The global crisis of the 21st century is not merely a temporary geopolitical instability, but an ontological moment of disintegration where Capitalist Modernity has reached its structural limits and attempts to violently restructure itself.

​The chain of conflicts marking this era must be understood as a Third World War conducted simultaneously across economic, political, cultural, and psychological planes, transcending the classical definition of war. The core axis of this war is the existential struggle between Capitalist Modernity, which institutionalizes domination, and Democratic Modernity, which socializes freedom.

​The fundamental philosophy of Capitalist Modernity is to create a political monopoly through the nation-state, an economic monopoly through industrialism, and a societal monopoly through patriarchal-chauvinism. This hegemonic tripartite structure has turned crisis into a form of governance, bringing right-wing and fundamentalist regimes to power and deepening violence, racism, and social fragmentation.

​Historical Leviathan and the Methodology of the Patriarchal Mindset

​The origin of the current war lies not in simple geopolitical interests, but in 5,000 years of Hierarchical and Statist Civilization. This is the process through which the male-dominant, patriarchal mindset (Homo Hierarchicus) transforms violence and domination into a methodology that legitimizes the reproduction of its power.

​This mindset, institutionalized since the Sumerian era, has coded violence not as a means but as an existential necessity of power. This ontological coding manifests in contemporary conflicts as the systematic targeting of women and children.

​The abduction, enslavement, and sale of women by fundamentalist organizations like ISIS (DAESH), Boko Haram, Taliban, HTS, etc., are not merely physical attacks but strategic psychological operations aimed at breaking the spirit of social resistance and establishing collective submission.

​Since women are the bearers of social values and morality, violence applied through the female body and identity targets the collapse of the entire social structure.

​Looking at historical references, the savagery in Roman arenas, the Witch Hunts in Medieval Europe (which were instruments of early capitalist/national states to suppress social consciousness and control women’s social productivity), and the systematic rape and murder in the contemporary Middle East prove the continuity of this masculine methodology.

​The fact that the first actions of radical right-wing regimes established post-war (Taliban in Afghanistan, Ahmed El Sharaa (Abu Mohammad Al-Jolani)’s regimes in Syria) are to usurp women’s rights (education, employment, dress) shows that the new power constructs its legitimacy through domination over women, and the seizure of women’s rights is a political tool for these powers.

​War as Crisis Management and the Desiccation of Conscience

​Capitalist Modernity uses war as a crisis management strategy because it is incapable of solving its internal crises. The objective of this war is not only to re-divide economic and geopolitical resources but also to occupy and commodify the ethical, moral, and social conscience areas that the system cannot control.

​The racism and chauvinism deepened by war consolidate the nation-state ideology, while the rise of religious nationalism sharpens social fragmentation.

​The greatest human loss in this process is the systemic silencing of social conscience. The systematic violence applied against Yazidis in Sinjar, Alevis in Syria, and other minorities disregards the values considered sacred by society.

​States and power centers remain indifferent to this savagery due to chauvinistic and pragmatic interests, while acts of massacre, looting, and occupation become normatively accepted. Even the discourse on justice and human rights is dragged into the domain of legitimizing war.

​The over 50 percent increase in femicides, rape, and trafficking of women in the last 15 years is a statistically and sociologically documented, undeniable reflection of this masculine, militarist system’s misogynistic ontology.

​Critique of Symbolic Action from the Perspective of Political Philosophy

​The reactions of global women’s movements against the current violence and destruction often remain at the level of symbolic actions confined to specific days. The fundamental problem with this approach is that the actions are limited to daily practices and incidents, failing to penetrate the roots of the patriarchal mindset that generates violence and domination.

​From the perspective of political philosophy, the patriarchal system has established a tripartite structure of domination built upon the nation-state ideology and capitalist modernity.

​Only temporary and limited struggles against this structure are insufficient to protect women’s gains and do not allow for the questioning of the system. Permanent liberation depends on the transformation of this mindset through continuous and comprehensive resistance in every field.

​Women’s Reality: The Epistemology of Life and Peace

​Against the masculine methodology of war, women’s reality (from the Jineological (Women’s Science) perspective) is positioned as the fundamental truth of a democratic and humane society. This is a structure that inherently rejects violence and destruction. All violence produced by the patriarchal mindset is not merely individual aggression but the result of a systematic mindset that naturalizes war and turns men into instruments of their own war.

​Women’s movements must make this masculine ontology of war visible and form a common will and single voice against this destruction aimed at all humanity.

​The unity and common stance of women represent not just gender-based solidarity but a historical will capable of changing the destiny of humanity. This historical responsibility invites women’s movements to form a political front against the wars of the 21st century.

​The Dialectic of Denial: The Double Domination over Kurdish Women

​The denial of Kurdish identity, mother tongue, and existence signifies the ontological negation of a society. This politics of denial has created a two-tiered domination over Kurdish women: the chauvinistic assimilation policies of the nation-state and the double pressure of feudal/male-dominant relations.

​The prohibition of the mother tongue has led to the exclusion of Kurdish women (in high rates such as 98%) from political, economic, and social life, ensuring the cultural isolation of the society.

​The struggle of Kurdish women targets these two-tiered mechanisms of oppression, forming the social practical domain of the Democratic Modernity thesis against both the denial of the nation-state and the institutionalization of the patriarchal mindset.

​The Theoretical Value of the Manifesto: Philosophical Guarantee of Freedom and Peace

​The Manifesto for a Democratic Society and Peace by the Kurdish People’s Leader Abdullah Öcalan is a radical challenge to the inadequacies of classical political philosophy (especially the theories of Machiavelli and Hobbes that view the state as the ultimate solution) and liberal democracy.

​The core thesis of the Manifesto is the rejection of the nation-state’s violence-producing structure and the centering of women’s freedom as the fundamental and unchangeable principle of social liberation. This is not merely a demand for rights but an ontological declaration that the social structure itself must be rebuilt on a women-based, egalitarian foundation.

​New Social Contract Theory: Transferring Power to Society, Not the State

​Classical contract theories are based on the assumption that individuals surrender some of their rights to the Leviathan (State) in exchange for security and order. The Democratic Modernity paradigm, however, reverses this theory, arguing that the state is inherently a structure that produces oppression and violence and cannot provide security (especially for women).

​In this context, Öcalan’s paradigm proposes a new social contract that transfers the monopoly of power back to social self-organization instead of the state.

​The fundamental unit of this contract is the Commune. Democratic Confederalism, established through Communes, rejects the hierarchical and vertical structure of the nation-state, distributing power to the cells of society. This transforms Rousseau’s idea of direct democracy into a practical social form that overcomes the hierarchy and patriarchal domination created by the capitalist system.

​Organized Woman: Institutional Guarantees and Epistemological Transformation

​In Democratic Modernity, political participation is not only about elections. It is a continuous and direct action spread across all areas of life. The organized woman transforms from a passive victim figure into an active political subject who reconstructs life and politics.

​The institutional and epistemological guarantees of this subjectification are:

​Jineology (Women’s Science): This is not just a gender study, but a critical epistemology developed against the methodology of male-dominant science and knowledge. Jineology re-reads the social and natural sciences from a women’s perspective, centering freedom and equality in knowledge and opening a third path.

​Co-chairmanship System (Parity): This system is not just equality in representation (quota) but a veto and balance mechanism that prevents the male-dominant mindset from monopolizing decision-making structures. Co-chairmanship aims to break hierarchy and ensure decisions are made with common will.

​Redefinition of the Security Paradigm: From State to Commune Transfer

​The realization that the State, the patriarchal order, and existing family structures cannot provide a secure space free from violence for women necessitates a radical redefinition of the security paradigm. Security must now originate from organized social structures, not a central state apparatus. This shifts the understanding of security from individual protection to collective responsibility.

​Commune: Social Refuge and Self-Governance Unit

​The Commune is not just an administrative unit but also functions as a social refuge where violence is absent, and women can realize their will and perspective in life.

​These communes are established in different areas such as health, art, economy, agriculture, or self-defense, and encompass the entirety of social life. These structures represent a horizontal, decentralized, and voluntary organization model.

​By establishing Communes, women not only protect their own gains but also form a social defense force against all attacks directed at society and life. This goes beyond individual resistance, turning into an organized popular force that concretizes society’s ability to determine its own destiny.

​Self-Defense: An Instrument of Social Resistance Against Institutional Violence

​Self-defense has a three-layered conceptual meaning:

​Individual and Social Protection: Physical and psychological protection against male violence, femicides, and the culture of rape.

​Political Resistance: An organized stance and political resistance against all anti-women practices of the male-dominant power system (nation-state, capitalism, patriarchal order).

​Ideological Defense: The practice of protecting identity, language, and culture against the psychological and cultural assimilation policies applied to the individual and society.

​With the socialization of self-defense mechanisms, the authority of security is taken away from the state and transferred to society itself. This goes beyond the classical concept of civil disobedience, becoming a part of organized civil construction.

​Conclusion: Historical Necessity and the Horizon of the 21st Century

​The fundamental issue of the 21st century is the construction of Democratic Modernity against the destruction of Capitalist Modernity. The unity of women and their clear stance against war is an ontological necessity for the survival of humanity.

​The only force that can ensure the male mindset that makes war decisions loses its legitimacy is an organized society, led by organized women. This century’s advancement towards becoming the century of societies and women, not states, is only possible if women undertake this historical mission.

​November 25th is a symbol of this uninterrupted struggle and the stance against the patriarchal mindset, keeping alive the memory of the sacrifices made for women’s freedom.






How online toxic masculinity is shaping politics worldwide



Issued on:  26/11/2025 


Toxic masculinity and its incarnation on digital spaces, the so-called manosphere, seeks to normalise and legitimise hatred of women, and more and more young men are subscribing to these ideas. FRANCE 24's Sharon Gaffney speaks with Mariel Barnes, Assistant Professor at the La Follette School of Public Affairs, University of Wisconsin-Madison, about the impact they are having on politics worldwide.


Video by: Sharon GAFFNEY