#WORLD #WORLDWIDE #RUSIA #ANARCHISM #News #Journal #Update - (en) #Rusia, #Avtonom: Takmil: an instrument of reflection from #Rojava (ca, de, it, pt, tr)[machine translation]

 What it is Takmil? Takmil is a tool of collective reflection. The roots of takmil

itself can be found in such authoritarian historical episodes as Stalinism or the
Maoist Party of China - however, Mao was the first representative of these
currents to attach so much importance to the methods of criticism and
self-criticism. In general, it can be said that criticism and self-criticism is
of value to revolutionary movements in general, and has never been alien to
anti-authoritarian movements. In the context of Rojava, takmil can be translated
as "report" - further, one can trace the development and transformation of this
meaning depending on the situation. And yet, it makes sense to remember the
literal translation - modesty and brevity in takmil are appreciated. It contains
many cultural codes and mechanisms, ideological prerequisites, and it requires
understanding and strong philosophical and ideological foundations.

This article conveys the experience of the anarchist organization in Rojava and
does not necessarily represent or extend to all other takmil practices in all
revolutionary structures in Kurdistan and beyond. We would not like to give the
impression that we are "carrying the most correct knowledge about takmil" and
that we want to "tell how it all really works." On the contrary, our position and
our experience are modest, and we would like to share what we have learned
through interaction with the revolutionary movement in Northeast Syria. It must
be understood that this text was written through the prism of the
internationalist anarchist collective in Rojava - we do not pretend to be the
most objective point of view, and our position also has its own limits and
limitations. Our experience may differ from the experience of other people who
have met takmil in this context,

What we can and what we want is to share our own experience and view of takmil.
In the revolutionary structures of Kurdistan, takmil is used as a tool for
collective reflection and analysis. The takmil assesses the socialization in our
societies, the impact of capitalism and patriarchy on our personalities, examines
our actions, attitudes towards each other in a camaraderie and collective way of
life, and the ideas that we want to bring to life. One of the main parts of
takmil is criticism. In most communities where we come from, criticism is often
taken as an attack, or as a negative statement. The philosophy of takmil sees
criticism as a gift that comrades and comrades offer to each other with the best
of intentions. From the point of view of such a philosophy, criticism is what
allows us to grow as individuals, work on your shortcomings - despite the fact
that criticism can be very difficult to listen to and accept. How, however, to
express it.

The task of takmil is to bring us closer to the embodiment of our ideas in us and
around us, and moving away from the mentality of capitalism and patriarchy.
Instead, takmil helps develop the mentality of people who are fighting for a
liberation revolution and who aspire to be revolutionaries and revolutionaries.
And that means a change in thinking and personality in accordance with the ideas
for which we are fighting.

Brief history of takmil
To understand how the takmil developed into what it is today, we need to look at
its history in the context of the PKK. Why do we consider it necessary to refer
to the history and experience of the PKK? For the anarchist movement, the party
is not an organizational method. However, this fact does not negate the fact that
there are lessons from the history of the PKK that are worth learning for us as
well. The same can be said about any revolutionary movement in principle.
Moreover, the PKK is not a party in the sense of participating in the
organizational framework of the state, but it can be considered as a form of
organization of anti-state, anti-colonial struggle. The PKK is not meant to be
voted for, nor is it trying to change the system from within. Takmil as such, in
the form in which we observe it from the position of international anarchists and
anarchists in Rojava, is inextricably linked with the history of the development
of the PKK. Therefore, for a better understanding of takmil, it is useful to look
at this part of history, no matter how contradictory it may seem to us. Often, it
is from contradictions that we can learn the most valuable lessons. Collective
reflection is not alien to other cultures or movements. It was used in different
ways around the world, for example, the so-called. "revision of life" in Catholic
organizations in Catalonia, after the Spanish Civil War. Or the "talking stick"
among the indigenous peoples of the so-called. America. The processes of
collective reflection are inherent in all communities in one form or another. The
takmil that we are now discussing has 4 stages of development related to the 4
stages of development of the PKK. no matter how contradictory it may seem to us.
Often, it is from contradictions that we can learn the most valuable lessons.
Collective reflection is not alien to other cultures or movements. It was used in
different ways around the world, for example, the so-called. "revision of life"
in Catholic organizations in Catalonia, after the Spanish Civil War. Or the
"talking stick" among the indigenous peoples of the so-called. America. The
processes of collective reflection are inherent in all communities in one form or
another. The takmil that we are now discussing has 4 stages of development
related to the 4 stages of development of the PKK. no matter how contradictory it
may seem to us. Often, it is from contradictions that we can learn the most
valuable lessons. Collective reflection is not alien to other cultures or
movements. It was used in different ways around the world, for example, the
so-called. "revision of life" in Catholic organizations in Catalonia, after the
Spanish Civil War. Or the "talking stick" among the indigenous peoples of the
so-called. America. The processes of collective reflection are inherent in all
communities in one form or another. The takmil that we are now discussing has 4
stages of development related to the 4 stages of development of the PKK. after
the Spanish Civil War. Or the "talking stick" among the indigenous peoples of the
so-called. America. The processes of collective reflection are inherent in all
communities in one form or another. The takmil that we are now discussing has 4
stages of development related to the 4 stages of development of the PKK. after
the Spanish Civil War. Or the "talking stick" among the indigenous peoples of the
so-called. America. The processes of collective reflection are inherent in all
communities in one form or another. The takmil that we are now discussing has 4
stages of development related to the 4 stages of development of the PKK.

So how did takmil develop in the PKK?
1973-1983. The form of the takmil is unclear. Meetings were held. It was a time
of developing organizational standards and systems.

1983-1993 _ the beginning of an armed conflict with Turkey, up to a truce. The
basis of the takmil existed, but military needs outweighed the necessary
analytical and ideological work. Progressed patriarchal mentality.

1993. The first truce between the PKK and Turkey begins. The war had a toxic
effect on organizational structures. The PKK focused on developing organizational
and political analysis. Autonomous women's structures gradually developed. Men
had great influence, the struggle in their understanding often came down to
national liberation and a firm Marxist-Leninist line. The women in the
organization criticized this patriarchal approach and military thinking, and
insisted on the development of an analysis of the individual and his progress.
 From this time period we can quote, which was the ideological result of debate
and organizational work, from the 5th Congress of the PKK in 1995: "5% of our
struggle is against our enemy, 95% is against ourselves." The turning point was
also a firm criticism of Marxism-Leninism.

1993-2002. In 2002, the PKK officially changes its ideological paradigm, moving
towards democratic confederalism. The intra-organizational approach begins to
include not only the analysis of the personality, but also how this analysis is
carried out. Autonomous women's structures already existing by this time are
moving away from positivism, and moving towards a focus on morality and ethics.
During this time period, the construction of the concept of the revolutionary
personality in the form in which we know it today begins - and this influenced
the philosophy of takmil.

How does takmil happen in practice?
It is important to understand the cultural codes of the takmil and its structure.
Knowing about them, you can get a general idea of \u200b\u200bwhat a takmil looks
like. Most of the points below are common to any takmil, however there are
differences.

So, we can name the following points:

People sit in an equal circle or other position that does not suggest a hierarchy.

Takmil culture also suggests that participants do not eat, drink (only when
necessary), do not smoke, talk among themselves, entertain themselves, and do not
sit in a loose, relaxed manner.

Everyone is expected to sit or stand at an equal level, in a "respectful" manner.
Imagine how you would sit or stand if you wanted to show respect to your comrades
and comrades even with your very position, with your body.

The space between people in takmil is usually clean, uncluttered - whether it is
a table or a carpet, it does not matter. It is open to thought and participation.

In takmil, neat clothes and a generally neat appearance are welcome, hats are
removed. The essence of this cultural element is the assumption that the internal
state of a person, as well as ideas, intentions, and attitudes towards others, is
displayed on the outside, and vice versa.

What is the sequence of interactions in takmil?
Takmil begins with a moderator or moderator. S/he allows willing participants and
participants to speak in order and briefly writes down the gist of what was said.

All participants should have a notepad or something to take notes. Takmil implies
a thought process and preparation, so points for takmil are not written down 10
minutes before takmil, but in advance, throughout the entire time when reflection
arises or thoughts come. An important way to prepare for the takmil may be to set
aside a special time for it, a day or more before the takmil.

Participants may raise their hand to speak. With the permission of the moderator
or moderator, you can begin to state your points. During the entire time of the
takmil, one can speak out only once with points of self-criticism and criticism,
and once with suggestions.

After self-criticism and criticism has been expressed by everyone, you can
collect the proposals in a list, and then discuss them one by one.

After the end of the discussion, the moderator or moderator sums up the takmil.
The task is to go through the topics of criticism and self-criticism and give
them a coherent form, present them in the big picture, refresh the idea of what
needs to be thought about, reflected on and work on, and express your view from
the moderator's position.

You can also go over the decisions made on the proposals to remind you of the
tasks and collective decisions you have taken.

So, the takmil structure in short:

self-criticism

Criticism

Offers

Summarizing

Tips for takmil
These tips are the accumulated experience of the practice of takmil, and indicate
its features, as well as the importance of its main ideas.

If you have an autonomous female/non-binary/non-male structure or group, it may
have its own separate takmeel. Ensuring that such a structure has allotted time
for its autonomous takmile (rather than organizing it as additional work) is the
task of the entire group or organization, not just its autonomous part. An
autonomous takmeel without men is not an additional, optional activity, but an
equally important takmeel. Why is it important? Because in a gender-mixed
community, we can observe a different dynamic that is often dominated by
patriarchal behavior. An autonomous takmeel without men can open opportunities
that are not otherwise available to takmeel participants and allow them to create
their own solidarity and atmosphere in the struggle to change the patriarchal
mentality. This, in turn, can bring more progressive approaches, thinking and
solutions to the whole team. It can also create space for analysis, discussion,
or criticism of something that, for whatever reason, is better discussed in a
space without men - or it can serve any other purpose or meaning that an
autonomous structure defines for itself. The main aspect of autonomous takmeel is
the opportunity for the participants to conduct a deeper analysis of each other
in an environment in which criticism and analysis cannot be used by male comrades
to sow discord among them and divide comrades. It also makes it possible to
express criticism from the entire autonomous (non-male/non-binary) structure, and
not from an individual comrade. Such a scheme prevents the use of the conflict
for their own purposes, since the individual participants in the autonomous
takmeel cannot be singled out in the general structure as exactly those who
expressed criticism. Thus, the autonomous takmeel makes the comrades stronger and
more united, and attaches particular importance to the criticism expressed on
behalf of the autonomous structure.

Takmil can be of a shorter form, intended for situations in which coherence,
brevity and clarity are essential. In the context of Rojava, it can be called a
"military takmil" - for example, such a takmil is used at the front, after or
before hostilities. The military taqmeel looks the same, but is carried out in a
standing position, in a circle, and is characterized by quickness and brevity of
criticism - in accordance with the situation (front line). However, the brevity
of criticism should not be confused with the lack of camaraderie, love for one's
comrades and comrades, as the basis of any criticism, regardless of the
situation. In the context of other countries and less dangerous situations, the
"military" takmil can be used in situations of various actions and events that
require well-coordinated teamwork,

In a military context, a useful form of takmil for a large number of people is
the command takmil format - akhtaram. Such takmils are more easily carried out at
the group level, with several comrades or comrades who are delegated from their
groups, or take positions of command in them. They can then meet individually
with their groups to share criticisms made by people in other groups or
self-criticisms that are important to the whole group. This will save time on
criticisms that are more technical or not very deep - they can be summarized,
divided and evaluated at periodic ahtarams with the participation of all.
Akhtaram has the added benefit of strengthening the bond and solidarity between
the people of each group, allowing them to work better together as a unit.

Try to overcome your ego. Criticism is a gift.

Sympathy, love and respect. Give and take, think about the feelings of others.

A respectful, serious entourage is an integral part of the takmil. This
atmosphere is partly characterized by the absence of jokes, smoking, food and drink.

Speak in monosyllables, compactly and clearly. More often than not, there is no
absolute need for detail in criticism. Over-explaining things and situations and
delving into criticism are not the same thing.

Beware of strong language or statements such as "it's obvious", "everyone
knows/feels/thinks/does it", "crazy", "disgusting", etc. Think about how the way
we express our thoughts helps to establish mutual connection and understanding,
or create a distance between comrades and comrades. Criticism and self-criticism
should help to progress and develop, and not hit people on the head.

In the criticism expressed, it is useful not only to indicate where we see the
shortcomings of our comrades and comrades, but also to suggest ways and means of
overcoming these shortcomings. It also helps us to view the criticized
subjectively, from their point of view, and to focus on how we can strive to
cultivate the personal qualities we encourage collectively.

Criticism should be given in the 3rd person in relation to others. This helps to
perceive criticism and its topic as a subject of analysis, as a book lying openly
in front of everyone in takmil. Criticism expressed in the 3rd person helps the
person being criticized to think about themselves as a separate person, accept
criticism more easily, and consider it more objectively. Appeal in the 2nd
person, on the contrary, evokes an association with a more personal approach,
creates the impression of addressing not a team, but an individual. For example:
"I would like to criticize comrade Sasha because Sasha..... and....., and I think
that this does not coincide with our collective ideas about partnership . "

Takmil as a process is not guided by emotions. The philosophy of takmil suggests
that emotions cannot be the basis of criticism. However, emotions are extremely
important and cannot be ruled out. Emotions are part of us, collective dynamics
and relationships. However, how we handle emotions, how we express them, what
effect we have on each other in the emotional field, what meaning we attach to
them and what influence they have on what we do - should be reflected. While
emotions are always with us and in us, what we put into takmil should still be
based only on ideological values, principles, analysis and reflection. On the
other hand, giving meaning to emotions and taking care of them is a necessary and
constant work of the whole team, each and every one. First, we need to work on
how we share emotions, how we take responsibility for our own and others'
emotions, how we support each other, and over the gender, class or race dynamics
of these processes. Secondly, it is possible to create and cultivate dedicated
spaces and times for collective emotional care, in addition to the previous
statement.

In your criticism, name people and things specifically.

Takmil requires preparation and careful thought beforehand. Such preparation may
mean writing down your thoughts. Lack of preparation leads to loss of
concentration in takmil, repetition and forgetting criticism.

Don't react to criticism. Not only verbally, but it is also important to pay
attention to body expressions and gestures. There are situations when people who
give or receive criticism are in a vulnerable position. Things like eye rolls,
sighs, impatient gestures, giggles, etc. can have a negative effect on the giving
or perception of criticism, as well as the emotions of those involved.

Do not repeat criticism that has already been made.

Don't be afraid of silence.

Relying on the fact that the takmeel is a reserved place for criticism, it can
become difficult to give and receive criticism...outside the takmeel. Takmil
emphasizes qualities such as humility and the ability to listen, give and receive
- these qualities cannot be left only within the framework of takmil. Therefore,
criticism expressed outside the formal framework of the takmil should be
responded to in the same way, in a spirit of camaraderie - listening carefully.

Don't leave everything you want to say for this one moment. Takmil is also a
space that opens up to make possible criticisms that are difficult to express in
everyday life. However, don't make it a habit to use takmil only when you want to
say something to someone, and the rest of the time to be silent and keep
reflections and analyzes that need to be shared. However, think about the correct
expression, a serious and respectful manner of presenting criticism. If it
doesn't seem possible without the takmil structure, then it makes sense to wait.

 From the criticism you hear, look for at least 1% of introspection and
reflection for yourself, and not 99% of the counterarguments that you may have as
a reaction. Even if the criticism was based on untrue facts, or a distorted, in
your opinion, vision of events, it is based on the vision of reality and events
of your comrades and comrades. Before finding out, it is worth at least thinking
about what led to this criticism, and respect the fact that a friend or comrade
is trying to give you the gift of criticism with the best intentions - and
believe in these intentions, and not that you are abstractly wanted trample into
the ground or slap a slap in the face with words. Think about where all the
counterarguments that you have come from - maybe a hurt ego? Giving criticism to
someone can be very difficult. Think about it How much do you make yourself
available or open to criticism? Evaluate the contribution and efforts of a friend
or comrade. If, nevertheless, what has been said requires clarification, wait
until the next day or later, and discuss it with the person or person who
criticized you - not in order to "restore justice" or "show things off" - but in
order to better understand why a comrade or comrade perceived something in this
way, and it is better to understand the essence of criticism itself.

The time allotted for reflection is good. Think about how and when you will
present criticism. This should not be associated with a liberal approach, where
the process of criticism is delayed and delayed because it is difficult to do so.
When it comes to the right time for criticism, you need to assess how criticism
is related to the overall situation around you and the team, what is the mood.
It's not about giving criticism in the "softest" form - rather, you need to find
out if there is still something to work on before and after the criticism has
been made. This approach seeks to make criticism not as "soft" as possible, but
as effective and useful as possible.

Don't apologize for your shortcomings - work on them. However, do not miss the
moment when an apology is still needed - not excluding work on the shortcomings
by the fact of making an apology. Such a moment can be determined from the
analysis of specific individual situations and the emotional background of the group.

In every criticism there is a share of self-criticism, and vice versa. Collective
life and joint work presuppose that we bear responsibility for each other and
create our reality together. We do not exist completely separate and isolated
from each other. Therefore, the origin of every mistake, every shortcoming can be
considered in connection with all other comrades and comrades. For example, when
listening to criticism addressed to someone in the team, think about why you
didn't help this comrade, or this comrade, find a solution to this or that
problem, find a different point of view, change your behavior, develop in the
right way? Thus, each and every one can find a reflection for himself in any
criticism or self-criticism expressed in takmil. In other words, the criticism
you hear in a takmil directed at someone else you can also apply to yourself and
realize something in yourself. Therefore, it is useful to listen carefully and
with reflection to each criticism, even if it is not intended for you. Often what
has been shown by the example of others is what each and every one can work on in
himself. This is because the dynamics in which we exist are often determined by
the oppressive system in which we all grew up.

Structural variations are possible with the "Updates" or "News" section. It is at
the choice of the collective practicing takmil.

Basics
Summing up, we can define the following tasks of the takmil:

The process of building camaraderie and helping to strengthen relationships
through self-criticism and criticism.

Coordination.

Development of one's own personality and finding this growth in a team.

The destruction of the hierarchy.

Fight the oppressive mentality.

Resolving conflicts and overcoming the ego, understanding the influence of the
individual on the team and vice versa.

Limiting non-constructive conversations.

Seeking collective growth.

Conducting analysis on a general basis.

Exchange of views on situations.

Creating people capable of living in a better society. Our current patterns of
behavior are linked to systems of oppression such as capitalism, racism and
patriarchy.

Necessary Takmil Foundation
It is important to mention and emphasize what values are at the core of takmil so
that its practice is meaningful. Takmeel, unfortunately, can be very superficial
and technical - when people express criticism and self-criticism just to finish
quickly and do something else, or use takmeel to attack others. The reason why we
criticize ourselves and our comrades and comrades lies in caring for each other
and for ourselves, in accepting the obligation to help each other.

The fundamental values of takmil include:

Collective understanding and acceptance of the method as such.

Fellowship and mutual respect.

Modesty and desire for learning and self-development. The special task of the
takmil is the development of a revolutionary personality. What does this concept
imply:

collective values.

Comradeship and love as the basis of relationships.

Collective life instead of individualism. Balance between the team and the
individual.

commitment. Self-discipline and responsibility, overcoming difficulties and
maximum return to yourself and the team.

Finding solutions instead of problems. Have an attitude that you can win. If we
cannot imagine victory, we cannot win.

Humility, listening and patience are revolutionary qualities.

In order to be able to practice takmil, collective standards and conventions are
needed that can be built upon, referred to and adhered to. If they are not, then
the criticism will be difficult to understand. Without this common basis, we give
criticism from a subjective position.

Let's end with a statement, the essence of which runs like a red line through the
principles and culture of takmil:

"We analyze not a moment, but history; not a person, but a society."

https://avtonom.org/pages/takmil-instrument-refleksii-iz-rozhavy
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