Mountain goat hunting auctions in Van and Hakkâri

Mountain goat hunting sparks backlash: “This isn’t tourism, it’s slaughter”

Hunting quotas for wild mountain goats have gone up for auction in Van and Hakkâri as part of the 2026-2027 hunting tourism season, drawing sharp criticism from ecology groups. “Anyone who comes to this land to kill a living being will be our target,” says Fatih Şahin from the Van Ecology Association.


The General Directorate of Nature Conservation and National Parks (DKMP), under the Ministry of Agriculture and Forestry, has put mountain goat hunting quotas up for sale as part of its “Hunting Tourism” program in Van and Hakkâri.

In Hakkâri’s Yüksekova district (Gürkavak General Hunting Ground — 2 quotas) and Şemdinli district (Konur State Hunting Ground — 1 quota), a total of three mountain goat quotas were opened for the 2026-2027 season, each with an estimated price of 1,650,000 Turkish liras and a temporary deposit of 49,500 liras. In Van, a single quota was listed at an estimated 450,000 lira. Alongside Van and Hakkâri, Bitlis and Siirt also opened a combined 13 mountain goat quotas through an open-bid tender process, bringing the total asking price for killing mountain goats across the four provinces to 6,150,000 lira. In July, 11 quotas for mountain goats in Muğla had already gone up for sale.

According to DKMP figures, a total of 4,268 wild (mountain) goats were hunted nationwide between 2000 and 2021 through hunting tourism auctions. Mountain goats are also listed on the International Union for Conservation of Nature’s (IUCN) Red List of Threatened Species, with several subspecies classified as endangered.

Turkey’s Law No. 4915 on Land Hunting imposes fines and prison sentences of two to five years on those who kill protected species but the same law permits legal, licensed hunting under its provisions. Rather than banning hunting outright, it regulates the practice within a framework of rules, seasons, quotas and permits intended to make it “sustainable.”

Only travel agencies holding a “Hunting Tourism Permit” issued by the Ministry of Agriculture and Forestry are eligible to bid in these auctions. Agencies that win quotas then offer them to domestic and foreign hunters. Among the targeted animals, mountain goats aged seven and older are generally prioritized. The “licensed” hunting of protected species like these is driven by hunters’ pursuit of tourism revenue and trophy collection.

“We will stand together with the public”

Fatih Şahin, a member of the Van Ecology Association, said the group would launch both legal action and grassroots resistance against the auctions and hunting tourism practices more broadly. He laid out the group’s plan:

“Once the agencies that won the tenders arrive in the region, our resistance begins. We’ll organize local communities through our neighborhood and village councils and take a stand wherever the hunters go. As ecology activists, we’ll be present at the hunting sites, and we won’t stay silent. Legal action will proceed in parallel.”

“Killing a living being cannot be normalized”

Şahin pointed to the region’s natural beauty, arguing that killing its wildlife has nothing to do with promoting tourism there:

“There’s no way to dress up the killing of a living being as tourism, or to promote a region that way. Killing an animal serves nothing but human ego. We see this plainly as an act of savagery. Anyone who comes to this land to kill a living being will become our target.”

Growing backlash against hunting tourism auctions

Civil society groups and ecology activists have increasingly pushed back against these government-run hunting auctions. Regional administrative courts have occasionally suspended or annulled hunting tenders following lawsuits, though similar auction processes tend to resurface in subsequent hunting seasons.

Online petition campaigns, including on platforms like Change.org, have sprung up to build public pressure against the practice.

Beyond the legal hunting tourism industry, poaching — carried out without regard to season or age restrictions — poses a further serious threat to the populations of many protected species, mountain goats chief among them.

Akbulut: “Anti-Kurdish racism must be recognised as a distinct form of racism”

Civan Akbulut, Chair of the Information Center on Anti-Kurdish Racism (IAKR), who stated that racism against Kurds is not officially recognized in Europe, noted that what is not named remains invisible and unpunished. Akbulut, noting that Kurdish asylum seekers face high rejection rates from European countries, said, “ The closer the political rapprochement with Ankara, the harder it becomes to have a Kurdish history of persecution recognised at all.”

Photo: The Amargi

Across Europe, “anti-Kurdish racism” remains one of the least acknowledged yet most pervasive forms of systemic discrimination. While general far-right sentiment and anti-immigrant hostility continue to rise, Kurds living in Europe face a double burden: a broader xenophobic climate as well as transnational persecution influenced by geopolitics and right-wing extremism.

In countries like Germany—home to the largest Kurdish diaspora in Europe, estimated at over one million people—this manifests in daily life, public institutions and on the streets. Incidents range from physical violence by ultranationalist groups to institutional neglect. In recent years, violent clashes and attacks targeting Kurdish community centers, cultural events, and individuals in cities such as Essen, Stuttgart, and Cologne have highlighted the growing threat posed by Turkish far-right networks, most notably the Grey Wolves (Bozkurtlar).

The Grey Wolves movement (Ülkü Ocakları) is decidedly anti-Semitic and anti-democratic and is combatively directed against Kurds, Armenians, Alevis, Ponto-Greek as well as other minorities and opposition members with a connection to Turkey.

Despite these growing dangers, attacks on Kurds are frequently filed simply as “foreign political disputes” or generic “politically motivated crime,” masking the specific anti-Kurdish nature of the violence. Furthermore, the persistent criminalization of Kurdish political expression in Germany is often enforced to maintain diplomatic alignments with Turkey. This criminalization may also cause tragic ends, for example, as the data shown in the press and public opinion, dozens of Kurdish refugees have ended their lives in Germany since 2023.

According to data from the “2024 Report on Anti-Kurdish Racism” presented to the Federal Parliament by the Information Center on Anti-Kurdish Racism (IAKR), which operates in Berlin, the capital of Germany, 217 documented cases of anti-Kurdish racism were recorded in 2024 alone. The report states that 37.8% of the incidents—including political acts, physical attacks, and discrimination (82 cases)—were linked to the symbols and rhetoric of far-right Turkish nationalist groups such as the “Ülkü Ocakları” (Grey Wolves).

To understand the mechanics of this phenomenon, lawyer and politician and chair of IAKR Civan Akbulut, who pointed out anti-Kurdish racism is a constitutional problem that functions across legal, political, and daily lives in Europe.

Chair of IAKR, Civan Akbulut, Photo: ANF

“Anti-Kurdish racism reaches everyday life”

According to Akbulut, anti-Kurdish racism begins with the fundamental denial of Kurdish identity, creating a baseline where verbal abuse, threats, and physical attacks become normalized.

Hightlighting that online platforms like TikTok and X have dropped the threshold for open hostility – by becoming almost part of the “normal tone” – which routinely spills over into schools, public offices, and workplaces, Akbulut also stresses that Kurds face a unique layer of risk.

Akbulut says that what is at stake are fundamental rights: Physical integrity in the face of attacks, and protection from discrimination.

“Anyone who visibly identifies as Kurdish has to reckon, in Europe, with none of this being guaranteed to them. Racism as a whole is a growing problem in Europe, one that has increased markedly in recent years. Anti-Kurdish racism is part of this development and intensifies along with it.”

“About 18,000 are attributed to Grey Wolves”

Akbulut points out that this domestic hostility is further interlocked by both European foreign policy, alongside immigration policy, which often overlooks the activities of ultranationalist groups out of geopolitical calculations toward Ankara, effectively allowing transnational racism to operate unpunished within European borders:

“The Grey Wolves are among the largest far-right movements in Germany and Europe; they are extremely capable of mobilising and prone to violence. In Germany alone, roughly 18,000 people are attributed to them, and for this movement Kurds are the central enemy. Added to this is a European politics that, out of geopolitical calculation towards Ankara, looks the other way. When the criminalisation and blanket suspicion propagated by the Turkish government seep, in part unquestioned, into European media, this shifts the public perception of Kurds. Anti-Kurdish racism operates transnationally, but its manifestation is a German and European problem. It takes place here, is permitted and applied by domestic politics, and largely goes unpunished.”

Anti-Kurdish Racism in Germany

IAKR Special Report No. 1 (January 2026) • Key Findings

The report argues that developments in Syria have significantly intensified hate speech, digital attacks, and discrimination targeting Kurdish communities in Germany, demonstrating the direct impact of international conflicts on the Kurdish diaspora.
43
People killed during the attacks on Sheikh Maqsoud and Ashrafiyah
25
Civilian fatalities
155,000
Displaced civilians
1,500
Reported ISIS members who escaped following the Al-Shaddadi prison attack
400,000+
Population of Sheikh Maqsoud and Ashrafiyah before the attacks
10,000
ISIS detainees held in prisons across Northeast Syria
40,000+
ISIS-linked individuals and family members held in camps
54
Years of Assad family rule before its collapse

Key Findings of the Report

Alleged Bombardment of Civilian Areas
According to the Syrian Observatory for Human Rights, residential neighborhoods and hospitals were deliberately targeted during the offensive.
Mass Displacement
Even the Syrian state news agency SANA acknowledged that at least 155,000 civilians were forced to flee their homes.
Violence Against Women
The report documents that videos showing the abuse of Kurdish female fighters triggered widespread international solidarity campaigns.
Regional Security Risks
Attacks on detention facilities reportedly enabled ISIS detainees to escape, creating significant international security concerns.
Impact on the Kurdish Diaspora
According to the report, military developments in Syria contributed to an increase in anti-Kurdish hate speech and digital attacks in Germany.

January 2026 Timeline

10 January

Following the collapse of negotiations between the Syrian transitional government and Kurdish forces, military operations intensified.

11 January

Sheikh Maqsoud and Ashrafiyah were captured. According to the report, 43 people were killed, including 25 civilians.

Following Days

Videos documenting torture, executions, and abuse circulated widely on social media, prompting international condemnation.

13 January

The offensive expanded into DAANES-controlled areas. Following the attack on Al-Shaddadi Prison, approximately 1,500 ISIS members were reported to have escaped.
Source: Informationsstelle Antikurdischer Rassismus (IAKR), Special Report No. 1 – Incidents of Anti-Kurdish Racism in Germany, January 2026.

“Kurds learned to never rely on the state”

Akbulut defined the underlying problem in addressing this discrimination is the lack of official recognition:

“The category is missing, the awareness is missing. Kurdish society is under considerable pressure and is itself subjected to criminalisation, while Turkish right-wing extremists can run their associations and events largely undisturbed, which act as a catalyst against Kurds. This imbalance extends into the authorities themselves. Kurds have historically learned that they could never rely on the state, and this mistrust continues in Europe when complaints come to nothing or threats are not taken seriously.”

Akbulut drew attention to “one of the most powerful, and therefore most dangerous” one is that anti-Kurdish racism expresses itself is criminalisation, because it provides the justification for oppression and violence. “When Kurdish activism is sweepingly placed in the vicinity of ‘terror,’ a climate emerges in which every form of Kurdish self-organisation falls under blanket suspicion. Once someone has been marked as a security risk, almost anything can be legitimised against them” he continued.

Akbulut stated that in Europe, this criminalisation shows in raids on associations, in bans on flags and symbols, and in the fact that talks and events are cancelled on alleged security grounds or venues are withdrawn at short notice. He stressed the outward effect of this is those who constantly have to explain that they are not a security risk never even get to speak about the discrimination they face.

“Criminalisation reverses the roles: those affected are turned into suspects. That is a major problem” he said.

“Asylum assessments are not neutral”

Akbulut explains that Kurdish asylum seekers face exceptionally high rejection rates because European authorities routinely classify Turkey as a “safe country of origin” and falsely claim that Kurds face no group-based repression there. Akbulut, saying “They are granted protection considerably less often than other applicants”, highlighted this is not coincidental but structural:

“In the decisions, the finding recurs again and again that Kurds face no repression in Turkey on account of being Kurdish. This is simply false and contradicts reality, but it provides the basis for rejecting protection claims. These assessments are not neutral. The closer the political rapprochement with Ankara, the more favourable the official evaluation of the situation in Turkey turns out to be, and the harder it becomes to have a Kurdish history of persecution recognised at all. This does not only concern Kurds from Turkey. Kurds from Syria, Iraq and Iran also have a considerably harder time. And above all of this lies the general development. In the face of the shift to the right, agitation and an ever harsher policy of sealing off borders, refugees across Europe find it harder overall to obtain protection. Kurds stand at a point where all of these constrictions converge.”

“Anti-Kurdish racism interplay with sexism”

The impact of this discrimination is particularly severe for Kurdish women, who experience what Akbulut identifies as a textbook example of intersectional oppression. According to Akbulut, the hostility directed at Kurdish identity intersects with structural sexism, creating compounded dynamics of devaluation:

“Anti-Kurdish racism can therefore occur simultaneously and in interplay with sexism, ableism, queerphobia or classism. What is decisive is that these are not merely different experiences of oppression sitting side by side, but that they influence and reinforce one another. With Kurdish women this becomes very concrete: the racist enemy image of Kurds carries over into a devaluation of Kurdish women that is at once racist and sexist. Several logics of devaluation interlock here, and precisely for this reason the intersectional perspective is so important for our work.”

Because anti-Kurdish racism relies on the same core mechanisms as other forms of group-focused enmity—such as institutional neglect and criminalization—Akbulut emphasizes that cooperation is structurally necessary, as he further stated “Racism does not occur in isolation. Anyone fighting racism almost always encounters the same mechanisms that affect other groups too: devaluation, criminalisation, the looking-away of institutions.”

He also drew attention to the Kurdish self-organisation being a long history, since Kurds have learned to help themselves when the state does not, and this is precisely a pattern that many marginalised groups know.

“Consistent anti-racism is needed”

To dismantle these systemic barriers, Akbulut outlines three essential political and legal actions:

First, anti-Kurdish racism must be recognised as a distinct form of racism. Without a category of its own, authorities, schools and courts cannot even record the relevant incidents, and what is not named remains invisible and unpunished.

Second, what is needed is consistent anti-racism instead of looking away. Racist actors must no longer be allowed to operate unchecked, and the Grey Wolves must be treated as what they are: a far-right movement. This cannot be separated from the larger picture. Anti-Kurdish racism grows in a climate in which racism as a whole is being normalised and the shift to the right is gaining momentum across Europe.

Third, and this is decisive, politics must stop adopting anti-Kurdish narratives itself. When criminalisation and blanket suspicion seep into European administrative practice and media language, racism is not being fought but administered and perpetuated.”

“Being Alevi means starting life one step behind”

The village of Kemaliye, located in the Ortaca district of Muğla, is an Alevi village with a significant Tahtacı community. Zeynel Altın, the village headman of Kemaliye, and Nail, a retired post office worker from the village, discussed the village’s Tahtacı-Alevi identity, cemevi practices, and economic structure.

Photos: Doğa Tekneci

The Ortaca district of Muğla is known as a settlement area with a dense Alevi population. It is located between Marmaris and Fethiye. The region has made headlines at times not only for its history dating back to antiquity but also for its recent history. Having been home to many civilizations throughout history, Ortaca is characterized by its cultural, ethnic, and religious diversity; its recent settlers are the Tahtacı (Turkmen) Alevis.

According to historical accounts, during World War II, plans were made to establish a “minority camp” in Dalaman, Muğla, to force minorities who had not paid their taxes to work, and construction began. This area was under the control of the Tahtacı (Turkmen Alevi) community, who were already settled there. The government relocated the Tahtacis to another nearby Tahtacı village, Fevziye. From there, they were resettled to the former Oritenya area. This place, which was a swamp at the time, was drained and developed by the Tahtacı Alevis.

During a visit I made to Ortaca in Muğla, I had the opportunity to chat with Zeynel Altın, the village head of Kemaliye—a village with a predominantly Alevi population—and a retired postal worker who introduced himself as Nail.

On the road leading to the village, as I passed through the center of Ortaca, there was a statue representing the citrus farming industry in Ortaca. Created in 2011, the statue features two women and two men dressed in traditional Anatolian attire. One of the women is holding a tomato vine in her hand, while the other is carrying a basket full of pomegranates on her shoulder, the basket held by one of the men is full of oranges.

Before entering the village, the Pir Sultan Abdal Cultural Association and Cemevi, located on a side street, catch the eye. As you head toward the village, an area with abundant greenery—compared to the center of Ortaca—welcomes visitors. If you look closely at the gardens of the village homes, you’ll frequently see greenhouse covers and citrus trees. The houses in the village are arranged in an orderly manner, lined up in rows along the streets and alleys.

Over a thousand people live in Kemaliye Village. The villagers, most of whom are retired, generally make their living through greenhouse farming, citrus farming, and tourism—the latter due to the village’s proximity to the sea. A significant portion of the Alevi population here consists of the “Tahtacılar,” an Alevi community named after the carpentry trade and typically found in the Aegean and Mediterranean regions.

I asked Altın and Nail about the Alevi population in the village and how the Alevis of Kemaliye spend their days.

A Tahtacı village: Kemaliye

Zeynel Altın, village head of Kemaliye

Noting that there is no clear data on the Alevi population distribution in the village of Kemaliye, Altın said that, according to his own estimate, approximately 70 percent of the village’s population is Alevi. Altın stated that the village has received migrants and that the population has become more mixed over time, adding that neighboring neighborhoods with a high concentration of Alevis—such as Fevziye and Cumhuriyet—have a more cosmopolitan structure.

Altın, noting that he himself is a Tahtacı, explained the origins of the Tahtacı identity as follows:

“Our grandfather came from the Mersin-Mut area. We are part of the Tahtacı community under the Alevi umbrella. After the persecution of the Alevis following Yavuz Sultan Selim, the Alevis retreated to the mountains. To make a living, they worked as lumberjacks and woodworkers in the forest. The name ‘Tahtacı’ comes from that.”

Altın emphasized that Alevism is not a monolithic faith practice, saying, “There are 14 or 15 tribes within Alevism—from the Kipchaks to the Çepnis, they’re all there. They all have minor nuances and differences, which is actually a source of richness.”

Altın mentioned that, as Tahtacılar, they built a small cemevi in the village of Kemaliye. He noted that there is also a Pir Sultan Abdal Cultural Association Cemevi at the entrance to the village, but they generally conduct their worship in the one they built themselves.

Altın also noted that there are differences in the cem rituals across Alevi communities, citing as an example that in their own community, one does not enter the cem wearing socks. “For example, a Sunni person cannot enter our cemevi,” said Altın, explaining that in order to participate in the cem, one must first make an “ikrar” (oath) declaring that they are Alevi, and that following this oath, the person is accepted into the community. He added that attitudes toward Sunni-Alevi marriages have softened over time, but have not yet completely disappeared.

Nail also noted that the Alevis in the village are affiliated with their own cemevis, explaining that Alevism is divided into many branches and that he himself belongs to the “Yolyatır Ocağı” within the Tahtacı community.

Nail explained that one may not enter the cemevi without performing ablution; upon entry, a sash is tied around the waist, the head is covered with a headscarf, and if one goes to the restroom, the ablution is considered invalid and must be performed again. He added that the meal served during the cem can only be distributed after “destur” is given.

“We mourn on May 6”

Explaining that Hıdırellez is observed differently in the village, Nail said that no celebrations take place on May 6 instead, on the evening of May 5, a fire is lit in the town square and people jump over it. According to Nail, May 6 is a day of mourning: “That day marks the anniversary of the deaths of Hüseyin İnan and Deniz Gezmiş. We don’t hold festivities that day, we observe a period of mourning.”

Nail also provided detailed information about the month of Muharrem, noting that during this period—which begins approximately 19–20 days after Eid al-Adha—the villagers observe “mourning” rather than fasting. “We don’t drink water, we don’t eat meat, we don’t shave, we don’t cut our nails… We only eat yogurt, we do not eat any other animal products,” he said. Nail explained that on the morning of the 12th day of mourning, a rooster is slaughtered in each home, after which the villagers gather to hold a ceremony and end their fast/mourning by eating a meal together.

“Being Alevi means starting life one step behind”

Altın also touched on the labor struggles of Alevis in the region. He recounted how village youths formed a theater troupe in 1975–76 and how agricultural workers went on strike in 1979 to demand better working conditions.

Altın said, “Being Alevi means starting life one goal down. If you can’t express yourself well or educate yourself properly, you’ll fall behind.”

“This is a village of retirees”

Altın noted that the literacy rate in the village is high and that the majority of villagers worked in the public sector or in jobs with social security coverage before retiring:

“Ninety percent of our village is full of retirees. Alevis aren’t afraid of hard work, they’re all hardworking. They work as laborers or civil servants.”

Altın claimed that the villagers organized a strike in the farm fields in 1979 and that this was one of the first labor protests in Ortaca.

Noting that there has been a significant decline in income from citrus production—the village’s main source of livelihood—in recent years, Altın stated that the primary cause was export issues, saying, “Most of the citrus is intended for export. If you can’t trade with neighboring countries, you can’t sell what you produce.” Nail also confirmed this situation.

Nail, meanwhile, listed the village’s sources of income as greenhouse farming, citrus cultivation, and tourism, noting that a large portion of tourism revenue comes from boat and hotel operations in Dalyan and Sarıgerme. Reiterating that “90 percent” of the village’s population is retired, Nail also touched on the fluctuations in citrus prices, adding that while citrus brought in good profits last year, in previous years it had to be left to rot in the fields: “Lemons and other citrus fruits didn’t make any money 4–5 years ago. People suffered as a result.”

What is the government’s approach toward Alevis?

According to Altın, the government’s approach toward the Alevi community has changed in recent years. He mentioned the Alevi-Bektaşi Culture and Cemevi Directorate established within the Ministry of Culture and Tourism, as well as the large cemevi complex opened in the Hacıbektaş district of Nevşehir.

“The president went to Hacıbektaş and had a cemevi built there. These are politicians chasing votes. There are some who genuinely respect the community, but politics was used for this.”

Altın stated that while he personally has not faced discrimination in accessing public services, he has been forced to keep his demands constantly on the agenda:

“If you don’t renew your demand frequently, it gets forgotten. I tell them, ‘If you don’t do my job, I’ll expose you.’ It’s a half-threat—it doesn’t work any other way. This is a human right, people must know their rights. You have to say, ‘I’m here.’”

The events known as the “Ortaca Incidents” or the “Ortaca Massacre” encompass the violence, oppression, and looting directed against the Tahtacı Alevis in Ortaca—a town in the Köyceğiz district of Muğla (at the time, Ortaca was part of Köyceğiz)—between June 5 and 16, 1966. However, there are certain discrepancies between the testimonies of the Alevi community in the region and what was reported in the press.

I asked Altın and Nail what they had heard from their elders and what they knew about the Ortaca Massacre.

“It wasn’t a massacre, it was a land dispute”

Altın drew attention to the claims of an “Alevi massacre” that are occasionally reposted on social media, arguing that the vast majority of such posts are baseless:

“They spread rumors about Alevis attacking a mosque and made up stories. Nothing like that happened. Respected Alevi figures at the time stepped forward and said, ‘There’s nothing to it, everyone should stay where they are.’ There was tension, but it wasn’t a massacre. Only one person died, and that was due to a land dispute.”

“Neighbors harmed an animal that had wandered into each other’s fields, that’s how the conversation started, and the verbal altercation turned into a fight,” said Nail, adding, “There was no mass massacre. It wasn’t like what happened in Sivas, Madımak, Maraş, Çorum, or Erzincan.”

*The incident that took place in the village of Fevziye, in the Ortaca district of Muğla—known as the “Ortaca Massacre”—stemmed from a land dispute. The Tahtacı Alevis in the region had, over time, reclaimed a marshy area and made it habitable; however, in 1960, the government transferred a nearby plot to the village headman of Kızılyurt, a village inhabited by Nurcu Sunnis. This is how the tension began.

Sources differ on what sparked the events that erupted in June 1966. According to interviews PİRHA conducted with witnesses in 2019, the incident was a dispute over a field, during the clash, a 15-year-old Sunni youth, Halil Sarı, was killed by a bullet fired from the gun of a sergeant major on extended duty, and according to witnesses, there were no other fatalities. (Zeynel Altın and Nail from the village of Kemaliye also support this account.) These witnesses state that the real breaking point that fueled the unrest following the teenager’s death was a sexual assault against an Alevi woman, and they emphasize that the situation was deliberately escalated into a sectarian conflict due to the delayed intervention of the media and security forces. Other sources also report that the incident was triggered by a sexual assault against an Alevi woman, that the clashes lasted 12 days, and that the exact death toll remains unknown.

Source: PİRHA, bianet, Evrensel

Nayir: “COP is a summit where the system reproduces itself”

Speaking to Niha+ ahead of COP31, which will be held in Antalya this November, Polen Ecology Collective activist Cemre Nayir argued that climate summits serve to protect the interests of capital rather than nature. Describing COP31 as “a site of struggle that must be challenged,” Nayir called on social movements to confront the summit rather than accept it as a solution to the climate crisis.

Countries that are parties to the United Nations Framework Convention on Climate Change (UNFCCC)—the international agreement adopted in 1992 to combat climate change, meet annually at the Conference of the Parties (COP). These summits address issues such as climate finance, greenhouse gas emission policies, and energy transition. The 31st Conference of the Parties (COP31) will take place in Antalya, Türkiye, from 9 to 20 November 2026.

Environmentalists and climate activists, however, argue that these conferences do not genuinely aim to protect nature or address the climate crisis.

In an interview with Niha+, Polen Ecology Collective activist Cemre Nayir described COP summits as arenas of political struggle that should be confronted by all sectors engaged in social movements.

Cemre Nayir

Cemre Nayir was arrested on 3 February during a police operation targeting socialists on charges of “membership in an organization” and was released on 2 June.

“COP is a meeting where the system reproduces itself”

Although COP summits have been held for more than three decades, ecological collapse including global climate change, has continued to deepen worldwide, Nayir said, arguing that it is necessary to examine the systemic foundations of these meetings.

“At their core, COP summits are no different from other international summits whose political framework is determined by monopoly capital under the stage of imperialist globalization. They are organized under the leadership of the world’s largest monopolies—those that have secured the greatest share of global economic plunder—and the imperialist states that have historically provided the foundation for these monopolies. Whether it is the G7, the G20, NATO summits, or conferences organized under various United Nations conventions, COP functions in essentially the same way: it is another forum where the interests of imperialist powers and a handful of global monopolies are protected and expanded, where new commercial frameworks and market mechanisms are established, where the hegemony of these centers is consolidated, and where the system reproduces itself.”

According to Nayir, the annual COP summits function as a mechanism through which capital attempts to “greenwash” itself. He argued that this strategy can only be challenged through sustained pressure from social movements defending the interests of people and oppressed communities most affected by climate change.

“Like every other commodified element of nature, it is primarily working people who bear the destruction caused by this crisis. While historical responsibility should certainly be discussed at the level of states, today’s class struggles must also be brought to the forefront. Rather than searching for ways to preserve capitalism, we need to build a political path based on the understanding that the liberation of workers and peoples requires a fundamentally different social order.”

“COP31 is a site of struggle”

Nayir argued that large capital groups see nature as “a free source of rent to compensate for declining profitability.” According to her, summits such as COP help establish the legal framework necessary to remove barriers to profit-making while simultaneously “manufacturing consent among workers for new models of capital accumulation.”

Nayir stated that workers are forced to secure their livelihoods under worsening climate conditions while, at the same time, contributing through their labor to the destruction of the planet and to their own exploitation.

“As the Polen Ecology Collective, we advocate what we call labor ecology (emekoloji): a perspective that seeks to build a revolutionary, class-based struggle aimed at political power against workers’ alienation from both their labor and nature, and against the increasingly exploitative conditions created by the deepening climate crisis.”

Nayir also argued that the past thirty years of climate negotiations have amounted to little more than a delaying tactic.

“One does not even need a Marxist class analysis to recognize that these thirty years, dominated by capital’s proposed solutions, have merely served to postpone real action. We therefore see COP31 not as the place where solutions will emerge, but as a site of struggle that must be surrounded and challenged. We regard it as a legitimate target for workers, oppressed peoples, and socialists in an internationalist context. Rather than participating, the summit should ideally be protested or even obstructed, much like NATO summits, which are themselves summits of war. Of course, the level of organization, shared political purpose, and collective struggle required for such action does not currently exist within Türkiye’s social movements. But that should not lead us to retreat from these principled political discussions.”

“Ecology must be at the center of politics”

According to Nayir, the Turkish government uses international summits such as COP as a means of reinforcing its domestic legitimacy during a period of political crisis. At the same time, Nayir argued, these gatherings are important for strengthening the position of Turkish capital within the imperialist hierarchy, expanding its access to markets, and securing new sources of finance.

Nayir described everyday life in Türkiye marked by workplace fatalities, femicides, hunger, and inadequate urban infrastructure, as “a form of internal warfare.” In this context he argued that the government’s ability to consolidate its power can only come through gains made on the frontlines of war, adding that the current regime is no longer capable of maintaining lasting social consent or legitimacy.

Reflecting on the fragmented state of opposition movements, Nayir said that one of the principal reasons for disunity among oppressed groups is their tendency to seek solutions within the existing political order while remaining under the influence of various bourgeois ideological currents.

Nayir argued that the first step should be for revolutionary organizations and social movements to come together and collectively discuss what a common line of struggle should look like.

“Today, ecology must become central to the politics of all revolutionary socialist, left-wing, and progressive parties. Workers’ parties and trade unions, women’s organizations, LGBTI+ groups, and those fighting for animal liberation must recognize ecological collapse as a crisis that concerns them directly. They need to discuss how ecological destruction affects their own constituencies and how their struggles can converge on this basis. We are talking about a genuine mobilization—a matter of life and death for all species. Life on Earth will continue in one form or another; no species is indispensable. But preserving a healthy and biodiverse ecological condition is essential for the survival of all species, including humanity and the cultures we have created. We see here the foundation for an ecosocialist society: one that unites these different struggles on a class basis and enables people to act with an awareness of their shared class interests.”

Nayir added that building alliances among social movements is also inseparable from the broader task of revolutionary construction. Pointing to the “fifty-year history of organization and struggle” within Türkiye’s revolutionary movement, he said:

“There exists a movement that has endured the heaviest sacrifices, constantly sought to renew itself, developed new forms of struggle appropriate to changing conditions, and achieved a certain level of political maturity. Over the past ten to fifteen years, a variety of revolutionary alliances and fronts, both legal-democratic and underground have been established, historical thresholds have been crossed, and important gains have been won.

Today, social movements must approach this question with the seriousness it deserves. The only lasting way to secure sectoral demands is through the collective resistance of all oppressed people. We do not need to reinvent everything. Instead, we must build upon these experiences using contemporary forms of organization and communication, while cultivating cadres who are resilient, driven by class anger, prepared to face sacrifice, and consciously determined to break with the existing order. The rest, we will write as our own history.”

“The People’s Climate Summit should be a counter-summit”

Nayir said that the Polen Ecology Collective is closely following preparations for the People’s Climate Summit (Halkların İklim Zirvesi – HİZ), which will be held simultaneously with COP31. He described the process as an opportunity to reach new audiences and strengthen grassroots organizing.

According to Nayir, HİZ should function as a genuine counter-summit, one that does not confer legitimacy on any tendency operating within the existing political order. Instead, it should provide a space to discuss how to expand the organizational capacity and mobilization of the ecological liberation movement. He continued:

“This gathering does not necessarily have to take place in Antalya. On the contrary, locations that have historically suffered destruction under regional imperialism and capitalism—and where that destruction continues today—could serve as more meaningful centers for such discussions. The Varto resistance area, for example, could become a focal point for this counter-summit or for debates on ecosocialist reconstruction. Rather than summits where powerful actors conduct major political and economic negotiations, we value structured, well-organized forums that take place not once a year, but every day.”

“The problem is that energy is produced for profit”

Nayir stressed that, contrary to popular belief, the term “renewable” does not automatically mean clean, environmentally friendly, or beneficial to the public. Rather he explained the word simply refers to energy sources whose underlying materials can be naturally replenished within the timescale of human societies.

According to Nayir, the central issue is not the source of energy itself, but the fact that energy is produced for profit rather than to meet social needs.

“Every technology is a product of a class society and therefore finds its place within existing social relations of production. There is no universal rule that renewable energy automatically serves the public interest.”

Referring to the laws of thermodynamics, Nayir argued that it is impossible to generate usable energy with zero environmental impact. Nayir maintained that renewable energy could genuinely benefit society only within an ecosocialist system, where it would be organized through small-scale, decentralized, and locally appropriate forms of production.

“We know that contemporary renewable energy projects are rooted in a new process of commodification and resource appropriation. Rather than replacing fossil fuels, renewable energy investments within the existing capitalist system have simply been layered on top of fossil fuel consumption, further expanding ecological destruction. In response, those who must defend their lives, the land they live on, the air they breathe, the animals they share the world with, and the water they drink have every right to do so. We must defend ourselves against the forms of domination that increasingly seek to encompass every aspect of life. We must become nature’s self-defense. We need to be far more organized and far stronger in preventing the Earth from becoming a laboratory for capitalists. To liberate both nature and labor, all sectoral struggles should unite around the common foundation of defending life and ecology.

Specifically in the field of renewable energy, as a first step we can study and attempt to implement energy cooperatives and communal energy initiatives that replace capitalist private ownership with energy sovereignty and eliminate energy poverty. Developing alternatives to coal-fired power plants in this way would offer a genuinely labor-centered ecological alternative. At the same time, our demands should extend beyond energy production alone. We must also address transmission, distribution, and consumption, working toward the social or collective ownership of entire energy systems.”

*The responses by Cemre Nayir were prepared with contributions from the Polen Ecology Collective.

Landmines and explosives still killing in Kurdish provinces: Eight dead in four years

Eren Baskın of the Hakkari branch of the Human Rights Association (İHD) and Ergün Canan, head of the Hakkari Bar Association, say decades of deaths caused by landmines, unexploded ordnance and armored vehicles in Turkey’s Kurdish-majority provinces stem from a pattern of rights violations and unresolved trauma. “Responsibility does not lie with the citizen — it lies with the state,” Canan said.

This year, on May 9, 2026, 17-year-old Muhammed Aykut was wounded when he stepped on a landmine while herding animals in Hakkari; several of his animals were killed. Two years earlier, on July 24, shepherd Bedrettin Düzen, also in Hakkari, was killed in a landmine explosion while grazing his sheep. These incidents have renewed scrutiny of deaths and injuries from mines and explosives across Kurdish provinces — and of how investigations into such cases have been handled.

Thousands of landmines and pieces of unexploded ordnance remain buried in areas used by civilians across most Kurdish provinces in Turkey. According to the Turkey Without Mines Initiative, roughly one million mines remain underground nationwide; the Ministry of National Defense’s 2021 figures put the number at closer to 850,000, spread across nearly 3,800 mined areas.

A report by the Diyarbakır Bar Association covering 2011–2021, titled “Child Rights Violations Caused by Armored Vehicles, Landmines and War/Conflict Remnants,” found that children bear the brunt of these hazards. Over that ten-year period, 45 children were killed and 135 injured by war ordnance or landmine explosions. A further 22 children were killed and 27 injured by armored vehicles. İHD’s annual human rights violation reports show the pattern persisting: between 2020 and 2024, at least 23 people — including eight children — were injured, and eight people, including three children, were killed in ordnance and landmine explosions. Diyarbakır, Şırnak, Hakkari and Mardin recorded the highest concentrations of deaths and injuries.

Mayın ve Mühimmat Patlamaları İnfografik

Mine and Ammunition Explosions in Kurdish Cities

Based on data from the Human Rights Association’s annual Human Rights Violations Reports (2020–2024)

8
Lost their lives
3 of them are children
23
Injured
8 of them are children

Total HRA data between 2020–2024

Number of dead and injured by year

Caused by mines and abandoned explosives/munitions

2020
Death
1
Injured
4
1 death and 2 injured children
2021
Death
4
Injured
6
2 deaths and 2 injured children
2022
Death
0
Injured
8
3 injured children
2023
Death
0
Injured
1
No children data
2024
Death
3
Injured
4
1 death and 1 injured children
Death
Injured

Deaths and injuries from armored vehicles, war ordnance and landmines have declined compared with the 2000s, following an end to mass mine-laying and large-scale clearance along the border. But the underlying problem has persisted for decades in Kurdish provinces, largely because that clearance work has focused on the borders with Armenia and Iran. According to the European External Action Service, a total of 50,000 landmines were cleared from Turkey’s borders with Armenia and Iran between 2021 and 2023. The greater risk lies inland: the pastures of villages emptied in the 1990s and later reopened to returning residents, along with the areas around former military outposts and bases, remain uncleared. Under the Ottawa Convention, which Turkey joined in 2003, the deadline for mine clearance has been repeatedly postponed — the most recent extension request was valid through the end of 2025. Throughout this period, those responsible for deaths and injuries have largely gone unpunished, with no effective investigations carried out. Head of Hakkari Bar Association Ergün Canan and İHD Hakkari’s Eren Baskın assessed the legal and political landscape behind these deaths.

The Ottawa Convention

The Anti-Personnel Mine Ban Convention (the Ottawa Convention) is an international treaty banning the use, production, stockpiling and transfer of anti-personnel mines and requiring their destruction. Turkey joined the treaty in 2003, and it entered into force for Turkey on March 1, 2004. Anti-personnel mines were originally laid by Turkey along its borders with Armenia, Iran and Iraq, as well as along the Syrian border between 1956 and 1959, to prevent illegal border crossings. Mine-laying later expanded into Turkey’s interior with the outbreak of conflict in 1984. In July 2006, the Kurdistan Workers’ Party (PKK) signed the Geneva Call deed of commitment, declaring an end to its own use of landmines.

In 2013, Turkey’s National Defense Minister announced a request to extend the Ottawa Convention deadline for clearing landmines — originally set for March 1, 2014 — to 2022. At the Mine Ban Treaty’s intersessional meetings held June 22–24, Turkey requested a further extension of three years and nine months, covering March 1, 2022, through December 31, 2025, and indicated it would likely need yet another extension after that period.

According to the International Campaign to Ban Landmines’ (ICBL) “Landmine Monitor 2023,” Ottawa Convention states parties Bosnia and Herzegovina, Cambodia, Croatia, Ethiopia, Iraq, Turkey and Ukraine are among the countries with the largest numbers of landmines still in the ground.

“Responsibility cannot be placed on the citizen”

Ergün Canan, Photo: Yeni Yaşam Newspaper

Head of Hakkari Bar Association Ergün Canan recalled that Bedrettin Düzen, who died in Hakkari, and Muhammed Aykut, who was severely wounded, both stepped on mines while grazing sheep. Noting that unexploded ordnance left over from past conflict is present throughout the region, Canan said: “Responsibility here cannot be placed on the citizen. Legally, primary responsibility here belongs, of course, to the state.”

Canan said that in a province that has endured the heavy toll of decades of conflict, it is the state’s obligation to protect civilian life, clear high-risk areas, secure them, and carry out effective investigations. He stressed that the state fulfilling these obligations is a matter of life and death:

“It is simply unacceptable for children or adults to encounter mines or ordnance in pastures, on village roads, in rural areas, or near residential zones. These areas need to be cleared as soon as possible. Otherwise, we may well see similar incidents again. Agriculture and animal husbandry are people’s only source of livelihood here. They have to take their animals out to graze on those pastures. When there are no safe areas, people are forced to use those areas anyway. There is a security failure here as well. Unfortunately, the state has not carried out any real work on this to date — at least not in the Hakkari region.”

“A truth and reconciliation commission should be established”

Canan said that during past peace processes, truth-seeking, giving voice to victims, and the prospect of resolution were discussed more openly, whereas during periods of conflict a security-first approach has tended to dominate, pushing families’ pursuit of justice to the sidelines. He said that for the current peace process to succeed, confronting the truth must come first:

“A truth and reconciliation commission needs to be established as soon as possible. These investigations — or at least these incidents — need a process for more effective investigation to be carried out. There is a social peace process under way that all of us support. In particular, these mined areas absolutely need to be cleared as soon as possible.”

Cases involving ordnance and mine explosions, or deaths under armored vehicles, generally end in impunity. Canan said reversing this requires ending the practice of impunity, transparently mapping mined and high-risk areas, clearing those areas while informing affected families, and conducting independent, effective investigations. Absent these steps, Canan warned, “We will keep losing our children — in the mountains, in rural areas, or within city limits.”

Canan noted that under the Ottawa Convention, the Turkish state is obligated to clear mined areas, that this obligation has been extended to 2025, and that the repeated postponement of this obligation shows that sufficient, concrete progress has not been made on the ground. He said that while Turkey’s Constitutional Court and the European Court of Human Rights have issued rulings on the matter, Turkish courts have failed to comply with them despite the treaty. “We believe that once this process finally concludes, concrete steps will follow within the Turkish state, and particularly within the Grand National Assembly of Turkey,” Canan said.

“These files are treated as unsolved”

Canan said Muhammed Aykut’s case remains ongoing and that they continue to follow it, noting that the case is still effectively being treated as an unsolved matter with an unidentified perpetrator:

“The court has conducted no investigation into who placed that ordnance there. Unfortunately, no effective investigation or prosecution is being carried out. When that doesn’t happen, these cases either remain permanently under search status or are recorded as having an unidentified perpetrator. The emotional toll on families is enormous as well, victims may be left disabled for life. What families want from the state and from the Turkish judiciary is this: for the truth to come out, for those responsible to be identified, and for them to be tried before the courts.”

Canan said that mined or unexploded-ordnance-contaminated areas must be cleared before they can be reopened to civilian use, and that as long as they remain uncleared, similar incidents will continue to occur.

Child Rights Violations Caused by Landmines and Armored Vehicles

Child Rights Violations Caused by Landmines and Armored Vehicles

Diyarbakır Bar Association, “Child Rights Violations Caused by Armored Vehicles, Landmines and War/Conflict Remnants” report (2011–2021)

Landmine / War Remnant
Children killed 45
Children injured 135
2011–2021
Armored Vehicle
Children killed 22
Children injured 27
2011–2021

Child deaths and injuries, 2011–2021

Landmine / War Remnant
Killed
45
Injured
135
Armored Vehicle
Killed
22
Injured
27
Killed
Injured
Sharp rise during the state of emergency
A significant rise in deaths and injuries caused by landmines and war remnants was observed between 2015 and 2018, coinciding with the state-of-emergency period and its aftermath.
Over half of armored vehicle incidents occurred within three years
Over the 11-year period, at least 49 deaths and injuries were caused by armored vehicles. 52% of these incidents occurred between 2016 and 2018, when security-focused state policies intensified.
Most affected provinces (2011–2021)
1Landmine / war remnantDiyarbakır, Şırnak, Hakkari, Mardin
2Armored vehicleŞırnak, Diyarbakır, Hakkari, Mardin
Provinces known to contain landmines
Ağrı Ardahan Batman Bingöl Bitlis Diyarbakır Gaziantep Hakkari Hatay Iğdır Kars Mardin Siirt Şanlıurfa Şırnak Dersim Van

Source: Diyarbakır Bar Association Children’s Rights Center, “Child Rights Violations Caused by Armored Vehicles, Landmines and War/Conflict Remnants” report, 2011–2021 period. Graphic prepared for niha özel haber.

“If ordnance exploded, it is administrative negligence”

Eren Baskın, Photo: bianet

For Eren Baskın of İHD’s Hakkari branch, ordnance explosions in Hakkari, Diyarbakır, Şırnak and Mardin are not merely a legal term or a line of data in a report. Baskın put it this way:

“For us, this issue means children losing their hands, their feet, their lives — while grazing sheep on pastures, while playing on paths just outside their villages. It is Ceylan Önkol. It is Nihat Kazanhan. It is our children who died crushed under an armored vehicle that brought down the wall of their home.”

Baskın said that when they arrive at the scene after receiving news of an explosion, the first thing they encounter is the gulf between the theory of the law and the state’s practice on the ground:

“Under international treaties and Article 125 of the Constitution, the state is obligated to protect the right to life of every citizen within its sovereign territory. If ordnance has exploded, that means there has been administrative negligence — a ‘service fault.’ The administration failed to close off the area, failed to post warning signs, left the ordnance unattended.”

Baskın said that in practice in Hakkari, administrative courts and prosecutors’ offices tend to shift responsibility onto the victim. He said children are effectively declared at fault on grounds such as “they entered a restricted military zone,” “there was fault on their own part,” or “parental supervision was neglected,” adding: “A child cannot be expected to know the boundary of a restricted military zone — but the state is obligated not to leave that ordnance there, and to seal off that area so that a child cannot enter it.”

“The right to life is not equal”

Describing landmine- and explosive-related death and injury case files not as files with an “unidentified perpetrator” but as files whose perpetrator is being protected, Baskın said impunity is experienced in Kurdish cities as an instrument of injustice, one that has produced widespread rights violations and trauma across the region:

“When a perpetrator is not punished, the violation does not end for the family — it continues, and grows. No effective investigation is carried out after an explosion. The crime-scene examination is either delayed or the evidence is tainted. When prosecutors want to open an investigation into suspect security personnel, the local administrative authorities [the governor’s or district governor’s office] refuse to grant permission. Files sit on court shelves for years until they run out the statute of limitations. Asking a mother who has lost her child, in the courtroom, ‘What was the child doing there?’ inflicts psychological violence on that family as severe as the explosion itself. Impunity sends an implicit message to the people living on this land: ‘Your right to life is not protected equally with that of a citizen in the west.’ This is the gravest violation, one that severs the bond of social peace.”

“There is pressure to drop the case”

Baskın said İHD has repeatedly documented how the justice mechanism shifts direction according to the political winds in Ankara. He recalled that during periods of escalating security policy, the judiciary falls entirely into a reflex of protecting security forces, and that cases are moved, on “security” grounds, hundreds of kilometers away from victims’ families — to places such as Ankara, İzmir or Karabük. “It is physically and financially impossible for a poor villager in Hakkari to travel to a western province every month to follow their child’s case. This is a deliberate strategy to let the case go unpursued,” he said.

“During periods without active conflict, the doors of the courts open somewhat more for us,” Baskın said, noting that in those periods prosecutors can operate more freely and that civil society organizations are able to visit the scene and prepare independent investigation reports. He added: “But unfortunately, even during these periods, no fundamental or lasting structural steps have been taken toward confronting the perpetrators of the past — peace processes have never gone beyond a temporary breathing space.”

Recalling the Ottawa Convention, to which Turkey is a signatory, Baskın said that reviewing the data and visiting border villages made clear that Turkey remains far behind its commitments. According to Baskın, some concrete steps — funded internationally through EU- and UNDP-backed projects — have been taken along the Iran and Armenia border lines, and a significant number of mines have been cleared. But that is precisely where the real problem begins:

“In the interior of Hakkari and Şırnak — in the pastures of villages emptied in the 1990s and now reopened to return, and around former military outposts and base areas — no clearance is being carried out. Maps are not being shared with civilian institutions. Obligations keep being postponed through repeated extension requests.”

“Risk education should be given in the mother tongue”

Baskın laid out İHD’s demands for preventing further deaths and injuries:

“The National Mine Action Center (MAFAM) must cease to be a military structure and must be opened to civilian, transparent oversight that includes us — human rights organizations — as well as local bar associations and medical chambers. Leaving ordnance in ways that lead to the death or maiming of children must be treated as a grave violation of the right to life, and the statute of limitations must be abolished entirely in these cases. If mine-risk education is to be given to children in the villages of Hakkari, Yüksekova and Çukurca, it absolutely must be given in the language in which those children feel safest — their mother tongue. A child fully understanding the warning means that child staying alive.”

Osmany: “Afghan women are prepared to pay the highest price”

Afghan women’s rights defender Laleh Osmany said the chanting of “Woman, Life, Freedom” during the protests in Herat reflects “a deep, transnational solidarity among women rooted in a shared cultural sphere, as well as their high awareness of their fundamental rights.”

Taliban crackdown on protest in Herat on June 9th, 2026. Photo: 8am Media

In Afghanistan, some residents from the Jibrail area of Herat Province held a protest rally on June 8th. The protests have raised over the ongoing arrests and harsh treatment of women by the Taliban’s Morality Police starting on June 6th. According to local resources, Taliban began to forcefully make women to wear Chadari or burqa and warning that those who do not wear will be imprisoned.

On June 11th, in a second wave of protests, the people of Herat gathered in front of the governor’s office to protest the acts of detention and violence against women, chanting “Death to the Dictator,” “Women, Life, Freedom,” and “Education, Work, Freedom.” Since June 8th, Taliban police had been trying to disperse the crowds by opening fire on the gathered people for days.

Murtaza, a 16-year-old Afghan youth, was wounded by two bullets to his leg during the Taliban police’s crackdown on the protests in Herat and passed away on June 16th. It was reported that at least 20 people were injured as a result of the Taliban police opening fire on the protesters.

Najibullah Ali, the Taliban’s police commander for security affairs in Herat, has announced on June 18th that so far more than 19 women – this number escalated to 30 according to local sources – have been detained by the Taliban’s forces for promoting virtue and preventing vice for what this group calls “failure to observe hijab.” He adds that the detention of women by the forces for promoting virtue and preventing vice in this province will continue.

Afghan women’s rights defender Laleh Osmany spoke about the wave of women-led protests in Herat and the systematic repression women face under Taliban rule.

Laleh Osmany

“A strategy to erase women from public life”

According to Osmany, violence, terror, arbitrary detention, and public humiliation of women — carried out under the pretext of “inappropriate hijab” or leaving home without a male guardian, or mahram — have become “a structural, daily policy enforced by the Taliban’s Ministry for the Propagation of Virtue and Prevention of Vice and their intelligence agencies.” She noted that Taliban vice units, known as muhtasib, have set up numerous checkpoints across cities specifically to police women’s attire.

“In many cases, young women and girls are arrested without a male guardian present, brutally beaten with cables and whips, and released only after their families are forced to pay heavy ransoms or sign coercive pledges,” Osmany said. She described these practices as part of a calculated, larger campaign:

“These actions are a deliberate part of a broader strategy aimed at the complete eradication of women from the public sphere.”

“Woman, Life, Freedom” echoes through Herat

Osmany said the chanting of “Woman, Life, Freedom” during the Herat protests reflects “a deep, transnational solidarity among women rooted in a shared cultural sphere, as well as their high awareness of their fundamental rights.” She said the city’s history as a center of progressive civil movements: “Herat has historically been a cultural hub and a breeding ground for progressive civil movements in Afghanistan.”

Despite live gunfire, violence, and the threat of imprisonment, Osmany stated the protests demonstrated that women’s will to resist remains alive:

“These protests proved that despite brutal suppression, direct live fire, violence, and imprisonment, the will of women to resist remains alive. The protests in Herat sent a clear message to the world: the roots of Afghan women’s quest for freedom cannot be dried up by decrees of gender segregation and Taliban intimidation, and they are prepared to pay the highest price for their human dignity.”

Underground networks of resistance

Asked whether organized resistance persists despite the risks, Osmany confirmed that Afghan women have built extensive underground and overt networks, structured around three main pillars.

The first, she said, is citizen documentation: “Upon their release, detained women use pseudonyms to expose their experiences of torture and the Taliban’s inhumane treatment across social media and international news outlets.”

The second involves safe houses and underground schools: “Establishing secret home-based schools for girls deprived of education, alongside creating psychological and financial support circles for women who have lost their breadwinners.”

The third pillar, she said, is sustained civil mobilization: “Grassroots groups continuously issue statements and hold protests in closed indoor locations, raising their voices to UN human rights bodies to actively prevent the Taliban from gaining international legitimacy.”

Call from women’s organizations

Numerous calls to action continue to circulate on social media, organized by citizens of Afghanistan abroad, with protests planned in Berlin and many other places.

Members of the Justice-Seeking Women’s Movement, by launching a protest campaign and using the global distress symbol, have expressed concern over the increasing restrictions on women in Herat and urged the international community not to remain silent in the face of this situation on June 18th.

Members of this movement, through a campaign with the slogan “Afghan Women Are in Danger, Join This Campaign”, by darkening the map of Afghanistan on their faces and using the global distress symbol, have called for the international community’s immediate attention to the situation of women in the country.

Source: AWNA, 8AM Media

LGBTI+ journalists: “We’re the first target in the field”

Independent journalist Yusuf Çelik and freelance journalist İbrahim Türk spoke about what LGBTI+ journalists experience while doing their jobs in the field and beyond: “Even if I’m subjected to phobic attacks, I won’t give up reporting.”

Fotoğraf: pexel.com


Pride Month is a time when LGBTI+ experiences of violence and discrimination tied to their identities become more visible. Among those who make visible not only Pride-related issues but social events of all kinds throughout the year are LGBTI+ journalists themselves.

While journalists in Turkey already face economic insecurity, police violence, censorship and unemployment, LGBTI+ journalists confront an additional layer of discrimination based on sexual orientation and gender identity. A concrete example of this came last February, when Yıldız Tar, editor-in-chief of Kaos GL—Turkey’s oldest and largest LGBTI+ news platform—and a prominent LGBTI+ rights advocate, was detained. In the field, LGBTI+ journalists often become targets for police while reporting, sometimes become “invisible” in job applications and are forced to conceal their identities for safety reasons.

Independent journalist Yusuf Çelik and freelance journalist İbrahim Türk spoke to Niha+ about the discrimination they face in the field and what they expect from professional organizations.

Çelik: “LGBTI+ journalists face ‘compounded discrimination’”

Journalist Yusuf Çelik said that while all journalists already face economic and professional difficulties, queer journalists experience “compounded discrimination” in the field. Çelik said they have faced discriminatory attitudes from police, older male colleagues, and news sources, describing many moments in which they felt rendered invisible.

Independent journalist Yusuf Çelik

Noting that police violence is a shared problem for all journalists, Çelik said the consequences can be more severe for LGBTI+ journalists. “If there’s going to be violence, if there’s going to be an intervention, it’s us, LGBTI+ and women journalists, who are targeted first” they said.

Recalling the “Gezi” commemoration held in Taksim on May 31, 2026, Çelik said a police officer directly singled them out. “There were many journalists there, but the police grabbed my arm and tried to remove me. My colleagues intervened, asking, ‘Why are you touching a journalist?’” they said.

Çelik also said that during their detention in Dersim on July 25, 2025, they faced pressure specifically because of their queer identity, recalling that police made remarks implying they should stop doing this kind of reporting. “There was essentially a push to recruit me as an informant—comments like, ‘Why don’t you just stay out of this? Why don’t you stop doing these kinds of stories?’” they said.

Referring to a detention they experienced on May 1, 2026, Çelik said:

“There was no real justification—the protest had already dispersed—but I was told, ‘Turn off your camera, we’re taking you in,’ and detained. I can’t explain this through journalism alone, because I face things my colleagues don’t, and I think this is deeply tied to my queer identity. On top of that, when we’re detained and can’t work in the field, we go home that day having earned nothing, which puts us under economic strain too. We face a whole series of violations and difficulties like this.”

“There are unspoken ‘buts’”

Çelik have also struggled to find work because of their identity, noting that they have been unemployed for about six to seven months:

“During my job search, even though I spoke with some institutions and journalists, the process went nowhere because of unspoken ‘buts.’ They like my journalism, they know and appreciate the work I do in the field. But I need work, and during the hiring process everyone takes a step back. There are unspoken ‘buts’ there. ‘But you’re a queer journalist,’ ‘but you’re an activist,’ ‘but you can’t separate journalism from being queer’… Even when these things aren’t said out loud, I can feel those ‘buts.’ There’s no other explanation for why someone who is normally out in the field, following the news, and voluntarily sharing their work with institutions would remain unemployed for this long.”

“Even if I face phobia, I won’t give up reporting”

Çelik said that while they haven’t faced direct censorship in covering LGBTI+ news, they have often been kept away from certain assignments. They said they haven’t been assigned to out-of-town stories or coverage of workers’ strikes, with the reasoning usually framed around concerns that “something might happen to them”:

“I’m told, ‘If you go, you’ll face phobic attacks, it’ll be hard for you.’ But the person saying that is, in that moment, actually subjecting me to phobia themselves. Even though I carry an activist identity, when I go out into the field, I go out as Yusuf the journalist. Being LGBTI+ comes after that. This isn’t the first time I’ve been out in the field, and it won’t be the last. I might face hostility from a crowd—that’s understandable, because women journalists experience this too. They don’t give up reporting. Neither will I.”

Çelik also noted that women and LGBTI+ journalists are often not assigned stories like economic news, and said they end up being treated as if they’re not capable—which is part of why they continue working as an independent journalist.

According to Çelik, the discrimination starts the moment they leave the house:

“Everything—how I dress, how I walk, how I talk—gets assigned a gender. Sometimes I’m ‘the LGBTI+ journalist,’ sometimes slurs get used. Some police officers single me out, asking things like ‘isn’t that the gay journalist?’” Çelik also said they regularly face online harassment campaigns, and that in particular, following certain stories, they have been targeted with HIV-related smears. “We have to fight this on the street, at home, and on social media, all at once.”

“We don’t have strong structures to organize through”

Çelik said there are serious gaps in solidarity networks among LGBTI+ journalists. While some of these issues have been discussed at meetings held in Ankara, they said this has not translated into lasting organization.

Assessing the work of professional associations and unions, Çelik said independent and freelance journalists in particular face serious barriers to accessing union rights:

“I’m currently unemployed, and since I don’t have social security registration, I can’t directly join a union. I can’t organize. Independent and freelance journalists can’t access union rights, and they can’t even get through the union’s door. The first thing we need to do is strengthen LGBTI+ journalists in the field. Strengthen journalists in the field.”

Çelik said unions could offer workshops and protective equipment support tailored to LGBTI+ journalists, adding: “LGBTI+ people are a reality now. We’re more visible than yesterday, and we’ll be even more visible tomorrow. At this point, institutions and unions need to transform themselves too.”

We have to tell our own stories”

Addressing young LGBTI+ people entering journalism, Çelik encouraged them to stay in the field as much as possible and keep producing stories.

“If there’s an LGBTI+ story, let a queer journalist cover it first—because they understand the issue best,” Çelik said, adding that the discrimination young journalists will face shouldn’t push them away from the profession.

Çelik concluded:

“My journalism has been questioned, and it still is. You have to fight that. You do more work. The more work you do, the more those who try to erase you will be forced to back down. Just as we as LGBTI+ journalists carry our struggle into every part of life, we have to carry it into our profession too. The phobia may never end—but neither will the struggle.”

Türk: “In some stories, I have to hide my identity”

Freelance journalist İbrahim Türk, based in Ankara, said they began their journalism career in 2021 as a photojournalist and now work for various national and international media organizations.

Freelance journalist İbrahim Türk

Türk said they take a somewhat distanced view of the constant pairing of journalism with sexual identity: “I’m a journalist and I’m queer. Journalism is a job, being queer is an identity. The fact that these two are constantly mentioned together feels a bit strange to me.”

Türk said one of the biggest challenges they face in the field is having to hide their queer identity during certain assignments for their own protection. They said they feel especially uneasy at events organized by Islamist and radical right-wing groups, and that they use different methods to ensure their safety while reporting in such settings.

“When talking to people, you sometimes have to say you work for Anadolu Ajansı so you don’t get beaten up—because some of our friends have been beaten. You have to make sure you’re not wearing anything in rainbow colors. You try to approach people as neutrally as possible so you can get unbiased responses.”

Türk said this isn’t always a disadvantage, however—in left-wing and democratic circles, their queer identity can actually make communication easier. “In left-wing circles, sometimes all doors open. People communicate more freely, and trust can build faster.”

“I met every requirement, but I wasn’t hired”

While Türk said they have never directly been told “don’t cover this story” or “don’t do this job,” they believe their identity may have been a factor in some job applications and at some organizations where they’ve worked. They said they haven’t faced such problems at the organizations they currently work with.

Türk said that during a period of unemployment, they applied to several media outlets but never heard back. “I met every requirement, but I wasn’t accepted,” they said.

I was attacked by the police”

Türk said they have also experienced physical violence in the field, recalling one incident during the protests against the 11th Judicial Package.

Describing what happened during the protests, Türk said: “I was choked by police officers. A trans woman saved me—if she hadn’t intervened, it could have ended much worse.”

Türk said the police generally recognize them, yet they were still subjected to violence: “There was no chance they didn’t know who I was. And they attacked me anyway.”

“First, we need to learn to protect each other”

Türk said they find the work professional associations and unions have done for LGBTI+ journalists insufficient. While they said they’re aware of some union-led initiatives, they argued that there still isn’t enough contact with journalists actually working in the field.

Türk said that to address the problems LGBTI+ journalists face, solidarity networks need to be strengthened—and that this starts with journalists supporting one another:

“We need to support more queer journalists, there need to be more queer journalists. We don’t support each other. What we actually need to do first is look out for ourselves. We need to learn to protect each other first. If we did that, we wouldn’t even need any organization—or we’d be in a position to tell organizations what they need to do. But right now, both the organizations and the journalists themselves are preoccupied with how to get more funding, how to grow, so nobody really cares.”

“Journalism is journalism”

Türk said they feel journalism is increasingly being defined by an excessive number of labels:

“Journalism is journalism. Labels like ‘opposition journalism’ or ‘queer journalism’ don’t really sit right with me. Of course our identities shape how we see the world. But we can’t explain everything we do solely through that lens. First and foremost, I’m a journalist. Yes, at some point my identity affects what I write or which stories I look at. But not in every story I do.”

After the AKP declared 2025 the “Year of the Family,” provisions directly targeting LGBTI+ people emerged in the draft 10th and 11th Judicial Packages expected to be submitted to Turkey’s Parliament (TBMM) in 2025. Numerous media organizations and professional associations issued a statement in 2025 regarding the 11th Judicial Package, which sought to criminalize reporting on LGBTI+ issues. The statement read as follows:

Journalists reporting LGBTQ+ issues risk criminalisation: Withdraw the proposed law!

The draft of the 11th Judicial Package was shared with the members of the press last week and is expected to be submitted to Parliament in the coming days. Under the heading “Obscene acts,” the draft introduces a so-called “Turkish-style ban on homosexual propaganda.” It stipulates prison sentences of up to three years for any behaviour or attitude that is “contrary to one’s biological sex and public morality,” as well as for praising, promoting, or encouraging such behaviour. In its current form, the proposal is even broader and more vague than Russia’s 2013 “gay propaganda ban,” posing a grave threat to freedom of expression and press freedom in Turkey.

If enacted, this regulation would restrict LGBTQ+ people of their right to access and share information central to their lives.. Journalists reporting on LGBTQ+ issues such as human rights violations, sexual health, Pride marches etc. risk criminal prosecution on the grounds of “promotion.”

Since 2025 was declared the “Year of the Family,” numerous violations have occurred targeting LGBTQ+ journalism in Turkey. In February, Yıldız Tar — Editor-in-Chief of KAOS GL, the country’s largest and oldest LGBTQ+ news platform, and a prominent LGBTQ+ rights advocate — was arrested.

In June, the KAOS GL news website and its social media accounts were blocked for allegedly “publicly inciting to commit crimes.” That same month, journalists covering the LGBTQ+ Pride March in Istanbul’s Beşiktaş district were detained and later prosecuted.

T24 correspondent Can Öztürk was questioned by prosecutors after publishing a story about sexual harassment allegations against an academic who claimed to offer “conversion therapy” to LGBTQ+ children. The Radio and Television Supreme Council (RTÜK) also fined streaming platforms such as Netflix for hosting LGBTQ+ content.

Following all these violations, the inclusion of the proposed provision in the 11th Judicial Package would escalate rights violations even further and criminalize the already difficult task of reporting on LGBTQ+ issues. Moreover, vague terms such as “contrary to one’s biological sex” or “contrary to public morality” would allow arbitrary interference with the press and civil society.

This proposal would not only target LGBTQ+ individuals but also place journalists reporting on LGBTQ+ issues and related rights violations under threat of criminal punishment.

For all these reasons, as the undersigned press and freedom of expression organizations, we urgently call for the immediate removal of this provision from the 11th Judicial Package.

Signed by:

  • Media and Law Studies Association (MLSA)
  • Dicle Fırat Journalism Association
  • European Centre for Press and Media Freedom (ECPMF)
  • DİSK Basın-İş
  • P24 Platform for Independent Journalism
  • International Press Institute (IPI)
  • Progressive Journalists Association (ÇGD)
  • Journalists’ Union of Turkey (TGS)
  • European Federation of Journalists (EFJ)
  • Osservatorio Balcani Caucaso Transeuropa (OBCT)
  • International Federation of Journalists (IFJ)
  • Committee to Protect Journalists (CPJ)
  • PEN International
  • Foreign Media Association Turkey
  • PEN Norway
  • Media and Migration Association (MMA)
  • Balkan Investigative Reporting Network (BIRN)
  • Norwegian Helsinki Committee

Foggo: “Alimony is vital support for mother and child”

Hacer Foggo, founder of the Deep Poverty Network (Derin Yoksulluk Ağı), who responded to the Constitutional Court’s annulment of the provision allowing a divorced spouse to claim poverty alimony “indefinitely” on grounds of unconstitutionality, reminded the public that single mothers living in deep poverty are already working in irregular and uninsured jobs.

Photo: Serra Akcan / csgorselarsiv.org

The Constitutional Court (CC) in Turkey annulled the provision in Article 175 of the Civil Code allowing a divorced spouse to claim poverty alimony “indefinitely,” ruling it unconstitutional. The CC General Assembly decided to grant the Grand National Assembly of Turkey nine months to enact the necessary legislation.

The Antalya 12th Family Court had applied to the Constitutional Court in 2025 seeking the annulment of the phrase “indefinitely” in the provision on poverty alimony under Article 175 of Turkish Civil Code No. 4721. The high court issued this ruling upon the application of the local court.

Following the annulment ruling, it was reported in the press that the draft on the AKP’s table plans to take the duration of marriage as the basis. Accordingly, those married for 3 years would receive alimony for 5 years, those married for 5 years for 7 years, and those married for 10 years for 12 years.

Hacer Foggo, founder of the Deep Poverty Network (DPN), who shared her assessment with Niha+, underlined the hunger, debt, school dropout, and housing risks that emerge in households when alimony is cut or not paid.

Hacer Foggo: “Alimony is insufficient but vital support”

Photo: Hacer Foggo

Foggo emphasized how vital alimony is for women and stated that the public perception created, that “women receive alimony in high amounts” does not correspond to the reality in the field:

“A significant portion of the single mothers living in deep poverty whom we support in the field, particularly those working in daily precarious jobs, either receive very low amounts of alimony or cannot regularly collect the alimony that has been ruled. The 2024 Poverty Alimony Monitoring Report of the Women’s Solidarity Foundation also shows that, among the files examined, the average poverty alimony was 1,179.40 TL. It is impossible for this amount to suffice for a woman living alone. What we see in the field is this: alimony is not a welfare tool for women — it is a support that is most often vital yet insufficient for rent, bills, food, children’s school meals, transportation, medicine, fuel, and a safe life. Women living in deep poverty are already trying to survive through daily, irregular, and precarious work.”

The 2019 “Poverty Alimony Research” report of the Women’s Solidarity Foundation had recorded that only 20.7 percent of alimony rulings were paid by those obligated to pay, while 50.7 percent were never paid at all.

The foundation’s 2024 “Poverty Alimony Research” report stated that while the proportion of men with no income was 7 percent, the proportion of women with no income was 47 percent. Accordingly, while 80 percent of men work at or above the minimum wage, this figure stands at only 46 percent for women.

“The structural inequalities women face are being ignored”

Responding to the argument that making alimony time-limited is justified with the claim “Women should work too” which has been asserted in public debate, Foggo stated that this argument ignores the structural inequalities women face. Foggo said that single mothers living in deep poverty are already working, such as going to do daily cleaning, doing piecework, working in irregular and uninsured jobs, and underlined that these are not jobs that provide regular income, social security, or a dignified life.

Reminding that one of the biggest obstacles to women’s participation in the workforce is the burden of care, Foggo said: “If there are no free and accessible nurseries, if a woman cannot find a safe place to leave her child, it becomes practically impossible for her to work with a fixed income. Many women shoulder child care, school follow-up, hospital processes, housework, and the responsibility of livelihood entirely on their own. Ignoring these conditions means not knowing the conditions of deep poverty.”

“It becomes harder for women to escape violence”

According to Foggo, when alimony ends, a woman who has not yet established her economic independence faces even deeper poverty. Saying “For a woman who cannot find a free nursery to leave her child and cannot access regular and secure employment, the cutting of alimony means being unable to cover basic living expenses,” Foggo explained that this would place women in a more precarious and unhealthy situation:

“This situation may force women to accept lower-waged, uninsured, long-hour and unhealthy jobs. For some women, it may also increase the pressure to return to a home where they experience violence or to endure a violent relationship. Because the decision to divorce is not only a legal one, it is also an economic one. If a woman cannot find answers to the questions ‘where will I stay with my child, how will I pay the rent, how will I feed my child,’ it also becomes harder for her to escape violence.”

“Alimony also affects the child’s life”

Foggo, who stated that alimony directly affects not only the conditions of women but also those of children, argued that a decrease in a mother’s income produces consequences in every area, from a child’s nutrition to education, from access to health to housing.

Foggo emphasized that the removal of alimony security is one of the factors that could increase child labor, school dropout, malnutrition, and the risks of child marriage, and gave the following example: “In the field, we see that children drop out of school because their bus fare cannot be covered, that school meals cannot be prepared, that children are forced to look after younger siblings at home or work to bring income to the household.”

She said that such a decision should be addressed not only under the heading of alimony but together with women’s poverty, child poverty, care labor, and the right to escape violence:

“In our view, its effects in the field must be urgently monitored. At the same time, free and accessible nurseries must be expanded, regular social support must be provided to single mothers, secure employment opportunities must be increased, and effective public mechanisms must be operated in cases where alimony cannot be collected. Limiting alimony rights with a time limit without establishing social policies that will reduce women’s poverty is unacceptable. From our perspective, touching the right to alimony means touching the right to life of women and children living in deep poverty.”

DPN: “For single mothers, alimony is vital”

The Deep Poverty Network’s statement on the annulment of indefinite alimony is as follows:

Touching the Right to Alimony Means Touching Women’s and Children’s Right to Life

The Constitutional Court’s annulment of the phrase “indefinitely” concerning poverty alimony under Article 175 of the Turkish Civil Code is not merely a technical legal debate. This ruling cannot be evaluated independently of the living conditions of women in Turkey, particularly single mothers living in deep poverty, working in daily and precarious jobs.

Poverty alimony is not an unconditional, unlimited, and automatic privilege as it is presented to the public. It is subject to conditions such as not being at serious fault, falling into poverty due to divorce, and the continuation of need. When the need disappears, alimony can already be revoked. Despite this, presenting the right to alimony as a “lifelong burden” renders invisible the unpaid care labor women undertake within marriage, the impoverishment following divorce, and the economic conditions of escaping male violence. The Women’s Solidarity Foundation’s 2024 Poverty Alimony Monitoring Report shows that alimony amounts are not as high as publicly claimed, that the average poverty alimony in the files examined was 1,179.40 TL, and that a significant portion of ruled alimony cannot be collected. What we at the Deep Poverty Network see in the field is this: for single mothers, alimony is not a welfare tool, it is most often a vital threshold for rent, bills, food, school meals, transportation, wood, coal, medicine, and a “safe” life.

Single mothers living in deep poverty are on the one hand, shouldering the care of their children entirely on their own, while on the other hand trying to provide for the household through daily, irregular, low-wage, and precarious work. Single-parent households have no secure job, no regular income, and no free childcare support to safely leave their children. For this reason, limiting alimony with a time frame will, particularly for single mothers, produce the following consequences:

It will deepen the poverty of women and children. For a mother working in daily jobs, income is something that must be found anew each day; if there is no work that day, there is hunger, if the child is sick and there is no medicine. Limiting alimony will deepen poverty.
“Some days I don’t eat myself so my children can eat more. But how well can they be nourished on pasta? Some days there’s nothing at all, we all have to go hungry.”

It will make escaping violence harder. One of the biggest obstacles to women making the decision to divorce is economic insecurity. A woman who wants to leave a home where she experiences violence will be forced to think about where she will stay with her child, how she will pay the rent, how she will feed her child — and will continue to “endure” the violence.
“Due to the problems with my ex-husband, my life is still in danger. I can’t leave the house out of fear that he will kill me or harm my children. My son quit school and is doing daily work.”

It will leave the burden of care entirely on women’s shoulders. Child care, school follow-up, hospitals, housework, and livelihood are left simultaneously to the single mother’s responsibility. While free and accessible nurseries are not widespread, while flexible and secure employment is not provided, limiting the right to alimony will confine women to the home.
“Every day I work daily jobs too, I can’t even spend proper time with my children out of exhaustion. My eldest son left school, he’s looking after his younger siblings at home.”

It will strip children of their right to education, nutrition, and health. The alimony debate concerns not only the living conditions of women but of children too. The impoverishment of a single mother may mean a child dropping out of school, being malnourished, and being unable to access health services. “I couldn’t give my high school freshman son his bus fare, I had to pull him out of school.”

It will worsen the housing crisis. In single-parent households, rent, bills, and basic household expenses are among the most acute dimensions of poverty. Limiting the right to alimony will push women and their children into unsafe, unhealthy living conditions. “I can’t make ends meet — should I pack the child a meal every day, or pay my rent?”

It will allow economic violence to persist after divorce. Non-payment, delay of alimony, and forcing women to renounce alimony are forms of economic violence. It will make it easier for men who exercise economic violence to escape responsibility. Women will be forced to accept lower-waged, uninsured, long-hour, and unhealthy jobs.
“No matter how much I work it’s not enough. The employer always delays it. I can’t raise my voice. I have to live counting every penny… Believe me, I can’t even afford pads.”

Without developing social policies to reduce women’s poverty, without expanding free nurseries, without providing secure employment, without implementing equal pay for equal work, and without bringing care labor into life, limiting the right to alimony is unacceptable. The fact that in practice it is mostly women who benefit from this right stems from gender inequality. Poverty alimony is not a privilege granted to women — it is a social protection mechanism for the party that falls into poverty after divorce, and it is insufficient.

No regulation that ignores women’s poverty is just.
No policy that leaves the burden of childcare on the shoulders of single mothers is compatible with the principle of the social state.
No decision that weakens the economic security of women who want to escape violence can be considered independently of the right to life.

Touching the right to alimony means touching the lives of women and children living in deep poverty. We do not accept any regulation that will condemn women to poverty, violence, confinement to the home, and relationships of dependency.

Deep Poverty Network

Ecmel Deniz: “Our dignity cannot be packaged, our bodies belong to us!”

Ecmel Deniz, a member of the Hormon Hakkım Collective, states that the anti-LGBTQ+ provisions proposed in the 12th Judicial Package are not a health policy but an attempt to assert power over bodies. They note that the draft in question targets not only the rights of LGBTQ+ individuals but also “everyone’s right to health, bodily autonomy, freedom of expression, and the democratic sphere.”

Photo: Yusuf Çelik / csgorselarsiv.org

Anti-LGBTQ+ legislation is back on the agenda in the Grand National Assembly of Turkey (TBMM). Provisions that were withdrawn from the 10th and 11th Judicial Packages, which passed through parliament in previous year, due to public pressure have now been included in the 12th Judicial Package.

According to behind-the-scenes information obtained by KaosGL.org, a briefing note regarding the 12th Judicial Package was sent to senior Adalet ve Kalkınma Partisi (AKP / Justice and Development Party) lawmakers. It has been learned that the package, expected to be submitted to the TBMM in June, contains provisions targeting the LGBTQ+ community and raising the age of access to gender-affirming surgery for trans individuals to 25.

Ecmel Deniz, a member of the Hormon Hakkım Kolektifi (Hormone Rights Collective), assessed for Niha+ these proposed regulations, expected to be included in the 12th Judicial Package.

Ecmel: “The right to health cannot be governed by the threat of punishment”

According to Ecmel, this draft law constitutes an overt policy of hatred that targets trans people’s autonomy over their bodies, the trust-based relationship they establish with healthcare providers, their access to healthcare, and their most fundamental spheres of existence.

Recalling that the government has long sought to portray LGBTQ+ individuals as a “threat to the family,” “a threat to children,” “a threat to society,” and “a threat to public morality,” Ecmel stated that this policy has transformed trans people’s access to healthcare from a matter of rights into an issue of security, morality, and punishment:

“The right to health cannot be governed by the threat of punishment. A person’s access to hormones, surgery, psychosocial support, or any other health service related to the gender affirmation process cannot be criminalized. This draft law aims to make trans people’s lives manageable, controllable, and punishable. The government is saying, ‘I decide what happens to your body, and if your doctor supports you, I’ll punish both of you.’ This is not health policy; it is an attempt to assert power over our bodies. That is why when we say ‘My Right to Hormones,’ we are not merely talking about access to a medication. We are talking about the right to make decisions about our own bodies, the right to access safe healthcare, the right to speak with a doctor without fear, and the right not to be treated as a criminal because of our identity.”

“They’re afraid of our power to organize”

Ecmel, noting that many rights would be violated if this bill passes through parliament, said that access to healthcare which is already difficult for trans people, would become even harder, and those seeking healthcare would be pushed toward more precarious and unregulated avenues:

“If the law is passed, the resulting human rights violations will be multifaceted. The right to health will be violated. Because people will not be able to safely access the services they need. The right to privacy will be violated. Because a person’s body, identity, health information, and life will be turned into objects of state surveillance. The right to equality will be violated. Because access to the same health services is surrounded by penalties and specific barriers when it comes to trans people. Freedom of expression and association will be violated. It fuels hatred in society. It sends the message to people that ‘these individuals are already guilty, already dangerous, already targets.’ This leads to more discrimination and violence on the streets, in schools, at home, in hospitals, at workplaces, and on social media.”

Emphasizing that the purpose of the proposed regulations is not merely to regulate a few medical procedures, but also to prevent trans people from trusting the healthcare system, doctors from acting in accordance with professional ethics, and institutions from opening their doors to trans clients, Ecmel stated that these draft laws were written based on the questions: “How can LGBTQ+ people become less visible, make fewer demands, and feel more afraid?”

Ecmel said, “Because they fear our organizational power; the LGBTQ+ movement is a movement that has managed to form a strong opposition bloc despite all this oppression”

“The government says, ‘We decide what happens to the body‘”

They stated that the government is pursuing its efforts to isolate the LGBTQ+ community, silence doctors, intimidate families, polarize society, and portray the struggle for rights as criminal in four distinct ways:

“First, it masks social crises with the rhetoric of a ‘moral crisis.’ While real issues like the economic crisis, poverty, the housing crisis, the collapse of the healthcare system, the lack of a future for young people, and the violence faced by women and children are out in the open, the LGBTQ+ community is presented as an artificial threat. In this way, the public’s anger is diverted from real problems and directed toward a vulnerable group.

Second, a uniform lifestyle is being imposed under the guise of the “family.” Strengthening the family truly means reducing poverty, preventing violence, supporting care work, ensuring children’s safety, and making it possible for everyone to live equally and with dignity. But the government uses the family not as a support mechanism, but as a tool to keep society in line. By portraying LGBTQ+ individuals as a threat to the family, the government both fuels a politics of hatred and imposes a “acceptable citizen,” “acceptable body,” “acceptable gender,” and “acceptable relationship” on society.

Third, a message is being sent to the entire society through trans bodies. It says, “We, not you, decide what happens to the body.” This message is not directed solely at trans people; it is aimed at women, young people, those living with HIV, people with disabilities, children, and everyone in need of healthcare. The government seeks to control society by controlling bodies.

Fourth, they are trying to criminalize advocacy. This draft targets not only the healthcare processes of trans people but also the visibility, organization, solidarity, and advocacy of the LGBTQ+ community. Because those in power know that people are more easily intimidated when left alone; but when there is solidarity, information, and organized resistance, these repressive policies fail.”

Ecmel, noting that the provisions in the draft legislation have concrete consequences for trans people, such as being turned away from hospitals, being unable to access hormones, struggling to find a doctor, facing humiliation, being forced to accept misinformation, becoming isolated due to family pressure, and being unable to make decisions about their own bodies, stressed the importance of making trans people’s real-life experiences visible.

“This issue cannot be left solely on the shoulders of trans people”

Stating that this law directly targets the right to one’s own body, Ecmel underscored that a person’s ability to make decisions about their own body is not a favor granted by the state. According to Ecmel, the government threatens not only trans people but everyone’s bodies by asserting, “Your body does not belong to you; it can only exist within the boundaries drawn by the state”:

“Once the government begins punishing people’s decisions regarding their bodies under vague justifications like ‘public morality,’ ‘family,’ or ‘protection of society,’ this threat does not stop at trans people. “Today, trans people’s right to hormone therapy is under attack; tomorrow, abortion, birth control, HIV treatment, young people’s access to healthcare, psychiatric support, reproductive health, or other bodily autonomy decisions could be targeted using the same logic. That is why this struggle is not just a struggle for trans people. It is, in fact, a struggle over the question, ‘Who gets to decide about my body?’”

Ecmel, who stated that it is not just the rights of LGBTQ+ individuals but everyone’s rights to health, bodily autonomy, freedom of expression, and the democratic sphere that are under attack, said, “This issue cannot be brushed aside by saying, ‘LGBT+ organizations will make a statement anyway.’” Ecmel listed what each sector must do as follows:

“Medical associations must declare: Medicine cannot be practiced under the threat of punishment. Political power and the threat of imprisonment cannot be introduced into the patient-doctor relationship.

Bar associations must state: Existence cannot be criminalized. Privacy, bodily integrity, equality, and freedom of expression cannot be eliminated through moralistic criminal provisions.

Women’s organizations, feminists, and those working in reproductive health must state: Attacks on bodily autonomy are not separate from one another. The logic targeting trans people’s right to hormones is the same as the logic regulating abortion, birth control, sexual health, and reproductive health.

Unions and professional organizations must state: This law also concerns the labor sector. Because the professional autonomy of healthcare workers, the safety of LGBTQ+ workers, the prohibition of discrimination in the workplace, and everyone’s right to a life of dignity are all part of this attack.

Human rights organizations and political parties must state the following: This draft law must not be brought before Parliament under any circumstances; if it is, it must be opposed through all democratic means. Because hate laws cannot be made “reasonable” through debate. One’s very existence is not up for negotiation.”

Stating that merely making a statement would not be enough and that support must be provided in many areas, Ecmel said: “Legal preparations must be made, informative materials in the field of health must be produced, solidarity hotlines for physicians and healthcare workers must be established, and secure channels where young trans individuals and families can access accurate information must be strengthened. Media language must be monitored, and rapid response mechanisms against hate speech must be set up. Local governments, counseling centers, non-governmental organizations, and professional chambers must work together.”

“We are not alone. Our pride cannot be packaged!”

Emphasizing that this hate law must be completely withdrawn without being added to any judicial package, Ecmel said: “We do not accept our lives being narrowed down a bit more, our bodies being monitored by the state, and our access to healthcare being criminalized with every new package.”

Concluding their words, Ecmel stated that one of the most important things in this process is to counter fear with solidarity:

“With these laws, the government is not only producing a threat of punishment, but also sending the message: ‘You are alone, no one will defend you, your doctor will be afraid, and your organization will be silenced.’ Our response to this must be collective, loud, and clear: We are not alone. We will not give up on each other. Our pride cannot be packaged. No to the hate law in the 12th Judicial Package! Our bodies belong to us. We will not give up on our right to health, our right to hormones, and our right to life.”

What had happened?

After the government declared 2025 as the “Year of the Family,” regulations directly targeting LGBTQ+ individuals in the drafts of the 10th and 11th Judicial Packages, which were expected to be submitted to the Grand National Assembly of Turkey, came to the agenda.

The 10th Judicial Package was approved by the assembly Justice Commission in June 2025. Following this, the 11th Judicial Package was submitted to the assembly on November 27, 2025, and approved on December 25, 2025.

According to the articles in these drafts submitted last year:

  • Under the scope of “indecent acts,” crimes of promotion or encouragement regarding LGBTQ+ individuals could be punished with imprisonment from one to three years.
  • Marriage and wedding ceremonies of same-sex individuals would also be punished with imprisonment.
  • Additionally, contents featuring LGBTQ+ individuals could be penalized or removed from broadcast by the Radio and Television Supreme Council (RTÜK).

One of the most critical regulations that stood out was raising the age for gender affirmation surgery for trans individuals from 18 to 25, and tightening the conditions for obtaining medical reports by exposing the relevant physicians to imprisonment and fines. For the gender transition process, the age limit was to be raised from 21 to 25.

However, public backlash created by LGBTQ+ organizations, feminists, and rights-oriented institutions prevented the articles in this draft from passing through parliament. This year, similar articles are back on the agenda.

Bilgi University students forcibly removed from campus

As at least 1,500 employees and at least 20,000 students at Istanbul Bilgi University demand the reversal of the university’s closure decision, reports indicate that no one is being allowed onto campus and that students remaining inside have been forced to leave. H. Işık, a research assistant at the university, said, “It is unacceptable to tell so many people overnight, ‘Do whatever you want.’”

The protests are now in their third day. Photo: Istanbul Bilgi University students

Following the publication of a decision in the Official Gazette on the night of May 22 ordering the closure of Istanbul Bilgi University without any prior notification to students, academics, or staff, protests began on campus. In a statement made around midnight yesterday, Rector Ege Yazgan announced that no students, academics, or food supplies would be allowed to enter the campus.

As protests continue into their third day, students and academics report an increased presence of riot police and plainclothes officers around the university. Police officers and private security personnel are reportedly preventing students and staff from entering or leaving the campus.

Video: Istanbul Bilgi University students

Despite these restrictions, students outside the campus threw food and snacks over the fences to those remaining inside.

Video: Istanbul Bilgi University students

Students attempting to enter the university through the historic gate were met with a riot police blockade, while students inside the campus reported being forcibly removed from the university. Police were also alleged to have used pepper spray against students. Several students were reportedly detained.

H. Işık, a research assistant at Istanbul Bilgi University, spoke to Niha+ about the closure decision and the developments that followed on campus.

“We expect the decision to be reversed and a statement from the Council of Higher Education”

Işık, who works as a research assistant in the Department of Sociology at Istanbul Bilgi University, emphasized that their primary and most urgent demand is the immediate reversal of the closure decision. He stated that administrative and technical staff, as well as academic personnel, have been left in a state of uncertainty and described the situation as follows:

“As academics and members of the teachers’ union, our first demand is the reversal of the decision. We also urgently expect a statement from the Council of Higher Education (YÖK). What will happen to the staff and academic personnel? We also expect an explanation regarding the future of more than 1,500 cleaning workers, security personnel, and administrative employees.”

Işık stated that access to and from the campus had come under the control of police and private security forces following the closure decision, drawing attention to the heavy security presence around the university:

“There was an incredible number of plainclothes police officers on campus—far too many. It is the same now; they outnumber the students and academics inside.”

“Education at foundation universities should be public”

Addressing precarious working conditions at foundation universities and the commercialization of education, Işık argued that the sudden closure has caused serious hardship for both students and employees:

“For students, this amounts to a complete violation of their right to education. We already know that foundation universities are places that produce a great deal of insecurity. As academics working at foundation universities, we have long been experiencing the commercialization of education, which affects both knowledge production and academic freedom. As unions, we demand the publicization of education and of foundation universities as well.”

“It is unacceptable to tell people overnight, ‘Do whatever you want’”

Criticizing the decision for being implemented without any prior notice, Işık said that thousands of people had been left in a vulnerable position overnight:

“On the other hand, there has been no information whatsoever about what approximately 400 to 500 academic staff members are supposed to do. These are not the first attacks we have faced, but shutting down the university in this manner and effectively telling 1,500 employees and 20,000 students overnight, ‘Do whatever you want,’ is unacceptable.”

Following the police intervention against students, students and staff gathered around 5:00 p.m. and appealed to passing drivers with a banner reading, “Honk for Bilgi.”

Video: Doğa Tekneci / Niha+

The sit-in protest organized by students and staff in front of the university remains ongoing.

What happened?

According to information shared by Bilgi University Student Solidarity on social media, after the closure decision was published in the Official Gazette on May 22, both the Council of Higher Education (YÖK) and the university administration issued statements early in the morning claiming that no one would suffer any hardship. However, shortly afterward, employees’ meal cards and private health insurance coverage were cancelled.

Students gathered at the university at 2:00 p.m. the same day to protest the decision. Although entrances were blocked with barricades and the historic gate was locked, students inside the campus, together with union members and alumni outside, enabled people to enter the university. Protesters marched to the rectorate building, delivered press statements, and launched an indefinite sit-in.

Following a series of forums, students decided to spend the following two nights on campus.

After negotiations with the rectorate, agreements were reportedly reached to provide accommodation for students staying on campus, allow the establishment of an activity tent, permit the entry and exit of food and water, prevent the removal of students from campus, and continue in-person education after the Eid holiday.

While the second day of protests unfolded in a similar manner, the number of riot police units and detention vehicles in the university parking lot increased significantly toward the evening. As of midnight, Rector Ege Yazgan announced that the campus would effectively be shut down. Students, academics, and alumni were banned from entering, while food and water supplies from outside were also prohibited, and these measures began to be enforced. In response, students continued their vigil.

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