William Edward Burghardt Du Bois, an American sociologist, expressed his concern about the use of the concept of race to explain the biological superiority of white people in his works over a hundred years ago. He did not believe in categorizing humans based on skin color and saw this as a feature of cultural and social differences. He believed that racial classification in human society ignores the diversity of human nature.

Today, the dominant discourse among genetic and biological scientists agrees with Du Bois’ views, and scientific studies have proven that race is a social construct without solid biological foundations. Scientists argue that humans do not have a long history, are evolving, and during the past hundred thousand years, a small group of people from Africa migrated to other lands and then conquered the world.

Therefore, we can rely on the “salvation of the human race” and understand that differences in skin color, eye color, brain size, and hair type are the result of a small number of human genes adapting to

International laws and treaties against racism, xenophobia, and intolerance.

The human society is a valuable treasure of laws and international agreements in the field of respecting human rights and combating racism, xenophobia, and intolerance. The United Nations Charter, Chapter 1, Article 1 states that when an individual is treated differently and unfairly due to their inherent characteristics such as race, national or ethnic origin, it is a form of discrimination and the biggest obstacle to respecting their human rights. Discrimination is, in fact, the systematic denial of human rights by an individual or a group of individuals. The standards of human rights are based on the Universal Declaration of Human Rights and subsequent documents and resolutions that are founded on the principle of non-discrimination. Article 1 of the United Nations Charter emphasizes the promotion, encouragement, and respect for human rights and fundamental freedoms for all without any distinction based on race.

However, despite the prohibition of discrimination based on race, ethnicity, class, religion, sexual identity, age, ability, or disability, and in many cases, the intersection of

Iran.

Article 19 of the Constitution of the Islamic Republic of Iran states that “the people of Iran, regardless of their ethnicity or tribe, shall enjoy equal rights and their race, color, language, and the like shall not be a cause of privilege.” Additionally, Iran signed the International Convention on the Elimination of All Forms of Racial Discrimination in March 1967 during the Pahlavi era and ratified it on August 9, 1968. This convention was the first human rights convention signed by Iran and is one of the most important international documents that addresses the rights of ethnic, linguistic, and religious minorities.

Despite the fact that discrimination based on race is illegal according to the laws and Iran has signed the Convention on the Elimination of Racial Discrimination, racial, ethnic, and religious prejudices have continued to violate the human rights of minority groups during both the previous regime and the Islamic Republic.

It should be noted that Iran is one of only four countries in the world, alongside

Let us be the voice of ethnic and racial minorities.

In the text, minority and racial groups face challenges, women in these groups experience heavier layers of oppression. Along with class oppression, poverty and unemployment, along with ethnic and racial discrimination, women in these minority groups experience sexual-gender oppression and patriarchal power dynamics due to the deep gender gap.
Limited narratives and reports in this field indicate that women are faced with damaging traditions such as honor killings, blood feuds, child marriages or child brides, child trafficking and especially the trafficking of girls, honor killings, and suicides resulting from forced sterilization, more than other women in Iran.
Access to education, health, and the development of talents and potential for girls is hindered more in border provinces of Iran, especially Kurdistan, Khuzestan, and Sistan and Baluchestan. The women’s movement in Iran must encompass the demands and desires of these women who are among the most deprived women in Iran. The women’s movement must be the voice of these women, examining their shortcomings and