Mojahedin Khalq, Woman and Freedom

Of the wonders is that in MKO, considering itself the prototype of a utopia and the perspective of a favored society, women are exploited as maidservants who have to feel proud of the endowed virtue. More surprisingly, of the main slogans of the organization is freedom of women from historical injustice and oppressions they have long been suffering through a variety of phases in the framework of a strategic and ideological struggle. This is possible only in an ideological organization like MKO and under the leadership of a person like Masoud Rajavi.

In Maryam Rajavi’s delivered message for the woman’s day (March, 8), an old habit to voice her cliché slogans of defending women rights and freedom, she repeats the old words while according to all separated female members of MKO, women are suffering from the worst sexual, mental, and physical abuses and oppressions inside MKO. Perhaps, before the split of those like Batool Soltani, a member of the Leadership Council of Mojahedin, no one could even imagine the wide aspects of the medieval inequalities and oppressions imposed on female members inside the organization. What is referred to in the statements made by these women is that the organization practices a kind of modern and systematic slavery system.

What is mainly focused by separated female members of MKO is the paradox between the outside slogans of the organization on women and the ideological reality that threatens women inside organization with victimization, exploitation, and slavery much worse than the medieval exploitative and abusive relations. While in the old times they prepared a breeding ground for women’s sexual and physical exploitation of the most unenlightened variety, in MKO relations, they are misused in many more modern and novel forms of mental and psychological mistreatment. The fact is that the concept of freedom is defined by the organization in a way that fails to differentiate between men and women. According to Rajavi, freedom for a Mojahed, male or female, is not materialized unless s/he undergoes an all-out obedience, submission, and slavery toward the leadership.

This viewpoint is to be investigated from two angles. First, the ideological aspects of this idea turn a free individual to an ideological and aggressive lever in the hands of the ideological leader and secondly, it may make a member as the slave of another one like Rajavi. The first state remind us of those like Neda Hassani who set herself on fire and the instances of the latter are the female members of the Leadership Council. These two seemingly different strata are in fact the upshot of the same ideology which has its roots in full obedience and indetermination toward leadership. How MKO as an amalgam of the most oppressive reactionary systems and the most complicated and modern slavery systems based on brainwashing can claim to be the pioneer of defending women rights is not clarified. The fact is that Rajavi makes use of the apparent instances of inequality and oppression of women in modern as well as underdeveloped countries and makes eye-catching slogans toinitiate a propaganda blitz to attract the attention of outsiders who consider him as a defender of women.

Unfortunately, the westerners usually resort to what is stated overtly rather than what is done covertly by Mojahedin. Perhaps, they can never imagine that behind the laughing and friendly visage of Maryam Rajavi as well as her popular slogans on the women rights, there is a monster who looks at human, and women in particular, as crones for misleading others. They may never believe that Rajavi regards woman as an obsession that is to be controlled by reminding her of her historical past. The ideological leadership of Mojehedin considers women as worthless beings to be exposed to suffering and hard training to the point that their sex cannot be identified; it is only their appearance that differentiates them from their male comrades, inside they are rough people losing natural, womanish delicacies altogether. Unlike the western campaigners, Masoud Rajavi is not after defending women’s rights; He is to eliminate the freedom leftover for women and replace it with an ideological model fully obedient to his self-fabricated ideology. Surprisingly enough, Rajavi believes that the rights given to women so far are in fact barriers that distance them from their ideological potentials that turns them into ordinary beings. Her ideal woman has to submit to Rajavi ignoring all her social achievements in recent centuries.

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