In this episode, Rustin speaks with Eskandar Sadeghi-Boroujerdi, Lecturer in Comparative Political Theory at Goldsmiths, University of London. He is the author of [Revolution and its Discontents: Political Thought and Reform in Iran (Cambridge University Press, 2019).](https://www.cambridge.org/ge/academic/subjects/history/middle-east-history/revolution-and-its-discontents-political-thought-and-reform-iran?format=HB#contentsTabAnchor) Dr. Sadeghi-Boroujerdi gives an overview of the history and ideological development of Reformism in Iran. Following the death of Ayatollah Khomeini in 1989 and the dissolution of the Soviet Union in 1991, left-leaning factions of the Islamic Republic's political elite found themselves sidelined and kicked out of the corridors of power in the Islamic Republic. Throughout the discussion, Dr. Sadeghi-Boroujerdi outlines how the reformist movement was not only shaped by their members' political marginalization, but also by a global network of post-cold-war theoretical writings championing incrementalism, economic liberalism, and strengthening civil society. The conversation concludes with current state of reformism--of its contradictions, lessons learned, and opportunities missed. ...
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, Lindsey, Rustin, and Ali interview Dr. Teren Sevea, Assistant Professor of Islamic Studies at Harvard Divinity School about his recent book, Miracles and Material Life: Rice, Ore, Traps and Guns in Islamic Malaya (Cambridge University Press, 2020). Dr. Sevea reveals the significance of Islamic miracle workers, called pawangs or bomohs, in the Malay world from the 19th century to the present. He maps out the spiritual economy of the Indian Ocean world and its many human and non-human actors. These figures, steeped in the practice and cosmology of Sufism, were instrumental to the material life of the societies they lived in. They frequently directed the extraction of natural resources, the adaptation and use of new technologies, and the navigation of land and sea. Combining an analysis of overlooked sources, including manuscripts and personal interaction with modern pawangs, Dr. Sevea shows how these miracle workers interacted with the Unseen world to aid and direct labor in the societies they lived in. For example, they were seen as masters of prospecting and mining tin, taming elephants and tigers, or even shooting guns. Even British colonial officials who dismissed them as “primitive” sought out their aid and guidance when it came to navigating the material world, admitting their skill despite their “superstitions.” To further complicate matters, some pawangs even considered these very same colonial officials as their own “companions” even while some of their peers encouraged war against their imperial masters. Despite their centrality to the past, pawangs and bomohs today are marginalized in official discourse and media within Malaysia and Singapore today. Yet they are still very present, whether in guiding their followers, healing the sick, or even ...
