Here we talk about Marxist aesthetics, which does not examine a mechanical opposition of form and substance or the primacy of spirit over matter, and neither it examines the objective and subjective aspects of phenomena separate from each other; but, as a unique aesthetic, tries to examine the relationship between parts and the totality, the general and the particular features of things to make [these relationships] visible to those who cannot see it otherwise. For a better cognition of phenomena, we need a Kantian aesthetics of power of judgment. Therefore, in Marxist aesthetics, one can find traces of Kant’s idealistic aesthetics elaborated in his book the Critique of the Power of Judgment.
The revolutionary rise of “Women, Life, Freedom” has resulted in opposition from workers, women activists, and young people seeking freedom and equality not just against the capitalist government, but also against the manufacturing pro-Western leaders and alternatives. The freedom and equality movement seeks nothing less than the end of capitalist rule and the achievement of happiness and freedom.
In the early days of the Zhina uprising and the Zhin, Zhian, Azadi movement, Baloch women joined forces with their sisters to fight against religious fundamentalism and misogynistic society in Baluchistan/Iran. They demanded gender equality, recognition of female identity, and participation in Baloch nationalism and public life. This movement evolved over time, influenced by the religious views and interpretations of Balochistan’s leaders regarding feminism and nationalism.
Recently, a TV debate on women’s rights in Iran has caused controversy. Dr. Maryam Nasr, a member of the Women’s Studies Department at the Research Institute of Humanities and Cultural Studies, and a clergyman named Majid Dehghan, a faculty member at the Women and Family Research Institute, discussed the topic of “Sovereignty and Gender Issues” on a television program.
To date, they have received 200 signatures from over 20 countries. Signatories include individuals from various professions such as academics, doctors, lawyers, journalists, and artists, as well as representatives from trade unions, political and associative organizations.
Mozhgan Keshavarz, an Iranian feminist, was arrested in early 2019 along with two other women’s rights activists, Munirah Arabshahi and Yasman Ariani (mother and daughter), for protesting against the compulsory hijab. Before their arrest, these three had published a video on social media giving flowers to women in the metro without hijab on 8 March. The three were charged with “gathering and coordinating with the aim of acting against national security,” “propaganda against the government,” and “promoting and encouraging prostitution through the promotion of not wearing hijab.”
In the past months of the ongoing revolution in Iran, numerous pictures and videos from different Kurdish cities were published on social networks, which had a more radical political message than what was going on in other parts of Iran. “Long live socialism”, “Long live the council management” and emphasizing the opposition to the centralized government along with the capture of urban facilities to make the voices of the fighters louder.
Why, after more than two months of protests, have nationwide strikes not yet occurred in Iran, and how do the demands of the current uprising for “women, life, freedom” align with those of the working class? To address these questions, we spoke with Parvin Mohammadi, the vice-chairman of the Independent Iranian Workers’ Union. With years of experience in the labor movement and a history of interrogations, arrests, and trials due to her activism, Mohammadi believes that “national labor strikes will happen, but on a different schedule, when this movement becomes wider and involves crowds of thousands in cities.”
When it is said that the moral “police” has been closed, it means that it has been removed from the state administrative and will not act as police unit but still, “Guidance Patrol”. This force can continue to exist as it was before 2005. It should be emphasized that the Islamic Republic with all its political and social structure is a moral police.
The scene is painful, the murderer of the people is dancing. Alongside this horrible image, patriotism and nationalism also has its own manifestation. Where the riot police are happy for Iran while they are shedding Iranian blood on the ground! He is singing the praises of the people, as if he wants to say: “I killed and I am happy to kill.” In their side, those who rebel against God’s government are not Iranians! However, this symbolic scene also announces the fall of the regime in the most pitiful way.
Every day, I took them to school by myself. However, we were harassed by the Taliban. We were told that studying was not a girl’s job and that it was a sin. But I didn’t want my daughters to grow up the way I did. I wanted them to go to school. I wanted them to live a better life. I also lost my ability to work. Because of that, I left Afghanistan.”
On the eve of “International Women’s Day” in Erbil, Iraq, 20-year-old influencer Iman Sami Magdeed, nicknamed “Maria”, was murdered by her brother. As well as advocating for women’s rights and the rainbow community (LGBTQI+) on social media, she loved to sing and occasionally posted videos of herself singing.