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It might be better to start by first defining homosexuality; who is considered homosexual? Are transgender individuals also considered homosexual?

Homosexuality refers to women and men who have sexual and emotional attraction to someone of the same sex. This means that if they are women, they have sexual and emotional attraction to another woman, and not to a man. Or if they are men, they have sexual and emotional attraction to another man, not to a woman. This attraction is a sexual orientation, similar to the attraction that heterosexuals have towards the opposite sex and desire to have a sexual and emotional relationship with a woman if they are men, and with a man if they are women. The term transgender does not refer to sexual orientation, but to gender identity. The meaning of transgender and trans-gender is that a person who is actually a man is born in a female body, or a person who is actually a woman is born in a male body, and their sexual organs do not match their gender identity. In cultures where gender boundaries are clearly defined and people’s clothing and behavior are determined by gender codes, this mismatch of

Homosexuality, bisexuality, and transgenderism define an individual’s sexual orientation. Transsexual and transgender refer to one’s gender identity. It should be noted that a transsexual may also be bisexual, meaning they are attracted to the opposite gender, or homosexual, meaning they are attracted to the same gender.

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What do you know about your sexual orientation? In fact, what role do each of the physiological, psychological, and social factors play in the development of an individual’s sexual orientation?

As an activist for human and sexual rights, I should not have a biased opinion on physiological and psychological factors, but based on my readings of studies, an individual’s sexual orientation is a result of a combination of biological, genetic, and environmental factors (such as prenatal environment) and early childhood experiences. It is important to note that sexual orientation and an individual’s understanding of their own orientation are two separate issues. Social factors may influence an individual’s understanding and acceptance of their orientation, but they do not determine one’s sexual orientation. With knowledge of their sexual orientation, an individual may choose to hide their feelings and thoughts due to violence in their environment, or decide to fight for their human rights and defend their existence and identity. However, these social factors cannot change someone’s sexual orientation or prevent them from being homosexual or heterosexual.

So far, scientific findings suggest that biological, genetic, and environmental factors (the prenatal environment) play a significant role in shaping an individual’s sexual orientation. This means that homosexuality and heterosexuality are formed before birth.

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Is this sexual orientation a stable condition? For example, is it possible for someone to have homosexual or bisexual tendencies in a certain part of their life and then have these tendencies completely disappear and become heterosexual?

Based on scientific data, sexual orientation is a stable and fundamental state and has a deep connection with one’s sense of self and human dignity. It does not change over the course of one’s life, neither through torture nor encouragement. Sexual desires do not change, but an individual may change their sexual behavior and social lifestyle for personal and societal reasons. This change occurs through one’s own choice in societies that have a culture of freedom and respect. In societies where individual freedoms are restricted and violated in an inhumane manner, and the dignity of the individual is sacrificed for prevailing ideologies, such as Iran, changes in sexual behavior and social lifestyle are forced upon individuals through extreme coercion and psychological and physical torture, ultimately leading to a widespread societal illness and an explosion of individuality in the community.

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Homosexuality is not considered a sexual disorder in many countries such as the United States. What process did these countries go through to reach a point where they could accept homosexuality?

Through the experience of methods such as humiliation, belittlement, and isolation of homosexuals, through the use of conversion therapy, electric shock, and deprivation of basic human rights such as the sense of belonging, the right to life, security and peace, education, housing, employment, sexual and emotional relationships, it has finally been concluded by the medical and psychiatric community, families, and the governing system of society that there is no other way but to submit to the laws of nature and the most advanced scientific data. These countries have a history of persecution and elimination of homosexuals to get to this point. It has been realized that silencing a part of society is not possible and as a result of this practical experience, gradually and one by one, the rights of homosexuals have been considered in their social laws. The removal of homosexuality from the list of mental illnesses follows the findings of reputable researchers who have spent decades conducting various experiments on homosexuals and factors such as genetics and social behavior. In a text published on

This forum confirms the theory adopted and published by the American Psychiatric Association in 1973. According to this theory, homosexuality has been removed from the official list of mental illnesses/disorders by this association. As a result, the American Psychiatric Association has concluded that homosexuality, in and of itself, has no connection to lack of ability to diagnose and judge, balance, reliability, and other general social and professional abilities and capabilities. In this regard, the American Psychological Association recommends that all mental health professionals take the necessary steps to remove the stigma of mental illness associated with homosexuality.

Regarding discrimination against homosexuals, the American Psychological Association has adopted the following judgments: The American Psychological Association condemns all forms of social discrimination and invasion of privacy in relation to employment, housing, and access to social services, and stands against all discrimination against those who engage in or have engaged in homosexual behavior. It declares that homosexuals should not be forced to prove any ability or competence in areas of diagnosis and judgment, capacity and capability, and reliability, as a test against heterosexuals. Additionally, the American Psychological Association recommends to all local, state, and federal institutions that individuals who engage in homosexual behavior be given the same level of legal protection and care as other members of society, regardless of race, color, creed, etc. The American Psychological Association also recommends that all legal discrimination that specifically targets homosexual behavior be eliminated.

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When we come to Iran, how are the social and cultural coordinates of Iranian society defined in the face of homosexuality?

Until 1978, according to the law, no one in Iran was punished for homosexuality. Although since the beginning of the century, when we were used to and wanted to know the twentieth century, homosexuals and transsexuals became secluded and at the same pace that large and inner houses and outer houses became small and one or two room houses and multi-generational families, homosexuals and transsexuals were also pushed into seclusion or went into hiding. But no one would pursue or harass or kill homosexuals and transsexuals. (The distinction between homosexuality and transgenderism is a recent concept that has been understood even among the Iranian sexual minority community). Homosexuals lived among the normal people, depending on the resources they provided for themselves, and responded to their own desires. Those homosexuals who belonged to an intellectual, literary, or artistic society considered their homosexuality as a sign of their intellectual, literary, or artistic nature and both themselves and the people considered it a form of artistic or intellectual behavior.

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What role do legal laws play in the acceptance of homosexuality among the people of society?

People, by necessity, and according to the laws of any country, are obliged to follow these laws to the same extent that they are involved in determining and approving them. Just as currently, families with a mindset similar to the extremist regime and Islam, or those suffering from homophobia, use the laws to kill their homosexual children and are confident that they will not be punished, but rather encouraged by the government and the system, if the laws in Iran were to change and punish families who kill or harm their homosexual children, like all other citizens who are punished for harming another citizen, these families and individuals would not easily harm homosexuals. The punishment for homosexual relationships in Iran is execution. This punishment, along with designating the father as the owner of his children’s lives, has turned the entire society into enemies, torturers, and killers of homosexuals. Now, if these laws were to change and defend the human and citizen rights of homosexuals, not only could homosexuals use the law to protect themselves,

But if you are a homosexual, you cannot have a lawyer to defend you as a homosexual. In the Iranian society of sexual minorities, we believe that homosexuality should be removed from the category of crime. A homosexual relationship, with mutual agreement, should be respected as much as a heterosexual relationship. A homosexual should be punished if they commit a crime, such as theft or murder, not because of their homosexuality. Although the laws in Iran, despite the current regime, do not guarantee enforcement, changing the current anti-homosexual laws to humane and just laws that eliminate the criminalization of homosexuality, removes the shadow of fear from the sexual minority community and creates the possibility of mental and physical safety for our children at home, in schools, at work, and on the streets. The tragedy is that the homosexual and transgender community is under pressure from sexual, physical, and psychological abuse from heterosexuals, and the laws of the country do not protect our children and adults from this abuse because they are the source

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Given that the legal and judicial laws in Iran are based on Islamic laws, do you think it is possible to have a different interpretation of these laws for accepting homosexuality in society?

Yes, it exists. The legal and judicial laws of Iran should not be based on Islamic laws. First, this issue must be corrected. There is no reason for us to amend Islamic laws. We must draft the legal and judicial laws of Iran in accordance with internationally accepted legal and judicial principles. Islam can do whatever it wants outside of the framework of national laws. The main problem is that Islam has become the source of legislation. Why?

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How does a homosexual person define their identity in Iran? In fact, to what extent does homosexuality affect their personal and social identity in Iranian society?

In Iran, a homosexual person does not define their identity. Because they are not allowed to. To prevent harassment from their surroundings and police officers, they hide their identity. But in general, a homosexual person, or an Iranian homosexual, defines themselves with their homosexuality. Homosexuality, as much as it has a strong resemblance to heterosexuality, is equally different from it. On the other hand, homosexuality is in strong opposition to patriarchy. This means that the identity of a homosexual is defined by their homosexuality, a criterion that is not limited to strict and rigid gender roles and breaks down the binary of patriarchal black and white into a colorful spectrum of sexual diversity. This is not just a slogan. This is a social experience that has happened in the world, until now. This means that if you are homosexual, just as much as your sex with a partner of the same sex, which in your case, if you are also homosexual, determines your identity, your interest in masculine social

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How do you see the role of tradition and culture in stigmatizing homosexuality?

Customs and culture, although strong and resilient, are no match for enlightenment, awareness, and everyday experiences. They change. Customs and culture make homosexuality taboo, but as they themselves become faint in society and culture, their influence on the taboo of homosexuality can also become faint. What I mean is that you talk as if everything is made of stone. Even if it is made of stone, what do we do if we don’t carve it to break this taboo? Iranian society in the past century has been like a willow in the wind, bent and changed shape. It bends again.

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What is the theory of relativity?

Queer theory, based on a critical approach to studying and examining, step by step, other theories that each took a step towards criticizing the existing system and culture and one step away from certainty. The roots of Queer theory can be found in structuralism and post-structuralism, deconstruction, and later in women’s studies and feminism. It emerged and was named in the early 1990s. Queer, in the clearest way, compared to other intellectual frameworks until then, raised the issue of uncertainty and succeeded in valuing multiplicity. Although Queer theory focused on education and expression of homosexuality and transgenderism, it was vital for looking at the world in other social and cultural areas. Simply put, with the expression of Queer theory, for the first time, Galileo succeeded in saying: the Earth is round.

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What is the basis of this theory?

Kovir theory, based on its explanation of sexual diversity, has brought attention to the existence of various sexual orientations and gender identities in society. It was first introduced by individuals who identified as homosexual, emphasizing the uncertainty and multiplicity of sexual orientations and gender identities at a scientific level. Later, it also highlighted the presence of homosexuals (as well as bisexuals and transsexuals as one of the branches of sexual orientations, not the only possible form of sexual orientation) and transgenders in society, making them visible and legally recognized as citizens with rights.

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Can this theory be a solution for homosexuals inside Iran?

Of course, I don’t think in Iran, we have been able, or can, reach human rights and citizenship for homosexuals by relying on queer theory. In our country, first we need to establish understanding and tolerance for human rights. Unfortunately, knowledge and awareness in our culture are like decorative objects. We see that just as easily as a person takes off their shirt, pants, and shoes when they come home and throws their bag on the ground, they also bring their scientific knowledge and theories and leave them on the shelf. We have not yet seen from the younger generation, who are widely members of the “student” class and believe in having knowledge and being progressive, that they have understood and internalized queer theory, or in the same way, women’s rights, or the rights of minorities, without using code words and debating. I still encounter people who understand homosexuality as being loving and worrying for homosexuals, and see themselves in a position of power that allows them to show a little compassion for

In any case, the Queer theory has helped us to open up a layer of society that considers itself enlightened and advocates for human rights, to accept and understand homosexuality and transgenderism. I am not going to talk more about Queer than just a few sentences. In Persian, many articles have been written and translated, introducing the opinions, writings, and artworks of Queer theorists, which anyone can search for and read. The problem here is that Queer theory should not be written and read, it should be consumed, in all its forms of consumption.

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I am going to school.

In addition to legal and Islamic punishments, the majority of people in Iranian society view individuals who identify as homosexual with disdain and ridicule, especially when it comes to men. What do you think are the underlying factors behind this issue?

Cultural and social values, which believe in the value of men and women, depend on beliefs such as morality, integrity, and loyalty to teachings that consider gender roles mandatory. Loyalty to laws, such as the intersection of social roles, such as being a woman and being a man, and each playing their own role, is like the discussion of social classes that Iranians still look at with love. The aristocracy and the powerful class still have weight and value for the people of Iran. The Prophet, the shepherd, the leader, and the one who holds the iron fist still have value for our people. We have not yet been able to reconcile ourselves with these values. Being a man is a story that is always defined as the act of a man putting his sexual organ in a specific hole in the center of a woman’s body. People are afraid of not being a man. Fereydoun Farrokhzad, in one of his interviews with a women’s magazine reporter,

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What actions need to be taken for liberation from it?

We must help men and women expand their values and symbols of being. Culturalization and education are ways to promote the countless ways of being human and enjoying the identity that is clearer to an individual than a story, a path that can lead to liberation sooner. A story in which humans are defined by their fallen tools and organs, breasts and shrinking cavities, where men are seen as husbands, even among enlightened and politically/socially active spouses, and their women are enamored with this pattern, is a story that must be made clear that it has no function in real life, and if it does, it is painful. Culturalization must start from somewhere. We do not have access to the entire society for culturalization. The whole society cannot be changed in one day. But we can spread an idea, a path and a way of life among the current population to open up space. Our access to the middle class, which is now known as the middle class in Iran, is not only for

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Is there a specific political-social model for preparing Iranian society for destigmatizing and accepting homosexuality?

I am in contact with other communities because of my connection with them. I am also in contact with other families. With a large number of people, I am in contact because of our shared perspective and viewpoint. People, meaning those who have no power and do not receive money to oppress, easily let go of the taboos against homosexuality after just a few simple and explanatory conversations. The only change in laws, which not only allows for execution and allows for the killing of children, but also allows us to speak on public platforms, express our opinions, publish our articles, and have scientific and social enlightenment programs on television, will help to remove the taboo of homosexuality in a short period of time. Just as quickly as the law to protect families was implemented in Iran during the Shah’s reign, and just as quickly as all the rights of women were taken away with the support of the laws of the Islamic Republic, destigmatizing homosexuality is not something that requires a complex model. If they allow

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Can the demands of the LGBT community currently be included in the social-political movement inside Iran?

In my opinion, the demands of the LGBTQ+ community have been included in the social-political movement in Iran right now. What are the demands of the social-political movement within Iran? Besides amending the constitution? Ensuring democracy? Ensuring the rights of ethnic, linguistic, religious, gender, and sexual minorities? Freedom of speech and freedom of association? Providing jobs, housing, and social welfare for all segments of society? Changing the government from an Islamic Republic to a Republic, not just in words but in action? In the movement that started in Iran two decades ago and also two years ago, LGBTQ+ individuals were activists and that is why their demands are now included in all human rights activists’ statements and demands. Have you read the letter from LGBTQ+ students at Iranian universities? It says, “In the past years, we have been by your side. We are still by your side. If you don’t know our names, it’s because of the secrecy surrounding us due