The revolutionary movement “Woman, Life, Freedom” marked a new chapter in the history of Iran’s politics, resistance and struggles in September 2022, after the death of Zhina (Mahsa) Amini in the custody of the Islamic Republic’s morality police.
This movement has emerged from 44 years of resistance, protests, and socio-political movements and non-movements. Despite the brutal repression by the Islamic Republic, the movement continues in various forms of protest. This suppression has not managed to prevent the continuation of protests by labor unions and civil groups across the country.
As protest intervals shorten and civil and labor movements grow in Iran, hope for profound changes and the creation of a better future is more alive than ever.
However, realizing this hope requires accurately identifying the threats and challenges facing the movement, as well as developing new, democratic, and inclusive strategies to overcome these obstacles.
Some of the key threats that may emerge during and after political and social unrest include a return to authoritarianism, monopolism, centralism, xenophobia, revenge, violence, and individual-centered leadership.
These threats, especially in a context where the political structure is collapsing or undergoing profound transformations, can quickly arise and become serious obstacles to achieving democracy and social justice.
The absence of legal infrastructures based on human rights standards and the lack of pluralistic and democratic political organizations, coupled with the dominance of repression and a lack of process-oriented governance, lay the groundwork for these threats.
In revolutionary and post-revolutionary conditions, these factors can lead to the reinforcement and realization of these threats, causing society to move toward reproducing dominance and authoritarianism rather than progressing toward freedom and justice.
The tyranny-ridden history of Iran shows that this cycle has cost many lives and inflicted deep wounds on countless individuals. Additionally, this cycle of authoritarianism has led to environmental degradation, increased poverty, structural discrimination, and corruption.
My main argument is that the root of many of these threats lies in a power-centric politics that, rather than serving the people in their diverse and multifaceted form, focuses on control, authority, and dominance.
We should not avoid confronting these threats or postpone addressing them to the future, as they are already visibly present in various political arenas and have a profound impact.
I believe that, in addition to educating and addressing specific issues and creating effective processes to counter these threats, we need a broad re-evaluation of politics itself—a re-evaluation that is based on compassion, empathy, and respect for human dignity.
Jimi Hendrix, the songwriter and singer, once said: “When the power of love overcomes the love of power, the world will know peace.“
Rethinking politics requires the participation of all progressive and change-seeking forces. A collective call and commitment are essential to transform politics from being synonymous with violence, repression, the acquisition and preservation of power, into a space for dialogue, effective listening to different voices—especially the oppressed and marginalized—and cultivating a collective imagination for a better future.
In what follows, I will review the characteristics of politics based on the love of power and contrast them with the features of politics based on the power of love.
Politics Based on the Love of Power
Politics rooted in the love of power often leads to corruption, injustice, and the neglect of the people’s needs by utilizing division and hostility to maintain power.
Some of the prominent features include:
1. Focus on Domination
This form of politics emphasizes control and dominance. Political actors strive to expand their power, often disregarding the needs and demands of significant sections of the population.
2. Division and Violence:
In such politics, differences can potentially turn into confrontation and violence. Political actors exploit divisions and incite hostilities as tools to preserve their power, leading to verbal violence and, in extreme cases, the physical elimination of opponents, turning the political space into a ruthless and violent arena.
3. Self-Interest:
Political actors operating based on the love of power are more concerned with personal and group interests. Their decisions often favor those who help maintain their power, rather than serving the common good and the community as a diverse and vibrant whole.
4. Corruption and Injustice:
This type of politics leads to corruption and injustice. The focus on personal power and monopolism is often accompanied by the misuse of public resources and the disregard of others’ rights.
Politics on the Based on the Power of Love
In contrast, politics based on the power of love emphasizes compassion, empathy, and justice. It seeks to shift the essence of political behavior toward more humane values:
1. Inclusive Understanding of “The People”:
It requires a democratic and inclusive understanding of the concept of “the people,” recognizing the diversity and individual and collective rights of all individuals, including various social and political groups, and people who identify as different nationalities.
2. Commitment to Ethical Values and Human Dignity:
There must be an absolute boundary against exclusion, execution, torture, and violations of human dignity, even when dealing with opponents who themselves have committed violence or crimes.
3. Other-Oriented Instead of Self-Oriented:
This approach prioritizes those who suffer from harm, oppression, or neglect. Focusing on the needs and interests of vulnerable and marginalized groups instead of solely on the powerful or privileged group.
4. Compassion and Social Justice:
Politics based on the power of love is rooted in social justice and compassion.
Its political actors prioritize serving society and promoting public welfare over preserving or expanding personal or group power.
Expanding Compassionate Politics: From Idea to Practice
Realizing politics based on the power of love, with its described characteristics, requires establishing a networked organizational model that brings together active forces in the movement to define and draft the framework of a new socio-political contract.
Yoko Ono, the artist, musician, and social activist, said: “A dream you dream alone is only a dream. A dream you dream together is reality.”
Inside Iran, activists and unions continue their daily struggle and creation of the future despite severe repression. This repression limits the space for open debate, which is essential for understanding differences, bridging gaps, and forming a collective imagination for the future.
In my view, progressive and change-seeking forces in the diaspora, including scholars, legal experts, and activists, can play a complementary role in shaping the framework for a new socio-political contract, working alongside activists in Iran.
This contract involves identifying, defining, and publicly discussing the ethical principles that should underpin future actions and decision-making.
Through collective participation and expertise, the foundations for a politics based on the ethics of care can be created, bringing us closer to the goals of freedom, participatory democracy, secularism, and sustainable development.
