Aziz Tunç said that Abdullah Öcalan’s ‘Democratic Communal Union’ offers the region’s peoples a shared life based on equality, freedom, and peace.
Researcher-writer Aziz Tunç shared his views with ANF on Abdullah Öcalan’s “Democratic Communal Union” model. Tunç said this proposal is not merely a political system suggestion, but a deeply rooted way of life distilled from the historical, cultural, and social heritage of Mesopotamia.
Tunç emphasized that this model is based on the values of solidarity, sharing, and peace that live on in the historical memory of peoples, and stated: “This proposal is a call, in the face of the existing nation-state mentality and the crises caused by capitalist modernity, to build a new life with the peoples’ own strength, on the basis of women’s freedom and ecological awareness.”
Tunç pointed out that Mesopotamia is a geography where humanity’s deep historical past has unfolded, noting that every transformation either took place here or deeply affected the region: “In the earliest periods of humanity, today’s values and institutions did not exist. Many concepts and institutions emerged on these lands. The saying ‘History begins in Sumer’ is no coincidence; the Sumerians lived in Mesopotamia.”
He also noted that social life at the time was communal, lived in solidarity against natural disasters and dangers. In this period, when there was no private property, women held a decisive position in social relations and social divisions had not yet emerged.
Aziz Tunç said that the essence of communal life is sharing and solidarity, which is not a choice but a necessity for survival. He noted that with the Neolithic Age came major transformations, such as the start of agriculture, the making of tools, the domestication of animals, and the development of trade, which also took place in this geography.
He pointed out that the first religious beliefs also emerged here, adding that over time women’s influence weakened, private property developed, and social contradictions deepened. With these changes, institutions of oppression and exploitation were formed. Tunç emphasized that throughout Mesopotamian history, there has never been a shortage of resistances defending communal values.
He also highlighted that social groups unwilling to accept the subjugation of women and the destruction of communal life would rise up against tyranny whenever they had the chance. He recalled that movements such as those of Mazdek, Babak, and the Qarmatians fought for equality and justice.
Tunç said, “Communal society has left deep marks on the historical memory of this region. Wanting a more just and equal future today is the most natural human stance. Mr. Abdullah Öcalan’s democratic communal union project is also in harmony with this historical and social fabric.”
There is a need for a democratic communal union
Tunç evaluated the solution perspectives offered by the approach developed by Abdullah Öcalan to today’s political and social crises: “Let us try to answer this question without forgetting the historical reality we have just outlined. We need to understand why Mr. Öcalan does not simply say ‘communal society’ but instead says ‘democratic communal union.’ Although the communal society of ancient times was one in which a shared way of life existed, in the final analysis it led to a primitive outcome.
In this case, the communal society to be designed and created today must contain the democratic values that humanity has developed. In other words, today’s communal society must be democratic. Otherwise, as in ancient times, it will not be easy to ensure that today’s social structure is egalitarian and just. This is because, unlike in ancient times when communal society was a necessity, there now exists the enormous obstacle of capitalist modernity.
Secondly, in the concept of ‘democratic communal union,’ there is an emphasis on ‘union.’ Without unity, a democratic communal society cannot be created. Over the course of thousands of years, the societies living in this geography have changed ethnically, religiously, socially, and politically. These differences have caused societies to become weakened in the face of dominant powers.
Yet, in the face of highly strengthened capitalist forces, the coming together of those who stand for communal values has become a necessity. Therefore, there is a need for a communal structure that is both ‘democratic’ and ‘uniting’ in other words, a ‘democratic communal union.’
This structure offers the following perspectives for today’s problems: Firstly, it aims to eliminate the oppressor–oppressed relationship between social differences and, consequently, the contradictions that lead to wars and conflicts. No social difference will see the need to destroy the other in order to survive; differences will become each other’s guarantee.
Secondly, women’s freedom will include half of society in the process as an active and productive force, which will strengthen social peace.
Thirdly, with the goal of an ecological society, a life in harmony with nature will be built; thus, the destruction caused by capitalist modernity will be limited.
Kurdish People’s Leader Abdullah Öcalan envisages this system not only for the Kurdish people but for all the peoples of the region. He defines the regional “Democratic Confederalism” model as being under the roof of a ‘moral and political society’ and as ‘the defense of the essence against history, persistence in multi-ethnic, multi-cultural, and diverse political formations is history.’
In this context, Democratic Confederalism carries the same meaning as ‘democratic communal union.’ Mr. Öcalan’s assessments that, like the empires in history, states were ‘confederal rather than centralized’ and that “the state is neither eternal nor perpetual” also form the historical basis of this idea.’’
Tunç described the Democratic Communal Union model as the reconstruction of the cultural and historical memory of peoples, and continued: “The Democratic Communal Union will be the adaptation of humanity’s past communal life to today’s conditions. This social life will influence people’s daily attitudes, behaviors, political actions, and thoughts, and thus the entire society. One of the fundamental values in the process of human becoming is mutual assistance. The same applies to concepts such as sharing and peace.
For this reason, values such as sharing, solidarity, communalism, and peace in the cultural and sociological codes of peoples are values that humanity has persistently preserved, embraced, and never abandoned throughout history. Because humanity has not forgotten these values, it has, throughout all of history, sought to realize the communal society in which these values prevail.
The ‘Democratic Communal Union’ model has always existed in the cultures and historical memory of peoples. That is why, in all the tales, religious rituals, and many details of social life, societies emphasize unity, solidarity, and sharing.
What Mr. Öcalan seeks to convey with the concept of a ‘moral and political society’ are the values expressed through the concepts of unity, sharing, and solidarity that live on in the cultural and historical memory of peoples. Despite so much evil, war, and conflict, the fact that humanity still upholds concepts such as justice, conscience, and equality is because these concepts have an indelible place in human consciousness.
The ‘democratic society’ proposed and sought to be realized by Mr. Öcalan is the social system in which these values take concrete form in life.”
A peaceful alternative to the nation-state
Aziz Tunç stated that the model proposed by Abdullah Öcalan aims to establish a social order in which peoples can live as equals, in freedom, and in fraternity against the capitalist–imperialist system: “In this system, there will be no exploitation, plundering of nature, enslavement of women, war, or conflict; the democratic values humanity has achieved to this day will be implemented at the highest level. In a communal order, all peoples and faith communities will be able to live together without trying to destroy one another.
Existing nation-states have, throughout history, sustained their existence through countless genocides and massacres, and have waged wars in the name of their own security. In contrast, in the ‘Democratic Communal Union,’ the existence of one people is made possible by the existence of another.
For this reason, this model is a genuine alternative to the warlike, genocidal, and nature-hostile nation-states. It is based on peace, coexistence with differences, the elimination of discrimination against women, and the protection of nature.”
Rojava experience
Aziz Tunç pointed to Rojava as the most concrete example of the applicability of the “Democratic Communal Union” model and continued:
“Here, Kurds, Arabs, Turkmens, Alevis, Sunnis, and many other different communities live together in fraternity despite all attacks and provocations. The people of Rojava protect themselves by forming their own self-defense force. This success is based not on external support, but on the resistance of the people.
In Rojava, women have taken an active role in every sphere of life, from governance to decision-making processes, and for the first time in the world, such a comprehensive women’s revolution has taken place. Peoples freely use their mother tongues, practice their beliefs without restriction, and production and sharing are carried out in a balanced and egalitarian way. Corruption and bribery are strictly prohibited.
Today, Rojava is an ‘island of revolution’ governed by its peoples. For this reason, reactionary forces and their supporters are trying to destroy it. Just as humanity once defended Vietnam and Palestine, today it must defend Rojava. Protecting the ‘Democratic Communal Union’ project and Rojava is the most revolutionary duty of our time
