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, Rustin is joined by Neda Maghbouleh, Assistant Professor of Sociology at University of Toronto. She is the author of [The Limits of Whiteness: Iranian Americans and the Everyday Politics of Race (Stanford University Press, 2017).](https://www.sup.org/books/title/?id=24756) Neda is a long-time friend of Ajam and an early guest of the first iteration of the Ajam podcast back in 2014. Since our first conversation, she has published her book, which explores the history of ethnic and racial classification in the United States and how Iranians and other Middle Eastern Americans have moved across the color line from "white" to "brown." After discussing the major themes and reception of her book, Dr. Maghbouleh talks about her latest project focusing on the resettlement of Syrian refugees in Canada since 2015. The five-year study follows newcomer mothers and their teenage children as they adjust to their new environment and deal with a wide variety of stressors Rustin closes out the episode with "Chiftetelli," a 1949 Armenian song by the Nore Ike Orchestra. ...
In this episode, Rustin speaks with Lindsey Stephenson, who is currently conducting postgraduate research at Princeton University, and the new host of Ajam's Indian Ocean podcast series. The Indian Ocean series explores topics related to the Islamo-Arabic and Persianate world from the perspective of the Indian Ocean littoral and the people who traversed its waters. These conversations aim to rethink narratives of history and culture, which have been traditionally boxed in by land-based territorial demarcations and regional studies frameworks. This series invites listeners to imagine the complex interconnectedness of life from East Africa to Southeast Asia and beyond. In the first Indian Ocean series episode, Dr. Stephenson discusses her research on pre-oil mobility and modernity in the Persian Gulf, as well as its connections to Indian Ocean at large. While many people think that modernity came to the Gulf when oil was discovered at the beginning of the twentieth century, Lindsey demonstrates that global markets, labor demands, and capital from the date and pearling industries led to massive changes in the social, political, and legal spheres of the Persian Gulf several decades earlier. ...
