March 8 became name of women’s resistance – Şehrezad Xelat

Whenever injustice, oppression, and tyranny appear somewhere, resistance becomes the most natural response. Since oppression was directed at women and their rights were taken away, resistance also began with women. Ancient tyrants attacked the essence of womanhood—mothers were killed, brothers were murdered, the mother-goddess and her children were kidnapped, and their crops and lands were looted. Yet women never bowed their heads and never accepted the injustice imposed on them.

Resistance has therefore become one of the strongest characteristics of women. Since the Neolithic revolution, women have resisted domination and defended free thought and philosophy—from Inanna, who resisted to restore values seized by En, to Hypatia, who defended free philosophy. From Diotima, whose ideas inspired women’s voices, to Clara Zetkin, who became the voice of working women; from Zenobia, who rejected humiliation and became a symbol of national spirit, to Sara (Sakine Cansız). The voice of women’s resistance rises from the depths of history to the present day and has never been silenced.

When we look at history through women’s eyes, we find hundreds of thousands of women whose names remain unknown. They wrote heroic chapters in history without their names being recorded. Yet their spirits live in our hearts and minds. Without this great women’s resistance, social and human values would not have survived until today, because women themselves built and protected these values.

For women, every day of the year is a day of resistance, and March 8 is one of the days that symbolizes this struggle.

Some may think the term “working women” refers only to women working in factories. But in reality, women everywhere are workers. Through their daily labor they organize life, nurture children, and sustain families and societies. Their effort and connection to life give women their true beauty and strength.

Led by Kurdish women, every day of the year has become a day for women. Kurdish women have become an organized force—fighters, activists, diplomats, and politicians. The women’s revolution in Rojava echoes the voices of historical female figures and contemporary Kurdish women activists.

To protect the achievements of the women’s revolution, the concept of “essential protection” has emerged as a guarantee for women’s dignity and life. Although it is sometimes interpreted in a military sense, it also represents legal and social protection for women’s rights.

In Rojava, institutions and organizations dedicated to women have been established to promote equality and social freedom. Systems such as women’s houses (Mala Jin), reconciliation committees, and women’s justice institutions aim to protect women’s rights legally and socially. These mechanisms help women who face injustice and may not know how to defend their rights.

If necessary, women’s institutions can even file legal cases against perpetrators to protect women. Laws have also been enacted to protect women’s rights within society and the family, such as protecting motherhood rights, banning forced marriage and child marriage, ensuring equal inheritance rights, and combating domestic violence.

In addition, the social contract adopted principles based on equality and freedom as the foundation of a shared life. It relies on standards that ensure women’s will and participation in all areas of free communal life.

The co-presidency system in the administrative structure of Rojava is considered one of the fundamental pillars that guarantee women’s presence in decision-making centers and positions of social responsibility.

In the same context, institutions such as the Sara Organization work directly to combat violence against women. Meanwhile, the artistic activities carried out by Zêrîn Hîlala (Golden Crescent) aim to strengthen the culture of revolutionary free life.

On the other hand, Jineology (Jineolojî)—the science of women—seeks to raise feminist awareness and conduct research into women’s history. It uncovers the truth of women’s identity that remained hidden for thousands of years in the darkness of history. This approach returns women and men to their human essence and defines the standards of the “free man and free woman” within the project of free communal life. Through the philosophy of “Woman, Life, Freedom,” the path of the women’s revolution is illuminated.

From the perspective of the Jineology Academy, the attacks that occurred in Sheikh Maqsoud and Ashrafieh neighborhoods demonstrated that scientific and legal struggle cannot be separated. If Jineology defines itself as the science of women, then it must document, record, and investigate the immoral and illegal practices committed during wars against women, children, and society. The mission of science is to illuminate truth and open the path toward a free and just life. Science should not only develop theories but also give concrete form to free life.

Based on this understanding, two studies were conducted:

the first on illegal practices against women during war,

and the second on war crimes committed against children.

Despite the difficulty of collecting documents because of war conditions, the two reports revealed many important facts.

At the Jineology Academy, we have adopted a clear stance: we will not retreat from scientific and legal struggle based on awareness and knowledge. As the science of free women and enlightenment—and as a force supporting the success of the women’s revolution—we will carry out all responsibilities placed upon us.

We firmly believe that science must not remain confined to book pages or behind university walls. Science must exist within life itself, deep in society. Only then can it fulfill its true mission and role.

ANHA