The rhetoric from Tehran is filled with the Marxist dichotomy of the “oppressed” (mustad’afun ) and the “oppressors” (mustakbirun) in which Tehran frees the “poor oppressed” from the “arrogant oppressors”. This theme is central to Tehran’s revolutionary ideals which were born in the Islamic Revolution in 1979 and remain the driving force of Tehran’s foreign policy to this date through the goal of “Exporting the Revolution”.
Unfortunately, this ideal is not evident in the lives of Iranian women and Iranian minorities (religious, political, ideological, racial and sexual) who are oppressed by the regime’s strict Revolutionary and Shari’a laws. For some reason, although the regime is finely tuned to the cries of the “oppressed” all over the world, it is deaf to the cries of the oppressed Iranians and doesn’t equate itself with being the oppressor.
Tehran’s selective definition of who are the “oppressed” and who are the “oppressors”, as well as its total disregard for borders in this issue, is central to Iran’s internal and external conflicts: It fuels the accusations by its neighbors for meddling and subversion, accusations by the West of abuses of human rights in Iran, accusations by the West and some of its neighbors of Tehran’s continuous support of terrorism as well as Tehran’s suspicious nuclear program.
Oppressing the Oppressed in Iran
Article 2 of the Iranian constitution defines the Islamic Republic’s basic beliefs in religion (“There is only one God“, “Understanding God’s divine nature is fundamental in setting laws”, “Human beings return to God after death”, “God is just” and “Leadership shall continue the revolution of Islam”) and then defines the basic rights of humans (“dignity, value and freedom with responsibility to God”) before finally stating that “Oppression in any form is not acceptable“.
While each statement may seem legitimate in its own right, together they form a glaring contradiction: Those Iranian people who do not adhere to the regime’s religious beliefs are constitutionally stripped of their rights of “dignity, value and freedom” and legitimately “oppressed” since they failed to commit in their “responsibility to God”.
Despite the statement “oppression in any form is not acceptable”, any Iranians opposing the regime or the laws of Shiite Islam is fair game to the regime’s oppressive laws and is liable to be arrested, sent to jail, tortured and or executed. This is true for journalists and bloggers, political opponents and dissidents, human rights activists and lawyers, artists and authors, religious and racial minorities…all of whom are guilty of simply not being 100% in tune with the regime’s agenda. This is also true for Iranians who are not equal under Islamic law, specifically women and gays. As far as Islam is concerned, both these groups are inferior to the leading traditional male heterosexual stereotype and therefore are eligible for legitimate oppression.
In short, Tehran is very selective in defining which Iranians are liable to be “oppressed” and who aren’t despite its constitution’s clear cut denial of “any form of oppression” and will continue to oppress all Iranians who do not wholeheartedly support the regime.
Saving the Oppressed in the World
In article 152, Tehran rejects “all forms of domination” and places itself firmly in “non-alignment with respect to the hegemonist superpowers”. Article 154 clarifies that Tehran “considers the attainment of independence, freedom, and rule of justice and truth to be the right of all people of the world” and therefore, while Iran will “scrupulously refrain” from all forms of interference in the internal affairs of other nations, it supports the just struggles of the mustad’afun (oppressed) against the mustakbirun (oppressors) in every corner of the globe”. Both these articles are the foundations for the regime’s ideal of “Exporting the Revolution” as well as Khamenei’s own vision of a Global Islamic Awakening.
These two articles hold within them another glaring contradiction since they call for saving the “oppressed” from the “oppressors” in any country while refraining from interfering in internal affairs. When Khamenei reaffirms his support for the oppressed people of Yemen, Palestine and Bahrain, is he not interfering with the governments in these countries (the supposed “oppressors”)? When Khamenei stated his support for the “oppressed” African Americans in the US, is he not interfering with the US government? Is Tehran’s support of Shiite “oppressed” terrorists in Bahrain and Kuwait not direct interferences in the internal affairs of these countries?
Add to this the very tricky part of defining who are the “oppressors” and who are the “oppressed” and Tehran’s ability to redefine these to its advantage. Is Tehran’s support for Alawi-Shiite Assad in tune with supporting the “oppressed”? The predominantly Sunni Syrian rebels as well as all of Assad’s enemies would answer loudly and clearly “NO”. So, not only is Tehran interfering in the internal affairs, it is redefining the identities of the “oppressed”/”oppressors” to be in tune with its agenda of “exporting the revolution”.
Tehran may vehemently deny meddling in its neighbors affairs but it is constitutionally driven to do so in order to support the “oppressed” and will continue to do so as long as the regime is in power.
Tehran’s obsession the “oppressed” has lead it into two glaring contradictions: Its continued oppression of Iranians who stray from the ideals and laws of the Islamic regime and its continued meddling in its neighbors affairs in is effort to save the “oppressed” there. So much for Rouhani’s pride in Iranian “logic”.