While Kamyar is traveling for work, Rustin is joined by guest co-host Yan Matusevich in Tbilisi, Georgia. Yan is a Vienna-based researcher and journalist focusing on issues of migration in the post-Soviet space. He is also the host of the [ZamZaman](https://cba.fro.at/series/zamzaman) podcast, which showcases music from Eastern Europe and Eurasia at large. Yan and Rustin talk to Mariana Irby, a PhD student at the University of Pennsylvania. Her research focuses on nationalism, gender, and post-socialism in Tajikistan and Tajik migrant communities in Russia. She is also the author of a recent Ajam article, ["Dressing the Nation: Tajikistan’s Hijab Ban and the Politics of Fashion in Post-Soviet Central Asia" ](https://ajammc.com/2018/09/30/national-islamic-fashion-tajikistan/). In this episode, Mariana delves deeper into the interplay between gender, articulations of nationhood, and the Tajik labor economy. Yan closes out the episode with a track from the ZamZaman archive: ["Dilro Bubin," Makhfirat Hamroqulova & Gulshan (Tajikistan, 1985) ](https://www.youtube.com/watch?v=WT0122kn6fQ&feature=youtu.be&fbclid=IwAR3m8n3d2oNh27w5S61YH8EZOxjmndOPHPRgLMv-oUht08D4erh6wLPOn_8) Related Readings: Madeleine Reeves, "[Clean fake:Authenticating documents and persons in migrant Moscow"](http://http://russianmodernisation.fi/material/living-with-risk/Further_readings_Aitamurto2.pdf) Nicholas Muller, ["Russia: New migrant registration rules threaten tenuous livelihoods"](https://eurasianet.org/russia-new-migrant-registration-rules-threaten-tenuous-livelihoods) ...
In this episode, Rustin is joined by Dr. Neda Maghbouleh and Dr. Amy Malek to interview Dr. Narges Bajoghli, Assistant Professor of Middle East Studies at the School of Advanced International Studies, Johns Hopkins University, about her new book, [“Iran Re-Framed: Anxieties of Power in the Islamic Republic.”](http://www.sup.org/books/title/?id=29666) Dr. Bajoghli talks about how she came to spend ten years in the field as an anthropologist studying members of Iran’s Revolutionary Guard, Ansar Hezbollah, and Basij paramilitary organizations. Through a study of their media production, she explores how these men developed strategies to reach the youth, how they understood their own life trajectories, and tellingly, their deep anxieties about the future and their place in it. She also explains how she takes a “3D look at power in Iran” and its relation to the ethics of fieldwork, particularly among subjects that one disagrees with. This book offers a multilayered story about what it means to be pro-regime inside the Islamic Republic of Iran, challenging what we think we know about those who continue to support its revolution. ...
In this episode, Ali interviews Dr. Mana Kia, an Associate Professor in Columbia University’s department of Middle Eastern, South Asian, and African Studies about her book, [Persianate Selves: Memories of Place and Origin Before Nationalism](http://https://www.sup.org/books/title/?id=29033) (Stanford University Press, 2020). If contemporary notions of being Persian are rooted in recent history, what did it mean to be Persian before nationalism? In the interconnected spaces of premodern Asia, Persian served as a language of learning and shared communication that facilitated the exchange of texts, practices, goods, and ideas, creating a Persianate cultural sphere. Persian not only provided a shared language but also gave access to a whole series of broader ideas and practices. In this older sense of being Persian, Dr. Kia has uncovered a conception of selfhood based on a very different understanding of place and origin. In it, people always understood themselves in relation to multiple collectives, not singular nations, origins, or ethnicities. Her study argues that the wide range of possible Persianate selves allowed for a type of pluralism that the nation state has been unable to provide, a pluralism that has more promise than the eurocentric notion of tolerance. The types of kinship that are produced through these shared lineages all center around the vast notion of adab. Adab is “aesthetic in ethical form,” a notion of the proper form of things that guides seeing, experiencing, thinking, and even desiring. It was adab, she argues, that kept Persianate worlds together even as their societies collapsed-- providing a shared pluralistic moral order and language that allowed them to reconstitute after each collapse. Key to this were literary genres like poetry or tazkira writing, serving as acts of commemoration in ...
