In this episode, Rustin speaks with Leyli Gafarova, an independent filmmaker and the co-creator of Salaam Cinema, a community-driven independent cinema space showcasing non-commercial, locally-made, and historical films in Baku, Azerbaijan’s capital. Named after Mohsen Makhmalbaf’s [1995 movie of the same name](https://en.wikipedia.org/wiki/Hello_Cinema) , Baku’s Salaam Cinema is a venue for the performing arts and offers a wide program of exhibitions and educational workshops. Following their opening in January 2019, Salaam Cinema moved into their current venue, a [historic Molokan prayer house](https://www.google.com/maps/place/Salaam+Cinema/@40.3801135,49.8436259,17z/data=!3m1!4b1!4m5!3m4!1s0x40307dd716cb339d:0x212e232413554cac!8m2!3d40.3801135!4d49.8458146?shorturl=1) in the heart of Baku. [Molokan](https://en.wikipedia.org/wiki/Molokan) is a term describing Eastern Christian groups that developed in Slavic lands but rejected central Orthodox rites. In the 1830s, the Russian Empire forcibly transferred many Molokans to the periphery of the empire, and a group was settled in Azerbaijan. In 1913, an architect of Molokan origin [built the prayer house](https://www.facebook.com/atelierpille/posts/845848332443258?__tn__=K-R) with the aim of gathering the dispersed Molokan populations across Azerbaijan. Following the Bolshevik Revolution, the prayer house was converted into a radio broadcasting building in 1926. The home of the radio show, Danışır Bakı (Baku is on air), the building became a bastion of the Azerbaijani language and an everyday fixture of Baku cultural life. After the dissolution of the Soviet Union in 1991, the building was privatized and then rented out as office space, but it had fallen into disrepair. Salaam Cinema, with the help of the community, refurbished the building and once again transformed it into a cultural landmark. However, as of March 2019, the landlords have moved forward with plans to demolish the historic building, fitting with the general trend of gentrification and property speculation that has driven [Baku’s rapid urban development](https://ajammc.com/2016/10/10/mehelle-recording-life-endangered-neighborhoods/) since the early 2010s. Salaam Cinema, ...
In this episode, Lindsey is joined by Dr. Michael Christopher Low, Assistant Professor of History at Iowa State University, to talk about his new book, Imperial Mecca: Ottoman Arabia and the Indian Ocean Hajj (Columbia University Press, 2020). Dr. Low discusses the challenges the Ottomans faced in administering the province of Hijaz and the hajj in the rapidly transforming 19th century. He explains how steamships boosted the number of visitors to the Hijaz, carrying pilgrims, passports, contagious diseases, and even the specter of legal imperialism and colonial intervention. As those who traveled to the Hijaz by steamship were primarily from British India, administering the hajj opened up a new space of Ottoman and British Imperial competition in the Indian Ocean and Red Sea. Low casts Arabia as a semiautonomous frontier that the Ottomans struggled to modernize and defend against the encroachment of non-Muslim colonial powers. Conversely, from the 1850s through World War I, British India feared the hajj as a vector of anticolonial subversion. Together, these gave way to an increasingly sophisticated administrative, legal, and medical protectorate over the steamship hajj, threatening to eclipse the Ottoman state’s prized legitimizing claim as protector of Islam's most holy places. ...
In this episode, Rustin interviews Dr. Aria Fani, Professor of Persian and Iranian Studies at the University of Washington, about his upcoming book project, **Making Persian Literature: Iran and Afghanistan in the Age of Romantic Nationalism**. Dr. Fani’s research explores how literature was utilized in the nation-building process in both Iran and Afghanistan during the turn of the twentieth century. His work pushes back against the narrative that the Persian language was in decline as a lingua franca across large swaths of Central and South Asia in the nineteenth century. While Persian did in fact have to compete with Russian, English, and other languages, it did remain a prominent language of transregional cultural production, and intellectuals worked to reform the language to fit within new nationalist concepts of literary discourse. In Iran and Afghanistan, nation-state nationalism did not automatically lead to the collapse of all ties across borders, but rather opened up a new site of exchange. He instead shows how Iranian and Afghan intelligentsia traveled back and forth and were in conversation about what came to be the canons for their respective national literatures. For this reason, Fani suggests that Iranians and Afghans were in fact co-conspirators of a shared literary projects. ...
