Bruce Wannell was a true original, remembered here with affection, humour and wonder by seventy writers including such friends as Kevin Rushby, Lisa Chaney, Tim Mackintosh-Smith, Tahir Shah and William Dalrymple. Bruce Wannell was the greatest Orientalist traveller of his generation: a Paddy Leigh Fermor of the East, a Kim for our own time. He lived in Iran through the 1979 revolution, worked for a decade in the North West Frontier during the wars in Afghanistan and could transcribe the most complex Arabic calligraphy by sight. Although he lived in the lands of Islam he also knew all the artistic treasures of Christendom. His curious combination of talents - scholar, linguist, musician, translator and teacher - were duplicated by an international network of friendships with poets, spies, aid-workers, diplomats, artists and writers. Speaking Iranian and Afghan Persian with a dazzling, poetic fluency, he could also talk in Arabic, Pushtu, Urdu, Swahili and could lecture fluently in French, Italian, English or German. In the last fifteen years of his life he lived for a third of the year in Delhi with William Dalrymple, hunting down unpublished Mughal histories and providing the author with translations of historical documents. It was an extraordinarily successful double act, which produced four revisionist south-Asian histories that were also international best sellers. The rest of the year was balanced by other travels, working as a dragoman-guide or pursuing his own esoteric researches, based in the modest footprint of a tiny attic in York, triple-lined with books. It was worthy of a medieval wandering scholar or a bare footed Dervish. Bruce had a number of identities, which gives this collection of original essays from trusted friends and old colleagues a dazzling diversity. They give a fascinating insight into a remarkable and diverse life. He was a man who could quote Hafiz from memory, rustle up a lethal cocktail, lose himself in Brahms, open any door, organise a concert within days of arriving in a foreign city or walk across a mountain with just walnuts and dried mulberries in his pocket.

In 1969, several young men met on a rainy night in Kabul to form an Islamist student group. Their aim was laid out in a simple typewritten statement: to halt the spread of Soviet and American influence in Afghanistan. They went on to change the world. Night Letters tells the extraordinary story of the group's most notorious member, Gulbuddin Hekmatyar, and the guerrilla organzation he came to lead, Hizb-e Islami. By the late 1980s, tens of thousands were drawn to Hekmatyar's vision of a radical Islamic state that would sow unrest from Kashmir to Jerusalem. His doctrine of violent global jihad culminated in 9/11 and the birth of ISIS, yet he never achieved his dream of ruling Afghanistan. The peace deal he signed with Kabul in 2016 was yet another controversial twist in an astonishing life. Sands and Qazizai delve into the secret history of Hekmatyar and Hizb-e Islami: their wars against Russian and American troops, and their bloody and bitter feuds with domestic enemies. Based on hundreds of exclusive interviews carried out across the region and beyond, this is the definitive account of the most important, yet poorly understood, international Islamist movement of the last fifty years.

In the early 1400s, Iranian elites began migrating to the Deccan plateau of southern India. Lured to the region for many reasons, these poets, traders, statesmen, and artists of all kinds left an indelible mark on the Islamic sultanates that ruled the Deccan until the late seventeenth century. The result was the creation of a robust transregional Persianate network linking such distant cities as Bidar and Shiraz, Bijapur and Isfahan, and Golconda and Mashhad. Iran and the Deccan explores the circulation of art, culture, and talent between Iran and the Deccan over a three-hundred-year period. Its interdisciplinary contributions consider the factors that prompted migration, the physical and intellectual poles of connectivity between the two regions, and processes of adaptation and response. Placing the Deccan at the center of Indo-Persian and early modern global history, Iran and the Deccan reveals how mobility, liminality, and cultural translation nuance the traditional methods and boundaries of the humanities.

The intoxicating history of an extraordinary city and her people—from the medieval kings surrounding Berlin's founding to the world wars, tumult, and reunification of the twentieth century. There has always been a particular fervor about Berlin, a combination of excitement, anticipation, nervousness, and a feeling of the unexpected. Throughout history, it has been a city of tensions: geographical, political, religious, and artistic. In the nineteenth-century, political tension became acute between a city that was increasingly democratic, home to Marx and Hegel, and one of the most autocratic regimes in Europe. Artistic tension, between free thinking and liberal movements started to find themselves in direct contention with the formal official culture. Underlying all of this was the ethnic tension—between multi-racial Berliners and the Prussians. Berlin may have been the capital of Prussia but it was never a Prussian city. Then there is war. Few European cities have suffered from war as Berlin has over the centuries. It was sacked by the Hapsburg armies in the Thirty Years War; by the Austrians and the Russians in the eighteenth century; by the French, with great violence, in the early nineteenth century; by the Russians again in 1945 and subsequently occupied, more benignly, by the Allied Powers from 1945 until 1994. Nor can many cities boast such a diverse and controversial number of international figures: Frederick the Great and Bismarck; Hegel and Marx; Mahler, Dietrich, and Bowie. Authors Christopher Isherwood, Bertolt Brecht, and Thomas Mann gave Berlin a cultural history that is as varied as it was groundbreaking. The story vividly told in Berlin also attempts to answer to one of the greatest enigmas of the twentieth century: How could a people as civilized, ordered, and religious as the Germans support first a Kaiser and then the Nazis in inflicting such misery on Europe? Berlin was never as supportive of the Kaiser in 1914 as the rest of Germany; it was the revolution in Berlin in 1918 that lead to the Kaiser's abdication. Nor was Berlin initially supportive of Hitler, being home to much of the opposition to the Nazis; although paradoxically Berlin suffered more than any other German city from Hitler’s travesties. In revealing the often-untold history of Berlin, Barney White-Spunner addresses this quixotic question that lies at the heart of Germany’s uniquely fascinating capital city.

Amy Wong is an up-and-coming designer in the New York fashion industry; she is young, beautiful, and has it all. But she finds herself at odds with rival designers in a world rife with chauvinism and prejudice. In her personal life, she struggles with marriage and motherhood, finding that her choices often fall short of her traditional family's expectations. Derailed again and again, Amy must confront her own limitations to succeed as the designer and person she wants to be.

Suicides, excessive overtime, and hostility and violence on the factory floor in China. Drawing on vivid testimonies from rural migrant workers, student interns, managers and trade union staff, Dying for an iPhone is a devastating expose of two of the world’s most powerful companies: Foxconn and Apple. As the leading manufacturer of iPhones, iPads, and Kindles, and employing one million workers in China alone, Taiwanese-invested Foxconn’s drive to dominate global electronics manufacturing has aligned perfectly with China’s goal of becoming the world leader in technology. This book reveals the human cost of that ambition and what our demands for the newest and best technology means for workers. Foxconn workers have repeatedly demonstrated their power to strike at key nodes of transnational production, challenge management and the Chinese state, and confront global tech behemoths. Dying for an iPhone allows us to assess the impact of global capitalism’s deepening crisis on workers.’

For centuries, Persian was the language of power and learning across Central, South, and West Asia, and Persians received a particular basic education through which they understood and engaged with the world. Not everyone who lived in the land of Iran was Persian, and Persians lived in many other lands as well. Thus to be Persian was to be embedded in a set of connections with people we today consider members of different groups. Persianate selfhood encompassed a broader range of possibilities than contemporary nationalist claims to place and origin allow. We cannot grasp these older connections without historicizing our conceptions of difference and affiliation. Mana Kia sketches the contours of a larger Persianate world, historicizing place, origin, and selfhood through its tradition of proper form: adab. In this shared culture, proximities and similarities constituted a logic that distinguished between people while simultaneously accommodating plurality. Adab was the basis of cohesion for self and community over the turbulent eighteenth century, as populations dispersed and centers of power shifted, disrupting the circulations that linked Persianate regions. Challenging the bases of protonationalist community, Persianate Selves seeks to make sense of an earlier transregional Persianate culture outside the anachronistic shadow of nationalisms.