Archaeology of Women: Leader Ocalan’s vision for redefining female identity- Bihar Ewrîn

 The issue of women’s freedom is one of the fundamental pillars of the Kurdistan liberation movement led by Leader Abdullah Ocalan. The Leader has conducted numerous social, historical, and philosophical evaluations and analyses regarding women as a social identity. In fact, he emphasized the importance and priority of the issue of women’s freedom over the Kurdish issue itself. This explanation pertains to the significance of women’s freedom and, consequently, societal freedom. It is clear in the social reality of Kurdistan and the Middle East that the foundation and measure of social freedom is the freedom of women.

The Leader described women as “the first and last colony,” one of the definitions used to explain the historical condition of women. Indeed, when examining the structure of class-based civilization and patriarchal civilization, we see that the first hierarchy and domination were imposed on women. In truth, the foundation of patriarchal and class-based civilization is the enslavement of women. Consequently, liberating women is one of the essential elements for transforming the class-based structure and power dynamics. Undoubtedly, the oppression of women is not limited to their will and body but extends far beyond. It includes the deprivation of decision-making power, the appropriation of women’s material and moral achievements, as well as their historical and scientific contributions, and the general neglect of women as a social identity. The suppression of women has had numerous negative consequences, the effects of which we still face today. Therefore, to achieve a free and democratic society, the “women’s issue” must first be resolved. Leader Abdullah Ocalan linked the foundations and standards of socialism with women’s freedom and the relationship with women in general.

One of the concepts introduced by Leader Abdullah Ocalan to study the stages of forming women’s identity and redefining it is the “Archaeology of Women.” He attempted to examine the concepts and words used to define women by drawing on Michel Foucault’s methodology of the “Archaeology of Knowledge.” The archaeology of women is, in essence, a socio-historical analysis of discourses related to femininity. Leader Öcalan first used this concept during his discussions with Pervin Buldan in meetings held in Imrali. He consistently placed great importance on studying and researching these concepts. Thus, his exploration of the culture of Sati, the tribal girl, the palace queen, and the free woman is, in fact, an attempt to shed light on women’s history. These historical studies form the basis for educating women about the importance of rejecting concepts and interpretations that lead to their oppression.

Sati is an Indian tradition that involves burning women alive with their deceased husbands. The linguistic root of the word “Sati” in Sanskrit means the virtuous, sacrificial woman. Although Sati (widow burning) is associated with Hindu culture and religion, it is, in reality, an ancient tradition rooted in violence against women. For this reason, the traditions and cultures established during the patriarchal era actually legitimize the killing and violence against women, linking them to faith and religion. For this reason, the Leader emphasizes the sanctity of women within the framework of the “Goddess” culture. Of course, this sanctity does not align with the sanctity of women in the culture of male domination, which confines women to the boundaries of the home under the pretext of sanctity. The Goddess represents the existence and authority of women in society, defining the crucial role women play and their impact on life, as well as their skills in social relationships, leadership, and responsibility. Thus, when the Leader defines Goddesses, he describes them as “the women who succeeded in the Neolithic revolution,” which undoubtedly affirms the formation of society around the culture and values of the mother-woman. Reviving the Goddess culture is, in essence, a redefinition of women’s hidden history and their critical role in transmitting culture, language, and socialization.

Leader Abdullah Ocalan pointed to the violation of women’s rights under the pretext of culture and entrenched restrictions, citing Simone de Beauvoir’s statement: “Women are not born women; they become women.” These boundaries are the product of social, economic, and political factors.

If we examine the social issues facing women, we can see the profound depth of the "woman question." In recent years, femicides have increased—particularly in the Middle East—largely as a consequence of the Third World War. Acts of rape, violence, torture, prohibitions, and the denial of women's identities continue unabated in this region. Alongside these oppressive policies, there remains a persistent alliance between religion, the state, and patriarchal culture.

Despite these conditions, women's resistance and struggle persist. In the development and implementation of these policies, we consistently observe efforts aimed at eliminating and combating the so-called "rape culture"—a culture that normalizes sexual violence and discourages accountability for perpetrators. This normalization has enabled the continuation of rape culture through various means, forming an integral part of the systemic violence against women.

In this context, education, organization, and collective action can serve as a frontline defense against rape culture. Moreover, protecting one another and assuming responsibility for one another constitute essential pillars of an ethical and political society.

It can be said that resolving the woman question is one of the fundamental criteria of a democratic society. The leader, in his evaluations, speaks of the "free woman culture"—a culture that can be realized by overcoming patriarchy, deconstructing the enslavement of women, and continuing the path of resistance and struggle against oppression and femicide.

Although women have been on this path for a long time, the road ahead remains long and arduous. Nonetheless, the construction of consciousness based on equality and self-determination has the potential to lead society toward true equality and free coexistence.

a.k

ANHA