3.4 In Memory of the Victims of the Jewish Genocide

It may be unexpected that I would include such a separate section but I felt that it was essential. My exodus abroad, my abduction, and the link between Jewish genocide with nationalism (capitalism’s modern religion) are the reasons why it is so important to include this story in this book. The fact that intellectuals have not explained the Jewish genocide in a satisfactory manner and the absence of sincere self-criticism concerning the Jewish ideology –or, if they have, I have not seen It– compel me to delve into this subject as an important part of my defense.4

The Jews and Civilization

Any scholar who has even the slightest interest in the history of civilization will easily notice that a thorough analysis cannot be prepared if the role of the Jews is not included. Because of my limited knowledge of the issue, i had only slightly touched on it in my previous defenses.

All the indications point to the identity described as Abraham to have entered into a paradigmatic conflict (this is how it is portrayed) with one of the Babylonian Nimrods (around contemporary Urfa).5 Abraham destroyed the idolized statues at the pantheon in order to show that they cannot be gods. Nimrod then threw Abraham into the fire which then turned into the Pool of Abraham that still exists today along with its mythological story.

Most probably the Urfa-Jerusalem route had the status of being a buffer zone between the two majestic powers of its time: The New Dynasty of Egypt and the Babylonian Dynasty with Sumerian roots. Trade had, for the first time in history, become a rising economic sector. Trade between the two civilizational powers played a more superior role than politics. There was an increase in merchant’s traveling in and out. The magnificent trade period of the Assyrians also coincided with this phase. Besides, the Urfa-Aleppo-Damascus-Jerusalem route had been the most important route for migration and trade, as well as invasions, occupation and, most importantly, the exchange of religions since the early ages (since the Neolithic times and the initial cities). It is not a coincidence that this is where the prophet Abraham made his moves and also migrated to. It is also widely accepted that it is the initial route where both Christianity and Islam were formed. Abraham (this name is thought to probably be a title given by the Egyptians. Egyptians used to call those coming from the Sinai Apiru or Habiru because of the dust and dirt on them. It is quite possible that this could later have evolved into Hebrew and Abraham) wanted to first reside around what is today contemporary Jerusalem. The local rulers did not easily give their permission. It is said that he bought a small tract of land and later died there. Those who wish can follow the story that began with Sarah, Hagar, Ishmael, Isaac, Jacob, and continued with that of Prophet Moses, Jesus, and Muhammad and in between many more connecting links of prophets from the Sacred Books (The Old Testament, the New Testament, and the Quran). History books can also be quite instructive. I shall find it sufficient for my own purposes to outline the history of the Jews under a few periods:

* The story of Abraham in Urfa and his emergence between 1,700-1,600 BCE. He is the chief of a tribe and a merchant.

* Captivity in Egypt: 1,600-1,300 BCE.

* The exodus led by Prophet Moses: 1,300-1,250 BCE.

* Settlement in the “Promised Land”: 1.250-1,200 BCE during the period of commander and prophet Joshua.

* The period of judges: 1,200-1,000 BCE. These secular and religious leaders had not yet become kings or prophets; the period up until King Saul.

* The period of Kings of Judah and Israel: 1,000-700 BCE. This period starts with Saul, David, Solomon, and ends with Ezekiel (Assyrian occupation).

* The period of occupation, invasion, resistance and diaspora: 700 BCE-70 CE (the period that marks the occupation and rule by the Assyrians, Babylonians, Alexander, and the Romans).

During this period the Kingdoms of Judah and Israel fell. In its place two groups come to the fore: one of resistance and the other a collaborator group. The collaborators appear as two main groups depending on whether they are pro-Greek or pro-Persian. Their third exile (after Urfa and Egypt) is the infamous Babylonian exile during the period of Babylonian King Nebuchadnezzar. This lasted for forty years (between 535-495 BCE). The passages in the Bible that clearly have a Zoroastrian influence have been conveyed from this period. There was much admiration of the Persians because they ended the forty-year-old exile. The first written copies of the Torah were most probably compiled in this period after 700 BCE. Hence, for around 600 years (1,300-700 BCE) there were no written copies of the Holy Book. This means that the relevant section in all three Holy Books rely on verbal accounts after 600 years had passed. Homer’s Iliad and Hesiod’s Theogony are also the written forms of such narratives and were penned around the same time. The destruction of Solomon’s Temple by the Romans (around 70 BCE and again 70 CE) resulted in a great resistance. Christianity is the tradition of resistance for the poorest sections of society, although there are cases where resistance was led by the upper classes, such as that of the Maccabees.

The dispersion of the tribe or people intensified after 70 CE with the onset of diaspora. They concentrated in two regions, the Roman and the Persian empire, living in those places where Assurian, Armenian, and Greek culture existed. This long period is also called the era of scribes. There was a continuous compilation and interpretation of the Torah, and while many prophets emerged being a scribe became more important. The high intellectual level in Jewish culture rests upon this very important historical tradition. The other important profession must be money and trade. This is because they did not have the chance to work comfortably in their own land. As a result, they focused intensely on trade and its effective tool, money. Hence, it is possible to say that they overtook the Assyrians in trade and controlled the monetary and trade monopoly in the Middle East. This status later led them to very influential and profitable positions in the medieval cities, as well as in the cradles of capitalism: London and Amsterdam. This also indicates that there is a long historical tradition of them becoming owners of big capital. It is believed that many had dispersed in the diaspora and only a small number stayed behind around Jerusalem. As they became dispersed, two important cultural traditions were formed: The Eastern and Western Diaspora.

We can say that the Jews can be defined as “an ethnic people” after the Diaspora. The regions where they specifically gathered were: Arabia, Iran, Kurdistan, Egypt, and ancient Greece. They became Jewish groups based on local culture. And so they became a bi-cultural people: their original, Hebrew, culture and the culture of the society where they settled. This situation had a very important and positive influence on their intellectual abilities, especially as this made it possible for the Jews to have contact with all the ancient cultures of history.

A new tragic period begins with the emergence of Islam. Islam made it possible for the Arabs to switch to a trade civilization although, at the time, trade and monetary monopoly was mostly in the hands of Jewish merchants and moneylenders in the many regions of Arabia. Therefore, the Judith, that “the Jews should not remain In Arabia.” attributed to Prophet Muhammad may be doubtful but it is suggestive. The animosity between Arabs and Jews is very old. The story about Hagar and her son Ishmael being expelled to present day Mecca (like an unwanted duo) is in fact related to the conflict between the then Jewish and Arabic tribes. The conflict of interests between Jews and Arabic sheikhs and merchants which began then has continued until today, and it had escalated into a conflict between Arabs and Israel, and Palestine and Israel. This conflict, having started around 3,500 years ago, has now turned into a conflict between civilizations.

It is quite normal for intense competition to develop between trade monopolies in the region. Thus, we can well understand why Islam views trade as so important. Also, the relationship between Khadijah and the Prophet Muhammad can be better understood. In conclusion, the Jews have had to accept both assimilation and collaboration if they wished to stay in the area with the alternative being deportation to different regions. Both of these situations have materialized. Even in the time of the Roman Empire, significant groups of Jews left for Europe while those who remained became converts and remained in the region as half-slaves paying their tributes. The Jews developed their historical roles (as clerks, moneylenders, and being in trade) during medieval times and in the Islamic civilization (especially in Iran and Andalusia in Spain), for which they became renowned. They interacted with many political powers and became known as a people of intellectuals and merchants and moneylenders. Consequently, they incurred the wrath of the intellectuals and merchants in the areas in which they had settled. Therefore, there seem to be material, cultural, and historical motives at the heart of Antisemitism throughout the ages.

At the start of the modern era the hatred towards the Jews increased greatly due to the aforementioned motives, with the concomitant escalation of threats and banishment. This was because capitalism is a civilization that grows out of trade and monetary monopoly. Hence, anyone who has an interest or faces losses in trade and money will point to the Jewish intellectuals, merchants, and moneylenders as being the obstacle that bars their access. The Jews face a dangerous paradox. The merchant’s and moneylender’s monopolies of other nations who have an interest in capitalistic developments will regard Jewish elements as obstacle to themselves. Traditional agriculturalists and craftspeople whose interests clash with the development of capitalist monopolies can also easily show the Jews to be a mystical danger. One the other hand, the intellectuals, fueled by their devotion to the system (and thus its interests), have shown the Jews to be Pandora’s Box with all of its evils inside. Under these circumstances, the fifteenth and sixteenth centuries heralded a new civilizational period where banishment and pogroms were renewed and intensified against the Jews.

What is really interesting is that Jewish intellectuals, merchants, and moneylenders would not only be the most important factor in the construction of this new civilization, but that they were also the greatest victims of this civilization’s wrath. This is the paradox. In 1492 it was not just Muslims who were thrown out of Spain: the Jews were also thrown out. The justification was ready and effective: were they not the ones who crucified Jesus? But the true reasons are as I have tried to explain. There was a similar situation in Poland and Tsarist Russia. Thus, the Jews gathered in new countries, above all the Netherlands and England. All the influential Jewish merchants, moneylenders, and intellectuals went to those countries. Some migrated to the Ottoman Empire, which was at war with the European monarchs. They were not only taken in but actually invited by the empire to take on an effective role in the Sultan’s monopoly of trade and money exchange. Gradually, the migration to the American continent also began. As new German cities developed they strengthened their position in various intellectual fields, as well as in merchant and moneylender monopolies. The Jews settled in Germany and integrated into that society.

Some scholars link capitalism to Judaism. I think this is an exaggerated claim although I do believe Judaism influences capitalism. But it is clear that the conditions and characteristics of sedentary society is the decisive factor that made capitalism possible. Nevertheless, we must not underestimate the triggering role of minorities. The influence of Jewish bankers, merchants, and philosophers in the rise of capitalism as the hegemon of the new system and the development of the intellectual environment In the Netherlands and England is extremely important. Spinoza is the most important intellectual at the start of the modern era. He ls one of the early Jewish secularists (in terms of the people who have come out of the synagogue). He is also one of the greatest thinkers of freedom. The recognition that “to understand is to be free” owes much to Spinoza.‘ 5 The money lent to England and the Netherlands by Jewish bankers and merchants was very important in helping them win wars and become strong states. They would later play a similar role, especially in Northern America, during the war of independence by the English states. Everyone is aware (and if not they should be) that Jewish intellectuals, merchants, and bankers are amongst the most important factors in the formation of the USA.

The Jewish Ideology

I must clearly point out something from the beginning: The worldwide ideological leadership is still in the hands of Jewish intellectuals. This leadership also has deep historical roots.

In the initial formation of the Jewish culture there are extensive traces of two major cultures, the Sumerian and Egyptian. The Old Testament (Torah) is the reflection of what the Hebrew tribe absorbed from these two tribes in terms of tribal language and conscience. The reflection is quite clear. It is the early version of these two cultures and this can be seen in the stories on Adam and Eve, the creation of the world in seven days, and in the concepts of God and prophet. Let us not forget that the story of Noah is a Sumerian legend and, for that matter, so are the legends of the prophets Enoch and Job! The first attempt at monotheistic religion was during the period of Pharaoh Akhenaton in Egypt. Remember also that Urfa was the main ancient center of Neolithic culture and therefore we should not neglect the transformed influence of Neolithic ideology, another important source to be considered. There are two major language and cultural groups behind the Jewish ideology: The Aryans and the Semitics. The role that these two played in Hebrew tribal culture cannot be denied either.

At the time of the first exile the influence of Babylonian and Zoroastrian (Persian and Medean) cultures are also visible. Many stories originated from this culture.

The Green-Roman culture is the third largest source, especially in the development of religious philosophy. The foundations of the philosophization of religion and the religionization of philosophy that can be found in Christianity and Islam go way back to Aristotle, Plato, and especially to philosophical schools such as the Stoics.

It is clear that Christianity and Islam are like two denominations of the Hebrew religion, adapted to the requirements of Greco-Roman and Arabic societies. Clearly they both benefited from the same source. The conflict between these two denominations and Judaism is due to Judaism’s profound tribal characteristics. Judaism had been shaped as the national religion of Hebrew tribal society at the beginning, but later (with the onset of Diaspora) evolved into being that of the Jewish people. In fact, we have identicalness: The Hebrew tribe equals the Hebrew religion which in turn equates with that of Hebrew or Jewish people. From very early on Jewish ideology had a religious context which in turn was totally tribal and later ethnic. Islam and Christianity on the other hand were constructed in relation to the material and moral needs of ethnic communities close to the Jews but who had deep-rooted relations and conflicts with them. As a result, they both have been extensively influenced by Judaism and have been in frequent conflict with it.

Jewish ideology is at the same time an ideology shaped by a profound material culture. We observed how such a material culture defined the various civilizations. Therefore, Jewish ideology is a civilizational ideology shaped in a close relationship with all the civilizations formed in the Middle East since the Sumerians. The following formulation might be useful: The Jewish ideology contains the essence of the synthesis of all civilizations and it derives its power from this essence. The role of Jewish prophets and scholars throughout history is decisive. Thus, just as relevant societies have relations and conflicts with their own civilizations, they would also have relations and conflict with Judaism. Another conclusion that can be drawn from all this is that Judaism is not just a religion and ethnicity but a civilization which is a synthesis (or a junction) of civilizations. If we take into consideration the role of Jewish ideology in the strengthening of intellectual structures of civilizations, then we understand why they continue to play a worldwide leading role today.

Jewish ideology fragmented with the modern on and divided into two main channels, one religious and the other secular. Spinoza (1632-1677) was the leader of the secular wing and many other similar philosophers of Jewish origins continuously reinforced this secular channel. It is of course contestable whether secularism is a new religion or is anti-religious. Frankly, I do not find the generation of religious or anti-religious thought to be meaningful social or ideological work This is not the distinction that should be made: it is not very enlightening or instructive but rather diverts and distorts. All the various knowledge types, such as mythological, religious, philosophical, and scientific, have a social counterpart. Their role, relationships, and conflict together with their social and political foundations can only be understood through sociological study.

The secular wing of Judaism had a great influence on the ideology of Enlightenment. This ideology, which we can also call “scientism,” is the same as positivism from a philosophical point of view. This ideological trend that left its stamp on the modern era gradually became the religious belief of capitalist modernity under the name of positivism or scientism. I must emphasize: Positivism is the old religion with some differences; it is the same as religion but turned upside down. There is a mental unity between the law making of scientism and that of religions. Contrary to widespread belief, while religion is not an “ethereal” or “spiritual” concept, secularism and being secular are not “worldly” concepts either. This is an artificial distinction. All religions are related to worldliness and linked to sociality. And those that are said to be worldly, too, are above all related to sociality. The concepts of etherealism and worldliness not only disguise a serious conflict that pertains to sociality, but also serve to continue the conflict covertly. As the enlightenment ideology became systemized as scientism and positivism it became the official ideology of the new nation-state. This in turn meant a rapid transformation into nationalist ideology.

Jewish Nationalism

The traditional Jewish merchants and moneylenders became known by the more visible and modern title of bourgeoisie within the capitalist system. It is understandable why the bourgeoisie as the new social class would be ideologically positivist, and in turn why the concept of state would give way to nationalism. Through the strength of its new ideology the bourgeoisie reinforced its position as the creator of the nation. First, all factors that made up the nation were nationalized. Thereafter, it was not difficult to transfer them to the economic monopolies through the channels of state monopolies. The monopolization that rapidly developed in all the nations of Europe could only have been passed off to the whole nation by making use of nationalism. This is a similar formation to the ideology that gained success by the Sumerians. The nation is declared the supreme unit (the oldest god or something to take its place), and the state within the nation puts the material life under its monopoly. It becomes the biggest power of society. When they unite, the nation-state becomes the new version of the old god-king state. In order for society to embrace it there is a need for mythology (or philosophy and all its vulgar forms during the capitalist era). Nationalism fulfills this need perfectly and European societies finally attain an official representation for their four-hundred-year-old ideological quest: national societies. Nationalism reinforces the nation and the nation reinforces nationalism, and both reinforce the state. The state, on the other hand, reinforces the economic monopoly and so the modern era becomes certain (although, of course, only within its own temporary period). When the era of the enormous distinction between nationalities and passionate nationalism occur, everywhere Jewish ideology of course both influences and is influenced by it.

It can be easily understood that Jewish ideology had, from its earliest days, a link with tribe and ethnicity and thus with the assertion of tribalism and ethnicity. The oldest nationalism, in terms of tribe and ethnicity, is certainly a fundamental and natural characteristic of Jewish ideology. As ideologies go, Jewish ideology was most easily transformed during the phase of turning into the bourgeoisie. We face another paradox: It is the founding father of the ideology of nationalism, but later it would be rejected by its own new versions. Just as this paradox developed materially it also developed morally and ideologically. All nationalisms began to grind their teeth against their founders. All the nationalists of each European nation began to hold the Jew (ideologically, in terms of material culture and nation-ethnicity) responsible for the problems and obstacles before them. The same is true for Christianity and Islam: although they are of Judaic roots they consider Judaism to be the fundamental obstacle. Here is an issue which confirms my thesis and that has played a major role in the foundation of the civilization. This is the fact that the state, which is the nucleus of the civilization, is itself an economic monopoly. When a new state is formed anywhere it is inevitable that there will be conflicts or wars between the old and the new monopolies. The war must continue until one of them is annihilated, surrenders, or becomes insignificant.

The 3,500 year old proposition of the “Promised Land” for the Jewish tribe once again becomes important as this need is felt intensely in the era of the nation and nationalism in Europe. A new Jewish nation means a new territory. Since Europe is always opposing them, the trend of back to the “Promised Land” is inevitable. This is how the Jewish bourgeois nationalism called Zionism was born. It is a powerful example of nationalism of the nineteenth century, the age of nationalism.

The story continues. But what needs to be discussed briefly is that two strong nations at the time were needed to solve the need for homeland: Germany and England. France had become the third most important state. The Jewish nationalists worked on both these countries. It is widely known how they gave strength to the states of England and the Netherlands, and the Jewish owners of capital had a similar function in Germany. The Jewish intellectuals had made great contributions to the formation of the intellectual capital (German ideology). The German Emperor, in return for their support, visited Jerusalem twice to show his interest in the new homeland movement. Had Germany won World War I, Judaism would have returned to Palestine or its ancient territory earlier and much stronger under the protection of the Germans and Ottomans (the strongest wing of the Progress and Union Committee were pro-German and they were linked to the Thessaloniki Jews and owners of capital).7 They also had a traditional influence on London as well.

Let us put aside the political history as it is a broad topic. Hitler definitely blamed the Jews for the defeat of Germany: “The superiority of London is not independent of Jewish ideology and nationalism. Germany has been betrayed terribly. The Jews are responsible for it.” This is how anti-Jewishness develops in each nation with similar problems (like the Dreyfus Affair in France). But it can of course be proved that this is not the truth. But how can we then explain the existence of such claims worldwide even today? This is indeed related to the function of Jewish ideology and nationalism worldwide. It is still the leading ideology just as it is in the monopolies of capital.

No doubt Hitler cannot be defended. Genocide is the biggest crime against humanity. These are unquestionable and nonnegotiable social and human realities.

The status of Jewish intellectuals in the noble struggles for freedom, as well as an egalitarian and democratic society cannot be belittled. If we leave the prophets aside, we know many of those in the long list of intellectuals and revolutionaries of the modern era, namely Spinoza, Marx, Freud, Rosa Luxemburg, Trotsky, Adorno, Hannah Arendt, and Einstein. I am aware that the democratic socialist dimension of the Jewish intellectuals is quite strong. I will not repeat Adorno’s decree but when will they make the necessary criticism and self-criticism of Judaism’s material and moral aspects so that objective analytic and political conclusions can be drawn and implemented? If there is no true analysis of Jewish nationalism, both

In terms of it being an ideological power and in terms of its leadership, then there can be no true commemoration of the Holocaust and new ones cannot be prevented. Jewish nationalism is not the nationalism of a small nation but world nationalism. It is the father of all nationalisms and nation-statism. Unfortunately, the biggest and unique victim of nationalism in history has also been the Jews. Judaism has been discussed much by the leading Jewish intellectuals such as Marx and Freud. But the question of how we came to the point of genocide is not asked. The commemoration of genocides is closely linked to the prevention of other genocides. But how are we to achieve this? Let me formulate all the conclusions I arrived at on the basis of the Jewish example.

The Jewish tribe wanted to emulate the Sumerian and Egyptian civilizations but in response they were exiled. The persistent small tribe (as if to lead what all the other tribes wanted to really do) constructed its own tribal ideology (religion) out of jealousy. They established the Kingdom of Jerusalem only to see it destroyed. They became even more persistent and spread all over the world. They then began to look for a place to settle first as tribe then as a people. Nobody would give them land and they were once again forced into exile. In order not to be defeated they turned to the atom and space. This tribe now aspired to the leadership of the civilization with its small nation-state. Although the Jews midwifed the Middle East and even the world civilization, these may destroy the Jewish civilization and state. But that would be their own end as well, because the small Jewish civilization is indeed the essence of world civilization. Without world civilization, there would have been no Jewish civilization and indeed without Jewish civilization there would not have been a world civilization. This is the conclusion at which I arrive when I think about the genocide. Just as I often think about similar incidents, I always think about this incident as well. It is of great importance. The sages have always said that fire cannot be extinguished by fire. One cannot attain liberation by lighting small fires of civilization (nation-states, and in general, monopolies) from the civilizational fire. The leaders of all the poor people of the tribes, ethnicities as well as the oppressed and slaves who fought against the powers of the civilization throughout the history were either killed or they were victorious. The memory of those who died shall never be forgotten. But the very first thing the winners did was to set themselves up as a civilization. This is because they knew no better. Even the victorious leaders of scientific socialism could not but establish a system similar to that of capitalist modernity’s iron cage. Those who were subjects of genocides never thought they would be subjects of such things. But it did happen.

At this point I understand the victims of the genocide much better than those who are against genocide. Why do I understand it much better than even the Jews? This is because the very same system has placed me under the very same machinery. But at the same time, it was the Jewish elite power that was behind this machinery. If it was not for the power struggle of that ideology and its power to create a civilization, could there have ever been anything like Christianity? And if there was no Christianity would Hitler exist? German nationalism generated Hitler, but its roots go back to the German ideology and therefore to Enlightenment ideology (that is positivism and biologism). Jewish ideology and Jewish nationalism have played their role in the Enlightenment. Thus, German nationalism is in a dialectical relationship with the Jewish ideology and nationalism (the common root is Enlightenment). Just as Jewish tribalism and ethnicity forms the roots of Jewish nationalism. German tribalism and ethnicity forms the roots of German nationalism. Their intertwined development in Germany (German nationalism and Jewish nationalism) have resulted In intricate relations between them because of the economic and political monopolies. All these historical and social developments clearly reveal the link between the two nationalisms. If both nationalisms are not overcome, then the victims of Holocaust cannot be meaningfully commemorated and new versions of genocides cannot be avoided.

Similarly, we can compare Arabic ideology and nationalism to Jewish ideology and nationalism. The conclusions drawn will be striking and dialectical. If Jewish ideology and nationalism had not existed, would Islam? And if there were no Islam, would there be Muhammad the prophet? Had he not existed would there be the Ba’ath Party and, accordingly, Saddam Hussein? I may be accused of tautology but my statements have come through the filter of my analysis of civilization. The USA is a world power, a hegemon. It may even turn into an empire. It is now fighting in the Middle East for Israel. It may even fight with Iran later. Once again there is the threat of genocide, but this time it will be perpetrated with nuclear weapons. To prevent a nuclear war with a nuclear war! No one can deny that this is the imminent danger, but one Hiroshima was more than enough! I stand by my analysis: When civilization was constructed, it was said to be under the protection of the heavenly gods. As the civilization collapses it takes refuge in nuclear bombs. The forged one is more preferable than the real one. I am talking about the naked kings and their unmasked god walking on earth and its nuclear thunderstorm.

I am one of those who want the Jews –a people with great awareness– to take their place in the Middle East. The Leviathan, which has become a global monster, cannot resolve issues such as the democratization of the Middle Eastern culture, as well as the formation of a democratic confederative Israel and Palestine. This monster, named by the Jews, is the real source of genocide.8

The solution lies with democratic Middle Eastern civilization. Just as the Middle East would be in ruins without the Jews, the Jews are always subjected to genocides and exiles without the Middle East. History is full of lessons. The Jewish intellectual becomes increasingly aware that their problem is the world’s problem. However. the solution to the problem must be sought in the Middle East. Let us not forget that a Democratic Middle East is not a dream: it is as important as the air we breathe. The Jews should be aware that the only way to commemorate the victims of the genocide and to never fall into new ones depends on the construction of a democratic Middle East civilization, whereas all the Middle Eastern people should be aware that there cannot be a democratic Middle East without the Jews. Hence, we should all be aware that a historical democratic compromise is the only solution and all involved should put their hearts and souls into the construction of the democratic society.

Notes

4. Öcalan detailed his thoughts on this topic in the fourth and fifth volumes of Manifesto for a Democratic Civilization. These volumes were published as Ortadoguida Uygarlik Krizi ve Demokratik Uhis Cozumu (2010) and Kurt Somnu ve Demokrattk Ulus Cozumu (2012); both to be translated.

5. Abraham is widely accepted as the father of Abrahamic religions, but information about his identity is all disguised as mythology, just as is the case with the prophets Moses and Jesus. There is a need for comprehensive sociological research, so that the facts may become more clear; but, like many researchers, Ocalan assumes that Abraham came from Urfa. Harran, mentioned several times in the book of Genesis, is located only a few miles from Urfa.

6. Spinoza’s most widely read book, Ethics, was published after his death in 1677. Here, he wrote that “the highest activity a human being can attain is learning for understanding, because to understand is to be free.”

7. The Jews fleeing from the Reconquista to the Ottoman Empire had been settled in Salonica (modern day Thessaloniki). The city became the center of Jewish life in the Ottoman Empire.

8. Leviathan is a sea monster referenced in the Tanakh, or the Old Testament. Leviathan is also the title of the book Thomas Hobbes published in 1651, whose name derives from this biblical Leviathan. The work concerns the structure of society and legitimate government, and is regarded as one of the earliest and most influential examples of social contract theory. Here. Leviathan is used as a synonym for the state.