Although the issue of women is similar all over the world, it is not experienced in the same way in every country. In addition to the exploitation created by class society, some people face national oppression and denial. Therefore, women from oppressed nations experience three things at the same time: gender inequality, class exploitation, and national oppression. The Marxist-Leninist approach calls this “triple oppression.”
In Turkey, the clearest example of this is Kurdish women. Along with the poverty, insecurity, and male domination that working-class women face, Kurdish women also suffer from years of denial, assimilation, war, and forced migration. Village evacuations, conflicts, poverty, pressure on their native language, and political pressures affect women’s lives the most. For this reason, the women’s struggle in Turkey cannot be truly united if it ignores the national oppression that Kurdish women experience.
Marxism-Leninism unconditionally supports the right of oppressed nations to self-determination. Because real democracy and equality cannot be established when one nation oppresses another. Just as the freedom of the working class is impossible while bosses rule, the freedom of women from oppressed nations cannot be fully realized while national oppression continues. Therefore, the common struggle of Turkish and Kurdish working-class women must be carried out together against the male-dominated system, capitalism, and national oppression.
This unity is not only based on feelings of solidarity; it comes from shared class interests. Both Turkish and Kurdish working women work for low wages in the same factories, are affected by the same economic crises, and are exploited by the same capitalist system. The ruling classes use nationalism to try to break this unity. If Turkish and Kurdish working women see each other as rivals or enemies, it only benefits the capitalist class.
In recent years, women’s organizations in Rojava have attracted the attention of the world. Women becoming more visible in military, political, and social life through women’s councils, defense units, and active roles in local government has been seen as an inspiring experience for many women. It is an important development that women are breaking traditional roles and becoming political subjects.
However, from a Marxist-Leninist perspective, women’s participation in armed or political life does not alone mean liberation. Women’s true freedom is possible only when production relations change. If capitalist relations and class differences continue, more political representation for women does not end exploitation. Therefore, while women’s active role in the national struggle is supported, it is argued that the ultimate goal should be a classless and exploitation-free society.
National liberation and women’s liberation are not separate. The freedom of an oppressed nation strengthens women’s struggle, and women’s organized struggle strengthens national liberation movements. However, both struggles will remain incomplete unless they are united with the class struggle. In a system where national oppression ends but capitalism continues, working women will still be exploited. Similarly, in a society where social rights are expanded but national denial continues, women from the oppressed nation cannot be fully free.
For this reason, the Marxist-Leninist perspective sees the common struggle of Turkish and Kurdish working women as a strategic necessity. This common struggle will reach its true meaning when it is carried out without separating national equality, women’s social liberation, and the working class’s fight for power. Women’s real liberation is not possible only through national liberation or only through gender equality. True freedom will be achieved in a socialist society where national oppression, class exploitation, and all forms of domination over women are eliminated together.
