مانیفست ژن ژیان ئازادی رنسانس سیاسی و اجتماعی ایران

Introduction

Over the past year, a significant change has occurred in the fight against the tyranny movement and the demand for justice for the Iranian people. The movement has passed through the reform phase. Today, the overwhelming majority of the Iranian people want to move away from the theocratic regime of the Islamic Republic and establish a secular, just and free government. Here, we will briefly examine the nature and conditions of the Iranian people’s movement against theocratic and authoritarian regimein in Iran. Then we will analyze the movement’s problems and present our solution.

Characteristics of the “Woman Life Freedom” movement

The “Woman Life Freedom” movement has brought about massive changes in the structure of the anti-authoritarian movement of the Iranian people. For the first time, the movement had its roots not in the center of Iran, but in the border areas, especially in Kurdistan. The slogan that has become  the manifesto of the movement originates from one of the deprived areas, Kurdistan. Now, it has roots in Baluchistan, Gilan, and Mazandaran. For the first time, the movement’s voice is the voice of women. A voice that the anti-feminist society tried not to hear for centuries and pushed it to the margin. For the first time in Iran’s history, a new generation is leading a movement that breaks free from the bonds of nationalism, misogyny, and self-centeredness and is moving towards a brighter future. The internet and social media have enabled young women to challenge the patriarchal government.

Iran’s anti-tyranny movement has its own structure. This structure has two parts. The movement has two branches: the inside-the-country activists movement and the diaspora movement (outside the country). We can’t deny the fact that these two parts are different and have their own characters. These characters determine the tasks of each section.

Problems facing the movement

We  do not allow ourselves to determine the tasks of the insiders and the methods they choose to achieve their goals. Because the activists inside are well aware of their responsibilities. However, the oppressive regime’s military conditions have prevented the execution of their commitments. In these situations, it is necessary to adopt feasible strategies and tactics that the internal forces can examine and select.

The diaspora movement is at a standstill due to division and conflict. We must recognize that without empathy and cooperation, the diaspora movement risks extinction. Today, the issue of unity within the diaspora opposition is no longer on the table due to significant differences in viewpoints and policies among various groups. In the early days of the “Women’s Life Freedom” movement, attempts to form a coalition based on a common charter failed. The reasons for this failure must be discussed at another time. However, it’s becoming increasingly important to find a solution to this stalemate.

The Social Contract of the “Woman’s Life Freedom” Movement

In the current anti-authoritarian movement in Iran, it is evident that unity and coalition are unattainable. Therefore, a social   contract should be pursued as a third option. The concept of the social contract is a relatively new topic in Iranian sociology. In a contract, two or more parties agree to work together. They consider their own interests but also take into account those of others. The social contract has provisions and mechanisms that oblige the parties to implement. That’s what the movement needs today. At this stage, we need a contract to advance the movement in the transition phase from the current theocratic and authoritarian regime. The contract is for the forces that make up the diaspora sector. It is unrealistic to convince the far-right sector, which uses populist and violent methods, to cooperate in the proposed social contract. But the rest of the forces within the movement can be invited to negotiate.

The social contract of the “Woman Life Freedom” Movement must be written on the common points of the movement. Proposed Contract Provisions:

1. The agreement should be based on equality for all ethnicities living within Iran’s borders, including those in exile.

2. Let women take on leadership roles in the female-centered movement.

3. The Iranian flag’s shape and content should be discussed after the transition to avoid disputes.

4. The movement should focus on cooperation instead of nationalist debates and accusations of separatism towards each other.

5. Activists should coordinate with human rights groups in their country and hold demonstrations and gatherings. The social contract specifies the method of coordination and common understanding.

To ensure a smooth transition and minimize the risk of chaos or civil war, it’s crucial to develop a social contract for the post-transition period in addition to the Movement’s contract. This will provide assurance to everyone involved in the movement that there is a solid plan for the day after the Islamic Republic. The social contract must emphasize freedom without domination and socioeconomic justice for all. The criterion must be discussed to hold the future government accountable. Laws must be based on that social contract. Equal civil rights are among the first principles in them.

Conslusion

Today we have no way but to move forward and defeat tyranny and violence. It is not possible through classical methods such as the alliance of forces and coalitions. The new way is a social contract. If everyone engages in developing a social contract, the diaspora movement will be out of the deadlock and can become a strong support force for the movement inside. The “Woman Life Freedom” movement’s social contract encourages cooperation and responsibility among activists. We can continue to govern the country based on social contracts in the future. let’s go