The clearly perceived difference between members of the Mujahedin-e Khalq (MEK) in their headquarters in Albania and their alleged supporters in the streets of western cities, is originated from varying contexts of public presentation and individual autonomy.
In the MEK’s camp called Ashraf 3, located near the village Manez, Albania, female members are coerced to wear uniforms and hijab, and male members are supposed to wear uniforms, long-sleeved shirts and pants. This disciplined appearance, reflects the MEK’s structured environment and its severe emphasis on collective identity. Moreover, in his recent message, the group’s disappeared leader, Massoud Rajavi evidently declared that Mujahed women (female members of the MEK) do not remove their hijab because he does not want to make the Iranian leaders happy!
Conversely, supporters of the MEK participating the group’s demonstrations in Western cities like Brussels or New York are typically individuals who may or may not be full-time MEK members.
Also, a large part of them are sympathizers who are kept related to the group by a family member who is an official member at Ashraf 3.
The appearance of public protesters is more likely to reflect personal choices, local cultural norms, and the diverse demographics of rented crowds, who are bussed from all over Europe or the United States to show up as Iranian diaspora. The Afro-Americans in the MEK’s recent rally outside the 80th session of the UN’s General Assembly (UNGA) on September 23, 2025 in New York City, are examples of rented protesters.
The so-called supporters of the MEK who wave the flags of the group’s logo and wear the yellow vests with the printed portraits of Massoud and Maryam Rajavi on them, are mobilized by the group’s front groups like OIAC (Organization of Iranian American Communities). The MEK leaders aim to present a mainstream and relatable image to Western audiences, which involves adopting contemporary Western attire rather that a cult-like uniform look associated with the MEK’s internal structure.
As a matter of fact, The MEK’s internal structure does not engage in free choice of clothing and appearance. MEK male members are not even free to choose diverse styling options for their mustache and beard. Only mustache is allowed for them.
This distinction between the appearance of MEK protesters and Ashraf residents highlights the strategic efforts of the MEK and its affiliates to project different images depending on the audience and setting.
Images of Ashraf 3 fosters a sense of internal burden while public demonstrations abroad prioritize to show off as a democratic movement that opposes both theocracy and monarchy. This is clear hypocrisy.
Mazda Parsi