The evolution of science about women
It is the first step towards real sociology. (Abdullah Ocalan – Sociology of Freedom)
Science, politics, ethics, and many other social institutions have predicted that the twenty-first century will be the century in which women’s freedom will triumph. This assessment is based on the rise of women’s struggles around the world and especially in Kurdistan. The struggle of women for freedom became the main dynamic of the struggle for social freedom. Now that women’s freedom, as an indicator of the freedom of the whole of society, may advance more than ever, it is time to scientifically document all the social values that arose in this struggle.
Women’s science – genology – defines itself as a social science that reflects the reality of the present. Jineoloji is a concept of Kurdish origin. It consists of two words sin – woman – logi (logi) – science. Kurdish people’s leader Abdullah Ocalan first used this concept in 2008 in his book Sociology of Azadi (The Sociology of Freedom). In it, he explained why this concept was needed:
The reference to women in the masculine discourse that characterizes the social sciences, like any other field of science, is a propaganda approach, quite far from reality. The true status of women is obscured by this discourse, perhaps forty times, just as the history of civilization obscures the realities of class, oppression, exploitation and torture. Rather than feminism, the concept of genologo (women’s science) may be more appropriate to achieve its goal. (p. 226)
This perception caused an important discussion within the Kurdish women’s liberation movement. After these discussions reached a certain level, during the 2011 8th Congress of the Party for Women’s Freedom in Kurdistan (PAJK), a working group was formed that would play a fundamental role in the development of jineolojî. This working group initially focused on the question of why the need for women’s education arose and how best to meet this need. Although the discussion initially began in the revolutionary academies in the mountains of Kurdistan, from the beginning Jinologo was directed at the entire community and gradually spread into the community. Currently, Ginoluîyi committees are found in all four parts of Kurdistan, as well as in Europe and Russia.
In our meetings we begin to question the relationship between science and our organizational capacity, between science and society. We ask you the same questions: Why is there so much distance between science and society today?
Why is the relationship between science and society so weak? Social sciences claim to look for solutions to social problems. But they study social nature as a dead, fixed phenomenon. Why weak relationship between science and ethics? Thus there are many questions to ask.
We look forward to answering these questions while clarifying the need for jineolojî. This series of articles answers the question of why the birth of a feminist science is needed and for the development of knowledge structures, methods and areas of application on the basis of the conceptual and institutional framework of jineolojî.
We hope you will find answers to your questions about the relationship between science and society, the methods of Jinologo, our criticisms of science’s relationship to power, and our relationship with other schools of thought that strive for female freedom. We hope that it will also become clear how jineolojî’s approach differs from that of these other schools of thought.
Most importantly, the knowledge collected in this series of articles is based on the lived experience of the Kurdish women’s liberation movement. Knowledge that comes from the daily practical experiences of the movement. These first-hand experiences are the main source of knowledge and inspiration.
First of all, let’s answer the question: why teach women? The jineoloji guidelines flow from answering this question. We believe that even at this point, when this new science is in fact still in its infancy, it will fundamentally change the social sciences.
We believe that the scientific analyzes of jineoloji will be a progressive step in the renewal of conceptual thinking, and in this way social institutions can be given a liberating interpretation. In addition, we believe that this initiative will strengthen the global links we enjoy with women’s movements around the world and expand the scope for discussion.
Jineolojî seeks to bring about change not only by redefining women, but also by critiquing the state, power structures, institutions, and ways of thinking associated with these power structures. In this way, jineolojî can play a crucial role in building democratic modernity as an alternative to capitalist patriarchal modernity. For this reason, the Kurdish women’s liberation movement attaches great importance to the development of the genologist and why we are morally, politically and intellectually committed to it.
In the first part of this series of articles from the information folder of Jineolojî Committee of Europe with the titlegenologyFirst, we’ll define science. We study and criticize the relationship of the social sciences to power that characterized its creation and institutionalization, as well as the way in which positivism has permeated science and has caused fragmentation in social structures. We aim to answer questions such as “How did the relationship between the social sciences and power develop and how did this relationship distort female ontology?” and “What exactly do we mean when we say that methodology in the social sciences is problematic and change is needed?
In the second part, we evaluate the basics of jineoloji. We include the practical experiences of the Kurdish women’s liberation movement that formed the basis of this scholarly initiative. We present our assessments of women’s resistance around the world, the experiences of class struggle and national liberation movements. We sought to answer questions such as “What is the significance of jineolojî in the model of democratic modernity?”. The relationship of Jinologo to the sociology of freedom will also be discussed and we will try to explain the position of Jinologo within the confederal system of women and within the ideological party. Finally, we will consider feminist approaches and the ways in which we fit in differ.
The third part will be devoted to jineolojî methods. We hope you’ll find answers to questions such as “What methods does Ginolo suggest to go beyond the positivist approach in the social sciences?” , and “What are the methods for evaluating knowledge and strengthening the relationship between science and society??
The fourth part deals with the relationship of genology to the social sciences and the proposed fields of genology’s work.
We hope that while reading this series of articles, you will feel the same enthusiasm we did when the concept of jineoloji was conceived and developed. We hope you, like us, will feel motivated to challenge your own thought processes, patterns, and boundaries. If so, then we are on the right track, because jineolojî represents a radical rejection of current mental boxes. If the radical criticisms of jineolojî were acknowledged, society would change just as much. It will provide an answer to deep social crises. It will flow into the world of women when the river finds its branches. Self-aware women represent their hope for the future and their numbers will increase as Ginolo grows.
Source: Information foldergenology‘ From Jineolojî Committee of Europe