Three Iranian-American women activists recently shared their deeply personal perspectives on Iran’s political future during an international online discussion that reached audiences across 15 countries.
The webinar, organized by Women Champions for Change, brought together human rights advocate Nazanin Afshin-Jam Mackay, author Roya Hakakian, and media producer Shirin Taber to discuss ongoing resistance movements in Iran and the prospects for democratic change.
Israeli moderator Stav Bar-Shany, speaking from Japan, explained her motivation for organizing the event. She expressed frustration with traditional coverage dominated by “numbers of bombs, military analysis, statements of the heads of our states, which, let’s be honest, are all men.” Instead, she sought perspectives “based on the lived experience of women that I trust and that I know.”
Bar-Shany described how her own understanding of Iran had evolved through these connections. Previously, she said, Iran brought to mind “nuclear, threat, oppression, regime.” Now, other concepts had emerged: “struggle, belief, roots, homesick, and deep desire for change.”
The moderator also shared a written statement from Christina, a WCC member from East Jerusalem, who envisioned a future where people could “visit Iran freely,” “break bread with local Iranians,” and when Iranians might reciprocate “to experience this land, its people, and its history in the same spirit.”
Nazanin Afshin-Jam Mackay traced her activism to efforts saving a teenage girl facing execution after defending herself against attempted rape. “With much international pressure, we managed to save her life,” she recalled, which led to founding Stop Child Executions to help “160 other children on death row at that time.” However, she eventually concluded that individual rescue efforts weren’t sufficient. “I’ve moved away from trying to put Band-Aids on these problems per se,” focusing instead on “the root of the problem, which is a complete change of regime.”
Mackay outlined Iran’s resistance history from mandatory hijab laws in 1979 through student demonstrations in 1999, the Green Movement in 2009, “Bloody November” protests in 2019, the “Women Life Freedom” uprising in 2022, and recent protests in late 2025 and early 2026.
Writer Roya Hakakian explained her role in challenging false optimism about Iran’s capacity for internal reform. She recalled widespread hope when Mohammad Khatami rose to power in 1997, which she rejected. “I thought, this is ridiculous,” she said, because Iran’s post-revolutionary structure “was built up in such a way that it would not allow for such flexibilities, for changes like that.”
Hakakian emphasized Iran’s lengthy civil rights tradition spanning “the past 150 years.” She noted that January 2026 protests were distinctive because they united different resistance groups: “the youth, by women,” and demonstrations from “the lower classes, the less well-off people in Iran.”
Regarding recent military conflicts, Hakakian worried about shifting international attitudes. “The tone shifted within the international community from a tone of changing the regime to a tone of the regime is unchangeable,” she observed, warning this could lead Iranians to view their government as “invincible.”
Shirin Taber brought a multicultural perspective, describing her upbringing “in a home with an Iranian Muslim father and an American Christian woman.” Her childhood experiences traveling to pre-revolutionary Iran sparked fundamental questions: “How do we live together? How do we function in a home?”
When Taber asked her father about Iranian women’s future freedom to “choose their education, choose their career, who they want to marry, travel,” his pessimistic response was: “That won’t happen unless there’s war, unless there’s bloodshed.” She refused this fatalism: “I remember thinking, no, I think it can happen in our lifetime.”
The October 7 attacks prompted Taber’s latest initiative. Remembering her Irish Catholic grandfather who fought in World War II “because of the genocide of Jews,” she asked herself whether she would have “stood up for Jews” during that era. “This is my moment to do it,” she decided, launching the Abraham Women’s Alliance as “a very intentional initiative to counter antisemitism and to invite Jewish women into our network.”
Discussing recent Iranian protests, Afshin-Jam Mackay described January’s uprising as “unprecedented, like none other.” She reported that on January 8 and 9, “over 30,000 innocent Iranian peaceful protesters were slaughtered on the streets by machine gun, in a complete internet blackout by the regime,” with parents “rooting through piles and piles of body bags.”
Taber noted unexpected calls for foreign intervention from her Iranian contacts. “They’re actually calling the name Trump. They’re calling out the name Bibi,” she said, explaining some welcomed bombing because “they would rather have bombs fall than to live as they have lived.” However, both activists noted sentiment shifted when discussions moved from weakening the regime to damaging infrastructure. “The messaging is not clear,” Taber stated.
Education emerged as a crucial future strategy. Taber advocated for alternative learning through “TV broadcasting and radio and online platforms using WhatsApp,” teaching “the benefits of pluralism,” “religious freedom,” and women’s rights to reach “the tipping point where people really believe in this vision of pluralism and democracy.”
Hakakian stressed the regime’s early focus on educational control, noting efforts “to overhaul the education system” from universities to textbooks after 1979. She argued similar commitment would be needed “to rewrite those books” and free future generations from “the sort of permanent state of hostility that it promotes and perpetuates.”
In closing remarks, Afshin-Jam Mackay emphasized that “Change is rarely linear.” She described activism as requiring marathon-like endurance with “resources, both human and financial,” plus “a structure and a roadmap and patience.” Most importantly, she urged: “never give up on your values and principles for expediency.”
Taber concluded by connecting religious freedom to broader human rights. “The greatest democracies support pluralism,” she argued. “We’re all better when we’re all free to live what we believe.”
The discussion highlighted how personal experiences of revolution, exile, and activism shaped these women’s understanding of Iran’s future, offering perspectives rooted in lived experience rather than distant analysis.
