On 30 July 1996, Zîlan, a female PKK guerrilla, detonated a bomb in the middle of a military parade in Dersim. Beforehand she sent a letter to the exiled party leader Abdullah Öcalan in Damascus that stated: I want to be part of the total expression of the liberation struggle of our people. By exploding a bomb against my body I want to protest against the policies of imperialism which enslaves women and express my rage and become a symbol of resistance of Kurdish women. Under the leadership of Apo [Öcalan], the national liberation struggle and the Kurdish people, will at last take its richly deserved place in the family of humanity. My will to live is very strong. My desire is to have a fulfilled life through a strong action. The reason for my actions is my love for human beings and for life! (Letter excerpt, Zîlan 1996) 1
Jineolojî, the women's science proposed and developed by the Kurdish Women's Freedom Movement, has become central to its transnational organizing both in the Middle East and in Europe and the Americas. Activists in the Kurdish women's movement critique positivist and androcentric forms of knowledge production as well as liberal feminism. They instead propose Jineolojî, which aims to rediscover women's histories and restore women's central place in society. Based on a series of interviews with Kurdish women involved in developing Jineolojî, this article first situates Jineolojî within wider transnational and decolonial feminist approaches and then draws out the main ideas constituting Jineolojî. We focus on the ways Jineolojî speaks to ongoing discussions within transnational feminist knowledge production. Our article critically assesses the claim of Kurdish women activists who present Jineolojî as a new science and paradigm that goes beyond feminism while developing our argument that Jineolojî represents an important continuation of critical interventions made by marginalized women activists and academics transnationally. Moreover, our article illustrates that Jineolojî provides a helpful ideological underpinning for and epistemology of Kurdish women's political struggle for gender-based equality and justice.
As anthropologists increasingly embark upon the study of the international sphere, this often builds on different forms of engagement within and around organizations, processes, and institutional corridors. The co-authors, building upon a round table exchange, address the advantages and dilemmas of anthropological engagement in the field of international governance, including humanitarian work, diplomacy, international organizations, the Swiss federal government, NGOs, and multinationals.
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