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, Ali interviews Dr. Manan Ahmed Asif, an Associate Professor in Columbia University’s History department, about his book, [The Loss of Hindustan, the Invention of India](https://www.hup.harvard.edu/catalog.php?isbn=9780674987906) (Harvard University Press, 2020). Before nationalism—before even the European colonization of South Asia—the term Hindustan signified a regional identity that spanned the length of modern Pakistan, India, and Bangladesh. It referred both to a geography with shifting and porous boundaries as well as to a shared physical and mental space inhabited by peoples with overlapping literatures, music, food, and even dress. To approach Hindustan, Dr. Ahmed Asif focuses on the writings of the 17th century historian Firishta, who lived in the Deccan region of what is now South India. Firishta’s history is unique because, unlike many premodern histories, it focuses on Hindustan itself as a subject, not a particular family or lineage. To do this, he drew not only from Arabic and Persian sources, but also from texts like the Sanskrit epic Mahabharata, melding approaches in a way that reveals a comfort with contradiction and multiplicity. It was this multiplicity, not only of place, but religion, ethnicity, genre, and language, that defined Hindustan. The afterlife of Firishta’s work is equally telling. It was rendered into English multiple times in the 18th and 19th centuries for the British East India Company, providing them not only a means of approach to the histories, kingdoms, and religions of Hindustan, but also a bibliography of its major sources. In turn, once rendered into English, it inspired the theorizations of history that came to define European modernity, such as those of Kant, Hegel, and even Gibbon. Yet that same colonial enterprise mined Firishta’s work for its own ends ...
In this episode, Rustin interviews Dr. Huma Gupta, the Neubauer Junior Research Fellow at Brandeis University, about her 2017 article, “['Nostalgic Desire': The Restoration of Dar ul-Aman Palace in Kabul, Afghanistan"](https://www.academia.edu/41646389/_Nostalgic_Desire_The_Restoration_of_Dar_ul_Aman_Palace_in_Kabul_Afghanistan) (Thresholds Journal, MIT Press). Gupta shows how the Darul Aman Palace’s restoration, which was initiated by President Ashraf Ghani in 2016, transformed the palace into an object of collective nostalgic belonging-- a symbol of Afghanistan’s gloried past and constantly interrupted history. Originally constructed in 1927 to serve as the seat of Parliament, the Darul Aman Palace has served many purposes over the course of the previous century, ranging from a storehouse, military base, and a refugee camp. By focusing on the palace during Amanullah Khan’s reign, Ghani’s restoration sanitizes the building’s longer history, using it to promote an image of an Afghanistan that could have been if only its people had accepted their enlightened leaders’ vision of modernity. Gupta pushes against this narrative and provides alternative visions for a restoration that could embody the palace’s many lives. ...
