Women's Leadership

Women of Iran, similar to those across many parts of the region, benefit from a long history of feminist activism. Refusing to remain silent to discriminatory laws, practices, and behaviors, women have been struggling for equality, freedom, and justice through grassroots mobilization against conservative religious rule. 

The latest spark of feminist resistance on a mass level occurred in September 2022 over the killing of Kurdish-Iranian Mahsa Jina Amini from injuries she sustained while in police custody for allegedly violating Iran’s conservative hijab laws. Under the banner of, “woman, life, freedom,” women led vast street protests for months in demand for basic rights and liberties, risking their lives and freedoms in the face of a violent state crackdown. Building on decades of women’s rights organizing, women across Iran rose to express their frustrations from systemic gender discrimination codified in Iran’s laws, as well as their intentional marginalization from politics. 

In this latest wave of protests, large sections of the population, regardless of gender, region, ethnicity, age, and religious identity, also joined in—recognizing that women’s demands for equality and freedom form the foundations of broader demands for democracy, human rights, and justice.  

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Large-scale protests that erupted in 2022 across Iran, centering on women’s rights, captured the world’s attention.

Iranians peacefully protested in the streets of places ranging from Tehran to small towns across the country, chanting, “Woman, life, freedom.” The protests reflected many Iranians’ growing frustration with the political regime in power since 1979 – and its ongoing violation of citizens’ basic rights, especially those of women and other historically marginalized groups.

While the latest wave of street protests dwindled by the first few months of 2023, nonviolent protests for freedom, democracy and equality have a long history in Iran and continue today.

The Nobel Peace Prize committee granted its 2023 prize to Narges Mohammadi, a prominent and currently imprisoned women’s rights advocate in Iran. This recognized popular resistance to Iran’s authoritarian regime.

As a scholar of women’s rights in Muslim cultures, I have documented women’s political activism in Iran and other Middle Eastern countries. My research shows that even when women are not demonstrating en masse in the streets, they consistently fight against gender discrimination, often at their own peril.

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Newswise — Washington, D.C. - October 6, 2025 − As the non-partisan Women & Politics Institute at American University marks its 25th anniversary, a new nationwide survey underscores both the progress women have made in politics and the barriers that remain. The poll, She Leads: Progress and Persistent Barriers for Women in Politics, finds that while voters strongly support electing more women and trust them on key issues, lingering biases and double standards continue to shape the path to the presidency.

The poll of 801 registered voters, conducted September 3–6, 2025, by Breakthrough Campaigns in conjunction with WPI’s Gender on the Ballot project, highlights a paradox in public opinion: progress in attitudes toward women leaders coupled with persistent resistance to a woman in the Oval Office.

“These findings capture both the momentum and the headwinds for women in politics,” said Betsy Fischer Martin, Executive Director of the Women & Politics Institute. “As we mark WPI’s 25th anniversary, the results remind us why our mission matters. Voters clearly value the perspective women bring and want to see more women in office. But when it comes to the presidency, stereotypes and double standards still cast a long shadow. That tension will define the next chapter in women’s political leadership.”

Full article here.

In times of great political turmoil, it can be instructive and reassuring to read about people who have been in similar situations, and have persevered in fighting for something better. While writing my new book about the contributions Black women have made in the global struggle for human rights, I was humbled to see, over and over, how many of these women did not come from rich families, or hold positions of great power, or even have all that much education. But they did the hard and dangerous work required, day in and day out, because they believed in equal rights for everyone, around the world.

Closer to home, I’m recommending here five books that everyone should read about Black women in the United States who have persevered against great and terrible odds, to try to make the world better for the next generation. Their stories are just the inspiration we need today.

Full article here.

In her rightfully celebrated 1969 article, “The Political Economy of Women’s Liberation,” Margaret Benston articulated several of the enduring themes and theoretical insights of feminist theories, especially those developed by socialist and Marxist feminists. For example, she located the material basis of women’s secondary status in their responsibility for the production of use values for home consumption and their ensuing economic dependence upon male breadwinners; the effects of domestic responsibilities on women’s opportunities; and the material conditions for women’s liberation, that is, equal access to employment and an end to the privatized nature of housework and child rearing.2

As a graduate student in the late 1960s, I struggled to make sense of the notion that women were oppressed as women and that men or patriarchy were the source of their oppression—an idea that, at the time, seemed strange to me.3 In contrast, Benston’s perspective that the causes of the secondary status of women were structural, rooted in the capitalist economy, and resulted in women’s responsibility for child care and the production of use values for family consumption, made sense to me. It showed how the functioning of the capitalist economy, given that the organization of social and biological reproduction remained still in a “premarket stage,” placed working-class men and women in different structural positions. This, I inferred, gave some men power over women. Working-class men had to earn wages to survive economically, whereas working-class women, whether married or unmarried, could theoretically either work for wages or work at home, unpaid and dependent on the wages of the male head of the household.4 Abstractly, under capitalism, being an unpaid domestic worker is for working-class women a functional alternative to earning wages.5 In retrospect, having read her article again, I can say that my account of the oppression of women and conceptualization of what, in the early 1970s, I called the mode of reproduction, owes much to Benston’s views about the “structural definition of women” and the household as a place of production and reproduction.6

Full article here.