JINWAR Free Women’s Village is an ecological women’s village in the heart of Rojava. The village is ecological because it is built by hand using traditional building methods out of kerpiç – straw and mud that is baked in frames in the sun to make bricks. The construction of the women’s village started on March 10th, 2017, right after the 8th March international women’s day celebrations, and opened its doors to the residents and workers on November 25th, 2018, the international day against violence against women.
Women and their children live in the village – some have escaped from abusive families, others have been widowed in the war, and others are there only because they wish to live a communal life with other women. The village has 30 homes, a school, a bakery, a natural health centre, an academy, and a small shop. It has a communal economy based on ecological agriculture and all projects are run collectively. Every woman who settles in the village can participate in the village council and help plan the village life. Jinwar women can collectively bake their bread in the bakery or cook and eat in the communal kitchen. Men visit and help with work in the village, but only women and children live there, and only women are allowed on the council.
"Jineology organizes itself on the basis of many issues such as politics, economy, diplomacy and education. Through the communes, assembly, university, and media, we were able to reach out to women," says North-East Syria Jineology Spokesperson Hena Davud.
Since the early years of the revolution, many internationalists and comrades from the region have given enormous efforts to improve this situation. For this reason, Lêgerîn Magazine talked with Xweza about the importance of medical work in the revolution.
This thesis looks into the anticapitalist economy and the organization of social relations in the context of the revolution and autonomy of Rojava (Kurdistan-Syria); it questions both the limitations and the historical problems of the phenomenon of Revolution as such, and the conflicts and contradictions that have emerged in this process.
This work also feeds off the conflicts and contradictions I have constantly felt as a “political subject” who wants to change the world, especially through my experience in the Kurdish struggle and the Kurdish Movement. For this reason, every question I ask and try to answer in this thesis—given that it refers to a certain extent to the Kurds, Rojava, and the world in general—involves my own subjectivity.