Journal of Communication and Religion, vol. 42, no. 4, 2019, pp. 5–27.
Abstract: During her brief life in the early nineteenth century, the Persian poet and theologian Táhirih advocated for a spiritual revolution. Authorities executed her for heresy in 1852. After death, Táhirih attracted admirers around the world; Western writers—especially women—have interpreted her history to argue for gender equality, religious renewal, and global interdependence. This Middle Eastern preacher has established a posthumous pulpit in the United States, as members of the Bahá’í Faith there have authored a dozen books about her. After introducing Táhirih’s rhetorical rebellions, this essay demonstrates her transnational influence by analyzing her afterlives in U.S. Bahá’í discourse.
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Many Baha’is have a copy of The Dawn-Breakers: Nabil’s Narrative of the Early Days of the Baha’i Revelation on their bookshelf. What is this book, and what is its purpose? Why is it important to Baha’is? Who was Nabil? When did he write his narrative, and when was it translated into English? This article provides basic answers to these questions, drawing primarily from Shoghi Effendi’s introduction to the English translation.
When picturing the scene of the Bab’s Declaration, I think of His house in Shiraz, quiet and dark during a spring night in 1844. I think of an upper room where He converses with Mulla Husayn, revealing His spiritual mission as the Promised One and the Prophet-Herald of a new Manifestation of God, Baha’u’llah. My mind does not travel beyond that upper chamber to explore the house’s other rooms.
In 1974, the first volume of Adib Taherzadeh’s monumental series, The Revelation of Baha’u’llah, was published. With this publication, and the three volumes that followed, Taherzadeh brought to English-speakers rich insights into Baha’u’llah’s Writings, contextualizing them in the narrative of His unfolding ministry from 1853 to 1892.
On March 8th, we celebrate “the social, economic, cultural and political achievements of women” and acknowledge the urgency of “accelerating gender parity.”1 As much as International Women’s Day is a celebration, it is also a monument to centuries of discrimination.
You should appreciate this, that of all the historians of Europe none attained the holy Threshold but you. This bounty was specified unto you.1
These words Abdu’l-Baha wrote to Edward Granville Browne about his interviews with Baha’u’llah in 1890. From one of these interviews emanated the description of meeting Baha’u’llah famous in the Baha’i community, which you can listen to here.
Constitutive Visions: Indigeneity and Commonplaces of National Identity in Republican Ecuador (Review), Quarterly Journal of Speech, vol. 103, no. 1-2, 2017, pp. 186-190.
Christa J. Olson’s first book provides a model for rhetoricians who, like her, wish to transcend disciplinary divisions and the geographic scope of their homelands to study the rhetorics of other lands through an array of artifacts. In Constitutive Visions, Olson ambitiously intervenes in two significant projects: first, to “demonstrate the powerful roles played by resilient commonplaces in the constitution of national identity,” and second, to “emphasize the particular force that elements of visual culture lend to the constitutions of strong identifications” (24). That is, she exposes the processes through which rhetors compose a national identity for their country.