KURDISH ECO SOCIALISM
Öztürk: It is possible to reorganize socialism with the concept of eco-economy
Stating that it is possible to reorganize socialism with eco-economy, Hakan Öztürk said, "Even a single good example of a commune or municipality shatters all prejudices about the horizon that eco-economy will try to give and creates a domino effect."
HAKAN OZTURK
ANF
ISTANBUL
Monday, December 15, 2025
The worldwide destruction of capitalist modernity is becoming more and more evident. The blocked system is trying to survive by creating great destruction in the world because it cannot find ways to renew itself. The shortcomings and blockages of the real socialist economy also lead to the gradual spread of this ruthless economic system of capitalist modernity.
The eco-economy model, which Leader Apo has long proposed against capitalist and real socialist economy models, continues to be discussed. Especially with the destruction of real socialist experiences, the eco-economy, which emerged as the theoretical infrastructure of socialist circles to eliminate the deficiencies and create a new life, began to be discussed again.
"The eco-economy approach says that we should stop running towards these disasters that we can foresee," said Hakan Öztürk, Chairman of the Labour Movement Party, explaining the concept and necessity of eco-economy to ANF.
'A VALUE THAT CAN SHAKE THE PHYSICAL STRUCTURE OF THE WORLD IS ACCUMULATING'
Drawing attention to the magnitude of the destruction of capitalist modernity in the world, Öztürk said, "A great value that can shake the physical existence of the world is accumulating in the hands of a group of visionless and virtuous bosses" and continued his words as follows:
"Almost everyone observes that capitalism is not leading the world to a good place. The owners of capital are taking away the surplus value as large as the ocean from the working class day by day. The wages of the working class are being reduced. The working class, which is tested by hunger and poverty, either works a second job, receives assistance or borrows money in order to survive. He resists the resulting physical collapse, moral collapse and the loss of his future.
The owners of capital create unemployment and make workers who have the opportunity to work for very long periods of time. The basic needs of the society such as nutrition, shelter, education, health and transportation cannot be met in any way. A great value that can shake the physical existence of the world is accumulating in the hands of a group of visionless and virtuous bosses.
Despite all this, the issue is not even that the bosses have made an unfair profit. The conflict between capitalist countries humanity; global warming, destruction of nature, economic crisis, regional and nuclear war disasters. This is the deep pain and issue that cannot be spoken. The eco-economy approach says that we need to stop rushing towards these disasters that we can foresee."
'AS ÖCALAN SAID, HUMANITY HAS COME TO THE BRINK OF BEING SWALLOWED BY THE MONSTER IT CREATED'
Stating that sometimes great losses cannot be seen without looking at the society, Öztürk continued his words by referring to the words of Leader Apo:
"They say, 'The devil is in the details,' but at the same time, the devil is hidden in the grand total result. Sometimes the big loss cannot be seen without approaching the end and looking at the total. The understanding, which forgets that it has a metabolic relationship with nature and aims only at capital accumulation, is about to reach all its logical conclusions. When we look at the end of the story and the cumulative total, we see that profits are made, capital accumulation is achieved, but the fertility of the soil disappears.
Production is carried out in the agricultural field. However, cities no longer have any connection with the agricultural area. When agricultural production is consumed in cities, the wastes generated cannot return to the soil with their nutritional qualities such as nitrogen and phosphorus. There is a big abyss, an irreparable disconnection here. This damaging cycle progresses, producing a massive total.
As Abdullah Öcalan stated in his manifesto, 'Today, humanity has reached the limits of being swallowed by the monster it created.' Yes, if we ask 'are there limits?', there are. We are facing an apocalyptic end. The sea is over; the sea, ocean, rivers and drinking water are finished. Production is made, profits are made, competition is made, but the bottom and top of the soil are polluted. Forests are disappearing, animals and plants are becoming extinct, biodiversity is decreasing. The problem is not just not accepting this system as ethical; the life-and-death struggle of nature, living beings and humanity."
Referring to the definition of eco-economy written by Leader Apo in the 'Manifesto for Peace and Democratic Society', Öztürk said that the main source of the problem is stated here, and said, "In the 'eco-economy / eco-industry' section of the manifesto, the subject is discussed as follows: 'Third nature is the subject of overcoming the sovereignist mentality and production methods that alienate nature and cause destruction and crisis to nature; It means finding ways to live in harmony and on the basis of a contract with nature, and to ecologize the production-consumption culture accordingly.'
'IT IS NECESSARY NOT ONLY TO BRING SPEECH, BUT ALSO TO CREATE AN ALTERNATIVE'
Based on this paragraph, we can understand the dimensions that eco-economy indicates. Here, we see that the main source of the problem is determined first. It is stated that there is an alienation from nature. This means the deterioration of harmony and integrity with nature. Production emerges thanks to labor and nature. In conditions where production is confiscated and man's connection with nature is severed, humanity becomes alienated from both its own labor and nature.
Second, the process that led to the problem is explained. Similarly, the 96th article of the manifesto. On its page, 'There is a lot to be said about industrialism. It destroyed the underground, destroyed the earth, filled the air with carbon dioxide, the oceans were filled with garbage. Cities are carcinogenic. No one can stand against it for the deliberate killer to make a profit' and it is determined that the 'goal of making a profit' takes precedence over everything else. It is this process itself that creates both economic crises and destruction in nature. This process is dragging the planet towards the last fifty years, society and nature.
As the third point, we can say that a solution is put forward. The approach that this process should be 'overcome' is stated. Then, the assessment that it is necessary to 'live in harmony with nature' and 'find ways to ecologize the production-consumption culture' is put forward. This struggle for overcoming is not only the understanding of expressing and protesting, but also of creating an alternative. This solution needs to be walked and there is a long way to go.
The manifesto reveals this in another place with the following statement: 'Our perspective for the new period; It is the reconstruction of society on the basis of a democratic nation, eco-economy and communalism. The responsibility of developing the philosophical foundations, ideological dimensions and the conceptual-theoretical framework necessary for this construction to come into being in the detailed social structure stands before us.' In other words, this is a progress that has been started but has not yet ended."
Stating that the eco-economy model can be an alternative for the salvation of humanity, Öztürk said, "Of course it can and this is how it should be. We need an approach that positions itself according to the total and final results of capitalism. We have a duty to create a universal political program to defend nature and society against these catastrophic consequences. The eco-economy approach put forward in the manifesto; It sets out to do this by standing against industrialism, crises, wars and the destruction of nature. Increasing the scale of the struggle to stand against crises and defend nature is an accurate philosophical-political approach. The struggle for socialism is both an attempt to be against exploitation and to save the world in every way. It is necessary to identify the sources, processes and solutions of the destruction of humanity and nature and to create an alternative against it. The perspective in the manifesto also tries to develop this.
Has there been a problem so far? It happened. Is it necessary to develop a solution? Just as the socialist feminism approach is an alternative in the field of inequality towards women; The definition of eco-economy and eco-industry against the destruction of humanity and nature can also be considered in this way. It should not be taken into account that those who have not spoken about any of these problem areas and have not tried to develop a political program find this approach tried to be developed in the Manifesto 'too innovative'."
'THE ISSUE WILL COME TO HOW THE PRODUCTION WILL BE'
Pointing out that the needs in systems are based on the development of an economy, Öztürk continued his words as follows:
"No matter how much we put forward the right principle, the subject will eventually come to the issue of how production will be, and life always rules in this field.
Lenin describes a transition period in 'State and Revolution'; the period after a political power is taken. This is the upper stage in which our real principles operate, not communism. Considering what the conditions are, the power has been taken, but everything else is uncertain. The functioning of the economy here will not be able to remain isolated even if desired. Eventually, some products will be bought and given. Needs require an economy to function no matter what is done. This situation leads to the following in a chain way: The economy works and the area in which the economy operates, that structure cannot remain isolated, small and self-sufficient. This table connects that unit to the world economy no matter what.
Let's think about it this way: Bread and coal will not only be demanded as at the beginning of the 20th century. Wanting even just one 'mobile phone' connects that economic unit to the whole world. Society can have its own economy; but it also becomes related to the world economy in a chain. As a result, there can be no operation completely separate from the general economic functioning. Even the simplest economic rules become decisive in the outcome.
Let's imagine that the government in Russia spends a little more time. First, because it is besieged, those who are besieged will initially compete aggressively economically. In the continuation of this, for example, when we come to the Second World War, this economic competition will turn into a direct war move. This means that no matter what is done, it is not possible to move forward completely separately and on its own. We can see this: We cannot be separated; Corrosive conditions last until the end and last a long time."
'MUNICIPALITIES CAN START PRODUCING WITH THE MEANS THEY HAVE'
Stating that the commune system is important in the eco-economy model and that it is possible to show the society what socialism will look like, especially with the studies to be carried out through the acquired municipalities, Öztürk continued as follows:
"However, the manifesto says that the commune also means a municipal positioning. A municipality can start producing public products and services based on its public property and public facilities. It can use its resources to meet the needs of society, not to make a profit. This cannot have fully 'built tomorrow today', but it reveals the tendencies and projection of the future society.
Is there a need for this? And it is extremely needed. This is how we can evaluate every municipality that has been won and every commune that has been established. As Canadian socialist Sam Gintin put it in a brilliant article, 'We have to say what socialism will look like.'
'IT IS NECESSARY TO SHOW THE SOCIETY WHAT SOCIALISM WILL LOOK LIKE'
We have to say what socialism will look like, we have to discuss what socialism will look like in front of everyone and we have to be right. If there is an opportunity to start with, we can start by producing public products and services in municipalities. This approach will give the message to the world that 'this is how it will be and it will be good'. Because after the defeats we have suffered, we have a problem of persuasion and ensuring that the society is locked on a goal. This is our biggest crisis. We are not walking as undefeated, but as soldiers of a defeated movement."
'COMMUNES HAVE TO TELL EVERYONE WHAT THE ECO-ECONOMY WILL LOOK LIKE'
Stating that communes and municipalities can win the society by giving good examples, Öztürk said, "Even a single good example of a commune or municipality shatters all prejudices about the horizon that the eco-economy will try to give and creates a domino effect. There is no need to wait; even the newly elected New York Mayor Zohran Mamdani is already a candidate to have this effect. Mamdani said the following on the way to the elections: 'Social housing will be built, kindergartens will be opened for children, municipal markets will be established, the minimum wage will be raised, education support will be given to university students, and taxes on the rich and large companies will be increased.'
Our communes and municipalities can also say all of these and all hell breaks loose. Communes that do this can open up an incredible field of action for themselves. He will have said and done what the eco-economy will look like in front of everyone. The formation of a ruling or enriching caste in that commune can be prevented; To put it more precisely, we can resist it.
However, when an economy on a larger scale becomes manageable and it is in question to plan it, it will be necessary to create communes, assemblies or Soviet-style organizations under these conditions. In the coming time, when communes, that is, municipalities, adopt a political program in the style of eco-economy, they will increase their power and sphere of influence a hundred times so far."
Referring to the importance of the concept of eco-economy in terms of socialism, Öztürk referred to the words of Leader Apo and said:
"In the words of the manifesto, an approach that 'tries to find ways to ecologize the production-consumption culture by overcoming the sovereignist mentality and production methods that destroy and crisis nature' is completely correct for socialism. It is an understanding that does not leave the destruction of nature aside, takes into account crises and asserts to overcome the modes of production that create them. As a result, socialism is a change in the mode of production; It is the work of creating a mode of production that is in harmony with nature and eliminates exploitation. The concept of eco-economy, its political program and practice will move towards this by following the logical chain."
'IT IS POSSIBLE TO REORGANIZE SOCIALISM WITH THE CONCEPT OF ECO-ECONOMY'
Stating that it is possible to organize the socialism of the new age through the concept of eco-economy, Öztürk gave an example from the New York elections and said:
"It's possible and it can get off to a great start. There is no need to win a surprise election like New York Mayor Zohran Mamdani. The social structure that will be behind the idea of eco-economy has already reached a power that has been able to win over municipalities for years. What needs to be done is just to change the perspective and move on to practice. There is no power that can prevent the communes from building democracy and making public production. As soon as it is said that I am implementing this program, the whole country will change and turn upside down.
The important thing is the beginning. Only after the October Revolution did a third of the world reach socialism. There was no one who dreamed of this even in Russia. We can do it again. Once the communes and municipalities are successful, they can immediately develop partnerships between them and move on to democratic planning.
Wherever socialism expands its sphere of influence, it will definitely experience a transition period in order to leap to a further stage. Commune experiences can be seen as preparation for this period and as the focus of resistance of this period. History has shown that these transition periods last for a very long time. It is necessary to prepare for such a transition period and to resist such a transition period.
In this sense, there is a great need for communes both in the current conditions, in the transition period and afterwards. Eco-economic communes and municipalities can serve as flares with examples of democracy and public production. As it progresses successfully, it can spread across metropolises and become encompassing. The rest is up to the socialists' ability to get the job done. The eco-economy and communes can perform all kinds of progressive functions up to that stage and beyond."
Stating that it is possible to reorganize socialism with eco-economy, Hakan Öztürk said, "Even a single good example of a commune or municipality shatters all prejudices about the horizon that eco-economy will try to give and creates a domino effect."
HAKAN OZTURK
ANF
ISTANBUL
Monday, December 15, 2025
The worldwide destruction of capitalist modernity is becoming more and more evident. The blocked system is trying to survive by creating great destruction in the world because it cannot find ways to renew itself. The shortcomings and blockages of the real socialist economy also lead to the gradual spread of this ruthless economic system of capitalist modernity.
The eco-economy model, which Leader Apo has long proposed against capitalist and real socialist economy models, continues to be discussed. Especially with the destruction of real socialist experiences, the eco-economy, which emerged as the theoretical infrastructure of socialist circles to eliminate the deficiencies and create a new life, began to be discussed again.
"The eco-economy approach says that we should stop running towards these disasters that we can foresee," said Hakan Öztürk, Chairman of the Labour Movement Party, explaining the concept and necessity of eco-economy to ANF.
'A VALUE THAT CAN SHAKE THE PHYSICAL STRUCTURE OF THE WORLD IS ACCUMULATING'
Drawing attention to the magnitude of the destruction of capitalist modernity in the world, Öztürk said, "A great value that can shake the physical existence of the world is accumulating in the hands of a group of visionless and virtuous bosses" and continued his words as follows:
"Almost everyone observes that capitalism is not leading the world to a good place. The owners of capital are taking away the surplus value as large as the ocean from the working class day by day. The wages of the working class are being reduced. The working class, which is tested by hunger and poverty, either works a second job, receives assistance or borrows money in order to survive. He resists the resulting physical collapse, moral collapse and the loss of his future.
The owners of capital create unemployment and make workers who have the opportunity to work for very long periods of time. The basic needs of the society such as nutrition, shelter, education, health and transportation cannot be met in any way. A great value that can shake the physical existence of the world is accumulating in the hands of a group of visionless and virtuous bosses.
Despite all this, the issue is not even that the bosses have made an unfair profit. The conflict between capitalist countries humanity; global warming, destruction of nature, economic crisis, regional and nuclear war disasters. This is the deep pain and issue that cannot be spoken. The eco-economy approach says that we need to stop rushing towards these disasters that we can foresee."
'AS ÖCALAN SAID, HUMANITY HAS COME TO THE BRINK OF BEING SWALLOWED BY THE MONSTER IT CREATED'
Stating that sometimes great losses cannot be seen without looking at the society, Öztürk continued his words by referring to the words of Leader Apo:
"They say, 'The devil is in the details,' but at the same time, the devil is hidden in the grand total result. Sometimes the big loss cannot be seen without approaching the end and looking at the total. The understanding, which forgets that it has a metabolic relationship with nature and aims only at capital accumulation, is about to reach all its logical conclusions. When we look at the end of the story and the cumulative total, we see that profits are made, capital accumulation is achieved, but the fertility of the soil disappears.
Production is carried out in the agricultural field. However, cities no longer have any connection with the agricultural area. When agricultural production is consumed in cities, the wastes generated cannot return to the soil with their nutritional qualities such as nitrogen and phosphorus. There is a big abyss, an irreparable disconnection here. This damaging cycle progresses, producing a massive total.
As Abdullah Öcalan stated in his manifesto, 'Today, humanity has reached the limits of being swallowed by the monster it created.' Yes, if we ask 'are there limits?', there are. We are facing an apocalyptic end. The sea is over; the sea, ocean, rivers and drinking water are finished. Production is made, profits are made, competition is made, but the bottom and top of the soil are polluted. Forests are disappearing, animals and plants are becoming extinct, biodiversity is decreasing. The problem is not just not accepting this system as ethical; the life-and-death struggle of nature, living beings and humanity."
Referring to the definition of eco-economy written by Leader Apo in the 'Manifesto for Peace and Democratic Society', Öztürk said that the main source of the problem is stated here, and said, "In the 'eco-economy / eco-industry' section of the manifesto, the subject is discussed as follows: 'Third nature is the subject of overcoming the sovereignist mentality and production methods that alienate nature and cause destruction and crisis to nature; It means finding ways to live in harmony and on the basis of a contract with nature, and to ecologize the production-consumption culture accordingly.'
'IT IS NECESSARY NOT ONLY TO BRING SPEECH, BUT ALSO TO CREATE AN ALTERNATIVE'
Based on this paragraph, we can understand the dimensions that eco-economy indicates. Here, we see that the main source of the problem is determined first. It is stated that there is an alienation from nature. This means the deterioration of harmony and integrity with nature. Production emerges thanks to labor and nature. In conditions where production is confiscated and man's connection with nature is severed, humanity becomes alienated from both its own labor and nature.
Second, the process that led to the problem is explained. Similarly, the 96th article of the manifesto. On its page, 'There is a lot to be said about industrialism. It destroyed the underground, destroyed the earth, filled the air with carbon dioxide, the oceans were filled with garbage. Cities are carcinogenic. No one can stand against it for the deliberate killer to make a profit' and it is determined that the 'goal of making a profit' takes precedence over everything else. It is this process itself that creates both economic crises and destruction in nature. This process is dragging the planet towards the last fifty years, society and nature.
As the third point, we can say that a solution is put forward. The approach that this process should be 'overcome' is stated. Then, the assessment that it is necessary to 'live in harmony with nature' and 'find ways to ecologize the production-consumption culture' is put forward. This struggle for overcoming is not only the understanding of expressing and protesting, but also of creating an alternative. This solution needs to be walked and there is a long way to go.
The manifesto reveals this in another place with the following statement: 'Our perspective for the new period; It is the reconstruction of society on the basis of a democratic nation, eco-economy and communalism. The responsibility of developing the philosophical foundations, ideological dimensions and the conceptual-theoretical framework necessary for this construction to come into being in the detailed social structure stands before us.' In other words, this is a progress that has been started but has not yet ended."
Stating that the eco-economy model can be an alternative for the salvation of humanity, Öztürk said, "Of course it can and this is how it should be. We need an approach that positions itself according to the total and final results of capitalism. We have a duty to create a universal political program to defend nature and society against these catastrophic consequences. The eco-economy approach put forward in the manifesto; It sets out to do this by standing against industrialism, crises, wars and the destruction of nature. Increasing the scale of the struggle to stand against crises and defend nature is an accurate philosophical-political approach. The struggle for socialism is both an attempt to be against exploitation and to save the world in every way. It is necessary to identify the sources, processes and solutions of the destruction of humanity and nature and to create an alternative against it. The perspective in the manifesto also tries to develop this.
Has there been a problem so far? It happened. Is it necessary to develop a solution? Just as the socialist feminism approach is an alternative in the field of inequality towards women; The definition of eco-economy and eco-industry against the destruction of humanity and nature can also be considered in this way. It should not be taken into account that those who have not spoken about any of these problem areas and have not tried to develop a political program find this approach tried to be developed in the Manifesto 'too innovative'."
'THE ISSUE WILL COME TO HOW THE PRODUCTION WILL BE'
Pointing out that the needs in systems are based on the development of an economy, Öztürk continued his words as follows:
"No matter how much we put forward the right principle, the subject will eventually come to the issue of how production will be, and life always rules in this field.
Lenin describes a transition period in 'State and Revolution'; the period after a political power is taken. This is the upper stage in which our real principles operate, not communism. Considering what the conditions are, the power has been taken, but everything else is uncertain. The functioning of the economy here will not be able to remain isolated even if desired. Eventually, some products will be bought and given. Needs require an economy to function no matter what is done. This situation leads to the following in a chain way: The economy works and the area in which the economy operates, that structure cannot remain isolated, small and self-sufficient. This table connects that unit to the world economy no matter what.
Let's think about it this way: Bread and coal will not only be demanded as at the beginning of the 20th century. Wanting even just one 'mobile phone' connects that economic unit to the whole world. Society can have its own economy; but it also becomes related to the world economy in a chain. As a result, there can be no operation completely separate from the general economic functioning. Even the simplest economic rules become decisive in the outcome.
Let's imagine that the government in Russia spends a little more time. First, because it is besieged, those who are besieged will initially compete aggressively economically. In the continuation of this, for example, when we come to the Second World War, this economic competition will turn into a direct war move. This means that no matter what is done, it is not possible to move forward completely separately and on its own. We can see this: We cannot be separated; Corrosive conditions last until the end and last a long time."
'MUNICIPALITIES CAN START PRODUCING WITH THE MEANS THEY HAVE'
Stating that the commune system is important in the eco-economy model and that it is possible to show the society what socialism will look like, especially with the studies to be carried out through the acquired municipalities, Öztürk continued as follows:
"However, the manifesto says that the commune also means a municipal positioning. A municipality can start producing public products and services based on its public property and public facilities. It can use its resources to meet the needs of society, not to make a profit. This cannot have fully 'built tomorrow today', but it reveals the tendencies and projection of the future society.
Is there a need for this? And it is extremely needed. This is how we can evaluate every municipality that has been won and every commune that has been established. As Canadian socialist Sam Gintin put it in a brilliant article, 'We have to say what socialism will look like.'
'IT IS NECESSARY TO SHOW THE SOCIETY WHAT SOCIALISM WILL LOOK LIKE'
We have to say what socialism will look like, we have to discuss what socialism will look like in front of everyone and we have to be right. If there is an opportunity to start with, we can start by producing public products and services in municipalities. This approach will give the message to the world that 'this is how it will be and it will be good'. Because after the defeats we have suffered, we have a problem of persuasion and ensuring that the society is locked on a goal. This is our biggest crisis. We are not walking as undefeated, but as soldiers of a defeated movement."
'COMMUNES HAVE TO TELL EVERYONE WHAT THE ECO-ECONOMY WILL LOOK LIKE'
Stating that communes and municipalities can win the society by giving good examples, Öztürk said, "Even a single good example of a commune or municipality shatters all prejudices about the horizon that the eco-economy will try to give and creates a domino effect. There is no need to wait; even the newly elected New York Mayor Zohran Mamdani is already a candidate to have this effect. Mamdani said the following on the way to the elections: 'Social housing will be built, kindergartens will be opened for children, municipal markets will be established, the minimum wage will be raised, education support will be given to university students, and taxes on the rich and large companies will be increased.'
Our communes and municipalities can also say all of these and all hell breaks loose. Communes that do this can open up an incredible field of action for themselves. He will have said and done what the eco-economy will look like in front of everyone. The formation of a ruling or enriching caste in that commune can be prevented; To put it more precisely, we can resist it.
However, when an economy on a larger scale becomes manageable and it is in question to plan it, it will be necessary to create communes, assemblies or Soviet-style organizations under these conditions. In the coming time, when communes, that is, municipalities, adopt a political program in the style of eco-economy, they will increase their power and sphere of influence a hundred times so far."
Referring to the importance of the concept of eco-economy in terms of socialism, Öztürk referred to the words of Leader Apo and said:
"In the words of the manifesto, an approach that 'tries to find ways to ecologize the production-consumption culture by overcoming the sovereignist mentality and production methods that destroy and crisis nature' is completely correct for socialism. It is an understanding that does not leave the destruction of nature aside, takes into account crises and asserts to overcome the modes of production that create them. As a result, socialism is a change in the mode of production; It is the work of creating a mode of production that is in harmony with nature and eliminates exploitation. The concept of eco-economy, its political program and practice will move towards this by following the logical chain."
'IT IS POSSIBLE TO REORGANIZE SOCIALISM WITH THE CONCEPT OF ECO-ECONOMY'
Stating that it is possible to organize the socialism of the new age through the concept of eco-economy, Öztürk gave an example from the New York elections and said:
"It's possible and it can get off to a great start. There is no need to win a surprise election like New York Mayor Zohran Mamdani. The social structure that will be behind the idea of eco-economy has already reached a power that has been able to win over municipalities for years. What needs to be done is just to change the perspective and move on to practice. There is no power that can prevent the communes from building democracy and making public production. As soon as it is said that I am implementing this program, the whole country will change and turn upside down.
The important thing is the beginning. Only after the October Revolution did a third of the world reach socialism. There was no one who dreamed of this even in Russia. We can do it again. Once the communes and municipalities are successful, they can immediately develop partnerships between them and move on to democratic planning.
Wherever socialism expands its sphere of influence, it will definitely experience a transition period in order to leap to a further stage. Commune experiences can be seen as preparation for this period and as the focus of resistance of this period. History has shown that these transition periods last for a very long time. It is necessary to prepare for such a transition period and to resist such a transition period.
In this sense, there is a great need for communes both in the current conditions, in the transition period and afterwards. Eco-economic communes and municipalities can serve as flares with examples of democracy and public production. As it progresses successfully, it can spread across metropolises and become encompassing. The rest is up to the socialists' ability to get the job done. The eco-economy and communes can perform all kinds of progressive functions up to that stage and beyond."
The Commune and the Kurds
The commune is the organized power of society; it is a common way of life. Communal life emerged in Mesopotamia. The capitalist system and the occupying states have made great efforts to move the society away from the commune spirit in Kurdistan.
SİNAN SAHIN
BEHDÎNAN
Tuesday, December 9, 2025
In the Manifesto for Peace and Democratic Society, Leader Apo draws attention to the correct interpretation of history. Contrary to what Marx described, history is not a war between classes; He says it is a war between the commune and the state. The first place where the war between communal society and statist civilization was witnessed was Mesopotamia, the Zagros and Taurus mountain ranges. The statist civilization has been continuing its own life and existence on society like a tree worm by constantly distorting history.
The state is an institution that makes its own system of power mandatory in society in every process and tries to abolish the commune so that those in power can continue to exist.
When we look at the Proto-Kurds, we see that life is completely one; It is seen that it is overflowing with meaning and miracles. Society is organized in the form of a clan around the woman-mother. There were no chains that bound people's feet; There was no such thing as private property or personal property.
There was only movement, movement. This movement was also taking place freely and autonomously. The entire life of the clan was based on the beauty of women's labor, sensitivity and thought. For this reason, we can see that women have left their mark on many traditions today. The organizations developed by women to protect themselves from attacks have become part of a unique resistance. We can see this resistance in the adventures of Enki and Inanna.
The deliberate killer has taken this system as his goal and tried to separate it from society. How did the deliberate killer system become a culture in society? This started with the woman being held captive in the house. Thus, women were removed from their communal role. Society was oppressed with the property system. The male-dominated role of power and the enslavement of women weakened the communal reality in society. For this reason, Leader Apo attaches importance to the establishment of new ties based on truth and common life in the relations between men and women.
Today, a new life is sprouting in Rojava under the leadership of women. In this context, the leadership draws particular attention to the JINWAR experience that developed in Rojava. In the face of the problems created by the deliberate murderer on women, children and society in general, the Leadership accepts the commune as its new family.
The tribal organization in the Zagros and Taurus mountain ranges has always been in a movement and dynamism against the statist civilization. Tribal organization is not defined only on the basis of blood ties and service. It is a community that defends, grows and produces itself against statist civilization. For this reason, the tribe has the most functional social qualities of society. The old communal life continued to have an impact within the tribe. Despite all the attacks of the statist civilization, the tribes preserved and developed their own communal memory.
THE COMMUNE SYSTEM IS STILL STRONG IN KURDISTAN TODAY
The Mazda faith plays an important role in tribal organization. Mazda belief is based on the duality of darkness and light. It is based on universal dialectics. The Zoroastrian belief is the continuation of the Mazda belief. He rebels against the gods of statist civilization based on the morality of freedom. The Medes confederation established a communal lifestyle based on the Zoroastrian faith. The tribal confederation system is a commune in itself. For example, the Median tribes are confederations; 24 federations unite to form a confederation.
The Medes fought against the deliberate murderer system and the Assyrians, the most ruthless empire of the period, for 300 years and were victorious. The Medes insisted on their own communal system. For this reason, the commune system is still strong in Kurdistan today.
However, when the power passed from the Medes to the Persians, the Kastik killer system became dominant again. The Persian kings took themselves for gods, and a very harsh system was developed in which no one could disobey their word. The Zoroastrian faith did not only include the Kurds; It had a pretty serious impact on the Persians, Pakistanis, Afghans, Indians, and even China. Many aspects of the Buddha and Confucian beliefs are also seen as a continuation of Zoroaster. Although Zoroaster is Kurdish by origin, he has universalized his faith.
At that time, the Zoroastrian faith was based on the idea of the commune. However, due to the change of the Persians and their progress towards statehood, the Zoroastrian belief turned into dogmatism over time and entered the service of the state.
So, what is a commune? The commune is the organized power of society. In order to understand the commune in the best way, it is necessary to consider it in its simplest form; The commune is a common way of life. The most striking example of this is the villages. All the work and necessities of life in villages are organized jointly. Politics, self-management and self-defense, as well as agriculture, animal husbandry, housebuilding, etc., are all shared equally and jointly.
There is no need to theorize the commune at length from the point of view of Kurdish society. Even the word 'kom' itself explains this. Commune comes from the Kurdish 'kombûn'. Communal life emerged in Mesopotamia. The capitalist system and the occupying states have made great efforts to move the society away from the commune spirit in Kurdistan. The burning and destruction of Kurdistan villages is one of these practices.
IT IS NOT RIGHT TO CONSIDER WARS ONLY ON THE BASIS OF CLASS
Why were the villages burned in Baqûr? Because society was governing, organizing, producing and defending itself. For this reason, society did not need the state, society did not bow down to the state. The state had to burn the villages to make the society dependent on itself. Some of the people were forced to migrate and turned into refugees, and some were exiled to metropolises. The state wanted to make the lifestyle it imposed obligatory on society.
The same policy was implemented by Saddam in Bashur. All villages were massacred so that society could not organize, produce and protect itself. Thus, everyone was enabled to turn their direction to the cities.
The capitalist system promotes individualism and segregation. Everyone locks himself in his own house; With the development of technology and the internet, no one needs anyone. However, in the past, villages had their own assemblies and social orders. People lived together, organized and shared together. Life was just and equitable; no one dominated the other.
For this reason, Marx's definition of class war is not wrong, but it is not enough, because when we look at the reality of Kurdistan, the state has made everyone a target. Therefore, it is not correct to consider wars only on a class basis. The occupying states tried to dismantle the social culture and tribal organization in Kurdistan; Because the tribe is essentially a communal structure. There are still tribes today, but most of them have lost their communal character.
For example, there is solidarity in tribes; Everyone protects each other, does everything together. Life is organized. The state has isolated individuals by breaking down this organization and tried to make each of them dependent on itself. Some tribes in the Botan region still preserve their communal characteristics today.
There is no class distinction in tribal culture. The tribal chief is not rich; Every product obtained is shared equally with all members of the tribe. In historical accounts, it is seen that the tribal chief did not own property and was not considered rich. If the tribal chief fails to fulfill his duty, the respected members of the tribe gather and select and appoint a suitable person.
FOR CAPITALISM, THERE IS NO SOCIETY, THERE IS AN INDIVIDUAL
In the commune, there is equal sharing, natural authority and social democracy. As a continuation of the clans, there are still tribes today. The society still protects itself with clan, tribe and tribal organization today. The society defended itself by retreating to the mountains in the face of the attacks of the deliberate killer. It is clear that the center of resistance of the tribes is Kurdistan. Many values belonging to tribal culture have been preserved in the geography of Kurdistan.
The idea of the commune is based on matriarchal culture. We can see the idea of communes in Zoroastrian philosophy in Mesopotamia, Lao Tze in China, Buddhism in India, the emergence of prophets, and the philosophy of Socrates in Greece. In fact, the Leadership states the following in its new interpretations: The commune is at the basis of the history of socialization. The society has survived and protected itself with the commune system. The system against this is called the deliberate killer system.
The democratic nation is based on the formation of communes while building its own system. Democratic-communal life is essential against capitalist modernity and statist socialism. Capitalist modernity, with its understanding of liberalism, separates democracy from its essence and empties it. Therefore, it is necessary to develop a democratic and communal system.
Leader Apo's approach on this issue is as follows: 'We define modernity through the three horsemen of the apocalypse. The first pillar is the democratic nation against the nation-state; the second pillar is eco-industry against industrialism; the third pillar is the democratic/communal society against capitalism. It should be known that the existence of society is shaped on the basis of the commune. Due to the character of capitalism, society today is fragmented.
For capitalism, there is no society; there is only the individual. The basis of the philosophy on which capitalism is based is the denial of society. On the other hand, the commune is the essential quality and character of society.'
Leader Apo attaches great importance to communes in the paradigm and system of democratic modernity. Because the commune is the root of society. Democracy in the commune is one of the basic principles of life. In fact, the democratic commune is democratic socialism itself. Socialism cannot exist without the commune. The communalist system can be effective in solving social problems. The basis of democratic communes is freedom and democracy. This is the alternative to the power of the capitalist system, which is described as the 'three horsemen of the apocalypse'.
The commune is the organized power of society; it is a common way of life. Communal life emerged in Mesopotamia. The capitalist system and the occupying states have made great efforts to move the society away from the commune spirit in Kurdistan.
SİNAN SAHIN
BEHDÎNAN
Tuesday, December 9, 2025
In the Manifesto for Peace and Democratic Society, Leader Apo draws attention to the correct interpretation of history. Contrary to what Marx described, history is not a war between classes; He says it is a war between the commune and the state. The first place where the war between communal society and statist civilization was witnessed was Mesopotamia, the Zagros and Taurus mountain ranges. The statist civilization has been continuing its own life and existence on society like a tree worm by constantly distorting history.
The state is an institution that makes its own system of power mandatory in society in every process and tries to abolish the commune so that those in power can continue to exist.
When we look at the Proto-Kurds, we see that life is completely one; It is seen that it is overflowing with meaning and miracles. Society is organized in the form of a clan around the woman-mother. There were no chains that bound people's feet; There was no such thing as private property or personal property.
There was only movement, movement. This movement was also taking place freely and autonomously. The entire life of the clan was based on the beauty of women's labor, sensitivity and thought. For this reason, we can see that women have left their mark on many traditions today. The organizations developed by women to protect themselves from attacks have become part of a unique resistance. We can see this resistance in the adventures of Enki and Inanna.
The deliberate killer has taken this system as his goal and tried to separate it from society. How did the deliberate killer system become a culture in society? This started with the woman being held captive in the house. Thus, women were removed from their communal role. Society was oppressed with the property system. The male-dominated role of power and the enslavement of women weakened the communal reality in society. For this reason, Leader Apo attaches importance to the establishment of new ties based on truth and common life in the relations between men and women.
Today, a new life is sprouting in Rojava under the leadership of women. In this context, the leadership draws particular attention to the JINWAR experience that developed in Rojava. In the face of the problems created by the deliberate murderer on women, children and society in general, the Leadership accepts the commune as its new family.
The tribal organization in the Zagros and Taurus mountain ranges has always been in a movement and dynamism against the statist civilization. Tribal organization is not defined only on the basis of blood ties and service. It is a community that defends, grows and produces itself against statist civilization. For this reason, the tribe has the most functional social qualities of society. The old communal life continued to have an impact within the tribe. Despite all the attacks of the statist civilization, the tribes preserved and developed their own communal memory.
THE COMMUNE SYSTEM IS STILL STRONG IN KURDISTAN TODAY
The Mazda faith plays an important role in tribal organization. Mazda belief is based on the duality of darkness and light. It is based on universal dialectics. The Zoroastrian belief is the continuation of the Mazda belief. He rebels against the gods of statist civilization based on the morality of freedom. The Medes confederation established a communal lifestyle based on the Zoroastrian faith. The tribal confederation system is a commune in itself. For example, the Median tribes are confederations; 24 federations unite to form a confederation.
The Medes fought against the deliberate murderer system and the Assyrians, the most ruthless empire of the period, for 300 years and were victorious. The Medes insisted on their own communal system. For this reason, the commune system is still strong in Kurdistan today.
However, when the power passed from the Medes to the Persians, the Kastik killer system became dominant again. The Persian kings took themselves for gods, and a very harsh system was developed in which no one could disobey their word. The Zoroastrian faith did not only include the Kurds; It had a pretty serious impact on the Persians, Pakistanis, Afghans, Indians, and even China. Many aspects of the Buddha and Confucian beliefs are also seen as a continuation of Zoroaster. Although Zoroaster is Kurdish by origin, he has universalized his faith.
At that time, the Zoroastrian faith was based on the idea of the commune. However, due to the change of the Persians and their progress towards statehood, the Zoroastrian belief turned into dogmatism over time and entered the service of the state.
So, what is a commune? The commune is the organized power of society. In order to understand the commune in the best way, it is necessary to consider it in its simplest form; The commune is a common way of life. The most striking example of this is the villages. All the work and necessities of life in villages are organized jointly. Politics, self-management and self-defense, as well as agriculture, animal husbandry, housebuilding, etc., are all shared equally and jointly.
There is no need to theorize the commune at length from the point of view of Kurdish society. Even the word 'kom' itself explains this. Commune comes from the Kurdish 'kombûn'. Communal life emerged in Mesopotamia. The capitalist system and the occupying states have made great efforts to move the society away from the commune spirit in Kurdistan. The burning and destruction of Kurdistan villages is one of these practices.
IT IS NOT RIGHT TO CONSIDER WARS ONLY ON THE BASIS OF CLASS
Why were the villages burned in Baqûr? Because society was governing, organizing, producing and defending itself. For this reason, society did not need the state, society did not bow down to the state. The state had to burn the villages to make the society dependent on itself. Some of the people were forced to migrate and turned into refugees, and some were exiled to metropolises. The state wanted to make the lifestyle it imposed obligatory on society.
The same policy was implemented by Saddam in Bashur. All villages were massacred so that society could not organize, produce and protect itself. Thus, everyone was enabled to turn their direction to the cities.
The capitalist system promotes individualism and segregation. Everyone locks himself in his own house; With the development of technology and the internet, no one needs anyone. However, in the past, villages had their own assemblies and social orders. People lived together, organized and shared together. Life was just and equitable; no one dominated the other.
For this reason, Marx's definition of class war is not wrong, but it is not enough, because when we look at the reality of Kurdistan, the state has made everyone a target. Therefore, it is not correct to consider wars only on a class basis. The occupying states tried to dismantle the social culture and tribal organization in Kurdistan; Because the tribe is essentially a communal structure. There are still tribes today, but most of them have lost their communal character.
For example, there is solidarity in tribes; Everyone protects each other, does everything together. Life is organized. The state has isolated individuals by breaking down this organization and tried to make each of them dependent on itself. Some tribes in the Botan region still preserve their communal characteristics today.
There is no class distinction in tribal culture. The tribal chief is not rich; Every product obtained is shared equally with all members of the tribe. In historical accounts, it is seen that the tribal chief did not own property and was not considered rich. If the tribal chief fails to fulfill his duty, the respected members of the tribe gather and select and appoint a suitable person.
FOR CAPITALISM, THERE IS NO SOCIETY, THERE IS AN INDIVIDUAL
In the commune, there is equal sharing, natural authority and social democracy. As a continuation of the clans, there are still tribes today. The society still protects itself with clan, tribe and tribal organization today. The society defended itself by retreating to the mountains in the face of the attacks of the deliberate killer. It is clear that the center of resistance of the tribes is Kurdistan. Many values belonging to tribal culture have been preserved in the geography of Kurdistan.
The idea of the commune is based on matriarchal culture. We can see the idea of communes in Zoroastrian philosophy in Mesopotamia, Lao Tze in China, Buddhism in India, the emergence of prophets, and the philosophy of Socrates in Greece. In fact, the Leadership states the following in its new interpretations: The commune is at the basis of the history of socialization. The society has survived and protected itself with the commune system. The system against this is called the deliberate killer system.
The democratic nation is based on the formation of communes while building its own system. Democratic-communal life is essential against capitalist modernity and statist socialism. Capitalist modernity, with its understanding of liberalism, separates democracy from its essence and empties it. Therefore, it is necessary to develop a democratic and communal system.
Leader Apo's approach on this issue is as follows: 'We define modernity through the three horsemen of the apocalypse. The first pillar is the democratic nation against the nation-state; the second pillar is eco-industry against industrialism; the third pillar is the democratic/communal society against capitalism. It should be known that the existence of society is shaped on the basis of the commune. Due to the character of capitalism, society today is fragmented.
For capitalism, there is no society; there is only the individual. The basis of the philosophy on which capitalism is based is the denial of society. On the other hand, the commune is the essential quality and character of society.'
Leader Apo attaches great importance to communes in the paradigm and system of democratic modernity. Because the commune is the root of society. Democracy in the commune is one of the basic principles of life. In fact, the democratic commune is democratic socialism itself. Socialism cannot exist without the commune. The communalist system can be effective in solving social problems. The basis of democratic communes is freedom and democracy. This is the alternative to the power of the capitalist system, which is described as the 'three horsemen of the apocalypse'.
The basis of the positive revolution process is the system of communes
The process of positive revolution is the process of liberation of the developing and changing world from the grip of capitalist modernity. It is the expression of a new era not only for the Kurdistan geography but also for the world revolutionary struggle and the first step on the way to the liberation of the peoples.
ANF
NEWS CENTER
Saturday, December 6, 2025
In an analysis of the problems of socialism, Leader Apo insists that there should be a new socialist understanding when talking about the problems of socialism. When he made this assessment, the destruction of real socialism had just happened.
Regarding the problems of socialism, he said, "The important thing is to catch the problems of socialism correctly in their actuality. It is possible to list them as socialism and the state, socialism and development, socialism and morale, socialism and the national question, socialism and culture, socialism and economy, socialism and real socialism, socialism and utopia, socialism and science, socialism and religion, socialism and family, socialism and women, socialism and the right of nations to self-determination, socialism and democracy, socialism and party relations. All these have to be discussed again.
In other words, socialist ideology needs to reconceptualize itself, programmatize after these concepts are clarified, reorganize and put into action after programmatization. Inevitably, development will occur with such periods.
For now, maybe there is not too ambitious and there are some shallow, superficial discussions; but gradually, just like in the First International, in the second and in the third, the fourth and the fifth may develop", we see that the positive revolution and a new international statements he says today do not emerge suddenly.
At the point reached today, Leader Apo has shown that socialism can no longer progress with old and conservative methods, that the hope of revolution can emerge for the peoples again with the renewal of socialist ideology, and that revolution will not be a dream. That is why the age of positive revolution is the age of socialism to enter the agenda of the peoples again, to be hope again and to know that the peoples are not without alternatives.
POSITIVE REVOLUTION IS THE METHOD OF REVOLUTIONARY STRUGGLE
Everything that happens in the Kurdistan Freedom Movement, every word spoken is the continuation of each other, the renewal of their deficiencies by eliminating them. Therefore, the concept of positive revolution should not be considered or interpreted alone. Every definition, every concept stands in a place that binds, develops and eliminates each other's deficiencies in the ideological world of the Kurdistan Freedom Movement and Leader Apo. The name of the method is positive revolution, and the state of administration is democratic integration, deliberative democracy and communes.
We said that the name of the method is positive revolution. So how will this revolutionary process work?
It will be necessary to abandon movements that contain many shortcomings and mistakes of the real socialist understanding. The abandonment of the real socialist forms of government, especially in the Kurdish political movement; Instead of a method in which someone decides and the people apply it, a system in which decisions are made and implemented together with the people should be fully established and its continuity should be ensured. If one moves away from the logic of creating a caste system of oneself, which is one of the biggest shortcomings of the real socialist organization model, the way to organize will be opened.
There was a popular question of a while; a bourgeois was asking, 'Is my vote the same as the shepherd's vote?' One of the greatest gains of the positive revolution process is to answer this question correctly. Yes, everyone's vote is one. Everyone is equal, everyone is equally important, everyone is equally valuable.
The most important way for everyone to be equal is to build the organization of assemblies and communes, which is a horizontal organizational model, on a correct political program and line. The greatest achievement of the positive revolution will be the elimination of inequality between peoples and subordinate-superior approaches.
POSITIVE REVOLUTION WILL DESTROY THE CASTE SYSTEM
The first step in the destruction of the caste system will be the process that Leader Apo defines as "democratic integration". It is possible to break down the gap between peoples who are separated from each other and look at each other as enemies due to the attitudes of the "opponents" who have fascist and colonialist approaches, if the peoples get to know each other and approach each other in the right way. Democratic integration stands before us as the first step that will pave the way for this commonality.
Overcoming the obstacles in front of the peoples stands before us as the duty of those who carry out the struggle. It is the job of the vanguard cadres to destroy all approaches that prevent the commonality of the peoples, to expose them and to fight to condemn them in the eyes of the peoples. After opening that way, the peoples have the power, wisdom and foresight to find their own right path.
Creating the conditions for democratic integration that will eliminate the gap between the peoples against all the attacks of fascism will be one of the most important achievements in the new period of the revolution; Because the disappearance of the gaps between them and the meeting of the peoples means that the propaganda and attacks of fascism will be in vain.
The success of the democratic integration process will bring about the development of deliberative democracy. The next step for the peoples who know each other and begin to understand each other will be to talk about their problems jointly and try to find solutions together. The first step of commonality is to develop and establish a deliberative democracy system.
Deliberative democracy, which is a system in which all segments can have a say and where the peoples can take full part in the authority and decision-making stages, will also be a response to fascism, which holds force as a never-ending power, and sectarian approaches that try to live only by force. Dialogue between peoples who have been persistently separated, alienated and prevented from establishing dialogue will also ensure the development of a culture of reconciliation; This culture of consensus will pave the way for organization.
The first step of partnership is to see the problems, talk about them and come together for solutions. For this, everyone needs to sit down and talk, ask the questions in their minds and get answers. A person who moves away from the individualism of capitalist modernity will become socialized. The first step of socialization is to know, understand and empathize with each other.
Here, it is not possible for one segment to show power or put pressure on the other. Every society with oppression has a totalitarian structure. This includes real socialist practices. Although real socialism was born as an alternative to capitalism, it positioned itself as the system after capitalism from the very first moment, did not see the commons of the early periods of humanity, excluded it by defining it as "primitive", and ultimately turned into a bad, mediocre copy of capitalist modernity.
As we mentioned above, these systems will be dissolved unless the right exits and the right program are developed.
THE MOST BASIC PILLAR OF THE ACHIEVEMENT OF THE POSITIVE REVOLUTION IS THE COMMUNE SYSTEM
The next step of societies that learn to cooperate and come side by side with the deliberative democracy system is to organize. The name of this organizational model is commune. The commune system stands before us as an organizational model that has existed since the first man, has been tried and proven many times throughout world history.
The society organized in communes is now politicized; It will become a departure from the character that capitalist modernity has assigned to it, "unable to make decisions, having to be governed by someone". The existence of a state in a place and the existence of a class of rulers is not an obstacle to the commune. The commune organizes societies; It protects them against the arrogance or mistakes of the ruling class and ensures that they reveal the right thing.
This is an organization created by societies that know each other through the democratic integration process, can come side by side with the deliberative democracy system, and can talk together.
The process of positive revolution emerges precisely from the combination of these. Contrary to the statist understanding of socialism that has existed until today, it reveals the socialism of the peoples. It does not see overthrowing power or taking over the state as an achievement; instead, it prefers to change the lives of the peoples and protect the peoples against the oppressive regime that the government and the state are trying to create for their own interests.
What should happen in the new ideological system created by Leader Apo is for the peoples to come together and organize themselves and say their own words against the attacks of the existing capitalist modernity and the destruction of industrialism.
Leader Apo says the following while defining socialism:
"The struggle for socialism is also the struggle against the great animalization in the imperialist period. Which monster has killed so many people of its generation? This is the biggest beast! There is nothing else to explain about this. This is the most dangerous animalization. If we want to develop social and socialist struggle, we will definitely fight against this kind of individualism, this kind of monstrosity."
The struggle for socialism is a struggle in which daily life is organized; It is a system that defends society against the capitalist system that defends individualism, tries to strengthen and organize society, and to ensure that it participates in the struggle.
In the Manifesto for Peace and Democratic Society, he says the following while drawing the framework of the positive revolution process:
"We are transitioning from nation-state socialism to democratic society socialism. This is a program: the program of Democratic Society Socialism. So, what will be the strategy and basic tactic of this? It is clear that it will not happen with the national liberation war. This new program we will replace it is the program of Democratic Society and Democratic Socialism. We abandoned the national liberation war strategy. We will replace it with the Democratic Politics Strategy. Democratic politics is a strategy, it is indispensable. A democratic society will be linked to a democratic political strategy. Whether in the constitution or in the laws, wherever necessary expression will be gained. Tactics are very much linked to strategy. This strategy will also have a tactic.
With what vehicles will it take place?
It is the law that will realize it. If the strategy is democratic politics, its tactic is the law. This means that whatever remains of the PKK legacy will gain legal character under this new democratic political strategy. As a result of the negotiations with the states, anti-democratic laws will be abolished and legal reforms will be realized. It must take place within a reasonable period of time, without spreading over years. If the legal reforms outlined above are not carried out, then the conflictual environment will inevitably continue from where it left off."
DONE.
