Women throughout the world have always played their part in struggles against colonialism, imperialism and other forms of oppression. However, there are hardly any academic books on Arab political prisoners, fewer still on the Palestinians who have been detained in their thousands for their political activism and resistance. Nahla Abdo's Captive Revolution seeks to break the silence on Palestinian women political detainees, providing a vital contribution to research on women, revolutions, national liberation and anti-colonial resistance. Based on the stories of the women themselves, Abdo draws on a wealth of oral history and primary research in order to analyse Palestinian women's anti-colonial struggle, their agency and their treatment as political detainees. Making crucial comparisons with the experiences of women political detainees in other conflicts, and emphasising the vital role Palestinian political culture and memorialisation of the 'Nakba' have had on their resilience and resistance, Captive Revolution is a rich and revealing addition to our knowledge of this little-studied phenomenon.

Maryam Rostampour and Marziyeh Amirizadeh knew they were putting their lives on the line. Islamic laws in Iran forbade them from sharing their Christian beliefs, but in three years, they’d covertly put New Testaments into the hands of twenty thousand of their countrymen and started two secret house churches. In 2009, they were finally arrested and held in the notorious Evin Prison in Tehran, a place where inmates are routinely tortured and executions are commonplace. In the face of ruthless interrogations, persecution, and a death sentence, Maryam and Marziyeh chose to take the radical—and dangerous—step of sharing their faith inside the very walls of the government stronghold that was meant to silence them. In Captive in Iran, two courageous Iranian women recount how God used their 259 days in Evin Prison to shine His light into one of the world’s darkest places, giving hope to those who had lost everything and showing love to those in despair.

The laments of captive women found in extant Athenian tragedy constitute a fundamentally subversive aspect of Greek drama. In performances supported by and intended for the male citizens of Athens, the songs of the captive women at the Dionysia gave a voice to classes who otherwise would have been marginalized and silenced in Athenian society: women, foreigners, and the enslaved. The Captive Woman's Lament in Greek Tragedy addresses the possible meanings ancient audiences might have attached to these songs. Casey Dué challenges long-held assumptions about the opposition between Greeks and barbarians in Greek thought by suggesting that, in viewing the plight of the captive women, Athenian audiences extended pity to those least like themselves. Dué asserts that tragic playwrights often used the lament to create an empathetic link that blurred the line between Greek and barbarian. After a brief overview of the role of lamentation in both modern and classical traditions, Dué focuses on the dramatic portrayal of women captured in the Trojan War, tracing their portrayal through time from the Homeric epics to Euripides' Athenian stage. The author shows how these laments evolved in their significance with the growth of the Athenian Empire. She concludes that while the Athenian polis may have created a merciless empire outside the theater, inside the theater they found themselves confronted by the essential similarities between themselves and those they sought to conquer.

A fascinating anthology of narratives from the period 1735-1830, by European women who recount their enslavement in North Africa. The first such collection, it includes an extensive introduction which links the discourse on contemporary Western women captives in Iran, Afghanistan and Iraq with that of former white captives in North Africa.

Argentina is the only country in the Americas that has successfully erased the presence of Indians, Africans, and mestizos from its national story. Official documents, reports, and censuses have largely omitted any references to the country's non-European inhabitants, mirroring official policies that once included the extermination of indigenous peoples and continued to encourage Europeanization well into the twentieth century. In Captive Women, Susana Rotker exposes this concerted act of forgetting by looking at a historical phenomenon that has been expunged from the national record: the widespread kidnapping of white women by Argentine Indians in the nineteenth century. Captivity narratives form a major part of the early colonial literature of the United States, but Argentina has no such tradition. These narratives contradict Argentina's carefully shaped self-image, one historically based on the absence of aboriginal peoples and the impossibility of miscegenation. Captive Women uses close andimaginative readings of military documents, government treaties, travel journals, essays, and memoirs to explore the foundations of Argentina's strategies of silence and its negation of uncomfortable historical realities.

Excellent Women is probably the most famous of Barbara Pym's novels. The acclaim a few years ago for this early comic novel, which was hailed by Lord David Cecil as one of 'the finest examples of high comedy to have appeared in England during the past seventy-five years,' helped launch the rediscovery of the author's entire work. Mildred Lathbury is a clergyman's daughter and a spinster in the England of the 1950s, one of those 'excellent women' who tend to get involved in other people's lives - such as those of her new neighbor, Rockingham, and the vicar next door. This is Barbara Pym's world at its funniest.