The gap between the freedoms and opportunities enjoyed by the system’s affiliated elite and those of ordinary Iranians has never been so wide — and never have so many people expressed so much anger about it.
This fundamental repudiation of the system is what makes these protests so different from other restive moments in Iran’s recent past: In 1999, students demonstrated against the closing of a reformist newspaper; in 2009, millions marched against an allegedly rigged presidential election, demanding the ascent of different leaders within the system. Today, many despair of any prospect for change and feel a sense of bleak, collective loss.
The [Iranian] singer Shervin Hajipour summarized that pain in his song “Baraye,” or “For.” The lyrics, sewn together from protesters’ tweets and offering reasons for their protests, often wafts from cars and balconies across Tehran now, especially in the evenings:
For my sister, your sister, our sisters
For the renewal of rusted minds
For embarrassed fathers with empty hands
For our longing for an ordinary life
…
For the students and their future
For this forced paradise
For the bright ones in prisons
…
For woman, life and freedom
One morning, I met Niloofar, a translator and graphic artist (most Iranians work more than one job these days to get by) in her mid-30s who remembered the ferocity of the full-fledged crackdown in 2009. Two days before we met, she had joined the crowds gathering in Sattarkhan, a neighborhood in central Tehran, which had become one of the capital’s most restive areas. She was heartened by the women in head scarves she saw among the protesters, women who choose to wear hijab by choice but had come out to support a movement against its imposition. “It’s no small thing to come out into the street,” she said. “You risk your life, arrest, injury. It’s like a war out there.”
Niloofar saw the decision of these women to oppose the government as critical, a feature that makes this movement, even if smaller by numbers, broader than anything Iran has experienced since 1979. In turn, protesters are careful to avoid insulting religion, mindful that despite society’s steady shift toward secularism, tolerance for individual freedom in belief is at the very core of their demands. “Islam is one thing; the system is another,” Niloofar said. “Maybe this system has damaged people’s piety most of all. And maybe secularism is the answer to our problems. But no one is saying it’s time to say that yet.”
—-Azadeh Moaveni, New York Times