogue. Today’s capitalist system, however, has distanced society from its own reality of always searching to know the universe and its surroundings, leaving it without philosophy and without science; thus it wants society to live only from day to day. A society without philosophy is a society without soul. For this reason, within the democratic nation system, we are building communes on the basis of the philosophy of ‘know yourself and make yourself known’. The role of philosophy communes within society is to develop dialogue and discussion with society, to share thoughts and views freely together and to continue discussions on ethics and aesthetics. They should also take decisions with communal spirit on daily politics and develop views on the livelihood of their lives. On this basis, by establishing philosophy communes and academies whose task is to build the love of science and the philosophy of communal life, we must discuss the searches that extend from the personality to society, nature and the universe. We must give a correct answer to the question of how to live and develop a philosophy based on free life.
The Task of Vanguard Cadres in Building the Union of Democratic Communes: Throughout the flow of the river of history to the present day, the role of leadership has been decisive in all movements. Therefore, social values were protected and carried forward under the leadership of the woman-mother, with the moral and communal values that governed society, and under the leadership of prophets and philosophers. The aim of every philosopher and pioneer of science is to enlighten society and bring it to the level where society can govern itself. For this reason, in building the Union of Democratic Communes too, there is a need for a leadership that unites its heart and mind with society.
The cadre must play the role of vanguard with an understanding moving from singularity towards universality and by building the philosophy of communal life. Vanguard cadres also keep the science of democratic socialism and the culture of democratic governance alive at every moment. With the philosophy of how society should live and how the system of democratic communes should be built, the vanguard must always be in motion with great love and be an example to society at the organisational level. The vanguards of the communes must also develop in themselves the science of existence and bringing their own consciousness to the level of maturity. Maturing, or its taking shape, also means the strongest organisation; that is, every vanguard must organise hundreds of communes and strengthen the social system. The more the vanguard is equipped with knowledge of historical communal values, the more they can protect themselves and society against statist, sexist, scientistic and religionist attitudes. To that extent they will also be able to build democratic socialism against the order of power.
Dîrok Kahraman