The co-presdiential system, makes up the basis of the representative free life equals free society social model upon which the Kurdistan freedom movement has adopted within its organizational structure.
The co-presidential system ensures that women, through mobilization, are actively involved in all spaces of life and the political sphere in an equal and representative way; against the forced patriarchy and homogenity within society. In this sense the system is not based on a classical and crude egalitarian understanding, but on a transformation of the mind; breaking the chains of slavery against patriarchy.
The co-presidential system, which can also be defined as the self-governance of society with women’s intelligence, refuses to give into the domination of homogenous politics which legitimizes the slavery of women and society.
The male dominanted creation of politics has always cultivated exploitation, oppression and slavery. Therefore, it can be said that politics has had an anti-woman and anti-social characteristics. Politics, based on the dominant male ideology, can take part in a cogwheel, to the extent that women are perceived to be similar to men. A woman involved in a politics of this kind has to be a ‘woman like a man’ in the words of the society.
The women’s freedom movement, whilst fighting against the aforementioned approaches to politics and life, is also developing alternative structures. When women participate in politics with their organized power, they will democratize politics, and in turn society as politics become will become increasingly democratized.
The co-chair system developed as an important institution within the field of democratic politics. The co-chair system and equal representation will make women involved in all decision-making mechanisms, and will strengthen women’s approach to joint discussions, joint decision-making and mobilization in all areas.
Firstly, the co-presidential system, which is important in terms of embodying the democratic nation mentality, expresses the way democratic autonomy takes place. In this sense, where men are the most organized, organizing with awareness and consideration of women is paramount.
Of course, the co-presidential system is not only aimed at making women’s self-will effective in the field of politics. This system lets go of the misconception that the male self-will is free in the current understanding of politics. The statist understanding of politics has also made the man inoperable. Man needs also requires self-will and needs to realize that there also exists the woman. The co-chair system is a method of enabling both sexes to participate in politics with freely and with self-agency.
The co-chair system is not a management style formed by a woman and a man. It is a system which defines and re-organizes the existence, identity and needs of women and men together with their own colours and originality against slavery and despair. It is the strengthening of collectivism on the basis of collaboration, solidarity and sharing. It is a system of developing the individual against individualism, socialization against statism, radical democracy against liberalism and a free life. It is the defence of a moral and political society. As a subject of democratic politics women, take an active role in the process of social change and transformation and is included in the practical polita. Thus, it is the development of structural and semantic solutions by subjecting the objectified structure of the society as a whole to the subject of change and transformation.
As the co-chair systems refers to a female axis system, it is also an alternative to a fascistic dictatorship, which is the normalised political style of state civilization as it currently stands. The co-chair system instead is the political style of the Democratic Modernity system; a system of the line of democratic civilization. It aims to expand the democratic system by overcoming power.
Co-presidency practices in different parts of the world reveal participation in the reserve of powers through the reproduction of power systems in terms of authority sharing and statism against women and social freedoms. The energy and labor of women and society are used to consolidate power on the basis of serving the dominant system. With democratic autonomous governance structures upon the nation lines, the co-presidential system is the economic, political and social representation of developing social self-management as opposed to the state administration.
As a matter of fact, this system is applied wherever and whenever the Women’s Freedom Movement struggles from roof organizations to locals, municipalities and all areas. The co-presidency system, which can be expressed as the embodiment of democratic politics, represents a huge achievement for women socially.
Many years of struggle for the sake of quotas and positive discrimination, from the times when women were organized as units, to political partification, armament, and institutionalization, have continuted with the struggle system of Kurdish women, with over a decade of experience.
Today, we can see the practices and contributions of this system to the world women’s struggles; from the local committees and popular assemblies in Rojava to the cantonal administrations; from the municipalities in Northern Kurdistan to the neighborhood assemblies, the voice of the Democratic, Ecological and Women’s Liberalist models have reached the world.