This essay addresses three fifteenth- and early sixteenth-century women writers who composed erotic and satiric verse: the Welsh poet Gwerful Mechain, and the Scottish Gaelic poets, Iseabal Campbell, Countess of Argyll, and her daughter, Iseabal Ní Mheic Cailéan. Adopting an archipelagic feminist approach, Charnell-White locates these figures within the broader context of late medieval bardic culture in Ireland, Scotland, and Wales, emphasising their high social status and family connections. While the poetry of Gwerful Mechain was highly regarded in her own time and a significant body of her work remains, far fewer poems by Iseabal Campbell and Iseabal Ni Mheic Cailéan survive; like Mechainߣs, however, they were written to be performed before specific audiences. The essay reads the poetry of all three as playfully reappropriating and subverting the formulaic misogynism typical of the male-authored verse in their bardic or coterie groups. In responding to the kind of anti-feminist motifs characteristic of the European tradition of the querelle des femmes, these poets challenge courtly ideals of women as chaste, silent, and obedient and present female sexuality in empowering terms.

Tracing the evolution of Brontëan Gothic into sensation fiction between the late 1840s and mid-1860s, this chapter explores the dialogue between Victorian Gothic novels with a domestic setting and contemporary debates about gender known as the Woman Question. Representing the home as the site of violence, infidelity and dysfunction rather than as the tranquil refuge envisioned by domestic ideology, the fiction examined here is informed by, and even explicitly alludes to, topical controversies regarding marriage and gender roles sparked by such events as Caroline Norton’s campaign to reform child custody law, the passage of the Matrimonial Causes Act and the establishment of the civil divorce court. Yet, while their representation of women’s domestic entrapment has feminist undertones, these ideologically conflicted works also echo anxieties about the breakdown of separate spheres reminiscent of the period’s conservative discourses. These anxieties are most evident in the portrayal of the sexually deviant woman, a highly controversial figure in Victorian culture, and one depicted in these examples of domestic Gothic with pronounced, and often aesthetically complex, ambivalence.

In the Epilogue, I discuss whether or not the policies of each regime impacted the various authors’ interpretations of sigheh. I posit that the female body and sexuality, in the context of sigheh, has been politicized under both the Pahlavi and Islamic regimes. I also discuss, in response to the fact that men have produced almost all literary and cinematic works about sigheh women in this book, whether male-dominated writing or directing promotes a more realistic characterization of the female protagonists, suggesting instead the importance of women writing themselves and their bodies and discuss the ways that the “body politics” is related to women’s writings. Through their writings, women challenge male-dominated society and culture, literature, and language. Using a new language for the expression of their lived bodily experiences that rejects the phallocentrism of the dominant discourse, women disrupt the dominant male-centered language reclaiming and asserting their sexuality. I examine the flourishing women’s writing in the 1980s (and onward) when women began writing their lived experiences, their bodies, their thoughts, and their lives.

The Introduction presents the reader with the methodology and theoretical structure of the book, a general historical overview of sigheh marriage in Iran, literary productions of the Pahlavi era, and the cinematic productions of the Islamic Republic; and discusses the importance of each work briefly in its historical context with a chapter breakdown at the end.

Chapter 2 examines Morteza Moshfeq-e Kazemi’s Tehran-e Makhuf (Horrid Tehran), which portrays the corruption of the sociopolitical structure of the country and its impacts on female sexuality, particularly in the context of sigheh and sex work, at the end of the Qajar and early Pahlavi eras. In this novel, we hear the life stories of four female sex workers, among whom two, Ashraf and ‘Effat, reference their sigheh marriages. I argue that Moshfeq-e Kazemi pushes back against the political and social system that supports the practice at that time. By foregrounding the vulnerable socioeconomic status of women, Moshfeq-e Kazemi illustrates the ways that sigheh marriages stigmatize women and allow society to exploit them. I postulate that while these sigheh/sex-worker women are socially marginalized and stigmatized, they occupy a significant space in the social imaginary of Iran that points toward their symbolic and sexual power. I focus on the ways the female body can be a subject of reclaiming power and countering discourses of oppression. Through the embodiment of these sigheh/sex workers, I explore how the female body simultaneously fluctuates as an object of power, a site of social inscription, and a threat to the status quo concerning women’s subjectivity and autonomy.

Chapter 1 focuses on the sociopolitical and cultural background of Iran with respect to sigheh marriages and female sexuality from the final years of the Qajar era to the Islamic period. I trace the sociocultural impacts of the gender-based reforms under each regime and discuss the fluctuating value of sigheh marriages during each period and how the disequilibrium of these reforms influences prevailing discourses on female sexuality, sigheh marriages, and further stigmatization of sigheh women.

Focusing on a pocket-size edition of Whitman’s poems from the early twentieth century provides an opportunity for thinking about what happens to poems we think we know well when they’re read in different published contexts. Building on the central insight from book historical studies about the inextricability of publication form and literary content, this chapter also engages aspects of the history of sexuality that likewise take shape through the practices of reading and writing. The Little Blue Book edition at this chapter’s heart juxtaposes Whitman’s poems with the writings of another figure in the long US history of sexual liberation: feminist and birth-control advocate Margaret Sanger. Reading Whitman alongside Sanger as the edition urges us to do uncovers unexpected intersections, and sometimes contradictions, at the sites of gender normativity, progressive political reform, and socialism, as well as the backlash against the progressive reforms to which Whitman and Sanger dedicated themselves.