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1

Hopkins, Philip O. American Missionaries in Iran during the 1960s and 1970s. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51214-9.

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2

Placke, James A. After the Gulf War: Iran and Iraq in the 1990s. Cambridge Energy Research Associates, 1990.

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3

Waite, James. Iran (Persia), 1970-1980. Yassavoli, 1998.

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4

Hashim, Jawad. Capital formation in Iraq, 1957-1970. LAAM, 1990.

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5

Hospitals in Iran and India, 1500-1950s: [edited] by Fabrizio Speziale. Brill, 2012.

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6

Lolaki, Seyed Mohammad. Diverging Approaches of Political Islamic Thought in Iran since the 1960s. Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0478-5.

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7

Babakhan, Ali. L' Irak, 1970-1990: Déportation des chiites. A. Babakhan, 1994.

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8

The Soviet Union and the Gulf in the 1980s. Westview Press, 1989.

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9

Zionism in an Arab country: Jews in Iraq in the 1940s. Frank Cass, 2004.

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10

Arabskiĭ region: Problemy demokratii -- Irak, Sirii︠a︡, Egipet, 1960-1970-ye gody. Lusakan, 2009.

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11

Farouk-Sluglett, Marion. Iraq since 1958: From revolution to dictatorship. I.B. Tauris, 1990.

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12

Peter, Sluglett, ed. Iraq since 1958: From revolution to dictatorship. I.B. Tauris, 2001.

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13

Farouk-Sluglett, Marion. Iraq since 1958: From revolution to dictatorship. I.B. Tauris & Co., 1987.

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14

Peter, Sluglett, ed. Iraq since 1958: From revolution to dictatorship. KPI, 1987.

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15

Pierre, Erik. Irak: 25 hemligheter : vad låg bakom krigen i Irak : Iraks roll i amerikansk och fransk politik 1970-2005. Sekel, 2005.

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16

Gardner, Lloyd C. The long road to Baghdad: A history of U.S. foreign policy from the 1970s to the present. New Press, 2008.

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17

Manning, Chris. Economic development, migrant labour and indigenous welfare in Irian Jaya, 1970-84. National Centre for Development Studies, Research School of Pacific Studies, Australian National University, 1989.

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18

Town and country in the Middle East: Iran and Egypt in the transition to globalization, 1800-1970. Lexington Books, 2008.

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19

Berglund, Bengt. Kampen om jobben: Stålindustrin, facket och löntagarna under 1970-talskrisen. [Ekonomisk-historiska institutionen vid Göteborgs universitet], 1987.

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20

Moghadam, Fatemeh E. From land reform to revolution: The political economy of agricultural development in Iran, 1962-1979. Tauris Academic Studies, 1996.

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21

Smith, Samuel D. A cultural resource survey of Tennessee's Western Highland Rim iron industry, 1790s-1930s. Tennessee Dept. of Conservation, Division of Archaeology, 1988.

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22

Office, General Accounting. Iraq, U.S. military items exported or transferred to Iraq in the 1980s: Report to the Chairman, Committee on Foreign Affairs, House of Representatives. The Office, 1994.

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23

Office, General Accounting. Iraq, U.S. military items exported or transferred to Iraq in the 1980s: Report to the Chairman, Committee on Foreign Affairs, House of Representatives. The Office, 1994.

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24

Capital accumulation and workers' struggle in Indian industrialisation: The case of Tata Iron and Steel Company, 1910-1970. Almqvist & Wiksell International, 1986.

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25

Ḥurūb Saddām: Shāhid ʻayān li-aḥdāth thalāthat ʻuqūd min taʼrīkh al-ʻIrāq al-ḥadīth, 1970-2003. Dār al-Ḥikmah, 2006.

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26

Kassai, Tibor. Két és fel év irakban, 1970-1972: Egy kutató állatorvos visszaaemlékezései. Kaufman Invest Kft., 2014.

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27

1951-, Dabashi Hamid, ed. Staging a revolution: The art of persuasion in the Islamic Republic of Iran. Booth-Clibborn Editions, 2000.

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28

Schmitz, James Andrew. What determines labor productivity?: Lessons from the dramatic recovery of the U.S. and Canadian iron-ore industries since their early 1980s crisis. Federal Reserve Bank of Minneapolis, 2004.

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29

Greig, D'Arcy. My golden flying years: From 1918 over France, through Iraq in the 1920s, to the Schneider Trophy race of 1929. Grub Street, 2010.

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30

Coinn, Seán Ó. The rising of the Phoenix: 1969 the creation of the provisional I.R.A. : 1970 the historic battle of St. Matthew's the falls road curfew. Shanway Press, 2013.

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31

Tetsu wa ikani shite tsukurarete kita ka: Yawata Seitetsujo no gijutsu to soshiki, 1901--1970-nen. Hōritsu Bunkasha, 2005.

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32

Hopkins, Philip O. American Missionaries in Iran during the 1960s and 1970s. Palgrave Macmillan, 2020.

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33

Sternfeld, Lior B. Between Iran and Zion. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503606142.001.0001.

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Between Iran and Zion analyzes the responses of Iranian Jews to the social, political, and cultural developments of the twentieth century. The book examines their integration into the nation-building projects of the twentieth century (by the first and second Pahlavi monarchs, and then by the postrevolutionary Islamic Republic); it analyzes their various reactions to Zionism from the early twentieth century, through the state years, and until the end of that period; and it analyzes the social and cultural transformations this community underwent in a relatively short period of time, growing from marginal and peripheral community into a prominent and visible one. Between Iran and Zion examines the different groups that constituted this community—for example, the Jewish communists who became prominent activists in the left-wing circles in the 1950s, or the revolutionary organizations that won the community elections in 1978 and participated in the 1979 revolution. It also sheds light on a wide range of responses to Zionism: from religious Zionism in the early 1900s to political Zionism in the 1950s, and a combination of the two from the 1970s onward. Between Iran and Zion shows the rich ethnic, social, and ideological diversity of a religious minority in Iran amid rapid transformations.
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34

Atwood, Blake. Reform Cinema in Iran. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231178174.001.0001.

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It’s nearly impossible to separate contemporary Iranian cinema from the Islamic revolution that transformed film production in the country in the late 1970s. As the aims of the revolution shifted and hardened once Khomeini took power and as an eight-year war with Iraq dragged on, Iranian filmmakers confronted new restrictions. In the 1990s, however, the Reformist Movement, led by Mohammad Khatami, and the film industry, developed an unlikely partnership that moved audiences away from revolutionary ideas and toward a discourse of reform. In Reform Cinema in Iran, Blake Atwood examines how new industrial and aesthetic practices created a distinct cultural and political style in Iranian film between 1989 and 2007. Atwood analyzes a range of popular, art, and documentary films. He provides new readings of internationally recognized films such as Abbas Kiarostami’s Taste of Cherry (1997) and Mohsen Makhmalbaf’s Time for Love (1990), as well as those by Rakhshan Bani, Masud Kiami, and other key Iranian directors. At the same time, he also considers how filmmakers and the film industry were affected by larger political and religious trends that took shape during Mohammad Khatami’s presidency (1997-2005). Atwood analyzes political speeches, religious sermons, and newspaper editorials and pays close attention to technological developments, particularly the rise of video, to determine their role in democratizing filmmaking and realizing the goals of political reform. He concludes with a look at the legacy of reform cinema, including films produced under Mahmoud Ahmadinejad, whose neoconservative discourse rejected the policies of reform that preceded him.
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35

Shiraz. XOXOX Press, 2006.

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36

Helfont, Samuel. Co-opting and Coercing Religion in Saddam’s Iraq. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190843311.003.0003.

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Chapter 2 discusses the Ba’thist regime’s policies toward religion, and particularly Islam, in the late 1970s and 1980s. The regime formed local committees and provincial leagues for Iraq’s religious leaders and established a system to co-opt religious scholars who possessed—or sought—a national or even international reputation. It also attempted to take over the finances of mosques and religious schools by bringing all Iraqi mosques under the control of the state-controlled ministry, eliminating independent financing of religious institutions, and enforcing compliance among all of Iraq’s religious leaders. At the national level, the regime developed the Popular Islamic Conference Organization, and it brought religious chaplains in the military as part of the Iran-Iraq War. These efforts significantly increased the regime’s institutional capacity to deal with religious issues.
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37

Garavini, Giuliano. The Rise and Fall of OPEC in the Twentieth Century. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832836.001.0001.

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The Organization of the Petroleum Exporting Countries (OPEC) is one of the most recognizable acronyms among international organizations. It is mainly associated with the “oil shock” of 1973 when the price of petroleum increased fourfold and industrialized countries and consumers were forced to face the limits of their development model. This is the first history of OPEC and of its members written by a professional historian. It carries the reader from the formation of the first petrostate in the world, Venezuela in the late 1920s, to the global ascent of petrostates and OPEC in the 1970s, to their crisis at the end of the 1980s and beginning of the 1990s. Born in 1960, OPEC was the first international organization of the Global South. It was widely perceived as acting as the economic “spearhead” of the Global South and acquired a role that went far beyond the realm of oil politics. Petrostates such as Venezuela, Nigeria, Algeria, Saudi Arabia, Iraq, Iran, have been (and still are) key regional actors and their enduring cooperation, defying wide political and cultural differences and even wars, speaks to the centrality of natural resources in the history of the twentieth century, and to the underlying conflict between producers and consumers of these natural resources. Being the first study to use previously unavailable OPEC sources, it offers surprising insights into the way of thinking of the ruling elites in petrostates and to the way the world looks when seen through their eyes.
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38

James, Waite, and Heydari Jamileh, eds. Iran (Persia): 1970-1980. 4th ed. Yassovoli Publications, 2000.

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39

Hurst, Steven. The United States and the Iranian Nuclear Programme. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748682638.001.0001.

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The United States, Iran and the Bomb provides the first comprehensive analysis of the US-Iranian nuclear relationship from its origins through to the signing of the Joint Comprehensive Plan of Action (JCPOA) in 2015. Starting with the Nixon administration in the 1970s, it analyses the policies of successive US administrations toward the Iranian nuclear programme. Emphasizing the centrality of domestic politics to decision-making on both sides, it offers both an explanation of the evolution of the relationship and a critique of successive US administrations' efforts to halt the Iranian nuclear programme, with neither coercive measures nor inducements effectively applied. The book further argues that factional politics inside Iran played a crucial role in Iranian nuclear decision-making and that American policy tended to reinforce the position of Iranian hardliners and undermine that of those who were prepared to compromise on the nuclear issue. In the final chapter it demonstrates how President Obama's alterations to American strategy, accompanied by shifts in Iranian domestic politics, finally brought about the signing of the JCPOA in 2015.
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40

Marinova, Nadejda K. Theocracies and Exiles. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190623418.003.0011.

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This chapter focuses on SCIRI (SAIRI), the Supreme Council for Islamic Revolution in Iraq, created by Tehran, and the utilization by the Iranian government of SCIRI in 1982–2003, in the context of the Iran-Iraq war, and in the 1990s. Tehran utilized exiled Shi’i clerics, headed by Ayatollah Mohammad Baqir al-Hakim, in outreach with Iraqi prisoners of war and refugees; in matters of security and military operations against Iraq; in outreach and public relations; and in altogether advancing Iranian goals vis-à-vis Iraq. The status of al-Hakim and the reference to Ayatollah al-Sadr underscored religious veneration as a source of authority and influence over the Shi’i diaspora. This chapter also shows how the theoretical model applies in the political setting of a theocracy with elements of democracy, and how it is not limited to democratic regimes.
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41

Nehring, Holger. Peace Movements and the Demilitarization of German Political Culture, 1970s–1980s. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037894.003.0004.

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This chapter examines the relationship between peace movement activism and demilitarization in both East and West Germany during the 1970s and 1980s. It focuses on the history of peace activism in the two parts of the divided Germany: the liberal-democratic West German Federal Republic (FRG) and the socialist dictatorship of the German Democratic Republic (GDR). Such an approach reveals not only the common themes they addressed and the transfers of ideas across the Iron Curtain, but also the ways in which governments addressed them as mirror images in the Cold War for ideas. While the peace movements in the West could appear in the contemporary political-cultural mainstream as the results of communist infiltration, the GDR government regarded the independent peace movement in the East as the result of the infiltration of the GDR by dangerous bourgeois-capitalist pacifists.
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42

Speziale, Fabrizio. Hospitals in Iran and India, 1500-1950s. BRILL, 2012.

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43

Speziale, Fabrizio, ed. Hospitals in Iran and India, 1500-1950s. BRILL, 2012. http://dx.doi.org/10.1163/9789004229198.

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44

Watt, David Harrington. Antifundamentalism in Modern America. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9780801448270.001.0001.

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This book provides a pathbreaking account of the role that the fear of fundamentalism has played—and continues to play—in American culture. Fundamentalism has never been a neutral category of analysis, and the book scrutinizes the various political purposes that the concept has been made to serve. In 1920, the conservative Baptist writer Curtis Lee Laws coined the word “fundamentalists.” The book examines the antifundamentalist polemics of Harry Emerson Fosdick, Talcott Parsons, Stanley Kramer, and Richard Hofstadter, which convinced many Americans that religious fundamentalists were almost by definition backward, intolerant, and anti-intellectual and that fundamentalism was a dangerous form of religion that had no legitimate place in the modern world. For almost fifty years, the concept of fundamentalism was linked almost exclusively to Protestant Christians. The overthrow of the Shah of Iran and the establishment of an Islamic republic led to a more elastic understanding of the nature of fundamentalism. In the late 1970s and early 1980s, Americans became accustomed to using fundamentalism as a way of talking about Muslims, Jews, Hindus, Sikhs, and Buddhists, as well as Christians. Many Americans came to see Protestant fundamentalism as an expression of a larger phenomenon that was wreaking havoc all over the world. This book provides an overview of the way that the fear of fundamentalism has shaped American culture, and it will lead readers to rethink their understanding of what fundamentalism is and what it does.
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45

Schayegh, Cyrus. Eugenics in Interwar Iran. Edited by Alison Bashford and Philippa Levine. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195373141.013.0027.

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This article outlines the hygiene roots of eugenics and puériculture in Iran and points out the social and political reasons why both arose in the 1920s. It explains Iran's demographic problem, and lists the variety of measures intended to tackle it, and demonstrates eugenics' explicit role in, and implicit effects on, these measures. It further explains why modern middle-class physicians were the dominant socio-professional group responsible for the adaptation particularly of puériculture; and shows how Iran's semi-colonial position affected its adaptation of eugenics. This placed Iran at the margins of international networks of scientific research and, at the same time, turned France into its paramount source of biomedical education and social reformism.
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46

Koyagi, Mikiya. Iran in Motion. Stanford University Press, 2021. http://dx.doi.org/10.11126/stanford/9781503613133.001.0001.

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Completed in 1938, the Trans-Iranian Railway connected Tehran to Iran's two major bodies of water: the Caspian Sea in the north and the Persian Gulf in the south. Iran's first national railway, it produced and disrupted various kinds of movement—voluntary and forced, intended and unintended, on different scales and in different directions—among Iranian diplomats, tribesmen, migrant laborers, technocrats, railway workers, tourists and pilgrims, as well as European imperial officials alike. Iran in Motion tells the hitherto unexplored stories of these individuals as they experienced new levels of mobility. Drawing on newspapers, industry publications, travelogues, and memoirs, as well as American, British, Danish, and Iranian archival materials, Mikiya Koyagi traces contested imaginations and practices of mobility from the conception of a trans-Iranian railway project during the nineteenth-century global transport revolution to its early years of operation on the eve of Iran's oil nationalization movement in the 1950s. Weaving together various individual experiences, this book considers how the infrastructural megaproject reoriented the flows of people and goods. In so doing, the railway project simultaneously brought the provinces closer to Tehran and pulled them away from it, thereby constantly reshaping local, national, and transnational experiences of space among mobile individuals.
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47

Miller, Craig A. A Time for All Things. Oxford University Press, 2019. http://dx.doi.org/10.1093/med/9780190073947.001.0001.

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Born in 1908 in Lake Charles, Louisiana, Michael DeBakey is the eldest of six children of Lebanese immigrants. He enjoys conspicuous academic success as a youth and then medical school, displaying intelligence and originality. DeBakey comes under the tutelage of surgery professor Alton Ochsner. He also spends a year training in Europe. Debakey and Ochsner publish important research papers. In World War Two DeBakey is assigned to the Office of the Army Surgeon General, where he excels in administration, rising to the rank of Colonel. He serves beyond the war’s end, contributing to the foundation of postwar federal medical research and veterans’ care. In 1948 he becomes Chair of Surgery at Baylor University medical school in Houston. The department focuses clinical and research efforts on vascular diseases, and leads a revolution in the surgical approach to these problems. DeBakey’s own family suffers from his devotion to his work. In the 1960s DeBakey’s fame grows. His lab pursues an artificial heart. Colleague Denton Cooley implants the first artificial heart with a device taken from DeBakey’s lab, and a forty-year rift between these two giants ensues. DeBakey becomes President, then Chancellor of the Baylor medical school. After the death of his first wife, he remarries in the 1970s. His fame and influence are worldwide. DeBakey operates on the Shah of Iran, and is consulted on the heart surgery of Boris Yeltsin. He is awarded the Congressional Gold Medal in 2008, and dies shortly afterward at age 99, a universally-admired legend.
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48

Barry, James. Monologue and Authority in Iran. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190652807.003.0008.

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This chapter analyzes political discourse among Iranians in Iran and California and argues that community- and national-level discourses can be seen as competing unitary languages—counterposed monologues—that allow for heteroglossia only in limited ways. Beginning at the national level, it observes how official language about commitment to the Revolution, and Iran’s status as an Islamic republic, attempts to generate the centripetal force that will pull the nation together. At the community level, the chapter describes how leaders of the Armenian community craft unitary language to depict Armenians as people who speak a certain way, worship in a certain way (they are Christians), yet have displayed notable loyalty to the Iranian national ideal. The subject of ethnic groups is nettlesome for the country’s leaders. Nonetheless, the government attempts to enfold Armenians as loyal subjects by acknowledging their contributions to the Revolution and sacrifices during the 1980s war with Iraq.
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49

Bahoora, Haytham. Iraq. Edited by Waïl S. Hassan. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199349791.013.16.

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This chapter examines the development of the novel in Iraq. It first considers the beginnings of prose narrative in Iraq, using the intermingling of the short story and the novel, particularly in the first half of the twentieth century, as a framework for reassessing the formal qualities of the Arabic novel. It then turns to romantic and historical novels published in the 1920s, as well as novels dealing with social issues like poverty and the condition of peasants in the countryside. It discusses the narrative emergence of the bourgeois intellectual’s self-awareness and interiority in Iraqi fiction, especially the novella; works that continued the expression of a critical social realism in the Iraqi novelistic tradition and the appearance of modernist aesthetics; and narratives that addressed dictatorship and war in Iraq. The chapter concludes with an overview of the novel genre in Iraq after 2003.
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50

Dudoignon, Stéphane A. Modernisation vs. Secularisation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0003.

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The chapter analyses the chrestomathies (tadhkiras) of Persian-language Sunni religious poets have published in Iranian Baluchistan since the late 1990s. It demonstrates how the ulama of the Sarbaz nexus, and their centralised transregional madrasa network, have managed to impose their discursive hegemony in Easternmost Iran, with the assistance of local Shia-background institutions and NGOs patronized by Guide Ali Khamenei. This triumph of the Islamic discourse of the Deoband School in Iranian territory, and the eclipse of tribal authority from Baluch memory, are explained here as effects of the anti-tribal modernisation policy implemented by the Pahlavi monarchy and its encouragement of Shia migration to the country’s Sunni-peopled peripheries – which had been exposed, already, by Iranian anticolonial discourse of the 1960s-70s.
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