Iranians must open many knots with their hands or teeth to achieve sustainable and fair development, but perhaps opening any of these knots, such as the issue of hijab, freedom of sexual relationships, and acceptance of women’s social freedoms, may not be as difficult and complicated as it seems in people’s minds. This is while important parts of society are not in favor of the necessity of creating change in this area. In the following speech, I will try to explain the difficulties of changing attitudes in this area and the reasons for it.

1. Religion, as one of the fundamental aspects of human social life, carries principles that are formed during its creation; sacred principles that any reconsideration of them can be interpreted as disbelief and apostasy from religion and can have serious social consequences. The geographical insecurity of Iran and the importance of establishing security, the tradition of political despotism, and the prominent role of religion in preserving the foundations of political sovereignty, without a clear presence in power, have been a safe haven for criticizing religious principles. From this perspective, the issue of women and all related issues, which are considered insignificant and unimportant in the view of religions, are not open to discussion and criticism; an issue that in the present time, especially with the occurrence of the 1957 revolution and the placement of religion in the path of political power as one of the main obstacles to creating change in the social sphere, is being challenged.

2. In the collective unconscious of Iranians, no issue is as important as morality in the realm of red lines. The concept of chastity and purity is a privilege for a woman that she does not have the right to be violated, even if she is not the cause of it; for example, if a woman is sexually harassed or even assaulted, she does not receive any form of moral support from society and the victim is so ashamed that in many cases, they do not have the courage to speak out. This is while in civil and criminal laws, which are a reflection of public opinion, the absolute ownership of a human over their body and thoughts is not protected by law. A woman is seen as an object that must be covered to remain pure, and if she is harassed or tortured, she is seen as the one who provoked it. To understand the reason behind this issue, we must take a step back; the issue of women’s rights as a human being, like the rule of

3. The issue of women in Iran is also largely class-based, with a strong emphasis on religion in the marginalized segments of society and the insistence of these classes on preserving social traditions adding complexity to the matter. These thoughts are influenced by the limited access to modern educational and living facilities, and while dissatisfaction among women in the middle and upper classes with the current situation is evident, women in marginalized classes do not think about changing their legal rights. Early marriage, less inclination towards continuing education, and high rates of suicide (especially self-immolation) are all signs and consequences of the compounded oppression imposed on women in marginalized classes.

Four. Furthermore, the issue of women is not only limited to themselves, but it is a human issue. Women’s rights activists face severe restrictions and suppression in raising awareness in society, but perhaps the biggest blow to the women’s rights movement is the lack of effort to create intersectional solidarity in the struggle for change. The women’s movement cannot hope for success in the not-so-distant future without establishing effective connections with other powerful movements, a connection that has not been sufficient so far.