Tag Archives: artists at risk

How Protest Musicians Became Icons And Targets In Iran’s Women, Life, Freedom Movement

Photo licensed under the Creative Commons Attribution 2.0 Generic license. The original was taken by Taymaz Valley and can be found here.

This article was written by Mohammad Zarghami and Kian Sharifi and originally published on rfel.org on 16 September 2025. Copyright (c)2025 RFE/RL, Inc. Used with the permission of Radio Free Europe/Radio Liberty.

In the tense and transformative days after Mahsa Amini’s death in police custody in September 2022 for allegedly wearing a head scarf improperly, a new anthem surged from Iran’s streets: “Women, Life, Freedom.”

First heard at Amini’s burial in her hometown of Saqqez, the slogan swept the country, quickly morphing into a manifesto and protest chant so powerful that within days, it was set to music — amplifying collective grief and resistance with a rhythm that echoed across cities and continents.

Against this backdrop, musicians like Toomaj Salehi, Shervin Hajipour, and Saman Yasin emerged as some of the movement’s most influential voices. Their work didn’t just accompany the protests, it helped propel them to levels that scared authorities.

See also: Iran’s Supreme Court Overturns Rapper’s Death Sentence

Yasin is a singer who gained renown as political activist following the Islamic republic’s actions against him — highlighting how repression can breed icons.

Another example is Saba Zamani’s stark protest song Fed Up With Your Religion, which soared in popularity for its raw simplicity and radical edge.

A Rapidly Radicalizing Repertoire

But anthems of freedom come at a price.

Authorities responded with a sweeping crackdown, targeting musicians whose songs had become the soundtrack of dissent. As Tehran-based arts and culture reporter Mazdak Ali-Montazeri told RFE/RL’s Radio Farda, “If these songs weren’t influential, their singers wouldn’t be in prison.”

From arrests to censorship, the authorities’ repression continued, and it extended not just to male musicians but also to women whose voices led the charge.

See also: Iranian Women Still Targets Of ‘Brutal Repression’ Since Amini Death

Haman Vafri, a pop-classical musician who released a sociology-themed album shortly before the protests, spoke to Radio Farda about the new risks artists face.

“Political repression takes a toll on artists,” Vafri said. “Pressure from security services or the threat of being arrested makes them question: Is the cost of art too high? Do I step back, or do I accept the risk and tell society what’s happened? That push-and-pull means sometimes a song can create a movement, or just stall.”

See also: How Mahsa Amini’s Death Became A Rallying Call For Thousands Of Iranians

The crackdown only heightened the role of music as a form of activism.

Vafri notes a dramatic shift in musical style. “Music moved toward harsher and more energetic genres like rock and rap. A whole generation emerged that listened to rap and suddenly started producing their own songs distributed widely online. The existence of social media itself is a central issue.”

The digital landscape has made protest music harder to stamp out as tracks shared online reach millions and complicate the Iranian government’s efforts at censorship.

“It relates to that online space,” said Nahid Siamdoust, an assistant professor of Media and Middle Eastern Studies at the University of Texas at Austin who wrote a book on the politics of music in Iran.

“Most young Iranians are on social media every day, forming a completely nongovernmental social space,” Siamdoust told Radio Farda. “Discourses outside the official boundaries of the Islamic republic have become normalized in these songs.”

Anthems Past And Present

The protest musicians of 2022 built on a legacy stretching back to the Green Movement in 2009, when the remix of the 1979 revolutionary song Defenders Of The Sun Of The Forest became a movement marker.

With the rise of digital connectivity, uprisings became more frequent and widespread, and both slogans and sounds became more radicalized — a direct response to dashed hopes for reform and the rise of hard-liners in power.

As Vafri reflects, earlier protest music was “softer, more melodic, often drawing from folk traditions. There were feelings like hope, unity, and resistance at their core, and the music transferred those messages well.”

Today, however, “the structure of protest songs has changed” under the pressure of an increasingly violent state response, she said.

The ‘Decentralization’ Of Protest Anthems

No song captured the decentralized energy of the Women, Life, Freedom movement quite like Hajipour’s viral hit For, the lyrics of which were woven from dozens of protest comments posted online.

See also: Iran’s Protest Anthem Played At White House Norouz Celebration

One of the lines used in the song was from Reza Shoohani, a cryptocurrency entrepreneur. He described the song to Radio Farda as “beautifully decentralized — just as in today’s world of blockchain, the music, lyrics, and voice all emerge from the movement of the people. Shervin simply collected them together.”

Pop singer Mehdi Yarrahi paid a price for his song Roosarito — which means Your Head Scarf in English — criticizing the strict dress code for women that led to Amini’s detention and ultimate death.

Yarrahi became a household name in August 2023 after releasing the song.

Soon after, though, he was detained and in January 2024 was sentenced to two years and eight months in prison and 74 lashes over the song.

The prison sentence was later changed to house arrest with an ankle monitor due to his health problems, but the lashes were carried out in March this year.

Even as the Islamic republic’s crackdown continues, the music persists, inspiring new waves of resistance and hope. Iranian protest musicians remain targets, but their voices, amplified one anthem at a time, have proved they are also among the movement’s fiercest weapons.

Beats of Defiance

From the streets of Khartoum to exile abroad, Sudanese hip-hop artists have turned music into a powerful tool for protest, resilience, and the preservation of collective memory.

The streets of Khartoum in December 2018 were not just crowded—they were buzzing with life. Voices rang out in defiance, marking the end of three decades under Omar al-Bashir’s authoritarian grip. It was a revolution, but it was also a revelry of the spirit. A hidden energy, repressed too long, spilled onto the streets, transmuting protest into art. The sound of resistance in Sudan was not a single note but an orchestra of beats, rhymes, and chants—and the sound of Sudanese hip-hop. Hip-hop had simmered underground for years, but now, it erupted into a national chorus, becoming a vehicle for the expression of the hopes, grievances, and dreams of Sudan’s youth.

Ayman Mao was among the first to carry the torch. His track “Dam” (Blood) from 2016 had already gained traction; a gritty and furious indictment against the powers that exploited the people: “How much did they buy you for, so that you can turn it into blood?”

Mao’s words resonated with thousands, transforming his lyrics into rallying cries for those now gathered in protest. This was not just a song but a haunting reminder that their blood had been shed during their resistance against the Bashir regime. As his lyrics bounced from building to building, they fused with the chants of the crowd, a single voice shouting enough.

Mao’s impact was only the beginning. Flippter, a Sudanese rapper who had long explored themes of alienation and struggle, joined the front lines with his track “Hatred.” “Might get a bullet for these simple words,” he rapped, fully aware of the risks. In his track “Blue,” he describes a homeland that feels foreign, echoing the sense of displacement that Sudanese youth felt under a regime that cared little for their voices. With each verse, Flippter exposes not only his anger but also his refusal to be silenced, a poet who embraced the pen as a weapon. Sudan’s youth found something vital in Flippter’s words—an unflinching mirror reflecting both their frustration and their resolve.

Diaspora voices joined in, with artists like AKA Keyz, who, from afar, could still feel the pulse of the homeland. His track “No Options Left” became an anthem of its own, a bleak yet determined reflection of the state of Sudan. “No options left,” he repeats, voicing the despair and hopelessness that Sudanese youth felt as they watched their nation unravel.

These modern voices were joined by icons from the past, blending tradition with rebellion. A.G Nimeri’s “Sudan Without Keizan” echoed across the revolution, a song imagining a Sudan freed from the grip of corruption, racism, and religious manipulation. “Sudan without merchants of hell and heaven,” he sings, condemning those who used religion to justify violence and control. Nimeri’s music bridged generations, evoking a Sudan that existed before Bashir’s rule while dreaming of a future without it. His song, like so many others, became a soundtrack for revolution, articulating the shared yearning for a new Sudan.

The roots of Sudanese hip-hop stretch back further than the 2018 protests. In the 1990s, American rap tapes circulated as bootlegs, slipping past government censors and sparking the imaginations of young Sudanese. By the 2000s, artists like the group NasJota had fused hip-hop with traditional Sudanese sounds, blending Arabic and English lyrics to create something distinctly Sudanese. Their success was short-lived, however, as government censors quickly silenced their socially conscious lyrics. Artists like Mao were forced into exile, but the spirit of protest they had ignited continued underground, shaping a generation of young people who saw music as a form of rebellion. By 2018, Sudanese hip-hop had made such an impact that GQ produced a list of almost 20 rappers that it wanted its readers to know about, including Bas and Flippter.

In 2019, as the protests reached their peak, Sudanese hip-hop transformed from an underground movement to the heartbeat of the uprising. Mao’s “Dam” and Ali G’s “Taskut Bas” (Just Fall) blared from speakers in protest camps, the lyrics striking raw nerves as they condemned corruption, repression, and violence. But hip-hop was not just the backdrop; it was the movement itself, a thread weaving together thousands of voices in a shared demand for freedom.

Then, in 2023, hope turned to tragedy as violence erupted once again. The simmering tensions between the Sudanese Armed Forces and the Rapid Support Forces ignited into civil war, and the country was engulfed in chaos. Artists found themselves displaced, with some forced to flee. But even as studios lay abandoned and streets emptied, the music continued. Hip-hop artists in exile, in Egypt and across the diaspora, kept creating, their voices reaching back home and keeping the spirit of the revolution alive.

New platforms like Rap Shar3 (Streetrap) became vital spaces for Sudanese rappers in exile, where artists poured their anguish into verse. Hyper’s song, echoing Sayed Khalifa’s iconic chorus, reflects on those days of revolution with both nostalgia and bitterness. “Those were days, O country, days like the dream,” he sings, mourning what could have been, even as he curses those who have ruined those dreams.

And new voices emerged—Veto, Awab, Ghayaz—documenting in verse the personal toll of war. “My brother was shot dead but is not buried yet,” Veto raps, his words an indictment of those in power. It’s a painful, raw reminder that for many Sudanese, freedom remains distant, as if glimpsed only briefly before being snatched away again. These songs became not just records of protest but oral histories, documenting the suffering of a people in real-time.

Sudanese hip-hop has emerged not only as a form of rebellion but also as a repository of the nation’s collective memory. What began as borrowed beats from American rap tapes has evolved into a genre that is uniquely Sudanese, defined by the local language, the rhythms of traditional folk music, and the cadences of Sudanese Arabic. The genre has forged its own identity, producing a sound that resonates deeply with listeners across Africa.

Now, as Sudan stands at a crossroads, the role of hip-hop has never been more critical. These artists—both those at home and those in exile—continue to create, documenting their stories and struggles. In doing so, they ensure that even as the country spirals, the voices of Sudan’s youth will not be forgotten.

This article was written by Ibrahim Osman and re-published here from the Africa Is A Country website under a CC BY 4.0 Attribution 4.0 International license. Cover photo: Flippter and fans. Image © Flippter via Facebook (Fair Use).

The Oud music of a teenage Palestinian boy – and the people helping to preserve his art.

Ergo Phizmiz has been making music for about 35 years. He told me via email that he’s produced over 500 pieces of music, including pop music, electronic music, choral works, opera, and more. Phizmiz works out of the UK and for that simple reason, he is in no danger of his instruments being bombed to pieces, taken from him or it being illegal for him to practice his art. Unfortunately, this can not be said for many artists around the world, and Phizmiz is aware of this.

Ergo Phizmiz. Photo retrieved from the artist’s Facebook profile.

Phizmiz told me that he recognises his creative skills and how seemingly useless they can seem to modern society, but, at the very least he decided to not be silent about the atrocities happening in this world.

Phizmiz and his collaborators have raised awareness and funds for Palestinians before, starting with their campaign for 9-year-old punk star Ari Radne, then an album with Depresstival (Phizmiz’s main collaborator Lotti Bowater) called P4L35T1N3. Bowater then came across a 17-year-old musician and composer from Gaza called Samih Madhoun. Madhoun’s instruments were stolen by the Israeli army and today he is working with a borrowed instrument.

In collaboration with Madhoun, Phizmiz, and Lotti released an album of Madhoun’s songs, with all the proceeds going directly to the young Palestinian artist. Madhoun himself shares a message to the world on the album’s Bandcamp page:

“Hello, I am Samih Madhoun from the Gaza Strip, Palestine. I am an oud player, a composer, and a singer. I study music, and I have studied it in a musical institution; however, unfortunately, I couldn’t continue my studies because of the destruction and aggression happening in Gaza. I hope I can continue my studies on the oud, as it is an integral part of me.”

Phizmiz told me that in his opinion, music is one of the world’s biggest mysteries, especially the power it holds over the human mind and body and how good of a vessel it can be for getting a message across.

“I’ve been composing music now for 35 years (I started when I was ten) and I have produced something ludicrous like 500 albums or more, plus choral works, orchestral works, opera and so on. I am utterly obsessed and to some degree hounded by music and musical ideas. I consider music to be one of the universe’s biggest mysteries – we don’t understand it, we don’t know why it does what it does to our bodies, why it makes us emote and feel. So why should such a purely abstract medium be suited to activism?

The clue, I think, lies in the format of the pop song. I’m obsessed by this. There is some argument to suggest that the pop song might be the culmination and refinement of the oral tradition – there’s a straight line from Homer to the Sugababes. A pop song is a way of encoding information that can be instantly memorable. What better way to communicate an idea than through an earworm?

Music is also like a magical box where you unlock the key and passion pours out, it is the art form of feeling and emotion. Is there a more effective route to expressing rage in existence than a punk song? What rivals the schmaltzy romantic love song as a reflection of sensuality? The pop song is a simultaneously concise and complex way of sending and receiving information, and if this information is about how to maybe fix the broken society, then all the better for it.”