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Add to this the firm, hegemonic hold of Islamophobia and its attendant fetishisms and orientalist fascinations with all things Muslim, and you have a context primed for the publication of this book.

Despite the allure of potential audiences/markets born of these current historical circumstances, however, Najmabadi does not kowtow to a desire for representations of trans Iran by rendering ethnographically stable subjects.

After data entry, χThe overall prevalence of internet addiction was 10.8%, with moderate and severe internet addiction equal to 8% and 2.8%, respectively.

Mean and standard deviation of Yang internet addiction score was calculated as 32.74±14.52.

For instance, there is the start of a rich discussion of Ghasem Hajizadeh’s paintings of “,” or “woman-presenting males” in the 1970s (including a brief discussion of the two untitled, full-color photographic plates reproduced in chap. These paintings exemplify local cultural practices that performatively resignified genders and sexualities otherwise understood as foreign or the result of “Westoxication” (135).

Najmabadi could have elaborated here upon her brilliant concept “the marriage imperative” (the means of securing membership within a natal family, the mechanism through which gender is made intelligible, which she discusses primarily in other chapters) in the context of these fascinating paintings, many of which depict MTF trans figures posing for wedding-like photos, with male-presenting men.

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