In the early 2000s Enid, Oklahoma, had no Baha’i activities. Today, many of its more than 50 Baha’is are involved alongside friends in children’s classes, junior youth groups, study circles and devotional gatherings.
What’s changed? The story starts with two Baha’i couples who each discovered the Faith on their own, along with the extended family of one of the couples.
Inks:The Journal of the Comics Studies Society, vol. 4, no. 1, Spring 2020, pp. 44–65.
Abstract:Thi Bui’s The Best We Could Do, a graphic memoir centering on her family’s experience with war in Vietnam and with resettlement in the United States,earned critical acclaim upon publication in 2017. It touched a nerve with U.S. readers attuned to their country’s rising xenophobia, eliciting praise for humanizing refugees. Her comic certainly stirs compassion with its fusion of emotive drawings and text—but it does more. Bui subtly encourages readers to not only see refugees as human but to realize that no polity exists apart from migrancy. Situating her book in recent postcolonial theory, I read it as a commentary on the shifting nature of history and nation. Bui presents no singular homeland, past or present, implicitly calling into question Americans’ desire for a walled nation and bounded culture.
Full Text: You can download the article by clicking the link below.
Journal of Bahá’í Studies, vol. 30, no. 1–2, 2020, pp. 19–44.
Abstract: Scholars have wrestled with the question of how people can be persuaded to extend feelings of kinship beyond their own ethnic or national groups. This article identifies spiritual cosmopolitanism, whose principles of universal love and harmony can be found in the teachings of the Bahá’í Faith, as key to such borderless solidarity. Drawing on data gathered from interviews with Iranian refugees who have settled in the United States, the article demonstrates how cosmopolitan principles shape the worldviews of Bahá’ís. Through this case study, spiritual cosmopolitanism’s potential to enrich public arguments for the inclusion of Others such as immigrants becomes apparent.
In January 2020, I defended my doctoral dissertation, “Reframing Immigration through Religious Advocacy: Rhetoric, Cosmopolitanism, and the Divine.” I produced this video to explain the project to a general audience:
Rhetoric Review, vol. 38, no. 4, 2019, pp. 445-462
Abstract: Nativist ideology, which dominates public discourse, implements ableist hierarchies to reduce immigrants to diseases of the body politic. Immigrants’ graphic narratives, on the other hand, reveal the disabling effects of xenophobic environments. Rhetoricians have begun to recognize comics’ persuasive potential but thus far have not explored their role in immigration rhetoric. Using this medium’s affordances, immigrants critique the nativism-ableism matrix, as exemplified by Parsua Bashi’s comics memoir about immigrating to Switzerland from Iran, Nylon Road (2006/2009). Bashi’s self-worth, displaced by her unreceptive context, depends on accepting a mental (dis)ability. Her comic counters nativism’s eugenic underpinnings by visualizing variation.
You can download the article using this link. Thanks for reading!
“Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.”
In 1904, Florence Breed and Ali-Kuli Khan married in Boston. Breed was American and Khan was Iranian; their union symbolized East and West uniting in the Baha’i Faith. When Abdu’l-Baha visited the US in 1912, the Khans hosted a luncheon for Him in Washington, D.C. There, Abdu’l-Baha defied social convention by giving Louis Gregory, an African-American Baha’i, the seat of honor.
Moses, Jesus, Muhammad, Baha’u’llah. For Baha’is, these teachers are among a series of divine Messengers, and Their teachings share a spiritual basis. These divine beings’ human lives also share certain features. Nearly all divine messengers have been rejected by most of Their contemporaries, persecuted harshly, if not killed. But for these four, Their persecutions took a particular form: forced migration. They and Their families were pushed from Their native cities into perilous journeys.
Shed the light of a boundless love on every human being whom you meet, whether of your country, your race, your political party, or of any other nation, color or shade of political opinion.
The security of people of Middle Eastern and South Asian descent living in the United States seems to be on thin ice: bearing brown skin and a “foreign” name are dangerous liabilities. Evidence comes in recent hate crimes like February’s Kansas killing. Engineers Srinivas Kuchibhotla and Alok Madasani were attacked by a man who told them to “get out of my country.” Kuchibhotla died. The attacker later disclosed that he thought his victims, who were natives of India, were Iranian. In March, Hasel Afshar returned to his Oregon town from vacation to discover his home ransacked and hateful messages coating the walls of his house. The messages indicated that the attackers believed Afshar to be Muslim. He is actually a Baha’i refugee from Iran. Persecuted for his faith in his homeland—attacked for his foreignness in his refuge.
In 1904, Florence Breed and Ali-Kuli Khan married in Boston. Breed was American and Khan was Iranian; their union symbolized East and West uniting in the Bahá’í Faith. When ‘Abdu’l-Bahá, son of the Founder of the Bahá’í Faith, visited the US in 1912, the Khans hosted a luncheon for him in Washington, D. C. There, ‘Abdu’l-Bahá defied social convention by giving Louis Gregory, an African-American Bahá’í, the seat of honor.