On 8 February 1971, Marxist revolutionaries attacked the gendarmerie outpost at the village of Siyahkal in Iran’s Gilan province. Barely two months later, the Iranian People’s Fada’i Guerrillas officially announced their existence and began a long, drawn-out urban guerrilla war against the Shah’s regime. In Call to Arms, Ali Rahnema provides a comprehensive history of the Fada’is, beginning by asking why so many of Iran’s best and brightest chose revolutionary Marxism in the face of absolutist rule. He traces how radicalised university students from different ideological backgrounds morphed into the Marxist Fada’is in 1971, and sheds light on their theory, practice and evolution. While the Fada’is failed to directly bring about the fall of the Shah, Rahnema shows they had a lasting impact on society and they ultimately saw their objective achieved.

How did the Shah of Iran become a modern despot? In 1953, Iranian monarch Mohammad-Reza Shah Pahlavi emerged victorious from a power struggle with his prime minister, Mohammad Mosaddeq, thanks to a coup masterminded by Britain and the United States. Mosaddeq believed the Shah should reign not rule, but the Shah was determined that no one would make him a mere symbol. In this meticulous political history, Ali Rahnema details Iran’s slow transition from constitutional to despotic monarchy. He examines the tug of war between the Shah, his political opposition, a nation in search of greater liberty, and successive US administrations with their changing priorities. He shows how the Shah gradually assumed control over the legislature, the judiciary, the executive, and the media, and clamped down on his opponents’ activities. By 1968, the Shah’s turn to despotism was complete. The consequences would be far-reaching.

On 8 February 1971, Marxist revolutionaries attacked the gendarmerie outpost at the village of Siyahkal in Iran’s Gilan Province. Barely two months later, the Iranian People’s Fada’i Guerrillas officially announced their existence and began a long, drawn-out urban guerrilla war against the Shah’s regime. In Call to Arms, Ali Rahnema provides an exhaustive history of the Fada’is, beginning by asking why so many of Iran’s best and brightest chose revolutionary Marxism in the face of authoritarian rule. He traces how radicalised university students from different ideological backgrounds morphed into the Marxist Fada’is in 1971, and sheds light on the ideological theory and practice of the Fada’is, their evolution and internal disputes. While the People’s Fada’i Guerrillas failed to directly bring about the fall of the Shah, the political and psychological conditions they created, the ideals and archetypes they established, and the forces they put in motion, namely the student movement both in Iran and overseas, had a lasting impact on society and saw their objective achieved.

The Iranian People's Fada'i Guerrillas have received little dedicated scholarly investigation in the shadow of the Iranian Revolution. This unique collection combines scholarly analysis of the movement, with first-hand accounts from those within the movement, in order to shed light on the experiences, organisation and history of this group during the 1970's. The volume is partly composed of eyewitness accounts from veteran Fada'i members on themes such as everyday life in safehouses, the activities of the small but active Fada'i representation abroad, the experience of Fada'i men and women who were subject to long imprisonment in the 1970s or perspectives on military organisation. Alongside these accounts are scholarly investigations into the various aspects in the history of the organisation, which cover elements such as its ideological foundations and political orientation, the importance of the Iranian labour movement in Fada'i thought and praxis and the impact of guerrilla activism in the arts.

Debates about Islam and Muslim societies have intensified in the last four decades, triggered by the 1979 Islamic Revolution in Iran and, later, by the events of 9/11. Too often present in these debates are wrongheaded assumptions about the attachment of Muslims to their religion and the impossibility of secularism in the Muslim world. At the heart of these assumptions is the notion of Muslim exceptionalism: the idea that Muslims think, believe, and behave in ways that are fundamentally different from other faith communities. In Sacred as Secular Abdolmohammad Kazemipur attempts to debunk this flawed notion of Muslim exceptionalism by looking at religious trends in Iran since 1979. Drawing on a wide range of data and sources, including national social attitudes surveys collected since the 1970s, he examines developments in the spheres of politics and governance, schools and seminaries, contemporary philosophy, and the self-expressed beliefs and behaviours of Iranian men, women, and youth. He reveals that beneath Iran’s religious façade is a deep secularization that manifests not only in individual beliefs, but also in Iranian political philosophy, institutional and clerical structures, and intellectual life. Empirically and theoretically rich, Sacred as Secular looks at the place of religion in Iranian society from a sociological perspective, expanding the debate on secularism from a predominantly West-centric domain to the Muslim world.

In Mission Manifest, Matthew Shannon argues that American evangelicals were central to American-Iranian relations during the decades leading up to the 1979 revolution. These Presbyterian missionaries and other Americans with ideals worked with US government officials, nongovernmental organizations, and their Iranian counterparts as cultural and political brokers—the living sinews of a binational relationship during the Second World War and early Cold War. As US global hegemony peaked between the 1940s and the 1960s, the religious authority of the Presbyterian Mission merged with the material power of the American state to infuse US foreign relations with the messianic ideals of Christian evangelicalism. In Tehran, the missions of American evangelicals became manifest in the realms of religion, development programs, international education, and cultural associations. Americans who lived in Iran also returned to the United States to inform the growth of the national security state, higher education, and evangelical culture. The literal and figurative missions of American evangelicals in late Pahlavi Iran had consequences for the binational relationship, the global evangelical movement, and individual Americans and Iranians. Mission Manifest offers a history of living, breathing people who shared personal, professional, and political aims in Iran at the height of American global power.

Originally completed mere months before the Iranian Revolution of 1979, Fred Halliday’s study of twentieth-century Iran was not only incredibly timely but a deeply researched, thought-provoking work. It masterfully surveys the country’s uneven capitalist development, state-building and class structure, security and military apparatus, dissent and opposition movements, and foreign relations. Even decades later it remains among the most sophisticated and compelling analyses of this period of Iranian history. Halliday persuasively argues against crude interpretations of the Pahlavi regime as an enlightened and modernising monarchy or merely a dependent client state. Instead, he contends that to make sense of the Pahlavi regime and its vulnerabilities, it is crucial to understand the dialectic of dictatorship, development and the imperial geopolitics of the global Cold War. This new edition also includes six of Halliday’s essays on the Islamic Republic, demonstrating how his thinking on Iran and the revolution evolved over time.