In Erin and Iran, North American and European scholars consider parallel themes in and interactions between Irish and Iranian cultures from ancient times to the twentieth century. These studies of mythology, literature, and travelogues constitute the first-ever volume dealing with cultural encounters between the Irish and the Iranians

From 1980 to 1988, Iran and Iraq fought the longest conventional war of the twentieth century. The tragedies included the slaughter of child soldiers, the use of chemical weapons, the striking of civilian shipping in the Gulf, and the destruction of cities. The Iran-Iraq War offers an unflinching look at a conflict seared into the region’s collective memory but little understood in the West. Pierre Razoux shows why this war remains central to understanding Middle Eastern geopolitics, from the deep-rooted distrust between Sunni and Shia Muslims, to Iran’s obsession with nuclear power, to the continuing struggles in Iraq. He provides invaluable keys to decipher Iran’s behavior and internal struggle today. Razoux’s account is based on unpublished military archives, oral histories, and interviews, as well as audio recordings seized by the U.S. Army detailing Saddam Hussein’s debates with his generals. Tracing the war’s shifting strategies and political dynamics—military operations, the jockeying of opposition forces within each regime, the impact on oil production so essential to both countries—Razoux also looks at the international picture. From the United States and Soviet Union to Israel, Europe, China, and the Arab powers, many nations meddled in this conflict, supporting one side or the other and sometimes switching allegiances. The Iran-Iraq War answers questions that have puzzled historians. Why did Saddam embark on this expensive, ultimately fruitless conflict? Why did the war last eight years when it could have ended in months? Who, if anyone, was the true winner when so much was lost?

The shah of Iran, Mohammad Reza Pahlavi, would remain on the throne for the foreseeable future: This was the firm conclusion of a top-secret CIA analysis issued in October 1978. One hundred days later the shah--despite his massive military, fearsome security police, and superpower support was overthrown by a popular and largely peaceful revolution. But the CIA was not alone in its myopia, as Charles Kurzman reveals in this penetrating work; Iranians themselves, except for a tiny minority, considered a revolution inconceivable until it actually occurred. Revisiting the circumstances surrounding the fall of the shah, Kurzman offers rare insight into the nature and evolution of the Iranian revolution and into the ultimate unpredictability of protest movements in general. As one Iranian recalls, The future was up in the air. Through interviews and eyewitness accounts, declassified security documents and underground pamphlets, Kurzman documents the overwhelming sense of confusion that gripped pre-revolutionary Iran, and that characterizes major protest movements. His book provides a striking picture of the chaotic conditions under which Iranians acted, participating in protest only when they expected others to do so too, the process approaching critical mass in unforeseen and unforeseeable ways. Only when large numbers of Iranians began to think the unthinkable, in the words of the U.S. ambassador, did revolutionary expectations become a self-fulfilling prophecy. A corrective to 20-20 hindsight, this book reveals shortcomings of analyses that make the Iranian revolution or any major protest movement seem inevitable in retrospect.

This book analyzes particular patterns of nationalist self-configuration and nationalist uses of memory, counter-memory, and historical amnesia in Ireland from roughly around the time of the emergence of a broad-based non-sectarian Irish nationalist platform in the late eighteenth century (the Society of United Irishmen) until Ireland’s partition and the founding of the Irish Free State in 1922. In approaching Irish nationalism through the particular historical lens of “Iran,” this book underscores the fact that Irish nationalism during this period (and even earlier) always utilized a historical paradigm that grounded Anglo-Irish encounters and Irish nationalism in the broader world history, a process that I term “worlding of Ireland.” In effect, Irish nationalism was always politically and culturally cosmopolitan in outlook in some formulations, even in the case of many nationalists who resorted to insular and narrowly defined exclusionary ethnic and/or religious formulations of the Irish “nation.” Irish nationalists, as nationalists in many other parts of the world, recurrently imagined their own history either in contrast to or as reflected in, the histories of peoples and lands elsewhere, even while claiming the historical uniqueness of the Irish experience. Present in a wide range of Irish nationalist political, cultural, and historical utterances were assertions of past and/or present affinities with other peoples and lands.

A masterpiece of Persian Classical epic, the Shahnama or Book of Kings was composed by Abu'l-Qasem Ferdowsi at the beginning of the eleventh century. Because the Shahnama presents itself as a chronicle of the reigns of the shahs from the primordial founders to the Sasanian dynasty which ended in 651, scholarly attention has centered on the question of its historical accuracy. Addressing the literary as well as the historical and mythological aspects of the Shahnama, Olga M. Davidson makes this centerpiece of Iranian culture accessible to Western readers. Drawing on recent work in epic studies and oral poetics, Davidson considers analogies with Classical and medieval European narratives as she investigates the poem's social contexts. Her interpretation of the Shahnama focuses on both the figure of the poet himself and on his protagonists-the superhuman hero Rostam and the historical or historicized shahs. Exploring the Shahnama as an example of court poetry designed to glorify the idea of empire, Davidson identifies as a driving force of Ferdowsi's narrative a strong current of antagonism between king and hero. Ironically, she shows, it is the epic hero himself who poses the greatest threat to the concept of kingship that he is sworn to defend. Poet and Hero in the Persian Book of Kings will be welcomed by readers working in such fields as comparative literature, Middle Eastern Studies, folklore, literary theory, and comparative religion.

From the Biblical period and Classical Antiquity to the rise of the Renaissance and the Enlightenment, aspects of Persian culture have been integral to European history. A diverse constellation of European artists, poets, and thinkers have looked to Persia for inspiration, finding there a rich cultural counterpoint and frame of reference. Interest in all things Persian was no passing fancy but an enduring fascination that has shaped not just Western views but the self-image of Iranians up to the present day. Persophilia maps the changing geography of connections between Persia and the West over the centuries and shows that traffic in ideas about Persia and Persians did not travel on a one-way street. How did Iranians respond when they saw themselves reflected in Western mirrors? Expanding on Jürgen Habermas’s theory of the public sphere, and overcoming the limits of Edward Said, Hamid Dabashi answers this critical question by tracing the formation of a civic discursive space in Iran, seeing it as a prime example of a modern nation-state emerging from an ancient civilization in the context of European colonialism. The modern Iranian public sphere, Dabashi argues, cannot be understood apart from this dynamic interaction. Persophilia takes into its purview works as varied as Xenophon’s Cyropaedia and Nietzsche’s Thus Spoke Zarathustra, Handel’s Xerxes and Puccini’s Turandot, and Gauguin and Matisse’s fascination with Persian art. The result is a provocative reading of world history that dismantles normative historiography and alters our understanding of postcolonial nations.

The Constitutional Revolution of 1906 launched Iran as a pioneer in a broad-based movement to establish democratic rule in the non-Western world. In a book that provides essential context for understanding modern Iran, Fakhreddin Azimi traces a century of struggle for the establishment of representative government. The promise of constitutional rule was cut short in the 1920s with the rise of the Pahlavi dynasty. Reza Shah, whose despotic rule Azimi deftly captures, maintained the façade of a constitutional monarch but greeted any challenge with an iron fist: “I will eliminate you,” he routinely barked at his officials. In 1941, fearful of losing control of the oil-rich region, the Allies forced Reza Shah to abdicate but allowed Mohammad Reza to succeed his father. Though promising to abide by the constitution, the new Shah missed no opportunity to undermine it. The Anglo-American–backed coup of 1953, which ousted reformist premier Mohammed Mosaddeq, dealt a blow to the constitutionalists. The Shah’s repressive policies and subservience to the United States radicalized both secular and religious opponents, leading to the revolution of 1979. Azimi argues that we have fundamentally misunderstood this event by characterizing it as an “Islamic” revolution when it was in reality the expression of a long-repressed desire for popular sovereignty. This explains why the clerical rulers have failed to counter the growing public conviction that the Islamic Republic, too, is impervious to political reform—and why the democratic impulse that began with the Constitutional Revolution continues to be a potent and resilient force.