September 14, 2026; On the eve of the fourth anniversary of the "Woman, Life, Freedom" (Jin, Jiyan, Azadi) movement, the Teachers' Union of Kurdistan issued a statement describing the movement as far more than a reactive protest to the death of Zhina Amini, reflecting deep-seated demands within Iranian society for freedom, equality, human dignity, and the right to self-determination. Emphasizing the key role played by women, teenagers, and youth, as well as the emergence of solidarity across diverse social groups and regions, the union framed "Woman, Life, Freedom" as a vision for a future rooted in equal rights for all citizens.

Referring to widespread repression, the deaths of protesters, mass arrests, and post-movement pressures, the statement emphasized that suppressing social demands fails to solve problems and instead inflicts higher human and social costs. The Teachers' Union of Kurdistan identified the path forward through civic organization, inclusive dialogue, acceptance of diversity, and equal participation of all citizens, reiterating the necessity to preserve the movement's achievements, defend the dignity of victims, and translate freedom-seeking demands into a clear agenda for the future.

The verbatim text of the statement by the Teachers' Union of Kurdistan is as follows:

Statement of the Teachers' Union of Kurdistan on the Fourth Anniversary of the Martyrdom of Zhina Amini

Although the taking of Zhina (Mahsa) Amini’s life—a young woman from Saqqez—over attire that today appears completely routine and conventional was so shocking and painful that its memory continues to grieve millions, the Zhina Movement was not merely a reactive protest to this single event. Rather, it expressed deep dissatisfaction that had accumulated over decades across various strata of Iran's diverse society; Zhina Amini's martyrdom at the Guidance Patrol detention center served as the spark that brought broad segments of society into the public sphere. The nature and scope of the protests, alongside the demands articulated, demonstrated that the movement could no longer be explained within the framework of temporary protests or restricted to a specific region or province.

The distinction between the Zhina Movement and many preceding movements lay in the fact that it was no longer oriented solely toward the center or reforming the structure of power; instead, it represented demands that had been marginalized or erased from the public sphere over the past century as a result of a security-oriented outlook and centralized discourses. This movement vividly displayed the existing diversity within Iranian society, calling for a fundamental reconsideration of the definition of Iran and a redefinition of political and social relations based on equal rights for all citizens and diverse social groups.

Hence, the slogan #Woman #Life #Freedom (#Jin #Jiyan #Azadi) gained widespread resonance beyond a mere protest slogan, serving as a condensed expression of the movement's collective demands. Although "women" constitute half of society, inequality in access to power, capital, and social opportunities has positioned them in a subordinate, minority-like status, thereby making them a symbol of resistance against gender-based discrimination and domination. "Life" expressed the demand for dignity, welfare, security, comfort, and the right to choice, while "Freedom" signified the desire for individual and collective liberation from oppression, exclusion, and repression. The intersection of these three concepts presented a fresh vision of the aspirations of a large segment of Iranian society—a vision in which individual freedom, social equality, human dignity, and the right to self-determination are inseparable.

One of the most significant features of the Zhina Movement was the unprecedented role of women in its formation and continuation. Women were not merely one among many protesting groups, but became the driving force behind protests in numerous locations. Resistance to the mandatory hijab and other forms of control over women's bodies and lives evolved into a broader form of civil resistance. This transformation demonstrated that the women's issue in Iran is not merely a legal or cultural matter, but is deeply intertwined with power structures, law, the economy, the family, and social relations. From this perspective, the struggle for women's rights is an indispensable component of the broader struggle for democracy, equality, and freedom in Iran.

The widespread participation of teenagers and youth (referred to in the political and media jargon of that period as "Gen Z"), along with the nature of the demands they raised, constituted another defining characteristic of the Zhina Movement. This generation, having shaped a significant portion of its life and communication through the internet, social networks, and connection to the global community, demands a different lifestyle, social relations, and future. Many had already resisted traditional and patriarchal structures within their personal and family lives prior to entering the arena of social protest; the Zhina Movement provided an opportunity for this rift and protest to manifest at the societal level. Consequently, despite severe repression, the gap between the new generation and the political structure has not narrowed, but has instead become more pronounced in various spheres. The Zhina Movement demonstrated that women, teenagers, and youth can and intend to play a decisive role in defining the country's political and social agenda, shifting the boundaries of what was previously deemed "difficult" or "impossible."

Another vital aspect of the Zhina Movement was its capacity to generate solidarity among different social groups and regions across Iran. Although the slogan "Jin, Jiyan, Azadi" emerged from Kurdistan with the martyrdom of Zhina Amini, it rapidly became a unifying slogan nationwide, as people everywhere saw their own aspirations reflected in it. Later, it even became a rallying cry for protesters internationally against state policies.

Thus, an event that directly befell a Kurdish family in the capital became a national and comprehensive issue due to its multifaceted connections and shared realities with other regions and peoples across this geography, uniting diverse social groups side by side.

This experience showed that defending women's rights, national rights, civil liberties, and social justice can find meaning not in opposition to one another, but within a shared democratic project, leading to a new form of solidarity founded on the recognition of differences and respect for equal rights for all segments of society.

Naturally, no achievement should or can diminish or erase the severe suffering and painful memories of that period. The loss of thousands of lives protesting against injustice, high living costs, and unemployment; the arrests, security fabrications, and pressures exerted on protesters; and the restriction of public and media space deeply wounded the psyche of society and exposed the chasm between citizens' legitimate demands and official mechanisms of accountability.

The key lesson of the Zhina Movement is that building the future and achieving sustainable transformation requires civic organization, inclusive dialogue, and the acceptance of diversity and pluralism. The future of this country cannot be built on the exclusion and suppression of one group for the benefit of another; rather, it must rest on the participation of all citizens and the guarantee of their equal rights. The slogan "Woman, Life, Freedom" represents a horizon for the future—a horizon in which freedom, equality, and human dignity become universal rights. Our duty today is to preserve the achievements of this movement, defend the truth and dignity of the victims, strengthen social solidarity, and transform freedom-seeking demands into a clear and hopeful program for the future.

#Teachers_Union_of_Kurdistan, while honoring the memory of the martyrs of the Zhina Movement and expressing solidarity with all victims, maintains that suppressing social demands has never resolved issues and never will; rather, it complicates problems and escalates human and material costs. Had the rightful demands and protests of citizens been met rationally and humanely during the Zhina Movement, we might not have witnessed the bloody protests of 2025 and the two recent destructive wars that have engulfed the country in such immense loss of life, rage, despair, inflation, damage, and ruin.

#Teachers_Union_of_Kurdistan (Saqqez and Ziviyeh, Marivan and Sarvabad, Sanandaj)

September 2026