Ronida Haji

Al-Hasakah – In society, there are many concepts that cast a negative shadow on women and on the community as a whole. Among these concepts is that of the “widow,” which carries complex social and cultural connotations and refers to a married woman after the death of her husband.
The Academy of Jineology (the science of women) conducted an in-depth study on this concept, aiming to analyze its historical roots and its impact on women’s lives. Through our agency, we seek to shed light on the results of this research, in hopes of re-evaluating these perceptions and examining the inherited social patterns associated with them.
According to Zahriban Hussein, a member of the Academy of Jineology, the Academy began its research based on the message sent by Leader Abdullah Öcalan on March 8, in which he discussed various cultures that have influenced women’s realities—such as the culture of Sati—as well as his vision for building free women.
She added, “Since the leader sent his message, the Academy has been working on studying these cultures. We focused particularly on the culture of Sati, conducting broad discussions and detailed studies on it. Today, we wish to share our findings with society, believing in the importance of awareness and analysis in building a fairer future for women.”
“The Widow and the Period of Idda are Derived from the Culture of Sati”
Hussein pointed out that there are social concepts imposed on women but not on men, reflecting deep-rooted discrimination in culture. The research and discussions around the term widow revealed that it is often understood as “a woman without a man,” a notion that carries negative connotations in certain contexts.
“When we delved into the study of myths and various languages,” she said, “we found that the concept of widow appears prominently. In Japanese, the word means ‘one who is not yet dead,’ while in another language it refers to ‘life that continues after death.’ This diversity of meanings reflects the richness and cultural variety of the concept.”
She further explained, “When a woman dies, no special term is used for the man left behind, nor are similar restrictions imposed on him. For example, in Islamic law, a woman must observe a period of iddah lasting four months and ten days after her husband’s death, during which she is not allowed to leave the house. Such practices push us to reflect on the roots of these ideas, and we found that the term (jinebî) meaning (widow) is derived from the culture of Sati, which was practiced in some ancient societies.”
What Is the “Sati” Culture?
Hussein explained that the ancient Indian culture of Sati—a Sanskrit word meaning “the pure or sacred woman who sacrifices herself for her husband”—was rooted in the Rajput philosophy of India. According to this belief, Sati was viewed as the truthful woman who could be offered as a gift, symbolizing the highest form of loyalty and sacrifice.
“It was believed,” she added, “that through this act of sacrifice, a woman could liberate herself and her family from the burden of rebirth or reincarnation. In Hindu beliefs, this meant transforming the soul of the deceased into another being, such as an animal or a bird.”
Although the practice is now legally banned, Hussein noted that Sati used to involve a widow—whether voluntarily or under coercion—burning herself alive on her husband’s funeral pyre. She was asked to choose between dying and joining her husband, or continuing her life as a ‘widow,’ a choice that carried immense suffering and social stigma.
“Women Are Forced to Sacrifice Their Lives”
Hussein emphasized that Sati was imposed exclusively on women; men were never expected to sacrifice themselves on the pyres of their deceased wives—neither in the past nor today. “The burning was forced only upon women, while men were exempt from such a cruel fate.”
“When we reflect on the persistence of this culture,” she continued, “we see that it has not completely disappeared, but rather continues in different forms in the Middle East and other parts of the world through old traditions that still shape women’s lives. These practices compel women to accept a dark destiny drawn by patriarchal power and social expectations, as if they are required to sacrifice and remain silent before a reality that imposes no comparable burden on men.”
Jineology Research: Understanding Women’s Lived Experiences
Within the framework of Jineology research, Hussein stated that she met several women who had lost their husbands, aiming to understand their personal experiences and shed light on the reality they live after loss.
She shared the story of one woman:
“After my husband’s death and my return to my parents’ home, I realized I had never lived for myself, but for a man. When I needed something, I faced severe financial pressure and didn’t know where to turn for help. In that moment, I understood that my life had revolved around my husband and children, not around myself.”
“Freedom Is the Path of Life for Women”
Hussein affirmed that freedom—especially economic freedom—is a cornerstone of women’s empowerment. “Since the beginning of the Rojava Revolution,” she said, “we have emphasized the necessity for women to prove themselves economically, alongside other fields. For a woman to advance, she must be educated, hold a degree, and be aware of her rights.”
“When a woman gains knowledge and economic independence,” she added, “she begins to see her path clearly, and that path is one of true freedom. For this reason, all women’s organizations and institutions in North and East Syria work to support women in various fields, aiming to achieve their freedom, progress, and enable them to live with dignity and independence.”
“The Patriarchal Mentality Is the Root Cause”
In conclusion, Hussein stressed that all restrictions and social problems faced by women—whether rooted in religion, customs, or social traditions—stem from patriarchal dominance. “This mentality is the root cause of ongoing discrimination and inequality,” she said.
“Changing this mentality is the fundamental step toward real solutions within society. If we wish to build an equal and just community, we must establish it upon the foundations of a democratic family that guarantees equality and mutual respect among all its members—free from domination and control.”