On the third anniversary of the “Jin, Jiyan, Azadî” movement, Kurdish activist Varisheh Moradi, who was sentenced to death in Iran, has written a detailed letter that goes far beyond a commemorative message. In her letter, published by the “Free Varisheh” campaign, the Kurdish woman imprisoned in Qarchak prison describes September 16 not only as the anniversary of an uprising, but as the starting point for a new social paradigm – carried by women, carried by resistance against patriarchal violence, state repression, and cultural erasure. She describes this day not merely as a commemoration, but as an opportunity to set out her vision for a life in freedom.
The letter from Varisheh Moradi reads as follows:
“To all those whose hearts beat with the words ‘Jin, Jiyan, Azadi’
The third anniversary marks the radiance kindled in hearts by the “Jin, Jiyan, Azadi” movement. This movement is neither merely an explosion of street anger nor the partial demand of one group; it is complex and multidimensional. The spectrum of its demands ranges from individual and collective freedoms to the right of collective self-determination; from basic economic rights to cultural and linguistic justice; and from resisting gender oppression to demanding a truly democratic society. Each of these demands is a link in a chain that aims to recreate power structures and relationships — relationships that are currently built on domination, violence and the reproduction of inequality.
‘Jin, Jiyan, Azadi’ is a struggle for different ways of thinking and living. It is a movement to reclaim the bodies, spirits and wills of women who have been enslaved and whose freedoms have been stripped away by the Iranian state through years of laws and restrictions. The state has built its foundations of power on the enslavement, humiliation and erasure of women. ‘Jin, Jiyan, Azadi’ has positioned women as the central subjects of the revolution, revealing that without their participation, no revolution can bring democratic change to society. No execution, repression or other measure can obstruct this truth.
The idea we rely on is that of a democratic, ecological and freedom-loving society — one that is neither simplistic nor purely emotional. The transformations generated by this movement are profound and foundational, not superficial or accidental. We are not just witnessing a change in public spaces or slogans, but a fundamental shift in our understanding of social order: who has the right to decide and how we interpret “collective democratic life”. In this context, the concept of ‘living freely together’ redefines human and social relations, from family structures to the public sphere. This movement has demonstrated that no reform will be sustainable unless structures are reconstructed. Our struggle is therefore oriented towards rebuilding institutions, cultures and mindsets, not merely occupying the political stage.
Every slogan has a spirit, a time and a place, and is nourished by an ideology upon which a paradigm rests. Each has a historical and social context. Expressing collective memory, turning thought into words and embracing those words requires enormous effort and struggle. Slogans that articulate the realities and experiences of social groups, such as classes, races, women, peoples and oppressed cultures, are symbols of resistance, hope and the quest for freedom. These slogans are products of history, where words find meaning and intertwine with life. Through sound and speech, they transmit the life force of those whose voices are silenced or unheard. In doing so, they create a compelling and transformative space for resistance and free self-creation.
At the heart of this renewal lies the pioneering role of women. It is important to understand that being a woman is not just a biological fact, but rather ‘the feminine’ is a mindset, an ethical and political dominance, and an ideological vanguard that guides society towards liberation, solidarity and democracy. By ‘women’s vanguard’, I mean a woman who challenges imposed roles and offers a mentality that rejects domination. This mentality envisages the redistribution of power, the democratisation of relationships and the acceptance of differences. In this sense, women’s freedom has always been synonymous with societal freedom.
I know they want to depict this uprising as a momentary riot and prescribe security and penal solutions for it. However, the issue goes far beyond controlling space; we are facing a profound rethink. This is why they have resorted to tools beyond ordinary coercion. Execution orders and the suppression of dissenting voices must be understood more precisely; they are directed not only at individuals, but also at the mindset represented by these symbols. These orders are a form of systematic revenge against a movement that calls for a fundamental rethinking of power.
This form of revenge is an attempt to silence the message by severing voice from body. However, what is overlooked is that a mentality that liberates cannot be destroyed by rope, prison or decree. Such orders are not signs of strength, but rather confessions of weakened legitimacy and a fear of the spread of ideas. When the focus shifts from politics to the suppression of symbols, it indicates that dialogue and change are perceived as serious threats. The treatment of imprisoned women is part of this project of revenge — revenge against ‘Jin, Jiyan, Azadi’ — and is evidence of the profound impact of the movement.
They may seek to halt the movement of society through judicial rulings, but they can never erase the vanguard mentality that inspires it. As long as people remain faithful to their thoughts and actions, and as long as they continue to pursue new definitions of freedom and democracy, every sentence will only strengthen their resolve.
Continuing the ideals of ‘Jin, Jiyan, Azadi’ is a historical necessity. This ideal bridges the gap between theory and everyday practice. It is a means of organising, of political education, of building parallel democratic institutions, of embracing women’s roles in collective leadership and of reconstructing the economy, culture and justice systems on the basis of human dignity.
Rather than turning this anniversary into a time of mourning alone, transform it into a manifesto for a free life. Letters, notes, small and large gatherings, theoretical work and the education of new generations are all tools that must be used together. We must demonstrate that the vanguard role of women is not just a plea, but an action plan that transforms the public sphere and enables equal living.”