Warisha Moradi, a political prisoner sentenced to death, has sent a letter from Qarchak Prison. The letter, published on the Instagram page “Freedom for Warisha Moradi Campaign,” highlights the Iran-Israel tension, the role of nation-states in imprisoning peoples, and the urgent need for a new foundational politics.
In her letter, Moradi reflects on the recently de-escalated twelve-day war between Iran and Israel, analyzing its visible short-term consequences. She notes that although the war may appear to be over, the region is in fact entering a period of deep conflict and reconstruction, what she describes as a clash between two ideological projects shaping the future of the Middle East.
Moradi criticizes mainstream media for framing the Iran-Israel conflict solely in terms of geopolitical borders, nuclear programs, and regional influence. According to her, the core of the conflict lies in the confrontation between two opposing ideological visions for the Middle East.
Warisha Moradi wrote in her letter: “Israel is not merely a nation-state. It is a geopolitical project redesigned after the Second World War. The aim of this project was to establish a permanent imperialist base in the heart of the Middle East, supported especially by the United States and Britain, in the service of Western capitalism. As noted in various sociological analyses, the founding of the Israeli state was not a response to the suffering of Jewish people, but rather the exploitation of that suffering to justify the creation of a state. This structure, in which capital, militarism, and religion are deeply intertwined, has become a tool to suppress libertarian popular movements in the region.
It is not a new project, but one built on ethnic cleansing, occupation, and expanding control. That is why the issue of Israel is not limited to Palestine. It is a global crisis born of the modern nation-state mentality.”
Warisha Moradi also noted that the Islamic Republic of Iran defines itself as part of the “axis of resistance,” yet pursues a different project, one that ultimately does not contradict a power-centered logic. She stated: “The Iranian regime, which claims to stand against imperialism, is built on systematic oppression, hostility, and the suppression of peoples, languages, beliefs, and ways of life. Since the 1980s, the Islamic Republic of Iran’s execution machinery has killed thousands. Political dissidents, street protesters, labor rights advocates, women, and religious and ethnic minorities, including Kurds, Baloch, Arabs, Baha’is, Alevis, and Sunnis, have all been victims of this system. These people have been deprived not only of their civil rights but also of their political and cultural right to exist.”
Warisha Moradi stated that Iran uses the discourse of “resistance” to impose ideological domination: “This domination serves both to preserve the nation-state and to turn society into an instrument of its own legitimacy, distancing it from politics, especially in the face of the Rojava Revolution. From a sociological perspective, deeper than the shifting alliances of states, both Israel and the Islamic Republic of Iran are part of a larger crisis. It is a political and social crisis born from power structures rooted in the nation-state model, where the institutionalization of discrimination is used to suppress the will of the people.”
Abdullah Öcalan has repeatedly emphasized in his sociological analyses that the project of a “democratic nation” offers a true alternative to the capitalist global system and regional authoritarianism. This nation is not defined by geographic borders, a single language, or an official religion, but by voluntary unity, the acceptance of differences, and direct political participation. According to this analysis, the path to liberation in the Middle East does not lie in armies, foreign interventions, or powerful states. The only path is to return to the fundamental power of the people, a power that has been suppressed by states, yet still exists in banned languages, street protests, solidarity networks, resistance art, and the remembrance of forgotten struggles.
The people of Iran, in all their diversity, must no longer place their hopes in top-down salvation but instead begin to imagine a politics to be rebuilt from below. Against a regime that rules through death and poverty, and a global system upheld by weapons and capital, the only solution lies in building a third way: a democratic nation, self-governance, a society based on coexistence, and a politics rooted in community. This path is not easy, but it is possible. And most importantly, it is the only path that can unite human dignity with true freedom.
Source: ANF News
