Book Series Co-Editor
Sex, Marriage and the Family in the Middle East. Co-Editor with Janet Afary. I. B.Tauris.
Sex and Marriage in the Medieval Islamic World: Women, Family and Love. Co-
Edited with Lucian Stone. I. B. Tauris, 2019.
Special Issues, Edited
Iranian Minority Literary Women [Two Special Issues]. In International Journal of Persian Literature. Co-Editor with Nasrin Rahimieh, 2018.
Subjectivity in ʿAttar, Persian Sufism, and European Mysticism. Purdue University Press, Comparative Culture Studies Series, 2017. http://www.thepress.purdue.edu/titles/subjectivity-%CA%BFatt%C4%81r-persian-sufism-and-european-mysticism
Peer Reviewed Journal Articles
Pirzad’s Diasporic Transnational Subjects in “A Day Before Easter”. International Journal of Persian Literature. (accepted/forthcoming summer 2018)
Socially Peripheral, Symbolically Central: Sima in Behrouz Afkhami’s Showkaran. A special Issue of Iranian Cinema in Journal of Asian Cinema 27.2 (Fall 2016): 151-163.
Yusuf’s “Queer” Beauty in Persian Cultural Productions. The Comparatist 40. 1 (October 2016): 245-266.
Sexual Trauma and Spiritual Experience: Rabi’a al-‘A’dawiyya and Margery Kempe. Persian Literary Studies Journal 3. 4 (2014): 73-92. http://plsj.shirazu.ac.ir/?_action=articleInfo&article=2907
Subjectivity in ‘Attar’s Shaykh San’an Story in Conference of the Birds. CLCWeb: Comparative Literature and Culture 16/1 (March 2014): 1-9 (single-spaced). <http://dx.doi.org/10.7771/1481-4374.2425>
Hamzisti dar Asar-e ‘Attar (Co-existence in ‘Attar’s Works). Rahavard Persian/English Journal of Iranian Studies 105: (January 2014): 142-152. (in Persian) http://www.rahavard.com/Index.cfm
Against the Current: Farid al-Din ‘Attar’s Diverse Voices. Persian Literary Studies Journal 1. 1 (autumn 2012): 87-109. http://plsj.shirazu.ac.ir/article_604_148.html
*Awarded The Jafar and Shokoh Farzaneh Paper Prize in Persian Literature and Culture, South Central Modern Language Association
Shifting Sexual Ideology and Women’s Responses: Iran Between 1850-2010. Homa Hoodfar and Anissa Lucas-Helie, eds. Sexuality in Muslim Contexts: Restrictions and Resistance, Zed Books, 2012, pp. 52-80.
“Neveshtehay-e Gheir-e Dastani-e Khalagh.” A Persian translation of Rita Berman’s “Creative Nonfiction Writing.” Avalin Ketab-e Neveshtan, 2002.
Review of Nasrin Rahimieh. Iranian Culture: Representation and Identity, N.Y.: Routledge, 2016. 155 pp. Society for Contemporary Thought and Islamicate Thought (2016).
Review of Roksana Bahramitash. Gender and Entrepreneurship in Iran: Microenterprise and Informal Sectors, Palgrave McMillan Publishers, 2013. 236 pp. Review of Middle East Studies (2015).
Review of Yvonne Yazbeck Haddad et al. Muslim Women in America: The Challenge of Islamic Identity Today, Oxford, N.Y.: Oxford University Press. 2011. 192 pp. Review of Middle East Studies (2012).
Review of Tara Willimas. Inventing Womanhood: Gender and Language in Later Middle English Writing, Ohio: Ohio State University Press. 2011. 288 pp. Comitatus: Journal of Medieval and Renaissance Studies (2012).
Review of Arzoo Osanloo. The Politics of Women’s Rights in Iran, New Jersey: Princeton University Press. 2009. 280 pp. Comparative Studies of South Asia, Africa and the Middle East (2012).
Review of Margot Badran. Feminism in Islam: Secular and Religious Convergences, Oxford: OneWorld Publications. 2009. 368 pp. International Journal of Middle East Studies (2011).
Book Projects in Progress
My second book project, tentatively titled Body Politics and Temporary Marriages in Modern Iranian Literature and Film, examines the figure of female sexual deviator at the mercy of the practice of sigheh (temporary marriage) in Persian fiction written under the Pahlavi regime and film productions after the Islamic Republic. Sigheh marriage, which is a pre-Islamic custom practiced by the Iranian Shi’is, was a common alliance at the time of the Prophet and Shi’is believe that it has been sanctioned in the Qur’an as well. Compared to Nekah (permanent marriage), sigheh gives a degree of sexual freedom to women, but we have to acknowledge that the female-passive and male-active gender roles are still dominant and women who enter a temporary marriage are frequently stigmatized and situated at the margins of the society. It has been argued that most women practice sigheh out of their financial needs; however, in contemporary Iran the practice has turned into a multifaceted system where oftentimes women engage it for the mere sake of sexual expression and release. In this project, I intend to explore the multiple ways the custom has been and is being practiced, and the reasons for which the system has survived. I also plan to look into the different measures taken by each state regarding the practice and to see whether these different policies do help diminish the social stigma attached to it, or whether they further perpetuate the marginalization of women. I argue that even though they are marginalized, they occupy a significant space in the social imagination of the dominant culture.