Protests against the Islamic Republic of Iran began at the start of 2026 in nearly eighty cities across the country, most notably in Tehran, as well as in Eastern Kurdistan (Rojhilat), and continue to this day. Although the demonstrations first emerged in Tehran, led by shopkeepers and market traders, they quickly spread nationwide. Participation has not been limited to merchants alone; broad segments of society, especially women and university students, have once again taken to the streets in opposition to the current regime.
This time, the epicenters of the uprisings (serhildans) in Rojhilat have been Kermanshah (Kirmaşan), Ilam (Îlam), and Lorestan (Loristan). Other cities, however, have not yet joined this wave of protests at the desired level. Certain provocative attitudes and narratives circulating on social media should be closely monitored and assessed accurately, particularly by the Kurdistan public. People are urged to ignore such manipulations and to participate in the uprisings without heeding these distortions.
Nationalism, the core ideology of ruling systems and nation-states, has always held society under siege with its destructive mindset. Kurdish nationalism, too, has at times displayed misguided positions driven by narrow interests during historical moments when people have sought to determine their own destinies. Today, however, Kermanshah has become the center of the uprisings and has assumed a leading role. This represents not only the demands of Kurds, but a call for a democratic and free life shared by all peoples in Iran. Kurds have consistently played a pioneering role in many revolutionary processes, both in Iran and across other parts of Kurdistan, by drawing on their awareness and foresight in the struggle for a free life, while also offering alternative paths. The Rojava Revolution stands as a concrete outcome of this tradition. Three years ago, the entire country took to the streets under the slogan “Woman, Life, Freedom (Jin Jiyan Azadî)”, led by Kurdish women.
Today, however, certain nationalist circles are gnawing away at the tree of hope at this historic threshold where the fate of all peoples in Iran will be decided. While the peoples of Kermanshah and Ilam remain on their feet, night after night confronting regime forces amid clashes and war; while martyrs are being mourned and then honored through large-scale uprisings, attempts to portray Kermanshah as outside the cities of Kurdistan and to question the Kurdish stance constitute an open insult to the martyrs of Kurdistan.
In Îlam, demonstrators marched through the streets chanting:
“Daye Daye Wexte Cenge,
Şîrîş Helal Beke,
Belkem Bemîrim!”
(“Mother, mother, it is time for struggle,
give your blessing,
even if I die.”)
The stance of the people who took to the streets from the very first day, risking everything, has been clear. No one can monopolize the legitimate and democratic demands of the Kurds and the peoples of Iran, nor the women’s struggle for freedom, for their own personal interests and calculations.
The position displayed by Kermanshah and Ilam is a Kurdistani stance, and one with the power to shape the fate of Iran as a whole. For this reason, it is of vital importance that every Kurd stands by the democratic positions and demands of Kermanshah, Ilam, and Lorestan. The most ancient peoples, beliefs, and cultures living in this geography have, throughout history, refused to submit and have continued to live according to their original cultures. The Yarsan faith is among the most vivid and visible examples of this legacy. To equate this stance with the demands of monarchist forces or the interest of capital is, in essence, to fragment the democratic demands of Iranian society. Those who do this in the name of Kurdishness are, in practice, serving the plans and calculations of the Islamic Republic of Iran.
Meanwhile, attempts by certain neighboring states, particularly Turkey, to stoke nationalist sentiments among Azeris will harm the uprisings and strip them of their essence. The provocation of certain groups in Urmia (Urmiyê) and the rise of slogans such as “we are nationalists” are products of the fascist mindset of the Iranian and Turkish states. People must not fall for these games. Such attitudes emerging among Azeris should not lead Kurds to remain silent, to refrain from voicing their democratic demands, or to withdraw from participation in the uprisings.
The demands of Kurds and Azeris are shared, and neither embraces the policies of the current regime in any way. Under all circumstances, every form of nationalism must be opposed. Kurds and Azeris foremost, together with all peoples and beliefs in Iran, have risen in the uprising so that democracy and freedom may come to this country.
This uprising is a continuation of the “Woman, Life, Freedom” Revolution. It is a libertarian revolution, purified of all forms of nationalism and sexism, and it is taking its first steps toward a free life with renewed hope and expectation. Kermanshah has become a roadmap for this first step through the emotions and philosophy of the Yarî faith. Kermanshah stands at the heart of a struggle against Ehriman and darkness, opening the path toward light at the dawn of peoples’ freedom.
For this reason, the hearts of all people who seek freedom beat with boundless love in Bisotun (Bêstûn), to rekindle hope anew.