Resistance and civil disobedience are nonviolent techniques of expressing dissent about a government’s unjust policies. This struggle’s weapon is psychological, economic, social, and cultural means, which are the most effective and lowest-cost civil methods for removing and bringing dictators to heel.

Since the commencement of the cultural revolution, the religious administration led by Velayat Faqih has been eroding the structure of society as well as citizens’ personal dignity through aggressive policies.

On the one hand, there are economic pressures, government censorship and control, antagonism to modernity, and an increase in violence against women of all kinds, ranging from compulsory hijab, humiliation, and insults in the street to judicial proceedings. The spread of poverty and child labor, promoting addiction, preventing entertainment and suppression of young people’s emotions, attacks on the privacy of families under various titles such as fighting against pranks and games, fighting against cultural invasion and censorship of social networks, and, on the other hand, widespread and street executions, miserable prison conditions, and mental and physical tortures have all greatly increased individual and social violence.

Hamava believes that in order to achieve a nonviolent transition from the legal guardianship system to a new constitution based on human rights and values, Iranian society must build national solidarity around universal values, with the help of intellectuals, political and civil activists regardless of political and ideological beliefs, gender, race, or descent.

This would be the result of cooperation between citizens based on the philosophy of national reconciliation to achieve a civil society free from violence. As we witnessed in India led by Mahatma Gandhi, Poland’s solidarity movement led by Lech Walesa, South Africa’s anti-apartheid movement led by Mandela, Serbia’s Otper movement, Ukraine’s Orange Revolution, Czechoslovakia’s Velvet Revolution led by Vaclav Havel, and Chile.

When it comes to Iran’s national history, from ancient culture and literature to Iranian mysticism, nonviolence is evident in our literature and poems.After decades of absolute Islamic rule in Iran, civil resistance by teachers, artists, athletes, workers, dervishes, dissidents, environmental and animal rights activists, and others, including protests and boycotts of the Islamic Republic’s elections, reflects the Iranian people’s will and aligns with the national solidarity movement.

“Women, Life, Freedom,”  revelution, and the non-violence resistance of women are known as symbols of social wisdom in the world.This is the most profound citizenship experience of nonviolent resistance based on universal ideals, independent of any political or intellectual philosophy or person-centeredness. In such an environment, society is moving toward the abolition of stoning, the abolition of executions, the complete prohibition of torture and rape in prisons, the unconditional release of any political prisoner, the establishment of legal mechanisms based on justice and equality, and, finally, a nonviolent transition to democracy based on the separation of religion from government and human rights.