Juan Cole | |
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![]() Cole giving a lecture at the University of Minnesota (2007) | |
Born | John Ricardo Irfan Cole October 23, 1952 Albuquerque, New Mexico, U.S. |
Alma mater | |
Occupation | Historian |
Spouse | Shahin Malik (m. 1982) |
Children | 1 |
John Ricardo Irfan "Juan" Cole (born October 23, 1952) is an American academic and commentator on the modern Middle East and South Asia. [1] [2] He is Richard P. Mitchell Collegiate Professor of History at the University of Michigan. Since 2002, he has written a weblog, Informed Comment (juancole.com).
Cole was born in Albuquerque, New Mexico. His father served in the United States Army Signal Corps. When Cole was age two, his family left New Mexico for France. His father completed two tours with the U.S. military in France (a total of seven years) and one 18-month stay at Kagnew Station in Asmara, Eritrea (then Ethiopia). Cole was schooled at twelve schools in twelve years, at a series of dependent schools on military bases but also sometimes in civilian schools. Some schooling occurred in the United States, particularly in North Carolina and California. [3]
Cole converted to the Baháʼí Faith in 1972 and spent 25 years writing and travelling in support of the religion. He had several works published through Baháʼí publishers and co-edited an online journal (Occasional Papers in the Shaykhi, Babi, and Baha'i Religions). Some of these were unofficial translations, and two volumes by/about early Baháʼí theologian Mírzá Abu'l-Fadl. [4]
In 1994 Cole participated in a discussion group that became a forum for dissent among Baháʼí academics against the Baháʼí administration. Cole was perceived as leading a dissident faction, and resigned his membership in 1996 after being confronted by Baháʼí leadership. He declared himself a Unitarian Universalist. [5] Soon after his resignation, Cole created an email list and website called H-Bahai, which became a repository of both primary source material and critical analysis on the religion. [5] Cole went on to critically attack the Baháʼí Faith in several books and articles written from 1998–2002, describing a prominent Baháʼí as "inquisitor" and "bigot", and accusing Baháʼí institutions of cult-like tendencies. [5]
Cole was awarded Fulbright-Hays fellowships to India (1982) and to Egypt (1985–1986). In 1991 he held a National Endowment for the Humanities grant for the study of Shia Islam in Iran. From 1999 until 2004, Juan Cole was the editor of The International Journal of Middle East Studies . He has served in professional offices for the American Institute of Iranian Studies and on the editorial board of the journal Iranian Studies. [6] He is a member of the Middle East Studies Association of North America, [7] and served as the organization's president for 2006. [8] In 2006, he received the James Aronson Award for Social Justice Journalism administered by Hunter College. [9] He is a member of the Community Council of the National Iranian American Council (NIAC). [10]
Cole founded the Global Americana Institute [11] to translate works concerning the United States into Arabic. The first volume was selected works of Thomas Jefferson, [12] and the second was a translation of a biography of Martin Luther King Jr. along with selected speeches and writings.
After September 11, 2001, Cole turned increasingly to writing on radical Muslim movements, the Iraq War, United States foreign policy, and the Iran crisis. He calls his work not "contemporary history" but "current affairs history". [13] [14]
Cole testified on Iraq before the Senate Committee on Foreign Relations in 2004. [15]
Since 2002, Cole has published the blog Informed Comment, covering "History, Middle East, South Asia, Religious Studies, and the War on Terror". Cole's prominence quickly rose through his blog, [16] and Foreign Policy commented in 2004, "Cole's transformation into a public intellectual embodies many of the dynamics that have heightened the impact of the blogosphere. He wanted to publicize his expertise, and he did so by attracting attention from elite members of the blogosphere. As Cole made waves within the virtual world, others in the real world began to take notice". [17]
In 2006 National Journal called Cole "the most respected voice on foreign policy on the left" [18] and his blog ranked the 99th most popular in 2009, [19] but it has since fallen off the list.
Leading up to the 2008 United States presidential election, Cole chastised several candidates, including Hillary Clinton, Rudy Giuliani, and Mitt Romney, for making bellicose statements about Iran in order to present themselves in a tougher or more conservative light. [20]
In 2002, Cole rejected the Bush administration's early claims of Iraqi cooperation with Al-Qaeda, commenting that Saddam Hussein had "persecuted and killed both Sunni and Shiite fundamentalists in great number", [21] as well as claims to the effect that Ba'athist Iraq was developing weapons of mass destruction. [22] Rather than making America safer, he says, the war has ironically had the opposite effect: inspiring anti-U.S. militants.
In 2004, Cole pointed out that he was against boycotting Israeli professors: "I have stood with Israeli colleagues and against any attempt to marginalize them or boycott them". [23]
In a 2005 speech at the Middle East Policy Council, Cole was critical of the U.S. allying itself with offshoots of the Islamic Dawa Party in the Iraq War but vehemently opposing Hezbollah in Lebanon. [24]
According to Efraim Karsh, Cole has done "hardly any independent research on the twentieth-century Middle East", and characterized Cole's analysis of this era as "derivative". He has also responded to Cole's criticism of Israeli policies and the influence of the "Israel lobby", comparing them to accusations that have been made in anti-semitic writings. [25] Cole replied directly to Karsh in his blog. [26]
Jeremy Sapienza of Antiwar.com has criticized Cole for what he deems as partisan bias on issues of war and peace, citing his support for wars supported by the U.S. Democratic Party as the Yugoslav Wars and the 2011 military intervention in Libya, while opposing wars supported by the U.S. Republican Party such as the wars in Iraq. [27]
Cole and Christopher Hitchens traded barbs regarding the translation and meaning of a passage referring to Israel in a speech by Iran President Mahmoud Ahmadinejad. Fathi Nazila of The New York Times 's Tehran bureau translated the passage as "Our dear Imam [ Khomeini] said that the occupying regime must be wiped off the map." [28]
In an article published at the Slate website, Hitchens accused Cole of attempting to minimize and distort the meaning of the speech, which Hitchens understood to be a repetition of "the standard line" that "the state of Israel is illegitimate and must be obliterated." Hitchens also denigrated Cole's competence in both Persian and "plain English" and described him as a Muslim apologist. [29]
Cole responded that while he personally despised "everything Ahmadinejad stands for, not to mention the odious Khomeini", [30] he nonetheless objected to the New York Times translation. [30] Cole wrote that it inaccurately suggested Ahmadinejad was advocating an invasion of Israel ("that he wants to play Hitler to Israel's Poland"). He added that a better translation of the phrase would be "the occupation regime over Jerusalem should vanish from the page of time," a metaphysical if not poetic reference rather than a militaristic one. [30] He also stated that Hitchens was incompetent to assess a Persian-to-English translation, and accused him of unethically accessing private Cole e-mails from an on-line discussion group. [30] [31] [32]
In 2011, James Risen reported in The New York Times that Glenn Carle, a former Central Intelligence Agency officer who was a top counterterrorism official during the administration of President George W. Bush, "said the White House at least twice asked intelligence officials to gather sensitive information" on Cole "in order to discredit him". [33] "In an interview, Mr. Carle said his supervisor at the National Intelligence Council told him in 2005 that White House officials wanted 'to get' Professor Cole, and made clear that he wanted Mr. Carle to collect information about him, an effort Mr. Carle rebuffed. Months later, Mr. Carle said, he confronted a CIA official after learning of another attempt to collect information about Professor Cole. Mr. Carle said he contended at the time that such actions would have been unlawful." [33]
In 2006, Cole was nominated to teach at Yale University and was approved by both Yale's sociology and history departments. However, the senior appointments committee overruled the departments, and Cole was not appointed.[ citation needed ]
According to "several Yale faculty members", the decision to overrule Cole's approval was "highly unusual". [34] Yale Deputy Provost Charles Long stated that "Tenure appointments at Yale are very complicated and they go through several stages, and [the candidates] can fail to pass at any of the stages. Every year, at least one and often more fail at one of these levels, and that happened in this case." [35] The history department vote was 13 in favor, seven opposed, and three abstentions. [36] Professors interviewed by the Yale Daily News said "the faculty appeared sharply divided." [35]
Yale historian Paula Hyman commented that the deep divisions in the appointment committee were the primary reasons that Cole was rejected: "There was also concern, aside from the process, about the nature of his blog and what it would be like to have a very divisive colleague." [35] Yale political science professor Steven B. Smith commented, "It would be very comforting for Cole's supporters to think that this got steamrolled because of his controversial blog opinions. The blog opened people's eyes as to what was going on." [37] Another Yale historian, John M. Merriman, said of Cole's rejection: "In this case, academic integrity clearly has been trumped by politics." [38]
In an interview on Democracy Now! , Cole said that he had not applied for the post at Yale: "Some people at Yale asked if they could look at me for a senior appointment. I said, 'Look all you want.' So that's up to them. Senior professors are like baseball players. You're being looked at by other teams all the time. If it doesn't result in an offer, then nobody takes it seriously." He described the so-called "scandal" surrounding his nomination as "a tempest in a teapot" that had been exaggerated by "neo-con journalists": "Who knows what their hiring process is like, what things they were looking for?" [39]
Reference: [40]
The Middle East is a geopolitical region encompassing the Arabian Peninsula, the Levant, Turkey, Egypt, Iran, and Iraq.
The Baháʼí Faith is a relatively new religion teaching the essential worth of all religions and the unity of all people.
Shaykh Ahmad al-Ahsā'ī was a prominent Islamic theologian and jurist who founded the influential Shaykhī school of Twelver Shi'ism, which attracted followers from throughout the Persian and Ottoman Empires.
The Baháʼí Faith has its background in two earlier movements in the nineteenth century, Shaykhism and Bábism. Shaykhism centred on theosophical doctrines and many Shaykhis expected the return of the hidden Twelfth Imam. Many Shaykhis joined the messianic Bábí movement in the 1840s where the Báb proclaimed himself to be the return of the hidden Imam. As the Bábí movement spread in Iran, violence broke out between the ruling Shiʿa Muslim government and the Bábís, and ebbed when government troops massacred them, and executed the Báb in 1850.
Mírzá Muḥammad, or Mírzá Abu'l-Faḍl-i-Gulpáygání (1844–1914), was the foremost Baháʼí scholar who helped spread the Baháʼí Faith in Egypt, Turkmenistan, and the United States. He is one of the few Apostles of Baháʼu'lláh who never actually met Baháʼu'lláh. His given name was Muhammad, and he chose the alias Abu'l-Faḍl for himself, but ʻAbdu'l-Bahá frequently addressed him as Abu'l-Fada'il.
Shaykhism is a term used by Shia Muslims for the followers of Shaykh Ahmad in early 19th-century Qajar Iran. While grounded in traditional Twelver Shiʻi doctrine, Shaykhism diverged from the Usuli school in its interpretation of key ideas such as the nature of the end times and the day of resurrection, the source of jurisprudential authority, and the proper hermeneutic to be employed in interpreting prophecy through the mystical writings of the Twelver Imams. These divergences resulted in controversy and ongoing accusations of heresy from Usulis and Akhbaris.
Baháʼí literature includes the books, letters, and recorded public talks of the Baháʼí Faith's founders, the clarifying letters of Shoghi Effendi, the elucidations of the Universal House of Justice, and a variety of commentary and history published by Baháʼí authors.
The Tabernacle of Unity is a small book, first published in July 2006, containing Baháʼu'lláh's Tablet, from the early ʻAkká period, to Mánikc͟hí Ṣáḥib, a prominent Zoroastrian, and a companion Tablet addressed to Mírzá Abu'l-Faḍl, the secretary to Mánikc͟hí Ṣáḥib at that time.
Abu al-Fadl or Abu'l-Fadl is an Arabic male given name which also occurs in place-names. It means father of virtue. It is variously transliterated as Abu'l-Fadl, Abu'l-Fazl, Abul Fazal etc. It is also used in Iran and Azerbaijan, usually in the form of Abolfazl, or Abulfaz. Most famously, this is an epithet Abbas ibn Ali, who is highly revered in Islam for his loyalty towards his brother Husayn ibn Ali during the Battle of Karbala.
The Baháʼí Faith in Afghanistan was possibly introduced in 1880s when some Baháʼís are believed to have visited Afghanistan. However, it wasn't until the 1930s that a Baháʼí community was established there. The first Baháʼí administrative institution Local Spiritual Assembly was elected in 1948 in Kabul and then was re-elected in 1969. Though the population had perhaps reached thousands, under the Soviet invasion of Afghanistan and the harsh rule of the Taliban the Baháʼís lost the right to have any institutions and many fled. Although the Association of Religion Data Archives estimated there were some 16,541 Baháʼís in 2010, the Baháʼís in Afghanistan number at approximately 400 according to a more recent 2007 US estimate.
For approximately a millennium, the Abrahamic religions have been predominant throughout all of the Middle East. The Abrahamic tradition itself and the three best-known Abrahamic religions originate from the Middle East: Judaism and Christianity emerged in the Levant in the 6th century BCE and the 1st century CE, respectively, while Islam emerged in Arabia in the 7th century CE.
The Baháʼí Faith in Egypt has existed for over 150 years. The first followers of the Baháʼí Faith arrived in Egypt in 1863. Baháʼu'lláh, founder of the religion, was himself briefly in Egypt in 1868 when on his way to imprisonment in ʻAkká. The first Egyptians were converts by 1896. Despite forming an early Baháʼí Local Spiritual Assembly and forming a National Assembly, in 1960 following a regime change the Baháʼís lost all rights as an organised religious community by Decree 263 at the decree of then-President Gamal Abdel Nasser. However, in 1963, there were still seven organized communities in Egypt. More recently the roughly 2000 or 7000 by ARDA Baháʼís of Egypt have been embroiled in the Egyptian identification card controversy from 2006 through 2009. There have been homes burned down and families driven out of towns.
Ras͟hḥ-i-ʻAmá is the first known tablet written by Baháʼu'lláh, founder of the Baháʼí Faith, in 1852. It is also the only known tablet of Baháʼu'lláh written in Qajar dynasty Persia. It is a poem of 20 couplets in Persian, written when Baháʼu'lláh was imprisoned in the Síyáh-Chál in Tehran.
Tumanskiy, Aleksandr Grigorevich (1861–1920) was an orientalist, military interpreter, and Major General of the Imperial Russian Army, belonging to an ancient Ukrainian aristocratic family.
Hinduism is recognized in the Baháʼí Faith as one of nine known religions. Krishna is included in the succession of Manifestations of God.
Zoroastrianism is recognized in the Baháʼí Faith as one of nine known religions and its scriptures are regarded as predicting the coming of Baháʼu'lláh. Zoroaster is included in the succession of Manifestations of God. The authenticity of the Zend Avesta is seen as uncertain.
The history of the Baháʼí Faith in Africa dates back to the lifetimes of the three individual heads of the religion, Baháʼu'lláh, ʻAbdu'l-Bahá, and Shoghi Effendi, each of who was in Africa at least once. The Association of Religion Data Archives lists many larger and smaller populations in Africa with Kenya, the Democratic Republic of the Congo, South Africa and Zambia among the top ten numerical populations of Baháʼís in the world in 2005, and Mauritius highest in terms of percentage of the national population. There are Baháʼí Houses of Worship in Uganda, Kenya, and in the Democratic Republic of the Congo. A plan for a House of Worship in Zambia was announced in 2023.
The history of the Baháʼí Faith in Russia began soon after the founding in 1844 of the Bábí religion, viewed by Baháʼís as the direct predecessor of the Baháʼí Faith, with Russian diplomats to Qajar Persia observing, reacting to, and sending updates about the Bábís. The woman later known as Táhirih, who played a central role in the religion of the Báb, was from an influential clerical family from Azerbaijan, which was then ruled by Russia. Russian diplomats later protected Baháʼu'lláh, the founder of the Baháʼí Faith, before and after his exile from Persia. Around 1884, the religion began to spread into the Russian Empire, where the Baháʼí community in Ashgabat built the first Baháʼí House of Worship, elected one of the first Baháʼí local administrative institutions and became a center of scholarship. The Baháʼí Faith also attracted the attention of several Russian scholars and artists. During the Soviet period, Russia adopted the Soviet policy of oppression of religion, leading the Russian Baháʼí community to abandon its administration and properties in accordance with its principle of obedience to legal government, though Baháʼís across the Soviet Union were nevertheless sent to prisons and camps or abroad. Before the dissolution of the Soviet Union Baháʼís in several cities were able to gather and organize as Perestroyka spread from Moscow through many Soviet republics. The Baháʼí National Spiritual Assembly of the Russian Federations was ultimately formed in 1995. The Association of Religion Data Archives estimated the number of Baháʼís in Russia at about 18,990 in 2005.
Moojan Momen is a retired physician and historian specializing in Baháʼí studies who has published numerous books and articles about the Baháʼí Faith and Islam, especially Shia Islam, including for Encyclopædia Iranica the British Library, and is a Fellow of the Royal Asiatic Society of Great Britain and Ireland.