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 31 (2002-2003), Haifa: Bahá’í World Centre, 2004, bahai-library.com.
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THE BAHA ! WORLD
2002-2003

159 OF THE BAHA'f ERA
THE
B~l
WORLD

2002-2003
AN INTERNATIONAL RECORD

BAHA'f WORLD CENTRE
HAIFA
©2004 \\iorld Cenrre Publications

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Phoco credit:.: p. 6_~. Ryan Lash; p. 64. Helen Konros; pp. 46, 52,
originally app1."'ared on rhe Baha'i World , ew~ Servile; p. 83. originally
appeared in One Country. All others courtesy of 1h1.• Audio-Vi~ual Deparuncnc of the Bah.\'( World C entrc. Map on p. 180, cop) right t NATOS.
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Rcpon 2000.

ISB~ 0-85398-973-7
CONTENTS

7 lnrroduccion ro the Baha'i Community

Writings and Messages

21 Sacred \X'ritings
33 Highlighrs of Messages
from the Universal House of Justice

Events 2002-2003

41 The Year in Review
79 An Appeal for Unity to the World's Religious Leaders
89 Letter ro the World's Religious Leaders
by the Um versaI House ofjustice
99 New Translations of Baha'u'llah's Writings
107 . World Summit on Sustainable Development
113 Race Uniry and Social Cohesion
129 Baha'i Internacional Communiry Activities
i39 Update on the Simation
of the Baha'ls in Iran and Egypt
Essays, Statements, and Profiles

147 Obligation and Responsibiliry in
Conscruccing a World Civili1acion
bJ Dr. Hoda Mahmoudi
179 Facing the Global HIV/Ams Epidemic.: A Bahff Perspective
by D1: Dawn K Smith
199 World Wacch
by D1: Amt Boyles
219 Profile: APRODEP IT

Statements by the Baha'i Incernational Community
227 Religious Intolerance
i31 Religion and Development at che Crossroads:
Convergence or Divergence?
241 Women's leadership m Peace-Building
2.n In upporr of che Working Group on Minorities
247 Bahffs in Iran: Current Situation
255 Bahffs in Egypc: Currenc Si cuacio n

Statements by National Spiritual Assemblies
257 ~o<.ial Cohesion: Dwelling in che )ame l and
hJ ti}( /lv1monaf Spzrituaf Assembly

ofthe Bahd'/s ofthe United Kingdom

Information and Resources

267 áobicuaries
279 ~caristie!I
283 Directory
291 Selt:ctcd New Publications in English
295 A Basic. Baha'f Reading 1 ist
299 Glossary
305 Index
Introduction to the
Baha'i Community

iving a paper on che cheme of "Prosperiry" co an audience

G of ~ome 100 people in che UK, a 13-year-old girl assercs char
humanity will noc reach ics highest level of accainmenc uncil
the equal icy of \\'Omen and men is fully escablished. A new radio station is launc.hcd in che Philippines, and rhe scaff dcdicacc rhemsclvcs
co providing programs rhac lead nor only ro social and economic
dcvelopmcnc but also to the development of rhc moral, spirirual,
and human rrsources of che 2.3 million-member listening audience.
In Zambia, some 300 people from J7 countries garher co celebrace
a spcc.ial "golden jubilee." Educacors in Tonga inaugurate cwo new
buildings on the campus of a school rhac aims co creare graduates
dedicated co chc service ofhumanicy. A museum in Charlesron, South
Carolina, in che us, is <ledicarc<l co che memory of a black lawyer
who, in the early years of che rwenricch cenwry, was a pioneer in
promoring race uniry. The originarors of a curorial learning program
char scarced in Colombia and has spread chroughouc L.1cin America
are honored for their work by the Club of Budapcsr. A yourh group in
Ausrralia n.:ccivcs a granc from chc government co promore harmony
in diver\ity in schools, using the arcs. In Kosovo, a nongmáernmencal
organintion is asked ro host moral leadership seminars co promote

8 THE BAH.1\'f WORLD 2002-2003

berrer undersranding among echnic groups. And organizers are overwhelmed by rhe huge curnouc ac a children's fcsrival in Camborua,
open to children and youth of all social classes.
Alrhough rhey come from diverse backgrounds and far-Aung
areas of the planer, chcse people all share a uniced view of the world,
its forure, and their role in shaping it. They arc Bahf Is.
I'he B,tha'i Imernarional Community, comprising members of
Lhe Baha'i Faith from all over rhc globe, now numbers mon.: than five
million souls. lcs members represem 2,112 ethnic and rribal groups
who live in more chan 100,000 localities in 191 independent councries
and 46 dependent territories. ~'hac was onc:e regarded by some as a
small, obscure seer was reported by che Britt111111m Book of the Year
2002 to he the second mosc widely spread indt:pcnd1:nr religion in
the world .•1frer Chriscianicy. lcs membership cues across all boundaries of class and race, governing icself chrough rhe escablishmenc
of local <tnd national clccced bodies known as Spiritual Assemblies.
lrs incernational cenrer and the seat of its world governing council,
known as the Universal House of Justice, arc located in che Holy
Land, in I laifa, Israel.
This anicle offers a brief incroduccion m the Baha'i community,
its history. its spiritual teachings. and its aims and obiccrivcs.

Origins
In 1844, a ~áoung Persian merchant named ~1yyid 'Ali-Mul)ammad
declare<l 1limself co be rhe Promised Qa'im awaiced by )hia Muslims.
He adopted che ride "che Bab," which mláans "che (,are,'' and His
reachings quickly amacced a large following. Alarmed by the growing numbers of "Babis," as His followers were known, rhe Muslim
clergy ,1llil'd themselves wirh mmiscers of the Shah in an effort co
descroy rhe infant Faich. Many thousands of Bab1s were persecuced,
tortured, and killed in rhe following y<:ars. but the growch of che
new religion continued even afrer rhe Bab Himself was imprisoned
anJ lacer execuced in July 1850. The horrifit crcacmcnt of rhe Babis at
che hands of che secular and religious authorities was rccon.leJ by a
numbt:r of'Xfcsccrn diplomats, scholars, ,111d travelers, who expressed
cheir admiration for che characcer and forcicude of the victims.
THE BAHA'I COMMUNITY 9

The Ba.bl religion sprang from Islam in much the ~ame manner char Chrisrianiry sprang from Judaism or Buddhism did from
Hinduism. Thac is ro say, it was apparent early in chc Bab's ministry that che religion established by Him was nor merely a seer or
a movemenr within Islam bur an independenr Faich. Furrhermore,
one of the main tenets of Babf belief was the Bab's statement that
He had been sem by God co prepare the way for One greater than
Himself, Who would inaugurate an era of peace and righteousness
throughout the world, represenring d1e culminarion of all past religious dispensations.
Mfrza l.f usayn-'All was one of the leading adherenrs of rhe Bab{
Faith Who was arresu.:d and imprisoned during the cumulmous
years of the Bab's brief ministry. Because of pressure on the Persian
Shah from European diplomats, He was spared from execution buc
was banished from Persia to Baghdad, Constantinople, Adrianople,
and finally the penal colony of Acre in Palestine. Thus, che Persian
government, which had secured the support of che rulers of the rival
Ottoman Empire in suppressing che new movement, expected chat
His sphere of influence would be severely limired.
During His initial imprisonment, Mfrui f::lusayn-'Alf had received
che first divine intimations rha1 He was the Promised One ofWhom
the Bab had spoken. He adopted che title "Bah:i'u'IJah," which means
«G lory 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
near Acre in May i892, although rhe aurhorities had gradually
loosened their resaicrions as they became acquainted with Him
and the narure of His teachings. During the long years of His exile
Baba'u' llah revealed the equivalent of more than roo volumes of
wri[ings, consisting of che laws and ordinances of His <lispensarion,
letters to rhc kings and rulers of che East and the West, mysrical
teachings, and other divinely inspired writings.
In His Will and Tesramenc, Bah:i'u'llah appointed I Iis eldest son,
'Abbas Effendi, Who adopted the title "'Abdu'l-Baha" ("Servant of
Baha"), as His successor and cl1e sole aurhoriracive interpreter of His
teachings. 'Ab<lu'l-Baha had shared His Farber's long exile and imprisonment and was freed only aft-er a new regime was installed by the
"Young Turk" movement in 1908. Shortly thereafter, at an advanced
,,,
TO THE SAHA I WORLD 2002-2003

age. I le embarked on an arduous journey co Europtá and America
where. from 1911 co 1913, He proclaimed Baha'u'llah's message of
universal brocherhood and peace to large audiences, consolidared
Acdgling Bahfl communities, and warned of the potential ca.tascrophe looming on Europe's darkening hori1on. By the ourbreak
of World War I in 191.h 'Abdu'l-Baha had returned co His home in
I laifa. jusc across the bay from Acre, and devoced Himself co caring
for rhc local people, fending off famine by f1..:cding chem from scores
of grain I le had safeguarded for such an emergency. 'Ab<lu'l-Baha's
humanitarian services and His promotion of inrcrcultural harmony
were recognized by the British government, whic.h. ac che end of the
war, conft.:rred upon Him knighthood-a title He acknowledged bur
declined to use. He passed away in r921 and is buried on Mounc
Carmel in a \.tulc near che spot where He had inccm:d the remains
of chc B.ih some vears before.
Among che legacies char 'Abdu'l-Baha bcquc:achcd co hisrory is a
seric~ of lerrers called the Tablets of the Divine Plan, which He had
.1ddrcsscd co che Baha'ls of Norch America during the yearc, of World
War I. Th1..:sc 14 letters directed rhe recipicms co scarcer co countries
on all concincncs and share with their populations the reachings
of Ba.h:f u'llah-a mandate that led to the global expansion of the
Bah:t'f c.ommuniry.
Anochcr legacy of'Abdu'l-Baha isl lis Will and Tbcamcnt, which
Bal1Sfs regard as the charter of the admrnistr;uiw order conceived
hy Bah.I'u'lL.ih. This document appoinccd '.\bdu'l-Bahfs eldest
granJson, Shoghi Effendi, as Guardian of che Ballff faith and authorized interpreter of ics teachings. Successorship co chc Founders
of che B.1ha'i Fairh would be shared hy chc Guardian and an elecred
Univcrs,11 House of Justice, whose cornplemcncary role would be co
crcarc lcgislacion supplementing the faith !lcripcurcs.
During the period of his Guardianship. from 1921 co 195..... Shoghi
Effendi concenrraced on four main areas: the devdopmcnc of rhe
B.1h.fl World Centre in rhe environs of I iaifa; the uanslation and
incerprecation of rhe Baha'i sac.red wrirings; chc rise .ind consolidation of che institutions of the Baha'f adminiMrativc order; and the
implemt.:ncation of 'Abdu'l-Baha's plan for che propagation of che
Bah.i'f láairh around the world.
THE BAHA'f COMMUNITY 11

At the Baha'f World Cenue, Shoghi Effendi effecrcd the construction of a superstructure for the mausoleum concaining the
remains of che Bab, which had been broughr secretly from Persia
and interred by 'Abdu'l-Baha in a spot designated by Bah:i'u'llah on
Mount Carmel. Shoghi Effendi beaucified and expanded the simple
native srone structure, which is today a site of pilgrimage for Baha'is
from all over the world. He enhanced the Baha'l properties andáiniciaced construction of the International Baha'i Archives building to
house the original Baha'i scriptures and artifacts from the early days
of the Bal1a'( Fairh. This building, the fuse on the arc-shaped path on
the site designated as the world administrative cenccr of the Bahff
communicy, was completed in 1957. Shoghi Effendi's actions laid the
foLmdarions, literally and figuratively, for the further developmenc
of the Baha'f World Cenue.
Shoghi Effendi was also instrumental in interpreting the writings
of Bal1a'u'llah and 'Abdu'l-Baha and in translating them from the
original Persian and Arabic into English. The Guardian had served
as secretary to 'Abdu'l-Baha for a number of years and was a student
at Oxford Universicy ar the time of his Grandfather's passing. Shoghi
Effendi's masrery of Persian , Arabic, and English, coupled with rhe
aurhoriry conferred upon him as the appointed inrerprcter of the
Baha'i wrirings, made him uniquely qualified to underrake their
translation. He also translated The Dawn-Breakers, a history of the
Bab( Faith; authored God Passes By, a history of the first cenrury of
the Baha'i Paith; and wrote thousands ofletters to communiries and
individuab around the world, elucidating passages from the writings
and giving direction and impetus ro Bahf f communities.

Development of the Administrative Order
Shoghi Effendi's work in developing [he Baha'i adminisrracive order
is one of rhc most dramatic legacies of his years as Guardian. The first
step in this dcvelopmenr was ro encourage the organized, planned
expansion of Baha'{ communities in places where local and national
Baha'i councils, known as Spiritual Assemblies, would evenrually be
established. The Guardian effected this global expansion of Baha' i
communities through a series of international plans of varying duration, during which 12 National Spiritual Assemblies were elected.
12 THE BAH;\'f WORLD 2002-2003

At the rime of Shoghi Effendi's sudden passing in 1957. the
Saha'{ community was in the middle of a global plan of expansion
and consolidation called the Ten Year Crusade. During chis period,
which concluded in 1963-rhe centenary ofBah:i'u'llahs declaration
of His mission in rhc Garden of Ri<;lvan in Baghdad-the goal was
to open 132 new counrries and major cerricories ro rhc Faith and to
expand existing communities in 120 counrries and ccrricorics that
had previow.ly been opened. These ambitious cargets wcre in cercain
instances acrually exceeded by rhe end of the plan, in spire of the
difficulties posed by che Guardian's death.
'Abdu'l-Baha, in His Will and Tescarnenr, had authorized the
continuation of the Guardianship through che appoinrment by che
Guardian of a successor from among his own sons, should he have
them, or ocher direct descendants of Baha'u'llah. Such a designation
was dependent upon che decision of Shoghi .I:.ffendi as to whether
an individual could be named who mec the demanding spiritual
qualifications specified by 1\bdu'l-Baha. Shoghi Effendi had no children and died wirhouc designating '>uch a Guarclian m folio\ him.
He had, however, taken seeps towards che election of the Universal
House of Justice, chc supreme governing body of the Bahci'{ Paith.
I le had also appoinred a number of individual Bahfls ro an auxiliary insticurion of che Guardianship called Hands of Lhe Cause of
God. These individuals had been charged wich procecring the unity
of the Faith and collaborating with National Spirirnal Assemblies
around the world ro ensure chat the goals of the 1en Year Crusade
were won. Upon Shoghi Effendi's passing, rhese men and women
guided the Baha'i community to complete the plan initiated by rhe
Guardian and to hold the first election of the Universal House of
Justice in 1963.
Conceived by Baha'u'llah l limself, the insticucion of rhe Universal House of Justice is established on principles laid down in the
Baha'f sacred wricings. Its initial election, by rhe members of the
56 National Spiritual Assemblies that existed in April 1963, clearly
demonstrated che principle of unity so cenrral co che Baha'f Faith,
wich rhe nine members coming from four continents an<l represeming a variety of religious and ethnic backgrounds.
Based on the authority conferred on ic by the Founder of the
Faith, the Universal House ofJuscice is now elected cvcry nvc years. le
,, ,
THE SAHA I COMMUNIT 13

scanch as chc acknowledged central authoriry in the worldwide Baha'i
communicy and has, during the past 39 years, launched eighc global
plans for the advancement of che Faith. From a worldwide populacion of 408,000 in 1963, che Baha'i community has grown to more
chan five million members; the number of National and Regional
Spiritual Assemblies has grown from 56 co 182; and che number of
Local Spiritual Assemblies has increased from 3.555 co 10+++ -

Spiritual and Moral Teachings
and Bah.rl Community Life
The force char unites chis diverse body of people is chc vision
achieved ch rough their belief in Bahf u'll,th as a M.rnifoslation of
God, in the social and adminiscracivc struccures He escablished, and
in che spiricual and moral reachings He propagated. Cencral co rht.:se
spiricual teachings is che concept thac lhere is only one God and
that the world's great religions have been esrablishcd by Messengers
or Manifescacions of chis Divine Realiry-Abraham, Krishna, Moses, Buddha. Zoroaster, Jesus, and Muhammad-Who have be<:n
senc throughout hisrory co deliver a divine message commensurate
with humaniC) stage of development. Though the religions' social
ceachings change through lhis process of progressive revelation, chc
sp1ricual essence uf all rhe major religions remains the s.1me: humanity has been created co know and co worship God. The Bah.rt
perspective sees che cumulative benefics of progressively revealed
religions as fundamental co an "ever-advancing civilization." Whar
divides various religious communities, Bahffs believe, comes noc
from God bur from humanity and ics accretions co che csscncial
religious rcachings broughc by the divine Messengers.
>\c chis stage of humaniry's developmem, che unity of the human
race muse be recognized, cht equalicy of women and men muse be
established, the extremes of we-alrh and povercy musr be climinaced,
and che age-old promise of universal peace muse he realized. Likening che development of che human race to that of an individual, che
Baha'i writings say chat we have passed through stages analogous
co infanC) and childhood and are now in the midst of a cumulcuous adolescence, standing on the threshold of macuriry. Baha'u'llah
THE BAHA'f WORLD 2002-2003

caughc rhac humanity is destined co come of age, buc che course ic
rakes to achieve chac goal is entirely in ics own hands.
To promote che development of a society in which Baha'i ideals
can he fullr realized, Bahf u'llah established laws and moral reachings chac are binding on Baha'is. Cencral co che~e is daily obligatory
prayer. Srudy of and medicacion upon the Bal1a'f sac.red writings each
morning and evening is also enjoined. Baha'fs between rhe ages of
15 and 70, wich cercain exceptions, observe an annual 19-day, dawnto-dusk fasr. Bahfu'llih referred co prayer and fasting as che "twin
pillars" of faith, an indication of their importance and the benefits
to be gained from them. He also raised work to chc level of worship.
The main reposirory of Baha'u'llah's laws is a volume enrided the
Kitah-i-Aqdas, or che "Mose Holy Book."
There are no dietary restrictions in the Baha'i faich, bur the consumption of alcohol and che use of narcotic and hallucinogenic drugs
are forhidden, as they affect the mind and interfere with spiritual
growth. Baha'u'llah counseled Baha'fs to be honcsr and crustworthy,
co render service co humanity with an abundance of deeds rather
chan mere words, co be chasre, and ro avoid gossip an<l backbiting.
He forbade lying. srealing, adultery, homosexual acts, and promiscuity. The importance of the family is central co Baha'f community
life, as is che moral and spiritual education of children.
Baha'fs ofren gather together in their communities ro srudy che
sacred writing~ of their Faith and co pray, blll a cenrral feature in
Baha'i community life is a meeting called the Ninc:tn:n Day Feast,
at which all members join in worship, consulc about community
affairs, and socialize. Pending che furchcr developmcnc of Baha'i
communicie~. chese meetings often occur in renced facilities, people's
homes. or in local Baha'i centers. The Bah:i'f writing call for the
erection in each community of a beautifully designed House of
\X'orshie. surrounded by gardens and funccioning as a spirirual cenccr of accivity. A variety of social and humanitarian insmucions are
also co be established around it. Seven Bahf I I louses of Worship
pn:scnrly exist, in Australia, Germany, India, Panama, Uganda, rhe
Un ired Scares, and Western Samoa. Plans have been launched for rhe
construction of an eighrh House of Wor1.hip in Chile, an<l sires have
been purch,t'icd around the world for the erection of many more.
The Houses of Worship are open co people of all faiths--0r chose
THE BAHA'f COMMUNITY

professing no panicular faich-for prayer and medication. Services
are nondenominational. There are no sermons, only readings and
prayers from the Baha'i writings and scriptw-es of ocher faiths with
music by an rt cape/la choir. This preserves the sacredness of rhe
experience of hearing and meditating upon the Holy Word without
the interference of man-made concepts.

Aims, Objectives, and Activities
As the Universal House of Justice stated in a message addressed co
the peoples of the world written in Ocrober r985, coinciding wich
the United Nations International Year of Peace, "Acceptance of the
oneness of mankind is the first fundamental prerequisite for che
reorganization and administration of the world as one counuy,
the home of humankind." The ultimate aim of chc Bahff Faith
is to establish unity among all the peoples of the world, and it is
because of ics orientation rowards unity on an international scale
chat the Baha'f community has been active ac the United Nacions
since that organization's inception. Today che Baha'i Inrcrnational
Community, a nongovernmental organization (NGO) chat represenrs
the collective voice of national Baha'i commurucies around rhe world,
enjoys special status with the Economic and Social Council (Ecosoc). It is particularly involved in addressing human rights issues,
the needs of women and children, and environmenral concerns, as
well as pursuing sound, sustainable development policies. To coordinate ics international efforts in these areas, the Baha'f Inrernational
Community's Uniced Nations Office and Office of Public Information, as well as the Office of the Environment and the Office for
the Advancemenr of Women, collaborate with National Spiritual
Assemblies around the world. The Baha'i Incernational Communiry's
activities ar the United Nations have earned ir a reputation as one
of the most effective religious NGOs in the UN system. Its national
and international representatives have taken accive roles in the major
world summits and NGO forums sponsored by the United Nations
during rhc past decades.
Bal1::i'(s look towards a day when a new international order will be
established, a commonwealth to which all the nations of che world
will belong. As Shoghi Effendi wrote in 1936:
THE BAHA'f WORLD 2002-2003

The unicy of rhe human race, as envisaged by Bahf u'lla.h, implies
rhe establishment of a world commonwealth in which all nations,
races, creeds, and classes are closely and permanently unired, and
in which rhe autonomy of irs srare members and the personal
freedom and iniriarive of rhe individuals that compose them
are definitely and completely safeguarded. This commonwealth
musr, as far as we can visualize it, consist of a world legislature,
whose members will, as the trustees of the whole of mankind,
ultimately control the entire resources of all rhe component nations, and will enact such laws as shall be required to regulate
the life, satisfy the needs, and adjust rhe relationships of all races
and peoples. A world executive, backed by an international Force,
will carry our the decisions arrived at, and apply the laws enacted
by, this world legislature, and will safeguard the organic uniry of
the whole commonwealth. A world tribunal will adjudicate and
deliver its compulsory and final verdict in all and any disputes
char may arise between the various elements constituting this
universal sysrem. 1
Shoghi Effendi went on to describe the tremendous benefits to
humanicy 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, ro the increase of the productivicy of mankind, to the
extermination 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 planer, to the prolongation of human life, and ro the furtherance of any other agency
th~t can stimulate rhe intellectual, the moral, and spiritual life
of the entire human race. 2

Shoghi Effendi, The World Order ofBahd'u'LMh: Selected Letters, 2nd rev. ed.
(Wilmerre, IL: Baha'f Publishing Trusc, 1993), p. 203.
lbid., p. 204.
THE sAH;\'f COMMUNITY 17

To make its aims and objecc:ives widely known and ro promote
irs perspective on various issues, che Baha'i International Communicy
nor only collaborates wich like-minded organizations within and
outside of che United Nations, bur it engages in public information
efforcs rn bring che spiritual and social principles of che Faich rn rhe
acccncion of people everywhere. The persecution of the Baha'is in
Iran since che r979 Iranian revolution has prompted wide disseni.inarion of information abouc the Baha'i Faith in the imernarional news
media. More than 200 members of che Faic:h have been excculed for
their belief, which is considered as heresy by the regime, and thousands more have been imprisoned, fired from cheir jobs, or had their
homes confiscated or their pensions cue o!T as a result of governmenc
orders. Baha'ls around rhe world have responded in untcy m chis
ongoing persecution in Iran-rhe land in which cheir religion was
born-by petitioning their governments co rake accion against chis
injustice. le is, co some degree, as a resulc of chese efforcs chat che
persecutions have not been more extreme, although Iran's Baha'fs
scill face the possibilicy of arbitrary imprisonmenc and execution,
and are scill denied fundamental rights and freedoms. 1
The Baha'f community has also caken a proactive approach
co promulgating its views. The statement on peace issued by the
Universal House of Justice in 1985, entitled The Promise of World
Peace, sparked a worldwide campaign of prescmacions and public
awareness programs chrougbour Lhe Internacional Year of Peace
and since, aimed at government figures, leaders of thought, and
rhe general population. The centenary of Bahi'u'llah's passing in
1992 was commemorated, in part, with che publication of a statement derailing His life, teachings, and mission, designed ro increase
knowledge of the Baha'i Faith among members of Lhe public. A
statemenc presennng che Baha'i perspective on c;ocial development,
The Prosperity ofHumankind, was disseminared ac chc World Summit for Social Developmenc in Copenhagen in March 1995, and
lacer chat year a sc;m:ment entitled Turning Point for All Nations was
released as a conrribucion m discussions on the fuLure of the Un ired
Nations during irs 5och anniversary. In T999, the Bahf { Inccrnational

See pp. 139- 44 ;tnd 247-53 for further information on the cominuing per-
~cwtton of lrJn's Bahj'{ community.
THE BAHA'i WORLD 2002-2003

Communiry released Who Is Writing the n,ture? Reflections 011 the
TzventJeth Centray.
The Bahf f communiry has also been cominually engaged in a
series of incernacional reaching plans. lr has seen rapid expansion in
differenc parts of the world, perhaps most nocably in Eastern Europe
an<l che former Soviet Union, where national Baha'i communities
have been established in recenc years following the collapse oflongsran<ling polirical barriers. New national governing bodies arc also
being formed dscwhere, as the Universal Housl' of Justice deems
communities co have reached a sufficient level of maruriry.
The existence and growth of che Baha'i communiry offers
irrefurablc evidence chat humanicy, in all irs diversirv, can learn ro
live and work together in harmony. While Bahffs are nor unaware
of the rurmoil in the world surrounding them, their view is succinctly depicted in the following words, taken from 1he Prosperity
ofHumankind:
A world is passing away and a new one is struggling to be born.
The habits, arrirudes, and inscirucions char have accumulated over
the centuries are being subjected to tests that are as necessary co
human development as they are inescapable. What is required
of che peoples of che world is a measure of faith and resolve ro
march the enormous energies with which the Creator of all things
ha~ endowed this spiritual springtime of rhc race. 1

The source of chis faith and resolve is rhe message offered by
the teachings of Bah:i'u'llah, a message rhat deserves the thoughrful
consideracion of all chose who yearn for peace and justice in rhe
world.

Baha'i International Community's Office of Public Information, n1e Prospná-
ity of lfumankmd (1995). See Tht Bahtl '/World 1994-9» pp. 273 96, for me
complete text of chis ~rarcmcnt.
WRITING
AND MESSAGES
Sacred Writings

From che Writings of Baha'u'llah
All men have been created to carry forward an ever-advancing civilization. Thi: Almighty bcareth Me wimess: á10 ace like che beasts
of che fic.:ld is unworchy of man. Those virtues that beflr his dignity
are forbt:arancc, mercy, compassion, and loving-kindness towards
all chc.: peoples and kindreds of the earch.

le is incumbent upon everyone to firmly adhere co and observe char
which hath screamed forch from Our Mose Exalted Pen. God, the
True One, beareth Me wimess, and every acorn in exiscence is moved
to testify chat such me-ans as lead to the elevation, the advancement,
che education, che proteceion, and the regeneration of che peoples
of the earth have been clearly set forth by Us and arc revealed in the
Holy Books and Tablers by the Pen of Glory.

~

0 friends! You muse all be so ablaze in chis <lay wich che fire of
che love of Cod that the heat thereof may be manifest in all your
veins, your limbs and members of your body, an<l the peoples of
che worl<l may be ignited by chis hear and rnrn to th<.: horizon of
rhe Beloved.

2.1
22 THE BAHA'f WORLD 2002-2003

The chi rd Taraz concernerh good characrer. A good characcer is,
verily, the besc mancle for men from God. With ic He adornech the
temples of His loved ones. By My life! The light of a good character surpassech the lighc of the sun and the radiance chereof. Whoso
actaineth unco it is accoumed as a jewel among men. The glory and
the upliftment of the world must needs depend upon it.

It is incumbent upon every man of insight and understanding to
strive co translate chat which hath been written into realicy and
action .... Thac one indeed is a man who, today, dedicacech himself
to the service of che entire human race. The Grear Being saith:
Blessed and happy is he that ariseth to promote the best interests of
the peoples and kindreds of the earch. In another passage He hath
proclaimed: le is not for him to pride himself who lovech his own
country, but rather for him who loveth the whole world.

C*-1
God hath prescribed unto everyone the ducy of reaching His
Cause. Whoever ariseth co discharge this ducy, must needs, ere he
proclaimech His Message, adorn himself wirh che ornament of an
uprighr and praiseworthy character, so that his words may acrract che
hearts of such as are recepcive co his call. Wichout ir, he can never
hope to influence his hea rers. Thus doth God instruct you. He, verily, is che Ever-Forgiving, the Mose Compassionace ....
Say: We have ordained that our Cause be caughc rhrough the
power of utterance. Beware lest ye dispute idly with anyone. Whoso
ariseth wholly for rhe sake of his Lord co ceach His Cause, the Holy
Spirit s_hall strengthen him and inspire him with chat which will
illumine the heart of che world, how much more che hearrs of those
who seek Him. 0 people ofBaha! Subdue the citadels of men's hearrs
with the swords of wisdom and of utterance.

C*-1
Strive char ye may be enabled co manifest to the peoples of the earth
che signs of God, and co mirror forch His commandments. Let your
SACRED WRITINGS 23

acts be a guidc unto all mankind, for che professions of most men, be
chey high or low, differ from their conducr. h is lhrough your deeds
char ye can distinguish yourselves from others. Through them che
brightness of your lighr can be shed upon the whole earth. Happy
is che man thal heedech My counsel, and kcepech the precepts prescribed by I lim Who is rhc All-Knowing, che All -Wise.

~

B<: generous in prosperity, and thankful in adversity. Be worchy of
rhe trusr of thy neighbor, and look upon him wirh a bright and
friendly face. Be a treasure ro rhe poor, an admonisher to rhe rich,
an answerer of che cry of che needy. a preserver of rhe sanccicy of
chy pledge. Be fair in rhy judgment, and guarded in th} speech. Be
unjust co no man, and show all meekness co all men. Be as a lamp
unto chem char walk in darkness, a joy to che sorrowful. a sea for
the chirscy, a haven for che distressed, an uphol<ler .md <lcfcnder of
the viccim of oppression. Let inregriry and uprightness disnnguish
all thine acts. Be a home for the stranger, a balm to the suffering. a
rower of scrcngth for the fugitive. Be eyes co the blind . .ind a guiding
light unto che feet of the erring. Be an ornament co cht countenance
of truth, a crown co che brow of 6deliry, a pillar of chc temple of
righteousness, a breach oflife to the body of mankind, an ensign of
che hoses of justice, a luminary above che horiwn of vircue, a dew
to the soil of che human heart, an ark on rhe ocean of knowledge.
a sun in che heaven of bouncy, a gem on chc diadem of wisdom, a
shining light in the firmament of chy generation, a fruic upon the
tree of humility.

Grear care should be exercised chat whatever is wrinen in these days
dorh noc cause dissension, and invite che objection of the people.
\X1haccvcr chc friends of the one crue God say in chcse days is listened ro by che people of the world .... \Vhacever is wriccen should
nor transgress che bounds of race and wisdom, and in che words
used ch1.:re should Ii<.: hid che property of milk, so that rhe children
of rhc world may be nurrured therewith, and ;ucain macurity. \Y/e
have said in the past rhac one word hath the inAuenc<.: of spring and
caus1.:ch hearts ro become fresh and verdant, while anocher is like
THE BAHA'f WORLD 2002-2003

unco blight which causech che blossoms and flowers to wither. God
gram char auchors among the friends will write in such a way as
would be acceptable to fair-minded souls, and nor lead co caviling
by che people.

From the Writings and Utterances of 'Abdu'l-Baha
Go<l has created man lofty and noble, made him a dominant factor in
creation. I le has specialized man with Sllpreme bestowals, conferred
upon him mind, perception, memory, abstraction, and the powers
or the senses. These gifts of God co man were imcnJed co make him
rhc manifestation of divine virtues, a radianc light in the world of
creation, a source of life and the agency of constructiveness in chc
in fin ice fields of existence.

God has given man che eye of investigation by which he may see and
recognize tnl[h. He has endowed man with ears that he may hear
chc message of reality and conferred upon him rhc gift or reason by
which he may discover things for himself This is his endowment
and equipment for rhe investigation or reality. Man is nor intended
co see chrough the eyes of another, hear chrollgh another's ears, nor
comprehend with anodier's brain. Each human creature has individual cndowmenr, power, and responsibility in the creative plan
of God . Therefore, depend upon your own reason and judgment
and adhere to che outcome of your own invescigacion; otherwise,
you will be mcerly submerged in the sea of ignorance and deprived
of all rhc bouncies of God. Turn co God, supplicate humbly at His
chreshold, seeking assistance and confirmacion, char God may rend
asunder the veils chat obscure your vision. Then will your eyes be
filled wich illumination, face to face you will behold che reality of
God, and your heart become complerely purified from rhe dross of
ignorance, reflecting the glories and bouncjcs or che Kingdom.
Holy souls arc like soil which has been plowed and Lilled with
much earnest labor, d1e thorns and Lhisdes case aside and all weeds
uprooted. Such soil is most fruitful, and the harvest from it will prove
full and plenteous. In this same way man musl free himself from the
weeds or ignorance, chorm of superstitions, and thistles or imitations
SACRED WRITINGS

that he may discover realiry in rhe harvesrs of true knowledge. Otherwise, che discovery of realiry is impossible, conremion and divergence
of religious belief will always remain, and mankind, like ferocious
wolves, will rage and attack each other in harred and antagonism ....
Man is a child of God, mosr noble, lofty, and beloved by God, his
Creator. Therefore, he musr ever strive that rhe divine bounties and
virtues bestowed upon him may prevail and control him. Just now
rhe soil of human hearts seems like black eard1, buL in the innermost
substance of this dark soil there are thousands of fragrant flowers latent. We musr endeavor ro cukivare and awaken rhese potenrialiries,
discover the secret treasure in this very mine and deposirory of God,
bring forth these resplendenr powers long hidden in bwnan hearts.
Then will the glories of borh worlds be blended and increased and
rhe quintessence of human exisrence be made manifest.

~

Ye should strive ro widen rhe circle of rhose wirh whom ye enjoy
friendly relations, and ro establish the closest contact wirh those
benevolem souls whose only rhoughr is to do good, who are laboring in the cause of universal peace, and who cherish no desire bur
ro wimess rhe unification of rhe world of humanity. Ye should seek
our the company of such people as these, rhat ye may imbue them
wirh an awareness of the heavenly Kingdom, for albeit d1eir motives
are of rhe finesr, yet rhey do nor realize char all the powers of rhe
earrh are imporenc either to establish universal peace or to promote
the oneness of rhe human world. Nothing shore of the power of rhe
Word of God and che breaths of the Holy Spirit can ever succeed.

lf a soul of his own accord advances roward God he will be accepted
at rht: Threshold of Oneness, for such a one is free of personal considerarions, of greed and selfish interesrs, and he has raken refuge
wirhin Lhe shelcering protection of his Lord. He will become known
among men as rruscworrhy and trurhful, remperare and scrupulous,
high-minded and loyal, incorruptible and God-fearing. ln rhis way
rhe primary purpmc in revealing the Divine Law-which is ro bring
abouc happiness in the after life and civilization and the refinement
of character in this-will be realized. As for d1c sword, ir will only
THE BAHA l WORLD 2002-2003

produce a man who is outwardly a believer. and inwardly a traicor
and aposcan:.

~

Bahf u'llah ... stated chat God, through His Prophecs and Chosen
Ones, explained thac the hearc of man is His home; ic should be
sanctified for His enrry. and that his spim is His place of Revelation;
ic should be cleansed so that ic may become l lis abode. We, therefore, undersl<tnd thac nearness to God is possible through secting
our faces cowards Him. Nearness co God is through emrance inro
the Kingdom of God. Nearness to God is made possible chrough
service to humanity. Nearness to God is possible through the unity
of all peoples and religions. Nearness co God is dependent upon
kindness LO all mankind. Nearness to God is made possible through
invc:stigation of the Truth. Nearness co God is through the acquisicion of knowledge and praiseworrhy vim1t:s. Nearness co God
is possible through service co universal peace. Nearness co God is
dependenr upon purity and sanctity. Nearness ro God is depcndenc
upon self-sacrifice, self-abnegarion, and the giving up of one's glory
and position for Him.

~

0 ye friends of God! Because, in this most mo memo us of ages, the
5un ofl ruth hach risen ac Lhe highest point of the spring equinox,
and case its rays on every clime, it shall kindk such crernulous excitement, ic shall release such vibracions in che world of being, it shall
stimulate such growth and development, it shall stream ouc with such
a glory of light, and clouds of grace shall pour down such plenciful
waters, and fields and plains shall cccrn with such a galaxy of sweetsmelling planes and blooms. chat chis lowly carch will become the
Abha Kingdom, and chis necher worl<l the world above ....
Wherefore, 0 loved ones of God! Make ye a mighty efforc cill
you yourselves bemken chis advanccmenc and all chesc confirmations,
and become focal cenrers of God's blessings. daysprings of the light
of His unity, promocers of the gifts and graces of civilized life. Be
ye in chac land vanguards of the perfeccions of humankind; carry
forward the various branches of knowledge, be active and progressive in rhe field of invencions and rhe am. Endeavor co rectify chc
SACRED WRJTINGS

conduce of men, an<l seek ro excel che whole world in moral character. While che children are yet in their infancy feed chem from the
breast of hc~1Vcnlr grace, foscer chem in the cradle of all excellence,
rear them in the emhrace of bouncy. Give chem rhc advantage of
every useful kind of knowledge. Lee chem share in every new and
rare and wondrous crafc and arr. Bring chem up ro work and scrive,
and accuscorn them co hardship. Teach chem co dedicate cheir Hves
to m:mers of great import, and inspire chem co undercakc studies
chac will bcnefit mankind.

Ace in accordance wich chc counsels of che Lord: chac is. rise up in
such wise, and wich such qualities, as to endow che body of chis
world wirh a living soul, and to bring chis young child. humanity,
ro the scage of adulchood. So far as ye are able. ignite a candle of
love in every meeting, and with tenderness rejoice and cheer ye
every heart. Care for the stranger as for one of your own; !->how co
alien souls the same loving kindness ye bescow upon your faithful
friends. Should any come to blows wich you. seek to be friends wich
him; should any scab you co the hearc, be ye a healing salve unto
his sores; should any caum and mock ac you, meet him wich love.
Should any heap his blame upon you, praise re him: should he offer
you a deadly poison, give him the choicest honey in exchange; and
should he chrt'aten your life, grant him a remedy chat will heal him
evermore. Should he be pain itself, he ve his medicine; should he
be thorns, be p.: his roses and sweet herbs. Perchance such ways and
words from you will make chis darkc;ome world rurn brighr ac last;
will make chis duscy earth cum heavenly, chis devili~h prison place
become a royal palace of Lhi: Lord-so rhac war and strife will pass
and be no mori:, and love and rrusr will picch rheir cents on the
sum mies of rhe world.

Lcr the loved ones of God, whether young or old, whether m.tle or
fem.tie, each according to his capabilities, bestir chemsdvcs and spare
no cfforrs co acquire the various current branches of knowledge, both
spiritu<tl and '>ecular, and of the arcs. Whensoever they gather in chcir
--
18 THE BAHA'f WORLD 2002-2003

meetings let cheir conversation be confined LO learned subjeccs and
co information on che knowledge of che day.
If they do ch us, rhey will Aood the world with the Manifest Light,
and change this dusry earth inco gardens of rhe Realm of Glory.

~

Again, is there any deed in the world that would be nobler than service to the common good? Is there any greater blessing conceivable
for a man, than that he should become chc cause of the education,
the development, che prosperiry and honor of his fellow-creatures?
No, by the Lord God! The highest righteousness of all is for blessed
souls co cake hole.I of d1e hands of the helpless and deliver chem our
of their ignorance and abasement and poverty, and wirh pure motives, anc.I only for the sake of God, co arise and energerically devote
themselves co the service of che masses, forgercing their own worldly
advantage and working only ro serve the general good ....
Glory be to God! Whac an extraordinary simacion now obtains,
when no one, hearing a claim advanced, asks himself what the
speaker's real mocive mighr be, and what selfish purpose he might
noc have hidden behind che mask of words. You find, for example,
that an individual seeking ro funhcr his own perry and personal
concerns, will block the advancement of an entire people. To cum
his own water mill, he will lee the farms and fields of all the others
parch and wither. To maincain his own leadership, he will everlast
ingly direct rhe masses roward char prejudice and fanaticism which
subvert the very base of civilization ... .
0 People of Persia! Open your eyes! Pay hecc.I! Release yourselves
from chis blind following of the bigots, this senseless imitation which
is rhe principal reason why men fall away inro parhs of ignorance
and degradation. See the crue state of chings. Rise up; seize hold of
such means as will bring you life and happiness and greatness anc.I
glory among all rhc nations of che world.

~

The world of politics is like che world of man; he is seed at firsr,
and rhen passes by degrees to the condition of embryo and foetus,
acquiring a bone scructure, being clothed wich flesh, caking on his
own special form, until at last he reaches the plane where he can
SACRED WRITINGS

befirtingly fulfill rhe words: "the most excellcnc of Makers." Jusr as
chis is a requirement of c.rcacion and is based on che universal Wisdom, chc policical world in rhc same way c.;innoL insranrnneously
evolve from the nadir of defecciveness co che zenich of righrncss and
pcrfcccion. Rarher, qualified individuals must strive by day and by
nighr. using all chose means which will conduce co progress, until
the governmenc and chc people develop along every line from day
ro day and even from momenr ro moment.

~

You have written on the qucscion of how the friends should proceed in their business dealings with one another. This is a quesrion
of the greaccst importance and a matter char de ervech che liveliest
concern. In relarions of chis kind, the friends of God should acr with
che ucmosr crusC\vorchiness and inregricy. To be remiss in chis area
would bi: to cum one's face av..<1y from the counsels of chc Blessed
Beauty .rnd the holy precepcs of God. 1f a man in his own home
doch not creac his relacions and friends with encirc crumvorchiness
and incegriry, his dealings wirh che oucside world-no matccr how
much trustworthiness and hone!>ty he may bring to chem-will prove
barren and unproductive. Firsc one should order one's own domcscic
affairs, then accend co one's business with the public.

0 ye lovers of God! The world is even as a human being who is diseased and impocenc. whose eyes can see no longer. whose cars have
gone deaf. all of whose powers arc corroded and used up. Wherefore
muse the friends of God be compecenc physicians who. following
the holv Teachings, will nurse this parienc back ro health. Perhaps,
God willing. the world will mend, and become pcrmanencly \\hole,
and its cxhausced faculues will be restored, and ics person will cake
on such vigor, freshness, and verdancy char ic will shine ouc with
comelmess and grace.

Qur'an i.3:14: "Bbsed therefore be God, rhe mosr exccllenc of f\.lakers."
30 THE BAHA'f WORLD 2002-2003

The first remedy of all is to guide rhe people aright, so char rhey
will cum chemselves unro God, and ltsrep ro His counselings, and
go fonh with hearing ears and seeing eyes. Once this speedily effeccive draughr is given chem, rhen, in accordance wich rhe Teachings,
they must be led co acquire the characreriscics and che behavior of
rhe Concourse on high, and encouraged co seek our alJ rhc bounries
of the Abha Realm. They muse cleanse rheir beam from even rhe
slighccsc rracc or harred and spice, and they must sec about being
truthful and honest, conciliatory and loving co all humankind-so
chat East and West will, even as rwo lovers, hold each other close;
that hatred and hostility will perish from the earth, and universal
peace be firmly rooted in their place ....
Indulge nor your bodies with resr, bur work with all your souls,
and with all your hearts cry our and beg of God to gram you His
succor and grace. Thus may ye make this world chc Abha Paradise,
and this globe of earrh che parade ground of the realm on high. Jf
only ye exert rhc effort, it is cerrain char these splendors will shine
out, these clouds of mercy will shed down their rain, these life-giving
winds will rise and blow, chis sweet-smelling musk will bi: scattered
far and wide.

[I]c is evidem that rhe Prophets of God have come co unite rhe
children of men and noc to disperse chem, co esrablish rhe law of
love and not enmity. Consequently, we must lay aside all prejudice-whether it be religious, racial, political, or patriotic; we muse
become che cause of the unificacion of the human race. Scrive for
universal peace, seek che means of love, and destroy che basis of
disagreemem so char this macc:rial world may become divine, the
world of marrer become the realm of the Kingdom, and humanity
attain to the world of perfeccion.

Now che new age is here and creation is reborn. Humanicy harh taken
on new life. The autumn harh gone by, and the reviving spring is
here. All things are now made new. Ans and indusrries have been
reborn, rhere are new discoveries in science, and chere are new invenrions; even the derails of human affairs, such as drc~~ .tnd personal
SACRED WRITINGS 31

effeccs--cven weapons-all these have likewise been renewed. The
laws and procedures of every government have been revised. Renewal
is the order of rhc day.
And all chis newness hath ics source in rhe fresh oucpourings of
wondrous grace and favor from rhe Lord of the Kingdom, which have
renewed the world. The people, therefore, must be sec completely
free from their old patterns of chought, that all rheir atrenrion rnay
be focused upon these new principles, for these are the light of rhis
rime and the very spirit of this age.
Unless these Teachings are effectively spread among che people,
until rhe old ways, che old concepts, are gont: and forgoccen, this
world of being will find no peace, nor will it reflect che perfections
of the Heavenly Kjngdorn.

~

Let all your striving be for this, to become the source of life and
immorcality. and peace and comfort and joy, ro every human soul,
wherher one known ro you or a stranger, one opposed ro you or on
your side. Look ye nor upon the purity or impurity of his nature:
look ye upon the all-embracing mercy of the Lord, the light ofWhose
grace hath embosomed the whole earth and all who dwell rhereon,
and in rhe plenitude of Whose bounty are immersed boch rhe wise
and rhe ignoranr. Srranger and friend alike are seared ar the table of
His favor. Even as che believer, rhe denier who turnerh away from
God doth at the same time cup his hands an<l <lrink from the sea
of His bestowals.
Ic behooverh rhe loved ones of the Lord ro be rhe signs and
tokens of His universal mercy and the embodiments of I fis own
excelling grace. Like rhe sun, Ice them cast their rays upon garden
and rubbish heap alike, and even as clouds in spring, ler chem shed
down rheir rain upon flower and thorn. Ler them seek buc love and
faithfulness, let rhcm not follow the ways of unkindness, lcr their
talk be confined to the secrets of friendship and of peace.

~

Make every effon lO acquire the advanced k.nowlcdgt: of rhe day, and
strain every nerve rn carry forward the divine civilization. Establish
schools that are well organized, and promole rhe fundamentals of
THE BAHA'f WORLD 2002-2003

instruccion in che various branches of knowledge chrough teachers
who are pure and sanccified, distinguished for cheir high scandards
of conduce and general excellence, and strong in faich-scholars and
educators wich a chorough knowledge of sciences and arcs.

~

In the Baha'f Cause arcs, sciences, and all crafcs arc [counced as]
worship. The man who makes a piece of notepaper ro the best of
his ability, conscientiously, concenuacing all his forces on perfeccing
ic, is giving praise to God. Briefly, all efforc and exertion put forch
by man from the fullness of his heart is worship, if it is prompted
by the highest motives and the will to do service co humanity. This
is worship: to serve mankind and co miniscer co the needs of the
people. Service is prayer. A physician ministering co the sick, gendy,
tenderly, free from prejudice and believing in the solidarity of rhe
human race, he is giving praise.

~

In this enlightened world of the West, woman has advanced an immeasurable degree beyond the women of the Orient. And let it be
known once more chat unci1 woman and man recognize and realize
equality, social and political progress here or anywhere will not be
possible. For the world of humanity consists of two parts or members: one is woman; the other is man. Until chese two members are
equal in strength, the oneness of humanity cannot be established,
and the happiness and felicity of mankind will not be a reality.
Highlights of Messages
from the Universal House of Justice

T
he Universal House of Justice, che incernacional governing
body of the Baha'i Faich, derives ics authority from che
cxplicir rext of Baha'u'llah, as revealed in His book of laws,
chc Kil<ib-i-Aqdas, whic.h is also known to Baha'fs as "che Most
Holy Book." Its primary role is "co ensure che continuity of char
divinely appointed aurhoricy which flows from che Source of che
Faith, to safeguard rhc unity of ics followers, and ro maintain rhe
integrity .rnd flcxibilicy of irs teachings. " 1 It is the sole institution
in chc Bahfl Faith rh.u is empowered co enact further application
of the laws of Bahf u'llah. Through ics communications to Baha'i
inscicucions and individuals, che Universal House of Justice coordinates the worldwide community's acciviues and provides ic wich
both vision and direction. In its communications wich che wider
community, the Universal House of Justice secs forward che Baha'f
perspective on issues chat arc of particular concern co the well-being
of the peoples of che world wich rhe goal of inspiring conscrucrive
action in relation to chem.

The Universal I louse of Jmcicc, Tiu Comtillltion of the Unil't'rsal Housr of
justice (1laifa: Bahff World Cencrc, 1972), p. 4.

34 THE BA.1iA'f WORLD 2002-2003

During the period from Ric;lvan 2002 to Ric;lvan 2003 the Universal House ofJustice addressed a significant message ro the leaders of
the world's religions as well as a number of major letters to the Baha'{
community. The full rext of its letter to the religious and spiritual
leaders of the world appears on pp. 89-98 of this volume.

Ri<;lvan 159 BE Message
Each year during the period of rhe Ric;lvan Festival, known also as
"the King of Festivals," which mark5 the anniversary of Baha'u'llih's
declaration of His mission, the Universal House of Justice addresses a
message to che Baha'!s of the world, reviewing the events of the past
year, assessing presem conditions, and looking ahead co che coming
period. In its Ric;lvfo 2002 message, 159 BE, the Universal House of
Justice first looked back to the inaugural events that took place in
Haifa in May 2001 as "the latest evidences in the tangible unfolding
of the Tablet of Carmel," a writing of Baha' u'llah char serves as a
charcer for che development of the Faith's World Cencre. The House
of Juscice commented on che historical importance of these even rs
and the face char they received "chc most extensive media coverage
ever accorded a Baha'i occasion." From there. the message reviewed
and analyzed the "internal processes" char propelled the community
forward throughout the previous year.
The period from April 20or co April 2002 marked rhe first year
of che Hve Year Plan, a worldwide process of systematic dcvdopmcnr
of human resources in which the Baha'i community is currently
engaged co effecc ics consolidacion and expansion. To facilicace
this, the Universal House of Justice noted in its Ric;lvin message,
national communities around the world held planning sessions wirh
Continental Counsellors, mapping their countries and sectioning
chem inro "clusters," wich each "of a composition and size consonant with a scale of activities for growth and development that is
manageable." This mapping, as reported by some 150 counrries, has
created "a perspecrive, or vision, of systematic growth that can be
sustained from cluster to cluster across an enrire country" wich the
involvemenc of "the three constiruent components of the Plan: the
individual, chc insricurions, and the community." Progress was also
seen in "the training institute process," which promotes "three core
FROM THE UNIVERSAL HOUSE OF JUSTICE 35

acrivities-srudy circles, devotional meetings, and children's classes"
-as a means of development both for believers and for members of
the public who wish to participate in them. "By combining srudy
circles, devotional meetings and children's classes within che framework of clusters, a model of coherence in lines of action has been put
in place," the House of Justice noted, looking forward to "worldwide
application of this model." Further focus on this process of syscemacic
growth was also given through the sponsorship by che Imernarional
Teaching Centre of 16 "regional orienrarion conferences" for the 990
Auxiliary Board members around the world at che beginning of their
five-year cerm of service.
In contrast ro chis community, which is "so richly endowed, so
experienced, so focused on a divinely-inspired plan of action," the
House of Justice noced char the world is sinking "more deeply into
a slough of multiple disorders." "And yet," ic continued, "it is precisely under chese seemingly inhospitable conditions that the Cause
is meant to advance, and will thrive." In such a climate,
The Summons of the Lord of Hosts, the newly released volume
containing English translations of the full rexes of Bahfu'llah's
Tablets co the kings and rulers of the world, has come as a propitious reminder of che dire consequences of ignoring His warnings
against injustice, tyranny, and corrupcion. 2 The violenc shocks
being inflicted on rhe consciousness of people everywhere emphasize the urgency of che remedy He has prescribed.
The House of Justice concluded thac the Baha'fs' task is "co exploir rhe current turmoil, wichour fear or hesitation, for rhe purpose
of spreading and demonstrating the rransformarional virtue of the
one Message that can secure the peace of the world."

The Evolution of a "Culture of Learning,,
On 17 January 2003, the Universal House ofJuscice addre.ssed another
letter to the Baha'ls of che world co review che insights gained and co
clarify issues relaring co the "culcure of learning" being established

For more informacion on chis book, see pp. 99-IOJ.
THE BAHA'f WORLD 2002-2003

throughout the world in the two years since the community took
its impetus from another seminal lener of the Universal House
of Justice written on 9 January 2.001. Again, the House of Justice
reviewed the escablishmenc of almost r7,ooo clusters worldwide as
well as the cacegorii.acion of each as "a way of evaluaLing ics capacity
for growth, in order that an approach compatible with its evolving
devclopmem can be adopted." In evaluating cluscers. che House of
Justice noted, two criteria are "especially important." These are "rhe
strengch of the human resources raised up by the training institute
for the expansion and consolidation of the Faich in che cluster, and
the ability of the institutions co mobili1e these resourcc.s in che field
of service." Communities around the world are now focused on moving the most promising clusters "from their current stage of growth
co the next." The participation of increasing numbers of Baha'{s in
courses offered by rhe institute in their area has been found to be a
key clement in rhis process. The House noted that chere is "a growing sense of iniciacive and resourcefulness," along wich "courage and
audacicy," "consecration, zeal. confidence, and renacity" among chc
Baha'fs around the world. The development of such qualicies has
empowered individuals to arise to settle in clustt:rs where rhere were
previously no Baha'fs.
In che words of the House of Justice, "a syscemaric approach to
training has created a way for Baha'fs co reach out ro the surrounding
society, share Baha'u'llah's message with friends, family. neighbors,
and coworkers, and expose chem to the richness of His teachings. "
The letter continued, "This outward-looking oriemation is one of
the fincsr fruics of the grassroots learning raking place."
Now some Bahf {clusters are ready to move to the next stage
of growth, in which "carefully designed projecrs are being added to
the existing pattern of growth ro reach recepnve populations and
lift the rare of expansion to a higher level." The challengc co existing institutions is "to utilize the energies and talcncs of che swelling
human resources available in their respective areas of jurisdiction
both co create a vibranc communiry life and co begin influencing
che society around them." Many clusters have found chal the holding of periodic consultative meetings enables them to "reflect on
experience gained, share insights, explore approaches, and acquire
a hettcr understanding of how each can contribute to achieving the
FROM THE UNfVERSAL HOUSE OF JUSTICE 37

aim of rhe Plan," leading ro a mode of"leaming in action" framed by
individual and collecrive short-lcrm goals. The next stage of growch,
the House of ]tlStice concluded, will call for "an intensity of effort
yer robe achieved."

The Release of Gnns of Divine Mysteries
In pursuance of one of the goals of the Five Year Plan "the development of the Centre for rhe Study of the Texts, wilh special emphasis
on the cranslacion of the Holy Writings"-thc Universal House of
Justice announced, on i6 June 2002, the publication of che English
cranslacion of Jav<ihiru'l-Asrar, or Gems of Dillme lvlysteries. This
brief work of B.iha'u'llcih \\'as revealed during His exile in Baghdad
and "contains an t.'xposirion of the stages in the path of the spirirual
wayfarer which wmplements chat of the Seven Valleys and secs forch
some of the doctrinal themes which would l.ucr be central to the
Book of Ccrcitude. "J

Preparations for the Election
of the Universal House of Justice
On 11 November 2ooi, the Universal House of Justice advised all
National Spiritual Assemblies that it had regrctfullv accepted the
resignatiom of I lushmand Farheazam and 'Alf Nakhjavcinf, longtime members of the international governing body. The House of
Justice remarked on the "highly valued services" n:ndered by borh
men and noct.'d chat chey had agreed to remain in office until the
next international election in April 2003.
Whilt.' the election of the Universal House of Justice would proceed uninterrupred, on 4 April ioo3 che Universal House of Jusrice
wrore co all Nacional Spiritual Assemblies announcing rhar "currcnc
conditions" in the world had compelled che cancellation of the Ninth
lncernacional Convention, which had been scheduled co be held ac
che Baha'i World Cencre in Haifa from 29 April co 2 May lOOJ.
Under a provision of its constirucion empowering ic co decide how

"For mor~ information on chis book, see pp. 103-04.
THE BAHA'f WORLD 2002-200}

the election should take place should the holding of an Incernational
Convenrion be considered "impracticable or unwise," the Universal
House of Justice arranged for all ballots co be mailed in and for the
19 delegates chosen as tellers to travel to the Holy Land co counr the
votes.

The Institution of l:fuququ'llah
On 12 January 2003, the Universal House of Justice wrote a
letter to the Deputies and Representatives of the insritution of
f:Iuququ'llah, or "Right of God," reviewing its accomplishments in
the 10 years since the universal application of the law of J:f uququ'llah.
The House of Justice remarked upon the '\vise and loving guidance" provided by the Trustee of I:I uququ'll:ih, I land of che Cause
of God 'Alf-Mu~ammad Varqa, and che network esrablished around
the world co provide coordination and direction to the work of the
institution in educating the Baha'fs regarding che significance of
chis important law. In concluding, the Universal House of Justice
noted,
The institucion of J::Iuququ'Uah will, during the course of this
Dispensation, comribuce co che spiritualinrion of humanity
through che promotion of a new arcirude co che acquisition and
use of material resources. It will provide che material resources
necessary for great colJecrive enterprises designed co improve all
aspects of life, and will be a powerful element in che growth of
a world civilization.
JEVENTS
2002-2003
The Year in Review

[the imprisonments and indignities Bah:i' u'llah unjustly
!luffcrcd during His life, perhaps none was more terrible
Lhan confinement in (he Sfyah-Ch:il, the "black pie." Describing tht: c.ondiciom, Bahci'u'llah wrote, "No pen can depict that
place, nor any rongut: describe its loathsome smell. Most of these
men had neither clothes nor bedding to lie on. God alone knoweth
what befell Us in clut most foul-smelling and gloomy place!" 1
1 lismry was made in char prison, despite chose inhuman conditions, as Baha'u'llah rt:ccived the intimations of His divine mission.
Shoghi Iá ffendi wrote, "Baha'u'llah lay wrapped in the gloom of the
Siy<ih- hal of Tehran, His feet in stocks, His neck freighted with
chams, an<l surrounded by vile and wretched criminals," buc it was
there char chc "most glorious and momencous stage in rhe Heroic
Age of the greatest religious Dispensation in the spirirual history of
mankind" was ushered in.-

1 Bahf u'llah, Epistle 10 the Son of the lt'1>if (Wilmcttc, IL: Baha'i Publishing

Trust, 1995), p. 21.
i Shoghi Fllt:ndi, fafes,,1ge> to America: Selerted Lmm rtnd C1bl.egr11ms Addressed
to the Bahrfls ofNorth America. 1932-1946 (Wilmeccc, IL: Baha'f Pubfohing
Commictee, 1947), pp. 99-100.
42 THE BAHA'f WORLD 2002-2003

In October 2002, us Congressman Mark Steven Kirk recalled the
15orh anniversary of Baha' u'Uah's imprisonment in che Sfvah-Chal
with a stacemenc to Congress chat recalled not only His sufferings,
but also the triumphs that resulced from ic:
On the i5oth anniversary of Baha'u'llah's imprisonment and the
founding of the Baha'f Faith, we salute along with the American
Baha'f communiry the ideals of universal brotherhood, peace,
cooperation, and undemanding espoused by Bahf u'llah. These
are Baha'f values, they are American values, and they are universal
values. I also would like co recognize the immense sacrifices that
many around the world have made striving to ensure chat uue
liberry and justice for all becomes not just an American dream,
buc also a global realiry. 1
Thar global reality is being acrualized by the Faith's more than
five million members, spread throughout nearly every counrry in the
world.
Throughour the history of che Faith, crisis and victory have been
incercwined, wich the persecutions and sufferings of the communiry
marched by its advancement. Neither imprisonment nor tragedy has
been able to extinguish che Aame of Baha'u'llah's Cause. Instead, it
has ignited growing and vibrant communities. Whether through
csrablishing educational programs, contributing to social and economic development, or advancing processes of uniry. rhe Baha'fs are
acrively engaged in creating a better, more prosperous world for all
humanity. Though rhe scope and sheer number of activities makes a
complete record impossible, chis article offers a brief survey of some
highlights of the activities in the past year.

Advancement of Women
De.spire the advances made in recent decades, sexual inequality remains a problem in all nations. The energy wasted keeping women
from rheir rightful place in society has had the effect not only of
depriving them of the opporcuniry to conrribuce fully co sociery,

Congressman Mark Sceven Kirk, 16 Ocrober 2001, co che 107ch Cong., 2nd
~e~~ion, Congrtmonal Record: Extemions of&marks. pp. E1906-o7.
YEAR IN REVIEW 43

but also of retarding rhe progress of all people. 'Abdu'l-Baha made
chis clear in His statement, "Until the reality of equality between
man and woman is fully established and accained, the highest social
developmem of mankind is not possible. "1
In che United Kingdom, a 13-year-old Baha'f, Anisa r:adei, used
chat quotation in her presentation co che annual "Girls Speak Up"
conference, held on 7 December 2002 at che Cranfield ManagemcRc
Development Centre in Bedfordshire. More chan 100 people from
around che United Kingdom acrcnded the conference, which was
organized by the British Association of Baha'f Women.
Miss radei's paper, tided "Prosperity,'' reflected one of the central
chem es identified by conference organizers. Ocher young Bahf f
women sptakcrs offered papers thac elucidaced the key themes,
including c.1Jks ciclt:<l "Citizenship," "Parmership,'' and "lnformacion 'Iechnology." Workshops and panels on relace<l themes gave
parcicipancs an opporcunity co explore the copies further, wich each
participanr requested co put forward action poinrs char could be
presenced co decision makers in che country.
Expert presenters offered responses co panel discussions, and
among che responders were Soropcimist member Valerie Lvans, CBE,
a former elected chair of che Women's National Commission and currenr chair of che UK Gender Scaristics Users Group; Roi 01borne of
rhe Royal College of Nurses and a member of the Women's National
Commission Steering Group; and Or. Val Singh, Senior Research
Fellow in organizational behavior and a lecturer associated with the
School of Management ar the University of Cranfield.
Addinonal presentations ac the event were made by the Baha'f
Office of l)ocial and Economic Development and the Baha'i Agency
for ocial and Economic Developmenr-uK, Soropcimist Jncernarional
of Bc<lfor<l, and the YWCA (Young Women's Chriscian Association).
Arcisuc dcmcncs included paintings by women anises displayed at
che arr gallery and entertainment by two young Indian dancers.
Support for che conference was given by che Un ired Nanons Oevelopmenc fund for Women (UNJrEM), the Bedford County Council,

'Abdu'l-Raha, The Promulgation of Universal Peare: 'fi1'ks Delivered by
'Abdu 1. Ba/,,/ d11ri11g His ViJit to the Umted States and Canada 111 1912, rev.
ed. (Wilmcccc, IL: Baha'f Publishing Trusc, 1995), p. 76.
THE BAH.ff WORLD 2002-2003

and che Cranfield Cenrre for Women Business Leaders; Jordans
Cereals and che Marks and Spencer's narional chain score provided
sponsorship.
In Cyprus, Baha'i Suha Vakil Fanaiean cook pan in a televised
rwo-hour debare as pare of activiries for Unired Nation's Women's
Day on 8 March 2003. Mrs. Fanaiean shared Baha' i perspectives on
the station of women and che value of che family during rhe live
show. Other local Baha'i women attended forums and panel discussions organized for rhe day. They also supporced other activities of
Like-minded organizations and received an invitation from the newly
formed nongovernmental organization (NGO) Urban Women to offer
workshops ar rwo distant villages.
Women of all ages were amacted co chc workshops. which used
stories, visual aids, symbolic clemencs, and music to portray the
purpose of life as an individual woman and as a member of both
a family and a world community. One village project drew more
than 55 people, many of whom stayed for several hours asking questions and sharing their experiences, and in another village a similar
response came from the 45 auendees there. National television in
Cyprus reported on the workshops, and parricipanrs said rhey were
deeply affected by the programs because of their appeal to rhe hearc
and the soul.
Baha'fs in Zimbabwe also participated in Internacional Women's
Day, caking parr in an evenc char drew more chan 2,000 people to
I larare's International Convention Center. A Baha'i banner proclaiming "Baha'i faith fosrers Equality of Man and Woman: Wichouc
Equality the Bird of Humanity Cannot Hy" hung ar the cmrance to
che main hall. The event opened wich Baha'i and Christian prayers.
Baha'fs also distributed 300 copies of che Bah.i'f Incernational
Community's pamphlet enritled "mv/AJDS and Gender l~q uaJity,"
a topic of parcicular relevance in Afric.a and one of the themes of
the celebracion's discussions.
During Lhe program the organizing committee, which included
the Baha'i represenrative Flora Teckie, was inrroduced to the gathering. The group sang a song and was asked ro offer supporr and good
wishes to the gathering. Mrs. Teckie explained that the equality of
women and men is a prerequisite to world peace and wished the participants peace and prosperity on behalf of che Baha'is of Harare.
YEAR IN REVIEW 45

WOmm at the H11rli lnstitult' in Indore, India, learn pmaical skills, such
11S drmnurking. that help them to g11in self-esteem, berome ji111mri11lly
independmt, 1111d aid their 1•ill11ge communities.

The principle of equality between women an<l men animates
many Bahe\'( ~oci.11 an<l economic development efTorrs, an<l when the
Baha'i communiry in the United Kingdom was inviu:d to presenc a
projecr highlighting its contributions co che environment, it chose
one thac has offcre<l training and empowermrnc ro more chan r,300
women. The Harli Development Inscicure for Rural Women (BDIRW),
based in lndorc, India, focuses on giving poor young women literacy
training, practical knowledge of health, nutrition and sanitation,
skills for inlOmt: generation, and an awareness of vi llage-level environmental conservation.
The anmw \\'orks co enable women co become agents for social
change and "pillars" of their families and communities through a
holisric approach ro education chat pro ides each trainc.:e ,.,áich leadership training courses in such suhiecrs as l1teracy, railoring, agriculture,
environml'ntal awareness, and sdf-esceem. lrs spiricually oriented
curriculum empowers women as chcy examine caste, cribal, and

~ For a rcpon on the BDIRW, see The Bahd'f World 2000-2001, pp. 219-2.].
THE BAHA f WORLD 2002-2003

class prejudices in the light of Baha'i principles such as the oneness
of humanity, equality of women and men, respect for diversity, and
service to the community.
The presentation was part of a special gathering held in honor
of rhe Golden Jubilee of Queen Elizabeth II. Organized by the
Alliance of Religions and Conservation (ARC), the event sought to
explore the religions' understanding of the place of humanity in
creation. Bal1a'{ representatives joined with leaders of Buddhism,
Christianity, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism,
and Zoroastrianism to celebrate the significant role that religions
can play in caring for the environment. Held 13 November 2002 in
London's historic Banqueting House in Whitehall and tided "Our
Place in Creation," the event featured the presentation of a series
of environmental projects to Her Majesty, as well as a program of
sacred artistic, musical, and dance performances by representatives
of each religion.
In Istanbul, Turkey. three Baha'i women, including rwo members of the National Spiritual Assembly, were invited to attend
the Women Parliamentarians Conference on "World Peace and
Cooperation," held from 17 to 19 October 2002. It was the fourth

The Tondod Public High School Dance Troupe performs at the opening of
the new Bahd'I radio station in Bu/,ac, Philippines, on 26 November 2002.
YEAR IN REVIEW

annual international conference organized by the Marmara Group
Foundation, a prominent Turkish NGO supported by che Fim Lady
of che Turkish Republic, Semra ezer. The invited speakers and
attendee. came from a variery of backgrounds and included women
parliamencarians, academics, Turkish and foreign office members
of embassies, and many representatives of "l'GOs from neighboring
countries such as Albania, Azerbaijan, Cyprus, Georgia, } lungaáry,
Israel, Romania, Russia, and Turkmenistan. The Baha'i women,
who were acknowledged for chc excellence of their presentations,
panicularly highlighted che importance of the education of children
in achieving peace.

Social and Economic Development
The concributions of Bah.!'( communities to social and economic
development differ boch in their narure and characcer. Their efforcs,
rhough, are uniced by their aim to uplifc not only rhe social and
maceriaJ circumstances of people bur also rheir spiricu.tl condirion.
Ulcimacely, chey reAecc chc fundamental purpose of religion, "to
effect a transformation in the whole character of mankind, a rransformacion chat shall manifest itself both ourwardly and inwardly,
char shall affect boch its inner life and external conditions."h
In Bulac, Philippines, more than 300 people, including local
officials and nearby rcsidenrs, artended che inauguration ceremony
for the Baha'f radio scarion, which will fearure programs designed
co promote social and economic development in che communiry
ac large. The 26 Non:mbcr 2002 event featured speeches by visiting Baha'i dignitaries and local officials, as well as performances by
children and youth from nearby schools.
The station currencly has a full-time staff of four, and as volunteer
personnel gain experience the scacion will increase its offerings, with
the goal of including shorc-ccrm courses, seminars, an<l workshops
in its broadcasts.
Local go,áernmem officials praised che escablishmenr of che scation, which is locaccd in a rural district abouc 30 kilometers from

Bahfu'llah, The KicJb i-fqin (Wilmene, IL: BahJ'i Publi~hing Tnm, 1993),
p. 240.
THE BAHA'f WORLD 2002-2.003

the ciry or San Jose on che main island of Luzon. Ir will provide
programming designed not only to assist in sociaJ and economic
development but also co promote moral, spiritual, and human
resource development in Baha'f communities by aiding in the organiwtion or spiritual activities. Specifically. the station wiJl help
ro encourage the holding or study circles. dcvocional meetings, and
children's classes.
Due Lo the flac ropography of the region, che new Philippines
scacion is able to reach a wide area, encompassing the entire province
of Nueva Ecija and a portion of che Tadac and Pangasinan provinces-a potential listenership of more than 2.3 million people. Six
ocher Baha'f radio projects operate similar stations in Bolivia, Chile.
Ecuador, Panama, Peru, and the United Scares.
Development efforts are nor always rhe result of projects and
plans. however-sometimes chey are an immediate response to an
immediate need. When che Mt. Pago volcano in Papua New Guinea
erupted in August 2002, rhe local govt:rnment or Kimbe turned to
che Balui'I communiry for assistance in housing some 200 people
from GaJilo village who were displaced by the disaster. The large
Baha'f center in Kimbe provided shelter to many of chem, and che
local Baha' fs cried co make their stay as pleasant as possible by providing food, tents, and other necessities. Baha'fs from neighboring
communities in Garu and KambiJi also contributed food.
The hospicaliry of che Bah:i'fs also included inviting the displaced
villagers co Baha'i functions held ac the center. For most of chem, ic
was rheir first encouncer wich the Faith. As a result of the experience,
several of chem became Baha'fs.
After the Provincial Disaster Commiccee declared it safe for
people ro return to their homes, ir requested a "farewell nighc" with
the Baha'fs or Kim be to be held on 21 November co show its appreciation and gracirude. William Hosea, a government rcpresenracive
and member of che Provincial Disaster Committee, conveyed his
grarirude on behalf of the government and thanked the Baha'i communiry for its support and sacrifices.
Mose long-rerm Baha'i projects are focused on creating sustainable
practices, and therefore ensuring protection of che environment and
narural resources. Ar an interreligious conference in Germany, three
representatives of che Baha'i community offered cheir perspecrives
YEAR IN REVIEW 49

Students in thr ftfth grade at the Puka Puka village school, a B1tlui 'I-run
rducatio1111/ i111111uft.e in rum/ Boli11ia.

on the concribucion of religion co environmental protection. The
goal of che meeting, held 6-'7 May 2002 under rhe auspices of che
German 1'cdcral Environmenc Ministry, was co widen che dialogue
on environmcncal issues becween the government and various religions in Germany.
Goccfricd Orch, director of the bnsr Lange lmcituce for Ecumenical Srndies, chaired che meecing, and ocher pamC1pancs included
three rcprcscnratives of the Catholic and Protescanc churches; che
general secretary of che Central Muslim Council and a Muslim
sciencific advisor; and a member of the council of the Buddhist
Union and cwo ocher Buddhisrs. Also presenc wcrl' observers from
the World Conference of Religions for Peace and a group representing che [.arch Charccr. The dialogue was designed ~ a follow-up co a
meecing of G-8 environment ministers and religious leaders in Trieste
in March 2001, ac which religious leaders appealed for governmencs
ro give env1ronmcncal concerns a higher priority.
The final memorandum, jointly drafted by the participants and
accepted at rhe end of the conference, established the common
ground becween chem on che issues of nature and che environment
and the need for a common responsibility for action. The joint
l 50 THE BAIIA'f WORLD 2002-2003

memorandum identified elemcncs such as love, justice, and ethics
as a foun<lalion for sustainable development.
The memorandum expresses che commicmenc co continue
che dialogue locally, regionally, and ac the European level, and che
religious communities pledged ro continue the process of discussing
emironmemal issues both inside and oucside their own communicic:..
A book containing che statements of che various religious communities wa.-; also prepared.
In chc United Kingdom, "Tranquility Zones" have been growing
in popularity since chey were first conceived by che Baha'f community in Swindon. They are spaces created for prayer, medicarion, and
reAeccion and have been provided as a service for police. hospirals,
and businesses as well as for the general public. Recenrly they have
been used in youch empowerment projects, and in 2002 a Tranquility Zone was inuoduced as part of a piloc program run by the
Trowbridge Probation Service in an efforr to reduce reoffcnding. The
program also includes group and one-on-one counseling, medical
arcencion, literacy lessons, srorycelling, and art and color therapy.
Each week, a Baha'i member of che Probacion learn secs up a
Tranquility Zone room, which is prepared wich cushions, flowers.

Bahd'fs in Finland offer litemture tll 11 booth during 11 multietlmic festival
in Helsinki in A111;• 2002.
YEAR IN REVIEW 51

and candles. The 20 roung offenders, joined by che ocher slaff, an:
encouraged co view themselves in terms of their spiricual c.:ap.Kicies.
Gentle mw.iL is played throughout che session and the overall atmosphere aids in caking the youch on a medicative journey with music,
stories, and quocacions from the Baha'f sacred writings.
Introducing the spiricual component of prayer and meditation
inco the reh.1bilicacion process has been praised by parricipams. Ma1f,
and local govcrnmenc for ics effecnveness. In addition co exp.mding
the number of dicncs who use che room. the Probanon Sc.:rvicc pl.rns
ro use it for a 10-minmc medication .session at the end of each day.

Clnldren partirip11tr in 11 B1tl//l'i class at the Mushuk />11k1tri Cmter far
Integral Educ1ttio11 oflndigmom People in S1mta Rosa, Ernt1dor.

Racial Unity
The Bahfi Faith represents one of the mosr diverse collections of
people on che planer. Though they come from more than 2,000
ethnic and crib.ii b.11.:kgrounds, their difference of color and culture
is not a cause for separacion, but rather a rich and diverse heritage
of human it)' to be celebrated. Both within Baha'f communities and
in the world around chem, Baha'fs strive ro creace a society free from
THE BAHA'f WORLD 2002-2003

•
A participant at the Afro-Descendants Gathering, held in Brazil in 2003,
disp/a,ys a mask he made during the African mask workshop.

racial prejudice where "humanity is one kind, one race and progeny,
inhabiting the same globe." 7
From 31 January to 2 February 2003, more than 170 Brazilian
Baha'fs came together to foster personal transformation and promote
the principle of the oneness of humanity. Deepening unity, increasing
self-esteem, and enhancing spiritual undemanding were the themes
of the "Afro-Oescendanrs Gathering," held in the regional Baha'i
center in Salvador, Brazil.
In order to better understand racial prejudice and how it operates
in today's society, the participants spoke in a session about their personal experiences of day-to-day discrimination. Then they examined
the conrributions made by "Afro-descendants" to technological and
scientific development in both ancient and modern rimes. Participants also studied selected Baha'i principles such as the oneness of
the human family and the need for unity in diversity.
This was the seventh such gathering in Brazil since r996, and
similar initiatives in the United States-the Black Men's Gathering and the more recent Black Women's Gathering-shared the

'Abdu'l-Baha, Promulgation of Universal Peace, p. n8.
YEAR IN REVIEW 53

Participants at 11 tmining institute campaign far indigenous peoples held in
W1akpala, South Dakottt, United Sttttes, in 2002.

objectives of the Brazilian meeting. Nearly 100 acrended che 16th
annual Black Men's Gathering, held at the Green Acre Baha'i chool
in Eliot, Maine. The week-long conference, held the last week of
July 2002, included participants from Kenya, the Gambia, and
Suriname.
The fourth annual Black Women's Gathering was held at Louhelen Baha'i School in Davison, Michigan, from 27 to 29 September
2002. Fifteen women participated in the weekend, which was filled
with prayers, singing, music, fellowship, and consultation.
Discussions at both gatherings included sharing experiences
common to people of African ancestry and learning new ways to
progress beyond feelings of victimization. Also expressed was the
desire to include more forms of African-American culture in Baha'i
events and the need to acrract more people of African descenc to
the Baha'l Faith.
The Black Men's Gathering ended with a procession and memorial program presented ac che graveside of Hand of the Cause of God
Louis Gregory and his wife Louisa Gregory.
Louis Gregory, an early American Baha'i who was a leader in
promoting racial harmony, was also honored by the local Baha'f
54 THE BAfil'f WORLD 2002-2003

communicy of Charleston, South Carolina, through the creation of
a museum in his former home.
Born in I874, Mr. Gregory was a successful lawyer and rising
star among early black intellectuals who grappled with issues of
race relations in the United Scares ac the turn of the century. In
1909, he embraced the Bahf i Faith and turned his energies towards
promoting unicy among the races. He was posthumously given the
title Hand of che Cause of God in r951 as a resulc of his efforts in
promoting the aims of the Faith.
The Louis G. Gregory Bahff Museum was dedicated in a twoday celebration in February 2003, which was attended by more than
300 people. Dedication program highlights included a multicultural
arts presencacion, two workshops on race relations, a cour of the museum and nearby sires imporcanc co Mr. Gregory, and a devotional
gathering. The museum, which resides in a rwo-story house in the
hearc of the Charleston peninsula, is the first museum in the cicy
dedicated to a single person.
In Bosnia and Herzegovina, a country whose shore history has
been marred by constant ethnic tensions, Landegg lncernacional
Universicy's Education for Peace program (EFP) is creating bonds
among lhe different groups. The program has been running for
more than rwo years and now involves more than 6,ooo students,
ro,ooo parents, and 400 teachers. It offers training in conflict resolution, democracy, ethics, and leadership, and aims to create mutual
respect and understanding among the country's people. Operating
within the school system, it is integrated in co the curriculum and is
designed to assist in reconciling the rifts among the country's main
ethnic and religious groups-Catholic Croats, Orthodox Serbs, and
Muslim Serbs.
Parents, teachers, administrators, support staff, and students are
all crucial to the project, as they strive co create an atmosphere of
peace and mutual understanding. Lessons are consolidated ch rough
artistic expression, and participants go on co educate the wider
communicy through creative presentations that include poetry and
dance. Some of the teachers involved with the project have started
lO write a curriculum acceptable co members of all three ethnic
groups. Ac present, each has its own curriculum, and education is
strictly segregated.
YEAR IN REVIEW 55

The governmenc of Bosnia and Herzegovina has been so impressed wirh the projecc's efficacy that it issued a scatcmcnr on rhe
Education for Peace program co the heads of srate and heads of
delegations at the Uni red Nations Special Session on ChilJren, held
in New York 8-10 May 2002. Within six years, the program will be
introduced inco all schools in Bosnia and Herzegovina, eventually
reaching over a million participants. Ir will also be offered to ma-ny
French- and English-speaking African countries in rhe coming year
and is being starred in rwo privare us schools.
Another country where the Baha'fs are helping LO address longsranding racial and cul rural issues is Australia, where evencs held in
conjunction wirh National Reconciliation Week, from 27 May ro
3 June 2002, included a special service dedicated co reconciliation
berween indigenous and other Ausrralians. 8 Baha'fs, members of
the Manly Pitrwater Warringah Aboriginal Support Group, and the
public joined together in rhe service, held at rhe Balufl House of
Worship near Sydney, Ausrralia, on 26 May. Fearured were readings
from the scriptures of the major world religions and a performance
by che Baha'f Temple Choir. The reception included reading of the
prayer distributed for National Sorry Day by the Aboriginal and
Islander Commission of rhe Narional Council of Churches.
The service was preceded by a reception ar which Ann Thomas,
a native woman of che Biripi cribe, shared her though rs on reconciliation. "Reconciliarion at this rime means a lor," she said, "but it can
only be by the spirir." The Baha'i Faith, she said, offered a means
for all Australians ro work rogerher in unity.

Education
The uplifcment of humanity begins with its educacion. Jnsrruction
in che arts and sciences, particularly with attention given co moral
development, is the means by which people understand themselves
and their cnvironmenc, and create an «ever-advancing civilization."
Baha'f schools and educarional projects are dedicated ro up1ifring
the min<ls and spirits and each year expand in both enrollments and

8 For more informacion about reconciliation efforts by the Bah:i'( community
in Auscralia. ~cc pp. 120-22.
THE sAfiA'f WORLD 2002-2003

prominence as more people become acrracced m rhe principles and
merhods that animare Baha'f educarion.
Ac the opening ceremony for rwo new Internee-ready buildings,
the Ocean of l ighr Inrernacional School in Tonga earned high
praise from Crown Prince Tupouro'a Tupou V for irs technological advancemenc. The school is owned by rhe Baha'( communicy
of Tonga and its curriculwn, which is dedicated ro developing nor
only imelleccual but spiritual porenrial, is based on Baha'i principles;
it aims to raise up students committed co rhe service of' humanicy.
The school fosters the spiri cual development of' irs scuden rs ch rough
classes in spirirual values in the primary school and moral education
in the high school.
"The opening of rhe buildings could not have come ar a better
rime in Tonga's history because for the firsr rime chis school is breaking new ground in using the rechnolog} ro mitigate che negative
effects of che economy," Prince Tupouto'a said in a speech at the
ceremony on 25 January 2003. The Prince sajd he would follow the
progress of che school wich "much incen.:sc and greac affection."
The official opening of the new buildings was followed by a
luncheon and emercainmenc for the 600 guests, who included Prince

Children t11ke part in a race as part of World Health Day e11ents at the
I.outs Gregory Memorial Baha '{School in Tilling. Ugandt1, in April 2002.
YEAR IN REVIEW 57

Tupouco'a's brother, the Honorable Maaru, and his wife Alaileula,
che granddaughter of His Highness Susuga Maliecoa Tanumafili II,
the Head of Scace of Samoa.
Located on the outskins of Nuku'alofa, the capital city ofTonga,
the school opened in 1996 and started its program wirh only nine
students. During its seven years of operation che school has outgrown its rented facilities. Now the cwo new buildings will provide
some 2,000 square meters of space for classrooms, laboracories, and
a library. Classes are available for students ranging in age from 3 to
r6, but a ruh grade will be added in 2004 and high school diplomas
will be awarded ro graduates. Currently 250 children are enrolled at
the school. Abouc 80 percent are from Tonga, but rhe studenr body
also includes children from Ausualia., Canada, Japan, New Zealand,
and the United Scares.
Another long-standing Ba.ha'( education project, FUNDAEC, was
honored by the Club of Buda.pest with a "Change rhc World-Best
Practice Award" for its achievements in providing high school education and training ro more chan 50,000 people living in rural areas in
Latin America. In a speech at the award ceremony, Peter Spiegel, the
Secretary-General of the Club of Buda.pest, characceri1ed the project

II JI
11 11
II II

Participants in 11 Bahd'f study circle in Bahia, Brazil use training materials
developed at the Ruhi Institute in Cofumbia.
THE BAHA'f WORLD 2002-2003

as "the most considerable revolution of education in che rwentieth
century" because of its efforts co assist people in developing countries
to actively engage in the development process.
The project is known as SAT (which stands for Sistema de Aprendizaje Tutorial, or "System for Tutorial Learning"). le is a tutorial
learning program based on a series of interactive workbooks chat
enables trained rutors co offer a high-qualiry secondary educational
program in rural areas with minimal overhead cost. In most cases,
even the tutors themselves lack formal education.
SAT is keyed to che realities of rural life and based on the needs
of che local residents, aiming co screngchen local economies and communal identity. le offers students a high school education that not
only provides chem with cheorerical knowledge, as most rradicional
educational curricula do, but also allows chem co become economically independent and to serve their communities.
The "Change the World-Best Practice Award" was given to four
international educational projects during the awards ceremony, held
at the historic St. Paul's Church in Frankfurt, Germany, on 6 October 2002. Some 1,000 people attended, including honorary Club of
Budapest members actor Sir Peter Ustinov and author Paulo Coelho,
who were granted the Club's Planetary Consciousness Award. Also at
the event was Isrvan Hiller, personal assistant to the Hungarian Prime
Minister Peter Medgyessy, whose presence reinforced the support of
the Hungarian government for the Club's efforts in promoting rhe
emergence of planetary consciousness.
Baha'i education efforrs are not solely focused on elementary
and high school education. Ac the University of Bari, the secondlargesc university in Italy, a permanent course on Baha'f-inspired
ethics and economics was established in March 2003. Giuseppe
Robiati was appoinced as the coordinator of the course. A member
of the Baha'i community of Italy and rhe European Baha'f Business
Forum, Mr. Robiati is a businessman with extensive experience in
engineering and business management and in the fields of human
resources and economics. The course was approved by che Academic
Senate and the Rector of the University of Bari in July 2002 and
began in March. The "Ethics and Economy: Towards a New World
Order" course consists of ro seminars focused on essential Baha'i
values such as consultation, justice, equality, universal education,
YEAR IN REVIEW 59

A study circlt in 'fitr1áey 1lt thr Association for the Unity of.Mt111kind in
Antalya, June 2002.

and che unity of science and religion as chey rdace co the world of
business an<l economics.
And in Switzcrlan<l, scholars and academics from 10 councnes
attended the Sccond lnccrnacional Conference on Modern Religious
Movements 111 Judaism, Christianity, Islam, and the Bab{ and Baha'f
l"aiths, hclc.I ar the l.andcgg Internacional University campus 27- 29
November 2002. Ir w.ls chc second in a series of conferences joindy
convened by l..andcgg .rnd che Hebrew University of Jerusalcm.'1
Parciciparm came from Ausrralia, Canada. !áranee, liechcensccin,
Iran, lsr.1cl, Sp:iin, 'li.irkt:\. rhe United Kingdom, and the Cniced
)cares. Profc,sor MoshL Sharon, holder of the Chair in Baha 1 )cudaes
at the Hebrew Uni\'crSIC), cochaired the conference with Dr. 11.B.
Danesh, Landegg's Rector. Professor Sharon opcned che conference
with an address on "Milknnialism: Significance of the '\iinecccnch
Cencury" and che following day presented his ideas on '" I he Problem
of Ritual."

9 A rcpon on the First lnrcrnadona1 Conference on Modern Rcl1giou Movcmem~ in Ju<lai\rn, Christianicy, Islam, and rhe B<ibf .rnd Baha f Faiths can
be foun<l in /11e B11hti 'f World 2000-2001, pp. 103 07.
60 THE BAHA'f WORLD 2002-2003

In rotal, 17 papers were presented on a wide range of copies
including "New Forms of Moving cowards the Unity between Faith
and Reason in the Catholic Churc.h," "Modern 'l lebrew Christians':
An 'Imagined Community,"' "Baha'i Education in Shiire lran," and
"The Silences of God."
In addition to formal presemations, the conference featured musical performances and a banquet. All papers from the conference
will be made available on Landegg's Web site, and the dares for the
third conference, to be held at Lhc l lebrew University of Jerusalem,
are fonhcoming. 10

Arts
'Abdu'l-Baha eloquently expressed the high sracion of the arcs in His
statement chat "in chis wonderful new age, art is worship. fhe more
thou Mrivesc co perfect it, the closer wile d1ou come co God. " 1' There
is no distinct category of"Bahff arr"; rather Baha'i arcists, musicians,
and performers strive co express aspects of divinity in their work
and thereby contribute ro the continual growth and maturation of
human culture.
In New York City, a week-long Festival of che Am was held
from 26 June co 2 July 2002. The project was an initiative of Global
Music, Inc., a Baha'i-owned company, and other individuals. The
highlight was a concert by the Voices of Baha choir, a 550-voict:
group composed of Bahf fs from some 24 countries, at Carnegie
Hall. Voices of Baha has performed in a variety of incarnations at
more Lhan 80 concerts in 30 countries over the past 10 years. The
entire choir actually consim of more than 1,000 members, bur since
its first performance at the Second Baha'i World Congress in 1992,
seldom have more than 200 performed together.
Tbe Baha'i Gospel Singers, also featured at the World Congress,
performed in an evem at che Manhattan Cencer, as did weJl-knO\\n
Persian performers who showcased an evening of Persian music.

Landegg's Web me can be found ac hrcp://www.landc:gg.edu/.
'Abdu'l-Bah.i, in "The lmporc.ince of che Arcs in Promocing che Faith," 7l1e
Compilation of Compilation;, vol. 3 (lngleside, Nsw: Bah.i'l Publicarions
Auscralia, 1000), p. 22.
YEAR IN REVIEW

Choreographer Bm //,ucher s1w111rd,winning "Co11eno111" premiered 24 July
2002 11t the Banjj'Center, in (~mada. The work was inspired by the openmg
ofthe Terraces o.f the Shrine of the Rdh on Mount Carmel.

Alembers ofthe Artworks Visual Arts Thmter group in Austmlin, whose
performance) are 11 unique mi. ofpainti11g. dmma, and contemporary da11re.
1 THE BAHA'f WORLD 2002-2003

Omer events included a t:heater festival at the 47t:h Street Theater
and a four-day conference on the arts at the Hotel Pennsylvania. The
conference on the arts focused on the role of the arts as described
in t:he Baha'( writings and applied in the Baha'i communiry. It included talks, music, drama, dance, and devotions in an attempt to
highlight the spiritual and transformative power of creative endeavor.
The theater festival showcased the growing theatrical talent that has
emerged within the Baha'f community in recent years.
The effects of t:he festival even carried over to other countries.
After being informed t:hat rwo Belgian Baha'fs had performed in the
Voices of Baha choir at Carnegie Hall, a Belgian national radio station, Radio Musique 3, aired four programs on the Faith and Baha'i
choral music. The 20-minute shows concluded on I September after
being aired four consecutive weeks on the station's "Chorissimo" program, which focuses on Belgian amateur choirs. The shows included
information about t:he Faith and t:he New York event, interviews wit:h
Belgian singers Lorraine Hetu and Concetta Difrancesco, and music
by Tom Price, t:he conductor of Voices ofBaha, and Van Gilmer, the
conductor of the Baha'f Gospel Singers.
Throughout the worldwide Baha'i communiry, arts workshops
have contributed both to developing identiry within the communiry
and to spreading the message of the Faith. One such workshop,
Geras:ao Viva, based in Portugal, performed in front of some 500
people in Lugo, Spain, as part of the "World Citizenship" program
organized by the Baha'i communiry there. The group's performance
was part of a festival of dances from around t:he world that rook place
during the last week of July. The newspapers El Progreso and La voz
de Galicia published articles and photographs of the performance.
In July and August, three members of the Geras:[o Viva group
visited Brazil to help in training workshops for Brazilian youth.
The structure of the training hinged on both physical and spiritual
elem~nts, wit:h the participants learning dance steps and dramatic
techniques in addition to studying the Baha'i writings and focusing
on generating love, cooperation, and uniry within the group. The
dances t:hat the participants learned to perform dramatize Baha'i
principles.
Public presentations were held after each training session, with
t:he largest in Bahia, where close to 400 people gathered to watch the
YEAR IN REVIEW

youth perform. In all, seven Baha'i communities in four differem
Brazilian scares bcndited from the craining workshops. ln ao Paulo,
chc training was held ac che Solcanich Baha'i Educacional Cemer,
where boch Bahf ( and non-Baha'i young p<:oplc who com pieced
the training were askl'd ro reproduce ic in ocher cities. The newly
trained youch wen: also invited co make a public prcsenrarion for
200 people during a confcrcnc:c in Rio de Janeiro held by the United
Religions lnitiativtá.
An Australian group, Anworks VisuaJ Arcs Theacer, Inc., received
a granc from che Ocpartmenc of Immigration, Multiculcural, and
Indigenous Affairs co promote harmony in diversicy in schools
throughout W'cscem Australia, Souch Australia, and rhe Northern
Territory. Among the aims of che grant, which is worth approximarely
AU$50.ooo, arc co aid in the elimination of racism and prejudice and
co help build a peaceful fucure for children.
Artworks is a performing am and workshop group whose programs are rneanc co empower young people. lts widely acclaimed
technittues .ue based on a combination of painting, drama, and
contemporary dance. Thanks co che grant, the five-ycaM)ld group
will be traveling co some 60 schools in coral, performing shows about
harmony and facilicacing workshops where students can learn co
use the ans LO promote understanding and unity. Abom halt of chc
schools involved also sponsored extended workshops culminating
in community arrs performances by the srudents themselves. Pare
of the project, known as "Harmony in Diversicy Projecc 2003," will
focu~ on Aboriginal schools in the Northern 1erricory.
Another arts group. Phoenix Theater, organized a tour for its
performance of a play about human righrs in July 2ooi wich che
encouragement of the Nacional Spiritual Assembly of Greece. The
group of rt youch inauguraced the cour with a performance ac a
mulciculrural school in Athens, accended by some 100 people, 1110-.cly
from the Turkish-speaking minority.
Other performances included shows in Volos, Thessaloniki,
l .arissa, and Kalamaria, which drew a crowd of close co 170 people.
The municipality of Larissa assisted wich rhc preparations for che
show there, where more than TOO people auendcd despite adverse
weather conditions during the oucdoor show.
THE BAHA'f WORLD 2002-2003

The group's final performance was on 13 July at a gypsy camp in
a former military base outside ofThessaloniki. The performance was
arranged by Arsis, an organization for the support of disadvantaged
youth, as part of an emerging cul rural program. A large crowd from
the local gypsy community attended, and after the performance the
gypsy children and youth mingled with the Phoenix members in a
spirit of warmth and friendship.
News coverage of the performances included stories in local
newspapers and a large article in rhe Thessaloniki-based newspaper, the Sunday Angelioforos. The national television channel ERT 3
broadcast part of the performance in Thessaloniki and interviews
with participants.

Members ofthe Phoenix Theater group on their tour in Greece in 2003.

Involvement in the Life of Society
Though the Baha'i Faith is fundamentally nonpolitical in character,
its aims embrace the whole of humanity, and work with governmental and civil bodies, collaborating on projects and promoting
the Faith's social ideals, is a key aspect of its activities. Involvement
with the United Nations and other international organizations, and
dialogues with governments and leaders of thought, are means by
YEAR IN REVIEW

which Bahf fs strive to contribute co the discourse of society by
elucidating the position of the Baha'i Faith and demonstrating how
the Baha'f teachings create the basis for a civilization founded on
peace, unity, and justice.
In the Solomon Islands, the National Spirirual Assembly mer
with Prime Minister Sir Allan Kemakeza during the first week of
July 2002. The purpose of the meeting was co discuss the narure
and status of che Baha'f community in the Solomon Islands, and to
explain the role of the National Assembly in administering the affairs of the community. The Assembly also used the opporrunity to
present examples of the work of Baha'fs around rhe world, including
the projects on Mount Carmel at the Baha'i World Cencre and the
recenr letter of che Universal House ofJustice co the world's religious
leaders. The Prime Minister expressed his appreciation of chc supporr for peace that the Baha'f community had shown throughout
the recenc difficulties in the country, specifically mentioning efforcs
Baha'is had made in villages throughout the islands.
The Baha'f community in India hosted a visit of the country's
President, Dr. Abdul Kalam, to the Baha'f House of Worship in
New Delhi on 18 March 2003. le was the first official visit hy an
lndian Head of Scare since the Temple was opened in December
1986. Dr. Kalam was joined by Depury Prime Minister Lal Krishna
Advani and Mrs. Advani, and Defense Minister George Fernan<les.
During che visic, Dr. Kalam also met brieAy with represemacives of
the National Spiritual Assembly of lndia and the Continemal Board
of Counsellors.

Members oftht' N((tio11al
Spiritual Assembly of tht'
Solomon Islands. durmg
tht'ir July 2002 meeting
with Prime Minmer Sir
Allan Kemokezn (b11ck
row, third.from right).
66 THE BAHA I WORLD 2002-2003

The President also visiced che Temple's recenc addition, an information center for visitors chac feacures a visitor's gallery, comprising
a main auditorium with a seacing capacity for more chan 400 people
and rwo 70-seat auditoriums. The gallery focuses on the history of
the Baha'i Faich, its philosophy, and the development activities of
Baha'fs around che world. On display are photographs, cext, and
films on the history of the Faich, and excerpts from Baha'i holy
writings. The auditoriums screen films on che Temple itself as well
as on the Baha'f Faith.
Annually, more chan three and a half million people visit the
Temple, making it one of the masc visited sites in the world. Other
prominent visitors have included the Prime Ministers of Norway and
Sri Lanka, the President of Iceland, the Vice-President of Uruguay,
and the Dalai Lama.
In Puerto Rico, the Baha'i community gave support to International Peace Day celebrations held on 1 November 2002. Baha'fs
participated in chree events for rhe day, which is an observance created by che Puerto Rican legislacure. The events included a Harmony
for Peace celebration at the botanical gardens in San Juan, a Walk
for Peace in Rio Piedras, and a Commitment for Peace rally in San
Juan's Central Park. The activities were organized by the Coalition
against Family Violence, with support from various other civic and
humanitarian organizations.
The first event brought together political leaders and young students who called for peace in Puerto Rico and in the world. Among
the speakers was Yolanda Zayas, che Secretary of Family Affairs in
Puerto Rico, who said thac in order to achieve peace, work must
begin in the family. She called for reflection on what each individual
might contribute to create a world in harmony. The activity ended
with an arciscic presentation by che choir of the University of Puerto
Rico.-
The Walk for Peace was a trip by public and private school students along the streets of che Rio Piedras section of San Juan co che
Puerto Rico Art Museum, and the celebration of Peace Day ended
at San Juan's Central Park with a gachering of religious leaders from
many faiths who made a "Commitment for Peace."
In Kosovo, Global Perspectives, a Baha'i-inspired NGO, was asked
to host moral leadership seminars in the region. The invirncion
YEAR IN REVIEW

came due to the success of Global Perspectives' first seminar, which
brought cogether 35 people from the region's diverse ethnic groups.
Although participants in that seminar, who came from groups that
are historically anragonistic, scarred che seminar by avoiding contact,
they ended with warm embraces.
The project is subsidized and supported by the United Nations
International Children's Fund (UNICEF), the Organization for Security and Cooperation in Europe (oscE), the Embassies of the United
Scates and Germany, and che Ministry of Education and Culcure of
Kosovo. le was initiated by the Global Motion Social Dance Theater,
a group that aims co raise awareness of social problems and is dedicated to advancing education of its peers through the arts. The group
is particularly relevant in Kosovo, where close to 40 percent of the
population is under 20. The dance group cakes youth between 15 and
18 through a 20-session process of social, moral, and artistic training,
co launch chem as accive agenrs of personal and social change.
Another ongoing effort in which the Baha'fs are involved is
the newly formed Center for Studies of Holocaust and Religious
Minorities in Norway. Although still in the development stages, the
center aims to combine studies of the Holocaust with an examination

Bahd'ls rut 11 ceremonial ribbon at the inauguration ofa new devotional
center in Guatemala City, Guatemala.
68 THE BAHA'f WORLD 2002-2003

of rhe role of religious minorities in the modern world. It was formed
at the instigation of the Jewish community and rhe Norwegian government, and founded by the University of Oslo. Ir will conrribure
new research, educarional and informational activities, exhibitions,
and conferences on the ropic.
Brier Strandlie Thoresen, a member of the National Spiritual
Assembly of the Baha'is of Norway, was elected to represent religious
minorities on rhe center's council. Mrs. Thoresen chairs the working group that plans the themes ro be discussed and the religious
minorities ro be presented at the center.
During a study trip by the center's six board members to the
United States, the Baha'f International Community's Office ac the
United Nations helped arrange a meeting with more than 20 likeminded NGO representatives, and during a trip ro England, Baha'fs
there arranged for the representatives co meet with Brian Pearce,
leader of the Interfaith Network of Great Britain, Sandra Barach,
from rhe Oxford Interfaith Centre, and representatives of the Bcrh
Shalom Centre near Nottingham. Mrs. Thoresen also rold Karusha
Otter Nilsen, coordinator of the Norwegian cencer, abom the work
of Landegg Internacional University, and in July Mrs. Otter Nilsen
attended a course on "Religion and Conflict Resolurion" there.

Interfaith Activities
The activities of Baha'i communities ro promore religious understanding are founded on the idea char 'There can be no doubt whatever
char the peoples of the world, of whatever race or religion, derive their
inspiration from one heavenly Source, and arc che subjecrs of one
God." 12 Ir is in this spirit chat Baha'fs around the world recognize a
kinship with worshippers from all religions anc.J are involved in dialogueslhat promote tolerance and unity. Most recently, the need for
greater clarity on che relationship among the major religions was the
subject of a letter written by the Universal House ofJustice addressed
to the world's religious leaders. u

Baha'u'll:ih, Glea11ings from the Writi11gs ofBtthd '11'/ldh (Wilmette, IL: Baha'i
Publishing Trust, 1994), p. 217.
For the text of rhe letter, see pp. 89-98.
YEAR IN REVIEW

Promoting understanding between religions was also rhe focus
of a recent effort by Baha'fs in Peru. Their cooperation with rhe
Peruvian human righrs organization INTERDES has helped ro energize an ongoing interfaith collaboration aimed ac winning wi<lcr
governmental recognicion for non-Catholic religions. The result has
been the creacion of a Peruvian lmcrfaich Council, which will be lhe
official liaison for non-Catholic organizations wich che Ministry-of
Justice. As well, the government has agreed t0 appoint a Nacional
Direcror oflncerfaich Affairs, which will become a parallel position w
the Direcrorate of Catholic Affairs within the Ministry of Juscice.
INTERDES, a nongovernmental organization wich rhc full ride of
Minisrerio Internacional de Desarrollo (Ministry of lncernarional
Development), had been seeking wider freedoms for non-Catholic
religions for several years bur had worked mainly wirh evangelical
Christian groups. Ultimacely, some 15 differenr non-Catholic religious organizations in Peru, including the Baha'fs, joined in asking
the government, which has tradicionally granred favored stacus only
to the Catholic Church, to gram grearer religious freedom for all.
World Religion Day, a celebration held annually since 1949, is
a forum for religions to join together and celebrare cheir common
ground. Since ics inception by rhe National Spiritual Assembly of
the Uni red Scares, World Religion Day has grown in scope, wich the
list of coumries observing che day in the past year including Albania,
Austria, Australia, Bulgaria, Canada, Republic of the Congo, Finland,
Germany. Hong Kong, India, Ireland, lraly, Liechcenstein, Lfrhuania, New Zealand, Norway, Panama, Portugal. Slovakia, Sweden,
Switzerland, the United Kingdom, and Vanuatu.
The celebracion in the Republic of Mauricius, organized by che
Cacholic Church at the invitacion of the Baha'f community, was
marked by che presence of the nation's President, Karl Offmann, and
senior represenrarives of the Baha'i, Budd.hist, Christian, Hindu, and
Muslim faiths. Each of che religious represemacives read prayers to the
audience of 500 and spoke on the teachings of his or her respeccive
religion, and each emphasized the same theme-that all the religions
teach unity and peace.
Another commemorarion, United Nations Day on 24 October
2002, created an opporcuniry for an interfaith discussion on world
peace organized by che local Baha'f cornmuniry in Buea, Cameroon.
70 THE BAH.ff WORLD 2002-2003

In Cork, Ireland, a state primary school where there are no Bahd 'i students
cefebmted the Bahd'i festival ofRirj.vdn. U1e lrish-la.nguage school,
Gaelscoil Goirt Alainn, chose to celebmte the festival as part ofa program of
multiculttmtl enrichment. Many ofthe children constructed banners with
the words ofBahd 'u'lla.h in Irish.

Sponsored by che Local Spiricual Assembly of the Baha'fs of Buea,
che discussion feacured speakers representing Baha'{, Chriscian,
I Iindu, and Muslim perspeccives. Each of che speakers stressed che
importance of religion in concriburing to peace and puc a special
emphasis on the need for religious tolerance. The Reverend Father
Alosius lruka Ndifor, secretary co the Bishop of che Catholic Diocese
of Buca, said thac peace begins with God because God is peace, and
chis can affect all of mankind if people open their hearts.
The role of religion was also the theme of a multifairh panel
discussion in Jena, Germany. More chan 100 people gathered at
the Friedrich Schiller University in Jena on 12 November 2002 for
discussion on the topic of "Jews, Christians, Muslims, and Baha'fs:
The World Religions' Common Responsibility for World Peace."
Sponsored by the Intercultural Council of Germany, the panel explored ways religions could rake joint responsibility for promoting
incernationa1 peace, both in relation to the world at large and to each
ocher. The Incerculcura1 Council of Germany was founded in 1994
YEAR IN REVlEW 7r

by a group of governmental and nongovernmenral organi7.ations
with the aim of promoring social inregrarion.
Representatives of the Jewish, Evangelical Lutheran, Muslim,
and Baha'( communiries took part, as clid Prof. Udo Tworuschka,
Chair of Comparative Religious Sciences ar the University of Jena;
Dr. Nadeem Elyas, Presidenr of the Cenrral Muslim Council of Germany; and Christopher Sprung of the National Spiritual Assembly
of the Baha'fs of Germany. Dr. Jurgen Miksch, the Chairman of c:he
InterculLural Council, hosted the panel.

Children and Youth
In a lercer wrirren on behalf of Shoghi Effendi, the plighL of young
people in rhe modern age is drawn in a dim bur succinct lighr: "Life
is not easy for the young people of this generation. They enter life
with a heart full of hope, bur find before themselves noLhing but
failures, and see in rhe future nothing bur darkness. What they need
is the light manifested by Bah:fu'Uah, for that brightens their soul
and srimulaces their vigor in facing difficulries."H Ir is the brightness of hope char Baha'i communfries try to bring not only to their
own children, bur co the whole of the younger genera Lion, in whose
hands lies the future of mankind.
More than a thousand people attended a Cambodian Bah:i'f
festival for children held on 30 March 2003 ar the Psar Leur Baha'i
Center in Barrarnbang. The event created an opporruniry for children
and yourh of all social classes to meet each other and also co give
provincial authorities an overview of rhe Baha'i educational program
for children. Children presented stories abour '.Abdu'l-Baha, recited
quotations from rhe Baha'i writings, made drawings and displayed
their arr, performed traditional Khmer music and dance, and played
games cogether.
Organi1.ers of the Barrambang evenr coped with the large crowd,
rhough they were surprised at the tumour-they expected closer co
the 400 people who had attended the previous year's festival. Several

14 Lerrer written on behalf of Shoghi Effen<li, in "Yourh," in lhe Compilnt1011
o/Cornpilat1011s, vol. 2 (Ingleside, NSW: BaM'f Publications Australia, 1991),
p. 423.
THE BAHA'I WORLD 2002-2003

Teachers and students in a chiUren's class in Madagascar, October 2002.

Participants in a Bahd'f chiUren's cl.ass in Belmopan, Belize, in 2002.
YEAR IN REVIEW 73

senior government officials were imáiced guests, including the Director of che Battambang Education Department and Bacrambang's
Director of Religious Affairs. Among the Bahf( guests were four
members of the National Spiritual Assembly of chc Bal1a'fs of
Cambodia and two Auxiliary Board members. The festival followed
another successful children's festival, held in Saang on 27 March, an
event that attracted another 400 participants.
In Australia, Baba'( education classes in state schools have been
running for 15 years and have now grown roan enrollmenr of more
than 4,000 studencs. The classes began in New South Wales and
have since spread co the Northern Territory, Queensland, Vicroria,
and Western Australia, where they are offered as an option within
the religious education program in government: schools. The Baha'f
education classes are b~cd on the teachings of Bahcf u'lla.h and are
designed ro concribute co the awakening and development of the
spiritual narnre of every child attending the classes, complemenring
the traditional education provided by schools. Teachers of the classes
are accredited and go through a standard approval process, which
includes fulfillment of stare education department requirements.
While rhe classes were originally scaned by Baha'f parents who
wanted their children co learn about their own religion, almost 90
percent of the students now attending che classes come &om families
of other religious backgrounds. The dasses are open to all students regardless of their cultural or religious background, subject ro parencal
approval. Many parents choose the classes for their children because
they arc attracted by the emphasis placed on the oneness of religion.
Parents have also noted their appreciation of the focus placed on the
development of virtues such as kindness, honesty, and love.
Baba' (youth conferences offer opporrunities for learning, sharing
experiences, and gaining inspiration. More than 120 youch attended
the national youth conference in Kampala, Uganda, from 23 ro 28
December. Parcicipanrs came &om a variety of countries, including
Burundi, Ethiopia, Icaly, Kenya, the Netherlands, the Philippines,
che Seychelles, Rwanda, che United Scares, and Zambia.
The conference had sessions on copies such as heroes and heroines of c.he Baha'i Faich, marriage and chastity, and the Five Year Plan.
The evenings were enlivened by celebrations chat included music,
dance, and dramatic performances. Following che formal sessions,
74 THE BAHA'I WORLD 2002-2003

participants dispersed from the conference in an organized effort to
spread the Baha'f teachings in the area.
"Changing Times" was the theme of the European Youth Seminar, held at the Townshend International School in the Czech
Republic from 26 December 2002 to 1 January 2003. One hundred
and eighty youth from more than 20 countries atcended, to discuss
topics such as the Baha'i standard oflife and ethics, the situation of
the world and solutions from the Baha'f writings, Baha'i scholarship
and its practical implications, the Five Year Plan, and Century of
Light, a document prepared by the Universal House of Justice that
describes the emergence of the Baha'i Faith against the background
of the turmoil of the twentieth century. Other issues related to topics about living the Baha'i life, such as Baha'i marriage, the equality
of the sexes, career management, and socioeconomic development,
were presented and discussed in various talks and workshops.
Another large youth conference was held in Norway from 17 to
21 April 2003. The Nordic Youth Conference, titled "Learning in Action," gathered 169 participants, with most coming from Denmark,
Finland, Norway, and Sweden. Through group consultation and
workshops, participants examined such topics as "The Time We Live
In," "You and the Minor Plan," and "Youth at the Forefront."

Children at the Tahirih Center for Excellence in Mexico, in October 2002.
YEAR IN REVIEW 75

Community Development

Unity is che motivating principle of the Baha'f Faith-a uniry chac
not only binds togecher individuals buc also creates the framework
for a new society. Baha.'is strive to create unicy in the ..-.áorkl around
chem and in cheir own communicies; In more than 200 councries and
rerricorics and in chousands oflocalicies chey are establishing mod~ls
of unificd life based on consultation. learning, and growth.
On 28 .rnd 29 June 2002, the national Bahfi communicy in
Zambia had cause for celebration as it marked 50 years srnce che
faich was first introduced co che country. The celebrac1ons were
offici.11ly opened by che Honorable Lackson Mapush1, Minister of
Home. Affairs. Bah.rt visicors included Counsellor-mcmbc.:r of che
Jnrernacional áfoaching Centre Or. Firaydoun Javaheri, Concincntal
Coumdlors Enos f\fakhck and Maina Mkandawire, and Daphne
Masedha. widow of che lace William Mmutle Maseclha, a prominent
member of chc e~1rly Bah.i'f community in Africa.
More than 300 parricipams from 28 regions of Zambia and
17 ocher countries gathered for cwo days of "golden jubilee" commemorations. Evencs included personal recolleccions recounted by
many Bahf is abouc che early history of che Faith in Zambia. Special acknowle<lgcmcnr was aho given to the unique positions held
lw Frie Mamon and C hristopher Mwitumwa in che history of the
1-airh in Zambia.
The communicy was inaugurated in 1952, when Eric Mamon
and his son frrry ,mivcd from the United Kingdom as che first
Bahci'fs in what was then known as Norchern Rhodesia. Mr. Mancon
and his son eventually secrlc.:d in Lusaka, when: he became known
for his loving manner and his ideals of peace. His closest Zambian
companion was Christopher Mwirumwa, who accompanied him co
l:\iyasaland (now Malawi} whcrc.: they mec ocher Baha'1s. On their
return in late 1954, Mr. Mwicumwa declared hi~ belief in Baha'u'llah
and chus became thL firsc Zambian co embrace che Baha'f ra1th. The
first National Spiritual Assembl) formed in 1967, and che country
is now home to nearly 15,000 Bah:i.'fs, with more rhan 80 Local
Spiritual Assemblies.
For Baha'i communicie!>, parcicularly in countries where che Faith
has only rc.:cencly been escablished, becoming legally incorporated
THE BAHA'f WORLD 2002-2003

Some of rhe partidp1mts at the 5oth anniversary celebmtion of/ ..mnbia's
Bahd '/community, held in June 2002.

adds to the prestige and independent character of rhc Faith and has
many advantages for the Baha'fs in those counrries. Ir increases che
inAuence of che Nacional Spiritual Assembly and allows the body co
hold properry, emer into contracts, and can lead ro Lhe recognicion
of Baha'i marriage ceremonies, holy days, and other communiry
matters.
On c2 June 2002, the Esronian Baha'i communirics in Parnu,
Narva, and Tartu were registered as legal bodies by che Esronian
Interior Ministry. Registering ac lease rwo local communicaes was a
necessary requirement for the incorporation of chc narional community, whose legal status is as a union of local communities in
accordance with Estonian law. The registration of che national
communiry, which has only existed in the years since che collapse
of che Soviet Union, followed on 17 June.
Two communicies in South America, Peru and Chile, gained legal
incorporation in December 2002. The National Spirirual Assembly
of Peru was registered as a legally incorporated entity and the Chilean
National Spirirual Assembly was officially recognized by rhc Ministry
of Justice under the new Law of Religious Worship.
The national governing body of che Baha'i communiry in Chile
played a part in another major dt.:velopmenr in September 2002
YEAR IN REVIBW 77

when ic called for rhe submission of designs for a new continental
Baha'i House of Worship. The building, to be conscrucced southeasc
of Samiago, will be rhe eighth House of\Vorship in the world. The
call came after an announcement in 2001 by rhe Universal I louse
of Justice char efforcs should begin co build what would be known
as the "Mother Temple of South America."
The announcemenc specified requiremencs for rhe design of che
building; it muse be nine-sided, it should have an auditorium capable
of searing ac lease 500 people, and its primary feature should be a
dome 40 co 45 mcccrs tall. Design submissions muse also include
basic landscaping features, as che surrounding gardens are a key
feacure of the ocher Temples. There are currently seven Houses of
Worship, and che design of each is unique, with most reAeccing rhe
culture of the lands in which they were builc.
The Temples themselves are meant co be not only beautiful structures buc also places co commune with God in silence and reverence.
Their Arabic name, Mashriqu'l-Adhk:ir, means "dawning place of che
mention of God." In che furure, ead1 Bahff House of Worship will
be rhe central feature in a complex designed co provide a variety of
community services such as health care and education, open co use
by followers of any religion.
The Baha'f communiry of Hungary, having grown from some
70 Baha'is in 1990 co more than i,200, inaugurated its new narional

Pttrtrcipdnts
in ti Ruhi
study circle in
Bulgaria.
THE BAHA'f WORLD 2002-2003

Baha'i center designed to accommodate the growth of the communicy. A reception was held on 27 November 2002 and more than 50
people arcended, including two members of the l lungarian Parliament, representatives of the Prime Minister's Office, a representative
of the Ministry of the Interior, a pastor from the Unicarian Church,
a representative of the Club of Budapest, and several national media
personalities.
The celebraLion opened wiLh the reading of a congratulatory letter
from a former President of l lungary, Arpad Gonez, who conveyed
his appreciation and support to the community. The guest of honor
was Istvan Szalay, Stare Secretary for Religious Affairs, who remarked
that the Bahf ( communicy is unique in ics promotion of harmony
and stability among rhe population. Peccr Koczoh, rhe secretary of
the National Spiritual Assembly of Hungary, said char acquiring the
new Bahf I center was "a turning poinr" in che lite of the Hungarian
commun ity.
An Appeal for Unity
TO THE WORLD,S RELIGIOUS LEADERS

In April 2002, the Universal House ofjustice
issued a letter addressed to the world's religious
leaders that called for a greater understanding
of unity among religions. This article presents
highlights ofthe presentation ofthat message.

ore than a century ago, Baha'u'llab counseled the Baha'fs,

M "Consort with the followers of all religions in a spirit of
friendliness and fellowship. " 1 The Baha'{ teachings on
religious uni ty are clear and unambiguous: religion is one, and all
religions spring from the sam e divine source. f n 2002, expressing
concern over the worldwide rise of religious prejudice, che Universal
House of Juscice issued an appeal ro the world's religious leaders,
calling for decisive accion to eradicate religious intolerance.
Warning chat "[w] irh every day chat passes, danger grows that
the rising fires of religious prejudice will ignite a worldwide conflagration che consequences of which are unthinkable," the message
scares: "Tragically, organized religion, whose very reason for being
emails service co the cause of brotherhood and peace, behaves all
coo frequently as one of the most formidable obstacles in the path;
co cite a parricuJar painful face, it has long lent its credibility to
fanaticism. "2

Baha'u'llah, Gleanings from the Writings ofBahd'u1Uh (Wilmette, IL: Baha'f
Publishing Trust, r994), p. 95.
The full text of rhis lencr appears on pp. 89-98 of chis volume.

~,

So THE BAHA'f WORLD 2002-2003

The letter suggests that increased interfaith dialogue can be an
important step in fighting religious prejudice, but to be effective it
must become far more vigorous and searching. "Baha'fs see in the
struggle of diverse religions to draw closer together a response to
the Divine Will for a human race that is entering on its collective
maturity," the letter states. Yet,
interfaith discourse, if it is to contribute meaningfully to healing the ills that affiict a desperate humanity, must now address
honestly and without further evasion the implications of the
overarching rruth that called the movement into being: that God
is one and chat, beyond all diversity of cultural expression and
human interpretation, religion is likewise one.
The Universal House ofJustice offers the assistance of the worldwide
Baha'i community in efforrs to foster this dialogue.
The message, which was issued in April, was quickly delivered
via the global network of national Baha'i communities co religious
leaders, academics who study religion, and specialists in related
fields; within several months, thousands of leaders in more than 80
countries had received it. Translations were made inro numerous
languages, 3 and local Bal1ff communities began co present the letter
to religious leaders in their villages, towns, and cities. Baha'i delegations reported that they were received with a high level of courtesy
and dignity by leaders of all faith communities. This article will offer
a few highlights of those presenrations.

~

"This is the message. This is the moment. We are facing the greatest challenge char God has ever given us and chis is the message
we need," responded Professor Jonathan Sacks, Chief Rabbi of the
Unir~d Hebrew Congregations of Great Britain and che Commonwealth, when he was given the message. Similar sentiments were
expressed by the Most Reverend Dr. George Carey, then Archbishop
of Canterbury of the Church of England, who wrote, "I very much
share your view that we all need co address the question of how

.\'lb access the document in more than 20 languages, visit hrcp://www.bahai.org/
article-1-1-0-1 .html.
APPEAL FOR UNITY 81

Professor Jonathan
Sacks, Chief
Rabbi ofthe
United Hebrew
Congregations
of Great
Britam and the-
Commonwealth
(right), receives
the message from
the Secretary of
the National
Spiritual Assembly
of the LK.

our different faiths can become forces for peace and justice. Much
honest discussion between the communities will be required as we
pursue chis goal, and ic is good to learn, from the message which you
delivered, of che ways in which the Bah:i'f communicy is seeking to
engage with these matters."
Biharilal Keshavji Tanna of the Hindu Council of Tanzania responded, "I have read the document with great inreresc and feel thac
it contains a supremely important message not only to che leaders of
the faith groups, buc to all chinking individuals, who must shoulder
the duty and responsibilicy of breaking down barriers amongst the
various groups of the family of mankind." He indicated char he
would distribucc copies of ic to ocher members of the council.
In Trinidad and Tobago, Muslim leader Imam Nazim Ali
received the message saying chat he was very pleased with the
Baha'fs' "concern abouc establishing a common ground for meaningful discussion and solucion to che problem of religious controversy
among the human race" and further stated, "I have seen a common
line in your belief corresponding to the belief in Islam .... These
basic beliefs, if pursued with wisdom and understanding, can create
THE BAHA'f WORLD 2002-2003

His Supreme
Holiness
Venerable
Thep \i0ng
(left), reads
the message
presented to
him by the
Bahd'fs of
Cambodia.

a golden world order to defeat this present age of religious ignorance." In Italy, the President of the World Muslim League replied
that he would read the message and share it with the Imam of the
Mosque.
Patriarch Samdech of the Mahanikaya Sect in Cambodia, His
Supreme Holiness Venerable Thep Yong, spoke about the Buddhist
attitude of tolerance towards other religions and said that he would
take the message to a conference of the Muslim community in Malaysia to which he had been invited.
During a presentation of the message to Cardinal Francis Arinze
and Monsignor Michael Fitzgerald at the Vatican, Cardinal Arinze
underscored the Roman Catholic Church's commitment to look for
the unifying aspects in religions and promised to study the message
carefully. The Apostolic Nuncio in Canada also affirmed the Roman
Catholic viewpoint on interfaith dialogue and wished the Baha'fs
well, saying, "May our common efforts bear fruit as we continue to
work for the dignity of all human beings."
SOuth Africa's Chief Rabbi called the message "an inspiring impetus towards the essential unity which alone will create the sort of
world we want to live in," while the President of the Lutherans of
Nicaragua said the Baha'fs were the only group that could bring the
churches together, and a retired Anglican Bishop in New Zealand
wrote, "the failure of organized religion to give a lead in world peace
and understanding is a cause of real sadness. We need more sharing
APPEAL FOR UNITY

of this concern by people of goodwill across the religious divide.
Many thanks for your initiative."
In response lo the message, the Assembly of God leader in Kiribati noted chac religious prejudice "is really a problem and walls
that separate che churches should be put down," while in Belarus,
Pyotr Orlov, the Chair of the Old Belief Orchodox Church, gave
the message a warm response and spoke positively about the Fah:h
and its inAuence on people, saying that all differenr religions should
live in peace and friendship.
Among rhe many Hindu swamis who received the message in
India, Swami Ranganathananda, President of Ramakrishna Math and
Mission, responded char the ideas ir expressed were "very welcome."
He memioned rhe traditionally coleranc attitude in India, saying,
"The very face char you have a beautiful Baha'i temple ar Delhi
is testimony co this attitude .... [ convey to you my love and best
wishes." l ndia's Islamic leaders, the Cardinal of the Catholic Church
and several archbishops, leaders of the Sikhs, the High Priest of the
Buddhist community, the Oalai Lama, the Chief Rabbi of India,
and heads of the Zoroastrian and Jain communities also received
the message.

A delegation of B11hd 'Is in Uganda presents the message to Cardinal
Emmanuel Wamala (third from right) ofthe Roman Catholic Church.
THE BAHJ\'f WORLD 2002-2003

B11hd 'is in Botswana present the mmage to .Anglican BM1op Theo Naledi
{cmur) in 1'-lay 2002.

In Georgia, two Bahd 'Is presem the mes.rnge to D1: /ezt//I (,'ug11nishvili, the
Ch01mum ofthe Healthcare and Soci11/ Ajfiur.1 Cmmnittee (fitr left), and
P.trliammtarian Lado Chipashvili (fin r~~ht).
APPEAL FOR UNITY

Many religious leaders indicated chat they planned to provide
lhe message to others in their own organizations. In Liberia, rhe
Narional Muslim Council requested additional copies for distribution to all mosques in rhe capiral, and the Supreme Sikh Council
of Kenya asked chac the message be distributed to 30 leaders who
had gathered for a symposium on the occasion of the opening oF a
Sikh temple.
Members of royalcy receiving the letter included Her Majcscy
Queen Elizabeth I I. Head of the Church of England, and J lis Majesty King Harald V of Norway, who has sponsored many imerfaich
initiatives within the country. In Jamaica, HE Sir Howard Cooke, che
Governor-General. thanked the Bah:i'is for the me.o;sagc and indicated
that he would speak about the subject in an upcoming address co
the members of chc diplomatic corps.
On campuses, the message sparked positive reactions. In New
Zealand, it was chc topic of discussion at a study group convened by
the Rev. Alan Creak, a Christian chaplain at Auckland Universicy,
who posted the message on a Web site, together with a brief outline
and notes. 1 In Brazil, chc Dean of the Peace University (UNIPAZ), Professor Pierre Weil, after reading the message, proposed that UNIPAZ
invite represcmacives of che different religions to discuss the contents
and then draft a document co be read in places of worship on World
Religion Day.
Dr. Gerald Mader, the President of the European Peace University in Ausrria, invited the Bahi'fs to participate in an imerfaich
symposium, and presencations co universicies in Kenya brought invications ro the Baha'{ community co participate in several national
interfaith iniciaLives lhere. In che Cayman Islands, the Direcror of
the Inscirure ofThcological Leadership and Development invited r.hc
Bah:i'fs co send speakers to a class on comparative religion, while the
Dean responsible for Values and Moral Development ac che Engineering College of che Universidad Javeriana in Colombia expressed
wholehearted agreement with the document and said chac he wanced
ro work with che Baha'is to develop a program of spirirualizacion for
the proft:.ssors and students ac rhe college.

hLrp://www.cs.auckland.ac.nz/ . . alan/ch.aplain/bahai.hrm.
,,,
86 THE BAHA I WORLD 2002-2003

The Director-General ofNicarngun's branch ofthe Buddhist organization
Sokn Gnkkm lmematiorud (left) is presented with the letter in May 2002.

Dr. Hans Hermann Henrix, Chairman of rhe Associacion of the
Direcrors of the Catholic Academies in Germany, commenred, "ln
view of the aggravating conAicts and anragonisms, l consider this
Message an important contribution ro lhe efforts of rhe world religions to appeal ro rhe human capability for peace and ro suengrhen
the power of religions ro promoce peace." Another response came
from Dr. Karl-Josef Kuschel, Professor at the Catholic Theological
Deparcmenc ofTiibingen University and Vice President of the Srifrung Welcechos (World Erhics foundation). "For me as a Christian
theologian," he wrote, "pursuing for years the same concern [i.e. as
that of rhe Message], the contribution of your religious community
is a valuable confirmation and cncouragemem.... I welcome your
mani~e..~to and I wish for ir a lascing effect."
In che United States the message was widely discribured to interfaith organizations, religious academics, and hundreds of leaders
of the major faith communiries and associations-Jewish, Muslim,
Sikh, Hindu, Buddhist, Zoroastrian, Taoist, Jain, and Protestant,
Roman Catholic, Orthodox, and Evangelical Christian. In French
Polynesia, the Baha'i community presented rhe message co leaders
of Protestant, Mormon, Sevcnrh Day Adventist, and Penrecoscal
APPEAL FOR UNITY

churches, following which the Mormons invited the Bahf fs to participate in a large public event attended by dignitaries representing
both government and religious groups.
In some regions, the appeaJ received significant publicity in
the news media. In India, for example, the Times of India and the
Hindu, as well as severaJ other newspapers, featured articles on the
message. One newspaper in NC\v Delhi, the Pioneer, reprinted"'excerpts of the letter in two installments. In Nicaragua, la Prema, one
of the country's rwo major newspapers, published an arricle on rhe
document in irs Sunday edition. The entirety of the message was
published in the Cayrnanian Compass, the only daily newspaper in
the Cayman Islands, which generated positive responses in contrast
with a prevailing notion that religious freedom would allow other
people to "usurp the Christian heritage" of the country. Religion
editors and writers of rhe main print and broadcast media oudets in
the United Scares and Canada were also presented with copies.
To the World's
Religious Leaders
This letter. issued by the Universal House of
Justice in April 2002, challenges the leaders ofthe
world's religious communities to reexamine the
issues lying at the heart ofinterfaith activity.

T
he enduring legacy of the twenriech cencury is char ic compelled rhe peoples of the world co begin seeing chemsclves
as the members of a single human race, and the earth as
chac race's common homeland. Despite che concinuing conflict
and violence chat darken rhe horizon, prejudices char once seemed
inherent in rhe nature of the human species are everywhere giving
way. Down with chem come barriers chat long divided che family
of man into a Babel of incoherent identicies of cultural, ethnic, or
nacional origin. That so fundamental a change could occur in so
brief a period-virtually overnighr in che perspective of historical
rime-suggests che magnitude of the possibilicies for rhe future.
Tragically, organized religion, whose very reason for being encails service co the cause of brocherhood and peace, behaves all too
frequendy as one of che most formidable obstacles in che path; ro
cite a particular painful fact, it has long lent ics credibility co fanaticism. We feel a responsibiliry, as the governing council of one of rhe
world religions, co urge earnest consideration of the challenge this
poses for religious leadership. Boch the issue and the circumstances
co which ic gives rise require char we speak frankly. We crust thac
common service co the Divine will ensure rhac whac we say will be
received in the same spiric of goodwill as it is put forward.
THE BAHA'f WORLD 2002-2003

The issue comes sharply inco focus when one considers whac has
been achieved elsewhere. Jn che pasc, apart from isolated exceptions,
women were regarded as an inf<.::rior breed, rheir nacure hedged abouc
by supersricions, denied che opporcunicy co express che pocemialicies
of che human spirit and relegaced co che role of serving the needs of
men. Clearly, chere are many societies where such conditions persist
and are even fanarically defended. Ac che level of global discourse,
however, che concept of the equalit) of the sexes has, for all praccical
purposes, now assumed che force of universally accepted principle.
lt enjoys similar auchority in mosr of che academic community and
information media. So basic has been che revis1oning char exponents of male supremacy muse look for supporc on the margins of
responsible opinion.
The beleaguered barralions of nacionalism face a similar fare.
Wich each passing crisis in world affairs, ic becomes easier for the
cici1en co Jiscinguish becween a love of councry chac enriches one's
life, and submission co inflammatory rhetoric designed to provoke
hatred and fear of ochers. Even where ic is expedient co parcicipare in
the familiar narionaliscic rices, public response is as ofcen marked by
feelings of awkwardness as ic is bv rhe strong conviccions and ready
enthusiasm of earlier cimes. The effect has been reinforced by che
restructuring steadily raking place in the incernacional order. Whatever che shorccomings of the United Nacions system in its present
form, and however handicapped irs ability co cake colleccive military
accion againsc aggression, no one can mistake che fact thac che fecish
of ,1bsoluce nacional sovereignty is on ics way co extinction.
Racial and echnic prejudices have been subjecce<l to equally summal) creacmcnc by historical processes char have lircle pacience left
for such precensions. Here, rejection of che pasc has been especially
decisivt. Racism is now cainrcJ by its association wich the horrors of
dll rwcmicch century co che degree that ic has caken on someching
of chc c haracrer of a spiricual disease. While surviving as a social attitude in many parts of che world-and as a blight on che lives of a
sign ificant segment of humankind-racial preju<l1cc has become so
universally condemned in principle thac no body of people can any
longer safoly allow themselves to be idemific<l with iL
le is not that a dark past has been erased and .1 new world of
light bs suddenly been born. Vase numbers of people continue co
TO THE WORLD'S RELIGIOUS LEADERS 91

endure che effecrs of ingrained prejudices of erhniciry, gender. nation, casre, and class. All che evidence indicaces char such injuscices
will long persisc as chc insrirurions and standards chac humanity is
devising only slowly become empowered co conscrucr a new order of
relarionships and ro bring relief to rhe oppressed. The poinc, rather,
is char a threshold has been crossed from which rhere is no credible
possibility of return. Fundamental principles have been idencifu:d,
articulaced. accorded broad publicity, and are becoming progrc.:ssively
incarnared in insricucions capable of imposing chem on public behavior. There is no doubr chac, however procracred and painful rhe
scrugglc, the outcome will be co revolurionize relationships among
all peoples, at che grassroots level.

~

As the rwenticch cenrury opened, che prejudice char seemed more
likely chan any other co succumb co rhe forces of change was that
of religion. In rhe West, scientific advances had already dealc rudely
with some of the ccncral pillars of sectarian exclusivity. In the concexr
of rhe rransformation caking place in rhe human race's concepcion of
itself, che mosc promising new religious development seemed co be
the incerfoirh movement. In 1893, the World's Columbian Exposition
surprised e\'en irs ambirious organizers by giving birch to che famed
"Parliament of Religions," a vision of spirirual .ind moral consensus
that captured rhe popular imagination on all concincnrs and managed co cc.:lipse even the scientific, technological, and commercial
wonders chac the Lxposicion cdebrace<l.
Briefly, ic appeared that ancient walls had fallen. For influential
thinkers in the field of religion, the gathering stood unique, "unprecedented in che history of rhe world." The Parliament had, its
distinguished principal organizer said, "emancipated che world from
bigocry." An imaginative leadership, it was confidently prcdicrcd,
would sci:r(! the opportunity and awaken in the earth's long-divided
religious communities a spirit of brotherhood char could provide che
needed moral underpinnings for the new world of prosperity and
progress. Thus encouraged, incerfaich movemencs of every kind cook
root and flourished. A vase lirerarurc, available in many languages,
introduced an ever wider public, believers and nonbelievers alike,
co chc teachings of all rhe major faichs, an interest picked up in due
92 THE SAHA'{ WORLD 2002-2003

course by radio, lclevision, film, and eventually the lncerner. Instirurions of higher learning launched degree programs in rhe study
of comparative religion. By the time the century ended, incerfaith
worship services, unthinkable only a few decades earlier, were becoming commonplace.
Alas, it is clear rhac these initiatives lack both incellecrual coherence and spiritual commirmenc. Jn conrrasc to rhc processes of
unification that are transforming the rest of humaniry's social relationships. the suggestion thac all of the world's greac religions are
equally valid in narure and origin is stubbornly resisted by enrrenched
paccerns of sectarian thoughr. The progress of racial integration is
a developmenc that is nor merely an expression of senrimentaliry
or strategy bur arises from the recognition that the earrh's peoples
consticure a single species whose many variations do not themselves
confer any advantage or impose any handicap on individual members of the race. The emancipacion of women, likewise, has entailed
rhe willingness of" both sociery's inscicutions and popular opinion co
acknowledge char there are no acceprable grounds-biological, social,
or moral-co justify denying women full equalicy with men, and girls
equal educational opportunities with boys. Nor does appreciation
of the conrributions char some nacions are making to che shaping
of an evolving global civilization support the inhcrired illusion thal
other nations have lircle or nothing ro bring ro the effort.
So fundamental a reorienrarion religious leadership appear~,
for the most pare, unable co undercake. Ocher segrnl'nts of society
embrace the implications of the oneness of humankind, not only as
the inevitable nexr seep in the advancemenc of civili1.ation, but as
the fulfilment of lesser identities of every kind lhac our race brings
to this critical moment in our collective history. Yet, rhe greater
part of organized religion sran<ls paralyzed ar lhc rhr~hold of rhe
future, gripped in chose very dogmas and claims of privileged access
ro rnirh that have been responsible for creating some of che most
bitter conAicrs dividing the earth's inhabitants.
The consequences, in terms of human well being, have been
ruinous. le is surely unnecessary ro cite in derail che horrors being
visited upon hapless populations roday by outbursts of fanaticism
that shame rhe name of religion. Nor is the phenomenon a recent
one. To rake only one of many examples, Europe's sixteenth century
' RELIGIOUS LEADERS
TO THE WORLDS 93

wars of religion cosc char concinenc the lives of some 30 percent of its
encire population. One muse wonder what has been the longer term
harvest of the seeds planct:d in popular consciousness b}' chc blind
forces of sectarian dogmatism that inspired such conflicts.
To this accouncing muse be added a betrayal of the life of the
mind which, more chan any other factor, has robbed religion of the
capacity it inherently possesses to play a decisive role in the shaffing
of world affairs. Locked inco preoccupation with agendas char disperse and vitiate human energies, religious institurions have mo often
been che chief agencs in discouraging exploracion of realiry and the
exercise of those incclleccual faculties that distinguish humankind.
Denunciations of mact:rialism or terrorism are of no real assistance
in coping with che concemporary moral crisis if they do not begin by
addressing candi<ll} the failure of responsibility that has left believing
masses exposed and vulnerable to these influences.
Such refleccions, however painful, are less an indiccmenc of
organized religion chan a reminder of the unique power ic represencs.
Religion, as we arc all aware, reaches co the roots of motivation.
When it has been faithful co the spirit and example of the transcendent l;igurcs who gave the world its greac belief syscems, it has
awakened in whole populations capacities co love, co forgive, to
create, to dare greacly, to overcome prejudice, to sacrifice for the
common good, and co discipline che impulses of animal instinct.
Unquestionably. the seminal force in the civiliLing of human nature
has been the influence of the succession of chesc Manifestations of
the Divine char extends back to the dawn of recorded history.
This same force, that operated with such effect in ages pasc,
remains an inextinguishable feature of human consciousness.
Against all odds, and with little in the way of meaningful encouragemenc, ic conrinues to suscain the struggle for survival of uncounted
millions, and to raise up in all lands heroes and saints whose lives
are che most persuasive vindicacion of che principles contained in
the scriptures of rheir respective fairhs. As che course of civilization
demonstrates. religion is also capable of profoundly influencing che
srructure of social relationships. Indeed, it would be difficult to
think of any fun<lamencal advance in civilization char did noc derive
its moral chrust from this perennial source. ls ic conceivable, then,
that passage co the culminating stage in rhc millennia-long process
94 THE BAHA'f WORLD 2002-2003

of the organization of the planer can be accomplished in a spirirual
vacuum? lf the perverse ideologies lee loo'>e on our world during
the cenrury just past conrribuced nothing else, they demonstrated
conclusively that che need cannot be mcc by alternatives chac lie
within che power of human invemion.

C'(i:.J

'J he implications for coday are ~ummed up by Bah:i'u'llih in words
written over a century ago and wi<ldy disseminated in rhe incervening <lccadcs:
There can be no doubt whatever chat the peoples of the world,
of whacever race or religion. derive their inspiration from one
heavenly Source, and are the subjects of one God. The difference berween the ordinances under which they abide should be
anriburcd to che varying requiremencs and exigencies of the age
in which they were revealed. All of them, except a few which
arc the outcome of human perversity, were ordained of God,
and arc a reflection of His Will and Purpose. Arise and, armed
with the power of faith, shatter ro pieces the gods of your vain
imaginings, the sowers of dissension amongst you. Cleave unto
chat which drawerh you together and uniceth you.
Such an appeal does not call for abandonmenr of faith in the
fundamencal verities of any of che world's greac belief systems. Far
orherwise. Fairh has ics own imperative and is its own juscificacion.
\xrhac ochers believe--0r do noc believe-cannot be the authority
in any individual conscience worthy of rhe name. Whac che above
words do unequivocally urge is renunciacion of all chose claims to
exclusivicy or finality thac, in winding cheir roots around the life of
rhe spirit, have been che greatest single facror in suffocating impulses
ro unity and in promoting hatred and violence.
Ir Is ro chis historic challenge chat we believe leaders of religion
muse respond if religious leadership is to have meaning in che global
sociecy emerging from the rransformarive experiences of chc nvcnrierh century. It is evident char growing numbers of people are coming
co realize chat che truth underlying all religions is in ics essence one.
This recognicion arises not rhrough a resolution of rheological dispures, buc as an inruitive awareness born from che ever-widening
TO THE WORLD'S RELIGIOUS LEADERS 95

experience of ochers and from a dawning acceptance of the oneness
of che human family icself. Our of the welter of religious doctrines,
rituals, and legal codes inherited from vanished worlds, there is
emerging a sense chat spiritual life, like the oneness manifest in
diverse nationalities, races, and cultures, constitutes one unbounded
reality equally accessible ro everyone. In order for chis diffuse and still
tentative perception co consolidate itself and contribute effecti~ely
ro che building of a peaceful world, ic muse have che wholehearted
confirmation of chose co whom, even at chis late hour, masses of che
earth's population look for guidance.
There are certainly wide differences among the world's major
religious traditions with respect co social ordinances and forms of
worship. Given rhc thousands of years during which successive
revelations of che Divine have addressed che changing needs of a
constantly evolving civilization, ic could hardly be otherwise. Indeed,
an inherent feature of the scriptures of most of the major faiths would
appear co be the expression, in some form or ocher, of che principle
of religion's evolutionary nature. What cannot be morally justified
is the manipulation of cultural legacies chat were intended to enrich
spiritual experience, as a means to arouse prejudice and alienation.
The primary cask of the soul wiJI always be ro investigate reality, to
live in accordance wich che truths of which ic becomes persuaded,
and co accord full respect to the efforts of others to do che same.
le may be objected char, if all the greac religions are to be recognized as equally Divine in origin, che effect will be co encourage,
or at lease to facilitate, chc conversion of numbers of people from
one religion to another. Whether or nor this is crue, it is surely of
peripheral imponance when sec against the opportunity that history
has ac lase opened to chose who are conscious of a world chat transcends chis cerrcscrial one-and against the responsibility char this
awareness imposes. Each of che great faiths can adduce impressive
and credible Lescimony co its efficacy in nurturing moral character.
Similarly, no one could convincingly argue char doctrines attached
to one particular belief system have been either more or less prolific
in generating bigotry and superstition than chose attached to any
ocher. In an integrating world, ic is natural that parcerns of response
and association will undergo a continuous process of shifting, and the
role of insrirucions, of whatever kind, is surely to consider how these
THE BAHA'f WORLD 2002-2003

developments can be managed in a way char promores uniry. The
guarancee that che outcome will ultimately be sound-spiritually,
morally, and socially-lies in rhe abiding fairh of the unconsulred
masses of the earrh's inhabitants rhar the universe is ruled nor by
human caprice, bur by a loving and unfailing Providence.
Togerher with the crumbling of barriers separaring peoples, our
age is wimessing rhe dissolution of the once insuperable wall chat che
past assumed would forever separate rhe life of Heaven from the life
of Earth. The scriptures of all religions have always taught che believer
co see in service to others not only a moral dury, but an avenue for
rhe soul's own approach co God. Today, the progressive restructuring
of sociery gives chis familiar teaching new dimensions of meaning.
As the age-old promise of a world animated by principles of justice
slowly rakes on che character of a realisric goal, meering rhe needs of
rhe soul and chose of sociery will increasingly be seen as reciprocal
aspects of a mature spiritual life.
If religious leadership is co rise co rhe challenge that this latter
perception represents, such response must begin by acknowledging
chat religion and science are che two indispensable knowledge systems
chrough which the potentialities of consciousness develop. Far from
being in conflict wich one anocher, chese fundamental modes of che
mind's exploration of realiry are mutually dependent and have been
mosr productive in those rare bur happy periods of history when
their complementary nature has been recognized and they have been
able ro work together. The insights and skills generated by scientific
advance will have always to look to the guidance of spiritual and
moral commicmem co ensure cheir appropriare application; religious
convictions, no marter how cherished chey may be, must submit,
willingly and gracefully, to impartial testing by scientific merhods.
We come finally to an issue chat we approach with some diffidence as it touches mosr directly on conscience. Among the many
remprations rhe world offers, che rest that has, not surprisingly, preoccupied religious leaders is rhat of exercising power in maners of
belief. No one who has dedicared long years co earnest meditarion
and srudy of the scriptures of one or another of the great religions
requires any further reminder of the ofc-repeared axiom regarding
the potencialiry of power to corrupt and co do so increasingly as such
power grows. The unheralded inner victories won in this respecr by
TO THE WORLD'S RELIGIOUS LEADERS 97

unnumbered clerics all down che ages have no doubc been one of the
chief sources of organized religion's creative screngch and musr rank
as one of its highest disrinctions. To the same degree, surrender co
the lure of worldly power an<l advantage, on the pan of ocher religious leaders, has cultivated a fertile breeding ground for cynicism,
corruption, and despair among all who observe ir. The implications
for the abilicy of religious leadership co fulfil ics social rcsponsibilicy
a1 this poinc in history need no elaboration.

Because it is concerned with che ennobling of character and the harmonizing of relariomhips, religion has served throughout history as
the ulriman: auchoricy in giving meaning co life. In every age, it has
culcivaccd the good, reproved the wrong, and held up, co the gaze
of all chose willing co sec, a vision of pocencialirics as ycc unrealized.
From its counsels the rational soul has derived encouragement in
overcoming limits imposed by the world an<l in fulfilling irself. As
the name implies, religion has simultaneously been rhe chief force
binding diverse peoples together in ever larger and more complex societies through which the individual capacities thus released can find
expression. The great advantage of the present age is the perspective
chat makes it possible for the encire human race ro sec chis civilizing
process as a single phenomenon, the ever-recurring encounters of
our world with the world of God.
lnspirtád by chis perspective, che Baha'i community has been
a vigorous promoter of interfairh accivi[ies from the rime of their
inception. Apart from cherished associations rhat these acriviries
create, Baha'fs sec in rhc struggle of diverse religions co draw closer
cogcchcr a rcl>pome co the Divine Will for a human race chat is entering on its colkctivc maturicy. The members of our communicy will
continue rn as~isc in every way we can. We owe ir co our parrncrs
in this common cfforr, however, ro srace clearly our conviction char
interfaith discourse, if it is to conrribuce meaningfully co healing the
ilb rha1 alllicc a desperate humanicy, muse now address honestly and
wirhout further evasion the implications of the overarching trurh
that called the movement imo being: chat God is one and char, beyond all diversity of culrnra1 expression and human interprerarion,
religion is likewise one.
THE BAHA'f WORLD 2002-2003

With every day that passes, danger grows that the rising fires of
religious prejudice will ignite a worldwide conflagration che consequences of which are unthinkable. Such a danger civil government,
unaided, cannot overcome. Nor should we delude ourselves that appeals for mutual tolerance can alone hope co extinguish animosities
that claim co possess Divine sanction. The crisis calls on religious
leadership for a break with the past as decisive as those that opened
che way for society to address equally corrosive prejudices of race,
gender, and nation. Whatever justification exists for exercising influence in matters of conscience lies in serving the well-being of
humankind. Ac chis greatest turning point in the history of civilization, che demands of such service could not be more clear. "The
well-being of mankind, its peace and security, are unattainable,"
Baha'u'lla.h urges, "unless and until its unity is firmly established."
New Translations
of Baha'u'llah's Writings

aha'u'llah's wricings elucidate virtually every aspect of exiscence,

B including subjects as varied as science, philosophy, laws for
human conduce, the spiricual nacure of existence, and pronouncements about che future of humanity. These divinely inspired
wrirings create che foundation of the Baha'i Faith, bur their intended
applicarion is universal. Bahfu'llah wrote nor co a select group of
followers, but to che whole of humanity. The texts are the charter for
a new world, and no being is outside rhe rejuvenating influence of
Baha'u'llah's rcvclacion, which He describes in these terms:
Say: In chis day, the fertilizing winds of the grace of God have
passed over all rhings. Every creacure hath been endowed with all
the potenrialiries it can carry.... Every tree hach been endowed
with the choicest fruits, every ocean enriched with che most
luminous gems. Man, himself, hath been invested wirh the gifts
of understanding and knowledge. The whole creation hach been
made the recipient of the revelation of rhe All-Merciful, and che
earth the repository of things inscrutable co all except God, che
Truth, che Knower of things unseen. 1

Baha'u'llih, Summons ofthe Lord ofHosts (Haifa: World Cenrre Publicadons,
2002), p. 25.

100 THE BAIIA f WORLD 2002-2003

In 2002, World Cencre Publica(ions issued rwo new volumes of
English (ranslacions of Baha'u'llah's writings, The Summons of the
I ord ofHosts and Gems ofDivine Mysteries. These new publicacions
noc only represent a significant concriburion co the understanding
and hi ~rnry of the Bah:i'( Faith, bur also demonstrate the breadd1 of
Baha'u'llah's ministry, as [hey address issues of human k.>adership, che
nature of God's appearance on carrh , the meaning of past religious
symbols, an<l rhe ceaseless journey of che soul cowards its Lord.

The Swmnons ofthe Lord ofHosts
The Summons of the Lord of Hosts is a 272-page compilarion char
collects English translations of six major works wriccen by Baha'u'llah
in che larcer half of the nineteenth century.
The book conrains the Suriy-i-HaykaJ (Surih of the Temple),
Suriy-i-Ra'is ( urih of the Chief), Lnv~-i-Ra'is (lablec of che Chief),
L.l\ h-i-Fu'Jd
. (Tabler co Fu' ad Pasha),
- Lawh-i-Suldn
. . (Tabler ro che
Sulcan), and Suriy-i-Muluk (Surih co che Kings). Pares of each of
these Tablets had been previously translated hy Shoghi Effendi and
published in ocher forms, bur chis is rhe firsr time each has appeared
in ics complete form.
Collcccively, the works clearly enunciate Ba11a' u'llah's claim to
prophechood and offer a prescription for peaceful and just leadership
in che modern world.
The primary work in che volume, rhe Suri y-i-Haykal, was described by Shoghi Effendi as one of Bahf u'llcih "mosr challenging
works" and sets the cone for lhe volume by establishing the divine
source of Baha'u'llah's mission.
"Never since the beginning of the world," declares Baha'u'llah,
"harh the message been so open ly proclaimed." Thar proclamation
of His message and its divine so urce comes in passages suc.:h as chc
fo ll o~ing, where Bah:i'u'lh1h describes receivi ng rhe intimations of
His mission and station:

~The Lawl~-i-Sul~an is addressed to N:i.~iri'<l Ofn 5.hah. the Shah or Persia, and
the Lawry-i-Ra'fs and Suriy-i-Ra'fs are .1ddre~~cd co 'Ali PJ.sh:i, Grand Vizier
of the Ottoman Empire.
NEW fRANSLATIONS 101

\\'hile engulfed in tribulations I heard a mosc wondrous, a mosc
swccc voice, calling above My head. Turning M} face, I beheld a
Maiden-the embodiment of tbe remembranct: of the name of
M}' Lord-suspcndt:d in the air before Me .... Poinring wirh her
finger unro My head, she addressed all who arc in he.wen and
all who arc on canh, saying: By God! This is che Bcsr-Beloved
of rhc worlds. ~

Throughout the Suriy-i-1 laykal, Baha'u'llah explon:s the inseparable rel.aiomhip bcrwecn the Manifestation and Cod, in passages
such as chis:
Say: Naught i~ seen in Mr rem pie but the Temple of God, and
in My hcauty bur His Bcaucy, and in My being bur His Being,
and in Mr self bur His Self, and in My mon:menr bur His
Movemcnc, and in My acquiescence bur His Acquiescence. and
in My pen but His Pen. rhc Mighry, the AH-Praised. !here hath
not been in My soul but the Trurh, and in Myself naught could
be seen bu1 Cod.
Beware be ye speak of duality in regard co My Self, for all
the .uoms of rhe earth proclaim that there is none ocher God
but I lim, the One, che Single, the Mighcy, chc Loving.'

The cexc of the Suriy-i-Haykal also includes lt:ners addressed
co sonu: of the most powerful individual monarchs of the rime:
Napoleon Ill, Crnr Alexander n.
Queen Victoria, Na~iri'd-Dln
Shah, and Pope Pius IX. In each. Bah:i'u'l!Jh describe:-. His sracion
as a ManifCswion of God and challenges rhe rulers co acknowledge
chat scacion.
Baha'u'IUh .1ddress ro Na~iri'd-O(n Shah is chc longest of chese
leucrs. Known as che Law~-i-Sul~an. it is dircc.tcd ro che Shah of Persia, an enemy of the Baha'is who ordered the marryrdom of the Bab
and the imprisonmenc of Baha'u'll.ih in rhe i'),<ih-Ch:il, among ocher
abuses to che community. In che address co one whom Baha'u'llah
callcJ thlá " Prince of Oppressors," He outlines che abuses rhac He
has suffered at the Shah's command and challenges the sovereign co

Bah.i'u'll,th. Summons, pp. 5-6.
Ibid., pp. 23 l+
102 THE BAfil'{ WORLD 2002-2003

accept His revclacion. He also offers ro meet wich chc Muslim clergy,
and ro provide whacever definitive proofs of che new revelation they
would require to test Baha'u'llah's claim.
After the completion of the St'triy-i-Haykal, Bahf u'llah instructed rhar chc ,.,,áork be written in che form of a pentacle, symbolic of
che human temple. He added a concluding paragraph char Shoghi
Effendi described as "words which reveal che importance He attached co cho~e Messages, and indicate cheir dirccr associacion wich
che prophecy of rhe Old Tesramenc":S

Thus have We builc the álcmple with che hands of power and
mighc, could ye bur know ic. This is che Temple promised unro
you in the Book. Draw ye nigh unco it. This is chat which profirech you, could ye buc comprehend it. Be fair, 0 peoples of rhe
earth! Which is preferable, chis, or a temple which is built of
clay? Ser your faces cowards it. Thus have ye been commanded
by God, the Help in Peril, the Self-Subsisting.''
Another major work included in The Summons of the Lord of
Hosts is the Suriy-i-Mulllk, described by Shoghi Effendi as "rhe mosc
momentous Tabkc revealed by BahJ'u'llah in which He, for the first
time, directs His words collectively ro che encire company of chc
monarchs of Ease and West. '" In ir, Baha' u'llah outlines requirerncms for rulers, including reduccion of armaments, the resolution
of incernacional conAiccs, and reduccion of expendirnrcs rhac place
unnecessary scrain on their subjects.
"La} nor aside rhe fear of God, 0 kings of che earch, and beware
chat ye transgress nor the bounds which the Almighry hath fixed .
. . . Be vigi lam, chat ye may nor do injustice co anyone, be ic co the
excenc of a grain of mustard seed. Tread ye the parb of juscice, for
this, verily, is the scraighc pach," Bahf u'llah assercs in a stacemenc
ourlining che requiremerm or just leadership.

'Shoghi Effendi, /'he Promised Day ls Come (Wilmette, IL: Baha'i Publi~hing
Trust, 1996), p. 47.
Bahfu' llah, Summons, p. 137.
Shoghi tlfendi. God Passes By (Wilmerrc. IL: Bah:i'f Publi~hi n g Trust, 1995),
p. 171.
Baha'u'llah, Summons, p. 188.
NEW TRANSLATIONS 103

The Suriy-i-Ra'ls, which addresses the Ottoman Prime Minister
'Ali Pasha, exposes rhe ways in which the Minister misused his power
and beuayed the trust of the people. The Law~-i-Ra'ls contains
passages addressed co the same Minister and includes a vehement
portrayal of the depth of his depravity. saying, "[T]he fury of God's
wrath hath so encompassed you char ye shall never rake heed. " 9
1 he Law~-i-Fu'ad, which refers ro the Occoman Miniscer P-u'ad
Pasha. "describes rhe spirirual consequences of the abuse of power,
and foretells the imminent downfall of his colleague, 'Alf Pasha, and
the overthrow of che Sultan himself-prophecies char were widely
circulaced and whose dramatic fulfillment added greacly co the prestige of rheir Author." 10

Gems ofDivine Mysteries
Gems ofDivine Mysteries (a translation of che Arabic tide Javahiru'l-
Asrar) was wrinen in Arabic during Bahf u'llah's banishment co Iraq,
where He was exiled from 1853 until 1863. Though a relatively small
volume, it is an important early episcle char explores rhe human
quesc for spiricual cnlighcenmenc and the symbols used throughout
rhe history of religious revelacion.
Gems is in the form of a letter written in reply ro questions asked
of Baha'u'll.ih abouc the Promised One of Islam. Bah:fu'llah used
che questions as an opportunity co elaborate a number of related
subjects.
The book relates closely to another of the major works of
Bahci'u'llah, che Kicab-i-fqan, which gives an exploration of che
progression of divine revelacion and che cribulacions suscaincd by
rhe Manifcstacions of God. Specifically, ir addresses che cause of the
rejection of che Prophets of the pasc, the danger of a literal reading of scripture, rhe meaning of the signs and porcencs in che Bible
concerning che advent of the new Manifestation, and che concinuiry
of divine revelation.

•) lbid., p. 164.
w Universal l fousc of Ju~rice, incroduccion to The Summom of the Lord of
Hosts, p. vi.
THE BAIIA'f WORLD 2002-2003

Bahci'u'llah explains many of che .symbolic cerms w.ed in past
revelacions, such as "resurrection" and "Day ofJu<lgmcnc," symbolic
cerms that have been misunderscood and have crcaced a barrier between mankind and God's divinely appoinced Mc.sscngers. In l lis
descriprion of the true meaning of resurrection, Baha'u'llah says,
[H]e who had believed in God and in the Manifesration of I lis
beauty was raised from che grave of heedlessness, gachere<l cogecher in the sacred ground of the heart, quickened co the life of
faith and cerrirude, and admiued inco the paradise of the divine
presence. Whar paradise can be loftier than this, what ingarhering
mightier, and what resurrection grcacer? Indeed, should a soul
be acquainced with these mysteries, ht: would grasp that which
none ocher harh fathomed. 11
Gems further describes the quest for uni()' wirh God. In chis, ir
bears <>imilarity co 7/1e Seven Valleys, a primarily mystical work of
Baha'u'llah rhac describes seven stages, described as a series of valleys,
rhrough which a seeker's soul progresses as it grows closer co God.
Gems explains these seven srages using an extended metaphor
of a progression of cities called "the Garden of Search," "dll: Ciry
of Love and Rapture," "rhe Ciry of Oi\ine Uniry," "che Garden of
\'V'ondcrmenr," "the City of Absolute Nothingness," "rhe City of
Jmrnorrality," and "the Ciry chat hath no name or description."
In this final city, where the seeker achieves che apex of reunion,
Aow che oceans of ererniry. whilst Lhis city itself revolvcrh round
che seac of ett.:rniry. Therein che sun of che Unseen sbinerh resplcnclcnc above che horizon of rhe Unseen, .t sun char hath its
own heavens .md its own moons, which partake of its lighr and
which rise from and sec upon che ocean of che Unsccn. Nor can
I ever hope tO impart even a dewdrop of char whic.h hath been
decreed rhcrcin, as none is acquainccd with its fll)'Stcries save
God, its Creator and Fashioner, and His Manifesrations. 1'

Bahf u'llah, Gems of Divine Mpterie> (Haifa: World Cemre Publications,
2002.), p. 42.
~ Ibid., p. 77.
NEW TRANSLATIONS

Rendering the Translations
These newly issue<l volumes are the first full translations published
since the release of che che flrsc authorized English cranslac:ion of c:he
Kicab-i-Aqdas, Bahf u'llah's book of laws, in 1992. The preparation
of rranslarions from the original Persian or Arabic was undertaken
by che Research Deparcmcnr of rhe UniversaJ House of Justice. The
English rendering'.'> are a result of combined efforts of a number of
c:ranslarors, all of whom strive ro follow the pattern established by
Shoghi Fffendi.
In some cases, Baha\1'llah would Himself write rhe Tablets, bur
ir was typical for Him ro reveal verses aloud to an amanuensis. The
dictation was sometimes recorded in what has been called "revelacion wriling"-a shorrhand script wrirren with extreme quickness
owing to the speed wich which the words were uttered. These original "revelation writing" drafts were lacer revised and approved by
Baha'u'llah.
These "revelation drafts," as well as the many ocher rranscriprions
ofBahfu'llah's writings, are held in the Internacional Baha'i Archives
in Haifa. The collection encompasses approximately 17,000 irems,
some of which are in Bah:i'u'Uah's own handwriting, while others are
transcriptions made either by Baha'u'llah's an"lanuenses or by other
known scribt!s, under Baha'u'Jlih's direction.
The thousanc.ls of epistles revealed by Baha'u'llah, when raken
together, constitute a volume more rhan 70 rimes chc size of rhe
Qur'an and more than 15 rimes the size of the Old and New Tc.o;ramencs of rhe Bible. Though less than 10 percent of Bahf u'Jlah's
writings have been translated, rhose complered represenr works of
major significance.
The work of the Research Depanmenr ro study and Lranslate che
remaining bulk of the writings of the Faith is ongoing, wich new
volumes planned for future release that will conrinue ro contribute
to understanding of rhe Faith both for those among its followers ru;
well as rhe historians and scholars who srudy ic.
World Summit on
Sustainable Development
Held from 26 August to 4 September 2002 in
Johannesburg, South Africa, the \'V'or/d Summzt
011 Sustainable Development was dedicated to

evaluating progress since 1992 sEarth Summit and
defining new strategies for t1chieving sustainability.

n Rio de Janeiro, Brazil, there srands a five-meter-high, hour-

I glass-shaped sculpture rhar contains soil from some 150 nations.
Called the Peace Monument, rhe sculpture is a symbol of people's connecrion both to their environment and to each orher. Thar
connection is eloquently summarized in the monument's inscription,
from the writings of Baha'u'llah: "the earth is but one country, and
mankind its citizens."
The Peace Monument was inaugurated in 1992, when representatives from governments and nongovernmencal organizations
(Ncos) gathered in Rio de Janeiro for rhe Earth Summir,1 a landmark conference to assess global issues surrounding the environment
and sustainable development. That summit drew the international
community o ne step closer to the realization of the goal of the
interconnectedness and ulcimate unity of the planer. The Baha'i
Internacional Comm unity was deeply engaged in borh preparation
beforehand and meetings at the summir.
Ten years lacer, the World Summit on Sustainable Oevelopmenc
(wsso) in Johannesburg, South Africa, was held to judge progress

Formally known as the Unired Nacions Conference on Environmcnc and
Development.

ro8 THE sAHJ\'f WORLD 2002-2003

since the Rio Summit. Bringing together 104 heads of stare and
government and thousands of NGOs, it was rhe largest UN conference ever. Once again, Baha'fs contributed to many aspects of rhe
conference and continued to stress not only the importance of unity
but also rhe need for highlighting spiritual and religious issues in
discussions on sustainable development.

A Recognition of Unity
A total of 191 countries participated in the summit, and 21,340 accrediration passes were issued. Organized by the United Nations,
the summit had the goal of inspiring action cowards the creation
of an environmentally sound world while addressing humanity's
needs for food, water, shelter, sani ration, energy, health services,
and economic security.
The summit itself, which focused on government negotiations,
was held at rhe Sandron Convenrion Cemer just outside Johannesburg. A parallel Civil Society Forum of NGOS, which amacccd some
22,000 delegates, was held separately ar Nasrec. The Ubuncu Village,
an exhibition space that was open co government leaders, NGOs, major
groups such as businesses, and the public, was created for exhibits,
cultural performances, and other events designed to help facilitate
new partnerships for sustainable development.
A notable factor was che increased involvement of business
leaders, scientists, farmers, and other groups nor traditionally pare
of UN conferences on the environmenr. This increased diversity of
participants was accompanied by an affirmation of a growing sense
of interconnectedness and interdependence.
"[R]ccognicion has grown that, indeed, the world has grown
into a global village," said Thabo Mbeki, President of South Africa,
who served as the summit's chairman. "The survival of everybody
in chis village demands that we develop a universal consensus to act
together to ensure char there is no longer any river that divides our
common habitat into poor and wealthy parts. This indicates char
the noble concept of human solidarity has, once again, regained
currency as a driving force in the reconstruction and development
of our common world."
WORLD SUMMIT ON SUSTAINABLE DEVELOPMENT 109

The summic's declaration also reinforced che need for unity
within the spheres char consricure sustainable developmenc, seating that it must be built on three "incerdependenr and mucually
reinforcing pillars"-economic development, social development,
and environmental protection-and established "ac local, national,
regional, and global levels."
For the Baha'i represencatives, the summit's recognition ofthc
need for unity is an imporranr step in the right direction. Some 30
representatives of six Baha'i and Baha'i-inspired organizations rook
part in activities ac all of the summit's rhree venues. Delegations from
the Bah:i'I Jncernacional Community included representatives from
Baha'i communities in Brazil, Canada, and South Africa. ln ad<lirion,
cwo Bahf I-inspired organizations, the Internacional Environment
Forum (IEF) and the European Bahff Business Forum (EBBF), which
operate on Bahff principles bur have no formal connection to Bah:i'f
inscicucions, sent <ldegacions. The IEF and EBBF shared an exhibit at
rhe NGO Forum and presented several workshops on copies related
to sustainable development.
The Baha'i lnccrnacional Community and the Bah:i'f community
of Sou ch Africa created t\vo exhibics, one for the Ubuncu Village and
che ocher for chc NGO Forum, highlighting che Bah:i'f approach to
development. They showcased Baha'f projects chat reAect values and
principles at "the heart of development," such as cruscworrhiness,
the equality of womi.:n and men, and justice.
Ocher contributions included chose in the arcs. Two Baha'i
youth performing-arcs troupes, Beyond Words and Ablaze, offered
performances, and a display of"Children's Arr for che Environment"
featured arr from an annual competition run by che Bahtl'ls in rhc
Cape Town area.

Outcomes
Much was expected from Johannesburg, especially in terms of
concrete commirmencs from governments. For the most part, these
consisted of reaffirmations or reiceracions of commicmencs made at
che Millennium Summit in 2000 and other recenc UN conferences.
On another level, however, the Johannesburg Declaration and
che summit's Plan oflmplemencarion demonscrace both growth and
llO THE BAHA'I WORLD 2002-2003

development in rhe global understanding of susrainable development
since rhe Earth Summic-parricularly in rerms of recognizing links
between poverty, envi ronmental prorecrion, and rhe use of natural
resources.
"The deep fault line that divides human society between rhe rich
and the poor and the ever-increasing gap between the developed and
developing worlds pose a major threat to global prosperity, security
and stability," scares rhe summit's declaration.
Addirionally, the decision to hold the summit in Africa demonsrrared an awareness of the needs of thac continent, which stands as
the lease developed in the world and in dire need of attention from
the international community.
Another key ourcome of the Johannesburg Summit was a clear
acknowledgment that sustainable development cannot be achieved
without widespread collaborarion among all sectors of global society.
This is most clearly seen in the creation of new "Type [I" partnerships between governments, businesses, and civil society, in contrast
to traditional "Type I" government-to-government agreements. The
Rio Declaration on Environmenr and Developmenr and Agenda 2I
are considered to be Type I agreemenrs, as are the Johannesburg
Declaration and its final Plan of Implementation.
Designed to stress practical collaboration on che from lines of
environmental action and development, some 280 Type II partnerships were launched ar the summic. They include actions like those
embodied in an initiative to collect bicycles in Europe co refurbish
and sell in Africa, so as to reduce coi and alleviate poverty; a plan
involving Asian governments and wildlife groups aimed at recognizing and protecting landing sires for migratory birds; and the creation
of a public/privare network in rhe South Pacific co help protect coral
reefs and associared fisheries.

The Role of Religion
For their pan, rhe Baha'f participants expressed the need for expanding the vocabulary of development to include spirituality and the
role of religion in the dialogue.
WORLD SUMMIT ON SUSTAINABLE DEVELOPMENT m

In 2001, the Bahf{ International Community issued the statcmenc entitled "Sustainable Developmenr: The Spiritual Dimension. "2
For this conference the delegation presented a follow-up statement,
"Religion and Development at the Crossroads: Convergence or
Divergence?", that outlines the need for a reassessment of the role
of religion in development. "The statement [to the wsso] raises a bold and challenging call
to the UN and ro the leaders of the world's religions," said Peter Adriance, the lead representative of the Baha'i International Community
ro the summic. "le asks che UN to more fully recognize the key role
religion must play in the quest for sustainable development and it
calls on religious leaders co reject all forms of religious fanaticism as
impediments co development and peace."
The Baha'i Incernational Community's statemenc makes a
clear call for a funher exploration of the role of spirituality and
religion:
Despite ... significant achievements, the United Nations has yec
to grasp fully boch che conscructive role that religion can play in
creating a peaceful and prosperous global order, and the destructive impact thac religious fanaticism can have on the stability and
progress of the world .... For ics pare, the United Nations might
begin the process of substancively involving religion in deliberations on humankind's future by hosting an inicial gathering of
religious leaders. 4
Even though the wsso acknowledged the need for greater unity,
unity without its spiritual underpinnings is nothing more chan an arrangement of convenience. When based on spiritual undemanding,
however, it is a reality whose reflection needs to be seen in all efforts
for rhe advancement of human society. As 'Abdu'l-Baha said,
No matter how far che material world advances, it cannot
establish the happiness of mankind. Only when material and
spiritual civilization are linked and coordinated will happiness be

'This statement can be found in The Bahd'I World 2001-2002, pp. 279 -85.
For the text of chi~ statement, see pp. 2.jt-39.
á Ibid., pp. 231-38.
112 THE BAHA'I WORLD 2002-2003

assured. Then material cidlizacion will noc concribme ics energies ro rhe forces of evil in destroying che oneness of humanity.
for in material civiliz.acion good .rnd evil advance rogerher and
maintain che same pace.~
The idea is noc complecely foreign to che development community. The 500-page document AgendJ1 21, which emerged from
the Earth Summit and ourlines an excensivc plan of action for the
world's governmencs, businesses, and NGm in pursuit of sustainable
developmenr, has served as a blueprint for action in che 10 years
since char conference.
Agenda 21, in sections dealing with .subjects as diverse as human
heal ch and deforestation, includes several mentions of the need for
spirituality as well as social, economic.:, and ocher facrors. Despite
this, however. a true consensus on what spirituality means and how
co include it in che discussions about development remains to be
reached.
The mocivarion chat drives Baha'is co panicipace in these gatherings is an an acknowledgemenc of che need for the incegrarion of
spirirnal concerns into development issues, which arises from the essential rcalirv of humankind. As che Baha'i Inrernarional Community
writes in " usrainable Dcvelopmenc: The Spiritual Dimension":
For the vast majority of the world's people che idea chat human
nature is fundamencally spiritual is an inconcrovcrcible truth.
Indced, chis perception of reality is the defining culrural experience for most of the world's pcoplc and is inseparable from
how they perceive chcmsclvcs and the world around them. It is,
chcrefore, only by bringing a focus on d1e spiritual dimension
of human realicy that development policies and programs can
truly reAecc che experiences, conditions, and aspirations of che
1llancc's inhabicancs and elicit their hcarcfelc .supporr and accive
panicipation.6

~ 'Abdu'l Baha, l'lu' Promu~~ruio11 of U11111rr.1r1/ lhtcr: 111/ks Delivered by
'Ahrl11'l-B11htl during His Visit to thr U11itrd S11111ás mu/ C111111tl11 in 1912. rev.
ed. (Wilmcctc, IL: BahJ'( Publi,hing Tru,t, 1995), p. 109.
' Sec /lie IJ11/Jd'/ Wor/.tl, 2001--2002, p. 280.
Race Unity
and Social Cohesion

D
uring chc summer of 2001, E ngland was marred by riocs
roared mainly in raciaJ strife. More than a thousand people
ulrimacdy parcicipaced in che unrest, which lefc hundreds
injured and caused nearly us$20 million in damages. The cvencs
forced an examinarion of the society chat spawned chem, wich government and citizens seeking answers co che quescions of why che riocs
had happened and how co prevenr them from erupting again.
Racism may not be che sole cause, bur in a councry where more
chan half of the people feel rhey live in a racist society, 1 ic is certainly
a pervasive and insidious disease that erodes the underpinnings of
society. ln the words of the National Spiritual Assembly of the
Baha'ls of che United Kingdom, its effects are "undoubtedly a major cause of division, and a force for harm in society." The National
Assembly continues,

Ac the root of chis and all forms of discriminacion is che erroneous idea chat humankind is somehow composed of separate
and discincr races, peoples, or castes, and chat chose subgroups

According ro a May 2002 poll conducted by ICM Research, available at
hrep:// www. ic mresearch .co. uk/ rev iews/200 2/bbc-race-poll. may-200 2. h cm.

llJ
THE BAHA'f WORLD 2002-2003

innately possess varying incelleccual, moral, and/or ocher capacicies, which in cum justify difTcrenc forms of creacmenc. The
reality is char chere is only che one human race, a single people:
inhabicing che planer Earth, one human family bound cogecher
in a common destiny.
The government launched inquiries into "communicy cohesion"
char identified not only racial srrifo bur ocher elemencs, such as public
service failures and inequitable access co social services, as faccors in
dl1.: social unrcsr. Bue even these other faccors can be ulrimacely seen
co be caused by separation, segregation, and undcm:presencarion in
polirics the sympcoms of creacing a S}'Stem wich an undoubced
hierarchy of value associated wich ethnic .rnd cultural heritage.
Rue addressing these symptoms by creating laws co encourage
incegracion and increasing public worb is noc the key co uniting
a society chat is divided along racial lines. I:ven such measures as
increasing inceraccion between race~ and ensuring equal representation addrco;s only pare of che problem.
Racism docs nor exisc in <l vacuum. These auirudes and prejudices
penccracc co all levels of sociccy, including ics political. economic,
<lll<l cultural frameworks, an<l such deep 'oc.ial divisions cannot be
un<lon1.: by legislation alone. As the Nacion.11 ~pirirnal Assembly of
the United Kingdom pointed our in its May lOOl address co chc
people of chc UK, "while anci-rac.isc initiatives arc clearly essential,
and regulating behavior by legislation lus a place, chey are uncerrain modifiers of basic acrirndcs and belief.,. Unless these lauer arc
changed. ic is doubtful if a cruly cohesive '>ociery can ever be more
rh<tn an unachievable ideal.",
Lvidence of che inadequacy of law unco icsclf can be seen in che
cxp~ricnces of countries like che United )cares and )ouch Africa.
Racist law.s in the Unice<l races werc largdy repealed in che 1960s,
<luring the American Ci"il Rights \1overnenc, and apartheid in
)ourh Africa ended in the 1990s, hue 111 spice of freedom from legal

' National Spiritual Assembly of rhc Bahfis of the UnircJ King<lom, "Social
( ohcsion: Dwelling in [he Same Land." May 2.002. For the full text. ~cc pp.
2s7 63.
J lbiJ., p. 259.
RACE UNITY AND SOCIAL COHESION 115

restrictions, neither of these countries is free from racism's blight.
Its healing is a complex process, and one that must finally rest not
in civil authority, bm within che hearts of people.
Clearly, there exists a need to bridge the gap between che laws and
the hearts. le was in this regard that the British Baha'i community
sought to bring rhc Baha'i perspective into discussions on causes of
and solutions co disconnection in society through its lnscirnte for
Social Cohesion, a forum for research and discussion.
The inscirnte's first national colloquium in May 2002 hinged on
the question, "What makes a society cohesive?" Nearly 130 people attended, including British government representatives from the Home
Office, the Race Equa li ty Unit, and the Community Cohesion Unit;
MP John Batclc, the Prime Minister's informal interfaith adviser; and
high-ranking members of the British Police Depamnenc. Significant nongovernmental organizations (NGOs) represented included
the Council of Ethnic Minority Voluntary Seccor Organizations
(CEMVO), the Citizenship Foundation, and BUILD, an ethnic minority mentoring and networking organization.
Related co che work of the institute, the British Bah:i'f community has issued four statements on the subject of community
cohesion. The fin.c, "Community Cohesion: A Bahff Perspective,"
was issued in May 2001, and the most recent, "Social Cohesion:
Prospect and Promise," was issed in January 2003.
"This is a turbulent rime in the hiscory of mankind," said Barney
Leith, Secretary of the National Spirirual Assembly of the United
Kingdom, ac che colloquium, "and all around us the cohesion of our
society is being disintegrated. Religion has the capacity co bring chis
cohesion back. The Baha'f community feels it can make its concribution by providing this forum for dialogue."
The National Spiritual Assembly hopes through lhe colloquium
co influence processes cowards world peace and to contribute co healing rifcs in British society. Mr. Leich also pointed out chat lhe Ba11a'f
community is pleased chat its initiatives are being found increasingly
useful by government officials, parliamentarians, and organizations
of civil society.
He stressed Lhe "increasing need expressed by policy makers for
coherent ideas and policies based on principle" and che face chal
Baha'ls are being offered opporrunities co show chat the principles
II6 THE BAHA f WORLD 2002-2003

that govern their Faith can be used to contribute actively and positively to British society.
The instirute sponsors conferences and symposia on the processes
and issues char shape and sustain cohesive, unified societies, and the
role of spiritual values in underpinning sustainable, cohesive societies
will also be explored. Four special interest groups have been formed
to work as informal information-sharing networks, for which the
institute offers administrative support. The evencual goal of the institute is co establish an academic resource chat will research questions
relaced to social cohesion, to be attached co universities in Britain.
"The institute will provide a long-term, nonpartisan environment where academics, activists, parliamentarians, and members of
society can conrribure co repairing social breakdown of all kinds,"
said Dan Wheatley, external affairs spokesman for the UK Bahff
community.
Government representatives publicly thanked the Baha'i community for running the colloquium, and some also emphasized chat
no one else had tried or been able to bring together such a diverse
group of people to discuss these important issues. The diversity of
opinions and the intense need for change expressed in rhe dialogue
have formed the basis of a search for common ground and a sense
not only of shared community bur of a common future.

Origins of Racism
The problems facing Britain are far from unique. Similar problems
arc found elsewhere in Europe, with its rising immigration; in Africa,
where the scars of colonialism are slow to heal; in America, where
damage done by the policies of slavery is still evident; and in virtually every ocher country in che world.
Ir would be easy to dismiss racism as nothing more than a byproduct of modern societies, where the world has been compressed
imo a "global village" and immigration is creating increasingly diverse
societies. In fact, many are tempted to see the stress in race relations
as an inevitable result of the confrontation becwcen irreconcilable
cultural and ethnic differences.
ln stark contrast arc examples found in rhe work of author Frank
Snowden. He gives compelling evidence nor only for the possibility
RACI:. UNITY AND SOCIAL COHESION u7

of racial amicy bur also char certain racist attitudes are a relacively
modern invcncion. Jn his examinations of the ancient Mediterranean world, he shows char Greek, Roman, Egyptian, and Ethiopian
societies intermingled for centuries in a spirit of cooperation and
mucual respect. He notes char mosc scholars who have examined
che evidence

have come ro conclusions such as these: che ancients did nor
fall inro the error of biological racism; black skin color was nor
a sign of inferiority; Greeks and Romans did not escablish color
as an obstacle to integration in society; and ancient socicry was
one char for all irs faulcs and failures never made color the basis
for judging a man. 4
Much has changed in the thousands of years since cho!)e ancient
civilizacions commingled without regard for skin color. Snowden's
conclusions come amidst an ongoing debarc among scicnciscs and
sociologists over the origins of both race and racism. Though rhe
currenc ride rends cowards acceptance char the old com.eprs of "race"
are inventions of ignorance, che effects of slavery. xenophobia, and
ocher social facrors have all funneled imo the problem!. of rhc modern
world, where people are often judged based on their race or echnicic:y.
The world in which we now live is replete wirh nations and peoples
struggling co find solutions to these problems.

Baha, { Approach to Racial Unity
The Baha'f wricings affirmed che reality of racial unity more than
150 years ago, when Bah~l'u'UJ.h wrote that all people were "one same
substance" and "created ... from the same dust.")
'Abdu'l-Bahn acknowledged char differences exist, while stressing
char rhey are not insurmountable obsracles co unity. Jn lectures in
the United States in rhe early rwcmieth century, he spoke on the
value of racial unity, norwichscanding chat the country was barely

• QuorcJ 111 Richard Thonus, Rrtce Umty: An lmpemti11e far Social f>rogress,
rev. eJ. (Ottaw.1, ON: Association for BahJ.'( SLUdics, 1993), p. 8.
Bah.i'u'll.ih, rhe f lidtlen W'imlr (Wilmerce, 11.: Baha'f Publishing Trusc, 1994),
\rahic no. 68, p. i.o.
118 THE BAHA'I WORl D 2002 2003

50 years removed from ics syscem of ~lavery .rnd che idea of equality
was an unpopular one in some quarcers. \\/hile many people ac chc
cime soughc to establish the scientific b.his of rhc inferiority of certain races, 'Abdu'l-Baha asserccd. "The dilTcrences c:x1scing between
nations and peoples will soon be annulh:d."6
He furcher explained,
In che human kingdom itself there are points of contact, propcrrics common ro all mankind; likewise, there arc points of
distinction which separate race from race, individual from individual. If rhe poincs of conmcc, which are che common properties
of humaniry. overcome the pcculi.1r points of distinction, unity
is assured. On che ocher hand, if rhe poincs of differenciacion
overcome the points of agreement, disunion and weakness result.
... In face numerous points of parcnership and agreement exist
between the nvo races; whereas chc one: pomc of distinction is
char of color. Shall chis, the lease of all distinctions, be allowed
ro separate you as races and indi iduals?7
Baha'u'llih called upon people nor co accept the separations
benvecn chem bur co actively strive co eliminate chem, writing, "O
conccnding peoples and kindreds of che earth! Sec your faces towards
unit}> and Ice che radiance of its light shine upon you. Gather ye
togccher, and for che sake of God resolve to root ouc whatever is the
source of concencion amongsc you. "H There must be true amiry, and
indeed even a celebration of differences, where che variery of colors
an..: \alued even as the differing Aowcrs in a garden. As 'Abdu'l-Baha
wrote.I low unpleasing to the eye if all rhc flowers and planes, the leav~
and blossoms, che fruits, rhc branches, and the: crce:, of that garden
were all of rhe same shape and color! Divcrsiry of hues, form, and
shJpe, cnrichcrh and a<lorncch chc garden, and heighrenech the

Ab<lu'I B.1h.i, I he J>romulg11tl(J11 <>f U1111•us11/ Pma: Talks Delivered by
'Ahdu 1 B11hti during His Visit to the Umtrd ~t11te.1 1111d C111t1d11 111 1912, rev.
ed. (Wilmctrc, 11.: Baha'f Publi~hing l"rmt , 1995), p. 66.
Ibid., p. 67 68.
8 Bahfu'll.lh, Gleaningsftom the tVnting.1 o/B11htl'111!tih (Wilmene, tL: Baha'i

Puhli~hing 'f ruse, 1994), p. 2.16.
R,\('I UNITY AND SOCIAL COHESION 119

cffcc.:t thereof: In like manner, when divers shades of choughc,
temperament .rn<l character, arc brought rogerher under che
power and influence of one ccncral agency, chc beamy and glory
of human pcrfccrion will be reve-aled and made rnanifcsc.''
Bahf i activities arc guided noc only by rhe realiry of spiritual equality, hue .1lso by the idea char human power .ilone caf!nor
eliminate racism. J\b<lu'l-Baha mued clearly: "[T]here is need of
a superior power to overcome human prejudices, a power which
noching in rhe world of mankind can wirhsrnnd and which will
overshadow the effect of all ocher forces ac work in human conditions. Thar im:s1sciblc power is the love of God." 10
The presence of a "superior power" does not exempt humaniry
from irs responsibilities or ics <lifficulc struggles, however. Shoghi
Effendi delineated che requirements for true unicy. While discussing
racial division in rhe Uniced Scaces, he explained char che rcsponsibiliry rests on both sides:
Lee neither think char che solucion of so vase a problem is a maccer char cxclmively concerns che ocher. Lee neither chink thar
such a problem can eichcr easily or immediatdy be resolved. Lee
neichcr chink char they can wait confidendy for the solmion of
this problem unril chc initiative has been cakcn, .rnd che favorable
circumstances created.... Lee neither think chat anyching shore of
genuine love, extreme patience, true humiliry, consummate tact,
sound iniciacive, mature wisdom, and delibcracc, pcrsiscenr, and
prayerful cfforc, can succeed in blotting our rhe srain which this
pacenr evil has left on che fuir name of cheir common councry.1 1
Ir is within chis spectrum of spiritual virtues such .1s patience,
humility, and wisdom char solutions muse be conscrucrcd. While
Bahf is do nor dictate solutions, nor claim co possess easy or exhaustive remedies, rhey do seek honest dialogue. They .ire motivated by
a desire for unicy and nor by rhc blame and finger-pointing char so

' 'Abdu'I Bah;\, ~flectiom from the \Vriring, of 'Abdu 1-R,1/id (Wilmene, IL:
Bah<i'f Publishing lrust, 1997), pp. 291- 92..
w 'Ahdu'l-B.1ha. Promulgation of Uni11em1/ Petter, p. 68.
5hotothi Fflcn<li. !hr Advem ofD11 ine ju.cticr (Wilmcuc, u: Baha'i Publish-

ing I'rmc, 1990), pp. 40-41.
120 THE BAH.1\'f WORLD 2002-2003

often overshadow the question of race and racism. ln Bahf i communities throughout che world, individual and collective efforts co
aid in the process of healing are proving chac che goal of unity is
not our of reach. 1 '

Patterns of Integration
Though the \vritings of the Faith are a firm foundarion for the
unification of the world, the Baha'i communities are still learning
how ro implement chem. In each country and in each community,
the needs and the challenges are different. Bahfis have no precise
formula for addressing these problems, but no matter how different rhe sicuarion or divisive the clements, they have built a record
of achievement whose successes are worthy of attention from all
sectors of society.

AUSTRALlA
In Australia, the intersection of communities comes nor only from
the rdarionship berwcen rhe indigenous population and the descendants of the Britic;h colonists, but also from che influx of refugees
from Asian countries who seek a haven from the chaos in their own
stares. The Baha'f communiry is committed ro crearing an environmenr chat nor only appreciates rhe hisrory of the land and ics ancient
peoples, bur also welcomes newcomers.
Australian Baha'is, inceresrcd in making a contribution ro
national reconciliation efTorrs, submitted a reporr in 2002 co the
Senare Legal and Consticmional References Committee's Inquiry
inco rhe Progress cowards National Reconciliation. á1 he submission
describes racism as the mosc "fu ndamental barrier" co rernnciliation
and <lescribcs progress cowards reconciliarion as "slow and marked
wich serback.s" despice notahle progress in some areas.
"'1 he rec.enc resurgence of divisive racial arcirudcs in Auscralia,
the increased number of racial incidems, and the unrcli<.:ved deprivation faced by many Aboriginal and árorres Srraic Islander Australians
m.1ke che need for solurions ever more pressing," it says. "Healing

ii For more informacion abour Bahff .u:rivicies cowáards racial unicy, !>l'l' pp.
SI-SS of thi volume.
RACE UNITY AND SOCIAL COHESION 121

the wounds and building a society in which people of diverse backgrounds live as members of one family are the most urgent issues
confronting Australia coday. Our nation's peace and prosperity and
our scanding in the international community depend co a greac excenc
on their resolucion."
In 1999, the Baha'i community appoinced an Indigenous Advisory
Group, consisting ofAboriginal and Torres Strait Islander members of
the Baha'i community, to advise chc National Spirimal Assembly of
the Bahci'fs of Australia on matters including indigenous community
development and indigenous protocols. Other initiatives include the
development or relationships with the traditional custodians of the
land on which the Baha'i House of Worship and national Baha'i
center are located, participation in the Advisory Group on Pai ch Communities to chc Council for Aboriginal Reconciliacion, and support
for ics Week of Prayer for Reconciliation.
Within the communiry, too, much has been done to maincain
diversiry and assisc in reinforcing che imporrance of traditional cultures. Indigenous Auscralians have been pan of che Australian Baha'i
community since the 1950s, have participated in its devclopmenc and
national administration, and have represenced the faith at national
and inrernacional events. The Baha'i communiry encourages hisrorical
research into early contacts between the Australian Bah fr communiry
and indigenous Australians, and renders Baha'f scriptures inco indigenous languages as a means of fostering mutual understanding and
supporting the spirirual developmenc of Aboriginal anc.l 'forres Strait
Islander Baha'{s. lnstituce courses focused particularly on youch have
also been developed co educate members of the Baha'i communiry
in basic issues of indigenous cultural practices and protocol, and to
encourage personal commitmencs to the reconciliacion process.
Jn response co the increasing scress regarding immigration,
the Australian Baha'rs contributed a reporr to the Deparrmenc of
lmmigracion anc.I Mulricuhural Affairs in relarion ro rhe 1999-2000
Migration and l Iumanirarian Programs. The submission contended
that immigracion to Australia can be increased without creating
a negative impact on the economy or the environment. It acknowledged a need for migrants with viable skills in order for che
migration program ro receive public supporc, and argued d1at a larger
humanitarian inrake is a moral imperative. "Given che global scale
122 THE BAii.A'f WORLD 2002-2003

of refugee and humanitarian flows, a setting of 12.,000 for Australia's
humanitarian program is lower rhan we should conremplate," the
submission says. "Auslralia faces the challenge of continuing to respond ... to the legitimate aspirations of our fellow human beings
for a better life."
The Baha'i community has also participated in and sponsored
events during rhe annual National Refugee Weck, ranging from the
holding of seminars on the problems facing refugees to the hosting
of simple receptions and prayer garherings. The issue of sheltering
refugees is of particular poignancy to a community in which many
members were forced to Aee lheir naLive Iran because of religious
persecu tto n.

UNITED STATES
Racism is regarded by the Baha'f community in the United Stares of
America as its "most challenging issue," bur it is one in which notable
strides have been made. Baha'i groups in the counrry were among
the first religious communities ro hold fully incegrated meecings, in
the early 1900s. In the 1920s and 1930s, the Bahf is in the United
States also began holding public "race amity" meetings. One such
event in 192.1, sponsored by the Bahf { community in Springfield,
Massachusetts, drew some 1,200 people. Race Amity Day eventually became Race Unity Day, an event that is now commemorated
annually in localities aU over the world. In many countries, the
Baha'fs have worked with the government to have che day nationally recognized.
In i991, the National Spiritual Assembly issued the statement
"The Vision of Race Unity," which was widely distributed throughout the country and offers a hopeful vision of the future for both
che counrry and the whole of mankind. It states,

Baha'fs see unity as the law oflife; consequently, all prejudices are
perceived as diseases chat threaten life.... Baha'fs believe that both
spirirual and material development are dependent upon love and
unity. Therefore, the Baha'ls offer the teachings of their Faith and
the example of their community for examination, convinced chat
these can make a contribution toward the eradication of racism
endemic in American society. We do so with firm faith in the
RACE UNITY AND SOCIAL COHESION t l3

assisrance of our Creacor, Who, our of His infinire love, broughc
forch all humanity from rhe same scock and intended char all
belong co che same household. We believe, moreover, char rhe
day of che unificarion of rhe entire human race has comc. 1 ~

ln pursuit of char goal, Baha'is in the Uniced Scares have also
lenr suppon to ocher prominent initiacives. Bahffs organize or_are
substantial conrribucors ro coundess Marrin Luther King Jr. Day
observances chroughour the country. Represemacives of che Nacional
Spiritual Assembly served on rhe MLK Jr. Federal Holiday Commission. Baha'ls have also supported rhe activities of rhe King Center in
Atlanta and pl.lycd a major role in King Week festivicies each year.
The Baha'i communiry also collaborated closely wirh President Clinron's year-long Iniciarive on Race, launched in July 1997
to srimulare a dialogue on race relarions throughout the country,
which engendered a series of local town meetings and regional religious forums. Local Bahf i communiries throughour the country
participated in those forums and, as a result, Bahfls were asked to
serve on the planning committee for a summit in Occober i998 of
40 national faith leaders co discuss how religious communities can
contribute co improving race relations. The Baha'fs were later asked
co participate on the planning committee for a second conference
with the Presiclenc and some 150 faith leaders in March 2000.
In another campaign co promote race unity, the us Baha'fs produced and broadca.'ir of a series of videos designed co reach households
in every pare of the country with messages about spiritual solurions co
social problems. The first video, "The Power of Race Unity," is abom
four individuals who actively work for racial reconciliacion in cheir
communiries. Ir continues co be broadcast on cable television channels along wich public service commercials on the themes "Children
Without Prejudice," "World Citizen," and "One Race."

SOUTH AFRICA
The campaign of apanhcid in South Africa provided the world with
one of its mosc striking and shameful examples of inscitucionalized

13 Nation.ll Spiritual A~scmbly of the Baha'is of the United Scares, " l he Vi~ion of

Race Uniry" (1991), available ac http://us.bahai.org/ourvi~ion/vi~ion.hcm.
,, ,
124 THE BAHA I WORLD 2002-2003

racism. Aparchcid was lhe rule of the land from 1948 until 1992.
Despite chis program, chc BahJ'f communiry, established in South
Africa since 19u, remained completely incegrated chroughour chose
rrp ng years.
Under che walchful eye of che 5outh African government's special
police, who were charged with maintaining racial separation, Bahfis
held administracive and worship meetings in private homes, since
i1rn:gratcd meetings in public were forbidden.
In sud1 meetings. whites usually cntcrcd through the front door,
while blacks c.ame in through the kitchen. Yet, despite such restrictions, chc first national Baha'i governing council of Sourh Africa,
elected in 1956, had four white and five black members-a degree
of integracion chat waJ> extremely rare, if noc unique, for any sore of
narional organization in South Africa at the cime.
ln 1997, \\hile many ocher religious communities throughout
'°lourh Africa offered apologies co the Truth and Reconciliation (omnmsion for their practices under ap.irchcid, the National Spirirual
Assembly of the Baha'ls of ouch Africa issued a scatcmenc citied
"A Pathway co Peace and Justice" diac summarized the important
place of racial incegracion in Baha'i bclief. 14 Jc ga\'c a summary of chc
endurance of rhe Baha'i comm unit) during chc apartheid years and
explained char, despite difficulty and h.mh legislarion, the BahJ'fs
clung to the ideals of their Faith.
Of the 10,000 people in che Sourh African Raha'i rnmmuniry today, more chan 90 percent would have been classified .ts "non-\.,áhice"
under apartheid laws. Members come from nearly all rhe tribal and
ethnic groups in the councry. And alrhough many of cho~c groups.
suc:.h as the Zulu and Xhosa tribes, arc in conflict with one another,
tribal members are unirc:d in their belief., as Baha'is.

RWAN.PA
In Rwanda, violence by the Huru nujority against che Tmsi minorii) resulced in the deaths of some 800.000 people 111 1994. As the
country struggled co crcacc unicy and rebuild trust between the ethnic
groups, che National Spiritual Assembly of chc Bahfl community

The rcxr of rhis sracemenc c.rn be foun<l in 1hr JJ11hii'/ World 1997-1)8. pp.
229-32.
RACE UNITY AND SOCIAL COHESION 125

issued a scatemcnc in March 2000 co the National Commission for
Unity and Reconciliarion urging consideration of the principle of
human oneness as a basis for reconciliation in rhe country.
"Bahf Is believe char humankind has always constituted one species, but char prejudice, ignorance, power seeking, and egotism have
prevented many people from recognizing and accepting chis oneness," scared chc Rwandan National Assembly, urging che adopfion
of a program for moral education char would seek both co abolish
prejudices and co fosrcr social and economic development.

BRAZIL
The national Baha'f community in Brazil has had co contend wich
deep divisions of race and class since its beginnings, in a country
where lhe vase chasm becween rich and poor also separates black
from white.
In just over 80 years since the inception of the community,
though, the Baha'fs have escablished a repuracion for their work co
unite rhe varying clements of Brazilian society. As a result, Brazilian Bahf Is were in viced by rhe government to assist in national
preparations for che 2001 World Conference against Racism, held
in Durban, South Africa." ln the fall of 2000, rhe national Bahf i
community sent a delegation co preparatory conferences in Brazil
and participated in a Seminar of Expercs.
ln 2002, the Brazilian School of Nations was featured ac the lncernarional Meeting of che Global Network of Education for Peace.
The school seeks ro raise up a new generation of leaders instilled
with che ideal of world citizenship. Established in Brasilia, where
chere are some 85 foreign embassies, the school has more than 550
students from at lease 25 national backgrounds. With courses from
kindergarten chrough grade eight, che school offers a distinctive
curriculum char blends an emphasis on cross-culrural experiences
with moral and religious education in a bilingual sercing.
In an effort co promote and appreciate diversity within cheir own
community, Baha'!s in Salvador, in the stare of Bahia, organized a
Baha'i gathering of Afro-Descendants in 1996. The evenc gave special

~ for a report of chi~ conference, see The Balui'r W'orld 2001-2002, pp.
125-32..
126 THE BAn..\'f WORLD 2002-2003

arrention to Afro-Brazilian cultural elemenrs char are present in the
arts, cooking, dress, and history. The gathering also aime<l to help
participants recover lost social and family cultural traditions, seeking to raise the self-esteem of Afro-Descendants. The gatherings
now occur annually; more chan 170 people actcnded the meering
in March 2003.

BAilA'f INTERNATIONAL COMMUNITY
Beyond rheir efforcs to build a model of racial incegracion within
their own communities, Baha'fs have also actively sought ro promore the ideal of unity ac an inrernational level, using a wide
range of nonviolent and peaceful means. These activities include
work with the United Narions and its agencies; collaboration with
governments, like-minded NGOs, and religious groups; educational
initiatives; media-based outreach campaigns; grassroots iniriatives;
youch workshops; and individual initiatives char encompass a variety of innovative and creative approaches co local problems and
concerns.
In r997, for example, che Baha'i International Community (Bic)
launched a global campaign co promote human rights education, in
suppon of the UN Decade for Human Rights Education (1995-2.004).
The campaign encourages national Baha'i communities co become
involved with their governments and with other NGOs in promoting
human rights education, outlining a broad program of action chat
includes as a key element efforts to promote rolerance and an end
LO racial discrimination.
More rhan roo of the Bic's national affiliates participated in
training sessions at rhe scare of the campaign, and 50 have already
undertaken some form of human rights education activities. In addition, 39 have held in-country training for those who, in support of
rhe Decade, will be interacting with governmenr officials and NGOs,
either -nationally or locally.

Conclusion
As noble as these efforts are, rhey cannot be seen as ends unto rhemselves. Racial uniry is a goal for humaniry, bur ultimately ic is only a
stepping stone co the unity of humanity in all spheres, one in which
RACE UNITY AND SOCIAL COHESION 127

all prejudices arc erased and mankind can finally be regarded as having reached both ics destiny and its nacural equilibrium.
As with all efforrs where sincere change is sought, che issues must
be approached wich understanding, tolerance, and a commitment co
persevere until solutions are found. These efforts cannot survive if
chey exist only as a reaction co antisocial forces. Rather, chey must, if
chey are co be lasting in influence and scope, be a propellant to\vards
ever greater unity among all people.
for real progress to be made, che problem of racism must be
addressed through practical efforts and che sincere belief, free of
cynicism and uropian idealism, char che unity of people can be established. fhis, chc Baha'i community is resolved co do. hoghi E-Jfendi
succinLLly summed up chis resolve in che following words:
I.er chere be no mistake. The principle of the Oneness of Mankind che pivot round which all che teachings of Baha'u'llih
revolve is no mere ourbursc of ignoram emotionalism or an
expression of vague and pious hope. lcs appeal is not ro be merely
identified with a reawakening of che spirit of brotherhood and
good-will among men, nor does it aim solely at the fostering of
harmonious cooperation among individual peoples and nations.
Its implicatiom arc deeper.. . . Ics message is applicable nor only
to the individual, but concerns itself primarily with the nature
of chose csscmial relacionships char muse bind all rhe states and
nations as members of one human family. 16

" Shoghi Effendi, Fhe W/orld Order of Bahd'u1Mh: Selected Letters, rnd rev.
ed. (Wilmecce, n.: Baha'i Publishing Trw.c, 1993), pp. 42-.t-J.
Baha'i International Community -
ACTIVITIES

T
he Baha'i International Community (src) represencs, at the
Unired Nations and at international gatherings, rhe more
than five million Bah:i'is living in some 2.37 countries and
dependent terrirorics around the world. Its 182 national and regional
administrative bodies are engaged in a wide range of activities aimed
at crearing a jusr and peaceful society. In recenc years, Baha'i lncernational Community acrivities at the local, national, and inccrnarional
levels have centered on four major themes-human rights, che advancement of women, global prosperiry, and moral development.
The Bahff Incernarional Community's United Nations Office
and its Office of Public Information play complementary roles in
chis work. fhe Un iced Nations Office offers Bahf f perspecrives
on global issues, supports UN programs, and assists its national affiliates co work with governments and ocher organizations in rheir
own countries ro shape policies and programs char will foster peace
and prosperity. The Office of Public Information coordinates and
scimulaces the public information efforts of national Bah:i'f communities, <lisscminales information about che Baha'i Faith around
che world, oversees production of the award-winning newsletter
One Country, and maintains che official Web sites of the Baha'i
lnrernacional Community.

.,.
r30 THE BAH•.\'f WORLD 2002-2003

United Nations
The BIC has United Nations Offices in New York and Geneva and
maimains representations to United Nations (uN) regional commissions in Addis Ababa, Bangkok, and Santiago, and to UN offices in
Nairobi, Rome, and Vienna. 1 A feature of this year's activities has
been the growing role of national Baha'i communities and regional
represencarives in the external affairs work, both in their own countries
and in the global arena. They have received training and encouragement from the Baha'i International Community's United Nations
Office ro expand their cooperation with their own governments and
with the United Nations in their countries and regions.
Bani Dugal, Director of the n1c's Office for the Advancement of
Women, was this year named the Baha'( International Community's
Principal Representative to the United Nations.

ADVANCEMENT OF WOMEN
The Office for the Advancement of Women was fully involved in
the UN General Assembly's Special Session on Children, which was
convened in New York in May 2002 to assess progress cowards goals
set at the 1990 World Summit for Children. The Special ession,
originally scheduled for 19-21 September 2001, was postponed for
eight months because of security considerations afrer the events
of II September. During the three-day Special Session, the Baha'i
offices served as the venue for 16 workshops, panel discussions, and

1 Since the founding of the Un iced Nations in 1945, che Baha'i lnrernacional

Community has consistenrly supporred rhe principles sec forrh in che UN
Charcer and has helped t0 achieve the uN's social and educational objectives. Formally affi liated with the UN since 1947, che Baha'f lncernacional
Community was granted special consultative srarns with the United Nacions
Ecorromic and Social Council (t:cosoc) in 1970 as an international nongovernmemal organizarion (NGO). Consulrativc stacus with Lhe United Nations
International Children's Fund (uNICEP) was accorded in 1976, and then
with the United Nations Development Fund for Women (UNI FEM) in 1989.
Thar same year, the BIC established a working rclarionship with the World
Heal ch Organizacion (wHo). Jes Office ol che Environmem, established in
1989, and ics Office for che Advancemenr of Women, cscablished in 1991,
function as adjuncts of the United Nacions Office.
BAHA'f INTERNATIONAL COMMUNITY t31

caucus meetings. The BIC circulated A Bahd'f Vision for Children, a
compilation of ics pasc statements on children addressing such copies as the rights of children, the importance of educating girls, the
need to protect children from sexual abuse, and the role of youth in
protecting human rights. Baha'fs were also represented on a panel
entitled "Religions for Children: Challenges and Best Practices,"
sponsored by che Commircee of Religious NGOs. -
As chair of che NGO Committee on UNICEF, che BIC helped organize a number of activities at the Special Session, among chem
an interactive workshop enricled "Girls as Their Own Advocates,"
sponsored jointly by che NGO Committees on UNICEF and Women.
Among the 15 young people who addressed che audience of over
200 ac the workshop was Anjali Mody, a Baha'i youth delegate from
India. While acknowledging India for ics progressive constitution,
Anjali drew arcencion co che widespread traditional discrimination
that leaves a majority of girls in India uneducated and malnourished.
She cired as a hopeful example the work of the Sarli Developmenr
Inscicute for Rural Women in central lndia, 2 which offers a program
of empowerment including literacy, income-generating skills, and
character development-for young women living in an area where
only four percent of women and girls are literate. Ac a follow-up
senior-level NGO consultation sponsored by UNICEF in July, Bani
Dugal explored the topic "Maintaining a Political Momentum for
the Children's Agenda."
National Bahf (communities have continued co escablish Offices
for the Advancement ofWomen co assist in promoting che full participation of women boch in the life of the Baha'i community and
in the world at large. Ac lase count 69 National Spiritual Assemblies
had established such offices, committees, and cask forces co carry
out chis work. The Baha'i Incernacional Community supports these
offices with materials, advice, and guidance. le also draws on chose
who have gained experience at the national level co help represenc
the BIC ar such UN evencs as the Special Session on Children and

á The Barli lnsricure. which is now an independent NGO, had ics beginnings in
i983 as a project for che a<lvancemenr of women undercaken by the National
Spiricual Assembly of the Baha'fs of India. A profile of the insticuce can be
found in The Bahtf '/ i'(lor/d 2000-2001, pp. 219-27.
r32 THE BAHA f WORLD 2002-2003

the Commission on the Status of Women. At the October 2002
Global Peace Initiative of Women Religious and Spiritual Leaders in Geneva, an outcome of the 2000 Millennium World Peace
Summit, a member of the Swiss Baha'i communiry, Silvia Frohlich,
represented the Baha'f International Communiry and presented che
communiry's statement.~
The Baha'i communities of Canada, Hawaii, the United Kingdom, and the United Scares were represented on the BIC delegation
at this year's 47th session of the UN Commission on the Status of
Women. Convened in March 2003, the Commission focused on two
themes: ending violence against women, and ensuring that women
have access to media and information and communication technologies (1cT) and char these technologies arc used to empower women.
With the UN Office of the High Commissioner for Human Rights,
the BIC cosponsored a panel on "Ending Violence Against Women."
Approximately 89 people, including 16 from government missions
and delegations, attended the panel featuring UN and government
experrs, an experr on gender-based persecution from the Tahirih
Justice Center in Washington, oc, and a Baha'i expert, Or. Michael
Penn, coauthor of a recent book, Overcoming Violence against Women
and Girls. Dr. Penn was also invited to address a monthly meecing of
the UN Values Caucus on the value of recognizing one's own worth.
National NGOs made valuable contributions co the Commission.
With other UK NCOs, the Association of Baha'i Women of the UK
cosponsored a panel encicled "You Can't Beat a Woman: High and
Low-Tech Ways to Prevem Violence against Women." This panel
focused on grassroots efforts to empower and protect survivors of
domestic violence in Europe, South America, Africa, and the Middle
East, including efforrs undertaken by faith groups.
The src's concern about the impact of HJvlAms, especially on
women and children, was reflected in a variety of acrivilies chis
year. Ar the Commission on the Status of Women, Baha'ls were
represented on a panel on "Women, Religion, and mv/A1os," organized by rhe World Conference of Religions for Peace (wcRP). Ar
che August 2002 exceptional session of the UN Commiccee on the
Convention on the Elimination of Discrimination against Women

For the texr of this statement, see pp. 241-42.
BAHA'I INTERNATIONAL COMMUNITY 133

(CEDAW), chc BIC cohoscec.I a luncheon panel o n " mv/AIDS an<l rhe
Human Rights of Women: Healch, Law and UN Priorities" with
rwo ocher human rights NGOS. And, as it has in years past, the BIC
hosced a celebracion ofl Iuman Rights Day on the theme "No One
is Alone" with African Action on ArDS, an NGO char suppom schools
for AJDS orphans in Africa.

REGIONAL AND NATIONAL
PARTICIPATION lN UN ACTIVITIES
For che first rime, Baha'f represencacives co four regional UN offices
and commissions were invited to New York City in September 2002
for formal training in UN diplomatic work. The training was rimed ro
coincide with the 55rh ann ual UN Deparrmenc of Public Information
(DPI) Conference "Rebuilding Societies Emerging &om Conflict: A
Shared Responsibility" so char che regional representatives could cake
advantage of the meeting at the UN.
The training has stimulaced activicy in the regions and creaccd a
closer connection between the regional representatives and che src
Uniced Nations Office. Ar che Economic and Social Commission
for Asia and rhe Pacific (ESCAP), Baha'i acciviry has increased, wich
involvemenc in planning and executing World Peace Day and International Women's Day celebrations and participation in rhe regional
UN Girls' Education lnitiacive (UNGEI) organized by UNICEF. At two
separace UNGEJ regional parrnership meetings che Baha'i represenracive was invited co make presencarions on "Baha'i Consulcarion" and
che "Baha'f-inspired Moncessori School in Lucknow, India." He also
moderaced a session on "Freedom of Religion and Belief" for the
Asian Civil Society Forum lOOL.

HUMAN RIGHTS
The Baha'i Incernariona.l Communiry's long-standing dedication
co human righrs is firmly grounded in che conviction char human
righrs are indispensable ro the creation of a peaceful, prosperous, and
sustainable world order. Throughout the year, the Geneva Office, in
particular, partiLipares in UN and NGO activities focused largely on
hwnan rights anc.I religious freedom. Twice this year, BlC scatemenrs
focused attcncion on che rights of minorities. Ac che 54ch session of
rhe Sub-Commission on che Promotion and Proceccion of Human
134 THE BAHA'f WORLD 2002-2003

Rights in July and August 2.002, che BIC submicred a sraremenc
offering support for che Sub-Committee's Working Group on Minoricies.4 In May 2002, ac the eighth session of char working group,
che BIC statement raised questions about the practice followed by
some governments of "recognizing" certain minoriries in order to
disenfranchise others. The Baha'i Internacional Community has also
continued its efforts to secure relief from persecution for the Baha'ls
in Iran and in Egypt, where several Baha'fs remain imprisoned for
their beliefs. '
The Baha'f Inrernational Community is active in che defense of
its own community and protecting che rights of Bah:ffs throughout
the world to practice their faich, working through the United Nations'
human rights machinery and meeting personally with diplomats on
behalf of Baha'is experiencing difficulties in their countries. The role
of National Spiritual Assemblies, which liaise with their governments
on behalf of the Baha'fs in Iran, is parcicularly important now chat
some governmenrs are considering dialogue with Iran as a way to
encourage that country to improve its human rights record. At annual training seminars organized by the BIC United Nations Office,
representatives of National Spiritual Assemblies come together for
consulrations aimed at coordinating their efforts to defend che Faith
and for workshops designed co sharpen their diplomatic skills. The
seventh such training session was held in Acuto, Italy, in September
2002. A similar training session for National Spiritual Assemblies
in Latin America and the Caribbean was held for the first time in
Orlando, Florida, in October 2002.

MEETINGS
The Baha'i International Community held offices on six NGO consultative bodies, cochairing the NGO Committee on UNICEF in New
York and rhe Subgroup on Education, Literacy, and Mass Media for
che NGO Group for the Rights of the Child in Geneva; and serving
as Vice-Chair of che NGO Committees on the Status of Women and

~ For rhe cexc of this sracemenc, see pp. 243- 45.
~ for information about the siruation of the Baha'i communities in Iran and
Egypr. see the article on pp. 139- 44 and che scacemencs on pp. 247 53 and
pp. 255- 56.
BAHA'f INTERNATIONAL COMMUNITY L35

Freedom of Religion or Belief in New York, and Racism in Geneva.
BIC also cochaired, for the NGO Committee on the Status ofWomen,
the Planning Group for NGO Consultation Day ar che Commission
on the Sratus of Women. In New York the src cohosced wich che NGO
Committee on UNif'EM cwo receptions honoring CEDAW Committee members and a workshop enrided "Update on CEDAW: Looking
Ahead." Ac cl1e August session of CEDAW, the BTC hosted wirh anocher NGO a panel luncheon on "Hrv/AIDS and che Human Rights
of Women: l-lcalch, Law, and UN Priorities."
Ocher meetings and UN sessions monitored by the Baha'i Inrernational Community chis year included che 57th session of che UN
General Assembly (GA); the 20d UN GA Ad Hoc Committee for the
Negotiation of a Convention against Corruption; the 10th session
of che Commission on Sustainable Developmcnc; the 41sc session of
che Commission for Social Development; che Subscancive Session of
ECosoc; the 55th session of che Economic and Social Council for Asia
and the Pacific (ESCAP); che Commirrees on the Rights of the Child,
Social, Economic, and Culmral Rights, and the Elimination of Racial
Discrimination; rhe 27th and 28rh sessions of the UN Committee on
CEDAW; and meetings of the Human Rights Committee, the UNJCEF/
WHO Joint Committee on Health Policy, the UNICEF Executive Board,
the 9oth session of the lnrernacional Labour Organization (rLO), and
the 53rd session of the Executive Committee of rhc UN High Commissioner for Refugees' Program.

Public Information
Based at the Baha'( World Centre in Haifa, Israel, with an Office in
Paris, rhc Baha'i International Community's Office of Public Information oversees and organizes public information work chroughouc
rhe worldwide Baha'i communiry and liaises with a nerwork of
National Public Information Officers (NPIO) who carry our the
external affairs and public information work of National Spiritual
Assemblies. The Office of che Baha'i International Community's
Special Representacive in London plays a vital role in organizing
diplomatic and other social functions that serve che interests of rhe
Faith ac the international level.
THE BAHA'f WORLD 2002-2003

The Haifa Office. also receives dignitaries and other important
visirors ro the Baha'i \X'odd Centre. From 21 April 2002 co 21
April 2003, rhc Office arranged more than 253 visits of nearly 2500
dignitaries, leaders of thought, and prominent pt:ople from 62 countries. Visimrs from Israel included judges. represenracive.., of rhe Haifa
Police Dcparrmenc, members of che Knesset and rcpresencacives of
other governmenc miniseries, including rhe Ministry of Religious
Affairs, rhc Minisrr} of Finance, the Minisrry orá10urism, and che
Min isrry of foreign Affair:;. The Office also hosted film crews, journal iscs, and phocographcrs from local and national iv channels.
I'ht: Office received 16 Ambassadors from 14 countries, and
government ministers and officials from Australia, Brazil, Canada,
China, the Czt:ch Republic, Finland, I=rancc, Germany. Ghana,
Greece, Guatemala, India. Ireland, Italy. K.v.1khscan, Lithuania,
rhc l'\cchcrlands, Paragua). che Philippines, d1c. Republic of rhc
Congo, Russia, Singapore, 5lovak1a, ourh Africa, Souch Korea, Sri
Lanka, ~wiczcrland, furkey, che Uni red Kingdom, the. Cniced Scares,
Uzbekistan, Venezuela, and Yugoc;lavia.
In addi1ion co these visits, rhc Office alc;o manages a Guided
Tours Operations Office that oversees a rcscrvacion system for public
tours of the terraced gardens. Weekly. an average of nearly 3,000
people take rhc guided group tours. In tol.ll, more than i.4 million
people have vic;iced the gardens since their public. opening in June
2001.
The Paris Office contributes co chc work of the BIC by assisting in public informarion efforts in Europe and chc francophone
world and chrough concinued invoh-emcnc \Vith che EU, L"NESCO
(chc L'niu.:d Nations Educational. l.ic.icncific. and Cultural Organintion), and h.srern Europe's Scabilit} Pace (formerly che Royaumonc
Proct.>s~)." Oflt-Paris supporrs che Scahilicy Pace ch rough irs concinuing
involvement with the project "Promoting Posicivc Messages 111 chc
Media." Thi~ \'Car, activities included follow-up of rhe pro1cc.t in
Rom.inian , c.hools in Bucharest and in Cluj Napoca, Giurgiu, and
Braila. The Office also parricipaced in follov.-up projects in Bosnia

6 for more on the src's involvcmcnc in thi~ iniciacivc, sec the 811hd'i \'('or/ti
1998-99, pp. 145-50.
BAllA'f INTERNATIONAL COMMUNITY 137

and HerLCgovin.t. including a seminar on "Posirive Message' ch rough
Theatrical Expressions in Schools," organi7ed by che Pcc.l.1gogical
lrmicure ofTt11Lt.
The Office's ongoing efforcs co supporr national Bah.fr com
municies in chcir public information effons included planning che
10th annual European Public Informacion Managcmcnc Seminar,
in Budapest, Hung.try, in June lOOJ. The Office also carric<láour
regional seminars in several countries, including the Cze(.h Rqrnblic,
Malaysia. Morocco, an<l Tunisia, and continued in the produuion
of irs European Public Informacion Bullecin, which published irs
ro6rh issue in April 2003.
As pare of irs partnership wirh ur-;£sco for the lncernacional
Decade for a Cul cure of Peace and Norn iolcnce against chc Children of rhc World, the Paris Office concinucd assisting European
National Spiricual Assemblies and Baha'i-inspired associations with
their n:gisrrarion as parcners. All r European national communi
ties are now registered, as are 9 local communities and 26 h1ropean
Ba hf i-inspircd organizations.
The Office of Public Information's publicacions, borh print .rnd
\Veb-based, are intended lO provide information abouc che news
and accivicies of the Hahfi lncernacional Communicy. The official
'X'eb sice of the Bahf i Jnrernational Communicy, located at Imp:
//wwv•.bahai.org/. is chc llagship sice of the Baha'i presence on rhe
Web and receives .rn average of 50,000 visicors monthly. The sire
contains t•xccrprs from the Bahfl writings. information abouc rhc
history and ccachings of the Bahfi Faith, and perspectives of the
communicy on issues facing mankind. Links to Web sires for 76
national l3ah.f 1 communities arc also available on che me.
The Baha 1 World N1.:ws Service continued m third year of publication via irs Web sire ar http://www.bahaiworldnews.org/, also
receiving more chan 50,000 visits per monch.
Omá Co1111t1y, chc official ncwslercer of the Bahfi Inrernarional
Community, entered its 14th year of publication. Published quanerly
in English. french. German, Chinese, Spanish, and Russian, it reaches some Sj.Ooo readers in some 180 coumries while maintaining a
presence on the World Wide Web ac hcrp://www.onccouncry.org/.
During che rear, many or One Country's stories fornsed on suscainable development, with an emphasis on innovative approache.s co
138 THE BAHA'f WORLD 2002-200}

protecting and preserving rhe environment. The October-December
2.002. issue carried a profile of Or. Austin Bowden-Kerby and his
ground-breaking efforts co prower coral reefs in Fiji, along with a
reporc on the efforrs of the Barli Development lnscicme for Rural
Women ro encourage rbe use of solar cookers among indigenous
women in India. The previous issue, July-September 2002, focused
on the World Summit on Sustainable Development in JohannesbUig
and Baha'i efforts to emphasize lhe ethical and spiritual dimensions
of susrainable development there. Other scories during the year focused on grassroots education projects, such as efforts by the Baha'i
community of Puka Puka, Bolivia, and the Nga.be-Bugle community
in Panama co establish better local educational opportunities. Editorials discussed Baha'i approaches w global concerns such as terrorism,
the intersection of religion and development, and "materialism" as
the "modern malady. "
One Country won four awards during 2002-03. In April 2002,
the Religion Communicators Council gave One Counny an Award of
Excellence for the story "ln London, a ground-breaking exploration
inro the science of morality," which appeared in the January-March
2002 issue. The council aho gave One Country a Certificate of Meril
for "In Bolivia, a distinctive training program in moral leadership
shines brightly" about Nur University, which appeared in the same
issue. [n July, Communications Concepts awarded One Country rwo
Apex Awards for Publication Excellence. The edition as a whole won
in the category of printed newsletters, and rhe cover story for the
July-Seprember 2002 issue, "In Johannesburg. a shift in emphasis
on sustainable development," won in the news writing category.
Update on the Situation
of the Baha' is in Iran and Egypt

ercsy. Conspiracy. Unprotected infidels. Th~e arc che terms

H used by the governmem of Iran ro describe the Bahfl Faith
and ics adhercncs in the land of the Faith's birth. Although,
with 300,000 members, rhe Baba'fs constirute the largest rdigious
minority in the country they are not a recognized minority under
the Iranian Conscirucion and thus have no civil, political, social,
economic, or cultural righcs.
A series of brief examples will illustrate this poinr:

• When the Iranian government instituted a law graming equal
compensation in "blood money"' to members of recognized minorities, rhe Baha'(s were excluded.

• While the Islamic Human Righcs Commission claims co have
succeeded in resolving cases submitted co it by Baha'fs, no action
has acrually been raken co defend Baba'is' rights; rather, rhe sicuations of some Ba11a'fs who submirced cases have worsened.

• When a Bah:f f arpealed co the Islamic Revolutionary Coun
for the return of property confiscated from his home, the courr
rejected his case because rhe owner had held Baha'f classes

THE BABA '{ WORLD 2002-2003

chcre and because he owned a large number of Bahfi books. In
facr. che courcs in Iran rourincly uphold confiscarions of Bahf f
proper[)'.

• While a public scaremenc has been released urging rolerance
cowards non-Muslim minorities-even chose noc recognized in
chc consticucion-ir is possible that the Bah.I' ls may he excluded.
A leading ayamllah has srnced chat riglm suth as life, shelcer,
ernploymenc, education, and marriage will nor pertain to minority groups that conspire against or weaken che foundation
of the Islamic government, or thac alcc1 people's opinion of it
or spy on it for foreigners. Since rhc governmlánt has repearedly
accused chc Bahf i communiC) of these crimes .111d has labeled
ir as "illegal," ic is possible thac one could interpret che Bah:i'fs
as being excluded.

• In chc spring of 2002, as students ac chc B.1h.i'i lnsrituce of Higher
Education-established b)' the Bahf i communiry co provide
pose-secondary education for srudc..ánrs who are denied access
co universities in Iran-were preparing m sit for rheir exams,
officials rook away their exam papers, rnrnpucers, and od1er
maccri.tls in what appeared co be a coord in.uc<l series of raids.

As a non-Baha'i Iranian scholar has noted:
while che Islamic Republic's policic'> towards the spiritual leader., of Baha'fs have endangered their idencity and existence as a
religious community. governmenr oflicials' m:acmcnc of ordinary
Bahfi individuals has, in a day-by-day increasing fashion, made
conrinuacion of rheir loyalty to chi~ religion and rheir rdigious
unicy and solidarity difficult. Furthermore. cases of deprivation.
violation of righrs, and discrimination arc blacancly reAecred in
chc mass media as if chey should he counced as normal and acceptable even rs of life in Iran. 1

1 Dr Rt'IJ t\(,hari. "Violation of the I luman Rights of the Bah.i'fs in rhc
l\l.1m1L RepubliL" (pro\isionJ.I tr;1ml.uion). !rt111 Namrh 19.1 2 [Winter
1p9 \pnng 1380 (2001)).
sAHJ\'fs IN IRAN 141

In April 2002. rhe 58ch session of rhe United Nations Cornrn1ss1on on l luman Rights rejected rhe resolucion on the Islamic
Republic of lr.111. marking the first time in T8 years chat rhc United
Nariom had noc p.lssed a resolucion condemning the human rights
sicuarion in chac country, wich particular memion of che continuing
plight of the Bah;i'is. The Universal House of Justice termed chis
failure "rcgrctt.thle'' and noted, "Given rhc concinuing discrimination and oppression of the beleaguered Bahf f community in [ran, as
certified in the Commission's reports co ic from its own Rapporteur
and Special Representative, it is unforrunace that the Commission
has chosen co ignore chese faces and its own findings."
As ,1 comequence, during chc past year the United Nations Commission on l luman Rights suspended international monicoring of
human rights in Iran, and the Bahf fs have seen increases in the
numbers of .ubicrary arrests and shorr-rerm dccenriom of members
of cheir community; teachers and srndcnrs haw been subjected
co harassment for artempcing co pursue educacion char has been
sy)tcmatically denied co them by che scare; property confiscations
continue; .ind individuals who have arcempced to obtain redress have
invariabl) mer with denial.
In an oral scacemenr co rhe Commission on Human Rights in
Geneva on 3 April 2003, the Baha'i lnccrnarional Communicy noted
d1ar UN moniroring has been "of grea t use," and wichouc ic "che
B.lhf I communiry in Iran would have been subjected co even more
widespread and grievous forms of pcrsccucion." While the Iranian
government's dialogue on human rights with the Luropcan Union and
its invicarions co human rights monitors are "positive," they "should
noc be considered as achievemems in and of themselves." Rather,
che process should be analyzed and progress should be assessed on
a regular basis.
The Bahf i lnccrnacional Communiry has proposed as benchmarks a serie~ of recommendations !let our in 1996 by Professor
Abdelfaccah Amor, rhc United Nations Special Rapporteur on religious intolerance. These call for che reinstitution of che following
rights for chc Bahff community:

l Universal I lous(' ol Jmcice, lccter co ,dccccd Narional SpimuJI fu~cmblic~.
23 April 2002.
THE BAHA'f WORLD 2002-2003

• co bury their dead
• to enjoy freedom of movement

• to have unimpeded access co education and employmenr
• co have security of che person and physical integricy
• ro have che freedom co manifest their bdit:f
• to receive equal crearmcnt by the judiciary
• co have equal rights with other citizens
• che review and setting aside or all <leath semences pronounced
against Baha'fs on the basis of cheir belief
• che recurn of communicy properties an<l compensation for che
descruccion of places of worship
• the reestablishment of Bah<\' f institutions

Taking up the theme of asses~menc of progress. che ~GO Human
Righcs Watch (HRW) in December 2002 cJlled on rhe European
Union ro sec "clear and measurable benchmarks" for monicoring
che progress of ics human rights di.1Jogue wirh Iran. Among che JO
specific points rnenrioned by IIRW as "critical cescs of good faith by
che government oflran and -.ubscancive progress in any human rights
dialogue" is one char calls for che iniciacion or "a program of action
co identify and address discrimination against minoricy groups, for
instance by providing education and cmploymenr entidemencs to
people: of the Baha'i faith. " Human Righcs Wacc.:h proposed chat che
benchmarks "be made public and used co t:valuace progress after an
initial period of 12 monchs."
Other incernacional agencies have also been vocal in cheir assertion of chc Baha'f communicy's rights. For example, in June 2002
che 9och Session of rhe Internacional Labour Organiation (tLO)
referred co che ongoing discrimination against che Baha'fs in Iran,
and its Commiccee of Expercs on the Application of Convencions
an<l Recommendations (CE.ACR) also mentioned the subject. The
Cl".ACR made rwo significant observations and recommendations.
Fim, in connection to che newly established Nacional Committee
for the Promotion of che Rights of Religious Minorities, "which is
co review che problems chat religious minorities face and recommen<l c.:orrective policies," the CEACR expressed its hope char che
sAHA.'fs IN IRAN

comminec '\viii review the problems of the non recognized religious
minorities and will include members of the nonn:cogni1c<l minorities in its work." This would include Lhc Baha'Cs. Second, the report
discusses "d1c treacment in education and employmenL of members
of unrecognized religions, in particular che members of chc Baha'i
faich," noting char "the siruation of tht: Baha'is goes beyond formal
restrictions and exclusions, which may exist, and extends co the societal arcirude cowards the members of chis group." fhc CEACR also
mentions the Special Represenrnrivc's interim rcporr, which states
that the "Baha' f communiry continues co experience discrimination
in education and employment and ocher areas."
In Egypr. LOO, che Baha'fs arc nor free co profess cheir Faith. As
che Baha'i International Community mencioned on 9 April 2003 in
an oral sratemenc co che L'N's Commission on Human R.ighcs in Geneva, "All members of che communiry are under scricc surveillance.
They have no access co any form of legal marriage. cannot obtain
custody of children, child allowances or alimony, and are often denied access m pcnsions and inheritance. Not being legally married,
they cannot even obtain a family record-a documenc required by
law in Egypt for many official purposes."
The roocs of chis injustice lie in Presidential Decree No. 2.63,
issued by President Nasser in 1960, which dissolved Baha'f inscirutions, banned the hiLh's accivities, and suppressed its communiry
life. For example, Bah;\'fs have been arrested for speaking about their
beliefs co friends in their own homes, and for parricipacing in small,
private gaLhcrings co sa} prayers and to read their sacred writings. As
che Baha'is scacc<l to che Human Rights Commission, "The Decree
is scill use<l todar m inscigact police invescigacions, arrescs, domic.ile
searches, .rnd the destruction of Baha'f religious literature, an<l ic is
rescriccively imerprcLcd by che courts in ways chat re<luce che scacus
of chc Bahfis co chac of second-class citizens."
Ihe me<li,t and che courts regularly denounce che BahJ.'is as
apostates, ,tnd gowrnmenr appoincees have given "an air of official
approval" to inciLemcnt co hatred and violence agairm chc Baha'f
communiLy, refusing ro cake action against calls for its members to
be killed.
The Bahff lnrernacional Commun icy brought rhese violJ.tions of
freedom of rdigion or belief co the accencion of a subcommission of
144 THE BAHA'I WORLD 2002-2003

the us's Human Rights Committee during ics 2002 session. While
the Committee deplored the ban on worship imposed on the communiC), official "obstructions and restrictions" char specifically target
them have nor been removed.
In summary, the conditions under which che Baha'fs in countries
such as Iran and Egypt suffer can best be described as sustained harassment and slow strangulation, which arc harder ro monitor than
executions and imprisonmencs. Nevertheless, such systematic action
is extremely damaging, and Lhe attclllion orthe inrcrnational community is one of che few means by which Baha'fs in chose countries
may dare ro hope for redress.
ESSAYS~ STATEMENTS~ -
AND PROFILE
Obligation and Responsibility in -
Constructing a World Civilization
Dr. Hodn Mahmoudi examines the nature
ofa spiritualized society founded on
1iltruism and reciprocity and based on the
principles described in the Bahd 'f writings.

onscruccing a world commonwealch grounded in obligation

C and responsibilicy is not an easy task. The cwentiech century
has shown rhe capacicy of human beings to inflict unimaginable pain, suffering, and destruction upon one another. rn terms
of civil violence, mass murder, and genocide, no other cenrury rivals
thac of che twentieth, and it remains to be seen what the rwencyfirst century has co offer in chis regard. The collapse of communism
and rhe end of the Cold War, rather than bringing an end co a
long-standing ideological battle, seem co have fuelled the flames of
nationalism, ethnic rivalries, and religious hatred, thus bringing to
the surface, in an extreme fo rm , the terror and ugliness of ethnic
cleansing. At any given time around the globe, countless acrocicics
are inflicted by one group of human beings upon another. In fact,
an assessment of the current global community cannot help bur
conclude that ac the early scages of che cwency-first century, humanicy, racher than acting on che realicy of its interdependence and ics
need for collaboracion, is instead pursuing a course char hinders che
possibilicy of building bonds of cooperation and peaceful existence,
and appears co stand on rhe brink of total disorder and chaos.

THE BAHA'I WORLD 2002-2003

As the forces of globalization concinue to unfold, the world
community finds itself in a quagmire of growing political instability, intensifying economic inequality, and the weakening of family,
educational, and religious authority. Never before in hisrory have the
widely dispersed, diverse peoples and cultures of the planet lived in
such close proximity to one another. And yet within this emerging
global commun.ity deep attitudes of suspicion, distrust, and hatred
persist among its diverse populations. Those engaged in the study
of cultures have, on the one hand, pointed to multiculturalism as
a means for democratic society to recognize and promote equal
representation of all, including equal access to economic means. 1
Bur multiculturalism is challenged by deep-rooted prejudices and
attitudes of superiority and control amongst certain groups or cultures chat actively impede possibilities of removing barriers, resolving
differences, and promoting advancement towards coexistence.
Ochers, like Samuel Huntington, view the emerging global
community as one wherein "the clash of civilizations" or conflict
between cultures is inevitable. 2 In particular, Huntington views the
post-Cold War era as one in which "cultural identities" are "shaping
the patterns of cohesion, disintegration, and conflict."3 He describes
chis "new world" thus:
In the post-Cold War world flags count and so do other symbols
of culrural identity, including crosses, crescents, and even head
coverings, because culture counts, and cultural identity is what
is most meaningful to most people. People are discovering new
but often old identities and marching under new buc often old
flags which lead to wars with new but often old enemies.4
For many, modernity and its initial optimism and promise for a
berter, more advanced economic system and rationalization in organization is viewed as a failed experiment. Many critics believe that

Amy Gutmann, ed., Multiculturalism: Examining the Politics ofRecognition
(Princeton, NJ: Princeton University Press, i994), p. 3.
Samuel P. Humingcon, The Clash ofCivilizations and the Remaking o/World
Order (New York: Simon and Schuster, 1998).
Ibid., p. 20.
lbid.
OBLIGATION AND RESPONSIBILITY 149

modern society is incapable of resolving its basic social ills, much less
the more complex global uncertainties that challenge humankind co
search for new paradigms of international life and civil organization
and governance. Sociologist Robert Bellah and others describe this
seeming impotence of the modern age:
There is a widespread feeling char rhe promise of the modern
era is slipping away from us. A movemenc of cnlighccnmenc and
liberation d1ar was m have.freed us from superstition and tyranny
has led in the twentieth century ro a work! in which ideological fanacicism an<l political oppression have reached extremes
unknown in previous history. 5
In Seedbeds of Virtue, Mary Ann Glendon points our how in
postmodern academy, words like "virtue" and "character have nearly
disappeared from the lexicon of rhe modern human sciences."6 Others have observed a decline in public morality as democratic sociecies
have spread, as grO\vth in prosperity has occurred, and as personal
freedom has expanded.
Jonathan Sacks, in his book The Dignity of Difference: How to
Avoid the Cl1:ish of Civilizations, suggests that the current conBicrridden global community is in need of common values chat promote
coexistence if we are co avoid the clash of civili7..a.tions. He writes,
[N]ation-stares seem increasingly unable ro control global
phenomena from multinational corporations to ecological devasracion, and we have not yet evolved a form of global governance.
Marker capitalism has increased wealth beyond che imagination
of previous generations, but cannot, in and of itself, distribute
it equally or even equitably. There are problems that cannot be
solved wirhin the rerms set by modernity, for the simple reason
thac they arc not procedural, bur rather valuational or, ro use

~ Roberc N. Bellah er al., Habits ofthe Heart: lndividualiim and Commim1n1t
in American Life (Berkeley: Universiry of California Press, 1985), p. 177.
'Mary Ann Glendon an<l Oavid Blankenhorn, eds., Seedbeds oJVirtue: Sources
ofCompetence, Chnmc1e1; and Citizenship in American Society (Lanham. MD:
Madison Books, 1995), p. 5.
- James Q. Wilmn, "Liberalism, Modernism, and the Good Life," in Seedheds
ofVirtue, pp. !"7-J.t.
150 THE BAHA I WORLD 2002-2003

the simple word, moral. There is no way of bypassing difficult
moral choices by way of a scienrific decision-a procedure that
scatcs: "Maximize X." We first have co decide which X we wish
co maximize, and how to weigh X against Y when the pursuit
of one damages the fulfilmenc of che orher. The human project
is inescapably a moral projecL. That is om: reason why the great
fairhs, wich their history of rcAection on moral issues, must be
part of rhe conversacion. 8

Sociologist Philip Selznick defines modernity as referring co
"the special features of the technologically advanced industrial,
commercial, urban society char has taken shape in rhc West since
the eighreench century, anticipated, of course, by earlier trends and
ideas.'"> He presents a conscruccive perspective of modern life by
suggesting char
Modern life offers a welcome if risky challenge co the moral order.
A. . sclf-dererminacion is enlarged, as awareness is sharpened, the
complex.icy of moral choice increases. The responsibility of individuals and groups becomes in many ways more self-conscious
and more demanding. More is asked of us and we ask more of
ou rsclves. 10

In the lace rwenrieth cenrury, postmo<lernism emerged as a reaction to modernity, rejecting scientific objectivity. challenging che
nocion of coherence, and refuting the cxisrcnce of any authoritative
principles. Postmodernism rejects any form of rruch, whether philosophical, scientific, or religious. Zygmum Rauman, writing about the
characceriscics of poscmodern literature, but making an observation
relevant to society ac large, scares,

What che inherendy polysemous and controversial idea ofpostmoder11ity mosr often refers co ... is first and foremost an accepcancc
of rhe ineradicable plurality of che world-nor a remporary scare

Jonathan Sacks. The Digmry of Difference: Ilow to Avoid the Clttsh of Cwiliwtions (London: Cominuum. 2002), p. 195.
q Philip Selznick, rhe Morn/ Commonwe11lth: Social lheory ,md the Promise
of Community (Berkeley: Universicy of California Pres_\, 1992), p. 7.
II Ibid .• p. 4á
OBLIGATION AND RESPONSIBILITY

on the road co the nor-yet-attained perfection, sooner or lacer
to be left behind, bur the constructive quality of existence. By
the same coken, postmodernity means a resolute emancipation
from the characteristically modern urge ro overcome difference
and promoce sameness.... In rhe plural and pluraljscic world of
postmodernity, every form of life is permitted on principle; or,
rather, no agreed principles are evident which may rendet any
form of life impermissible. 11
In his discussion of che challenge of poscmodernism, Philip
Selznick points ro ics validity in relation to the "many insidious
aspects of modern life, including hidden forms of power and manipulation."12 He refers ro postmodernism as the "wayward child
of modernism" and suggesrs that "irs central message carries 'che
logic of modernism LO its fanhesc reaches."' He then elaborates on
chis poinc:
It does so ... without retaining rhe inrellecrual, moral, and
aeschecic strengths of modernism; without the belief char there
is genuine truth to be discerned; without confidence in rhe
possibility of creating new and better ways of manifesting the
human spirit; without tacit commitment to concinuiry as well
as change. Whar there was of exuberant optimism has been displaced by cynicism and despajr. With some fidelity postmodern
theorises reflect- and dramatize-the weakening of selfhood in
lace modernity. 1i
New ideologies continue ro emerge, some with the goal of providing, on rhe one hand, solutions co the social ills prcsendy at work
throughout che world, and on the orher, with grim explanations
for che failure of any form of intervention char might be the source
of remedy for the many global disorders. The unparalleled levels
of violence, che proliferarion of political corruption, che increased

Zygmum Bauman, "Strangers: The Social Construction of Vnivcrsaliry
and PaniculariLy," in 1elos 28 no. 23 (1988-89), quoted in Robcrr K:tgan.

In 011er Our I leads: The Ml!11tal Demands ofModern Lift (Cambridge. MA:
l farvard University Press, 1994), p. 326.
12 Sel711ick. Mom/ Commonwealth, p. 13.
Ll ibid.
TIIE BAI-fA'f WORLD 2002-2003

lawlessness, the breakdown in the code of erhics, rhc lax atticude
coward ecological disirucgrarion, rhe overall disregard for human
righcs, all such disorders seem ro have brought humanity to ics
darkest hour. Ir is no wonder char che individual's response co such
dreadful developmcncs is one of a paralysis of will, a sense of deep
pessimism, and profound disaffecuon. At rhe hearc of rhe currenc
predicament in which a beleaguered global community finds irsclf,
are complex questions abour the furure direction of humankind.
ls rhere the potential for a way our of the present dark condition
in which humanity finds itself? Js it possible for humans to find a
common vision in advancing reasonable solutions ro the prcsenr
course of disincegration? Who can or should rake responsibility for
reversing the present bleak condirions faced by humankind?
The aim of rhis paper is to examine the challenging pronouncemem advanced by Baha'u'llah, of the need for humankind in the
present age ro recognize and bring abouc a world community chat
is founded on the unification of rhe human race and the establishment of a new world order that is responsive to the needs of a single
human race. The paper discusses the teachings of the Baha'f Faith
that address the establishment of the "consrructive social forces
which, because they are consisrenc with human narure, wiU encourage harmony and cooperation instead of war and conflict. " 14
Cogn izanr of the capacity of hum an beings to do both good and
evil, che paper examines, from the spiritual framework set forth in the
Bahff writings, what i r means ro be human. Ir discusses the potential
of the development, through moral education, of spiritual qualities
leading to individual and institutional actions that aim to promote
rhe welfare of ochers as more important than one's own. Ir develops
the Baha'i concepts of reciprocity and alrruism as providing a foundation for the formation of a society centered on "constructiveness
and accomplishment in all the planes of human activiry. "IS

Universal House ofJusrice, The Promise of1Forld Peare (Haifa: Bahf f World
Cencrc, 1985), p. 3.
~ 'Abdu'l-Baha, The Promulgation of Univmal Peare: 7idks Debvered by
'Abdul-Bahd during Hu Visit to the United )totes and Ca1111da 111 1912, rev.
ed. (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 338.
OBLIGATION AND RESPONSIBILITY r53

The Claim of Baha' u'llah
In the middle of the nineteenth cenrury, Bahfu'llah imparted His
vision of the oneness of humankind and the earth as a common
homeland. ln rhc 1860s, while an exile of rhe Ouoman Empire,
Baha'u'llah wrote about rhe need for the creation of a "New World
Order," scaring,
The winds of despair are, alas, blowing from every direction,
and the srrife chat divides and affiicts the human race is daily
increasing. The signs of impending convulsions and chaos can
now be discerned, inasmuch as rhe prevailing order appears to
be lamentably defective ....
Soon will the present day Order be rolled up and a new one
spread cue in its stcad. 16
Some 70 years later, Shoghi Effendi wrote that the "dark forces
... of hate, rebellion, anarchy, and reaction are rhreatening the very
stability of human society. " 17 He expounded on c:he need for a new
system (world order) as set forc:h by Baha'u'Uah and set into morion
a plan for its development towards c:he organization of an emerging
global community. In i936, he wrore c:he following about c:he disorder
facing humanity and che need for its unification:
Beset on every side by the cumulative evidences of disincegrarion,
of turmoil and of bankruptcy, serious-minded men and women,
in almost every walk of life, are beginning to doubr whether
society, as it is now organized, can, through its unaided efforts,
extricate itself from the slough into which it is steadily sinking.
Every system, short of che unification of the human race, has
been tried, repeaccdJy tried, and been found waming. 18

16 Baha'u'll.ih, cired in Shoghi EffenJi, The World Order of Bahd '1dldh: Selected Letters, 2nd rev. ed. (WiLnerre, IL: Baha'l Publishing Trusc, 1993),
pp. 32, 161.
17 Shoghi Effendi , Bahd'i Administrdtion: Selected Messages 1912-1931 (Wilmette, IL: Baha'i Publishing Trust, 1995), p. 52.
Shoghi Effendi, World Order of Btdui'u1/dh, p. 190.
154 THE BAHA f WORLD 2002-2003

Unification of the Human Race

A large part of Baha'u'llah's writings is dedicated to the progressive
nature of God's revelalion and man's relationship co it. There is only
one God, described in Baha'u'llah's writings as an "unknowable Essence ... exalted beyond every human attribute, such as corporeal
existence, asccnr and descent, egress and regress." 19 "Know thou,"
Baha'u'llah asserts, "that every created thing is a sign of the revelation of God." 20 Consequently, it is through the Will of God chat
successive revelations, or religions, are made known to humanity.
The Baha'i teachings view divine revelation not as a static, unique
event, but as a continuing process that is the central feature of human history. There is only one religion. That there have been and
will continue to be Prophets who introduce humankind to God's
progressive revelation does not imply that religion is in competition with itself. Rather, as explained by Bahf u'llah, "if chou call est
chem [Manifestations of God] all by one name, and dost ascribe
to chem the same actributes, thou hast not erred from the truth ....
For they are all but one person, one soul, one spirit, one being, one
revelation." 21 The spirit that inspired all the Founders of the great
religions of the past, and will inspire Those to come in the future,
is recognized as one and the same. Their original teachings contain
the same basic ethical and moral precepts, prominent among which
are the teachings that promote reciprocity and alrruism. The tenets
chat change from one religious dispensation to another are the social
laws and practices. Thus, religious truth is understood to be relative,
progressive, and developmental.
Manifestations of God appear because humanity is in need of
spiritual renewal. With every new revelation, a new Prophet, or Manifestation of God, appears with a twofold purpose. The first, according
to Baha'u'llah, is "to liberate che children of men from che darkness
of ignorance, and guide chem to the light of true understanding.

Saha' u'llah, Gleanings.from the Writings ofBahd 'u'Lldh (Wilmette, 11: Baha'f
Publishing Trust, 1994), p. 46.
Ibid., p. 184.
Ibid., pp. 51 and 54.
OBLIGATION AND RESPONSIBlLlTY 155

1 he second is to ensure the peace and tranquilliry of mankind, and
provide all the means by which che} can be established.""
According to Ba hf u'lhih, che firsr step rowards the establishmenr
of peace begins wich che acceptance of che principle of the onenes<;
of the human race. I le scares, " l he well-being of mankind, irs peace
and securiry .ire un;mainable unless and uncil irs unit) is firmly
established. á•n He proclaims the principle of uniry :15 the central
purpost of I lis Faich . .. o powerful is che light of uniry," declares
Baha'u'lhih, "that it can illuminate che whole earth." 1á1 The image
that comes into view regarding rhe unification of che human race is
that of a global communiry in which all inhabicancs recognize and
accept their mtmbc1ship in one human family. In Baha'u'llah's own
words. "The world is bur one country. an<l mankind its citizens." 25
Shoghi Effendi explains chat che "coming of age of che human race,"
as proclaimed h} Baha'u'llah, is associacc<l wich the unific.ation of the
human race, which will evolve inco "the stage ar which the oneness
of the whole body of nations will be made the ruling principle of
incernarional life. "26
Baha'u'llah's vision of che emerging inremacional community calls
for the widening of che existing foundations of sociccy. le demands
the reshaping of inscirucions in order char rhcy be in harmony with
"rhe needs of ,in ever-changing world. "'7 In rhc following passage
Shoghi Effendi summarizes whac Bahf u'llah foreshadowed for the
evolving global sociery:
Unificacion of che whole of mankind is the hall-mark of the scage
which human society is now approaching. Uniry of family, of
tribe, of city-scare, and narion ha\'e been successively attempted
and fully established. World unity is che goal cowards which a
harassed humanity is striving. Nacion-building h.1s come to an
end. !'he .marchy inherent in scare sovereignry ts moving cowards

2l lbiJ.. pp. 79-80.
'' Bahfu'll.ih, circd in Shogh1 Effendi, W'orld Order of R11h,ii11Mh. p. 203.
Bahf u'll,ih, Fpist!e to the Son ofthe W'o!((\'Qilmecre, 11: Bah.i'i Publishing
Trmr, 1995) , p. c+
BahJ'u'll,ih, Glmnings. p. 250.
'
Shoghi EOcnJi, tr'orld Order ofB11'1di1Uih. p. i93.
Ibid., p..p .
THE BAHA'f WORLD 2002-2003

a climax. A world, growing co macuriry, musr abandon chis fetish,
recognize Lhe oneness and wholeness of human relationships, and
establish once and for all rhe machinery char can besc incarnate
chis fundamencal principle of its life. 'H
Given chis vision of the oneness of humankind and the need for a
new global world order, the question arises as co how che Baha'i Faich
envisages che development of such a system. In particular, what are
rhe roles of rhc individual and of Baha'i inscirurions in constructing
a social life based on the unificacion of humankind living in a truly
incerdependcnt world commonweal ch? How is such a system possible
given the present moribund condition of the world comrnuniry? Is it
possible-or even realistic-to assume chat human beings can bring
about cooperation and conscructiveness in social relationships?
The Baha'i leachings address the development of social patterns
that arc necessary for Lhc well-being of humankind. For the individual Baha'i, personal commitment co the laws and principles of
Bahf u'llah is the key to transforming oneself, which leads, in turn,
to che transformation of civilization. One's inner life and attitudes
cannot be separated from one's public life. The ethics and values that
guide the individual are not separate from those of sociery.
Jn che following passage, Shoghi Effendi expounds on the importance of the interconnectedness of che individual and sociery:
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 wich the world. His inner life
molds the environment and is itself also deeply affecced by it.
The one acts upon rhe other and every abiding change in the
life of man is the result of these mu tu al reactions. 29
The Bah a' f teachings shift the focus of religious practice from
individual salvation or enlightenment to the collective responsibiliry

2K Ibid., p. 202.
l9 Letter written on behalf of Shoghi Effendi co an individual believer, 17
February 1933, in Conservation ofthe Earth's Resources, prepared by the Research Department of the Universal House of Justice (Occober r989}, in
The Compilation ofCompilations, vol. 1 (Ingleside, NSW: Baha'i Publications
Australia, 1991), p. 84.
OBLIGATION AND RESPONSIBILITY 157

for the progress of humanity as a whole. The Baba' I conception of
social life is essenrially based on the subordinarion of che individual
will ro rhar of society. The Bahci'! teachings address social condicions
and global problems as direcrly related ro the individual's spiricual
life and sense of responsibility; Baha'i principles such as world peace,
rhe equality of women and men, harmony between science and
religion, the equitable distribution of wealth and resources, and rhe
elimination of all forms of prejudice are, for Baha.'fs, inseparable
from religious belief and practice.
This emphasis on collective progress has important implications
for the rclacionship of individual entities-whether individual persons, insrirutions, nations, or other groups-to the larger society of
which chey form a pan. As Shoghi Effendi describes, the relationship
berween these entities is based on the principle of the subordination of "every parcicularistic interest, be it personal, regional, or
national, ro che paramount interests of humanity.'' This, in turn,
is based on che idea char "in a world of inter-dependent peoples
and nations che advanrage of the parr is best ro be reached by the
advanrage of the whole. "W
Yee chc "imerescs of humanicy as a whole" are nor conceived in
terms of a vague abscraction that could be appropriated by a particular dominam group and inrerpreted as identical wi.th its own
interests bur, rather, as a complex dynamic relationship berween che
pa.res an<l che whole, in which the viability of the whole is served by
ensuring the well-being of all its individual parts, an enterprise for
which all share responsibility.
This conccpcion is demonscrated at its mosr basic level in che
relarionship of the individual person and society, in which a complex
balance is sought between individual freedom and responsibilicy.
Cooperation between society and rhe individual is stressed in the
Baha'f wricings, as is che fostering of "a climate in which the unrold
potentialities of che individual members of society can develop." Such
a relationship, as it is envisioned, "muse allow 'free scope' for 'individuality to a.sserc itself' ch rough modes of spontaneity, initiative, and
diversity chat ensure rhe viability of society." Even while the will of

' Shoghi Effendi, World Order ofBahd'u'lldh, p. i98.
THE BAHA l WORLD 2002-2003

the individual is subordinare to thac of sociery, "che individual is nor
lost in che mass but becomes the focus of primary development." 31
Thus, a fundamenral principle of social relations and struccures
for Baha'ls lies in the realization of belief through practice. The
fulfilmenc of individual pocencial is co be sought not in pursuing
self-cenrered desires buc in concributing co the benefir and well-being
of ochers, and in rhe belief rhar "rhe honor and disrinccion of che
individual consist in chis, chac he among all che ..vorlJ's mulrirudes
should be a source of social good." \l This challenging assenion as
put forch in Baha'i ceachings cannot be fully un<lersrood wichour
an examinacion of chc Bahf ( perspective of whac ir means ro be a
human being and whar is che purpose of life for humans.

The DuaJ Nature of the Human Being
The paleonrologisr fan Tattersall, in his book Becoming Humr111,
describes whac he believes secs humans aparr from animals: "[I]f we
have co idencify any single characteristic chat secs us apart, one of che
things chat is truly extraordinary about human beings is rheir finely
honed perception of che world beyond rheir social milieu."\Differences bct\.vecn human beings and animals are explained
wirh grear care in the Bahfl writings. Animab arc "capcive of the
senses" and <lo not have ''the powers of ideacion and conscious refleccion"; "they are wichouc educacion and training" and "have no
couch wich the spiricual world and are wirhout conception of God." \.i
And yet, animals are described as being keener than humans when
it comes co bodily senses. Animals manifest superiority co humans
in their "powers such as hearing, sight, smell, tam:, and much,"-~~

~ 1 l_;niversa! I louse of Justice, Individual Rights 11nd Frutloms in the World
Order ofRtthd /, 1/dh: A Sff1temem by the Universal House ofjustice {Wilmette,
IL: B.thJ'I Publishing Trusc, 1989). pp. 20-21.
' 2 'Ab<lu'l-Baha. The Secret of Divme Ci11iliuztion (Wilmene, JL: Baha'i Publishing 'fi-ust. 1994). p. 2.
~3 Ian Tauersall. Becoming Human: Ez,o/ution and lluman l/niqumm {New
York: l larcourt Brace & Co., 1998), p. r95.
J.• 'Abdu'l-Bah;t, Promulgation of Universal Peace, pp. 255á 172-73, 311.
J
5 'Ab<lu'l-B.tha, Some Aru1vered Questions (Wilmem~. 11: Baha'i Publishing

Tru.ltl, 1994), p. 187.
OBLIGATION AND RESPONSIBILITY 159

bur they arc unable co "perceive intellectual realities." 'Abdu'l-Baha
wnres,
For example, char which is within the range of ics vision rhe
animal secs, bur char which is beyond the range of sight it is
nor possible for it co perceive, and it cannot imagine ir. So ir is
nor possible for che animal co understand rhar rhc earth ha§ rhe
form of a globe. Bur man from known things proves unknown
things and discovers unknown truths. 36
The Bahcl'f writings describe the "human spirit" as rhe "rational
soul," unique ro humans and absent in the world of nature, explaining char rhc "rational soul is the substance through which the body
exists. " 1 Regarding the nature of the human spirit, 'Abdu'l-Baha
says,
When you wish to reflect upon or consider a marrer, you consult
something within you. You say, shall I do ic, or shall ! not do it?
Is it bem:r to make this journey or abandon it? Whom do you
consult? Who is within you deciding chis question? Surely there
is a disrincc power, an imelligenr ego. Were ir nor distinct from
your ego, you would nor be consulring it. Ir is greater than the
faculcy of thought. It is your spirit which reaches you, whid1
advises and decides upon marrers. 18
Although humans are differenc from animals in significant ways,
as described above, they nevertheless, have a dual nature. 'Abdu'l-
Baha describes chis duality in the human being, scaring,
[A)s an animal he is subject co nature, but in his spiritual or
conscious being he transcends the world of material existence.
His spiritual powers, being nobler and higher, possess virtues
of which nature intrinsically has no evidence; therefore, they
triumph over natural conditions. l<J

Jc. Ibid., p. 187.
I lbid., p. 240.
Jx 'Abdu'l-Ba.h;i, Promulgation of Universal Peace, p. 242.
I') Ibid., p. 81.
160 THE BAHA'f WORLD 2002-2003

In another place 'Abdu'l-Bah:i states the following about the
duality of human beings:
But the spirit of man has two aspects: one divine, one satanicthat is to say, ic is capable of the utmost perfection, or it is capable
of the utmost imperfection. If it acquires virtues, it is rhe most
noble of the existing beings; and if it acquires vices, it becomes
the most degraded. 10
Humans, then, have the capacity for both good and evil acts.
However, the force of darkness must be overcome through deliberate attention and great effort in rhe development of the force of
light or goodness. Shoghi Effendi, in a letter written on his behalf,
explained the Bah:i'f perspective that "evil exists ... and we cannot
close our eyes to it, even though it is a negative existence. We muse
seek co supplant ic by good."41 le is through spiritual education chat
the individual learns to demonstrate the constructive force through
deeds. 'Abdu'l-Baha explains char it is rhe role of religion co provide
spiritual education, which, in turn, is a means for the alleviation of
the destructive forces. l le states, "Close investigation will show char
the primary cause of oppression and injustice, of unrighteousness,
irregularity, and disorder, is the people's lack of religious faith and
the fact that they are uneducated."42

Being Human
The Bah:i'f viewpoint on human nature is not based on a specific
philosophical, anthropological, polirical, or sociological theory.
The station and purpose of human beings is explicitly defined by
Baha'u'llah in the following passage:
Having created rhe world and all that liveth and moveth therein,
He [God], through the direct operation of His unconstrained and

;o 'Abdu'l-Baha, Some Answered Questions, p. 144.
Shoghi Effendi, Unfolding Destiny: The Messages .from the Guardian of the
Bahd'f Faith to the Bahd'i Community ofthe British Isles (London: Baha'i
Publishing Trusr, 1981), pp. 457-58 .
.i 'Abdu'l-Baha, Secret ofDivine Civilization, p. r8.
OBLIGATION AND RESPONSIBILITY

sovereign Will, chose to confer upon man che unique discincrion and capacity to know Him and to love Him-a capacity
chac muse needs be regarded as the generating impulse and che
primary purpose underlying the whole of creacion. 43
This unique distinction bestowed upon man confers responsibility and c.apacity for che culrivarion of spirirual virrues in che sec.vice
of che collective advancement of society.
In addition ro describing God's purpose in creating man and his
unique station, Baha'u'llah addresses the lofty purpose inherem in
every individual ro become the "source of all goodness ... and an
example of uprighrness to mankind." 14 He states, "Noble have I created chce. yet thou hast abased thyself. Rise then unro thac for which
chou wasc creaced." 1 ~ Furthermore, He declares, "We love to see you
at all times consorring in amity and concord ... and lO inhale from
your aces the tragrance of friendliness and unity, of loving-kindness
and fellowship. " 16 J"he Baha'i teachings insist chac the individual
leave behind outdated traditions, prejudices, superstitions, narrowmin<lcdness. and provincial tendencies that keep humanity apart.
They invite rhc individual co acquire a "world embracing" vision char
accepts che equality, well-being, and oneness of all people.
Th1.: Universal I louse ofJuscice explains the purpose for spiritual
laws by comparing chem ro che laws that govern the physical lives
of humans. Ir stares,
Just as there are laws governing our physical lives, requiring char
we must supply our bodies wich certain foods, maintain chem
within a certain range of cemperacures. and so forch, if we wish
co avoid physical disabilities, so also there are laws governing our
spirirnal lives. These laws are revealed co mankind in each age
by che Manifestation of God, and obedience co chem is of vi cal
imponance if each human being, and mankind in general, is
co develop properly and harmoniously. Moreover, chese various

•1 Baha'u'llah. GleaningJ, p. 65.
lbiJ., p. 315.
~ Baha'u'llah, The f!idden i~rdr (Wilmerce, 11: Baha'i Publishing frusc. i994).
Arabic no. 22, p. 9.
" BahJ'u'llJh, Gle1mi11g» p. 315.
THE BAHA'f WORLD 2002-2003

aspects are interdependent. If an individual violates the spiritual
laws for his own development he will cause injury not only to
himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must
live within it. 47
The station of man is thus one of refinement and righteousness through the application of spiritual principles and laws. In this
process, individuals are responsible for their actions toward others
and thus strive to become a source of positive inauence on others as
well as on the environment or the society in which they are actively
involved.
What Baha'u'llah asks is that individuals embrace a vision far
beyond the narrow confines of their traditional norms, wherein
one's family, clan, culture, or nation is considered as superior and
separate. A vastly expanded circle of social interaction is called for.
A higher level of consciousness and moral commitment is required
in an international comm unity that has developed highly complex
levels of social interaction. Shoghi Effendi elucidates this point in
the following passage:
Let there be no misgivings as to the animating purpose of the
world-wide Law of Baha'u'llah. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden
its basis, to remold its institutions in a manner consonant with
the needs of an ever-changing world. It can conflict with no
legitimate allegiances, nor can it undermine essential loyalties.
Its purpose is neither to stifle the flan1e of a sane and intelligent
patriotism in men's hearts, nor to abolish the system of national
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 ethical 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

Universal House of Justice, letter to all National Spiritual Assemblies,
6 February I973, in Messages from the Universal House ofjustice, I96J-I986
(Wilmerte, IL: Bah:i'f Publishing Trust, r996), p. 231.
OBLIGATION AND RESPONSIBILITY

race. Ir insists upon the subordination of national impulses
and inccrcscs co the imperative claims of a unified world. le
repudiates excessive cemraJization on one hand, and disclaims
all actempts at uniformity on the ocher. Its wacchword is unity
in diversity. 18
Thus, the Baha'i teachings affirm the capacity of individuals
and humanity as a whole rn develop behavior aimed at establishing
constructiveness, cooperation, and agreement in social interactions.
Such beneficial forces require chat great attention and energy be devoted co 1he socialization of the individuaJ though a strong spirirnal
or moral education.

Moral Education
Human beings. according to the Baha'i perspective, are fundarnenrally spiritual. Bue developing spiritual capacity requires moraJ
education. Developing che spiritual side of humans is a comprehensive, life-long process. The Bahff writings are reaJistic in cheir
asscssmenc of the capacity of humans to pursue selfish mocives or co
inflict grcac harm on others. In the following passage, J\bdu'l-Baha
explains che deep roocs of man's seJf-cencered cendency and prescribes
spiricual education as a requisite for overcoming ir:
[l]t is impossible for a human being co rum aside from his own
selfish advantages and sacrifice his own good for che good of che
community except through true religious faith. for self-love is
kneaded into the very clay of man, and it is noc possible char,
without any hope of a subscanriaJ reward, he should ncglecc his
own present materiaJ good. That individuaJ, however, who pucs
his faith in God and believes in the words of Go<l because he
is promised and certain of a plentiful reward in che next life, and
because worldly benefits as compared co the abiding joy and glory
of fucure planes of existence are noching ro him will for the
sake of God abandon his own peace an<l profic and will freely
consecrate his heart and soul to the common good. 19

Shoghi Effendi, World Order of Brt!Jti'u'lldh, pp. 41-42.
•~ 'Abdu'l-Baha, Secret ofDivine Civilization, pp. 96-97.
THE BAHA'f WORLD 2002-2003

The Baha'i teachings on spiritual education focus on training
children from a young age in "goodly character and good morals,"
and on guiding chem ro "all che virtues of humankind." 50 Spiritual
education is centered on rhe development of chat distinctive quality, the spiritual nature, which che Baha'i teachings explain as being
unique ro human beings. 'Abdu'l-Bah:i., in the following passage,
explains the significance of raising children ro have a strong spiritual
const1 runon:

A child is as a young plant: it will grow in whatever way you
train it. If you rear it to be rruthful, and kind, and righteous, it
will grow straight, it will be fresh an<l tender, and will flourish.
But if not, then from che faulty training it will grow bent, and
stay awry, and there will be no hope of changing it. ~ 1

This training is so imporranc thac the Baha'i teachings assert,
"Training in morals and good conduce is far more imporranr than
book learning. " 52 This principle is furcher elucidated in the followmg passage:

A child char is cleanly, agreeable, of good character, wellbehaved-even though he be ignorant-is preferable ro a child
chat is rude, unwashed, ill-natured, and yet becoming deeply
versed in all the sciences and arts. The reason for chis is that the
child who conducts himself well, even though he be ignorant,
is of benefit to others, while an ill- natured, ill-behaved child is
corrupted and harmful to others, even though he be learned. If,
however, the child be trained co be both learned and good, the
result is light upon lighr. H

Baha'i child socialization aims to develop a prosocial orientation
in children, who are encouraged to recognize themselves as members
of a community chat begins with the family and extends ro include

~0 'Abdu'l-Baha, Selections from the Writings of 'Abdu'l-Bahd (Wilmette, IL:
Baha'f Publishing Trust, 1997), p. 133.
" 'Abdu'l-Baha, in "Baha'f Education," in Compilation of Compilations, vol.
I, p. 287.

~ 1 'Abdu'l-Baha, Selections, p. 143.
~ Ibid.
OBLlGATION ANO RESPONSIBILITY

all of humanity. Prosocial behavior is defined as che psychological
mechanism of social action which includes helping, sharing, and
caring for ochers. Baha'i children are caught appreciation for the
principle of unity in diversity and a respect for ochers regardless of
race, class, or nationality; they are encouraged to develop a sense of
personal spiritual responsibility co act coward ochers wich compassion as well as justice and equity, and co sacrifice their own material
self-inrerescs for ochers in need. As adults, Baha'fs are expected co
make a commitment co continue internalizing such paccerns until
they become the foundation of the personality itself. Spiricual developmenc is seen as an infinite process of self-transformacion-that
is, a concinual, conscious refining of one's behavior in the crucible
of social inceraction. The cultivation of spiricual, altruistic qualities
remains rhe aim and cencral focus of Life for che adult Baha'f.
Spirimal life is nor separated from che realm of social relations bur
incegratcd with ic. In this way, it becomes the means for authentic
change chat is positive and aimed ac advancing society. The Universal
House of Justice explains the distinctive significance of the spiritual
nature of humans and its positive influence in history thus:
The endowments which distinguish che human race from all
ocher forms of life are summed up in what is known as the human spirit; the mine.I is its essencial quality. These endowments
have enabled humanity co build civilizations an<l ro prosper
materially. Bue such accomplishments alone have never satisfied
che human spirit, whose mysterious nacure inclines ic towards
transcendence, a reaching cowards an invisible realm, cowards
the ultimate rcalicy, char unknowable essence of essences called
God.~ 4

Promoting the Welfare of Others
Shoghi Effendi explains chat che breakdown in the presenr social
conditions of the world is an outcome of the decline of true religion
as a social force. He writes,

~. Universal J louse of Justice, Promise o/World Peace, p. 5.
166 THE BAHA'f WORLD 2002-2003

The perversion of human narure, rhe degradation of human
conduct, rhe corruption and dissolucion of human institutions,
reveal (hemselvcs, under such circumstances, in their worst and
mosr revolring aspeccs. Human character is debased, confidence
is shaken, rhe nerves of discipline arc rdaxcd, che voice of human
conscience is stilled, the sense of decency and shame is obscured,
conceptions of duty, of solidarity, of reciprocity and loyalty are
disco reed, and the very feeling of peacefulness, of joy, and of hope
is gradually extinguished. 55
Jfhuman beings are responsible for rhe current degenerative condirion facing society, they are, likewise, in a position to do something
abouc it. Baha'u'Uah describes the role of religion ru, a social force
with the capacity to promote the good of society bur also warns
about its capacity to harm. I Ie stares,
Religion is rhe greatest of all means for the establishment of
order in the world and for the peaceful contentment of all that
dwell therein .... The weakening of the pillars of religion hath
screngrhened rhe hands of the ignorant and made them bold
and arroganr. ... Religion is a radiant light and an impregnable
stronghold for the protection and welfare of the peoples of the
world, for rhe fear of God impelleth man ro hold fast ro that
which is good, and shun all evil. Shou ld the lamp of religion
be obscured, chaos and confusion will ensue, and the lights of
fairness, of justice, of rranquility and peace cease to shine. Know
rhou, rhac they who are truly wise have likened the world unto
the human temple. As the body of man needeth a garment ro
cloche it, so the body of mankind muse needs be adorned with
che mantle of justice and wisdom. Its robe is the Revelation
vouchsafed unro ic by God.~
Religion, rhen, nor only has the potenriaJ for, but also has a direct
role in, the advancement of the moral order. Religious teachings can
become the source for cohesion and solidarity in social relationships
among all the cultures and peoples of the world. The individual can

á~ 5hoghi Effendi, World Order ofBahd'u1Mh, p. 187.
' Bahf u'lhih, ibid., p. 186.
OBLIGATION AND RESPONSIBILITY

become a positive force whose accions become che cause of che wellbeing of ochers. Shoghi Effendi explains,
Indeed, chc chief reason for che evils now rampant in society
is a lack of spiricuality. The macerialiscic civilinrion of our age
has so much absorbed the energy and inceresc of mankind, char
people in general no longer feel the necessity of raising chemselves
above che forces and conditions of their daily material cxiscence.
Then: is nm sufficient demand for things char wc should call
spiricual co differentiate them from the needs and requirements
of our physical existence. The universal crisis affecting mankind
is, rhereforc, essencially spiritual in ics causesY

The more fundamental moral or spiritual amiburcs char are at the
hcarr otinAucncing society and advancing ir from one chat is purely
macerialiscic co one char strikes a balance berween rhe material and
spiricual, arc outlined by the Universal House of Jusrice as follows:
"che virtues chat bcfic human dignity are cruscworrhincss, forbearance, mercy, compassion, and loving-kindness cowards all peoples."~~
Ir is chrough the application of these virtues in one's daily life and
through the work of Baha'i inscirucions rhar real change can come
abour in human imeraccions. Such virrues belong co every person,
since all arc capable of inccrnalizing chem. Ir is through deeds char
individuals cake responsibility for a moral order.

Reciprocity and Altruism
Social relationships involve "requirements char muse be met if groups
are co surviw and Aourish." ~ Philip Selznick believes char rhese requirements include "leadership, communication, specialization, and
symbolic .illirmacion of group 1dcncity."60 But chcn chcre are ocher
requirements rhar "generate moral obligations," such as "maintaining

~7 From •l lmcr written on behalf of ~hoghi Effendi co an indi\'idual believer,
8 Dc:Lc.:mbc:r 1935, in "Yomh," in Co111p1'11tton ofCompil.1rions, vol. 2. p. 425.
~ Universal I louse of Jusc1ce, f>ro11me ofWorltl Peflce, p. 25.
~ 1 Selznick, Mom/ Commonwea!th, p. 97.
' Ibid.
168 THE BAIIA f WORLD 2002-2003

order, prorecring property, and facilitating cooperarion." 61 A~ an
example of such obligarions, Selznick writes,

[A] norm of reciprocity ("people should help rhose who have
helped chem; people should nor injure chose who have helped
chem") is, in one form or another, universally recognized. Such
principles are nor accidenral developments. They are solutions
to problems, rediscovered innumerable rimes as ways of dealing
wich ever-present demands of organization .md solidarity.h

Alrhough che norm of reciprociry appears to be universally recognized, its actual practice and implemenracion are impossible wichour
a system chat promotes the fundamenrals of individual moral developmenr. Reciprocity can be guaramecd only as a result of individual
consciousness, internalization of spirirual values, and a social system
chat actively promore.s and supports such values within its inscirucions. Only then can a moral order bastád on reciprociry evolve.
1 he Bahf f writings describe the evolurion of a moral order in
language that places significant responsibility upon the individual
in learning co distinguish between what is right and what is wrong.
Bahfu'llah states, "We have counselled all people, in the mosc c.lcar
and eloquenr language, co adorn their characters wirh truscworrhiness and godliness, and \vic:h such qualities as are conducive ro rhe
elevation of man's station in the world of being. "63
He asserts, "The bctcermenc of the world can be accomplished
through pure and goodly deeds, through commendabk and seemly
conducr."<..i A moral order, as envisaged in the Baha'i writings, is
possible provided char the means for mutual responsibility an<l a
genuine concern and consideration for ochers in all socjal interactions
.i.re successfull} <leveloped among chc members of societ}.
Reciprocity is a concept that is highly valued in c:he Baha'i teachings. It is the one principle that aims to bring abour true altruistic

f.I Ibid.
Ibid.
' Bahfu'lhih, in "Trusrworrhiness," in Cumpi/,uion of Compi/111iom, vol. 2 ,
p. 332.
,.., Baha'u'llah, ciccd in Shoghi Effendi, The Ad1 e111 ofDizáine ju.stire (Wilmerre,

IL: Baha'r Publishing Trust, 1990), pp. 24- i.5.
OBLIGATION AND RESPONSIBILITY

imencions in social interactions. Ir is an integral pare of a syscem of
social exchange based on return or giving back. It strives to bring
abouc solidariry, a sense of dury co ochers. Altruism, the Latin roor
of which means "ocher," is defined as unselfish regard for or <levocion co che welfare of others. 6 ' In che social sciences, it is considered
co be a highly multifaceted concepc.''" Sociologists suc.h as Augusle
Comee, Lmile Durkheim, and ochers have acknowledged che p-resence of altruism in sociecy. In cheir book, The Altruistic Personrtlity:
Rescuers offews in Nazi Europe, Samuel and Pearl Oliner poinr out
rhac "the act [of altruism] needs co be performed entirely for it~ own
sake apart from any considerations of self-satisfacrion, pleasure, or
urility."1' 7 Thus, self-interest as an inherent trait of human beings is
challenged and the notion "that human behavior can be motivated
by selr-cranscendence" is uphcl<l.''11 Sociologist Helen Fein has developed a theor~ of "collecrive alcruism," suggesting chat alcruisric
people "help persons oucsidc cheir borders co whom chey owe no
convenrional obligarion" and whom they view as members wirhin
their own "universe of obliganon.""9 Fein explains chat for rhe
altruistic person there is no "Ocher. "~ 0
Two rypes of altruistic. behavior are mentioned in che licerarure:
universalistic or inclusive, and specialized or bounded. Lawrence A.
Blum concludes, "The more inclusive the altruism, the more worth
it has." 1 Selznick defines particuJarism as bounded altruism or "an
echic of commitment co individuals who macrer because of rhe special
connections they have, not because of their general c.haracrerisrics....

M ir'i•bsuri New Collegi11te Dictio1111ry, 9rh ed.
"'' I or a more in-<lcprh discussion of the roocs of alcruism see, )amuel P.
Oliner and Pearl M. Olincr, The Altruistic Prrso1111lity: Resmm ofJews in
Nnzt Germnny (New York: The Free Press, 1988).
Ibid., p. 5.
Ibid., p. 358 n. 5.
69 Helen Fem, Gmocidr A Socrological Perspectil'e (London: Sage Publications,

•99.l). pp. 65 66.
á o Ibid., p. 65.
1 Lawrence A. Blum. "Altruism and rhe Moral Value of Rescue: ResiHing

Persecucion, Racism, an<l Genocide," in Embracing the Other: Philosophimf,
Psychologiml. mid fltstoric11' Perspectives on Altrtmrn, e<l. Pearl M. Oliner et
al. (New York: New York Universicy Press, 1992), p. 35.
170 THE BAHA'f WORLD 2002-2003

The 'other' to be regarded, for whom self-sacrifice is appropriate, belongs to one's own family or communiry."'2 Universalism, or inclusive
altruism, according to Selznick, is found when, "[i]n defining objects
of moral concern, the special interests of persons and groups are set
aside. " 73 Selznick explains that with inclusive altruism, "people are
classified according to such objective criteria as age, need, talent, or
achievement, in rhe light of general policies or purposes, without
considering the special claims of kinship or group affiliation. This is
the morality of fairness, the familiar logic of the ' rule of law."'' 1 He
describes the importance of inclusive alcruism, stating,
[U] niversalism is a natural accompaniment to che formation
of communities. As opporrunicies for cooperation are enlarged
and their benefits perceived, the application of altruism is no
longer limited to a small band of close relatives. Particularism
is diluted as che community expands. More and more people
are recognized, first as fellow-creatures and chen as colleagues or
members of the same in-group. In the modern narion-scace che
particularistic connotations of "citizen," though far from lose,
are greatly arcenuated. -~
The Baha'i perspective is clearly more aligned wich che inclusive
or universal form of altruism. It correlates with the Baha'i claim of
the need for acceptance of the unificacion of all people, the consciousness that humanity has now reached the point where ic muse
live as one human family because of the challenges and requirements
of the age in which we live. 'Abdu'l-Baha elaborates on this theme:
The supreme need of humanity is cooperation and reciprocity.
The stronger the cies of fellowship and solidariry amongst men,
the greater will be the power of conscrucciveness and accomplishment in all the planes of human activity. Without cooperation
aRd reciprocal arcirude the individual member of human society
remains self-centered, uninspired by altruistic purposes, limited

~i Selznick, Mom! Commonwealth, p. 194.
Ibid.
Ibid.
~ Ibid. , p. 195.
OBLIGATION AND RESPONSIBILITY

and solitary in developmenc like che animal and plane organisms
of the lower kingdoms.~"

Elsewhere, the Baha'i wricings explicicly Jc:lincacc alcruiscic
norms, holding in high regard chose who "nurcure altruiscic aims
and plans for the well-being of their fellow men." Ochl:r n:achings
reAecc chc values and actirudes conducive co an alcruistic onencacion,711 including a sense of unity wich and responsibility cowards
ochers beyond one's own social group; a strong family orientation;
emphasis on relationship rather than sracus; generosity; trusC\vo rchincss; apprcciacion of diversity; as well as ethical values of justice
and caring.
le is norcworchy that boch the ethical principles of justice and of
caring-imporcanc mocivacors of altruistic behavior-arc emphasiLed
in rhc Bah.i'I writings. where chey are noc viewed as contradictory or
exclusive bur as inseparably connected. Even when the ethic of juscicc
is enjoined, it is usually as a practice co be performed ouc of concern
for OLhers. Jmticc is prescnced as rhe practice of equity, often linked
wich "safcguard[ing] che righcs of che downtrodden. "Tl> The Baha'i
conception of juscicc mi.:ans chac all have a righc co receive care.
Well over half a century before Carol Gilligan called accencion
co the compkmcntaricy of the "masculine" ethic of justice and the
"feminine" ethic. of caring,"0 'Abc.lu'l- Baha had wriccen, "The Kingdom of God is founded upon equity and justice, and also upon
mercy, compassion, and kindness co every living soul. Scrive ye chen
wich all your heart co treat compassionately all humankind."bl Yer,
He thrn qualifit:d chis scaccmcnc, asserting chac oppression muse be
opposed: "Kindness cannot be shown the tyranc, rhe deceiver, or
the chier, bccaust: ... ir makech rhem to continue in their perversity
as before. "Kl Individuals arc cnc.ouragcd to develop their capacities

'Ab<lu'l-B.1h.i, l'rcmm{'l;ation ofUni1ámal Peace. p. .n8.
'Ab<lu'l-B.lha. Srleaiom, p. 72.
See Olincr an<l Olincr, Altruistic I'monalil)'. n. 66.
Bahfu'llah. Cleaning), p. 2.p.
"° Carol Gilligan, In rt Different iviu. Psychologmd lhrory rmd W'<Jmens Detáelopment (Cambridge, MA: I larvard Univcrsicr Pre~~. 1982).
'Ab<lu'l-Bah.I. Selections, p. 158.
Ibid.
172 THE BAHA'f WORLD 2002-2003

in i<lenrifying chose who are oppressors, whecher cher manifest d1i~
crait through physical force, dominance, terrorism, dishonesty, seduction, villainy, or evil. 'Abdu'l-Baha's statement is clear in insiscing
chat we are ro wichhol<l goodwill and kindness when faced wich the
demoralizing behaYior of tyrants, deceivers, or thieves, since such
foul behavior brings harm upon ochers and becomes che cause of
distrust, oppression, and injuscice. These violations of individual
rights may not be coleraced under any circumstances within the
context of a moral order.

Baha'i Institutions and the Promotion of Altruism
The Baha'f teachings recognize char the transformation of individuals
into altruistic persons cannot cake place outside the social context,
which must provide a macrix for char transformation. Research has
drawn acremion co che importance of group norms in motivating
moral behavior, whether direcdy, as a response co social expectations, or indireccly, as inrernalited personal norms.' The findings
of Oliner and Oliner furrhcr underscore whac they refer co as the
normocenrric orientation in motivating the altruism of rescuers of
Jews during World War IT.'I"' Oliner and Oliner write: "[A] normocentric reaction is nor roored in direct connection with the victim,
but rather in a feeling of obligacion co a social reference group with
whom che acror identifies and whose explicit and implicit rules he
feels obliged co obey." 8 ~
Such findings imply chat nor only must altruistic qualiries be
fostered in indi\'iduals, buc a social framework muse al~o be provided
within which extensivity and altruism are highly valued and represent
the norms of che group itself. The creation of such a society is inseparable from the development of individual altruistic personalities,
for so long as groups value egocenrrism, unfecrered individualism,
ethnocentrism, scacu~ seeking, dominance, and a materialistic

See J. Reykowski, "Mouv.Luon of Prosocial Behavior,~ in Cooperation and
Helpmg Behnvior: Theories and Research, ed. V. J. Derlag;l and J. Grilebk
(New York: Academic Pre~á.. r982), pp. 35'5" ..,5.
' Ol111cr and Oliner, Altrui>tic Pcrsonalil) pp. 199- 209.
1,

~ Ibid., p. 199.
OBLIGATION AND RESPONSIBILITY

orientacion, altruism will remain an cxcepcion co che rule. and che
alcruislic pcrsonalily will appear as deviant in comparison to the
resc of Lhe group. ln Baha'i society chis situacion is rcvcrst:d: altruism is nOl an aberrant behavior comrary co convention, because the
normalive expcccations (which indi,áiduals are ultimaccly expected
co imcrnalizc) arc alcruistic.
Where Baha'i \Ocializacion and moral education arc aimed ac
develop111g the spiritual side of rhe person. the Baha'i adminiscrativc order (or Baha'i instituLions) sc<.:ks to advance spiricual values,
principle.:~ and laws through formal means. Bah.i'f insticucions arc
vicwcd as an instrumenc through "hich the spirit of the teachings
of Baha'u'llah is realized collectivcl)- ln sociological terms, these
inscitucions constirute a rational system of moral agency. Thac is. as
institutions ther embody values beyond mere efficiency or cechnical excellence. Their aim is the creation of a new world civilization
grounded in spiritual principles rclcvam co the needs of chis age.
Baha'u'llah conceived che formation of Baha i imcicurions, and
their functions and responsibilities arc expounded upon in che writings of 'Abdu'l-Baha and Shoghi Effendi. These governing bodics
promocc che progress and developmcnc of che community chrough
che application of spiritual principles and laws. Among their rcsponsibilicies are c<luc~uional programs for children and adulcs, communiry
devotional mccLings, application and observance ol Bahf i laws and
principles n:lcvanr to the rank and file of member~. and che overall
spiricual protection and well-being of the community as ic advances
cowards the implemencacion of the goals of the Bah:fi religion. I he
goab are arrivc.:d at and ourlined through a consultative (inclusivc)
sysccm whcrc chc Universal House of Justice, being ac the highesc
level of Baha'i insticurions, communicaces ics vision and plan co each
nacional inscicucion, referred co as che National ~piricual Assembly,
and in curn. to chc n::gional and local inscirutions. chus coordinacing
che work of che Baha'i community at the global level.
Thm. in chc Baha'i view, ic is ch rough the individual practice as
well as the inscicucionaliz.acion of the principle of unicy in diversiC)
that human society can evolve LO an unprcccdcmed level of cohesion and c.oopt•racion, and transcend the limimtions implicic in che
currenc state of separation and compccirivencss. While the Baha'i
conception of unity in divt:rsiC)' should nor be viewed as merely a
174 THE BAH;\'{ WORLD 2002-2003

version of liberal pluralism, che safeguarding and <.:ncouraging of
diverse elements wichin chc Bahff communiry is a major inscitueional principle. le is embedded wiehin Baha'i insticutions through
practices chat, because they apply at all levels of administrative and
communiry funcrioning-local, nacional, and imernmional-rcquire
ehe participation and supporc of the entire Baha'f communiry. Under
liberal pluralism diverse groups lobby che power structure in order
ro ensure chat their interescs are represented, while in the Baha'f
community every individual, regardless of class, culture, gender,
race, or nationality, is responsible for upholding and applying the
spiritual principles and laws laid down by Bahf u'llah, which form
che srruccure of a social ordt:r. In the Baha'i comexc, there is only
one communiry, which is united around the general teachings of
Baha'u'llah. Through the application of these principles and laws
ehc bcncrmcnr of all members is realized and nor simply a particular group or segment of sociery which aims co promoee its own
panicularisric agenda.
Mose prominent of these practices is consultation, a group
decision-making process whose goal is co reach solutions ro problems by consensus. Baha'i consultation encourages che open and
frank expression of diverse views on che topic under discussion, in
an atmosphere oflove and respect char also allows che "clash of differing opinions" chat can strike the "shining spark of truth. "86 Each
member of the consulcacive group has an equal right of expression,
and no blocs or faccions--or any subdivisions of the group--are
permicred. Inseparable from che Baha'i consulcative process is the
development of sensitiviry and respect for che different voices whose
expression of opinion may nor fit imo conventional or dominant
cultural modes of communication. Since the group attempts Lo
work towards consensus on an issue, voting only as a lase reson, rhe
process docs nor necessarily require reduction ro dualiry: alternatives
need ii.or be narrowed down co rhe rwo poles "for" and "against."
Instead, che consultative process itself, drawing on the interactive
concribucions of all its diverse members, is looked co as che creacive
source of new solurions.

'Abdu'l-Baha, quored in Shoghi Effendi, Bahd'f Administration, p. 2.1.
OBLIGATION AND RESPONSIBILITY

Consulcacion is regarded boch as a method for generacive decision
making and conAicc resolucion and as an inscrumcnr for reinforcing
the unity of a diverse group. It is the mechod by which the Baha'i
administrative institucions conduce che affairs of the Baha'i community. buc Baha'fs arc also encouraged co use consulracion in all aspeccs
of cheir lives, whccher in che family, neighborhood, or workplace.
Another way in which Baha'i administrative inscitutions are srrucrured co implement unity in diversity involves practices intended to
ensure the participation of minority ethnic populations. (The definition
of whac constitutes a "minority" is left to the discretion of the National
Spiritual A1;sembly of each country.) "To discriminate against any race,
on che ground of its being socially backward, politically immature, and
numerically in a minority" is considered co be "a flagrant violacion of
rhe spirit" of che Baha'f ceachings.87 In principle, protecting the "just
incerescs of any minority element within the Baha'i community" and
ensuring thar all have the opportunity co contribute their perspectives
to che collaborative efforu of the group are considered so important
that representatives of minority populations "are nor only enabled to
enjoy equal rights and privileges, but they are even favored and accorded
priority."~ Bal1.i'i communities are instructed char ic is their duty to
ensure thar "Baha'i representative institutions, be they Assemblies, convencions, conferences, or committees, may have represented on chem
as many of these divers elements, racial or otherwise, as possible."89
One way in which chis principle is practiced is che minority tie
rule of Bahff elections. ln the course of eleccions for Bahf( administrative inscirutional membership-elections chat are conducted
withouc nominations or campaigning and are decided b1 plurality
vote- if voting results in a cie becwcen persons, one of whom represents a minority, "priority should unhesitatingly be accorded che
parry representing che minority, and chis for no ocher reason excepc
to scimulace and encourage it, and afford it an oppommity co further
the interests of the communiry."90 In addicion to ics direcc effecr in

Shoghi Effendi, Advent of Divine justice, p. 29.
~ 8 Universal I louse of Justice, Messages from the U11ir1erS11I Howe ofjustice,
1968-1973 (Wilmerce, it.: Bahff Publishing Trusl, 1976), p. 49.
H~ Shoghi Effendi, Advent ofDivme justice, p. 36.
Ibid.
THE BAHA f WORLD 2002-2003

increasing minority representation in Baha'f administrative institutions, rhe practice of this rule heighrens the sensitivity of the group
to irs minority membership and reaffirms the group commitmenr to
valuing and encouraging minority participation. For the individual
Baha'f, conceding a tie vote co the minority representative becomes
a concrete opportunity to practice sacrifice of self-interest for the
ocher, with in a context of social approval.
Whether applied in community administration, in the family,
in education, or in the economy, the Balui'f principles and practices
are viewed as catalysts whose application will ultimately bring about
social transformation leading to the development of an altruistic
global society. Such a society, in the Baha'f context, begins with
rhe individual striving daily toward personal transformation-the
deliberate internalization of spiritual teachings incorporating
alrruistic, extensive values as personal norms. The Baha'i teachings
strive to imbue individuals with an inclusive orientation transcending-though not suppressing--other group loyalties and valuing the
well-being of the entire planet and all its inhabitants. Throughom
the Baha'f writings, the vision imparted to the individual is that
of a peaceful, just, and caring civilization whose foundation rests
on the cornerstone of the unity of all human beings, a unity that
is to be consolidated and protected by insticutions that reflect and
promote the principles of unity, equality, and altruistic service as
normative expectations.

Conclusion
As a community whose membership includes individuals from virtually every race, class, religion, ethnicity, and nationality, Baha'is
are laboring hard to bring about a global community based on
constructive, altruistic social relationships. They believe that it is
their-duty to strive towards the establishment of a moral order in
which the pernicious aspects of human naLUrc are overcome by the
positive, spiritual tendencies inhcrcnr in every individual. From the
Baha'f perspective, real change towards a cooperative, progressive
global community requires that the spiritual framework of society
become strengthened. Nothing, Baha'fs believe, shorr of a legitimate
commitment to the fortification of the spiritual nature of humans
OBLIGATION AND RESPONSIBILITY 177

can hope to bring true and lascing happiness to human existence.
Janee and Perer Khan, in cheir book, Advancement of Women: A
Bahri'! Perspective, explain,
To a Baha'i, the ideal spiritual life does nol conform to rhe
cradirional model of an individual engaged in solitary spirirual
discipline, remote &om interaction with other people anc:!. removed from lhe transactions of social life. Rather the Bahf {
teachings direct attention to rhe interactive relationship between
individual and social development, calling for a holistic approach
in which rhe actions of the individual and of the social organism mucually reinforce each other and give rise ro evolutionary
change. 91
The Baha'fs envision a world commonwealth in which, as described by Shoghi Effendi, "the consciousness of world citizenship,
the founding of a world civilization and culture ... concinue indefinitely to progress and develop."92 In that civilization, as a result of
d1e "practical consequence of the spiritualization of the world and
the fusion ol all ils races, creeds, classes and nations," 93 peace will be
established.

91 Janel A. Khan and Peter J. Klian, Advrmcement of Women: A Bnhd'/ Perspective (Wilmeue, IL: Bah.a'! Publishing Trust, t998) , p. 7.
•ii Shoghi EffcnJi, World Order ofBrtlul'tt'lldh, p. 163.
q• Ibid., p. 162.
Facing the Global
HN/AlDS Epidemic
A BAHA,f PERSPECTIVE
Dawn K Smith, MD, MS, MPH, examines
a faith-based approach to the social and
public health consequences ofHIV/AfDS.

hough wrirren decades before the recognition of rnv and
AIDS, the words of Shoghi Effencli can apdy be used ro describe che effects of this epidemic on the world we live in
at the beginning of rhe rwcnry-6.rst century:
A yawning gulf threatens m involve in one common clisaster both
the satisfied an<l <lissatisfied nations, democracies and dictatorships, capitalists and wage-earners, Europeans and Asiatics, Jew
and Gentile, white and colored .... Sore-cried an<l disillusioned,
humanity has no doubt lost its orientation and would seem ro
have lost as well its fuich and hope. It is hovering, unshepherded
and visionlcss, on the brink of clisaster. 1
It is unusuaJ co discuss what perspective religion has on a specific
disease. We do nor ask for the Buddhist perspective on measles, the
Catholic view on malaria, or the Islamic view on wbercuJosis. AJI of
these are major causes of illness and premature death in the world.
The still-expanding 111v/AJDS epidemic is different from Lhese other
infectious diseases in that it is driven by, and magnifies the negative

Shoghi Effendi. Fhe World Order ofBahd'u'//dh: Selected lerrers, 2nd rev. ed.
(Wilmetre, 1L: Baha'f Publishing Trusr, 1993), p. 190.

180 THE BAH.ff WORLD 2002-2003

Global HN Prevalence

- 15.0% '" 0%
- S.0% 150%
- 10%- 50%
c:l 05% - l 0%
CJ 11. 1% - ()~CW,
CJ 0.0% 01%
D nm ~n:.u bhlc.-

effecrs of, the social and insciturional problems of civilization to an
excenr never before seen. le is this catalytic narun. rhat gives imperus
ro the frequenc call for che world's religions to define their "position"
on mvlAms.

The Global HIV Epidemic
Religion has always been concerned with humanitarian support for
the ill, and the intensity of chis global pandemic demands an unprecedented level of accion in response to this traditional concern. In the
22 years since che first reporcs were published abour a new and facal
illness named acquired immunodeficiency srndrome (AIDS), then
with cause unknown, and che 20 years since its cause-the human
immunodeficiency virus (H1v)-was discovereJ, chis epidemic has
spreaa steadily and cragically chrougholll che world. 2 Ac che end
of 2002, the Joinc United Nations Progran1 on mv/AIDS (UNAIOS)

For more informarion about the inirial discovery or AIDS. see Cenn:rs for
Disease Conrrol, "Pneumot.ysti~ pneumonia- Lm Angeles," Morbidity and
Mortality Weekly Reports 30 (1981): 250-52. For more on rhe m1tial repom of
rnv, see F. Barre-Sinous.si, J.C. Chermann, I. Rey er al., "lsoladon (conc'd)
GLOBAL IIIVIAms EPIDEMIC 181

Lifetime risk of AIDS death for 15-year-old boys,
assuming unchanged or halved risk of becoming
infected with HIV in selected countries
100%

........
90'!11 aou..r.1"!.()
so~
lunlx1hw~ •• ••
..ááv
~
-o'lb
SouthMna .á ;
• llouw.uu

..áá "
< {,()% z.unbi• ... C
... W'lb
'"5
;
~" "'""r• ( • • " , 4, ána
'o 40'"' .-á , ~l bu
C6 J h.iirc .( ,
~ .á ,e,
30%
• ++ , <....u-.~ Ii. l'\1'rt
I
Rurltn.1 IilSJ 1 • ,

20%

111%
.
.,, .•'
•••
'
, l • ll'áMh.a

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• • • • • Cwrcm IC"o'd oJ ns:k m21ntimni
.; - • - • - R«J. h:alvcd ov~r next I S yon
11'16 ;
(I 5% 1(1% 15% 20% 2S% 30% 35% 40'11i
t,urmlt aJuh 111\' p~•lmct "'"

and the WorlJ I lealch O rgani1acion (wi 10) reported that 42 mi llion
people were living with 111v infeccion, 5 mill ion having been newly
infected; 3.1 million died in 2002 alone. 3
Sub-Saharan Afnca -especially southern Africa-has suffered
rhe heaviest impac.t of any region of the world, accouncing for 70
percent of all new infoctions and ..,7 percent of deaths worldwide.
Bue rapid growrh of the epidemic is no"" also occu rring in che rwo
most populous councries of the world. In India there were csrimatcd
to be 4 million peopk infected at the end of 2002, more dun in any
ocher counrry bcsiJl:s ~omh Africa. ln China, home co one-fifth of
rhe world's people, at lea.st one million are living with HIV infcccion,
and rhe number of infccrions is increasing 30 percent per year.

of a T-lymphocropic retrovirus from a paciem ac risk for acquirt:J immune
deficiency syndrome (A1os)," Science 220, no. 4599 (1983): 868-71.
' UNAms, w110. A/ll~ l:prdmuc Update: December 2002, avail.tble ar hnp://
\V'.\fW.unaith.org/html/pub/publications/irc-pub06/cpi03 OO_en_ hrml.hcm.
THE BAIIA f WORLD 2002-2003

Estimated HfV infected adults by age group,
Botswana 2002
'10
•Males
• females

=

Botswana is the most heavily infected population in the world
and exemplifies the human devastation that this epidemic is capable
of causing. In 2002, more than one-chi rd (35.4 pcrccnr) of the population i5-49 years of age was already infected with 111v, with the
highest prevalence among older adolescents and young adulcs.'
This high rare of infection in its young population and che resulting premarure deaths have resuhed in negative population growrh
(i.e., more deaths than births) in a country with morL than 40 years
of uninterrupted peace and a stable, represenracive governmenr that
has used the nation's mineral and agriculcural resources co achieve
exemplary gains in social and economic development for its people.
Life expectancy at birth (the age m which an average person born in
a year could expect to survive), which had risen steadily over rhe lase
50 years and would have been 70 wirhouc the 111v epidemic, has now
fallen ro 39 and is expected ro reach 27 by the end of chis decade.';

• Bocswana Nacional AJOS Coordinacing Agcnc.y, "Botswana 2002: Second
Genemtion Hf\'14/DS Surueil/1111reá A lee/mica/ Report," November 2002.
' USAlD, "Life Expeccancy Will Drop Worldwide: Due co AIDS," July 2002,
available at hrcp://v.'W\\,usaid.gov/pre~s/release~/2002/pr020708.hcml.
GLOBAL HNIAIDS EPIDEMIC

Although che burden of illness and death being caused by this
epidemic is deeply cliscurbing, ics consequences are nae limited ro
these health outcomes. Economic productiviry declines as the impact
on human resources increases. For example, fewer school teachers,
nurses, and administrarors are available to provide public services;
social infrastrucrure is both increasingly strained and shrinking; poverry increases; food generation decreases; and families are disropced
as young adults sicken and die, leaving behind dependent children
and elders. We are truly hovering on the brink of an unprecedented
disaster.

Components of a Response by Baha' ls
Baha'!s arc instructed not to live in monastic isolation from the rest
of che world and its prob1ems.6 The Baha'i communiry has been
swept into chis global problem and, like the resc of che world, is
searching ro find ways to contribute more aggressively and effectively
ro the struggle against this evolving holocausr. As a letter written on
behalf of Shoghi Effendi in 1932 expressed it, "When such a crisis
sweeps over che world no person should hope ro remain intact. We
belong co an organic unit and when one part of the organism suffers
all the resc of Lhe body will feel its consequence."

ACQUIRrNG KNOWLEDGE
The abiliry ro "know" is one of rhe most important blessings given
co mankind. Ignorance is one of the key elemenrs fueling the HIV
epidemic and che mo-often cruel or inappropriate responses to ir.
The Baha'i writings state,
God has conferred upon and added to man a distinctive power-the foculcy of incelleccual investigation into the secrets of
creation, che acquisition of higher knowledge-the grearesr virrue

Shoghi l .Acn<l1, Cod Panes By (Wilmene, 11: Baha'i Publishing Trust, 1995),
p. 214.
Frnm a lcctt:r written on behalf of Shoghi Effendi co a Baha'i &mily, 14
April 1932, in Lights ofGuidance: A Bahd 'i Reference File, compiled by Helen
Hornby, 3rd rev. ed. (New Delhi: Baha'f Publishing Trusr, 1994), no. 446, p.
133.
THE BAHA'f WORLD 2002-2003

of which is scientific enlighcenment. This endowment is the mosr
praiseworthy power of man, for through ics employment and
exercise, che betterment of rhe human race is accomplished. 8
Scientific investigation has been ar the core of che global response
co the HIV epidemic since ics rccognicion. Medical epidemiology was
used to define AIDS; social sciences to elucidate the social necworks in
which the condition occurred and rhe pachways by which it spread
initially in rhe Uniced Stares; and laborarory sciences to isolate its
cause and develop treacments. However, the fear and stigma that
accompanied the first reports of a new, infectious, fatal illness have
persisced in many quarrers despite all we have learned. Misinformation and ignorance of che faces underlie many of the negative
attitudes and behaviors char are contributing to an inadequate response to the epidemic.
ror example, fear of casual contagion causes people in many
settings to discriminace against chose wich HIV infection, denying
them access to schooling, jobs, housing, or the c.are and support of
family and former friends. Bue science has demonstrated dearly chac
HIV is nor casually cransmicted.
The virus is very fragile and requires very specific conditions to
be able to pass from one person to another.
Direct blood-to-blood transfer is highly efficient and resulted in
many early infections among hemophiliacs and transfusion recipients who received direcc injection of blood products from infected
persons. Now that we have good ways to rest donated blood for
infeccious diseases, this form of spreading HIV is increasingly uncommon. However, direct blood transfer scill results in infecrions among
injeccion-drug users and in sicuacions where a shortage of supplies
or poor training leads to reuse of medical injeccion equipmem (e.g.,
needles) for several patients.
Blood exposure is also the cause of mv transmission from an
infected mother to her child during pregnancy and/or birth. We
can now also reduce the frequency of this by creacing pregnanc

H 'Abdu'l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu'l-Bahd during His Vis11 to the United St11tes and Canada in 1912, rev.
ed. (Wilmerre, IL: Baha'f Publishing Trust, 1995), p. 31.
GLOBAL HIV/AIDS EPIDEMIC

women and infants over a few monchs wich anci-H IV (ancirecroviral) medicarions.
Gcnical cracc secreriom and breasr milk can also contain relacively
high levels of mv and lead to sexual transmission of mv and infecrion of in farm chrough brcascfocding.
However, tears, sweac, saliva, and other body Auids to which
we may he exposed casualJy (by touch, coughing, or sneezing, "for
example) do not c-.irry HIV. HIV cannoc penetrate imacc skin. So
chere is no juscification for chc physical and social isolacion of people
wirh Ill infection. )imply learning how HTV is transmitted (passed
bcrween people), and how ic is not, frees us co assisc people who
arc infccccd with HIV and rhose close to them wnhouc fears for our
own health.
In one community in che us, a believer wcm co his religious
leader co tell chem about his HIV infection and gee their advice
about how co cell che ochers in his communiry. Jc was decided chat
a community meeting would be held ac a member's home. When
people arrived, chcy found chac chc hosress, an elderly woman, had
placed chairs omsidc in rhe drive\\"a) so rhat chc HJV-posicive person wouldn't have co come inro her home. On the one hand, chis
demonstr;rn:d her unrealiscic fear of mv and ser a poor cone for che
meeting. On chc: ocher hand, despite her fear, she was the one willing co hose the meeting.
Lxercise of our ability co "know" should not be limited, however, co knowledge about cransmi sion. Baha'is have an obligation
co learn abouc the broader issues surrounding the mv epidemic, ics
causes, its effects. and actions chat can retard its spread and mitigate
its effects:
The present condirion of che world-its economic instabilicy,
social dissensions, political dissatisfaction, and incernacional distrusc-should awaken che youth from their slumbc:r and make
chem enquire what rhe furure is going co bring. It is surely they
who will suffer most if some calamiry sweep over che world.
They should therefore open their eyes co rhe existing conditions,
srudy the evil forces chat are at play, and rhen with a concerted
effort ari~e and bring about che necessary reforms-rc:forms that
186 TIIE BAHA'f WORLD 2002-2003

shall contain within their scope the spirirual as well as social and
political phases of human life. 9

If the Baha'is want to be really effective in reaching the Cause
rhey need to be much bener informed and able ro discuss intelligently, intellectually, the present condition of the world and its
problems. 10
Too often members and representatives of the world's religions
have used the mv/AIDS epidemic to promote discord, insisting that
it is solely a problem of the irreligious or that chis illness is a punishment from God, mered our to "sinners" or the "unfaithful." This
attitude has been used either to ignore the presence of HIV infection
in religious communities or ro isolate and accuse members who are
infected. Along with the fear of casual infection, this abuse or religion leads to stigma and discrimination. In contrast to this negative
stance, 'Abdu'l-Baha emphasized the role or religion in promoting
unity and in working in harmony with science. He said,
[R]eligion must be the cause of unity, harmony, and agreement
among mankind. If it is the cause of discord and hostility, if it
leads ro separation and creates conflict, rhe absence of religion
would be preferable in the world.
Furthermore, He [Baha'u'llah] proclaims that religion muse
be in harmony with science and reason. If it does not conform
ro science and reconcile with reason, it is superscition. 11
HIV-related stigma and discrimination are not only unjust and
unkind at the individual level, but they arc themselves a contributor
to new infections. They deter people from seeking or using a variety
of services that can reduce the risk of further HIV transmission. For
example, particularly in the developing world, many women are

From a letter writren on behalf of Shoghi Effendi to an individual believer,
13 March 1932, in Lights of Guidance, no. 2125, p. 628.
° From a lerrer wrircen on behalf of Shoghi Effendi to an individual
believer, 5 July 1949, in "Guidelines for Teaching," in Compilation of
Compilations, vol. 2 (Ingleside, NSW: Baha'i Publications Australia, 199r),
p. 314.
'Abdu'l-Baha, Promulgation of Universal Peace, pp. 454-55.
GLOBAL Hrv/ AlOS EPIDEMIC

infecced rhrough the risk behaviors of chcir husbands. Bur becaW>e
chey fear chc reaction of rheir husbands and families even co being
reseed for rnv, many refuse resting during pregnancy or, if cesced and
found positive, refuse ancirerroviral medicines char would procecr
cheir infancs from gercing infected and would prolong their own
lives.

DEALING WlTI l BEHAVIORS
THAf RISK ITTV INFECTION
The 111v epidemic presencs a special challenge co che BahJ'f faich
and ocher major religions because ic is most often spread bv sexual
behaviors prosc.ribed in sacred cexcs. 1' Baha'u'llah counsclcd His followers: "Y1.: arc forbidden co commit adultery, sodomy, and lechery.
Avoid them, 0 concoursc of the faithful. " 13
\X'orldwi<le, approximarcly 75 percent of 111v infections are
sexually acquired, anorher IO percent by injection-drug use, and 10
perccnr from infected mothers co cheir children during pregnancy,
birth, and breastfeeding. The remaining 5 perccnc occur through
rransfusion or contaminated medical injeccions.
While a large majority of mv is cransmirced by heterosexual sex.
because AIDS was firsr recognized among homosexual men in che
us and Europe, ic is sci II widely perceived as a "gay plague." And
because che teachings of many religions about homosexual behavior
.ue conrrovcrsial, particularly in che HIV/AIDS communiry, ic is worth
spending a momcnr to discuss tlus aspect of rhe Baha'f teachings.
Sex in the Faich is nor a sin-laden concept. We arc cold char sexual
feelings are a divine gift char provides a forceful meam co deepen
and express love, bur only when acced on in a proper comcxc. Sexual
incercourse is only permirred between a man and woman who are
married co each ocher. Individual believers are responsible for conrrolling their sexual desires whenever they occur oucsidc of chat context.
A variery of behaviors is recognized co occur in human sociecies buc
is to be resi~ccd and concrolled as part of an individu.il's spiritual,

See Geoffrey P.urindcr, Sexual Morality in rhr: ir'orfd j Religions (Oxford:
Oncworld Publit,11ions, 1980).
Baha'u'll;ih, in "A Chaste and Holr Lifo," in Compiliaion of Compilations,
vol. 1, p. 57.
188 THE BAH.fl WORLD 2002-2003

moral, and social responsibilities. Tht:se include premarital sex, homosexual sex, adultery, and sex with children. In the same way that
the Bible commands thac a man should not "covec" another's wife,
the Baha'f teachings urge mastery not only of behaviors, bur also of
inappropriate impulses and desires chac precede chem. ~ stated in
a lerter writcen on behalf of Shoghi Effendi,
The world today is submerged, amongst other things, in an overcxaggeracion of the importance of physical love, and a dearth of
spiritual values. In as far as possible the believers should cry rn
realize chis .... [T]hey should seek co establish bonds of comradeship and love which are eternal and founded on the spiritual life
of man, nae on his physical life. This is one of the many fields in
which it is incumbent on the Baha'ls ro set rhc example and lead
the way co a crue human standard of life, when the soul of man
is exalted and his body but the cool for his enlightened spiriL 14
On the other hand, we are enjoined from ascericism or a "bigoted
Puritanism." 15 In this sense, the Baha'i teachings strike a difficult
balance between recognizing that both positive and negative sexual
impulses exist, secring clear boundaries for che healthy enjoyment
of sex, anc.l reminding us that sexualicy is only one of several important opportunities during our lifetime for self.mastery and spiritual
development.
Within this framework of understanding sexuality in general,
the teachings prohibiting homosexual behaviors both recognize chat
there may be medical or inborn factors leading co homosexual desire
and emphasize the need ro struggle against unhealthy desires and
resist engaging in prohibited behavior:
Man's physical existence on chis earth is a period <luring which
the moral exercise of his free will is tried and reseed in order co
p~pare his soul for the other worlds of God, anc.l we muse welcome
affiicrion and cribularions as opporruniries for improvement in our

• From a lener wriccen on behalfof Shoghi Fffcndi co an individual believer.
28 September 1941, in Messages from the U11ii1erml House ofjustice, r963-1986
(Wilmerce, IL: Baha'i PublishingTrusr, 1996), p. i.33 J4.
~ Shoghi Effendi, U1e Advent ofDivine justitt' (Wilmccre, IL: Baha'f Publishing Trusr, 1990), p. 33.
GLOBAL HIV/AIDS EPIDEMIC

ecernal selves. The House of Justice poinrs ouc that homosexuals
are noc the only segmenc of human sociery laboring ac this daily
task--every human being is beset by such inner promptings as
pride, greed, selfishness, lustful heterosexual or homosexual desires,
co name a few which must be overcome, and overcome chem we
must if we arc to fulfill the purpose of our human exisccnce. 16
This approach is extremely helpful in considering the full range
-
of sexual behaviors char are resulting in widespread HIV transmission.
If sex occurred only becween married partners, there would be no
epidemic. And co chc extent char religion or ocher faccors help people
co move cowards chat goal, the epidemic will slow. Unfortunately,
rhe prevailing thought is chat sexual fideliry and exclusiviry, even if
desirable, is nor arrainable. Therefore, people argue, we have co rely
on condoms and a future vaccine to control che epidemic and nor
waste time on, for example, abstinence education. Despite 20 years
of aggressive condom promotion, we still have a rapidly growing
epidemic. And in the several countries where HIV prevalence has
gone down (e.g.• Uganda) or remained low (e.g., Senegal), rares of
premarital sex and che number of sexual partnerships reported by
individuals arc decreasing or low. Many of the same people now
argue char we have co address gender inequity and poverry co control
the mv/AIDS epidemic-problems that are older, more generalized,
and more entrenched than chose brought by the "sexual liberation"
of the pasc 100 years.
This resistance co believing chac people can, with help, meet a
high standard of behavior, particularly one char is in their own best
interest, is pervasive and extends also co the question of substance
abuse and its role in mv transmission . Rather than push for the
provision of crearmenr on demand for all those addicted co injected
drugs or disinhibicing drugs like cocaine and alcohol, rhe mv/AIDS
prevention field is spending most of its valuable social capital on
"safer injection" programs like needle exchange and medically
supervised injection programs. While these may reduce che risk of
transmitting HIV and hepatitis, they do nor address chc primary

' from a lercer wricren on behalf of the Universal House of Justice to an
individual believer, 16 July 1980, in Lights of Guidttnce, no. 1228, p. 367.
190 THE BAHA'f WORLD 2.002-2003

social, cmocionaJ, and economic costs of rhe addicrions, either ro
ind1v1duals or the community. Drug use and drinking aJcoholic
beverages are prohibited in the Baha'i Pai ch, bur we are also required
co support communiry members struggling wirh these problems.
The Baha'i writings scare,
It is che nature of man to find c:njoymenc in chat which is
gracifying co his senses; if he pur~uc chis pach he subverts his
individualiry ro such a degree chat cbc poison of darkness which
was chc means of death becomes the means of his existence and
his nature becomes so degraded and his individualiry so deflected
cbac his one purpose in life will be ro obtain che death-deaJing
drug. -

One long-rerm, preventative approach-based on a belief thac
people can live up to these personal behavior challenges-is being
cried by severaJ Baha'f nongovernmencaJ organizations. The Varqa
Foundation, in collaboration with Ht:alch for l lumanity, 18 has
implemenced a values-based yourh education program in Guyana,
"Youth Can Move the World," 19 which trains youch facilitators for
a national program to address sexual icy, HIV/Ams, and other issues
within a ho listic, values-based curriculum. Similarly, Baha'fs in
Buryacia, in the Russian Federation, have created a "Youth Cenrcr
for Social Initiatives" to provide 111v/AIDS prevention education,
craining in moral leadership. a nd alcohol/drug-free social acciviries
co teens. In addition, they arc working with ch<.: Ministry of Education co develop a prevencion curriculum for rhe schools, targeting
12- co 15-ycar-olds.

CARING fOR ONE ANOTHER
áwhile che Bal1a'I standard for personal behavior char might risk
HrV transmission is very high, 'o also is che sc:rndard for personal
behavior cowards one another. We are insrruccl'd co call ourselves co

17 'Abdu'l-B.1h;i, 'Abdu'l-B11hti 011 /Jwme Philosophy (Bosron: The Tudor Press,
1918). p. 133.
'" hrrp://www.healchforhumani1y.org/.
' hup://www.s<lnp.org.gy/ycmw/YCM IW/mdcx.hcml.
GLOBAL HIV/AIDS EPIDEMIC

account each d.ty bur admonished, as individuals, nor ro judge rhe
behavior of each ocher:

Each of us is responsible for one life only, and rhac is our own.
Each of us is immeasurably far from being "perfect as our heavenly rather is perfect" and che task of perfecting our own life and
character is one chat requires all our attention, our will power
and energy. If we allO\ our arcencion and energy to be raken up
in efforrs ro keep ochers right and remedy rheir faulcs, we arc
wasting precious time. '0
We are emphatically and repeatedly admonished against
faulrfin<ling or backbiting about ochers. 21 And we are specifically
insrrucced rhac "ro regard homosexuals with prejudice or disdain
would be emircly against the spirit of rhe Baha'f teachings." ' We are
encouraged co be patient with "our own poor selves" and urged ro
"perscn~rc and add up [our) accomplishmems, rather chan ro dwell
on the dark side of things. "2. And if we are the objec.r of negative
arcitudes or behaviors, we are co respond as we would have wished
co be created:
Jn every instance Ice che friends be considerace and infinitely
kind. Let them never be defeated by che malice of rhe people, by
their aggression and their hare, no matter how incense.][ others
hurl their dans against you, offer chem milk and honey in return;
if chcy poison your lives, ~veecen their ~ouls; if they injure you,
teach chem how co be comforced; if they inflict a wound upon
you, be a balm co their sores; if they scing you, hold lO cheir lips
a refreshing cup. 24

2° From a lcrccr wriw:n on behalf of chc Guardian w ,rn individual believer
12 May 1925, in lights of Guid1111u, no. 318, p. 92.
21 Ibid.
22 From a kncr wri11cn on behalf of the Univer~al l luuse of Jusrice co chc
Nacional )pintu:tl Assembly of che Uni red Sracc~. 11 Scpccmbcr 1995.
Shoghi Ultndi, llnfalding Destiny: The :Wmaf(es .ft-om the C1111rdi1111 of the
Bnhti'f f<itilh to thr Brrhd'i Commumry of thi: British Me, (London: Baha'i
Publishing I nm, 1981), p. 456.
' 'Abdu1áBrthd, ~rlmions ftom the Writi11gs of i1bdu1-B,rhii (\X'ilmercc, IL:
Bahf (Publish mg lhlSC, 1997). p. 24.
THE BAHA'f WORLD 2002-2003

Togecher these teachings reinforce the principle that each member of rhe global family has an important role co play in helping us
co grow and develop, being supportive and nonjudgmental of others,
and being forgiving of the errors and occasional harshness of others.
These arcicudes and actions underlie a compassionate response to rhe
HIV/AIDS epidemic as well as co other difficult situations encountered
in our lives.
One story about 'Abdu'l-Bah:i, who nearly died of tuberculosis
(consumption) as a youch, is exemplary of how such teachings can
be applied in our everyday lives:
In che very early days of the knowledge of the Cause ofBaha'u'Jlih
in America, Mrs. [Lua] Getsinger was in 'Akka, having made the
pilgrimage to the prison city to see che Master. She was with Him
one day when He said co her that He was coo busy today co call
upon a friend of His who was very ill and poor and He wished
her co go in His place. "Take him food and care for him as I
have been doing," He concluded. He cold her where this man
was co be found and she went gladly, proud that 'Abdu'l-Bah:i
should crust her with this mission.
She returned quickly. "Master," she exclaimed, "surely you
cannot realize co what a terrible place you sent me. I almost
fainted from the awful stench, the filthy rooms, the degrading
condition of that man and his house. I Aed, lest l contract some
horrible disease!"
Sadly and sternly l\bdu'l-Baha regarded her. "Dose thou
desire co serve God," He said, "serve rhy fellow man, for in him
dost thou see the image and likeness of God." He cold her co go
back to chis man's house. If it is filthy she should clean ic; if this
brother of yours is dirty, bathe him; if he is hungry, feed him.
Do not return until chis is done. Many times had He done this
for him and cannot she serve him oncc? 1 ~
The teachings at the heart of the Baha'i .f-aith are not just abstract
principles. Each provides us with an opportunity to demonstrate
by our actions the firmness of our bclief--and our commitment

' H.M. Balyuzi, :Abdu'l-Bahd: The Centre of the Covenant (Oxford: George
Ronald, 1987), p. 196.
GLOBAL HIV/AIDS EPIDEMIC r93

co develop the knowledge, skill. and fortitude to live our lives
accordingly.
Since its csrablishmcnc in 1992, the Bah:f f Institute on AIDS,
Sexuality, and Addiccions (1ASA)-which in 1997 became the Baha'i
Nerwork on AIDS, Sexuality, Addictions, and Abuse (BNASAA)-has
been working to assist individuals and institucions within the Baha'i
Fairh in North America co deal with these issues. Through regio11al
and national workshops. a periodic newslener, and consultation with
the administrative bodies of the Faith, BNASAA stimulates reflection
and the exchange of information. Ir provides a confidenrial, safe
environmcnr where people scrugglingwith these issues, together with
their families and friends, can receive love and support.
The B.th:i'f Hcalrh Agency of South Africa, which has recently
been recognized as a nongovernmencal AIDS organization, focuses
on working within the Baha'{ community co provide resources,
consulcacion, and supporc for local adminiscrarive bodies working
wirh mv-infc.:cccd c;ommuniry members. In addition, it advocates
abstinence-based prevention acciviries among yourh boch wichin the
Baha'i community and in the general community.

Children on the Brink
If nor a single new case of HIV infection occurred from now on,
there would still be a devastating impact on che basic structures of
civilization because of the amounr of illness and death facing uc;. To
carry forward an ever-advancing civilization, it is necessary char each
new generation be able co build on the knowledge, experience, and
resources of che previous one. All coo often, chis will not be che case
for children in areas heavily impacted by HJV/AJDs.
In 2001, chere were already 13.4 million children who had lo!>t one
or both parencs co HIV infection, II million of chem 10 Sub- aharan
Africa. Thar is the equivalent of one-chird of all lhc school-aged
children in che us. ' 6 By rhe end of chis decade, in 2010, the number
will have doubled to 25.3 million worldwide, including 20.1 million

'
Based on 2003 informacion from rhe us Census Bureau.
194 THE BAHA'f WORLD 2002-2003

in Sub-Saharan Africa. 27 Stephen Lewis, the UN Special Envoy for
HIV/AIDS in Africa, has called these numbers "hallucinacory," but
numbers alone do not give the real picture of the lives of these
children.
As parems become ill, if they are employed they have co leave
work; if they are farmers or otherwise self-employed they do not have
che strength to work. Household income falls while coses go up for
medicine, for hospital stays, and evenrually for funerals. Children
are caken out of school, either to care for ill adults and young children in the household, to work and bring in household income, or
because school, book, and uniform fees can no longer be paid. In
some cases, schools have closed for lack of teachers because so many
of them have died of HIV/AIDS. Girls are caken out of school first,
and when things become desperate, chey are easy prey for informal
sex work. When parents die, children may be taken in by grandparents or aunts and uncles, buc this often overtaxes the economic and
emotional resources of their new caretakers. And in places where
prevalence is high, it is not uncommon co find elderly grandparents
trying co care for the young families of several of their adult children
who have died of mv/AIDS. If children are not taken in, because of
the stigma associated with HIV/AIDS, foster homes will usually not
be available and they may be left trying to care for each ocher. This
phenomenon of child-headed households, in which the eldest child
is sometimes only 10 or r2, is unstable-least of all because there are
no adults to provide financial support. As a rcsulc, many of these
children sooner or later end up homeless-street children begging
for food or resorting to theft and prostitution to meet their basic
survival needs. And of course, these factors leave them at high risk
for becoming HIV-infected themselves at a young age.
What will rhe world be like when 20 or 30 percent of a nation's
children have grown up in such dire circumstances? Without rhe
civilizing influences of a parent's love and guidance, without an
education? Having many people they love and who loved them die?

' USAID, UNICEF, UNAIDS, Children on the Brink 2002: A joint Report on
Orphan Estimates and Program Strategies, available at htcp://www.unicef.org/
publicarions/index_4378.html.
GLOBAL HIV/AIDS EPIDEMIC 195

With a lifetime of lessons leading them to believe that they have to
take what they need because no one will provide ic for chem?
To date, we have nor yet brought to bear our creativity, our
inrelleccual, economic, and political resources, our outrage or our
determination that this cannot be allowed to happen.
Baha'Is are told that the question of orphans is of the utmost
importance, that the greatest consideration must be shown them and
they must be taught, trained, and educated to become "true servants
of the world of humanity and as bright candles in the assemblage
of mankind" :2R
[The Local Spiricual Assembly] must promote by every means
in their power the material as well as the spiritual enlightenment
of youth, the means for che education of children, insticure,
whenever possible, Baha'f educational institucions, organize and
supervise their work and provide the best means for their progress
and development. 29
Acting on this and other such statements in their scriptures,
Baha'f individuals and institutions have established private schools
around the world (e.g., in Bolivia, Canada, India, and Swaziland).
Bur while orphanages are a traditional humanitarian activity of
Christian, Jewish, and Muslim communities around the world, to
date, there is little experience in Baha'f communities with orphan
care. A small orphanage in rural Honduras, the Hogar Tierra Santa
Orphanage, 30 now houses and educates more than 120 boys and girls
with financial support from Baha'i communities in Norch America
and Europe. But the scope of the HIV/AIDS orphan crisis will require
a myriad of approaches, including orphanages, subsidized foster care
and adoption, day care programs, free schooling, counseling and
protective services, children's villages, and ochers. There can be no
issue on which we can more easily establish consensus across perceived religious, political, and national boundaries than the urgent
need co find a way co help these millions of children.

'Abdu'l-Baha, Selections, p. 138.
iq From a lecter wrirrcn by Shoghi Effendi to the Baha'fs of the West, Japan,
and Australasia, 12 March i923, in Lights of Guidance, no. 417, p. 123.
30 http://wwvv. tierrasan tasupport.org/.
THE BAHA'f WORLD 2002-2003

A Call to Action
A( the turn of the last century, 'Abdu'l-Baha admonished members
of rhe Baha'i community,
Be ye loving fathers to the orphan, and a refuge to (he helpless,
and a treasury for the poor, and a cure for the ailing. Be ye rhe
helpers of every victim of oppression, the patrons of the disadvantaged . Think ye at all rimes of rendering some service to every
member of the human race. Pay ye no heed to aversion and rejection, ro disdain, hostility, injustice: act ye in the opposite way. Be
ye sincerely kind, nor in appearance only. Let each one of God's
loved ones center his attention on this: to be the Lord's mercy to
man; to be the Lord's grace. Let him do some good lo every person'
whose path he crosserh, and be of some benefit to him. 31
In 2002, Stephen Lewis, the UN Special Envoy for HNIAms in
Africa, addressed an assembly of African religious leaders wi(h these
words:
When AIDS has run its course-if it ever runs its course-it will
be seen as an annihilating scourge that dwarfs everything that
has gone before.
What it leaves in its wake, in country after country, in every one of the countries you represent, are thousands or tens of
thousands or hundreds of thousands or, eventually, even millions
of children whose lives are a torment of loneliness, despair, rage,
bewilderment and loss.
[W]hen the hisrory of the AIDS pandemic is written, you
want it said rhac every religious leader stood up ro be counted;
that when the tide was turned, the religious leaders did the turning; that when the children of Africa were at horrendous risk,
Ehe religious leaders led the rescue mission. Ir's what all of us beg
you ro do; I submit ro you that it's what your God, of whatever
name, would want you to do.32

'Abdu'l-Baha, Selections, p 3.
n Stephen Lewis, address to the African ReligiotL~ Leaders Assembly on Children and HIV/Atos, Nairobi, Kenya, IO June 2002, available at (cont'd)
GLOBAL HIV/AIDS EPIDEMIC 197

While religious leaders can play a significant role in rhe fighc
against AIDS, ic is ulrimarely rhe responsibility of individual believers and faith communities as a whole. In the Baha'f Faith, which
has no clergy, each person has a viral role to play. In every home,
believers can era<licace stigmatizing roisconcepcions and arcirudes
and replace them wich knowledge about HIV and behaviors char
risk infection, and wirh compassionate support for people in rlfeir
community. Parents and teachers can work together to develop an<l
implement age-appropriate education materials, grounded in the
Baha'{ teachings and explicic in cheir intent to help youth develop
positive arcirn<les towards their developing sexuality an<l skills necessary to manage their natural impulses until they are married. As che
epidemic continues co spread globally, an approach limited to "just
say no" will leave youth increasingly exposed co risks of acquiring
HIV infecLion themselves. In every city or town, Baha'ls can work
with existing community-based organizations to support urv prevention and care activities. And those with the skills, interests, and
resources can establish new fuich-based organizations, whether local
or international in scope, to address, in ways char are consistent
wich the Baha'i teachings, che needs of people most impacted by
this epidemic.
Ir is nor by words bur by action that Bah:i'fs arc called co speak
to the world: co further rhe progress of humanity not only through
"lip-service" bur by "parienr lives of active service." If we neglect this
work, 'Abdu'l-Baha said, we cannot claim ro truly be Baha'fs.U
In the words of the Baha'f International Community, "S ince the
body of humankind is one and indivisible, each member of the race
is born into che world as a trust of the whole." 34 The magnitude
of the- rnv/AIDS epidemic and its devastating impact require us all
co rise and fulfill our moral obligations as citizens in this interconnected world.

h ttp://www.srephenlcwisfoundation.org/docs/20020610-A ffican RLA-
Nai robi.hrml.
' 1 'Abdu'l-Baha, Pflris Talks: Addresses given by 'Abdu'l-/3ahd in Paris in 1911-1912
(London: Baha'l Publi~hing Trust, r995), p. 80.
H Baha'i lmernacional Commun.icy, The Prosperity ofHumrmkind (1995).
World Watch
Dr. Ann Boyles looks Ill l'tlrious 1£111ys in
which indiuidunls seek to effect social
change in a crisis-ridden world.

rowing number of people all over che world, believing
chac powerful global forces have ignored che well-being of
average cici1ens in favor of the inreresrs of big businesses,
rransnarional corporations, governmental elires, war machines.
ecological desrruccion, and ocher evils, arc raking to the scrccts
to prorcsr. They see cheir governments as foiling, rhcir livelihoods
and ways of life rhrcatl'ned. They see convincing evidence of social
injusricl'. r hey see che human sufTering that results from conA icrs
around chc world. Enraged by chcir own sense of powerlessness and
by chcir leaders' lac.k of will or abi lity to address chcse issues, people
arc voting with chcir fcer. There 1s no doubr about rhe sinccricy of
their desire co speak ouc againsc ac lease some of che counckss ills
char plague humanity.
The m,1in Aashpoinc for the widespread procesrs has been "globalizacion," a phenomenon with rwo distinctly opposite effeccc,. On the
one hand, ic has served to incegrace peoples and councrics through 'the..
enormous rcJ uccion ofcos rs of rransporcacion and comm un icuion, and
the breaking down of artificial barriers co the Aows of goods, services,
capital, knowledge, and (co a lesser exrenr) people across bordcrs," 1

Jo~cph F.. S1iglia., Clob,tlizntion and its Discontenrs (New York: \X.W. Narron, 2003). p. 9.

200 THE BAHA f WORLD 2002-2003

according ro former World Bank economise Joseph E. Stiglitz, winner
of the Nobel Prize in economics. Jc has also contributed ro the rise
in cross-border institutions such as organizations of civil sociery and
incergovernmentaJ institutions. On che other hand, globalization's
economic aspects have had devastating consequences in some countries, as market deregulations imposed by internationaJ institutions
such as the Internacional Monetary Fund, the World Bank, and the
World "frade Organization have erased "the rules and regulations in
many developing countries that arc designed ro stabilize the flows of
volatile money into and out of the country."' The "Mach 3 financial
capitalism" or "rornado capitalism" that has resulted from these unregulated markets has wreaked havoc on entire societies and reforms
are needed ro protect people from its worst effects, writes Susan
George of the TransnationaJ Institute.'
But reforms do not appear co be on the horizon, and the hardship is reaJ. The gap between the rich and the poor has become a
chasm: In 1996 the combined income of the poorest 45 percent of
the world's population, a coral of 2.3 billion people, was equaJ co the
net worth of the world's 358 richest people; 1 by 2003, 54 counrries
were poorer than they had been 10 years earlier; 5 and more than half
of the world's largest 100 economies arc now corporations, rather
than nation-states. 6
To counter such trends, governments need to play a strong role
in protecting their citizens against the ravages of market liberalization, writes James Gustave Speth, former head of the United Nations
Development Program, warning that the link berween growth and
human development "must be delibcraccly forged by governments

' Ibid., p 10.
Susan George, "The Fast Castes," in New Perspectiver Quarterly (Wimer
19~r). pp. 10-13.
The~-e figur~ are taken from the 1996 annual l luman Development Report
of Lhc United Nations Development Program (UNDP), cited by James Gustave
Spech, in "Global Equaliry: 358 Billionaires vs. 1.3 Billion People," in New
Pmpectives Quarterly (Fall 1996), p. 33.
~ United Nacions Developmenc Program, 1003 Human Development
Report.
'' Noreena Hertz, The Silent Takeover: Global Capitalism and the Death of
Democracy (New York: The Free Press, 2001).
WORLD WATCH 201

and regularly fortified by skillful and intelligent policies. " But to
have Lhe desired effect, such a shift in pace and emphasis would have
to be orchesrrared Lhrough internacional agreement, and significancly,
Susan George notes, "[n]o unifying religion or moral principle is on
band to provide a slow-down mechanism, or sanicy and support"
during such a lransform~uion. 8 Ir appears, then, that changes through
esrablishcd routes will be painfully slow, if they happen at all. -
Naomi Klein, one of the most vocal spokespeople for rhe anriglobalization movemenL, sees the failure of governments to take an
active role in gu;u<ling the welfare of their citizens in rhis scenario
as a "betrayal" of "rhe fundamental need for democracies that are
responsive and parricipatory. "9 Noreena Hertz of the Center for
IncernaLional Business ar Cambridge Universicy echoes che semimenr, writing, "The role of nation states has become to a large
extenr simply char of providing the public goods and infrastructure
that business needs ar che lowest costs while protecting d1e world's
free trade sys rem." 111
It is no wonder, chen, whether they are troubled by rhe hardship
resuhing from the actions of mulcinacional corporations, worried
about che alarming deterioration of the environment, horrified by
the worsening plight of che world's poor, frusaated by the inaction
of their governmencs, or angered by their government's participation or nonparticipation in various military inrervenrion::. around
the world, that a growing number of people are searching for ways
to make rhemselves heard-to protect themselves or others burr by
these global processes, to express their solidarity with people living
half a world away, ro rake action, to make a difference.
There is much debate in the wider commW1icy abour rhc besr
way to move forward, however. While some advocate the slow rouce
of pursuing reforms within existing legal or administrative avenues,
others favor direct action as a faster, more efficient way ro remedy
social ills.

á Speth, "Global Equalicy," p. 33.
Susan George, "Fasl Castes," p. 13.
9 Naomi KJein, Fences and t'(lindows: Dispatches fi-orn the From Lines of the
Globalizatzon Deb1zte (Toronto: Vinrage Canada, io01.), p. xiv.
Herc:z., Silent Takeovi•r, p. 8.
202 THE BAHA'f WORLD 2002-2003

Underlying the various paradigms encompassed by this latter approach is a long-standing conviction that attacks on the
"other"-whether governments, corporations, or institutions-are
the most effective means for accelerating change in society. Michael
Karlberg ofWestern Washington University describes this approach
as follows:
Cultural common sense leads many to believe chat the best way
co organize every social institution is in the form of a contest.
Paradoxically, it also leads many to believe that rhe best way co
reform chose insrirutions is through protest-and other adversarial strategies of social change. Protests, demonstrations, partisan
organizing, litigation, strikes, and other oppositional strategies are
standard methods for pursuing social change. In more extreme
cases, violence and terrorism are also employed. 11
The anti-globalization movement adheres co chis "concest"
paradigm, bur ir introduces some unconventional features. The
movement has no central leadership; rather, rhe protesters support
many different causes, which assemble in shifting constellations at
large evencs, and coalitions form and evaporate on an issue-oriented
basis. This structure, or lack of it, seems itself to be a product of our
fragmented postmodern world, but it also reflects the movemenc's
objective of "radical decencralization" and the building of "community-based decision-making potencial-whether through unions,
neighborhoods, farms, vilJages, anarchist collectives, or aboriginal
self-government"-which it regards as "essential co countering rhe
might of multinational corporarions." 12 The "cells" of this grassroots
movement are connected through cyberspace, via the Internee-a
techno-version of organic nerworking methods such as painting
messages on walls or passing chem by word of mouch.13
The global gatherings are not only marches, although direct
action is certainly the main purpose; they are also "week-long marathons of incense education on global politics, late-night srrategy

Michael Karl berg, "The Paradox of Proresr in a Culrure of Conresr," Peace
and Chmzge, vol. 28, no. 3 Uuly 2003), p. 339.
Klein, Fences and Windows, p. 16.
u Ibid., p. 223.
WORLD WATCH 103

sessions in six-way simultaneous rranslacion, fescivab of music and
street cheacer. " 14 fu for rhe changes chey are seeking, Klein writes,
"When protesters shout about the evils of globalization, most are
nor calling for a return ro narrow nationalism but for the borders of
globalization to be expanded, for trade co be linked co labor righcs,
environmcncal protection and democracy." 5
The cflccciveness of the procescers' efforrs co promote knowledge
and raist.: people's consciousness on chese important global issues is
evident by rhe growing numbers of participants in the evencs. The
movement's spokespersons are well-informed and arric.ulace, and
r:hey have amacced like-minded citizens of all ages. l lowever, some
probltms have arisen. While its objec.rives are desirable, and while
most parcicipants do not call for a return co nationalism nor instigate vioknc acts, chis "movcmcnc of movements," with no central
cohen.:ncc based on principle, does encompass radical elements chat
embrace violence as a useful cool in their struggle. As chc numbers
of proresccrs grov. and rhe rhetoric heats up, hose governments and
police forces feel besieged, so che potential for deadly forct.: 1s real.
And as for the movement's future development, there is no widespread agreement on the course it will rake. While )>Orne proc~tcrs
claim rhac violence has move<l leaders to consider and ace on issues
such as debt relief, ochers chink char it weakens cheir cre<libi liry and
wane co move beyond protests; chcy are looking for a new strategy.
Naomi Klein argues chat the activists, alr:hough \trious in incent,
refuse "to engage in classic power srruggles" in chat "their goal ... is
noc co cake power for chcmsclves bur to challenge power centralizarion on principle.' She refers to che protesrs as "che precise and
thrilling moment when the rabble of r:hc real world crashed che
experts-only club where our collective face is determined" and
claims thac "a new c.ulrure of vibrant direct democracy is emerging,
one char is fuelled an<l screngrhened by direct parcicipacion, nor
dampened and discouraged by passive speccator!-.hip." 18

Ibid .• p. XX\'.
~
Ibid., pp. 4- 5.
1<á Ibi<l., p. xxvi.

17 Ibid., p. xvii.
Ibid., pp. xxvi-xxvii .
204 THE SAHA'( WORLD 2002-2003

This increasing emphasis on direcr democracy reflects both
widespread disillusionment wich established policical systems and
the conviction thar che "self-acrualizing" power of the individual is
the strongest means of effecting change and bringing about social
jusricc. According to individualise and anarchist social theories, to
which chc anri-globalization movemenr bears some relarion, che scare
and society block the power and "natural energies" of individuals
through their perperual effom ro conrrol chem. 19
Whether direct action based on such paradigms can actually
bring aboUl meaningful and enduring social change remains unclear,
however. Can a movemenr based on adversarial strategies susrain
uniry within ics own ranks-or engender a sociery chac can met.:c
che needs of all its members? According ro Karlberg, such srraregics
have become "paradoxical and self-limiting":
If chcy were viable in the past, rhey now appear ro have reached
a point of diminishing returns. Adversarial srracegies legitim,lte
che assumptions regarding human nature and social organizarion
rhat suscain the triparcice sysrem. When social acrivists engage in
parcisan political organizing, rhey legitimate che comest models
of governance chac keep chem ac a perpetual disadvancage. Likewise, when social activists engage in licigacion, they legicimare chc
adversarial sysrems of jurisprudence chat keep ch1.:m ar a perpetual
disadvancage. Even srreet protescs, demonstrations, and acts of
civil disobedience legitimate the underlying assumption char contest and opposition arc necessary forms of social interaction.
Granced, social activists do "win" occasional "hacdes" in chese
adversarial arenas, buc the root causes of their concerns largely
remain unaddressed and the larger "wars" arguably are nor going
well. 20

Within chis wider conrext, the Baha'i communiry, which is also.
conce-rned with addressing the ills char beset sociccy, sees itself as making one contribution to rhe struggle for social cransformacion-buc

19 For a helpful discussion of ~ocial rheories including individualism and
anarch1~m. see Nicholas Abercrombie, Stephen l lill, and Bryan S. TUrner.
Sovereign !11di11iduals of Cnpitnlism (London: Allen and Unwin, t986).
° Karl berg, "Paradox of Protc~t." p. 339á
WORLD WATCH 205

with a distinccive vision and approach based on its sacred scriptures. A
basic tenet of Baha' f belief is that humanity, standing on the threshold
of its collective maturity, must develop appropriate new qualities,
attitudes, and skills. 'Abdu'l-Baha writes,
That which was applicable to human needs during the early history of the race could neither meet nor satisfy che demands of..rhis
day and period of newness and consummation. Humanity has
emerged from its former degrees of limitation and preliminary
training. Man muse now become imbued with new virtues and
powers, new moralities, new capacicies. 21
Baha'fs believe chat among the ideas that will nor serve humanity
well in its age of maturity are the conviction chat human beings
are aggressive and quarrelsome by nature and the concept of "us"
versus "rhen1."
Humanity is gradually awakening to its essencial oneness, bur as
yet there is no common understanding of the obligations or nature
of that unity. The anti-globalization protesters, for example, see
themselves as a community that welcomes individuals from different cul cures, backgrounds, and levels of education who are more or
less unified in their struggle against the worst effects of globalization;
they see the anti-globalization protest gatherings as occasions where
true democracy and freedom flourish-as windows to the possibilities of a new, more just world. The globalization boosters also see
humanity as one, bur as a single, gigantic economic marker inhabited
by consumers of many different cultures. However, such visions of
unity arc almost always limited, and ideas of difference and conflict
are deeply ingrained in both our individual consciousness and our
social structure. As the Baha'i International Community writes:
Deceptively simple in popular discourse, the concept chat humanity constitutes a single people presents fundamental challenges
to the way char most of the institutions of contemporary society
carry out their functions. Whether in the form of che adversarial
structure of civil government, the advocacy principle informing

21 'Abdu'l-Baha, Foundations o/World Unity (Wilmette, 1L: Bahff Publishing
Trust, 1945), pp. 9.
206 THE BAHA'f WORLD 2002-2003

most of civil law, a glorificarion of the struggle berween classes and
other social groups, or the competitive spirit dominating so much
of modern life, conflict is accepted as rhe mainspring of human
interaction. It represents yet another expression in social organization of the materialistic interpretation otlife that has progressively
consolidated itself over the past two centuries.22
As "idealistic macerialists" 23 play their part in the vast historical process destined co lead humanity w the next stage of its
development, struggling against "the councless wrongs affiiccing a
desperate age," 24 so, too, the Baha'fs arc playing their part. Their
efforts attempt to address what they see as the spiritual root of these
problems by promoting the wholehearted adoption of the concept
of the oneness of rhe human race. Again, the Baha'f lnternationaJ
Community writes, "Only through the dawning consciousness chat
they constitute a single people will the inhabitants of the planet be
enabled to turn away from the patterns of conflict that have dominated social organization in the past and begin to learn the ways of
collaboration and conciliation." 25
But if adversarial relationships are taken for granted as the norm
of operation in society, how, then, can we move from the current
model of "containment," where institutions are seen as controlling
and limiting the freedom of individuals, to a model of empowerment? Can societal institutions actually be transformed into channels
through which individuals can effectively serve society and thus
contribute to its healthy growth rather than feeling that they must
oppose those institutions in order to force them to mal<e meaningful
change? The Ba hf f community asserts that, indeed, societal institutions can be so changed, but co establish such an order, the world
requires an "educator" whose teachings address material, human,

Ba.lfa'f International Community, The Prosperity of Hummzkind (1995).
Universal I louse of Justice, lecrer to a National Spiritual Assembly,
19 November 1974, in Messages from the Universal House ofjustice 1963-1986
(Wilmette, IL: Baha'f Publishing Trust, 1996), p. 283.
2• Universal House of Justice, letter co rhc believers gachered for the events

marking che completion of the projects on Moum Carmel, 24 May 2oor.
The text of 1his letter appears in The Bahd'f World 2001 á2002, pp. 69-73.
' Bah:i'f lmernarional Community, Prosperity of Humankind.
WORLD WATCH 207

and spiritual concerns, and whose authority is universally respected.
Such an educator "muse reach men .. . to form a social order in order
co establish cooperation and mumal aid in living so that material
affairs may be organized and regulaced for any circumstances chat
may occur."16
Baha'fs believe chat Baha'u'llah is the "divine educator" for chis
age and has been sent by an all-loving Creator to move us co the
next stage of humanity's development. Such advancement, however,
requires thac we change our notions of what is appropriate in societal
relationships. ln The Lab, the Temple, and the Market, Farzam A.rbab
outlines the challenge char faces humanity in regard co governance:
Conflict between the individual and che institutions of society-the one clamoring for ever greater freedom and the ocher
demanding ever more complete submission-has been a feature
of political life throughout the ages. The model of democracy
vigorously propagated in the world rnday takes this state of
conflict for granted but tries to fix the parameters so that the
individual's rights are not transgressed in the process. Beyond any
question, the version of democracy so far achieved is preferable
co the despotic systems of governance to which humanity has
been subjected time and again. But the historical process of democratization does not have to end here, at its current immature
stage; the interaction between institutional authority to decide
and individual power to accomplish has only begun to realize
its possibilities. Better arrangements will emerge, however, only
when institutions cease to be seen as instruments for imposing on
society the views of a particular faction, whether democratically
elected or not. To the extent chat institutions become channels
through which the talents and energies of the members of society
can be expressed in service to humanity, a sense of reciprocity
will grow in which the individual supports and nurtures instimtions and these, in turn, pay sincere arcention co the voice of the
people whose needs they serve. 27

26 'Abdu'l-Baha, Some Answered Questions (Wilmette, IL: Baha'i Publishing
Trust, i994), p. 9.
Farzam Arbab, " Promoting a Discourse on Science, Religion, and (cont'd)
208 THE BAHA'I WORLD 2.002-2003

This sense of reciprocity is now noticeably absent from relationships berween individuals and instirucions. Insticutions-panicularly
governments-are noc seen as "channels" through which citizens'
"calems and energies ... can be <.:xpresscd in service co humanity.''
Often they are (juscly) seen as ladders by which chc ambitious can
rise and rhen impose their will on ocher~. pranice corruption. and
sacrifice the common good ro protect the incen.~scs of themselves
ancl chose who supporred rheir advance. In turn, individuals do noc
support or "nurcure" cheir governing instillnions, and so rhe vicious
circle is complete.
Arbab writes of che necessity of "the transformation of rhe prescnc mode of governance, based on traditional concepts of power and
authority, inro one shaped by a genuine posrnre oflearning." While
acknowledging the difficulty of rhe process, he goes on ro ask, "[I]s
not the shift from governing by force to administering by learning
one of the distinguishing fearurcs of humanity's passage from childhood ro maruriry?"211 The new paradigm advanced by the Baha'i Faith
focuses on empowering individuals co become agenrs of constructive
.,ocial change in their communities, or, in che words of one writer,
on "culrivating chc capaciry in individuals and their instirutions co
participate in cheir own developmenr." 2<>
Inherent in this paradigm is a balance becween the rights of che
individual and those of che collective. One problem with proresrs
and acts of civil disobedience, whether peaceful or violent, is chat
chev necessarily involve rejection of the authority of the government.
While Lhc cause of che prmesr may be widely seen as praiseworrhy,
the question remains: if it is accepted char one group can deliberately
disobey a decree it perceives as unjust, rhen why nor anorher
group disobeying another law rhac it sees as unjust, and another
group anorher law? The aurhoricarive scandards embodied in civil

Developmenc," in The Lab. the Temple. and the Market: Reflections at the
!nterrection ofScience, Religion, and Del'elopment, ed. ~haron M.P. Ilarpcr
(Otcawa, ON: Jncernarional Developmenc Rcse<trch Cc111re, 2000), p. 2.12. .
i s Ibid., p. 216.
i•i Paul Lam pie, Creating a New Mind: Reflectiow 011 the Individual, the lnstlfutions, llnd the Community (Riviera Bt.<tch, FL: Palabra Publications. 1999),
p. 107.
WORLD WATCH 2.09

jurisprudence are thus undermined to a point where they become
empty, and the cohesion of the society is threaLCned.
A challenging bur firm foundacional principle of che Baha'i
Faich is obedience co government, scemming from che writings of
Bah:i'u'llih Himself. who scared, "To none is given che righc co ace
in any manner chac would run coumer co the considered views of
chem who are in authoricy.'' 111 'Abdu'l-Baha described Baha'is as ''the
well-wishers of rhe government, obedienc co ics laws and bearing
love cowards all pcoples,"\I and Shoghi Effendi further elaborated
chat Bah:i'fs "do not exalc their own consciences over che rulings of
the auchoricies, and hold it a religious dury to be loyal and obedient to che Scare." \2 In a cablegram wriccen in 1938, he called upon
rhe Baha'fs
[co] resolve, despite [che] pressure [of] fasc cryscallizing public
opinion. [col abscain individually and colleccively, in word [and]
action, informally as well as in all official ucccrances and publicarions, from assigning blame, caking sides. however indireccly, in
recurring political crises now agiraring [and] ulcimacely engulfing
human sociecy. JJ

Bahffs, chen, neither sanction nor oppose parcisan polirical
viewpoints, nor do chey engage in aces of civil disobedience that
would undermine governmenc-even in cases where che government is hostile cov.ards chem and rheir objeccives. Two examples
serve to illustrate this principle. The first is che Baha'i community of
Iran, which is noc recognized under the constitution of che Islamic
Republic of chat country. In 1983, the communicy was ordered by
the government co disband all adminiscrative structures governing

'° Baha'u'll:ih, Glet111i11gs from rhe 'X riri11gs ofBrthJ'u 1/dh (Wilmcccc. IL: Baha'i

Publishing Tn1't, 1994), p. 241.
JI 'Abdu'l-Bah.i. Sdeaiom from the \Fritings of 'Abdu 1-B.rhd (Wilmc:rce, 11.:
Bah.i.'I Publi,hing ' Irust, 1997), p. 293.
Shoghi Eficndi, f>ri11ripks ofBahd'I Administmtion: A Compilation (London:
Bahff Publishing ' Iruse, 1973), p. 95.
Shoghi Effendi. <.á.1blcgram written .q September 1938. in Messages to
Americ11: Srlecud I mers and Cablegrttmi álddmsed to the R11h.i'/s ofNorth
Amerim 193i- 1946 (Wilmette, IL: Baha'i Publi~hing 'frmc, 1•)47), p. 15.
2.10 THE BAHA'f WORLD 2002-2003

ics affairs. This was done and, in a final ace before it disbanded, rhe
National Spirirual As embly wrote an open lerrcr rhac was sent co
many government officials, announcing ''Lhe suspension of the Bahf(
organiLations throughout Iran in order co establish its good incentions an<l in conformity wich iLs basic tenets concerning complete
obedience co rhe instructions of chc Government ... until the time
when, God willing, the misunderstandings are eliminated and rhe
realities are ar last ma<le manifest ro rhc auchorities." 14
To date, the government's prohibition againsc Baha'i administrative insricurions remains in efTecr, and they remain disbanded. The
silllation is admiuedly very difficult, bur nevenheless, the Baha'is
have nor become passive "victims" of the regime, in chat chey and
their sister communities around the world continue to pursue all
legal means- both within Iran itself and ch rough international channels such as the Unired Nations-ro gain recognition under the
constitution and to be granted rheir basic human and civil righcs.
Baha'ls are convinced char their efforts through these channels have
mitigared the suffering of the Iranian community.
lhe second example is the Baha'i community of South Africa
during che apartheid era, which was under constant surveillance
by the security police because of its racially integrated membership and accivicies. ln irs testimony to rhe Truth and Reconciliation
Commission in 1997, the community scared that irs obedience co
the previous government stemmed from the Baha'f Faith's explicit
prohibition against involvement in partisan policies and opposition
co government. It testified,

During che rime when the previous Government prohibited
incegration within our communities, rather than divide inco
separate administrative srructures for each population group,
we opted to limit membership of the Baha'i administration to
che black adherents who were and remain in che majority of our
membership and thereby placed the entire Bahf( community
under the stewardship of its black membership. Happily, such

11 Narional Spirirual Assembly of the Bah:f fs of Iran, open letrer, J eptember 1983, in Messages of the Um11mal House ofjustice 1963 to 1986. pp.
599-600.
WORLD WATCH 211

policies were cased 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. 15
The statement concluded, "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 smdied and scrutinized and from
which we believe valuable lessons can be learned."
Individual Bahf fs, when drafted for military service, have faced
similar ethical dilemmas regarding the law of the land and cheir religious convictions. While "Baha'ls recognize rhe right and duty of
govern men cs ro use force for the maintenance of law and order and
to protect their people" and the Bahf f Faith "draws a very definite
distinction between the duty of an individual to forgive and 'to be
killed rather than to kill' and the duty of society to uphold justice,"
at the same rime "Bahffs rry to keep themselves our of the internecine conflicts thac are raging among their fellow men and co avoid
shedding blood in such struggles." 36 Therefore, since they muse be
obedient to their government, "Baha'fs do nor on the grounds of
religious conviction seek to abandon their obligations as citizens";
rather, they apply for legal noncombatant service, "regardless of che
effect which that may have on their personal safety, convenience,
the kind of activity they muse discharge, or the rank to which they
may be assigned." 3
While Bahf fs seek to obtain noncombacanc status to avoid shedding blood, they are not absolute pacifiscs, as "[n]on-cooperacion

For rhe full rexr of rhe statemenr by rhe National Spiritual Assembly of the
Baha'fs of Soum Africa to the Trurh and Reconcilarion Commission, see "A
Pathway co Peace and Juscice," in The Bahd'f World I997-98, pp. 229- 32.
36 Universal House ofJustice, leccer co a National Spiritual Assembly, 9 febru-

ary 1967, in Lights of Guidance: A Bahd'I Reference Fik, compiled by Helen
Hornby, 3rd rev. ed. (New Delhi: Baha'f Publishing Trust, 1994), no. 1354,
p. 407.
á National Spiritual Assembly of the Baha'fs of the Uni red Scares of America,
Developing Distinctive Bahd'I Commrmities {Evanston, IL: Office of Assembly
Developmenr, 1998), secrion 19.8.
212 THE BAHA'f WORLD 2002-2003

is coo passive a philosophy to become an effeccive way for social
reconstruction.":IS The pacifist seance is viewed as "anti-social," and
" its exaltation of the individual conscience leads inevitably co disorder
and chaos in society":
Extreme pacifists are thus very dose co che anarchists, in che sense
chat both of these groups lay an undue emphasis on the rights
and merits of the individual. The Baha'( conception of social life
is essentially based on che subordination of the individual will
co chat of society. le neither suppresses che individual nor does ic
exalt him co the point of making him an anti-social creature, a
menace co society. As in everything, ic follows the "golden mean."
The only way chat society can function is for the minority tO
follow che will of the majority. 39
Bahf{s are obedient co their governmenc co the point where
such obedience would force chem co deny their core spiritual beliefs. Shoghi Effendi has written that while Baha'fs "should obey the
government under which chey live, even at the risk of sacrificing
all their administrative affairs and interests, they should under no
circumstances suffer their inner religious beliefs and convictions co
be violated and transgressed by any authority whatever."á10 To return
co the examples of the two communities mentioned earlier: In Sou ch
Africa, although operating within the restrictions imposed by the
government, the Baha'i community would not and did not abandon its convictions regarding the unity of humankind; and in Iran,
thousands ofBaha'(s have been imprisoned since the 1979 revolution
and more than 200 have been executed for refusing co recant their
Faith when demanded co do so by the authorities.
The Baha'f view of change as organic in nature provides a perspective chat allows che community co pursue it through established,

JH Letter written on behalf of Shoghi Effendi, 21 November 1935, ciced by the
Universal House of Justice in a leccer ro an National Spiriwal Assembly, 9
February 1967, in Lights of Guidance, no. 1354, p. 407.
1q Ibid.

m Shoghi Effendi, The Light of Divine Guidance: The Messages from the
Guardian of the Bahd'f Faith to the Bahd 'is of Germany and Austria, vol. r
(Hofheim-Langenhain: Bahff-Verlag, 1982), p. 54.
WORLD WATCH 213

lawful channels. Just as a human being must traverse numerous
stages from infancy to adulthood, the political world "cannot
instantaneously evolve from the nadir of defectiveness to the zenith
of rightness and perfection. Rather, qualified individuals must strive
by day and by night, using all those means which will conduce to
progress, until the government and the people develop along every
line from day to day and even from moment to moment."áil -
Outside che adversarial "comest" paradigm, the Bal1a'f community is devoting its energies to building communal patterns to
encourage the development of "those means that will conduce to
progress." While still very young, the community is gaining valuable
experience in nurturing "learning organizations" at the grassroots
level and in empowering both individuals and institutions to walk
their own path of development. The maturation of democratically
elected Baha'f governing bodies at the local level and the progress of a
worldwide system for training human resources both offer encouraging evidence of those patterns within the Baha'i community itself 4 2
But Baha'fs are also seeking ways to offer the insights and skills
inspired by their beliefs to the wider community, notably through
social and economic development efforts around the world.
The moral leadership training program initiated by the Bahf ]-
inspired Nur University in Santa Cruz, Bolivia, provides one such
example. Working at the grassroots, Nur has trained schooJteachers in
more than 400 rural communities as agents of social change, and the
program is now spreading to other countries and continents. Based
on the Baha'f teachings, it focuses on six defining characteristics:
consistent service-oriented leadership focused on the common
good; active engagement in the process of individual and collective transformation; commitment to fulfilling the twin moral
responsibilities of searching for the truth and applying truth in
all aspects of one's life; transcendence through vision-that entails connecting with eternal values and renewing a commitment

41 'A bdu'l-Baha, The Secret of Divine Civilization (Wilmecre, IL: Baha'i Publishing Trust, 1983) , pp. 107-08.
42 For more on che syscemacic rraining of human resources, see "Creating a

Culture of Growth: The lnscirure Process in the Bahff Community," The
Bahd'f World 2000-2 001, pp. 191-99á
214 THE BAHA'I WORLD 2002-2003

co service and r.he process of rransformarion; recognirion of r.he
essential nobilic:y of each human being-a nobilic:y char endows
che individual wir.h che pocenrial co develop and exercise moral
leadership in sociec:y; and rhc exercise of personal, inrerpersonal
and socieral leadership capabilicies. 13

Once scudenrs have analyzed feacures of prevailing leadership models,
whether auchorirarian, pacernalistic, manipulative, .. know-it-all," or
democratic, chey move on co explore capabilities essenrial ro moral
leadership.
The acquisition of such capabilities will enable individuals ro
serve effectively as members of insrirnrions that promote social wellbeing and, in the words of Farzam Arbab,

co develop in decision-making bodies certain abilicics required of
chem by their functions in sociecy.. . . These include rhe abilities
to maincain a clear perception of social reality and of rhe forces
operating in ir; ro detec.c some of che opporruniries offered by
each hiscorical momenr; ro properly assess the resources of the
communic:y; co consult freely and harmoniously as a body and
with one's constituency; ro realize that every decision has boch a
material and a spiricual dimension ; to arrive at decisions; co win
r.he confidence, respect, and genuine support of chose affected by
these decisions; co effectively use che energies and diverse calems
of the available human resources; co imegrace the diversic:y of
aspirations and of activities of individuals and groups inro one
forward movemenr; ro build and maintain unic:y; m uphold standards of justice; and co implcmcnr decisions wich an openness
and Aexibiliry chat avoid all trace of dictatorial behavior. 1 á

Nur's training is still relacively small in scope, bur as more and
more people become empowered with such knowledge, insights,
and-capabilities, they become effective agencs of social change char
is grounded in moral principle. Schoolteachers in parcicular exerc a

H Taken from che description of Nur Univcrsiry on rhe Mona Foundarion's
Web site, ar http://W\'lw. monafoundation.org/projeccs/nur/profile.shrml.
á Arbab, "Promoring a Discourse,'' p. 216.
WORLD WATCH 215

scrong influence on srudents and parencs, and c.an chus assist in the
cransformacion of their communities.
ruNDAf.C, or Fundaci6n para la Aplicaci6n y Ensenanza de las
Ciencias (Foundation for rhc Application and árca. .
hing of che Sciences), in Colombia, is also concerned with issues surrounding moral
educacion and leadership. Jc has turned ics atcencion ro escablishing
programs in rural areas through which inhabicanrs parcicutarly
youth-can develop incellecrual and spirirual capacities and anirudes
in order co become "valuable human resources for social change."4 ~ In
its description of its objectives, 1-'LNDAEC clearly slalt:s ics views concerning che most effective way of fostering conscructive change:
[R]athcr chan crying co rdorm rhe present social order, or promote violence in the namL of jusnce and the irresistible march
of history, che real cask is co search for new options that render
rural life mc..rningfol in che context of a global human sociecy,
a sociecy chat would be radically different from what has caken
shape during the past decades of material progress and spirirual
bankrupt9. 'I his search, however, cannot be carried our from
the planning offices of development agencies and miniseries; it
has co be pare of the efforc of rural populations themselves and
chose who choose co share in chcir destiny.. .. [!Jr is necessary
for each people co have the opponunicy co examine irs past and
prcscm, become aware of the strengchs and shorccomings of ics
culrurL, and through highly parcicipative processe5, search for
and walk a viable path of organic change.'
It is important, fUNDAEC says, not co romanticize the situation of
these populations. Certainly negative external forces ace upon chem,
including "agrarian policies of the country, che unjust distribution
of land, Lhl' shorccomings of che market, the inappropriateness of
available technology, che expansion of a harmful system of education
and communic.uion the content of which causes the disintegration
of positive values and rclarionships. '' Bm ir is also important co

crLATFR (L.ttin American Center for Rural lechnology ;ind Edut:.uion),
"What i' 1 UNOAl'C," ~ec. ll A I, at http://www. bcca.or~/~crviccs/lim/noblcá
crea11onlrund.1cc l .hunl.
lbiJ .. !>CC. 11 I A.
216 THE BAHA'f WORLD 2002-2003

recognize that these popuJations also suffer from incernal descruccive tendencies, whether "che disincegracion of basic scrucrures of
family, of decision making, and of the socialization of knowledge,"
"a rapid <leteriorarion of such traditional values as responsibility,
recticude, and solidarity," or "negative characteristics such as oppressive arrirudcs cowards women and certain patterns of leadership."
Neirher romanticizing nor patronizing chese populations, PUNDAEC
aims co educate "new generations who rather chan simple objects of
oppression can become effective accors in an unavoidable process of
profound social change."'
In contrast co "idealistic materialises" who see "good" only in
terms of material progress, 1 ~ FUNDAEC seeks to integrace "material
and spiritual elements inro a knowledge system chat would enable
individuals and entire populations ro contribute to the creation of
a new social order." Analyzing the resulcs of its work over almost 30
years, FUNDAEC has become convinced that "subscanrial and sustained
improvement in the material condirions of the majority of humanity can only be rhe fruit of a profound spiritual cransformation, for
ir is wichin che human soul char social and moral disincegration is
producing its mosc devastating effects."á'
This recognition char spiritual transformation needs co be the
foundation oflascing material improvements is central to the Bal1a'f
approach ro social change. As the Universal House of Justice has
expressed it, "Humanity's crying need will not be met by a struggle
among competing ambitions or by protest against one or another
of the countless wrongs afflicting a desperate age. le calls, rather, for
a fundamental change of consciousness." 50 Such a change implies
accepcancc of the teaching at the hearr of the Bahf { faich "char rhe
time has come when each human being on earth must learn ro accept
respomibility for the welfare or
che entire human family." 51

~- Ibid.
Univcn.al House of Justice, lcrrer co a National Spinrual Assembly, 19 November 1974, in Messages ofthe Um versa/ House of}wtia 1963- 1986, p. 283.
CELATF.R, "Whal is FUNDAEc," sec. lJl c.
Universal House of Justice, lcrtcr co rhc believers garhcrcd for chc events
marking che completion of the projccrs on Moum Carmel, 24 May 2001.
lbi<l.
WORLD WATCH 217

Awareness of rhar responsibility is also, fundamentally, rhe
driving force behind proresrs such as chose organized by rhe
anri-globalizarion movement. Bur will rhe movement be able co
susrain itself, over a long period and with a unified vision and
sense of purpose, co address the challenges ic has taken on? In one
of her ,articles in Fences and Windows, Naomi Klein expresses her
concern about the future of che anri-globalizarion movement"' in
a roodess world and asks, "How can a movement be accoumable
when communities are fraying?" 52 She worries char in rhe mass
demonsrracions ''che spectacle of displaying a movcmcm is gercing
confused wich the less glamorous business of building one"H and
recognizes char "there arc clearly momencs ro demonscrare, bur
perhaps more imporranc, rhere are moments to build che conneccions that make demonstration something more than cheater." 54
This is an imporranc insight, and the kinds of connections that
are forged are excremely important. If chose connections rely on
temporary overlapping of individualistic agendas or ephemeral
political alliances, then they will be weak. If, on the other hand,
chey arise from a conviction that humanity is one, and rhat both
individuals and instirucions play reciprocal rob in serving humanity, then chey will endure. Farzam Arbab describes che benefits of
such reciprocity, writing,

[A] new understanding of power and authority has profound
implicarions for chc nature of communiry life and hence for
culture. On rhe communiry resrs the challenge of providing
that environmenr where individual wills blend, where powers
are multiplied and manifest themselves in collective accion, where
higher expressions of the human spirit can appear.
Beyond the barricades, the marches, the violence, and the culture
of comest, rich ne~ possibilities open before humaniry.

' Klein, Fmres and \'<'indows, p. 158.
H Ibid .. Pá 159.
-1 Ibid .• p. 158.

Arbab, "Pmmocing a Discourse," p. 213.
PROFILE:
APRODEPIT
Action pour ftt Promotion des
Ressources des Org11nisnt10ns de
Defense de /'Enlllrormement et de !11
Piscicultttre mtegrle au Tchad

n May 2002, Action pour la Promotion des Ressources des Or-

I ganisations de Defense de !'Environnement et de la Pisciculrure
integrec au Tchad (Action for the Promotion of Resources for
Organizations Defending the Environment and Integrated Pisciculrure in Chad), or APRODEPIT, 1 observed its first decade of existence
and service co people living along the Chari River in southern Chad.
Governmenr representatives, including the Minister of the cnvironmenc and Water, the Minister of Planning and Cooperation, and
the Minister for Social Action and Family, anended the festivities,
as did represcncacives of local and international nongovernmental
organizations, che European Union, the Canada Fund, and rhe uN's
Food and Agriculture Organization. The occasion was joyous, as
APRODEPlT had made significant conuibutions to the region it serves
and there was much to celebrate.
The organization's swry began in 1985, against a background of
decreasing water levels in rivers and lakes, harmful practices such as

1 The organi£<.uion wa~ formerly known as l'Associacion pour la Promotion

er le Devcloppcmcnc de la Pisciculrure incegree au Tchad (the Association
for the Promotion and Dcvclopmenc of lncegraced Pisciculcurc of Chad).
buc changed it~ name in 2003.

220 THE BAHA f WORLD 2002-2003

Men harvest fish farmed using APRODEPtrs env1ro11mentally sound methods.

the use of dynamite to kill fish, the disappearance of various aquatic
species, and a lack of protein in the diet of the people living in the
region. In response, a group of 12 families, seeking to find solutions
to these serious problems, decided to band together and promote fish
breeding. The efforts of the initial group were encouraging enough
for it to enlarge the circle by creating a structure that would be
national in scope, and so APRODEPIT was formed. A few years lacer,
in 1992, it was recognized by Chad's Ministry of che Interior and
the Ministry for Planning and Cooperation as a nongovernmental
organization.
Like other Baha'i-inspired social and economic development activities and organizations, APRODEPTT has focused on building skills
and capacities in individuals and communities so that they are empowered to contribute to their own processes of development. The
APRODEPIT 221

"honor and discincrion of the individual," according ro che Baha'i
writings, is ro "become a source of social good," since ir is rhe role
of all peoples "to carry forward an ever-advancing civilizacion" that
is based on the principles of justice and uniry. To contribute ro such
a great enterprise, individuals need access ro knowledge; they need
ro acquire skills; and they need ro develop artitudes and qualities
that will enable them to lead productive lives. The communiry;- in
mm, provides an environment that brings individuals together in
constructive, principle-based collective action. The task of Baha'finspired development efforts is to assist individuals and communities
to find ways to apply principles and teachings ro their particular
situations.
Recognizing that both participation by the local population
and decenrralization of rhe areas of jurisdiction are necessary for
the achievement of just and susrainable development, APRODEPIT's
approach has been ro provide information, training, and encouragement to local populations so that they can organize their own
groups and unions ro rake acrion for the protection of the natural
resources on which rhey depend. To this end, rhe organization has
established offices for regional supervision, trains field officers, and
sponsors general meerings with chose involved in che management
of the waters.
APRODEPIT's aim in all of this activiry is twofold. First, it supports fishermen's and fish breeders' cooperatives in technical aspects
of farming and raising fish, including fish-breeding techniques and
the sustained management of fishing resources. Second, it seeks ro
protect resources by raising the awareness of fishermen about ecologically sound fishing practices, by training chem in conservarional
techniques, by providing groups with nonprohibited equipment for
conventional fishing, and by promoting adherence to Chad's fishing
regulations.
By 2000, APRODEPIT had set up 172 fish farming projects in lakes,
creeks, and artificial ponds in villages throughout sourhern Chad.
With its headquarters in Sarh, on the Chari River, the organization's
three main branches-the Chari-Baguimi, the Moyen-Chari, and
the Mayo-Kebbi- have developed the capaciry ro support some
250 fishermen's groups, training field officers and promoring rhe
diversification of self-financing activities.
222 THE BAHA'f WORLD 2002-2003

During 2002, APRODEPIT's efforts to organize rhe fishermen imo
groups and to assisr chem with microcredir loans to acquire materials
and rools led ic co educare 150 leaders of local organizations about
national fishing regulations and the code for responsible fishing,
to carry our campaigns to promote the sustainable management of
fishing resources in 71 riverside villages, and co conduct extensive
studies ro understand the economies of villages char depend largely
on fishing. Another important aspect of the organization's work is
co visir heads of che districts and make them aware of the deterioration of rhe fishing and ocher nacural resources in their areas. To chis
end, consultations were held with traditional chiefs, and 12 heads of
canrons were visited by 2002.
Focusing on the strengthening of women's capacities, APRODEPIT
has helped women to build upon the base of the renewed fishing and
fish-breeding resources by encouraging them to buy fish from the
farmers, to smoke and cure it, and to sell their produces for a profit
at nearby markets. To assist the women's groups that have undertaken
these activities, APRODEPIT has offered craining in smoking and curing procedures and has promoted the development of a savings and
credit system for the women co finance their own activities. To date,
some 150 women's organizations whose members sell fish and fish
products have been eligible for microcredit loans.
As part of its ecological program, APRODEPIT has built consensus
in the community to set aside 80 designated creeks exclusively for
fish breeding. It has supported supervision of fish reproduction areas
in che Ure and Trene lakes. The organization has also had success in
conserving the region's wildlife-notably, in fostering the increase in
the hippopotamus population in Moussafoyo from 2 to 50 within
10 years. (Hippos are seen as a keystone species, since they transfer
nutrients from land co wacer. Fish, for example, feed on various invertebrates that ear hippo dung.) As a result of APRODEPIT's efforts,
the government designated a large tract of land as a National Nature
Reserve, and in 2001 collaboration between the government and
fishermen's groups resulted in the placement of an additional five
square kilometers of ecologically delicate land in Barh-koh under
APRODEPIT s care. APRODEPIT has supported participatory management of the reserve at Gnala, as well as the planting of orchards and
trees and the establishment of market gardens in the region.
APRODEPIT

To pursue a wider range of community devclopmcnc goals,
APRODFPIT has cxp<rn<le<l iLs acriviries ro focus on rhe educacion of
children and women, induding unmarried morhers and young girl .
These dforcs, like APRODIPJ 1's ocher acrivicies, which are all founded
on Baha'i principles, also have an approach char is strongly based on
communicr p.micipJrion. One parcicuJar aim is ro help men view
women as capable parrners in devising and implcmcncing social
and economic projects in the region. The eventual goal is m curb
illiteracy, misery, and ignorance among the underprivileged.
APRODFPn has supported education through a variety of measures, including providing outreach and assistance co other groups
and helping escablish village schools. One such iniriacivc, undertaken
ar che request of local clcmcncary school aurhoricies, has been che
facilicacion of training for more rhan 400 rcachers of children aged 2
ro 6 and of adulcs, as wel l as refresher courses for ceachers and administrarors in several kindergartens in chc region. Ac an cxperimencaJ
nursery school, drnusands of children, including chose enrolled
and many ochers from che surrounding area, have been vaccinaced
against diseases such as mcningicis, poliomyelicis, smallpox, 1 B, and

Children celebmte nt 11 graduation ceremony in one ofthe edumtionnl
projects supported by ,-t/'RODE/'11:
224 THE BAtt,.\'f WORLD 2002-2003

APRODEPIT supports meetings like the one pictured here, aimed at
strengthening women's capacities.

whooping cough. Leccures, discussions, and training sessions on the
concrol of AIDS have been offered co che public.
In addicion, liceracy craining and vocational programs such
as sewing and dyeing have been offered. More than 100 women
have participated in the microcredit program Fonds de soutien en
maciere de populacion, with the aim of supporting revenue-earning
microprojects and accivicies, particularly co equip those who finish
their training in sewing.
At ics rnth anniversary celebracions, members of the various
groups working wich APRODEPIT and che field officers who serve
chem shared the pleasure of their successes with the public of Sarh
and with invited guests. Discussions conducted and facilitated by
people directly involved in the projects focused on the role of civil
society in the decision-making process, particularly in relation to the
challenges of managing fishing resources, co fish breeding in natural
lakes and creeks, to che management of a community reserve, co the
curing of fish, and to the Baha'i approach co developmenc. Displays
of permicced and prohibiced fishing equipment and a market offering various food products and crafts made by women's groups in
APRODEPIT

rhe region were also fearun:d, along with sports activities and dances
from various groups throughout the week.
APRODEPIT looks forward co developing its existing projects
furcher and to undenaking more projects in partnership with other
agencies-whecher srudying the condition oflakes and species of fish
in the area it serves, managing the preserves under ics care, training
more people in fishpond development, fish breeding, and resouárce
managcmcnc, or offering more support for community sc.hools.
Given the expansion of the organi1.acion's scope over the firsr 10
year!> of irs existence, possibiliries for assisting the people of southern
Chad to build on rheir success look promising indeed.
Religious Intolerance
Written starrment ofrluá Bnhti '/ Interntttional
Communit)' to the 591/, Jessinn ofthe United
Nations Commfoion 011 llumnn Riglw, held from
17 March to 25 April 2003 in Gmeva, Switzerland

F
rom the reporrs of the UN Special Rapporteur on Freedom of
Religion an<l Belief. ic is clear char serious violacions of frce<lom
of religion or belief are continuing the world over. F.xcremism
and fun<lamcncalism are growing day by day, fueling incolcrancc and
hatred on che basis of religion or belief. Ir is, therefore, gratifying co
note the special emphasis chac che Special Rapporteur has placed on
che need ro prcvcnc religious intolerance and discrimination. We also
appreciate his calling for an lncernacional Comulcacive Conference
ro engage the international communicy in discussiom abouc the role
of schools in chat preventive process.
The Incernational Consultative Conference on School E<lucacion in Relacion co Freedom of Religion or Belief, á101erance, and
Nondiscrimination, held in Madrid in November 2001, produced a
strong scacemcnc affirming che righc of children ro "be brought up
in a spirit of peace, tolerance, mucual undemanding, and respect
for human rights." The final scacemenc from char conference upheld
che urgenc need co "promote, through educacion, chc protection and
chc respect for freedom of religion or belief in or<lcr ro scrcngchen
peace, undemanding, and tolerance among individuals, groups, and
nations, and with a view co developing a respect for pluralism." 1

1 Madrid Final Docurncnc, November 2001, operarivc para. 1.

228 THE BAHA'I WORLD 2002-2003

Widespread respect for freedom of religion or belief is an incredibly
importanr goal in a world corn aparc by religious extremism. For this
goal to be achieved, however, rhe children of rhc world must learn
char firmly held religious convictions are compatible with respect for
the rights of those whose beliefs differ from their own.
The Madrid Final Document emphasizes the years of primary
and secondary school2 as being the critical rime for instilling attitudes of colerance and nondiscrimination. Indeed the Baha'i writings
confirm that "Ir is extremely difficult co reach the individual and
refine his character once puberty is passed .... Therefore it is in early
childhood that a firm foundation must be laid. While the branch is
green and tender it can easily be made straighr." 1
An integral feature of any educational initiative char would foster
respect for the rights of others musr be the notion of the oneness
and interdependence of rhe human race. Oneness and diversity are
complementary and inseparable. That human consciousness necessarily operates through an infinite diversity of individual minds and
motivations detracts in no way from irs essential unity. Indeed , ir
is precisely rhe respect for diversity that distinguishes unity from
uniformity. Hence, acceptance of the concept of unity in diversity
implies the development of a global consciousness, a sense of world
citizenship, and a love for all of humanity. lr fosters in every individual the realization that, since the body of humankind is one and
indivisible, each member of the human race is born into rhe world as
a trust of the whole and has a responsibility to the whole. Ir furcher
suggests char if a peaceful international community is to emerge,
then the complex and varied cultural expressions of humanity must
be allowed to develop and Aourish and co interact wic:h one another
in ever-changing patterns of civilization.
We would, therefore, strongly recommend that c:he curriculum
of every school include the principle of rhe oneness and interdependence of the human family. The children should also be trained
in such virtues as kindliness, cooperation, peacefulness, respect,
and tolerance. Children who learn co rrear others with respect also

Ibid., operarive para. 8.
' 'Abdu'l-Baha, Selections.from the Writings of'Abdu'l-Btthd (Wilmccre, IL: Baha'(
Publishing Trusc, 1997), p. 137.
RELIGIOUS INTOLERANCE 229

learn to respect themselves. Children who grow up caring about
the welfare of others are unlikely to be the purveyors of hatred and
intolerance as adults.
We would also urge thac children learn to view che riches of humanity's religious hcriragc through the lens of unity. As scared in the
Baha'i writings, "There can be no doubt whatever chac chc peoples of
che world, of whatever race or religion, derive their inspiration fFOm
one heavenly Source, and are che subjects of one God." 1 The world's
religions can thus be seen to be one in their nature and purpose with
each being a wellspring of knowledge, energy. and inspiration. They
each have served co unlock a wider range of capacities within human
consciousness and society, impelling che human race cowards moral
and spiritual maturity. Accordingly, curricula exploring the history
and teachings of religion may wish to highlight the complementary
aims and functions of the world's faith systems as well as the rheological and moral threads chat link chem.
Clearly much soul searching and reflection will be necessary
within and between various religious and belief communities before
mis principle of che unity of religion will be universally embraced.
An imporcanc conrribution can be made by incerreligious dialogue,
in deeply pondering che reality of, and urgent need for, a penetrating
undemanding of che essential oneness of religion, despite the obvious diversicy of expression and practice. In che Baha'f perspective,
chis is che true purpose of religion: "to establish unity and concord
amongst the peoples of rhe world."~
There is a unique power inherent in religion char, if channeled
appropriacely, can serve as the strongest conrribucor to unity and
understanding amongst che peoples of me world. Religion has shaped
human civilization profoundly and positively over many centuries,
and che Bal1fl Internacional Community has no doubt char it can
and will conrriburc to establishing bonds of genuine respect among
the peoples of rhe world.

'Bahi'u'llah, Gk,mings from the Writings ofBahri'u'l/ah (Wilmerrc, 11.: Baha'i
Publishing 1 ruse, 1994), p. 217.
~ Baha'u'llah, 'lirblets of Bahdit1Uh revealed tifier the Kitrib-i-Aqdas (Wilmccce,
IL: Baha'i Publishing Trust, 1997), p. 129.
Religion and Development
at the Crossroads
CONVERGENCE OR DIVERGENCE?

Statement by the Bahd'i International Community
to the World Summit on Sustainable Development,
Johannesburg, South Africa, 26 August 2002.

vcr che course of che rwentiech century, echnic, racial,

0 and national prejudices have increasingly given way co
che recognition char humankind is a single family and che
earch ics common homeland. 1 The Uniced Nations (UN), which was
creaced in response co this dawning recognicion, has worked tirelessly co bring abouc a world where all peoples and nations can live
cogecher in peace and harmony. To help bring abouc chis world, the
UN has crafted a remarkable framework of international inscicmions,
processes, conventions, and global action plans that have helped co
prevent conAicc and warfare, co protect human righcs, co nurcure
equal icy between women and men, and co uplift the material condicions of counrless individuals and communicies.
Despicc chcsc significant achievements, the Uniced Nacions has
yec to grasp fully boch che constructive role chat religion can play in
creacing a peaceful and prosperous global order, and chc destructive

Along wich this rewgnicion has come the awareness that worldwide peace and
prosperity will be impossible so long as human rights are routinely violated.
women arc denied equality, ethnic and racial minorities ;He discriminated
against, the ravages of poverty are ignored, and unfotrcrcd national sovereignty b excrci~cd.

23r
232 THE BAHA'f WORLD 2002-2003

impaCL char religious fanaticism can have on the srabiliry and progres~ of the world. This lack of attention to religion can be clearly
seen in chc devclopmenc realm, where the Uniled Nacions has, for
the most pare, viewed religious communities merely as channels for
the delivery of goods and services, and as mechanisms to carry our
devclopmcnr policies and programs. Moreover, while the United
Nacions' human rights machinery has been used to condemn religious inrolcrance and persecution, 2 UN development policies and
programs 3 have hardly begun ro address religious bigotry as a major

Unfortunately, the UN lus been unable co move beyond its Declaration on
the Elimination of All forms of lnrolerance and of Discriminarion Based
on Religion or Belief, to cre;ue a convention on freedom of religion and
belief. The ability of the Uniced Narions ro transform General Asscmblr
declaracion~ on race and on women inco conventions only highlighcs it~
lack of success in the area of rdig1on and belief-i.e., after producing the
Declaration on the Elimination of All Forms of Racial Discrimination and
the Declaration on the Lliminacion of Discrimmacion against \Vomen, the
u"' created the lncernarional Convention on the 8imination of All Forms of
Racial Discrimination and the Convention on the Elimination of All Forms
of Discrimination against Women.
J Although some of the global :11..cion plans from recent United Nations confer-

ences suggest chat misuse of religion poses an ob~tacle co development, the
few references that they do con1ain neither explore che effects of religious
bigotry and violence on development and sccuri ry, nor offer any norable
solutions. [See, e.g., The Vienna Decl.trarion and Program of Accion, Il-22,
38; The Copenhagen Declaration and Program of Auion, 69; The Platform
for Action of the Fourth World Conference on Women, 24, 80 (f), 131, 2.1.4;
The f labitar Agenda, 25; We the Peoples: The Role of the United Nations
in rbe Twenty-First Ccncury, 200; ;111J fhc Declaration of che World Conference against Raci~m. Racial Discrimination, Xenophobia, and Related
Tnrolerancc, 59-60.J Agenda 21 mcncions religion, bur w1cl1 no reference co
che impact char its misuse has on development hcc Agmd11 21, 5.53, 6.1, 6.3,
6.4,.6.12, 6.32. 6.34 (a)(i). 36.13 (a)]. ~loreover, the Program for the Further
Tmplemencarion ofAgmda 21, which \\".tS produced at the Earth Summit +5,
contains no menrion ar all of religion, and the Draft Plan of Implementation
for the World Summit on Sustainable Development chat was negoriarcd ac
the fourth Prepararory Committee session (27 Ma} 7 June 2002) mentions
religion bur once, and then only in the conccxt of ensuring that the delivery
of basic health care services i.s "consistent with ... tultural and religious
values" Alco~F199/f'c/L.5, no. 45). This omission of the demuctive (com'd)
REl IGION AND DEVELOP"MLNT lJJ

obscacle co peace and well being. 1

Religion as the Basis of Civilization and Progress
Ir is becoming increasingly clear that passage to the culminati ng stage
tn chc millenn ia-long process of che o rganization of che planet as

cffoCLs of religious fan.uici'm on suswnable development from che gloh,11
action plans cmanacing from the Earch 5ummir, rht: Eanh Summit +5. ;tnd
the \X'orld Summir on mcain,1ble Developmenc 1s all rhe more striking.
given char some of 1he wnfncnces of the 1990s Jid, at lease. expn:s' concern
about religious incoler.11m:.
• In its efforts co combat terrorism, rhe Unired anons has been hc:.icam to
addn:ss religious f.rnacicism. T hrough a series of rc:.olutions, rreacKs, and 1cciom, the l.Jniced Naciom h,1s soughr concerted inrcrnarional cooperat1011 co
combat terrorism, br.mding ii "one of the most serious threats co interna11onal
pc.ice and security in dw rwency-firsr cencun" and inimical co "glolu l srabilicy
.md prosperity" [s/iu slil77 (2001)]. \er, ar the s,1me rime. rhe UN lus been
rcriccnc ro idcnti~á rc:liginu fanaticism as a source of cerrorism. referring co
ic. if ar all, mostly in<lirectly-e.g.. "terrorism motivated by intolerance or
extremism" [s1R1-slt37l (2001)]. In chose few imcani;cs when 1c is mentioned
directly. it is induJed in .1 lisr of various juscificacions-e.g.• "criminal aces
intended co provoktá .1 st.Ht' of cerror .•. arc ... unjustifiable, wh.ncvcr the
wnsideracions of a political. philosophical. ideological, racial, echnic. religious,
or ocher nanire that may be invoked ro juscif)á chem" [AIRIás/55'1~8. para.
2; 'cc also Ai57h7. annex 111. article 5, Report of rhe Ad Hoc Commitree
(charged wirh dratting :t Comprehensive Convl'.ncion on lnrernacio11.1l 'Jerrorism) established by General Assembly Rcsoluuon 51'210 of 17 December
1996; and rhe lnrern,1tio11,1l Convention for che Suppression of chc Fin.111cing
of Terrorism. Anick 6]. Inccrcsringly. even the various resoluriom rh.u were
issued by rhc 5crnmy Council. the General Assembly, and dte Commission on
l luman Rights in response co d1e cerrori\l acrs of 11 September 2.001 failed co
idcncify religious fon.trici\m as rhc force animating chose act (co find allusion
co chis funaric-al mocivacion. one has co look to speeches by the llN Secrccary-
General: "We arc in ,1 moral struggle co fighc an evil char is anathema to all
fairhs~ sG/st.18013, mess,1gc of Secreraf} (1t.>ncra1 Kofi Annan to the \\1;maw
Conference on Comh.uing Tcrromm, 6 November 2001). T hi hesitancy co
acknowledge and frmcfully condemn 1hc religious bigotry mociv.ui ng terrorht acts wC'akcn' the efTcc.:civcne.\s of dtt.> llN's efforcs to bring an end ro
incernacional tcrrori~m. For, ic is only by idcmif)áing and undcr-.t.111ding the
peculiar morivation IKhind such aces thac they can be cffccrivcly combated.
234 THE BAHA'f WORLD 2002-2003

one home for the entire human family cannot be accomplished in a
spiritual vacuum. Religion, the Baha'i scriptures aver, "is che source
of illuminacion, the cause of development and the animating impulse
of all human advancement" and "has been rhe basis of all civilization
and progress in the hisrory of mankind." 5 le is the source of meaning and hope for che vase majority of the planer's inhabitants, and
it has a limitless power ro inspire sacrifice, change, and long-term
commitment in its followers. 6 It is, therefore, inconceivable thac a
peaceful and prosperous global society-a society which nourishes a
spectacular diversity of cultures and nations--can be established and
sustained without directly and substantively involving the world's
great religions in its design and support.'

5 'Abdu' l-Baha, The Promulgation of Universal Peace: Talks Delivered by
'Abdu1-Bahd during His Visit to the United States ttnd Canada in I9I2 , rev.
ed. (Wilmette, tL: Bah a' f Publishing Trusc, 1995), p. 361.
Religion has inspired "in whole populations capacities to love, ro forgive, to
create, to dare grcarly, ro overcome prejudice, to sacrifice for the common
good, and co discipline the impulses of animal insrincts .... Against all odds
and with little in the way of meaningful encouragemenr, it continues to
susrain the struggle for survival of uncounted millions and to raise up in all
lands heroc.s and sainrs whose lives are the most persuasive vindication of
the principles contained in the scriptures of their respective faiths." Indeed,
"irs fundamental laws and cardinal principles have, throughout the ages,
constirnred the warp and woof" of rhe social fabric, uniting peoples into
communities and serving as the "ultimate authority in giving meaning" and
direction to individual and collective life. [See Universal House of justice,
lerrcr to rhe world's religious leaders, April 2002; Shoghi Effendi, God Passes
By (Wilmette, TL: Baha'i Publishing Trust, 1995), p. 223.J
1t is Untenable lO maintain that a regime of imernationa( human rights Can
replace religious purpose as rhe force capable of inspiring the profound
sacrifices and driving the exrensive changes necessary for the unificacion
and-pacification of humankind. While ir is true rhar international human
righrs norms and standards arc based largely on principles that have cheir
foundarion in the world's greac religions, such a regime, standing on irs
own-unmoored &om religious purpose-can nor elicit rhe moral vision and
commicmenc required ro establish and sustain universal peace and justice.
In fact, severed from che virrues caught by aJI religions-such as kindness,
forgiveness, compassion, generosity, love, sacrifice, responsibiliry, and service
ro ochers-human rights and fundamental freedoms are often used (cont'd)
RELIGION AND DEVELOPMENT 235

At che same cime, it cannoc be denied that che powc.:r of religion
has also been pervc.:m:c.J co rum neighbor against neighbor. The Baha'f
scriprures state chat "religion muse be rhe source of fellowship. che
cause of unicy and che nearness of God to man. If 1r rouses hatred
and strife, ic is evident chat absence of religion is preferable and
an irreligious man is becrer than one who professes it." So long as
religious animosities are allowed co destabilize che world, ic will be
impossible to foscc.:r a global pattern of sustainable dcvdopmenr: the
cenrral goal of chis summic.

Religion and the United Nations
Working Together for Peace and Justice
Given chc record of religious fanaticism, ir is understandable char
the United N.uions has been hesicanc co invite religion inco ics
negotiations. I Iowever, che UN can no longer .1flord to ignore the
immeasurable good char religions have done and continue co do in
the world, or the salubrious, far-reaching contributions that they can
make co rhe establishment of a peaceful, prosperous ••md sustainable
global order. Indeed, the United Nations will only succeed in establishing such a global order co che extent chat ic raps inco che power
and vision of religion. To do so will require accepting religion nor
merely as a vehicle for che delivery and execution of development
initiatives. but as an active partner in che concepcuali1.ation. design,

co ju~cify .sdfi~h individuali~m. ancisocial lifo.sryb. overc:onsumprion, echical
rclarivisrn, culcural aggran<li7.emt:nr, and narional ch.mvinism.
8 'Abdu'l-Baha, Prom11lgatio11 of Universal Peace, p. 181. This principle is re-

pearedly me,~ed in che Baha'i scriprures-e.g .. "lf religion proves co be che
soun.e of harred, en miry. and conccnrion. if it become~ che CIU\C of warfare
and ~crife and influences mm co kill each ocher, it~ absence i preferable"
(Ibid .. p. 298): "If a religion lm:ome rhe came of harred and di~harmony.
it would he betrer char ic should nor exist. áro be wichour such J religion is
bener dun co be with it" ['Abdu'l-Baha, 'Abdu'/-Brtlui m l.011do11 (London:
Bah.t'C Publishing 'Jhm, 1982), p. 28); "If religion becomes a c.ame of dislike,
hatred, .md divi,ion, it were becrer to be wichout it, and ro withdraw from
such a religion would be a mrly religiou.s ac.r'' ['Abdu'l-Baha, P11m Jirik, mh
ed. (I ondon: B.1h.i'i Puhli~hing Trusc. 1969), p. 130J.
TT,,/
THE BAtll I WORLD 2002-2003

implementa[ion, and evalualion of global policies and programs. 9
The historically justified wall separating the United Na[ions and
religions 10 must fall to [he imperatives of a world struggling toward
unity and jusrice. 11
The real onus, however, is on the religions themselves. Religious
followers and, more important, religious leaders must show that
they are worthy partners in the great mission of building a sustainable world civilization. To do so will require that religious leaders
work conscientiously and untiringly to exorcise religious bigotry and
superstition 12 from within their faith traditions. It will necessitate
char they embrace freedom of conscience for all people, including

ái While religious principles have had a palpable influence on the UN, most
norably in the hltman rights realm, the UN has yet co accept che world's
religions as genuine partners in its work. The involvement of religious
nongovernmental organizarions (NGOS) in cenain activities at che United
Natio11s, rhe religious sentiments char UN and governmental officials occasionaJly express during negotiations, rhc Permanent Observer scams held
by rhe Holy See (representing the state of Varican Ci ty), and ocher such
means through wh ich voices of religion are sometimes raised in rhe UN
can hardly be said co conscituce subsranri ve religious involvemenc in rhe
deliberations and conceprual work of rhe UN. This lack of in volvement is
perplexing, given char rhe world's religious scriptures promise an age of
universal peace and world-wide harmony-an age whose establishnu:m is
the central purpose of the Unired Nations.
10 For an incercsring view of rhe influence of religious NGOS ar rhe UN, see

Religion Counts, " Religion and Public Policy ac rhe UN," 2002.
11 Such initiatives as rhe World Fairhs Development Dialogue (a collabora-

cive initiative berween rhe World Bank and several world religions), and
rhe Millennium World Peace Summit of Religious and Spiritual Leaders
(a global gathering of religious leade rs that was held, in pare, in the UN
General Assembly Hall and that involved UN officials. bur which was not
officially endorsed by che UN) mighc be seen as initial steps cowards direcdy
involving religion in che work of the United Narions. The UN should build
on such rudimentary seeps ro establish mechanisms and processes that will
bring, in a meaningful manner, religious values, aspirations, and vision into
the hearr of the world-embracing enterprise char is rhe u~.
' Religious leaders will need to accept science and religion as the two indis-

pensable knowledge sysrems char must work together if humankind is co
progress. Ar the same rime, those who deny rhe relevance of religion co
the resolution of the seemingly in traceable problems confronting (cont'd)
RELIGION AND DEVELOPMENT 237

cheir own followers, 11 and renounce claims co religious exclusivicy
and final icy. 11
le should noc be imagined chac the accepcance of religion as a
partner wichin the United Nacions will be anyching but gradual or
chat religious hostilicics will be eliminaced any time soon. Bue che
desperate needs of che human family make furcher delay in addressing che role of religion unacceptable.

humaniry muse look, wich unbiased minds, cowards che msighcs and guidance
of religion in order ro ensure che appropriace applicacion of che knowledge
and skills gencraced by sciencific inquiry. A fundamental principle of che
Baha'i Faich is the harmony of science and religion: "God has endowed
man with intelligence and reason whereby he is required co decerrnme che
veriry of questions and propositions. If religious beliefs and opinions are
found contrary to che srandards of science, they arc mere superstitions and
imaginarions; for the ancichesis of knowledge is ignorance, and che child of
ignorance is ':>uperscicion. Unquescionably, rhere muse be agreement berween
rrue religion and !>Clence. IC a question be found concrary co reason, faich
and belief in ic are impossible, and chere is no outcome but wavering and
vacillation" ('Abdu'l-Baha, Promulgation ofUniversal Peace, p. 181).
I.I Fostering freedom or conscience includes allowing all individuals to inve!l-

rigate realiry, ro srudy and co appreciate other religions, and co change their
religion iC chey so choose. The Bah:i'f writings stress chat force and coercion
in matters of religion and belief are violations of the divine command: "che
conscience of man is sacred and co be respected" ['Abdu'l- Bal1a, A Tra11eler's
Narrative (Wilmette, 11.: Bah:i'r Publishing Trust, 1980), p. 91). Surely, che
hallmark of what ic means to be human is for the individual co investigate
realiry for herself, ro freely choose her religion, and to worship God in che
manner she believes 1s right.
H To move beyond such dogmas will require embracing che notion char all

of rhe world's great religions are equally valid in nature and origin and are
aspeccs of one divine, progressive, civilizing process, refining humaniry's
capaciry co know, to love, and co serve. BahJ'u'llah Sta[es, "There can be no
doubc wharever [ha[ chc peoples of che world, of whatever race or religion,
derive their inspirac1on from one heavenly Source, and are chc subjects of
one God" [Glennings from the Writings ofBahd 'u1/dh (Wilmecce, IL: Baha'f
Publishing frust, 1994), p. 2r7]. The fucure of civilizacion ultimately rem
on acceptance or reieccion of chis underscanding of the nature and source
of the world's great religions.
THE BAHA'f WORLD 2002-2003

Religion and the United Nations
Possible Next Steps

For its part, the United Nations might begin the process of substantively involving religion in deliberations on humankind's future by
hosting an initial gathering of religious leaders convoked, perhaps,
by the Secretary-General. As a first priority, the leaders might call
for a convemion on freedom of religion and belief to be drafted
and ratified, as expeditiously as possible, by the governments of the
world, with the assistance of religious communities. 1 ~ Such an action
by the world's religious leaders, which would signal their willingness
to accept freedom of conscience for all peoples, would significantly
reduce tensions in the world. The gathering might also discuss the
foundation within the United Nations system of a permanent religious forum, patterned initially perhaps on the uN's recendy founded
Permanent Forum on Indigenous Issues. The creation of this body
would be an important initial step towards fully integrating religion
into the uN's work of establishing a peaceful world order. 16
For their part, religious leaders will need to show that they
are worthy of participation in such a forum. Only those religious

Orher initial effom might include the creacion and rarification of inrernarional conventions on education and on rhe media. Building on the
Convention against Discrimination in Education, chese convencions should
unreservedly condemn and forcefully sanction those who, in rhc name of
religion, use education and the media co oppress freedom of conscience
and to promote division, hatred, terrorism, violence, and bloodshed. There
should be no tolerance for educational institutions and initiatives, or media
policies and programs-whether public or private-that promote such arrirudes and behavior.
The notion rhar rhe diversity of religions precludes the possibility of effective
reltgious involvemenc ar the United Nations is questionable. The world's
religions hold many spirirual rrurhs in common and are increasingly coming together, ac all levels, to explore shared values and aspiracions, to work
co effect governmental policies and programs, and co carry our an array of
initiarives. In face, rhe common vision of a peaceable future, held by all of
che world's great religions, indicates the immense dedication, energy, and
resources char religious involvement in the United Nations could bring to
rhe organization as it seeks to fulfill its global mandate.
RELIGION AND DEVELOPMENT 239

leaders who make it clear co their followers that prejudice, bigotry,
and violence have no place in the life of a religious person should
be invited co participate in the work of this body.

The Promised Reign of Peace and Justice
le is evident that che longer rhe United Nations delays the meanirigful
involvement of religion in its work, the longer humanity will suffer
the ravages of injustice and disunity." le is equally clear chac until rhe
religions of the world renounce fanaticism and work wholehearcedJy
co eliminate it from wichin their own ranks, peace ancl prosperity will
prove chimerical. Indeed, che responsibility for the plight of humanity rescs, in large parr, with the world's religious leaders. Tc is they who
muse raise rheir voices co end the hatred, exclusivity, oppression of
conscience, violations of human rights, deniaJ of equalil), opposition
ro science, and glorificacion of materialism, violence, and terrorism,
which arc perpetrated in the name of religious truth. Moreover, ic is
the followers of all religions who muse transform their own lives and
rake up che manrle of sacrifice for and service to the well-being of
others, and clrns conrribute to che realization of the long-promised
reign of peace and justice on earth.

The growing danger of a religiously provoked global conAagrarion only
highlights the need to hasten religious involvement in the work of rhe ui-:.
However, '\uch a danger civil government. unaided, cannot overcome."
Nor should it be imagined "chat appeals for murual tolerance can alone
extinguish animosities char claim to possess divine sanccion." The situation
"calls on religious leadership for a break with the past as decisive as chose
char opened che wa} for sociery co address equally corrosive prejudices of
race, gender and nation. Whatever justification exists for exercising influence 111 ma11crs of conscience lies in serving the well-being of humankind.
At chis greate~t turning poinc in the history of civilizarion, the demands of
such service could nor be clearer" (Universal l louse ofJciscice, lercer to che
world's religious leaders).
Women's Leadership
in Peace-Building
Staumem hy thr H11hd'l !11temational
Community to the Glohal P1á1ur Initiative
ofV<'omen Religioll5 and Spiritual Leaders,
Genel'll, Su itur/,111d, 6-ro October 2002.

ne of chc mosc significant shifts co cake place during che

0 cwenciech century is char the peoples of che world have
finally begun seeing chemselves as che members of a single
human race, sharing chc carth as a common homeland. Although
conAicc and violence continue ro darken rhe horizon, prejudices char
once seemcd inherenc in che nacure of the human species-prejudices of race.', gender, nacion, and class-have been eroded to such
a degree as co suggest chac the end of religious prejudice mighr also
be within the realm of possibility.
Sadly, religion, which should be ar che forefronc of etforcs to
promote social harmony and peace, is frequcnrly one of che mosc
formidable obscacles in che pach of undemanding and mutual respect, inasmuch as it has coo often Jene ics credibility co fanacicism. Ir
is here char women who, all over che world, have been rising to rake
cheir proper and equal place in sociccy, can, in che field of organized
religion play a cruci,tl role in che emancipation of che human race
from conflict and \'iolencc.
When religions have been faithful co the rranscendcnr example
of cheir illumined Founders, faith "has awakened in whole populacions che capacitie~ co love. co forgive, co create, co dare greatly,
co overcome pn:ju<licc, co 'iacrifice for che common good, and co
THE BAH.ff WORLD 2002.-2003

discipline the impulses of animal inscincr. " 1 le is chis positive and
conscructive power of religion char che United Nations has yet co
grasp. Tr is inconceivable chac a peaceful and prosperous global society
can be established and sustained withouc direcdy and substantively
involving the world's great religions in its design and support. Ac the
same rime, given the record of religious fanacicism and its resurgence
in our own time, it is understandable that the United Nations has
been hesitant to invite religions into its negotiations.
Women are not only an entire half of humankind that, in chis
pasc century, has been emerging as a force for change. They are,
Baha'fs believe, endowed with a special destiny for the establishment
of world peace. The Bahf (writings promise chac "as woman advances
rowar<l rhe degree of man in power and privilege ... most assuredly
war will cease; for woman is namrally the most devoted and staunch
advocate of internarional peace. "i A unique rwofold challenge and
responsibiliry, therefore, lies before us, rhe participancs in chis conference, as women and as religious and spirirual leaders.
With peace-building as our goal; with unshakable confidence in
chc One God; no matter how our different religious traditions conceive of the Godhead; armed with che cercainry chac hatred, violence,
and blind prejudice are concrary ro the divine will; we can exert an
influence on the vision of all peoples rhar can overcome every obstacle in che way of establishing rhe world of tranquility, prosperity,
and freedom for which all humankind muse surely yearn.

I Universal House or Justice, lcucr to the world's religious leaders, April
2.002..
'Abdu'l-Baha, The Promulgarion of U11i11mnl Pence: f;dks Deliuered by 'Abdu'l-
Bahd during His Visit 10 the United St11tes and Canada in r912, rev. ed.
(Wilmene, 11.: Baha'f Publishing Tru~r. 1995), p. 375á
In Support of the Working Group
on Minorities
Oml u11tement by the Baha'i !11ternationaL
Community to the 54th session of the United Nations
Suh-Commimon on the Promotion and Protection of
Human RightJ, Gmeva, Switzerland, 8 August 2002.

T
he Baha'i lnccrnational Community welcomes the progress
made by che Working Group on Minorities and reported m
chis year's session of the Sub-Commission on the Promotion
and Protection of Human Righrs. We wish to cake chis opponunity
ro congratulate rhe Working Group on irs diligenr efforts, to support,
in general, its findings and recommendations, and to draw actenrion
to what we sec as particularly valuable contributions.
Nearly 10 years have passed since the r992 Declaration on the
Rights of Persons Belonging ro National or Ethnic, Religious and
Linguistic Minorities articulated international standards to protect
minority groups from discrimination. At the same time, the declaration promoted the much wider goal of encouraging culrural,
linguistic, and religious diversity wichin councries-a goal we, as
Bah:i'is, see as essential to peace, prosperiry, and stabiliry in che
world. Those who work ro supporr the implementation of these scandards have faced many obstacles; nevertheless, the Sub-Commission's
Working Group has through its determined efforts managed to produce mngible results. We find particularly useful the Commencary
to che UN Oeclaracion prepared by its able Chair, Asbj0rn Eide, and
published in Parer of che "uN Guide for Minorities."
244 THE BAHA f WORLD 2.002-2003

The position of the Baha'i Imernarional Community on marters
involving minority rights has not changed. We consider all human
beings as members of one worldwide family, sharing the same fundamental needs and aspirations, yet infinitely varied in temperament,
language, religion, and culrurc. We believe chat diversity is a fact of
life char should be embraced as a source of enrichmenr in the life of
society. When differences collide, fair solurions need co be sought
through consultation guided by murual respect for the rights of ochers and a belief chat harmonious resolution is possible.
Constructive consultation is possible, however, only when people
renounce all artitudes of superiority, all ancient grievances (however
justifiable), and all extreme parochial arrachmenrs, which are merely
a perversion of che pride chat groups rightfully feel in their own
c.ulrure. We see creative solutions emerging from an expansive view
of world society that considers all human beings as members of one
family and seeks co create harmony based on mutual respect, nor
sameness.
As the component elements of the human family begin co see
themselves inexcricably linked to all ochers as pan of a whole, which,
like any living organism, benefits from che well-being of ics consticucnc pares, enduring solutions become possible.
Based on these firm convictions, rhc Baba'( lncernacional
Community has always given importance co minority rights. le
contributed co che studies prepared by Mr. Eide, wholeheartedly
supported the creation or the Working Group, and shall conrinue
to parricipare in this work.
We support, in particular, the recenc practice of underraking
country visits, which was initiated by the members of the Working
Group. On-sire evaluation not only helps the Working Group co
assess a particular situation, buc also conrribuces to raising awareness
of certain minority issues chat cend ro be left aside or considered
peripheral. \Y/e urge all member slates to extend invicacions in chis
regard, and we hope chac the Working Group develops a method
through which it will approach governmenrs co request such visits.
Finally, we would like co support rhe recommendations made
by the Working Group ac ics cighch session, in particular, ics call
for the Commission on Human Rights to consider "esrablishing a
spec.ial procedure mechanism on che rights of persons belonging to
MINORITIES

minorities, such as a special rapporteur or special represenracive. "
We urge the Sub-Commission to endorse these recommendations
and forward chem to the Commission on Human Righcs.
Baha' is in Iran
CURRENT SITUATION

Written statemelll ofthe /:Jttl}(i '/ lmermuional
Commwuty to the 591h session ofthe United
Nations Commission on H1tm1111 Rights, hel.d from
17 March to 25 April 2003 in Cener t1, Sw11url1111d.

ince 1979, Bah<l'ls in rhc Islamic Republic of Iran have been

S subjec.te<l to .mack, harassment, and discriminarion solely on
accounr of che1r religious beliefs. The exrenr and systematic
nacure of this persecucion have been weU docurnenced over che years
in reporrs issued by the Unired Nations Special Represcncacivcs.
Officials of che Irani.in govcrnmenc have often claimed that resolurions a<lopcc<l by chc t N Commission on Human Righrs were not
helpful to che process of promoting human rights in cheir counrry.
They have h.1d the opporcunicy to demonsrrate their wiJlingm:ss ro
progre.\S on cheir own since the commission suspended its monitoring in Iran last year. Unforcunately, however, we muse report that
the colleccivc .md individual rights of Baha'fs-nor jusc civil and
political right\, bm a wide range of social, economic, and cultural
rights, as wdl- .uc still being systematically violated.
f ran's .mti-Baha'f actions are not random acts, bur deliberate
government policy. A secret government document, obrained and
published by chc ommission in 1993, serves as a blueprint for chc
slow strangulation of the Baha'i community. Produced b lr.m'~ Supreme Revolmionary Culcural Council and approved by chc Islamic
Republic's <iuprcmc leader, chis document sets forrh specific guidelines for <lea ling with "the Baha'f question" so Lhat Ra hf f "progress

THE BAHA'I WORLD 2002-2003

and development shall be blocked." There can be no doubt that rhe
policy is stiJl in effect today.
The Baha'( community poses no direat of any kind lO the authorities in Iran. lr is not aligned with any other government, ideology,
or opposition movement. The principles of the Faith require Baha'fs
to be obedient co their government and co avoid partisan political
involvement, subversive activity, and all forms of violence. Moreover,
Baha'is seek no special privileges. They desire only respect for rheir
rights under che international Bill of Human Rights, of which Iran
1s a signatory.
Recenr government initiatives co promote the rights of religious
minoriries were never intended to include the Baha'fs. The Constitution of the Islamic Republic of Iran stipulates (in Article 13) that
"Zoroastrian, Jewish, and Christian Iranians are lhc only recogniLed
religious minorities." Thus some 300,000 Baha'is-who consrirute
the largest religious minority in the country-do not benefit from
government initiatives such as the Iranian National Commirree for
the Promotion of the Rights of Religious Minorities, or the recent
"blood money" legislation. Baha'is are not a recognized minority
under che constitution, and che Islamic regime still refers co che
Baha'i Faith as a heresy and a conspiracy. Classified as "unprotected
infidels," Bahf ls have no legal righrs or protection at all, even though
Iran is a signatory of che International Covenanr on Civil and Political Rights, which guaranrees freedom of religious belief

Executions, Death Sentences, and Imprisonment
Since 1979, more than 200 Baha'is have been killed, and 15 ochers
have disappeared and are presumed dead. The last Baha'i executed
was hanged on 21 July 1998. During the past few years, all of the
BahaJs sentenced to death have either been released or had their
sentences reduced. The government has scopped sending members of
the community ro prison for aposrasy. Instead, the authorities now
use arrest, interrogation, and shore-term imprisonment as a means
of harassing and intimidating Baha'!s. This practice is more difficult
to monilor and report to the imernational community.
As of February 2003, four Baha'is are still being detained in lranian prisons because of their religious beliefs; Mr. Bihnam Mithaqi
,,,
BAH/ IS IN IRAN: CURRENT SITUATION

and Mr. Kay\'an Khalajabadi arc currently serving 15-ycar sentences,
and Mr. Musa Talibi and Mr. Dhabihu'llah Mahrami are sentenced
to life imprisonment.

DeniaJ of the Right to Organize
as a Peaceful Religious Community
Since 1983, the Baha'i community in Iran has been denied both the
righc co assemble officially and the right to maintain its adminiscracive institutions. le should be pointed ouc that:
• in ocher countries, these democratically elected bodies organize
and administer the religious activities of the community;

• these sacred institutions perform many of che functions reserved
to clergy in ocher religions and are che foundational clement of
Baha'f communiry life; and

• since the Baha'i Faith has no clergy. che denial of the righc co
elect these inscicutions threatens the very existence of a \'iable
religious community.
The Iranian Bahf(s gradually developed makeshift arrangements
ro worship in small groups, conduct classes for children, and cake care
of other community needs. However, auchoricics continue ro harass
them by disrupting meetings, arresting teachers, and gi\'ing srndcnts
and participants suspended sentences to be carried our should they
again commie these "crimes." The use of suspended sentences is a
threatening taccic devised by the Miniscry of lnform:uion (Incelligence). Under recent government practice, che Bahf fs receive no
written documentation relating to their arrest or punishment.

DeniaJ of Access to Education
An entire generation of Baha'fs has been systemacically barred from
higher education in legally recognized public and private insticucions of learning in Iran. After having been denied acctss ro these
instirutions for many years, rhe Baha'ls established cheir own higher
education program in i987. In r998, however, intelligence officers
arrested (and subscquencly released) some 36 faculcy members of
THE BAHA'f WORLD 2002-2003

the Baha'i Inscitute of Higher Education (BmE) and also seized
textbooks, papers, records, computers, and furnicure.
In 2001, three classrooms used by members of the community
were seized, and in mid-2002 an instructor of Baha'i youth was
summoned co the Inrelligence Agency. In July 2002, the authorities
disrupted BIHE qualification examinations in eight different locations
simultaneously, videotaping proceedings, interviewing students, confiscating examination papers and Baha'! books-thus showing that
che government is pursuing its established policy of intimidation.
The Baha'f Faith places a high value on education. Baha'fs
have always been among the best-educated groups in Iran, and the
erosion of their educational level is inevitably impoverishing rhe
community.

Confiscation and Destruction
of Community Property
Bahf f cemeteries, holy places, historical sires, administrative centers,
and ocher assets were seized shorcly after the i979 revolucion. No
properties have been returned, and many have been destroyed.
Seizure of cemeteries throughout Iran has created problems for
Bahf ls, who have difficulties burying their dead and idencifying
gravesites. They are permitted access only co areas of wasteland,
designated by the government for their use, and are nor permitted
to mark the graves of their loved ones.

Confiscation of Properties
Belonging to Individual Baha'1s
The property rights ofBaha'fs are generally disregarded. Since i979,
large numbers of private and business properries belonging to Baha'is
have been arbitrarily confiscated, including homes and farms.
In recent months, there has been an increase in confiscations.
Sometimes when property is confiscated, a court decree is issued,
stating that che owner is an "active member of the misguided Baha'f
seer. "
BAH,f fs IN IRAN: CURRENT SITUATION 251

Denial of Employment, Pensions,
and Other Benefits

The government is also syscemacically weakening rhe economic base
of che Baha'i communiry by depriving many Baha'fs of che means
ro earn a living.
In the early 1980s, more than ro,ooo Baha'fs were dismissed
from posicions in government and educacional insricutions. Many
remain unemployed and receive no unemploymenc benefits; many
others had their pensions terminated, and some were even required
co return salaries or pensions paid before their dismissal.
Employmenr opponunities are srill limired. Even when Baha'fs
find employment in the privace seccor, in many cases government
authorities somehow intervene and force the owners of the companies concerned co fire chem. When Baha'fs start a private business,
the authorities auempt co block their accivicies. Moreover, chere
have been what we believe ro be auempcs ro scare Baha'{s engaged
in agriculture away from their land.

Denial of Civil Rights and Liberties
Under Iranian law, Baha'fs have no legal proreccion and thus their
rights can be ignored with impunity. Harassment continues unabated
in a number of communities.
The applicarion of some laws has been modified. During the
year 2000, measures raken by the government made ir possible for
married Bah:ff couples robe registered as husband and wife and for
the children of such couples to be regisrered. But the relevant law
has noc been changed; neither Baba'{ marriage nor Baha'f divorce
is legally recognized in Iran. The right of Baha'fs to inherit is also
denied.
The freedom of Baha'fs to crave! oucside or inside Iran is ofcen
impeded by Iranian authorities and sometimes denied. Although
recent years have witnessed an increase in the number off ranian
Baha'fs given passporcs, ic is not clear that there has been a change
of government policy on this issue.
THE BAHA'f WORLD 2002-2003

Recent Official Statements
Iranian represenracives have made several encouraging scacemenrs in
incernacional fora during che pasc rwo years. In the June 2000 Session
of che ILO [Incemacional Labour Organization], che represencacive of
[ran reportedly seated: ''Alchough the members of che Baha'i faich do
noc belong co a recognized religious minoricy, under the terms of the
legislation approved by che Expediency Council in i999, all Iranians
enjoy che righcs of citizenship irrespective of their belief." Ac the
meeting of the Committee on the Righcs of rhe Child held in May
2000, the Iranian represencarive reportedly said char the adoption
of chis new law had improved the sicuarion of those who followed
"non-recognized religions and beliefc; such as che Baha'i faith."
We welcome these staremenrs, bur we have yet to see any evidence that the "righc co citizenship" legislation is being implemented.
The patterns of persecucion detailed above persist to this day.
Claims by the Islamic Human Righcs Commission (IHRC) co have
achieved some success in investigating a number of cases involving
Baha'fs also appear to be unfounded. Baha'fs in Iran did submic some
cases co the lHRC when ir was first escablished, and representatives of
rhe Baha'f Internacional Commun icy spoke wich the lllRC delegacion
ro rhe Commission on Human Rights last year. But no steps have
been taken by rhe IHRC to resolve any of the cases or co defend the
rights of the Baha'i religious minoricy in Iran. On the contrary; che
situations of some Baha'is concerned in the cases submitted to the
IHRC have actually worsened.

Summary Conclusion
OveraH, we must report char persecution of the Baha'is in the Islamic
Republic of Iran has intensified since the Commission on Human
Rights decided to suspend formal monitoring in chis country. Arrest
and shore-term detention of Baha'is has increased; teachers and srndenrs continue to be harassed; more properties have been confiscated;
and actempcs have been made co scare Baha'fs off their land.
The franian government is now declaring-especially to the
European Union, with whom it has scarred a Human Rights Dialogue--that ic is commicred to improving the human righcs situation
BAHA IS IN IRAN: CURRENT SITUATION 253

wichin ics borders. We would like to be hopeful, bur we have yec
ro see the government rake even one clear step coward ending che
persecution and discriminacion faced by the Baha'is, let alone make
any move in the direccion of establishing full legal protection for
the Baha'i community.
Baha' is in Egypt
CURRENT SITUATION

Oral statement ofthe Bahd 'f International
Community to the 59th smion of the United
Nations Commw1on on Human Rights, held from
17 March to 25 April 2003 in Geneva, Switzerland.

T
he harassment and injustices rargering the Baha'fs in Egypt
are clear violations of freedom of religion or belief. Regrettably, we have nor seen any measures taken by rhe government
of Egypt to righr rhcsc wrongs, and so we are compelled to request
char the incernarional community call upon rhe Egyptian authoricies
to resolve the issue.
Since 1960, when President Nasser issued Presidential Decree
No. 263, the Bahf Is have been subjected co active persecution in
Egypc. This decree singled out the Bahf f community, dissolved irs
religious institutions, banned all its religious activities, and suppressed irs community life. The decree is still used today co insrigare
police investigations, arrests, domicile searches, and the dcsrrucrion
of Baha'i religious literature, and it is restrictively inrerprcred by
the courts in ways chat reduce rhe status of the Bahf fs to that of
second-class citizens.
All members of rhe community are under strict and consranc police surveillance. They have no access to any form of legal marriage,
cannot obtain custody of children, child allowances, or alimony,
and are often denied access to pensions and inheritance. Not being
legally married, they cannot even obtain a family record-a doCLJ-
menr required by law in Egypt for many official purposes.

THE BAHA'f WORLD 2002-2003

The Baha'fs are not free co profess cheir faich in Egypc. Article
46 of the Egyptian Constitution says chal "The State guarantees chc
freedom of belief and rhe freedom of rhe exercise of religious rites,"
and it makes no mention of recognized religions. But many Bahffs
have been detained on charges rhac stemmed from talking to friends
in chc privacy of their homes abouc their belief.c;, or from gathering
in private, in small numbers, for devocional readings and prayers.
The authorities consider these co be acrivicies previously performed
by Bah:i'f Assemblies and thus outlawed, regardless of cheir peaceful,
private, and devotional narnre.
The Baha'fs are regularly denounced as apostates, in rhe media
or in widely publicized courc decisions, which are generally accompanied by advocacy of hacred on religious grounds. The Mufti
of Egypt and members of che Academy of Islamic Research of the
Azhar, who are government appointees, have associated themselves
on several occasions with this inciremenr co hatred and violence, giving ic an air of official approval. And che government does nor cake
any action against those who cry out thac Bah:i'f apostates deserve
co be killed. Published documents establishing these facts are easy
to obtain. The Special Rapporteur on freedom of religion or belief
has mentioned some of chem in his reports.
The Baha'f Internacional Community expressed these concerns
in a submission co the I luman Rights Committee lase year. In rhe
Concluding Observations issued after ics review of Egypt's periodic
reports, the Committee deplored rhe ban on worship imposed on che
Baha'i community in chis country. le also expressed concern about
"che pressures applied to the judiciary by exrremists claiming ro represenc Islam, who have even succeeded, in some cases, in imposing
on courrs their own interpretation of che religion."'
The Egyptian Bah:i'ls are a law-abiding, peaceful community.
Their only request is that the government remove all of rhe official
obsc~uccions and rescricrions char target rhem, including Presidencia1
Decree No. 263 of r960. Ir is our sincere hope that the auchorirics
will rake all of lhe measure.'> required, so rhac rhe Bah a' is will soon
be free co praccice their taiLh in Egypt.

See cc1•Rlco/76/EGY, p. 5, para. 17.
Social Cohesion
DWELLING IN THE SAME LAND

A statement by the Muional Spiritual Assembly of
the Bahd 'Is ofthe United Kingdom, May 2002.

I
ncreased arrenrion has been focused recently on rhe need to promote better incercommunity relationships between rhe various
elements of our society. Addressing chis issue, a previous paper 1
has already referred co rhe need for a society-wide change of moral
consciousness and understanding and a wider social vision. Poor
relationships between individuals and berween groups are symptoms
of a dysfunctional and fragmented society. Particular acrencion has
been given to questions of race and color, bur these are nor che only
issues. Hosriliry and suspicion can develop nor only across racial
boundaries, bur also across those of echnicicy, culture, religion,
gender, generation, narionaliry, region, education, and class.
The stresses wirhin our society can be seen as symproms of
an unprecedented global restructuring of human society over the
past 150 years or so: che mingling of races, cultures, and creeds to
a previously unimagined degree, the reordering of long-cherished
inscicurions and a growing perception of our world as an increasingly incerdcpen<lenc "global village." The failure to respond fully co

1 he National Spiritual Assembly of the Bahf (s of rhe Uni red Kingdom ,
"Communicy Cohesion: A Baha'f Perspective," February 2002, available at
hrrp://www.bahai.org.uk/dp/s-cohesion.hrm.

THE BAHA'I WORLD 2002-2003

such change and whac lies behind iris reAecced nor only in signs of
social disinregration bur also in an accompanying moral crisis and
abdication of ethical and behavioral srandards. These are all signs of
a loss of underscanding of our true nature as human beings.
There is a need to reappraise many accepted approaches and accirudes if chis increased arcencion is actually co reduce che mistrust
and anripachy chat too often exist in our society.

The Baha' 1Vision
While association with all peopk of diverse beliefs, customs, and
oudook is enjoined on His followers by Baha'u'llah, His vision of a
truly cohesive society goes far beyond the limits of mere association
or appreciation of cuhural difference, imporcanr though chese are.
He secs our che building of a global society whose closely knit fabric
shall be based on active cooperation, rcciproc.ity, shared spiritual and
moral values, and genuine concern for ochers. This society would
go beyond a mere passive coexistence and would promote human
dignity, stimulate che release of human pocencial, and actively cultivate the inhcrenc nobility which Baha'fs believe makes up the basis
of human nature.
The foundation of chis vision rests unambiguously on rhc principle of che oneness of the human race. Such a unifying vision should
nor be confused wich uniformity:

hr from aiming ar che subversion of the existing foundations
of society, it seeks co broaden its basis .... le can conflict wich no
legicimare allegiances, nor can ir undermine essencial loyalties.
Jes purpose is neicher co sciAe chc Aame of a sane and incelligenr
pacriocism in men's hearcs, nor co abolii.h the system of nacional
auconomy so essential if che evils of excessive centralization are
1o be avoided. Ir does nor ignore, nor does ir accempr co suppress, the diversity of echnical origins, of di mace, of history, of
language an<l rradicion, of thouglu and habit, chat differenciace
che peoples and nacions of the world. 2

Shoghi Effendi, The \Vorld Order ofBahdi11/dh: Se/med Lettm. 2nd rev. c<l.
(Wilmeue, IL: Baha'f Publishing hust, 1993), p. 41.
SOCIAL COHESION

The global community thus envisioned will delight in the diversity of che secondary characteristics of every minority, race, and class
within it, but will firmly uphold unity in fundamental principles. Ir
calls for complete freedom from prejudice in dealings with peoples of
a different race, class, creed, or color, and ir imposes an inescapable
obligation co nurture, encourage. and safoguard all, whatever their
faith, race, class, or nation. A person's origins will no longer b~seen
as defining "who chey really are," buc will lend discincrion and charm
ro such a society in demonstrating "unity in diversity."
Social change, in che Baha'i view, begins not with the community bur with the individual. A person's moral and ethical code and
feelings of self-worth come from the basic forces of human nature,
hue they can be developed positively or discorced, even destroyed,
depending on that individual's life experience. Social endeavors, from
local group ace ions to changes in the structure of society's governing
institutions, may be proposed or worked for, bur no plan will have a
lasting effect unless ic is built upon an inner revolution, a dramatic
change in the acmudes of the individual. It follows char establishing
an agreed sec of core values \.Vhich all individuals, and hence society,
are prepared co embrace is absolurely essential for any program of
social cohesion.

A Reappraisal
Policies and attitudes concerned with diversity but which regard the
human race as unalrerably divided and which see society as a virtually
impermeable "community of communities" need co be reassessed.
They may all coo easily be understood ro reinforce old barriers and
insularities, whether of culture, race, religion, or gender, be seen to
protect groups from legitimate criticism and justify human righcs
abuses as "culcural differences,'' and they may unwittingly confirm
the prejudices of those with no incerest in incegrarion.
And while anti-racist initiatives arc clearly essential, and regulating behavior by legislation has a place, they are unccrrain modifiers
of basic arritudes and beliefs. Unless these latter are changed, ir is
doubtful if a truly cohesive society can ever be more chan an unachievable ideal.
260 THE BAIIA f WORLD 2002-2003

Racial discriminacion is un<loubcedly a major c.\llsc of division,
and a force for harm in societv, buc ic is not ch<: only one. Ar chc
roor of chis and alJ forms of discriminacion is chl: erroneous idea
chac humankind is omchow composed of sep.1ract and discincc
races, peoples, or castes ••rnd chac chose subgroups innacely possess
varying incclleccual, moral, and/or ocher capaciries. which in curn
justify differenc forms of crcacmenc. The rcalicy is rhac chere is only
the one human race, a single people inhabiting chl: pl.mer l::.arrh. one
human family bound cogecher in a common destiny.
While a basic recognition of this reality is chc ancidoce co sociecal
division in all its forms, racial and ethnic prcju<liccs are often reinforced by. or arc manifesrarions of. other corrosive agencies: cultural,
economic, and cducacional prejudice; religious run<lamencalism; the
impersonal nacure of modern induscrial sociccy; or che influence of
incernacional events. Failure co recogni1c chese influences will inhibit
accempcs to redress racial injuscice and incokárancc.
Much ancagonism and confusion can be amihuced co chose who
have appropriated religion for rheir O\\.'n sdfish purposes-fostering
animosity. suspicion, and the condemnacion of ocher creeds. Fanacicism, nocions of superiority, and conAicc poison the wells of tolerance
and rcpre..~enc corrupc expressions of true religious values. As a resulc,
rhe cransforming power of religion is weakened or cancelled out
and rhc positive contribution it can make reduc.cd or eliminated.
\X'hilc chc right co freedom of choughr, conscience, and expression
of belief is now codified in international human righcs insrrumcnts,
chc irresponsible exercise of such freedom co promote hatred and
disunicr should be curcailed.

Changing Attitudes
)om~ intergroup prejudice expresses less a specific dislike so much as
a kind of generalized rimidit) and feeling of awkwardness in coping
with unfamiliar situarions, unknown people, and misunderstood
culrural practices.
If human beings were purely rational then che way co change
auitudes .rnd make them appropriate would be merely by the disá
scmin,1tion of faces. This has been tried rime and cime again but has
bl'en shown to have licde effect. Information alone, when ir differs
SOCIAL COHESION

from preexisting, currently held poincs of view, seldom if ever causes
atticude change. le is more likely to be rejected as propagandist and
one-sided.
Genuine personal and social contact between members of different ethnic groups can be more effective. However, even chis has
its limitations. It is most effective when contact is between people
of approximately equal social status, when che individuals involved
have ocher things in common. Thus education, class, generation,
and socioeconomic circumstances have a role to play in social cohesion or lack of ic. These factors deserve accention, but programs
char exaggerate cheir imporrance or see things purely in sociological
terms are bound co have limited results.
While such social discinccions are unavoidable indications of
human diversiry, ic is a great mistake to believe char because people
are less well-educated or live different lives they are lacking in either
incelligence or sensibility. Discrimination against anyone on whatever
grounds, whecher social, culcural, or ethnic, is a violation of human
dignity, is perverse, and must be repudiated. Prejudice and pretension are, in effect, failures co recognize, however the thought may be
expressed, char we are all children of one loving God. At che same
cime, we should not be blind co the discinctiveness and sensiciviries
of people who come from different backgrounds.
Education is essencial co increasing knowledge and undemanding
of the great diversity of che human race, buc ic muse be more chan
che ingestion of faces. le muse emphasize che oneness of humanity,
inculcate moral and spiritual values, and promote chose personal
qualities needed for a proper undemanding of human diversity:
"courcesy, reverence, dignity, respect for the rank and achievements
of ochers are virtues which contribute co the harmony and wellbeing of every community." 3 ln cultivating these qualities, example
is one of che best educacors. Those who today ace or arc seen as role
models may cake noce.
However, while the Baha'i writings elevace respecc, dignity, and
reverence to a high station and describe courresy as "che prince of
virtues," they concrast chem with frivolity and facetiousness, ribaldry,

3 Universal House of Justice, letter to an individual, 2 2 February 1999.
THE BAHA'f WORLD 2002-2003

and effrontery. These lase all-too-prevalent qualities-finding expression in studied confroncarion, incempcrare abuse, and aspecrs of che
adversarial system-have fomenced mistrust and disdain for society
rather chan promoting harmony and well-being.

A Pattern for the Future
Greater social cohesion requires a commonly shared vision of communily life. This vision should recognize bolh a sense of individual
and community purpose and the worth that each individual and each
group concribuces to the wider community. The success of such a
paccern of society depends upon rhe accirudes and perceptions, and
the personal integrity and moral rcsponsibiliry of the individuals
who compose ic. While misplaced loyalty ro one particular creed or
another has at rimes provoked division, rhe rcjeclion by many of
attachment to any creed or faith has nor led m a marked increase
in rolerance or brotherly love. We may deduce, therefore, there is
scill a place for the spiritual impulse ro encourage human virrue and
elevare human narure above the crudeJy material.
Inseparable from rhe elevation of human narurc is an appreciation
of what is meanr by diversity and the oneness of humankind. Oneness and diversiry are complementary and inseparable. That human
consciousness operates through an infinite diversity of individual
minds and motivations decraccs in no way from irs essencial unity.
Indeed, it is this diversity chat distinguishes unity from homogeneity
or uniformity. The notion of diversity wirhom the concept of unicy
becomes merely a euphemism for division.
\X'ith an approach chat is neither solely pragmatic nor solely
spiritual, Baha'fs suggest their own experience can offer a useful
pattern of social cohesion. Their success in building a unified communjty seems solely from the inspiration of the spiriwal teachings of
Baha'u'llah, writing extensively, more than a cenrury ago, about the
importance of unity, the n:ality of oneness, and the imperative need
for creating a peaceful world civilization. His words srand at once as
a cornerstone of Baha'f belief and as a challenge co all humankind:
Know ye not why We created you all from the same dusc? That
no one should exalt himself over rhe ocher. Ponder at all times in
SOCIAL COHESION

your hearcs how ye were created. Since We have created you all
from one same substance it is incumbenr 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
detachmem may be made manifest. 4

4 Baha'u' llih, The Hidden WOrdr (Wilmcrrc, IL: Baha'i Publi~hing Trust, i994),

Arabic no. 68, p. i.o.
INFORMATION
A ND RESOURCES
Obituaries

THOMAS R. BAUMGARTNER JR.

On 15 hbruary 200J, 111 McMin11ville. Oregon, the United States.
Thomas Baumgartner was born on 12 April 1922 in Kansas Ciry. Kansas. He
first learned of che faich in his teens in Miami, Florida. and after becoming
a Baha'i in 1940, ar che age of 18 1 he went on to live a life of discinguished
service. He was minally accive in che Miami Baha'i communiry, was elected
to the firsc Local Spiricual Assembly of Dade Counry, Florida, and lacer to
the first Assembly in North Dade Counry. In 1958, he departed with his
wife Dorothy and their five sons for Alaska, one of the goal regions of the
Ten Year Crusade. Undeterred by the harsh conditions, they made their fim
home in the Norch Pole region. The family ultimately lived in some 14 different locales, including native villages, where they caught the Bahf f Paith to
members of the lnupiac, Athabascan, and Tlingit peoples. Mr. Baumgartner
and h is wife also adopted a daughter while living in Alaska. He worked for
a rime at rhc Geophysical [nsticure at the University of Alaska Fairbanks,
and also in telecommunications, spending 26 years in rhe development and
installation of satellite-based telephone service in many remote regions of
Alaska. Some of his ocher efforts for the Faith included undercaking numerous trips co assist in the growth and development of Bahf( communities in
Alaska, Canada, rhe United States. and Dominica. The family moved back
to the United 5rnces in rhe early r97os and he continued to serve che Faith
there unril his <leach.
268 THE BAH,ff WORLD 2002-2003

JOAN CAM RASS
On 17 September 2002, in Henderson, AuckLmd, New Zell/and.
Joan Cynthia Heslop was born on 27 April 1926 in Harrogace, Yorkshire,
England. Afcer graduacing from rhe Universiry of Oxford in England, she
worked as a teacher, occupying che poM of head of che Geography Depanmenr ar Roundhay High School for Girls in Leeds unul i960. She was elecccd
a fellow of the Royal Geographic Sociery in 1953. During che 1960s and 70s,
she wrore cexcbooks for secondary schools. Jn 1961 she married Rex Camras~.
Mrs. Camrass became a Baha'f in 1974 in S:imoa and soon dedicared her
effons co serving rhe Baha'i communicy in New Zealand. She served on
che Auckland Ciry Local Spiritual Assembly from 1975 ro 1978 and on the
Manukau Assembly from t979 co 1983. She was widowed in 1978 and from
char year until 1991 worked in New Zealand's nacional Baha'i archives. rhcrc,
she was dcvoced co caring for and cacaloging the hisrory and archives of che
country's Bah:i'f communiry. She initiated che filing sysccm of tht: Nacional
Spiricual Assembly and wrote an insrruccional booklet on keeping archives.
In 2.001, her book Resolute Advance, a h1srory of che development of rhe bnh
in New Zealand, was published by Viking Press. To honor her memory and
her efforts, rhe National Spiricual Assembly renamed irs n•Hional library the
Joan Camrass Reference Library.
ARAMIS COSTAS
On 18 September 2002, in Burzaro, Buenos Aires, Argentina
Aramis Orlando Cosr:is was born on 31 January t932, in Jose Marmol, Buenos
Aires. His parent!> became Bahffs in 1941 and from chat poinc raised their
children in rhe Faich. Mr. Coscas affirmed his belief in 1945 and lacer cook the
raich to new regions of Argcnuna. He worked as a dei;igner and sign maker
and was able to travel widely in pursuit of rhe needs of the Argentinean Baha'i
communiry. He married Lydia Barsellini in 1958 and they traveled together,
accompanied by their only son, co carry out an inrensive program of expansion of Bahff communities in rhe Mapuche area in General Roca. fhey
csrablished the first Local As~embly m General Roca in 1969, and during the
fami!Y's four years chere Mr. Costas had a regular radio program abouc rhe
Faich, wirh listeners as far away as Chile. He was also inmumemal, with his
wife, in developing Argentina's first national bulletin in 1962. He served on
the Local Assembly of Alm1rante Brown from 1976 unril 1999 and, in 1967,
Mr. Coscas was clecred co rhc Spirirual Assembly of Argentina.
OBITUARIES

LACEY CRAWFORD
On 21 July 2002, m Columbia, South Carolina, the United States.
Lacey Crawfor<l w.ls born on 12 December 1920 in Toledo, Ohio, and became a Bahf I in 1964, after a tour of duty in the us Army. A graduate in
phorography from the lllinois Institute ofTechnology, he worked for Johnson
Publishing Co., chc world's largest black-owned publisher. His work as the
lead photographer for a groundbreaking article on the Bahf f foaith in !!bony
magazine was used in Baha'i teaching materials. During the 1960s, he moved
with his wife, Echcl, ro South Carolina to teach the Baha'i Faich in the rural
areas of the American South. In 1968 he abandoned a promising career as a
highly regarded photographer to serve at the Baha'C World Centre in Haifa,
Israel, where he was the head of che Audio-Visual Departmenr for more than
20 years. Returning co South Carolina in r993, he and Echel served the Cause
wich discincrion. In its leccer after his death, che Universal House of Justice
particularly recalled his '\ceadfast faith and resoluce devotion chat shone
through a gen de bur cnchusiascic spirit."

UNA DEAN
On 8 March 2003, in Fdmonton, Alberta, Canada.
Daughter of Hand of rhe Cause of God George Townshend and his wife
Nancy, Una Townshend was born in Ireland on 20 April 1921. She accended
a women's college in Cheltenham, England, and was active as a Baha'i from
early on in her life, first in Ireland and later in Italy, serving there as a member
of the British armed forces during World War 11. In 1946 she became the firsr
Baha'i co settle in Dublin and was later a member of that city's first Local
Spiritual Assembly. She aho helped establish the first Local Spiritual Assembly
in Liverpool. In October 1953, to fulfill a goal of the Ten Year Crusade, she
became the first Bah:i'f in Malta, an act for which Shoghi Effendi named her
a Knight of Bahf u'llih. In a lecrer to her father, Shoghi Effendi wrote: "The
work so splendidly initiated by your dear daughter is unique, hiscoric, and
of vi cal importance. I admire her courage, zeal, devotion, and perseverance."
She returned to Ireland in 1954 to aid her ailing facher and assist him in writing Christ 1md Bahri'u1Mh, which Shoghi Effendi called Mr. Townshend's
"crowning achievement." After her father's deach in March t957, she moved co
Canada. On a crip to 'Seaccle she met and later married Richard (Dick) Dean
and the couple ~ceded in Edmon con, where she served on che Local Spirirual
Assembly until 1987. The Deans' daughter, Farah, has a severe mcncal disability,
and the family was among che founding members of the Alberta Associacion
of Families in Action for the Dependem Handicapped. In a message after her
passing, che Universal House of Justice wrote of her ..exemplary courage~ in
THE BAHA'f WORLD 2002-2003

caking the message of Baha'u'llah co the people of Malta and requested char
the Baha'fs oflreland hold a memorial service co celebrate her life and services
to the Baha'f community.

FRANCES B. EDELSTEIN

On 22 February 2003, in Medford, Oregon, the United States.
Frances Bradford Jones was born on 8 April 19ro in Manicuck, New York,
and embraced rhe Baha'i Faith in 1938. During the 1930s and 40s her work
for che Baha'f community included efforcs to improve race relations. In 1943,
she assisted in forming the firsr Local Spiritual Assembly in Sioux Falls, Sourh
Dakota. Ocher services included working as secretary of the New York Bah a' r
Cencer and the Green Acre Baha'i School in Maine; she also served on Local
Spiritual Assemblies in New Jersey and California. In 1954, she pioneered co
Famagusra, Cyprus, at rhe request of Shoghi Effendi and stayed for rwo years
before returning to the Unired Scates. Lacer she helped to form che first Local Spiritual Assembly in Lucerne, Swiuerland, where she lived from 1960 to
1963. She married Ephraim "Frank" Edelstein in 1969; he died in 1973. Her
last few years were spent in a care facility. Though blind, she still taught the
Faith actively to all with whom she came in concacc.

DAWN EDWARDS

On 24 December 2002, in Bellingham, Washington, the United States.
Dawn Edwards was born a.round 1916. Her services to the Baha'i Faith included
pioneering co Nepal from 1972 to 1975, co Turkey in 1975. and co Thailand
from 1976 to r978. She also undertook a trip co Romania in May and June
199i. Her published works about che Baha'i Faith include Pocket Thoughts,
Bahd'f Basics, and Petals ofPoetry. In ics message after her passing. the Universal
House ofJustice wrote char her "selfless services" as a pioneer were a "res cam enc
to her devotion" co the Faith.

ELAINE EILERS

On J November 2002, in Harare, Zimbabwe.
Elaine Snider was born in Champaign, Illinois, the United Scares, on 15 December r91 7. Her father, Howard J. Snider, was a Knight of Baha'u'llah, and
they served together on the first Local Spiritual Assembly of Smyrna, Georgia.
She was also a member of che Disrricr Teaching Comminee in Northern
Georgia during the r96os and '70s. She studied incerior decoration, was an
arcisr by profession, and was a concributor co the Brilliant Star children's
magazine. She married William Ei lers and the couple had three sons. Though
she was partially paralyzed in her left leg from polio in 1949, it did not stop
her travels for the Faith. A pioneer co Malawi in rhe early 1970s, she was only
OBITUARIES 271

able co stay for a year and a half before returning to the United States due ro
visa problems. In 1976, she recurned co Africa, chis cime seeding in che area of
Rhodesia that would lacer become Zimbabwe, and remained there until the
end of her life. I !er services to che Bahff communicy in Zimbabwe included
membership on various national and local commiccees, and work in rhe office
of the Concincnral Board of Counsellors. She also offered financial assistance
m many Zimbabweans for their educarion and contribmcd to the conscruo-ion
of seminar facilities and the nacional center in I lararc.

KHOJASTEH KIYANI
On JI Novembrr 2002. m Begnins, Vaud. Switzerll111d.
Khojasteh Khor\hand \VJs born in 1917 in Tehran, Persia (Iran), 10 a Baha'i
familr. In Tehran. ~he ~crved on the Commirccc for the Advancement of
Women and the Commiuee for Liaison with Auchoriries, as well as financing and establishing a free school for village children in .harif-Abid. Qazvfn.
Around 1956, she left Iran for Europe, seeding first in lcaly, where she helped
to establish the first Local Spiritual Assembly of Padova. She lacer moved co
Paris, where she married I lossein-Gholi Kiyani, who died Ill 1993. Together
with her husband, she donared a building in Paris for use as the nacional Baha'i
center and also participated in rhe acquisition of a historic building where
'Abdu'l-Bah:i had scayed during His visit to Paris in 1913.

KHODARAHM PAYMAN
011 2 August 2002, in Jnkartll, Indonesia.
Khodarahm Hormo1dyar Payman was born in November 1921 in Yazd, Persia
(Iran), to a Bahf i family. I le moved ro Bombay, India, in 1942 co Starr a career
in business and during his rime in the country was dee.red co the Regional
Spiritual Assembly of India, Pakistan, and Burma. He married Parvin Siroosi
in 1947, and the couple had rhree children. ln i950, chey pioneered to Indonesia (then known as the Ducch Ease Indies) and remained in rhar counrrr
unril che end his life. His business career continued in Indonc.~ia, where he
worked as an exporter of 1ea and later as a representative of a foreign relccommunicacions company. When he arrived, the country was engaged in , war
for independence. There W.1!> only one ocher Bahff in Indonesia at chc 1ime,
and during the majority of his rime chere, che Faith's acciviries were heavily
rcstricced by the government, buc he was nonetheless able 10 do much in
support of che Baha'i communiry. 1le was a founding member of the Loe.al
"ipiricual Assembly of Jakarca and a member of rhe firsr Regional Sp1ricual
Assembly of Soucheasc Asia when it formed in 1957. He also became Aucnt in
the Indonesian language and was able co rranslate Bahff writings. He served
as an Auxiliary Board member and in r968 was appointed by the Universal
272 THE BAIIA'f WORLD 2002-2003

f louse of Justice co che Continencal Board of Counsellors for Asia. He served
as a Concincncal Counsellor for 22 yea~ and traveled extensively, undcnaking
teachings trips co Malaysia, Burma, Laos, and che Philippines. Among his ocher
~erviccs was his membership on the Regional Board ofTruscces ofl:fuququ'llah
Ill Sourheasc Asia. After his death, 1he Universal I louse of Juscice asked char
memorial gachcrings be held in his honor in lndonesia and at che House of
Worship in New Delhi, India.
PAPAU'ITELE STEVEN PERCIVAL
On 17 December 2002, m Apia, Sllmoa.
~usuga Papali'icele Stephen Charles Percival was born on 13 February 1929 in
Nuku'alofa, Tonga. He became a Baha'i in July L957 and was elected co che
Regional Sp1ricual Assembly of che Baha'fs of 1he Sou ch Pacific in r959, also
serving on che firsc Local Spirimal fusembly of Apia. Despite having lirrle
formal educ.icion, he established a successful business in Samoa and served
on several governmcncal advisory boards co assist in developing rhe country's
cconom}. In 1962, he established one of che first manufacruring planes in
~amoa, mass producing men's shim with tradicional design prints. Among
his many service:. co rhe Faith were his frequent cr.wels to rural villages in
Samoa to ceach che Faith. He also donated land for the first Baha'f cenrer
in Samoa, was inscrumenral in securmg thL propeny to serve as rhe sice for
rhe House of Worship ac Tiapapara, and ncgoriaced wirh che government ro
secure recognicion of Baha'i holy days as rdigious observances. He had five
children with his wife, Grera Gurau, whom he married in 1953. He was also
.1 close friend of His I lighness Su~uga Maliecoa fanumafili Il, who bescowed
che tide "Papali'itele" on him, a designation meaning "high chief."

JOYCE HONEYMAN PERDU
On TI Drcember 2002, in Cardiff, Wales.
Jo}'ce Eileen Honeyman was born on 27 November 1922 in London. She
married Joseph Perdu in Cairo in 1951 and the couple had three children.
Alrhough her husband raughr her chc rallh, she did not formally embrace it
until 1961, after separating from him. She lived in several coumries in Africa,
inclad1ng Sudan, \1adagascar, and Sourh Africa and worked for the British
Foreign Office in London and Beiruc. fáor most of her life, she was an English
reacher. In 1961, after having formally declared herself as a Bah:i'f in che t JK,
she pioneered co the Canar) hlands, inicia1ing more chan 40 year~ of craveling
in service co the Fairh. She was a member of rhe Local Spiritual Assembly of
Las Palrnas unril she moved co Spain in 1964, where she served on the fim
Local Assembly of Malaga and ocher Local Assemblies in Jaen, C6rdoba, and
Almeria through the 1970s and '8os. She also lived in Honduras from r984 ro
OBITUARIES 273

1996. Jsshling nascent Baha'i communici~ and craveling extcmivdy through
chc councry before finally returning co che UK, where she passed away.

FUAD RI7AJ
On 10 Dl'mnber 2002, in Tunbridge \'(fe/u, Kent, England.
Born in "IChran, Iran, on 5 January 1944, Fuad Rizai was a third generation
BahJ.'i. I le moved ro England in rhe early '70s and \\,lS nm dectcd as a
member of the I ocal Spimual Assembly of Tunbridge Wdb in 1975. serving
on char hod} until 200J. In 1979, Mr. Rizai began working on rhc Bah.i'f Advisory Scrvicl'. a commiltec set up by the National Spiriwal Assembl)' of the
Unicc<l Kingdom co assist Iranian Bahffs arriving 111 the LK in rhe wake of
che Iranian revolution, during which rime che Bahff communiry in Iran was
heavily peN:cuted. I le continued chis valuable service for rhe ror of his life
and was always a\•ailable co help people wich difficulcic . In February 1991. he
commenu:d \\ork .u the Baha'i nacional center in London as office manager,
and he remained in the National As~embly's service until shorcly before his
passing. I le also served on che Nacional Properties Committee, carrying our
work on tht• various Baha'i propemcs in che UK. In its mc,sagc afcer his passing, rhc Universal House of Justice wrote of his "exception.ti devocion and
dedication," particularly in his assistance of the Bah.i'f refugees. Mr. Rizai had
three children \ irh his wife, Jill Dinnings.

HESHMAT'U'LLAI I SABET SHARGI II
On 27 Mtt..Y 2002, 111 Kampala, Ug1mdt1.
Hcshmat'u'll,1 h .S.1bec 5harghi was born in a small village 111 Ka.~han, Persia
(lran), on 20 M.m.h 19u. His famil) members were per\e~uted for their religion. as rhcir father wa~ a well-known Muslim reacher who became a Baha'f.
In 1953 he left Ir.in for rhe Persian Gulf region co spread the BahJ'f reaching).
He resided 111 ~cvcral differenr countries, serving on a \,triecy of Local •rnd
National Sp1mu.1l A~scmblies for more than 30 years. He wa with che Hand
of che Cause of Cod '\maru'l-Baha Ru~fyyih Khan um on her vi,ic co Kenya
and Erhiopia in 1968 )he lacer advised him co go co Sudan, and in 1975 he
pioneered co that countf} with his family, living and serving th<:re unril 1997.
That year. che Universal House of Justice recommended that he and his wife
Minou go co Ug.111d.1 to serve as cuscodi.ms of the House of Worship 111 Kampala They serwd there for five years before his dearh. I le wa~ buried on chc
grounds of che I louse of Worship.
274 THE BAHA,f WORLD 2002-2003

On 2 January 2003, in Bukittinggi, Indonesia.
Fa<;ll'ullah Asr:i.n( was born ro a Baha'f family on 21 March 1917, in .S..bJilivan,
Azerbaijan. ln 1944 he married Lamieh Ahmadpour-Milani, and together rhe
couple raised four daughrers. Active as a Bah:i'f while pursuing a career in
medicine, he served on rhe Local Spiritual Assembly of Mar:i.ghih, Iran, from
1949 ro 1955 and also founded a hospiral in rhe ciry. In 1955, he pioneered ro
Indonesia with his wife and their four children. After rwo years in the counrry,
he was elected ro the Regional Spiritual Assembly of the Baha'ls of Southeast
Asia. His Baha'i services and his work as a physician developed concurrently.
He helped to establish a number of Bah:i'f study classes, children's classes,
and summer schools in both Padang and Bukiuinggi and was instrumental in
forming rhe Local Assemblies in Sigli, Padang, and Bukitringgi. He was also
appointed director of the ciry health services and director of the public hospital
in Sigli. Or. Asranf was in charge of surgery in both che military and the public
hospitals in Sigli, Padang, and Bukirtingi and was decorated with medals of
appreciation and certificates of achievemenc from the directors of the hospital
in Padang. He received other commendacions for his services to the people of
Indonesia, including those from the Commander-in-Chief of che military and
the Oepury Minister of Defense; he was also appointed as Professor Emeritus
for anaromy at Universitas Andalas. Because of his repucacion in the medical
profession, he developed a good relationship with governmenc authorities that
aided the Baluff communiry when its members were harassed or censured
during the 37-year period when che Faith's activities were restricted. After his
deach, the Universal House of Justice recalled his "magnificent example of
un swerving conviction ro the servi ce of humani ry."

BARBARA RUTLEDGE SIMS
On 24 April 2002, in Tokyo, japan.
Barbara Helen Rutledge was born on 17 April 1918, in San Francisco, Cal ifornia, the United States. She was a third generacion Baha'f and lived in several
communicies in Southern California in her early years, bur felt a strong desire
to tra_yel to another country. She married Charles A. (Sandy) Sims, who was
not a Baha'( bur had been born and raised in Japan. This, combined with
encouragemenc from Hand of the Cause of God Agnes Alexander, led her in
December 1953 co pioneer to Japan, che coumry where she would dedicate
the rest of her life ro advancing the Baha'i communiry. Although she fou nd
work with the us government, life was difficulc in a councry still recovering
from the ravages of war. She was elected co the Local Spiritual Assembly of
Tokyo in 1954, and in 1957 co che first National Spiritual Assembly of North
OBITUARIES 275

Ease Asia. In 1974, she was elected co the first National Spiritual Assembly of
Japan, serving on thac body until 1993. Her ocher services to the communiry
included volunteering in rhe national Baha'i office and the Baha'( Publishing
Trust, and helping co develop the national archives ofJapan. She also authored
books about the history and development of che Faith in Japan, Macau, South
Korea, and Taiwan, and published her memoirs. In its message after her death,
rhe Universal House of Justice advised Bahi'ls in Japan to hold memorial
gatherings in her honor.

GERO STRAND
On 16 December 2002. in Oslo, N01way.
Gerd Osmundsen was born on n March 1910 in Oslo and became a Baha'i in
195r. She raised one son with her husband, Oscar Scrand. Besides her responsibilicies as a wife and mother, her dedication to che Faith was her primary
vocation. She served for more than 15 years on the Local Spiritual Assembly
of the Bah:i'fs of Oslo, on the Regional Spiritual Assembly of the Baha'ls of
Scandinavia and Finland from 1957 ro 1962, and lacer on the National Spiritual Assembly of the Baha'fs of Norway from 1962 co 1968. She also craveled
extensively throughout Norway to teach the Faich, parcicularly after her appoi ncment as an Auxiliary Board member, a posicion she occupied from 1968
to i986. Mrs. Strand was a distinguished public speaker and cranslacor ofBaha'f
literacure. In 1967, she was granted an audience with King Olav V to present
The ProciLlmation ofBahd'u'lldh along with a letter to His Majesty from che
Universal I louse of Justice.

MARIE LOUISE SUHM
On 20 August 2002, in Princeton, New jersey, the United States.
Born 30 July 1925, Mary Louise Kelsey was raised in a Bahff family. With her
husband, Richard T. Suhm, she moved co Whitefish Bay, Wisconsin, where
they helped co form a Local Spiritual Assembly. Lacer, she, her husband, and
their three-monch-old son, che first of their three children, were che firsc Baha'is
in Morocco (Jnccrnacional Zone). Arriving in Tangier in r954, they were soon
able to form chc first Local Spiritual Assembly there. Both Mrs. Suhm and her
husband were named Knights of Baha'u'llih for their services in Morocco, one
of the goal areas of the Ten Year Crusade. They stayed uncil 1956, when Mrs.
Suhm conrracted polio. The couple divorced in 1976 and she began working
ac che n:uional Baha'i cencer in che us, including a stint as manager of the
Office of Pioneering from 1977 until 1987. She also wenr ro Taiwan in 1988-89
to reach the Faith there. After her death, the message of the Universal House
of Justice scared chac her "sacrificial service will be long remembered."
THE BAHA'f WORLD 2002-2003

URSULA VON BRUNN

On 6 Aprtl 2003, in Boliv111.
Ursula Klauss was born 21 October 1917 in Bell, Germany. In January 1943 she
married Eberhard von Brunn, an army surgeon, who wenc missing in action m
1944 The couple had one daughter. Though Mrs. von Brunn had been raised
by a Christian minister, she was impressed by the Faith in her encounter wich
1t at public talks by Hands of the Cause of God Dr. Adelbert Miihlschlegel and

Dr. Hermann Grossmann. She declared her belief in April 1952. In June 1953,
she attended an international Baha'f conference in Stockholm, where Shoghi
Effendi's call for pioneers to virgin rerrilOries was read, and after seeking advice
from Dr. Grossmann she decided co go co Wyk in the Norrh Frisian Islands.
There, she lived a simple life dedicated entirely 10 spreading the teachings of
the Faith. As the first Baha'i to sercle in Wyk, she was appointed as a Knight of
Bahf u'll:ih by Shoghi Effendi. She eventually had co return co the mainland,
where she worked as chief secretary in a public library. She served on the Local
Spiritual Assembly of Tiibingen and on Baha'i committees, particularly che
Committee of the German Baha'i Publishing Trust. In 1967, she was able co
join her daughter and son-in-law in Bolivia, where they had pioneered some
years earlier. There, she learned Spanish and worked as a secretary while spending much of her rime reaching the Bahff Faith and assisting the community.
ln its message after her passing, the Universal House of Justice wrote of her
"exemplary courage" and "devoted and selfless services."

SEYMOUR WEINBERG

On 6 February 2003, in Denver, Colorado, the United States.
Seymour Weinberg became a Bahff in the 1940s as a young soldier and served
the Bahi'f Faith through his writings, public prcsencations, and other oum:ach
efforcs. With his wife, Cynchia, he pioneered to Thun, Swirz.erland, in r960
for cwo years. The couple lacer relocated co Colorado, where he rendered
services co both the Baha'i communit) and the wider public. He worked as
an auditor for che scare of Colorado and was credited with developing and
imcituting accounting policies and practices chat helped rescore major government programs affecting the elderly. Alchough he suffered from many physical
ailments during the lasr monchs of his life, he shared hundreds of copies of
his articles on the Faith, as well as che us National Spiricual Assembly's sraremcnt on the desciny of America, wich rhe medical personnel who assisted
him. In ic~ message after his passing, chc Universal I louse of Justice wrote of
the "adamanrine faith and irrepressible z.cal [chat] characterized his deeds in
rhc reac hing and administrative fields."
OBITUARIES 277

flROOZEI I YAGANEGI
On 27 Apnl 2002, in Vientiane, Laos.
hrooz.ch Mehraban Bidenjeri was born on 14 Febru.1ry 1919 in Yazd. Persia
(Iran). She embraced the foaich as a child, after .mending Bahff moral educacion cla.sse~. She married Soroosh Forood Yaganegi in April 1935. in Pune, India,
in che first Baha'i marriage in the cicy. In 1941, she left wirh her husband and
children as pioneers co che sourh or India, where rhey were rhe first Bahf(s
in Bangalore. Together with L-ikshminararan Reddy and her husband, Mrs.
Yaganegi was one of che first Baha'is co scan mass reaching of che hirh in chat
region of che counrry. She was elecred co firsc l.ocal Spincual Assembly of rhe
Ba.ha' rs of Bangalore in 1942. She lacer moved co rhe village of Saic Palyam and
Karianapalya, where she served on che Loc.:al Spirirual Assembly until 2001.
As che chairperson of che village council. she was instrumental in scarring
rhe village school and cook special imercsc in promoting women's educauon,
encouraging parents in chc village co send cheir daughters co school. She had
an excellent command of the Kannada language and traveled regularly co
ceach the Faith. Her home was open co every Baha'i who visited the area and
was used for many Bahj'( accivicics, including her moral educacion classes for
children and youch. She and her husband eventually donated cheir propercy
co the Bahf ( commun1cy, and ir was used as a site for Baha'i educational
instirunom. Wich her husband, who died in 1991, she had eight children, all
of whom she actively encouraged co spread the Faith in ocher counrries. In
2001, she moved ro Laos, .md passed away there a year lacer.
Statistics

GENERAL STATISTICS

Worldwide Bahf1 population More than
five million

Councrics/dependcnt territories where 191 countries/
the Baha'f foaith is established 46 territories

Conrinenral Counsellors 81

Auxiliary Board members 990

National/Regional Spiricual Assemblies

Local Spiritual Assemblies 10,344

Localities where Rahfis reside More chan
100,000

Indigenous tribes, races. and ethnic groups
represented in che Bal1J'I communiry 2,112

Languages inw which Baha'u'llih's
writings have been cranslated 802

Publishing Trusts 33

2.80 THE BAHA'f WORLD 2002-2003

Geographic Distribution of
Local Spiritual Assemblies by Continent

Australasia 800

Europe 890

Africa 3.412

Number of National and
Regional Spiritual Assemblies
2()0

1811

II.Ill
I

.Jo

20 •• 11

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STATISTICS

Social and Economic Development

Bahf f development activities faJI into three general categories.
Whether initiated by Baha'f institutions, individuals, or groups,
these projects contribute to a global process of learning about a
Baha'i approach to social and economic development.

ACTIVITIES OF FIXED DURATION
Most Baha'f social and economic development efforts are fairly
simple activities of fixed duration in which Baha'fs in villages and
towns around the world address, through the application of spiriwal
principles, che problems and challenges faced by their localities. Activities either originate in the Baha'i communities themselves or are
responses co invitations from other organizations. le is estimated that
in 2002-03 there were more than 2,500 endeavors of this kind, including tree-planting and clean-up 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 500 ongoing projects. The vast majority are
academic schools, while others focu:; on areas such as literacy, basic
health care, immunization, substance abuse, child care, agriculcure,
the environment, or microenrerprise. Some of these projects are
administered by nascent development organizations which have the
potential co grow in complexity and in their range of influence.

ORGANIZATIONS WITH CAPACITY
TO UNDERTAKE COMPLEX ACTION
Certain Baha' f development efforts have achieved the stature of
development organizations with relatively complex programmatic
struccures and significanc spheres of influence. They train human
resources and address problems oflocal communities and regions in a
coordinated, interdisciplinary manner. Also included in this category
are several inscicutions-cspecially large schools-which, although
focusing only on one field, have the potential to make a significant
impact. In rhis category there are currently 45 such organizations.
Directory

Associations for
Baha'1 Studies
Argentina Colombia
Centro de Estu<lios Baha'ls Asociaci6n de EsruJios Baha'fs
Otamendi 2r5 Apartado Aereo 51387
1405 Buenos Aires Santa Fe de Bogot; DC
Argentina Colombia
E-mail: bahaicol@colombianet.net
Australia
Associacion for Bah.rt Studies East, Central, and Southern
173 Mona Vale Road Africa
Ingleside NSW 2101 Baha'f Studies Association
AuscraJia PO Box 42846
E-mail: Nairobi
secrecariac@bnc..bahai.org.au Kenya

Brazil Ecuador
Association for Baha'i Studies Asociaci6n de £studios Baha'fs
Rua Dom Pedro 11, 1641 clo Peter Newton
CP 233 Apanado 1142
90,000 Porro Alegre Cuenca
Bra2il Ecuador

Chile English-Speaking Europe
Asociaci6n de Escudios Baha'fs As~ociacion for Baha'f Studies
Casilla 3731 27 Rutland Gace
Santiago r London sw7 1 PD
Chile United Kingdom
E-mail: nsa@bahai.org.uk
,,,
THE BAHA I WORLD 2002-2003

Francophone Europe Malaysia
Asso,ianon d'tcudes baha'fes As~ociarion for Baha'i Studies
15 rue Pcrgolcsc 4 l.orong Tiriwangsa 5
1-75116 Paris Setapak 53000
France Kuala Lumpur
Malaysia
German-Speaking Europe E-mail: nsa-sec@nsam.po.my
Gesellschaft fur Baha'f Srudien
,Jo Markus Mcdiger New Zealand
Wirichsbongardsrr. 40 Association for Bah:i'f Srudics
52062 Aat.hen ro Box 21-551
Germany Henderson
l -mail: mcdi@gi.rwch-aachen.de Auckland 1231
New Zealand
Ghana L-mail: nacsec@ma.org.nz
Associarion for Baha' i Studies
ro Box AN 7098 North America
Accra- t\orch Associacion for Baha'i Srudies
Ghana H Copernicm l_,crecr
Onawa, Onrano l\IN 7"4
Honduras Canada
Associarion for Baha'i Studies E-mail: abs-na<!''bahai-scudies.ca
Aparrado 71 c/o )rover
1~1 Ceiba Persian
I londuras Associacion for Bah.i'1 Scudies in
Persian
India 596 Upper Sherman
Associacion for Baha'i Studies Hamilcon, Ontario t8v JM2
clo Professor M.D. Teli Can.1d.1
1 lar 16, New Building
Mumbai Universiry's uocT Campus Puerto Jljco
Marunga-400 019 Asoci.icion de Eswdios Baha'is
India clo Dr. Cesar Reyes
r-mail: absindia@bompsnl.nec.in Chcmi\rry Depc.
Universicy of Puerto Rico
Japan M.1y:igue:1 00680
Association for Baha'f Studies Puerto Rico
clo ]a.Pe Nishi Goldstone
Banberu 603 Spain
2-8-4 Momijigaoka Asociaci6n de Esmdios Bah:i'is
Fuchu-!>hi, Tokyo Malia I"urri6n 32
Japan 1' 2804J Madrid
5p;1in
L mail:
acn.sccrecaria@c:om-bahai.es
DIRECTORY

Trinidad and Tobago Belgium
Association for Baha'i Srud ies Maison d'tdiciom Bah:f les
PO Box ..,55 205 rue du Trone
Pore of Spain s-1050 Brusseh
Trinidad, West Indies Belgium
E-mail: nsabahain@wow.ncr E-mail: mcb@swing.be

Venezuela Brazil
Associacion for Baha i Swdies Edicora Bah.i'f do Brasil
Aparcado 9H Caixa Poscal 198
Barquisimeto, Edo. Lara, 3001-A Mogi Mirim, SP
Venezuela 13800-970
E-mail: dwiricl@~a .om nes.nec Brazil
E-mail: edicbahai@mogi.com.br
West Africa
Associacio n for Baha ( Srudies Cameroon
c/o Farhang Tah1ib, Secretary Baha'f Publishing Agency of
PO Box 2029 Cameroon
Marina-Lago~ PO Box 145
Nigeria Lim be
E-mail: ngrbahai@lhocmail.com Cameroon
E-mail:
Zambia niazbushrui@globalneu.nec
Associarion for Bah.f'f Srudie)
c/o Mr. Vahd.u Al.M.m Cote d'Ivoire
Box 5u..,o Maison d'Edicions Nur
Lusaka 08 BP 879
Zambia Abidjan 08
Core d 'Ivoire
E-mail: asnci@aviso.ci
Baha'i Publishing Trusts
Argentina Fiji Islands
Edicorial R.1h.i'i Baha'i Publishing Trmc
lndolacinoameric.1na (HUI.A) PO Box 639

Ocamcndi 215 Suva
1405 But:nos Aires Fiji Islands
Argencina Souch Pacific
E-mail: ebil.1@ciudad.com .•u £-mail: nsafiji@''connccc.com.f)

Australia Germany
Bah.i'I Public.aciom Aumalia Baha'i-Verlag
173 Mona Valt: Ro.id Eppsceiner Srrasse 89
lngbidc NSW 2101 0-65719 Hofheim
Ausrralia Germany
E-mail: bp.1@1 bah.1i.org.au E-mail: office@bah.1i-vt:rlag.de
286 THE BAH.1\'f WORLD 2002-2003

Hong Kong Netherlands
lhh.i' 1 Publi hing Trust S(l(.hcing Baha'i I.ireraruur
c-6. mh Floor, Hank.ow Center Riouw rraac 27
1c Middle Road, Tsim Sha Tsui Nt-2585 GR
Kowloon The I !ague
t long Kong The Netherlands
L:-mail: E-mail: ma@bahai.nl
exe1..sec@hkbahais.ecofiz.com
Niger
India Mai~on d' Fdicions Fadfil
B.1h.l'f Publishing Trusr Ill' 12858
1-1/6, Okhl:i lnduscrial Area Niamey
Pha~c-1 Niger
New Delhi uo 02.0 !•.-mail: mcf@)inrner.ne
India
E-m.1il: bprindia@del3.vsnl.net.in Nigeria
Baha'i Puhlhhing áIi-mt
lcaJy PO Box 2029
Ca~a Edicricc Baha'i Marina 101001
ViJ. fo'ilippo Turaci, 9 Lago~
1-00040 Ariccia (Rome) Nigcri.1
lcaly E-mail: bpcnigcria@'yahoo.com
E-mail: ceb.iralia@pcg.ie
Norway
Japan Baha'i láorlag
Bah a' ( Publishing Trusc DramnH:nwcicn 110-A
7-i.- 13 Shinjuku N-02.73 ()~lo
Shinjuku-ku Norway
1okro 160-0022 L-m,1il: bah,1iforlag@ 1c2i.net
Japan
E-mail: n~ajpn@cka.arr.ne.jp Pakistan•

Kenya Philippines
B.1ha'f Publishing Agency Bah.i'i Publishing 'Irusr
PO Box 47~62-00100 l'O Box .n13
Nairobi 1099 Manila
Kenya Philippines
E-maH: bpakenya@alphanet.co.kc E-mail: nsaphil@ kyinet.ner

Lebanoná
Malaysia'

• Address 1..ommunicacion ro Bahff World Centre, PO Box 1)5, Haifa
31 oor, Israel.
DIRECTORY

Poland Spain
Baha'( Publishing Trust Arca Editorial
ul. Nowogrod1ka 18A/ 4 Joan d 'Austria, 95-97, 5• 1°
ro-oo-5u 1.s-08018 Barcelona
Warsaw Spain
Poland E-mail: edibahai@arrakis.es
E-mail: ma@bahai.org.pl
Sweden
Portugal Baha'fforlagec AB
Edicora Baha'i de Portugal Solhagavagen 11
Avenida Venwra Terra, No. 1 Sl.H6J 52
1600-780 l bboa Spanga
Portugal Sweden
E-mail: aen(a>bahai.pr E-mail: forlagct@bahai.se

Romania Taiwan
Casa de Editud ~i lipografia Baha'i Publishing Trust
Baha'i 3/r, #149-13 Hsin Sheng South
e r 124 cw 1 Road
3400 Cluj-Napoca Section 1, Taipei 106
Romania l'aiwan
E-mail: b,1hai@1 mail.soroscj.ro ROC
E-mail: bpt@ms38.hinet.net
Russian Federation
Unity Bah~ 'i Publishing Trust Uganda
PO Box 288 Bah:i'f Publishing Trust
198 013 Sr. Petersburg ro Box 2.662
Russia Kampala
E-mail: unicybpL@mail.wplus.net Uganda
E-mail:
South Africa bahai@spacenetuganda.com
Baha'i Puhli\hing Trust
PO Box 288 United Kingdom
Worcester 6849 Baha'i Publishing Trust
South Africa 4 Station Appro;tch
E-mail: bpc@bahai.org.za Oakham
Leicestershire 1.r15 6Qw
South Korea England
Baha'i Publishing Trust E-mail: bpt.enquiries@bahai.org.uk
249-36 1luam Dong
Yongsan gu United Scares
Seoul 140-190 Baha'i Publishing Trust
Korea 415 Linden Avenue
E-mail: nsakorea@nuri.nec Wilmette, IL 60091
USA
E-mail: bpt@usbnc.org
i88 THE BAHA'f WORLD 2002-2003

Miscellaneous Addresses I mail: opi@bwc.org
Web: lmp://www.bahai.org/,
Association medicale baha'fe
h up:/ /w\\t\v.onecouncry.org/, and
c/o Mirabelle Weck
h t1 p://w'hw. bahaiworldnews.org/
26 rue de Paris
r-78560 Paris Baha'f International Community,
France New York Offices:
• Un1Ced Nations Office
Bahaa Esperanto-Ligo (BEL)
• Offlcc for the Ad\'ancemenc of
Eppsteiner Srrassc~ 89 Women
0-65719 Hofheim • Office of chc Environmenc
Germany
866 Umted Nacions Plaza
E-mail: bahaaeligo@bahai.de
~uice 1i.o

Baha'f Association New York, NY 10017-1822
for the Arts USA
Oinrel i.o Iá mail: bic-nyc@bic.org
Web:
7333 MC
Apcldoorn Imp://www.bic-un.bahai.org/
The Netherlands Baha'f International Community.
E-ma1L bafa@bahai-library.org
Geneva Office:
\'\'eb: hcrp://bahai-library.org/bafa
• L"nited Nacions Office
Baha'i Computer and Route des Morillons 15
u1-1i.18 Grand-!>aconnex
Communications Association
c/o New Era Communications Geneva
Aun: Don Davis Switzerland
s Ravenscroft Drive E-mail: bic@geneva.bic.org
Asheville, NC. i.8801
Baha'f International Communicy,
USA
Paris Office:
E-mail: bcca-cc@bcca.org
• Offite of Public Information
Web: Imp:/ /www.bcca.org/
45 rue Pergole,e
Baha'f Health Agency 1á-75116 Paris
i.7 Rutland Gace France
London E-mail: opiparis@club-inrerner.fr
\VXr; If>[)
Baha'i Juscicc Sociccy
Unic~d Kingdom
ro Box 79684
Baha'i Internacional Community, I {ouscon, 1 x 772.79
USA
Haifa Offices:
• Secretariat E-mail:
• Offi<.:e of Public Information 1nfo@bahaijuscicesociecy.org
r•o Box 155 Wch: hrcp://www. bahaijustice.org/
31 001 I laifa
lsrJd
DIRECTORY

Bah:i'f Medical Association Hong Kong Baha'( Professional
of Canada Forum
931 Beaufort Avenue c-6, mh Floor. I lankow Center
Halifax, Nova Scotia BJH JX8 Middle Road, fom Sha Tsui
Canada Kowloon
Hong Kong
Baha'f Office of che
Environment for Taiwan Institute for Studies in Global
r49-r3 Hsin Sheng Souch Road Prosperity
Section 1, Taipei 10626 866 United Nariom Plaza
Taiwan Suire 120
E-mail: rranbocc@asiaonline. ner. rw New York, NY 10017-1822
USA
European Baha'( Business Forum £-mail: info@globalprospericy.org
c/o George "itarchcr, Secretary Web:
35 avenue Jean-Jaures htrp://ww'-\.globalprospericy.org/
r-73000 C'hambery
France Moctahedeh Development
E-mail: ebbf@ebbf.org Services
Web: http://www.ebbf.org/ Baha'f Uniry Cenrer
2370 Wesley Chapel Road
European Baha'( Youth Council Decatur, GA 30035
4) rue Pt'.rgol~se USA
F-75116 P<tris £-mai l: mdsscd@msn.com
France Web: hrrp://www.mdssed.org/
Web: lurp://new.ebyc.org/
World Community Foundation
Health for I Jumanity 315 West 7orb Street
415 Linden Avenue, Suite B Suire i4c
Wilmeue, 11 60091-2886 New York, NY 10023
USA USA
E-mail: healrh@usbnc.org

International Environment
Forwn
c/o S} lvia Karlsson
Sigmund heu<lstrasse 36
0-5312.7 Bonn
Germany
E-mail: ief@bcca.org
Web: hrrp://www.bcca.org/ief
Selected New Publications
in English

T he Devocional Meeting
Wendi Momen. Oxford: George Ronald, 2003. 224 pp.
Examines hosting of devocional meetings as a means co spirirualizc the life
of an individual and a communit:y. 1t includes sections on an individual's
devotional life, Baha'C Houses of Worship, how co plan devotional meerings,
use of music and the am, and provides more than 50 examples of devotional
meetings from around the world.

Earth Circles: Baha'{ Perspectives on Global Issues
Michael Fitzgerald, ul. Los Angeles: Knlimat Press, 2003. 187 pp.
A collection of spirirual perspectives on current social issues such as globalization, poveny, spiriwal sea rch , and the role of women. T he book is the fi~h in
a series rhar includes Circle of Unity, Circle ofPeace, and Equal Circles.

T he Emergence of a Baha'i Consciousness in World Literature: The
Poetry of Roger White
Ron Price. /long Kong: juxta Publishing, 2003 (e-book). 290 pp.
Discuss~ Canadian poer Roger White's conrribuLion ro licerarure and his
innovacions in Baha'f-inspired arc.
,, ,
191 THE BAJ IA I WORLD 2002-2003

Gems of Divine Mysteries
Bahd'u1/dh. Haifa: World Centre Publicatiom. 2002. 82 pp.
'I he Engfi,h tramlarion of Bahf u'llah's JJ ah1ru'l-Asdr. (More information
abour rhis publication can be found on pp. 103--04 of rhh volume.)

I luman Rights, the UN, and the Baha' ls in Iran
Naztla (1hnnea. Oxford: George Ronald, 200J. 640 pp.
A comprehensive account of the human rights sicu.uion of the Bah:f ls in
Iran, wi1h <locumencarion from government.i i represt:nc.uives at the United
Nations, nongovernmentaJ organizations, the Special Rcprcscncarive appoinccd
to monitor Iran's human rights siru;icion, .ind the Special Rapporreur on religious 1ncolcrance.

Jesus and Early Christianity in the Gospels: A New Dialogue
Dame/ Gro/111. Oxford: George Ronald, 2002. 560 pp.
A historic look ar the time when che Gospels were wriuen and how rheir traditions w1.:n.: rransmirced before rhe} came inco chc h;inJs of che fa-angclim.
rhe book considers major rhemes of Chriscianiry such as baptism. che Lase
Supper, the Crucifixion, the Resurrecrion, .111d the life of Jesus.

A Journey of Courage: From Disability to Spiritual Abilicy
Complied by Lind(1 81Shop, Bez•erley D111JJS, Fmnces Meui, and Shirlee 5mith.
Torn1110, n.\. Nme Pmes Publishing. 2002. 160 pp.

A compil<1tion of passages from the Bah.i'C writings as well as storic.!i and biographies about people coping wi lh dbabilities anJ rran,forming adversity into
strength fhe book is designed co serve as a source of insighc and comfort to
individuals. familie~. and health care providers. Includes "A Bahff Perspective
on Dis.1biliry," a Hatcmcnc by the N.uional )p1rirual As,cmbl} of the United
Kingdom.

Minimalism: A Bridge between Classical Philo ophy and che Baha'i
Revelarion
\Vi/limn ~. Hatcher. Hong Kong: }11xtt1 Publishing. 2003. 128 pp.
An arplic;irion of modern logic. ro problems in cla~sical philosophr. such a~
che existence an<l nature of God .•rnd .in attempt ro form an c:mpirical/logical
approach parallel and complemenr.11y to the exegeti c.II study of the BJha'I
writings.
NEW PUBLICATIONS 293

Processes of the Lesser Peace
81Zb11k 811h11dor 1111d Nazrla Ghanert, eds. Oxford: George Ronald, 2003. 288 pp.
A collection of eight essars highlighring developments char are transforming
our world mco che one envisioned by Baha'u'llah. The ~says were originally
presented .te confc:rcnces of the BahJ'f Policies and lnternarional Law Special
lntercsr Group of the Association of Baha'i Scudies for English áSpeaking
Europe by academics and practitioners in the field!. of internacionaJ l1tw, rhe
environment, govcrnmenc, and economics.

Ove rcoming Difficulties
Ginny Tod. Oxford: George Ronald, 2003. 80 pp.
A collection of verses from the Baha'f writings, wich com mentary, about the
challenges of spiritual growth.

Reason and Revelation: New Directions in Baha'{ Thought
Seenn F1zul and john Danesh, eds. Los Angeles: Knlimat Press. 2002. 243 pp.
A collccrion of essays that explore issues in Baha'i hisrory and in Baha'i
thought. Volume 13 in rhe series Srudies in the Babi and Bah;fr Religions.

Sarah Ann Ridgway, First Saha'! in the North of England
M11deli11e Hellaby. Oxford: George Ronn/,d, 2003. JI2 pp.
The story of a working-class woman, born in the middle of chc nineteenth
cemury into a fomily of cocron weavers, who was the first in her region ro
embrace the B.1hf I Faith, ac char time linle known in rhe West. Part of the
Bah:i'f H eritage Series.

This Decisive Hour: Messages &om Shoghi Effendi co the North
American Baha'ls, 1932- 1946
5hoghi Effendi. Wilmette, II: Bahd'i Publishing Trust, 2002. 192 pp.
Correspondence from rhc G uardian of the Baha'i Faith co rhe American
Bahi'is during che closing years of che firsc Bal1ff cenrury. le is a revised and
updared edirion of Afessttges to America and contains letters not included in
rhe previom ediiion.

To Build Anew: Creating Baha' i-inspired Enterprises
Don Brown. !:>ooke, Canada: Paragon-Quest Fnterprises, 2003. 207 pp.
Examines thtá principle:.. models, and proces~c~ es~emial co launching enterprises chat conrinually improve che qualicy of human lifo, nurture che human
spirit, and create prospericy chrough service and vircue.
A Basic Baha'i Reading List

1hr fallowing list J111s bun prepared ro pro1•idr a smnpling ofll'orks co1ll'rying the
spiritual tn11h1. soda/ pri11ciplrj, and history ofthe Bahti'i Faith. It is by no mett11s
rxlwutfrr. For a more compleu record ofBahd 'i lirmu11re, see Bibliography of
Engfoh-langu.1ge \'forks on rhe Sabi and Baha'i Fairhs, 1844-1985, compiled
by \llil/imn P. Collim (Oxford: George Ronald, 1990).

Selected Writings of Baha'u'llah

The Kitab-i-Aqdas
rhe Most Holy Book, Baha'u'll.ih's charrer for a new world civilizarion.
Writrcn in Arabic in 1873, the volume's hrsr aurhorized Eng(i,h rramladon
waJ. released in 1993.

The IGrab-i-fqfo
The Book of Cercitude was wriccen prior ro Bah;l'u'll,ih's decl.uacion of
His mis~ion as an explanation of progressive revelation and a proof of rhe
station of the BJb.

The Hidden Words
Wriccen in chc form of a compilation of moral aphorism~. rhcsc brief verses
discill chc spiritual guidance of all the divine rcvd.ttion' of the p.m.

THE BAH•.\'f WORLD 2002-2003

Tablets of Baha'u'Uah revealed after the Kirab-i-Aqdas
A compilarion of Tablets revealed berwcen 1873 and 1892 which enunciate
imporram principles of Baha'u'Uah's revelation, reaffirm truths He previously
proclaimed, elaborare on some of His law~. reveal further prophecies, and
csrablish subsidiary ordinances co supplemenr the provisions of the Kidbi-Aqdas.

Gleanings from the Writings of Baha'u'llah
A selection of Baha'u'llah's sacred writings rranslated and compiled by the
G uardian of the Baha'f Fairh to convey rhe spirit of Baha'u'llah's life and
teachings.

Writings of the Bab
Selections from the Writings of the Bab
' I he first compilation of the Bab's writings ro be rranslared inro 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 aud iences, in which
I le explains the basic principles of the Baha'i Faith.

The Secret of Divine Civilization
A message addressed to the rulers and people of Persia in r875 illuminating the
causes of the fall and rise of civilization and clucidaring the spiritual character
of true civilization.

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

Some Answered Questions
A crans1arion of 'Abdu'l-Baha's answers to a serie~ of questions posed co Him
during interviews with Laura C lifford Barney between 1904 and 1906. The
topics covered include the inAuence of the Prophets on the evolution of
humanity, the Baha'i perspecrive on Chrisrian doctrine, and the powers and
conditions of the Manifestations of God.
BAHA'f READING LIST 297

Selected Writings of Shoghi Effendi
God Passes By
A derailed hiswry of rhe first 100 years of che Baha'i Faich.
The Promised Day Is Come
A commentary on Bah.i 'u'llah's leuer~ to che kings and rulers of che world.

The World Order of Baha'u'll:ih : Selected Leners
An exposicion on che relation between rhe Baha'i community and the cncirc
process of soC1,1l evolucion under rhe dispensacion of Baha'u'llJh, in che form
of a series of letters from che Guardian of che Baha'i Faith ro the Baha'is of
the \Vest beC'\vecn 1929 and 19_l6.

Introductory Works
Baha'u'llih
Bahd 'l lmemationaL Community, Office ofPublic !11farm11tio11. 1991.
A brief sratemenc derailing Bahf u'llah's li fe and work issued on chc occasion
of che centenary of Iiis passing.
Bah:i' u'Uih and the New Era
John F.s;/nnont. <;th rev. paper rd. U7ilmrttr: B11'1d'i Publishing Trwt, 19So.
The fim comprehensive account of the Baha'i faith, wrircen in 1923 .1nd
updated for subsequcnr edicions.
The Baha'i faith: The Emerging Global Religion
\Villiam S. H11td1rr and}. Douglds .A.fartm. Rev. ed. \'(li/mette: B,zh.i 'i
Pub/i;hing Tmst, 199S.
lexcbook providing an ovavicw of Baha'i hisrory, teachings. adminimacive
scrucrure, and community life.

All Things Made New
John 1-rrmby. 211d rt'I'. rd. London: Bahd 'f Publishing Trust, r987.
A comprehen.sive oudinc of the Bahf i fairh.

/vfost ofthe books listrd ahoz•e h1we bun published by 1mio11s B,zh.i'i P11Mishi11g
Trusrs and are av11ih1blr in bookshops, libraries, or.from the Tmsts. P/e,1sr see the
Dirmory on pp. 28)-87 for nddmsrs.
Glossary

'Abdu'l-Baha: (r844-1921) Son ofBaha'u'llah, designated as His successor and
aurhori1.ed interpreter of His writings. Named 'Abbas after His grandfather,
'Abdu'l-Baha was known co che general public as 'Abba!> Effendi. Baha'u'llah
gave Him such rides as "the Most Great Branch," "the Mystery of God," and
"rhe Master." After Baha'u'llah's passing, He chose che name 'Abdu'l-Baha,
meaning "Servant of Bah a' u'llah."

Administrative Order: The system of administration as conceived by
Bahf u'lhih, formally established by 'Abdu'l-Baha, and realized during che
Guardianship of Shoghi Effendi. Ic consists, on the one hand, of a series
of elected councils, international, national, and local, in which are invested
legislarive, executive, and judicial powers over che Baha'i community, and,
on the ocher hand, of eminent and devoted Baha'fs appointed for the specific
purposes of rhe propagarion and protection of the Faith under rhe guidance
of the head of chat Faith, the Universal House of Justice.

'Amatu'l-Baha R~fyyih Kh:lnum: (1910-2000) Mary Sutherland Maxwell,
an eminenc North American Baha'f who became the wife of Shoghi Effendi
Rabbfof, Guardian of rhe Bahf i Faith, in 1937, after which she became known
as Rubfyyih Khanum Rabbanf. ('Amaru'l- Baha is a ride meaning "Handmaiden of Baha' u'llah.") She served as the Guardian's l>ecrecary during his
lifetime and wa~ appointed a Hand of rhe Cause of God in 1952. Afrer Shoghi
Effendi's passing in 1957, she traveled extensively ro teach che Bah.i'f Fairh,

300 THE BAHA'f WORLD 2002-2003

consolidate Baha'f communities, and serve as a represencativc of the Universal
House of Jusuce at major events.

Arc, che: An arc cue inro Mounc Carmel in Haifa, lsrad, along which che
imernational administrative buildings of the Baha'f raith have been builc.

Auxiliary Boards: An inscirucion creaced by Shoghi Effendi in 1954 co assisc the
I lands of rhe Cause of God. When rhe institution of chc Concinencal Boards
of Counsellors was established in 1968 by che Universal I louse of Justice, the
Auxiliary Boards were placed under ics direction.

Bab, the: The ticle, meaning "Gate," assumed by Siyy1d 'AH-Mu~ammad,
Who was rhe Prophec-Founder of the B.ibf Faith and the Forerunner of
Bah<l'u'llah. Born on 20 October 1819, rhe Bab proclaimed Hunself ro be
rhe Promised One of Islam and announced char I Iis mission was ro alert rhe
people ro the imminent advent of "Him Whom God shall make manifest,''
namely, Bahf u'llah. Because of these c.l.ums, the B,\b was executed by order
of N~iri'd-Dln Shih on 9 July 1850.

Baha'( Era (BE): The period of the Bahff calendar beginning with the
Declaration of rhe Bab on 23 May 1844 and expccrcd to lase umil the nexc
appearance of a Manifestation (Prophet) of God afcer the expiration of ac
lease 1,000 years.

Baha'( Internacional Community: A name used generally in reference
to che worldwide Baha'i community and officially in that community's external
relations. In che larrcr concext, rhc Bahf( Internacional Community is an
association of the acional ~piricual fusemblies chroughouc the world and
funcrions as an inrernacional nongovcrnmcncal organiz.ation. !cs offices include
its Secretariat at chc Baha'f World Centre, a Uniced Nanons Office in New
York wich a branch in Geneva, an Offic:e of Public Information, an Office of
the Environment, and an Office for the Advancement of Women.

Baha'f World Centre: The spiritual anJ adm101stracive cencer of che Baha'i
bith, _comprising che holy places in the I laifa-Acre area and the Arc of
adminimarivc buildings on Mounc Carmel in Haifa, Israel.

Baha'u'll:ih: The ride, meaning "Glory of God,'' assumed by Mlrza f:Iusarn-
'Alr, founder of che Baha'f Fairh. Born on 12 November 1817, He dt:clared
His mission as the Promised One of All Ages in April 1863 and passed away in
Acre, Pabtine, on 29 May 1892 after 40 years of imprisonment, banishmenc,
and house arresr. Baha'u'llih's wrirings are considered by Bahfls co be direct
revelation from God.
GLOSSARY 301

Bahjl: Arabic for "delight." Located near Acre, ic is a place of pilgrimage for
Bahffs which comprises rhe Shrine of Baha'u'llah, che mamion which '''as His
lase residence, and the surrounding gardens char scrvt: co beautify che sice.

CaJendar, Baha'i: Year coru.isring of t9 months of 19 chtys each, wich che
addition of cercain "intercalary day'K(four in ordinarr and fi\'c in leap years)
becwcen chc 18ch .md 19ch months in order co adj me che calendar co che solar
year. Naw-Ruz, che Bahf i new rear, is astronomically fixed. comme11cing ac
che vernal equinox (21 March). The Bah.t'i era (n1) bc:gim wich rhe year of
che Bab's dc:claracion (1844 <r.).

Consultation: A form of discussion between individu.11 and wichin groups
whil.'.h require~ che subjugacion of egorism so chat all ideas can be shared and
cvaluaccd wich franknc.ss, courcesy, and openness of mind, and decisions arri\'ed
ac can be: wholeheanedlr supported. lcs guiding principles were elaborated
by 'Abdu'l-Baha.

Continental Boards of Counsellor~: An institution created in 1968 by che
Universal I louse of Justice co excend inro the future the work of the inscicution
of the Hands of the Cause of God, parcicularly ics appointed functions of
proceccion ant.I prop;1gacion. Wich che pa\sing of Shoghi Effendi, the Guardian
of che Bahf i t=aich, chen: wa' no war for additional Hands of the Cause co
be appoinu:d. 'J'hc duties of chc Counsellors include directing the Auxiliary
Boards in their re~pecri\'e areas, advising and collaborating with National
Spiricual Assemhlic~. and keeping che Universal I louse of Jusrice informed
concerning 1ht' conditions of the Faith in cheir areas. Counsellors are appointed
for ccrms of five yt"3rs.

Convention: A gathering called ac a regional, national. or incernacional Je,el
for conrnlc:nion on maner~ alfccring che welfare of the Bah.i'i community and
for che purpose. rcspn:civdy, of electing delegates co a National Convention.
cleccing members of a National Spiritual Assembly, or electing members of
the Univer,al I lome of Juscice.

Hands of the Cau\e of God: lndi\'iduals appointed by Baha'u'llah, and later
bv Shoghi Effc:ndi, who were charged wich che specific Ju tie~ of proreccing
and propagating the Fairh. (four individuals were rccogni1cd pmthumously
as I lands of the Cause by 'Abdu'l-Baha.) With the passing of Shoghi Effendi,
cherc wa no furrhcr po~sibilicy for appoincing Hands of the C.rnsc; hence, in
order co exccnd inro che future the important functions of propagation and
proceccion, chc Universal I louse ofJustice in 1968 created C:ontincnral Boards
of Coumcllors .ind in 1973 escablished che lncernational kad1ing Cenrrc.
which coordinate~ cheir work.
302 THE BAHA'I WORLD 2002-2003

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

Huququ'llah: Arabic for "che Right of God." As insciruced in the Kirab-i-
Aqdas, paymenr to "che Auchoriry in the Cause to whom .tll musr rurn" (at
presem, lhe Universal House of Jusnce) of 19 percenc of whac remains of
one's personal income after one's essenri;\l expenses have been covered. Funds
genera red hy the payment of l:luququ'll:ih are used for the promotion of rhe
Fa.irh and for the welfare of society.

International Teaching Centre: An institution established in 1973 by rhe
Universal I louse of Justice ro bring co fruition rhc work of the Hands of
the Cause of God in the Holy Land ,111d 10 provide for irs e,'<tension into
che fucure. 1 he ducies of che lncernarional Teaching Centre include coordinating, snmularing, and directing rhe acuvicies of rhc Concinencal Boards
of Counsellors and acting as liaison between chem and rhe Universal House
of Jusrice. 'I he membership of che Teaching Centre l.Omprises rhe surviving
Hands of che Cause and also nine Counsellors appointed by the Universal
House of Jusrice. The sear of rhe lncernauonal Teaching Centre is locared at
the Bahf (World Centre in Haifa, Israel.

Knight of Baha'u'llah: Tide initially given by Shoghi Effendi co chose Baha'fs
who arose to open specified new cerrirorie.' ro che failh during che first year
of the Ten Year Crusade (1953-1963) and subsequently applied co chose who
first reached che remaining unopened territories on che list ar a lacer dace.

Lesser Peace: A political peace co be established by the nations of che world
in order ro bring abouc an end co war. It!> escablishmenr will prepare che way
for the Most Great Peace, a condicion of permanent peace and world uni I)'
co be founded on the spiritual principles and insticucions of che World Order
of Baha'u'llih and signalizing humanity's coming of age.

Local Spiricual Assembly: The local administrative body in che Baha'f Faith,
ordained in the Kirab-i-Aqdas. The nine member~ are directly elected by secret
balloc_.each year at Ri<Jvan from among che adult believers in a communil)'á

Monumenr Gardens: Beautifully landscaped gardens at che heart of rhe Arc
on Mounc Carmel where befircing monumencs have been erected over the
grave~ of the daughter and che wife of Baha'u'llah, His son who died in prison
in Acre, and che wife of '.Abdu'l-Baha.

Mount Carmel: The mouncain spoken of by Isaiah as che ''mouncain of che
Lord." Site of the Bahff World Centre includmg several Bahff holy places,
GLOSSARY

the mosc imporcanc of which are the Shrine of the Bab and che Monument
Gardens.

National Spiritual Assembly: The national administrative body in rhe Bahci'f
Faith, ordained in che Baha'f sacred writings, with authority over all activities
and affairs of rhe Bal1a' f Faich throughout ics area. Among ics duties are co
scimulace, unify, and coordinate the manifold activities of Local Spiritual
Assemblies and of individual Baha'fs within its jurisdiction. The members of
National Spirirual Assemblies throughout the world constirure the electoral
college for che Universal House of Justice. Ac Ric;ivfo 2003, there were
182 National or Regional Spiritual Assemblies. See also Regio1zal Spiritual
Assembly.

Nineteen Day Pease: The principal gathering in each local Baha'f 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 co journey co
another country for the purpose of teaching the Baha'f Faith. "Homefronc
pioneer" describes chose who move co areas within their own country chat
have yet to be exposed co the Baha'! Faith or where die Baha'f community
needs srrengchening.

Regional Baha'i Council: An element of Bahfl adminiscracion berween
the local and national levels, established at the discretion of the Universal
House of Justice in countries where the condition and size of the Bahf (
community warram. A means of decentralizing the work of the National
Spiritual Assembly, a Regional Council may be formed either by election or
by appointment, depending on local requirements and rhe condicion of rhe
Baha' f community. [c provides for a level of autonomous decision making on
both teaching and administrative matters. Io some countries, Seate Baha'f
Councils perform these casks within specific civic jurisdictions.

Regional Spiritual Assembly: An inscirucion identical in function co che
National Spirirual Assembly bur including a number of countries or regions in
its jurisdiction, often established as a precursor ro the formation of a National
Spirirual Assembly in each of the counrries ic encompasses.

Ri~van: Arabic for "Paradise." Twelve-day fescival (from 21 April through
2 May) commemorating Baba'u'llah's declaracion of His mission co His
companions in 1863 in the Garden of Ric;ivcin in Baghdad.
THE BAHA f WORLD 2002-2003

Shoghi Effendi Rabbanl: (1897-1957) The Guardian of the Bahf 1 faich after
the passing of 'Abdu'l-Baha in 1921, designared in H is Will and ' lestamenc as
His successor in incerprering rhe Bah.i'i writi ngs and as Head of rhe Faith.

Shrine of Baha'u'llah: The resting place: ofBaha'u'llah's morral remains, located
near rhe cit} of Acre, Israel. The Shrine is che holiest spm on earrh ro Bah.f fs
and a place of pilgrimage.

Shrine of the Bab: The resting pl.1ce of che Bab's mortal remains, located
on Mount Carmel in Haifa, lsrael, a sacred sire co Baha'b, and a place of
pilgrimage.

State Baba'{ Council: See Regional B.1ha'f Council.

Tablet: Divinely revealed scripture. In Baha' f scripture, che term is used co
denote wncings revealed by Baha'u"llah, the Bab, and 'Abdu'l-Baha.

Ten Year Crusade: {1953-1963) Ten Year Plan initiated by Shoghi Effendi fo r
reaching che Baha'f Faich, which culminaced wich the election of che Universal
House o f Justice during the centenary of rhc Declaration of Bahfu'llah. The
objectives of the Crusade were tht.> development of the irmiturions at tht.>
World Ccnrre, the consolidation of che communmes of the parucipacing
Natio nal Spi ritua l Assemblies, and che spread of the Faith 10 new regions.
See also Kmght ofBahd'u1/dh.

Universal House of Justice: H ead of the Baha'f faith after the passing of
Shoghi Effendi, and the 'uprerne administrative body ordained b} Baha'u'llJh
in che Kit~b-i-Aqdas, His book of laws. The U111verd House of Justice i~
elccred t:Vc:!) five years by the mc:mbers of all Nacional Sptmual Assemblies,
who garher at an International Convention. The House of Justice was elecred
for che first rime in 1963. le occupied ics permanent sear on Mount Carmel
in 1983.

Some en cries adapted from A Bttsic Bahri'/ D1c11onary, c.:d. Wendi Momen
(Oxford. George Ronald. 1989).
Index

Alexander II (Czar of Russia) 101
A J\li, Imam Naiim 81
'Abdu'l-Baha 9, i73, 171. 2.99á ~01. 302. 304 Alliance on Religion and Conscrvarion
life of 9. 191 (ARC) 46
passing of IO, 304 alrruism 165-...,.
rides of 299 and Baha'i insurutiom 172.-76
Will and Testamenr of 10, 11, 304 inclusive 169, 170
writings and urrcranccs of 10, 24 ~2. meaning of 169
52, 60, 7r, w-12, 117- 19, 151, 159-60, universal 169, 170
!6l. 164.170-71, 171, 183-84. 186. Altruisti.c Pmonnlity: Resmerr ofJews in
191, 195, 196, 2.05. 209, 228, 2.J4. 235, Mui Europe. The 169
137. 296 'Amacu'l-BaM RUl:ifyyih Kh:inum
J\ll Pailia 100, 103 Su under Hands of the Cause of God
Abraham 13 Amor, Abdelfarrah, Su Unircd Nanons:
adminscra1iou, Baha'i 172-76 Special Rappoteur on religious incoler-
A<lrian..:e. Pc:rer Ill ance
:1<lvancement of women 31, 42-47, 90, Annan, Kofi 233
92. 130-33, 222-24 apartheid 114, 12~. 124, 21.0
Advantement ofWomm: A B11htl'l Perrpec- APRODEPIT (Action for che Promotion of
rit•e 177 Resources for Organiz.ations Defend-
A<lvani, Lal Krishna 65 ing rhe environment and Integrated
African Action on AIDS 133 Pi~ciculrur~ of Chad} 219-1.5
Afro-Descendants C..athc:nng 51, t:i.6 Arbab, rari.am 207. 208. 214, 217
Afshari, Re-La 140 Arc 300. Set 11/so Baha'i World Cc:nrre;
AgmdJt 2.J 110, I 12., 131 Mount Carmel.
Albania 47, 69 Archbishop of Canterbury So
Alexander, Agno. Set under Hands of rhe Argentina 268, 283, 285
Cause of God Spirirual AsM:mbly of 268
306 THE BAHA'f WORLD 2002-2003

Arinzc:, Cardinal Francis 82 Baha'f Educational Cencer (Brazil) 63
Arsis (Greece) 64 Bahff Era 300, 301
arts 44,60-64 Baha'i Esperanco league 288
arrs wor~hops. See yourh workshops Baha'i Faith 32
Artwooo Visual Ans Theater, Inc. 63-64 adminisrrarive order of 10, u , 33, 299,
Asian Civil Society Forum r33 301, 302, 304
Assembly of God Church 83 ages and epochs of .p
Associacions for Bah:i'I Studies 283-85 aims of 15
Association medicale bahile 288 holy days 302, 303
Astanl, Faql'ullah 274 laws and moral teachings 14, 33, 43,
Auckland Universiry 85 117-r9, 1z.2, r68-69, 174, 186, 187, 188,
Australia 14. 55, 57, 59, 63, 69, 73, 120-22, 19~2. 196, 228
136, 283, 285 spiritual teachings 21-32, 101, io2, 104,
Council for Aboriginal Reconciliation 170-171, r83- 184, z.37, 261-62
LU Baha'i Fund 3oz.. See also l:f uququ'llah
Departmem of Immigration and Mulri- Bah:l'f Gospel Singers 60, 62
cultuml Affair~ 63, 121 Bah:i'f Health Agency 288
National Council of Churches 55 Baha'i Health Agency of Souch Africa 193
National Reconciliation Week 55 Bahff Justice Sociery 288
National Sorry Day 55 Bahff lnstirute of Higher Education
Narional Spiritual Assembly of 121 (BnLE) 140
Austria 69, 85, 130 Baha'i lnslilutc on AIDS, Sr.:xualiry, and
Auxiliary Boards 35, 279, 300, 301 Addictions (1AsA), Su Baha'i Network
Awards for Publication Excellence (Apex) on AIDS, Sexual1ry, Addictions, and
r38 Abuse
Azerbaijan 47 Baha'f International Community 8, 15, 17,
107, 68, 126, 129-38, 141, 143, 288, 300
B Office for rhe Advancemcnr ofWomen
Bab, rhe 8, u, 300, 304 i30-33. 300
birch of 300 Office of Public lnformadon 15, 135,
declararion of 8, 12, 300, 301 135-38, 300
life of 8 Paris Office 136-37
martyrdom of 8, 300 scarcments 44, 111, 112., 131, 132, 197,
Shrine of 11, 303, 304 205-06, 227-z.9, 231-39, 241-42,
wridngs of 296 243-45, 247-53, z.55-56
B:ibf religion 9, u United Nacions Office 15, 130, 300
Baha'i Agency fo r Social and Economic Web sice~ 137, 288
Development-UK 43 Saha'! Medical Associarion of Canada 289
Baha'i Association for rhe Ans 288 Baha'i Network on AIDS, Sexuality, Addic-
Bah:i'f.community 8, u-15, 299 tions, and Abuse (BNASM) 193
expansion and consolidation of 12, 13, Baha'i Office of 1he Environment for
34, 75-78, 303 Taiwan 289
involvement in the life ofsocicry Baha'i Publishing Truscs z.75, 276, 285-87
64-69 Bah:i'fTemples See Houses ofWorship
statistics 8, '-79-282 Bahd'I Vision for Children, A 131
Baha'i Compmr.:r and Communications Baha'i World Cencrc 10, 11, 34. 37, 10~ .
Association (nccA) 288 135. 269, 300, 301. 302, 304
Baha'f Councils, Regional 303 Audio-Visual Dcparcmenr 269
INDEX

Centre for the Study of the TexCli 37 Mahanikaya Seer 81
Guided Tours Opcrarions 136 Soka Gakkai ln rcrnarional 86
Monumenc Gardens 302, 303 BUILD (UK) 115
Research Deparm1enl cos Bulgaria 69, 77
visitors ro 135-t36 Burundi 73
Baha'i World Congress, Second 60
Baha'i World New~ Service tj7, 288 c
Bahd '/ World Web sire i88 Cambodia 71 -72, 82
Bahfu'llah 9. 12, 13. 16, 17, 26, 70, 73. National Sp1rinul Assembly of-73
JOO, 152. ISJ, 161. l?J. 174, 186, 207, 158, Cambridge University 201
299,300, 301. 302. 303,304 Cameroon -ro-71, 2.85
birrh of 300 Camrass, Joan 168
dedaraLion of 300 Canada 57, 59, 69, 82, 87, 109, 131, 136,
life of 9, 41. to3 195,2.6-r, 169. i84,289
passing of 9, 300 Canada Fund 1t9
Shrine of 301. ~04 Canary lsland.s 172
Will and Testament of (Kitab-i-'Ahd) 9 Carey, George (Archbishop of Canterwritings of 9, 21-24, 35, 41, 79, 94, bury} 80
99-ro5, 107, 117, 118, 153. 154, 154-55, Carmel, Mount 304
160-61, 166, 168. 187, 209, 229, 137, Cayma11i.n11 Compn.ss (Cayman Island.s) 87
261-63. 179. 195 296, 300. See also Cayman Islands 85, 87
under nn.mes ofindit11dual works. lnstiruLe ofTheologicaJ Leadership and
translation 105 Development 85
Bahjl 301 CEDAW See Unired Narions: Convenrion
Bararh, Sandra 68 on the Eliminarion of Discrimination
Barli Devclopmenr lmrnure for Rural against Women
Women (BDJRW) 45, n1. n8 Centuryo/Lighr 74
Bawngartncr, Thomas R. Jr 167 Chad 219, 121
Beroming Humn11 158 children's classes 35, 48, 7z, 74
Belarus 83 children and yourh 70-74, 164, 193- 96.
Belgium 62, 285 u3, 228-29
Belize 72 conferences 73-75
Bellah, Robcrr 149 Nordic Yourh Conference 74
Bcrh Shalom Centre 68 European Yourh Seminar 74
Bible, rhc 103, 105 workshops 62-63
Black Men's Gathering 51 5) Ablaze 109
Black Women's Gathering 52-53 Beyond Word~ 109
Blum, Lawrence A. 169 Gera~o Viva 62
Bolivia 48, 138, 195. 213, 276 Phoenix. Theater 63-64
Bosnia and 1lenego\'ina 54, 55, 136 Chile 48, 76-77, 130, 2.68, 1R3
Botswana 84. 182 National Spirirual As~cmbly of of 77
Bowden-Kerby, Atmin 137 China t}6, 181
Boyles, Ann 199 Chipashvili, Lado 84
Brazil 51, 57, 62, 85, 107. 109. 125-26, r36, Christians 9, 46. 59, 69, 70, 80-83. 85,
183, 185 86, 195
Brilli1111t S1t11á 170 Church of England Ro, 82, 85
Bud<lh,1 13 Church of Jesus Chrb.1 ol l.am:r Day
Buddh1m 9. 46, 49. 69. 81, 83, 86 Saints (Mormon) 86 87
308 THE BAHA'f WORLD 2002-2003

PcnrecosrJI Churc:h 86 Dominica 267
Roman Catholic Church 49. 69, 70, Duglll. Bani 1:10
82, 83, 86, 136 Durkheim, I mile 169
Ru~'ian Orthodox Church 83
Seventh Day Adventist Church 86 E
Citizcn~hip foundation 115 E.1rrh ( harcer 49
dviliution E.inh Summit 107, 110, 112. 1p.. &e al<o
"clash of dvili1.11ions" 148-50 World Summit on Social Development
currcni rnndition of 147-52, 153, Flnmy 269
155-56, J(q, 199 201 H'O\O<., Ser Un1rcd Nations Economic
ohligation .ind mpomibiliry in 147-77 ,111<l Soc1,1I Council
role of individual in 157-58, 199-218 bw.1dor 11!. 51, 181
or
rok religion in 166-67. 219. 231 134 Fddstc1n. Fran<;(' B. 270
Club of BudJpc~t 57, 78 cc.lucJtion 21, ~1. 55-60. 195. 261
clm1crs, lhh.l'f 34-15, 16 mor.11 f.f, 161-<>5, 213-14
Codho, Paulo 58 E<luC'Jtion for Pc.i.c projecr H-55
Colomb1J 57. 85. 215, 283 1:..lw;1rds, D.iwn 270
~Community Cohesion: A Bah.i'i Pcr..pc<á Egypt 141-41
ciw" 115, !57 ~iru;1tion uf Baha'i communiry in 114,
Comt<., Augu't<" 169 t.13-44, 155-56
Congo, Rcpuhlic of the (Brazzaville) 69, foiler,, I laine 170-71
n6 lálinbcth II (Queen of England} 46, 85
COOSUIWion H• 75, 173-75, JOI f.I f'rogmo (SpJm) 62
Continw1al Boards ofCounsdlors 14, l 11cyduprd111 llri1t1nnim 8
66, 271, 171,179,302.304 Frmc Lange fn,riturc for Ecumenical
crc.uion of 101 51udiu 19
convc11111>11, B.1hfi 301, 304 1 SC:AI', -~ff Unicc:<l Nations Economic and
Cooke. I Inward 85 \ol1.1l ( ommi\\ion for fuia anc.l rhe
Cos1.1s, A1 .1mis 168 P.1'1fi..: (t\C'AI')
Cow d'lvnm: 185 facuniJ .,6
Counul of l thnic Minoriry Voluntary N.11ion.tl "ip1mual A"crnbly of 76
Scuor Org.mu..:mom (crMVo) (UK) 115 ethic\, in hu\ine' 29
( rm ford, l .:i<cy 269 Ethiopi.1 73. 130, 273
CR":lk, Alan Hs furopc.-an Baha'i Bu~in~ forum (FBB~)
C)pru~ 44,"7.ro ~8. 109, 289
Cát"'"i.. Rcpublk, thc 74, 136. 137 European Bahai Youth Council 289
l.uropc.-an Peace Uni er iry 85
D I urnpc-J.n Union (EU) 136, 141, 219
!>Jl,11 l.MnJ. 66, 83 I vans, Valcric 43
l>J1mh~ I losscin 59
/J.111'Tláflm1iáers, 1he 11 F
De.111, UnJ 169-70 FJnaie-.1n, :-iuhJ Vakil 44
lknm.1rk 17, 75 F.uht.11..1111. I lmhm;md 17
dlávot ion JI meetings 35, 48 h :111, Helen 169
Difr.1m:c\<O, Concccta 62 h:rnandc\, C.corge 65
Oigmry• ofDiff<'mue.á Hou• 10 Ar•oid the hii l\l,rnds 285
( l1Jh ofCtvilizariom 149 Finl.rnd so. 69. 75, 1~6. 275
dire. tnry of Rah;i'I agcnci~ 183-!!9 HtJgcrald. Mich.1d 82
INDEX

Five Year Plan 34, 74 Gugunishvili, Zczva 84
core acnvicies, See scuc.ly c.:irdes; devo- Guyana 190
tion;1J mcecings; childrt:n's classes
France 59, 136, 271,284, 288, 289 H
French Polynesia 86 H ands of che Cause of God 12, 299, 300,
Friedrich Schiller Universicy 70 301, 302
Frohlkh. Silvia 132 'All-Mu~ammad Varqa 38
Fu'ad P;ifila 103 Adclben Muhl.;chlcgt:I 176
FUNDAEC (Fundaci6n para la Applicaci6n Agnes Alexander 2.74
y Ensei1anza de las Ciencias) 57, 2.15-16 J\maru'l-Baha RliJ:iJyyih Khanum 299
1lermann Grossmann 2.76
G Louis G. Gregory 53-54
Gambia, the 53 Harald V (King of Norw:iy) 85
Gt:m.s ofDi11ine Mysuri(> '7á too. m3-04 Health for Humanity 190, 289
George, Susan 201 Hebrew Univcrmy of Jerusalem, the 59,
Georgia 47, 84, 170 60
Germany r4, 48-49, 58, 67, 69, 70-71, Chair in Baha'i Studies 59
85-86, 136, 276, 28.1, 185, 188, 289 Henrix, H ans Hermann 85-86
Association of the lJirec1ors of rhe HerC2, Noreena 201
Catholic Academies 85 Hetu, Lorraine 62
Central .Mu;lim Council 49, 71 Hindus 9, 46, 69, 70, 81, 83, 86
Federal Env1ronmem Minisuy 49 Ramakrishna Math and Mission 83
Jnrerculrural Council 70 Hindu, Tiu (India) 87
National Spimual Assembly of 71 mv/AIDS 44, 132, 179-97
Ghana 136, 184 effecc on children 193-96
Gilligan, Carol 171 and gender equality 132-33, 135
Gilmer, Van 62 and sexual morality 187
Glendon, M3.f} Ann 149 Baha'i response co 183
globalization 148-50, 199-104, 2.05 behavior risk 187-<Jo
G lobal Morion Social D:inee Theacer 67 response of religions ro 186, 195-<)7
G lobal Music, Inc. 60 social and economic impact 183
Global Necwork of Educacion for Peace spread of 180-83, 184-8), 187, 189, 193
125 stigma 185-86
Global Peace ln1ciat1ve of\Xfomen Reli- ~!UV/AIDS and Gender Equalicy" H
gious and Sp1ntual Leaders 13z., 1+1 Hogar Tierra San ca Orphanage 195
Global Pcr.-.pecuvcs 67-68 Honduras 195. 172
glossary of Ba hf I cerms 299-304 Hong Kong 69, 186, 289
God Passes By II, 197 Hong Kong Bah.H Professional forum
Gonez., Arpad 78 189
Greece 63, 136 Hosea, William 48
National Spiritual Assembl)á of 63 Houses of Won.hip 14, 77-78
Green Acre Bah.i'i School 53, ro in Kampala, Uganda 173
Gregory, Louis G.. See 11ntkr I lands of the in New Ddhi, India 65, 66-67. !13, 172
Cause of God in Sanriago, Chile 77
Grossmann, J !ermann, See und(r Hands in Sydney, Australia 55, 111
of the Cause of God H uman Rights Wacch (HRW) 141
Guardian of the Baha'i Fai1h, &c ~hogb.i Hungary 47, 58. 78, 137
Effendi Nacional Spiritual Assembly of -r8
Guacemala 67, 136 Huntington, Samuel 148
310 THE BAHA'f WORLD 2002-2003

•.luququ'lhih JS. 272, J02 Japan 57, 274 75,284, 286
National ~prmual Assembly of 275
J.1vahcri, I-ir.iydoun 75
kdanJ 66 Javoihiru'l-Asr.ir, Sec Gmu of Divine
India 14, 45. 65. 69-70, 83, 87, 131, 133, /'.~ysterics
136. 195, 271, 272, 27'"', 284, 286 Jesus 13
inJigenou~ peoples 51, 53, 120-21, 124, 279 Jews 9, 46, 59, 68. 80-81, 82. 83. 86, 195
Indonesia 171-72, i.74 Unired I lebrew Congregations ofGreac
I nsdmcc for Social Cohe:;ion (uK) 115 Brit,1in anJ the Commonwealth
INTERDtS (Pe ru) 69 8o-81
lncerfoich Network of Great Britain 68 Johannesburg Dcclararion, Sec under
I nccrnarional Baha'i Archives 11, 105 United Nations
lmcrnational Conference on Modern
Religious Movements in Judaism, K
( hri,nanity, Islam, and che B:ibi and Kalam, Abdul 65
Bah£1 Faiclis 59 Karlbcrg, Michael 101-03, 104
Inccrnational Environmenc Forum (1u) Ka1..1khstan 136
109, 289 Kem.1kc1.a. Allan 65
Internacional Labour Organizarion (1LO) Kenya 53, 73. !15, 85, qo, 271, 183, 286
135. 142 Supreme 51kh Council 85
International Monetary Fund 200 l\.han Janet 1"'7
lnccrnation.il leaching Ccnrre JS, 75, JOl Kh.10, Pcrcr 177
cscablishmenr of JOI Kiribati !13
scat of }Ol K1toibá iáAq<las q. 33, to5. 195, 302, 304
lnccrnacional Women's Day 133 K11.ib-1-fqan 37, 47. 103, 295
interrdigious dialogue 46, 48-50, 68-71 l\.iyani, Khojasreh 171
79 87. 2.16 Klein , Naomi 101, 103, 217
Iran 9, 4t, 59, 60, 139-43, 209, 247-53, Knight of Bahfu'llJ.h 269, 270, 275, 276,
171, 273, 274, 277 102
Islamic 1luman Rights Commission Kocwh, Peter 78
139 Korea, South 136, 275, 2!17
lsl.imic Revolutionary Coun 139 Kmhna 1 ~
'larional Commmee fo r the Promoiion Kuschel, Karl-Josef 86
of the Rrghrs of Religious Minoririe.s
1.42 143
L
N.icional Spiritual Assembly of i.10 !.1b. the lemple, and the M11rlrct, The 207
~iruanon of the Baha'i communiry in Landcgg lntcrnarional Universicy 54, 59,
1~. 122, tJ4, tJ9-43• I # 2Q9-IO, 212, 60.68
217-53 L.10, 172. 277
Iraq 9,.Jl l aw~-i . ru'Jd 100, 101
Ireland 69, 136, 269 L.iwl) i Ra Is 100, !OJ
haiah, prophecies of ;02 I awl) I '>ulian 100-01
brad 8, 47, 59, 135, 136, 288, 300, 302. J04 la P.m1.1n (Nicaragua) 87
lcaly 58. 69, 73, no, 134, 136, 269, 271 I a \11z de Cnlir111 (Spain) 62
Lebanon 286
J I ibcri.1 8~
Jain 83, 86 National Muslim Council 85
Ja1mica 85 l.icchtcmtcin 59, 69
INDEX 311

Lithuania 69, 136 Mwitumwa, Chri\tophcr 75
l ouhdcn lhh.l'i School SJ
l oui' C. Gregory Baha'i Mu,eurn 54 N
Luther.in Church 82 Naledi. Theo 8.1
Napok-on Ill ([ mpcror oHrance) 101
M '-•hiri'd.Din \.bih (Pmia) 100, 101-01,
Mal.tu 275 300
,\la<l.1g.1'<.':u 272 Na$,cr, Garn31 1.l), 255
Mader. CcrJld !15 Ndtfor, AIO\iu' ltuk.1 70
.\fahmoudi, I lod.1 '-17 Nepal 270
M.1khclc, Fno' 75 1'echcrlands, lhc 73, 116, 186, iR!I
f\falawi 75, 270 ~cw \X'mld Order
Mala~ia 82, 117, 272, 184, 286 of Bah.i'u'll.ih 153
,\lalierna 'fanumafili II (King of Samoa) New 7.c.-.iland 57, 69, 82, 85, 268, 284
57, 172 N.11ional ~piri1ual As~emhly nf 268
f\.faltJ 269 Nicaragua 82, 86
Manifc,Lations of God 11. 30, 101, 10.1. Niger 286
154-55, 161 Nigeria 185, 186
mankind Nincreen D.iy Feast 14, 303
nJture of 158-63 Norway 66, 61!--69, 7á1á 85, 175, 286
nobility of 21, 22., J..l Ccnccr for Srndics of l lolm.-.1uM .ind
potential oi 14, 99 Religious Minorities 68
purpose of cxim:m.e 161 :--:arional Spiritual A~scmbly 11f 68. :1.75
re!>pomibilitic of 21, 2.2, 13, 14, 26, 29 Nur L!ni\'crsity 138, 21)
,\hnly Piuwatcr Warringah Ahoriginal
Support Croup SS 0
,\lanton, Eric 75 Ocean of I ighc lntern.1tiun.1I S(hool 56
Mapmhi. Lackson 7S OITmann, Karl 69
Marmara Group Foundation (IUrkey) 47 Olav V (King of Norway) i75
Manin I uthcr Kmg Jr. D~y 123 Olincr, Pearl 169 Pl
Ma.mlha, Daphne 7s Olincr ~amud 169. 172
,\1N=rlhJ, William Mmutlc 75 One (ounN') 1r \8
Mauriciu~ 69 Organi1.a1ion for Se~urity and Co<Jpcra-
Mbcki. Thaho 10!1 11011 in Furopc (O\CI.) 67
Medgyc"Y• Peter 58 Orlov, Pyotr 8l
Mexico 74 Orch, Gonfrit'tl 49
Mik,ch, Jurg«n 71 Oner Nilsen, Katusha 68
Mkandaw ire, t>lama 7s Onoman Empirc IB
modernity 150 Oioerrommg 'iolmce 11g1111111 \\''tmlt'n and
Mody, Anjali 111 Girls 131
Moro.:co 137, 275 Oxford Interfaith Centre 68
Mo~e~ 1.1 Oxford Unhcr\ity 11
~1onahc<ld1 [kvd11pmcnt ~crvicc~ 289 01borne, Ro£ .13
Mount Carmel 10, 100. 102. 304
p
Muhamnud 13
Mi.ihls,hlcgd, Addhcrt, Su rmkr 11.lmh padfism 212
of the Cau~ of Cod Pakistan 271, 286
~fu,lims 8, •J, 46, S9á 70, 81-82, 85, !16, Panama 14, 48. ll9, nR
195 Papua New Guinea 48
,, ,
312 THE BAHA 1 WORLD 2002-2003

PJroiguay 136 religion
•Pathway co P<."ilCC and Justice:, A• 124 agrc:cmem v. uh science 136-37
Payman, KhoJarahm 271-72 fanauu:ism in 9:?.
p<.>aCC: 17 frc:cdom of 227-29, 237
Lesser P<."ilCC J02 inffucncc on ch ili1.ation 93-95á 97-98.
~lost Gre.11 Pc:a<.c 3oz. 166-67, 2JI, .!J4
Pa e Univmity (c:-;1r.v:) (Braiil) 85 origin of 11
Penn. Michael 132 purpo c of 13, 47. 219. 234, 135
lh<.iv:il. Stephen Charles 272 SOUrlt' of 9á1• 219, H7
Pcrdu. )O)'Cc Honeyman 272-73 '>"mboJi,m 10.~
Peru .18. 69, 16-á17 "Religion and Dcvclopmcnc ar the Crossá
lnccrfaith Council 69 road~ Convagcnn• or Divergence?"
'.uional Director of lnrerfaich Affair Ill, 1.\1 jl}

69 Religion Communic-.11ors Council 138
Narional Spinrual Assembly of 76-77 Rit,lv;ln 14. lOl
Philippine:~. the 46, 47-48, ]3, 136. 272. Riui, h1ad 271
287 Rohia1i, Giu,cppc 58
pilgrimage, Baha'i 304 Romani.1 17• IJ6, 270, 187
pioneer. B.tha' i 303 Royaumon1 l'r<><.os. Ste Scahiliry P:ict for
P1011ur. Tht (India) 87 E.1ucrn h1mpc
l'iu IX (Pope) 101 Ruhi fn,tirucc 57
Poland 287 Ru ,ja á17• 116, 190
poli1k 18 Ru\,ian I C'<lcration 184, 187
Portugal 62, 69. 287 R".1ntla 10. 73, 124-25
p<mmodcrnism 150-51 N:t1ional Commission for Uni1y and
Potl'rr of Rt1ct Unity. The 123 Rc~on<.iliJtion 115
l'romisr ofV?orld Pma 17, t52 3cion.1I Spiritual A~<cmbly of 115
"Promoting Po~idve Messages in the
Mctl1,t" 136 s
l'roipmty oflluma11ki11d. Tht 17, 18. 197 Sack,, Jon;Hhan 80-1!1, 1.19-50
pr<l!C)I, \O<.ial 202-0.~. 205. 217 S.1moa q, 57, i6!!, i.-1
l'uhli~hing I rum, Baha'i 285--87 School of 1hc Na1inns (lkml) 115
l'uertll Rko 66, 284 SttdhrdJ ofl'irtue 149
Sdmick, Philip 150. 151, 16~--0s. 169-70
Q Scnc:gal t89
Qur'an 2~). 105 Serbia anJ Montenegro 67
~r. mra 47
R Sh.ughi , Hc:shmac'u'llah Sabe1 273
r •<.1.11 unuy 51-55, 90. 92. u3-:?.7, 133-34. Sharon, Moshe 59
257-s~ Shoghi Effendi 10, u. 100, 173. 169, i.70.
R.acc Uni!) Day rn 176. i.99, 300, IOI, }Ol, 304
raci'm 113, 1,1, 15')-60 pa"ing of 11, 101, 104
in anc.:ic111 world 117 writings of 11, 15, 71, 102, 127, 153, 155,
l.1ws and 114-15, 159 156. 157, 160. 162-61. 166. 167. 17+
origin of 116-17 175. 177, 179. 183, 185 86. 188, 191,
R.1dio Mu,itjuc 3 61 195, 209. 211, 134, 258, 197
r.1dio \C;Uinm, Bah.1 1 4--48 Sikh' 46, 83, 85, 86
lting.111.11hJnand.1, Swami 83 51ms. lhrhara Rutledge 274-75
INDEX J13

S111gapore U6 Su111111011s ofrhr Lorri of11011,, 'f1>e .Há 99áá103
Singh. Val .13 Su11day An,'l,elioforo> (Grm.e) 6.1
Sistema de Apre11Ji1;1jc '[i1tmial (SAT) 58 Suriname B
Siy:iháQial 41. 41, 101 St'myá i I laykal 100-01
Slovakia 69, 116 Suriy-1-Muluk 100. 1oz.
Smith, Dawn K. 179 'itiriy-i Ra'(, 100, 103
Snider, Howard J. 170 <imt11i1111ble Dr1•elopmm1: J1,, \'pirirual
Snowden. Fr.mk 116-17 Dimrmir111 111, 112
\ocial and e<onomk <levc:lopmem 47-51, Sw:17iland 195
107-1:!., 119-15, l]l Sweden 69, 75, 176. i87
statistit3 181 Switzerland 59, 69, 1}2., 1J6, ii.7, 170, 271,
social cohesion 113-17, 257-6.1. See 11/so 276, 288
race uniry; áác.ommunity Cohc::.1on: A 51.uay, Istvan 711
Bah;i'! Pcnpcctivtá"
Bahfl vision or 158-59 T
ásocial Cohei.ion: Dwelling in the <iame T.iblcr 304
Land" 114. i.57 "fablecs of the Divine Plan 10
so<.iecy, See civilitation 'fable1 of Cirmd 34
Solomon hlands, the 65 lahirih Jmuce Ccmcr (us) 111
Narional Spiritual Assemhly of 65 T.1iwan 275, 187, i.89
Soroptimist lnrernational H 'fonna. Biharilal Kc~llJvji 81
South Africa 81, 107. 108, 109, 114, fa.mania 81
123-24. 125. 136. 138. 181. 210, 111, 131, Hindu Council or 81
i.71., i.8~ 'faoi\tS 46, 86
National Spiritual Assembly of 124 Tacrerull, Ian 158
~racemem.s 1.14. 110-11 Teckic, Flora 44
Truth and Reconciliation Commi,sion 1i:n Year Cru..\d<le 12. i.67, 169, 275, )02,
12.4 304
Spain 59, 61. n7, :1.71, 184, 187 cerrorism and religiou~ fanarki'm 1n
Speth, James Gusrave 100 Thailand 130, 270
Spiegel. Peter 57-58 Thomas, Ann 55
Spiritual A.s...emblie • Loc;1l 11, 13, 195. limes of!11dw, The 87
2"''), 280, 102 Tondod Public High Sch()(ll D.mcc
Spiritual Assemblies, National 11, 13, 15, Troupe 46
129, 131. 134. 137. 173. 175, 179, 280, 300, Tonga 56, 57. 172
301. 303, 30.~ Townshend lnrernacional School 74
elcLLion of 175, 101 craining insci1urcs 34
Spiri1ual A'semblics, Regional 103 'li-a nquilicy Zones 50-51
Sprung. Chri,tophcr 71 Trinidad and Tobago 81, 185
Sri l anka 66, 136 'lfowbri<lge Probauon Scrvi..:c so
Sc;1bility Pact for Eastern Europe 136 Tiibingen Universiry 86
.ScigliC1, Joseph P" 200 Tunisia 137
.Strand, Gcr<l 175 Tupouco'a Tupou \'(Prince of'fonga) 56
Strandlic Thoresen, Brin 68 'Iurkc) 9. 46. 59, 136, 170
\tudy cirdo 35. 10. 48. 57, 59, n Nacional 'ipirirual Assembly of 46
Sudan 272. l7l Turkmenistan 4-
.Sulun, ~1.irie Louise :i.75 litmi11g Poim for All Nations 17
THE BAHA'f WORLD 2002-2003

Tuda, Pcdagogic.tl lnstirucc of 137 Oedara1ion on the Eliminacjon ofAll
"fa•ormchka, Udo 71 láorms ofR.icial Oi'Criminacion 232
Department of Publk lnformarion 133
u Food and Agriculture Organization 219
Ugamfa 14. 56, 7J, 83. 189, 273, 287 General A'sembly IH, 232, 233
Unitarian Church 78 Girls' Fdul;.1tion lnitiacive (UNGEI) 133
Uniccd Kingdom áHá 45, 50, 59, 68, 69, lnccrna11onal Consultative Conference
75, 80-81, 85, n3-16, 115, 132, 135, tj6, on School Eclue.irion m Relacion m
27}. 281. 287, 288 I rccdom of Religion or Belief, Toler-
Association of Bah:i.'f Women 43, 132 ance, and Nondiscrimination 227
Community Cohesion Unic ll5 lnccrnational Convcmion on chc
National Spiritual Assembly of u4, Elimination of All Forms of Racial
115, 273 Di\Crimin;11ion (!Cf.RD) 232
\tatcmcncs Ill 14, 257-63 lmernalional Decade for a Culture of
Police Dcpartmenc 115 Peace and Nonviolence 137
Race l~qualicy Unic 115 Johannesburg Declaration 109
Unircd acions 15. 17, 65, 108, 111, 126, Millennium \ssembly, Summit, and
129, 130, 231. 235, 236, 237, 238 forum 109, 132, 236
5mh anniversary 17 NGO Commince on the Starus of
Charter 130 Women 134
Commi sion for Social Dcvdopmcnc NGO Group for the Righcs of the Child
135 134
Commhsion on Human Righcs 141, Office of the High Commi\sioner for
143-44, 233 I luman Rights 132
Commi\sion on Suscainable Oevelop- Pcrmancnc forum on Indigenous Issues
mcnc 135 2~8
Comrni\sion on the Starus of Women Program on 111v/AJOS (t,NAIDS) 180
132, 135 religion and 235 39
Cnmmitrcc for the Ncgociacion of a Rfo Declaration on Environmcn1 and
Conveminn against Corruption 135 Dcvclopmc:nc 110
<. .ommirtcc of Experts on che Applica- \ecret.uy-Gencral 2n, 238
tion of Conventions and Recommcn- Sernrit) Council 233
dauons (cEACR) 142 Spe<.1al Envoy for 111v/A10S in Africa
Committee on Himinacion of Racial 194, 196-<)7
Discrimination 135 Special R.1pporteur on freedom of
Commince on Social, Economic, and religion and bclid 227
Culcural Rights 135 Special R.1ppmcur on religious intoler-
Commim:e on chc Righcs of che Child ance 141
135 Spec1JI St,qon on Children 55, 130--31
Convemion on the Elimination of Dis- Suhá<. ommi,.,ion on the Promotion
uimi narion against Women (ClOAW) and Proreccion of Human Righcs
1)2., 135. 238, 232 133 13.1
Ocodc for Human Righcs Educarion Workrng Group on Minorities 134
126 Subgroup on rducarion, Literacy, and
Declaration on che Eliminarion of Ma~s Mcdi,1 134
All Form~ of lmolerance and of Women DJy 44- 45
Disuiminarion based on Religion or
Bd1cf 232
INDEX 315

World ~ummit for Social Development Univc:....icy of Puerto Rico 66
17 Urbm Womc:n NCO 44
WorlJ Confcrcnu.' againsr Racism 125 Uruguay 66
Uniic:J Nations Confrrrncc on I n\'iron- Uscinov. Pctc:r 58
mcnt and Dcvdopmc:m. Su Earth Uzbc:kiHan n6
Summit
United N:uiom Day 70-7 t v
United N.nions Development fond for Vanuatu 69
Womrn (llNIHM) -H• 130, t)5 Varq.i, 'AH-Mul)Jmmad, Stl' under I lands
United N.niuns Development Program or chi: Cau~i: of God -
200 Varqa Foundation 190
United Nations Economic and Social Vatic.an Ciry 82, l l6
Commi\,ion for Asia .ind che Pacific Venezuela t 36. 285
( ~ so.r) 133. 135 Victoria (Queen of Fngland) 101
United Narion~ Economk and Social "Vi,ion or R.iná Uniry. Th1:" 122
Council (ffosoc) 15, 130 Voices of lhh.i choir 60. 61
Unitc:<l Nations Education, Scientific. and von Brunn, Ursula 276
Culrur:il Org.iniz.nion (ur-asco) t36. Von!?, Thcp 82.
United Nauons lnccrnJrional Children's w
láun<l (ll1'1C£F) 67, 130, IJt, 133, t34, 135 \Xamala. Em,11rnd RJ
United Narions lnu:rnJtional Year of Wc:il. Pierre: 8~
Peace 15 Weinberg ~áymour 176
Unirc:<l St.He of Amcric.:;1 10. 14. 42, 48, \Xhccrn \X'.i.,hmgwn Univer.ity lOl
52, Há 14. 55, 57, 59, 60, 67, 68, 73o 86, Wh~-atlcy, DJn 1t6
87, 114, 116, 117, 119, Ill, 11), 132, IJ4, W1/m Is \~riting the 1-iiwre? t8
136. 18.1. 185, 267. 269, 270, 274, 275. World's Columhbn E.~po>ition 91
276. 28á-, 288. 289 World B.mk 200. 116
N:uinnal Spiritual Assembly of 69. 12.2 World Centre Publil.".uion' 100
statements 122-23, 211 World Community found.1tion 2R9
Univcrs;1l l lomc ofJuscicc 8, 10, 12., 15, 18, World (onforen~c ol Rd1g1om for Peace:
H-,8, 7á1á 105, 1.11. 1n 273, 199, 300, (we RP) 49, 1 ll
301, l02., 104 World Fthks foundation 86
.iuthority of 12, 33 World faith, Development Di.1loguc 216
wnstitutiun of 3'• 37 World I kalth Day 56
dcuion uf 12, 37, :J OI, 303, 304 World Health Organiution (w110) t30,
lcctcr to the world religious lc.1<lcrs .M• J 15, 181

69. 79-87,89-98,234.239 World ParliJmrnt ofRdigiom 91
mcmhcrs of 17 World Rd1gion Day 69. 85
mcssage$ of 17, 1;-38. 89 -98, 103. 152, \X'urlJ Summit on S1mainablc Devdop-
158, 161-62, 165, 1<q. 175. 188-89, 211, mc:nt 10 á-o., 138, 232
..?.12, 21<> lt1hfl contrihucion 109, 111, 231
S1:.1t uf 104 Civil Society Forum 108, 109
writing' of 261 dcdJrauon 110
Uniwr,id.1d j.l\'eriana 85 outcome:' 10')- IO
Univmity ofH.ui 58 Ubumu \1ll.1gc 108, 109
University of Jena 71 World Trade Organiz.mon 200
Univn>i1y ur(hl(.> 6!! World War I 10
THE BAHA'f WORLD 2002-2003

y z
Yagancgi. FirooLCh 277 Limbia 7J, 75
Young lurk movement 9 h1srory ofBahfr faich in 75
Youch Can Move the World i90 Nauonal Spiricual A\sembly of of 76
Youch Center fur Social lniriacives 190 /.aya~. Yol.mda 66
youch, See chi ldren and youth /1mbabwc 44, 270, 271
Yugo~lavia 136 /..oroascer 13
YWCA 43 7.oroami.ins 46, 83. 86