Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Universal House of Justice, The Baha'i World: Volume 26 (1997-1998), Haifa: Bahá’í World Centre, 1999, bahai-library.com.
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THE BAHA)f WORLD
1997-98

154 OF THE BAHA'i ERA
THE_,
BAHA' I_,
WORLD
1997á98
AN
INTERNATIONAL RECOl~D

BAHA'I WORLD CENTRE
HAIFA
© 1999 World Centre Publications

Order department: 46 High Street
Kidlington
Oxford OX5 2DN
England

Photo credits: pp. 64, 67-courtesy One Country; pp. 73, 74--Francisco
Gonzalez Perez; p. 101- Haynes McFadden. Other photos provided by the
Audio-Visual Department of the Baha ' i World Centre.

ISBN 0-85398-983-4 (Hardcover)
ISBN 0-85398-984-2 (Softcover)

A Cataloguing-in-Publication number
is available from the British Library.

BTHE"
AHA'I
"
WORLD
1997á98

Printed and bound in Great Britain by
Biddies, Ltd., Guildford and King's Lynn
CoNTENTS
Introduction to the volume 1
Introduction to the Baha'i Community 3

WRITINGS AND MESSAGES
Baha'i Sacred Writings 19
From the Universal House of Justice 29

EVENTS 1997-98
The Baha'i International Community: Activities 1997-98 39
Update: The Situation of the Baha'is in Iran 51
A Dialogue on Spirituality and Development 61
Fiftieth Anniversaries in Spain and Luxembourg 71
Mount Carmel Projects: Progress 1997-98 79
The Year in Review 89

ESSAYS, STATEMENTS, AND PROFILES
Knowledge and Civilization: Implications for the
Community and the Individual,
byFarzamArbab 157
World Watch: Moral Education in a Global Society,
by Ann Boyles 179
Unity in Action: Models of Baha'i Community Life,
by David Bikman 203
Profile :
The New Era Development Institute, India 217
Two Wings of a Bird: The Equality of Women and Men
A Statement of the National Spiritual Assembly of
the Baha'is of the United States 223
A Pathway to Peace and Justice
A Statement of the National Spiritual Assembly of
the Baha'is of South Africa to the Truth and
Reconciliation Commission 229

Statements by the Baha'i Intemational Community:
Valuing Spirituality in Development: Initial
Considerations Regarding the Creation of
Spiritually Based Indicators for Development 233
Empowering the Girl Child 261
Protection of Minorities 265

INFORMATION AND RESOURCES
Obituaries 271
Statistics 279
Directory 283
Selected New Publications 291
A Basic Baha'i Reading List 295
Glossary 299
Index 305
INTRODUCTION

H ow does a person become a "cause of social good," which, the
writings of the Baha'i Faith say, is the highest goal to which a
human being can aspire? An exploration of answers to this question
forms the basis of a number of articles, profiles, and compilations
included in The Baha 'i World 1997-98. The relationship between
knowledge and civilization, for example, is the theme for this year's
compilation of passages from the Baha'i sacred writings, and the
revised text of a presentation by Farzam Arbab on the relationship
between civilization's two great systems of knowledge, science and
religion, and their role in our individual and social advancement,
also features prominently in the volume. "World Watch" takes a
look at the issue of moral education, surveying some contemporary
views and outlining a perspective informed by the teachings of the
Baha'i Faith. A profile of the New Era Development Institute in
India offers an examp le of an agency operated by the Baha'i
community that seeks to develop both the spiritual and material
aspects of its programs' participants, giving substance to the
Faith's commitment to achieving a "dynamic coherence" between
these two elements of life.
In addition to these features, The Baha'i World 1997-98 reports
on the World Faiths and Development Dialogue, in which Baha'i
representatives joined with leaders of eight other faith groups as
well as top officials of the World Bank to discuss the relationship
between spirituality and development. The full text of the document on "spiritual indicators" prepared by the Baha'i International
Community for this gathering is also included, as is an account of
the fiftieth anniversary celebrations of the Baha'i communities in
Spain and Luxembourg. Regular updates on the situation of the
Baha'i community of Iran, on the year's progress on the Mount
Carmel construction projects at the Baha'i World Centre, on the
work of the Baha'i International Community at the United Nations,
and the "Year in Review"-a survey of doings by Baha'i communities around the world-all provide up to date information. Many
of the articles are liberally illustrated with color photographs .
Highlights of major messages written by the Universal House
of Justice during the year, and statements by National Spiritual
Assemblies and the Baha'i International Community at the United
Nations are other regular features , as are resource materials such
as current statistics, brief memorial sketches ofBahi'is who passed
away during the year, an annotated list of selected new publications, and a directory of Baha'i agencies and organizations. A brief
introduction to the Baha'i community, a basic reading list on the
Baha'i Faith, a glossary of terms, and an index are all included for
the easy reference of the reader.
The initial series of The Baha 'i World, the international record
of the worldwide Baha'i community, was published intermittently
beginning in 1925. A new series began to appear in 1992, covering
the period from 21 April (the beginning of the Baha'i festival of
Ric;lvan) of one year to the next. The volume provides an authoritative account of the activities and concerns of members of the
Baha'i Faith and constitutes an attractive and useful reference, both
for those who are already well acquainted with the Faith and its
aims and for those who wish to learn more about it.

JNTRODUCTI9N
TO THE BAHA'I
COMMUNITY

A group of Greek and Turkish Cypriots gather joyously for a
Holy Day feast, their obvious delight in each other's company
contrasting with the ethnic tensions on that divided island. Young
people in Angola, unable to attend school because of the war, participate in a workshop that gives them a vision of the important role
they have to play in society. A princess from Western Samoa travels
to Fiji to offer tribal chiefs and elders a document outlining a process
of development that respects the dignity of all peoples. Women and
men gather in Garoua Boulai, a rural region of eastern Cameroon,
to discuss how they can work together to alleviate some of the
burdens placed on the women with regard to child care. A young
Mongolian woman who has never before left her province walks
seventy kilometers in the snow, then travels by truck, and finally
catches a plane to Ulaan Baatar, where she participates in the election of her religion's national administrative body. A youth group
performs a dance about the terrible consequences of racism to a rapt
audience of children in a school auditorium on Vancouver Island,
Canada. In Colombia, South An1erica, a conga musical group imbues its traditional Latin rhythms with a spiritual message about

THE BAHA'i WORLD

the unity ofhwnankind, to the delight oflisteners in open-air venues.
After two weeks of basic health-care training, a woman in Zambia
returns to her village and shares what she has learned with her
neighbors. These people, though they have in all probability never
met one another, share a united view of the world and its future, as
well as their own role in shaping that future. They are members of
the Baha' i international community.
The Baha' i international conununity, comprising members of
the Baha' i Faith from all over the globe, now numbers some five
million souls. They represent 2, 112 ethnic and tribal groups and
live in almost 132,000 localities in 190 independent countries and
45 dependent territories or overseas departments. What was once
regarded by some as an obscure, tiny sect is now reported by the
Encyclopedia Britannica to be the second-most widely spread independent religion in the world, after Christianity. Its membership
cuts across all boundaries of class and race, governing itself through
the establishment of local and national elected bodies known as
Spiritual Assemblies. Its international center and the seat of its worldgoverning council, known as the Universal House of Justice, are
located in the Holy Land, in Haifa, Israel.
From what source do the members of the Baha'i Faith draw
their spiritual strength and their organizational structure? What are
the tenets of faith that can so attract and unify such a diverse group
of people? How do they see the future? This brief introduction to the
Baha'i community, its history, its spiritual teachings, and its aims
and objectives, provides information in response to these questions.
Origins
In 1844, in Persia, a young siyyid (a descendant of the Prophet
Mul).ammad) named Mirza 'Ali-Mul).ammad declared Himselfto
be the Promised Qa'im awaited by Shi'ih Muslims. He adopted
the title "the Bab," which means "the Gate," and His teachings
quickly attracted a large following. Alarmed by the growing numbers of"Babis," as His followers were known, the Muslim clergy
allied themselves with ministers of the Shah in an effort to destroy
the infant Faith. Several thousand Babis were persecuted, tortured,
and killed over the next number of years, but the growth of this
new religion continued, even after the Bab Himself was imprisoned

THE BAHA.'f COMMUNJTY

and subsequently publicly executed by a firing squad in July 1850.
The horrific treatment of the Babis at the hands of the secular and
religious authorities was recorded by a number of Western diplomats, scholars, and travelers, who expressed their admiration for
the character and fortitude of the victims of the persecution.
The Babi religion sprang from Islam in the same manner that
Christianity sprang from Judaism or Buddhism from Hinduism. It
was apparent from early in the Bab's ministry that the religion established by Him represented not merely a sect or a movement within
Islam but possessed the character of an independent Faith. Furthermore, one of the main tenets ofBabi belief was the Bab's statement
that He had been sent by God to prepare the way for One greater
than Himself, who would inaugurate an era of peace and righteousness throughout the world, representing the culmination of all the
religious dispensations of the past.
Mirza I:Iusayn-'Ali, known to history as Baha'u' llah, was one of
the leading adherents of the Babi Faith who was arrested and imprisoned during the tumultuous years of the Bab's brief ministry.
He was spared from execution but was banished from Persia to
Baghdad, thence to Constantinople, Adrianople, and finally to the
penal colony of Acre in Palestine. Thus, the Persian govermnent,
which had secured the support of the rulers of the rival Ottoman
empire in suppressing the new movement, expected that His sphere
of influence would be severely limited. During His imprisomnent
Mirza I:Iusayn-' Ali had received the first divine intimations that He
was the Promised One of whom the Bab had spoken. He adopted
the title Baha' u' llah, which means "the Glory of God," and publicly
declared His mission on the eve of His exile from Baghdad, in April
1863.
Baha'u'llah was still nominally a prisoner when He passed away
some forty years later in Acre, in May 1892, although the authorities
had gradually loosened their restrictions as they became acquainted
with Him and the nature of His teachings. During the long years of
His exile and imprisomnent, Baha'u'llah revealed the equivalent
of over one hundred volumes of writings, consisting of the laws
and ordinances of His dispensation, letters to the kings and rulers
of the East and the West, mystical teachings, and other divinely
inspired writings.

THE BAHA'i WORLD

In His Will and Testament, Baha'u'lhili appointed His eldest son,
'Abbas Effendi, who adopted the title 'Abdu' l-Baha (the Servant
of Baha), as His successor and sole authoritative interpreter of His
teachings. 'Abdu ' l-Baha had shared the long years of exile and
imprisomnent of His Father, being freed only after a new regime
was installed by the "Young Turk" movement in 1908. Shortly
thereafter, at an advanced age, He embarked on an arduous journey
to Europe and America where, from 1911 to 1913, He proclaimed
Baha' u' llah's message of universal brotherhood and peace to large
audiences, consolidated fledgling Baha'i communities, and warned
of the potential catastrophe looming on Europe's darkening horizon. By the time World War I broke out in 1914, 'Abdu ' l-Baha
had returned to His home in Haifa, just across the bay from Acre
in Palestine, and devoted Himself to caring for the people of that
city, fending off famine by feeding them from stores of grain He
had safeguarded for just such an eventuality. ' Abdu'l-Baha's
humanitarian services and His promotion of intercultural harmony
were recognized by the British government, which, at the end of
the war, conferred upon Him a knighthood, a title He acknowledged, although He declined to use it. He passed away in 1921
and is buried on Mount Carmel in a vault near where the remains of
the Bab had been interred by Him some years before.
Among the significant legacies that 'Abdu' 1-Baha bequeathed
to history was a series of letters called the Tablets of the Divine
Plan, which He had addressed to the Baha'is ofNorth America
during the years of World War I. These fourteen letters directed the
recipients to scatter to countries on all continents and share with
their populations the teachings of Baha'u'llah-a mandate that
led to the global expansion of the Baha'i community.
Another legacy of ' Abdu'l-Baha was His Will and Testament,
which Baha'is regard as the charter of the administrative order conceived by Baha'u'llah. In this document, 'Abdu'l-Baha appointed
His eldest grandson, Shoghi Effendi, to succeed Him after His
passing as Guardian of the Baha'i Faith and authorized interpreter
of its teachings.
During the period ofhis Guardianship, from 1921 to 1957, Shoghi
Effendi concentrated his attention on four main areas: the development of the Baha'i World Centre in the environs of Haifa, Israel;

THE BAHA.'f COMMU N ITY

the translation and interpretation of the BaM' i sacred writings; the
rise and consolidation of the institutions of the administrative order
of the Baha'i Faith; and the implementation of 'Abdu'l-Baha's
plan for the propagation of the Baha'i Faith around the world.
At the Baha'i World Centre, Shoghi Effendi effected the construction of a superstructure for the mausoleum containing the
remains of the Bab, which had been brought secretly from Persia
and interred by ' Abdu'l-Baha in a tomb on Mount Carmel in a spot
designated by Baha'u'llah. Shoghi Effendi beautified and expanded
the simple native stone structure, which is today a site of pilgrimage
for Baha'is from all over the world. He enhanced the Baha'i properties, particularly the site ofBaha'u'llah's grave at Bahji, with gardens
of striking beauty, and initiated construction of the International
Baha'i Archives building to house and preserve artifacts from the
early days of the Baha'i Faith. This building, the first structure
built along the arc-shaped path on the site designated as the world
administrative center of the Baha'i community, was completed in
1957.
In concert with the actions he took to develop the Baha'i World
Centre and lay the foundations, literally and figuratively, for the
further course of that development, Shoghi Effendi was also instrumental in interpreting the writings ofBaha'u'llah and 'Abdu'l-Baha
and in translating them from the original Persian and Arabic into
English. The Guardian had served as secretary for a number of years
to 'Abdu'l-Baha and at the time of the latter's passing was a student
at Oxford University. His mastery of Persian, Arabic, and English,
coupled with the authority conferred upon him by 'Abdu'l-Baha as
the appointed interpreter of the Baha'i writings, made him uniquely
qualified to undertake their translation. He also translated a history
of the Babi Faith, authored a history of the first century of the Baha'i
Faith, called God Passes By, and wrote thousands of letters to communities and individuals around the world, elucidating passages
from the writings, and thus giving direction and impetus to Baha'i
activities.
Development of the Administrative Order
Shoghi Effendi's work in developing the Baha'i administrative order is one of the most dramatic legacies of his years as Guardian.

THE BAHA'I WORLD

The first step in this development was to encourage the organized,
planned expansion of Baha'i communities in places where local
and national Baha'i councils, known as Spiritual Assemblies, would
eventually be established. The Guardian effected this global expansion of Baha'i communities through a series of international
plans that ran for varying numbers of years, during which twelve
National Spiritual Assemblies were founded.
At the time of Shoghi Effendi's sudden passing in 1957, the
Baha'i community was in the middle of a global plan of expansion
and consolidation called "The Ten Year Crusade." During this
period, which concluded in 1963-the centenary ofBaha'u'llah's
declaration of His mission in the Garden of Ri<;lvan in Baghdadthe goal was to open 132 new countries and major territories to
the Faith and expand existing communities in 120 countries and
territories previously opened to the Faith. These ambitious targets
were actually exceeded by the end of the plan, in spite of the difficulties posed by the Guardian's death.
'Abdu'l-Baha, in His Will and Testament, had authorized the
continuation of the Guardianship through the appointment by
the Guardian of a successor from among his own sons, should
he have them, or other direct descendants ofBaha'u'llah. Such a
designation was dependent upon the decision of Shoghi Effendi
whether an individual could be named who met the demanding
spiritual qualifications specified by Baha' u'llah and 'Abdu'l-Baha.
Shoghi Effendi had no children and died without designating such
a Guardian to follow him. He had, however, taken steps toward the
election of the Universal House of Justice, the supreme governing
body of the Baha'i Faith which was to function, with him, as one
of the two authorized successors provided for in the writings of
Baha'u'llah and' Abdu'l-Baha. He had also appointed a number of
individual Baha'is to an auxiliary institution of the Guardianship
called "Hands of the Cause of God." These individuals had been
charged with the duty of protecting the unity of the faith and collaborating with the National Spiritual Assemblies around the world
to ensure that the goals of the Ten Year Crusade were won. Upon
the passing of Shoghi Effendi, these persons gathered together to
guide the Baha'i community to the completion of the plan initiated
by the Guardian and towards the first election of the Universal

TI-IE BAHA'i COMMUN ITY

House of Justice, which took place in April 1963.
Conceived by Baha'u'llah Himself, the institution ofthe Universal House of Justice is established on principles laid down in
the Baha'i sacred writings. Its election, by the members of the 56
National Spiritual Assemblies that existed in April 1963, clearly
demonstrated the principle of unity so central to the Baha'i Faith,
with the nine elected members coming from four continents and
representing a variety of religious and ethnic backgrounds.
Basing itself on the authority conferred on it by the Founder of
the Faith, the Universal House of Justice has stood as the acknowledged central authority in the worldwide Baha'i community since
1963. During the last thirty-five years, the Universal House of
Justice has launched six global plans for the advancement of the
Faith. From a worldwide population of 408,000 in 1963, the Baha'i
community has grown to approximately five million members;
the number of National and Regional Spiritual Assemblies has
grown from 56 to 175; and the number of Local Spiritual Assemblies has increased from 3,555 to some 16,000. Baha'is live in some
235 countries and territories around the planet.
Spiritual and Moral Teachings and Baha'i Community Life
The force that unites this widely diverse body of people is a unity
of vision gained from belief in Baha'u'llah as a Manifestation of
God, in the social and administrative structures He established,
and in the spiritual and moral teachings He propagated. Central
to these spiritual teachings is the concept that there is only one God
and that the major religions of the world have been established by
Messengers or Manifestations of this one Divine Reality: Abraham,
Krishna, Moses, Buddha, Zoroaster, Jesus, and Mul:mmmad, who
have been sent by the Creator progressively throughout history to
deliver a divine message commensurate with humanity's stage of
development. The spiritual essence of all the major religions, in the
Baha'i view, is the same: that humanity has been created to know
and to worship God. Only the religions' social teachings change
through the process of progressive revelation. The Baha' i perspective
is optimistic, seeing the cumulative benefits of progressively revealed
religions as fundamental to an "ever-advancing civilization." What
divides various religious communities, Baha'is believe, comes not

THE BAHA'i WORLD

from God but from humanity and its accretions to the essential religious teachings brought by each divine Messenger.
In this new stage of humanity's development, the time has come
for the recognition of the unity of the human race, for the establishment of the equality of women and men, for the elimination of
the extremes of wealth and poverty, and for the realization of the
age-old promise of universal peace. Likening the development of
the human race to that of a child, the Baha'i writings say that we
have passed through the stages analogous to infancy and childhood
and are now enduring a tumultuous adolescence, on the threshold
of maturity. Baha'u'llah taught that humanity is destined to come
of age, but the course it takes to achieve that goal is entirely in its
own hands.
To promote the development of a society in which Baha'i ideals
can be fully realized, Baha'u'llah established laws and moral teachings that Baha'is are called upon to follow. Central to these is daily
obligatory prayer. Study of and meditation upon the Baha'i sacred
writings is also enjoined upon believers each morning and evening.
Baha'is between the ages of fifteen and seventy, with certain specific
exceptions, observe a nineteen-day, dawn-to-dusk fast each year.
Baha'u' llah referred to prayer and fasting as the "twin pillars" of
faith, an indication of their importance and the benefits to be gained
from them. He also raised work to the level of worship. The main
repository ofBaha'u'llah's laws is a volume entitled the Kitab-i-
Aqdas, or the Most Holy Book.
There are no dietary restrictions in the Baha'i Faith, but the consumption of alcohol and the use of narcotic and hallucinogenic
drugs are forbidden, as they affect the mind and interfere with
spiritual growth. Baha'u'llah counseled Baha'is to be honest and
trustworthy, to render service to humanity with an abundance of
deeds rather than mere words, to be chaste in their relationships
with others, and to avoid gossip and backbiting. He forbade lying,
stealing, adultery, sodomy, and promiscuity. The importance of the
family is central to Baha'i community life, as is the moral and
spiritual education of children.
Baha'is often gather together in their communities to study the
sacred writings of their faith and to pray, but a central feature in
Baha'i community life is a meeting called "the Nineteen Day Feast,"

THE B AHA'i C OMMUNITY

at which all members join in worship, consult about community
affairs, and socialize. For the time being, pending the further development of Baha'i communities, these meetings often occur in rented
facilities, people's homes, or, in some locations, in the local Baha'i
center. The Baha'i writings call for the erection in each community
of a beautifully designed House of Worship, set in exquisite gardens
and functioning as a spiritual center of activity. A variety of social
and humanitarian institutions are also to be established around it. A
Baha'i House of Worship presently exists on each continent, and
sites have been purchased around the world for the construction of
many more in the future. They are open to people of all faiths-or
those professing no particular faith- for prayer and meditation.
Services are nondenominational. There are no sermons, only readings and prayers from the Baha' i writings and scriptures of other
world faiths and music by an a capella choir. This preserves for
worshippers the sacredness of the experience of hearing and
meditating upon the Holy Word without the interference of manmade concepts.

Aims, Objectives, and Activities
As the Universal House of Justice stated in a message addressed to
the peoples of the world, written in October 1985 on the eve of the
United Nations International Year of Peace, "Acceptance of the
oneness of mankind is the first fundamental prerequisite for reorganization and administration of the world as one country, the
home of humankind ." The ultimate aim of the Baha'i Faith is the
establishment of unity among all the peoples of the world, and it is
because of its orientation towards unity on an international scale
that the Baha'i community has been active at the United Nations
since that organization's inception. Today the Baha' i International
Community, an extremely active non-governmental organization
(NGO) which represents the collective voice of the national Baha' i
communities around the world, enjoys consultative status with the
Economic and Social Council (ECOSOC). It is particularly involved
in addressing human rights issues, the needs of women and children,
and environmental concerns, as well as pursuing sound, sustainable
development policies. To coordinate its international efforts in these
areas, the Baha'i International Community's United Nations Office

and Office of Public Information, as well as Offices of the Environment and for the Advancement of Women, collaborate with
National Spiritual Assemblies around the world in various projects
and representations at international gatherings.
The Baha'i International Community 's activities at the United
Nations have earned it a reputation as one of the most effective
religious NGOs in the UN system. Its national and international
representatives have taken active roles in major international events
such as the Earth Summit in Rio de Janeiro in June 1992, the United
Nations World Conference on Human Rights in Vienna in June
1993, the World Summit for Social Development in Copenhagen in
March 1995, the Fourth World Conference on Women in Beijing in
September 1995, and the United Nations Conference on Human
Settlements (Habitat II) in Istanbul in June 1996.
Beyond the scope ofthe United Nations, Baha'is look towards
a day when a new international order will be established, a commonwealth to which all the nations of the world will belong. As
Shoghi Effendi wrote in 1936,

The unity of the human race, as envisaged by Baha'u'llah,
implies the establishment of a world commonwealth in which
all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members
and the personal freedom and initiative of the individuals that
compose them are definitely and completely safeguarded. This
commonwealth must, as far as w e can visuali ze it, consist of
a world legislature, whose members will, as the trustees of
the whole of mankind, ultimately control the entire resources
of all the component nations, and will enact such laws as shall
be required to regulate the life, satisfy the needs and adjust the
relationships of all races and peoples. A world executive, backed
by an international Force, will carry out the decisions arrived
at, and apply the laws enacted by, this world legislature, and
will safeguard the organic unity of the whole commonwealth.
A world tribunal will adjudicate and deliver its compulsory
and final verdict in all and any disputes that may arise between
the various elements constituting this universal system. 1

1. Shoghi Effendi, The World Order of Bahti 'u 'llah: Selected Letters, 2d ed.
(Wilmette: Baha ' i Publishing Trust, 1991 ), p. 203 .

T HE B AHA'I C OMMUNITY

Shoghi Effendi went on to describe the tremendous benefits
to humanity resulting from such a world order:

The enormous energy dissipated and wasted on war, whether
economic or political, will be consecrated to such ends as will
extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the
extennination of disease, to the extension of scientific research,
to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation
of the unused and unsuspected resources of the planet, to the
prolongation of human life, and to the furtherance of any other
agency that can stimulate the intellectual, the moral, and spiritual
life of the entire human race. 2

To make its aims and objectives widely known and to promote its
perspective on various issues, the Baha' i International Community
has been active not only in collaborating with like-minded organizations in and out of the United Nations but has also been engaged
in public relations efforts designed to bring spiritual and social principles of the Faith to the attention of the generality of humankind.
Information about the Baha'i Faith was much more widely disseminated than it had been as international news media reported
the persecution of the Baha'is oflran which came in the wake of
the 1979 Iranian revolution. More than two hundred members of
the Faith were executed for their belief, considered as heresy by
the regime, and thousands more were imprisoned, fired from their
jobs, or had their homes confiscated or their pensions cut off as a
result of government orders. Baha' is around the world responded in
unity to the situation in Iran-the land in which their religion was
born-by petitioning their governments to take action against this
treatment; it is, to some degree, as a result of these efforts that the
persecutions were not more extreme, although Iran's Baha'is still
face the possibility of arbitrary imprisonment and execution, and
are still denied fundamental rights and freedoms.
The Baha' i community has also taken a proactive approach in
promulgating its views. The statement on peace issued by the
Universal House of Justice in 1985, entitled The Promise of World

2. Ibid., p. 204.

Peace, sparked a worldwide campaign of presentations and public
education projects that lasted throughout the International Year of
Peace and beyond and encompassed government figures and leaders
of thought, as well as the general population. To mark the centenary of Baha'u'llah's passing in 1992, the Baha'i International
Community's Office of Public Information published Baha 'u 'llah, a
statement about the Faith's Founder, detailing His life, teachings,
and mission. Events of the year itself, notably the commemoration
in the Holy Land in May 1992 of the centenary of the passing of
Baha'u'llah, involving some three thousand participants from all
over the world, and the Baha'i World Congress held in New York
City in November 1992, which attracted some 27,000 Baha'is from
around the globe, brought much publicity to the Faith. In January
1995 , the Office of Public Information released another major
statement on social development, The Prosperity of Humankind,
which was widely disseminated at the World Summit for Social
Development in Copenhagen in March of that year. In October
1995, a statement entitled Turning Point for All Nations was released
to contribute to the discussions on the future of the United Nations
that marked the organization's fiftieth anniversary.
Aside from large-scale public relations activities and the publication of statements on different themes, the Baha'i community has
been continually engaged in a series of international teaching plans,
and it has seen rapid expansion in different parts of the world, most
notably in Eastern Europe and the former Soviet Union, where national Baha'i communities have been established in recent years
following the collapse of long-standing political barriers. Communities governed by National Spiritual Assemblies now exist in
Albania, Armenia, Azerbaijan, the Baltic States, Belarus, Georgia,
Hungary, Kazakhstan, Kyrgyzstan, Poland, Romania, Russia, the
Ukraine, Tajikistan, Turkmenistan, and Uzbekistan. Slovenia and
Croatia, and the Czech and Slovak Republics have Regional
Spiritual Assemblies. Elsewhere in the world, National Spiritual
Assemblies have recently come into existence in Cambodia, Eritrea,
Mongolia, Sicily, Moldova, and Sao Tome and Principe. The
continuing development of the Baha'i community can be seen in
the planned establishment of National Spiritual Assemblies in
both the Czech and Slovak Republics, in Sabah and Sarawak in

THE B AHA'i C OMMUNITY

Malaysia, and in the reestablishment of the National Spiritual
Assembly of Liberia-all to occur in 1998.
The existence and growth of the Baha' i community offers irrefutable evidence that humanity, in all its diversity, can learn to live
and work together in harmony. While Baha'is are not unaware of
the turmoil in the world surrounding them, their view is succinctly
depicted in the following words, taken from The Prosperity of
Humankind:

A world is passing away and a new one is struggling to be born.
The habits, attitudes, and institutions that have accumulated
over the centuries are being subjected to tests that are as necessary
to human development as they are inescapable. What is required
of the peoples of the world is a measure of faith and resolve to
match the enonnous energies with which the Creator of all
things has endowed this spiritual springtime of the race. 3

The source of this faith and resolve is the message ofhope offered
to humanity by the teachings of Baha'u'llah. It is a message that
deserves the thoughtful consideration of all those who yearn for
peace and justice in the world.

3. Baha' i International Community Office of Public Information, The Prosp erity
of Humankind ( 199 5). See Th e Baha'i World 1994- 95, pp. 273- 96, for the
complete text of this statement.

WRITINGS
MESSAGES
BAHA'I
SACRED
WRITINGS

From the Writings of Bah a'u 'lhih

A 11 men have been created to carry forward an ever-advancing
civilization. The Almighty beareth Me witness: To act like
the beasts of the field is unworthy of man. Those virtues that befit
his dignity are forbearance, mercy, compassion and loving-kindness
towards all the peoples and kindreds of the earth. Say: 0 friends!
Drink your fill from this crystal stream that floweth through the
heavenly grace of Him Who is the Lord ofNames. Let others partake of its waters in My name, that the leaders of men in every land
may fully recognize the purpose for which the Eternal Truth hath
been revealed, and the reason for which they themselves have been
created.

The Prophets and Chosen Ones have all been commissioned by
the One True God, magnified be His glory, to nurture the trees of
human existence with the living waters of uprightness and understanding, that there may appear from them that which God hath
deposited within their inmost selves. As may be readily observed,
each tree yieldeth a certain fruit, and a barren tree is but fit for fire.
The purpose of these Educators, in all they said and taught, was

to preserve man's exalted station. Well is it with him who in the
Day of God hath laid fast hold upon His precepts and hath not
deviated from His true and fundamental Law. The fruits that best
befit the tree of human life are trustworthiness and godliness,
truthfulness and sincerity... Happy they who are endued with true
wisdom and understanding, who see and perceive, who read and
understand, and who observe that which God hath revealed in the
Holy Books of old, and in this incomparable and wondrous Tablet.

Man is the supreme Talisman. Lack of a proper education hath,
however, deprived him of that which he doth inherently possess.
Through a word proceeding out of the mouth of God he was
called into being; by one word more he was guided to recognize
the Source of his education; by yet another word his station and
destiny were safeguarded. The Great Being saith: Regard man as
a mine rich in gems of inestimable value. Education can, alone,
cause it to reveal its treasures, and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures,
sent down from the heaven of God's holy Will, have revealed, he
would readily recognize that their purpose is that all men shall
be regarded as one soul, so that the seal bearing the words "The
Kingdom shall be God's" may be stamped on every heart, and
the light of Divine bounty, of grace, and mercy may envelop all
mankind. The One true God, exalted be His glory, hath wished
nothing for Himself. The allegiance of mankind profiteth Him
not, neither doth its perversity harm Him. The Bird of the Realm
of Utterance voiceth continually this call: "All things have I willed
for thee, and thee, too, for thine own sake." If the learned and
worldly-wise men of this age were to allow mankind to inhale
the fragrance of fellowship and love, every understanding heart
would apprehend the meaning of true liberty, and discover the
secret of undisturbed peace and absolute composure. Were the
earth to attain this station and be illumined with its light it could
then be truly said of it: "Thou shall see in it no hollows or rising
hills." ...
Please God, the peoples of the world may be led, as the result
of the high endeavors exerted by their rulers and the wise and
learned amongst men, to recognize their best interests .. .

B AHA'i S ACRED WRITINGS

.. .I beseech God, exalted be His glory, that He may graciously
awaken the peoples of the earth, may grant that the end of their
conduct may be profitable unto them, and aid them to accomplish
that which beseemeth their station.
Were man to appreciate the greatness of his station and the
loftiness of his destiny he would manifest naught save goodly
character, pure deeds , and a seemly and praiseworthy conduct. If
the learned and wise men of goodwill were to impart guidance
unto the people, the whole earth would be regarded as one country. Verily this is the undoubted truth. This servant appealeth to
every diligent and enterprising soul to exert his utmost endeavor
and arise to rehabilitate the conditions in all regions and to quicken
the dead with the living waters of wisdom and utterance, by virtue of the love he cherisheth for God, the One, the Peerless, the
Almighty, the Beneficent. ..
Great is the station of man. Great must also be his endeavors
for the rehabilitation of the world and the well-being of nations. I
beseech the One true God to graciously confirm thee in that which
beseemeth man's station.

The Great Being saith: The heaven of divine wisdom is illumined
with the two luminaries of consultation and compassion. Take ye
counsel together in all matters, inasmuch as consultation is the
lamp of guidance which leadeth the way, and is the bestower of
understanding.
At the outset of every endeavor, it is incumbent to look to the
end of it. Of all the arts and sciences, set the children to studying
those which will result in advantage to man, will ensure his progress
and elevate his rank. Thus the noisome odors of lawlessness will
be dispelled, and thus through the high endeavors of the nation's
leaders, all will live cradled, secure and in peace.
The Great Being saith: The learned of the day must direct the
people to acquire those branches of knowledge which are of use,
that both the learned themselves and the generality of mankind
may derive benefits therefrom .. .
The Great Being saith: The man of consummate learning and
the sage endowed with penetrating wisdom are the two eyes to the
body of mankind. God willing, the earth shall never be deprived of

THE BAHA'i WORLD

these two greatest gifts. That which hath been set forth and will be
revealed in the future is but a token of this Servant's ardent desire
to dedicate Himself to the service of all the kindreds of the earth.

In the third Tajalli (effulgence) of the Book ofTajalliyat (Book of
Effulgences) We have mentioned: "Arts, crafts and sciences uplift
the world of being, and are conducive to its exaltation. Knowledge
is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences,
however, should be acquired as can profit the peoples of the earth,
and not those which begin with words and end with words. Great
indeed is the claim of scientists and craftsmen on the peoples of
the world. Unto this beareth witness the Mother Book in this conspicuous station."
In truth, knowledge is a veritable treasure for man, and a source
of glory, of bounty, of joy, of exaltation, of cheer and gladness
unto him. Happy the man that cleaveth unto it, and woe betide the
heedless.

Every word that proceedeth out of the mouth of God is endowed
with such potency as can instill new life into every human frame,
if ye be of them that comprehend this truth. All the wondrous
works ye behold in this world have been manifested through the
operation of His supreme and most exalted Will, His wondrous
and inflexible Purpose. Through the mere revelation of the word
"Fashioner," issuing forth from His I ips and proclaiming His
attribute to mankind, such power is released as can generate,
through successive ages, all the manifold arts which the hands of
man can produce. This, verily, is a certain truth. No sooner is this
resplendent word uttered, than its animating energies, stirring
within all created things, give birth to the means and instruments
whereby such arts can be produced and perfected. All the wondrous achievements ye now witness are the direct consequences
of the Revelation ofthis Name. In the days to come, ye will, verily,
behold things of which ye have never heard before. Thus hath it
been decreed in the Tablets of God, and none can comprehend it
except them whose sight is sharp. In like manner, the moment
the word expressing My attribute "The Omniscient" issueth forth

B AHA'I S AC RED 'WRITING S

from My mouth, every created thing will, according to its capacity
and limitations, be invested with the power to unfold the knowledge of the most marvelous sciences, and will be empowered to
manifest them in the course of time at the bidding of Him Who is
the Almighty, the All-Knowing. Know thou of a certainty that
the Revelation of every other Name is accompanied by a similar
manifestation of Divine power. Every single letter proceeding
out of the mouth of God is indeed a mother letter, and every word
uttered by Him Who is the Well Spring of Divine Revelation is a
mother word, and His Tablet a Mother Tablet. Well is it with them
that apprehend this truth.

From the Writings and Utterances of' Abdu'l-Baha
Praise and thanksgiving be unto Providence that out of all the
realities in existence He has chosen the reality of man and has
honored it with intellect and wisdom, the two most luminous lights
in either world. Through the agency of this great endowment, He
has in every epoch cast on the mirror of creation new and wonderful configurations. If we look objectively upon the world ofbeing,
it will become apparent that from age to age, the temple of existence
has continually been embellished with a fresh grace, and distinguished with an ever-varying splendor, deriving from wisdom and
the power of thought. ..
0 ye that have minds to know! Raise up your suppliant hands
to the heaven of the one God, and humble yourselves and be lowly
before Him, and thank Him for this supreme endowment, and
implore Him to succor us until, in this present age, godlike impulses
may radiate from the conscience of mankind, and this divinely
kindled fire which has been entrusted to the human heart may
never die away.
Consider carefully : all these highly varied phenomena, these
concepts, this knowledge, these technical procedures and philosophical systems, these sciences, arts, industries and inventions-all
are emanations of the human mind. Whatever people has ventured
deeper into this shoreless sea, has come to excel the rest. The happiness and pride of a nation consist in this, that it should shine
out like the sun in the high heaven of knowledge .. . And the honor
and distinction of the individual consist in this , that he among all

the world's multitudes should become a source of social good. Is
any larger bounty conceivable than this, that an individual, looking
within himself, should find that by the confirming grace of God he
has become the cause of peace and well-being, of happiness and
advantage to his fellow men? No, by the one true God, there is no
greater bliss, no more complete delight.
How long shall we drift on the wings of passion and vain desire;
how long shall we spend our days like barbarians in the depths of
ignorance and abomination? God has given us eyes, that we may
look about us at the world, and lay hold of whatsoever will further
civilization and the arts of living. He has given us ears, that we may
hear and profit by the wisdom of scholars and philosophers and
arise to promote and practice it. Senses and faculties have been bestowed upon us, to be devoted to the service of the general good; so
that we, distinguished above all other forms of life for perceptiveness and reason, should labor at all times and along all lines, whether
the occasion be great or small, ordinary or extraordinary, until all
mankind are safely gathered into the impregnable stronghold of
knowledge. We should continually be establishing new bases for
human happiness and creating and promoting new instrumentalities
toward this end. How excellent, how honorable is man if he arises
to fulfill his responsibilities; how wretched and contemptible, ifhe
shuts his eyes to the welfare of society and wastes his precious life
in pursuing his own selfish interests and personal advantages.
Supreme happiness is man's, and he beholds the signs of God in
the world and in the human soul, if he urges on the steed of high
endeavor in the arena of civilization and justice ...
We must now highly resolve to arise and lay hold of all those
instrumentalities that promote the peace and well-being and happiness, the knowledge, culture and industry, the dignity, value and
station, of the entire human race. Thus, through the restoring
waters of pure intention and unselfish effort, the earth of human
potentialities will blossom with its own latent excellence and flower
into praiseworthy qualities ...

All blessings are divine in origin, but none can be compared
with this power of intellectual investigation and research, which is
an eternal gift producing fruits of unending delight. Man is ever

B AHA.'f S ACRED "WRITINGS

partaking of these fruits. All other blessings are temporary; this is
an everlasting possession. Even sovereignty has its limitations and
overthrow; this is a kingship and dominion which none may usurp
or destroy. Briefly, it is an eternal blessing and divine bestowal, the
supreme gift of God to man. Therefore, you should put forward
your most earnest efforts toward the acquisition of science and arts.
The greater your attainment, the higher your standard in the divine
purpose. The man of science is perceiving and endowed with vision,
whereas he who is ignorant and neglectful of this development is
blind. The investigating mind is attentive, alive; the callous and indifferent mind is deaf and dead. A scientific man is a true index
and representative of humanity, for through processes of inductive
reasoning and research he is informed of all that appertains to
humanity, its status, conditions and happenings. He studies the
human body politic, understands social problems and weaves the
web and texture of civilization. In fact, science may be likened to a
mirror wherein the infinite forms and images of existing things are
revealed and reflected. It is the very foundation of all individual
and national development. Without this basis of investigation,
development is impossible. Therefore, seek with diligent endeavor
the knowledge and attainment of all that lies within the power of
this wonderful bestowal.

... until material achievements, physical accomplishments and
human virtues are reinforced by spiritual perfections, luminous
qualities and characteristics of mercy, no fruit or result shall issue
therefrom, nor will the happiness of the world of humanity, which
is the ultimate aim, be attained. For although, on the one hand,
material achievements and the development of the physical world
produce prosperity, which exquisitely manifests its intended aims,
on the other hand dangers, severe calamities and violent afflictions
are imminent.
Consequently, when thou lookest at the orderly pattern of kingdoms, cities and villages, with the attractiveness of their adornments,
the freshness of their natural resources, the refmement of their appliances, the ease of their means of travel, the extent of knowledge
available about the world of nature, the great inventions, the colossal enterprises, the noble discoveries and scientific researches, thou

wouldst conclude that civilization conduceth to the happiness and
the progress of the human world. Yet shouldst thou turn thine
eye to the discovery of destructive and infernal machines, to the
development of forces of demolition and the invention of fiery
implements, which uproot the tree of life, it would become evident
and manifest unto thee that civilization is conjoined with barbarism. Progress and barbarism go hand in hand, unless material
civilization be confirmed by Divine Guidance by the revelations
of the All-Merciful and by godly virtues, and be reinforced by spiritual conduct, by the ideals of the Kingdom and by the outpourings
of the Realm of Might.
Consider now, that the most advanced and civilized countries
of the world have been turned into arsenals of explosives, that the
continents of the globe have been transformed into huge camps and
battlefields, that the peoples of the world have formed themselves
into armed nations, and that the governments of the world are vying
with each other as to who will first step into the field of carnage
and bloodshed, thus subjecting mankind to the utmost degree of
affliction.
Therefore, this civilization and material progress should be combined with the Most Great Guidance so that this nether world
may become the scene of the appearance of the bestowals of the
Kingdom, and physical achievements may be conjoined with the
effulgences of the Merciful. This in order that the beauty and perfection of the world of man may be unveiled and be manifested
before all in the utmost grace and splendor. Thus everlasting glory
and happiness shall be revealed.

Through the ingenuity and inventions of man it is possible to
cross the wide oceans, fly through the air and travel in submarine
depths. At any moment the Orient and Occident can communicate
with each other. Trains speed across the continents. The human
voice has been arrested and reproduced, and now man can speak at
long distances from any point. These are some of the signs of this
glorious century. The great progress mentioned has taken place
in the material world. Remarkable signs and evidences have become
manifest. Hidden realities and mysteries have been disclosed. This
is the time for man to strive and put forth his greatest efforts in

BAHA'i SACRED WRITINGS

spiritual directions. Material civilization has reached an advanced
plane, but now there is need of spiritual civilization. Material civilization alone will not satisfy; it cannot meet the conditions and
requirements of the present age; its benefits are limited to the world
of matter. There is no limitation to the spirit of man, for spirit in
itself is progressive, and if the divine civilization be established, the
spirit of man will advance. Every developed susceptibility will increase the effectiveness of man. Discoveries of the real will become
more and more possible, and the influence of divine guidance will
be increasingly recognized. All this is conducive to the divine form
of civilization...
.. .if material civilization shall become organized in conjunction
with divine civilization, if the man of moral integrity and intellectual acumen shall unite for human betterment and uplift with the
man of spiritual capacity, the happiness and progress of the human
race will be assured. All the nations of the world will then be closely
related and companionable, and the religions will merge into one,
for the divine reality within them all is one reality. Abraham proclaimed this reality; Jesus promulgated it; all the Prophets who have
appeared in the world have founded Their teachings upon it. Therefore, the people of the world have this one true, unchangeable basis
for peace and agreement, and war, which has raged for thousands
of years, will pass away.

While the religion of God is the promoter of truth, the founder
of science and knowledge, it is full of goodwill for learned men;
it is the civilizer of mankind, the discoverer of the secrets of nature,
and the enlightener of the horizons of the world. Consequently,
how can it be said to oppose knowledge? God forbid! Nay, for God,
knowledge is the most glorious gift of man and the most noble
of human perfections. To oppose knowledge is ignorant, and he
who detests knowledge and science is not a man, but rather an
animal without intelligence. For knowledge is light, life, felicity,
perfection, beauty and the means of approaching the Threshold
of Unity. It is the honor and glory of the world of humanity, and
the greatest bounty of God. Knowledge is identical with guidance,
and ignorance is real error.

Happy are those who spend their days in gaining knowledge, in
discovering the secrets of nature, and in penetrating the subtleties
of pure truth! Woe to those who are contented with ignorance,
whose hearts are gladdened by thoughtless imitation, who have
fallen into the lowest depths of ignorance and foolishness, and who
have wasted their lives!

It is appropriate and befitting that in this illumined age-the age
of the progress of the world ofhumanity-we should be self-sacrificing and should serve the human race. Every universal cause is
divine and every particular one is temporal. The principles of the
divine Manifestations of God were, therefore, all-universal and
all-inclusive.
Every imperfect soul is self-centered and thinketh only of his own
good. But as his thoughts expand a little he will begin to think of
the welfare and comfort of his family. Ifhis ideas still more widen,
his concern will be the felicity of his fellow citizens; and if still
they widen, he will be thinking of the glory of his land and of his
race. But when ideas and views reach the utmost degree of expansion and attain the stage of perfection, then will he be interested in
the exaltation of humankind. He will then be the well-wisher of all
men and the seeker of the weal and prosperity of all lands. This is
indicative of perfection.
Thus, the divine Manifestations of God had a universal and allinclusive conception . They endeavored for the sake of everyone's
life and engaged in the service of universal education. The area
of their aims was not limited- nay, rather, it was wide and allinclusive.
Therefore, ye must also be thinking of everyone, so that mankind may be educated, character moderated and this world may
tum into a Garden of Eden.

FROM THE
UNIVERSAL
HOUSE oF
JUSTICE

T he establishment of the Universal House of Justice, the international governing council of the Baha'i Faith, was called for
in the writings ofBaha'u'llah, Who vested the institution with authority to "take counsel together regarding those things which have
not outwardly been revealed in the Book, and to enforce that which
is agreeable to them." 1
While the Universal House of Justice does not have the right to
nullify laws or alter teachings revealed by Baha'u'llah, it is authorized to legislate on matters not dealt with in the Baha'i writings,
and it can abrogate its own laws. Abdu 'l-Baha explained this right
of abrogation thus: "The wisdom of this is that the times never remain the same, for change is a necessary quality and an essential
attribute of this world, and of time and place. Therefore the House
of Justice will take action accordingly."2 In His Will and Testament,

1. Tablets of Baha 'u 'llah revealed after the Kitab-i-Aqdas (Wilmette: Baha' i
Publishing Trust, 1995), p. 68.
2. "Rahiq-i-Makhrum," vol. I, pp. 302- 04; cited in Wellsp ring of Guidance
(Wilmette : Baha' i Publ ishing Trust, 1976), pp. 84-86.

THE BAHA'i WORLD

'Abdu '1-Baha stated that it is "incumbent" upon members of the
Universal House of Justice to "deliberate upon all problems which
have caused difference, questions that are obscure and matters that
are not expressly recorded in the Book" and that "Whatsoever they
decide has the same effect as the Text itself." 3 Consequently, since
the Universal House of Justice was first elected in 1963, the Baha'i
community has turned to it with respect and trust, regarding obedience to its decisions as obedience to the will of God. Observers are
struck by the energizing effect that such obedience produces.
Throughout its thirty-five year existence, the Universal House
of Justice has conducted a voluminous correspondence with individuals, institutions, the Baha'i community as a whole, and other
organizations. It thereby provides clarification and elucidation of
issues relating to the development of the Baha'i community, guidance concerning the gradual application of Baha'u 'llah's laws,
encouragement to believers to arise and promulgate their Faith,
and directives concerning the further development of the Baha'i
administrative system. The major messages written by the Universal House of Justice in 1997-98 to Baha'i communities around the
world fall mainly into the latter two categories, with perhaps the
most significant announcement being the establishment of an
entirely new level of Baha'i administration.
Ri~van Message (154 B.E.)
As is the case generally in the messages that it writes each April to
the Baha'i world, the Universal House of Justice began its "Ric;ivan
message" of 154 B.E. (21 April1997) by reviewing a number of the
accomplishments of the Baha'i community during the first year of
its current global Four Year Plan regarding the growth and consolidation of the Faith.
This was a year, the House of Justice said, in which Baha'i
communities and institutions around the world gave shape to
national and regional plans based on the points made in its letters
to eight regions of the world in 1996. 4 This planning process also

3. The Will and Testament of 'Abdu 'f-Baha (Wilmette: Baha'i Publishing
Trust, 1991 ), p. 20.
4. For a summary of the contents of these letters, see The Baha 'i World
1996- 97, pp. 28- 36.

served to enhance the "collaborative relationship" between the
elected and appointed arms ofthe Baha'i administrative system.
This was also a year in which the Universal House of Justice
strengthened the Baha'i community's foundations by encouraging
its members to engage in focused pursuit of the major aim of the
Four Year Plan-namely, movement towards ensuring sustained
large-scale growth in the number of avowed believers and an accelerated program of consolidation (referred to as an advance in the
process of "entry by troops"). During this short span of time the
Baha'i community established nearly two hundred training institutes-many of which were already offering inaugural courses by
the beginning of this year. These institutes are designed to promote
systematic and programmatic training in core concepts of the Baha'i
Faith and thus to develop the human resources of the community.
Activity during the year also prompted the U niversal House of Justice to remark on the increasing numbers of Baha'is throughout
the planet who either established residence in foreign countries and
thus became "pioneers," or who traveled and taught their Faith
internationally, or who deputized others to perform this task- all
resulting in the widespread promulgation of the Baha'i Faith. In
the arena of community consolidation, efforts to act on the 1997
directive of the House of Justice that Local Spiritual Assemblies be
elected only on the flrst of the twelve-day Ri<;lvan period, "increasing endeavors to hold regular devotional meetings," and expanding
efforts to utilize the arts in proclaiming the Faith to the public and
in community activities were all praised.
Reviewing other accomplishments of the year, the House of
Justice mentioned the acquisition of the apartment at 4 Avenue de
Camoens in Paris, where 'Abdu'l-Baha stayed when He visited the
city; the 14 August 1997 special session of the Federal Chamber of
Deputies in Brazil, held in recognition of the seventy-fifth anniversary of the introduction of the Baha'i Faith into that country and
honored by the presence of Amatu'l-Baha Rul,liyyih Khanum; and
the launching of the Baha'i International Community's site on the
World Wide Web in July 1996.5

5. See The Baha'i World 1996- 97, pp. 47- 54 for a full report on the anniversary in Brazil, and pp. 157- 60 for a story on the web site launch.

The House of Justice remarked on a number of accomplishments
in connection with the construction projects underway at the
Baha'i World Centre on Mount Carmel in Haifa, Israel: the completion of the marble colonnade of the Centre for the Study of the
Texts, the rise to the seventh level of the International Teaching
Centre, and the "ongoing emergence of the far-stretching features
of the Terraces of the Shrine of the Bab." The partial lowering of
the section of the public road over which the terraces will pass and
the acquisition and demolition of the last building that stood as an
obstruction to the construction of the lower terraces also received
special note. The House of Justice praised the "incessant heroism"
of "rich and poor alike" in contributing funds to support these vast
construction projects.
Such an "auspicious beginning to the Four Year Plan" should,
the House of Justice said, inspire confidence in all members of the
Baha' i community throughout the world. A further mark of encouragement, the institution stated, was that "circumstances have made
it feasible for the reestablishment this Ri<;ivan of the National Spiritual Assembly of Rwanda," bringing the total of National Spiritual
Assemblies around the world to 175-all eligible to participate in
the Eighth International Baha'i Convention in Haifa in April 1998.
Closing its message by referring to "the unfolding, spiritual
drama of these momentous days," the Universal House of Justice
asserted that "only a united and sustained effort by the friends
everywhere to advance the process of entry by troops can befit such
a historic moment."

Establishment of Regional Baha'i Councils
On 30 May 1997, a letter from the Universal House of Justice to the
175 National Spiritual Assemblies around the world heralded a new
stage in the evolution of the Baha'i administrative system. Reflecting the emphasis laid by Shoghi Effendi, the Guardian of the
Baha'i Faith, on developing a healthy balance between centralization and decentralization, the Universal House of Justice announced
that "the time has arrived for us to formalize a new element of Baha'i
administration, between the local and national levels , comprising
institutions of a special kind, to be designated as 'Regional Baha'i
Councils.'" They are to be established with the guidance of the

THE tmiVERSAL HO USE OF J USTICE

Universal House of Justice in countries where conditions require
and circumstances permit.
Designed to provide "a means of carrying forward the teaching
work and administering related affairs of a rapidly growing Baha'i
community," the Baha'i Councils represent a level of autonomous
decision making "below the National Spiritual Assembly and above
the Local Assemblies"-although they are not empowered to direct
the work of Local Spiritual Assemblies. The Councils support their
National Assemblies administratively and, within the framework
established by each Assembly, can make autonomous decisions.
In this way, National Assemblies devolve responsibilities regarding
the expansion and consolidation of their communities and the carrying out of certain administrative activities.
In a number of countries, Local Spiritual Assembly members are
involved in the choice of Council members through direct election.
In places where the Councils are appointed by the National Spiritual
Assembly, the votes of the Local Spiritual Assembly members serve
as non-binding recommendations for possible Council membership.
Through this method capable Baha'is who are known to believers
in that region will be brought "into public service."
The new administrative level allows for the establishment of
Regional Councils that can function in ethnically distinct regions of
the world which cover part of two or more countries. These administrative bodies will also encourage an "increase in the capacity
of the National Spiritual Assembly itself to keep fully informed"
of activities throughout the length and breadth of its jurisdiction.
Setting the development in historical perspective, the House of
Justice pointed out that

The institutions of the Adminstrative Order ofBaha'u'llah, rooted
in the provisions of His Revelation, have emerged gradually
and organically, as the Baha'i community has grown through
the power of the divine impulse imparted to humankind in this
age. The characteristics and functions of each of these institutions
have evolved, and are still evolving, as are the relationships between them.

While the evolution ofBaha'i institutions must deal with varying
exigencies of time and place, the House of Justice stated it "should

THE B AHA'I WORLD

strictly follow the essential principles of Baha'i administration which
have been laid down in the Sacred Text and in the interpretations
provided by 'Abdu ' l-Baha and the Guardian."
To be designated either as "State Baha'i Councils" or "Provincial Baha'i Councils," according to the country in which they are
functioning, these bodies will "greatly enhance the ability of the
Administrative Order to deal with the complex situations with which
it is confronted in a number of countries at the present time."

Establishment or Reestablishment of National Spiritual
Assemblies
A letter from the Universal House of Justice on 20 February 1998
announced the decision to establish three new National Spiritual
Assemblies and to reestablish another National Assembly in May
1998. The Spiritual Assembly of the Baha'is of Sabah, with its seat
in Kota Kinabalu, and the Spiritual Assembly of the Baha'is of
Sarawak, with its seat in Kuching, were to be formed in Malaysia,
and the National Spiritual Assembly of the Baha'is of Slovakia,
based in Bratislava, was to be formed in Europe. (The former
Regional Spiritual Assembly of the Baha'is of the Czech and
Slovak Republics, with its seat in Prague, would then become the
National Spiritual Assembly of the Baha'is of the Czech Republic.)
The House of Justice also looked forward to the reestablishment of
the National Spiritual Assembly of the Baha'is of Liberia, with its
seat in Monrovia, in May 1998. The prolonged state of political
upheaval in the country had made it impossible to hold National
Conventions for that body's reelection since 1992.

Other Correspondence
On 11 August 1997 the Universal House of Justice wrote to all
National Spiritual Assemblies regarding the launch of the human
rights education program developed by the Baha'i International
Community's United Nations Office. This program is designed to
support the United Nations in this vital issue, particularly during
the United Nations Decade for Human Rights Education. While
"building effective relations with ... governments and influencing
official attitudes and policies on matters of global, rather than of
strictly national, importance," the program will concentrate "on

THE l]!'JIVERSAL H OUSE Q F J USTICE

strictly national, importance," the program will concentrate "on
promoting the interests of society as a whole and not on calling
attention to a need to assist the Baha'i community."
Throughout the year, the Universal House of Justice also wrote
numerous letters to National Spiritual Assemblies with regard to
their participation in the upcoming Eighth International Baha'i
Convention. Other major correspondence conveyed information
concerning the situation of the Baha' i community in Iran. 6

6. See pp. 51-60 for further information on the current situation of Iran 's
Baha' is.

E1997-98
VENTS
THEBAHA'f
INTERNATIONAL
COMMUNITY
Activities 1997-98

T he Baha'i International Community represents more than five
million people in at least 235 countries and dependent territories, and its 175 national and regional affiliates work through a
variety of fora to give practical expression to the Baha'i Faith's
central principles of peace and justice. Among the wide range of
issues it addresses, the Community is especially concerned at this
point with four major themes: human rights, moral development,
the advancement of women, and global prosperity. Whether at the
local, national, or international level, these foci give shape and
substance to the Baha'i International Community's activities.
Both the Community's United Nations Office and its Office of
Public Information play important roles in the promotion of this
work. A presence at the United Nations (UN) for almost half a
century, the Baha'i International Community supports the organization's programs and shares Baha'i perspectives on global issues
at its meetings and conferences and with other non-governmental
organizations (NGOs). The Office of Public Information also represents the Community internationally, disseminating information

THE BAHA'i WORLD

about the Baha'i Faith around the world and overseeing production of the award-winning newsletter One Country.
United Nations
The Baha'i International Community maintains offices at the United
Nations in New York and Geneva, as well as representations to
United Nations regional commissions in Addis Ababa, Bangkok,
and Santiago and to UN offices in Nairobi, Rome, and Vienna. In
1988 the Baha'i International Community established an Office of
the Environment and in 1992 an Office for the Advancement of
Women as departments of its United Nations Office.
As an international non-governmental organization (NGO) in
consultative status with the United Nations Economic and Social
Council (ECOSOC) since 1970 and with the United Nations
Children's Fund (UNICEF) since 1976, the Baha'i International
Community is able to participate in a wide range ofUN activities.
This status has allowed the Community to offer Baha'i perspectives on the work of the UN and its agencies and to work with other
NGOs to support UN efforts. As a result it has become recognized
as a leader within the NGO community at the UN.
In recent years, national Baha'i communities have become
increasingly engaged in the substantive work of the UN. Through
their participation in the series of global conferences held throughout the decade , they have joined in efforts to address the most
pressing issues facing the global community, working at times in
partnership with their governments and with like-minded organizations of civil society.
Human Rights
The focus for Baha'i human rights activities is twofold: to protect
the right of Baha'is to practice their Faith and to promote respect
for a full range of basic human rights and responsibilities. The
promotion of human rights is a major concern because, in the
Baha'i view, there can be little hope for peace and global order
without a universal willingness to respect and safeguard the rights
of all people.
Protecting the religious freedom of Baha'is throughout the
world is a major aspect of the work of the Baha'i International
Community office in New York and the primary focus of the office

BAHA.'f INTERNATIONAL COMMUNITY

in Geneva, which work through the UN offices, commissions,
and committees that monitor compliance with the various UN
human rights agreements. For almost twenty years, the Baha'i
International Community, working in concert with National Spiritual Assemblies throughout the world, has directed international
attention towards the persecution of the Baha'i community in Iran.
The Community continually provides the UN and national governments with reliable information regarding the current status of
the beleaguered Iranian Baha'i community. Unfortunately, despite
promises of increased religious tolerance from the new President
of Iran, the situation of the Baha'is in that country has not yet
improved. 1
So important is the role of National Spiritual Assemblies in
defending Baha'i communities that, for the second year, several
National Spiritual Assemblies were invited to send representatives
to a seminar on the diplomatic work related to the defense of the
Baha'i community. This year's seminar, held in September 1997
in Acuto, Italy, brought together representatives of twenty-seven
National and Regional Spiritual Assemblies, and representatives of
the Baha'i International Community's United Nations Office, the
Office of Public Information in Haifa, and the Baha'i World Centre. The primary objective of this year's seminar was to coordinate
the ongoing efforts by the Baha'i International Community and
certain National Spiritual Assemblies-mostly from European
Union countries- to defend the Baha'i community in Iran. The
gathering also provided a venue for national representatives to
share experiences and exchange views.
The Baha'i International Community submitted three written
statements to the fifty-third session of the Commission on
Human Rights, held March- April 1998, which were circulated as
official UN documents. One addressed the protection of minorities, another the rights of the child, and the third the human rights
situation of the Baha'i community in Iran. The plight of the
Baha'is in Iran was also addressed in an oral intervention during

l. Developments during the past year in the human rights situation of the
Baha 'is in Iran are treated at length in a separate article on pp. 5 1- 60 of
this volume.

THE BAHA'I WORLD

the Commission's deliberations. The Community and other NGOs
jointly presented a proposal for a World Conference to Combat
Racism and offered a joint statement on the right to development.
At the forty-ninth session of the Sub-Commission on the Prevention
of Discrimination and Protection of Minorities, held August 1997,
a combined oral statement was offered on minorities and religious
intolerance.
National Spiritual Assemblies have been strong supporters of
human rights in their own countries. With the approach of the
fiftieth Anniversary ofthe Universal Declaration of Human Rights
in 1998, Baha'i communities around the world began to consider
suitable observances and initiatives. These efforts were stimulated
in October 1997 by the distribution of a special packet of information on human rights, prepared by the Baha'i International
Community's United Nations Office. Designed to encourage
Baha'i communities to participate in the UN Decade for Human
Rights Education (1995-2004), the packet offers suggestions on
how to become involved in promoting human rights education.
This was part of a continuing effort to encourage Baha'i communities to raise public consciousness of the need to respect and defend
the rights of all. These efforts bore fruit in Latin America in the
fonn of regional seminars held in January 1998 in Paraguay and El
Salvador to explore ways to promote human rights education.
Environment, Development and Global Prosperity
Five years after the historic Emih Summit in Rio de Janeiro, fiftythree Heads of State met in New York at the fourteenth Special
Session of the UN General Assembly to assess progress toward
implementing Agenda 21, the global program for environmental
protection and economic development adopted in Rio. NGOs in
attendance, including representatives of three National Spiritual
Assemblies and the Baha'i International Community, enjoyed significantly greater access to these proceedings (held in New York
23-27 June 1997) than at any previous session of the General
Assembly. NGOs were allowed both to offer suggestions at government negotiating sessions and to address the plenary session.
The optimism that marked the Earth Summit in 1992 was,
however, noticeably absent from these proceedings. Despite

BAHA'I INTERNATIONAL C O MMUNITY

positive developments, including a continued rise in world food
production, a slowdown in population growth, and a number of
regional improvements in environmental quality, many of the
trends and problems that faced leaders in Rio remained unabated
or had actually worsened. The most serious disappointment was
that the promised increase in aid from the wealthier nations of
the North to the nations of the South had not materialized. In
fact, the level of aid ach1ally declined during the past five years.
Although for some the frank acknowledgement by many government representatives that Rio 's promises had not been realized
marked this meeting as a failure, others saw reasons for hope. Chief
Bisi Ogunleye of the Nigerian Countrywomen's Association
declared, " It is people that can save the world, not governments."
Lawrence Arhlro, Director of the Baha'i International Community's
Office of the Environment, suggested that the level of honesty on
the part of governments was a sign of a new level of maturity in
the international system. "It is only from such a process of frank
consultation," he said, "that a new level of genuine international
cooperation can emerge."
Perhaps the most exciting and potentially ground-breaking
meeting in which the Office of the Environment participated was the
World Faiths and Development Dialogue. This gathering, convened
in February 1998 at Lambeth Palace in London and cohosted by
the President of the World Bank and the Archbishop of Canterbury, brought together spiritual leaders from nine major religions
and traditional development experts for two days of consultation
on the relationship between material and spirih1al development. 2
Other notable meetings included the International Ecology
Congress, sponsored by the government of Kazakhstan in Almaty,
Kazakhstan, 21-24 April 1997. Dr. Arthur Dahl, author of the book
The Eco Principle, represented the Baha'i International Community and was one of three Baha'i speakers at this gathering, which
drew some two hundred to three hundred NGO representatives and

2. The full st01y of this historic gathering appears on pp. 61- 70 of this volume,
and one of the papers contributed by the Baha'i International Community,
Valuing Spirituality in Development, can be found in its entirety on pp. 233-
259.

THE BAHA'f WORLD

participants from the scientific community. The Community also
attended the Commission on Social Development, held 10-20 February 1998 in New York, and the Forum on Human Solidarity,
Human Settlements and Global Ecosystems associated with the
Fifth Annual World Bank Conference on Environmentally and
Socially Sustainable Development in Washington, DC, held 8 October 1997.
Baha'i youth continued to be active in UN fora. The Community was represented in Seoul, Korea, at the UNEP Global
Youth Forum in June 1997 and again in February 1998 at the
Second Session of Consultations in Preparation for the World
Conference of Ministers Responsible for Youth, scheduled for
August 1998 in Braga, Portugal. Immediately after the government
meeting the Community took part in the International Youth
NGO Meeting held to prepare for youth participation in the
Braga conference.
Advancement of Women
This year witnessed the end of an era. Mary Power, who served as
Director of the Office for the Advancement of Women since its
establishment in 1992 and who worked in the Community's United Nations Office in New York for more than twenty-five years,
retired on 30 June 1997. The outpouring of love and respect showered on her at her retirement included a number of testimonials
from Baha'i colleagues and the men and women with whom she
had served over the years at the UN. Ruth Bamela Engo-Tj ega,
Senior Liaison Officer for the Office of the Special Coordinator
for Africa and Least Developed Countries in the Department for
Policy Coordination and Sustainable Development and fellow
founder of the Advocates for African Food Security: Lessening
the Burden on African Women Farmers, testified to the unique
place Mary Power had won in the hearts of African women.
"Mary adopted Africa at the United Nations," she said. "Africans
made her their 'Mother's kitchen' and believed that they owned
her." Ms. Engo-Tjega captured the unifying power of Mary's
presence by describing her in a poem as "consensus, respect of
conflicting perspectives, part of us all." Ms. Power will continue to
be involved in efforts to improve the status of women the world
over.

B AHA'I I NTE RNATIONAL C OMMUN ITY

Left to right are
Meredith
Krashes, aide to
the BIC s Office for
the Advancement
of Women,
Mary Power,
outgoing Director, and Bani
Dugal Gujral,
the Offices new
Director.

The new Director ofthe Office for the Advancement of Women
is Bani Dugal Gujral, who has served in the New York office since
1994 as an Alternate Representative of the Baha'i International
Community to the UN. Ms. Dugal Gujral, a native of India, has a
law degree from the University of Delhi and a master's degree in
environmental law from Pace University in New York State.
Under its new director, the Office for the Advancement of
Women continued to provide leadership within the NGO community, spearheading efforts to bring girls to speak on their own behalf
to the Commission on the Status of Women. For the first time in its
fifty-one-year history, the Commission heard testimony directly
from two girls as it began to consider the issue of "the girl child,"
one of four themes on the agenda for its forty-second session.
Months of preparation by the Sub-Task Force on the Participation
of Girls, ofwhich the Baha'i International Community was Convenor, ensured that the girls' contributions would be heard.
Following the plenary session, "Listen to Girls," a speak-out
organized by the Working Group on Girls of the NGO Committee on UNICEF, was attended by an audience of several hundred,
including many of the official delegates . Fifteen girls, aged thirteen to eighteen, from Armenia, Brazil, Chile, the Gambia,
Nepal , Singapore, the UK, and the USA were selected and sponsored by a number of NGOs. They spoke, sometimes through
tears, about such problems as teen pregnancy, female genital
mutilation, and lack of educational opportunities for girls in their
countries-and about ways governments and NGOs might make

a difference. The girls' interventions had a significant impact on
delegates , bringing home the concrete realities and difficulties of
life for girls from a number of regions of the world. They also
underscored the urgent need for the Beijing Platform for Action
to be implemented in ways that can engender positive effects in
the day-to-day lives of girls.
Miriam Lyons, who facilitated the girls' speak-out, credited
the democratic se lection process developed by the working
group with identifying extraordinary girls "as diverse in socioeconomic and cultural backgrounds as were the countries that
they had come from." She noted that "each girl arrived confident
in her knowledge of what needed to be told about the situations
of girls in their countries and equipped with the skills to tell it."
She also remarked on the extraordinary level of cooperation and
support within the group: "They wanted to listen and learn from
one another and knew how to do it." A dessert reception at the
Baha'i Offices provided Government representatives from the
girls' countries and staff from UNICEF and the UN Division for
the Advancement of Women with the opportunity to meet and
converse informally with the girls.
Statements made by the Office this year included "Creating
an Enabling Environment for Empowering Girls ," presented to

Fifteen girls from eight different countries addressed a speak-out organized
by the Working Group on Girls of the NGO Committee on UNICEF during
the forty-second session of the Commission on the Status of Women at
the United Nations, March 1998.

BAHA'I l NTERNATIO AL C OMM UN ITY

the Commission on the Status of Women, and a joint statement
on the family, presented at the Commission for Social Development. UNICEF requested, for publication, a paper based on the
Baha'i contribution to a discussion on "Rebuilding the Community
around Children: Principles, Values and Resources," which had
been held in Geneva in March 1997.
In preparation for the Commission on the Status of Women,
the Community attended two Expert Group Meetings: one on
Adolescent Girls, held October 1997 in Addis Ababa; the other
on Gender-based Persecution, held November 1997 in Toronto.
The Community was also represented at the eighteenth session of
the UN Committee on the Elimination of Discrimination against
Women and at the Seventh Triennial Conference of Pacific Women,
sponsored by the South Pacific Commission, held during June
1997 in Noumea, New Caledonia.
Throughout the world, the number of Baha'i national offices
and committees established to promote the advancement of women
has grown steadily. In March 1998, more than forty such agencies, operating under the auspices of Baha'i National Spiritual
Assemblies around the world, received copies of the first "post-
Beijing" newsletter published by the Office for the Advancement
of Women. The newsletter is seen as a way for the Office for the
Advancement of Women to share information about activities at
the UN and for National Offices to communicate with one
another about successful local and national initiatives undertaken
on behalf of women.
Meetings
Meetings and UN sessions monitored by the Baha'i International
Community this year, other than those already discussed, include
the following: the Commission on Human Settlements, held April-
May 1997 in Nairobi; the Economic Commission for Africa, held
May 1997 in Addis Ababa; the Economic and Social Commission
for Asia and the Pacific, held April 1997 in Bangkok; the World
Health Assembly, held May 1997 in Geneva; and the Executive
Board of the World Health Organization, held May 1997 in Geneva;
the Substantive Session of the United Nations Economic and Social
Council, held June- July 1997 in Geneva; meetings of the UNICEF
Executive Board, held June and September 1997 in New York; the

THE BAHA.'f WORLD

fiftieth annual DPVNGO Conference: Building Partnerships, held
September 1997 in New York; the Executive Committee of the
UN High Commissioner for Refugees' (UNHCR) Program, held
October 1997 in Geneva; the Commission on Sustainable Development in New York, both the Intersessional meeting, held February
1998, and the sixth session, held April 1998.
The Community attended the meeting of the Intergovernmental
Group of Experts on the Right to Development, held September
1997 in Geneva. It followed Sub-Commission Working Groups on
Indigenous Populations, Minorities, and Contemporary Forms of
Slavery, and the Commission Working Group on the Drafting of
a Declaration on the Right and Responsibility of Individuals,
Groups, and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms.
Much of the work of NGOs in consultative status with the
UN is carried out through NGO committees and task forces that
address specific issues. During this last year, the Baha'i International Community held the chairmanships of the New York NGO
Committee on Human Rights and the New York CONGO (Committee ofNon-Governmental Organizations in Consultative Status
with ECOSOC) Chairs Task Force on UN Reform and Increasing
Access to the UN. In Geneva the Community chaired the CONGO
Sub-Committee on Freedom of Religion, Conscience, and Belief.
Public Information
The Baha'i International Community's Office of Public Information
is responsible for coordinating and stimulating the public information work of the worldwide Baha'i community. Based at the Baha'i
World Centre in Haifa, Israel, and with a branch office in Paris, the
Office of Public Information engages in a wide range of activities.
During 1997- 98 the Office continued its work of maintaining
dialogue with leaders of thought, government, and industry by
welcoming some 2,396 dignitaries, media representatives and other
special visitors from over seventy-seven countries to the Baha' i
World Centre. Among the visitors were the Prime Minister of Israel,
the Vice President of Uganda, twenty-two Ambassadors to Israel
and four members of Israel's Parliament, the Knesset. Journalists,
Ministers, and Parliamentarians from Albania, Armenia, Germany,

B AHA'I I NTERNATIONAL C OMMUN ITY

Hungary, Nepal, New Zealand, and the United States also visited
the Baha'i Shrines and gardens, as well as mayors from cities in
Denmark, Germany, Israel, and Romania.
This year the Office of Public Information embarked on a
groundbreaking effort to promote civic concord across Eastern
Europe. Following the restructuring of the republic of Yugoslavia in
1995, the European Union and other European countries banded
together to bridge ethnic and cultural rifts by initiating the "Royaumont Process," the purpose of which is to develop social stability
and "promote good neighborliness" in southeastern Europe. By
sponsoring small-scale initiatives to restore dialogue in civil society, culture, the arts, science and technology, the Process hopes to
stimulate implementation of its sister initiative-the Dayton Peace
Accords.
The European Union chose to draw upon the experience of the
Baha'i International Community to develop the moral education
component of the Process. "The Happy Hippo" television show,
conceived and implemented by Baha'i journalist Shamil Fattakhov
and first broadcast in Russia, 3 will serve as a flagship element of
the Royaumont effort to promote moral awareness. Each show
centers around a short skit involving young people facing a moral
dilemma. The skit, which is performed in front of a live audience,
pauses just before the dilemma is resolved. The host of the show
then asks audience members how they would resolve the situation,
giving them the opportunity to consult on challenging ethical concerns. Plans to produce the show throughout Royaumont member
countries are in development.
One Country, the official newsletter of the Baha'i International Community, entered its ninth year of publication. Published
quarterly in English, French, Spani sh , Chinese, Russian, and
German, it reached an estimated 33,000 subscribers in at least
180 countries. During 1997- 98, One Country won an "Award of
Excellence" for its overall content and design from the Apex '97
Awards for Publication Excellence. Coverage in One Coun try
included stories on the "World Faiths and Development Dialogue"

3. See The Baha'i World 1996- 97, pp. 229- 233 fo r more information about
"The Happy Hippo Show."

THE B AHA'I WORLD

held between the World Bank and major world religions at Lambeth Palace in London, and the United Nations "Earth Summit
+5" meeting in New York. Major feature reports included stories
about a grassroots development work among the Karen people by
the Baha'i community of Thailand, a literacy project in Cambodia
that also aims to promote peace and empowerment among its
participants, and a series of stories on the work of the New Era
Development Institute in India, which takes a distinctive approach
to vocational education by striving to instill a new vision of community service in its students. Stories also reported on the efforts
of Baha'i youth around the world to promote a new vision of tolerance via the arts, and efforts by Baha'i communities to prepare
for the commemoration of the fiftieth anniversary of the Universal
Declaration of Human Rights.
Conclusion
Baha'u'llah wrote, "The well-being of mankind, its peace and
security, are unattainable unless and until its unity is firmly established."4 The Baha'i International Community is an emblem of the
unity of the Baha'i world, working simultaneously on the local,
national , and international levels to further the ideals of global
peace and security. By disseminating the cumulative knowledge
gained from Baha'i initiatives in social and economic development, consulting with leaders of thought and governments around
the world, and contributing to UN fora, the Baha'i International
Community hopes to increase awareness of and help implement
solutions to the multitudinous challenges facing humanity during
this "age of transition." 5

4. Gleanings from th e Writings of Bahil 'u 'llah (Wilmette: Baha'i Publishing
Trust, 1994), p. 286.
5. Shogh i Effendi, Th e World Order of Baha 'u 'llah: Selected Letters (Wilmette:
Baha' i Publishing Trust, 1991), p. 170.

Update: The Situation of
THE BAHA'iS
rNJRAN

0 n 17 January 1998, an open letter from the Baha'i community
of the United States to the President of Iran appeared in The
New York Times and a week later, in The Los Angeles Times. The
letter was a response to statements made by President Mohammad
Khatami during a televised interview the previous week on CNN,
in which he asserted that "religion and liberty are consistent and
compatible," that "prosperous life should hinge on three pillars:
religiosity, liberty and justice," and that these "are the assets and
aspirations of the Islamic Revolution as it enters the twenty-first
century." In their letter, the Baha'is ofthe United States asked if
Iran's Baha'is, who constitute the country's largest religious minority, are to be included in these aspirations. The letter continued,
"Your explicitly stated determination to fulfill the provisions of the
Iranian Constitution and to establish the rule of law gives us hope
that the freedom of the Baha'i community in Iran openly to practice
its religion will be guaranteed." Finally, the Baha'i community of
the United States expressed its hope that the United Nations General
Assembly Resolution calling for the "emancipation" of the Iranian
Baha'i community will be implemented.

THE BAHA'I WORLD

A RESPON SE TO TH E PUBLIC
M ESSAGE OF PRESIDENT KHATAMI
TO THE AMERICAN PEOPLE
----------~ ----------

januar)' 13, 1998
His Excellency President Mohammad Khatami
Islamic Republic of Iran
Tehran, Iran

Your Excellency,
We, the American Baha'Is, residing in more than seven thousand cities and towns across
the United States and representing all races, cultures and ethnic origins in our nation,
have listened with great interest to your words addressed to the American people, of
which we are an organic pan.
Your message prompts us to address you directly, because of your expressed dedication
to the principles of freedom,jusHce and the rule of law - principles which, as you noted,
are cherished by the American people.
We who enjoy such freedoms hope that our co-religionists in Iran, who have been
deprived of them, will be granted their full rights as law-abiding citizens of your nation.
We are particularly encouraged by your assertion "that religion and liberty are
consistent and compatible." As you said, "Human experience has taught us that
prosperous life should hinge on three pillars: religiosity, liberty and justice." These, you
concluded, "are the assets and aspirations of the Islamic Revolution as it enters the
twenty-first centurY:"
Are the Baha'Is of Iran- your nation's largest religious minority- included in
these aspirations?
Your explicitly stated determination to fulfill the provisions of the Iranian Constitution
and to establish the rule of law gives us hope that the freedom of the BahH community
in Iran openly to practice its religion will be guaranteed.
May we not expect, in the light ef your commitment to human dignity and freedom, that
the United Nations (jenera! Assembly Resolution (A/RES/521142), which calls for the
emancipation of the Baha'i community of Iran, will now be implementedl

Respectfully yours,

THE BAHA'iS OF THE UNITED STATES

Rohen Calvi n Henderson
Secretary

• NATIONAL St•t RITUAL A SSEMIILY OF THE BAHA'Is OF THI' UNIHD S I'AIT>
n10 NINI IIINIII ~I.. N .W ., SUI! I 70 1 ' WA\ IIINt;I~)N, D .C. 2 00.lh á .l0 2.H.U .tPI'l0
•
The open letter to the President ofIran from the Baha'i community of
the United States that appeared in the 17 January 1998 edition of
The New York Times and other newspapers in the United States.

B AHA'is IN I RAN

While President Khatami is broadly regarded as moderate in his
views on many subjects, the Baha'i community of Iran has seen no
discernible change in government policies since he took office in
the summer of 1997. And in fact, the American community's open
letter met only complete silence in official Iranian circles. The Iran
Daily newspaper, a publication of the Islamic Republic News
Agency, did quote an article from another Iranian publication that
summarized the open letter and reaffirmed the standard governmental position that the Baha'i Faith is "a political group ... and is
not a true religion, but a political doctrine to deviate Muslims from
their true path."
To refute accusations such as these and to press for the restoration of the Iranian community's rights, over the past eighteen years
the Baha'i International Community has taken its case to the United
Nations and has sought to keep the situation of Iran's Baha'is before
the gaze of the governments and peoples of the world. The year
under review was an historic one for the Baha'i community in that
forum, since it was the first time that all three bodies that monitor
human rights issues-the Third Committee, the General Assembly,
and the Human Rights Commission-called for the emancipation
of the Baha'i community oflran.
The year began with the unprecedented call for full emancipation contained in the United Nations' Third Committee resolution
passed 25 November 1997. It "calls upon the Government of the
Islamic Republic of Iran: to implement fully the conclusions and
recommendations of the Special Rapporteur. .. on religious intolerance relating to the Baha'is and to other religious minority groups,
including Christians, until they are completely emancipated."' The
resolution was cosponsored by 33 countries, including four new
cosponsors: Bulgaria, Costa Rica, Lithuania, and the Marshall
Islands. Specific mention of the Baha'i issue was included in the
statements of several missions, including that given on behalf of
the European Union. The result of the vote was 68 in favor and 27
against, with 49 abstentions.

I. For further details concerning the conclusions and recommendations contained in the report of the United Nations Special Rapporteur on Religious
Intolerance, see The Baha '{ World 1995- 96, pp. 140--41.

Just a few weeks later, on 12 December, the fifty-second session of the United Nations General Assembly passed a resolution
with identical wording, expressing its concern "at the grave breaches
of the human rights of the Baha'is." The vote in this forum was 74
in favor and 32 against, with 56 abstentions.
The fifty-fourth session of the United Nations Commission on
Human Rights, held from 16 March to 24 April 1998 in Geneva,
heard the report of the Special Representative on Iran, Professor
Maurice D. Copithome, which states clearly that "The situation of
the Baha'is continues to violate accepted intemational norms ...
Reports of cases in which the human rights of Baha'is have been
breached and of situations of discrimination and even persecution,
including extrajudicial executions, arbitrary detentions, refusal of
entry to universities, confiscation of property, and dismissal from
employment, continued to be received." The report reiterates Professor Copithome's view that the recommendations previously made
by the United Nations Special Rapporteur on Religious Intolerance,
Professor Abdelfattah Amor, would constitute "an important first
step" towards the improvement of the situation of Iran's Baha'is.
Statements made by several government delegations were helpful in drawing attention to the plight of the Baha'is. Ireland spoke
of "particularly vulnerable groups, such as the Baha'i community
in many countries but particularly in Iran"; Norway noted, "There
has been a significant increase in the number of executions and the
authorities show a lack of respect for freedom of speech and freedom
of religion on numerous occasions, with particular reference to the
situation for members of the Baha'i community"; Canada referred to
"Iran's relentless persecution of the Baha'is" as "another case of
selective application of human rights, as is that country's disregard
for some aspects of freedom of expression"; the U.S. delegation
stated, "we urge Iran to cease its persecution of religious minorities
like the Baha'is, Christians, and others"; and Australia expressed
its continuing concem about the human rights situation in Iran,
"including treatment of the Baha'i minority."
On 22 April 1998, the session adopted a strongly worded resolution on Iran, of which three paragraphs make direct reference to
the Baha'is. The Commission expresses its concem "At continuing
grave violations of the human rights of the Baha'is" and at the

B Ar-rA:fs IN I RAN

death sentences against Messrs. Dhabil:m'llah Mai:trami, Musa
Talibi, Bihnam Mithaqi, and Kayvan Khalajabadi. It calls upon
the Iranian government "To implement fully the conclusions and
recommendations of the Special Rapporteur on religious intolerance relating to the Baha'is, Christians and other minority religious
groups, until they are completely emancipated" and states the Commission's intention to continue its examination of Iran's human
rights situation in its next session.
Imprisonment and Death
The position of Iran's Islamic Revolutionary Government that the
Baha'i Faith "is not a true religion, but a political doctrine to deviate
Muslims from their true path" is one that it has maintained since it
assumed power in 1979. Such a stance has been used to justify
persecution of Baha'is on a variety of pretexts. The government
has been responsible for the deaths of more than two hundred
followers and the imprisonment of thousands more. In other cases,
governmental agencies have turned a blind eye towards the killing of Baha'is by various groups. In July 1997, for example, two
Baha'is were killed because of their religious beliefs. The first,
Masha'llah 'Inayati, a sixty-three-year-old resident of Tehran, was
arrested under circumstances which are not clear while he was
attending a Baha'i meeting in his native village of Ardistan. Taken
to prison in Isfahan and held there for about a week, he was
severely beaten on all parts of his body before being transferred to
a hospital, where he died. On the death certificate, "cause of death"
is given as "will be known later," suggesting that the doctor who
filled it in might also have been under threat.
The second Baha'i killed that same month was Shahram Reza'i,
a young man serving as a conscript in the Iranian army. While stationed on a military base near the city of Rasht, he was shot in the
head by his superior officer and died the following day. The
officer, who was responsible for weapons training, maintained that
the bullets were fired in error and was released after a few days
when it was determined that the dead soldier was a Baha'i. The
court did not order the officer to pay the blood money usually
demanded in such cases; rather, he was required only to pay the
cost of the three bullets that killed Mr. Reza'i. It is understood
that the new government in Iran later ordered that the officer be

rearrested, but nothing further is known about the matter. This was
the seventh instance of a Baha'i engaged in compulsory military
service in Iran having been killed by officers or other soldiers.
Aside from the threat of death, Iran's Baha'is face an increased
possibility of short-term arbitrary imprisonment. Over the past three
years, more than two hundred Baha'is have been arrested and
detained anywhere from forty-eight hours to six months. During
1997-98, between eleven and twenty-one Baha'is were in prison
because of their beliefs; in April1998 the number stood at fourteen.
Charges against them include "Zionist Baha'i activities," apostasy,
endangering the country's security by holding a children's art exhibition, enrolling a Muslim into the Faith, "continuing 'family life'
meetings," and not having a work permit. Two Baha'is detained
with several Muslims on charges of "misconduct" early in 1996
were sentenced to eight years in prison after refusing to recant their
faith as demanded by the authorities in order to be freed. The Muslims detained with them were released soon after their arrest.
Four of those now in prison remain under the sentence of death.
Messrs. Kayvan Khalajabadi, Bihnam Mithaqi , Musa Talibi, and
Dhabil:m' llah Mal:Jiami have no access to their lawyers, although
their counsel continues to act on their behalf. The first three, held
in the Evin prison in Tehran, are permitted visits with their families
once a week-and these at the discretion of the court. Their wives
are now required to present proof of marriage in order to visit them.
Since Baha'i marriage certificates are not considered valid by Iranian authorities, the prisoners suffer an additional hardship.
The charges of"Zionist Baha'i activities" against Messrs. Khalajabadi and Mithaqi, imprisoned since 1989, arise solely from their
membership in the Baha'i community. Arrested in 1979, Mr Talibi
is charged with apostasy and with teaching the Faith, for which he
was sentenced in 1996. Mr. Mal:Jiami was arrested on the charge of
apostasy in 1995 and sentenced in 1996, which was confirmed by
the Supreme Court in January 1997.2

2. See The Bahci 'i World 1995- 96, p. 140 for further information regarding
the case of Mr. MaJ:uami and The Baha'i World 1996- 97, pp. 150- 51 for
additional details regarding the cases of all four men.

B AHA'IS IN I RAN

Other Types of Persecution
The Baha'i Faith has no clergy. Throughout the world, its community
organization and governance are carried out by democratically
elected administrative institutions. Since 1983, when the Iranian
government outlawed these bodies, the Baha'i community in that
country has been denied the right to organize and function as a
viable religious community. Gradually its members have developed
makeshift arrangements to worship in small groups, to conduct
classes for children , and to take care of other community needs.
Authorities, however, disrupt meetings and sometimes arrest teachers
of the children's or "family life" classes. As of April 1998, five
persons remained in prison on such charges.
Since the early years of the Islamic Revolution Baha'i youth have
been barred from legally recognized institutions of higher learning.
Prior to the Revolution, Baha'is had been among the best educated
groups in Iran, and the erosion of the educational level of the community is obviously designed to lead to both its intellectual and
material impoverishment.
To meet the educational needs of as many of its youth as its resources allow, the Iranian Baha'i community established its own
higher education program in 1987. To date, several hundred youth
have enrolled in it; by 1996 eleven students had graduated with the
equivalent of a bachelor's degree. The security of those participating is now under question, however, since government officials
temporarily seized all the student records of the open university.
While no students have been arrested to date, the possibility exists
that the files were copied and the authorities will use that information in some way detrimental to the community.
Regarded as "unprotected infidels" under the Iranian Constitution, Baha'is face a situation in which their rights are ignored with
impunity. Baha'i marriage and divorce are not legally recognized
in Iran, and Baha'is have been denied inheritance rights on the
basis of their faith . Baha'is in some communities have been summoned to security offices on various specious pretexts, only to be
insulted and belittled in the hope of creating fear in their families
and of weakening their spirit. Travel outside and even inside Iran
is often impeded or denied by authorities. Passport applicants who
state on the forms that they are Baha'is are generally refused . Only

THE BAHA'I WORLD

determined persistence in the face of humiliation at the hands of
officials has enabled some Baha' is to obtain passports for single
trips or, in rare cases, multiple journeys. Iranian Baha'is outside
Iran face similar treatment at Iranian embassies when attempting
to renew their passports or secure visas, except in countries where
applicants are not required to state religious affiliation on their forms.
The recent practice of arresting Baha'is on the basis that they
do not have work permits is another example of the ways in which
selective discriminatory treatment adversely affects the Iranian
Baha'i community. While the law states that anyone who works
or is self-employed must have a work permit, it is rarely enforced
owing to the high unemployment rate . Requests by Baha'is for
work permits are almost always denied.
Properties held by the Baha'i community, including cemeteries,
holy places, historical sites, administrative centers, and other assets, were seized by the authorities shortly after the 1979 revolution
and, to date, none have been returned . In fact, many have been
destroyed. Most distressing has been the seizure of Baha'i cemeteries throughout the country. In 1993, for example, some fifteen
thousand graves were desecrated when the Baha' i cemetery in
Tehran was confiscated to make way for a municipal cultural center. Baha'is have been relegated to areas of wasteland for the burial
of their dead and are not permitted to identify grave sites.
Private and business properties held by individual Baha'is have
also been arbitrarily confiscated. In Kashan, a mosque was built
on land confiscated from Baha'is; complaints to the government,
supported by ownership documents , have brought no results . Residents have been evicted from their homes and "inspections" by
government officials in several cities have resulted in the seizure
of items such as computers, video recorders, televisions, a piano,
and other musical equipment. Reports indicate that the majority of
the Baha'is living in the city ofYazd are now prohibited from conducting any business transactions.
While property seizure is one method used to erode the economic
base of the Baha'i community, another is depriving its members of
the means to earn a living. More than ten thousand Baha'is were
dismissed from positions in government and educational institutions in the early 1980's, solely on the basis of their religious beliefs;

B AHA'fs IN IRAN

their pensions were terminated- and in some cases they were required to pay back both salaries and pensions. Intimidation has been
used to force Baha'is to abandon their professions; businesses have
been forced to close for no reason; fanners are denied admission to
cooperatives that supply credit, seeds, pesticide, and fertilizer. Many
Baha'is are now unable to work and receive no unemployment
benefits.
Other International Action
While Iran's Baha'i community is still oppressed and circumscribed,
its sister communities around the world remain active in their efforts
to restore its rights and secure its freedom. The letter from the
Baha'i community of the United States to the government oflran,
cited above, is one such undertaking.
Also in the United States, the situation of Iran's Baha'is was
treated in the Interim Report of the Secretary of State's Advisory
Committee on Religious Freedom Abroad. The Committee, which
comprises twenty religious leaders and academics that reflect a
diversity ofbeliefs and perspectives, was established in November
1996. Its mandate includes calling attention to problems of religious
persecution and other violations of religious freedom abroad and
advising how to address them, as well as providing information on
how to bring about reconciliation in areas of conflict, particularly
where religion is a factor. The initial four paragraphs of a number
of press articles about the Committee's report focused on the persecution of the Baha'is and other religious minorities in Iran. The US
State Department's 1997 Iran Country Report on Human Rights
Practices, released in January 1998, also included detailed descriptions of many of the human rights violations practiced against
Baha'is.
On 27 January 1998 "Voice of America" broadcast an editorial
expressing the policy ofthe United States Government with regard
to President Khatami 's address to the American people and stating
that his words " may ring hollow to those who suffer religious
persecution in Iran- including Iran's largest religious minority, the
Baha'is." The editorial went on to catalogue the list of discriminatory policies and activities against the Baha'is in that country. It
concluded, "President Khatami 's words will only have meaning

THE BAHA'i WORLD

when freedom of religion becomes a reality in Iran-and the persecution of Baha'is and other minorities comes to an end."
Conclusion
For nineteen years Iran's Baha'i community has suffered repression
under the Islamic Revolutionary Government. While official executions have abated under the glare of the international spotlight,
the government's recent actions continue to demonstrate that in
Iran killing a Baha'i is not regarded as homicide and that the arbitrary arrest and imprisonment of Baha'is is sanctioned, that their
property may be seized with impunity, and their civil rights likewise
disregarded. The root policy of all such actions can be found in the
1991 secret government document on "the Baha'i question." Written
and approved by Iran's most senior clerical and civil authorities and
adopted by Iran's Supreme Revolutionary Cultural Council, it directs not only that the "progress and development" of the Baha'is
within Iran's borders "shall be blocked" but also that "a plan shall
be formulated to combat and destroy the cultural roots which this
group has outside the country." In the face of such an explicitly discriminatory policy, the worldwide Baha'i community continues to
labor to keep the case of its Iranian brothers and sisters in the consc iousness-and conscience- of the governments and leaders of
the world. This is their only recourse.

This article reports on the World Faiths
and Development Dialogue, a gathering of
religious leaders and World Bank officials
that took place 18- 19 February 1998 to
discuss th e relationship between economic
and spiritual development.

ADIALOG UE on
SPIRITUALITY
and DEVELOPMENT

I twas a diverse group that posed for a photograph on the final
day of the World Faiths and Development Dialogue. Bankers
and consultants in dark suits stood shoulder to shoulder with a
yellow-robed Hindu and a Christian bishop in purple clerical robes.
Muslim leaders mingled with Jewish rabbis and Baha'i representatives. Sikhs in carefully wrapped turbans consorted with Taoists
in high-collared gray jackets .
More remarkable, however, than the diversity of the gathering
was its purpose: to explore how the World Bank, the world's largest
development finance agency, could work more closely with the
world's major religions to tackle the problems of global underdevelopment and world poverty. From this meeting, held 18- 19 February
1998 in London , came support for a startling idea: that economic
development can be intimately linked with spiritual development.
Indeed, both the meeting's occurrence and its outcome were evidence of a new consensus that successful social and economic
development cannot be accomplished without an appreciation of
the interconnectedness of spiritual and material progress .

THE BAJ-lA'f W ORLD

As World Bank President, Dr. James D. Wolfensolm, said in his
final statement at the meeting, "What unites us is a deep concern
for the poor of the world. It's something which the faiths have
been concerned with for generations, the Bank for fifty years . But
what is clear is that what has come out of this meeting is that there
is a unity between us. A unity of the concern for physical livelihood but also spiritual and cultural continuity and I think it is that
which certainly I have found remarkable at this meeting. There
has been a total meeting of minds in terms of this linkage. And
what I think has been opened up is the opportunity now for us to
work together in our various ways, from the faiths and from the
development institutions, to bring together our experience, our beliefs and our sense of justice, our concerns, so that together we can
make the world a better place and improve the lot of poor people
everywI1ere. "
The Dialogue, which generated not only a number of headlines
around the world but also a follow-up plan for cooperative action
between the Bank and the religions, will be counted as a milestone
event by future historians when they consider the trends of issues
such as integration and cross-sectoral consensus building that have
become the hallmark of policy development in regard to global
problems during the 1990's.
"For the first time in contemporary economics, the role of religion in development was not just publicly acknowledged or even
acclaimed, but brought into a partnership with one of the largest
and, some would argue, most vociferously secular organizations in
the world," said Martin Palmer, Director of the International Consultancy on Religion, Education and Culture (ICOREC), which
played a key role in organizing the Dialogue. "The repercuss ions
of this are that the economic world will have to take religion seriously-and vice versa."
For the Baha'i International Community, which pa1iicipated in
lead-up activities to the Dialogue and in the meeting itself, the event
represents a significant step towards the adoption of ideas and concepts about social and economic development on which Baha'is
have based their work for decades. As the opening of the paper Valuing Spirituality in Development, a Baha'i Intemational Community

DI A LOGU E 0:\ S PIRIT UALITY A:-\ DD EVELOPMENT

contribution to the Dialogue, states: "Development, in the Baha' i
view, is an organic process in which ' the spiritual is expressed and
carried out in the material.'" 1
This view was affinned at numerous points in the meeting, which
took place in the eight hundred-year-old residence of the Archbishop
of Canterbury, Dr. George Carey, who cosponsored the event with
Dr. Wolfensohn. In the Dialogue's fmal statement, for example, the
gathering proclaimed: "We are strengthened in our conviction that
the defmition and practice of desirable development must have regard
to spiritual, ethi ca l, environmental, cultural , and social considerations, if it is to be sustainable and contribute to the well-being of
all, especially the poorest and weakest members of society. All
participants in the Dialogue agreed that 'well-being' must imply
the elimination of the suffering caused by absolute material poverty
whilst also recogni zing the importance of spiritual and cultural life.
Our understanding of poverty and development has been widened and
enriched by the exchange between the World Bank experts and the
different faiths with their di verse interpretations of what it means
to lead a fully human life."
High-Level Representation
The representatives of the world's religions came from perhaps the
highest level yet for such an interfaith conference. Included were
leaders from the Baha'i Faith , Buddhism, Christianity, Hinduism,
Islam, Jainism, Judaism, Sikhi sm, and Taoism. Between them, they
represented the religious traditi ons followed by an estimated three
billi on people.2
The World Bank's main representati ve was Dr. Wolfensolm, along
with Ismail Serageldin, Vice-Pres ident for Environmentally and
Soc ia lly Sustainable Dev elopment, and Andrew Rogerson, the
Bank's representative for th e United Kingdom and Ireland.
Al so in attendance were Or. Palmer of ICOREC ; Wangari
Maathai , a well-known environmentalist and women's rights activist
from Kenya; Dr. Vandana Shiva, Director of the Institute of Science,
Tec hno logy and Ecology in Delhi ; Andrew Purkis, Secretary for

!.See pp. 233- 259 for th e full text of thi s statement.
2.A li st of the religious represe ntati ves who attended the Lambeth meeting
appears at the end of this artie Ie.

Some of the
diverse participants in the
World Faiths and
Development
Dialogue, held
18- 19 February
/998, which was
cosponsored by
the World Bank
and the
Archbishop of
Canterbury.

Public Affairs to the Archbishop of Canterbury; and Wendy Tyndale, a development specialist with Christian Aid.
The Dialogue itself consisted largely of an exchange of ideas.
In the first session on Wednesday, 18 February, participants discussed "understandings of development." During that session, the
meanings ofthe terms "poverty," "prosperity," and "developed" were
considered, with the aim of understanding "how the gap between
the present situation and the kind of societies to which we aspire"
might be addressed.
The afternoon session focused on "criteria for development," in
which themes relating to "participation," "sustainability," and "voice"
were discussed, all in the context of how the faiths and development agencies like the Bank might cooperate to improve efforts in
each area. Thursday, 19 February, was devoted largely to summarizing the Dialogue and producing a final statement.
Among those points which received wide agreement during the
discussions were these: that development is a process that encompasses both the spiritual and the material aspects of life; that personal
change goes hand in hand with social change, and both must be
viewed as central to collective progress; that development must be
guided by spiritual principles and values, and must seek to promote
quality of life and human dignity; that successful development
will promote family and community GOhesion; that new measures
of development, based on common criteria and shared principles,
will be needed; that all must approach development in a spirit of

DIALOGUE 0~ S PIRITUAU TY A~D DE VELO PMEN T

true humility, love and compassion and must become active listeners/learners; and that development must be based on principles of
sustainability, justice, consultation and participation.
Swami Teertha, one of the principal Hindu representatives, described the import of these ideas this way: "The significance of the
meeting is not to be underestimated. This dialogue redefmed poverty,
prosperity, and progress. A new atmosphere was created for new
development activities which take into account the social, the environmental, and the spiritual."
The group also set forth several concrete proposals. It was decided, for example, that the religious communities will be invited
to "influence the thinking of the World Bank by participating in
the studies and discussions embodied in the Bank's annual World
Development Reports ." A special effort will be made to get this
input for the report planned for the year 2000 , which will focus
on "understanding poverty."
"Until now, the main criterion in judging the success of development work has been economic growth," said Ms. Tyndale of
Christian Aid, who served as an advisor to Archbishop Carey in
the planning of the Dialogue. "The criteria that the faiths are suggesting focus more on the overall well-being of communities and
people, of which a very important aspect is both spirituality and
cultural identity. This came out of the meeting very strongly."
Most importantly, perhaps, the Bank and the faiths agreed to
continue to dialogue by setting up joint working groups to explore
further areas of concern. Among the themes to be considered by
working groups are community building; hunger and food security;
environmental sustainability; the preservation of cultural heritage,
including sacred sites; violence and post-conflict reconstruction;
education and social service delivery.
Beyond such specifics, among the most significant aspects of
the event were the mere gathering of representatives of nine major
world religions and leaders from the Bank, and the boldness of the
topic. Although the idea that religion and spirituality are intimately
related to the processes of social and economic development has
long been promoted by religious groups, the fact that the World Bank
has now given it credence means that even the most straightforward

THE B AHA' I WORLD

programs of economic development will be more likely to consider
spirituality as a component in their planning and execution. It is a
concept that seems sure to affect the entire international development
agenda.
"Thirty years ago, in development, nobody cared about ecology,"
said Dr. Thomas Lachs, a representative of the Jewish community.
"Today, the environmental impact of a project is a major iss ue. If
we can do the same thing in the sp iritual/cultural values field, the
impact on the non-economic lives of people will be tremendously
important."
Another emergent idea was that greater involvement of religious
groups in official development efforts could become an antidote to
the corruption that all too often accompanies the processes of development funding. "The moral authority of rei igious leaders is key
in the campaign to promote good govern ance and transparencywhich Wolfensohn passionately champions in view of the hi gh price
that corruption and waste exact on poor countries," sa id World
Bank News, a Bank publication aimed at journalists.
Rabbi Arthur Hertzberg, Vice President Emeritus of the World
Jewish Congress, who attended both the Lambeth Palace meeting
and a previous gathering at Windsor Palace, said the interfaith nature of the meeting was especially important. Wherever possibl e,
he suggested, joint projects with the Bank should also be undertaken as interfaith ventures. "Projects should be managed not by one
religious group but by a consortium offaiths," said Rabbi Hertzberg.
Participants also committed themse lves to "explore further opportunities for partnership" at the country level. Pilot projects are
to be established between the Bank and the faiths , and religiou s
representatives w ill be invited to speak at special staff training
sessions to help Bank personnel learn more about religious beli efs
and cultures as they pertain to development processes.
A former investment banker, Dr. Wolfensohn took office in June
1995 and began working almost immediately to w iden the Bank's
contacts with non-governmental organizations and other elements
of civil society. "This has involved the Bank reaching out to various groups and dialoguing with them ," sa id John Mitchell, a
Bank official who was involved in planning the Dialogue. "This
event is in some ways an explicit recognition that Dr. Wolfensohn

DIALOGUE 0:\ sPIRITUALITY A:\D DE VELOPM ENT

feels religions are a major part of civil society. While the Bank has
dialogued with them in piecemeal fashion, this event is also tryi ng
to systematically push the dialogue to a higher level-and to validate it."
Baha'i Participation
Through its Office of the Environment, the Baha'i International
Community played an acti ve role both in the lead-up to the Dialogue and during the sessions at Lambeth. The Community's
involvement began, in a sense, with the participation ofBaha'is
in a previous interfaith meeting held at Windsor Palace in April-
May 1995 . That meeting, which was cosponsored by the World
Wide Fund for Nature and others, was known as the Summit on
Religions and Conservation, and it sought to strengthen the then
burgeoning collaboration between religions and the environmental
movement by creating a new entity: the Alliance of Religions and
Conservation (ARC). The lead Baha'i representative to that meeting
was Amatu'l-Baha RuJ:!iyyih Khanum.
From the 1995 Windsor Palace meeting, which was attended by
a representative of the World Bank, grew the idea of a special meeting to bring the Bank more directly into contact and collaboration
with religious leaders. This led to a preliminary m eeting in May
1997 in Washington, DC, at the Bank's headquarters, when a smaller
group of religious leaders gathered to discuss ways the Bank could
be more sensitive to local communities and alternative values.

From left to
right, Kiser
Barnes, lead
representative
of the Balui'i
International
Community,
Archbishop
D1: George
Carey, and
World Bank
President
Dr. James
Wolfensohn.

Lawrence Arturo of the Community's Office of the Environment and Mona Grieser, a development specialist who is a Baha'i,
participated in that meeting and made several important contributions to these preliminary discussions, including the suggestion that
the group could widen the agenda of the discussions from a focus
on poverty reduction to a broader understanding of human development in a global context. In this regard, the Baha'is introduced the
term "global prosperity," a concept Baha'is use to describe a
whole range of links and interrelationships between the spiritual
and the material, across all sectors of society, that humanity must
understand and act upon if it is to create a global society where
all can achieve both spiritual and material well-being. The Baha'i
representatives also suggested that the group might work to develop
new "indicators of prosperity"-measures that would assess development progress through the perspective of spiritual principles. This
idea became a major focus of the consultations and led to the call
for papers from each religion that would propose a methodology for
creating such indicators and what they would seek to measure.
At the Lambeth meeting, Kiser Barnes, the chief Baha'i representative, opened the session on "participation" by offering some
thoughts on the spiritual values that must undergird efforts to
include the active participation of all in any development endeavor.
"Only development programs that are perceived as just and equitable can hope to engage the commitment of the people upon whom
successful implementation ultimately depends," said Mr. Barnes.
"When people trust that all are protected by standards and assured
of benefits, such virtues as honesty, the willingness to work and
sacrifice, moderation, and a spirit of cooperation can flourish and
combine to make possible the attainment of demanding collective
goa 1s."
Such ideas about prosperity, participation, and spiritual indicators, and the view that spiritual and material development are
inseparably interlinked, ultimately became the key themes of the
Dialogue. Baha'is expect to be actively involved with the Bank in
the ongoing dialogue it has established with the religions and to
contribute to the initiatives that were agreed upon at Lambeth
Palace.

D iALOGUE ON SPIRITUALITY AND D EV ELOPME NT

Religious Representation in the Dialogue

Baha'i community
Kiser Barnes, International Counsellor
Lawrence Arturo, Director of the Baha ' i International Community's Office of
the Environment
Buddhist community
Nambaryn Enkhbaya r, Leader of the Minori ty in the Parli ament of Mongoli a
and Chai rn1an of the Mongolian Peopl e 's Revo lutiona ry Party
Sulak Sivaraksa, a soc ial activist and founder of sma ll economy model
developments in Thailand
Orthodox Christian community
Metropolitan John of Pergamon, representing the Ecumenical Patriarchate
Archimandrite Feofan, Deputy Chairman of the Depatiment for External
Church Relations of the Moscow Patriarchate
Protestant Christian community
Dr. George Ca rey, Archbi shop of Canterbu ry
The Right Reve rend Thomas Olmorijoi Laiser, Bishop of the Evangelical
Lutheran Church in Ta nzania, the Aru sha Diocese
Roman Catholic community
His Eminence Cardinal Roger Etchegaray, President of the Pontifical Council
for Justice and Peace, the Vatican
Monsignor Diam1uid Matiin, Secretary for the Pontifical Council for Justice
and Peace
Father Sergio Bern al, S. J. , Dean of the Faculty of Social Science at the
Gregorian University, Rome
Hindu community
Swami Vibudhesha Teerth a, Head of the Sri Admar Mutt, Udipi, Kamataka,
South India
Acharya Srivatsa Goswami, Head of the Sri Caitanya Prema Samsthana, in
Vrindavan
Jain commmunity
His Excellency Dr. L. M . Singhvi, Patron of the Institute ofJainology
Professor Padmanabh S. Jaini , a Trustee of the Institute of Jainology and
Profess or of Buddhist Stud ies at the Unive rsity of Ca lifornia at Berkeley
Jewish community
Professor Rabbi Arthur Hertzberg (Conservative tradition), Vice President
Emeritus of the World Jewi sh Congress

Professor Rabbi Rene Sirat (Orthodox trad ition), former G rand Rabbi of
France, current Grand Rabbi of the Consistoire Centra l, Professor Emeri tus
and former Director of the Department of Near and Far Eastern Studies,
Uni ve rs ity of Paris
Dr. Thomas Lachs (Refonn tradition) , former Board Member of the Bank of
Austria and Head of the Foreign Affa irs Department of the Bank and , in
this capacity, a past Altemate Governor for Austria at the Intem at iona l
Monetary Fund
Muslim community
His Royal Highness Crown Prince E I-J-Iassa n Bin Tal a! of Jordan
His Highness, the Aga Khan
Sikh community
Sri Singh Sahib Manjit Singh, Jathedar of Ana ndpur, Punjab, Indi a
Dr. Rajwani Singh, founding member of the Guru Gobind Singh Foundation
Taoist community
Zhang Ji Yu, Vice President, Vice Secretary-General of the China Taoi st
Association at Bai Yun Guan, Beijing
Zhang X un Mu , an academic resea rching Taoism at the Religious Resea rch
Center
Tjalling Halbertsam, a Dutch nationa l w ho has been worki ng with Taois t
groups in China to preserve seven major Taoi st sacred mountains

During 1997 the Baha 'f communities of
Spain and Luxembourg marked significant
milestones in the history of their growth
and development, both commemorating the
fiftieth anniversary of the establishment of
the Baha 'f Faith in their lands.

50th
ANNIVERSARIES
IN SPAIN AND
LuxEMBOURG
I n the Tablets of the Divine Plan, written between 1916 and 1917,
'Abdu'1-Baha called upon the Baha'is ofNorth America to arise
and settle in farflung countries and territories where there were
no or very few Baha'is. Throughout the following forty years, in
response to this call, hundreds of individuals arose from their comfortable lives and travelled across the globe to settle in countries
where they knew no one. There they established embryonic communities of a Faith that they believed in with total dedication . Two
ofthe countries specifically mentioned by 'Abdu'I-Baha in the
Tablets of the Divine Plan were Spain and Luxembourg. As a result
of the response of two lone women who arose and settled in these
countries, Baha'i communities were established on a firm foundation. In 1997- 1998, these communities celebrated their fiftieth
. .
ann1versanes.

Spain
Virginia Orbison, the first member of the Baha'i Faith to settle in
Spain, arrived on 26 December 1946. An American who came via
South America, Miss Orbison found Spain under the shadow of

THE BAHA'I WORLD

despotism and in the grip of economic stringency, its peoples still
suffering from the wounds of the Spanish Civil War and the Second
World War. Her memoirs recount her entrance into the beautiful
capital of Madrid through an "unattractive district, passing the
remains of trenches, destroyed houses, and heaps of rubbish." The
Palace Hotel, where she first stayed, was a sad, cold place, without
sufficient light or heating. This was her introduction to a country
where she knew no one-and Spain's introduction to an unfamiliar
new religion.
Since that time, the growth of the Baha'i community of Spain
has been steady. About six months after Miss Orbison 's arrival,
two brothers, Jose Maria and Manuel Bazo Barea, became Baha'is.
On 20 April1948, the first Local Spiritual Assembly of the Baha'is
of Madrid was formed. The following year, the Local Assembly
of the Baha'is of Barcelona was also established, with an entirely
Spanish membership. By 1954, two more sister Assemblies were
formed , in Murcia and Tarrasa. The Ten Year Plan, initiated by
Shoghi Effendi in 1953 , brought wider horizons to Spain with
the opening to the Baha'i community of the Balearic Islands and
Andorra, which had both been mentioned by 'Abdu' l-Baha in
the Tablets of the Divine Plan. Four years later, at Ri<;lvan 1957,
the first Iberian Regional Spiritual Assembly-consisting of Spain,
Portugal and the Azores-was elected. Prior to the election of the
Universal House of Justice in 1963, the Spanish Baha'i community
had its own separate National Spiritual Assembly and more than
two hundred believers, mostly Spanish. Close to the end of that
decade, the long sought legal recognition of the Baha'i community was achieved, making public teaching and public meetings
possible.
In 1997, the Baha'i community of Spain celebrated the fiftieth
anniversary of the establishment of the Baha'i Faith in the Iberian
Peninsula. Half a century after the arrival of a single woman there,
the Baha'i community of Spain numbers sixty-eight Local Spiritual
Assemblies and over three thousand believers. Some sixteen hundred
people from fifty countries joined the commemorative celebrations,
which were hosted by the National Spiritual Assembly in Madrid
from 25 to 27 July 1997. The honored guest at these events was
Hand of the Cause of God Amatu'l-Baha Rul:tiyyih Khanum.

SPAIN AND LUXEMBOURG

Fiftieth anniversary celebrations in
Spain, 25- 27 July 1997. Below: Honored guest at the festivities, Hand of the
Cause of God Amatu 'l-Baha Ruhiyyih
Khanum. Left: The performance of a
flamenco dance was one of the many
artistic presentations at the gathering.

Above: Nabil Perdu, member
of the Continental Board of
Counsellors in Europe,
addressed the gathering.
Right: A conference highlight
was a dramatic presentation
about the first Baha'i pioneer
to Spain, Virginia Orbison.

A representative of the National Spiritual Assembly of Spain
opened the formal inaugural session, which preceded brief addresses
from representatives of the General Board of Religious Affairs of
the Ministry of Justice, the Federation of Religious Evangelical
Organizations of Spain, and the Federation of Israeli Communities
of Spain, all warmly acknowledging the activities of the Baha'i
community. Later, representatives of the National Assemblies of
the Canary Islands and of Portugal spoke to the gathering.
During her address, Amatu'l-Baha encouraged the Baha'is to
share the Baha'i Faith with those who have not yet heard of it and to
remember the spiritual nature and immortality of the human soul
and the importance of educating children in moral principles.
Artistic presentations played an important part in the three-day
event, including the Ballet of Laura Esteve, which dramatized the
coming of the Faith ofBaha'u'llah to Spain, and a choral presentation of new pieces composed by Spanish Baha'is. Two photo
exhibits-one on the history of the Faith in Spain and the other on
Baha'i Houses of Worship-were also prepared for the occasion .

Among the artistic presentations at the fiftieth anniversary celebrations in
Spain was the performance of a ballet about the introduction of the Baha'i
Faith to the country.

SPAI N A ND L UXEMBOUI(G

Speeches were made on the history and development of the Baha'i
community, the role ofthe individual in the Baha'i community, and
the upcoming challenges that face the Baha'is as the end of the century approaches. One feature of the gathering was special mention
of the early Baha'is in Spain, including the first Basque and Gypsy
adherents.
The closing address, given by Amatu'l-Baha RuJ:llyyih Kh<:imun,
recalled Virginia Orbison and her enterprising spirit. Amatu'I-Baha
once again stressed the need for Baha'is to share the Baha'i teachings
with those who have not heard of them and to use more creative
means in presenting them.
Following the celebrations, Ru~iyyih Khanum and her travel ing
companion Violette Nakbjavani traveled to the Alicante and Basque
provinces for thirteen days. During their visit to the Basque region,
they attended the Baha'i conference of Euska Herria in Vitoria,
where more than one hundred believers from all parts of the area
were in attendance. Amatu'I-Baha also met with the Director of the
Women's Institute of the Basque Government and was interviewed
by a number of journalists. In Alicante, she attended a reception
given in her honor with representatives of the Baha'i community
of the Levante region. She also visited the Antonio Jimenez Institute of Human Resources, where she spoke to an audience of over
two hundred Gypsy Balla' is about the importance of protecting
minorities and recounted Shoghi Effendi's joy upon learning of the
emollment of the Gypsies in the Baha'i Faith.

Luxembourg
In February 1947, Honor Kempton, a British Baha'i who had been
living in Alaska (a territory she had opened to the Baha'i Faith),
arrived in Luxembourg- the smallest of the ten European countries with no Baha'is. There she witnessed the declaration of faith
of the first Luxembourg Baha'i, Suzette Hipp, the same year as her
arrival and was instrumental in establishing the first Local Spiritual Assembly, ofLuxembourg-Ville, in 1949. The development of
the Baha'i community continued, and in 1962 the Luxembourg
National Spiritual Assembly was elected. The fo ll owing year,
Miss Kempton attended the first International Baha'i Convention

T lj_E Bf\l::lA'f WORLD

From left to right,
Claude Levy, one of
the first Baha 'is in
Luxembourg, and
Ned Blackmore, who
was among th e first
pioneers to the country,
recall the early days of
the Baha 'i community
there during the fiftieth
anniversary celebration
at the Baha 'i center in
Luxembourg- Ville,
November 199 7.

as a delegate from Luxembourg and participated in the first election of the Universal House of Justice.
At the time of the celebration of the fiftieth anniversary of
the establishment of the Baha'i Faith in Luxembourg, in 1997,
the Baha'i community consisted
of 11 Local Spiritual Assemblies
and more than 370 Baha'i adults,
youth, and children. The celebration, held in November, included
an evening hosted by the National
Spiritual Assembly, during which
some of the first pioneers and
early native Luxembourg Baha'is
shared their memories and impressions of the growth and development of the Baha'i Faith in the
country. It also featured a photo
exhibition of the development of
the national Baha'i community,
and a Baha'i book display.
In addition to the November
The banner displayed at the Baha 'i observance , the Luxembourg
center in Luxembourg-Ville during Baha'i community held a gaththefiftieth anniversary celebrations. ering at the Cercle Municipal in

SPAJ N AN D L UXEMBOURG

Some of the
audience attending the fiftieth
anniversary
observance of the
introduction of the
Baha 'i Faith to
Luxembourg
at the Cercle
Municipal in
Luxembourg- Ville,
Apri/1998.

Luxembourg-Ville on 2 April 1998. Invitations were sent to Ministers of the Government, high-ranking Government officials, and
other community leaders. Among the more than two hundred people
attending were Grand Rabbi Joseph Sayagh and a representative
of the Muslim community. Speakers presented the development
of the Baha'i Faith in Luxembourg and Europe. The fiftieth anniversary celebrations were covered by the Luxemburger Wort, one
of the largest newspapers in the country, and the Republicain
Lorrain.

TH E B AIIA'f WORLD

Seven terraces below the Shrine of the Bab have now been completed, and
ork is underway on the entrance plaza ofthe first terrace, as well as the two
terraces above it. This photo was taken in April 1998.

MOUNT
CARMEL
PROJECTS:
Progress 1997-98

I n 1990 work began on the monumental construction projects
now nearing completion at the Baha'i World Centre on Mount
Carmel in Haifa, Israel. These projects include the completion of
nineteen terraces, nine below and nine above the Shrine of the
Bab, which have been designed to provide a formal approach to
this holy place and also to enhance its beauty. The other focus of
the projects is the construction of buildings to house the senior
administrative institutions of the Baha'i Faith. Under construction are the Centre for the Study of the Texts, seat of a research
center that assists the Universal House of Justice to fulfill its legislative function, and the International Teaching Centre, seat of the
institution with global responsibility for the protection and propagation of the Baha'i Faith. The development of an underground
extension to the existing Archives Building is also underway. All of
the projects are scheduled for completion around the tum of the
century.
During the period between Ri<;ivan 154 and Ri<;ivan 155 B.E.
(21 April 1997 to 21 April 1998), "the construction projects on
Mount Carmel maintained a dazzling momentum," with the result

that all structural work
was completed in advance
of the Eighth International Baha'i Convention in
April 1998. 1 During this
period the Mount Carmel
Projects office took on additional responsibilities ,
managing greater parcels
of the construction work
and directing firsthand
the purchase and supply
of necessary raw materials. Although the change
greatly increased pressure
on Projects staff, the end
result was greater economy, quality control, and
flexibility in the construction program- without
Preparations fo r the installation of the
marble exterior on the International compromise either to the
Teaching Centre, spring 1998. structural integrity or to
the aesthetic value of the
projects. The costs of alternative methods of construction were
carefully reviewed, and materials and design solutions were adopted
to derive the most value from every dollar contributed-sometimes
at great personal sacrifice-by Baha'is from all over the world.
Seeking experienced manpower for the various disciplines
involved in the work, the Mount Carmel Projects team drew on a
diverse group of experts and workers from China, Romania, Turkey, France, Italy, and Canada, in addition to the large numbers
of Israeli workers already engaged in the projects.

1. The Universal House of Justice, letter to the Bah a 'is of the world, Ri<;!van
154 B.E. (1997, unpublished).

M OUN T c ARMEL PROJECTS

Terraces of the Shrine of the Bab
The terraces of the Shrine of the Bab have been designed to create
a majestic setting for the pathway leading to the Shrine, which
Baha'is regard as one of the two holiest spots in the world. For this
reason the terraces must not only display beautiful gardens set in an
exquisite landscape but should conduce to an atmosphere of
reverence and serenity that inspires contemplation in both pilgrims and visitors. Because of their relationship to the Shrine, the
terraces effect the appearance of concentric circles emanating from
it. All lines and curves direct the eye towards that central edifice,
while the interplay of light, water, and ornamentation enhances the
feelings of awe and reverence already inspired by the Shrine itself.
Many spring flowering bulbs--carefully chosen for their color and
fragrance-were newly planted this year. Nestled into the contours
and along the stone paths of the outer, less formal garden areas are
groupings of plants and shrubs that add to a peaceful, pleasant environment in which one can meditate and experience nature's beauty.
To protect the gardens on the steep upper portion of the mountain
against erosion from the winter rains, gardeners planted a wide
range of ground cover and flowering plants.

One of the nearly completed terraces above the Shrine of the Bab, with the
Seat of the Universal House ofJustice in the background, March 1998.

During 1997- 98 , the architectural and landscaping work
on terraces fifteen to nineteen
above the Shrine of the Bab
was completed in time for the
International Convention. The
structures of the twelfth , thirteenth , and fourteenth terraces
were also completed, and work
commenced on the eleventh terrace- the roof of the building
of the Infonnation Centre and
Office of Security on the south
side of Hatzionut Avenue. The
terrace on which the Shrine of
the Bab stands also underwent
major refurbishing. Pennanent
Aerial view of the Shrine of the Bab, grass was installed , irrigation
Apri/1 998. lines were upgraded, ornaments
were repaired or replaced , as
necessary, and new plants and trees were introduced. Below the
Shrine, the landscape of terraces three through nine was enhanced
by new plantings and is now nearly complete. Soon after the demolition in March 1997 ofthe last building obstructing the construction
of the first and second terraces at the foot of Mount Cannel , work
commenced at these sites and their structures began to emerge.

Bridge over Hatzionut Avenue
Work associated with the lowering of Hatzionut Avenue and the
construction of the terrace above it proceeded with full force . The
most difficult part of the operation- relocation of underground
services such as water lines , electricity, cable TV, and sewagewas completed and the entire street was lowered , in some places
by as much as five meters. The structure of the complex that will
house the Information Centre and the Office of Security under
terrace eleven was completed. All the precast panels on the south
side of the street were installed and eighty percent of the local

M OUNT c ARJ'- \EL PROJECT S
Aerial view of
the Shrine of
the Bab, the
bridge under
constru ction
over Hat::.ionut
SIJáeet, and
three of the
terraces
above it.

stone was set in place on the north retaining wall. Following this
work, the construction of the bridge spanning the street began, and
by April 1998 all the concrete structures of the Mount Carmel
Projects were completed.

Centre for the Study of the Texts/Archives Extension
With the completion of the structure of the Centre for the Study
of the Texts, finishing work proceeded quickly. By June 1997 ,
following the construction of the circular roof over the building's
entrance portico and the removal of the massive crane that had
stood in the central void of the
building, a large marble fountain was installed in the portico
garden area. Separating this
patio from the library of the Centre for the Study of the Texts is
a clear glass wall that has been
specially laminated in order to
eliminate most of the ultraviolet
The fo untain inside the Centre for the
Study of the Texts, positioned be/oJV
the central portico. Water from the
fountain will mask environmental
noise and reflect natura/light into the
librwy that surrounds it.

THE BAHA'I W ORLD

rays of the sun and to prevent fading of the library's books and
furnishings.
The floor of the entrance portico, the main stairs leading to it,
and the circular ring of the roof of the seventh floor were all
covered in marble by July 1997. Millwork and the installation
of library shelves, mahogany
doors, and approximately eighty
teak windows were completed
by November. January 1998
saw the skylights put in place,
and the walls behind the staircase in the foyer were covered in
French stone. The installation
of red granite on the main staircase commenced, and all levels
of the interior received at least
an initial coat of paint.
Arrangements for the relocation of the offices and the
occupation of the building are
underway. Interior millwork is
well advanced and many of the
Aerial view of the gardens atop the
office spaces have been fitted
Centre for the Study of the Texts. with built-in cabinets. Office
Strateg ically placed light wells furniture has been ordered and
funn el light to even the lowest sources for the final ornamenlevels of th e building.
tation of the building are being
identified. Now that the work on the interior of the Centre for the
Study of the Texts has reached such an advanced stage, the time
when the excavated site appeared like a gaping crater in the heart
of Mount Carmel seems like the distant past; the building has
finally assumed the character of "the seat of an institution of
Baha'i scholars." 2
An extension to the International Baha'i Archives has been
constructed " to provide accommodation for the central office of

2. The Universal House of Justice, letter to the Baha'is of the world, 31
August 1987 (unpublished).

MO UNT cARMEL PROJECTS

the ever-growing Archives at the World Centre." 3 A significant
part of this structure comprises a strong room and adjacent cold
room that will serve as conservation areas for both the original
Baha'i sacred writings and artifacts associated with the Founders
of the Baha'i Faith. These rooms have been equipped to serve as
a safe, stable conservation environment, complete with state-ofthe-art mechanical and electrical systems, marble flooring, and
customized steel shelving and hanging panel systems. The sixmonth process of purging the strong room and the cold room from
impurities left by glue and paint products will begin shortly with
the activation of the air-conditioning system.

View ofthe Centre for the Study of the Texts, the International Archives
Building, and the Monument Gardens (foreground). The Monument Gardens
contain several graves of members of Baha'u 'llah sfamily.

The International Teaching Centre
To speed up the progress of work on the building of the International Teaching Centre the number of workers on site was increased
by fifty percent during the year. The front entrance, which faces the
Monument Gardens and includes a series of staircases leading

3. Ibid.

from the Gardens to the Teaching Centre building, was completed
by November 1997, and the first consignment of marble for the
external wa ll s and columns arrived on site during the same period .
A platf01m was created outside the northern perimeter of the building to serve as a casting and storage yard and as space for the large
mobil e cra ne required for the unloading and installation of the
marble. Most of the finishing items, including marble and granite
for the interior of the building, kitchen eq uipment, and wood doors
and frames , were also ordered by that time .
By February 1998, the final pouring of concrete for the roof
of the building was accomplished, marking the achievement of
the goals of the construction pro gram se t out more than a year
and a half before. As is customary, all the key participants- the
contractor's site team, the Mount Carmel Projects technical team ,
all of the subcontractors , the Managing Director of Perez G . G.
Engineers , and the Project Manager--came together to ce lebrate
this achievement. Speaking on the occasio n, Mr. Perez expressed
his appreciation for the excell ent team work , saying, "Working
with the Baha'is on these projects has been a great pleasure w hich
we wi ll treasure in our professional lives . We have worked with
our Baha'i friends in the project management team as members of

Front view of the International Teaching Centre, just after installation of
the marble columns, April 1998.

M OU NT c i\l(iv\EL PROJECTS
one family. We hope to continue in the same spirit until the completion ofthe Projects."
By the time of the Intemational Convention eight marble columns in the entrance portico of the building and twelve columns in
the rear portico had been installed. Like those of the Centre for the
Study of the Texts and the International Baha'i Archives, the front
columns of the International Teaching Centre are in the Ionic
order, while the columns at the back are in the Tuscan style.

German Templer Colony Project
Substantial progress was achieved during the year in the restoration
of the German Templer Colony, keeping pace with the adjoining
terraces project. Work on the main ax is through the Colony picked
up momentum. The traffic circle a nd sections of th e promenade
near the j unction of Hagefcn Street and Ben Gurion Avenue were
paved with stone, and several building fa<;ades were renovated. To
highlight the significance of this project the Municipality of Haifa
arranged a seminar in November 1997. Introduced by the Mayor
of Haifa, the program featured an assessment of the progress m ade
on the project, a proj ected timetabl e for compl etion, discussion
of long-range planning and the intended purpose and use of the
Templer Colony, a review of pl anned projects along the route and
consultation concern ing the integrati on of the restoratio n with
the Baha'i projects. Participants included members of the Association of Architects and Engineers of Haifa, the Land Development
Authority of Israel, the Historical Restoration Committee, the Steering Comm ittee members for the restoration project, City Counci l
members, and owners of restaurants and businesses along the ax is.
As a member of the Steering Committee for the development of the
Gennan Colony, Mount Cam1el Projects manager Fariborz Sahba
made a detail ed presentation on the Baha'i projects.

Conclusion
Baha 'is all over th e wo rld, conscious that " the brief sfan of time
before the century ends is precious beyond all telling," are arising

4. The Universal House of Justice, letter to the Baha'is of the world, Ri9van
!54 B.E. (1997, unpublished).

TtiJ BAHAJ W ORLD

to offer their "acts of service to the unfolding, spiritual drama of
these momentous days." 5 The Mount Carmel Projects team, sharing
this same earnest desire to serve, continues to make strenuous efforts
to expedite completion of the Projects on this holy mountain.

5. Ibid.

-v:;THE
1EARrN
REVIEW

T he outstanding characteristic of the Baha'i year from Ri<;lvan
1997 to Ri<;lvan 1998 can be summed up in one word: growthdynamic growth in the range and number of activities undertaken
by Baha'is worldwide, and significant growth in membership in
various Baha'i communities around the globe. Most noteworthy was
progress in the evolution of penn anent training institutes. Since the
call of the Universal House of Justice in December 1995 for the establishment of national or regional permanent institutes designed "to
provide well-organized, fom1ally conducted programs of training on
a regular schedule," 1 hundreds of institutes have been founded and
thousands of individuals have taken their courses.
While no brief survey such as this can do justice to the full range
of diverse and stimulating endeavors undertaken by the followers of
Baha'u'llah throughout the globe, it does offer a collage of the large
numbers of activities undettaken by the Baha'is, their communities,
and their institutions in the past year. The material is organized Lmder

I. The Universal House of Justice, letter to the Baha'is of the world, Ric;lvan
153 B.E. ( 1996, unpubli shed) .

TH E B Al lA' [ WORLD

th e following categories: Institutes and Other Training Activities,
Bah a'i Institution s, Sharing the Message of Baha' u ' ll ah, Community Life, Houses of Worship, Scholarship, Involvement in the
Life of Society, Soc ia l and Eco nomic Dev e lopment , Interfaith
Activities, Race Unity, Contact with Prominent People, Recognition,
Advancement of Women , Youth , the Special Role of Indigenous
Peopl es, the Arts, and Environment. Certain events are not being
covered here but are reported in detail in separate articles: the gathering of religious leaders with World Bank officials at the Lambeth
Conference, the fiftieth anniversaries of the estab lishment of the
Baha'i Faith in Spain and Luxembo urg, and a report on the progress
of the construction projects on Mount Carm el.

Institutes and Other Training Activities
The development ofhwnan resources on a large scale requires
that the establishment ofinstitutes be vieJ.ved in a neJ.V light. In
many regions, it has become imperative to create institutes as
organiza tional structures dedicated to :::.ystematic training. Th e
purpose ofsuch training is to endow ever-growing contingents of
believers with the spiritual insights, th e knowledge, and the skills
needed to carry out the many tasks ofaccelerated expansion and
consolidation, including the teaching and deep ening of a
large number ofpeople- adults, youth and children. 2

Twenty-one Baha'i s fro m ten countries-Brazil, Colomb ia,
Costa Rica, the Dominican Republic, El Salvador, Honduras, Panama, Paraguay, Peru , and Venezuela- met at the Ruhi Institute in
Puerto Tejada, Colombia , from 3 to 8 November 1997 to create a
unified vision of the institutes being developed in Latin A merica.
Each session began with a discussion of basic concepts of education,
during which the point was stressed that the development of human reso urces is an organic, dyn am ic process. The purpose of the institutes,
their relationship to the institutions of the Faith, and the fonnulation
of curricula and methodology were all discussed. Individuals who
had helped to develop institutes in th e ir national communities
shared th eir experiences and the challenges th ey had encow1tered.

2. The Universal House of Justice, letter to the Conference of Cont inenta l
Counsellors, 26 December 1995 (Riviera Beach: Palab ra Publications, 1996).

Y EAR L R EVIE \Xl

A member of the National Spiritual Assembly ofBrazil gave
a presentation on how to prepare a plan of action for an
institute, defining its objectives
and activities and producing a
time line. Another speaker
looked at the development of
Colombia's Institute Study
Groups facilitated by h1tors
trained at the Ruhi Institute.
With the help of these tutors,
small groups ofbelievers in villages and towns throughout
the country have entered the
Institute's basic program and
are systematically studying
its courses.
Programs formulated by In Colombia, Ruhi Institute participants
Germany's regional insti- cleaned a school in the community of
tutes address three aspects of Perico Negro in Cauca in 1997.
the participants' lives: "mind,
hand and heart." Started in October 1997, regional institutes
throughout the cotmtry held one-year courses on "Living the Baha'i
life." Topics included "The Dispensation ofBaha'u'll<ih," "the
essence of a human being," "Baha'i identity," and "relating the Baha'i
teachings to the problems of society." Participants felt an increase
in their knowledge and their desire to serve humanity.
A ten-day training course for college students was held at the
National Training Institute in Debre Zeit, Ethiopia, at the end of
January 1998. Interested students who were not affiliated were
invited to attend the institute training along with Baha'is. For five
days, classes were given in basic Baha'i topics and then the youth
participated in workshops. The Counsellor and members of the
National Spirih1al Assembly visited the students, and a group of
youth also entertained the participants with Baha'i songs. On the
last day of the course, thirteen of the non-Baha'i students declared
their belief in the teachings ofBaha'u'llah.

THE BAI-lA'l WORLD

Some thirty participants from Kenya, Tanzania, and Uganda
attended the first Institute course for trainers from East Africa,
held inN akuru, Kenya, in June 1997. A variety of study methods
was used, including group discussion of the Baha'i writings, talks
by facilitators, general consultations and small-group discussions
of practical applications of Baha'i principles.
All three ethnic groups of Rwanda were represented at the first
institute course held since the war. Twenty-six Baha'is from fourteen
Local Spiritual Assemblies gathered in June 1997 at the national
Baha'i center in Kigali. Participants consulted on the goals of their
community with the members of the National Spiritual Assembly.
In September 1997, a study class on the Four Year Plan and the
institute process was held in Pohnpei, Eastern Caroline Islands.
About twenty adults, five youth, and ten children participated in a
program that included talks, a round of prayers, and the sharing of
news from various Baha'i communities. A session was also held to
train Auxiliary Board members and their assistants.
In July 1997, the Baha'i Institute of Greenland offered its first
set of Baha'i courses. The overall aim was to give the participants a

Participants at the twenty-second course of the National Institute of
Uzbekistan, from 28 April to 4 May 1997, hold a picnic at the foot of the
mountains of Ohalik.

Dances and Baha'i
songs were featured
s
at Rwanda second
Baha '[ Institute,
held in Kigali from 6
to 12 October 1997.

greater understanding of the verities of the Baha'i Faith, with the view
of enhancing their personal lives. Courses were taught in Greenlandic, Danish, and English.
Twelve participants from Kaolack, Pikine, Tataguine and other
areas of Senegal attended classes held at the site of the Permanent
Institute ofBambilor from 19 October to 2 November 1997. Their
study focused on three booklets based on Ruhi Institute materials on
the themes of prayer, life and death, and understanding the Baha'i
sacred writings. Study was conducted in the Wolloflanguage, through
participatory workshops and everyone played an active part.
Some forty youth from five districts of Lesotho attended an institute course from 1 to 20 December 1997, with local youth serving as
facilitators . Topics studied included Baha'i laws, the benefits of
leading a chaste and holy life, and Baha'i administration. Evening
programs included performing arts which contributed to the spiritual atmosphere of the occasion and the unity of the group.
Following the visit of two Baha'is to the Sudan in June 1997, the
Baha'i community of that country established the "Mirza I:Iaydar-
' Ali Institute." Courses that cover BaM' i administration, the history
of the Baha'i Faith, methods to expand the Baha'i community, and
spiritual topics have been prepared.
Meherangiz Munsiff, a long-standing Baha'i who has traveled
to more than 180 countries, visited Bermuda for the first time in
February 1998 to conduct two weekend courses sponsored by the
Bermuda Baha'i Permanent Institute. One course focused on prayer
and meditation and the second addressed two topics: the need for

THE BARA'f WORLD

sharing with others the message ofBaha'u'llah and Baha'i administration.
Other training activities included regional seminars on "Education in Human Rights," which were successfully carried out from
16 to 18 January 1998 in Asuncion, Paraguay, and from 23 to 25
January in San Salvador, El Salvador. Representatives of sixteen
national communities of Latin America and the Caribbean attended
the seminars to learn how to approach the work of education in
human rights.

Baha'i Institutions
... it behooves us to reflect on the animating purpose and the
primary functions of these divinely-established institutions,
the sacred character and the universal efficacy of which can
be demonstrated only by the spirit they diffuse and the work
they actually achieve.3

The specific duties of the institution of the Hands is to protect and
propagate the Baha'i Faith. During her trip to Europe, Hand of the
Cause of God Amatu'l-Baha Rul:liyyih Khanum visited Luxembourg. Some 230 Baha'is from Belgium, France, Germany, and
Luxembourg were present at a gathering on 18 August 1997 to
honor their distinguished guest Amatu'l-Baha. Prayers were read in
Luxembourgish, English, and Persian, and sung by the Luxembourg Baha'i choir. In her talk, Rul:liyyih Khanum emphasized the
importance of the time in which we live and urged those present to
make increased efforts to teach the principles of the Baha'i Faith.
The second annual meeting of the National Spiritual Assemblies
of southern Latin America was held in Buenos Aires, Argentina.
The National Assembly is an elected council in which is invested
legislative, executive, and judiciary powers over its national
Baha'i community. Present at this annual meeting were a member
of the Continental Board of Counsellors and twenty-one members
ofNational Assemblies from Argentina, Bolivia, Brazil, Paraguay,
and Uruguay. Consultations were marked by an open and sincere
flow of ideas, proposals, and achievements on aspects involving

3. Shoghi Effendi, Th e World Order ofBaha 'u 'llah .á Selected Letters. 2nd ed.
(Wilmette: Baha ' i Publishing Trust, 1991), p. 9.

In May 1997, local Baha'is erected a sign welcoming visitors to the Baha'i
Center in Nakuru, Kenya.

the Youth Year of Service programs and the state ofthe institute process in each country through the sharing of materials, publications,
course outlines, and methodologies applied. They also discussed
issues pertaining to the growth and maturation of institutions.
On 21 May 1997 a reception was held for the authorities and
people of prominence in Brasilia, Brazil, to celebrate the inauguration of the new national Baha'i center in the federal capital.
This event was attended by more than seventy leaders of thought,
including Ministers of State representatives, Federal Deputies, the
Director-General of the Brazilian Senate, ambassadors and diplomats, writers, artists, media representatives, and other friends of the
Faith. The ceremony included prayers, readings from sacred scriptures, and music presented by the Brasilia Baha'i Choir. The official
inauguration of the new headquarters of the Brazilian Community
took place on 23 May in the presence of two hundred Baha'is representing several state and local communities. The dedication plaque,
which was uncovered for the occasion, read in part, "The Brazilian
Baha'i Community dedicates this Baha'i national office to the
service of God and humanity, inspired by the following words of
Baha'u'llah: The earth is but one country and mankind its citizens."

THE BAHA' i WORLD

Victoria, Seychelles, was the venue for an exhibition and a conference held on 23 August to mark the Silver Jubilee ofthe National
Spiritual Assembly. The exhibition attracted a large crowd. The
highlight of the day was a conference in the main hall of the International Conference Center, attended by more than four hundred
guests including dignitaries of the island who heard a presentation
about the Faith. National television and radio covered the event and
excerpts were featured in both daily news broadcasts.
Ground breaking for the new local Baha ' i center in the Arno
community of the Marshall Islands took place on 26 July 1997 in the
presence of about two hundred people, including traditional and
church leaders. Following the formal presentation, everyone joined
in a feast.
Representatives of four French-speaking communities took part
in a conference on Baha'i institutions held in Martinique in late
1997. The countries represented were French Guiana, Guadeloupe,
Haiti, and Martinique.

Students from the Tirana School of Fine Arts performed for an audience of
150 during the inauguration of the Albanian National Baha 'i Center, held in
Tirana on I 0 January 1998.

The inaugural meeting of the first Regional Baha'i Councils in the United
States was held in Wilmette, Jllinois,from 12 to 14 December 1997.

Sharing the Message of Baha'u'llah

The primary reason for anyone becoming a Baha 'i must of
course be because he has come to believe the doctrines, the
teachings and th e Order of Baha 'u 'llah are the correct thing
for this stage in the world's evolution.4

In the Makira Province of the Solomon Islands, a gathering
was held from 21 to 23 November 1997 to proclaim the message of
Baha'u 'llah to the leaders of the community. More than fifty invitation cards were sent to traditional chiefs, religious leaders, and
selected individuals. As more people than expected attended the
gathering, the venue had to be changed from the Togori Baha'i Center to the open air in the shade of the palm trees. The first day of the
conference featured an open discussion on progressive revelation,
while the following day a representative of the National Spiritual
Assembly gave an introduction to the Baha'i Faith. The highlight

4. From a letter written on behalf of Shoghi Effendi to an individual B aha' i,
5 July 1947 (unpublished).

of the conference was an afternoon presentation relating the practices
of the people of the Are Are region and the Baha'i Faith. The event
concluded with talks on the "Vision Beyond Year 2000" and on the
Mount Carmel Projects in the Holy Land.
In Denmark, the Local Spiritual Assembly of Copenhagen took
advantage of public festivities in celebration of May Day to proclaim the Baha'i message. At least two hundred thousand people
attended the event at a large park on 1 May 1997. Four of the six entrances to the park were staffed by Baha'is holding large banners
which read "Baha'i-Global Solidarity and World Citizenship." The
Local Assembly had also rented space in the tent for exhibits by
non-governmental organizations, and invitations to the weekly
meetings at the national center were handed out. At least two hundred invitations and about eight thousand pamphlets were taken.
The presence of the Baha'is was mentioned in several of the media
coverages of the May Day festivities.
Afemata Moli Chang, a member of the Continental Board of
Counsellors and a traditional chief in Samoa, visited Vanuatu in
September 1997 as part of the "Ocean ofLight" project, using traditional customs to teach the Faith ofBaha'u'llah to Pacific Islanders.
On the island of Efate, Mr. Chang met Chief Peter Poilapa of Melli
and elders of that village. Later, at a special ceremony held in the
national Baha'i Center in Port-Vila, he presented the message of
Baha'u'llah along with a customary gift to members of the Vaturisu
Council of Chiefs. While on the island ofTanna, the Counsellor met
members of the Council of Chiefs of the area, visited Middle Bush,
North and East Tanna, and gave public talks in six villages.
One hundred and ten Baha'is from seven provinces in Bolivia
gathered in Oruro for a two-day conference in August 1997. Following the event eight teams traveled within Oruro and North Potosi for
seven days to present the Baha'i Faith to the inhabitants of these
areas. Over five hundred people expressed their desire to become
Baha'is. The project also received press coverage.
Fifteen European Baha'is coming mainly from Belgium, France,
and Switzerland joined fifty local believers in Cote d'Ivoire to bring
the message ofBaha'u'llah to the Danane region in the second phase
of the "Audace" project. The project, which began in the summer of
1996, resulted in the opening of more than one hundred new localities,

In the Solomon Islands, traditional chiefs attended a gathering to proclaim
the message of Baha 'u 'llah in November I997.

the enrollment of hundreds of new believers in the Faith, and the formation of fifty new Local Spiritual Assemblies. The purpose of the
second phase, which took place from 10 July to 31 August 1997,
was to follow up the previous achievements by strengthening existing Local Assemblies, deepening newly enrolled believers, and
extending activities to virgin localities. At the end of this phase, the
Local Assembly of Danane reported that the number of newly
enrolled believers was 2,672.
A campaign to teach people about the Baha'i Faith in four
regions of Seychelles brought together 108 Baha'is from Mauritius, Reunion, Madagascar, India and Seychelles. During the week
preceding the campaign the Faith was featured prominently on
national television news, national radio news , and in the island's
only daily newspaper. The two main weekly papers each carried
an article on the Faith and special radio spots were aired three
times daily throughout. Presentation of the Faith to the masses
began on 18 August 1997. No less than four exhibitions were held
daily, and several talks were given on all aspects of the Faith during
the week. On 24 August, the National Spiritual Assembly announced
that more than one hundred new believers had enrolled in the Faith.

In the North Caucasus Republic of Russia, a Baha 'i and his friend discuss the
writings of Baha 'u 'llah in July 1997.

In January 1998, a campaign to bring the Baha'i Faith to thirteen
areas of Colombia resulted in over eight hundred people accepting
the Cause ofBaha'u'llah. In the departments of Atlantica, Bolivar, Cauca, Cesar, Choc6, Cordoba, Huila, La Guajira, Quindio,
Santander, Sucre, Valle del Cauca, and the islands of San Andres
and Providencia, 144 Baha'is took part in this campaign.
The first phase of the Angolan Peace Project, launched on 28
October 1997, ended with seventy-two new believers embracing the
Cause ofBaha'u'llah by the end of the month. Six full-time staff
participated in the project, including one youth from Sao Tome. The
first phase of the project focused on the municipality of Viana,
where the full-time teachers were supported by eight part-time volunteers. The Baha'is concentrated on visiting people in their homes
and inviting those interested in learning more to attend weekly
meetings. About six of the newly enrolled youth joined the Luanda
Baha'i Youth Workshop and Youth Choir.
Five American Baha'is of African origin visited Togo from 18 to
25 January 1998. During their stay, the team met and presented the
Baha'i Faith to the President and Vice President of the National

Commission for Human Rights, the Minister of Feminine Promotion, the Minister of Justice and Human Rights, and the Director of
the Cabinet for the Minister of External Affairs and Cooperation.
The American team also visited journalists from Togo lese television and radio and were included in two television broadcasts-
"It's Your Word," which lasted about thirty minutes, and "Report,"
which lasted for fifteen minutes.
A meeting of:fiiendship was held between the Baha'i community
of Helsingborg and the Romany people of Sweden as a result of one
Baha'i being inspired to contact the Romany people after watching a
program on television about them. Thirty people, twelve of them
Baha'is, met at the Romany Center on 9 June 1997 where the Nordic
Romany Chainnan gave a presentation on the Romanies. The Baha'is,
in return, talked about the Baha'i Faith. Entertainment provided by
the Baha' is and the Romanies was another feature of
the evening.
A Baha'i from the United
States visited Kyrgyzstan
from April to July 1997, visiting cities where there were
no Baha'is. He attracted two
thousand people to meetings where he shared the
message ofBaha'u'lla.h, gave
thirteen radio and television
interviews about the Baha'i
Faith, had five newspaper
articles published, and helped bring 157 new believers
into the Faith. In addition, he
met with the nation's Prime
Minister and the Speaker of .:.
the Parliament.
In 1997, the Local Spiri- In Namibia, Baha'is taught the Faith of
tual Assembly in Quelirnane, Baha 'u 'llah to the p eople of Omaruru in
Mozambique launched a September ! 997.
teaching campaign to be held

from 12 November to 21 April1998. The teaching campaign, named
after the Hand of the Cause of God Enoch Olinga, was aimed at
familiarizing the people who live in the suburbs of the area with the
principles of the Baha'i Faith. Many in the region responded positively to this initiative.
In the Andaman and Nicobar Islands, six Bengali-speaking Baha'i
musicians visited Middle Andaman in December 1997 to present the
Baha'i Faith to the Island's residents. The Baha'is adapted a number
of songs in the Bhajans!Kirtana tradition-religious songs depicting
the lives ofholy men- to tell the story ofBaha'u'llah and His teachmgs.
A Baha'i from Cote d' Ivoire spent four weeks traveling through
Guinea's central regions of Labe and Zerekore in late 1997 to familiarize the people of the area with the message of Baha'u' llah. In
Labe, discussions were held on progressive revelation, with particular emphasis on the station of Baha'u'llah and the principles of
the Faith. As a result, a total of thirty-three people embraced the
Baha'i Faith. In Zerekore, an entire village attended a meeting to
discuss Baha'u'llah's message. Twenty-two people declared their
belief in the Baha'i Faith.
An Australian Baha'i traveling to Tajikistan gave the message of
the Baha'i Faith to those he met and visited local Baha'i communities, teaching English, Persian, and Baha'i moral education classes
to approximately forty children aged eight and over. The Baha'i also
presented the Baha'i Faith to government officials and gave talks to
six hundred students at the polytechnic institute in Dushanbe on
the topics of understanding God, the history of religions, the necessity of religion, the goals of the world religions, and the teachings of
the Baha'i Faith. These presentations took place from 12 September
to 10 November 1997.
Over 145 participants from 13 countries together with representatives ofthe National Spiritual Assemblies of Cyprus, France, Italy,
Sicily, and Spain discussed the results of their efforts to develop
their Baha'i communities at the Mediterranean Conference, held in
Sardinia, Italy, from 8 to 12 October 1997. A unique feature of this
event was that two days of the conference were devoted to public
meetings, held in cooperation with local and provincial resources,
on themes related to work ethics. The initiative received full support

Some of the participants in a Bahci 'i children s class who traveled to Kiribati
to teach the Baha'i message to the people of North Tarawa in May 1997.

from the Oristano Provincial authorities and the City Council. More
than three hundred people attended the event, which included topics
such as "Technology and Communication: New Ethical and Scientific
Frontiers," "Women and Work: New Service Economy," and "School
and Entrepreneurship: New Perspectives on Training and Work."

Community Life
His constant hope is that the believers will conduct themselves,
individually and in their Baha'i Community life, in such a manner as to attract the attention of others to the Cause. The
world is not only starving for lofty principles and ideals, it is,
above all, starving for a shining example which the Bahil 'is
can and must provide. 5

The Local Spiritual Assembly of Budapest, Hungary, has set up a
marble plaque in the garden of the National Museum at the site where
the Hand of the Cause of God Amatu'l-Baha Ru}:liyyih Khanum

5. From a letter written on behalf of Shoghi Effendi to an individual Baha'i,
22 February 1945 (unpublished).

THE BAHA:f W ORLD

planted a tree during her visit to Budapest in 1993 to commemorate
'Abdu'l-Baha's visit to Budapest eighty years previously, during
which He gave a talk in the National Museum. The plaque was unveiled on 31 January 1998 in a ceremony which opened the National
Spiritual Assembly's campaign marking the eighty-fifth anniversary
of the Baha'i Faith in Hungary. Inscribed on the marble plaque is the
following : "Ye are the fruits of one tree and the leaves of on e
branch, Baha'u'llah (1817-1892)."
The second Baha'i Education Conference was held from 13 to
20 August 1997 at the Ocean of Light International Primary School
in Tonga. Thirty participants came from Australia, the Federated
States of Micronesia, Japan, Korea, New Zealand, Samoa, and
Tonga. His Royal Highness Crown Prince Tupouto'a officially
opened the meeting and expressed interest in the outcome. Other
prominent people at the opening were the Director of the University of the South Pacific Centre in Tonga, the local Director of the
Red Cross, and the Australian High Commissioner and his wife.
Highlights included presentations on the Virtues Project, curriculum development, Baha'i-based moral education classes in public
schools, the institute process, the use of technology in education,
and educational programs for students with disabilities.
About 100 Baha'is from all around Europe gathered in Paris on
14 and 15 June 1997 for a special service to honor the memory of
Thomas Breakwell, the first Englishman to declare his faith in
Baha'u'llah. He was on a visit to Paris from his work in a cotton
mill in the southern United States in the summer of 1901 when he
learned of the Baha'i Faith and immediately accepted it. He quickly
left for Acre to visit 'Abdu'l-Baha, who asked him to remain in
Paris on his return to Europe. He served the Faith there with great
ardor until he died of tuberculosis a few months later, early in 1902.
In recent years, after much searching, the Baha'is found the
grave in which he had been buried in Pantin Cemetery, and purchased the plot. A service was held there on the morning of 14
June, after which the participants went to the Baha'i Center for
further readings, prayers, eulogies, and music. They also visited the
places associated with 'Abdu'l-Baha's visit to Paris in 1911.
Twenty-four Baha'is participated in a seminar on family life
sponsored by the National Committee for Baha'i Education and

YEAR IN REVIEW

Family Life held at the National Baha'i Center in Tenerife, Canary
Islands, on 28 September 1997. Small groups studied a tablet about
marriage by 'Abdu'l-Baha. Some theatrical sketches on the theme of
consultation within the family were presented by the "Artesano"
workshop, and those present were encouraged to perform sketches
themselves.
The National Spiritual Assembly of Myanmar organized a study
session on various topics relating to the Baha'i Faith from 23 to 24
November 1997 in the Mandalay Baha'i Center. Among those participating were twenty-seven Baha'is from tribes in Shan State and
nine Baha'is of the Sagaing Division, as well as some native Baha'is
of Mandalay.
Seasonal schools are an integral part of Baha'i community life.
Spring, summer and winter schools were held around the globe,
including the following :
Thirty-four participants attended a summer school in Nabran,
Azerbaijan, from 26 to 29 July 1997. The program started each day
with dawn prayers and ended with evening prayers and meditations.
Morning classes, held in the forest, were conducted on such topics
as the Baha'i sacred writings, the life ofBahci'u'llah, the effect of

Participants at the Norwegian Baha'i School, held 5- 11 July 1997 in Alta,
gather for a photograph .

calamities and difficulties in
the progress and development
of the individual and the community, the Universal House
of Justice, and the relations
between the individual and
the Local Spiritual Assembly.
Evening programs consisted
of music, songs, dances, and
games.
The summer school held in
the town of Alta, in the Sami
In Pakistan, Mr. Bahadur Khan, viceregion ofNorway, brought Chancellor of Baluchistan University
together 115 Baha'is. Mem- speaking at a ceremony held to mark the
bers of the National Spiritual first translation of the Kitab-i-Aqdas into
Assembly, and guest speak- Urdu.
ers Omid Djalili of England,
Shamil Fattakhov ofRussia, and Manohar Patil of India, delved into
such themes as love, justice, tolerance, and unity. Two newspaper
articles, two radio interviews, a letter to the editor, and a newspaper
report about a one-man show by Omid Djalili which was held in a
restaurant with more than one hundred people in attendance, gave
great attention to the fact that so many Baha'is were gathered in the
small northern town.
A four-day summer school attended by one hundred Baha'is in
the Fiji Islands was held at the beginning of January 1998 on the

Members of Spiritual
Assemblies of Belgium
and the Netherlands
receive copies of the first
official Dutch translation
of the Kitab-i-Aqdas in
Arnhem, the Netherlands,
on 18 May 1997.

Baha'is from throughout Europe gathered in Paris 14-15 June 1997
to commemorate the ninety-fifth anniversary of the passing of
Thomas Breakwell, the first English Baha'i.

theme "For the Love ofBaha'u'llah." The first day focused on the
prophecies of all the religions foretelling the coming ofBaha'u'llah.
The second day covered His life and teachings. The third day was
devoted to Baha'u'llah's prophecies and their fulfillment, and the
fmal day was on the individual's responsibility to serve Him.
In the beautiful mountains of Busteni, the Romanian summer
school took place from 2 to 7 September 1997, attracting eighty participants. The wide range of subjects covered concentrated on the
spiritual and historic nature of the Faith, as well as the development
of creative talents. One of the courses motivated the participants to
dedicate a twenty-four-hour period to a prayer chain in memory of
Baha'i martyrs.
More than two hundred Baha'is from Canada, Estonia, Finland,
Norway, and Russia gathered in Joensuu, in eastern Finland, to
participate in the Finnish Baha'i Summer School held at the end of
July 1997. Seminars were conducted on "The Requirements for a
Just Global Society," "Consultation-From Debate to Functioning,"
" Islam in the Modem World," "The Significance of Science and
Religion for the Prosperity of Humankind," "World Citizenship, a

THE BAJ--lt\j WORLD

Global Ethic for Our Future," and "The Baha' i Concept of Art."
The event was covered by the district radio and local newspapers.
The Botswana Summer School took place at Tlokweng from 17
to 22 December 1997 attracting about two hundred adults, youth, and
children, including a large number of visitors from countries as far
away as Australia and Israel. Featured in the program were traditional
dance and Baha'i-inspired music, including a performance by the children and youth ofKumakwane. Baha'is from different communities
joined the Spirit of Africa choir in singing beautiful harmonies by
the end of the week.
In Jizzakh, Uzbekistan, twelve young people embraced the Baha'i
Faith at a youth camp and summer school held in August 1997.
Classes were held on the Hidden Words, prayer, the history of the
Faith, teaching, the existence of God, the soul, prophecies from the
Qur'an and the Baha'i administrative system. Workshops focused
on the principles of the Faith and youth problems, including drugs,
morality, and crime. Picnics, games, and dancing were also a part of
the festivities .
Topics such as the Covenant, sacrifice, the performing arts, and
the Baha'i Fund were covered at the vacation school in Paramaribo,

In Nicaragua, children participate in a class at the national Baha 'i summer
school in Diriamba, held in December 1997.

A Baha 'f singing
group performs at
the 18(/11 anniversary
of the Birth of
Baha 'u 'llah on
12 November 1997 in
Khulna, Bangladesh.

Suriname, from 25 to 28 December 1997. About thirty people attended, including two Baha' is from Barbados and Guyana.
In addition to summer and winter schools, there were special educational programs for children. In Niger, a children's camp was held
in Niamey on 4 and 5 April 1998 for fifth- to eighth-year students.
Twenty-two children participated in the program organized by the
Baha'i National Education Committee. Topics included the life of
Baha'u'llah and environmental issues.
Another part of Baha'i community life is the observance of special coinmemorative occasions. There are nine Baha'i holy days
each year, and each community has its own distinct way of celebrating or commemorating them. The following are a sampling of holy
day observances around the world:
A service commemorating the Birth ofBaha'u'llah was hosted at
the House of Worship in Samoa on the evening of 11 November
1997. Guests listened to prayers read in Samoan and English and
chanted in Persian prior to gathering in the ancillary building for
refreshments. On the following day, another celebration took place
in the grounds of the House of Worship. About seventy people
attended, including many children and youth. A TV Samoa crew
arrived during the festivities and interviewed the secretary of the National Spiritual Assembly and some of the children about Baha'u'llah
and His teachings, resulting in a four-minute telecast the next mommg.
On 25 May 1997, in celebration of the Declaration of the Bab,
representatives of the Chiang Mai community of Thailand presented
a copy of The Kitab-i-Aqdas (Baha'u' llah's Book of Laws) and

THE BAHA:f WORLD

On 12 October 1997,
Radio Baha 'i in
Ecuador marked its
twentieth anniversary
with about two hundred
p eople attending.
Between presentations of music and
dance, local
dignitaries made
speeches.

other Baha'i sacred writings to more than ten officials, including
the Director of Education, the Chief of the Social Welfare Department, the Head Librarian at the National Library, and Army and
Air Force radio station officials. As a result, a history of the Faith
and a color photograph of 'Abdu'l-Baha appeared on the front page
of the Chiengmai News.
Baha'i new year celebrations in Kyrgyzstan received media
attention. The Baha'i community ofBishkek celebrated the Baha'i
new year, also called Naw Ruz, on 21 March with a program that
included prayers in different languages, a talk on the significance of
the Naw Ruz celebrations, and a performance by the youth.

Houses of Worship
Blessed is the spot, and the house, and the place, and the city,
and the heart, and the mountain, and the refitge, and the cave,
and the valley, and the land, and the sea, and the island, and
the meadow where mention of God hath been made, and His
praise glorified. 6

Nearly five hundred gathered at the Baha'i House of Worship
in Panama on 26 July 1997 to celebrate the twenty-fifth anniversary of the inauguration of the Mother Temple in Latin America.
The diverse assemblage was composed of Baha'is, their special
guests, and members of the public, including a large number from

6. Baha 'u 'llah, Bahci 'i Prayers: A Selection of Prayers Revealed by
Bahri 'u 'llah, the Bab, and 'Abdu '1-Baha (Wilmette: Baha'i Publishing
Trust, 1991).

The first Northwest Regional Baha'i School in Russia was held in
Petrozavodskfrom 2 to 5 January 1998.

the Guaymi, Kuna, and Choco tribes. Following a devotional service
at the House of Worship, the attendees gathered in the public meeting hall for a ceremony which culminated in the unveiling of a
quilt dedicated to the theme "Moral Values in Diversity." The gathering was addressed by Mr. Victor Barrios, representative of the
Rotary Club of Panama, and Mr. Oscar Torres on behalf of the Panamanian Baha'i community. Dr. Berta de Barretto, representing the
First Lady of Panama, spoke to the gathering briefly and unveiled
the quilt, which was comprised of forty-eight panels fashioned by
different local organizations, students, and local Baha'i communities.
A service to commemorate International Human Rights Day and
the beginning of Human Rights Year was held at the Australian
Baha'i House ofWorship in Sydney on 7 December 1997. The guests
included the Governor General, His Excellency Sir William Deane
and his wife. More than six hundred Baha'is and guests took part
in the ceremony including representatives of various organizations, as well as members of the Continental Board of Counsellors
and the National Spiritual Assembly. Sir William was the first to
read at the service. The readings were drawn from the Baha'i,

THE B AHA' I W ORLD

The twenty-fifth
anniversmy of the
dedication of Panamas Baha'i House
of Worship was held
in July 1997. A quilt
dedicated to the
theme "Moral Values in Diversity"
was unveiledfor
the occasion.

Buddhist, Christian, Hindu, Jewish, Muslim, and Zoroastrian sacred
scriptures, with a particular focus on themes relating to human
rights .
A newspaper article in the Chicago Sun Times dated 27 July
1997 marked the eighty-fifth anniversary of the laying of the foundation stone dedicating the Mother Temple of the West in Wilmette,
on the shore ofLake Michigan, by 'Abdu'I-Baha. "The dedication
stone ofthe magnificent House ofWorship was laid in 1912, but
doors didn't open until1 953. The years between built more than a
structure; they built up the foundations of a faith," reads the article.
The House of Worship in Uganda was featured on a video program on Alliance Air during flights from South Africa to the United
Kingdom in 1997. The airline is jointly owned by Uganda, Tanzania, and South Africa, and the program was shown as part of a
profile of Uganda. An article on the Faith was also featured in Dine
Out, a travel magazine.
Among the many dignitaries who visited the Baha'i House of
Worship in Samoa during the period in review was the Vice-Premier
of the State Council of the People's Republic of China, His Excellency Mr. Zhu Rongji, and his wife Madam Lao An. They were
received by a delegation of the National Spiritual Assembly of
Samoa and members of the Baha'i community. The distinguished
visitor expressed admiration for the design of the Temple and the
ideological basis of it. Baha'i literature and a framed photograph of
the Temple were presented to them.
In July 1997, the Baha'i Temple of India received His Royal
Highness Niranjan Shah, Prince ofNepal , who was accompanied

Y EAR IN R EV IEW

by the acting Nepalese Ambassador and the Military Attache of
Nepal to England. The delegation asked several questions about
the life ofBaha'u'llah and the origin of the Baha'i Faith. Other
distinguished visitors to the House of Worship in India included
the Jordanian Ambassador, accompanied by his wife and brother;
the Hungarian Ambassador and his wife; and the Zambian Ambassador. The Ambassadors of the Ukraine and the Republic ofPoland,
and a Counselor with the Embassy of the Peopl e's Republic of
China were also received.

Scholarship
Knowledge is as wings to man s ltfe, and a ladder for his
ascent. 7

About 450 participants from around the world took part in the
twenty-fourth International Conference of the Society for the Sociology of Religion, held from 7 to 11 July 1997 in Toulouse, France.
Two sessions were devoted to the study ofthe Baha'i community,
and another included a presentation of a Baha'i paper together with
other papers. One session was devoted to the launching of a new
volume by Dr. Will C. van den Hoonaard of the University of
New Brunswick, Canada, on The Origins of the Baha'i Community of Canada, 1898-1948.
"Fostering Human Rights: Developing Pathways to Peace" was
the topic of the 1997 annual conference of the Association for
Baha'i Studies in North America held in Washington, DC, from 14
to 16 November. More than seven hundred people from the Americas, Asia, and Europe gathered for this event. The program consisted
of plenary sessions and over fifty workshops on a broad range of
issues. Among those making presentations were Rep. John Porter,
cochairman of the United States House of Representatives Human
Rights Caucus; Payam Akhavan, legal advisor to the Prosecutor of
the International Criminal Tribunals for the former Yugoslavia
and Rwanda; and Richard Pierre Claude of the University of Maryland and coeditor of Human Rights Education for the 21st Century.

7. Tablets of Bah a 'u '1/rih revealed after the Kitab-i-Aqdas (Wilmette: Baha' i
Publishing Trust, 1994), p. 51.

This year's Hasan Balyuzi Memorial Lecture was given by Dorothy
W. Nelson, a senior judge of the US Court of Appeals and a member
of the National Spiritual Assembly. She emphasized action in the
promotion of human rights and called for national law to be placed
in an international law context by judges, so that constitutional
law can be augmented by human rights norms in deciding cases.
The 1997 Australian Baha'i Studies Conference on the theme
of "Global Governance: A Promise for Collective Security and
Human Prosperity" was held at the University of Western Australia
in Perth from 10 to 13 July. The Deputy Vice-Chancellor of the University opened the conference before an audience of about 350. The
opening also featured a welcome by an elder of the Nyoongar Aboriginal peoples, who spoke movingly of the experiences of the
indigenous population of the region. A special Persian-language
Baha'i studies session included Persian poetry and dancing, as well
as scholarly presentations.
The Association for Baha'i Studies in English-Speaking Europe
held its annual conference in Oxford on 1 and 2 November 1997.
The conference on "Spirituality and Civilization" consisted of fourteen presentations. The keynote address by Stephen Lambden ,
entitled "The Baha'i Criterion of Truth," showed how the more than
twenty thousand sects in the world reflected the growing increase in
religion and how this was linked to the search for truth. Other presentations included "A 'Politics of Transformation' in International
Education," "Striving for Excellence," and "Religion in Society."
The sixth annual conference of the Association for Baha'i Studies
in Japan, held at the Tokyo Baha'i Center from 19 to 21 December
1997, focused on community development and spirituality in the
cultural pursuits of Japan . In addition, a case study on Baha'i community development in Kyushu was presented and the role of
Japan's Daystar International School in fostering community ties
and designing a curriculum for the development of capacity was
explored. The evening program featured Japanese arts. Paintings,
calligraphy, and other crafts were displayed throughout the center.
Musical performances included traditional songs, flute, and classical Japanese Koto music.
'Irfan Colloquia, which are devoted to Baha'i scriptural studies
conducted in English and Persian, were held in the United Kingdom

and the United States in 1997, sponsored by the Haj Mehdi Arjmand
Memorial Fund. The theme of the fourteenth session of the 'Irfan
Colloquium, held in Manchester from 4 to 6 July, was "World Religions and the Baha' i Faith." An audience of thirty-five people from
Europe took part in presentations on "Sectarianism and the Baha'i
Faith," "The Baha'i World Centre from the Perspective of the History
of Religions," and "The Baha'i Approach to Other Religions: The
Example of Buddhism." In the United States, the fifteenth 'Irfan
Collquium was held at the Baha'i National Center in Wilmette, Ill ino is , from 9 to 10 August. Presentations included the following:
"A Comparison of Mass Movements in Hindu Villages: Baha'i and
Christian," "Ascertaining the Validity of Islamic Hadith: A Personal
Perspective," and "Religion and Science in Harmony: A New
Reality."
In September 1997, the Landegg Academy in Wienacht, Switzerland, established the Rabbani Chair for Baha'i History. Each year,
the Chair is to hold an annual colloquium on Baha'i history to which
contributors to this area of scholarship will be invited. A formal dedication ceremony, attended by Hand of the Cause Amatu' 1-Baha
Rul)iyyih Khanum, was followed by a banquet and concert.
Mr. Washington Araujo, a member of the Baha'i community of
Brazil and author of several books, was invited to become a member
of the Academy of Letters of the Federal District. "Considering your
dedication to the high ideals of peace and brotherhood among the
peoples, races and nations," the invitation letter to Mr. Araujo
began, "your concern for the distribution of justice and your literary
work directed towards social transformation, with a way of thinking
that knows no frontier of sectarianism ... we have unanimously decided to approve your name as member of the Academy, occupying
the seat which has as its patron the immortal Monteiro Lobato."

Involvement in the Life of Society
It is our duty and privilege to translate the love and devotion we
have for our beloved Cause into deeds and actions that will be
conducive to the highest good of mankind. 8

8. From a letter written on behalf of Shoghi Effendi to an individual believer,
20 November 1924 (unpublished).

The Baha'i community helped organize a national condolence
service on 30 December 1997 at the Singapore Indoor Stadium for
the bereaved families of the passengers and crew lost on SilkAir
Flight MI-185 . The organizing committee, chaired by the former
President of Singapore, comprised community, business and religious leaders. More than 8,500 attended the service, among whom
were the acting President of Singapore, the Prime Minister and
senior government officials as well as Ambassadors from countries
that had citizens on the ill-fated flight. Following addresses from
government officials, representatives from nine religions offered
prayers for the solace of the bereaved families and the progress of
the departed souls. After the prayer from the Baha'i representative,
all present at the stadium stood up for a minute of silence before the
service ended.
The second annual celebration of "Bertha Dobbins Day" was
held at Vanuatu's Baha'i Center in N amburu on 17 October 1997
with more than two hundred people present. The occasion marked
the forty-fourth anniversary of the arrival of Mrs . Dobbins, the
first Baha'i in the islands. The environment was the theme of this
year's gathering. The thirty-five dignitaries who attended included
the Minister of Agriculture and the Environment; the Minister of
Justice, Culture and Religion ; the Head of the Environment Unit;
and the Lord Mayor of Port Vila. Part of the program included the
presentation of awards to the individual and the group or organization that have made significant contributions to the conservation
of the natural environment. The winners of the 1997 Bertha Dobbins awards were Sawi Kalpukai of Ifira, who has been running a
very successful nursery for some years, and the community ofErangorango for its activity in a large-scale tree-planting program initiated
by the Local Assembly in the area.
Diplomats, senior government officers , and representatives of
citizens' groups were among the one hundred and fifty people in attendance at the fifth annual Blums' Awards presentation held at the
Baha'i Center in the Solomon Islands on 14 September 1997. The
awards, which were presented by the Governor General to highlight
the achjevements of Solomon Islanders were named in honor of the
services of Alvin and Gertrude Blum, a Baha'i couple who arrived
in Honiara in 1954. There were three recipients of the 1997 Blums'

Awards: a man who raised the funds to have a secondary school
built in his community; a young woman who has overcome a physical handicap to organize a women's group, work with youth, and
translate material into the local lang uage of her area; and a community that is working to preserve its environment by developing a
small paper industry, the profits of which are being used to improve
the village infrastructure.
A symposium on "Global Unity-A Work in Progress," organized
by the Office of External Affairs of the Baha'is of the Mariana
Islands, was held at the University of Guam on 21 February 1998.
Fifteen panelists spoke at the session, with four Baha'is serving as
moderators. The panelists included a Superior Court Judge, university professors, and business people. Forum topics focused on
moral education, sustainable global prosperity, upholding the
dignity of humankind, and the destiny of women. In their presentations, panelists were asked to consider questions such as whether
education prepares children for global uni ty; which values are being
taught and whether these are the ones needed to thrive in a united
world; what global prosperity means to them, including its material
and spiritual elements; which human rights and obligations must
exist to have a stable, safe, and just society; how to promote the
idea of equality of men and women; and the role of women in
establishing world peace. The local National Public Radio station
taped the symposium and asked a Baha'i broadcast professional
to produce a thirteen-week thirty-minute radio show around the
topics . Local television and a newspaper also covered the event.
Approximately one thousand people in New Zealand assembled
on United Nations Human Rights Day, 10 December 1997, to take
part in a Unity in Diversity Rally-a Celebration of Auckland's
Cultural Diversity. The event was first proposed by the National
Spiritual Assembly's Office of External Affairs, and soon gained
support from New Zealand's Race Relations Office, the Multicultural Society, the Peace Foundation, and the United Nations
Association. Short talks were given by the nation's Race Relations
Conciliator, a Member of Parliament for Central Auckland, and
representatives of the Baha'i and Jewish communities, as well as
other organizations that had promoted the event. Additionally, messages of support were read from about twenty prominent people,

THE BAHA'I W ORLD

In Calcutta, India,
representatives of the
Bahci 'i community led
a procession of
mourning dignitaries
to St. Thomas ' Church
where two wreaths of
lotus and rose flo wers
were laid beside the
body ofMoth er Teresa
in September 199 7.

including two former Governors General and a number of Members of Parliament.
To supplement the 1997 United Nations Day celebration which
took place on 24 October in Santo Domingo, the Baha'i community
of the Dominican Republic arranged for the national representative
ofthe United Nations, Paolo Oberti, to give a special program in
the north of the country during the following week. In Santiago, Mr.
Oberti spoke at a university, was interviewed on local television,
and met with the provincial Governor. In Puerto Plata, Mr. Oberti
talked to the student body at a public high school explaining the role
of the United Nations and responding to the students' questions. He
also met with the Mayor of Puerto Plata and visited the town of La
Union, where the Baha'i community is successfully working to promote social and economic development.
In Pedro Juan Caballero, Paraguay, the local Baha' i community
presented several modules on moral leadership to schools. Fortytwo teachers took the introductory course; seven teachers finished
the first module and began another on teaching, with the intention
of continuing until graduation. As a result, other schools requested
training on moral leadership for their teachers.
The launching of a moral education project took place on 29
May 1997 in Riviere des Anguilles, Mauritius. The first class was
attended by sixty-five non-Baha'i participants, including thirtyfive children. Regular meetings for parents are scheduled to take
place every three months. In Goodlands, a meeting with twenty-five
parents was held on 1 July to make them aware of the importance
ofthe moral education classes.

In 1997, more than thirty-five pupils attended the Baha'i religion
classes at Tereora College in the Cook Islands. The class received
television and radio coverage. As a result, many people requested
Baha'i literature.
The National Spiritual Assembly of Cape Verde prepared a statement entitled "Consumption of Alcohol and Use of Drugs from a
Baha'i Perspective" and distributed it to all schools for use during
their celebration of Civic Week. One of the largest newspapers in
the country, Novo Jornal de Cabo Verde, published the statement in
two parts on 11 and 15 October 1997.
On 19 November 1997, the National Spiritual Assembly of South
Africa appeared before the Truth and Reconciliation Commission, as
did other religious organizations. The purpose of the appearance
of religious groups was to explain their role during the apartheid
years. A statement read by the Baha'i representative received a very
positive response. 9 Following the presentation, other religious leaders approached the Baha'is and invited them to cooperate on joint
ventures.
"A Healthy Family for a Healthy Society" conference, organized
by the Albanian Baha'is, attracted two hundred people, half of whom
were not Baha' is. Held in early December 1997, the conference consisted of seminars and workshops. Speakers addressed such topics
as stress, violence, adolescence, family models, discipline, conflict
resolution, and marriage. Representatives from seventeen NGOs
and the Ministry of Health were present. Each participant received
the Baha'i International Community's statement on the equality of
men and women.
The Baha'i community of Ireland participated in an event organized by Amnesty International to highlight the plight of refugees.
All major religions were represented at the 9 October 1997 gathering entitled "Voices for Refugees." Mrs. Alison Wortley, the Baha'i
representative, read a Baha'i prayer. The event was reported on the
main national evening news bulletin.
The European Baha'i Business Forum (EBBF) cosponsored the
"Fifth International Conference on Moral and Ethical Principles in a
Social Market Economy" in Sofia, Bulgaria, from 24 to 26 October.

9. Seep. 229- 232 for the complete text of this statement.

T tiJ BA1-IA' f WORLD

A choir performed
at the Sixth Festival
for International
Understanding.
This event,
organized by th e
Baha 'is of Altenkirchen, Germany,
was held on
8 June 199 7.

The gathering was attended by more than one hundred people. A
member of the EBBF served as head of the organizing committee
and chaired the two round-table discussions on business ethics.
In St. Vincent and the Grenadines, the Baha'i perspective on
social issues recei ved media coverage in 1997. A five-minute radio
program broadcast four days a week and two live radio programs
of a half-hour each on the themes of the violence-free family and the
mission ofBaha'u'llah were aired. Six half-hour programs entitled
"Baha'i Visions" were also presented on television. The public
reaction was so positive that some programs were aired twice. Articles on Baha'i views on pertinent issues were published as well.
The Baha'i booth at the Cuban International Book Fair, held
from 4 to 10 February 1998 , was among the most popular of the
many stands. Attracting the attention of intellectuals and government officials, the Baha'i stand welcomed the Minister of Culture
and the President of the Cuban Parliament. The book stand was
supported by the Office of External Affairs of the National Sp iritual Assembly of the Baha' is of Mexico, as well as the Baha'is of
Cuba. In conjunction with the Fair, the Baha'is took part in a reception for authors and publishers hosted by the Minister of Culture,
they hosted a presentation by Washington Araujo on his book on
the philosophy ofBaha'u'llah, and they also attended a ceremony
held by the Minister of Culture to present medals to prominent people who have made contributions to Cuban culture . The Baha'is
congratulated the award recipients and presented each of them with
materials outlining the Baha'i vision for the advancement of society.
During the week, Baha'is gave three radio interviews, one each with

Radio Havana and Radio Tamie, and a forty-minute interview with
Radio Rebelde.
More than twenty thousand people visited the Baha'i stand at
Ethio-Book Fair '97 in Ethiopia. From the booth, the National Assembly issued more than six hundred cards inviting the visitors to a
meeting at the national Baha'i Center. Many accepted the invitation.

Social and Economic Development
The most important role that economic efforts must play in
development lies, th erefore, in equipping people and institutions with the means through which they can achieve the real
purpose of development: that is, laying foundations for a new
social order that can cultivate the limitless potentialities latent in
human consciousness. 10

Over 220 people from diverse backgrounds representing almost
all the regions of Guyana gathered in July 1997 at the School of
the Nations in Georgetown for one week of intensive training to
prepare for their role as literacy facilitators. The "On the Wings
of Words" literacy project, an endeavor initiated by the Baha'i community, has gained tremendous support and publicity in its effort
to increase literacy in the nation .
In Malaysia, more than 140 people of diverse backgrounds attended the launching of the Virtues Project in the presence of the
Minister of National Unity and Social Development, Y. B. Datuk
Paduka Zaleha Ismail , on 27 May 1997 in Petaling Jaya. The occasion was organized by the Baha'i Office for the Advancement of
Women in response to the call of the Prime Minister of Malaysia for
religious groups and non-governmental organizations to combat
social ills in the country. The Virtues Project aims at enhancing
understanding of human values.
A Baha'i in the pharmaceutical business in Iceland organized a
first-aid course for fi shermen in his area. In his work he had often
prepared boxes with medical supplies for accidents or sickness at
sea, and it had occurred to him that those using the supplies would

10. The Prosperity of Humankind (Baha'i International Community: Office of
Public Infonnation, 1995), published in full in The Baha'i World 1994- 95,
pp. 273- 296.

not be able to make full use of them if their knowledge was limited.
Realizing that more knowledge would add to the safety of the fishermen and could even save lives, he arranged for doctors to give two
courses to them. The first one attracted seventy participants-far
more than expected.
Volunteers from the Dhaka Baha'i community of Bangladesh
vaccinated 220 children in Fatullah and other areas in Dhaka. Medical doctors from the Baha'i community treated sixty patients,
dispensing medicine and providing consultation without charge.
Fatullah had not been visited by any other medical team during
National Immunization Days.
In April1997, a group ofBaha'is in Liberia developed the NGO
"Liberia Community Development Incorporated" to provide muchneeded services to the country, as well as employment and job
training. Its first initiative was a program to manufacture and teach
others to manufacture cement roofmg sheets.
The Chilean Ministry of Education organized a day-long event
attended by eighty southern Santiago school directors on 4 December 1997. The morning was dedicated to a talk and consultation on
schools in general, and the afternoon focused specifically on the
Nur School, a Baha'i-inspired institution. The J?aha'i representative
spoke openly about the Baha'i Faith, detailing five areas of consideration for the educational establishment. These included the
concept that human beings are essentially noble and given unique
gifts; the role of consultation in the administration and daily work
of the educational community; the importance of developing a
shared vision; the goal of developing fundamental capabilities in
each student; and the need and techniques for concentrating
efforts towards the acquisition of virtues.
From 21 to 23 November 1997, twenty-two people took part in
a women's gathering in Fada Gourma, Burkina Faso. Participants
representing Benin, Burkina Faso, Mali, Niger, and Togo discussed
the development of a women's project in the Sahel region. One
goal resulting from this project is to provide literacy education for
the women of the region so that they can read the Baha'i writings.
In Battambang, Cambodia, a course for literacy trainers was held
during four weekends in 1997. The goal of the program was to train
more teachers to meet the literacy needs of the area. At the time of

In Mongolia, participants in the Erdenbulgan Development Project display
their harvested goods. This project is run by the Baha'i community.

the training, there were more than one hundred children between
the ages of eight to sixteen taking part in literacy classes.
In a remote village of Kilalamba, seventy miles from Kampala,
Uganda, the Baha'i community started the only school within walking distance for the children of pre-primary-school age. The school,
which has two teachers and over one hundred students, has a roof
thatched with grass and walls of wattle and daub. The children sit on
sacks brought from their homes as there are no chairs or benches.
Eight Baha'is from the United States arrived in Uganda on 26
June 1997, carrying boxes of wheel chairs and leg braces to be donated to the Dr. Rodney Belcher Orthopedic Department at Mulago
Hospital. The Department is named after the late Dr. Belcher, a Baha'i
pioneer who died in March 1996. 11 On arrival, the group was
met by a television crew who interviewed them and also visited
the hospital and the Baha'i National Center.

11. See The Baha'i World !995- 96, pp. 309- 311 for a memorial sketch ofDr.
Belcher.

THE BAHA:f WORLD

Th e Masrour Baha'i
Vocational School
in Manaus, Brazil,
has over 1,400
students from
grades one to jive.

Interfaith Activities

Consort with the followers of all religions in a spirit of friendliness andfellowship. 12

The Baha'i community was invited to send representatives to the
Interfaith Service of Prayer for the National Day of Commemoration in Ireland. Held on 13 July 1997 in the quadrant of the Royal
Hospital Kilmainham, this event was attended by members of the
government, Council of State and the diplomatic corps. Also present
was the President and United Nations Human Rights Commissioner
designate, Mary Robinson.
For the flrst time, the Ukrainian Committee on Religious Affairs
invited the Kiev Baha' i community to participate in a conference
on "New Religions in Ukraine." At the 11 July 1997 conference,
the fifteen-minute presentation about the Baha'i Faith met with great
interest and respect. Baha'i literature-The Promise of World Peace,
Turning Point for All Na tions, and an introduction to the Baha'i
Faith- was given to the conference organizers and various participants.
In Taiwan, the World Religion Exhibition, sponsored by the
district government, was held in Taipei's Da An from 19 to 2 1 Decemb er 1997. Among the organizations participating were the
Baha'i community, a Buddhist group, the Catholic church, Hare

12. Gleanings from the Writings of Baha 'u 'llah (Wilmette: Baha'i Publi shing
Trust, 1994), p. 95.

Krishna groups, a Muslim organization, and the Taoist community. Hundreds of people attended the event. In addition to a
booth, the Baha'i contribution included performances by the Ocean
Waves, a dance and drama workshop.
The Baha'i Faith was covered on the weekly Guam television
show "Island Focus," which explored some of Guam's non-Catholic
religious groups. A full five minutes were focused on the Baha'i
Faith, featuring three local believers, two of whom talked about their
attraction to the Faith and another who gave a presentation on progressive revelation.
An event to mark both Dominica's first interfaith celebration and
the fiftieth anniversary of the University of the West Indies was held
in Dominica. More than two hundred people were present, including
the Prime Minister of Dominica and government and religious officials. The Baha'i Faith was mentioned during the presentation of the
guest speaker, the Principal of the United Theological College in
Jamaica, and a Baha'i prayer was also said.
On I April 1998, a representative of the Baha'i community took
part in a radio broadcast on Austrian Radio (ORF) with members of
other religious organizations, which included the Buddhist, Christian,
Hindu, Muslim and Jewish communities. The six representatives were
asked to present their points of view on "The Last Seven Words of
Jesus on the Cross." The Baha'i was asked to speak about Christ's
sentence: "It is done." The presentations were complemented by an
oratorio by Joseph Haydn and meditative quotations from world
religions.
The Prince Rupert Baha'i community in British Columbia, Canada, held a gathering to celebrate World Religion Day. Speakers
delivered presentations on eight subjects: Aboriginal spirituality and
the Christian influence, the Baha'i Faith, Buddhist beliefs, the Christian viewpoint on life after death, the Muslim Faith, Unitarian Faith,
Sikhism, and the Zoroastrian religion. The oneness of humanity was
a recurring theme throughout the presentations. A local newspaper
profiled each of the topics covered, based on the World Religion
Day presentations and further research.
For the first time in fifty years, an in-depth and largely accurate article on the Faith was published in a Greek newspaper. The
full-page article in the national Ethnos tis Kiriakis on 22 March

THE BAHA'I WORLD

1998 explained the relationship of the Faith to other
religions and described many
of its central principles.
The Encyclopedie des religions de l 'humanite, a French
adaptation of Religions of
the World, included an entry
on the Baha'i Faith as one
of the world's ten major religions. Published under the
direction of Michel Malherbe,
a distinguished expert in the
field of religious studies, the
160-page illustrated volume
has a wide distribution and is
also carried by most French
libraries.
The Ministry of Justice of
Equatorial Guinea invited representatives of the country's
religious groups to participate
in a special proclamation for
justice held on 6 February In France, representatives of the Baha 'i
1998 at the stadium in Mal- International Community, together with
abo. The Minister of Justice, other religious groups, participated in the
the Minister of Education, World Day Against Suffering (Journee
Mondiale du Refus de Ia Misere) on 17
other dignitaries, and some
October 1997, observed annually by the
three hundred representatives ATD Quart Monde, a human rights
from various religious groups organization.
were present. One of the
Baha'i representatives recited prayers for unity and a tablet from
'Abdu'l-Baha on peace.

Race Unity
0 ye discerning ones! Verily, the words which have descended
from the heaven of the Will of God are the source of unity and

harmony for the world. Close your eyes to racial differences,
and welcome all with the light of oneness. 13

Some three thousand people responded to the American Baha'i
community's six broadcasts of The Power ofRace Unity on the Odyssey Interfaith Network from 28 March to 8 April 1998. The Power
of Race Unity was developed as a collaborative effort between a
group of independent Baha'i producers and the National Teaching
Committee of the Baha'is of the United States. The video relates the
stories of four Baha'is who are working to foster race unity in their
communities.
The idea that racism destroys human dignity, and essentially impairs the perpetrator, the affected and society, was the basis of the
Baha'i perspective on racism presented during a meeting in Melville,
Western Australia. Sixty guests attended the gathering, "Racism, a
Violation of Human Dignity," sponsored by the Local Assembly.
A multicultural feast against racism, organized by the Local Spiritual Assembly ofDudelange, Luxembourg, was held on 19 October
1997. The net profit of the event was given to Dideleng Hell eft,
an association that supports development projects in South America.
More than two hundred people from various religious backgrounds
participated in the event, which featured performances by the
Diversity Dance Workshop from France and local dance groups.
"Human Resources and Unity" was the theme of a race unity
project in March 1998 in isafjordhur, Iceland, which is inhabited by
many foreigners and refugees. The purpose of this project was to
make people realize the potential and the great human resources that
exist in diverse populations and to unite and introduce the various
cultures. More than five hundred people participated in this event,
which included a formal program, exhibitions, information booths,
and culinary dishes from various nations .
Race Unity Day events were held in various parts of South Africa.
In Port Elizabeth, around 150 people attended the "One City-One
Family" gathering, developed in support of the One City campaign
to unite racially segregated areas of the city into one municipal entity.

13. Baha'u'llah, quoted in The Advent of Divine Justice (Wilmette: Baha'i
Publishing Trust, 1990), p. 37.

The event was attended by city officials and a representative of the
new Government ofNational Unity's Department of Arts and Culture. Also in South Africa, about two hundred people gathered at
the race unity celebrations in East London on 14 June 1997. Among
the various performers were a Spanish dance group and Scottish
bagpipers .

Contact with Prominent People
Some of the loved ones should establish ties offri endship with
the notables of the region and manifest towards them the most
affectionate regard. In this mann er th ese men may become
acquainted with the Bahri 'i way of life, learn of the teachings
of the Merciful One, and be informed of the pervasive influence of the Word of God in every quarter of the globe. If but
one of these souls were attracted to the Cause, others would
quickly be similarly moved, since the people tend to follow in
the footsteps of their leaders. 14

Each year the Baha'i World Centre receives a broad spectrum of
society, including government ministers, diplomats, academics, and
religious leaders. These visits provide opportunities to present such
individuals with the history and tenets of the Baha'i Faith and
acquaint them with the stature and significance of the Faith's
worldwide activities. The following is a representative sampling of
the prominent people received at the Baha'i World Centre from April
1997 to 1998: His Excellency Arto Tanner, the Ambassador ofFinland to Israel, and staff from the Finnish Embassy; His Excellency
Ibrahim M'baba Kamara, Ambassador of Sierre Leone to Israel
and Ethiopi a; Mr. Pjeter Anbori, a member of the Albanian parliament; a delegation from Okchin county in South Korea which
included members of the City Council, businessmen, and a farmer;
and a four-member film crew from Starfield Productions in the United
Kingdom filming a documentary entitled "For God's Sake."
Royalty and Heads of State viewed the Baha'i stand at the Commonwealth Heads of Government Meeting in Edinburgh from 21 to

14. 'Abdu ' l-Baha, quoted in the compilation "Teaching Prominent Peopl e,"
published in Teaching the Baha'i Faith (Mona Vale: Baha'i Publications
Australia, 1995), p. 110.

26 October 1997. Among those who visited were His Royal Highness
The Prince Philip, Duke of Edinburgh, who looked at the examples
of the Baha'i social and economic development activities featured
on the stand; The Princess Royal, who spoke to the Baha'i volunteers about the equality of women and men and commented
favorably on the Baha'i principle of giving priority to the education of girls; the Prime Minister of Belize; and the Foreign Minister
of South Africa. Towards the end of the week, Her Majesty the
Queen hosted a reception for representatives of the non-governmental groups that were exhibiting at the Commonwealth meeting ,
which a Baha'i representative attended.
The President of the Republic of South Africa, Nelson Mandel a,
sent a message to the nation's Baha'i community on the occasion
of the 180th anniversary of the Birth ofBaha'u'Ilah. The message,
sent on 14 November, was in response to an invitation to Mr. Mandela
by the Baha'i National Office ofExtemal Affairs to attend a formal
reception. In the message, the President extended his regrets at not
being able to attend the occasion and commended the Baha'is, saying,
"Your community's pursuit of national and global unity and peace
are worthy pursuits and welcome initiatives." More than one hundred prominent members of the public attended the event.
The Governor General of Jamaica, His Excellency Sir Howard
Cooke, visited the National Baha'i Center for a dinner hosted by the
National Spiritual Assembly on 11 October 1997. After the meal a
recitation of a poem was made as a tribute to Sir Howard, and musical presentations were made by the Kingston Baha' i Youth Workshop.
Following these, Sir Howard spoke about the religions of the world

In the United States, a
Baha'i (leji) and the
town Mayor carry a
banner at the Race
Unity Celebrations in
Springfield, Oregon.

and their Prophets and challenged the community not only to pray
and be righteous, but to serve and do more.
On 30 September 1997, the former President of the Republic
of Uruguay, Dr. Luis Alberto Lacalle, was honored by the Baha'i
community. The event, organized by the External Affairs Department of the National Spiritual Assembly, began with a presentation
by the Baha'is in appreciation of Dr. Lacalle's efforts in defending
the rights of the Baha'is in Iran. In response, Dr. Lacalle praised
the Baha'i community and reminisced about his visit to the Baha'i
holy places in Haifa, Israel, and the spirituality he felt in the Shrine
of the Bab. Among those present at this gathering were five Members of Parliament.
The Faith was represented for the first time at the inauguration
of the President of the Republic oflreland on 11 November 1997.
The National Spiritual Assembly's Chairman, Brendan McNamara,
attended the event, which took place in Dublin Castle, where he
was seated with other religious representatives. Later the same
evening, Mr. McNamara and Patrick Dawson, representing the
National Assembly, were guests at a reception hosted by the Prime
Minister in honor of the newly installed President.
A representative of the United States Baha'i Refugee Office
met with First Lady Hillary Rodham Clinton on the occasion of
the ground-breaking ceremony for the Hillary Rodham Clinton
Women's Park of Chicago, Illinois. This was an invitation-only
gathering hosted by the Mayor of Chicago. Following the program, the Baha'i representative welcomed Mrs. Clinton to Chicago
on behalf of the Baha'is of the city.
The Local Spiritual Assembly of Papeete, Tahiti, held an exhibition on the Baha'i Faith in the Town Hall of Punaauia which
featured four wall panels with pictures and information on the Faith.
In conjunction with the exhibit, three members of the Local Assembly met with the Mayor of the town and presented him with Baha'i
literature.
A Baha'i delegation, including members of the National Spiritual Assembly of El Salvador, visited the Legislative Assembly on
23 May 1997 to deliver copies of The Prosperity of Humankind, a
statement by the Baha'i International Community. Several Legislative
Assembly members warmly received the delegation, listening to the

Six representatives of
the Baha'i community
met with the President
of the Republic of
Cape Verde, His
Excellency Dr.
Mascarenhas Monteiro,
on 7 January 1998 to
extend greetings to
him for the New Year
and present him with
Bahci 'i literature.

Baha'i presentation and welcoming receipt of the document. The
remaining copies, individually addressed with a special letter to
each legislator, were given to the offices of each political party.
In Swaziland, Princess Genaphi, with the agreement of King
Mswati III, gave a speech during the Baha'i Open Day event held
at the Mountain Inn in Mbabane on 20 September 1997. The Princess referred to the long and cordial relationship the Baha'is have
had with Swaziland, starting in the time of King Sobhuza II. She
stated that His Majesty King Mswati III carries on the tradition of
religious tolerance. Referring to her own training as a medical
doctor, the Princess acknowledged the enlightened views of King
Sobhuza II regarding the changing role of women in the Kingdom, and concluded with a quotation from the Baha'i writings
about the importance of women being on an equal level with men.
Delegates from the National Spiritual Assembly of Papua New
Guinea met with the Governor General, His Excellency Sir Silas
Atopare, in early 1998 and made a presentation on the Baha'i Faith.
The Baha'i representatives were warmly received by Sir Silas, who
spoke highly of the efforts of the Baha'is and termed them "silent
achievers." The Governor General thanked the Baha'is on behalf of
the people of the country and urged them to continue their work.
Representatives of the Republic of Congo's Baha'i community
met with the nation's Minister of Communications in December 1997.
The Baha'i delegation presented various aspects of the Baha'i Faith.
During the meeting, which lasted for more than forty-five minutes,
the Minister was touched by the words ofBaha'u'llah, "The earth is

THE BAHA'f WORLD

but one country and mankind its citizens," and requested Baha'i
literature.
Six government leaders in the Bahamas were contacted during
November 1997 and given a copy of a compilation ofBaha'i writings on the subject of consultation. This was part of the National
Spiritual Assembly's plan to contribute to the betterment of society
and to proclaim the message of the Baha'i Faith to the people of
the islands. This endeavor also included the publication of Baha'i
prayers and writings in the newspaper each week, and the placement of different Baha'i writings every week on a sign read by many
passersby in front of the National Baha'i Center.

Recognition
Th ere can be no doubt that the progress of the Cause from this
time onward will be characterized by an ever increasing relationship to the agencies, activities, institutions and leading individuals
of the non-Baha 'i world. 15

Pym Trueman, Baha'i non-governmental organization liaison
officer for Tasmania, Australia, was recognized by the Tasmanian
Human Rights Week Committee with an award for her voluntary
service in the areas of peace, aboriginal reconciliation, and interfaith
relations . The presentation took place during the launching of
Human Rights Week on 3 December 1997. National and state dignitaries were among the 250-member audience who listened to the
Reverend Bob Faser, General Secretary of the Tasmanian Council
of Churches, speak about Mrs . Trueman's involvement in the
group "Tasmanians Against Racism: For Racial Harmony." The
group, which was formed in 1997 to promote a vision of a racially
harmonious Tasmanian society, had previously organized several
activities including a march and rally for racial harmony.
A member of the Stuttgart Baha'i community in Germany, Mr.
Huschmand Sabet, was honored with a Planetary Consciousness
Business Innovation Prize, given by the Club of Budapest during a
ceremony on 25 June 1997. Dr. Ervin Laszlo, President of the Club

15. The Universal House of Justice, letter to the Balul 'is of the world, R i<:lvan
1984. Published in Messages from the Universal House ofJustice, 1963 to
1986 (Wilmette: Baha'i Publishing Trust, 1996), p. 624.

- - - - - - - - - - - - -- ----

YEAR IN R EViE W

A UNESCO conference on "Society and
Culture: Education for
Sustainability" was
held in Thessaloniki,
Greece, in December
1997. Seen here is
Helen Kontos, a
Baha'i representative,
speaking to Federico
Mayor, Director-
General of UNESCO.
of Budapest, wrote to Mr. Sabet: "[This prize] recognizes ... a truly
significant contribution to the evolution of the new thinking, new
values, new behaviors, and the corresponding economic and business
practices that are urgently needed if constructive and effective solutions are to be found to the growing problems that beset the human
family. Your breakthrough innovation in the Terra Project makes
you uniquely qualified to receive this Prize." The Terra Project is an
outgrowth of Care and Fair, Mr. Sabet's idea for a voluntary tax system through which an economic sector of a country or region
contributes to the social, economic, and environmental well-being of
the country from which its products come. The Care and Fair concept has begun to be applied in the European carpet trade. The
Planetary Consciousness Awards ceremony was held in the Paulus
Church in Frankfurt under the auspices of the city's Mayor. During
the same program, the prize for World Leadership was given to the
former President of the Soviet Union, Mr. Mikhail Gorbachev.
Tauaasa Ta 'afaki , a Baha'i formerly of Tuvalu and now residing in Wellington, New Zealand, received the title of Officer of the
Most Excellent Order of the British Empire (O.B.E.) at a special
function in Auckland in September 1997. The Governor-General of
Tuvalu, representing Her Majesty the Queen, presented the honor.
Mr. Ta'afaki served for many years as Secretary to the Government
of Tuvalu, while simultaneously serving as Secretary of the National Spiritual Assembly of the Baha'is of that country.
In Canada, the Young Men 's Christian Association (YMCA)
in Sudbury, Ontario, hosted its annual Volunteer Recognition Night
on 12 November 1997, coinciding with the anniversary of the Birth

THE BAHA'I WORLD

ofBaha'u'llah. The event was attended by three hundred people.
Fourteen awards were presented to individuals who were exemplary
in their volunteer services to the community. The most prestigious
of these, the YMCA Canada Peace Medal, has traditionally been
offered to an individual for outstanding efforts in the promotion
of peace. This year, it was presented to Heidi Lakshman, a member
of the Sudbury Baha'i community, in recognition of her relentless
efforts in promoting the Baha'i principles of unity. In front of those
assembled, Mrs. Lakshman dedicated the award to Baha'u'llah on
the anniversary of His birth and spoke passionately of His teachings and the need for a united effort in achieving peace in the world.
She concluded her short speech by presenting The Promise of
World Peace to the YMCA Board of Directors.
Ann Marie Danet, the frrst native Virgin Islands Baha'i of French
descent, received the 1997 Governor's Award for Excellence in the
Arts. Ms. Danet was honored at a Government House reception
for presentation of her short stories, poetry, ballads, and frequent
guest editorials on the culture and history of Virgin Islanders who,
like herself, trace their roots to the island of Saint Barthelemy (Saint-
Barth) in the French Antilles. Ms. Danet accepted the award on
behalf of her people, a minority whose contributions to Virgin
Islands culture have received scant attention.
American President Bill Clinton announced that Mottahedeh
Development Services (MDS) would receive the 1998 Martin Luther
King Day of Service grant, given by the Corporation for National
Service to organizations that show exceptional ability to implement service activities that honor Dr. King's legacy of bringing

Judge Dorothy Nelson
(right) of the United
States was the keynote
speaker at the Clara and
Hyde Dunn Memorial
Lecture in Sydney,
Australia. Judge Nelson
is shown here with her
husband Judge James
F Nelson and Stella
Cornelius of Conflict
Resolution Network.

YEAR L REVIEW

people together to solve community problems. MDS, established
in 1992 under the aegis of the National Spiritual Assembly of the
United States as a non-profit agency to promote social and economic development, will use the funding to initiate "Generation
21- Raising Socially and Economically Successful Families." The
project will assist refugee/immigrant women in developing the
survival skills needed to build self-esteem and improve the quality
of life for themselves and their families.
Beverly Banks, a Baha'i whose efforts led to the founding of
Caymans Against Substance Abuse (CASA), was awarded the
Cayman Islands Certificate and Badge of Honor by the Governor,
John Owen. A local newspaper, The Caymanian Compass, featured
Mrs. Banks in an article published on 17 June 1997. In it, Mrs.
Banks discusses how she was determined to do something about
the growing problem of drug abuse and describes how CASA was
conceived. For more than five years, Mrs. Banks served as Vice
President and member of the Executive Committee ofthe organization. During that time, the "Parent to Parent, Youth to Youth" and
"Choose to be Drug Free" programs were established under CASA.
Additionally, her involvement in community service activities includes
various programs administered by the Cayman Islands government's
Office of Women's Affairs and the business and professional
women's programs against domestic abuse.
In 1996, the President of Botswana initiated a project called
Vision 2016, the aim of which was to set a long-term vision for how
Botswana should be in twenty years' time. The President then formed
a task group of eminent citizens to oversee the fonnulation of this
vision; their first assignment was to gather ideas from various
groups around the country. In 1997, the task group announced
that they would be touring Botswana and holding public meetings
to solicit suggestions for Vision 2016. Baha'is in various towns
made submissions to the task force.

Advancement of Women
And among the teachings of Bahil 'u 'llah is the equality of
women and men. The world of humanity has two wings- one
is women and the other men. Not until both wings are equally
developed can the bird fly. Should one wing remain weak,

THE B AI-L.&.:_! W ORLD

flight is impossible. Not until the world of women becomes
equal to the world of men in the acquisition of virtues and
p erfections, can success and prosperity be attained as th ey
ought to be. 16

Roselyn Mazibuko, a Baha'i woman and the Chief Director of
Primary Health Care in the Northern Province in South Africa, was
awarded the 1997 Nelson Mandela Award for Health and Human
Rights. This national award is presented to the person who has
contributed the most to the advancement of health and/or human
rights issues in the country. Ms. Mazibuko is involved with the
upliftment of primary health care standards, especially through
the formation of support groups promoting nutrition and income
development projects.
The religious section of the Dallas Morning News on 21 March
1998 ran a front page story on the promotional tour of Layli Miller
Bashir and Fauziya Kassindja for their book, Do They Hear You
When You Cry. Mrs . Bashir, a Baha'i, defended Ms. Kassindja, a
young African woman, seeking asylum in the United States after
fleeing Togo to escape the ritual of female genital mutilation
(FGM). Their case set legal precedent, making it possible for other
women fleeing the practice of FGM to be granted asylum in the
country. The article focuses on the importance that faith has
played in their story.
A seminar on "Women in World Health and World Peace" was
held in New Delhi, India, on 26 November 1997. This gathering,
organized by the Baha'i Office for the Advancement of Women and
the United Nations Population Fund, brought together forty representatives from non-governmental organizations in the field of
development. Among the topics presented were "A New Global
Health Policy for the 21st Century" and "When the World Would be
Free of Maternal Mortality."
Women for International Peace and Arbitration, a Baha'i-inspired
organization, cosponsored a seminar with the All China Women's
Federation in Beijing, China, from 4 to 8 November 1997. Among
the papers presented at this event were "Reflecting on the Meaning

16. Selections from th e Writings of 'Abdu 'l-Baha (Wilmette: Baha'i Publishing Trust, 1997), p. 302.

YEAR IN REVIE W

of Profit and Sustainable Development," "Family Education for
Future Generations," "Working in the Spirit of Service," and "Women's Literacy Campaign in China."
In the Democratic Republic of Congo, Baha'i women took part
in a march for peace on 7 March 1998. More than five thousand
women of different tribes, nationalities, religions, and social groups
participated. The march began with a prayer gathering, which included a Baha'i prayer on unity and ended with songs and a talk by
the chairperson of the organizing committee. A great portion of this
talk was devoted to the Baha' i views on women and peace.
In Bangui, Central African Republic, a nine-day conference was
held covering topics that i.ncluded learning about the Baha'i view on
the equality of women and men and the process of consultation.
One of the nine days was devoted to field work and was primarily
concerned with data collection on the status of women.
About four thousand people visited a booth set up by the N'Djamena Baha'i Women's Group in Chad to celebrate International
Women's Week held fro m 1 to 8 March 1998. The disp lay booth
was located with many others in the garden of the Foreign Affairs
Ministry. Baha'i brochures in Arabic, English, and French were
distributed, and books on various subjects concerning women, and
Baha' i women in particular, were exhibited.
The Baha' i community of Mongolia took part in the "Women's
Non-Governmental Organization Forum: International Women's
Day," from 6 to 8 March 1998 by offering an exhibit on the Baha' i
view of the status of women. More than six hundred women from
throughout the country were present. The Baha'i representatives
presented the Minister of Health with a compilation of Baha'i writmgs on women.
A long-term project aimed at bringing the subject of "Responsible Fatherhood" to the attention of all citizens was launched in
September 1997 in Brasilia, Brazil. The Baha'i community, in conjunction with the Council of Women for the Federal District,
announced the plan on 3 September in a ceremony held at Government Palace. This gathering was attended by representatives of the
government, civil organizations, and the media. The Vice-Governor,
Arlete Sampaio, introduced the Baha'i community as the partner
of the Cou.ncil ofWomen and spoke of the importance and timeliness

THE BAHA'I WORLD

of the campaign, since the number of fathers abandoning their families or pregnant women has become an alarming issue. Other
speakers, including the President of the Council of Women and the
President of the District Deputies Chamber, welcomed the Baha'i
community's initiative. The event was covered by at least a dozen
newspaper and radio reporters, including one from the most important
television news journals, TV Globo, who announced the launching
of the program.
Communities throughout the Baha'i world held conferences on
issues related to raising the status and improving the living conditions of women. The following is a representative sampling of these
conferences:
Thirty-five participants from Cyprus, Greece, and Turkey gathered together on 11 and 12 October 1997 in Nicosia, Cyprus, for a
Regional Women's Gathering on "Encouragement." The program
included a presentation on one of the outstanding women in the
history of the Baha'i Faith, Martha Root, as an example of courage.
On 7 June 1997 the National Women's Committee of the Baha'i
community of the Solomon Islands held a conference to help prepare
women to serve humanity. A highlight of the event was a session on
violence-free families. Other topics included self-esteem, the education of girls, and the equality of men and women.
More than seventy adults, youth and children attended the
National Women's Conference held on 25 October 1997 in Asmara,
Eritrea. Among the topics presented were the "Role of Youth,"
"Women and Their Economic Responsibility," "Suppression of
Women and Religious Tradition," "Women and the Role of Mothers,"
and "Marriage, Family and the Upbringing of Children." The program was further enlivened by musical presentations by the youth.
The fourth FSM [Federated States of Micronesia] Women's Conference was held in Yap State from 22 to 27 June 1997. Presentations
were made on the topic of family values, looking at traditional versus current practices, the roles of women, men, and children, and
the spiritual dimension of family life.
Throughout the year Baha'is were also invited to participate and
provide input for gatherings organized by various agencies. In India,
four representatives of the Baha'i community joined delegations
from thirty parliaments from all over the world to participate in

The International
Women s Forum
was held in Hong
Kong in 1997.

the International Conference on Women and Governance held in
New Delhi from 29 September to 1 October 1997. The conference
was organized by Women's Political Watch, a non-governmental
organization based in New Delhi, and was cosponsored by the
National Commission for Women, the United Nations System in
India, and the Swedish International Development Agency.
Two Baha'i women from Dumbea, New Caledonia, represented
the Baha'i International Community at the Pacific Islands Women's
Conference held from 16 to 20 June 1997 in Anse-Vata, New Caledonia. During the conference, an NGO representative from Vanuatu
commended the Baha'i community ofVanuatu for its work and its
collaboration with women's associations and governmental agencies in Vanuatu on the Virtues Project.
India's Baha'i Office for the Advancement of Women participated in a meeting sponsored by the United Nations Population
Fund entitled "South and South East Asia Regional Conference
on Girls' Rights: Society's Responsibilities Taking Action Against
Sexual Exploitation of Children and Trafficking." This event, attended by 350 delegates, was held in Mmnbai from 8 to 10 December
1997. Copies of a Baha' i paper on "Moral and Ethical Concerns
of the Baha'i International Community in the Face ofWidespread
Sexual Exploitation of Children" were distributed to the participants.

Youth
Aside from teaching the Cause, the greatest service th e
Baha '£ Youth can render is to exemp lify in their lives the
teachings and especially to be promoters .. .oflove and harmony,

qualities so sadly lacking in these days of hatred, suspicion, vindictiveness and prejudice. 17

The local Baha'i youth committee ofMurewa, Zimbabwe, organized an interreligious discussion day based on the theme "What
can we as religious youth do to tackle the social issues in society?" About thirty-five people attended the 26 October 1997
event, including representatives from the Ministry of Health and
Education and five churches. Discussions on themes including
unemployment, AIDS, and alcohol and drug abuse resulted in
agreement among all attendees that there is only one God and
one religion. An interreligious youth committee was formed to
explore spiritual solutions to social issues in Murewa.
Baha'i youth representing the Baltic States, Bulgaria, Cyprus,
France, Germany, Italy, Luxembourg, Moldova, Portugal , Turkey, Ukraine, and the United Kingdom attended the International
Youth Follow-up for Habitat II and Agenda 21 conference which
took place from 14 to 21 September 1997 in Eskisehir, Turkey.
Organized by Youth for Habitat, a non-governmental organization
network born of the youth caucus at the United Nations Conference
on Human Settlements (Habitat II) in Istanbul , the conference drew
over five hundred participants from youth NGOs and networks to
review progress to date and develop methods and implementation
of activities for improved future conditions. Contributions by the
twenty Baha'is attending included a performance by a Baha' i dance
workshop and the facilitation of six seminars on such topics as
sustainable communities, moral leadership, and world citizenship.
A Baha'i youth retreat held in Luanda, Angola, in November
1997 brought together twenty-three attendees from various communities in the province. The program organized by the youth looked
at the history and basic teachings of the Faith and the important
role of young people in it. A number of small teams were organized
to present the teachings through singing, dance, and theater.
The inaugural session of the new three-year Moral Leadership
Certificate Program at Landegg Academy in Switzerland, held from

17. From a letter written on behalf of Shoghi Effendi, 15 October 1944
(unpublished).

27 July to 3 August 1997, brought together a group of twenty-three
youth representing twelve countries. This program focuses on what
it means to be a moral leader, to acquire the skills necessary for leadership, and to share these principles with other individuals. Before
reconvening at Landegg next summer, the participants were asked
to initiate projects in their home countries through which they
will practice their newly acquired knowledge and skills. These
projects range from local educational initiatives to national youth
programs.
More than forty Ethiopian and Eritrean Baha'i youth who now
live in the United States and Canada gathered for consultation at the
Baha'i Center in Washington, DC, from 30 August to 1 September
1997. The purpose of the endeavor was to discuss the contribution of Ethiopian and Eritrean Baha'is, and African Baha'is as a
whole, in the process of the development of the Baha'i Faith in
America; to discuss the messages of the Universal House ofJustice;
and to overcome the barriers associated with adjusting to a new
culture.
The ALCAN International Youth Training Camp, held in Anchorage, Alaska, for three weeks beginning in mid-June 1997, brought
together sixty-two participants from Alaska and other places in
the United States. Interactive courses included modules on sharing
the message of the Baha'i Faith, Youth Workshop development,
core curriculum classes for working with younger children, youth
issues, and spiritual transformation. Two hours a day of service
activity was performed by those attending.
Six hundred and sixty-two youth from twenty-five countries
were present at the first Latin American Baha'i Youth Congress held
in Santiago, Chile, from 8 to 12 January 1998. More than sixty
indigenous believers from four countries took part, and the presentation of their music and folklore was a high point of the event.
Participants chose one of seven critical areas to study: artistic workshops, projects to bring Baha'u'llah's message of unity to humanity,
institutes, proclaiming the Baha'i Faith in the indigenous areas ,
methods of deepening one's understanding ofthe Baha'i Faith, external affairs, and mass media.
The Spiritual Axis International Youth Conference, held in Wollongong, Australia, from 30 December 1997 to 3 January 1998,

THE BAHA'I W ORLD

gathered about three hundred youth from countries as diverse as
Canada, England, Malaysia, New Zealand, the Solomon Islands,
Taiwan, Tonga, the United States, and Vietnam. The focal point of
the conference was the development of the relationship between
Baha'i youth residing in the Spiritual Axis. The Spiritual Axis,
mentioned in the Baha'i writings, refers to the countries from Japan
in the north to Australia and New Zealand in the south and reaching out to the neighboring Pacific Islands.
In July 1997, the European Baha'i Youth Council organized
"Focusing All Efforts" seminars in Jelgava, Latvia; Lille, France;
Krakow, Poland; and Figueira de Foz, Portugal. All were marked
with a high spirit of unity and dedication, featuring dramatic or
artistic presentations and concluding with proclamation of the message ofthe Baha'i Faith to the communities at large.
The Institute of Trinidad and Tobago hosted a training course for
the "Sparks of Peace" Project in the Caribbean. "Sparks of Peace"
encourages native West Indian youth to travel and teach others about
the Baha.'i Faith and offers
young Baha'is the opportunity to learn more about the
Caribbean. The event, held
in Trinidad from 17 June
to 4 July 1997, brought together youth from Guyana,
St. Vincent, and Trinidad.
Following the course, the
youth attended a one-week
tutor-training course, then

In Port Vila, Vanuatu, the
Baha'i Youth music group
"United As One" perfo rmed
at the annual public
"Fete de !a musique"
in June 1997.

traveled to Barbados to further participate in the "Sparks of Peace"
training and teaching program on different islands.
In the West Leeward Islands, the "Sparks of Peace" teaching
group met with the Mayor of French St. Martin, who welcomed
them and presented them with a medal. The group was interviewed
on three radio stations and on television, where they answered many
questions. The television show was aired twice on cable.
Education was the focal point of the national Baha.'i youth
conference held in Batouri, Cameroon, from 10 to 13 July 1997, with
the participation of a member of the Continental Board of Counsellors, the National Spiritual Assembly, and more than 160 youth
from twenty-six localities and five provinces. Subjects emphasized
during the sessions included Baha.'i laws and their importance,
education, and social and economic development. Songs, dances,
and traditional music, readings by women and literacy class students,
and children's classes were other features.
Ninety Baha'is from all regions of Nepal attended a national
youth conference held in Birendranagar, Chitwan, from 30 January
to 1 February 1998. The conference, attended by three Auxiliary
Board members and all nine members of the National Spiritual
Assembly, emphasized what it means to be a Baha'i in this critical
period of human history and how to prepare for a life of service to
humanity. Other topics included Baha'i marriage, non-involvement
in politics, the equality of men and women, the role that youth must
assume in this age, opposition to the Baha'i Faith, living a chaste
and holy life, and the unfoldment of world civilization.
"Youth Can Move the World" was the theme of a national youth
conference held from 28 to 30 April 1997 in Tskheneti, Georgia.
More than one hundred youth from Armenia, Azerbaijan and Georgia participated in discussions on the role that youth can play at
the tum of the century. Drama and music were an important element of the event.
Held in Strasbourg, France, 26 to 31 December 1997, the May
Bolles Maxwell Youth School- initiated by the European Baha'i
Youth Council and organized by the National Youth Committees
of Belgium, France, Luxembourg, and Switzerland-was the first
Europe-wide school for French-speaking youth ever held. About
seventy young Baha'is attended. The program included discussions

THE BAHA'I W O RLD

about the youth year of service program, workshops, and sessions
on developing methods of sharing the Baha' i Faith with others ,
whether by conducting questionnaires on religion, distributing
balloons with Baha'i ideals written on them, or performing songs or
dances in busy public places . The public was invited to attend
evening "philosophical cafes" to discuss Baha' i principles in coffee houses with which the Local Spiritual Assembly of Strasbourg
had made previous arrangements.
More than 550 Baha'is from 14 countries gathered in Perlis,
Malaysia from 24 to 28 December for the fourth ASEAN Baha'i
Youth Conference on the theme "Towards a Dynamic Youth Movement." The opening ceremony featured the Chief Minister of the
State ofPerlis, and topics covered at the conference included the role
and standards of Baha'i youth , teaching the Baha' i Faith to others , consultation, conflict management, and music and the Faith.
Pan acea, a youth dance and drama workshop based at the
Baha'i World Centre in Haifa, Israel , participated in two European
projects, one with a team in Spain from 18 July to 1 August 1997, and
another in Slovenia and Croatia from 17 to 30 August. Panacea

At the Olinga Institute in the Dominican Republic, youth are taught
to p romote the Baha'i Faith through the arts.

Y EAR IN R EVIEW
~- - -

worked closely with the youth in these countries to help them
form and develop their own Baha'i youth workshops. The local
youth worked with the Panacea group from early morning through
the evening, participating in prayers, study sessions on the Baha'i
sacred texts, rehearsals, street demonstrations, consultations, performances, and social activities .
In 1997, the youth of Mulanje, Malawi, started an income generating project of selling carved boxes, which paid, among other
things, for food offered to the four hundred people who attended
a mass rally sponsored by the Local Spiritual Assemblies in the
area. The youth also visited the sick, built shelters for the elderly,
and taught the Faith through drama and dance .

Special Role of Indigenous Peoples
In the Divine Plan bequeathed to you by 'Abdu '1-Baha is disclosed the glorious destiny of those who are the descendants
of th e early inhabitants ofyour continent. 18

In May 1997, a group of BaM' is, including three members of
the First Nations Peoples of Canada and one Eskimo from Alaska,
visited Efate and Tanna, Vanuatu. The purpose of the tour, named
"Teecl1n1a"-a First Nation word meaning "that which gives life"-
was to develop relations between Native Americans and Pacific
Islanders. The group visited villages where they addressed the people and shared something of their own customs. A memorable feature
of the trip was taking part in traditional ceremonies which demonstrated that there is much in common between the two cultures.
The mother of a Baha'i member of the Cowichan people of Vancouver Island translated a Baha'i prayer into Hal' qumi 'num, the
Cowichan language. This prayer is being chanted at every gathering
at which the "Honor Al l Nations Drum and Dance Group" performs .
Kevin Locke, a traditional Lakota Indian performer and Baha'i
from the United States, visited Queensland and South Australia in
April 1997, accompanied by ills mother, Patricia Locke, and daughter

18. The Universal House of Justice, letter to the Baha'is of North America,
Ri~van 153 B.E. (1996, unpublished) .

Waniya. During their visit, Mr. Locke met Australian Aboriginal
elders, led two American Indian sweat lodge ceremonies, and gave
performances featuring the hoop dance, the Northern Plains flute,
and storytelling.
Thirty Baha'is representing seven indigenous peoples-the Aymara, Guarani, Kariri Yoco, Kiriri, Mapuche, Qom, and Quechuagathered for four days in November 1997 for the First Native Peoples Meeting of Conosur, held at the Chishi Institute in Puerto Tirol,
Chaco, Argentina. Presentations were made by each delegation on
how the Faith ofBaha'u'llah was embraced by their people, their
history and experiences, and cultural programs. Each group left
with the goal of investigating their ancestors' prophecies and
histories in relationship to the Holy Prophets.
The week of 9 to 15 July 1997 was declared Indigenous Peoples Appreciation Week by the National Spiritual Assembly of the
Baha'is of Mexico. Among those participating in activities were
Mr. Washington Araujo, author of El Olvido esta Lleno de Memoria
[Forgetfulness is Full of Memory], which was especially dedicated
to the indigenous peoples of Mexico, and Patricia Locke, a Lakota
Indian and a member of the National Spiritual Assembly of the
United States. Highlights of the week's activities included a visit
to the School ofLaw at the University of the State of Oaxaca and
an interview with its director to discuss the conditions in which
indigenous people live; a presentation about the book at the Institute
of Cultures in Oaxaca and in Guelatao de Juarez; and a reception
by the Mayor.

The Arts
The craft of every craftsman is regarded as worship. 19

Bob Porter, an American Baha'i living in Guatemala who is
best known for his compositions during the Swing Era, was honored
by the Ministry of Culture and Sports with a special concert by the
National Symphony Orchestra under his direction on 10 July 1997.

19.Baha'u'llah, quoted in "Extracts from the Writings concerning Arts and
Crafts," published in The Compilation of Compilations, vol. 1 (Victoria:
Baha'i Publications Australia, 1991), p. 1.

Approximately nine hundred people attended the performance,
which received excellent national publicity. Throughout the entire
program, as well as in all the publicity surrounding the event, positive reference was made to Mr. Porter's outstanding character, his
Baha'i affiliation, his religious inspiration, and his service to all with
whom he comes in contact.
Siona Neale, a Baha'i teacher, radio show host, and classically
trained soprano, was awarded the John Holland Certificate of Recognition for the Arts by McMaster University's Ontario Peoples
Research Group in Canada. She was honored for her concert of
Negro Spirituals, among other performances and workshops she has
developed for schools and various associations. The award, which is
named after a famous black Canadian and former slave, is presented
annually in recognition of African descendants who have made significant contributions through the arts to the black community in the
Hamilton-Wentworth region.
"Heart to Heart-A gift from the Baha'i children of the Gold
Coast," a concert given by twenty-five children of different backgrounds, was held at Somerset College on the Gold Coast, Australia,
on 8 June 1997. Various virtues were presented throughout the program with a fmal portrayal of"unity." The concert also featured the
premiere performance of the song "Sunshine and Flowers," which
was specially written and recorded for the concert by well-known
Australian entertainer Martin St. James. More than three hundred
Baha'is and invited guests attended the event.
An international choir, the "Voices ofBaha," gathered in Asia
in July 1997 to begin an eight-nation tour, that took them to Malaysia, Singapore, the Philippines, Macau, Hong Kong, Taiwan, Korea,
and Japan. The forty-three-member group, conducted by Tom
Price, came from sixteen different areas including Australia, the
Czech Republic, the Faroe Islands, Germany, the Hawaiian Islands,
Indonesia, Ireland, Israel, Japan, Korea, Macau, Malaysia, Puerto
Rico, Singapore, Switzerland, and the United States. Crowds of six
hundred to more than one thousand included many prominent people and dignitaries. The group also received extensive publicity and
media attention.
During a music festival held on 21 June at Fayard Park in Dumbea,
New Caledonia, the Baha'i group "Crescendo" won the first prize

An Australian Aborigine playing
the didgeridoo at a gathering of
reconciliation ofAborigines at
Rockdale, Australia, in 1997.

in traditional song and music
for its song ''Nengone." More
than twenty groups had registered for the competition.
Two weeks prior to this event,
members of "Crescendo" attended the Islands Crafts Fair
held at Continent, Dumbea,
where they performed Baha'i
songs and dances to an audience estimated by the media
to be fifteen thousand.
The Baha'i community of
Dominica raised approximately EC$2,500 for the Children's Heart Fund by hosting a piano
recital on 12 July 1997. Frank Fernandes, a Baha'i from Barbados,
gave the performance before a crowd of eighty at the Fort Young
Hotel in Roseau. Special guests included the President and First
Lady of Dominica and the Ambassador of Venezuela to Dominica
and his wife. Media coverage was extensive for the event, including
reports of the recital on MARPIN Television, the Dominica Television Broadcasting Service, KAIRI-FM radio, and Th e Mirror
newspaper. Additionally, interviews were carried on radio stations, one of which featured a fifteen-minute question-and-answer
segment on the Baha'i Faith.
Ten Baha'i youth from the Kombo Area in the Gambia attended
a two-week course on drumming and music in early 1998, following which they performed in Larnin Village and at a Sunday morning
gathering in Latrikunda-Sabiji.
Nearly five hundred people attended the three performances
of a presentation about Tahirih, the most outstanding woman disciple of the Bab and a renowned poetess, by Ms. Muhtadia Rice on
Maui in July 1997. Two ofthe shows were given on the University

of Hawaii campus, and one was given in the Maui Arts and Cultural Center. The seventy-five-minute presentation is a narrative
of Tahirih's life usi ng her own words and works, supplemented
by a script written by Ms . Rice which draws parallels to historic
events that occurred during Tahirih 's lifetime.
A record 1,500 parents, students, and staff were present at the
annual "Santitham on Stage" production held on 14 February 1998
at the Santitham School , a Baha'i-inspired school in Yasothon in
northeastern Thailand. Eighteen performances involving about four
hundred children were presented. This event assists in the development of good relations between the school and parents, as well as
the school and community at large.
A Baha'i family from the United States traveled to Belgium,
Canada, Germany, Hungary, and Taiwan to present two theatrical
productions about the Baha'i Faith, The Seven Valleys and The
Magic Bird. The presentations consist of music, dance, drama,
and visual arts. Their European tour, which took place at the end of
1997, began in Wiesbaden, Germany. Responses to the show were
favorable, with the public purchasing at the end of every performance many copies of Baha'u'llah's Th e Seven Valleys, which
was the inspiration behind one of their theatrical productions.
A Baha'i arts festival held in Gomel, Belarus, on 29 and 30 November 1997 brought together some fifty participants and guests
from local communities and from neighboring countries. During
the festival , participants displayed their ski lls in a variety of artistic
activities such as poetry, drama, paintin g, clowning, acrobatics ,
electronic music , pantomime, humorous monologue, embroidery,
and songs. The gala performance of the festival , open to the public,
attracted two hundred people.
In the United Kingdom, the Tate Gallery in St. Ives, Cornwall
hosted the exhibition A Quality ofLight in August 1997. Thousands
of visitors daily were able to view the works of artists in the St. Ives
area in the past century who were inspired by "light." Among the
works were those of prominent Baha'i artists Mark Tobey and Bernard Leach. A caption on the wall stated that Tobey introduced
Leach to the Baha' i Faith. It went further to state that Baha'u'llah
wrote, "So powerful is the light of unity that it can illuminate the
whole earth."

Mark Tobey's works were also exhibited at one ofthe world's top
modem art museums in Madrid, Spain. Drawing from a range of traditional styles for his overall abstract paintings, Tobey ( 1890-1976)
paved the way for modem abstract expressionism. The retrospective
exhibition covered work from the 1920's to 1950's, and the exhibition catalogue mentioned that Tobey was a follower of the Baha'i
Faith.
An art exhibition of watercolor paintings by a Baha'i artist and
her friend was hosted by the Municipality of Zografou at the
Cultural Center in Athens, Greece, for one week in December 1997.
Seven of the paintings were inspired by Baha'u'llah's writings
entitled The Seven Valleys.
Some twenty-eight people, both Baha'is and non-Baha'is,
attended an all-day workshop on Arts, Creativity, and the Baha'i
Faith held on 14 June 1997 at the Baha'i Information Centre in
Lagos, Nigeria. The workshop, organized by Baha'is in the Surulere
community, was the culmination of a program aimed at making
the principles of the Baha'i Faith known to creative people involved
in the video and film industry. Three more workshops under the
topic of the arts, creativity, and the Baha'i Faith are scheduled to
be held during the Four Year Plan, focusing on music, media houses
(television, radio, newspaper, advertising, and public relations),
painting, arts and crafts, and literature.
The Light of Unity project, using the arts and culture to share
the message ofBaha'u'llah, continued in West Africa in December 1997. Mr. Istvan Dely, a Hungarian who learned Afro-Cuban
hand drumming in Cuba before moving to Colombia where he became a Baha'i, visited Ghana, Guinea-Bissau, and the Gambia to
train young people in traditional music and to help them establish
artistic troupes. He received such a warm welcome in Cote d'Ivoire
that he decided to stay for ten days. During a public talk on the
role of traditional music in a global society, which was announced
on one commercial and two national radio stations, he explained
how Afro-Cuban and Latin-American music find their roots in
African music. Attendees included the head of the National Music
School, a cultural journalist from the national radio station, university lecturers, music teachers, intellectuals, students, and local
residents. Local Baha'i drummers with a dancer performed.

Environment
Say: Nature in its essence is the embodiment of My Name, the
Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of
discernment. Nature is Gods Will and is its expression in and
through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All- Wise. 20

Baha'i representatives took part in the United Nations General
Assembly Session "Earth Summit+ 5" at the United Nations
headquarters in New York from 23 to 27 June 1997. Earth Summit
+5, which was attended by more than fifty Heads of State and Government and seventy-five Ministers, was held to review and appraise
efforts to implement Agenda 21. Baha'i representatives served as
floor managers for non-governmental organization input at the
governmental negotiations. As well, approximately 1,900 copies
of three Baha'i statements-The Prosperity of Humankind, World
Citizenship: A Global Ethic for Sustainable Development, and
Sustainable Communities in an Integrating World-were distributed.
A Baha'i display focusing on themes from these three statements
and their relevance to Agenda 21 was also set up.
The Peace Monument in Brazil was created in 1992 as a symbol
of the Earth Summit and the '92 Global Forum. The project was
carried out by the National Spiritual Assembly of Brazil in conjunction with the Baha'i International Community's Office of the
Environment and was supported by the Mayor's Office ofRio de
Janeiro. As part of the closing ceremonies of those events, soil from
forty nations was deposited into a five-meter high, hourglass-shaped
concrete and ceramic monument. In commemoration of the anniversary of the Earth Summit, each year on World Environment Day (5
June), soils from additional nations are added to the Peace Monument. In June 1997, samples were added from eleven countries-
Antigua and Barbuda, France, Guatemala, Luxembourg, Malta,
Moldova, Monaco, Namibia, San Marino, the Solomon Islands,
and Turkmenistan-bringing the total to 104 nations and territories contributing thus far to the monument.

20. Tablets of Baha 'u 'lfah revealed after the Kitab-i-Aqdas (Wi lmette: Baha'i
Publishing Trust, 1994) p. 142.

THE BAHA'I W ORLD

The International Ecology Congress, held in Almaty, Kazakhstan,
from 21 to 24 April1997, was attended by some 250 people from
the scientific community and representatives ofNGOs. The Baha'i
International Community was represented by Dr. Arthur Dahl, who
works for the United Nations Environment Programme. As a keynote
speaker, Dr. Dahl addressed the Congress on the topic "Principles for a Sustainable Future Society." He also presented a paper
during a workshop session on Baha'i activities on behalf of the
environment. Hundreds of copies of publications provided by the
Baha'i International Community were distributed, including copies
of The Promise of World Peace, The Prosperity of Humankind, and
One Country magazine.
For the first time, the Baha'i community of Mexico was invited
to participate in the annual "Ecological Journey" held each year by
the government's Department of Ecology. The event took place
in Mexico City from 6 to 9 June 1997. The Baha'i contribution included a Baha'i information stand, the donation of literature to eight
libraries, and a program consisting of two workshops, one for adults
and one for children.
The Baha'i community of Cochabamba, Bolivia, participated in
Expotierra '97, the fourth fair organized by Perspectiva, an environmental group made up of high school and university youth. More than
eighty exhibitors, mostly schools, took part in the week-long event
which ended on 14 September. In addition to an exhibit on the environment, the Baha'is also contributed dance presentations-a step
dance and a dance expressing the equality between the sexes.

Th e Local Spiritual
Assembly of Gombak, Malaysia,
laun ched a tree
planting campaign
on 11 October
199 7. Thefirst
phase consisted
ofplanting jive
hundred trees by
the end of the year.

The Baha'i Office of the Environment in Malaysia launched a
tree planting campaign on 14 November 1997 with more than
160 students, teachers, Parent-Teacher Assoc iation members, and
Baha'is participating. Souvenirs and Baha'i folders were presented
to the dignitaries who attended the launching, and 11 0 caps with
the quotation "Ye are the fruits of one tree and the leaves of one
branch" were given to students and teachers who planted trees.
A conference entitled " Society and Environment: Education
fo r Susta inable D evelopment" was held fro m 8 to 12 December
1997 in Thessaloniki , Greece. O ver 1,700 participants from all
over the world attended, including one Baha'i representative. The
gathering w as organi zed by UNESCO (United N ations Educational, Scientific, and Cultural Organization) in collaboration wi th
the Mediterranean Information Office for Environment, Culture and
Sustainable D evelopment in Athens. The conference was opened
by the Mayor of Thessaloniki , the Ministers of Culture, Environment, and Education, and Federico Mayor, the Secretary-General
of UNESCO. The Baha' is held an exhibit on sustainable development with panels of photographs and a Baha' i literature display.
Mo re than seventy-eight p eople fro m twenty-five countries
participated in the International Baha' i Environment Conference,
held from 24 to 26 October 1997 in De Poort, a Baha'i conference
center in the Netherlands. Presentations were made on such topics
as " Sustainabl e Development and the EnviTonment in the World-
An Overview," "A Baha'i Perspective on Sustainable Development,"
and "Environment Education fo r and by Baha' is." More than half
of the participants were able to take part in the proceedings thro ugh
the Internet. Speeches and summaries of consultations were regularly put on a w eb s ite durin g the three days and p articipants
responded v ia email with questions and comments.
On 16 D ecember 1997, a Baha 'i group in Colombo, Sri Lanka,
was asked by the Institute of Human Rights, a local non-governmental organization, to lead a workshop on environmental degradation
and its impact on human beings. Mo re than twenty officials of
governmental and non-governmental organizations deal ing with
environmental issues attended the event. Additionally, o ne of the
Baha' is was interviewed on a live radio program about the Baha' i
approach towards development and environm ental issues .

EssAYS,
STATEMENTS,
PRoANFILES
This article, the revised text of a presentation
given by Farzam Arbab, explores the
relationship between science and religion as
two great systems of knowledge that have a
vital social role to play in the
building of a world civilization.

KNOWLEDGE
andCIVILIZATION:
Imp1cations for tb.e Community
and the Individual

T hroughout history, humanity has depended upon science and
religion as the two principal knowledge systems that have
propelled the advancement of civilization, guided its development,
and channeled its intellectual and moral powers. The methods of
science have allowed humanity to construct a coherent understanding of the laws and processes governing physical reality, and, to a
certain degree, the workings of society itself, while the insights of
religion have provided understanding relating to the deepest questions of human purpose and action.
The social role of knowledge as it relates to the building of a
world civilization is of immense importance. In this context, the
relation between science and religion, the two great systems of
knowledge, assumes vital significance, as do issues surrounding
the acquisition of knowledge by the individual, since according
to the Baha'i viewpoint, the highest goal of the individual is to be
"a source of social good."
Material and Spiritual Civilization
According to the Baha'i teachings, there are two facets to civilization: material and spiritual. Baha'is believe that for humanity to

THE B AHA.'f WORLD

prosper these must be balanced. Adherence to a strictly materialistic
viewpoint requires trying to understand civilization in terms of
material complexity in the collective existence of the human species.
In this paradigm, the complex structures of atoms and molecules
and their interactions that constitute a human being and create in it
the potentialities of the mind are seen as preludes to, or building
blocks of, more complex entities such as the family, the group, the
community, and society. When these higher collective structures
come into being, they are viewed as having the potential of certain
patterns of behavior associated with civilization.
The materialistic line of thinking, regardless of how many humanistic concepts are introduced into it, dictates acceptance of
the idea that the force that pushes humanity towards these higher
levels of organization-and, therefore, towards civilization-is the
imperative to survive. Somehow the genetic code of every human
being (itself the product of physical evolution) contains instructions
that oblige the individual to work for the survival of humanity as
a species. Thus, the various manifestations of civilization are explained in terms of their intrinsic value for survival, whether now
or at some time in the distant past during some stage of evolution.
The fact that human beings are attracted, for example, to beautiful works of art-indeed, the very fact that the concept of beauty
exists in human thought-is the result of its utility somewhere in
the process of physical evolution. In other words, being able to
"think the concept of beauty and react to it" in certain ways must
have given some members of the species advantages in the struggle for survival over others who were not able to do so.
Within a worldview ofthis kind, it would be hard to grant knowledge a transcendental value that would not finally be reducible to
some kind of material utility. It is not surprising, then, that as society
becomes more and more materialistic, knowledge is increasingly
regarded essentially as a commodity. While receiving the highest
praise in an age proudly associated with its expansion, knowledge
is more and more identified with information, and its generation and
application are increasingly ruled by the exigencies of economic
growth. This process of production and consumption of goods and
services is considered central to humanity's collective existence and
progress.

K NOWLEDGE AND CIVILIZATION

The Baha'i view of civilization is very different. Just as the
individual has both a spiritual and a material nature, civilization is
seen as having two similar aspects. It is an expression of humanity's collective existence, the spiritual dimension of which is greater
than and gives purpose to its material dimension. The Baha'i writings state that both the life of the individual and that of humanity
as a species have a purpose beyond mere existence and survival.
The purpose of the individual's life is to know and worship God,
and the purpose of humanity's collective life is to carry forward an
ever-advancing civilization.
It is reasonable to believe that the generation and application
of knowledge is the central process that propels the advancement
of spiritual and material civilization. Fmthermore, it can be affirmed
that this knowledge is basically organized in two great systems:
religion and science. Neither is static; one progresses through revelation and the other through scientific investigation. The writings
of 'Abdu'l-Baha shed light on this subject, as seen in the following
passage:

Religion is the light of the world, and the progress, achievement,
and happiness of man result from obedience to the laws set
down in the holy Books. Briefly, it is demonstrable that in this
life, both outwardly and inwardly the mightiest of structures, the
most solidly established, the most enduring, standing guard over
the world, assuring both the spiritual and the material perfections
of mankind, and protecting the happiness and the civilization of
society is religion. 1

Further, He says:

Creation is the expression of motion. Motion is life. A moving
object is a living object, whereas that which is motionless and
inert is as dead. All created forms are progressive in their planes,
or kingdoms of existence, under the stimulus of the power or
spirit of life. The universal energy is dynamic. Nothing is stationary in the material world of outer phenomena or in the inner
world of intellect and consciousness.
Religion is the outer expression of the divine reality. Therefore,

1. The Secret ofDivine Civilization (Wilmette: Baha'i Publishing Trust, 1994),
pp. 7 1- 72.

THE BAHA'I WORLD

it must be living, vitalized, moving and progressive. If it be
without motion and nonprogressive, it is without the divine life;
it is dead. 2

About science, 'Abdu'l-Baha states:

All the powers and attributes of man are human and hereditary
in origin--outcomes of nature's processes--except the intellect,
which is supernatural. Through intellectual and intelligent inquiry
science is the discoverer of all things. It unites present and past,
reveals the history of bygone nations and events, and confers
upon man today the essence of all human knowledge and attainment throughout the ages. By intellectual processes and logical
deductions of reason, this super-power in man can penetrate the
mysteries of the future and anticipate its happenings.
Science is the first emanation from God toward man. All
created beings embody the potentiality of material perfection,
but the power of intellectual investigation and scientific acquisition is a higher virtue specialized to man alone. Other beings
and organisms are deprived of this potentiality and attainment.
God has created or deposited this love of reality in man. The
development and progress of a nation is according to the measure and degree of that nation's scientific attainments. Through
this means its greatness is continually increased, and day by
day the welfare and prosperity of its people are assured. 3

In sum, religion and science are the two knowledge systems
that hold together the foundations of civilization. They are two
forces that propel the advancement of civilization. They are two
sets of practices that draw upon the higher powers of the human
soul and must be in harmony. Understanding the nature of this
harmony is essential if humanity is to generate and apply the
kind of knowledge that will advance civilization in both its material and spiritual dimensions.
The Standard of Measurement
In a passage describing some of the gifts that God has vouchsafed
unto humanity, such as understanding and vision, Baha'u'llah states:

2. The Promulgation of Universal Peace: Talks Delivered by 'Abdu '1-Baha
during His Visit to th e United States and Canada in 1912 (Wilmette:
Baha'i Publishing Trust, 1982), p. 140.
3. Ibid., p. 49.

K NOWLEDGE AND CI VILIZATION

These gifts are inherent in man himself. That which is preeminent above all other gifts, is incorruptible in nature, and
pertaineth to God Himself, is the gift of Divine Revelation. Every
bounty conferred by the Creator upon man, be it material or spiritual, is subservient unto this. It is, in its essence, and will ever so
remain, the Bread which cometh down from Heaven. It is God's
supreme testimony, the clearest evidence of His truth, the sign of
His consummate bounty, the token of His all-encompassing
mercy, the proof of His most loving providence, the symbol of
His most perfect grace. He hath, indeed, partaken of this highest
gift of God who hath recognized His Manifestation in this Day.4

In the Baha.'i view, divine revelation is the standard by which all
understanding and all knowledge will finally have to be measured.
It encompasses the knowledge of all reality and stands above the
judgement of human beings, whatever the degree of their attainments. As Baha'u'llah says in the Kitab-i-Aqdas, His Most Holy
Book:

Weigh not the Book of God with such standards and sciences
as are current amongst you, for the Book itself is the unerring
Balance established amongst men. In this most perfect Balance
whatsoever the peoples and kindreds of the earth possess must
be weighed, while the measure of its weight should be tested
according to its own standard, did ye but know it. 5

When religion, as a system of knowledge and practices pertaining to human beings, is in conformity with divine revelation and
is not contaminated by elements such as superstition, speculation
or emotionalism, then it is true religion and illuminates human
understanding. It guards the individual against arrogance and
conceit, which can tum knowledge into a barrier between him and
God. In that way, the spirit of rei igion illuminates science and protects it from becoming dogmatic materialism.
Human understanding of divine revelation, as distinct from revelation itself, is innately limited , however, and can be mistaken.

4. Gleanings from the Writings of Bahci 'u 'llah (Wi lmette: Baha' i Publishing
Trust, 1994), p. 195.
5. The Kitab-i-Aqdas: The Most Holy Book (Wilmette: Baha'i Publishing
Trust, 1993), pp. 56- 57.

Religious belief held by individuals and communities needs, therefore, to be carefully examined in the light of scientific truth and of
reason. 'Abdu'l-Baha states that "religion must be reasonable"
and that "every religion which is not in accordance with established science is superstition." 6 Baha'u'llah warns that the study
of religion should not result in ignorant fanaticism and bigotry
and explains that the literal interpretation of divine texts when a
spiritual meaning is intended leads to "false imaginings" and to
straying from "the infmite mercy of Providence." Thus, in the same
way that religion protects science from turning into materialistic
dogma, science protects religion from turning into superstition.
Not all conceptions of science and religion hold these two systems to be in harmony, however. The present widespread belief in
the intrinsic conflict between science and religion arose at a time in
the history of Christendom when conceptions of science and religion were highly inadequate. Baha'is believe that a new concept
of religion was given to humanity by Baha'u'llah, necessitating a
reformulation of previously held ideas; similarly, popular notions
about science should be informed by the latest developments in
the field and by advances in the philosophy and history of science.
Widely held perceptions of science are based on notions that
have, in recent decades, been proven either wrong or extremely
inadequate. These notions are held not only by the majority of the
world's peoples, who see the magical results of scientific progress,
but also by those who are engaged in narrow scientific activity
without feeling the necessity to reflect in any depth on the nature of
science and its offspring, modem technology. Many of these notions
fall within a category that has been called "naive inductivism."
According to these perceptions, science begins with observation
of things and occurrences. With an unprejudiced mind and with
absolute objectivity scientists faithfully record what they experience through their senses. The resulting "observation statements"
form the basis from which the laws and theories of science can be
derived.
The immediate results of observation are singular statements,
which refer to particular events at particular times. When enough

6. Promulgation of Universal Peace, p. 63 .

K NOWLEDGE AND CI VILIZATION

such statements are gathered on the basis of repeated observations,
it is claimed, one can arrive at universal statements through a process of generalization that is entirely logical.
In order for such generalizations to be considered legitimate
by the inductivist, a large number of observation statements must
form the basis of each generalization, the observations must be
repeated under a wide variety of conditions, and no observation
statement should be found that contradicts the derived universal
statement.
Induction- the process of going from a sufficiently large number of singular statements to universal statements-is not, however,
ruled entirely by the laws of logic, contrary to what is often believed.
Its shortcomings are encapsulated in the story about the turkey
that was fed every day at 8:00A.M. On 23 December, it decided
that its observations were large enough in number to justify the
conclusion reached by induction that it would always be fed at
8:00A.M. Two days later it was being served to a happy group of
people as part of their Christmas dinner.
Not even the popular view of science, of course, is so nai"ve as
to depend on induction alone. With laws and theories at their disposal, scientists can derive from them various consequences that
serve as explanations and predictions. These predictions and
explanations are made through the process of deduction whose
rationality, unlike that of induction, no one questions. For example,
from the laws of planetary motion the existence of a new planet
may be predicted, which, in turn, gives rise to new opportunities
for experimentation that strengthen the existing theory or ask for
its modification.
According to these views, then, scientific knowledge is built
entirely upon observation. As the number of facts established by
observation and experiment grows, and as the facts become
refined through improvements in observational and experimental
skills, more and more laws and theories of increasing generality
and scope are constructed. The growth of science is thus continuous
and cumulative.
Explanations of science such as this have led the world to the
conviction that scientific knowledge is proven knowledge--objective and free of personal opinions, preferences and speculative

imaginings. As objectively proven, it is therefore reliable. Language,
however, can trick the thought processes. "Objective," "proven,"
and "reliable" are not value-free words. Gradually they become
synonymous with "indisputably true," and "science says" becomes
the final arbiter of every argument. As a consequence, science is
regarded as the only source of indisputable truth; every other source
of knowledge becomes less valuable, less reliable-and then valueless and unreliable. Under such conditions, who would dare to
raise religion to a level at which it could be compared with science,
and, further, who would dare to speak of harmony between science
and religion?
Such perceptions of science are rudimentary at best. They do
not stand the test of historical evidence, nor can they stand up to
the results of innumerable observations made of scientific practice
itself. For these reasons they must be left behind as early attempts
to understand the scientific enterprise- attempts that, because
they led to valuable insights, became popularized too quickly and
gave rise to a general misconception of the nature of science.
Beyond Induction and Deduction
There are, of course, more sophisticated views of science and
more valid explanations of the process of scientific investigation.
Science, as a vast system of knowledge and activity, is made up
of numerous components, including elements that are articles of
faith-faith in the existence of order in the universe and in the
ability of the human mind to make sense of that order and express
it in a precise language. In the words of Einstein," ... those individuals to whom we owe the greatest achievements of science were
all of them imbued with the truly religious conviction that this
universe of ours is something perfect and susceptible to the rational
striving for knowledge."
In addition to observation statements, inductive conclusions,
and deductive conclusions, another component of the science system consists of assumptions, some of which defy any attempt to be
logically proven. They are simply acceptable to human reason and
derive their value from the success of the models and theories to
which they give rise. For example, for centuries people assumed
that the laws governing objects on earth were different from laws

K NOWLEDGE AND CIVILIZATION

governing heavenly bodies. The theories that were based on this
assumption proved inadequate, and today one basic assumption
of science is that gravity governs the behavior of space, time and
matter everywhere in the universe. For the time being, the theories
that are based on this assumption seem to explain whatever has
been observed, justifying its widespread acceptance.
The practice of science also calls for spiritual qualities such as
love for beauty, commitment to veracity, and honesty, and is dependent on such faculties of the human soul as intuition, creativity, and
imagination, which are discounted by naiVe perceptions of science.
This does not mean that science is not rational, for the results of the
application of these faculties must fmally pass the tests of rationality.
Among the other components of science are the following: a
highly complex language that seeks to be rational, unambiguous,
and objective; mental processes such as the previously mentioned
induction and deduction, as well as the construction of concepts,
models and theories; rules and methods of observation that depend
on the senses but are highly influenced by theory; and methods
suitable to each object of study. Furthermore, scientific activity is
carried out within specific research programs by scientific communities that exhibit the many complex types of behavior characteristic
of communities of human beings.
Given all of these elements, the complexity and intricacy of
the scientific enterprise and the need to abandon simplistic and
mechanical explanations of the processes of science should be
clear. This does not mean that science is haphazard and devoid of
truth, or that scientific practice is arbitrary and driven by thirst
for power and control as some would claim in this postmodem
era. Science is a mighty system, highly structured and intimately
cormected to reality-a reality that exists and is not the product of
imagination.
With an expanded, more comprehensive view of science, it is
possible to approach the question of harmony between science
and religion with little difficulty. Religion and science are clearly
not the same, or it would be absurd to talk about harmony between
them. But while statements about the two systems differ, everything
said about science has a parallel in a similar description of religion. The language of religion, for example, does not have to be the

same as that of science. Indeed, the language in which religious
truth is expressed, while at times as objective and unambiguous as
scientific language, often has to transcend the limitations of such
language in order to offer insights into reality through the use of
poetic imagery. Moreover, religion has access to the words of the
Manifestation Himself-words that speak directly to the human
heart and mind in ways that no others can.
Harmony of Science and Religion
The harmony between science and religion should be understood as
existing at more than one level. At the first level, it can be argued
that the two are so distinct that there is no possibility of conflict
between them. Science studies the material universe. The knowledge it generates becomes the basis for technological progress.
But technology can be used for the good of humanity or to its
detriment, for building civilization or for its destruction. Science in
itself does not have the ability to determine to what use its products
should be put.
Religion, on the other hand, is concerned with the spiritual dimension of human existence. It throws light on the inner life of
the individual; it touches the roots of motivation and engenders
the system of ethics and morality that directs human behavior. It
can set the ethical framework within which technology can be
developed and employed. In this sense, civilization needs both
religion and science, and as long as each remains within the sphere
of its own activities there is no reason to believe that they will come
into conflict with each other.
This view of the harmony between science and religion is quite
valid at the level of application of scientific results. Indeed, 'Abdu'l-
Baha has used this depiction in His remarks to certain audiences.
But most of the time He goes beyond such strict separation and
presents a view of science and religion as highly interconnected.
Attempts to understand the role of knowledge in the building of
civilization should pay a great deal of attention to these interconnections and try to understand their nature.
In this regard, three conceptions have to be ruled out. One is of two
entirely disjoint systems with nothing in common. The second is of
religion with science as a subsystem, a conception that fmally leads
to the denial of science's own processes of knowledge generation

KNOWLEDGE AND CIVILIZATION

and the assertion that if one becomes spiritual enough these processes can be set aside. (According to this line of thinking, all
necessary scientific knowledge can be discovered through reading
religious text.) The third conception is one in which religion is a
subset of science, which deals with it as a very complex social and
psychological phenomenon to be respected and, if need be, used for
the benefit of society.
With these three models discarded, one alternative is left: that
of science and religion as two distinct but partially overlapping
systems. The area of overlap covers many elements. Some are articles of faith and assumptions, although we must recognize that
there are matters of faith and assumptions in each system that are
distinct, sometimes simply because they are not needed in the other.
These commonalities also extend to matters of method, the object of
study, qualities and attitudes, and mental and social processes. This
overl ap is intrinsic to the two systems and originates in the fact
that making a sharp division between matter and spirit is in itself
impossible and undesirable. Although for many practical purposes
it is possible and necessary to separate the two systems and allow
their processes to run parallel to each other, attempts to deny their
intimate interactions in the minds of human beings and in society
rob them both of the extraordinary powers inherent in them.
In Baha'i belief, the source of all knowledge, whether scientific
or religious, is God. Religion is the direct child of divine revelation.
'Abdu'l-Baha writes: "Read, in the school of God, the lessons of
the spirit, and learn from love's Teacher the innermost truths. Seek
out the secrets of Heaven, and tell of the overflowing grace and
favor of God."7 Science also receives its impulse from the powers
released by the Manifestation of God, as indicated in the following
passage:

...the moment the word expressing My attribute "The Omniscient" issueth forth from My mouth, every created thing will,
according to its capacity and limitations, be invested with the
power to unfold the knowledge of the most marvelous sciences, and will be empowered to manifest them in the course

7. Selections from the Writings of 'Abdu '1-Bahci (Wilmette: Baha' i Publishing
Trust, 1997), p. 116.

of time at the bidding of Him Who is the Almighty, the All-
Knowing.8

As the source of all knowledge is God, to reach and live in His
presence is the object of all search. 'Abdu'l-Baha has written:

Although to acquire the sciences and arts is the greatest
glory of mankind, this is so only on condition that man's river
flow into the mighty sea, and draw from God's ancient source
His inspiration. When this cometh to pass, then every teacher is a
shoreless ocean, every pupil a prodigal fountain ofknowledge. 9

The Individual and the Acquisition of Knowledge
For the individual believer, the acquisition of knowledge is a duty
prescribed by Baha'u'lh1h: "Knowledge is as wings to man's life,
and a ladder for his ascent. Its acquisition is incumbent upon everyone." 10 It is clear from numerous passages that both human learning
and the knowledge of the teachings of God are intended: "Let the
loved ones of God, whether young or old, whether male or female,
each according to his capabilities, bestir themselves and spare no
efforts to acquire the various current branches of knowledge, both
spiritual and secular, and of the arts." 11
With so many passages in the Baha'i writings extolling the
acquisition of knowledge, Baha'is are bound to pay a great deal
of attention to learning, and, therefore, such questions as what to
learn and how to learn are of paramount importance in the life of
the individual. The first distinction that he or she must make is
between knowledge and information. Facts and information are
the raw materials of knowledge in the same way that sand and
cement, earth, wood, metals and glass are some of the raw materials of a building. Just as these building materials do not in themselves
constitute an edifice but must be shaped into a structure, so knowledge is a structured system that includes facts and information

8. Gleanings from the Writings ofBaha 'u 'llah , p. 142.
9. Selections from the Writings of'Abdu '1-Baha, p. 116.
l 0. Tablets ofBaha 'u 'lla.h revealed after the Kitab-i-Aqdas (Wilmette: Baha'i
Publishing Trust, 1994), p. 51.
11 . From a Tablet of' Abdu '1-Baha, cited in the compilation Excellence in All
Things (London: Baha'i Publishing Trust, 1989), no. 24, p. 8.

KNO\'V'LEDGE AND CIVIUZATION

but must also contain other elements such as concepts, patterns,
connections, and hierarchies.
Knowledge is only meaningful if accompanied by true understanding, as Baha'u'llah explains:

Know thou that, according to what thy Lord, the Lord of all
men, hath decreed in His Book, the favors vouchsafed by Him
unto mankind have been, and will ever remain, limitless in
their range. First and foremost among these favors, which the
Almighty hath conferred upon man, is the gift of understanding.
His purpose in conferring such a gift is none other except to
enable His creature to know and recognize the one true Godexalted be His glory. This gift giveth man the power to discern
the truth in all things, leadeth him to that which is right, and
helpeth him to discover the secrets of creation. 12

'Abdu'l-Baha elaborates:

God's greatest gift to man is that of intellect, or understanding.
The understanding is the power by which man acquires his
knowledge of the several kingdoms of creation, and of various
stages of existence, as well as of much which is invisible.
Possessing this gift, he is, in himself, the sum of earlier
creations-he is able to get into touch with those kingdoms;
and by this gift he can frequently, through his scientific knowledge, reach out with prophetic vision. 13

In exploring the connection between knowledge and understanding, it is possible to claim that the knowledge of things is somehow
associated with the things themselves and that the knowledge of the
universe is encoded in the universe. But understanding is a power
ofthe human soul. Nature is bereft of it. Nature is ordered but it is
not conscious of that order; it behaves according to prescribed laws
but it cannot see meaning in them. Understanding, a power of the
higher nature of the human being, unravels not only the knowledge
of the laws and of the order, but also penetrates the meaning that
underlies their existence.

12. Gleanings from the Writings of Baha 'u 'llah, p. 194.
13.Paris Talks: Addresses given by 'Abdu'l-Baha in Paris in 1911 (London:
Baha'i Publishing Trust, 1995), p. 32.

This latter point merits further explanation. Seen from a strictly
materialistic viewpoint, knowledge is acquired only through the
senses. Stimuli are received by the senses and processed by the
brain. The brain itself is, in the final analysis, material-a collection of highly specialized cells communicating with one another
through complex physical and chemical interactions. Collective
activities of these cells are given names, such as short- and longterm memory, cognition, and affective responses, but there is nothing
transcendent about any of them. In this worldview, then, the question
of understanding would have to be reducible, at least in principle, to
which configuration of atoms and molecules and what set of interactions receive the generic name "understanding."
In the Baha'i view, the reality of man is his soul, which is beyond
material existence. Through its power the mind understands, imagines, and exerts influence. While the mind comprehends the abstract
by the aid of the concrete, the soul has additional means through
which it can achieve understanding. Thus, the search for knowledge
should not be concerned only with the sharpening of the mind,
but also with the development of the soul's other faculties . The
individual must be aware of the potentialities inherent in these other
powers of the soul and have an idea of what they can accomplish.
The Baha'i writings are replete with references to these faculties,
such as the inner eye, the inner ear, and the heart, as found in the
following passages:

[W]e must thank God that He has created for us both material
blessings and spiritual bestowals. He has given us material gifts
and spiritual graces, outer sight to view the lights of the sun and
inner vision by which we may perceive the glory of God. 14
He has designed the outer ear to enjoy the melodies of sound
and the inner hearing wherewith we may hear the voice of our
Creator. 15
.. .0 brother! kindle with the oil of wisdom the lamp of the
spirit within the innermost chamber of thy heart, and guard it
with the globe of understanding . . . 16

14. The Promulgation of Universal Peace, p. 90.
15. Ibid., p. 90.
16. Th e Kitcib-i-lqcin (Wilmette: Baha'i Publishing Trust, 1989), p. 61.

K NO WLEDGE AND CIVILIZATION

Awareness of the role that the various powers of the soul are to
play in the search for knowledge and true understanding protects
the individual from certain absurd dichotomies introduced in the
prevalent intellectual discourse. Of special importance is the false
dichotomy between the mind and the heart. It is, of course, legitimate to call certain powers of the soul "the mind" and certain of
its other powers "the heart." These designations enrich the language needed to comprehend such complex concepts as knowing,
understanding, feeling, and conjuring up the will to act. But the
powers of the soul cannot simply be easily separated and rigidly
categorized as, for example, a mind that only thinks rationally
and a heart that only feels irrational or super-rational sentiments.
Such categorizations finally lead to dead ends those branches of
science and philosophy that are concerned with knowledge. In
daily life, too, the introduction of such concepts as "mind person"
and "heart person" limits the possibilities of human interaction
and stunts the development of human potential.
If it is accepted that to achieve true understanding the individual
must draw on the many powers of the soul, then one of the most
challenging tasks in the pursuit of knowledge and understanding is
to purify one's inner being. The opening passages ofBaha'u'll<ih's
central theological treatise, the Kitab-i-Iqan, speak to this point:

No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on
earth. Sanctify your souls, 0 ye peoples of the world, that haply
ye may attain that station which God hath destined for you and
enter thus the tabernacle which, according to the dispensations
ofProvidence, hath been raised in the finnament of the Bayan.
The essence of these words is this : they that tread the path
of faith , they that thirst for the wine of certitude, must cleanse
themselves of all that is earthly-their ears from idle talk, their
minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put
their trust in God, and, holding fast unto Him, follow in His
way. Then will they be made worthy of the effulgent glories
of the sun of divine knowledge and understanding, and become
the recipients of a grace that is infinite and unseen ... 17

17. Ibid., p. 3.

THE BAHA'I WORLD

When knowledge is accompanied by true understanding, it leads
to wisdom, to which Baha'u'llah refers as humanity's unfailing
protector and the foremost teacher in the school of existence. One
of the characteristics of wisdom is that it connects knowledge and
action in a particular way, fitting the application of knowledge to
the exigencies of each situation. As 'Abdu' 1-Baha advises:

Follow thou the way of thy Lord, and say not that which the
ears cannot bear to hear, for such speech is like luscious food
given to small children. However palatable, rare and rich the
food may be, it cannot be assimilated by the digestive organs of
a suckling child. Therefore unto everyone who hath a right, let
his settled measure be given . ..
First diagnose the disease and identify the malady, then prescribe the remedy, for such is the perfect method of the skillful
physician. 18

The Baha'i writings clearly state that the essence of wisdom is
the fear of God, and the beginning of wisdom is to acknowledge
whatsoever God has clearly set forth.
Acquiring knowledge and seeking wisdom are goals that every
Baha'i pursues according to his or her talents and capacities. The
pursuit of knowledge in a scholarly way by its members brings
numerous benefits to the Baha'i community and provides the means
for those who excel in a field of human endeavor to influence that
field and infuse it with the light of Baha'u'llah's revelation. The
Universal House of Justice has stated:

As the Baha'i community grows, it will acquire experts in
numerous fields-both by Baha'is becoming experts and by
experts becoming Baha'is. As these experts bring their knowledge and skill to the service of the community and, even more,
as they transform their various disciplines by bringing to bear
upon them the light of the Divine Teachings, problem after
problem now disrupting society will be answered. 19

18. Selections from the Writings of 'Abdu 'l-Baha, pp. 281 - 82.
19. From a letter dated 21 August 1977, written on behalf of the Universal House
of Justice to an individual, cited in Messages from the Universal House of
Justice 1963-1986 (Wilmette: Baha'i Publishing Trust, 1996), p. 369.

K NO WLEDGE AND CIVILIZATION

Bringing the light ofBaha'u'llah's teachings to bear on a certain
field is not a simple task. It cannot be achieved through mere criticism, nor through superficial appeals to spirituality, nor through
embracing the propositions of pseudo-science. It calls for a rigorous
study of the field in question, mastery of it, and then, from a position
of knowledge, effort to influence its development.
In seeking to attain knowledge, understanding and wisdom, the
individual should be cognizant of the characteristics that 'Abdu'l-
Baha attributes to those who are to be considered as truly learned.
Certain passages from His treatise The Secret ofDivine Civilization
are especially significant in this respect. In them, 'Abdu'l-Baha
begins by asserting that for everything

God has created a sign and symbol, and established standards
and tests by which it may be known. The spiritually learned
must be characterized by both inward and outward perfections;
they must possess a good character, an enlightened nature, a
pure intent, as well as intellectual power, brilliance and discernment, intuition, discretion and foresight, temperance, reverence,
and a heartfelt fear of God. For an unlit candle, however great
in diameter and tall, is no better than a barren palm tree or a pile
of dead wood. 20

'Abdu'l-Baha then goes on to cite an authoritative tradition of
Islam, which says: "As for him who is one of the learned: he must
guard himself, defend his faith , oppose his passions and obey the
commandments of his Lord. " 21
In His discourse on these various requirements that pertain to
the truly learned, 'Abdu'l-Baha addresses the first, guarding oneself, in these words:

It is obvious that this does not refer to protecting oneself from
calamities and material tests, for the Prophets and saints were,
each and every one, subjected to the bitterest afflictions that
the world has to offer, and were targets for all the cruelties and
aggressions of mankind. They sacrificed their lives for the
welfare of the people, and with all their hearts they hastened

20. Th e Secret ofDivine Civilization, pp. 33-34.
21 . Ibid., p. 34.

THE B AHA.'f WORLD

to the place of their martyrdom; and with their inward and
outward perfections they arrayed humanity in new garments
of excellent qualities, both acquired and inborn. The primary
meaning of this guarding of oneself is to acquire the attributes
of spiritual and material perfection. 22

His comment on the second spiritual standard, namely, that the
truly learned individual should be the defender of his faith, is this:

It is obvious that these holy words do not refer exclusively to
searching out the implications of the Law, observing the forms
of worship, avoiding greater and lesser sins, practicing the
religious ordinances, and by all these methods, protecting the
Faith. They mean rather that the whole population should be
protected in every way; that every effort should be exerted to
adopt a combination of all possible measures to raise up the
Word of God, increase the number of believers, promote the
Faith of God and exalt it and make it victorious over other
religions. 23

As to the third requirement, that of opposing one's passions,
'Abdu'l-Baha says:

How wonderful are the implications of this deceptively easy,
all-inclusive phrase. This is the very foundation of every laudable
human quality; indeed, these few words embody the light of
the world, the impregnable basis of all the spiritual attributes
of human beings. This is the balance wheel of all behavior,
the means of keeping all man's good qualities in equilibrium.
For desire is a flame that has reduced to ashes uncounted
lifetime harvests of the learned, a devouring fire that even the
vast sea of their accumulated knowledge could never quench.
How often has it happened that an individual who was graced
with every attribute of humanity and wore the jewel of true
understanding, nevertheless followed after his passions until
his excellent qualities passed beyond moderation and he was
forced into excess. His pure intentions changed to evil ones,
his attributes were no longer put to uses worthy of them, and
the power of his desires turned him aside from righteousness
and its rewards into ways that were dangerous and dark. A

22. Ibid., pp. 34--35.
23 . Ibid., p. 41.

K NOWLEDGE AND CIVILIZATION

good character is in the sight of God and His chosen ones and
the possessors of insight, the most excellent and praiseworthy
of all things, but always on condition that its center of emanation should be reason and knowledge and its base should be
true moderation. Were the implications of this subject to be
developed as they deserve the work would grow too long and
our main theme would be lost to view.24

Finally 'Abdu' 1-Baha refers to the fourth condition required
of the learned, which is to be obedient to the commandments of
their Lord, by saying:

It is certain that man's highest distinction is to be lowly before
and obedient to his God; that his greatest glory, his most exalted
rank and honor, depend on his close observance of the Divine
commands and prohibitions. Religion is the light of the world,
and the progress, achievement, and happiness of man result
from obedience to the Jaws set down in the holy Books. 25

Other passages in the Baha'i writings provide further insights
into the characteristics of the learned. They state, for example,
that the pursuit of knowledge should not lead to self-righteousness, which arises from an exaggerated regard for one's own self
and should not be confused with the highly desirable quality of
righteousness. In fact, righteousness requires the individual to
measure him- or herself scrupulously against the standards of the
divine teachings and to exert every effort to overcome his or her
shortcomings. As 'Abdu'l-Baha wrote:

It is my hope that you may consider this matter, that you
may search out your own imperfections and not think of the
imperfections of anybody else. Strive with all your power to
be free from imperfections. Heedless souls are always seeking
faults in others. What can the hypocrite know of others' faults
when he is blind to his own?26

This injunction to measure one's own behavior in the balance
of the very high standards contained in the Baha' i teachings goes

24. Ibid., pp. 59-60.
25. Ibid., p. 71.
26. The Promulgation of Universal Peace, p. 244.

THE B AHA.'I WORLD

hand in hand with the exhortation to show tolerance towards others. Baha'u'llah describes righteousness and tolerance as two
qualities that need to complement each other:

The heaven of true understanding shineth resplendent with
the light of two luminaries, tolerance and righteousness.
0 my friend! Vast oceans lie enshrined within this brief
saying. Blessed are they who appreciate its value, drink deep
therefrom and grasp its meaning, and woe betide the heedless. 27

Regarding tolerance, Baha'u'llah has stated that one should not
be too critical of "the sayings and writings of men" but should
approach them in a spirit of open-mindedness and loving sympathy. A letter written on behalf of Shoghi Effendi, the Guardian of
the Baha'i Faith, emphasizes the importance of tolerance in all
aspects of community life:

The people of the world not only need the laws and principles
of the Baha'i Faith-they desperately need to see the love that
is engendered by it in the hearts of its followers, and to partake
of that atmosphere of tolerance, understanding, forbearance
and active kindness which should be the hallmark of a Baha'i
community.Z 8

Another important issue that arises regarding knowledge and
wisdom concerns the individual's motivation to pursue knowledge
and engage in scholarly activity. In one of His tablets ' Abdu'l-Baha
observes:

Glory be to God! What an extraordinary situation now
obtains, when no one, hearing a claim advanced, asks himself
what the speaker's real motive might be, and what selfish
purpose he might not have hidden behind the mask of words.
You find, for example, that an individual seeking to further his
own petty and personal concerns, will block the advancement
of an entire people. To tum his own water mill, he will let the
farms and fields of all the others parch and wither. To maintain
his own leadership, he will everlastingly direct the masses

27. Tablets of Baha 'u 'llah revealed after th e Kitab-i-Aqdas, pp. 169-70.
28 . From a letter written on behalf of Shoghi Effendi to an individual believer,
5 December 1942 (unpublished).

KNOWLEDGE AND CIVILIZATION

toward that prejudice and fanaticism which subvert the very
base of civilization. 29

Motivation to pursue knowledge should not be the need to feel
superior to others or the desire to advance oneself over others.
Effort to distinguish oneself through deeds, words, and even through
knowledge and wisdom is most praiseworthy, but there is another
kind of distinction that should be avoided. Of it, Baha'u'llah wrote:
" Ever since the seeking of preference and distinction came into
play, the world hath been laid waste. It has become desolate." 30
We live in a time when dominant social theories assign great
value to aggression and unbridled competition. Such theories go
as far as to assert that competition is the only means through which
excellence can be achieved and that it is inherent in the human
condition. In contrast, Baha'u'llah says: "0 Son of Dust! Verily I
say unto thee: Of all men the most negligent is he that disputeth
idly and seeketh to advance himself over his brother.'' 31
In another passage He writes: "It behoveth not, therefore, him
who was created from dust, who will return unto it, and will again
be brought forth out of it, to swell with pride before God, and
before His loved ones, to proudly scorn them, and be filled with
disdainful arrogance.'' 32 An indispensable quality of the learned
is true humility, beginning with humility before God and leading
to humility before His creatures, who are brought into being to
reflect His names and attributes.
Although thirst for knowledge in itself should impel the individual to pursue knowledge , Baha'is can never separate their
goals and desires from the central theme of their lives, which is
service. Seeking knowledge, true understanding and wisdom is
not, for them, a mere matter of personal satisfaction; it has a definite social purpose. As the Baha'i writings state:

29. The Secret ofDivine Civilization, pp.1 03- 04.
30. From an unpublished Tablet ofBaha'u' lh1h, quoted in a letter fiáom the Universal House of Justice to all National Spiritual Assemblies, dated 27 March
1978, cited in the compilation Th e Continental Boards of Counsellors
(Wilmette: Baha'i Publishing Trust, 1981), pp. 59-60.
31. The Hidden Words (Wilmette: Baha'i Publ ishing Trust, 1990), pp. 23-24.
32. Gleanings from the Writings ofBah a 'u 'llah, p. 23 1.

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And the honor and distinction of the individual consist in this,
that he among all the world's multitudes should become a
source of social good. Is any larger bounty conceivable than
this, that an individual, looking within himself, should find
that by the confinning grace of God he has become the cause
of peace and well being, of happiness and advantage to his
fellow men? No, by the one true God, there is no greater bliss,
no more complete delight. 33

An essential quality of the learned, then, is generosity of the soul,
for without it, knowledge becomes a tool for control and even
oppression.
Conclusion
The fundamental challenge before humanity at this stage in its
development is the creation of a civilization in which all peoples
and cultures can participate-a civilization that represents a fusion
of the material and spiritual imperatives of life. In this endeavor,
both individuals and communities have vital roles to play. The
scale at which knowledge must be generated and applied if humanity is to be ushered into an age of true prosperity calls for
society to develop the means for all its members to have access
to knowledge. In this way, everyone can become meaningfully
engaged in applying knowledge to create well-being. Recognizing
that religion and science, as two interacting knowledge systems
and two complementary sources evolving with human society itself, constitute the main forces that impel social progress, the Baha'i
worldview envisions a moderate approach, acceptable to both
religion and science, in which the generation and application of
knowledge form the central axis around which other processes of
society are organized. Through such means all can contribute,
according to their capacities, to the progress of knowledge and to
"an ever-advancing civilization."

33. The Secret ofDivine Civilization, pp. 2- 3.

Ann Boyles looks at the question, " What is
a 'good' education?" with particular
attention to the issue of moral or character
education in a global society.

WTWORLD
w:ATCH

"E ducated men," said Aristotle, "are as much superior to uneducated men as the living are to the dead"- a sentiment that was
echoed and amplified centuries later by Martin Luther, when he
wrote, "The prosperity of a country depends, not on the abundance
of its revenues, nor on the strength of its fortifications, nor on the
beauty of its public buildings, but it consists in the number of its
cultivated citizens, in its men of education, enlightenment, and
character." Similarly, the vital role of knowledge in promoting the
advancement of society resonates in Muhammad's exhortation to
"seek knowledge, even unto China."
Throughout the development of civilization, great thinkers and
leaders have not only emphasized the importance of education but
have advanced prescriptions regarding what constitutes a "good"
education. Many rated moral training as equal in the educational
process to the acquisition of formal knowledge and the development of wisdom and insight. Today, at the end of the twentieth
century, the same question that occupied thinkers at the local or
national level-what is a proper education?-vexes us on a global
scale. While it may indeed be broadly recognized that the prosperity

THE BAHA.'f WORLD

of the world depends upon the proportion of its educated, enlightened, and principled peoples-both women and men-we have
not satisfactorily implemented the means to make that desired
prosperity a reality.
In fact, for many of the world's peoples the question of education assumes very basic dimensions. United Nations figures for
1995 indicate that there are some eight hundred million illiterate
individuals in the world-people who have not received sufficient
education of any sort that would enable them to prosper materially,
intellectually, or spiritually. The United Nations Educational, Scientific, and Cultural Organization (UNESCO) Secretary-General
Federico Mayor, in his book The New Page, describes his surprise and dismay at meeting with ministers of education from
various developing countries whose concern does not lie in the
direction of educational policy but rather in obtaining the simplest
of educational materials-paper and pens -for students in their
schools. To speak about "cultivated citizens" in such conditions is,
lamentably, a distant vision.
Robert Kaplan, in The Ends of the Earth, offers a brief, disturbing snapshot of the social implications of the collapse of the
social infrastructure and particularly of the educational system in
countries such as Sierre Leone and Cote d'Ivoire in West Africa.
In Sierre Leone, for example, the rate of illiteracy is 54.6% for
men and 81.8% for women, and the vast majority of children
never see the inside of a school. Kaplan describes adolescent
boys idling around shanty towns at the fringes of the larger cities, often having left their home villages, ripe for recruitment
into the army or some armed gang that offers food, clothing, and
some kind of purpose, however brutal, to their existence. Young
girls, in particular, suffer. With the increase in poverty brought
about through civil war and other types of armed conflict, more
and more of them either miss out on education altogether or drop
out of primary or secondary school. Without education, they have
few skills to offer and may tum to prostitution to earn money. The
average woman in Sierre Leone bears six children, further exacerbating the problem of poverty. Worst of all, Kaplan says, there
seems to be no hope on the part of youth in this West African nation
that they might be able to change their situation in any way. "In

WORLD WATCH

Pakistan," he notes, "I had watched the most destitute Afghan refugees organize Koranic schools with no outside help .... But here
I saw only passivity, fatalistic and defeated." 1 In contrast to the
sense of hopelessness in Sierre Leone, it is instructive to note this
brief mention of the Afghan refugees' ability to set up schoois to
study their sacred text- surely an indication of the power of religious faith to motivate people to learn.
While governments of "developed" nations and aid agencies
may provide money and supplies as band-aid solutions in countries such as those of West Africa, the real problem, as Kaplan
implies, is the fact that in many places the moral underpinnings of
society have collapsed. The example of Sierre Leone vividly illustrates how traditional customs and values, eroded by colonialism
and internal conflict and made further irrelevant by the migration
of large numbers of people from their villages to the cities, no longer
serve to bind together a village or a tribe, let alone an entire country.
The longer this situation continues, the farther and farther behind
the rest of the world these countries will fall. The same danger
exists even in countries with highly educated populations, such as
Russia, where society has collapsed because of bankrupt values.
Rapid population growth in many of the world's destitute countries, where numbers double every seven years, exacerbates the
problem. More than half the population is now under twenty-five,
and many have never been to school. As Federico Mayor writes,
"Their chances of employment, of self-expression and of being
real contributors to their societies have perhaps been handicapped
for ever. What are we to expect of them when the despair and the
suffering, and perhaps the hunger, lead to explosions of fundamentalist or terrorist rage against the 'happy few'?" 2
Education is a vital means of addressing the complex web of
problems that face these populations. The relationship between the
education of women and declining birthrates has been well established, and it also possesses the benefit of alleviating accompanying

1. Robert D. Kaplan, The Ends of the Earth: A Journey at the Dawn of the
21st Centu ry (New York: Random House, 1996), p. 24.
2. Federico Mayor, The New Page (Paris: UNESCO, and Aldershot, England:
Dartmouth Publishing Co. Ltd., 1995), p. 75 .

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poverty. Even simple vocational training provides people with skills
to earn a living, providing them with material alternatives to joining armed gangs or violent fundamentalist groups, or resorting to
prostitution. Literacy expands people's sense of the world, allowing
them to see different people's points of view, cultures, values, to
gain information, and to investigate truth for themselves.
But it is possible to give people information and skills and for
there still to be chaos and anarchy. Literacy and material education
are not in themselves sufficient to meet human needs or to bring
true prosperity, whether in developed or in developing countries.
The materialistic assumptions underlying the planning of social
and economic development activities-the primary assumption
that "the purpose of development is ... the successful cultivation
in all societies of those means for the achievement of material
prosperity that have, through trial and error, already come to characterize certain regions of the world" 3-have been proven woefully
inadequate, as the gap between rich and poor widens exponentially. A statement produced by the Baha'i community comments
on this situation as follows:

This unprecedented economic cns1s, together with the
social breakdown it has helped to engender, reflects a profound
error of conception about human nature itself. For the levels of
response elicited from human beings by the incentives of the
prevailing order are not only inadequate, but seem almost irrelevant in the face of world events . We are being shown that,
unless the development of society finds a purpose beyond the
mere amelioration of material conditions, it will fail of attaining even these goals. That purpose must be sought in spiritual
dimensions of life and motivation that transcend a constantly
changing economic landscape and an artificially imposed division of human societies into "developed" and "developing."4

Evidence of the truth of this statement can be seen throughout
the entire world. While material considerations are less extreme
in developed countries, one sees there, too, a crisis in respect to

3. The Prosperity of Humankind (Baha'i International Community: Office of
Public Information, 1995), p. 2.
4. Ibid., pp. 2-3 .

W ORLD W ATCH

education and prosperity. While children are literate, learn skills,
and take in knowledge at school, there is much concern about the
whole purpose of schools and the educational process. "Values"
are a forbidden subject, and the widespread perception is that moral
impoverishment exists, even where material well-being is the
norm.
American social critic Neil Postman, in The End ofSchool, sees
the root of this problem as a lack of a "narrative," a "god," or a story
that "tells of origins and envisions a future." Such a foundation
"constructs ideals, prescribes rules of conduct, provides a source of
authority, and, above all, gives a sense of continuity and purpose" to
people. A "great narrative," he says, has "sufficient credibility,
complexity, and symbolic power" to inspire people to organize
their lives around it, since it confers meaning, purpose, and direction. While there are a number of compelling narratives in the world,
he concludes that religions contain the "most comprehensive" ones. 5
(One recalls again Kaplan's example of the alacrity with which
Afghan refugees established their Koranic schools as an example
of this point.)
In the case of American schooling, Postman says, what used to be
the compelling unifying myth or narrative underlying it-America
as the melting pot, which comfortably accommodated "multiple narratives," from a wide range of ethnic, racial, and religious sourceshas been supplanted by the multicultural approach that emphasizes
differences rather than any underlying unity or Americanness. The
narrative of America as an entity able to create "one" from "many"
has been discarded. Thus, Postman argues, schools are no longer
places where a unified public can be formed. 6 The consequences
of this are serious, particularly if one subscribes to Erasmus' view
that "the main hope of a state lies in the proper education of its
youth ."
Although cultural pluralism was incorporated into the American narrative, Postman points out that formerly no one expected
schools to provide narratives that reflected every strand of society.

5. Neil Postman, Th e End ofEducation: Redefining the Valu e of School (New
York: Vintage Books, 1996), p. 7.
6. See Postman, pp. 13- 17.

Families, religious communities, and other social entities assumed
that responsibility. Now, however, with the decline of the family and
the waning influence of religion in society, schools are expected to
teach all things. But they are to be taught as relative truths, and
thus they lack the compelling force of the kind of narrative to which
Postman refers.
Graduates of such a system become the sorts of students Allan
Bloom describes at the beginning of his 1987 critique of the system of higher education in the United States, The Closing of the
American Mind:

There is one thing a professor can be absolutely certain of:
almost every student entering the university believes, or says
he believes, that truth is relative .... The relativity of truth is
not a theoretical insight but a moral postulate, the condition
of a free society, or so they see it. Relativism is necessary to
openness; and this is the virtue, the only virtue, which all primary education for more than fifty years has dedicated itself
to inculcating. Openness-and the relativism that makes it the
only plausible stance in the face of various claims to truth and
various ways of life and kinds of human beings-is the great
insight of our times. The true believer is the real danger. 7

The paradox examined by Bloom is that while universities promote the idea that they are bastions of liberal thought, they in fact
promote the closing of students' minds since they are intolerant
of anything except the stance of openness and relativism. Thus the
whole idea of moral education becomes suspect, since if all values
are relative and one should be open to all values, no specific set of
moral standards can be generally acceptable.
A similar effect at the level of public school education is explored by William Kilpatrick in his book Why Johnny Can't Tell
Right from Wrong. Kilpatrick critiques a number of approaches
that have been used in the American school system to promote
moral education. He contends that the only "value" taught for
quite a number of years now is "a generalized-and sometimes

7. Allan Bloom, The Closing of the American Mind: How High er Education
Has Failed Democracy and Impo verished the Souls ofToday's Students
(New York: Simon and Schuster, 1987), pp. 25- 26.

WORLD WATCH

excessive-tolerance." 8 In this climate, he says, "a constant parade
of alternative 'values' tends to undermine the virtuous instinct that
some things are and ought to be repugnant." 9
While the cultural relativist approach is still the norm at most
Western institutions of higher learning, its limitations are being
sensed more and more by parents and educators of children in
public schools. Societies are increasingly appreciative of the need
for a systematic nurturing of individuals whose character will be
formed through the educational process and who will become
"educated" in the sense intended by !socrates in his Panathenaicus:

Whom, then, do I call educated? First, those who manage
well the circumstances which they encounter day by day and
who possess a judgment which is accurate in meeting occasions as they arise and rarely miss the expedient course of
action; next, those who are decent and honorable in their intercourse with all men, bearing easily and goodnaturedly what is
unpleasant or offensive in others, and being themselves as
agreeable and reasonable to their associates as it is humanly
possible to be; furthermore, those who hold their pleasures
always under control and are not unduly overcome by their
misfortunes, bearing up under them bravely and in a manner
worthy of our common nature; finally, and most important of
all, those who are not spoiled by their successes and who do
not desert their true selves, but hold their ground steadfastly
as wise and soberminded men, rejoicing no more in the good
things which have come to them through chance than in those
which through their own nature and intelligence are theirs since
birth. Those who have a character which is in accord, not with
one of these things, but with all of them-those I maintain are
educated and whole men, possessed of all the virtues of a man.

Parents who possess the means and the leisure to contemplate
such issues are now seriously pondering how to instill character and
decency in their children. This is no small concern, when the social
structures that once unapologetically supported moral trainingsuch as schools and religious institutions-have either abandoned

8. William K. Kilpatrick, Why Johnny Can~ Tell Right from Wrong and What
We Can Do About It (New York: Simon and Schuster, 1992), p. 90.
9. Ibid.

THE BAHA'I W ORLD

the pursuit in deference to the relativist approach or have become
less central to people's lives. The growth in the number of private
schools, many of which are operated by different religious denominations, demonstrates the concern of many parents for the moral
training of their offspring.
While such evidence is in some ways encouraging, two related
questions arise from it: First, do the multiple narratives one fmds in
these various educational institutions provide a sufficient basis for
moral education at this juncture in humanity's development? And
second, do they promote values that are conducive to the establishment of harmony on a global scale? Postman's use of the word
narrative recalls Joseph Campbell's exploration of myth in works
°
such as The Hero with a Thousand Faces. 1 Campbell's study led
him to conclude that the many different narratives or myths found
throughout the world could, in fact, be seen as variations of one
"monomyth" that is common to all cultures. In this same vein,
would it not be possible to look at common moral teachings that
form part of the world's great religions, so as to establish a coherent
global moral narrative?
Content aside, there are also conflicting schools of thought
among a number of Western educational theorists regarding the
most effective methodology for addressing the problem. From some
quarters comes a call for a return to firmer discipline- a repudiation
of "indulgent" parenting practices. Advocates of this conservative
approach promote greater regimentation, behavior modification
through drilling in a set of values-what have been called "the stem
virtues." The idea is that once the behavior is modified, it becomes
automatic. Another approach favors an emphasis on moral reasoning, assisting students to develop "moral logic" through programs
that deal with difficult social dilemmas. The argument supporting
this approach is that students will develop understanding of the
principle underlying their behavior. But no matter which philosophy
one adopts, educators agree that the subject-often referred to as
character education-must be wholly integrated into the school
curriculum, every day, in every subject, in order to promote a sense

10. Joseph Campbell, The Hero with a Thousand Faces (Bollingen Foundation, 1949).

WORLD WATCH

of purpose and importance to the subject and to provide a forum
where values can be tested in a wide variety of subjects and relationships. Otherwise, the issue may be regarded as trivial. 11
Obviously the dilemma posed by such a choice bears no relevance to the situation of the vast majority of the world's children,
many of whom must overcome great obstacles just to achieve basic
literacy skills. And even in wealthier nations, the ability to choose
a school that has a tailor-made character education program is
limited largely to elites who can afford to purchase private schooling for their children in a consumer marketplace rather than sending
them to public school. While parents of children in public schools
may wish for a program with moral coherence, there are many factors working against its development. In a society that is generally
adversarial, families, schools, religious communities, and agencies
in the community at large often do not communicate the same values,
and if moral precepts must be consistently and constantly repeated
and amplified in order to take root in children's lives, such lack of
coherence thwarts such growth from the outset. Again, as Postman
has pointed out, the results are a society in which citizens are not
equipped to deal with the moral complexities and ambiguities of
contemporary life, with the community much the worse for such
impoverishment.
The question of how to provide moral training for children in
contemporary Western society-specifically America-is tackled
by Robert Coles in his 1997 volume The Moral Intelligence of Children. "Generations ago ," he writes, "adolescents had to struggle
with the serious moral constraints imposed by (learned from) their
families and of course those coming from outside the home. Today,
many teenagers have parents who are more interested in psychology
than moral inquiry, and the secular society is significantly (overwhelmingly, some would insist) relativistic in its moral outlook,
even as it falls back on psychology and psychiatry with ease, if not
abandon." 12 Yet, he says, youth "are interested in obtaining for

11. See "The Moral Child" in the 3 June 1996 issue of U.S. News & World
Report, pp. 52- 59, for a useful discussion of the debate on this topic.
12. Robert Coles, The Moral Intelligence of Children (New York: Random
House, 1997), p. 162.

THE BAHA'i WORLD

themselves certain credible moral fundamentals-a set of values
that strike them as convincing and that, they hope, will give them
some reliable and worthy direction." 13 He posits that a relationship
based on "moral companionship" with one or two adults can work
to counteract the pernicious effects of "a consumerist society ever
ready to pester, entice, seduce an audience, an 'age group. '" 14
Children, he states emphatically, "very much need a sense of purpose
and direction in life, a set of values grounded in moral introspection-a spiritual life that is given sanction by their parents and
others in the adult world," since "moral exploration" comprises "the
experience of what a human being is: the creature of awareness
who, through language, our distinctive capability, probes for patterns
and themes, for the significance of things." 15
Addressing the question of moral education in the public school
system, and using the United States as his example, Coles writes:

Unfortunately, all too many of us in contemporary America
feel troubled by the matter of religion as it connects with our
children's life, in school and at home and in the neighborhood,
as if the subject in some ways is puzzling, confusing, even a
threat to this nation's secular society. Yet children constantly
ask their whys, seek the moral reasons upon which to gird
their present and future life-the heart of spirituality: to look
inward in search of meaning and purpose; to seek an understanding of what truly matters and for which reasons, an activity
that need not take place under formal religious or institutional
purposes and that can be encouraged by reading stories and
poems, by learning through scientific contemplation of this
awesome, wondrously enchanting (as well as fearfully vulnerable) planet, whose many secrets still elude us. 16

Citing Ralph Waldo Emerson's assertion in his "American Scholar" address and essay that "Character is higher than intellect,"
Coles reiterates Emerson's concern that "The intellect can grow
and grow ... in a person who is smug, ungenerous, even cruel.

13. Coles, p. 162.
14. Ibid., p. 164.
15. Ibid., p. 177-78.
16. Ibid., p. 178.

W ORLD W ATCH

Institutions originally founded so that their graduates become
good and decent, as well as broadly, deeply literate can abandon
that joint mission in favor of a driven, narrow book learning, a
course of study in no way designed to lead to connections between
ideas and theories on the one hand and our lives as we live them
on the other." 17 In other words, "knowing good" is not sufficient
without "acting good." To connect intellect to character in the educational setting, Coles advocates community service, coupled with
reflection and classroom discussion.
Taking a broader stage, Federico Mayor, in The New Page, also
calls for "a way of building in the school those fundamental ethical
values which have been the touchstones of so much of what is
beautiful and creative in community life." 18 "Education," he says,
"in its broadest sense is a way in which each of us as an individual
can develop into a person, a contributor, a truth-seeker, a truthteller who can, quite unconsciously, help each commw1ity and each
society move towards a better existence." 19 He advocates the teaching of altruism, so that people can "transcend the narro wness of
locality or of speciality to reach out and make a contribution towards
the world." 20 Nurturing values such as dignity, self-respect, and
respect for the environment will lead to the development of individuals who will become active citizens contributing to a global
community. In fact, Mayor prescribes, "A global vision of humanity,
in all its many cultural forms, should be presented from the earliest
years of schooliog."21
Mayor sees religious and ethical values as playing a major role
in building what he calls "a culture of peace," in which love and
the ability to make connections in order to envision solutions to
global problems are both essential:

Beginning from the basic love we feel for those closest to us and
expanding it to a passion for mankind and the Earth, leadership
will have to evolve from the private and short-term perceptions

17. Coles, p. 179.
18. M ayor, pp. 22- 23.
19. Ibid., p. 13.
20. Ibid., p. 22.
21. Ibid., p. 27.

THE B AHA'I WORLD

we have learned to new notions of a global community and
global commons. Educators, scientists, artists and journalists,
along with politicians and spiritual leaders, have a crucial role
in revitalizing the ethics of caring and love and setting new
agendas for their disciplines and their societies.22

Furthermore, in this quest to establish "a new civic culture for
the planet," he sees the role of the world's religions as central,
saying, "The equality of souls and perfectability of humanity in
its quest for spiritual salvation lie at the heart of all the world's
great religions and constitute one of the most powerful foundations for democracy in all cultures." 23
In such a democracy, the leader is a servant promoting the
growth of the minds and capacities of the people, promoting a
passion for education and learning in the political sector. And
in such a world, compassion fatigue is addressed by helping people
see how they can make a difference and making a link between
knowledge and ethical responsibility. We thus move from a "reporting society" that is good at analyzing problems and stating them but
powerless to address them, to a society of"peace building" in which
efforts are made "through education, culture and communication
to promote a civic culture of civility that resolves conflicts through
tolerance and persuasion."24
While nations attempt to come to grips with values education
or character education or moral education in their school systems,
if they are in a position to do so, and the United Nations and its
agencies such as UNESCO wrestle with these same issues on a
global scale, the problems associated with the decline of society's
morals continue to multiply. The growing number of street children- homeless children who are involved in criminal activities of
various sorts in an attempt to survive- will grow up to become
" feral adults" 25 if the means are not found to educate them so
that they can take initiative themselves to constructively address
their own situations.

22. Mayor, p. 33.
23. Ibid., pp. 35 and 47.
24. Ibid. , p. 85.
25. Ibid., p. 76.

W ORLD WATCH

The work of Brazilian educator Paulo Freire, outlined in his
seminal book Pedagogy of the Oppressed, offers insights into
how the oppressed peoples of the world can become more fully
human through the process of education. Rejecting the "banking
approach" to education, in which students' only responsibility is
to receive, file, and store deposits of information made by their
teachers, 26 Freire defines education as "cointentional," engendering "acts of cognition" rather than the transfer of information. 27 In
other words, teachers and students are both investigators of reality,
and in this process they come to know it critically and to recreate
knowledge. Common reflection and action leads them to become
committed to "the ontological and historical vocation of becoming
more fully human." 28 In this "liberating education," the role of the
educator is to create conditions "under which knowledge at the
level of the doxa [opinion, belief] is superseded by true knowledge,
at the level of the logos [reason]."29 "Problem-solving education,"
says Freire, "affirms men as beings who transcend themselves, who
move forward and look ahead, for whom immobility represents a
fatal threat, for whom looking at the past must only be a means of
understanding more clearly what and who they are so that they can
more wisely build the future." 30
Some of the characteristics that Freire also names as intrinsic to
this problem-solving, dialogic education are love, humility, faith in
humanity, and hope. The outcome, he says, is mutual trust between
the parties. "Dialogue," he writes, "does not impose, does not manipulate, does not domesticate, does not 'sloganize. '" 31 Rather, it
empowers participants to create their own reality and to uncover
their own deeply felt values. This recalls the "moral reasoning"
approach to character education favored by contemporary Western
educational theorists such as Lawrence Kohlberg. On the other
hand, William Kilpatrick contends that moral reasoning, while an

26. Paulo Freire, Pedagogy of the Oppressed, trans. Myra Bergman Ramos
(New York: Continuum, 1970), p. 58 .
27. Ibid., p. 67.
28. Ibid., p. 52.
29. Ibid., p. 68.
30. Ibid., p. 72.
3l.Ibid., p. l68.

THE BAHA'i W ORLD

effective tool for adults, is ineffective and, in fact, dangerous for
younger children, as it requires participants who have already
formed the moral values from which they can reason. If younger
children have not been taught virtues, how can they be expected
to reject behavior that society would characterize as immoral? 32
It is clear from this representative sampling of views on the educational process that humanity faces a great dilemma concerning
the nature of a framework of moral values to which a pluralistic
world can tum. As eloquently observed by Neil Postman and numerous other commentators, we live in a climate where previously
accepted moral codes and belief systems have been challenged by
the rapid and sweeping changes experienced throughout the world
over the past century and a half. And while the work of people
such as Freire has revolutionized the approach taken to education
in some comers of the world, no globally held purpose, vision,
commitment, values or standards have arisen to replace values that
have been discarded. In a rapidly contracting global community
where hitherto isolated cultures and peoples are now interacting
with increasing intensity, the search for a unifying moral vision
becomes all the more imperative.
The Baha'i Faith and its world-embracing community are well
equipped to address this dilemma. Baha'is come from more than
2,100 racial, tribal, and ethnic backgrounds, yet out of such diversity they have fashioned an extremely unified global community
with a single, hopeful vision regarding humanity's future. From
the teachings of the Founder of their Faith, Baha'u'llah, they
have derived an understanding of the forces now buffeting humanity, which is journeying towards its collective maturity. At this
stage, they believe, it has traversed the period of childhood and,
now in its adolescence, is being acted upon by both destructive and
integrative forces. The destructive forces, while horrific, remove
longstanding barriers to humanity's maturity. The integrative
processes, on the other hand, are moving humanity towards the
establishment of a world civilization.
To become effective, cognizant participants in this process,

32. See Kilpatrick, pp. 82- 95, for a discussion of the limitations of the "moral
reasoning" approach.

Baha'u'llah taught, all should seek knowledge, the ultimate source
of which is God. He wrote:

Knowledge is one of the wondrous gifts of God. It is
incumbent upon everyone to acquire it. Such arts and material
means as are now manifest have been achieved by virtue of His
knowledge and wisdom which have been revealed in Epistles
and Tablets through His Most Exalted Pen-a Pen out of whose
treasury pearls of wisdom and utterance and the arts and crafts
of the world are brought to light. 33

Thus, in the Baha'i Faith, great importance is placed upon the
acquisition of knowledge. In fact, compulsory universal education is a spiritual teaching of the Faith. As 'Abdu'l-Baha, the Son
ofBaha'u'llah, said:

In this new and wondrous Cause, the advancement of all
branches of knowledge is a fixed and vital principle, and the
friends [Baha'is], one and all, are obligated to make every effort
toward this end, so that .. . every child, according to his need,
will receive his share of the sciences and arts-until not even
a single peasant's child will be found who is completely devoid
of schooling.
It is essential that the fundamentals ofknowledf,e be taught;
essential that all should be able to read and write. 4

Formal knowledge, beginning with basic literacy and moving
beyond that to proficiency in various fields of study, is thus one
object of education. Furthermore, the skills acquired by the student
through the educational process will enable him or her to engage
in an independent investigation of reality. The Baha'i writings
state that "Arts, crafts and sciences uplift the world of being, and
are conducive to its exaltation. Knowledge is as wings to man's
life, and a ladder for his ascent. Its acquisition is incumbent upon

33. Baha'u'llah, Tablets of Baha 'u 'llah revealed after the Kitab-i-Aqdas (Wilmette: Baha'i Publishing Trust, 1994), p. 39.
34. 'Abdu'l-Baha, cited in Baha'i Education: A Compilation: Extracted from
the Writings of Baha 'u 'l/ah, 'Abdu 'l-Baha, and Shoghi Effendi, compiled
by the Research Department of the Universal House of Justice (Thornhill,
Ontario: Baha'i Community of Canada, 1977), p. 39.

everyone." 35 Pursuit of excellence is also enjoined upon those
engaged in seeking knowledge, as Baha'u'llah has written that
"in every art and skill, God loveth the highest perfection." 36 Yet
he cautions , "The knowledge of such sciences, however, should
be acquired as can profit the peoples of the earth, and not those
which begin with words and end with words ." 37 Knowledge,
then, should equip a person to engage in meaningful work by
which he or she may earn a livelihood and contribute to his or
her community.
But while these functions of education are all important, there
is an even more important goal, as stated by 'Abdu'l-Baha:

Training in morals and good conduct is far more important
than book learning. A child that is cleanly, agreeable, of good
character, well behaved-even though he be ignorant-is
preferable to a child that is rude, unwashed, ill natured, and yet
becoming deeply versed in all the sciences and arts. The reason
for this is that the child who conducts himself well, even though
he be ignorant, is of benefit to others, while an ill-natured, illbehaved child is corrupted and harmful to others, even though
he be learned. If, however, the child be trained to be both
learned and good, the result is light upon light. 38

Like Emerson, 'Abdu'l-Baha is stating essentially that "character
is higher than intellect."
Baha'is, then, see education as a means to equip individuals not
only to become learned but also to become servants of humanity.
Addressing an audience in New York in 1912, 'Abdu'l-Baha made
these remarks, which further reflect the importance He placed on
the development of moral qualities:

I desire distinction for you. The Baha ' is must be distinguished from others of humanity. But this distinction must not

35. Baha' u ' llah, Tablets of Baha 'u 'llah , pp. 51.
36. Baha' u ' llah, cited in Excellence in All Things , a compilation of extracts
from the Baha' i writings compiled by the Research Department of the
Universa l Hou se of Justice , Baha'i World Centre. Rev. ed. (London:
Baha'i Publishing Trust, 1989), no. 6.
37.1bid.
38. ' Abdu'l-Baha, cited in Baha'i Education, p. 43.

depend upon wealth-that they should become more affluent
than other people. I do not desire for you financial distinction. It
is not an ordinary distinction I desire; not scientific, commercial,
industrial distinction. For you I desire spiritual distinction-that
is, you must become eminent and distinguished in morals. In
the love of God you must become distinguished from all else.
You must become distinguished for loving humanity, for unity
and accord, for love and justice. In brief, you must become
distinguished in all the virtues of the human world-for faithfulness and sincerity, for justice and fidelity, for firmness and
steadfastness, for philanthropic deeds and service to the human
world, for love toward every human being, for unity and accord
with all people, for removing prejudices and promoting international peace. Finally, you must become distinguished for
heavenly illumination and for acquiring the bestowals of God.
I desire this distinction for you. This must be the point of distinction among you. 39

With this lofty goal in mind and in the context of the current
climate, Baha'is perceive an urgent need for a moral education
framework to train future generations that will become distinguished for promoting the positive transformation of society. While
their community is still very young and is only beginning to address
this issue in a concrete way, the following points serve as a basic
framework for a Baha'i approach to moral education.
Two basic tenets of Baha'i belief serve as a foundation to the
framework. First, there is an inseparable connection between individual and social progress, and second, there is a spiritual aspect to
both our individual and our collective existence. As a consequence,
Baha'is believe that while material education plays an important
role in both individual and social development, it should not be the
end goal ofleaming. And in turn, moral education, which addresses
the spiritual aspect of life at both the individual and the collective
level, is not an end goal in itself but must be manifested in action.
Its ultimate objective is to lead people towards service, thus both
developing individual potential and promoting the advancement
of society.

39. 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu 'l-Baha during His Visit to the United States and Canada in 1912,
2nd ed. (Wilmette: Baha'i Publishing Trust, 1982), p. 190.

It is clear that to pursue this dual purpose of both personal and
collective transformation, we need to develop specific "moral capabilities."40 And because, in the words of one writer, "moral behavior
is an expression of man's spiritual nature in the realm of material
existence," 41 the contents and methods of science are appropriate
and, indeed, necessary in the search for educational processes to
develop such capabilities. Through this systematic pursuit, individuals and communities learn how to apply both scientific methods
and spiritual insights from the Baha'i teachings to the issues that
confront them.
Underpinning all such endeavors and lying at the very root of
moral development is the recognition that we are part of something greater than ourselves- that human existence transcends
the material plane. One recalls again in this context Postman's
emphasis on the necessity for a binding narrative in the transmittal of values and the building of a unified society. Belief in a
divine Creator, which pervades all the world's cultures and forms
the basis of the great religions, could serve as the basis of such a
narrative. Postman, while recognizing the difficulties posed by his
proposal to teach about the different religions in schools, advocates "making students aware of those religions that do not insist
on an exclusive truth-for example, Bahai [sic], which takes the
view that the prophets of all religions spoke the truth, although
in different words, with meanings suitable to the times in which
they spoke."42 Furthermore, Baha'is believe that the true spirit of
religion is what inspires in people the will and aspiration to act on
moral principles and virtues. Belief in God, therefore, provides a
firm foundation for moral education by creating a relationship that
binds the individual to the collective and by giving a context for
moral behavior that prevents it from degenerating into expediency.
The Baha'i lmderstanding of God is as an all-loving Creator, the
force of Whose love is the generative power holding the universe

40. Lori McLaughlin Noguchi, Holly Hanson, and Paul Lample, Exploring a
Framework for Moral Education (Riviera Beach, Florida: Palabra Publications, 1992), p. 14.
41. Farzam Arbab, Introduction to Exploring a Framework for Moral Education
by Noguchi, Hanson, and Lample, pp. i, ii.
42. Postman, p. 155.

together and pervading all levels of existence. At the human level,
the ultimate expression of this force is a limitless love for all humanity, which translates into new insights into moral values such as
honesty, justice, and compassion. Baha'is also perceive a reciprocal
action between love and knowledge, the result of which is faith,
defmed in the Baha'i writings as "conscious knowledge in action"
and viewed as a crucial element both in the development of people's
individual potential and in their ability to contribute to an everadvancing civilization.
Another essential element in this framework of moral education
is the reconceptualization of relationships of all types in ways that
are appropriate to this stage in humanity's evolution. In our relationship to nature, for example, we need to Jearn to conserve and
use the earth's resources rationally and to develop the means to
achieve progress in harmony with nature. In the realm of individual and group relationships, which are often exemplified by racism
and sexism, a Baha'i-inspired moral education program would
strive to change that dynamic by teaching that personal fulfillment
comes from serving others and working to create a society dedicated
to the development of all its members. Underlying this approach is
the concept that true individual freedom, which depends on selfdiscipline, cannot be separated from considerations of social good.
In like manner, a Baha'i paradigm of moral education would seek
to reformulate relationships within the family, the fundamental institution of human civilization, as well as relationships between
individuals and social institutions, in order to promote reciprocity.
Institutions, instead of seeking to control populations or promote
the selfish ends of a minority or particular individuals, would act
as channels for the promotion ofthe welfare of all, and laws would be
seen as guides for liberation--obedience to which leads to happiness. In short, such a moral education program would promote the
"utmost degree of understanding and cooperation between society
and the individual."43
Following upon the reconceptualization of relationships is the
task of equipping people with the ability to establish and promote
harmonious relationships in a world civilization. Ways to combat

43. Noguchi, Hanson, and Lample, p. 13.

prejudice, to identifY commonalities, to help people put aside minor
disagreements, to contribute to the development of a united and
loving family, to interact harmoniously with nature, to behave
with rectitude, to be free of self-interest, to uphold and defend victims of oppression, and to bring joy to the sorrowful and bereaved
can all be taught. Towards this end, a moral education program
can analyze and devise educational activities that will foster the
development of qualities, attitudes, skills, abilities, knowledge,
and understanding of essential moral concepts to assist students
to learn how to make moral choices.
Going hand in hand with the reconceptualization of relationships and the development of the ability to promote harmonious
relationships is nurturance of the capability to act with initiative.
To this end, students need to learn to identify opportunities for
development, recognize people's needs and aspirations, analyze
forces at play in a given situation, and overcome barriers-all
in a spirit of wisdom and humility. Crucial to this process is an
emphasis on cooperation in service to society and the awakening
of the longing for excellence in one's work.
The specific ability to participate effectively in group decision
making-consultation, in Baha'i parlance-is a vital capability
that should be addressed through moral education. Fundamentally,
consultation can be defmed as a search for truth, which Baha'is see
as the cause of unity. A keystone in the consultative process is
recognition of the values underlying people's choices and the
search for consensus within a moral context. To be successful,
participants must recognize that reality is complex and everyone
perceives a certain facet of it. Helping others to perceive different
aspects leads to a more complete view of reality by the group and
therefore facilitates the achievement of consensus, higher levels
of group consciousness, and the multiplication of participants'
creative energies. During the process opinions are received respectfully in a unified atmosphere; the use of power as a determinant
of decisions and divisions into subgroups that defend their own
opinions are both decried. Again, the adoption of a posture of
learning is important in the practice of this activity.
The inculcation not only of abilities such as those outlined
above , but of certain qualities and attitudes, is important in the

task of moral education. In this regard, Baha'u'lh'th counsels:

Strain every nerve to acquire both inner and outer perfections, for the fruit of the human tree hath ever been and will
ever be perfections both within and without. It is not desirable
that a man be left without knowledge or skills, for then he is
but a barren tree. Then, so much as capacity and capability
allow, ye needs must deck the tree of being with fruits such as
knowledge, wisdom, spiritual perception and eloquent speech.44

As a basis for realizing the true inner potential of every human
being, the motivation for moral development should be love, knowledge, faith, and discipline, since moral actions result from feelings
of love and kindness rather than anger. Equally important is the
development of trustworthiness and truthfulness, which are seen as
the foundation of all other virtues and without which individual
and social progress are impossible. Baha'is believe that the prosperity of society depends on developing people's capacity to perceive
truth, to value it, and to act according to it.
A third quality that moral education seeks to foster is a sense
of justice. Through its application an individual can learn how to
perceive reality and to acquire true knowledge. While it serves as a
standard for both individual and collective behavior, it is more than
a mere social necessity. Rather, it is a spiritual quality and a precondition for unity at all levels of society. At the same time, it needs to
be developed in conjunction with wisdom, compassion, mercy, and
generosity to avoid becoming distorted into self-righteousness
and disdain for others.
Attraction to beauty and thirst for knowledge are two more
qualities that moral education should seek to develop. Beauty and
perfection provide standards that give direction in the arts, in ideas,
in the perfection of good character, and in the search for order and
meaning. Thirst for knowledge leads to the exploration of mysteries both of the physical universe and of the self. As 'Abdu'l-Baha
has written:

44. Baha'u' llah, cited in Baha 'f Education, no. 9.

THE BAHA.'I WORLD

There are certain pillars which have been established as the
unshakeable supports of the Faith of God. The mightiest of these
is learning and the use of the mind, the expansion of consciousness, and insight into the realities of the universe and the
hidden mysteries of Almighty God.
To promote knowledge is thus an inescapable duty imposed
on every one of the friends of God [Baha'is]. 45

Physical cleanliness, spirituality, and purity of mind, which are
linked in the Baha'i teachings, are also a central concern of moral
education and find expression in qualities such as freedom from
decadence; chastity; the avoidance of drugs, alcohol, and other
health-impairing substances; and modesty in dress, language, and
amusements. In relationships, purity is expressed through honesty,
detachment, sincerity, keeping promises, diligence, and faithful -
ness in management.
To sum up, Baha'is see the central task of moral education as
an awakening of the human spirit through the development of
courage, faith, and confidence which, in tum, leads to constancy
and joy as individuals strive to manifest their highest potentialities. Balance is key to such development. Self-confidence, for
example, while a valuable quality, must be balanced by humility,
which acts as a guard against complacence and arrogance.
Furthermore, 'Abdu'l-Baha counsels parents to accustom their
children to hardship, saying,

Give them the advantage of every useful kind of knowledge.
Let them share in every new and rare and wondrous craft and
art. Bring them up to work and strive, and accustom them to
hardship . Teach them to dedicate their lives to matters of
great import, and inspire them to undertake studies that will
benefit mankind.46

Accustoming children to hardship is not, in this sense, an act of
punishment or cruelty; rather, it inculcates a sense of purpose,
discipline, and initiative that is often lacking in those raised in an
atmosphere of indulgence.

45. 'Abdu '1-Baha, Selections from the Writings of 'Abdu '1-Baha (Wilmette:
Baha'i Publishing Trust, 1997), p. 133.
46. Selections from the Writings of 'Abdu '1-Baha, pp. 136.

WORLD WATCH

Students trained to develop all these capabilities, qualities, and
attitudes in conjunction with study in the regular academic curricula
will become equipped to "become a source of social good," in the
words of 'Abdu'l-Baha. They will also be active, cognizant participants in "an ever advancing civilization," in which there exists "a
dynamic coherence between the spiritual and practical requirements
of life on earth." 47
The time in which we live demands the evolution of such a civilization. It demands that the world's peoples develop a global vision
of humanity, a civic culture for the planet that will promote a peacebuilding society and redefme the nature of true prosperity. It demands
a unifying narrative or god that both accommodates and draws
together humanity's tremendous diversity. It demands unapologetically upheld values that can guide the development of people's
attitudes and capabilities and can be applied through a systematic
process of study, consultation, reflection, and action designed to
bring about consistent patterns of change. It demands the kind of
cointentional education that is deeply meaningful.
It is clear that at this juncture in history, as in the past, m any
thinkers are profoundly concerned about the vital issue of education and the means of developing people's capacities so they can
contribute to the advancement of society. Now, however, the issue
has grown to planetary proportions, and thought must be given to
the content and methodology appropriate to this expanded field of
action. The Baha' i community, drawing upon the universal spiritual
teachings of its Founder, is deeply engaged in this process, gradually
conceptualizing and evolving a system to develop human resources
that can meet the demands of the time in which we live. 48

47. The Universal House of Justice, from a letter written to the B aha'is of the
world, 20 October 1983. Published in Messages from the Universal House
ofJustice 1963-1986: The Third Epoch of the Formative Age (Wilmette:
Baha'i Publishing Trust, 1996), p. 602.
48. A number of specific moral development initiatives undertaken by Baha 'i
communities around the world are discussed in a survey article entitled
"New Virtues, New Moral Standards, N ew Capacities," in The Baha'i
World 1996- 97, pp. 227--46.

David Bikman explores some of the
ways that Baha 'i communities
around the world are striving to
translate the Bahil 'i teachings on
community life into reality.

UNITY
inACTION
Models of Baha'i Community Life

T he practice of banding together to draw upon one another's
strengths- what Alexis de Tocqueville called the "art of association"-is an essential component of the human experience. Over
the millennia, humanity's unity-building capacity has evolved to
the level of the nation-state, the latest incamation of political collaboration. The increasing reliance of people all over the world
on tribal and religious identities, however, rather than the ideals
offered by their country, has given rise to environmental ruin, inhuman violence, and institutionalized injustice. Conflicts between
Hutus and Tutsis, Hindus and Muslims, and Serbs and Croats, for
example, all contribute to the fragmentation of the world, and
demand the adoption of a system that can satisfy their unique
needs while drawing them into the intemational community. Prominent thinkers now debate the merits of the nation-state itself,
offerin? instead models based on regional and transnational networks. But whatever changes these conflicts and debates may

1. See Jurgen Haberrnas, "Beyond the Nation-State?", Peace Review 10.2
(June 1998), pp. 235- 239 for a typical critique.

THE BAHA'I WORLD

bring, it is clear that the world is searching for models that can
accommodate the increasing interdependence of its participants.
The ability of a community, whether it be local , national, or
international, to draw together in mutual trust-its ability to create
and maintain "social capital"-is integral to its long-term health.
The degree to which social capital exists in a society is intimately
linked to its ability to create wealth, to promote civic stability and
prosperity, and to advance morally and spiritually. The teachings of
the Baha'i Faith are designed to stimulate the creation of social
capital and regenerate the fortunes of humanity by providing a
pattern of life centered around specific spiritual principles.
The distinctive pattern of life found in the thousands of Baha'i
communities around the world draws its inspiration from the Baha'i
view that people are essentially and eternally spiritual beings who
have been created to express the characteristics of divinity and contribute to "an ever-advancing civilization." By attempting to translate
the social and spiritual teachings ofBaha'u'llah into reality, Baha'i
communities are learning how to live in spaces defmed not by exclusion and conflict, but by unity and security. In this regard, emphasis
on the transcendence of nationality is an important element of
Baha'i thought. As a Rwandan Baha'i refugee expresses it, "When
people see my face, they ask me, 'Are you from Rwanda, are you a
Tutsi? Who are you?' And I say, 'Nationality is not important to
me. I just know that I am a Baha'i.'"
In almost every country of the world, members of the Baha'i
Faith have for decades been engaged in the process of building
social capital, experimenting with holistic techniques of economic
development and struggling to root out the pernicious influences
of prejudice, injustice, and ignorance. A Baha'i community is
distinctive both in the way it utilizes forms of social infrastructure
designed to advance simultaneously the goals of the individual
and the collective, and in the way it offers its transformative pattern of community life to the world.
Guidelines for the establishment and functioning of institutions
that foster community spirit and inspire the creation of social
capital are indivisibly woven into the Baha'i teachings. For example, once a Baha'i month, or every nineteen days , local Baha'i
communities gather to worship, consult about the affairs of the

COMMU ITYLIFE

community, and socialize at the Nineteen Day Feast, which forms
the heart of the unique rhythm of Baha'i community life. The
Feast provides a place where community members can take part in
devotions, discuss issues relevant to the community, offer recommendations to the Baha'i administrative institutions, contribute to
the Baha'i funds, reinforce social bonds, share news, and otherwise
feel part of a growing, thriving, network of support. Activities at
the Feast are designed to create new patterns of social interaction
and eventually form the basis of future global cooperation. Such
patterns are reflected in the words of a Baha'i refugee from the wartom Democratic Republic of Congo, who recounts his experience
with the local Baha'i community in these words: "I'm alone; no
parents, no brothers, no sisters, no uncles; everyone's gone. They
were killed ... The problems I've had could have made me want to
kill myself, but with the writings ofBaha'u'llah, with the community, I've been comforted and I have hope in life again. And I hope
that if this message ofBaha'u'llah is shared with everyone, it will
change the world."
Celebrations commemorating Baha'i holy days are other sources
of shared joy and reflection. The sponsorship of children's classes,
literacy education, rural health care, environmental advocacy and
clean-up, activities for youth, arts performances, efforts to promote
race unity, the advancement of women and human rights, academic education, and the development of agricultural technology
serve to bring Baha'i communities together in collective service.
These many different acts are all expressions of the perspective
that humanity is undeniably on the path to a lasting world peace,
but that social action- no matter how deliberate, well planned, or
sophisticated-cannot be completely effective when uninspired
by spiritual principles. Through the Nineteen-Day Feast, service
projects, celebrations of Baha'i holy days, participation in social
and economic development projects, and educational activities,
Baha'is all around the world are constantly reminded that their
fellow believers are committed to creating livable, sustainable,
evolving communities.
The Baha'i Administrative System
The goal of the Baha' i system of administration, as explicitly
outlined in the Baha'i writings, is to canalize the spiritual forces

released by the advent of religious revelation into structures that
can best ensure both the spiritual and material prosperity of mankind. The Baha'i system is flexible enough to be responsive to the
needs of the individual but sufficiently robust to govern a united
civilization.
On the local and national levels, the Baha'i community's affairs
are governed by annually elected councils called Spiritual Assemblies, whose deliberations are conducted using the cooperative,
non-adversarial decision-making process of consultation. On the
international level, the Universal House of Justice directs and coordinates the affairs of the entire Baha'i world.
The Baha'i administrative system also consists of complementary
appointed institutions that are charged with counseling, encouraging, and assisting individual Baha'is and elected bodies. The men
and women who are chosen to perform this essential service are
appointed on the basis of their experience and maturity.
The elections of local, national, and international Baha'i governing bodies are viewed as sacred events, and include time for
group consultation and socialization. The Baha'i teachings forbid
campaigning, electioneering, or even the nomination of candidates; all Baha'is aged twenty-one and over are eligible to be elected.
Voting takes place by secret ballot after a period of prayer and
meditation; eligible members of Baha'i institutions are chosen
according to their spiritual qualities, capacities, and experience.
Participants in the Baha'i system pledge themselves to obey the
decisions of its institutions and to bend their energies towards the
furtherance of their shared goals .
In war-tom central Africa, Local Spiritual Assemblies administer communities that have seen more than their share of tribal
and political violence. So little social stability remains after years
of war, famine, and political upheaval that Baha'is there, by building new systems of collective functioning, have literally had to
recreate their culture. Baha'is gathered in the refugee camps have
laid a firm basis for the well-being of their Baha'i communities by
electing Local Spiritual Assemblies, meeting for the Nineteen-Day
Feast and early-morning devotional meetings, and participating
in development projects- all within the confines of the refugee
camp.

C OMMUNITY LIFE

A Baha'i working in the camps recounts recent victories in the
work of rebuilding their community as follows, "We begin to get
letters [from the other refugee camps] saying, 'We have started
activities again; we have formed our local communities, we have
dawn prayers again, we have cleared our village of brush': really
exciting news!" Speaking about the growing role that consultation
is playing among refugees , she says: "When there are problems
between people-because when people are from all over there are
bound to be differences- they often come to the Baha'is asking
for help. They say, 'There's this group of people there, they say
they are Baha'is, can they share their advice with us?'"
Love and Service as Builders of Civilization
Ghana, while more politically stable than some of its neighbors,
must still address such problems as poverty, the inferior social
status of women, and age-old tribal conflicts. According to local
legend, the town of Bawdie (pronounced Bode-iay), close to the
edge of Ghana's rainforest, was founded as the result of a conflict
between two brothers. Today, however, solidarity and unity form
the backbone of the town's daily life. Relationships tend to be
strong; people of all backgrounds are comfortable with each other,
and many townspeople work together in agricultural development
projects. "It's visible," says one resident of Bawdie 's atmosphere
of unity, "it's not something that you need to search, or you need
to look for. You see it, and when you come to this community, you
always carry something with you, to go and apply to your community."
About ten percent of the town's residents are Baha'is, giving
the Baha'i system ample opportunity to demonstrate its efficacy.
People often bring their personal problems for resolution to the
Local Spiritual Assembly. One resident, Prince Abadu, says, "I
like this community because of one unique thing: they love to come
to work together as a group-as a team-and to do everything in
common. They have come together to put up a [Baha'i] center;
they have come together to make a community farm; and they have
come together also to make a nursery, from which [local] people
come and buy things to plant, like seedlings, at a moderate rate."
The town has just begun a comprehensive literacy campaign, called
"Enlighten the Hearts," which uses traditional music, dances, and

THE BAHA'I WORLD

drama to educate children, men and women. In addition to literacy,
classes often focus on moral development and the art of consultation. One participant says ofBawdie, "Whatever these people learn
from the Baha'i teachings, they try to translate it into action."
The Advancement of All People
Any effort at promoting global prosperity that ignores humanity's
potential for unity in diversity will not succeed, for people will
not participate in a system that does not make room for their unique
cultural contributions. Rather than proving a source of discord, it
is the complexity and diversity of the human race that allows its
members to realize their potential as spiritual beings. R ace unity,
the advancement of women, and the development of youth are
integral to the future health of every local, national, and global
community.
Baha'i efforts to combat racial prejudice are pursued all over the
world. One notable initiative is currently underway in the United
States, where the Baha'i community is lending its weight to a
nation-wide campaign aimed at helping eradicate racial prejudice
within the country. Meetings held in the homes of Baha'is and in
Baha'i centers to discuss race unity are bolstered by local, regional,
and national broadcasts of a documentary video (called The Power
ofRace Unity), a web site, and a toll-free phone number to call for
more information. Thousands of requests for further information
about the B aha'i Faith have been received.
As the future inheritors of the affairs of humanity, the youth of
the world must be systematically educated to work for race unity
and greater cultural tolerance. Any scheme that is designed to draw
youth away from gangs or other exclusive alliances and to counter
the present racial divide must offer them the sense of community,
solidarity and purpose they find with their peers. The first Baha'i
"youth workshop" was founded in Los Angeles in the 1970's to
assist in filling that need. In a single workshop, youth of all ages,
races, and socioeconomic backgrounds can be found performing
and serving their community together. Baha'i youth workshops
are now operating in over fifty countries, with over one hundred in
the United States alone.
Workshops and other youth activities are integral to the overall
pattern of Baha'i community life. The workshop centers on the

COMMUNITY LIFE

principle of service to humanity and aims to create a supportive,
loving climate within which that service can be performed. Within
guidelines established by Baha'i institutions, workshop participants
are given a generous hand in forming the character and atmosphere
of their own group, thereby creating an environment that speaks
directly to their personal concerns and aspirations. Service projects,
academic study, devotional activities, and frequent travel for performances in schools, auditoriums, and outdoor venues are some
of the activities common to Baha'i youth workshops. Performances
feature dynamic modem dances--often choreographed by the youth
themselves-which address ideas related to race unity, drug abuse,
the advancement of women, and cultural diversity. Baha'i youth
workshops seem to inspire audiences wherever they go. The sincerity and sophistication of the dances are often profoundly inspiring,
moving many audiences to tears, laughter, and enthusiastic applause.
A youth workshop performing in a small town in eastern Germany found itself challenged one evening by the presence of a group
of skinheads-young people who shave their heads to demonstrate
their belief in racial and ethnic separation. The skinheads taunted
the workshop members and their message of racial unity throughout
the evening, and returned the next day to a workshop-sponsored
seminar to heckle them further. But later, after one of the workshop
members approached the skinheads with an attitude of friendliness
and warmth, some of the skinheads let down their guard and engaged
in a dialogue with the workshop youth, sharing their fears about
the economic depression of their town and the changing reality of
ethnic relations in Europe. Over the next few days, the skinheads
became the workshop 's greatest supporters, cheering the loudest
during their dance performances and encouraging their friends to
join the audience.
But youth aren't the only ones to benefit from Baha'i-inspired
development. The Baha'i Counsellors in Europe are sponsoring a
continent-wide campaign to promote the advancement of women.
For a number of years Baha'is on that continent have been organizing
and hosting series of women's gatherings as part of this campaign.
The gatherings are designed to stimulate awareness among women
about the unique role they can play in establishing social stability
and world peace and to empower them to improve the health of

their community, which, according to Baha'i belief, is dependent on
the full equality of men and women. 2 The seminars include segments where women can give topical presentations to the group
and participate in small workshops, where they study writings from
psychology, philosophy, and the various religions concerning the
advancement of women. The readings in turn guide consultation
about issues related to the upliftment of humanity and challenges
and victories in their personal lives. The transformation one Romanian facilitator, Bita Zerbes, sees in the participants, she says, has
been a source of "radiant joy," "unbelievable," and "inspiring."
The women describe their experience in similar terms: "An excellent opportunity to validate ourselves as human beings and meet
with our true reality as women," says one participant. The seminars
conclude with each participant making a commitment to perform
a concrete act of service for her community in the near future. One
woman reacted to the seminar by saying, "God grant that all which
we have spoken here will not remain empty words and theories
but rather will be put into practice in our daily lives!" Often the
women choose to host a women's gathering in their own home. In
this way, the seminars are spreading all over Europe.
Training Institutes: Vehicles for Spiritual and Material
Advancement
By regularly offering European women the opportunity to practice
skills such as public speaking and consultation, the women 's
seminars function as a kind of training, increasing the capacity of
the women to take advantage of opportunities for social advancement that greater equality brings. In like manner, Baha'is in such
far-flung places as Papua New Guinea are using the tool of the
formally established training institute to stimulate grassroots human resource development, thereby advancing the social, economic,
and spiritual life of their community.

2. The advancement of women has received special attention in the Baha ' i
writings, even going so far as to link the advancement of women to the
evolution of global politics. 'Abdu'l-Baha says, "So it will come to pass that
when women participate fully and equally in the affairs of the world, when
they enter confidently and capably the great arena of laws and politics, war
will cease."

C OMM U !T YLIFE

The islands of Papua New Guinea are thick with rain forest,
low-lying marshland, and dotted with volcanic mountains, making the construction of roads almost impossible and restricting
long-distance travel to the air. Communities live in general isolation, each village nearly a society unto itself. Many communities
lie as much as a full day's walk away from their neighbors, and
violent clan rivalry restricts travel even further. Villages like Kunaia in the district of Mt. Brown, however, are working together to
create environments animated by the principles of justice and unity,
using the training institute as their primary tool. By organizing
their entire daily routine around the pattern of Baha'i life, these
Baha'i communities are witnessing a startling transformation in the
quality of their community life.
Every morning before beginning the work of the day, the Baha'i
population ofKunaia gathers in the Baha'i Center to worship. Men,
women, and children all read and sing passages from the Baha'i
writings and consult about affairs affecting the village. Kunaians
are fmding that by fostering feelings of unity and interdependence,
the act of their gathering together promotes the community's spirit
of service and ability to resolve conflicts. Baha'i training institutes
normally include a devotional component (such as Kunaia's morning prayer gatherings), academic study circles for adults and youth,
children's classes, and social and economic development projects on
subjects such as farming technology, health care, and literacy. Omu
Abie, a Christian Deacon in a nearby village whose congregation
attends classes at the Baha'i training institute in Kunaia, says, "I
find it interesting that the Baha'is teach adults to read as well as
children. I want to thank the Baha'is for bringing us all together."
By acquiring the necessary skills to improve their spiritual and
material life through systematic, participatory learning, the participants ofthe training institutes hope to advance the fortunes oftheir
entire country. Kunaia's Baha'i Center sits on the highest hill of the
village, surrounded by lovingly tended gardens composed of starshaped hedges, trimmed lawns, and flower-lined footpaths. Papua
New Guineans travel from all over the district to visit them.
Another village now attracting attention is Maruta, located in a
remote region of Oro province. Maruta was traditionally a scattered community; people lived in the bush without a formal village

THE B AHA'I WORLD

structure and under very difficult conditions. Baha'is from the
Mt. Brown area of the neighboring province decided to share
their community-building experiences with the people of Maruta.
The people of Maruta were eager to listen and improve their living conditions, and their resolute adherence to Baha'i beliefs
succeeded in effecting a profound transformation in nearly every
area of their lives. They eventually moved out of the forest to live
together in a united village, erecting houses, planting gardens, and
lining the walkways with flowers . As a result, their story soon
spread throughout the region.
A group of people visited one day from the mountains of Oro,
skeptical that the stories of transformation they had heard were
possible. They arrived while the village was rallying around an agricultural development project sponsored by the Local Spiritual
Assembly ofthe Baha'is ofMaruta. The visitors were welcomed
with traditional hospitality, but the next day the villagers excused
themselves to continue with their work in the gardens. One visitor
stopped an elderly Marutan on his way to the gardens one morning,
telling him that his advanced age allowed him to stay home. The
man happily replied that he was feeding his spirit by working with
his community and continued on his way. One of the women of
the village, who cooked for the guests every morning, explained that
in her work she was obeying the request of the Spiritual Assembly
and emphasized that her service was helping her spiritual growth.
She then excused herself and left to contribute her share to the
work in the gardens. The visitors commented that they had never
seen such community spirit as they had in Maruta.
The Role of Material Advancement in Spiritual Civilization
The people of Maruta and Mt. Brown understand that the twin
tasks of advancing the spiritual and the physical well-being of a
civilization sustain, build upon, and inspire each other. 'Abdu'l-
Baha says, "For man two wings are necessary. One wing is physical
power and material civilization; the other is spiritual power and
divine civilization. With one wing only, flight is impossible.'' 3 The

3. 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu'l-Bah a during His Visit to the United States and Canada in 1912,
2nd ed. (Wilmette: Baha'i Publishing Trust, 1982), p. 12.

c OMM UNI TY LIFE

Universal House of Justice states, "The oneness of mankind, which
is at once the operating principle and ultimate goal of [Baha'u'llah's]
Revelation, implies the achievement of a dynamic coherence between the spiritual and material requirements of life on earth."4 This
is the guiding principle of Baha' i social and economic development
work, which strives to integrate material progress with spiritual and
moral advancement. In the Baha'i view, development must give rise
to systems that can effectively insure the application of justice, and,
by promoting an atmosphere of trust in the community, provide
space for individual spiritual development.
To date, there are over 1,700 separate Baha'i-sponsored projects
of social and economic development around the world. They range
in size from the very large to the very small and include moral
education classes for children, literacy education for adults, vaccination campaigns, the acquisition of clean water, the construction
and operation of community learning centers, assisting rural women
to be economically self-sufficient through indigenous crafts such as
rug weaving, and Baha'i-operated high schools, colleges and hospitals. Such activities build bonds of trust, interdependence, and unity
among the participants and the people and institutions of society
at large. Social and economic development is inextricably woven
into the process of community development, and its wholehearted
pursuit evidence of the distinctiveness of the Baha'i community.
Examples of Baha '[-Inspired Development
The Foundation for the Application and Teaching of the Sciences
(FUNDAEC, in its Spanish acronym) was created in Colombia in
order to integrate traditionally separate endeavors in education,
science, technology, and rural development. In the words of its
founders, "During the late 60's and early 70's, it was becoming
increasingly evident that development, defined mostly in terms
of industrialization, was failing many of its basic objectives and
was not improving the living conditions of the vast majority of the
inhabitants of the developing countries." In the case of Colombia,

4. The Universal House of Justice, from a letter written to the Baha'is of the
world, 20 October 1983. Published in Messages.from the Universal House
ofJustice 1963 to 1986: The Third Epoch ofthe Formative Age (Wilmette:
Baha'i Publishing Trust, 1996), p. 602.

THE BAHA'f WORLD

traditional forms of development had failed in the goal of creating
unified, diverse communities based on justice, sustainability and
grassroots participation. In 1974 a group of scientists and professionals chose to serve their conununity by developing programs
of education and rural development that took into account the
capacities and aspirations of the typical rural Colombian.
The Tutorial Learning System, developed by FUNDAEC, began
with a very small number of students in the North Cauca region
of Colombia, was gradually accepted among various educational
institutions throughout the 1980's, and has recently been adopted by
the Colombian Ministry of Education as an alternative secondary
education option for rural areas of the country. Based on a close
relationship between the students and teachers and great flexibility
in structure and curriculum, this educational system was designed
to help stem the flow of country-dwellers to the city and stimulate
the development of social capital in rural Colombia. The exodus
of youth moving from their birthplaces in the country to the larger
cities creates overcrowding and increased poverty in the city and
a lack of qualified people to run the vital institutions of rural communities. Rural cities have had to import people from outside their
community in order to operate their libraries, pharmacies, post
offices, hospitals, and schools. The Tutorial Learning System is designed to train rural people so they can create economic opportunity
in their home community, rather than having to seek it elsewhere.
The developers of the System decided that curricula imported from
urban areas was inadequate for the needs of the rural population, so
they developed their own.
The Learning System is continually improved in the light of
experience, and now includes ten private and public institutions
teaching nearly 15,000 students. "I have worked with young people
most of my life and I have never seen a group of rural students so
energized," says James Mitchell, a Catholic priest who uses the
curriculum. "It's not just an education program by itself and isolated
from everything else. It is part of a whole development process."
Small towns all over Colombia are now beginning to see their youth
stay to work in town and enrich the community, rather than fleeing
to the cities. The program's emphasis on community participation
has, in the words of one facilitator, "greatly strengthened the process

COMM UN ITY LIFE

of participation and the cultural identity of the community in those
rural communities where it is offered."
Inspired by the work of the Grameen Bank in Bangladesh,
FUNDAEC established its own microfmance network for Colombian farmers in 1989. Called the "Solidarity Production System,"
and instituted after many years spent researching alternative microfinance systems, the program operates under the conviction that
rural development will succeed only when local communities are
encouraged to let moral and ethical values-not market valuesguide the life of their community.
Under the Solidarity Production System, small groups of farmers
are trained in technical and administrative matters and participate
in programs of ethical education: virtues such as trustworthiness,
honesty, truthfulness, service, and the ability to consult are all seen
as integral to the success of a group-driven project. After receiving
their loans (microfmance credits are usually between $50 and $500),
farmers are linked to a group of three to five other farmers who
are working within the system. All the members are coresponsible for each other's credit, thus avoiding the need for collateral.
Baha'is view their efforts as successful only when those who are
to receive its benefits are given control of their destiny; progress,
if it is to be sustained and ultimately valuable, must be driven by
natural movement among the grassroots. In an area of the world
where excessive attachment to market ideals has damaged traditional cultural ties, the Solidarity System has great potential for
formalizing trust and reestablishing bonds based on shared goals
and experiences, and is an example of the Baha'i desire to create
vibrant, supportive communities.
Conclusion
A community is more than a haphazard grouping of like-minded
people. It is, as the Universal House of Justice writes, "a comprehensive unit of civilization composed of individuals, families and
institutions that are working ... in an unremitting quest for spiritual
and social progress" as "originators and encouragers of systems,
agencies and organizations" that advance these goals. 5 Clearly, then,

5. The Universal House of Justice, letter to the Baha ' is of the world, Ri<;lvan
153 B.E. (1996, unpublished).

the role envisioned for the individual is one of mindful participation
in local and global affairs alike-neither a slavish devotion to the
state nor an uncompromising deification of the self. Community
development is not an easy process; varying degrees of maturity
among the Baha'is, civil strife and ethnic conflict, natural disasters,
and conditions of crushing poverty are challenges that need to be
continually and creatively overcome. Encouraged by the idea that
community-building is an evolving process, however, Baha'is all
around the world persist in their efforts, convinced that peace on
earth is "not only possible, but inevitable." 6

6. The Universal House of Justice, The Promise of World Peace (Haifa:
Baha'i World Centre Publications, 1985) p. 1.

PROFILE:
THENEWERA
DEVELOPMENT
INSTITUTE,
INDIA

"o ur aim is that the individual has a new vision, a new heart,
has a desire to give service, has increased self-confidence,
and has understood the connection between his service and his
growth. And further, that he has gained a trade by which he can
earn an income and has learned a few skills that can be of service to
his community." This statement by Sherif Rushdy, director of the
New Era Development Institute (NED I), reflects the vision of individual transformation that the Institute has for each person it trains.
NEDI, located in Panchgani, India, is a development training
institute of the country's Baha'i community. Evolving out of local
development initiatives started by the New Era High School in
1975, it was formally established as a national training center in
1987. In the past decade, over eight hundred rural youth have been
trained at NEDI, and currently over two hundred students are trained
each year, nearly half of whom are Baha'is.
The fundamental purpose of the New Era Development Institute is to learn about development and then translate this learning
into appropriate training programs. NEDI does so by involving its

staff and students in the life of a large number of the communities in its immediate vicinity and in selected target areas around
the country. Such involvement facilitates experimentation with
innovative approaches to community development, which is then
translated into an improved training program-a highly dynamic
mutual interaction.
NEDI's primary activity is conducting the Integrated Vocational
Training Program, which is aimed at producing a group of capable and energized individuals who can return to their villages and,
while supporting themselves, undertake and encourage local sustainable development efforts. The Integrated Vocational Training
Program is composed of a multifaceted core curriculum and a technical or professional training track, which varies for each course.
The core curriculum, at the heart ofNEDI's educational program,
is a combination of classroom, dormitory, campus, and village level
activities which complement, build on, and reinforce each other. It
includes putting students into mixed groups, called NEDI families,
which learn to function as a community, planning and undertaking
various service activities . There are also classes on the nature,
dynamics, and skills of development and on a variety of practical
skills useful at the community level. These classes provide the initial
exposure, awareness-raising, knowledge, and basic skills for all
other activities and are the forum in which activities are planned
and experiences are processed and evaluated. Another program

AtNEDI's
Panchgani
campus,
students
in the
motorcycle
repair program work
on a
scooter.

NEW ERA DEVELOPMENT I NSTIT UTE

NED! has a year-long program
in computer science. Like all
programs, it includes a core
curriculum of moral education
which focuses on equipping
students with the tools to engage
in community development work
once they return to their hom es.

component is individual and
group study of the Baha'i
sacred writings and selected
quotations on virtues, followed by a process of decision
making, action, and evaluation of the improvement of
students' character and behavior. Also in the curriculum is
a variety of cultural and artistic activities and performances, both on campus and in the villages.
In these, students learn to appreciate their own and other cultures
and to convey educational messages through the arts, such as
theater.
"We teach the basic principles of religion, principles that are common to all the world's religions-we don't teach the Baha'i Faith per
se," said Dr. Radha Rost, the Institute's core curriculum coordinator,
"At the same time, however, most of the main elements of the curriculum are drawn from the Baha'i teachings."
Vocational and professional skills in NEDI's training program
include motorcycle or automobile repair, repair and maintenance
of audiovisual materials, animal husbandry, secretarial and office
management, rural electronics, refrigeration and air conditioning,
tailoring and home science, and pre-primary and primary teacher
training. Courses vary in their duration, entry requirements, and
technical components, but all share the common core curriculum, in
which all students participate regardless of their vocational interest.
Most courses at the certificate level are one year in duration, while
the primary teacher/developer course is a two-year diploma course.

Training pre-primary school teachers is one of the programs
offered at NED!. Shown is a class ofstudents working
with pre-primary school children who attend a small model school
on the NED! campus.

NEDI also selects the most suitable and experienced graduates of
its certificate courses and enrolls them in a diploma-level apprenticeship program through which they become facilitators and
trainers for regional development.
"In this way, our aim is that each student should leave with some
service skill-how to promote health, hygiene, literacy, and the
like; some spiritual skills-so they know why they are doing these
things; some vocational skills-so they can get some money to support themselves; and some cultural skills, meaning training in
tolerance and diversity and the arts-so they have the confidence
and the capacity to be leaders, and so they are able to convey
development messages through the arts," says Mr. Rushdy.
On average, about forty percent ofNEDI's graduates have established their own business or school in a rural area and another thirty
percent have found employment in their trade or profession. Others
have chosen to continue their education or have found employment
in unrelated areas .

NEW ERA DEVELOPM ENT I NSTITUTE

A preliminary agreement for formal collaboration between NED! and
Telemark College :S Department of Teacher Training in Notodden, Norway,
was signed on 2 July 1997. Shown here are Arvid Gjengedal (left), Dean
of the faculty ofTelemark College, and Sherif Rushdy (right),
Director of NED!.

Manahar Birari is one of the many successful graduates emerging
from the NEDI program. A 1995 graduate with a pre-primary teaching certificate, Mr. Birari is the director of the Baha'i hostel in
Bhisya in the Dang Region. The hostel provides free room and
board, as well as daily moral education classes, to about twentyeight students aged ten to fifteen. The hostel is crucial as it allows
students to stay in the region for their schooling while their parents
work outside the district. Mr. Birari and his wife are essentially
full-time volunteers at the hostel, receiving only room and board
and a small allowance. Mr. Birari 's goal since graduating has been
to assist in the work of community development.
NEDI provides a living tutorial in inspired, holistic, sustainable
action. As with all Baha'i development projects, it strives to create
a pattern of living that releases individual potential and simultaneously promotes the collective good.

This statement prepared by the
National Spirifttal Assembly of the
Bahil 'is of the United States ofAmerica
outlines the Baha '£perspective on the
important principle of the equality
of women and men.

TwoWrNGS
OFA BIRD:
THE EQUALITY OF
WOMEN AND MEN

T he emancipation of women, the achievement of full equality
between the sexes, is essential to human progress and the transformation of society. Inequality retards not only the advancement
of women but the progress of civilization itself. The persistent denial
of equality to one-half of the world's population is an affront to
human dignity. It promotes destructive attitudes and habits in men
and women that pass from the family to the work place, to political
life, and ultimately to international relations. On no grounds, moral,
biological, or traditional, can inequality be justified. The moral and
psychological climate necessary to enable our nation to establish
social justice and to contribute to global peace will be created only
when women attain full partnership with men in all fields of endeavor.
The systematic oppression of women is a conspicuous and tragic
fact of history. Restricted to narrow spheres of activity in the life of
society, denied educational opportunities and basic human rights,
subjected to violence, and frequently treated as less than human,
women have been prevented from realizing their true potential.

Age-old patterns of subordination, reflected in popular culture, literature and art, law, and even religious scriptures, continue to pervade
every aspect oflife. Despite the advancement of political and civil
rights for women in America and the widespread acceptance of
equality in principle, full equality has not been achieved.
The damaging effects of gender prejudice are a fault line beneath the foundation of our national life. The gains for women rest
uneasily on unchanged, often unexamined, inherited assumptions.
Much remains to be done. The achievement of full equality requires
a new understanding of who we are, what is our purpose in life, and
how we relate to one another an understanding that will compel us
to reshape our lives and thereby our society.
At no time since the founding of the women's rights movement
in America has the need to focus on this issue been greater. We
stand at the threshold of a new century and a new millennium. Their
challenges are already upon us, influencing our families, our lifestyles, our nation, our world. In the process of human evolution,
the ages of infancy and childhood are past. The turbulence of adolescence is slowly and painfully preparing us for the age of maturity,
when prejudice and exploitation will be abolished and unity established. The elements necessary to unify peoples and nations are
precisely those needed to bring about equality of the sexes and to
improve the relationships between women and men. The effort to
overcome the history of inequality requires the full participation of
every man, woman, youth, and child.
Over a century ago , for the first time in religious history,
Baha'u'llah, the Founder of the Baha'i Faith, in announcing God's
purpose for the age, proclaimed the principle of the equality of
women and men, saying: "Women and men have been and will
always be equal in the sight of God." 1 The establishment of equal
rights and privileges for women and men, Baha'u'llah says, is a
precondition for the attainment of a wider unity that will ensure

1. Baha ' u 'llah, from a tablet translated from the Persian and Arabic, quoted
in Women: Extracts fro m the Writings ofBaha 'u 'llah. 'Abdu '1-Baha, Shoghi
Effendi and the Universal House of Jus tice, compiled by the Research
Department of the Universal House of Justice (Thornhill: National Spiritual Assembly of the Baha' i's of Canada, 1986), no. 54.

EQUALITY OF WOMEN AND MEN

the well-being and security of all peoples. The Baha'i writings
state emphatically that "When all mankind shall receive the same
opportunity of education and the equality of men and women be
realized, the foundations of war will be utterly destroyed. " 2
Thus the Baha'i vision of equality between the sexes rests on the
central spiritual principle of the oneness of humankind. The principle
of oneness requires that we "regard humanity as a single individual,
and one's own self as a member of that corporeal form," 3 and that
we foster an unshakable consciousness that "if pain or injury afflicts
any member of that body, it must inevitably result in suffering for
all the rest." 4
Baha'u'llah teaches that the divine purpose of creation is the
achievement of unity among all peoples:

Know ye not why We created you all from the same dust? That
no one should exalt himself over the other. Ponder at all times
in your hearts how ye were created. Since We have created you
all from one same substance it is incumbent on you to be even as
one soul, to walk with the same feet, eat with the same mouth
and dwell in the same land, that from your inmost being, by your
deeds and actions, the signs of oneness and the essence of detachment may be made manifest. 5

The full and equal participation of women in all spheres of life
is essential to social and economic development, the abolition of
war, and the ultimate establishment of a united world. In the Baha'i
scriptures the equality of the sexes is a cornerstone of God's plan
for human development and prosperity:

The world of humanity is possessed of two wings: the male and
the female. So long as these two wings are not equivalent in

2. 'Abdu'I-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu 'l-Baha during His Visit to the United States and Canada in 1912,
2nd ed. (Wilmette: Baha'i Publishing Trust, 1982), p. 175.
3. 'Abdu'l-Baha, The Secret ofDivine Civilization (Wilmette: Baha'i Publishing Trust, 1990), p. 39.
4. Ibid.
5. Baha'u'llah, The Hidden Words (Wilmette: Baha'i Publishing Trust, 1990),
p. 20.

THE BAHA'I WORLD

strength, the bird will not fly. Until womankind reaches the same
degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity
cannot wing its way to heights of real attainment. When the two
wings ... become equivalent in strength, enjoying the same
prerogatives, the flight of man will be exceedingly lofty and
extraordinary.6

The Baha'i writings state that to proclaim equality is not to deny
that differences in function between women and men exist but rather
to affirm the complementary roles men and women fulfill in the
home and society at large. Stating that the acquisition of knowledge
serves as "a ladder for [human] ascent," 7Baha'u'llah prescribes
identical education for women and men but stipulates that when
resources are limited first priority should be given to the education
of women and girls. The education of girls is particularly important
because, although both parents have responsibilities for the rearing
of children, it is through educated mothers that the benefits of
knowledge can be most effectively diffused throughout society.
Reverence for, and protection of, motherhood have often been
used as justification for keeping women socially and economically
disadvantaged. It is this discriminatory and injurious result that
must change. Great honor and nobility are rightly conferred on the
station of motherhood and the importance of training children.
Addressing the high station of motherhood, the Baha'i Writings
state, "0 ye loving mothers, know ye that in God's sight, the best of
all ways to worship Him is to educate the children and train them in
all the perfections of humankind .... " 8 The great challenge facing
society is to make social and economic provisions for the full and
equal participation of women in all aspects of life while simultaneously reinforcing the critical functions of motherhood.
Asserting that women and men share similar "station and rank"
and "are equally the recipients of powers and endowments from

6. 'Abdu'l-Baha, The Promulgation of Universal Peace, p. 375.
7. Baha'u'llah, Tablets of Baha 'u 'llah revealed after the Kitab-i-Aqdas,
(Wilmette: Baha'i Publishing Trust, 1994), p. 51.
8. 'Abdu '1-Baha, Selections from the Writings of 'Abdu 'l-Baha (Wilmette:
Baha'i Publishing Trust, 1997), p. 146.

EQUALITY OF WOMEN AND MEN

God," 9 the Baha'i teachings offer a model of equality based on the
concept of partnership. Only when women become full participants
in all domains of life and enter the important arenas of decision
making will humanity be prepared to embark on the next stage of
its collective development.
Baha'i scripture emphatically states that women will be the greatest factor in establishing universal peace and international arbitration.
"So it will come to pass that when women participate fully and
equally in the affairs of the world, when they enter confidently
and capably the great arena of laws and politics, war will cease;
for woman will be the obstacle and hindrance to it." 10
The elimination of discrimination against women is a spiritual
and moral imperative that must ultimately reshape existing legal,
economic, and social arrangements. Promoting the entry of greater
numbers of women into positions of prominence and authority is
a necessary but not sufficient step in creating a just social order.
Without fundamental changes in the attitudes and values of individuals and in the underlying ethos of social institutions, full equality
between women and men cannot be achieved. A community based
on partnership, a community in which aggression and the use of
force are supplanted by cooperation and consultation, requires the
transformation of the human heart.
The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive
qualities both of body and mind. But the bá lance is already
shifting; force is losing its dominance, and mental alertness, intuition, and the spiritual qualities of love and service, in which
woman is strong, are gaining ascendancy. Hence the new age will
be an age less masculine and more permeated with the feminine
ideals ... an age in which the masculine and feminine elements of
civilization will be more evenly balanced. 11

9. Baha'u'llah, fro m a tablet translated from the Persian and Arabic, quoted
in Women, no. 2; 'Abdu' 1-Baha, The Promulgation of Universal Peace, p.
300.
10. 'Abdu'l-Baha, The Promulgation of Universal Peace, p. 135.
11. 'Abdu'l-Baha, quoted in Wendell Phillips Dodge, "Abdu'l-Baha's Arrival
in America," in Star of the West (April28, 191 2), no. 3, p. 4.

Men have an inescapable duty to promote the equality of women.
The presumption of superiority by men thwarts the ambition of
women and inhibits the creation of an environment in which equality
may reign. The destructive effects of inequality prevent men from
maturing and developing the qualities necessary to meet the challenges of the new millennium. "As long as women are prevented
from attaining their highest possibilities," the Baha'i writings state,
"so long will men be unable to achieve the greatness which might
be theirs ." 12 It is essential that men engage in a careful, deliberate
examination of attitudes, feelings , and behavior deeply rooted in
cultural habit, that block the equal participation of women and stifle
the growth of men. The willingness of men to take responsibility
for equality will create an optimum environment for progress: "When
men own the equality of women there will be no need for them to
struggle for their rights!" 13
The long-standing and deeply rooted condition of inequality must
be eliminated. To overcome such a condition requires the exercise
of nothing short of "genuine love, extreme patience, true humility,
consummate tact, sound initiative, mature wisdom, and deliberate,
persistent, and prayerful effort." 14 Ultimately, Baha'u'lllih promises, a day will come when men will welcome women in all aspects
of life. Now is the time to move decisively toward that promised
future.

12. ' Abdu ' l-Baha, Paris Talks: Addresses Given by 'Abdu 'l-Baha in Paris in
1911, 12th ed. (London: Baha 'i Publishing Trust, 1995), p. 136.
13. Ibid., p. 171.
14. Shoghi Effendi, Th e Advent of Divine Justice, p. 40.

This statement was presented by the
National Spiritual Assembly of the
Bahti 'is of South Africa to the
Truth and Reconciliation Commission
on 19 November 1997.

A PATHWAY to
PEACE and JusTICE

T he National Spiritual Assembly of the Baha'is of South Africa,
on behalf of all the Baha'is we represent, is grateful for this
opportunity to share with the Truth and Reconciliation Commission an understanding of the position and activities of the Baha'i
Community in South Africa during the apartheid years.
To understand the nature of the response of the Baha'is to
apartheid, it is necessary to understand the character of the Baha'i
community, the overall aims and objectives of the Baha'i Faith, its
modus operandi, and the global context in which it operates.
The Baha'i Faith, which is the most recent of the independent
world religions, originated in Iran in 1844. Today the Baha'i Faith
enjoys a world-wide following in excess of five million people, representing more than 2,100 indigenous tribes, races and ethnic groups
residing in more than 120,000 localities, in more than 200 countries
and independent territories around the world.
In South Africa, Baha'is reside in some nine hundred communities. Although records indicate that the first Baha'is to reside in
South Africa arrived in 1911, there was little significant growth until
the 1950's. During the mid 1950's a number of Baha'i families came

to this country from the United States, Canada, Germany, New
Zealand, and England to settle and to introduce the Baha'i Faith
to South Africans.
The hallmark of the Baha'i community is its diversity-a characteristic which is highly prized and actively pursued. The essential
teachings of the Baha'i Faith focus on unity--of God, of religion,
and ofhumanity. The pivot around which all other Baha'i teachings
revolve is that of the oneness of the human race. We believe that
this is an essential reality of creation. Its acceptance and application
by the generality of the peoples of the world is not only attainable
in this age but is the sole basis for sustainable peace and the security
of humanity-the very Kingdom of God on earth as promised by
all the Divine Revelations of the past.
Baha'is fmnly believe that this kingdom will take the form of a
global society in which all the races, creeds and classes of the world
are united as a single family. The building of this global society is
not a mere outburst of ignorant emotionalism or an expression of a
vague and pious hope. It moves beyond a reawakening ofthe spirit
of brotherhood and goodwill among men, and the fostering of harmonious cooperation among individual peoples and cultures. This
pursuit calls for an organic change in the structure of our present
day society, a change such as the world has not yet experienced.
And it is towards this goal that the Baha'i Faith has been working globally since its inception over 153 years ago-and in South
Africa since the 1950's. Our actions were and remain based on an
unshakable acceptance of the spiritual nature of the individual and
thereby the community and that "religion is the greatest of all means
for the establishment of order in the world and for the peaceful contentment of all that dwell therein."
True to this teaching, our approach has been and remains to build
communities which strive to put into daily practice fundamental
spiritual aspirations such as love, honesty, moderation, humility,
hospitality, justice, morality, trustworthiness and-above all-unity,
thereby influencing change from the ground up. Without the infusion
of these values into society, no community, however economically
prosperous or intellectually empowered or technologically advanced,
can endure.
Abhorring all forms of prejudice and rejecting any system of

PEACE AND JU STICE

segregation, the Baha'i Faith was introduced on a one-to-one basis
and the community quietly grew during the apartheid years, without
publicity. Despite the nature of the politics of that time, we presented
our teachings on unity and the oneness of humankind to prominent individuals in politics, commerce and academia and leaders of
thought including State Presidents. Approaches to individuals and
prominent persons were pursued in order to offer to South Africa a
pathway to peace and justice for all its citizens.
During the apartheid years, both individual Baha'is and our
administrative institutions were continually watched by the security
police. The surveillance and investigation by the police was due
to the racially integrated nature of the Baha'i community and its
activities. However, it would appear that our numbers were too small
and our activities too peaceful to be perceived as a real threat to the
government of the day.
Our activities did not include opposition to the previous government, for involvement in partisan politics and opposition to government are explicitly prohibited by the sacred texts of our Faith as
revealed by Baha'u'llah, the Prophet-Founder of our Faith, even
though that government be suspicious of and ill disposed to the
aims and activities of the Baha'is, as was the case in this country.
During the time when the previous Government prohibited integration within our communities, rather than divide into separate
administrative structures for each population group, we opted to
limit membership of the Baha'i administration to the black adherents who were and remain in the majority of our membership and
thereby placed the entire Baha'i community under the stewardship
of its black membership. Happily, such policies were eased and
we were able once again to have racially integrated administrative
bodies which were and are democratically elected by and from the
entire body of adult adherents of the Baha'i Faith.
In the nearly five decades since the Baha'i Faith was established
in South Africa, through strict adherence to the principles of our
Prophet-Founder we have forged ahead and made a modest beginning toward realizing our vision of unity for South Africa by
creating a model which can be studied and scrutinized and from
which we believe valuable lessons can be learned. The systematic
development of our human resources was and is a result of great

THE BAHA'I WORLD

emphasis on spiritual, moral and ethical aspects of individual and
community life. These include the sanctity of the family unit, the
importance of rendering service to the community in pursuit of a
craft or a profession which contributes towards prosperity and
lends momentum to the elimination of extremes of poverty and
wealth, and the obligation to educate one's children. The fundamental belief in the equality of men and women, stemming from our
teachings on the oneness of humankind, has meant that women in
the Baha'i community have always taken an active role in all aspects
of the work of the Faith, including national leadership positions.
The pursuit of our objectives of unity and equality has not been
without costs. The "white" Baha'is were often ostracized by their
white neighbors for their association with "non-whites." The black
Baha'is were subjected to scorn by their black compatriots for their
lack of political action and their complete integration with their
white Baha'i brethren. The most tragic loss to our community was
the brutal execution of four of our adherents at our places of worship, three in Mdantsane and one in Umtata.
As we move towards the new millenium, our objective remains
unchanged and our vision remains undimmed. However, our sense
of urgency to realize this vision is more acute. Whatever unfolds
in the years ahead in South Africa and the world, the Baha'is will
continue to endeavor to establish global and national unity through
the infusion of spiritual values at all levels of society. By developing unified communities throughout the land, we offer the model
for establishing peace in our country.
Again we thank you for giving us this opportunity.

THE NATIONAL SPIRITUAL ASSEMBLY OF THE
BAHA'IS OF SOUTH AFRICA

The Baha 'i In ternational Community
presented this concept paper to the World
Faiths and Development Dialogue,
held at Lambeth Palace, London,
18-19 February 1998.

VALUING
8 PIRITUALITY
IN DEVELOPMENT:
Initial Considerations Regarding the Creation
of Spiritually Based Indicators for Development

I. A Baha'i Perspective on Development
Development, in the Baha'i view, is an organic process in which
"the spiritual is expressed and carried out in the material." 1 Meaningful development requires that the seemingly antithetical processes
of individual progress and social advancement, of globalization and
decentralization, and of promoting universal standards and fostering
cultural diversity, be harmonized. In our increasingly interdependent
world, development efforts must be guided by a vision of the type of
world community we wish to create and be animated by a set of
universal values. Just institutions, from the local to the planetary
level, and systems of governance in which people can assume
responsibility for the institutions and processes that affect their
lives, are also essential.

l. 'Abdu'I-Baha, Paris Talks, Addresses Given in Paris in 1911, 12th ed.
(London: Baha'i Publishing Trust, 1995), p. 9.

THE BAHA'i WORLD

Baha'u'lhih teaches that recognition of the fundamental spiritual principle of our age, the oneness of humanity, must be at the
heart of a new civilization. Universal acceptance of this principle
will both necessitate and make possible major restructuring of
the world's educational, social, agricultural, industrial, economic,
legal, and political systems. This restructuring, which must be
ordered by an ongoing and intensive dialogue between the two
systems ofknowledge available to humankind-science and religion-will facilitate the emergence of peace and justice throughout
the world.
Communities that thrive and prosper in this future will do so because they acknowledge the spiritual dimension of human nature
and make the moral, emotional, physical, and intellectual development of the individual a central priority. They will guarantee
freedom of religion and encourage the establishment of places of
worship. Their centers ofleaming will seek to cultivate the limitless
potentialities latent in human consciousness and will pursue as a
major goal the participation of all peoples in generating and applying knowledge. Remembering at all times that the interests of the
individual and of society are inseparable, these communities will
promote respect for both rights and responsibilities, will foster the
equality and partnership of women and men, and will protect and
nurture families. They will promote beauty, natural and man-made,
and will incorporate into their design principles of environmental
preservation and rehabilitation. Guided by the concept of unity in
diversity, they will support widespread participation in the affairs
of society, and will increasingly tum to leaders who are motivated
by the desire to serve. In these communities the fruits of science and
technology will benefit the whole society, and work will be available for all.
Communities such as these will prove to be the pillars of a world
civilization-a civilization that will be the logical culmination of
humanity's development efforts over vast stretches of time and
geography. Baha'u'llah's statement that all people are "created to
carry forward an ever-advancing civilization," 2 implies that every

2. Baha'u'llah, Gleanings from the Writings of Baha 'u 'llah (Wilmette:
Baha'i Publishing Trust, 1994), p. 215.

SPIRITUALITY IN DEVELOPME NT

person has both the right and the responsibility to contribute to
this historic and far-reaching, collective enterprise, whose goal is
nothing less than the peace, the prosperity, and the unity of the
entire human family.
Baha'is are optimistic that such a future is inevitable and,
indeed, already beginning to emerge. They are also realistic, understanding that progress toward this future will require of mankind
an enormous amount of perseverance, sacrifice, and change. The
precise speed and cost of this progress will be determined largely
by the actions, in the years immediately ahead, of governments,
multilateral organizations, the private sector, organizations of civil
society, and key individuals. In striving toward this future, all concerned must clearly understand what they are working for and
must be ever vigilant through self-reflection and self-evaluation if
they are to become constructive participants in this process. Therefore, clear goals, meaningful policies and standards, identified
programs, and agreed-upon indicators of progress are necessary if
advancement toward humanity's common future is to be charted
and regular corrections to that course determined and carried out.
While each of these elements-relevant goals, policies, standards, programs and indicators- is critical to efforts to craft such a
future, this paper focuses on the importance of creating spiritually
based indicators to assess and, ultimately, to help guide development
progress.
II. Development Indicators:
Their Value and Use
The concept of indicators is defined in various ways, and the terms
"criteria," "benchmark," and "indicator" are often used interchangeably, although they don't necessarily mean the same thing. For the
purpose of this paper the term "indicator" will be used to refer to
"a quantitative, qualitative, or descriptive measure that, when
periodically .. .monitored," 3 can show the quality, direction, pace,
and results of change.

3. The Intergovernmental Seminar on Criteria and Indicators for Sustainable
Forest Management, 19- 22 August, 1996, Helsinki, Finland; Background
Report no. 3, p. 17. 197.

T HE BAHA'I W ORLD

Indicators can be assembled in various ways. For instance, topically related indicators measuring progress in health, education
or agriculture might be grouped into a table of measures (a set of
indicators). The same indicators might be compiled into an index
and then presented as a single, composite measure such as a health
profile index, an education index, or a food security index.4 Or, a
broad spectrum of indicators related to various phenomena may be
expressed in a single measure, such as the "infant mortality rate." 5
Rarely can an indicator stand alone as a meaningful source of
information. 6 Progress is not an event or a statistic, but a processa trend made up of numerous factors. It cannot be expressed by
one measure or by reference to a single point in time. Indicators
must, therefore, be placed in a specific temporal context and correlated with measures of other related factors. 7
Throughout the world, indicators are used by various actors,
from United Nations (UN) agencies, governments, and community
groups, to businesses, educational institutions, policy groups, and
academicians. Indicators do not change reality, but they do help to
shape the way we perceive it, and they serve to forge a common
understanding of development. They are, therefore, of fundamental importance to a complex and rapidly changing world. For
instance, they can be used to graph trends and indicate relationships, thereby helping to define issues and clarify challenges that

4. See, for example, the Human Development Report 1997 by the U nited
Nations Development Programme.
5. This indicator, besides directly measuring infant deaths, also tends to
reflect measures of income, education, a nd public health expenditures,
among others.
6. For example, an indicator that measures years of schooling will, alone, reveal
little of the benefit of such schooling to society. As a case in point, a wellschooled person lacking in morals will tend to be harmful to the community,
whereas a person with little or no formal education but with a strong sense of
morality w ill, by and large, prove to be beneficial to society (of course, better
that the individual be both formally educated and morally trained).
7. Another way to view the interrelationship of factors is through the analogy
of medical symptoms- such as fever, chills, and swelling-that, individually,
might mean many different things. It is only when seen together in a particular identifiable pattern by a competent physician that they can be diagnosed
as a specific condition and a reasonable treatment can be prescribed.

SPIRITUALITY IN D EVELOPMENT

confront a particular society. They provide information that may
indicate a need for adjustments and corrections to policies, goals,
priorities, programs, attitudes, and behaviors. Indicators can be
used to draw attention to particular issues, to create public awareness, commitment, and activism around specific needs and
challenges. They can suggest a more equitable allocation of limited
resources, or trigger a shift of resources from one area to another
where there is an identified, pressing need. Hence, in a real sense,
"indicators don't just monitor progress; they help make it happen." 8
On the other hand, there are numerous shortcomings and pitfalls associated with indicators. For instance, statistics, which
serve as the basis of most indicators, can be subject to various
configurations and interpretations. Many indicator sets are time
static; others are very narrow in focus, yet they are taken to represent a community's state of well-being and progress. Furthermore,
too often indicators are not paired with goals nor are they viewed
through the lens of historical process.
The State of Development Indicators Today
Today, there are numerous notable efforts, many of which are still
conceptual in nature, to extend the boundaries of what is valued
and measured, to make development indicators more reflective of
what actually constitutes individual and community progress. These
efforts, which involve a diversity of organizations, institutions, and
individuals at all levels of society, are attempting to define and
measure progress in terms of such concepts as human capital,
social capital, culture, social integration, and community well-being.
For example, the annual Human Development R eport of the
United Nations Development Programme (UNDP), with its Human
Development Index, has been instrumental in broadening the
range and scope of development indicators that are considered
within the UN system and by governments around the world. 9 The
global action plans that came out of the major UN conferences of

8. The Community Indicators Handbook: Measuring Progress Toward
Healthy and Sustainable Communities, 1997, Ty ler Norris Associates,
Redefining Progress and Sustainable Seattle, p. I.
9. The Hum an Development Report first appeared in 1990.

THE B AHA:f W ORLD

this decade have helped shift the dominant view of development
from that of a top-down, largely technically and economically
driven process to one in which people and communities increasingly defme and take responsibility for their own progress. 10 These
action plans have called fo r the creation and use of indicators
that capture this emerging focus on people and communities. 11
In a series of Joint Occasional Papers recently issued by the United
Nations Research Institute for Social Development (UNRISD) and
the United Nations Educational, Scientific, and Cultural Organization (UNESCO), the concept of cultural indicators, including
individual and social well-being, and the ability of f:eople to live
together, is explored within various frameworks. 2 The World
Bank itself has been at the forefront of developing the concept of

10. These include the 1990 World Summit for Children (the World Declaration on the Survival, Protection and Development of Children and the Plan
ofAction for Implementing the World Declaration on the Survival, Protection and Development of Children in the 1990 's); the 1992 United Nations
Conference on E nvironment and Development (the Rio Declaration on
Environment and Development and Agenda 21); the 1993 World Conference on Human R ights (the Vienna Declaration and Programme of
Action); the 1994 International Conference on Population and Developme nt (the Programme of Action of th e International Conference on
Population and Development); the 1995 World Summit for Social Development (the Copenhagen Declaration and Programme of Action); the
1995 Fourth World Conference on Women (the Beijing Declaration and
Platform ofAction); and the 1996 Uni ted Nations Conference on Human
Settle me nts- H abitat II (the Istanbul Declaration and the Habita t
Agenda).
11 . Work on these indicators by governments, UN commissions and agencies,
and non-govenunental organizations (NGOs) is proceeding. Such efforts are
taking place, for example, under the aegis of many national governments
and various UN bodies, such as the UN Centre fo r Human Settlements, the
Commissio n on Sustainable Development, the Commission for Social
Development, and the Commiss ion on the Status ofWomen. NGOs and
NGO coalitions are contributing to this work and are also undertaking their
own initiatives in this regard.
12. UNRISD News No. 16, Spring/Summer 1997, pp. 14-15. The three joint
occasional papers referred to are: Towards a World Report on Culture and
Development: Constructing Cultural Statistics and Indicators; Cultural
Indicators of Well-Being: Some Conceptual Issues; and Cultural Indicators ofDevelopment.

SPIRITUALITY IN DE VELO PME NT

social capital and of seeking ways to measure it. 13 Moreover, NGOs,
foundations, and community groups have initiated various indicator projects that seek to measure, and thus value, people- and
community-centered development; these projects often involve
the community in conceiving and developing indicators. 14
As important as such efforts are, they are only preliminary steps
in the process of charting a new direction for the human family.
Not only do these efforts need to be greatly expanded, but new
approaches to conceptualizing and measuring both the tangible and
the intangible aspects of development need to be explored and
developed. Notions of what constitute efficacious measures of
development need to be closely examined to determine the extent
to which they take into account that which is central to human
purpose and motivation.
In the following sections, one such approach-developing
spiritually based indicators for development-is considered.
While the present tense is used in this section, it should be borne
in mind that these indicators have yet to be constructed. Moreover, this paper is intended only as an initial exploration of some
of the elements of such indicators, not as an attempt to fully construct them.

III. Spiritually Based Indicators for
Development: Initial Considerations
The idea of developing spiritually based indicators for development
is timely. The initial ground is being prepared, in part, by a growing

13. For an excellent exposition on social capital, see chapter 6, "Social Capital: The Missing Link?" in Expanding the Measure of Wealth: Indicators of
Environmentally Sustainable Development, Environmentally Sustainable
Development Studies and Monographs Series No. 17, The World Bank,
Washington, DC. See also, Confronting Crisis: A Comparative Study of
Household Responses to Poverty and Vulnerability in Four Poor Urban
Communities, Caroline 0. N. Moser, Environmentally Sustainable Development Studies and Monographs Series No. 8, The World Bank,
Washington, DC.
14. These initiatives include the Community Indicators Handbook: Measuring
Progress Toward Healthy and Sustainable Communities; the Bellagio Principles; and the New Indicators project of the New Economic Foundation.

THE BAI--IA'f WORLD

number of efforts to have spiritual values and principles seriously considered in development. 15 Moreover, the concept of
spirituality and spiritual values, once almost taboo in most UN
development-related deliberations, is now being articulated at
the highest levels.
Spiritually based indicators assess development progress as a
function of the application of spiritual principles. 16 These indicators are based on universal principles which are essential to the
development of the human spirit and, therefore, to individual and
collective progress. These measures emerge from a vision of development in which material progress serves as a vehicle for spiritual
and cultural advancement.
Spiritually based indicators help to establish, clarify, and prioritize
goals, policies, and programs. At the heart of their conceptualization is the understanding that human nature is fundamentally
spiritual and that spiritual principles, which resonate with the
human soul, provide an enormous motivational power for sacrifice
and change. Therefore, the peoples of the world will be much
more inclined to support policies and programs that emerge from
the development of indicators based on spiritual principles than
they would be to endorse objectives and initiatives which are based
on a purely material conception of life. The use of these measures

15. These efforts include the work of numerous NGOs focusing on spiritual
values and principles as foundational to progress, the ethical and spiritual
values initiatives within the World Bank, and a number of research projects.
Published reports include Global Consciousness Change: Indicators of an
Emerging Paradigm (Duane Elgin and Coleen LeDrew, Awakening Earth,
1997); Culture, Spirituality, and Economic Development: Opening a Dialogue (William F. Ryan, S.J., International Development Research Centre,
Ottawa, Canada, 1995); and the World Values Survey, 1981- 1984 and
1990- 1993 (Principle Investigator, World Values Study Group, Inter-University Consortium for Political and Social Research, Ann Arbor, Michigan,
1994).
16. Spiritual principles, the Baha' i writings state, are those essential truths given
to mankind by that ultimate reality, that unknowable essence of essences
called God. The religions brought to mankind by a succession of spiritual
luminaries have been the primary link between humanity and that ultimate
reality, and have galvanized and refined mankind's capacity to love, to comprehend reality, and to achieve social progress.

SPIRITUALITY IN D EVELOPMENT

could, thus, help to transform not only the vision but the actual
practice of development.
The components of a spiritually based indicator include a vision
of a peaceful and united future; the selected principle(s) crucial to
the realization of that future; the policy area addressed by the
principle(s); and the goal toward which the measure assesses progress. The indicator is quantitatively or qualitatively measurable
and verifiable, and it is adaptable within a wide diversity of contexts without violating the integrity of the principle(s) involved.
The following section explores briefly five principles that might
be used in constructing spiritually based indicators of development.
IV. Spiritually Based Indicators:
Five Foundational Princples
Based on the vision of a just, united, and sustainable global civilization, five spiritual principles that are foundational to the realization
of such a future are presented. 17 While they are by no means the
only principles necessary to consider, it is felt that these five contain
a sufficient diversity of concepts to serve as starting point for this
effort. In some cases, two closely related principles are paired.
As the intent of this section is merely to suggest some principles
that might be explored, each is only cursorily treated. However,
since these principles are the very basis of the indicators that
would be constructed, it would be extremely important to clearly
define them in the initial stage of the work. The five principles are:
1. unity in diversity;
2. equity and justice;
3. equality of the sexes;
4. trustworthiness and moral leadership; and
5. independent investigation of truth.
1. Unity in Diversity
Far from aiming at the subversion of the existing foundations
of society, it [the principle of the oneness of humanity] seeks to
broaden its basis, to remold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict

17. Two spiritual principles that might be part of an extended list are beauty
and service.

THE BAHA'i WORLD

with no legitimate allegiances, nor can it undermine essential
loyalties. Its purpose is neither to stifle the flame of a sane
and intelligent patriotism in mens hearts, nor to abolish the
system ofnational autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor
does it attempt to suppress, the diversity of ethnical origins,
of climate, of history, of language and tradition, of thought
and habit, that differentiate the peoples and nations of the
world. It calls for a wider loyalty, for a larger aspiration than
any that has animated the human race. It insists upon the subordination ofnational impulses and interests to the imperative
claims ofa unified world. It repudiates excessive centralization
on one hand, and disclaims all attempts at uniformity on the
other. Its watchword is unity in diversity... 18

The concept of unity in diversity is a way of expressing the
principle of the oneness of humanity, as espoused by the Baha'i
teachings. Unity in diversity stands in contrast to uniformity. It
cherishes the natural diversity of temperament and talents among
individuals as well as humanity's variegated experiences, cultures and viewpoints, inasmuch as they contribute to the human
family's progress and well-being. Much like the role played by the
gene pool in the biological life of humankind and its environment,
the immense wealth of cultural diversity achieved over thousands of years is vital to the development of the human race
which is experiencing its collective coming-of-age. It represents
a heritage that enriches us all and that must be permitted to bear
its fruit in a global civilization. Acceptance of the concept of unity
in diversity, therefore, implies the development in the individual
of a global consciousness, a sense of world citizenship, and a love
for humanity as a whole. In this regard, each individual needs to
understand that, since the body of humankind is one and indivisible, each member of the human race is born into the world as a
trust of the whole and that the advantage of the part in a world
society is best served by promoting the advantage of the whole.

18. Shoghi Effendi, The World Order of Bahci'u'llah: Selected Letters (Wilmette: Baha' i Publishjng Trust, 1991), pp. 41-42.

SPIRITUALITY IN DEVELOPMENT

2. Equity and Justice
Justice and equity are twin Guardians that watch over men. 19
From them are revealed such blessed and perspicuous words
as are the cause of the well-being of the world and the protection of the nations.20

Equity is fairness, the standard by which each person and group
is able to maximize the development of their latent capacities.
Equity differs from absolute equality in that it does not dictate
that all be treated in exactly the same way. While everyone is
endowed with talents and abilities, the full development of these
capacities may require different approaches . It is equity that ensures
that access and opportunity are fairly distributed so that this
development might take place.
Equity and justice are the twin guardians of society. Equity is the
standard by which policy and resource commitment decisions
should be made. Justice is the vehicle through which equity is
applied, its practical expression in the life of the individual and
society. It is only through the exercise of true justice that trust will
be established among the diverse peoples, cultures and institutions of an increasingly interdependent world.
The Baha'i teachings state that the pillars of justice are reward
and punishment. Those who act justly deserve reward, whether
tangible or intangible, for such behavior. Those who act unjustly
are in need of appropriate sanction both to arrest the injustice and
to safeguard their own spiritual well-being.

3. Equality of the Sexes
The world of humanity is possessed of two wings: the male
and the female. So long as these two wings are not equivalent
in strength, the bird will not fly. Until womankind reaches the

19. In the Baha'i writings, "Man is a generic term applying to all humanity".
See ' Abdu ' l-Baha, Th e Promulgation of Universal Peace: Talks Delivered
by 'Abdu 'l-Baha during His Visit to the United States and Canada in 1912,
2nd ed. (Wilmette: Baha'i Publi shing Trust, 1982), p. 76.
20. Baha 'u ' llah, Epistle to the Son of the Wolf (Wilmette: Baha'i Publishing
Trust, 1988), p. 13 .

same degree as man, until she enjoys the same arena ofactivity,
extraordinary attainment for humanity will not be realized;
humanity cannot wing its way to heights of real attainment. 21

The principle of the equality of the sexes is fundamental to all
realistic thinking about the future well-being of the earth and its
people. It represents a truth about human nature that has waited
largely unrecognized throughout the long ages of humankind's
childhood and adolescence. Whatever social inequities may have
been dictated by the survival requirements of the past, they clearly
cannot be justified at a time when humanity stands at the threshold of maturity.
The denial of equality perpetrates injustice against one half of
the world's population and promotes in men harmful attitudes
and habits that are carried from the family to the workplace, to
political life, and ultimately to international relations. There are no
grounds, moral, practical, or biological, upon which such denial
can be justified. Only as women are welcomed into full partnership
in all fields of human endeavor will the moral and psychological
climate be created in which peace can emerge and a just and
united world civilization develop and flourish. Therefore, a deep
commitment to the establishment of equality between men and
women, in all departments of life and at every level of society, will
be essential to humanity's advancement.

4. Trustworthiness and Moral Leadership
... in the sight of God, trustworthiness is the bedrock of His
Faith and the foundation of all virtues and perfections. A man
deprived of this quality is destitute of everything. What shall
faith and piety avail if trustworthiness be lacking? Of what
consequence can they be? What benefit or advantage can
they confer? 22

Of the manifold virtues in Baha'i scriptures which the individual is exhorted to cultivate, trustworthiness is of the first rank.

21. 'Abdu '1-Baha, The Promulgation of Universal Peace, p. 375.
22. 'Abdu'l-Baha, cited in "Trustworthiness," The Compilation of Compilations, vol. 2 (Mona Vale: Baha' i Publications Australia, 1991), p. 340.

SPIRITUALITY I N D EVELOPM ENT

Baha'u'llah states that the tranquility and security of the world, the
stability of every affair-of every human transaction, of every contract negotiated, of every endeavor promulgated- depend on it.
Whether in the home, at work, in the community, or in business or
political affairs, trustworthiness is at the heart of all constructive
interaction and engagement. It is key to the maintenance of unity
between diverse peoples and nations . Therefore, every development
effort must include as a prime objective the inculcation of trustworthiness in the individuals, communities, and institutions involved.
Those who wield authority bear a great responsibility to be
worthy of public trust. Leaders-including those in government,
politics, business, religion, education, the media, the arts, and community organizations- must be willing to be held accountable for
the manner in which they exercise their authority. Trustworthiness
and an active morality must become the foundation for all leadership if true progress is to be achieved. Moral leadership, 23 the
leadership of the future, will find its highest expression in service
to others and to the community as a whole. It will foster collective
decision-making and collective action and will be motivated by a
commitment to justice, including the equality of women and men,
and to the well-being of all humanity. Moral leadership will manifest itself in adherence to a single standard of conduct in both
public and private life, for leaders and for citizens alike.

5. Independent Investigation of Truth

... all the nations of the world have to investigate after truth
independently and turn their eyes from the moribund blind
imitations of th e past ages entirely. Truth is one when it is
indep endently investigated, it does not accept division. Th erefore the indep endent investigation of truth will lead to the
oneness of the world of humanity. 24

23 . For an exploration of this concept, see Moral Leadership, 1997, the Global
Classroom, Washington, DC, originally published as Liderazgo Moral,
1993, Universidad Nur, Santa Cruz, Bolivia.
24. 'Abdu'l-Baha, Japan Will Turn Ablaze: Tablets of 'Abdu '1-Baha, Letters of
Sh oghi Effendi and Historical No tes about Japan (Osaka: Baha' i Publishing
Trust, 1974), p. 35.

THE B AHA'f WORLD

There is no contradiction between true religion and science. 25

Reality is one, and when truth is investigated and ascertained, it
will lead to individual and collective progress. In the quest for truth,
science and religion- the two systems of knowledge available to
humankind-must closely and continuously interact. The insights
and skills that represent scientific accomplishment must look to
the force of spiritual commitment and moral principle to ensure
their appropriate application.
Spiritual development involves investigating truth for one's self.
Continual reflection, based on experience in applying this truth,
is critical to the process of spiritual development. For collective
investigation of truth and group decision making, consultation,
which draws on the strength of the group and fosters unity of purpose and action, is indispensable. 26 Institutions and those in
positions of authority would do well to create conditions amenable to the meaningful investigation of truth, while fostering the
understanding that human happiness and the establishment of
peace, justice and unity are the ultimate goals of this investigation.

V. Spiritually Based Indicators:
Five Priority Areas
This section briefly examines five policy areas in which the principles identified above might be applied to generate goals and,
eventually, spiritually based indicators to measure progress toward
these goals. As with the spiritual principles discussed, these policy
areas are interconnected and, in some cases, overlapping. Therefore,
initiatives in one area will require action in others. The five areas
briefly considered below are:

25. 'Abdu'l-Baha, Paris Talks, p. 145.
26. Consultation requires that individual participants strive to transcend their
respective points of view in order to function as members of a body with its
own interests and goals. In consultation, where views are exchanged with
both candor and courtesy, ideas belong not to the individual who presents
them, but to the group as a whole, to take up, discard, or revise as seems to
best serve the goals pursued. Consultation succeeds to the extent that all participants support the decisions arrived at. Under such circumstances, an earlier
decision can be readily reconsidered if experience exposes any shortcomings.

SPI RIT UAliTY IN D EVELOPMENT

1. economic development;
2. education;
3. environmental stewardship;
4. meeting basic needs in food, nutrition, health, and shelter; and
5. governance and paiiicipation.

1. Economic Development
Wealth is praiseworthy in the highest degree, if it is acquired
by an individuals own efforts and the grace of God, in commerce, agriculture, art and industry, and ifit be expended
for philanthropic purposes. Above all, if a judicious and
resourceful individual should initiate measures which would
universally enrich the masses of the people, there could be no
undertaking greater than this, and it would rank in the sight of
God as the supreme achievement, for such a benefactor would
supply th e needs and insure th e comfort and well-being of a
great multitude. Wea lth is most commendable, provided the
entire population is wealthy. If however, a few have inordinate riches while the rest are impoverished, and no fruit or
benefit accrues from that wealth, then it is only a liability to
its possessor. If, on the other hand, it is expended for the promotion of knowledge, the founding of elementary and other
schools, the encouragement of art and industry, the training
of orphans and the poor-in brief, if it is dedicated to the welfare of society- its possessor will stand out before God and
man as the most excellent of all who live on earth and will be
accounted as one of the people ofparadise.27

Central to the task of reconceptualizing the organization of
human affairs is arriving at a proper understanding of the role of
economics. The failure to place economics into the broader context
of humanity's social and spiritual existence has led to a corrosive
materialism in the world's more economically advantaged regions,
and persistent conditions of deprivation among the masses of the
world's peoples. Economics should serve people's needs; societies
should not be expected to reformulate themselves to fit economic
models. The ultimate function of economic systems should be to

27. 'Abdu ' l-Baha, The Secret ofDivine Civilization (Wi lmette: Baha'i Publishing
Trust, 1990), pp. 24-25.

THE BAHA.'f WORLD

equip the peoples and institutions of the world with the means to
achieve the real purpose of development: that is, the cultivation
of the limitless potentialities latent in human consciousness.
Society must develop new economic models shaped by insights
that arise from a sympathetic understanding of shared experience,
from viewing human beings in relation one to another, and from
a recognition of the central role that family and community play
in social and spiritual well-being. Within institutions and organizations, priorities must be reassessed. Resources must be directed
away from those agencies and programs that are damaging to the
individual, societies, and the environment, and directed toward
those most germane to furtherin g a dynamic, just, and thriving
social order. Such economic systems will be strongly altruistic and
cooperative in nature; they will provide meanin~ful employment
and will help to eradicate poverty in the world. 2

2. Education
The primary, the most urgent requirement is the promotion of
education. It is inconceivable that any nation should achieve
prosperity and success unless this paramount, this fundamental concern is carried forward. The principal reason for the
decline and fall ofpeoples is ignorance. Today the mass ofthe
people are uninformed even as to ordinary affairs, how much
less do they grasp the core of the important problems and
complex needs of the time. 29

The development of a global society calls for the cultivation
of capacities far beyond anything the human race has so far been
able to muster. The challenges ahead will require an enormous
expansion in access to knowledge on the part of individuals and

28. Each individual has the right to meaningful work and the responsibility
to support his or her family and to contribute to the wel l-be ing of the
community. By engaging in an occupation or craft in a spirit of service, the
individual contributes something of value to society. For its part, society
recognizes the value of its members by creating opportunities for each to
earn a live lihood and to make a contribution to the common good, thus
assisting the individual's spiritual development. For, it is by contributing
to the common good that an individual acquires true spiritual maturity.
29. 'Abdu' l-Baha, The Secret ofDivine Civilization, p. 109.

SPIRITUALITY IN DE VELOPMENT

organizations alike. Universal education will be an indispensable
contributor to this process of capacity building, but the effort will
succeed only to the extent that both individuals and groups in every
sector of society are able to acquire knowledge and to apply it to the
shaping of human affairs. 30
Education must be lifelong. It should help people to develop the
knowledge, values, attitudes, and skills necessary to earn a livelihood and to contribute confidently and constructively to shaping
communities that reflect principles of justice, equity, and unity. It
should also help the individual develop a sense of place and community, grounded in the local, but embracing the whole world.
Successful education will cultivate virtue as the foundation for
personal and collective well-being, and will nurture in individuals
a deep sense of service and an active commitment to the welfare
of their families , their communities, their countries, indeed, all
mankind. It will encourage self-reflection and thinking in terms of
historical process, and it will promote inspirational learning through
such means as music, the arts, poetry, meditation, and interaction
with the natural enviromnent.

3. Environmental Stewardship
We cannot segregate the human heart from the environment
outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His
inner life moulds the environment and is itself deeply affected
by it. The one acts upon the other and every abiding change in
the life of man is the result of these mutual reactions. 31

Baha'i scriptures describe nature as a reflection of the sacred. 32
They teach that nature should be valued and respected, but not

30. The Baha'i teachings state that when it is imposs ible for a family to educate all its children- a condition that should be eradicated in the futurepriority should be given to education of the girl since mothers are the first
educators of future generations.
31. From a letter written on behalf of Shoghi Effendi, to an individual
believer, dated 17 February 1933 (unpublished).
32. "Nature is God 's Will and is its expression in and through the contingent
world." Baha'u'llah, Tablets of Baha 'u 'llah revealed after the Kitab-i-
Aqdas (Wilmette: Baha'i Publishing Trust, 1988), p. 142.

THE BAHA'i WORLD

worshiped; rather, it should serve humanity's efforts to carry forward an ever-advancing civilization. However, in light of the
interdependence of all parts of nature, and the importance of
evolution and diversity "to the beauty, efficiency and perfection
of the whole,"33 every effort should be made to preserve as much
as possible the earth's bio-diversity and natural order.
As trustees, or stewards, of the planet's vast resources and
biological diversity, humanity must learn to make use of the earth's
natural resources, both renewable and non-renewable, in a manner
that ensures sustainability and equity into the distant reaches of
time. This attitude of stewardship will require full consideration
of the potential environmental consequences of all development
activities. It will compel humanity to temper its actions with moderation and humility, realizing that the true value of nature cannot
be expressed in economic terms. It will also require a deep understanding of the natural world and its role in humanity's collective
development-both material and spiritual. Therefore, sustainable
environmental management must come to be seen not as a discretionary commitment mankind can weigh against other competing
interests, but rather as a fundamental responsibility that must be
shouldered-a pre-requisite for spiritual development as well as
the individual's physical survival.
4. Meeting Basic Needs in Food, Nutrition, Health and Shelter
In such a world society [t] he economic resources ofthe world
will be organized, its sources of raw materials will be tapped
and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably
regulated. ..
The enormous energy dissipated and wasted on war,
whether economic or political, will be consecrated to such
ends as will extend the range ofhuman inventions and technical development, to th e increas e of th e productivity of
mankind, to the extermination of disease, to the extension of
scientific research, to the raising of the standard ofphysical
health, to the sharpening and refinem ent of the human brain,
to the exploitation of the unused and unsuspected resources

33. 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Baha (Haifa:
Baha'i World Centre, 1997), pp. 304-5.

SPIRITUALITY IN DEVELOPME NT

of the plan et, to the prolongation of human life and to the
furtherance of any other agency that can stimulate the intellectual, the moral and spiritual life of the entire human race. 34

Issues of food, nutrition, health, and shelter are central to the
challenge of providing an adequate standard of living for all members of the human family. These issues cannot, however, be tackled
solely as technical or economic problems . Eliminating hunger
and malnutrition; establishing food security; providing adequate
shelter; and achieving health for all will require a shift in values,
a commitment to equity, and a corresponding reorientation of policies, goals, and programs.
The technologies and resources exist to meet the basic needs
of humanity and to eliminate poverty. Equity in the use of these
technologies and resources, however, will come about only with
certain understandings and commitments. While individuals must
do their utmost to provide for themselves and their dependents,
the community must accept responsibility, when necessary, to
help meet basic needs. Access to development programs and their
benefits must be ensured for all. The economics of food production
and distribution will have to be reoriented and the critical role of
the farmer in food and economic security properly valued. 35 With
regard to health-the physical, spiritual, mental, and social wellbeing of the individual-access to clean water, shelter, and some
form of cheap energy would go a long way toward eradicating
the problems that currently plague vast numbers of individuals
and communities. 36 It must be acknowledged, however, that some
illnesses reflect unwholesome human behavior. The inclusion of
moral development in education would, therefore, help to reduce
significantly certain current health problems.

34. Shoghi Effendi, The World Order of Baha 'u 'llah: Selected Letters (Wilmette: Baha'i Publishing Trust, 1991), pp. 203-4.
35 . A world-wide coordinated system of food reserves will be essential to the
human family's physical well-being in times of shortage, especially if global change creates increasing instability in food production.
36. The 37th World Health Assembly called for "Member states to consider
including in their strategies for he alth for all a spiritual dimens ion ... "
(WHA 37.13, 15 May 1984).

THE BAHA'I WORLD

5. Governance and Participation

Blessed is the ruler who succoureth the captive, and the rich
one who careth for the poor, and the just one who secureth
from the wrong do er the rights of the downtrodden, and
happy the trustee who observeth that which the Ordainer, the
Ancient ofDays hath prescribed unto him. 37

Good governance is essential to social progress. While governance is often equated with government, it in fact involves much
more. Governance occurs on all levels and encompasses the ways
that formal government, non-governmental groups, community
organizations and the private sector manage resources and affairs.
Good governance is necessary if communities are to maintain
their equilibrium, steer themselves through difficulties, and
respond creatively to the challenges and opportunities ahead.
Three factors that largely determine the state of governance are the
quality of leadership, the quality of the governed, and the quality
of the structures and processes in place. There is an emerging international consensus on the core characteristics of good governance,
especially in relation to formal government. These characteristics
include democracy, the rule of law, accountability, transparency,
and participation by civil society.
This consensus must be enlarged, however, to encompass an
appreciation of the role that governance must assume in promoting
the spiritual and material well-being of all members of society.
Governance must be guided by universal values, including an ethic
of service to the common good. It will need to provide for the meaningful participation of citizens in the conceptualization, design,
implementation, and evaluation of programs and policies that
affect them. It should seek to enhance people's ability to manage
change and should offer opportunities to increase their capacities
and sense of worth. It will need to provide mechanisms for equitable access to the benefits of programs and policies, to education
and information, and to opportunities for lifelong learning. Moreover, it must help to ensure that the news media are active, vibrant

37. Baha' u' llah, Tablets of Baha 'u 'llah revealed after the Kitab-i-Aqdas,
p. 70.

SPIRITUALITY IN D EVELOPME NT

and truthful. At the global level, a truly participatory system of
governance will also need to be established.

VI. Developing Spiritually Based Indicators: Three Examples
This section offers three brief examples of how spiritually based
indicators might be constructed. Such indicators will, ultimately,
be needed at all levels-local, national and global.
The first example of a spiritually based indicator explores the
application of the principle of unity in diversity to educational
policy. Beginning with a vision of development that accepts both
the possibility and the necessity of a united and peaceful world,
unity in diversity is identified as a spiritual principle essential to
the realization of that future. A policy area is then chosen: in this
case, education. By considering the principle of unity in diversity
in education, numerous possibilities for policies, goals and programs emerge, several of which might be pursued. 38 In this
exercise, however, consideration will be limited to just one goal:
to foster in students a global consciousness-a consciousness
inherent in the principle of unity in diversity.
An educational program to promote such a consciousness might
include, but not be limited to, cultivating an appreciation for the
richness and importance of the world's diverse cultural, religious
and social systems, and nurturing the feeling of belonging to and
responsibility toward the world community. It might also include
study of the significant contributions that the nations of the world
are making to humanity's collective progress through participation
in such international fora as the United Nations, through such
agreements as the numerous human rights treaties and UN global
action plans, and through such international initiatives as the World
Heritage Sites.
To assess progress toward this goal, one might measure the
percentage of time-both in class and in after-school programs
dedicated to subject matter or activities which foster global consciousness. Another measure might be a content analysis of

38. Of course, more than one principle might be identified and applied in a
given policy area.

--- -- - - - - - - - - - -- - - - -

THE B AHA'f WORLD

textbooks to determine the percentage of space dedicated to the
same. Still another measure might be the prevalence of such
subject matters in the curricula of teacher training institutes. Yet
another might involve the attitudes and knowledge of students
(and teachers) related to these matters, as gauged by surveys.
This exercise could be taken further: several of these measures
might be combined into a composite index, or they might be assembled as a set of indicators related to the goal of fostering a global
consciousness in students. 39
A second example of spiritually based indicators explores the
application of the principles of equity and justice to economic
development policy. By following the same process as in the first
example, the guiding principles are identified as equity and justice;
economic development is selected as the policy area; and the goal
that is chosen is to eliminate poverty within and among the nations
of the world. Obviously, this is a multi-faceted goal. For the purpose
of this example, only the gap among nations will be considered,
although distribution of wealth within nations must also be dealt
with if world poverty is to be eliminated. Moreover, only poverty as
it relates to income will be addressed. A premise of this goal is that
there exist sufficient resources in the world to meet everyone's needs,
but that eliminating poverty will require moderating consumption
and accumulation, establishing just and equitable trade relations,
and lifting the burden of excessive national debt.
There are available numerous income-gap measures which show
where individual countries lie along a continuum. Most any of these
could be used as measures, if taken over time, to determine if the
gap between the most and the least economically prosperous nations
is being reduced. A baseline of what constitutes economic poverty
vis-a-vis national per capita income will have to be established in
order to determine progress toward eliminating poverty. Another
measure might weigh the economic benefits that accrue from trading opportunities that favor economically poorer nations. Still
another measure might calculate, in terms of per capita income,

39. Obviously, this does not go into the details of weighing this information or
of factoring in negative portrayals of the same subject matters.

SPIRITUALITY IN DEVELOPMENT

the effects of steps taken by nations, whether individually or
collectively, to reduce, if not eliminate, outstanding bilateral and
multilateral debts held by the economically deprived countries.
A third example of spiritually based indicators explores the
application of the principle of independent investigation of truth to
policy in the area of governance and participation. In this case
independent investigation of truth is identified as the basic principle; the policy area selected is governance and participation; and
the goal is to foster the effective use of broad-based consultation in
the formulation and implementation of development policies and
programs. Consultation is understood as a process of collective
decision-making that maximizes participation by all segments of
the community and seeks to arrive at the truth of a given matter.
Achieving this goal will require that mechanisms be established
and avenues be opened for community members to participate
meaningfully in the conceptualization, design, implementation,
and evaluation of the policies and programs that affect them.
Progress toward this goal will be much more difficult to assess
than progress toward the goals in the previous examples. Measures
might include surveys to determine the extent of individual participation in all phases of development, and the degree to which
individuals see their contribution to community progress as meaningful and ongoing. This measure would have to factor in the
percentage ofthe community involved and the degree of participation by those community members typically excluded, including
women, minorities and the elderly. Another measure might assess
the existence of formal and informal structures and processes that
facilitate collaborative initiatives, and the number and frequency
of meetings held, or the percentage of the community involved with
any of these mechanisms.
Obviously, the examples above do not go into the detail necessary to put into operation the proposed indicators. For instance,
all measures would need to contain standards for weighing the
information and data that are collected. This information and
data would also have to be assessed over time to give a meaningful
picture of progress being made. Furthermore, it would be necessary to specify fully, and in advance, what constitutes "success."

THE B AHA'I WORLD

VII. Toward the Development of
Spiritually Based Indicators:
Possible Collaborative Steps
This paper has presented a certain vision of the future and, based
on that vision, has briefly examined spiritual principles that might
be used in constructing indicators of progress toward this future.
It has considered policy areas in which these principles might be
applied in order to generate goals and, ultimately, indicators to
examples of how such spiritually based measures might be conceived and developed.
The approach taken in this paper does not follow the process
normally associated with creating indicators. That is, indicator
creation usually, though not always, follows the establishment of
policies and goals. However, community groups and others are,
increasingly, approaching indicator development by first creating
a vision, then identifying the principles that underlie that vision,
then looking at policy areas in which to create goals based on
those principles, and, finally, constructing indicators to measure
progress toward these goals. This is the approach taken in this
paper. Once spiritually based indicators become commonplace,
any number of approaches will arrive at the same purpose: infusing
spiritual principles into our understanding, practice, and assessment of development.
The actual identification of goals and the construction of spiritually based indicators for development might be undertaken as
a collaborative process. In considering the following proposal,
neither the steps, nor the principles, nor the policy areas suggested
above would need to be taken as starting points.
The proposal is this: that representatives of the world's religions
be brought together, perhaps under the aegis of the World Bank,
or another international development agency such as the United
Nations Development Programme, to begin consulting on spiritual
principles and their bearing on individual and collective progress. 40
The initial aim of this effort-which should be seen, from the outset, as substantive, time consuming and ongoing- would be to

40. This involvement would signal a willingness by these development agencies
to take seriously the spiritual reality of human nature.

SPIRITUALITY IN D EVELOPMENT

reach understanding on a limited number of spiritual principles
that are shared universally and a set of priority policy areas in
which they would be applied. Based on these principles and priority areas, goals would be generated and indicators constructed to
measure progress toward these goals. Other aims might be added
as the consultations progress. To the degree that a common vision
can be articulated, the endeavor will be strengthened. While the
representatives would not have to be involved in technical aspects
such as calculating quantitative measures-the development agency
involved might assume this responsibility- they would need to
review the indicators, once assembled, and be involved in any
reworking called for after they have been tested. 41
Religious differences should not prove insurmountable to such
an initiative, for there exists an underlying thread of unity connecting the world's great reli gious traditions. They each propound
basic spiritual truths and standards of behavior that constitute the
very basis of social cohesion and collective purpose. The religions
should, therefore, be able to collaborate on an effort that draws
on and honors their deepest truths and holds such promise for
humanity.
As this process advances, it might benefit by drawing on certain
work that is already under way in the field of development, such
as the global action plans from the recent series of UN conferences.
In these action plans, the governments of the world have committed to "social, economic and spiritual development" 42 and to
"achieving a world of greater stability and peace, built on ethical
and spiritual vision."43 They have acknowledged that their "societies must respond more effectively to the material and spiritual needs
of individuals, their families and the communities in which they
live . . .not only as a matter of urgency but also as a matter of sustained

41. In constructing these indicators, both qualitative and quantitative measures
will need to be considered. Public opinion polls, focus groups w ith key audiences, individual and in-depth interviews, and participatory rapid assessments
might all be used to assist in obtaining the data necessary. Analysis of the
data will require an understanding of the philosophical framework and the
principles that gave rise to the indicators in the first place.
42. Agenda 21, 6.3. Emphasis added
43. Habitat Agenda, 4. Emphasis added

THE BAHA.'f WORLD

and unshakable commitment through the years ahead." 44 Moreover, they have affirmed that "development is inseparable from
the cultural, ecological, economic, political and spiritual environment in which it takes place."45 These same governments have
also recognized that "individuals should be allowed to develop
to their full potential, including healthy physical, mental and
spiritual development," 46 and that "[r}eligion, spirituality and
belief play a central role in the lives of millions of women and
men, in the way they live and in the aspirations they have for the
future. " 4 7
These commitments, along with the policies, goals, and programs
suggested in these action plans, carry the weight of global consensus. In this sense, they represent the highest common understanding
of development priorities and approaches that the international
community has been able to reach. 48 On the other hand, beyond
general statements about the fundamental role and importance of
spirituality, spiritual vision, and spiritual development, these global
agreements offer no coherent picture of what these terms mean, and
current development measures-the determinants of "success"-
by and large, fail to take spiritual factors into account. Still, it must
be acknowledged that these action plans have recognized that
spirituality is part and parcel of development and they do attempt
to articulate certain principles such as tolerance and solidarity,
some in greater detail and with greater success than others. Therefore , the consultations of the religious representatives could be
deeply enriched by a study of these documents. Moreover, these
consultations may very well generate policies and goals similar
to those found in the global agreements and could, consequently,
benefit from considering the prescriptions that the agreements

44. Copenhagen Declaration on Social Development, 3.
45. Programme of Action for the World Summit for Social Development, 4.
Emphasis added
46.Agenda 21, 6.23. Emphasis added
47.Platform for Action of the Fourth World Conference on Women, 24.
Emphasis added
48. Given the strong influence of NGOs at these conferenes, including those
who sought to make spiritual values and principles the guiding force of
these action plans, this focus on the spiritual is hardly surprising.

SPIRITUALITY IN DEVELOPMENT

contain. However, since the policies and goals developed by the
religious representatives would be based on clearly identified spiritual principles, they would much more likely be supported by
people than those based on predominantly material considerations.
By calling for the creation of development indicators in each of
the global action plans, the United Nations has set in motion processes at the national and global levels for establishing appropriate
measures of progress. The work on spiritually based indicators
might, eventually, tie into these initiatives.
As these spiritually based measures are developed and put into
use, consultative processes might be established nationally and
locally in which communities would be encouraged either to adapt
these indicators to their particular conditions, or to develop similar
measures independent of this global initiative. The process of
adapting or creating such indicators would, in and of itself, be
enlightening and empowering for those involved. Moreover, the
programs and policies that would eventually emerge from these
processes would, in all likelihood, win the support of many people and draw formal endorsements from religious institutions and
communities.
The creation of spiritually based indicators would not be the
ultimate purpose of this initiative. Rather, it would be to place spiritual principles at the center of development, to use them in
setting standards, policies, and programs, and to draw on them to
motivate individual and collective action. However, by demonstrating that the application of spiritual principles is both practical
and measurable, the acceptance of spirituality as the very soul of
development can be significantly furthered. Creating spiritually
based measures for development is, therefore, not only timely, but
essential.

The Baha 'i International Community
presented this statement to the forty-second
Session of the United Nations Commission
on the Status of Women, held 2- 13 March
1998 in New York City.

EMPOWERING
the QIRL CHILD

T he Baha'i International Community was particularly pleased
that the girl child was identified in the Beijing Platform for
Action as a critical area of concern. Baha'is have long been active
in efforts to address the developmental needs of girls so that they
will be able, as women, to contribute fully to the advancement of
civilization. Indeed, the Baha'i writings promise that "when women
participate fully and equally in the affairs of the world, when they
enter confidently and capably the great arena of laws and politics
war will cease." 1 It is, therefore, highly appropriate that the fortysecond Commission on the Status of Women should focus attention
on the challenge of creating an enabling environment for empowering girls.
As the Commission consults about actions that might be taken
by governments and NGOs to create an environment that will enable

1. 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu'l-Baha during His Visit to the United States and Canada in 1912,
2nd ed. (Wilmette: Baha'i Publishing Trust, 1982), p. 135.

THE BAHA'I WORLD

girls to develop their capacities and will empower them to participate fully in the affairs of the world, we offer the following
suggestions for consideration.

o The girl child's first and most influential environment is her
family. She learns from her immediate and extended family
who she is and how she fits into the world. If the family environment is to empower girls, sons and daughters must be
equally valued and loved, the rights of all family members
must be safeguarded, children must be taught to respect themselves and others , and the unity and solidarity of the family
must be nurtured.

o Girls must be educated. "Woman's lack of progress and proficiency," the Baha'i writings assert, "has been due to her need
of equal education and opportunity. Had she been allowed
this equality, there is no doubt she would be the counterpart of
man in ability and capacity." 2 So important is the education of
girls, that if a lack of resources forces a choice, parents are
advised to consider giving first priority to the education of
their daughters. Girls must be prepared not only to participate
fully in the affairs of the world, but also to fulfill their responsibilities as mothers and first educators of the next generation.

o Boys must be raised with an understanding of the equality of
women and men and be prepared to work together with
women as equal partners in all fields of human endeavor.
Failure to educate boys for equality will have devastating
consequences not only for girls, but also for society as a
whole. As long as the oppression of women is tolerated, men
will continue to harbor harmful attitudes and habits that they
carry from the family to the work place, to political life and
ultimately to international relations. Because the attitude of
superiority, fostered in men by erroneous beliefs, is often
unconscious, programs should be instituted to sensitize males,

2. 'Abdu ' l-Baha, Promulgation of Universal Peace, p. 182.

EMPOWERING THE GIRL CHILD

both boys and men, to the ways in which they may unknowingly discourage girls and block their progress. 3

• Likewise, law enforcement officials, judges, and other custodians of society who are responsible for the rights of women
and children will need to be sensitized to the ways in which
women are oppressed and deprived of opportunity.

• The negative influence of the media has been widely discussed.
Its positive potential, however, has gone largely untapped. The
media should be reminded of their responsibility to encourage
positive social values in boys and girls and to improve the ways
in which women are portrayed. They could promote the ideas
that girls are deserving of equal rights, that society's progress
depends on the full participation of women, that girls are as
capable as boys, and that women are a powerful force for peace.

• No attempt to set human affairs aright can ignore religion.
Although most religions have, in their early years, improved the
lot of women, it must be acknowledged that religion has also
been used as an excuse to oppress them. Religious leaders and
people of faith everywhere have a special responsibility to reaffirm those eternal spiritual principles that unite the hearts and
release the capacities of every soul. For example, the admonition that we should treat others as we ourselves would wish to
be treated can be found in the teachings of every religion. Were
this principle to guide all interactions, including those between

3. "In brief, the assumption of superiority by man will continue to be depressing
to the ambition of woman, as if her attainment to equality was creationally
impossible; woman's aspiration toward advancement will be checked by it,
and she will gradually become hopeless. On the contrary, we must declare
that her capacity is equal, even greater than man 's. This w il l inspire her
with hope and ambition, and her susceptibilities for advancement will continually increase. She must not be told and taught that she is weaker and
inferior in capacity and qualification. If a pupil is told that his intelligence
is less than his fellow pupils, it is a very great drawback and handicap to
his progress. He must be encouraged to advance by the statement, ' You are
most capable, and if you endeavor, you w ill attain the highest degree.'"
'Abdu ' l-Baha, Promulgation of Universal Peace, pp. 76- 77.

THE BAHA'i WORLD

men and women, girls and boys, many harmful traditional
beliefs and practices would gradually be relinquished.

• Governments can, through their policies, support the efforts of
individuals, families, teachers, law enforcement officials, the
media, and religious leaders to create an environment that
encourages women and girls to develop their capacities and to
step forward into new arenas of service.

In conclusion, the Baha'i International Community stands ready
to do its share to help create an enabling environment for empowering girls. For, in the Baha'i view, "The world of humanity has two
wings-one is women and the other men. Not until both wings are
equally developed can the bird fly. Should one wing remain weak,
flight is impossible. Not until the world of women becomes the
equal to the world of men ... can success and prosperity be attained
as they ought to be. " 4

4. Selections from the Writings of 'A bdu 'l-Bahci (Wilmette: Baha'i Publishing
Trust, 1997), pp. 315- 16.

The Baha 'f International Community
presented this statement on the
Protection of Minorities
to the fifty-fourth session of the
Commission on Human Rights
held from 16 March to 24 Apri/1998.

PROTECTION
of MINORITIES

A 11 people are entitled to the same universal human rights. All
qualify for the same standard of justice. Thus it is self-evident
that members of minorities should have rights equal to those of all
other persons. Therefore, majorities have a special responsibility,
motivated by a sense of justice, for bringing about appropriate
social and political adjustments to enable minorities to exercise, to
the fullest extent possible, the rights they have in common with
everyone. By the same token, minorities have a moral responsibility
to respond honorably to such genuine endeavor by majorities. All
this implies dealing with minority issues within the context of a
shared understanding that the advantage of the part is best served
by ensuring the advantage of the whole and that the whole cannot
flourish when certain parts are oppressed or deprived.
As an integral part of every society, minorities constitute an
indispensable aspect of social diversity in all countries. Such diversity is to be welcomed as a natural phenomenon much the same
as the variegated flowers of a garden.
Indeed, in every society many forms of diversity are embraced.
It is useful, therefore, to distinguish between differences that make

one minority needful of particular attention to ensure the actualization of their human rights and differences that engender no
particular concern. Every majority incorporates within itself a reasonably congenial collection of minorities, and there are invariably
minorities within minorities. It would be impossible, then, to set
boundaries that would guarantee exclusion of all minorities. Equally
impossible, it seems to us, is the creation of a sufficiently useful
defmition of minority to embrace the prevailing realities. Moreover,
at this time human beings are so inclined to promote discrimination against their fellows, that there is a risk that undue effort
at defining minorities could unwittingly provide new pretexts for
discrimination.
A more productive course of action might be to identify and
noise abroad the conditions being suffered by underprivileged
minorities and to generate action both to equip these minorities
to claim their just rights and to urge governments to enact the
necessary legislation to redress legitimate minority grievances.
Beyond such action there remains the necessity to effect a change
in the attitude of majorities towards oppressed minorities and to
lift from minorities any sense of helplessness induced by prolonged
oppresswn.
The Baha'i International Community has observed with satisfaction the proceedings of the first three sessions of the Sub-
Commission's Working Group on Minorities. The establishment of
such a working group and the emphasis given to the promotion
and protection of the rights of persons belonging to minorities by the
Sub-Commission and the Commission itself are to be commended.
We believe, however, that the challenge of securing justice for
all citizens is not entirely within the ability of governments to meet,
as it calls for the exercise of spiritual and moral influences. Indeed,
the legal rationality of human rights, though essential, is not a
sufficient basis for the resolution of minority problems, which for
the most part originate in the malfunctioning of the human spirit.
For a lasting resolution to be achieved, it must be recognized that
collateral with the application of the legal provisions for these
rights is adherence to the principles of the human spirit. With the
latter, the approach, the very language, is different. The operation
of these principles imbues both majorities and minorities with a

pROTECTION OF MINORITIES

consciousness of their reciprocal moral responsibilities as fellow
human beings-a consciousness which vitalizes such civilizing
virtues as forbearance, mercy, compassion, and loving kindness
towards all people; a consciousness which emboldens the voice
of conscience, and which opens portals to a realm of experience
which employs the language of the heart where the language of
civil law exerts no influence.
It is in this latter context that the Baha'i International Community feels an acute need and particular urgency. For if the immense
human rights efforts being made by the United Nations and governments is to bear fruit, the combined force of political and legal,
spiritual and moral influences must be employed in an unrelenting
pursuit of solutions to the problems that oppress minorities. For its
part the Baha'i International Community is attempting to address
these challenges within its membership throughout the world,
and in this regard it considers itself a workshop in which its members are learning to apply the principles of world order brought by
Baha'u'llah more than a century ago. Spread throughout the earth,
the Baha'i community has integrated representatives of all racial
and national backgrounds and from a wide range of religious experiences into a community united in action to attain realization of the
oneness of humankind.
The oneness of humankind is a reality that past ages were ill
equipped to certify. Now it is increasingly recognized that what
hurts one portion of the human race, hurts all of it; what benefits
one, benefits all. At this time in history when scientific discoveries
have compelled a global awareness of the commonality of the
heritage and endowments of all people, it is possible to resolve
the issues of deprivation that are consequences of disunity. The
attention being given by organs of the United Nations to these
long-neglected issues signifies a unique stage in the evolution of
social life on the planet. We, therefore, urge the Commission on
Human Rights to adopt the draft decision recommended by the
Sub-Commission on Prevention of Discrimination and Protection
of Minorities (resolution 1997/23) and allow the Working Group
on Minorities to meet annually.

INFORMATION
REsOURcEs
OBITUARIES

Margaret Kelly Bates Prime Minister's son in her capacity
On 20 June 1997 in Costa Rica. Born as a professional nurse and received
in Lancashire, England, on 21 March the "Keys of Ceylon" as a reward. At
1897, Margaret Kelly married Mar- the request of the National Spiritual
ion Bates in 1929 and was widowed Assembly in the United States Mrs.
twenty-two years later. After declar- Bates and her daughter gave lectures
ing her belief in Baha'u'llah in 1956, on the Baha'i Faith throughout the
Mrs . Bates dedicated her life to the country. In her desire to obey Shoghi
development ofBaha' i communities Effendi's exhortation that one should
all around the world. She served on commit one's entire life to the teachseveral Baha'i institutions, including ing field, she pioneered to Costa Rica
Local Spiritual Assemblies in Nice, in 1970. After living for some time in
France, and Bombay, India. In 1957 the United States, Mrs. Bates moved
Mrs. Bates and her daughter Jeanne back to Costa Rica in 1989, say ing,
were the first Baha'is in the Nicobar "I will take my bones back to Costa
Islands, earning the title Knights of Rica."
Baha ' u'llah. Also with her daughter, Hugh Emery Chance
Mrs. Bates opened the Cocos Islands On 25 March 1998 in the United
in the South Indian Ocean to th e States. Hugh E. Chanc e was born
Faith and was the first Baha'i to visit into a Methodist family on 28 De-
British North Borneo. In 1960, in cember 1911 in Kansas. It was during
Ceylon, she saved the life of the his first year at Cornell College in

THE BAHA'I WORLD

Iowa that he met his future wife , Major E. Dunne
Margaret Chamberlin. During his On 19 August 1997 in the United
wartime service with the US Navy, States. Born on 17 February 1908 in
Mr. Chance was introduced to the Oregon, in the United States, Major
Baha'i Faith, to which he was attract- E. Dunne became a Baha'i in 1947.
ed because its teachings coincided Later that same year he married Zara
with his long-held ideals of unity, Benson Phanco. In 1948, the Dunnes
brotherhood, and world peace. He, moved to Astoria, Oregon, to help in
his wife, and their daughter became the deve lopment of the Baha'i com-
Baha'is in 1954, and within two years munity and to form the first Local
they had attracted enough people to Spiritual Assembly. In response to
the Faith to form the first Local Spi- the Guardian's call for pioneers, the
ritual Assembly of the Baha'is of Dunnes moved to the Gold Coast
Davenport. By 1959 Mr. Chance was (now known as Ghana) in 1953. Unserving on the National Teaching able to renew their visas, they moved
Committee. In 1960 he was elected to Liberia in 1954 and stayed there
to the National Spiritual Assembly for eight years, leaving only to serve
of the Baha'is of the United States briefly in the Madeira Islands in 1962
and became its Secretary the follow- and in the Canary Islands from 1967
ing year. In 1963 Mr. Chance was one to 1968. While in West Africa, Mr.
of the nine men elected to form the Dunne served on the National Spiri-
Universal House of Justice. Before tual Assembly of West Africa and
the end of the year, the Chances had on the region's Auxiliary Board for
settled in Haifa, Israel, and remained Protection. After a few years in the
there for thirty years. Mr. Chance's United States the couple again set out
training as a lawyer and his vast pro- in 1975 as pioneers to Nevis in the
fessional experience played a key Leeward Islands, despite their adrole in the development of several vanced age and deteriorating health.
departments of the Baha'i World After twelve years in the islands, they
Centre, including the communications pioneered to Mexico. In 1991 , Mr.
and information processing section Dunne became seriously ill and had
and the Office of Public Information. to return to the United States, where
He retired from the Universal House he passed away at the age of eightyof Justice in 1993. With "hearts nme.
heavy with sorrow," the Universal Roger John Edwards
House of Justice described Mr.
On 1 January 1998 in New Zealand.
Chance's passing as a "profound
Roger John Edwards was born on
loss," extolling him as a "staunch,
17 October 1953 in Auckland, New
far-sighted supporter" of the Cause
Zealand. Raised in a Baha'i family, as
ofBaha'u'llah and praising the sera youth he traveled throughout the
vices he performed with "constant
Pacific region sharing the message
optimism, adamantine faith," and an
Baha'u ' llah. He married Susan Still
"indomitable will." Mrs. Chance prein 1977, after which the Edwardses
deceased her husband by almost two
moved to the Solomon Islands for
years.

OBITUARIES

one year, returned to New Zealand Gregory assisted in the formation of
for a year, and then pioneered to many Local Spiritual Assemblies in
Papua New Guinea, living for four- the British Isles. She associated with
teen years in Aiyura and Goroka. such believers as Ethel Rosenberg,
Mr. Edwards lectured in Mathemat- Dr. J. E. Esslemont, Martha Root, and
ics Education at Goroka Teachers' Lady B lomfield, and in her later years
College, where he twice served as the inspired her fellow Baha'is with stohead of the Mathematics Department, ries about them and their heroic
and was well loved by his students efforts to serve the Baha'i Faith. She
and colleagues. From 1982 to 1991 he served on the National Spiritual
served as an Auxiliary Board member Assembly of the British Isles and on
in Papua New Guinea and from 1996 the Assembly Development Committo 1997 in the South Island ofNew tee from 1948 to 1956. She moved to
Zealand. Mr. Edwards identified easily Stornoway in the Outer Hebrides in
with youth, who often accompanied 1969 and remained there until her
him on teaching trips and mountain passing in 1997 at the age of ninetyclimbing expeditions. The Edwardses four. She is survived by one daughter.
raised four children. Masha'llah 'Inayati
Alma Cynthia Gregory On 4 July 1997 in Iran. At the time
On 5 December 1997 in the United of his death Masha'llah 'Inayati was
Kingdom. Born on Long Island, New a sixty-three-year-old Baha'i resi-
York, on 11 May 1904, Alma Cyn- dent of Tehran. During a visit to his
thia Ginman was raised as a Baha'i native village of Ardistan to attend
child from the age of seven, when her a meeting held to commemorate
mother embraced the Faith. When the anniversary of the Ascension
she was a child, her Baha' i education of Baha 'u 'llah, Mr. 'Inayati was
took place with the help of some of arrested in circumstances which are
the first Baha'is in the United States. not clear. Taken to prison in Isfahan,
Ella Cooper, Hyde and Clara Dunn, he was severely beaten on all parts of
and Ali Kuli Khan all helped to edu- his body and was held in prison for
cate her in the fundamental verities about a week before being taken to a
of the Faith. In 1918 she was sent hospital, where he was kept under
to Cheltenham Ladies College in armed guard, though it was only a
England while her parents were living minor matter for which he had been
and working in China. Two years later arrested. Reported to have been in
she and her mother moved to London, good health before his arrest, Mr.
where Shoghi Effendi visited them ' Inayati died of his injuries in the
during his studies at Oxford. In 1933 hospital.
Alma married Walter Ewart Gregory, Isaya Kulecho
an international ice-dance champion On 11 February 1998 in Kenya. Isaya
who served as a navigator-pilot officer Kulecho was born in 1912 in Shiguru
during the Second World War and village, Kabras Location, in the Kakawas killed in action in 1942. Mrs. mega District of Kenya. In 1950 he

THE BAHA'i WORLD

was appointed the Sub-Headman of of his passing the Universal House of
his Location and in 1952 the Chief Justice described him as " dearlyof Kabras Location. Mr. Kulecho loved," "steadfast, noble-hearted, selfentered the BaM 'i Faith in 1962, effacing" and recalled his "sterling
after which he served on various re- achievements" in Latin America with
gional committees and on the Local "keen admiration."
Spiritual Assembly of Malava for Evotia Masipei
nearly thirty years. He participated
On 13 June 1997 . Evotia Masipei
actively in local and regional teachwas born on 27 November 1935 in
ing projects, attended international
Nanumea Island, Tuvalu (then Ellice
Baha' i conferences that were held in
Island), and was the first Tuva1uan to
Kenya and was personally visited by
accept the Baha'i Faith on Tuvaluan
several Hands of the Cause of God,
soil. She served on the Local Spiriincluding Amatu'I-Baha Ru~iyyih
tual Assembly ofBikenibeu for three
Khanum, Enoch Olinga, Rahmatuyears and raised six children.
' llah Muhajir, William Sears, and John
Robarts. As Chief, Mr. Kulecho de- Olive McDonald
fended the local Baha'i community On 26 June 1997 in the United States.
and freely offered the use of his large Born on 18 October 1914 in Pennhome for Baha'i functions. He raised sylvania in the United States, Olive
sixteen children. Boutillier married John McDonald.
Artemus Dwight Lamb In 1969 she entered the Baha'i Faith
and a year later pioneered to Chad,
On 17 January 1998 in San Salvador,
serving on the National Spiritual
El Salvador. Born 20 January 1905
Assembly from 1971 to 1977. Highin Iowa, United States, Artemus
lights of her Baha'i service include
Dwight Lamb entered the Baha'i
her establishment of Journal de
Faith in 1939. He left the United
l 'Unite, the national Baha'i newspaper
States in 1944 to pioneer to Punta
of Chad, her service as an office assis-
Arenas, Chile, and later moved to
tant to a member of the Continental
Costa Rica. Mr. Lamb lived in Cen-
Board of Counsellors, and the teachtral America and Mexico for the rest
ing ofBaha'i children's classes.
of his life. From 1951 to 1961 he
served first on the National Spiritual George Richardson Mather
Assembly of Central America and On 10 August 1997 in the United
the Antilles and then on the National States. George Richardson Mather
Spiritual Assembly of Central Amer- was born 2 November 1919 in New
ica; from 1963 to 1968 he served as York and became a Baha'i in 1952.
an Auxiliary Board member for the He studied business and transportaregion; and from 1968 to 1985 he tion and was certified as a commercial
served on the Continental Board of pilot. He and his w ife, Shirley, and
Counsellors for the Americas. In the their three children were living in
last years of his life he wrote The Delaware when they decided to pio-
Odyssey of the Soul as well as many neer in 1970. Settling in St. Thomas,
booklets and pamphlets. At the time Virgin Islands , in June 1972, they

OBITUARIES

remained there until their retirement of the newly created International
in 1986. They then moved to St. Kitts Teaching Centre, and she served in
in the Leeward Islands and stayed that capacity until 1983. Mrs. Mayfor seven years. Mr. Mather served berry wrote short stories, many of
on the National Spiritual Assembly which were published in Ellery
of the West Leeward Islands. The Queens Mystery Magazine. She also
Mathers returned to the United States authored several books, including an
in 1994. autobiography. Mrs. Mayberry is
survived by her son, Michael May-
Florence Virginia Mayberry berry, three grandsons, and three
On 9 May 1998 in the United States. great-grandchildren.
Born in 1906 in Sleeper, Missouri,
Florence Virginia Wilson demon- Andrew S. R. Mofokeng
strated from early childhood great On 11 December 1997 in South Afenthusiasm for learning. During her rica. Andrew S. R. Mofokeng was
youth, she met several Baha'is who born in Fouriesburg, Free State, South
profoundly influenced her search for Africa, on 29 August 1933. He first
spiritual truth. Not until a few years heard of the Baha'i Faith as a student
after her marriage to David Mayberry in Swaziland in 1954 and became
in 1936, however, did she intensify the first Baha'i in Western Township,
her study of Baha 'u 'llah 's teachings, Sophiatown, that same year. Upon
enrolling in the Baha'i Faith in May his enrollment in the Baha'i Faith he
1941 in Reno, Nevada, where the was asked by a committee responsifirst Local Spiritual Assembly in the ble for the propagation of the Baha'i
state was elected shortly afterwards. Faith to share Baha'u' llah's message
She was appointed as a member of in Swaziland, Basutoland, and South
the first Auxiliary Board to the Hands Africa. From 1956 to 1963 Mr. Moof the Cause of God serving in the fokeng served on the first National
Western Hemisphere in 1954 and in Spiritual Assembly of the Baha'is of
1959 was elected to the National Spir- South and West Africa, becoming its
itual Assembly of the United States. first Recording Secretary at the age
Shortly after the Mayberry family of twenty-one- the youngest in the
pioneered to Mexico in 1961 Mrs. Baha'i world. Within a few months
Mayberry was elected to serve on he was also the Corresponding Secrethe National Spiritual Assembly of tary. He alternated between these
that country and participated in the capacities until he pioneered to Basufirst International Baha'i Convention toland (Lesotho) in 1963, where he
in 1963. In 1968 she was appointed was soon elected to the National Spirto the first Continental Board of itual Assembly. From 1957 to 1965
Counsellors for the Protection and Mr. Mofokeng served as an Auxiliary
Propagation of the Baha' i Faith in Board member to the Hands of the
North America. Five years later the Cause of God in South Africa and
Universal House of Justice named her Basutoland. Mr. Mofokeng was the
one of the three Counsellor members liaison officer between white manag-

THE B AHA'I WORLD

ers and black employees in the mines Lois Nolen
in Orange Free State, South Africa, On 2 December 1997 in the United
and an English/Sesotho interpreter States. Lois Nolen and her husband
in the High Court of Basutoland. He Richard were designated Knights of
taught the Sesotho language at the Baha'u'll<1h fo r pioneering to the
University of Witwatersrand, wrote Azores from 1953 to 1962. In 1970,
poetry in English and Sesotho, and after the passing of her husband, Mrs.
trans lated a number of books into No len moved to British Honduras
Sesotho, including the first prayer (Belize), where she served as Secretary
book in that language and The Eter- of the National Spiritual Asse mbly
nal Covenant. The Universal House from 1971 to 1973. In the 1980's she
of Justice wrote that " his teaching served at the Baha'i World Centre in
and administrative endeavors [have] Israel. The Nolens are survived by
left an enviable record of service that five children.
future generations may well emulate"
and shared with the Southern African
Cora H. Oliver
Baha'i community a "profound sense On 23 October 1997 in the United
of loss." Mr. Mofokeng is survived by States. Cora Oliver became a Baha'i
four children. in New York in May 1930. In October 1939, she became one of the first
Guy Murchie pioneers to Panama. Responding to
On 8 July 1997 in the United States. the call to open virgin territories to
Guy Murchie was born in 1907 and the Baha'i Faith, in 1953 Ms. Oliver
became a Baha'i in 1939. He was a moved to British Honduras (Belize),
reporter and artist for the Chicago thereby earning the title of Knight of
Tribun e, covering the early years of Baha'u'llah. Her activities in British
World War II. After leaving the Tri- Honduras included the establishment
bune in 1942, he became a flight of many local Assemblies. She served
instructor and navigator, while con- on the National Spiritual Assembly
tinuin g to write and illustrate. He fro m the date of its inception in 1967
later founded Apple Hill Camp, an until 1973, when she returned to the
international summer camp for chil- United States after a short stay in
dren in New Hampshire, which he Guatemala.
operated for eleven years. Mr. Mur- Ronald James Parsons
chie authored three bestselling books, On 9 July 1997 in Canada. Ronald
all of which were Book of the Month James Parsons was born on 8 May
Club selections, including The Seven 1926 in Moose Jaw, Saskatchewan,
Mysteries of Life. Isaac Asimov said Canada. In 1949, he married Rita
of Mr. Murchie's book Music of the Olive Blake and in 1961 declared his
Sph eres, "One can only stand amazed faith as a Baha'i. Before discovering
at the breadth of Mr. Murchie's un- the Baha'i Faith, Mr. Parsons was an
derstanding and his ability to put the ordained minister. He served on the
facts and speculations of science into National Spiritual Assembly of the
colorful and nontechnical language." Baha'is of Canada from 1964 to 1970

OBITUARIES

and again from 1971 to 1974. Mr. Par- lie at the request of Dorothy Baker.
sons was also a member of several From 1954 to 1957, Mrs. Rice-Wray
Canadian Local Spiritual Assemblies was a member of the National Spiriand served on the Auxiliary Board tual Assembly of the Baha'is of
throughout the 1970's and 80's. He Central America. From 1957 to 1961,
worked as a teacher, vice-principal, she served on the National Assembly
and principal and authored two books of the Baha'is of Greater Antilles as
and many articles on the Baha'i Faith. the treasurer, and from 1961 to 1983
Mr. and Mrs. Parsons raised four she was the treasurer of the National
children. Assembly of the Baha'is of the Dom-
Shahnim Reza'i inican Republic, where she remained
until her death. Mrs. Ric e-Wray
On 7 July 1997 in Iran. Shahram
studied education and architectural
Reza'i, a young Baha'i serving as a
engineering and was an accomplished
conscript in the army near the city of
painter. The gallery at the Dominican-
Rasht, was shot in the head by his
American Cultural Institute in Santo
weapons training officer on 6 July
Domingo bears her name.
1997 and died the following day. In
court the officer claimed the shooting Mozaffar Samandari
was an accident and was released after On 12 September 1997 in Indonesia.
a few days, once the court established Dr. Mozaffar Samandari was born in
that the man killed was a Baha'i. The Rasht, Iran, on 10 June 1928. He and
court excused the officer from paying his wife pioneered to Indonesia in
the blood-money normally required in 1957, deliberately choosing to live
such instances, ordering him to pay in many remote areas of the country.
only the cost of the three bullets used Dr. Samandari served on the
to kill Mr. Reza' i. National Spiritual Assembly of the
Sheila Rice-Wray Baha' is of Southeast Asia from 1959
to 1960 and on the National Spiritual
On 2 May 1997 in the Dominican
Assembly of the Baha'is of Indone-
Republic. Sheila Daisy Reid Nelson
sia from 1963 until it was disbanded
was born 8 November 1908 in South
in 1974, after which he was one of the
Dakota, in the United States, and
few pioneers able to remain in the
became a Baha'i at the age of thirty.
country. He supported his service to
She wrote to the Guardian, asking
the Baha'i Faith by working as the
where she should go to help complete
head of several different hospitals in
the goals of the first Seven Year Plan,
Indonesia. He also developed proand left Chicago in 1947 to travel
grams of systematic education in the
through Cuba, Puerto Rico, and the
Baha'i writings and translated them
Dominican Republic, spurred on by a
from their original Arabic and Percable from Haifa that read "Advise
sian into Indonesian.
Latin America Loving Prayers
Shoghi." Eventually settling in Para- Marguerite (Margot) Worley
guay in 19 50, she later moved to On 21 June 1997 in Brazil. Marguer-
Bolivia and to the Dominican Repub- ite (Margot) Gleig was born on 25

THE BAHA'I WORLD

April 1910 in Bahia, Brazil. After Board member. When her husband
living in England for six years, her retired in 1968, the Worleys returned
family moved back to Brazil in 1921, to the United States and took up resiwhere she studied under Leonora dence in California. From 1968 to
Holsapple, the first Baha'i pioneer to 1976 Mrs. Worley served on the
that country. In the 1930's she met Regional Teaching Committee of
Roy Lee Worley, the American vice- southern California, traveling to
consul stationed in Bahia. During a Mexico and French Guiana, Guyana,
trip to the United States to visit Lee's and Suriname and helping to estabfamily, the couple visited the Baha'i lish the National Spiritual Assembly
House of Worship in Wilmette, met of Guyana, Suriname, and French
May Maxwell, and later embraced Guiana. In 1976 she and her ailing
the Baha'i Faith at the home of Stan- husband returned to Brazil, where
wood Cobb. Following their Mr. Worley passed away two years
marriage on 2 March 1939, Mr. and later. In the 1980's Mrs. Worley
Mrs. Worley returned to Brazil, started the Baha' i children's school
where they raised a family of three "Flower Garden," holding classes
children. Mrs. Worley was active in until the last week of her life. At a
spreading the message ofBaha'u'llah special meeting on 31 March 1998,
and helped to form the first Local the Special Commission for the De-
Spiritual Assembly of the Baha'is of fenc e of Wome n 's Rights of the
Salvador, Bahia, in 1947. She was State of Bahia posthumously recogelected the Chairman of the National nized the services that Marguerite
Spiritual Assembly of South America Worley rendered ''to the unity of manand in 1961 became the chairman of kind through her activities in building
the first National Spiritual Assembly the administration of the Baha' i comof the Baha'is of Brazil. From 1958 munity throughout South America
to 1968 she served as an Auxiliary during the years of 1950 to 1960."

STATISTICS

General Statistics

Worldwide Baha'i population More than 5 million
Countries/dependent territories where 190 countries/
the Baha'i Faith is established 45 territories
Continental Counsellors 81
Auxiliary Board members serving 990
throughout the world
National/Regional Spiritual Assemblies 175
Local Spiritual Assemblies 13,232
Localities where Baha'is reside 131 ,933
Tribes, races and ethnic groups
represented in the Baha'i community 2,112
Languages into which Baha'u' llah's
writings have been translated 802
Baha'i Publishing Trusts 31

T HE BAHA'i W ORLD

Geographic distribution of Local Spiritual Assemblies
by continent

Europe 958
Australasia 804

Africa 4,053 Asia 3,897

Americas 3,520

Growth in the number of localities where Baha'is reside

120,000 -1- - - - - -- - - - - - - - - - - - - -rr--...-

100,000 -1- - - - - - - - - - - - --IH

80 ,000 +-- - - - - - - -- - - -l f-IH

60 ,000 +-- - - - - - - - - - - - - = -1

40,000 +-- - -- - - ---n-11-

20,000 ~~

0 nnnnonnno~~ll

STATISTICS

Growth in the number of National and
Regional Spiritual Assemblies

140 -- -

40 --
20 ull
0 .• 111111111111111111111111111111111111

~
w ~ ~ ~ ~ ~ 0~ 0~ ~ ~ ~ ~ ~ ~ 0w
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

Social and Economic Development
Baha 'i development activities are initiated either by Baha'i administrative institutions or by individuals or groups. Together, these activities
contribute to a global process of learning about a Bahci 'i approach to
social and economic development. They presently fall into three general
categories.

Activities of Fixed Duration
Most Baha'i social and economic development efforts are fairly
simple activities of fixed duration in which Baha'is in villages and
towns around the world address the problems and challenges
faced by their localities through the application of spiritual
principles. These activities either originate in the Baha'i communities themselves or are a response to the invitation of other
organizations. It is estimated that in 1997- 98 there were some
1,460 endeavors of this kind, including tree-planting and cleanup projects, health camps, workshops and seminars on such
themes as race unity and the advancement of women, and
short-term training courses.

Sustained Projects
The second category of Baha' i social and economic development consists of approximately 300 ongoing projects. The vast
majority are academic schools, while others focus on areas
such as literacy, basic health care, immunization, substance
abuse, child care, agriculture, the environment, or microenterprise. Some of these projects are administered by nascent
development organizations which have the potential to grow in
complexity and in their range of influence.

Organizations with Capacity to Undertake Complex Action
Certain Baha'i development efforts have achieved the stature
of development organizations with relatively complex programmatic structures and significant spheres of influence.
They systematically train human resources and manage a number of lines of action to address problems of local communities
and regions in a coordinated, interdisciplinary manner. Also
included in this category are several institutions-especially
large schools-which, although focusing only on one field,
have the potential to make a significant impact. In this category
there are currently 33 such organizations, which are located in
all continents of the globe.

D IRECTORY

Association for Baha'i BRAZIL
P.O. Box 7035
Studies
7 1-619-970 Brasilia-D.F.
Brazil
ARGENTINA
Email: bahai@ax.apc.org
Otamendi 215
1405 Buenos Aires CAMEROON
Argentina c/o Mr. Enoch Tanyi
B.P. 4230-Yaounde
AUSTRALIA Cameroon
c/o Colin Dibdin, Secretary
P.O. Box 319 CHILE
Rosebery, NSW 20 18 Casilla 3731
Australia Santiago 1
E-mail: abs@bahai.org.au Chile
E-mail: uninet@chilepac.net (attn: NSA)
BERMUDA
46 Cut Road COLOMBIA
"Channel View" Apartado Aereo 51387
St. George's G. E. 04 Santa Fe de Bogota 12
Bermuda Colombia
E-mail: bahaicol@colombianet.net

THE BAHA.'l W ORLD

EAST, CENTRAL AND SOUTHERN INDIA
AFRICA c/o Menka Teli, Secretary
c/o Dr. C. Rouhani, Secretary C-12, Yidyanagari
P.O. Box 82549 Mumbai University
Mombasa Santacruz (E)
Kenya Mumbai 400 098
India
ECUADOR
Apartado 869-A ITALY
Quito Via della Fontanella 4
Ecuador I-00187 Rome
Italy
ENGLISH-SPEAKING EUROPE Email: nsa.italy@agora.stm.it
c/o Roger Kingdon, Secretary
27 Rutland Gate JAPAN
London, SW7 1PD c/o Tokyo Baha'i Center
England 7-2-13 Shinjuku
E-mail: seena.fazel@ Shinjuku-ku
psychiatry.oxford.ac.uk Tokyo 160
Japan
FRANCOPHONE EUROPE E-mail: sfotos@gol.com
c/o Centre Baha'i
MALAYSIA
24 Route de Malagnou
4 Lorong Titiwangsa 5
Geneva, CH-1208
Setapak 53000
Switzerland
Kuala Lumpur
Ema il: dalai@geneva.bic.org
Malaysia
GERMANY Email:nsa_ sec@nsam.po.my
Der Nationale Geistige Rat der NEW ZEALAND
Baha'i in Deutschland e.V. c/o Paul Friedman
Eppsteiner Str. 89 40 Malcolm Street
65719 Hofheim Hamilton
Germany New Zealand
E-mail: gbs@bahai.de E-mail: b.mclellan@auckland.ac.nz
GHANA NORTH AMERICA
P.O. Box 7098 34 Copernicus Street
Accra-North Ottawa, Ontario KIN 7K4
Ghana Canada
E-mail: as929@freenet.carleton.ca
HAWAII
c/o Robert McClelland PHILIPPINES
2142 Aluka Loop c/o Humaida A. Jumalon
Pearl City 20-D Macopa St
Hawaii 96782-1317 Basak Engineering
USA 6000 Cebu City
Philippines

DIRECTO RY

PUERTO RICO Baha'i Publishing Trusts
c/o Cesar Reyes; Secretary
Chemistry Dept., University of ARGENTINA
Puerto Rico Editorial Baha' i Indolatino-
Mayaguez, Puerto Rico 00708 americana
USA Otamendi 215
1405 Buenos Aires
RUSSIAN FEDERATION Argentina
Uralskaya St. 6-1-66 E-mail: ebila@ciudad.com.ar
Moscow 107207
Russia AUSTRALIA
E-mail : ackerman@glasnet.ru Baha' i Publications Australia
173 Mona Vale Road
SINGAPORE Ingleside NSW 2101
c/o Dr. Anjam Khursheed Australia
B, #09-02, Kent Vale E-mail: bahaipub 1@pegasus.com.au
105 Clementi Road
Singapore 129789 BELGIUM
E-mail: khur@po.pacific.net.sg Maison d' Editions Baha'ies
205 rue du Trone
SPAIN B-1 050 Brussels
c/o Rima Sheermohamadi-Motlaq Belgium
C/ Padilla 312 2 2 E-Mail: centre.bahai@skynet.be
08025 Barcelona
Spain BRAZIL
E-mail: du7202@cc.uab .es Editora Baha'i do Brasil
Caixa Postal 198
TRINIDAD AND TOBAGO 13800-000 Mogi Mirim, SP
3 Petra St. Brazil
Woodbrook E-mail: editbahai@mogi.com.br
Trinidad, West Indies
E-mail: hfarabi@carib-link.net CAMEROON
Baha' i Publishing Agency of
VENEZUELA Cameroon
c/o Donald R. Witzel P.O. Box 2032
Apartado 934 Douala
Barquisimeto, Edo. Lara Cameroon
3001-A E-Mail: bushrui@cyberkoki.net
Venezuela
E-mail: dwitzel@sa.omnes.net COTE D 'IVOIRE
Maison d' Editions Baha'ies
WEST AFRICA 08 B.P. 879
P.O. Box 2029 Abidjan 08
Marina-Lagos Cote d'Ivoire
Nigeria

THE BAHA'I WORLD

FIJI ISLANDS KENYA
Baha'i Publishing Trust Baha'i Publishing Agency
P.O. Box 2007 P.O. Box 47562
Government Buildings Nairobi
Suva Kenya
Fiji Islands
KOREA
GERMANY Baha'i Publishing Trust
Baha'i-Verlag 249-36 Huam-Dong
Eppsteiner Strasse 89 Yongsan-ku
D-65719 Hofheim Seoul 140-190
Germany Korea
E-mail: nsagermany@bahai.de E-mail: nsakorea@nuri.net
HONG KONG
Baha'i Publishing Trust LEBANON*
C-6, 11th Floor, Hank ow Centre
MALAYSIA*
IC Middle Road, Tsim Sha Tsui
Kowloon NETHERLANDS
Hong Kong Stichting Baha'i Literatuur
E-mail: bahaihk@asiaonline.net Riouwstraat 27
INDIA NL-2585 GR The Hague
Baha'i Publishing Trust The Netherlands
P.O. Box 19 E-mail: nsaneth@tref.nl,
New Delhi 110 001 milani@gironet.nl
India
E-mail: bptindia@del3.vsnl.net.in NIGERIA
Baha'i Publishing Trust
ITALY P.O. Box 2029
Casa Editrice Baha'i Marina-Lagos
Via Filippo Turati, 9 Nigeria
1-00040 Ariccia (Rome) E-mail: rhindiv@aol.com
Italy
E-Mail: ceb.italia@pcg.it NORWAY
Baha'i Forlag
JAPAN
Drammensveien 110 A
Baha'i Publishing Trust
N-0273 Oslo
7-2-13 Shinjuku
Norway
Shinjuku-ku
E-mail: nsanor@bahai.no
Tokyo 160
Japan PAKISTAN*
E-mail: PXQO 1044@niftyserve.or.jp
(Attn: NSA)

*Address communications to Baha'i World Centre, P.O. Box 155,
31 001 Haifa, Israel.

DIRECTORY

PHILIPPINES TAIWAN
Baha'i Publishing Trust Baha'i Publishing Trust
P.O. Box 4323 Ta Hsueh Road, Lane 18, No. 26
1004 Manila Tainan, 701
Philippines Taiwan ROC
E-mail: nsaphil@skyinet.net E-mail: bahaiptt@pristine.com.tw
POLAND
Baha' i Publishing Trust UGANDA
ul. Nowogrodzka 18a m4 Baha ' i Publishing Trust
P0-00-511 Warsaw P.O. Box 2662
Poland Kampala
E-mail: bahainsa@medianet.com.pl Uganda
E-mail: bahai@starcom.co.ug,
PORTUGAL olinga@starcom.co.ug
Editora Baha' i de Portugal
Avenida Ventura Terra, No . 1 UNITED KINGDOM
1600 Lisbon Baha'i Publishing Trust
Portugal 6 Mount Pleasant
E-mail: aen@bahai.pt Oakham
ROMANIA Leicestershire
Casa de Editura si Tipografia Baha'i LEIS 6HU
C.P. 124 O.P. 1 England
3400 Cluj-Napoca E-mail: editorial@bahaibooks.co.uk
Romania
E-mail: bahai@mail.soroscj.ro UNITED STATES
Baha' i Publishing Trust
RUSSIAN FEDERATION
415 Linden Avenue
Unity Baha' i Publishing Trust
Wilmette, IL 60091
P.O. Box 288
USA
198 013 St. Petersburg
E-mail : bpt@usbnc.org
Russia
E-mail : unity@glas.apc.org
Miscellaneous Addresses
SPAIN
Editorial Baha'i de Espana Association Medicale Baha'ie
Bonaventura Castellet 17 c/o Mirabelle Week
ES-08222 Terrassa 26 rue de Paris
Spain F-78560 Paris
E-mail: edibahai@arrakis.es France
SWEDEN
Baha' i Forlaget AB Bahaa Esperanto-Ligo (BEL)
Box 60 P.O. Kesto 500133
S-194 21 Upplands Viisby D-60391 Frankfurt
Sweden Germany
E-mail: bahaiforlaget@swipnet.se E-mail: bahaaeligo@aol.com

THE BAHJ:f W ORLD

Baha'i Association for the Arts Route des Morillons 15
Dintel20 CH-1218 Grand-Saconnex, Geneva
7333 MC Switzerland
Apeldoom E-Mail: bic@geneva.bic.org
Netherlands
E-Mail : abuys@wxs.nl Baha'i International Community,
Paris Office:
Baha'i Computer and • Office of Public Information
Communications Association 45 rue Pergolese
c/o New Era Communications F-75116 Paris
attn: Don Davis France
5 Ravenscroft Drive E-Mail : opiparis@club-intemet.fr
Asheville, NC 28801
Baha'i Justice Society
USA
c/o Dru Waren, Secretary
E-mail: bcca-cc@bcca.org
P.O. Box 1251
Baha'i Health Agency Poteau, OK 74953
27 Rutland Gate USA
London
Baha'i Medical Association of
SW7 1PD
Canada
England
931 Beaufort Ave
E-mail : bahai.health@alton.com
Halifax, Nova Scotia B3H 3X8
Baha'i International Community, Canada
Haifa Offices: E-mail: joanne.langley@dal.ca
• Secretariat Baha'i Office of the Environment
• Office of Public Information for Taiwan
P.O. Box 155 149-13 Hsin Sheng South Road
31 001 Haifa Section 1, Taipei 10626
Israel Taiwan, ROC
E-mail : opi@bwc.org E-mail: tranboet@asiaonline.net.tw
Baha'i International Community, European Baha'i Business Forum
New York Offices: c/o George Starcher, Secretary
• United Nations Office 35 avenue Jean-Jaures
• Office for the Advancement of F-73000 Chambery
Women France
• Office of the Environment E-mail: GS 12@calva.net
866 United Nations Plaza, Suite 120
New York, NY 10017-1822 European Baha'i Youth Council
USA c/o Neissan Besharati, Secretary
E-Mail: bic-nyc@bic.org 14, Briar Close
Palmers Green,
Baha'i International Community, London N 13 5NL
Geneva Office: United Kingdom
• United Nations Office E-mail: ebyc@dawn.joensuu.fi

DIRECTORY

Health for Humanity Mottahedeh Development
467 Jackson Street Services
Glencoe, IL 60022 750 Hammond Drive, Bldg. 12,
USA Suite 300
E-mail: health@USBNC.org Atlanta, Georgia 30328
USA
Hong Kong Baha'i Professional E-mail: mdssed@msn.com
Forum
C-6, 11th Floor, Hankow Centre World Community Foundation
Middle Road, Tsim Sha Tsui 315 West 70th Street,
Kowloon Suite 9B
Hong Kong New York, NY 10023
Landegg Academy USA
CH-9405 Wienacht/AR
Switzerland
E-mail: info@landegg.org,
dean@landegg.org

Selected NEW
PuBLICATIONS

Advancement of Women: A Baha'i Perspective
Janet Khan and Peter Khan. Wilmette: Baha'i Publishing Trust,
1998. 351 pp.
This book describes the contribution the Baha'i Faith has made and is yet
to make in the area of gender equality and the part that its Central Figures,
institutions, and individuals have played and will play in shaping the
forces that will ultimately bring about positive change on a global scale.

The Baha'i Faith: The Emerging Global Religion
William S. Hatcher and J. Douglas Martin, rev. ed. Wilmette:
Baha'i Publishing Trust, 1998. 253 pp.
A revised and updated introduction to the history, teachings, structure and community life of the Baha'i community, which was originally published by Harper
and Row in 1985. It is aimed at an undergraduate university-level audience.

Believing in Yourself
Erik Blumenthal. Oxford: Oneworld Publications, 1997. 128 pp.
A self-help book on developing self-esteem and the confidence to fulfill
your potential in life, blending spirituality with psychology. Written by a
practicing psychotherapist.

THE B AHA'i WORLD

The Brilliant Proof
Mirza Abul-Fa<;ll. Los Angeles: Kalimat Press, 1998. 104 pp.
Mirza Abul-Fa9l's defense of the Baha'i Faith, penned in response to a
scurrilous attack by a Christian evangelical in 1911, is an early example of
Christian/Muslim/Baha'i polemic and is also an exposition of the Baha'i
teachings. This volume includes the original essay that sparked the controversy as well as a new foreword that provides historical background.
Exploracion de un marco conceptual para Ia educacion moral
Lori McLaughlin Nogouchi, Holly Hanson, and Paul Lample.
Buenos Aires: Editorial Baha'i Indolatinoamericana, 1998. 64 pp.
In an effort to contribute to the discourse on education, this publication
makes use of the teachings ofBaha'u'llah to describe the moral attributes
needed to help construct a new world civilization.
fgadhi punidha naal
Baha'u'llah. Kuala Lumpur: Baha'i Publishing Trust, 1998. 400 pp.
The Kitab-i-Aqdas, the Most Holy Book, is Baha'u' llah's charter for a new
world civilization. Written in Arabic in 1873, this is the volume's first authorized Tamil translation.
Forgiveness: Jewels from the Words of 'Abdu'l-Baha
'Abdu'l-Baha. London: Baha'i Publishing Trust, 1997. 35 pp.
Quotations from 'Abdu'l-Baha on forgiveness, accompanied by photographs.

Het Heiligste Boek: de Kitab-i-aqdas
Baha'u'lhih. the Hague: Stichting Baha'i Literatuur, 1997. 352 pp.
The Kitab-i-Aqdas, the Most Holy Book, is Baha'u'llah's charter for a
new world civilization. Written in Arabic in 1873, this is the volume's first
authorized Dutch translation.
Historical Dictionary of the Baha'i Faith
Hugh C. Adamson and Philip Hainsworth. London: Scarecrow
Press, 1998. 504 pp.
Volume number seventeen of "Historical dictionaries of religions, philosophies, and movements ." This book presents the Founders, principles,
administration, and significant historical events of the Baha'i Faith.
Kitab-i-Aqdas
Baha'u'llah. Karachi: Baha'i Publishing Trust, 1997. 452 pp.
The Kitab-i-Aqdas, the Most Holy Book, is Baha'u'llah's charter for a
new world civilization. Written in Arabic in 1873 , this is the volume's first
authorized Urdu translation.

NEW p UBLICATIONS

Lights of Fortitude: Glimpses into the Lives of the Hands of
the Cause of God
Barron Harper. Oxford: George Ronald, 1997. 632 pp.
Collection of pen-portraits of each of the fifty Hands of the Cause of God.
Lua Getsinger, Herald of the Covenant
Velda PiffMetelmann. Oxford: George Ronald, 1997. 432 pp.
Letters, diaries, and talks of Lua Getsinger from 1898 to 1916.

Qamus-i-iqan
Monid Ardekani. Lebanon: Baha'i Publishing Trust of Lebanon,
1997. 190 pp.
A chronology of the The Kitab-i-lqan (The Book of Certitude, by
Baha'u' lhih) in Arabic.

Rasahat-e-Abar
Dr. Sabir Afaghi and Muklas Vaidani. Karachi: Baha'i Publishing
Trust, 1997. 94 pp.
A biography of Abar Husayani Gunvari , a Baha'i poet famous in India and
Pakistan. The book also includes a compilation of his poems.

Scripture and Revelation: Baha'i Studies, Vol. III
Moojan Momen, ed. Oxford : George Ronald, 1997. 368 pp.
A selection of papers presented at the first 'Irfan Colloquium at Newcastle-upon-Tyne, England, in December 1993 and the second 'Irfan Colloquium held in Wilmette, Illinois, USA, in March 1994.

Shoghi Effendi, a Tribute
Washington Araujo. Buenos Aires: Editorial Baha'i Indolatinoamericana, 1998. 192 pp.
Inspirational and motivating biography of Shoghi Effendi, the Guardian of
the Cause of God.

The Station and Claims of Baha'u'llah
Michael Sours. Wilmette : Baha'i Publishing Trust, 1997.231 pp.
This book explores Baha'u'llah's challenging claim about His Revelation and
the day we are living in, and examines these claims in the context of His teachings concerning the oneness of the Founders of the world's great religions.

To Be a Mother
Wendi Momen. Oxford: George Ronald, 1997. 190 pp.
A collection from the Baha ' i and other scriptures, prayers, poems, aphorisms and literary pieces on being a mother.

Toward Oneness
Tod Ewing. Riviera Beach: Palabra Publications, 1998. 69 pp.
A compilation on racial and cultural issues addressing how to eliminate
racial prejudice.

What's in It for Me?
Phyllis G. L. Chew. Kuala Lumpur: Baha'i Publishing Trust,
1998. 168 pp.
An introduction to the Baha'i Faith and Baha'i solutions to the world's
problems. This book reviews and explores the blueprint given by
Baha'u'llah and answers the question asked by many inquirers of the
Baha'i Faith, "What's in it for me?"

The Wisdom of the Master: The Spiritual Teachings of
'Abdu'l-Baha
'Abdu'l-Baha. Los Angeles: Kalirnat Press, 1997. 124 pp.
This treasury of spiritual inspiration is gleaned from daily events in the
life of 'Abdu'l-Baha and from His words and writings. Brought together
here for the first time, these quotations and stories are a source of growth
and healing and a guidebook to personal transformation.

Written in Light: 'Abdu'l-Baha and the American Baha'i
Community, 1898-1921
R. Jackson Armstrong-Ingram. Los Angeles: Kalirnat Press,
1998. 147 pp.
Captured by light, these delightful photographs reveal the history of the
American Baha' i community. Several new photos of 'Abdu' l-Baha are
included which show his intimate relationship with the American believers. Other photos give a glimpse of early American Baha'is at work and at
play, in Baha'i meetings and in each other's homes. These pictures demonstrate the strength, the depth, and the remarkable racial diversity of the
early Baha' is.

A Basic BAHA' f
READING List

The following list has been prepared to p rovide a sampling of works
conveying the spiritual truths, social principles, and history of the Baha 'i
Faith . It is by no means exhaustive. For a more complete record of Baha'i
literature, see Bibliography of English-language Works on the Babi and
Baha'i Faiths, 1844--1985, compiled by William P Collins (Oxford: George
Ronald, 1990).

SELECTED WRITINGS OF BAHA'U'LLAH

The Kitab-i-Aqdas
The Most Holy Book, Baha ' u'll<ih's charter for a new world civilization. Written
in Arabic in 1873, the volume's first authorized English translation was released
in 1993 .

The Kitab-i-Iqan
The Book of Certitude was written prior to Baha ' u'llah's declaration of His
mission as an explanation of progressive revelation and a proof of the station of
the Bab.

The Hidden Words ofBaba'u'lhih
Written in the form of a compilation of moral aphorisms, these brief verses
distill the spiritual guidance of all the Divine Revelations of the past.

Tablets ofBaha'u'llah revealed after the Kitab-i-Aqdas
A compilation of tablets revealed between 1873 and 1892 which enunciate
important principles of Baha'u'llah's Revelation, reaffirm truths He previously
proclaimed, elaborate on some of His laws, reveal further prophecies, and
establish subsidiary ordinances to supplement the provisions of the Kitab-i-
Aqdas.

Gleanings from the Writings ofBaha'u'llah
A selection of Baha'u ' llah 's sacred writings translated and compiled by the
Guardian of the Baha ' i Faith to convey the spirit of Baha'u'llah 's life and
teachings.

WRITINGS OF THE BAB

Selections from the Writings of the Bab
The first compilation of the Bab 's writings to be translated into English.

SELECTED WRITINGS OF 'ABDU'L-BAHA

Paris Talks: Addresses given by 'Abdu'l-Baha in Paris in 1911-1912
Addresses given by ' Abdu'l-Baha to a wide variety of audiences in Paris in
1911 - 1912, explaining the basic principles of the Baha'i Faith.

The Secret of Divine Civilization
A message addressed to the rulers and people of Persia in 1875 illuminating the
causes of the fall and rise of civilization and elucidating the spiritual character
of true civilization.

Selections from the Writings of 'Abdu'l-Baha
A compilation of selected letters from ' Abdu ' l-Baha 's extensive correspondence
on a wide variety of topics, including the purpose of life, the nature of love, and
the development of character.

Some Answered Questions
A translation of' Abdu'l-Baha's answers to a series of questions posed to Him
during interviews with Laura Clifford Barney between 1904 and 1906. The
topics covered include the influence of the Prophets in the evolution of
humanity, the Baha ' i perspective on Christian doctrine, and the powers and
conditions of the Manifestations of God.

BAHA'I READING LJST

SELECTED WRITINGS OF SHOGHI EFFENDI

God Passes By
A detailed history of the first one hundred years of the Baha'i Faith.

The Promised Day Is Come
A commentary on Baha'u'llah's letters to the kings and rulers of the world.

The World Order of Baha'u'lhih: Selected Letters
An exposition on the relation between the Baha'i community and the entire
process of social evolution under the dispensation ofBaha'u'llah, in the form of
a series of letters from the Guardian of the Baha'i Faith to the Baha'is of the
West between 1929 and 1936.

INTRODUCTORY WORKS

Baha'u'llah
Baha'i International Community, Office of Public Information, 1991.
A brief statement detailing Baha'u'llah 's life and work issued on the occasion of
the centenary of His passing.

Baha'u'llah and the New Era
John Esslemont. 5th rev. papered. Wilmette: Baha'i Publishing Trust,
1990.
The first comprehensive account of the Baha'i Faith, written in 1923 and
updated for subsequent editions.

The Baha'i Faith: The Emerging Global Religion
WilliamS. Hatcher and J. Douglas Martin. rev. ed. Wilmette: Baha'i Publishing
Trust, 1998.
Textbook providing an overview of Baha ' i history, teachings, administrative
structures, and community life.

All Things Made New
John Ferraby. 2d rev. ed. London: Baha'i Publishing Trust, 1987.
A comprehensive outline of the Baha'i Faith.

Most of the books listed above have been published by various Baha '£
Publishing Trusts and are available in bookshops, libraries, or from
the Trusts. Please see the Directory for addresses.

GLOSSARY

'Abdu'l-Baha: (1844-1921) Son ofBaha' u'llah, designated His successor and authorized interpreter of His writings. Named 'Abbas after His
grandfather, ' Abdu ' l-Baha was known to the general public as 'Abbas
Effendi. Baha' u' llah gave Him such titles as ''the Most Great Branch,"
"the Mystery of God," and "the Master." After Baha' u'llah's passing,
He chose the name ' Abdu' I-Baha, meaning "Servant ofBaha' u' llah."

Administrative Order: The system of administration as conceived by
Baha'u'lhih, formally established by ' Abdu ' l-Baha, and realized during the Guardianship of Shoghi Effendi. It consists, on the one hand,
of a series of elected councils, universal, national, and local, in which
are invested legislative, executive, and judicial powers over the Bah a' f
community, and, on the other hand, of em inent and devoted Baha' is
appointed for the specific purpose of propagation and protection of the
Faith under the guidance of the Head of that Faith, the Universal House
of Justice.

Amatu'l-Baha Ru~iyyih Khanum: Mary Sutherland Maxwell, an em inent North American Baha' i who became the wife of Shoghi Effendi
Rabbani, Guardian of the Baha'i Faith, in 1937, after which she became

THE BAHA'I WORLD

known as Ru~iyyih Khanum Rabbani. (Amatu'l-Baha is a title meaning "Handmaiden ofBaha'u'llah.") She served as the Guardian 's
secretary during his lifetime and was appointed a Hand of the Cause
of God in 1952. She is the most prominent dignitary ofthe Baha'i
community.

Arc: An arc cut into Mount Carmel in Haifa, Israel, along which the international administrative buildings of the Baha'i Faith are being built.

Auxiliary Boards: An institution created by Shoghi Effendi in 1954 to
assist the Hands of the Cause of God. When the institution of the
Continental Boards of Counsellors was established in 1968 by the
Universal House of Justice, the Auxiliary Boards were placed under
its direction .

Bab, the: The title, meaning "Gate," assumed by Siyyid 'Ali-Mu~ammad,
who was the Prophet-Founder of the Babi Faith and the Forerunner
ofBaha'u'llah. Born 20 October 1819, the Bab proclaimed Himself
to be the Promised One of Islam and announced that His mission
was to alert the people to the imminent advent of "Him Whom God
shall make manifest," namely, Baha'u'llah. Because of these claims,
the Bab was executed by order ofNa~iri'd-Din Shah on 9 July 1850.

Baha'i Era: The period of the Baha'i calendar beginning with the Declaration of the Bab on 23 May 1844, and expected to last until the
next appearance of a Manifestation (Prophet) of God after the expiration of at least one thousand years.

Baha'i International Community: A name used generally in reference
to the worldwide Baha' i community and officially in that community's external relations. In the latter context, the Baha' i International
Community is an association of the National Spiritual Assemblies
throughout the world and functions as an international nongovernmental organization. Its offices include its Secretariat at the Baha'i
World Centre, a United Nations Office in New York with a branch
in Geneva, an Office of Public Information, an Office ofthe Environment, and an Office for the Advancement of Women .

Baha'i World Centre: The spiritual and administrative center of the
Baha'i Faith, located in the twin cities of Acre and Haifa, in Israel.

GLO SSARY

Bah:i'u'lhih: Title assumed by Mirza J:Iusayn- 'Ali, Founder of the Baha'i
Faith. Born on 12 November 1817, He declared His mission as the
Promised One of all Ages in April 1863 and passed away in Acre,
Palestine, on 29 May 1892 after forty years of imprisonment, banishment, and house arrest. Bah a' u' llah 's writings are considered by
Baha'is to be direct revelation from God.

Consultation: A form of discussion between individuals and within groups
which requires the subjugation of egotism so that all ideas can be
shared and evaluated with frankness, courtesy, and openness of mind,
and decisions arrived at can be wholeheartedly supported. Its guiding
principles were elaborated by 'Abdu'l-Baha.

Continental Boards of Counsellors: An institution created in 1968 by
the Universal House of Justice to extend into the future the work of
the institution of the Hands of the Cause of God, particularly its
appointed functions of protection and propagation. With the passing
of Shoghi Effendi, the Guardian of the Baha' i Faith, there was no
way for additional Hands of the Cause to be appointed. The duties
of the Counsellors include directing the Auxiliary Boards in their
respective areas, advising and collaborating with National Spiritual
Assemblies, and keeping the Universal House of Justice informed
concerning the conditions of the Faith in their areas. Counsellors are
appointed for terms of five years.

Convention: A gathering called at a regional, national, or international
level for consultation on matters affecting the welfare of the Baha' i
community and for the purpose, respectively, of electing delegates to
a National Convention, electing the members of a National Spiritual
Assembly, or electing the members ofthe Universal House of Justice.

German Templer Colony: Group of houses with red-tiled roofs at the
foot of Mount Carmel that once housed members of the Society of
the Temple, founded in Germany in the mid-1800's . Templers foregathered in Haifa in 1863 to await the second coming of Christ.

Hands of the Cause of God: Individuals appointed first by Baha'u'llah,
and others named later by Shoghi Effendi, who were charged with the
specific duties of protecting and propagating the Faith. With the passing of Shoghi Effendi there is no further possibility for appointing

THE BAHA'f WORLD

Hands of the Cause; hence, in order to extend into the future the
important functions of propagation and protection, the Universal House
of Justice in 1968 created Continental Boards of Counsellors and in
1973 established the International Teaching Centre, which coordinates
their work.

Holy Days: Eleven days commemorating significant Baha'i anniversaries, on nine of which work is suspended.

I;Iuququ'lhih: Arabic for "the Right of God." As instituted in the Kitabi-Aqdas, payment to "the Authority in the Cause to whom al l must
tum" (at present, the Universal House of Justice) of nineteen percent
of what remains to one's personal income after one's essential expenses
have been covered. Funds generated by the payment ofi:Iuququ'llah
are used for the promotion of the Faith and for the welfare of society.

International Teaching Centre: An institution established in 1973 by
the Universal House of Justice to bring to fruition the work of the
Hands of the Cause of God in the Holy Land and to provide for its
extension into the future . The duties of the International Teaching
Centre include coordinating, stimulating, and directing the activities
of the Continental Boards of Counsellors and acting as liaison between them and the Universal House of Justice. The membership of
the Teaching Centre comprises all the surviving Hands of the Cause
and also nine Counsellors appointed by the Universal House of Justice. The seat of the International Teaching Centre is located at the
Baha'i World Centre in Haifa, Israel.

Knight ofBaha'u'llah: Title initially given by Shoghi Effendi to those
Baha'is who arose to open new territories to the Faith during the first
year ofthe Ten Year Crusade (1953-1963) and subsequently applied
to those who first reached those remaining unopened territories at a
later date.

Lesser Peace: A political peace to be established by the nations of the
world in order to bring about an end to war. Its establishment will
prepare the way for the Most Great Peace, a condition of permanent
peace and world unity to be founded on the spiritual principles and
institutions ofthe World Order ofBaha' u'llah and signalizing humanity's coming of age.

GLOSSARY

Local Spiritual Assembly: The local administrative body in the Baha' i
Faith, ordained in the Kitab-i-Aqdas. The nine members are directly
elected by secret ballot each year at Ri<;lvan from among the adult
believers in a community.

Monument Gardens: Beautifully landscaped gardens at the heart of the
Arc on Mount Carmel where befitting monuments have been erected
over the graves of the daughter, wife, and you ngest son ofBaha' u' llah,
and also the wife of'Abdu ' l-Baha.

Mount Carmel: The mountain spoken of by Isaiah as the "mountain of
the Lord." Site of the Baha'i World Centre including several Baha'i
holy places, the most important of which are the Shrine of the Bab
and the Monument Gardens.

National Spiritual Assembly: The national administrative body in the
Baha'i Faith, ordained in the Baha'i sacred writings, with authority
over all activities and affairs of the Baha' i Faith throughout its area.
Among its duties are to stimulate, unifY, and coordinate the manifold
activities of Local Spiritual Assemblies and of individual Baha'is
within its jurisdiction. The members of National Spiritual Assemblies
throughout the world constitute the electoral college for the Universal House of Justice. At Ri<;lvan 1997, there were 175 National or
Regional Spiritual Assemblies. See also Regional Spiritual Assembly.

Nineteen Day Feast: The principal gathering in each local Baha'i community, every Baha'i month , for the threefold purpose of worship,
consultation, and fellowship.

Pioneer: Any Baha'i who arises and leaves his or her home to journey to
another country for the purpose of teaching the Baha'i Faith. "Homefront pioneer" is used to describe those who move to areas within
their own country that have yet to be exposed to the Baha' i Faith or
where the Baha'i community needs strengthening.

Regional Spiritual Assembly: An institution identical in function to the
National Spiritual Assembly but including a number of countries or
regions in its jurisdiction, often established as a precursor to the formation of a National Spiritual Assembly in each of the countries it
encompasses.

THE B AHA'i W ORLD

Ri<;Ivan: Arabic for "Paradise." Twelve-day festival (from 21 April through
2 May) commemorating Baha'u'lhih 's declaration of His mission to
His companions in 1863 in the Garden ofRi~v{m in Baghdad.

Shoghi Effendi Rabbani: (1897-1957) The Guardian of the Baha'i Faith
after the passing of ' Abdu ' 1- BaM in 1921 , designated in His Will and
Testament as His successor in interpreting the Baha'i writings and as
Head of the Faith.

Shrine ofBah:i'u'llah: The resting place ofBaha' u'llah 's mortal remains, located near the city of Acre, Israel. The Shrine is the holiest
spot on earth to Baha' is and a place of pilgrimage.

Shrine of the Bab: The resting place of the Bab's mortal remains, located on Mount Cannel in Haifa, Israel, a sacred site to Baha' is, and
a place of pilgrimage.

Tablet: Divinely revealed scripture. In Baha' i scripture, the term is used
to denote writings revealed by Baha' u ' llah, the Bab, and ' Abdu ' I-
Baha.

Universal House of Justice: Head of the Baha' i Faith after the passing
of Shoghi Effendi, and the supreme administrative body ordained by
Baha' u' llah in the Kitab-i-Aqdas, His Book of Laws. The Universal House of Justice is elected every five years by the members of
the National Spiritual Assemblies, who gather at an International
Convention. The House of Justice was elected for the first time in
1963 . It occupied its permanent Seat on Mount Cannel in 1983 .

Adapted from A Basic Bahci 'i Dictionary, Wendi Momen, ed.
(Oxford: George Ronald, 1989).

INDEX

A institutions 90, 94- 96
'Abdu'l-Baha 6, 296 laws and moral teachings I 0
writings and utterances of23- 28, spiritual teachings 9- 10
159- 178, 193- 200, 210, 212, 225- Baha'i Health Agency 288
228 , 262- 263,296 Baha' i International Community 4, 1-14,
Agenda 21 42, 151, 238, 257, 258 39- 50, 300
Alaska 141, 145 action re Baha'i community of Iran
Albania 14, 96, 119, 128 53
All China Women's Federation in Beijing Geneva Office 288
136 Office for the Advancement of
Alliance of Religions and Conservation Women 12, 40, 47, 288
(ARC) 67 Office of Public Information 12, 14,
Amatu'I-Baha Ru~iyyih Khanum 31, 67, 39, 48, 182, 288
72- 75, 94, 103, 115, 299 Office of the Environment 12, 40, 67,
Andaman and Nicobar Islands I 02 68,288
Angola 3, 100, 140 Secretariat 288
Anne, The Princess Royal 129 statements of233- 259, 261 - 267
Antigua and Barbuda 151 United Nations Office 2, 11, 34, 39,
apartheid 229 288
Araujo, Washington 115, 120, 146,293 Baha'i Justice Society 288
Arbab, Farzam I, 157, 196 Baha' i Medical Association of Canada
Argentina 94, 146, 283 , 285 288
Aristotle 179 Baha ' i Office of the Environment for
Armenia 14 Taiwan 288
arts 90, 146-150 Baha' i Publishing Trusts, directory of
Arturo, Lawrence 43, 68 285- 287
Association for Baha ' i Studies 113, 114 Baha'i World Centre 4, 6, 7, 41 , 48
directory of283- 285 Baha' u' llah 5, 14, 301
Association Medicate Baha'ie 287 writings of 19- 23,29, 161, 168- 171,
Australia 54, 108, Ill, 114, 127, 132, 176- 177,199,224- 227,295- 296
134, 141, 145- 148,283,285 Bahamas 132
Austria 125 Baltic States 14, 140
Azerbaijan 14, I 05 Bangladesh 122, 215
Barbados 109, 148
B Barnes, Kiser 67, 68
Bab, the 4, 7, 296, 300 Bates, Margaret Kelly 271
Terraces of the Shrine of 81 - 83 Belarus 14, 149
Baha'i Association for the Arts 288 Belgium 94, 98, 106, 143, 149, 285
Baha ' i community life 10- 11,90, 103- Belize 129
110, 203- 216 Benin 122
Baha'i Computer and Communications Bermuda 93, 283
Association 288 Bertha Dobbins Day I 16
Baha ' i Esperanto League 287 Bikman, David 203
Baha'i Faith Bloom, Allan 184
administrative order of7- 9, 205- 208 Blums' Awards 116
aims of 11 - 15 Bolivia 94, 98, !52
history of 4- 9 Botswana 108, 135

Boyles, Ann 179 Costa Rica 90
Brazil31,90,94, 115,124,137,151,283, Cote d 'Ivoire 98, 102, 150, 180, 285
285 Croatia 14, 144
Breakwell, Thomas I 04, I 07 Cuba 120, 150
Bulgaria 119,140 Cyprus 3, I 02, 138, 140
Burkina Faso 122 Czech Republic 14, 34, 147

c D
Cambodia 14, 122 Dahl, Arthur 43, 152
Cameroon 3, 143, 283, 285 Dallas Morning News 136
Campbell, Joseph 186 Democratic Republic of Congo 137,205
Canada 3, 54, 107, 113, 125, 133, 141, Denmark 98
142,145,147,1 49,230,284,288 development 90, 121 - 123, 233- 259
Canary Islands 74, I 05 Baha'i-inspired 213-215, 217-221
Cape Verde 119, 131 indicators 236-237
Carey, Dr. George, Archbishop of meeting basic needs 250- 251
Canterbury 43, 63, 67 spirituality in 233- 259
Cayman Islands 135 spiritually based indicators of235-
Caymans Against Substance Abuse 259
(CASA) 135 statistics 281 - 282
centers of learning 234 Dine Out 112
Centre for the Study of the Texts 79, 83- directory of Baha'i agencies 283- 289
85 Dominica 125, 148
Chad 137 Dominican Republic 90, 118, 144
Chance, Hugh Emery 271 - 272 Dunne, Major E. 272
Chicago Sun Times 112
Chile 122, 141,283 E
China 112, 136 Eastern Caroline Islands 92
Christendom 162 Ecuador II 0, 284
Christian Aid 64 education 20- 28, 248- 249, 253, 262
civilization cointentional 191
advancement of 19- 28 goalof194
Baha'i view of 159 importance in advancement of
material and spiritual 157, 178 civilization 179- 201
spiritual26- 27, 212 See also moral education
Clara and Hyde Dunn Memorial Lecture vocational 218, 219
134 Edwards, Roger John 272- 273
Clinton, Bill 134 Eighth International Baha' i Convention
Clinton, Hillary Rodham 130 32,35,80
Club of Budapest 132-133 Einstein, Albert 164
Coles, Robert 187-189 El Salvador 42, 90, 94, 130
Colombia 3, 90, 91, 100, 150,213-21 5, Elizabeth, the Queen of England 129
283 Emerson, Ralph Waldo 188, 194
communities of the future 234 Encyclopedia Britannica 4
consultation 198, 30 I Encyclopedie des religions del 'humanite
contact with prominent people 90, 128- 126
132 England 142, 230, 284, 287, 288
Cook Islands 119 Engo-Tjega, Ruth Bamela 44

I NDEX

environment 90, 151 - 153 God, Baha'i concept of 196
See also Baha'i International Gorbachev, Mikhail 133
Community, Office of the governance and participation 252- 253
Environment Grameen Bank 215
environmental stewardship 249- 250 Greece 125 , 138, 150, 153
equality of the sexes 243- 244 Greenland 92
Equatorial Guinea 126 Gregory, Alma Cynthia 273
equity and j ustice 243, 254 Grieser, Mona 68
Erasmus 183 Guadeloupe 96
Eritrea 14, 138 Guam 125
Estonia 107 Guardian of the Baha ' i Faith
Ethiopia 91, 12 1, 128 See Shoghi Effendi
European Baha'i Business Forum 119, Guardianship 8
288 Guatemala 146, 151
European Baha' i Youth Council288 Guinea-Bissau !50
evolution 158 Gujral, Bani Duga l 45
Guyana 109, 121
F
family 262 H
Faroe Islands 14 7 Habermas, Jurgen 203
Fattakhov, Shamil49, 106 Haiti 96
Federated States of Micronesia 104, 138 Hands of the Cause of God 8, 94, 301
Fiji 3, 106, 286 Hanson, Holly 196
Finland 107, 128 Happy Hippo Show, the 49
Forum on Human Solidarity, Human Hawaii 147, 149, 284
Settlements and Global Ecosystems Health for Humanity 289
44 Honduras 90
Foundation for the Application and Hong Kong 139, 147, 286, 289
Teaching of the Sciences Hong Kong Baha'i Professional Society
(FUNDAEC) 213- 215 289
Solidarity Production System 215 Houses of Worship 11, 90, 109, 110-113
Tutori al Learning System 214 human rights 12, 265- 267
Four Year Plan 31,32 education program 34
France94,98, 102,104, 107, 113, 126, humanity, oneness of212, 230, 241 - 242,
140, 142, 143, 151 ,287,288 267
Freire, Paulo 191 Hungary 14, 103- 104, 113, 149
French Guiana 96
I
G Iceland 121, 127
Gambia 148, 150 'Inayati, Masha'llah 55, 273
Genaphi, Princess of Swaziland 131 independent investigation of truth 245-
Georgia 14, 143 246,255
German Templer Colony 87, 301 India 1, 112, 118, 136, 138,217- 22 1,
Germany91,94, 120, 140, 147, 149,209, 284,286
230,284,286,287 indigenous peoples 90
Ghana 150, 207 ,284 indigenous peoples, special role of 145-
girl child, empowerment of261-264 146
glossary of Baha'i terms 299-304 Indonesia 147

Institute of Science, Technology and standard of 161
Ecology, Delhi 63 two systems of 159
intellect, power of24- 25 Kohlberg, Lawrence 191
interfaith activities 90, 124- 126 Korea 104, 147,286
International Baha'i Archives 7, 79, 84- Kulecho, Isaya 273- 274
85 Kyrgyzstan 14, 101, 110
International Consultancy on Religion,
Education and Culture (ICOREC) 62
L
International Ecology Congress 43 Lamb, Artemus Dwight 274
International Teaching Centre 79, 80, 85- Lample, Paul 196
87, 302 Landegg Academy 115, 140- 141,289
involvement in the life of society 90, Laszlo, Ervin 132
I 15- 121 Latvia 142
Iran, Baha'i community of2, 13, 35, 41, Leach, Bernard 149
51-60 Lebanon 286
Ireland 54, I 19, 124, 130, 147 Lesotho 93
' Irfan Colloquium 114--115 Liberia 34, 122
!socrates 185 Liberia Community Development
Israel I 08, 144, 14 7, 288 Incorporated 122
Prime Minister of 48 Los Angeles Times 51
Italy 102, 140,284,286 Luxembourg 2, 94, 127, 140, 143, 151
fiftieth anniversary of the Baha ' i
J community of71, 75- 77
Jamaica 129 Lyons, Miriam 46
Japan 104, 114, 142, 147, 284, 286
Jordan 113 M
justice 199 Maathai, Wangari 63
Macau 147
K Madagascar 99
Kaplan, Robert 180, 181, 183 Ma~rami, Dhabi~u'llah 55, 56
Kazakhstan 14, 43, 152 Malawi 145
Kempton, Honor 75 Malaysia 34, 121, 142, 144, 147, 152,
Kenya92,95,284,286 153,284,286
Khalajabadi, Kayvan 55 , 56 Mali 122
Khatami, Mohammad 51 , 53 , 59 Malta 151
Kilpatrick, William 184- 185 , 191 man, reality of 23 , 170
Kiribati I 03 Mandela, Nelson 129
Kitab-i-Aqdas I 06, I 09 Manifestations of God 9
knowledge Mariana Islands 117
acquisition of 21 - 28, 157, 168- 178, Marshall Islands 96
193- 194,226 Martin Luther King Day of Service 134
pride and competition in 177 Martinique 96
as commodity !58 Masipei , Evotia 274
related to information 168 materialism !58
related to understanding 169 Mather, George Richardson 274- 275
related to wisdom 172 Mauritius 99, 118
social role !57 Mayberry, Florence Virginia 275
sourceof167, 193 Mayor, Federico 133, 180

INDEX

McDonald, Olive 274 Nineteen Day Feast 205, 206, 303
media, use of in promoting equality of Niranjan Shah, Prince ofNepal 112
sexes 263 Noguchi, Lori McLaughlin 196
Mexico 120, 146, 152 Nolen, Lois 276
microfinance 2 15 Norway 54, 105, 106, 107,221,286
minorities, protection of265- 267
Mirza 'Ali-Mu~ammad
Ogunleye Bisi, Chief 43
See the Bab
Mirza I:Iusayn-'Ali Oliver, Cora H. 276
See Baha'u'llah On e Country 40, 49
Mi!)!aqi, Bihnam 55, 56 Orbison, Virginia 71, 73, 75
Mofokeng, AndrewS. R. 275- 276 p
Moldova 14, 140, 151 Pakistan I 06, 181, 286
Monaco 151 Palmer, Martin 62 , 63
Mongolia3, 14, 123,137 Panama 90, 11 0
Monteiro, Mascarenhas 131 Papua New Guinea 131 , 210-212
moral capabilities 196 Paraguay 42, 90, 94, 118
moral education Paris 31
Baha'iconceptofl92-195 Parsons, Ronald James 276-277
Baha'i framework for 195- 20 I peace 5, 13, 24, 189,216
classes I 02, I 04 Peace Monument, Brazil !51
moral reasoning 186 Peru 90
Mottahedeh Development Services 134, Philip, Prince (Duke of Edinburgh) 129
289 Philippines 147, 284, 287
Mount Carmel Projects 2, 32, 79-88 Poland 14, 113, 142, 287
Mozambique 101 Portugal 72, 74, 140, 142, 287
Mswati III, King of Swaziland 131 Postman, Neil183-184, 186, 187, 192,
Munsiff, Meherangiz 93 196
Murchie, Guy 276 Power of Race Unity, The (video) 208
Myanmar 105 Power, Mary 44
N Promise of World Peace, The 13- 14
Namibia 151 prosperity 25- 26, 64, 68, 179, 182, 204
National Spiritual Assemblies 303 indicators of 68
establishment of 14- 15, 34 Prosperity of Humankind, The 15, 182
Nepal 143 Puerto Rico 147, 285
Netherlands I 06, 153, 286, 288 Purkis, Andrew 63
New Caledonia 139, 147
R
New Era Development Institute (NEDI)
race unity 90, 126- 128,208
1,217- 221
reading list of basic Baha'i books 295-
New York Times 51, 52
New Zealand 104, 117, 133 , 142,230,
recognition of the Baha'i Faith 90, 132-
Nicaragua I 08
regional Baha'i councils 32- 34
Niger 109, 122
religion 230
Nigeria 150, 285, 286
and advancement of women 263
Nigerian Countrywomen's Association
civilizing force of27-28

THE BAHA'f WORLD

interpretation of 162 Sobhuza II, former King of Swaziland
natureof159, 161 , 166 13 1
Republic ofCongo 131 social and economic development
Republic of Georgia See development
See Georgia social capital 204, 239
Reunion 99 Solomon Islands 97, 99, 116, 138, 142,
Reza'i, Shahram 55, 277 !51
Rice-Wray, Sheila 277 South Africa 112, 119, 127, 129, 136,229
Rogerson, Andrew 63 statement of the National Spiritual
Romania 14, 107,2 10,287 Assembly of 229-232
Romany people 101 South Korea 128
Rost, Radha 219 Spain 2, I 02, 144, 150, 285, 287
Royaumont Process, the 49 Amatu ' l-Baha's travels to Basque
Ruhi Institute, Colombia 90-9 1, 93 and Alicante provinces of 75
Rushdy, Sherif 217, 220, 221 fiftieth anniversary of the Baha'i
Russia 14, 100, 107,285,287 community of71-75
Rwanda 32, 92, 93, 204 Spiritual Assemblies 206
Sri Lanka !53
s St. Vincent and the Grenadines 120
Sabah 34 statistics of the Baha ' i world community
Samandari, Mozaffar 277 279- 282
Samoa 98, 104, 109, 112 Sudan 93
San Marino !51
Summit on Religions and Conservation
Sao Tome 14, 100
Sarawak 34 Suriname I 09
scholarship 90, 113- 115 Swaziland 131
schools Sweden 101,287
spring 105 Switzerland 98, 11 5, 140, 143, 147,284,
summer 105, 106, 107, 108
288,289
winter 105
science T
nature of 160, 166 Tablets of the Divine Plan 71, 72
practice of 165 Tahiti 130
science and religion 157-1 78, 234 Taiwan 124, 142, 147, 149,287,288
harmony of 160, 162, 164, 166- Tajikistan 14, 102
168 Talibi, Musa 55, 56
scientific knowledge 162- 163 Tanzania 92, 112
study of2 1-22, 25 teaching the Baha'i Faith 14, 90, 97- 103
Senegal 93 Thailand 109, 149
Serageldin, Ismail 63 Tobey, Mark 149- 150
Seychelles 96, 99 Tocqueville, Alexis de 203
Shiva, Vandana 63 Togo 100, 122
ShoghiEffendi6, 7, 12,304 Tonga 104, 142
writings of228, 297 training institutes 31, 89, 90, 90-94, 210-
Sicily 14, 102 212
Sierre Leone 128, 180 Trinidad and Tobago 142, 285
Singapore 11 6, 147, 285 trustworthiness and moral leadership
Slovak Republic 14, 34 244-245
Slovenia 14, 144 Truth and Reconciliation Commission

INDEX

229 Economic Commission for Africa 47
Tupouto'a, Crown Prince ofTongo I 04 Executive Committee of the UN High
Turkey 138, 140 Commissioner for Refugees
Turkmenistan 14, 151 (UNHCR) Program 48
Turning Point for All Nations 14 fi ftieth anniversary of 14
Tuvalu 133 Fourth World Conference on Women
Tyndale, Wendy 64, 65 12
General Assembly resolution re
u human rights in Iran 51 , 54
Uganda 92, 112, 123, 287 Human Rights Day I I 7
Vice President of 48 Intergovernmental Group of Experts
Ukraine 14, 11 3, 124, 140 on the Right to Development 48
United Kingdom 112, 114, 115, 128, 140, Special Rapporteur on Religious
149,287,288 Intolerance 54
United Nations 11, 39-50, 151 Special Representative on Iran 54
" Listen to Girls" 45 Sub-Commission on the Prevention
Commission on Human Rights 41 of Discrimination and Protection of
Sub-Commission on Prevention of Minorities 42
Discrimination and Protection of Substantive Session of the United
Minorities, Working Group on Nations Economic and Social
Minorities 266, 267 Council47
Commission on Human Rights Third Committee resolution re human
resolution re human rights in Iran rights in Iran 53
54 UN EP Global Youth Forum 44
Commission on Human Settlements United Nations Children's Fund
47 (UN ICEF) 40, 45-47
Commission on Social Development United Nations Day 118
44,47 United Nations Development
Commission on Sustainable Programme 256
Development 48 Human Development Report 237
Commission on the Status of Women United Nations Economic and Social
45,47,26 1 Council (ECOSOC) 40
Committee on the Elimination of United Nations Educational,
Discrimination against Women 47 Scientific and Cultural
Conference on Environment and Organization (UNESCO) 133, !53,
Development (Earth Summit) 12 180, 238
Conference on Human Settlements United Nations Population Fund 136,
(Habitat II) 12, 140 139
Decade for Human Rights Education United Nations Research Institute for
34 Social Development (UNRISD)
Decade for Human Rights Education 238
(1995- 2004) 42 Universal Declaration of Human
Development Programme Rights 42
Human Development Report 237 World Conference of Ministers
DPI/NGO Conference on Building Responsible for Youth 44
Partnerships 48 World Conference on Human Rights
Economic and Social Commission for 12
Asia and the Pacific 4 7 World Health Assembly 47

THE BAHA'I WORLD

World Health Organization, education of226
Executive Board of 4 7 equality of223-228, 262
World Summit for Social motherhood, station of226
Development 12, 14 rights of 263
United States 51, 54, 59, 97, 101, 104, role as peacemakers 210,227
112, 113, 115, 123, 127, 129, 130, See also Baha'i International
134, 136, 141, 142, 145, 146, 147, Community, Office for the
149,208,230,287,288,289 Advancement of Women
statement of the National Spiritual Women for International Peace and
Assembly of223- 228 Arbitration 136
unity in diversity 208, 230, 241 - 242 Word of God, potency of 22-23
Universal House of Justice 2, 4, 8, 9, 206, World Bank 2, 43, 61- 68, 238
2 12,2 15,304 Conference on Environmentally and
authority of29-30 Socially Sustainable Development
messages from 29-35, 20 I 44
Uruguay 94, 130 World Faiths and Development
Uzbekistan 14, 92, I 08 Dialogue 2, 43, 61-70, 233
Baha' i participation in 62, 67-68
v religious representation in 69-70
Valuing Spirituality in Development 62 world civilization 234
van den Hoonaard, Will C. 113 World Community Foundation 289
Vanuatu 98, 11 6, 142, 145 World Faiths and Development Dialogue
Venezuela 90, 148, 285
See World Bank
Vietnam 142 World Wide Fund for Nature 67
Virgin Islands 134 World Wide Web 31
Virtues Project 104, 12 1 Worley, Marguerite 277- 278
Voice of America 59
Voices ofBaha 147 y
Young Men's Christian Association
w (YMCA) 133
West Leeward Islands 143
youth 90, 139- 145, 208
Western Samoa 3
youth workshops 3, 208-209
Wolfensohn, James 62, 63, 66, 67
women 3 z
advancement of90, 135- 139, 208, Zambia 4, 11 3
209-2 10,263 Zimbabwe 140