Iran 2019 International Religious Freedom Report
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Freedom of Assembly and Association
JANUARY 2012 COUNTRY SUMMARY Iran In 2011 Iranian authorities refused to allow government critics to engage in peaceful demonstrations. In February, March, April, and September security forces broke up large- scale protests in several major cities. In mid-April security forces reportedly shot and killed dozens of protesters in Iran’s Arab-majority Khuzestan province. There was a sharp increase in the use of the death penalty. The government continued targeting civil society activists, especially lawyers, rights activists, students, and journalists. In July 2011 the government announced it would not cooperate with, or allow access to, the United Nations special rapporteur on Iran, appointed in March 2011 in response to the worsening rights situation. Freedom of Assembly and Association In February and March thousands of demonstrators took to the streets of Tehran, the capital, and several other major cities to support pro-democracy protests in neighboring Arab countries and protest the detention of Iranian opposition leaders. The authorities’ violent response led to at least three deaths and hundreds of arrests. In response to calls by former presidential candidates and opposition leaders Mir Hossein Mousavi and Mehdi Karroubi for mass protests in February, security forces arbitrarily arrested dozens of political opposition members in Tehran and several other cities beginning on February 8. Several days later they placed both Mousavi and Karroubi under house arrest, where they remained at this writing. In April Iran’s parliament passed several articles of a draft bill which severely limits the independence of civil society organizations, and creates a Supreme Committee Supervising NGO Activities chaired by ministry officials and members of the security forces. -
Iran Human Rights Defenders Report 2019/20
IRAN HUMAN RIGHTS DEFENDERS REPORT 2019/20 Table of Contents Definition of terms and concepts 4 Introduction 7 LAWYERS Amirsalar Davoudi 9 Payam Derafshan 10 Mohammad Najafi 11 Nasrin Sotoudeh 12 CIVIL ACTIVISTS Zartosht Ahmadi-Ragheb 13 Rezvaneh Ahmad-Khanbeigi 14 Shahnaz Akmali 15 Atena Daemi 16 Golrokh Ebrahimi-Irayi 17 Farhad Meysami 18 Narges Mohammadi 19 Mohammad Nourizad 20 Arsham Rezaii 21 Arash Sadeghi 22 Saeed Shirzad 23 Imam Ali Popular Student Relief Society 24 TEACHERS Esmaeil Abdi 26 Mahmoud Beheshti-Langroudi 27 Mohammad Habibi 28 MINORITY RIGHTS ACTIVISTS Mary Mohammadi 29 Zara Mohammadi 30 ENVIRONMENTAL ACTIVISTS Persian Wildlife Heritage Foundation 31 Workers rights ACTIVISTS Marzieh Amiri 32 This report has been prepared by Iran Human Rights (IHR) Esmaeil Bakhshi 33 Sepideh Gholiyan 34 Leila Hosseinzadeh 35 IHR is an independent non-partisan NGO based in Norway. Abolition of the Nasrin Javadi 36 death penalty, supporting human rights defenders and promoting the rule of law Asal Mohammadi 37 constitute the core of IHR’s activities. Neda Naji 38 Atefeh Rangriz 39 Design and layout: L Tarighi Hassan Saeedi 40 © Iran Human Rights, 2020 Rasoul Taleb-Moghaddam 41 WOMEN’S RIGHTS ACTIVISTS Raha Ahmadi 42 Raheleh Ahmadi 43 Monireh Arabshahi 44 Yasaman Aryani 45 Mojgan Keshavarz 46 Saba Kordafshari 47 Nedaye Zanan Iran 48 www.iranhr.net Recommendations 49 Endnotes 50 : @IHRights | : @iranhumanrights | : @humanrightsiran Definition of Terms & Concepts PRISONS Evin Prison: Iran’s most notorious prison where Wards 209, 240 and 241, which have solitary cells called security“suites” and are controlled by the Ministry of Intelligence (MOIS): Ward 209 Evin: dedicated to security prisoners under the jurisdiction of the MOIS. -
Interview with Bahman Jalali1
11 Interview with Bahman Jalali1 By Catherine David2 Catherine David: Among all the Muslim countries, it seems that it was in Iran where photography was first developed immediately after its invention – and was most inventive. Bahman Jalali: Yes, it arrived in Iran just eight years after its invention. Invention is one thing, what about collecting? When did collecting photographs beyond family albums begin in Iran? When did gathering, studying and curating for archives and museum exhibitions begin? When did these images gain value? And when do the first photography collections date back to? The problem in Iran is that every time a new regime is established after any political change or revolution – and it has been this way since the emperor Cyrus – it has always tried to destroy any evidence of previous rulers. The paintings in Esfahan at Chehel Sotoon3 (Forty Pillars) have five or six layers on top of each other, each person painting their own version on top of the last. In Iran, there is outrage at the previous system. Photography grew during the Qajar era until Ahmad Shah Qajar,4 and then Reza Shah5 of the Pahlavi dynasty. Reza Shah held a grudge against the Qajars and so during the Pahlavi reign anything from the Qajar era was forbidden. It is said that Reza Shah trampled over fifteen thousand glass [photographic] plates in one day at the Golestan Palace,6 shattering them all. Before the 1979 revolution, there was only one book in print by Badri Atabai, with a few photographs from the Qajar era. Every other photography book has been printed since the revolution, including the late Dr Zoka’s7 book, the Afshar book, and Semsar’s book, all printed after the revolution8. -
Anti-Semitism and Anti-Zionism in Iran: the Role of Identity Processes
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Nottingham Trent Institutional Repository (IRep) 1 Anti-Semitism and anti-Zionism in Iran: the role of identity processes Rusi Jaspal De Montfort University, Leicester, UK Anti-Semitism and anti-Zionism constitute two important ideological building blocks of the Islamic Republic of Iran. Yet, there is no existing research into the psychosocial motives underlying the manifestation of anti-Semitism and anti-Zionism at the institutional level in Iran. Here it is argued that there is much heuristic and predictive value in applying tenets of identity process theory (IPT), a socio-psychological model of identity threat and action, to the primarily socio-historical literature on anti-Semitism and anti-Zionism in Iran. The paper provides a summary of anti-Semitism, anti-Zionism and ‘new anti-Semitism’ and IPT. The substantive section of the paper explores (i) how anti-Semitism and anti-Zionism may restore feelings of belonging in the Muslim world and beyond; (ii) the inter-relations between ingroup and outgroup self-efficacy; (iii) the psychosocial motivation to maintain Shiite ideology and Khomeini’s legacy; and (iv) the construction of Jews and Israel in terms of a threat to group continuity. It is suggested that insights into the motivational principles underlying anti-Semitism and anti- Zionism at the institutional level may inform empirical research into social representations of Jews and Israel in Iran. More broadly, this paper highlights the potential contribution of social psychology to existing work on anti-Semitism and anti-Zionism in the humanities. -
Cholland Masters Thesis Final Draft
Copyright By Christopher Paul Holland 2010 The Thesis committee for Christopher Paul Holland Certifies that this is the approved version of the following thesis: Rethinking Qawwali: Perspectives of Sufism, Music, and Devotion in North India APPROVED BY SUPERVISING COMMITTEE: Supervisor: __________________________________ Syed Akbar Hyder ___________________________________ Gail Minault Rethinking Qawwali: Perspectives of Sufism, Music, and Devotion in North India by Christopher Paul Holland B.A. Thesis Presented to the Faculty of the Graduate School of the University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin May 2010 Rethinking Qawwali: Perspectives of Sufism, Music, and Devotion in North India by Christopher Paul Holland, M.A. The University of Texas at Austin, 2010 SUPERVISOR: Syed Akbar Hyder Scholarship has tended to focus exclusively on connections of Qawwali, a north Indian devotional practice and musical genre, to religious practice. A focus on the religious degree of the occasion inadequately represents the participant’s active experience and has hindered the discussion of Qawwali in modern practice. Through the examples of Nusrat Fateh Ali Khan’s music and an insightful BBC radio article on gender inequality this thesis explores the fluid musical exchanges of information with other styles of Qawwali performances, and the unchanging nature of an oral tradition that maintains sociopolitical hierarchies and gender relations in Sufi shrine culture. Perceptions of history within shrine culture blend together with social and theological developments, long-standing interactions with society outside of the shrine environment, and an exclusion of the female body in rituals. -
Understanding the Concept of Islamic Sufism
Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings. -
IRAN EXECUTIVE SUMMARY the Islamic Republic of Iran
IRAN EXECUTIVE SUMMARY The Islamic Republic of Iran is a constitutional, theocratic republic in which Shia Muslim clergy and political leaders vetted by the clergy dominate the key power structures. Government legitimacy is based on the twin pillars of popular sovereignty--albeit restricted--and the rule of the supreme leader of the Islamic Revolution. The current supreme leader, Ayatollah Ali Khamenei, was chosen by a directly elected body of religious leaders, the Assembly of Experts, in 1989. Khamenei’s writ dominates the legislative, executive, and judicial branches of government. He directly controls the armed forces and indirectly controls internal security forces, the judiciary, and other key institutions. The legislative branch is the popularly elected 290-seat Islamic Consultative Assembly, or Majlis. The unelected 12-member Guardian Council reviews all legislation the Majlis passes to ensure adherence to Islamic and constitutional principles; it also screens presidential and Majlis candidates for eligibility. Mahmoud Ahmadinejad was reelected president in June 2009 in a multiparty election that was generally considered neither free nor fair. There were numerous instances in which elements of the security forces acted independently of civilian control. Demonstrations by opposition groups, university students, and others increased during the first few months of the year, inspired in part by events of the Arab Spring. In February hundreds of protesters throughout the country staged rallies to show solidarity with protesters in Tunisia and Egypt. The government responded harshly to protesters and critics, arresting, torturing, and prosecuting them for their dissent. As part of its crackdown, the government increased its oppression of media and the arts, arresting and imprisoning dozens of journalists, bloggers, poets, actors, filmmakers, and artists throughout the year. -
Discrimination and Violence Based on Gender, Religion Or Belief, Ethnicity and Language, Sexual Orientation and Gender Identity
Written contribution to the Human Rights Committee From All Human Rights for All in Iran Association for Human Rights in Kurdistan – Geneva (KMMK-G) Association for the Human Rights Of The Azerbaijani People In Iran (AHRAZ) Iran Human Rights Documentation Center (IHRDC) OutRight International Siamak Pourzand Foundation Small Media Impact Iran In preparation for the List of Issues prior to Reporting (LOIPR) for the ISLAMIC REPUBLIC OF IRAN Discrimination and violence based on gender, religion or belief, ethnicity and language, sexual orientation and gender identity Human Rights Committee, 129th session (Geneva) 29 June – 24 July 2020 All Human Rights for All in Iran is a non-governmental organization established in 2017, and based in Austria. All Human Rights for All in Iran is working with Iranian partners, to try to draw the international attention to the human rights situation in the Islamic Republic of Iran, at the local, regional, national, and international levels. The organization has contributed to the section on women’s rights. It is a member of Impact Iran. The Association for Human Rights in Kurdistan - Geneva (KMMK-G) aims to promote democracy, respect for human rights and social development in and beyond Kurdistan of Iran. It was established in 2006 in Geneva, and it is committed to struggle against any form of discrimination towards ethnic and religious minorities within the region, defend political prisoners, fight for the abolition of death penalty, and promote women’s and children’s rights. The organization has contributed to the section on the rights of ethnic minorities. It is a member of Impact Iran. -
Is Iran's Regime Using Covid Pandemic to Commit More
May/Jun 2020 International Liberty Association Newsletter Rowlandson House • 289-297 Ballards Lane • London N12 8NP W: www.iliberty.org.uk • E: [email protected] • T: 020 8452 3481 EDITORIAL IS IRAN’S REGIME USING With this newsletter we send our warmest wishes to each COVID PANDEMIC TO one of you for your continuing health and well-being during this unprecedented time. As COMMIT MORE ATROCITIES? the figures for death and new infections from the virus here drop and we prepare to take cautious steps into the world in line with more relaxed guidelines, we must all remain vigilant, while embracing the lighter energy that comes with greater freedom of movement and choice. While we have very much missed hosting you physically at our social events, we are delighted that technology has enabled us to come together to On 12 May, in a report titled “Fears Silawi, Ali Khasraji and Naser share information, ideas, music, of secret execution mount for Khafajian have been forcibly song, poetry in our weekly virtual disappeared prisoners from minority disappeared since 31 March 2020 and “Hour with ILA”. It has been a great groups”, Amnesty International Hedayat Abdollahpour since 9 May pleasure to discover new talent warned the world about the secret 2020 after a transfer from their usual among our supporters and be torture and execution of detainees. places of detention to undisclosed According to the report, Hossein locations. … continued on p.2 able to invite speakers and other friends who are usually too busy or live too far away. NO AUTHORITY -
Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere By
Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere by Narges Valibeigi A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in Sociology Waterloo, Ontario, Canada, 2012 © Narges Valibeigi 2012 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. Narges Valibeigi ii Abstract Cyberspace has diversified and pluralized people’s daily experiences of religion in unprecedented ways. By studying several websites and weblogs that have a religious orientation, different layers of religious authority including “religious hierarchy, structures, ideology, and sources” (Campbell, 2009) can be identified. Also, using Weber’s definition of the three types of authority, “rational-legal, traditional, and charismatic” (1968), the specific type of authority that is being presented on blogosphere can be recognized. The Internet presents a level of liberty for the discussion of sensitive topics in any kind of religious cyberspace, specifically the Islamic one. In this way, the Internet is expanding the number and range of Muslim voices, which may pose problems for traditional forms of religious authority or may suggest new forms of authority in the Islamic world. The interaction between the Internet and religion is often perceived as contradictory, especially when it is religion at its most conservative practice. While the international and national applications of the Internet have increased vastly, local religious communities, especially fundamentalists, perceived this new technology as a threat to their local cultures and practices. -
Social Transformation of Pakistan Under Urdu Language
Social Transformations in Contemporary Society, 2021 (9) ISSN 2345-0126 (online) SOCIAL TRANSFORMATION OF PAKISTAN UNDER URDU LANGUAGE Dr. Sohaib Mukhtar Bahria University, Pakistan [email protected] Abstract Urdu is the national language of Pakistan under article 251 of the Constitution of Pakistan 1973. Urdu language is the first brick upon which whole building of Pakistan is built. In pronunciation both Hindi in India and Urdu in Pakistan are same but in script Indian choose their religious writing style Sanskrit also called Devanagari as Muslims of Pakistan choose Arabic script for writing Urdu language. Urdu language is based on two nation theory which is the basis of the creation of Pakistan. There are two nations in Indian Sub-continent (i) Hindu, and (ii) Muslims therefore Muslims of Indian sub- continent chanted for separate Muslim Land Pakistan in Indian sub-continent thus struggled for achieving separate homeland Pakistan where Muslims can freely practice their religious duties which is not possible in a country where non-Muslims are in majority thus Urdu which is derived from Arabic, Persian, and Turkish declared the national language of Pakistan as official language is still English thus steps are required to be taken at Government level to make Urdu as official language of Pakistan. There are various local languages of Pakistan mainly: Punjabi, Sindhi, Pashto, Balochi, Kashmiri, Balti and it is fundamental right of all citizens of Pakistan under article 28 of the Constitution of Pakistan 1973 to protect, preserve, and promote their local languages and local culture but the national language of Pakistan is Urdu according to article 251 of the Constitution of Pakistan 1973. -
Iran Submission to the Un Committee on Economic, Social and Cultural Rights
IRAN SUBMISSION TO THE UN COMMITTEE ON ECONOMIC, SOCIAL AND CULTURAL RIGHTS 49 TH SESSION, PRE-SESSIONAL WORKING GROUP (21-25 MAY 2012) Amnesty International Publications First published in 2012 by Amnesty International Publications International Secretariat Peter Benenson House 1 Easton Street London WC1X 0DW United Kingdom www.amnesty.org © Amnesty International Publications 2012 Index: MDE 13/019/2012 Original Language: English Printed by Amnesty International, International Secretariat, United Kingdom All rights reserved. This publication is copyright, but may be reproduced by any method without fee for advocacy, campaigning and teaching purposes, but not for resale. The copyright holders request that all such use be registered with them for impact assessment purposes. For copying in any other circumstances, or for reuse in other publications, or for translation or adaptation, prior written permission must be obtained from the publishers, and a fee may be payable. To request permission, or for any other inquiries, please contact [email protected] Amnesty International is a global movement of more than 3 million supporters, members and activists in more than 150 countries and territories who campaign to end grave abuses of human rights. Our vision is for every person to enjoy all the rights enshrined in the Universal Declaration of Human Rights and other international human rights standards. We are independent of any government, political ideology, economic interest or religion and are funded mainly by our membership and public