2. The State and its Religious Roots
The religious roots of the state have already been discussed in detail (A. Ocalan, The Roots of Civilisation, London, 2007). Many contemporary political concepts and notions have their origin in religious or theological concepts or structures. In fact, a closer look reveals that religion and divine imagination brought about the first social identities in history. They formed the ideological glue of many tribes and other pre-state communities and defined their existence as communities.
Later, after state structures had already developed, the traditional links between state, power and society began to weaken. The sacred and divine ideas and practices which had been present at the origin of the community increasingly lost their meaning for the common identity and were, instead, transferred onto power structures like monarchs or dictators. The state and its power were derived from divine will and law and its ruler became king by the grace of God. They represented divine power on earth.
Today, most modern states call themselves secular, claiming that the old bonds between religion and state have been severed and that religion is no longer a part of the state. This is arguably only half the truth. Even if religious institutions or representatives of the clergy do no longer participate in political and social decision-making they still do influence these decisions to an extent just as they are influenced themselves by political or social ideas and developments.
Therefore, secularism, or laicism as it is called in Turkey, still contains religious elements. The separation of state and religion is the result of a political decision. It did not come naturally. This is why even today power and state seem to be something given, god-given we might even say. Notions like secular state or secular power remain ambiguous.
The nation-state has also allocated a number of attributes which serve to replace older religiously rooted attributes like: nation, fatherland, national flag, national anthem, and many others. Particularly notions like the unity of state and nation serve to transcend the material political structures and are, as such, reminiscent of the pre-state unity with God. They have been put in the place of the divine.
When in former times a tribe subjugated another tribe its members had to worship the gods of the victors. We may arguably call this process a process of colonization, even assimilation. The nation-state is a centralized state with quasi-divine attributes [p. 12] that has completely disarmed the society and monopolizes the use of force.
[#DemocraticConfederalism by Abdullah Ocalan and #FightClub from David Fincher – No copyright infringement intended – Reblog with link to http://www.mainstreamidea.com/me/2015/09/04/ocalan-club-ii-10-12/]