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The Women, Life, Freedom (WLF) movement in Iran represents an existentialist and humanist liberation struggle against the country’s oppressive clerical regime. Grounded in existentialist philosophy, particularly Simone de Beauvoir’s concepts of autonomy, self-realization, and the pursuit of freedom, WLF extends beyond political reform to advocate for both personal and national liberation. The movement emphasizes self-determination, bodily autonomy, and agency, rejecting imposed identities and societal constraints. With over 120 years of Iranian women’s struggles as its foundation, WLF builds on past movements, such as the One Million Signatures Campaign, which raised awareness of legal discrimination and violence against women. The movement has also been shaped by globalization and “glocal” processes, fostering cross-cultural feminist solidarity among Iranian women both inside and outside the country. These transnational feminist networks connect local, national, and global movements, strengthening advocacy efforts. A defining feature of WLF is the role of male allies. Some men, particularly as partners in solidarity, actively challenge patriarchal norms and advocate for gender equality. Their participation reflects a shared commitment to human rights, national dignity, and freedom while acknowledging the importance of gender in shaping lived experiences and struggles. Ultimately, WLF is not just a gendered struggle but a unifying force that redefines Iranian identity. By intertwining personal and societal liberation within a global framework, the movement advances a transformative vision, one that challenges oppression, reclaims agency, and aspires for a just and equitable society. Full article

Over the past decades, Iran has been witnessing the growth of a burgeoning feminist movement. With its origins deeply rooted in the early 20th century, the Iranian feminist movement, as such, is not a uniform body: it embodies various, opposing even, political ideologies under the umbrella of feminism, reflecting the divergent social locations of its protagonists. While the movement has been criticized for its centralist, middle-class and at times apolitical tendencies, academic scholarship has yet to offer intersectional analyses that problematize historically rooted and daily materialized relations of power within the movement, particularly in relation to axes such as ethnicity (and race), religion, gender identity, sexuality, and (dis)ability. In light of this gap, the present article aims towards documenting and theorizing the intersectionality of the challenges facing Iranian feminist activists belonging to various ethnic nations and religious beliefs. Drawing on ethnographic research, it argues that minority feminists find themselves between a rock and a hard place: the rock being masculinist politics within their minoritized communities, which prioritize ethno-nationalist demands over gendered ones; the hard place being a centralist liberal feminist movement that fails to reflect the intersectionality of their experiences as non-Persian non-Shia women, thereby reproducing hierarchies of power in relation to ethnicity, religion, and class. Full article

After the death of Masha Amini at the hands of the Iranian Morality Police for not wearing the hijab, in accordance with what they considered appropriate in September 2022, a social media campaign called “Hair for Freedom” was sparked on different platforms, with videos of women cutting their hair in protest over Iranian women’s rights and Amini’s death. This paper analyzes whether this digital feminist movement enacted an interreligious dialogue (IRD). Based on content analysis and topic modeling of the publications retrieved from three major platforms, Twitter, Instagram, and TikTok, the results indicate that this was mainly a Western movement focused on women’s bodies as a political symbol in authoritarian Islamic regimes and has not achieved an IRD since most social media posts reproduced the hashtag #HairForFredom without opening a religious discussion. As observed in other digital movements, conclusions indicate that social media activism does not offer an opportunity to engage in dialogues to enlighten the public sphere. On the contrary, the focus appears to provide users with the opportunity to enhance their reputation by engaging in popular social media campaigns that promote social change. Full article