Self-defence, organisation and struggle to 25 November (23) 

2024-11-23 12:36:02


	 

	 

	 

	 

	‘Jin jiyan azadî is the call for freedom that we all echo’

	 

	Melek Avcı

	 

	ANKARA - Describing the women's resistance in Balochistan, Dur Bibi said that the unrestrained brutality of the nation-state is deepening and added: ‘This common pain and struggle unites us under the same slogan. ‘Jin Jiyan Azadi’ reflects the pain we share and the call for freedom that we all echo. We will continue to be inspired and inspire others.’

	 

	Women's voices rising all over the world reveal the strongest line of resistance of the women's movement in the last century. Women's self-organisation, self-defence, the effort to build their own science and the will to lead in the struggle have turned into a universal struggle for freedom. The Kurdish Women's Movement, which brings all these values together and embodies them in a universal slogan, continues to be a source of inspiration in the fight against violence against women and in building the women's liberation movement.

	 

	This pioneering role of the Kurdish Women's Movement is growing and flourishing by creating its own dynamics and unique conditions in every geography. Even though the forms of violence, occupation and oppression change, the demand for women's freedom still echoes around the world with the same echo. As Balochi activist Dur Bibi expresses, the universal voice around which we all unite today and cry out for freedom is undoubtedly: ‘Jin, Jiyan, Azadi’.

	 

	In this part of our dossier, Baloch activist Dur Bibi talks about the women's resistance in Balochistan and the universalising women's struggle.

	 

	
		“Women activists face more pressure as they are sometimes approached by state forces and forced to work for them. From this pain and vulnerability has emerged a sense of resilience and strength among Baloch women.”


	 

	*What are the types of violence you face in your country and which types of violence do you struggle with the most?

	 

	Occupation itself is a form of violence. It is not just the land that is occupied, but also our language, culture, traditions, and sense of identity. In Pakistani-occupied Balochistan, we face a constant assault not only on our human rights but also on our cultural existence. This includes human rights abuses, cultural degradation, and the suppression of our very identity. Since around 2009-10, the issue of enforced disappearances has become widespread here. Any educated person, activist, or even an ordinary Baloch who knows and asserts their identity can be targeted and made to disappear, anytime and anywhere. 

	 

	

	 

	The situation is so severe that families often have no idea if their missing loved ones will ever return, or if they’ll end up receiving a mutilated body instead. This tragic reality has traumatized our communities, especially women, many of whom suffer from the intense psychological impact of these disappearances. However, from this pain and vulnerability, a sense of resilience and power has emerged among Baloch women. Our cultural dress, which is distinctly different from Pakistani attire, is also subject to ridicule and disrespect. The Pakistani media, as well as ordinary people, often mock our traditional clothing, pushing a narrative that wearing these outfits makes us appear uneducated or subservient. While this mocking is usually not done publicly, it happens regularly on an individual level, making Baloch people feel alienated in their own homeland. 

	 

	Also, Pakistani forces frequently raid homes and intimidate women, sometimes even abducting them. Women activists face added pressures, as they are sometimes approached by state forces and coerced into working for them. All of these actions aim to weaken and undermine our identity, making it increasingly difficult for us to preserve our culture and uphold our sense of who we are as Baloch people.

	 

	
		“If you come from an occupied territory such as Balochistan, you may also face discrimination that limits access to opportunities and may be treated as ‘less than human’. The nature of violence against women may have changed, but its existence has taken a new form and deepened.”


	 

	* Looking at the period since 25 November 1960, has there been any progress in the world to prevent violence against women, or has the violence deepened?

	 

	This includes psychological violence tactics. Across different regions and states, no government has been fully democratic or effective enough to prevent violence against women since November 25, 1960. While the forms of violence have evolved over time, the violence itself has remained or even intensified. In many societies, especially in South Asia and the Middle East, a woman’s value is often still linked to her ability to bear children. If she cannot, she is seen as “incomplete.” 

	 

	This mindset persists even when women are educated and part of the workforce. Additionally, in South Asia, there is an expectation that if a woman works before marriage, she will be required to continue working after marriage, regardless of her choice or circumstances. This expectation itself can be a form of social pressure and control. These are forms of violence that extend beyond individuals to include societal norms and state practices. For example, a state may not offer jobs based on merit, and if you are from an occupied area like Balochistan, you may be treated as a lesser human being, facing discrimination that limits access to opportunities. The nature of violence against women may have changed, but its presence has only deepened, taking a new form. 

	 

	
		“Baloch women have become leaders in the struggle for justice and sovereignty and their voices are stronger than ever.”


	 

	*How do you combat these forms of violence? 

	 

	Occupation has shaped our political ideology, and in turn, politics has given us strength. Women in Balochistan, whether under Pakistani or Iranian control, have become more politically active and empowered over time. In past years, if state forces abducted a Baloch family member, they would threaten the women in the household to stay silent, so that even the neighbors might not know someone had been taken. But now, Baloch women know how to resist; they speak out for their loved ones, challenge the occupation of their land, and defend their national identity. 

	 

	The China-Pakistan Economic Corridor (CPEC) is an imperialist project, with China entering our region for strategic purposes, despite knowing that Balochistan is occupied and that the Baloch are in conflict. The movement against CPEC, the campaign for Baloch Missing Persons, and resistance to state-backed death squads are just a few of the critical social issues led by Baloch women. These women have become leaders in the fight for justice and sovereignty, and their voices are stronger than ever.

	 

	
		"Although the forms of violence are different, the oppression itself remains the same in every region, from Balochistan to Kurdistan. This common pain and struggle unites us under the same slogan. ‘Jin jiyan azadî’ reflects the pain we share and the call for freedom that we all echo."


	 

	*I would like to ask, after the murder of Jina Mahsa Emini in Iran, the world heard the slogan ‘Jin jiyan azadî’. It spread universally from Kurdistan, Iran and India to the whole world. We can say that women almost clung to this philosophy.  What do you think was the magic of this slogan and what was the difference?

	 

	The slogan “Jin Jiyan Azadi” was chanted in Kurdistan and then in Iran as “Zan Zindagi Azadi” (Woman, Life, Freedom) and has since spread from Iran to Turkey to India, uniting people facing state violence. While the forms of violence may differ, the oppression itself remains the same across regions—from Balochistan to Kurdistan. State violence knows no gender; its brutality has no boundaries. The Iranian state killed Mahsa Amini and thousands of others, just as the Pakistani state has taken the lives of Karima and many more. In Turkey, too, countless women have been victims of state violence. This shared suffering and struggle are what unite us under the same slogan. “Jin Jiyan Azadi” reflects the pain we share and the call for freedom we all echo. 

	 

	This movement universally defends women's organisation and solidarity. The Kurdish women’s movement against ISIS and the oppressive Turkish state has inspired movements worldwide. While women holding weapons isn’t new, the Kurdish liberation movement brought the concept of women in armed struggle into the global consciousness. This has influenced resistance movements from Sudan to Balochistan. As a Baloch, I can especially relate, as Baloch women have also taken up arms against the oppressive state of Pakistan. Figures like Shari Baloch, Sumayya Baloch, and Mahal Baloch have recognized that life is small in comparison to the struggle for liberation. Much like Shaheed Zilan, they understand that if they had more to give than just their lives to resist a fascist state, they would give that as well. Baloch woman is active into politics and social movements since 2007-8 but woman with weapon is since 2020. Our movement took this inspiration from other movements of the world which includes Kurdish Movement as well.

	 

	
		“Eventually the spirit of resistance rises. The global visibility of these women's struggles emphasises a very important point: women are not objects or objects of pleasure, but powerful agents of change and resistance.”


	 

	*Today, the Iranian regime has sentenced many women to death and imprisonment. We see a great resistance against them. What do you think about this? Can we say that women's resistance is an inspiration to the whole world?

	 

	Yes, women’s resistance in Iran is undoubtedly an inspiration to the entire world and to women everywhere. The Iranian regime has sentenced hundreds of women to death or imprisonment simply for demanding basic freedoms and justice, a brutal reflection of its oppressive policies. This systematic targeting of women is a part of the state’s fascist approach, aimed at suppressing voices that challenge its power. In the face of such repression, the courage and resilience of these women highlight the essential role of resistance. It’s a reminder that freedom cannot be forced out of reach by oppressive laws or regimes; eventually, the spirit of resistance rises above. The global visibility of these women’s struggles also emphasizes a crucial point: women are not objects or instruments of gratification—they are powerful agents of change and resistance. This resistance inspires not only women in Iran but also people around the world who witness this fight for human dignity and freedom. It serves as a powerful example of how women, even under the harshest conditions, can lead transformative movements, proving that women’s struggles are integral to the broader fight for justice everywhere.

	 

	
		“Women draw strength and inspiration from each other, just as movements draw inspiration from each other. Colonialism has changed its form, but colonial attitudes still exist.”


	 

	*Why do you think women's organised struggle is important? Is it possible to make the 21st century the century of women?

	 

	Women’s organized struggle is essential because women are integral to the world, and no movement can succeed without their participation. When the oppressor does not differentiate in targeting us, why should we differentiate in resistance? Women draw strength and inspiration from each other, just as movements draw inspiration from one another. Therefore, women’s movements must continue to organize and unite to resist oppressive states and mindsets. It is entirely possible to make the 21st century the century of women. Although colonialism has shifted in form, colonialist attitudes still exist. Yet, women today are more mobilized and politically aware than ever before. They understand their rights and are determined to assert them. As this awareness grows, women will continue to rise, day by day, with greater strength and unity. 

	 

	
		“Women play a central role in this struggle, not only as supporters, but also as leaders and key activists. We will continue to be inspired and inspire others.”


	 

	 *What will you do in your country this 25 November?

	 

	We will continue the resistance in the form of writings, politics, mobilising the masses and in the mountains. In resisting oppressive and fascist states, we must continue to stand firm, recognizing that resistance is crucial to preserving our freedom and identity. Women play a central role in this struggle—not only as supporters but as leaders and key activists. Throughout the world, women have shown that they can be powerful political voices, skilled organizers, and inspiring leaders, driving movements that challenge injustice and demand equality. From protests to political arenas, women’s leadership has proven to be both resilient and transformative. Women also show that they can take up arms when necessary to defend their rights, communities, and identities, and this strength is visible in resistance movements, especially in Kurd Movement. We will continue to take inspiration and inspire others.