Juan Cole

Last updated
Juan Cole
Juancole1.jpg
Cole giving a lecture at the University of Minnesota (2007)
Born
John Ricardo Irfan Cole

(1952-10-23) October 23, 1952 (age 71)
Alma mater
Occupation Historian
Spouse
Shahin Malik
(m. 1982)
Children1

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).

Contents

Background

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]

Baháʼí studies

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]

Appointments and awards

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]

Notable work

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.

Current affairs history

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]

Informed Comment blog

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.

Views

Leading up to the 2008 U.S. 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 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 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 Iraq but vehemently opposing Hezbollah in Lebanon. [23]

Ahmadinejad's remarks on Israel

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." [24]

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. [25]

Cole responded that while he personally despised "everything Ahmadinejad stands for, not to mention the odious Khomeini", [26] he nonetheless objected to the New York Times translation. [26] 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. [26] 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. [26] [27] [28]

CIA harassment allegations

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". [29] "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." [29]

Criticism

Yale controversy

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". [30] 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." [31] The history department vote was 13 in favor, seven opposed, and three abstentions. [32] Professors interviewed by the Yale Daily News said "the faculty appeared sharply divided." [31]

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." [31] 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." [33] Another Yale historian, John M. Merriman, said of Cole's rejection: "In this case, academic integrity clearly has been trumped by politics." [34]

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?" [35]

Other controversies

Alexander H. Joffe in the Middle East Quarterly has written that "Cole suggests that many Jewish American officials hold dual loyalties, a frequent anti-Semitic theme." [36] Cole argues that his critics have "perverted the word 'antisemitic'", and also points out that "in the Middle East Studies establishment in the United States, I have stood with Israeli colleagues and against any attempt to marginalize them or boycott them". [37]

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. [38] Cole replied directly to Karsh in his blog. [39]

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 in the Balkans and Libya, while opposing wars supported by the U.S. Republican Party such as the wars in Iraq. [40]

Selected bibliography

Monographs and edited works

Selected recent journal articles and book chapters

Reference: [41]

Translations

Related Research Articles

<span class="mw-page-title-main">Middle East</span> Geopolitical region

The Middle East is a geopolitical region encompassing the Arabian Peninsula, the Levant, Turkey, Egypt, Iran, and Iraq. The term came into widespread usage as a replacement of the term Near East beginning in the early 20th century. The term "Middle East" has led to some confusion over its changing definitions, and being seen as too Eurocentric. The region includes the vast majority of the territories included in the closely associated definition of West Asia, but without the South Caucasus, and additionally includes all of Egypt and all of Turkey.

Baháʼu'lláh was the founder of the Baháʼí Faith. He was born in 1817 to Khadíjih Khánum and Mírzá Buzurg of Nur, a Persian nobleman, and went on to be a leader in the Bábí movement, and then established the Baháʼí Faith in 1863. Baháʼu'lláh's family consists of his three wives and the children of those wives.

The Baháʼí Faith is a relatively new religion teaching the essential worth of all religions and the unity of all people.

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.

Khaled Abou el Fadl is the Omar and Azmeralda Alfi Distinguished Professor of Law at the UCLA School of Law where he has taught courses on International Human Rights, Islamic jurisprudence, National Security Law, Law and Terrorism, Islam and Human Rights, Political Asylum, and Political Crimes and Legal Systems. He is also the founder of the Usuli Institute, a non-profit public charity dedicated to research and education to promote humanistic interpretations of Islam, as well as the Chair of the Islamic Studies Program at the University of California, Los Angeles. He has lectured on and taught Islamic law in the United States and Europe in academic and non-academic environments since approximately 1990.

<span class="mw-page-title-main">Mírzá Abu'l-Faḍl</span> Prominent Iranian Baháʼí scholar

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.

Baháʼí literature covers a variety of topics and forms, including scripture and inspiration, interpretation, history and biography, introduction and study materials, and apologia. Sometimes considerable overlap between these forms can be observed in a particular text.

<i>Tabernacle of Unity</i> Selected texts of Baháʼulláh, founder of the Baháʼí Faith

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.

<span class="mw-page-title-main">God in the Baháʼí Faith</span> Baháʼí conception of God

The Baháʼí conception of God is of an "unknowable essence" who is the source of all existence and known through the perception of human virtues. The Baháʼí Faith follows the tradition of monotheism and dispensationalism, believing that God has no physical form, but periodically provides divine messengers in human form that are the sources of spiritual education. In another sense, Baháʼí teachings on God are also panentheistic, seeing signs of God in all things, but the reality of God being exalted and above the physical world.

<span class="mw-page-title-main">Laura Clifford Barney</span> American Baháʼí teacher and philanthropist

Laura Dreyfus-Barney was a leading American Baháʼí teacher and philanthropist.

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 Turkmenistan begins before Russian advances into the region when the area was under the influence of Persia. By 1887 a community of Baháʼí refugees from religious violence in Persia had made a religious center in Ashgabat. Shortly afterwards – by 1894 – Russia made Turkmenistan part of the Russian Empire. While the Baháʼí Faith spread across the Russian Empire and attracted the attention of scholars and artists, the Baháʼí community in Ashgabat built the first Baháʼí House of Worship, elected one of the first Baháʼí local administrative institutions and was a center of scholarship. During the Soviet period religious persecution made the Baháʼí community almost disappear – however, Baháʼís who moved into the regions in the 1950s did identify individuals still adhering to the religion. Following the dissolution of the Soviet Union in late 1991, Baháʼí communities and their administrative bodies started to develop across the nations of the former Soviet Union; In 1994 Turkmenistan elected its own National Spiritual Assembly however, laws passed in 1995 in Turkmenistan required 500 adult religious adherents in each locality for registration and no Baháʼí community in Turkmenistan could meet this requirement. As of 2007 the religion had still failed to reach the minimum number of adherents to register and individuals have had their homes raided for Baháʼí literature.

<span class="mw-page-title-main">Baháʼí Faith in Egypt</span> Aspect of the Baháí Faith

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.

<span class="mw-page-title-main">Alexander Tumansky</span>

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.

<span class="mw-page-title-main">Baháʼí Faith and Hinduism</span>

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 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.

References

  1. Vaidhyanathan, Siva (2006-06-28). "Can Blogging Damage Your Career? The Lessons of Juan Cole". The Chronicle of Higher Education. Dead link; no archive located.
  2. http://events.umn.edu/event?occurrence=398490;event=114965 Dead link at University of Minnesota Events web page.
  3. "Juan Cole Interview: Conversations with History; Institute of International Studies, UC Berkeley". 2005. Retrieved 2007-06-01.
  4. They are: Letters and Essays 1886-1913 (Rasa'il va Raqa'im) of Mírzá Abu'l-Fadl Gulpaygani [tr. from Arabic and Persian] (Los Angeles: Kalimat Press, 1985); and Miracles and Metaphors (Ad-Durar al-bahiyyah) of Mírzá Abu'l-Fadl Gulpaygani [tr. from the Arabic and annotated](Los Angeles: Kalimat Press, 1982).
  5. 1 2 3 Momen, Moojan (2007). "Marginality and Apostasy in the Baháʼí Community". Religion. 37 (3): 187–209. doi:10.1016/j.religion.2007.06.008. S2CID   55630282.
  6. "Juan R. I. Cole Publications". Curriculum Vitae. Juan Cole's academic website. Retrieved 2006-05-28.
  7. "MESA Members » Juan Cole". mesana.org. Retrieved 8 August 2015.
  8. Cole, Juan. "The Importance of Being Heard". MESA Newsletter. 28 (February 2006). Retrieved 9 August 2015.
  9. Faculty News and Awards Archived 2011-05-19 at the Wayback Machine , Department of History: University of Michigan, 2007
  10. "Staff and Board". NIAC. Retrieved 2022-06-28.
  11. "Global Americana Institute". Global Americana Institute. 2011. Retrieved 2012-07-30.
  12. "Thomas Jefferson in Arabic". Dar al-Saqi. 2011-03-01. Retrieved 2012-07-30.
  13. ""Blogging Current Affairs History", Journal of Contemporary History July 2011 vol. 46 no. 3 658-670". Contemporary History. 2011-07-01. Retrieved 2012-07-30.
  14. "The Case for Current Affairs History". Inside Higher Education. 2012-01-11. Retrieved 2012-07-30.
  15. Juan Cole's Senate Testimony Brief , United States Senate Committee on Foreign Relations, April 20, 2004.
  16. Curt Guyette, "The Blog of War", Metrotimes (25 August 2004).
  17. Daniel W. Drezner and Henry Farrell, "Web of Influence", Foreign Policy (November/December 2004).
  18. The Hotline: National Journal's Daily Briefing on Politics, Blogometer Profiles: Informed Comment Archived 2006-11-23 at the Wayback Machine , National Journal, October 2, 2006
  19. "Technorati blog ranking page". Technorati.com. Archived from the original on 2009-04-29. Retrieved 2009-04-28.
  20. "The Iran hawks". Salon.com. October 17, 2007. Retrieved 2008-10-26.
  21. Sullivan, Elizabeth (26 September 2002). "Iraq No Friend of al-Qaida, Experts Say". Cleveland Plain Dealer. p. A11.
  22. Blanford, Nicholas (9 September 2002). "Syria Worries U.S. Won't Stop at Iraq". Christian Science Monitor. p. 6.
  23. "scroll down to the questions section". Mepc.org. Archived from the original on April 10, 2009. Retrieved 2009-04-28. at Middle East Policy Council.
  24. Fathi, Nazila (October 30, 2005). "Text of Mahmoud Ahmadinejad's Speech". The New York Times. Retrieved 2006-10-17.
  25. Hitchens, Christopher (May 2, 2006). "The Cole Report: When it comes to Iran, he distorts, you decide". Slate . Retrieved March 3, 2007.
  26. 1 2 3 4 Cole, Juan (May 3, 2006). "Hitchens the Hacker; And, Hitchens the Orientalist And, "We don't Want Your Stinking War!" . Retrieved 2006-05-04.
  27. News Hits staff, Juan up, Metro Times, 5/10/2006
  28. Joel Mowbray, Hatchet man or scholar?, The Washington Times, May 22, 2006
  29. 1 2 Risen, James (2011-06-15) Ex-Spy Alleges Bush White House Sought to Discredit Critic, The New York Times
  30. Leibovitz, Liel. "Middle East Wars Flare Up At Yale" Archived 2006-06-15 at the Wayback Machine , The Jewish Week, 2006-06-02. Retrieved on 7 June 2006.
  31. 1 2 3 Goldberg, Ross (June 10, 2006). "Univ. denies Cole tenure". Yale Daily News . Archived from the original on 2006-08-20. Retrieved 2006-06-10.
  32. Leibovitz, Liel (2 June 2006). "Middle East Wars Flare Up At Yale". The Jewish Week . Archived from the original on 15 June 2006. Retrieved 2006-06-07.
  33. David White, "Juan Cole and Yale: The Inside Story", Campus Watch, August 3, 2006.
  34. Philip Weiss, "Burning Cole", The Nation , July 3, 2006.
  35. "Hundreds of Thousands Rally in Iraq Against the War in Lebanon: Middle East Analyst Juan Cole on War in the Middle East - from Baghdad to Beirut" Archived 2006-11-30 at the Wayback Machine , Democracy Now, August 4, 2006
  36. Joffe, Alexander H (Winter 2006). "Juan Cole and the Decline of Middle Eastern Studies". Middle East Quarterly.
  37. Cole, Juan (December 8, 2004). "Character Assassination". Informed Comment.
  38. Karsh, Efraim. "Juan Cole's Bad blog". The New Republic (archived at Campus Watch).
  39. Cole, Juan (October 12, 2006). "Wikipedia, Karsh and Cole". Informed Comment.
  40. Sapienza, Jeremy, "Juan Cole's Conveniently Partisan Intervention Issues", Antiwar.com, August 23, 2011.
  41. (2012-06-15) Juan R. I. Cole Publications