This book examines the role of Iranian intellectuals in the history of Iranian modernity. It traces the contributions of intellectuals in the construction of national identity and the Iranian democratic debate, analyzing how intellectuals balanced indebtedness to the West with the issue of national identity in Iran. Recognizing how intellectual elites became beholden to political powers, the contributors demonstrate the trend that intellectuals often opted for cultural dissent rather than ideological politics.

Simin Behbahani’s collection contains some of the most formative work of twentieth-century Persian literature. Written over almost a half-century, much of her poetry reflects the traumatic experiences that have shaped Iranian history: revolution and war. Behbahani balances artful inquiry and shocking realism in both her language and imagery to probe the depths of political, cultural, and moral oppression. In the traditional verse of the ghazal, she improvises with meter to echo and provide new interpretations.

In the 1990s, Shirin Neshat's startling black-and-white videos of Iranian women won enormous praise for their poetic reflections on post-revolutionary life in her native country. Writing in the New Yorker, Peter Schjeldahl called her multi-screen video meditations on the culture of the chador in Islamic Iran "the first undoubtable masterpieces of video installation." Over the next twenty-five years Neshat's work has continued its passionate engagement with ancient and recent Iranian history, extending its reach to the universal experience of living in exile and the human impact of political revolution. This book connects Neshat's early video and photographic works-including haunting films such as Rapture, 1999 and Tooba, 2002-to her current projects which focus on the relation of home to exile and dreams such as The Home of My Eyes, 2015, and a new, never-before-seen project, Land of Dreams, 2019. It includes numerous stills from her series, Dreamers, in which she documents the lives of outsiders and exiles in the United States. This volume also includes essays by prominent Iranian cultural figures as well as an interview with the artist. Neshat has always been a voice for those whose individual freedoms are under attack. With this monograph, her audience will gain a deeper understanding of Neshat's own emotional, psychological, and political identities, and how they have helped her create compassionate portraits of the fraught and delicate spaces between attachment and alienation.

'There are no walls around the house here.' I wrote in my diary, in an entry dated December 24, 1967. This was a few days after my arrival in America. It took me years to realize that in America other kinds of walls, mainly invisible, existed. I had to learn about their presence, respect their sovereignty, abide by their rules. I could not neglect them, trespass them. I could not disregard them. This meant not only learning the English language but also mastering the metalanguage, the verbal and nonverbal codes of interactions, the different systems and styles of communication.

A woman not only needs a room of her own, as Virginia Woolf wrote, but also the freedom to leave it and return to it at will; for a room without that right becomes a prison cell. The privilege of self-directed movement, the power to pick up and go as one pleases, has not been a traditional ""right"" of Iranian women. This prerogative has been denied them in the name of piety, anatomy, chastity, class, safety, and even beauty. It is only during the last 160 years that the spell has been broken and Iranian women have emerged as a moderating, modernizing force. Women writers have been at the forefront of this desegregating movement and renegotiation of boundaries. Words, Not Swords explores the legacy of sex segregation and its manifestations in Iranian literature and film and in notions of beauty and the erotics of passivity. Milani expands her argument beyond Iranian culture, arguing that freedom of movement is a theme that crosses frontiers and dissolves conventional distinctions of geography, history, and religion. She makes bold connections between veiling and foot binding, between Cinderella and Barbie, between the figures of the female Gypsy and the witch. In so doing, she challenges cultural hierarchies that divert attention from key issues in the control of women across the globe.