Sakine Cansız, (1996-1997, 2015), Sara. Prison Memoir of a Kurdish Revolutionary, Translated and edited by Janet Biehl, Pluto Press, London, 2019
«Sakine Cansız with unidentified women prisoners at Çanakkale, c. 1990.» (p. 317)
In italiano: Sakine Cansiz (Sara), Tutta la mia vita è stata una lotta, Vol. I (2014), Vol. II (2015), Vol. III (2017), UIKI Onlus – Ufficio di Informazione del Kurdistan in Italia
Am I the only one who pictures the pro-islamic republic students in the school after islamic republic's fall ? Like ... It would be a bliss to force them to study history, our history! Real history! Where Iranians didn't accept Islam with open arms but were forced brutally by Muslims, every single cruel thing they did will be in our books , and they have to write the truth with their own hands on exams .
They have to repeat their names "mahsa", "Nika","Kian","khodanoor","armita","Sarina","Nadia" , "asra" , "keyvan","sepehr" ,"hadis","aylar"and "mehrshad" and...so many other names .
They will say those names.
Thousands of names will be shouted in those classes and we will tell our stories, our braveries and you will sit and listen, you will listen
The teacher will ask you about the dictators and you say your leader's name .
And you will say
How he was struggling to survive our rage , failed and got killed.
And year after year , that day will be celebrated.
You will say how your heroes who are called "soldiers of god" ran off to neighbouring countries from our wrath , and you will look in the eyes of the history teacher and tell her everything.
persian women took the killing of a kurdish woman and the resulting jin jîyan azadî movement, inherently kurdish in its origins, and portrayed it to the world as theirs instead of acknowledging where it came from. it will never not make me angry
Muslim women students experienced the hijab ban as a denial of their autonomy and agency. As the PUCL team listened to the Muslim girls’ stories close up and large, what became clear was that for them, the hijab is a visible carrier of their self-identity and a way of remaking their own world by freely negotiating with their culture’s normative values and practices. However, they have also had to struggle with their teachers’ negative assumption that they are unaware of being oppressed by their own faith and by a community that does not value education for women. Journalists and political leaders repeatedly asked, “Are they coming to college for studying or for their religion? Let them go to their madrasas if they want to prioritise the hijab.” In insisting simultaneously on their right to education as well as the right to wear the hijab, they are confronting the dominant discourse on the hijab that has obstructed their educational possibilities that have in recent years opened up in Karnataka. In doing so, they are invoking an alternative discourse of gender justice. In this respect, their struggle is at one with the rallying cry ‘Jin, Jiyan, Azadi’ (Women, Life, Freedom) of Iranian women who are protesting the custodial killing of Mahsa Amini, a young woman, by the notorious Iranian ‘morality police’ for wearing her hijab ‘too loosely.’ The slogan ‘Jin, Jiyan, Azadi’ originates in the Kurdish resistance movement in Turkey and reflects similar struggles of women for complete autonomy and liberation. As Apoorvanand and Alishan Jafri argued, ‘Though the contexts of the protests in Iran and India are different, women in both countries are making the same statement. They are telling the state that they want to live their lives as free, thinking individuals – not as dull identical clones. In both cases, it is a battle between individuals and the state for ownership of the self.’
People's Union of Civil Liberties, 'Closing the Gates of Education: Violation of rights of Muslim women students in Karnataka'
Kurdish voices are always ignored in centralist Persian dialogues, Kurdish people are 10 percent of the Iranian population who paid a big price in the Jina Revolution movement in the past year until now; however, they have been put in the corner to be invisible by Persian supremacy and right-wing nationalists. The inputs of the Kurdish community including intellectuals, human rights activists, and artists, are observable and nobody can deny the Kurdish role and Kurdistan!
Thrilled I'll be performing a Kamāncha recital at the forthcoming event to emphasize the voice of Kurds and primarily supporting the Woman Life Freedom Anthology Fundraiser which is organized by Banoo Zan and Cy Strom at Toronto's Tranzac Club on Tuesday, October 24.
Very much look forward to seeing Kurdish friends and activists there!
Frau, Leben, Freiheit - ژن، ژیان، ئازادی - Jin, Jiyan, Azadî, Ein Abend zur Unterstützung der #Freiheitsbewegung im #Iran, #Lingen, #Kunsthalle, Sa 19.Aug. ab 18 Uhr
Frau, Leben, Freiheit – ژن، ژیان، ئازادی – Jin, Jiyan, Azadî,
Vortrag und Spendenabend zur Unterstützung der Freiheitsbewegung im Iran
von Frauen helfen Frauen Emsland eV
Lingen (Ems) – Kunst-/Halle 4, Kaiserstr. 10a
Samstag, 19. August, 18 Uhr
Eintritt: frei – Spenden erbeten
Anmeldung notwendig: info(at)fhf-emsland.de
Les manifestations se poursuivent en Iran et au Rojhilat
Les manifestations contre le régime des Mollahs se poursuivent au Kurdistan oriental et en Iran, malgré le froid et la répression étatique.
À l’occasion du 77e anniversaire de la fondation de la République du Kurdistan le 22 janvier 1946, les manifestations se sont poursuivies au Rojhilat (Kurdistan oriental, Iran) sous le mot d’ordre « Jin Jiyan Azadî » (Femmes Vie Liberté).
Un groupe de…