Based on the author’s ethnographic research on Muslim diasporas and the circulation of Islamic knowledge in Trinidad and Tobago, this paper examines the salience and transformation of Iranian Shi’ism in Trinidad and Tobago. Among the much-debated global consequences of the Iranian Revolution, perhaps one of the most over-looked is Iran’s impact on the Shia revival in this corner of the Caribbean—from empowering political revitalization, to rigidifying the previously fluid boundaries between the Sunni and Shia, and problematizing Muslim women’s negotiation of “modernity” and dress. Although South Asian Shia were brought to Trinidad and Tobago as indentured labor beginning around the mid 19th century and left a legacy inscribed in Hosay (Karbala commemorations) and the Hosay Riots (acts of resistance against colonial authority), by 1979, the Shia here were no longer substantially differentiated from Sunni congregants. However, in the 1980’s, when the Trinbagonian Muslim-minority began to re-engage and reconstruct Heritage Islam, till then largely shaped by missionaries from South Asia, they were introduced to Iranian Shi’ism, largely through the circulation of Shi’a missionaries from Iran and Trinidadian students sent to study there. In order to explore the impact of popular “representations” and “misrepresentations” of Iran, Iranian women, and Shi’ism on Trinidadian Muslims and their publics, this discussion will focus on the “Imam e Zamana Shia Mission”, the mosque established by Afro-Trinidadian Sunni converts who re-converted to Shi’ism to be “closer” to the Prophet and his family after the revolution. Wrestling with challenges—such as local perceptions of Iranian Shi’ism as “not really Islam” and of Iranian women as oppressed, the US entrapment and incarceration of their Imam on terrorism charges, and their annual public protests over the Trinbagonian national celebration of Hosay as an inappropriately festive occasion--a new generation of young Afro-Trinidadian Shia leaders is reconfiguring the future of the mosque and redefining the role of women, race, and community, producing a distinctively Trinidadian (“creolized”) Shi’ism in the process.