The history of modern Iraq has been marked by violence, oppression, and foreign interventions to a degree that stands out even among other war-torn countries. On the occasion of the 20th anniversary of the US-led invasion of Iraq, many retrospectives were still dominated by a US-centric navel gazing of the chattering classes inside the beltway, but more Iraqi voices and alternative viewpoints were present in op-eds and articles than a decade earlier. In this spirit this roundtable section reflects on recent Iraqi history and contemporary developments with an eye toward memory politics in the context of transforming governance mechanisms and evolving civil society actors. It builds on a conference held at the German Institute for Global and Area Studies (GIGA) in Hamburg in March 2023 and portrays emerging avenues for research as well as new perspectives on long running debates.

As I sit down to write the introduction to this IJMES roundtable on threats to academic freedom in the Middle East and the multiple consequences of these threats for scholars from and of the region, I also am reading news about proliferating restrictions in the United States. In Florida, professors are changing their courses due to prohibitions on teaching about race issued by the state's governor and legislature, and under threat of losing their jobs and livelihood if they run afoul of these restrictions. In Minnesota an adjunct art history professor was denied future teaching opportunities and called Islamophobic by her employer for exposing her students to the range of Muslim perspectives on creating images of the Prophet Muhammad. At Harvard the former head of Human Rights Watch was initially denied a fellowship, seemingly due to the organization's reporting on Israeli human rights violations. And these instances are just a small sample of the anti–academic freedom news. They serve as a reminder that threats to academic freedom are global.

The idea for this roundtable emerged from a special session held at the annual meeting of the Middle East Studies Association of North America (MESA) in Denver in December 2022. As nationwide protests swept over Iran, many MESA members voiced support for organizing a public conversation that addressed various aspects of the Woman, Life, Freedom (WLF, Zan, Zendegi, Azadi) uprising. We thank MESA president, Eve Troutt Powell, for supporting this last-minute addition to the program. We are also very grateful to IJMES editor, Joel Gordon, for publishing these essays and enabling ongoing conversations about the WLF movement.

In recent decades, the ascent of the “Persianate world” paradigm has prompted a major revival in the study of Persian sources in and on South Asia, while at the same time building on Marshall Hodgson's capacious original conception of the Persianate as being more than Persian per se by including “more local languages of high culture that … depended upon Persian wholly or in part for their prime literary inspiration.” While this has been an extraordinarily productive cycle of scholarship, it has also coincided and perhaps contributed to the longstanding occlusion of South Asia's Arabic tradition. A single bibliographical citation may serve to illustrate the stark contrast to the Persianate publishing boom: the last English-language book-length survey of “the contribution of India to Arabic” was completed as long ago as 1929.

As a region with a long coastline by the Arabian Sea in northwestern India, Gujarat has historically been connected to the maritime rhythms of the Indian Ocean and inter-regional developments in north India and the Deccan. These connections—commercial, but also political, cultural, and intellectual—remain central to the history of Gujarat as an independent sultanate in the fifteenth century and during the time of Mughal control from the late sixteenth century.1 The circulation of Muslim scholars and intellectuals between the urban centers of Gujarat and cities of the Hijaz, Hadramawt, and Egypt, shaped the intellectual enterprise of several prominent scholars in Gujarat (and more broadly South Asia) who wrote in Arabic—from al-Damamini (d. 1424) and ‘Ali Muttaqi (d. 1567) to Shah Wajih al-Din ‘Alawi (d. 1590) and ‘Abd al-Qadir al-‘Aydarus (d.1628). While these scholars’ works have received attention from modern scholars to varying degrees, this essay emphasizes the importance of foregrounding the early modern oceanic context in order to recover the transregional social and scholarly ties central to the lives and oeuvre of these intellectuals. Recovering transregional oceanic connections in turn calls for greater engagement with scholarly writings produced in Arabic, a language that has remained peripheral to South Asian historiography.

“Your political hegemony ended; your cultural hegemony, too, will end.”1

Iraqi women's struggle for equal rights has been shaped by similar circumstances and factors in both past and present. Since the founding of the Iraqi nation–state, ruling elites have repeatedly traded women's rights for building alliances with tribal and religious conservative forces in the interest of sustaining power. There was some progress in the areas of personal status and family law as well as women's access to education and the labor market throughout the years from the revolution of 1958 to the 1980s. Women's status declined dramatically during the 1990s due to intermittent wars, economic sanctions, repressive policies of the Baʿthist regime, and eroding state structures. Similar developments are notable since the toppling of that regime in 2003 at the hands of a US-led invasion. The selling rhetoric of liberating Iraqi women was quickly debunked when women's rights were de-prioritized and sacrificed for the sake of maintaining order and security, giving way for tribal and Islamist powers to control and discipline women. Iraqi women have been grappling with a new reality marked by a lack of security, an ethno-sectarian muḥāṣaṣa (quota-based) system, conflict, terrorist groups and militias, rampant corruption, the fragile rule of law, and the erosion of Iraqi institutions. All of these have allowed for the (re)emergence of different forms of patriarchies and masculinities, compounded by the empowerment of tribal and religious authorities, contributing to an increase in various forms of gender-based violence.

Following the murder of Jîna (Mahsa) Amini on September 16, 2022, her parents decided—despite the threats and intimidation by security forces—to hold a public funeral. Protests were ongoing outside Kasra Hospital in Tehran as word spread across the capital of Jîna's murder.1 The family transferred her body to their hometown of Saqez the next day. Hundreds of people traveled to the Ayçî cemetery within hours of the announcement of the public funeral on social media. There, they helped bury Jîna among Kurdish chants and songs. Kurdish women threw their scarves in the air and chanted Jin, Jiyan, Azadî (Woman, Life, Freedom), among other slogans. In addition to the initial print reports about Jîna's murder by journalists Niloofar Hamedi and Elaheh Mohammadi—both of whom remain imprisoned for their work— social media participated and propelled the protests. Photos, videos, and other types of testimony circulated online. The funeral, solidarity demonstrations in Kurdish cities, towns, and villages, and the observation of mass strikes in the following days captured the attention of Iranians all over the country.

The “longing for a normal life,” (hasrat-i yik zindigi-yi ma'muli) as lyricized in what became the Woman, Life, Freedom (Zan, Zendegi, Azadi) movement's favorite anthem, has been front and center in the recent wave of social protests that has rocked Iran from September 2022 onward.1 At the same time, the movement's frame has been crystal clear in aiming for the rarest and most disruptive of social events—a revolution. Revolutions never foster normalcy; neither do they comfortably settle into something “normal” in their later phases. Whatever normal is, it is quite certainly not the authoritarian rule into which most social revolutions have historically lapsed. Can the pursuit of normalcy be revolutionary in any sense? In this essay I analyze the central role of normalcy in the Woman, Life, Freedom movement and discuss how it helps us understand the movement's past and imagine its potential revolutionary futures. I first allude to the struggle of some Iranians to find a semblance of normalcy under abnormal circumstances in past decades, and suggest that Mahsa (Zhina) Amini's death determined the futility of this struggle for normalcy in the minds of many Iranians. I then analyze what it means for the movement to strive for “a normal life” and a revolution at the same time.

A third wave of autocratization is manifest today.1 Universities are no exception to the institutions that are affected by democratic backsliding in a given country: according to the Varieties of Democracy (V-Dem) project, academic freedom has declined by 13 percent in autocratizing countries in the 2010–20 period, whereas almost no change has been recorded in other countries.2

The integration of South Asia into a Persianate world or “Persianate cosmopolis” has proven to be a particularly popular framing of the study of South Asian history. In Venture of Islam, Marshall Hodgson describes the Persianate as follows:

On August 31, 2020, a US military plane returned the archive of the Baʿth Party Regional Command, more commonly known as the Baʿth Party Archive, to Iraq from California, where it had been held by Stanford University's Hoover Institution Library and Archives since 2008. A leftover issue from the 2003 Iraq War, it had been static as a policy matter for years, but appeared on the agenda of the US–Iraq Strategic Dialogue in summer 2020. Mustafa al-Kadhimi's emergence as the compromise choice for prime minister by Iraq's competing factions that May facilitated this development. Kadhimi, a journalist and human rights activist by background, was one of the cofounders with Kanan Makiya of the Iraq Memory Foundation (IMF), a nongovernmental organization that followed in the wake of the US-led invasion in 2003 as a US Department of Defense contractor. The origins of this relationship dated to the aftermath of the 1990–91 Gulf War. Shortly after arriving in Iraq in 2003, and responding to the rumor that looters were headed toward the mausoleum and museum of Baʿth Party founder Michel ʿAflaq, Kadhimi and Makiya by chance discovered the Baʿth Party Archive underneath the structure, which was adjacent to the Baʿth Party's headquarters in Baghdad.

Since the fall of Saddam Hussein's regime in 2003, Iraqi society has experienced profound crises in its transition from a strong centralized state under secular Baʿth Party authoritarianism to a new weak but still authoritarian federal state that is dominated by Shiʿi Islamist parties and plagued by factionalism, open sectarian competition, and conflict. A comprehensive scrutiny of the country's recent historical ruptures and continuities that pertain to the relations between the state and religion in particular is still a desideratum in contemporary Iraq studies. The extent to which thirty-five years of Baʿthi dictatorship transformed and lastingly shaped Iraq's diverse religious landscape is still not yet fully understood. Following the US-led invasion, the former regime was well-remembered for its repression and atrocities against almost all segments of society, but its image and the long-held notion and memory of it as “atheist” and “antireligious” are increasingly being challenged. Moreover, sectarian conflicts and violence since 2005 reveal an ongoing conflict over the interpretive sovereignty and ownership of famous religious sites of memory, such as shrines and mosques, between the various factions in Iraq. Beginning with the Iran–Iraq War in 1980, the Baʿth regime lavishly sponsored Sunni and Shiʿi shrines and advertised them in its religious war propaganda all over the country as sites of memory for the Iraqi and Arab nation. Many of these religious sites were surrounded by a certain confessional ambiguity and constitute memorials and meeting places for Sunnis and Shiʿis equally. After the fall of the regime, this ambiguity sparked sectarian competition over these sites since both communities often associated with one and the same shrine quite different memories of the same saintly figure, or they disagreed about who was buried there. Radical jihadist Salafis, in turn, generally rejected them as un-Islamic and even associated them with the old regime from 2014 onward.

This essay surveys the Arabic biographical writing of select South Asian Muslim scholars from the late Mughal to the colonial period to argue that, for scholars participating in transregional networks of hadith scholarship, Arabic biographical writing served purposes distinct from Indo-Persianate biographical writing. South Asian scholars chose to write Arabic histories to access pasts and construct communities that centered the ʿulama’ as a distinct class of Muslims who represented the continuity of Islamicate discursive traditions across time and space. Arabic biographical histories indicate a different sense of temporality and geography than Indo-Persianate histories by both marking the passage of time through the transmission of religious knowledge over generations and mapping transregional scholarly networks.1 However, this did not necessarily entail a disavowal of Indo-Persianate histories that placed greater emphasis on saintly miracles, blessings, and shrines.2 This productive tension between Indo-Arabic and Indo-Persianate writing is missed when only Indo-Persianate texts are examined.

The dinner I was invited to was held after the monthly meeting of the Kayseri Chamber of Industry on a pleasant summer night in 2015. The spacious dining hall on the top floor of the chamber headquarters was filled by over a hundred industrialists from large and small companies. Kayseri's nationally celebrated cuisine was lavishly represented on our table. I was in a good mood because I had been looking forward to this opportunity for the previous two years. This meeting, and especially the part closed to the press, would hopefully give me many insights into the relations among the members of the chamber.

To make sense of the Woman, Life, Freedom uprising (Zan, Zendegi, Azadi; WLF), some have asked straightforward questions: Why now? What are the reasons for it? Who is behind the uprising? The Islamic Republic of Iran, its supporters, and its allies have responded to the last question by labeling protestors as spies or provocateurs influenced and supported by foreign governments or activists. By raising the possibility of outside interference to bring about regime change through the participation of willing or even unsuspecting Iranians, the Islamic Republic defends its extreme responses to the WLF uprising and dismisses the international community's condemnations of human rights abuses.

Twenty years after the US invasion of Iraq and the overthrow of the Ba‘thist regime, what kinds of historical narratives are starting to emerge among residents of Baghdad about the events of the recent past? How have their experiences with the new Iraqi state over the past twenty years colored Baghdadis’ perceptions of what their lives were like under Saddam Hussein, and how are they making sense of the profound disruptions their city has undergone in the years since 2003? We conducted structured interviews with sixty residents of Baghdad across four different neighborhoods in December 2022 and January 2023 to better understand how Baghdadis are perceiving, interpreting, and narrating changes that have taken place in their neighborhoods during their lifetimes. In light of these interviews, we offer preliminary insights about the politics of memory in contemporary Baghdad: how history, memory, and collective identities intersect in different ways for Iraqis in different parts of the city. How do residents of different Baghdad neighborhoods identify and describe the “good times” and “bad times” of the recent past, and what factors are influencing the construction of their historical narratives?

Appraising the roots of the Woman, Life, Freedom (Zan, Zendegi, Azadi) movement requires a different framework of power: internal colonialism. Mexican sociologist Pablo Gonzalez-Casanova argues that internal colonialism results when the direct domination of foreigners over natives disappears, and the domination and exploitation of natives by natives emerges.1 This process, I contend, has occurred in the Islamic Republic of Iran, where the forty-year rule of Iranian clerical elites has subjugated a dissenting populace, especially women. The repressive gender practices of the theocracy in Iran have over the course of the past year prompted a unique internal anticolonial protest.

In the first decades of the nineteenth century, British Calcutta stood as one of the most important cities in the world for the editing, printing, and selling of Arabic books. Before the famous Bulaq Press in Cairo was established in 1820, from 1801–19, European Orientalists and Indian munshis (scribes and clerks) and maulvis (Arabic, mawlanas), alongside one Yemeni scholar, had already printed 22 Arabic titles in movable type—many for the first time—at Fort William College in Calcutta (alongside 18 in Persian and 24 in Sanskrit).1 By 1831, a published “List of Oriental Works for Sale at the Government Education Depository, near the Hindu College, Potoldanga, Calcutta,” advertised 27 Arabic, 31 Sanskrit, 36 English, 16 Hindi and Urdu, 30 Persian, and 29 Bengali books.2 Far from a marginal undertaking, Arabic books represented a sizeable proportion of printing in Bengal at the beginning of the nineteenth century.

Academic diversity has been an important consideration in hiring processes within academia since the late 2010s. The term diversity encompasses race, ethnicity, gender, religion, sexual orientation, geographical representation, and political beliefs. There are three significant considerations during the hiring process. To put it simply: “equity is the promotion of fairness and justice for each individual that considers historical, social, systemic, and structural issues that impact experience and individual needs; diversity is a measure of representation within a community or population that includes identity, background, lived experience, culture, and many more; and inclusion is the creation of an environment where everyone shares a sense of belonging, is treated with respect, and is able to fully participate.”1