writes Elif Kaya for Yeni Özgür Politika.he language we use is developed by our philosophy of life and by our action in our daily lives. In order to find out the meaning of our existence, it is enough to take a look at the language we use every day, for the language derives its strength and quality from the link that connects our ideology with life,”
For this reason, language is an important field of study and struggle in the Kurdish freedom struggle. In similar manner in which social relations are analysed and defined from the perspective of freedom, language is analysed.
Language is of significance for all social revolutions because language plays a crucial role in the reconstruction of social relations as well as in the expression of what is envisioned.
Therefore, ‘naming’ and ‘describing’ is like a divine power. With what is included and excluded, concepts set limits to human life and thought, put a distance between them or bring them closer. In other words, to define the phenomenon is, in a sense, to describe its spirit and the two must be holistic.
For example, defining a free equal relationship as a “husband-wife” relationship is different from a hevjin one (the life of partners who are equal to each other): the two are completely different situations. While the first refers to power-oriented, property-based relationships, the latter refers to an equal, collective relationship.
The freedom movement, which gives new meaning to concepts that have lost their soul or brings forth new concepts that make it possible to define social relations on the basis of freedom, has created an important literature on the subject. (…)
‘Criticism’ and ‘self-criticism’ have ceased to be concepts that only express failures and have gained a meaning that includes purification, holding a mirror up to each other, developing and acting together.
That is, by deepening the meaning of the concept, ‘criticism’ and ‘self-criticism’ were discussed as a functional method for change and transformation.
Analysis has gained meaning as a concept that expresses the collective action process that enables one to recognise and define its existence. It has evolved into a process that examines people socially, politically, psychologically and historically and to invite them to leave behind their backward, traditional and slavish aspects and move forward together. (…)
“Hevjiyana Azad” (Kurmanji for hev – together, jiyan – life and azad – free. It is a concept taken from the philosophy of Abdullah Öcalan. It means “living together in freedom”)* is a new concept that emerged from the idea and search for the reconstruction of social and gender relations based on freedom.
The most original of these concepts and the one that offers a new perspective on life is undoubtedly “Xwebûn” (Kurmanji for xwe – self and bûn – to be and to become). The word means “becoming yourself.” It is the process of reaching our true selves as individuals who are also part of a collective whole.
Xwebûn expresses the process and action of moving towards our own essence, starting from ourown existence.
It is the overcoming of human alienation from one’s roots and existence and reconnecting with one’s existence on the basis of freedom. In summary, Xwebûn is a basic concept that guides and leads us in the struggle for freedom.
As the freedom struggle unfolds its culture of life and philosophy, it continues to build its language, brick by brick …
* Source for the definitions of Hevjiyana azad and Xwebûn can be reached via this link.