During Block 3, the CC Political Science Department hosted Iranian activist Fatemeh Haghighatjoo, CEO of the Non-Violent Initiative for Democracy and a prominent Iranian scholar and reformist politician, as guest lecturer. During her insightful talk, “Achievements and shortfalls of the Woman Life Freedom movement in Iran,” Haghighatjoo, who previously represented Tehran, Rey, Shemiranat, and Eslamshahr in the Iranian Parliament, made several key points regarding the movement in Iran, and the status of the fight for human rights under the current regime.
Haghighatjoo began her talk by introducing the audience to the empowering song “Baraye Azaadi”, which she believes symbolises the movement. As the song sheds light on the darkness brought upon the people by the regime, the ballad is banned in Iran. Although, Haghighatjoo points out, despite the persistent government crackdown against any expression of resistance against the system, we are seeing a rise in anti-regime sentiments and demonstrations. Recent events, such as the tragic murder of Mahsa Amini, have reignited the fervour for change. And recently, the students of Iran have been actively protesting, challenging the legitimacy of the current regime. According to surveys, an astounding 81% of the population would reportedly reject the Islamic Republic in a hypothetical referendum, highlighting widespread discontent amongst the masses. It is important to note that the Woman Life Freedom Movement is primarily characterized by its anti-regime stance, contrary to being solely a feminist movement. This characteristic helps unite different factions of the population under one umbrella narrative, despite other differences in thought.
Diving into the historical context of the hijab (a headscarf worn by women in Islamic tradition) and its relevance in Iran over time, Haghighatjoo explained how it has always been a political tool for the government. 75 years ago, Reza Shah of Iran banned the hijab, and, following the Islamic Revolution, the hijab became mandatory in all public spaces. As Haghighatjoo stated, “in both cases, we witness an utter disregard for women’s autonomy over their bodies, and the freedom to make their own choices.” She went on to explain how the current regime’s association with the hijab makes it a focal point for dissent. The history of hijab in the Iranian society as an instrument of politics is evident in gestures like the symbolic act of taking off the hijab as a way of expressing dissent against the regime.
Continuing her talk, Haghighatjoo explained that one remarkable aspect of the current anti-regime resistance is the unity emerging between older Muslims and Iranian youth. Despite familial pressures, particularly on women, there’s a growing transmission of the movement throughout society, gradually overcoming traditionalist attitudes. “For women, fear of facing backlash from male family members was a key deterrent of any form of protest against the regime. But we are now seeing the response change from condemnation to support,” she said.
Interestingly, even though Sunni Muslims tend to be more traditionalist, there is significant support for the cause among this demographic. The Iranian diaspora, although generally divided about the hypothetical outlook of the Iranian society post-regime, aligns with the core principles of the movement. Despite facing greater backlash, ethnic minority groups, such as the Balochis, have been active supporters of the movement. There is also a greater influence of Iranian activists in academia, which sheds light on the reality of the Iranian people under the regime. Nobel Peace Prize winner Narges Mohammadi stands as a symbol of resistance against the oppression of women, emphasizing the global recognition of the struggle.
The morning after her talk, Haghighatjoo visited the students in the CC Waging Non-Violent Conflict course, to help them better understand the movement and its dynamic. She pointed out that “the movement encounters various challenges. There’s a lack of shared leadership, cooperation, and strategic planning. The media, while playing a crucial role, is also a double-edged sword. And fear remains a powerful force. Especially with familial and job-related pressures, as a significant portion of the population is employed by the government.”
She advised students taking on Iran as a case-study for their final project to investigate the population in the “gray segment” – those hesitant to fully engage in the movement, influenced by fears of backlash and uncertainty about the future, particularly in the face of government intimidation. A staggering 70% of the population working for the government contributes to this hesitancy. “Explore ways to mobilize these people,” she urged. “Gain their support to give further momentum to the movement. There is strength in unity, and numbers.”
Furthermore, divisions within the diaspora complicate matters. Haghighatjoo explained in her presentation to the students how varying opinions on the type of future regime—monarchs versus republicans—and the debate between separatists and non-separatists contribute to a fragmented diaspora response. She identified this as a key problem area of the movement and urged the students to investigate ways to rectify this problem and produce a more unified demonstration of resistance against the regime.
As shown by Haghighatjoo, the Woman Life Freedom Movement in Iran reflects a complex tapestry of challenges and triumphs, driven by a collective yearning for change and a shared resistance against the current regime. “The Iranian people are rising to take it upon themselves to seek liberation from the oppressive regime,” she says. “Perspectives are shifting overall, and the movement is growing.”