Human history has always been marked by development and transformation. Human nature is a nature grounded in the phenomenon of social existence.

Social events have a profound effect on human beings, and for that reason it is not possible for a person to live alone. Within this framework, human beings have continually engaged in efforts and inquiries into why and how to live.

On this basis, human beings have continually sought to understand themselves, the universe, life and their surroundings. Understanding becomes development, and development becomes an organized way of life. Through achievements such as the discovery of natural medicine, agriculture, science and language, human beings have attained a level of development. In proportion to that level, they give meaning to their lives and provide for their group. In this way, commune-clan life, grounded in the culture of the woman-mother, comes into being. People therefore gather around the woman-mother and approach women with respect and reverence, regarding them as miraculous. The woman-mother turns her policy of daily nourishment into sustained production, and this fosters in women an awareness of a peaceful way of life that protects society. In this way, through her flowing and enduring energy, woman shapes the communal form of life.

Opposition emerges to this communal way of life, and the first commune comes under severe attack. With the development of the consciousness of male hunting groups, the first contradiction between woman and man begins. This contradiction grows until it becomes a contradiction between society and power; in other words, it turns into the Commune-State duality. Throughout history and up to this moment, social movements have remained in constant motion in the face of power, oppression and aggression, protecting themselves through the communal way of life and sustaining their existence.

Historians and the sciences of sociology (the study of society) remain in constant activity as they seek to understand society's history and illuminate its life for our present day. Yet Newton's theory of physics, grounded in positivist science, fragments and categorizes the history of societies; that is, it separates people into black and white, worker and employer, rich and poor, and treats them separately in this way. Dividing societies into those that acquired a state and those that did not causes actually existing socialism to collapse through the theory of class warfare. They tried to protect society and communality through the methods of actually existing socialism, but were unaware that they were fragmenting society in this way. In accordance with this social reality, sociologists defined truth in a fragmented manner. Yet with the development of quantum science, in which everything is open to transformation and the smallest part is the most powerful, influential and manifest, this new form of quantum science changed many theories; in other words, it brought an end to the reality of mechanical theory. For an absolutist approach based solely on proof does not illuminate society's reality. Society's truth is shared; that is, society is neither a slave nor capitalist. Leader APO has determined that the caste-based killer, which renewed itself in the form of the Sumerian state, developed and reached our present day, placing society in a grave predicament. In this way, it has sought to distance society from its communal life.

The struggle between the communal social system and the state continues to intensify, and this situation persists to the present day. Why did the statist mentality oppose social existence so strongly?! Can a human being live without society?! Undoubtedly, that is not possible. In its essence, social existence is an insistence on being human. Realizing a modern humanity also means attaining humanity at the highest level; therefore, whatever is asked of a person, they must rise to the highest level of their human responsibility and duty. Democratic socialism likewise serves as a guide to the system of the democratic nation and creates free people who protect society.

Loving, standing by one another, supporting one another and consulting together develop the spirit of responsibility to the highest level. This also means being socialist. Social existence, or socialism, is then, in its essence, the duality of balance between the individual, society and nature. In other words, duality means consultation and building a shared paradigm of life through a diversity of colors and views. The very secret of social existence is also bound to building a culture of democracy. Social existence, in turn, rests on the communal way of life.

WHAT, THEN, DOES THE COMMUNE MEAN FOR HUMAN BEINGS?! WHAT IS A COMMUNE?

In the Aryan language, KOM means community and coming together. Communality, in turn, describes people's shared life. The commune developed on the soil of Kurdistan and on the foundation of Zagros-Taurus culture; can we therefore conclude that the communal system began on this land?! The history of the Medes confirms this: through the union of tribes and clans that attained a union of communes, the most striking example emerged, spread from there across the world and developed social existence. The commune stands against property, oppression and class division, and against sexist, nationalist and religious-fanatic mentalities; it does not bow its head to power. It protects society's essence against despots and rulers. And in this cause, it pays heavy prices as well.

The contradiction between the commune and the state continues to this day. Examples of this are the First and Second World Wars and the severe wars of our own day, which are called the Third World War. In the Third World War, every kind of dangerous technology is used, and people become immeasurably estranged from their roots and essence. The power-seeking groups of men who killed animals through hunting and drank their blood began, over time, to seize the products of the woman-mother. On this basis, they turned savagely against society, and now they drink human blood and assault women and children. In the end, this savage capitalist system does not realize that it is cutting down with its own hands the tree on which it sits, and that it is close to falling. Through its unrestrained violence and savagery, it destroys its system with its own hands. As a result of capitalism's practices, violence, displacement, plunder, killing and rape spread like a culture, like cancer cells. These practices occur in times when science has supposedly developed to the highest level; how can people be dying of hunger! An example of this is the war being waged in Gaza, Syria, Sudan and Kurdistan. Wars of religion and sect, civil wars and genocide escalate without limit or measure.

If the expression is fitting, society is living through and witnessing Judgment Day with its own eyes. It is striking that the science that developed around the goddess-woman, in its moments like a flower just beginning to bloom, placed that science in the service of society and nature; how is it that today the power-seeking male mentality steals this social science from women and society? It not only steals it; at the same time, it uses this science as a force against the universe, nature and society in a savage manner.

Undoubtedly, it is not possible for first and second nature to accept this system imposed upon them. The history of humanity, which has always lived in a communal form and, with the development of social history, moved from clan and commune toward tribe, tribal confederation, village and urban life, took its social form and governed its system itself. In its essence, it protected itself. To protect themselves against a fascist and plundering mentality and avoid falling under its domination, people initially sheltered in the mountains in the form of tribes. On that basis, the communal system of tribes and tribal groupings has continued like a tradition to this day, even though it has become estranged from its essence. The state splits society in two; that is, the establishment of the state creates a subordinated society and a dominant one. This mentality has been developed up to our present day, under capitalism's leadership, as the mentality of the power-seeking male. The capitalist system, whose ideology rests on the nation-state, aims to leave society rootless, place it in its own service and thus estrange it from its history, culture and memory. For this reason, peoples throughout the world have risen against this system, organized themselves and protected their social autonomy.

From the age of the woman-mother to popular movements developed through monotheistic religions, from Christians and Muslims to Zoroastrians, Sheikh Bedreddin and the Qarmatians, every movement aimed to bring knowledge to society and organize it. They also sought to preserve the example of communal life on the basis of communal values. For example, in the Qarmatian movement, whose system continued for nearly 200 years, from 870 BCE to 170 CE, society was organized in the form of a communal system. On this basis, they abolished private property among themselves, and women provided leadership within the commune. The communal way of life thus became a lived reality.

At the same time, there is also the Covenant of Medina. This covenant, proclaimed by the Prophet Muhammad, rested on 48 articles, the most prominent and influential of which was the first. This was the article of al-muadala, or social justice. The second article, al-marifa, meant that all constituent communities should come to know one another in a scientific manner, live together and value one another. The third article, al-difa, meant that all religions and peoples were responsible for defending the city of Medina. This also means a commune that builds its life upon the values of moral and political society.

In Greek history, too, Socrates' philosophy of knowing oneself becomes a matter for society. Through dialogue and collective conversations, this discussion turns into a social gathering. Through this coming together, Socrates broadens people's minds and raises self-questioning to the highest level. In the sphere of free life and social morality, this becomes a matter through which society questions its culture and existence, gathers together communally and consciously lives its social existence on the basis of moral and political values.

All movements that emerged aimed to protect society's essence and morality. Popular movements grounded in society's strength rose up and waged struggles to defend their natural rights. These social movements based their purpose on the reality of their own existence and culture. Examples were the revolutions in France and Spain and the Swiss system. Their aim was to lead through modern methods, organize the people's demands and build a secure and free future. One example was the revolution that developed in France in 1847, led by peasants against those in power. Because of unemployment and inequality, social movements developed under the slogan Bread and Work. We can say that these social movements were strong at that time. The French revolution that emerged anew in 1870-1871 gradually turned once again into a social revolution, and activists in the city of Paris proclaimed a system called independent radical communes. The Paris Commune established its system on the basis of the people's will. Commune members were elected through democratic elections from among workers, women, young people, children, doctors and peasants. The most important point in establishing the commune was that self-defense was the central concern of all its members. In the religious sphere, everyone could practice their religion, but religion must not become an instrument of politicization. Yet the ruling forces, as a result of the alliance between Napoleon and Germany, surrounded the Paris Commune and savagely attacked the Paris communes. Although the forces of the social movements did not bow, ultimately nearly 30,000 people lost their lives in the Paris Commune, which resisted for 71 days. This commune came under attack very quickly, and in this way the Paris Commune's system was destroyed. What caused the Paris Commune not to succeed? The principal issue was the failure to establish the commune's authority. The second point was weakness in organizing the commune. There were also problems of leadership, failure to implement democratic methods and failure to extend its system. For these reasons, the Paris Commune was destroyed.

The October Revolution, that is, that is the revolution of October that developed in Russia in 1917, embraced society widely, developed a democratic system in the form of communes under women's leadership and governed itself in every way. This system became an example and had an immense impact on the entire world. In particular, the education system, which had established a balanced unity between theory and practice, became a highly influential example. In agriculture and communal living, in national war and in supporting international movements, this revolution likewise became the strongest example. Yet the reason for this revolution's failure to succeed, despite its many sacrifices and great efforts, is a matter for research and questioning. Why did this system collapse?! When we analyze it, we see the reasons for its collapse as follows: first, failure to see the difference between the capitalist system and modernity. Second, governing society through the nation-state mentality and its methods, which prevented solidarity from developing. Third, entering into competition with the capitalist system to build their economy and industry. The fourth point was the stance of the leading cadres, who acted bureaucratically, made self-centeredness their basis and treated everything solely as being for the Soviets. This caused the Soviet revolution to decay and collapse from within.

The Swiss enigma: The people living in the mountains and villages remain known for their democratic system to this day. Switzerland's history rests on social movements that waged many struggles against the centralized system. On this basis, they struggled both in civil wars and against those in power. The communal system, also known as the canton, had been established under revolutionaries' leadership in villages and highland areas. In 1847, a democratic constitution was adopted as a result of an agreement. On this basis, a multinational, multilingual and multireligious system was formally proclaimed under the umbrella of the democratic system. We can say that the Swiss system, which has relied on democracy for many years, is close to the system of the democratic nation. Yet the most important issue is that it remained confined within itself and did not extend the system to the whole world. Therefore, however much a revolution develops through popular participation, if it does not become an organization of a democratic social system, the outcome will, in essence, be power.

The example of Scotland: The Leadership defines Scotland's system as a system of the democratic nation. In 1998, Scotland was proclaimed a local administration. It organizes itself on the basis of an agreement recognizing peoples' rights and on the basis of conducting democratic politics and the cultures of peoples. In terms of history and democratic governance, Scotland's system, with its autonomous structure, is a model guided by awareness.

Likewise, in geographical and economic terms, particularly with the abundance of oil and natural gas there, it naturally also manages its economy autonomously. Scotland has a role grounded in the local system and local administration. It has decision-making authority, particularly in health, justice and culture. However, the parliament of England has decision-making authority in defence, that is, general security, and in determining foreign policy. Scotland's parliamentary system, which organised itself in 1999 and is based on the local framework, organises its own internal security. It also organises itself autonomously in social justice, health and municipal affairs. Furthermore, that organisation or council is the highest legislative body; it organises itself around education, services, institutions for children, local administration, and also road construction, sports, cultural and artistic institutions, through its autonomous economy and tax collection. In political administration, too, there is a relationship between the municipality and local administration. The task of the municipal council is to fulfil its responsibilities in education, for example in determining education policy, institutions for children, institutions for older people, sports, libraries and the allocation of financial resources, both from the general parliament of England and through determining its own autonomous finances. Members of the municipal administration are elected through the will of the people. In the legal sphere, it administers its own legal system autonomously. It also has an autonomous system of universities and academies, recognised throughout the world. However, approval of the education system takes place through the parliament of England. At the same time, the institutions of England and Scotland, such as defence institutions, foreign relations and the economic institution, work jointly in their relations with one another. Yet Scottish institutions do not form part of England's system. The local system is also independent, but everyone bears responsibility for national defence. The people's council, for its part, plays its role in consultation between local administration and the people. However, it does not possess decision-making power. In the sphere of political parties, all political parties play their roles within the system and are represented in the general parliament of England. These representatives also sit in Scotland's parliament and in local administration, where they play their roles. Women's and youth movements mobilise for women's rights and equality between the sexes. Youth movements also hold discussions and send their proposals to the parliament of England, where the final decision is taken. The relationship between Scotland's parliament and the parliament of England is also parallel. Although it takes its own decisions, on certain matters the parliament of England makes the very last decision. In general, when we assess Scotland's system, we see that it represents a model of the democratic nation. For many cultures, many languages, religions, beliefs and cultures live together. On this basis, the more the people represent their will within the framework, the stronger the power of democracy becomes, and the state's role as a ruling power loses its influence. At the same time, the state + democracy model takes shape.

In past years, a wave of uprisings of the Spring of Peoples developed in the Arab countries of Tunisia, Egypt, Lebanon and Syria. Sadly, however, the popular uprisings that arose against statist power, these uprisings and revolts, were stolen from the people and turned into wars for power. In this way, the peoples' revolutions became estranged from their aims and could no longer achieve a fundamental transformation. That is, they could not achieve a social, political, artistic or spiritual revolution, or essential self-defense. For this reason, the spring of peoples turned into the winter of peoples, and the revolution no longer came about.

Through Leader APO's philosophy, the Kurdish people's freedom movement brought about a revolution in mentality by setting communal life against the state mentality through a new formula, that is, the form State+Democracy. This new paradigm rests on the system of communality; in other words, it expresses the ideology of democratic socialism.

In our present day, social problems continue to deepen in the economy, displacement, assaults, relations between women and men and family life. Yet existing systems and models do not provide solutions to these problems. There is therefore a need for a system grounded in society's essence. That is, a communal model is needed. The communal model that Leader APO defines as the Union of Democratic Communes takes society's direct governance as its basis. This system is built on the following foundations: 1-Free Citizenship, 2-Democratic Society, 3-Extensive Regional Administration, concretely expressed as municipal government. This new model takes up problems anew, one by one, and finds paths to solutions. It does so through communal and shared methods. Through its modern projects and the people's will, the commune organizes itself against the mentality of the capitalist system and governs itself democratically. Away from rigid molds and laws, it bases itself on ethical-aesthetic methods and principles. Through the conduct of democratic social politics, it renders the mentality of the state and power ineffective.

The commune is the foundation for building the democratic communal system. As the Leadership also says: “The stem cell of the social sphere rests on the commune. The commune means becoming a society. Health, education, language, culture, history and sports: communes will be established in every sphere. Communes of language, history and philosophy can be established on an immense scale.”

Likewise, the family, clan and tribe are the fundamental components of the communal system. The concept of ethical and political society stands in opposition to the concept of the state. Examples of this have been put into practice on earth today; for instance, this social model has been implemented to a certain extent in Northern Kurdistan, Southern Kurdistan, Makhmur, Shengal and Rojava. Particularly in northeastern Syria, strong participation in the revolution developed through education, meetings, seminars, dialogue and the development of culture and language. In confronting the Baath system, the people attained a level of awareness and organisation, and an arduous struggle was waged. Likewise, as a result of an unparalleled struggle and resistance, a strong and extensive self-defence force was established. This defence force of the peoples of northeastern Syria resisted the Baath regime and the ISIS gangs for many years. On this basis, the peoples of Rojava and northeastern Syria announced to the whole world their system of Autonomous Administration of democratic society. In this way, the system of communes for administering society was organised. At society's foundation, the commune system was organised through the organisation of neighbourhoods, villages and cities. For the first time, the people administered their communes through their own will and elected their representatives themselves. They administered their own autonomous administration system. Although this is the first experience, the system of self-administration has come into force, and all the constituent groups of northeastern Syria, such as Kurds, Arabs, Circassians, Armenians and Assyrians, represent their own will themselves. Muslim, Christian, Alevi and Yazidi religions and beliefs are represented within the autonomous administration framework. For this reason, each constituent group, with its natural responsibility, reaches agreement on the basis of the social contract and upholds its own autonomous administration system. But this does not mean that the building of the commune system has been organised in accordance with its purpose. On this basis, the shortcomings we can assess are as follows: not viewing the system of communes strategically, that is, a tactical approach develops. Also, not implementing the commune system fully. That is, not all members of institutions take their place within the commune framework of their own neighbourhood or village. This causes a disconnection between all the institutions and the communes. Members of institutions also do not consider themselves accountable to the communes. This, too, stems from a failure to understand the system of communes properly. A person who is a member of a commune in a village or neighbourhood can at the same time also be a member of another institution or organisation. Separating the framework of communes and institutions from one another amounts to a positivist approach. This also causes an approach of social engineering to develop, and in this way power-oriented, egocentric and bureaucratic mentalities develop. The mentality of fragmentation causes the democratic society framework to be broken apart and prevents it from attaining the form and purpose of its communal spirit. However, the method of duality enables a person to reconsider their own system and rebuild themselves. If the method of assessing the experiences gained is taken as the basis, lessons are drawn from them and solutions are developed through dialogue, fundamental plans and programmes for society will be determined.

In Northern Kurdistan, too, following the proclamation of Democratic Confederalism, the occupying Turkish state carried out savage attacks against the people, but the communal society system is being implemented in an organised manner. In municipal affairs, regional administration, the organisation of environmental defenders and the establishment of people's assemblies, this allows the democratic society system to spread into society's roots. Through political parties, science, culture and art, we endeavour to develop the democratic society system that rests on all its constituent groups.

Likewise, in Shengal, where the most ancient people live and whose foundations are communal, the culture of the commune has been preserved to this day. On this basis, the communal system spreads into all the roots and branches of society like a flowing energy.

In Eastern and Southern Kurdistan, too, communal values are very prominent. We see that the heart of natural society beats today between the two rivers; however much the nation-state system imposes policies of assimilation on the people through subtle methods, the people preserve their social existence through the values of communal culture to this day. For this reason, the commune system takes shape most naturally within societies and peoples. This also shows that the Democratic Nation system is the most appropriate system for society.

Democratic modernity establishes itself on three pillars, and the first pillar is the democratic nation. Leader APO also says that defining the democratic nation, which means the “commune of communes”, means that it determines its own system of life through its will and its intrinsic strength, without relying on the state, and governs itself. In this way, all societies can take their place within this framework.

The second pillar of democratic modernity is eco-industry in opposition to industrialism. As the Leadership also says: “Because of existing capitalism, all of nature has been opened to exploitation and surplus value is produced. Industrialism is capitalism's dirtiest method of plunder.” Against such a monster of capitalism, society can secure its livelihood by establishing an eco-industrial system, that is, by developing the economic commune.

The economy, which means managing the household's livelihood and was brought into being by women, is unfortunately something from which women have been forcibly excluded today. For this reason, women must once again lead the communal economy within the framework of democratic modernity. Through their essence of equality and justice, women can lead an economy grounded in nature.

The third pillar of democratic modernity is building democratic/communal society in opposition to capitalist society. That is, reviving society's essence and values. Liberalism, the ideology of the capitalist system, rests on individual freedom and at the same time separates the individual from society. That is, it opposes social existence. Against this caste-based killer's mentality, the Leadership defines the commune system by saying that the commune is society's quality and character. The commune is society's mode of existence; society takes bodily form on this basis. In its essence, the commune both represents freedom and equality and possesses democratic characteristics.

Likewise, the characteristics of the commune rest on the principle of socialism, and the socialism of the commune governs itself according to the principle of democracy. That is, the commune conducts its own discussions and develops projects and takes decisions about the communal way of life. All social work can also organise itself through communes. This means that all institutions and organisations must be in contact and in relationship with one another. Although each commune has its own autonomy, they also become members of the commune of the neighbourhood or village where they live and consider themselves accountable to it. In this way, blood will flow freely through the body and life will proceed in a dynamic, flowing manner.

The commune system organises itself upon society's fundamental foundations. Undoubtedly, just as the first commune developed around the woman–mother on the soil of Kurdistan, today too, through the second revolution and women's leadership, women once again lead the Union of Democratic Communes on the soil of Kurdistan. We can draw attention to a few examples of the communes we are building:

The Free Women's Commune: Just as the woman–mother developed the science of communal life around her society through her flowing energy, women today will also lead the building of communes. In particular, advancing the science of women, Jineology, as well as knowing oneself and one's own existence, and strengthening the organisation of society on the basis of sociology, will become possible through the leadership of free women. In self-defence against the male system, establishing a system of autonomous communes and creating free spaces for women is very important. The main objective is to create autonomous spaces and free spaces for women against the reality of the dominant man and the pressures of the family. Establishing autonomous communes and free spaces for women has a decisive and central role in building communal society. Women's communes have a central role both in building the economy and in intrinsic defence, academies, children's education, culture and art.

Children's Communes, or the Commune's Responsibility towards Children: Children are the foundation for building society's future. But because of the state-worshipping, sexist mentality that develops within the family, a child cannot live healthily or live out their dreams of freedom. For this reason, children cannot be raised through either the family system or the statist system. Children will be educated and raised within the commune system.

The Commune of Intrinsic Defence: The most fundamental element of the communal system is its defensive dimension. Self-defence has been a living phenomenon from the beginning of human history to the present day. Society, which continued its life in a communal manner for many years, has always established its own defence system against every kind of danger and threat. In this sense, self-defence within the system of communes is a vital and important issue. In every neighbourhood, village and city, and indeed in every commune, people must know, through an understanding of self-defence, how to protect themselves against every kind of possible attack. Developing intrinsic defence and organising with a communal spirit must be taken as a basis in all sections of society. Particularly in the period we are living through, with drone warfare, chemical weapons, phosphorus, attempts to foment internal wars and the development of artificial intelligence, society is subjected to intense bombardment. The people are forcibly displaced from their homes and lands. In this way, they try to dismantle the social framework. They destroy societies' culture and history and deprive society's individuals of awareness through prostitution and narcotic substances. Against this capitalist mentality, self-defence at the highest level is extremely important and vital. But we know very well that no event, situation or attack is greater than social existence. However much they attack with the filthiest methods of special warfare, society continues to resist and preserves its existence.

The Role of Tribes and Clans in the Commune System: The history of clans and tribes is ancient. It dates back approximately to 5000–6000 BCE. Tribes and clans organise themselves on the basis of communal society. The culture of communal society was a very strong culture. For example, individuals fought for their clan and protected one another; likewise, the tribe or clan made great efforts and offered great resistance to protect its members. One can say that there was a system of mutual protection. That is, the individual sacrificed themselves for the clan, and the clan for the individual. However, just as the first attack developed against the woman–mother commune, the second attack developed against tribes and clans. Against these attacks, too, society organised itself in the form of tribes and clans and strongly developed its level of self-defence. Today, too, clans and tribes, which carry forward communal values, can return to their authentic essence and become the leading force of communal society. For today, hegemonic powers that rely on positivist science have reversed the role of tribes and clans and, through methods of special warfare, try to divide them and place them in the service of their own interests. However, within the paradigm of democratic communal society, also known as the Union of Democratic Communes, tribes and clans can represent themselves and, through strong unity, thwart every kind of special warfare attack by hegemonic powers.

Municipalities: As the Leadership has indicated in the manifesto: “Communal society can also be mobilised through municipalities.” From democratic municipal movements, which provide the fundamental representation of local administration, to village and neighbourhood communes, cooperatives and civil society institutions, human rights, children's rights, the youth movement and the women's freedom movement, through to economic organisation and animal rights, society can be organised on a broad scale.

According to these definitions, it is clear that the role of municipalities in administering society is very important. But the statist mentality has emptied the municipality of its substance. In reality, the municipality is a framework resting on communal foundations. Yet the nation-state system has also turned the municipality into a centre of police-style surveillance. For this reason, it constantly places its own men within municipalities so as to keep them under its surveillance twenty-four hours a day. Furthermore, municipal administration is not elected democratically. On the contrary, it is appointed by the state, and the municipal system of the statist regime takes shape detached from society. That is, society's will is treated as nonexistent; the state even regards appointing people to office and removing them from office as its right. However, as the Leadership has defined it in his defence writings, the municipality can organise itself through Free Municipalities movements. For this reason, the most important sphere to democratise is municipal affairs. This also shows that a democratic transformation is needed. Villages, cities and mountain villages become the strongest foundations for building a culture of democracy. For this reason, the first step that needs to be taken is for the people themselves, through their own will, to determine their representatives, that is, to determine the administration of communal society. If villages and cities do not administer their lives through a culture of democracy, it is impossible for the municipality to become democratic. For this reason, it is very important that we dwell on the municipal framework and its associated institutions. On this basis, the municipality's role is to organise the entirety of society's life through the relationships between the commune and the municipality.

Village and city municipalities must engage in balanced, democratic dialogue. They can resolve social and environmental problems relating to the way they administer their village and city life and social life through democratic discussions. They must also share the commune's decisions directly and meet local needs. Likewise, the municipality and the city council jointly organise all of society's needs. For example, in education, the establishment of academies and educational institutions, services, diplomacy, the economy and health, all must organise themselves jointly so that the municipality is protected against sexist, nationalist and power-oriented mentalities and does not fall under the domination of ruling forces. The municipality also serves as a bridge between society and the state. But the most important point is that society's role must not remain frozen. Likewise, on the basis of protecting the natural environment of villages and cities, we must turn projects of planting trees, keeping the environment clean and jointly helping one another into a culture of life. In this way, a culture of democracy is built naturally. However, because of war, plunder and the use of chemical substances, as well as the proliferation of vehicles and factories and environmental pollution, nature and humanity face a great catastrophe. The belediye, that is, the municipality, expands the free municipal commune system through society and becomes a place for collective discussions and decisions. For this reason, for the beauty and adornment of cities, neighbourhoods and villages, all individuals in society must act jointly and collectively and carry forward work and activity.

The Communal Economy: For the democratic society framework to develop within an ethical and political society, cooperatives must be developed within economic policies resting on democratic foundations. The main task to be carried out in building a democratic economic system is to return, through cooperatives, the economy taken out of society's hands to society's ownership. The word cooperative also means a group of people who have come together and meet their needs through mutual support. Cooperatives are economic movements that do not rely on any class or mass grouping and work together on the basis of needs. To establish cooperative systems, the role of the democratic framework in social construction must be understood correctly. Where there is no democratic framework, a cooperative system cannot be developed. In the face of attacks on society, if cooperatives are correctly defined and function, they will meet needs to a great extent and economic attacks will be thwarted. The cooperative system identifies the people's needs in every respect and meets these needs. To the extent that a cooperative relies on society's intrinsic strength, it also solves the problems of hunger and unemployment. For example, Kurdistan's natural environment, particularly its soil and water, is abundant and fertile. For cooperatives to be developed in practice, for example, many kinds of communes must be developed for this purpose.

The soil of Kurdistan and the Middle East is very fertile and productive, but unfortunately, as a result of nation-state policy, the people of all four parts of Kurdistan today face severe unemployment. They live without water, without land and without energy. By establishing cooperative communes, society can meet all its needs. Around the Tigris and Euphrates rivers there is fertile land, and hundreds of economic and ecological projects can be developed. For example, establishing communes for energy, water and agriculture, through to developing diverse forests.

The Energy Commune: With a shared and mutually supportive mentality, this commune will hold discussions with all its members so as to develop modern projects for natural electricity through water, solar energy, wind energy, and also above-ground and underground energy, in a natural manner that does not harm nature, and work in the service of the commune and society.

The Agricultural Commune: Kurdistan's soil is very fertile. For this reason, hundreds of agricultural communes and hundreds of cultivation and forestry projects can be developed. Likewise, raising animals, benefiting from them and sharing collectively can be achieved through a sound commune policy.

The Water Commune: Water is the most fundamental need of first and second nature. Without water, there is no life either. For this reason, with an awareness grounded in social science, people can develop water-protection projects jointly. We can share water jointly and equally among all branches of society. On this basis, communal economy projects will become productive in every sphere of society and become the property of society as a whole.

The Health Commune: Being oneself is one of the most fundamental questions of democratic society. The most important point is for society to live healthily. A healthy society also produces healthy individuals. If it lives according to this philosophy, it can also stand against the diseases of the capitalist system in the mental, ideological and spiritual spheres and protect itself. For this reason, the sole revolution against capitalism's diseases is social existence. In this sense, health is the commune's most important element. For this reason, every member of a commune must approach their life with an understanding of health and the protection of nature, and protect their democratic communal society. A society that defines itself through science, ethics, politics and freedom and lives healthily will actively protect its social life from every kind of disease and administer itself.

The Role of Free Individuals in the Commune: An individual, woman or man, who organises themselves within the commune system acquires will, thought and opinion, can express their ideas freely and democratically within the commune and participate in it through direct democracy. Everyone can also take their place within the commune and have a role according to their talent, strength and art.

The Philosophy Commune: Philosophy means the science of knowing. For this reason, if a person or a society has no philosophy, their life is not possible either; that is, it becomes meaningless. But the clan phase that developed around the woman–mother brought with it curiosity and a search into life and the universe. If the expression is apt, the mother is the universe's greatest scientist and philosopher. Through this strength and energy, she created life and society. The beauty of life was also connected to philosophy. Likewise, Zoroaster, who developed his philosophy on the basis of duality, created a vital influence on society. Socrates, too, who drew society's attention to the knowledge of ‘know thyself’, enlightened society and awakened its awareness through dialogues. Today's capitalist system has left society without philosophy and without science, detached from its reality of always seeking knowledge of the universe and its surroundings, so that society merely lives from day to day. A society without philosophy is a society without a soul. For this reason, within the democratic nation system, we build communes on the basis of the philosophy ‘know yourself and make yourself known’. The role of philosophy communes within society is to develop dialogues and discussions with society, freely share their thoughts and opinions with one another and continue discussions on ethics and aesthetics. They must also take decisions on day-to-day policies in a communal spirit and develop views on securing their livelihood. On this basis, by establishing philosophy communes and academies whose task is to cultivate a love of science and the philosophy of communal life, we must discuss inquiries ranging from personality to society, nature and the universe. We must give the right answer to the question of how to live and develop a philosophy grounded in a free life.

The Task of Vanguard Cadres in Building the Union of Democratic Communes: Throughout the flow of the river of history to the present day, the leading role has been decisive in all movements. For this reason, through the leadership of the woman–mother, through the ethical and communal values by which society was administered, and also through the leadership of prophets and philosophers, social values were preserved and upheld. The aim of every philosopher and every pioneer of science is to enlighten society and bring it to a level where society can administer itself. For this reason, building the Union of Democratic Communes also requires a leadership that unites its heart and mind with society.

The cadre must play their leading role with an understanding that moves from singularity towards universality and by building the philosophy of communal life. Vanguard cadres also keep the science of democratic socialism and the culture of democratic administration alive at every moment. With a philosophy of how society should live and how it should build the system of democratic communes, the vanguard must always be active with a great passion and serve as an example to society at the organisational level. The pioneers of communes must also develop within themselves the science of existence and bring their own awareness to a level of full maturity. Maturity, or its taking shape, also means the strongest organisation; that is, each pioneer must organise hundreds of communes and strengthen the social system. The more the vanguard is equipped with knowledge of historical communal values, the more they can protect themselves and society against statist, sexist, scientistic and religion-worshipping mentalities. To that extent, they will also be able to build democratic socialism against the system of ruling power.

Dîrok Kahraman