Not long after her father died, Afsaneh Najmabadi discovered that her father had a secret second family and that she had a sister she never knew about. In Familial Undercurrents, Najmabadi uncovers her family's complex experiences of polygamous marriage to tell a larger story of the transformations of notions of love, marriage, and family life in mid-twentieth-century Iran. She traces how the idea of "marrying for love" and the desire for companionate, monogamous marriage acquired dominance in Tehran's emerging urban middle class. Considering the role played in that process by late nineteenth- and early twentieth-century romance novels, reformist newspapers, plays, and other literature, Najmabadi outlines the rituals and objects---such as wedding outfits, letter writing, and family portraits---that came to characterize the ideal companionate marriage. She reveals how in the course of one generation men's polygamy had evolved from an acceptable open practice to a taboo best kept secret. At the same time, she chronicles the urban transformations of Tehran and how its architecture and neighborhood social networks both influenced and became emblematic of the myriad forms of modern Iranian family life.

Not long after her father died, Afsaneh Najmabadi discovered that her father had a secret second family and that she had a sister she never knew about. In Familial Undercurrents, Najmabadi uncovers her family's complex experiences of polygamous marriage to tell a larger story of the transformations of notions of love, marriage, and family life in mid-twentieth-century Iran. She traces how the idea of "marrying for love" and the desire for companionate, monogamous marriage acquired dominance in Tehran's emerging urban middle class. Considering the role played in that process by late nineteenth- and early twentieth-century romance novels, reformist newspapers, plays, and other literature, Najmabadi outlines the rituals and objects---such as wedding outfits, letter writing, and family portraits---that came to characterize the ideal companionate marriage. She reveals how in the course of one generation men's polygamy had evolved from an acceptable open practice to a taboo best kept secret. At the same time, she chronicles the urban transformations of Tehran and how its architecture and neighborhood social networks both influenced and became emblematic of the myriad forms of modern Iranian family life.

"Islamicate Sexualities: Translations across Temporal Geographies of Desire" explores different genealogies of sexuality and questions some of the theoretical emphases and epistemic assumptions affecting current histories of sexuality. Concerned with the dynamic interplay between cultural constructions of gender and sexuality, the anthology moves across disciplinary fields, integrating literary criticism with social and cultural history, and establishes a dialogue between historians (Kathryn Babayan, Frederic Lagrange, Afsaneh Najmabadi, and Everett Rowson), comparative literary scholars (Sahar Amer and Leyla Rouhi), and critical theorists of sexualities (Valerie Traub, Brad Epps, and Dina al-Kassim). As a whole, the anthology challenges Middle Eastern Studies with questions that have arisen in recent studies of sexualities, bringing into conversation Euro-American scholarship of sexuality with that of scholars engaged in studies of sexualities across a vast cultural (Iberian, Arabic, and Iranian) and temporal field (from the tenth century to the medieval and the modern).

Since the mid-1980s, the Islamic Republic of Iran has permitted, and partially subsidized, sex reassignment surgery. In Professing Selves, Afsaneh Najmabadi explores the meaning of transsexuality in contemporary Iran. Combining historical and ethnographic research, she describes how, in the postrevolutionary era, the domains of law, psychology and psychiatry, Islamic jurisprudence, and biomedicine became invested in distinguishing between the acceptable "true" transsexual and other categories of identification, notably the "true" homosexual, an unacceptable category of existence in Iran. Najmabadi argues that this collaboration among medical authorities, specialized clerics, and state officials-which made transsexuality a legally tolerated, if not exactly celebrated, category of being-grew out of Iran's particular experience of Islamicized modernity. Paradoxically, state regulation has produced new spaces for non-normative living in Iran, since determining who is genuinely "trans" depends largely on the stories that people choose to tell, on the selves that they profess.

Drawing from a rich array of visual and literary material from nineteenth-century Iran, this groundbreaking book rereads and rewrites the history of Iranian modernity through the lens of gender and sexuality. Peeling away notions of a rigid pre-modern Islamic gender system, Afsaneh Najmabadi provides a compelling demonstration of the centrality of gender and sexuality to the shaping of modern culture and politics in Iran and of how changes in ideas about gender and sexuality affected conceptions of beauty, love, homeland, marriage, education, and citizenship. She concludes with a provocative discussion of Iranian feminism and its role in that country's current culture wars. In addition to providing an important new perspective on Iranian history, Najmabadi skillfully demonstrates how using gender as an analytic category can provide insight into structures of hierarchy and power and thus into the organization of politics and social life.

Since the mid-1980s, the Islamic Republic of Iran has permitted, and partially subsidized, sex reassignment surgery. In Professing Selves, Afsaneh Najmabadi explores the meaning of transsexuality in contemporary Iran. Combining historical and ethnographic research, she describes how, in the postrevolutionary era, the domains of law, psychology and psychiatry, Islamic jurisprudence, and biomedicine became invested in distinguishing between the acceptable "true" transsexual and other categories of identification, notably the "true" homosexual, an unacceptable category of existence in Iran. Najmabadi argues that this collaboration among medical authorities, specialized clerics, and state officials-which made transsexuality a legally tolerated, if not exactly celebrated, category of being-grew out of Iran's particular experience of Islamicized modernity. Paradoxically, state regulation has produced new spaces for non-normative living in Iran, since determining who is genuinely "trans" depends largely on the stories that people choose to tell, on the selves that they profess.

In 1905, the year preceding the Iranian Constitutional Revolution, Iranian women and girls were sold by needy peasants to pay their taxes, or taken as booty in a raid by Turkoman tribesmen against a village settlement in Northeast Iran. The telling and retelling of the event became a focus for outage and grievance, contributing to both popular mobilizations against autocracy and a constitutional regime. Indeed, the narration of this event took all of Iran by storm. Shortly after the opening of a new parliament in 1906, relatives of some of the captive women demanded that the parliament punish those responsible. The newly reconstituted Ministry of Justice investigated the matter and actually tried several people who were alleged to be responsible. In The Story of the Daughters of Quchan, Afsaneh Najambodi investigates what made this incident more powerful. How did a familiar incident of rural destitution and the story of yet another Turkoman raid became a uniquely outrageous story? Although it captured the Iranian national imagination, this event has been all but forgotten. What does this "amnesia" tell us about the political culture or modern Iran, as well as that country's national memory, and about modernist historiography, as well as that country's national memory, and about modernist historiography in general?