Rojava’s restorative legal system offers a different model of community care, seeking to minimize police involvement.
In the late 2000s, a group of women in their 50’s in a city in northeastern Syria heard a story about a young woman who had been chained up in her home by her father and brother. The women visited the home to intervene, pretending to be interested buyers, and encountered a visibly nervous and irritated man at the door who told them it wasn’t for sale.
What role did women play in the early phases of the revolution and how did it relate to, or influence the development of, the restorative justice system? Mala Jin is funded by Kongra Star. Women receive a very, very modest salary for their involvement. The idea of Mala Jin is that you do it primarily out of a desire to help other women and the revolution, but in general, most of the women who work there are married, and mothers, and have husbands or live with their family or have family support.
And then if it can’t be solved at the Mala Jin, it goes to the existing court and people can hire lawyers to come with them. You must go to the Mala Jin first though, and the woman from Mala Jin who was following your case will be there at the court case and will give her opinion to judges. There are three judges on each case, at least one of which is a woman.
The idea is that, ultimately, you would just need community defense forces who know their communities and who are more responsible for their community’s safety and health.
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